حضرت حکیم الامت مولانا اشرف علی تھانوی رحمۃ اللہ علیہ کے وعظ لاتعداد لوگوں کی زندگی میں ایک خوشگوار ایمانی تبدیلی کا باعث بنتے رہے ہیں۔
صحیح فہم دین پیدا اور جذبہ عمل کو بیدار کرنے کے لئے ان کی افادیت کیمیا اثر ہے۔
سیدی و سندی حضرت مولانا محمد تقی عثمانی صاحب مدظلہ طالبین اصلاح کو ان کے مطالعہ کی خصوصی ہدایت فرماتے ہیں۔
الحمدللہ اب پھر سے انٹرنیٹ پریہ مواعظ موجود ہیں۔
آللہ سبحانہ و تعالی اس کام کو انجام دینے والوں کو دنیا و آخرت میں اجر عظیم عنایت فرمایئں۔ آمین!
Sayyidi wa sanadi Shaykh Moulana Mohammad Taqi Usmani (Allah preserve him & allow us to benefit from him abundantly. Ameen) said:
“The thing to acquire from the Sheikh is the fanayiat (self-annihilation).
People consider taking wird, azkar, ashagals and litanies etc. from him, all of which can be acquired from books. The essential thing to take from him is this fanayiat. That is total effacement of self suggestions, opinions, planning, expectations and complete submission to the commands of Shariah.
This is acquired ONLY by accompanying the Sheikh for considerable duration of time.
His suhba is essential:
To observe him practicing Shariah in different settings.
To learn from his attitude & behavior. Where is he firm and when lenient.
To correct yourself by his upright way of practice and implementing Shariah.
To happily bear his chastisement, in hope for self-reformation.
To be ready for his trials and testing, in order to check your sincerity.
To submit to all of his instructions wholeheartedly.
To do each and every major action in your life with his consultation and approval. And,
Finally, to copy, imitate and absorb his all esoteric & exoteric states enthusiastically.
And if this suhba is not readily available then it is essential to correspond with him via letters, mail, phone etc. to acquire this. (As explained in earlier posts.)
Also, important and perhaps most beneficial for this is the detail and extensive study of the malfoozat (suhba talks/utterances) of Hakim al-Umma Hazrat Mawlana Ashraf Ali Thanvi quddus sirrahu. Reading them regularly will allow you to absorb the style/disposition of Hakim al-Umma, who had absolute fanayiat!
Equally significant is the study of the biography of our pious elders. Books like: Ashraf us sawanih (Hakeemul Ummat ra’s biography), Tazkirat ur Rasheed (Moulana Rasheed Ahmed Gangohi ra’s bio), Tazkiratul Khalil (Moulana Khalil Ahmed ra’s bio), etc..
If all of these are done sincerely and seriously, inshaAllah, gradually this fanayiat will eventually develop and grow to the optimum level required.”
یاالہی!
دور کر دل سے نفاق و کبر و طغیان و غرور
کر عطا عشق و وفا صدق و صفا اخلاص و نور
شہ وصی اللہ رح شیخ با صفا کے واسطے
آمین!
Imam Abu Hamid al-Ghazali (may Allah have mercy on him) said,
‘Useful knowledge is that which,
makes you grow in the fear of Allah,
increases you in awareness of your defects,
deepens your knowledge of worship of your Lord Most High,
decreases your desire for this world and increases your desire for the life to come, and
opens your eyes to the defects of your actions so that you can guard against them.’
Hakim al-Umma Shaykh Mawlana Ashraf ‘Ali Thanawi (may Allah have mercy on him) said,
“People request permission (ijaza) for reciting ‘Dalail al Khayrat’ from the piously elders (shuyukh). There is faulty intention in doing so. They beleive that reciting it without permission will be without any blessings (baraka). Most likely, the system of acquiring permission was initially developed to make sure that the wordings of the text were correctly transmitted. While giving the permission the Shaykh used to listen to the recitation and made any corrections needed.
