Category Archives: B. Praise worthy morals

The good moral characteristics that are to be developed within one’s self

Become a Human first!

==========

Hakim al-Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) repeatedly told people who approached him for reformation (islah):

“If you want to become a saint, a qutub or an abdal go elsewhere. Stay here only if you want to become a human being.”

Lacking the basic qualities of a human being an individual can never even be a true Muslim.

Love, sympathy, wishing well, being honest, sincere, polite and well mannered when dealing with others (even non-Muslims) are the basic rights of all human beings.

How can one gain Allah SWT’s pleasure, (that is being a devout sufi) when he/she is destroying these rights?

Hujjatul Islam Imam Ghazali ra has categorized living creatures in three types:
1. Those, which are always harmful. For example snakes, scorpion, lizards, etc.
2. Those, which are always beneficial. Like sheep, cows, horse, poultry etc.
3. And finally those, that are neither harmful nor beneficial. Like parrots, peacocks, zebra, etc.

Then he poses a question to us: in which category do we fit?

Cynical, acrid, humiliating and arrogant comments that hurt another’s feeling surely without any doubt make us similar to scorpions and snakes!

ع– درد دل کے واسطے پیدا کیا انسان کو

Repentance & Sins: Repent again

Sayyidi wa sanadi Mawlana Mufti Mohammad Taqi Usmani (Allah preserve him and allow us to benefit from him abundantly. Ameen!) said:

“Hold fast to this advice.

That is, do not be disappointed and become disheartened by the repeated failures of repentance by committing sin.

Confront this failure of repentance by making a solemn determination (never to commit that sin again).

If you fail again, renew your determination again.

This mental struggle and physical effort has to continue until the end of life. Do not be discouraged by the repeated failures in keeping up with repentance. Hence, deciding not to repent. This depressed attitude is not correct.

Repent with a more solid determination (never ever to commit that sin again).”

Islahi majalis, volume 5, page 245

باز آ باز آ ہر آنچہ ہستی باز آ

گر کافر و گبر و بت پرستی باز آ

ایں درگاہ ما درگہ نوامیدی نسیت

صد بار گر توبہ شکستی باز آ

Seeking repentance

 

Shaykh Mufti Muhammad Rafi` Usmani (may Allah preserve him) states:

In the Noble Qur’an, the command for repentance has been given as such:
تُوبُوا إِلَى  اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ 

Turn to Allah in repentance, all of you, O believers, that you might succeed. (Surah Nur, Verse 31)

Each one of us is involved in some sin or another, as no one is free from sins. Some of us, however, commit more sins and some of us less. From all people, though, the best are those who repent. Therefore, when a sin is committed, keep the requirements of repentance in mind and immediately repent.

In Surah Tahrim, Allah Most High says:

يَا أَيُّهَا الَّذِينَ  آمَنُوا تُوبُوا إِلَى اللَّهِ  تَوْبَةً نَّصُوحًا

O you who believe, repent to Allah with a sincere and firm repentance (Surah Tahrim, Verse 8

This verse refers to a repentance that is both sincere and has firmness. Therefore, we can see that, despite being innocent and protected from sin, the Holy Prophet (Allah bless him and grant him peace) used to seek forgiveness from Allah more than 70 times in a day (as mentioned in a Hadith.)

Now, the question comes to mind: If the Holy Prophet (Allah bless him and grant him peace) did not sin, then from what did he repent? Understand that there are two aspects to this:

One purpose was to set an example for the Ummah. If the most beloved creation to Allah and such an exalted messenger used to seek Allah’s forgiveness more than 70 times a day, then we should do even more than that.

The Holy Prophet (Allah bless him and grant him peace) did not seek forgiveness due to sins. His good deeds and piety are matchless. However, it has been set that the Holy Prophet (Allah bless him and grant him peace) would, in his supplications, frequently say statements meaning: “O Allah! We have not fulfilled the right of Your worship, as its right is. We have not recognized You as Your right is. We have not  acquired the piety as Your right deserves. We ask forgiveness for our shortcomings in fulfilling Your rights.”
 
In another Hadith, it is mentioned, “O people! Repent to Allah and seek his forgiveness. Verily, I repent 100 times in a day” (Muslim).

In the previously mentioned Hadith, the count was not specified, but in this Hadith, it is specified to be 100. Therefore, when our elders instruct people on adkhar, tasbihaat, and ma’mulaat, they always include 100 times istighfar (seeking forgiveness) with the following words:  

استغفر الله ربي من كل ذنب وأتوب إليه

The word tawba (seeking repentance) is also included here; however, it is also important that we also make the intention for seeking repentance.

So if the Holy Prophet (Allah bless him and grant him peace) used to seek Allah’s forgiveness 100 times in a day, and this is also included in the routine of our elders, then we should also bring this deed into practice.”

Tawba ki Haqeeqat Aur Ahmiyat

(Translated by brother I Khan)

What is Tasawwuf?

Following is a summary of a talk by ‘Arif-billah Dr Abdul Hayy ‘Arifi (Allah have mercy on him) ,

Keep your understanding of Tasawwuf clear.

Do not be misled by those who consider it to be limited to the recitation of litanies and excessive remembrance (dhikr).

Practical application of Tasawwuf in everyday life boils down to paying close attention to the rights of the others. Make sure that you do not become a source of any discomfort for them, however, minute it may be.

And remember, the most immediate, important and best evaluation of your  success in this endeavor will be your dealings, attitude and behavior with your spouse .

(Audio waaz)

Sincerity: Abandon ostentation & shirk

Abandoning a good action in middle thinking that people will consider me to be pious is riya (ostentation).

Whereas, doing an action to impress others is shirk (associating partners with Allah).