In fact, the text that is worthy of being recited from the pulpit what has it to do with this intimate secrecy (of considering it essential to acquire an individual permission for its recitation).
If someone ask’s me regarding the recitation of ‘Dalail al Khayrat’, I tell him to (recite, but) leave the recitation of the statements that say, The Prophet said (قال النبى صلى الله عليه وسلم). This is because few of the Prophetic sayings (hadith) in it are fabricated (موضوع). Apart from this, its subject matter is completely accurate.”
Majmua e malfuzat: al-Kalam al-Hasan, 106
It is the third thing in our list of actions leading to creation of ta’luq ma’Allah/Love of Allah swt. Most probably this is the most effective means of achieving it.
Here, pious are those who already posses this ta’luq/Love. First most in them is the Sheikh himself or whom ever he suggests and approves. The benefits of this companionship are to felt and lived. The words can not describe them in the fullest sense. Here we will mention a few.
Once a person asked Hazrat Thanvi qaddas sirrahu, that the famous verse;
Yak zamana suhbat ba awliya
Behter az sed sala ta’et e bay-riya
(Momentary companionship of Friends of Allah swt is better than hundred years of sincere worship) seems to be an exaggeration. How can this be possible?
Hazrat Thanvi ra replied that, “It was no exaggeration at all. Moreover, the message was still not completely conveyed. If the poet had said;
Yak zamana suhbat ba awliya
behter az sed lekh sala ta’et e bay-riya
(Momentary company of Friends of Allah swt is better than million years of sincere worship), it would not have been an exaggeration.”
This is because in the company of pious/awliya you get more than the sincerity. You get this ta’uluq ma’Allah/love of Allah swt. This is the master key for all further good actions.
Another benefit is that in the company of the pious one repeatedly hears useful knowledge and tips for putting this to practice in every day life. This will motivate the clumsiest of the mureed to action.
Additionally, there is the benefit of dua (prayers) of the pious. Seeing a sincere aspirant working diligently they make prayer for him. InshaAllah, there is conviction that their prayer are accepted.
Also by keeping their company, one starts to admire them and imitate them. This hastens the spiritual progress.
Essential to acknowledge is that this company needs to be for considerable duration of time (months/years), with sincerity and total obedience to bear its fruit.Being physically present in the company of the Sheikh as much as possible in different settings is needed. Corresponding with him often via mail, e-mail and telephone can be a substitute if physical presence is not possible.In the tareeq of Hazrat Hakeem ul Ummat ra regular correspondence between the Sheikh and mureed is a must cornerstone of spiritual improvement effort.
Masti kay leyay boay maay tund hay kafi
Maakhanay ka mehroom bhi mehroom nahi hay
According to Hazrat Hakeemul Ummat ra company of the pious is a compulsory obligation (fardh a’yn) in this era for each and every Muslim. It is the vital means of saving ones faith.
Our busy daily schedule and complicated lifestyle does not seem to accommodate company of the pious!It is all about our priorities. Things which we consider important are somehow adjusted in the same busy schedule.Those who are serious regarding the tareeq have to make this their number one priority.
However, the tareeq is not rigid and inadaptable. When genuine reasons for not being physically present exist, there are other means to get some similar benefit if not exactly the same.They are:
1. Reading books of the past Mashaykh of the tareeq.Most important are the sermons (mawa’iz, 30 volumes, 500 pages each) and suhba talks (malfoozat, 25 voulmes, 250 pages each) of Hakeemulummat Hazrat Thanvi ra. Also books by A’rifbillah Dr. Abdul Hayy ra (especially Basair Hakeemulummat). And finally books by Sidi wa Sanadi Moulana Mohammad Taqi Usmani sahib dbt (specifically, Islahi Khutbat 14 volumes, & Islahi Majalis 5 voulmes, 300 page each).
2. Listening to the spiritual discourses of the Sheikh. Alhumdulillah, more than five hundred such discourses delivered by Sidi wa Sanadi Moulana Mohammad Taqi Usmani sahib dbt are available both in audio cassettes and MP3 CDs. Some of them have been posted on worldwide web also.
Continuous effort and trying one’s best to be in the company of the Sheikh whenever possible, even for brief duration will, inshaAllah, lead to the development of this ta’aluq ma’Allah/Love.
Course to lafz hi sekhatay hain
Adami adami banatey hain
Justujo ham ko adami ki hay
Who kitabain abus mangatey hain
(Akbar Allahbadi ra)
Arifbillah Shaykh Dr Abdul Hayy (may Allah have mercy on him) said;
‘Reading or discussing something repeatedly usually results in recalling it when its need arises.
At that moment one needs spiritual determination to act according to it. Doing such for some time eventually leads to the creation of an instinctive inclination for acting so without effort.
Malfoozar e Arifi 167
Sayyidi wa sanadi Shaykh Mawlana Mohammad Taqi Usmani (may Allah preserve him)instructed a mureed,
‘To develop a sound understanding (fehem) of religion reading Hakim al-Ummat Mawlana Ashraf Ali Thanavi ra’s discourses (mawaiz) and talks (malfoozat) is essential.”
Also, Shaykh frequently inquires from his mureed how many of these lectures and talks have they read.
In his letter ‘instructions to the those who have authority to guide others in the spiritual path (mujazeen)‘ Shaykh highly stresses this. He instructs that these discourses, (Tarbiyat us Salik) and spiritual talks should be read daily as a routine.
Darul Uloom Karachi, August 2002
Shaykh Wasiullah (may Allah have mercy on him) said,
‘The books of the pious (shuyukh) act as their deputies and khalifa in the absence of being in their company (physically).’
Hayat e Muslih al-Umma, page 396
Arifbillah Dr Abdul Hayy Arifi (may Allah have mercy on him) said,
“The book, Tarbiyat us Salik is the khanqah (zawiya) of Hakim al-Umma Mawlana Mohammad Ashraf ‘Ali Thanawi (may Allah have mercy on him)”.
He added, “It is the book which has no parallel in the fourteen hundred years of literary history of Tasawwuf. In it Hazrat Hakeemul Ummat has transformed the theoretical knowledge of Tasawwuf in to an applied skill.”
Sayyidi wa sandi Mawlana Mohammad Taqi Usmani sahib (Allah preserve him and allow us to benefit from him abundantly. Ameen!), advised an individual to make a habit of reading from this book daily.
What is this book about?
It is a fact that in Indian subcontinent (like other areas of the world today) most of the Tasawwuf had become a potpourri of ritualistic traditions and cultural customs of singing, dancing, recitation of litanies & specific ways of remebrance (zikr), celebration of annual anniversaries and a business of charms/amulets (ruqya/taweez), etc.
The reality of Tasawwuf, that is to rectify one’s inner morals characteristics so that eventually the outer forms of worships are also performed correctly, and a very strong relationship with Allah is developed had been eclipsed.
Allah bestowed Hakim al-Umma Thanawi with a very clear and deep understanding of Islam. In addition to providing services in other branches of faith he revived and renewed the teachings of Tasawwuf. (That is the reason for calling him the Mujaddid of this century.)
Hakim all-Umma was a very organized person and had extremely systematic approach for those approaching him for their spiritual training (tarbiyat/islah). For this he had set rules and regulations. One of the rules was that all the discussion regarding this tarbiyah will be in writing.
‘Tarbiyat us Salik’ is the compilation from these letters of disciples along with the reply of Mawlana Ashraf Ali Thanawi. They were selected by Hazrat ra himself and arranged in the specific manner described below. The first two parts were published while Hazrat ra was alive. The third part was published by Mawlana Khair Mohammad Jahlinderi ra (his senior khalifa, founder of Khairul Madaris, Multan) after Hazrat ra’s demise.