Hence, sincerity is to be saved from both of these by Allah.

Ahzab tahzib un nafus,  Munajat e maqbool, (zamimajat, Saeedi) page 303

Desired good company

 

_____________

Hakim al-Ummah Mawlana Ashraf `Ali Thanawi (may Allah have mercy on him) writes:

“Allah Most High has put this quality in humans that they are quickly and substantially affected by the thoughts and conditions of others.

[This occurs even] without any specific effort, and happens whether it is good or bad company.

Good company is an element of immense benefit; in the same way, bad company is an element of tremendous harm.

Good company is of such a person who, based on the need, has a grasp on the issues of Deen, and one has good faith in him. He abstains from Shirk, innovation, and worldly affairs. His actions are good, and he is firm and constant in his Salah, fasting, and other necessary acts of worship. His dealings are good and his transactions are clean. He is careful about issues of Halal and Haram. His outward behavior is also excellent. He has a humble disposition and he does not harm anyone without reason. He does not consider the poor and needy to be inferior. His inner qualities are also pleasing. He keeps the love and fear of Allah Most High in his heart. He does not keep much greed for the world in his heart. [When in] conflict with the Deen, he does not care for wealth, comfort, or disgrace. He keeps the Hereafter in front of him, and does not keep this world dear to him. He is patient and thankful in every circumstance.

If someone is found with these qualities, his company is an elixir.

If someone cannot fully recognize these qualities, for him (assistance in) recognition is to seek the pious people of his time, those who are considered by most Muslims to be pious. They should speak well (of him).  And after remaining in his company several times, the heart should shy away from blameworthy traits and turn towards praiseworthy morals.  Consider such a person to be pious and adopt his company.”

Hayat al-Muslimeen, p. 27 (Multan: Idara Ta’lifaat Ashrafiya)

By Brother I. Khan

Husn-e-dhan

 

Mawlānā Shabbīr Ahmad `Uthmānī رحمه الله تعالي mentions:

Those scholars who have used harsh words against Imām Abū Hanīfah رحمه الله تعالي , we should only think good regarding them as a believer is jealous (ghayyūr) and sincere in his intentions. When he is informed of something which seems to be contradicting the sunnah and destroying dīn (even though in reality it is not so) then his jealousy for dīn overtakes him causing him to get angry for the pleasure of Allāh Ta`ālā. Thus, resulting in him using harsh words in defence of the dīn.

An example of this is Imām Muslim رحمه الله تعالي using strong words against Imām Bukhārī رحمه الله تعالي in his muqaddimah. Most commentators have preferred the view of Imām Bukhārī رحمه الله تعالي but they did not criticise Imām Muslim رحمه الله تعالي for using harsh words. (Fathul Mulhim 1/73)

Extracted from Ask Imam fatwa #18609

A lesson and reminder for us.

Our scholars and mashaykh do the same regarding those who reviled their akabir. Even those who went to the extent of making corrupt allegation of kufr against them.

Example of husun e khuluq!

A solidier  slapped Shaykh Ibrahim ibne Adham (Allah have mercy on him) mistakenly.  On recognizing his error he returned to apologize.

Shaykh Ibne Adham (Allah have mercy on him) told him that when you slapped me I supplicated to Allah to grant you paradise (jannah).  The shocked soldier requested an explanation for this extraordinary behaviour.

Shaykh explained that I was certain that I will be rewarded (by Allah) for this slapping and it made me uncomfortable that you cause me reward and good and in return you get sin and punishment (in here-after). Therefore I supplicated for you.

Ahzab tahzib un nafus,  Munajat e maqbool, ((zamimajat, Saeedi)) page 305

Jihad al-Akbar

There is a consensus among all the well established Sufi masters that the foundation stone of Tasawwuf and spiritual path (sulook) is to cleanse the nafs (lower self) of the blame worthy moral traits (razail).

This is achieved by the aspirant using his determination (himmat) to act against the desires of his nafs.

This acting against the nafs is called the spiritual struggle (mujahidah), endeavor (riyadah) and jihad al-akbar.

Neither excessive remembrance (dhikr), offering supererogatory salah, recitation of litanies and Holy Quran nor even the observance of the essentials (faraiz) disciplines the nafs. This is because the role of these things in removal of blame worthy characteristics is that of secondary assistance and not primary treatment. The individual will receive their reward and merits respectively. However, it is against the norms set by Allah that  the nafs be disciplined without meticulous  spiritual struggle (mujahidah).

This is the reason we observe that most of the religious individuals are inflicted with blame worthy moral characteristics in spite of their extra worship.

Ahzab tahzib un nafus,  Munajat e maqbool, (zamimajat, Saeedi) page 301

What is husun al-khuluq?

_____________

In summary excellent conduct (husun al-khuluq) is that,

1. In reply to  harm and incitement by others one  makes supplication (dua) for them or acts in an exemplary good manner.

2. Not to pay attention to the misconduct of others in the first place (i.e Ignore it).

3. Not being selfish.

4. Being very cautious not to become angry.

5. Be extremely careful not to be arrogant.

_________________________________

Ahzab tahzib un nafus,  Munajat e maqbool, ((zamimajat, Saeedi)) page 306

Vienna airport

The Prophetic advice

 

إذا قمت في صلواتك فصل صلاة مودع 

 ولا تتكلم بكلام تعتذر منه

 واجمع الإياس مما في أيدي الناس

An individual approached Prophet Muhammad (Allah bless him and give him peace) and requested for some concise advice.

The Prophet (Allah bless him and give him peace) said,

At the time of offering salat, pray as if this is your last prayer.

And

Do not speak anything for which you will have to apologize later.

And

Do not have any desire for what other people possess.

Ahamd via Jawahar al-Hikam, page 23