Its Uniqueness
Alhumdulillah, the literature of Tasawwuf is indeed filled with splendid collections of correspondence of Sufi Shuyukh with their disciples. For example, the famous Maktoobat e Imam Rabbani ra (Mujaddid Alif Thani Sheikh Ahmed Sirhindi ra), Maktoobat e Masoomiya, Maktoobat e Sheikh Yahya Muneri ra, Letters of Ibn e Ibbad al Rundi, Maktoobat e Qudusiya of Sheikh Abdul Qudoos Ghangohi ra, etc. However, the things that makes ‘Tarbiyat us Salik’ unique is that it has both the question, that is, the details of the disciple’s state/behavior/thoughts, etc. and Hakeemul Ummat’s reply alongside. Just like a medicine textbook with signs and symptoms of the sick and diagnosis and treatment for that particular disease from the expert physician side by side.
The definition of all the blame/praise worthy traits are well described in classic Sufi texts (for example; Ihya ul Uloom of Imam Ghazali ra, Quwat quloob of Abu Talib Makki ra, Kashful Mahjoob, ‘Awaraful Ma’arif, etc.). The difficult task is to apply this information on one’s behavior.
For example, kibr (arrogance) may manifest in several different ways. Making the matter complicated is the fact that sometimes the afflicted individual in not even aware of it and thinks himself to be mutawadh (humble). Someone may sit on the ground in periphery attending a religious assembly. But in his heart he thinks that he deserved the center stage spot and only due to his humbleness he took this awkward spot. This is pure kibr! Thought of being the center of attention never enters the mind of a humble person. Similarly a religious scholar or person of distinguished standing in the community may find it below his status to mingle among the common people and do minor house hold chores. Most of this is due to kibr. Seeing a colleague prosper and become famous may stir feelings of envy (hasad) and wishing bad to happen to him (haqad). This may manifest by ignoring him or back biting him.
Moreover, sometimes outwardly an action may look blame worthy but in reality it may not be the case. For example; being angry on someone for a legitimate reason. Etcetera, etc.
These are every day scenarios for all of us. They are the reflection of our moral traits. The rectification and reformation of these moral characteristics is very issue of discussion and reformation in Tasawwuf. Tarbiyat us Salik is the exposition of this information. The disciples writing these letters come from a very diverse background. Many were religious scholars, some physicians, some other professionals/government servants and few lay people. This makes the information more useful for all.
For a serious reader of Tasawwuf (who is traversing sulook under the guidance of a Sheikh) Tarbiyat us Salik gives an insight on the reality & essentials of Tasawwuf, the sign and symptoms to look for blame/praise worthy moral traits, understand the pathology causing them and finally understand the science and arts of treating it effectively.
In short it is an indispensable book for any serious seeker treading the path of Tasawwuf.
Excerpts:
1. The proper manner of becoming a mureed
Seeker wrote: I became a mureed of respected (Sheikh) Mawlana XYZ, and remained in this group for a while. However, now the situation here is very ominous. May Allah SWT have mercy (on us).
Kashaf (unveiling) is considered so absolute that actions are carried out according to it. Mureedeen are questioned if they had any kashaf.
Deobandi’s are considered to have corrupted beliefs. There is qiyam in mawlid with few people reciting the salaam in unison.
In annual function of the maderassa, flowers are distributed. A person has kashaf (unveiling) and it is said that holy Prophet salallaho alhey wasalam is here. He salallaho alhey wasalam gathers them and puts them in his lap.
A person who is among the favorite disciples of Mawlana does not pray (salah). In regards to him it is said that he is flawless except one deficiency that he does not pray.
These are few examples. I do not want to waste your time by telling more.
I have withdrawn from them completely.
I recite the ism-e-zaat (supreme name, i.e. Allah) as much as possible.
However, I need your special assistance. Please, make me your mureed. I will do as instructed.
Hakeemul Ummat ra replied:
Once you acted hastily and are now regretting that.
Do you want to repeat the same mistake?
Therefore, do not hurry in becoming a mureed.
The best thing will be to stay with the selected Sheikh for a couple of months. After wholehearted satisfaction request for bayiah be made. At that time if the Sheikh also feels approval in his heart, he will accept. Otherwise in case of his excuse, stay with him should be prolonged further. Having best hope from Allah SWT, by doing such Sheikh’s refusal will not be protracted. The bliss and benefit of this bayiah will be exceptional.
Furthermore, it is grossly wrong to follow (and become a mureed of) whomever you come to know of.
Tarbiyatus Salik volume 1 page 56-7
2. Concern for others
A Seeker wrote:Now the only source of misery at home is the condition of younger brother. It is the same as it was. I pray for him daily, asking Allah SWT that he gives up the habit of lying and embezzlement. These two are usually the cause of most of the suffering. He is destroying both, his religion and worldly life. I request you to pray (make dua) for him and advice any practical solution to achieve this.
Hakeemul Ummat ra replied:I have no hesitation in making dua for him.
However, as far as the request for practical solution is concerned, for inept like us it is best to be concerned with our self rather than for others. That is,
-“فکر خود کن، فکر بیگانہ مکن “
(Be worried about yourself; do not be anxious regarding others’ condition.)
Moreover, there comes a time when even for the best/perfect individuals (kamileen) it is advisable:-عليكم انفسكم لا يضركم من ضل اذا اهتديتم-
And that happens when even after substantial efforts other do not pay heed.
Tarbiyatus Salik, volume 3 page 190
3. Method of attaining love of Allah SWT & His messenger
An aspirant wrote: Please, tell me a dua (litany), which creates
Hakeemul Ummat Hazrat Mawlana Asharaf Ali Thanawi ra replied
صوفی نہ شود صافی تا در نہ کشد جامی
بسیار سفر باید تا پختہ شود خامی
(A sufi does not attain purity until after a toil and struggle.
A lengthy journey is required to attain perfection.)
Being firm on the performance of,
for a considerable duration of time leads to attainment of these treasures. There is no specific dua for it. (Tarbiyatus Salik volume 1 page 137)
———————————————–
Author: Hakeemul Ummat Mawlana Mohammad Ashraf Ali Thanawi rehmatullah ‘aleh
Topic: Tasawwuf. In particular tarbiyat e batini (spiritual training) of mureedeen.
Language: Urdu, with occasional Arabic and Persian dialogues & verses
Description: Hard cover. Three parts, bound in 2 volumes. Size: 5.5 x 8.5 inches Part 1 784 pages Part II 1272 pages Part III 464 (Total three thousand, four hundred and twenty pages)
Publisher: Darul Ishaat, Urdu bazaar, Karachi, Pakistan
Section headings : It is divided in to 9 sections
1. The reality of Tasawwuf
2. Praise worthy moral traits
3. Blame worthy moral traits
4. Acts of worship
5. Emotional states
6. Zikr and shagal
7. Dreams & kashaf
8. Whisperings and worrisome thoughts
9. Miscellaneous
‘Arif-billah Hadhrat Dr Abdul Hayy ‘Arifi (may Allah have mercy on him) said,
“Reading or discussing something repeatedly usually results in recalling it when its need arises.
At that moment one needs spiritual determination to act according to it.
Doing such for some time eventually leads to the creation of an instinctive inclination for acting so without effort.”
Malfoozar e Arifi 167
Sayyidi wa sanadi Hadhrat Mawlana Mohammad Taqi Usmani (may Allah preserve him) said,
“Hadhrat Makhdoom Mohammad Hashim Tathtawi’s (may Allah have mercy on him) book, ‘Hayat al-qalub fi ziyarat al-mahbub‘ is the most authentic text regarding the Hanafi fiqh rulings on Hajj. My respected father, Hadhrat Mawlana Mufti Mohammad Shafi’i (may Allah have mercy on him) used to praise it a lot. It was because of this that he obtained its manuscript with much effort and had it published by Maktaba Darul Uloom, Karachi. He used to say that the methodical study (tehqiq) of some of the Hajj rulings (masail) in it is superior to most of the the other established text.”
Hayat al-qalub fi ziyarat al-mahbub, page 3
The original book is in Persian. It was translated in to Urdu by Mawlana Khalilur Rehman Nomani al-Mazaheri (may Allah have mercy on him).
Hajj is a unique act of worship (‘ibada).
As per Sayyidi wa sanadi Hadhrat Mawlana Mohammad Taqi Usmani (may Allah preserve him) it is a worship of an ardent lover (‘ashiq) .
It is done only once in lifetime. That is, the fardh Hajj.
In other worships that are repeated daily or yearly there are chances to reach the zentih of sincerity, devotion and perfection (sidiq) eventually over time. But this is not possible in Hajj. Hence, all effort has to be made to make sure that it is done as required by the Shariah in the first go.
The wealth of information given in this book is remarkable. All the faraidh, wajibat, sunna and mustehebbat are mentioned in detail.
It is a must reference to be available on Hajj journey, especially for individuals or if your group does not have qualified Hanafi scholar to guide you step by step.
May Allah help all those intending for Hajj this year, making each and every step easy. May He give them utmost sincerity, devotion and conformation to the Sunna in it. And finally accept it as a ‘perfect Hajj’. Ameen!
What does Islam say about poetry, singing, musical instruments, musicians, and the business of music? How have Muslim societies historically looked at these questions and how have their attitudes changed in the media age? Why have mosques remained music-free while churches have not? What is the truth about the much-publicized “music controversy” in Islam? Why did Sufis call sama as the slippery stone? These are some of the questions explored in-depth in Slippery Stone: An Inquiry into Islam’s Stance on Music.
Of late, increasing attempts are being made to promote “Islamic music,” and the distinction between what is allowed and what is not has become hazy and unclear for many. This book demystifies the issue of music in Islam by going to original source books in Arabic, many of them brought to light for the first time in the English language. It traces the attitudes of the Muslim society about music and the musician throughout its history and quotes extensively from the deliberations of the Qur’an and Hadith scholars and jurists from all schools of Islamic Law, both Sunni and Shi’ah. Separate chapters are devoted to a discussion of the views of Sufi masters as well as the arguments of Ibn Hazm.
It examines in considerable depth the impact of colonialism and the media revolution (beginning with the gramophone) on the attitudes of Muslim societies regarding music. It also subjects the works of Orientalists to a scrutiny that was overdue.
By referring to it as a slippery stone, Sufis vividly pointed out the dangers associated with this enterprise and emphasized the need for caution. History is filled with the corpses of those who fell off the slippery stone by ignoring this advice. Combining historic, cultural, and jurisprudential perspectives this book brings the truth of that metaphor into sharp relief.
More than six hundred references and more than a hundred twenty biographical notes on the authorities quoted add to the value of a discussion that is comprehensive without being boring, and detailed without being confusing. This book has left no stone unturned in its examination of the slippery stone.
Available at Albalagh Bookstore
Manhattan, NY
سیدی و سندی حضرت مولانا مفتی محمد تقی عثمانی صاحب مدظلہم العالی نے آج بعد نماز عصر حاضرین کو مطلع فرمایا کہ،
“انشاءاللہ آج شب سورہ والناس کے ترجمہ اور تشریح کےساتھ احقر نے گذشتہ کچھ عرصے سے اردو ترجمہ قرآن کا جو کام شروع کیا ہوا تھا وہ الحمدللہ مکمل ہو جاۓ گا۔”
انشاءاللہ بعد عید الفطر یہ “آسان ترجمہ قرآن بمعہ تشریحات” تین جلدوں میں چھپ کر منظر عام پر آجائیگا۔
جزاک اللہ تعالی احسن الجزاء
16 رمضان المبارک 1429