Category Archives: J. Rights

Advice to students

In the name of Allah Most Beneficent Most Merciful

Today, on 21 Safar 1439H, equivalent to 11 November 2017, a group of teachers and students from DHA Suffa University came to Darul Uloom Karachi, and this servant got the opportunity to meet them.

On their request this servant presented a short introduction about the knowledge of Hadith (sayings of Prophet Muhammad (Peace be upon him)) to them, and also recited the Hadith Musalsal Bil Awwaliyya* (the first Hadith which teachers normally teach their students). It was very pleasing to look at their enthusiasm and interest for Knowledge of Deen.

They asked me to write some advice, so I am writing these lines in compliance to this.

Nowadays the biggest motive behind gaining knowledge is understood to be to gain maximum wealth, due to which the Muslim Ummah is not receiving the correct benefit from knowledge. The real motive to gain knowledge should be to serve, in different branches of life, one’s country and the Muslim Ummah in general, and to embellish one’s own and one’s society’s actions and character. This servant gives this advice to these bright youngsters that they should gain knowledge with this intention, whatever kind of knowledge it may be. If they do so, Inshallah this will prove to be a reason for their success in this world and the Hereafter.

And Allah Ta’ala is The One who gives Tawfeeq (i.e. the strength to act on this advice)

Muhammad Taqi Usmani

* Hadith Musalsal Bil Awwaliyya

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الرَّاحِمُونَ يَرْحَمُهُمْ الرَّحْمَنُ ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ

Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said, Those who are merciful will be shown mercy by the Most Merciful. Be merciful to those on the earth and the One in the heavens will have mercy upon you.”

Source: Sunan al-Tirmidhī 1924

How to develop self control to avoid sinful?

Hakim al Umma Maulana Ashraf Ali Thanwi (Allah have mercy on him) said,

‘The second requirement for (true) repentance is leaving all sinful involvement immediately.

This can not be done without determination and self control (himmat).

The only way to develop this determination and self control is the company (suhba) of pious and saintly individuals and reading or listening about them.’

Tahseel Qasd is Sabeel, page 16

Tabligh

Sayyidi Hazrat Aqdas Maulana Justice Mufti Muhamamd Taqi Usmani Sahab Damat Barakaatuhum,

Assalamualaikum wa Rahmatulla.

I make dua (prayers) from the bottom of my heart that Allah Ta’ala continues giving Hazrat the Tawfeeq to serve His Deen with good health and ‘aafiyah. Ameen!

Hazrat, describing the love and respect that this incapable one has for Hazrat would make this letter very long. In short, I keep making duas for you from the very bottom of my heart.

Hazrat is very busy, yet regarding one point I don’t expect to get the same level of satisfaction from anyone else’s answer except from Hazrat. I hope Hazrat would bestow us with an answer.

Hazrat, from the books of our elders (Translator: previous generations of Islamic scholars) and Hazrat’s talk titled “Reality of Deen is taslim-o-raza (translator: acceptance and being content)”, the point has entered my heart that fulfilling one’s desires or interests is not Deen. Deen is fulfilling the commandment and need of Deen which is applicable in one’s current situation and time. On the other hand the elders of Tablighi Jamat present the concept of “Qurbani” (Sacrifice) as the soul of Deen. Due to these different understandings there is confusion as to which mode of action should be taken.

For example, the week in which the monthly (Tablighi) 3 days of the previous (Tablighi) Ameer of Pakistan — Sahab (Allah extend his life) was planned, in the same week his father-in-law passed away. He was thinking what to do in this situation. If taslim-o-raza (i.e. acceptance and being pleased with the decree of Allah Ta’aala) is considered, then it was possible to postpone the 3 days to another week in order to console his wife. But the Ameer Sahab of Pakistan gave preference to his 3 days and left. When he returned he apprehended that his wife would be upset, but his wife was unusually happy, and said that I saw my father in a dream last night. He said that if — (Ameer Sahab of Pakistan) comes then don’t be upset with him. Allah Ta’ala forgave me because of his going for 3 days.

According to the understanding that Deen is to surrender one’s wishes to the decisions of Allah Ta’ala, he should not have gone for 3 days in that week. Then how does this going out for 3 days become a means of forgiveness for his father-in-law?

We hear from most elders of Tabligh that Kufr (Disbelief) will not break just by giving the recommended times such as 40 days, because for Kufr (Disbelief) to break “Qurbani” (Sacrifice) is a condition. For example, that the wife is sick in the house, the agricultural produce is ready for harvest, there is shortage of money, and the worldly conditions are difficult, in this situation if one leaves for Tabligh then Hidayat (Guidance) will spread. Now taslim-o-raza (i.e. surrendering to the decisions of Allah Ta’ala) would mean that when the wife is sick then taking care of her should be given priority. When the agricultural produce is ready then harvesting it should be given priority. In such scenarios should one act according to the concept of taslim-o-raza  (i.e. surrendering one’s desires to the decisions of Allah Ta’ala ) or should one follow the course of action which will involve “Qurbani” (Sacrifice)? I think it was the battle of Tabuk in which the dates were ready for harvest, but according to the concept that the reality of Deen is “Qurbani” (Sacrifice) the Sahaba (May Allah Ta’ala be pleased with them) went out in the Path of Allah Ta’ala leaving the dates without harvesting them.

A person asked an ‘Alim (Islamic Scholar) that a person goes out in the Path of Allah Ta’ala in the condition that his old father is blind, his wife is young, and the environment around his house is not safe, and he has small children. The ‘Alim (Islamic Scholar) replied that if the person goes out in this situation then he has done big injustice. The ‘Alim was told that Hazrat Abu Bakr (May Allah Ta’ala be pleased with him) was in the same situation when he went out with Rasulullah (Peace be upon him).  According to the concept of taslim-o-raza (i.e. surrendering one’s desires to the decisions of Allah Ta’ala) it seems Hazrat Abu Bakr (May Allah Ta’ala be pleased with him) should not have left his family. But the elders (of Tabligh) say that if a person leaves in this kind of situation then on the one hand Kufr (Disbelief) will break in the world, and on the other hand his own Yaqeen (strong belief) will increase and also the Yaqeen (strong belief) of his family members, that the real Protector and Provider of sustenance is Allah Ta’ala.

We hear from some people that since Islam was new in the times of the Sahaba (May Allah Ta’ala be pleased with them) so they had much more responsibility of Tabligh, but now that Islam is no longer something new the responsibility of Tabligh is less than the responsibility on the Sahaba (May Allah Ta’ala be pleased with them). The Tablighi brothers say that since the people are going away from Deen similar to the people in the time of Sahaba (May Allah Ta’ala be pleased with them) won’t the ruling ( in terms of the responsibility to do Tabligh) return to what it was in the times of Sahaba (May Allah Ta’ala be pleased with them)?

The senior Islamic Scholars say that going out in Tabligh is Fard-e-Kifaya (i.e. an obligatory act, however, by some people acting upon it the rest shall be absolved of their obligation, similar to the status of Janaaza Salaat.). But the senior people of Tabligh say that Kifaya (literally “enough”) means that it should be enough for fulfilling the Fard (obligation). So is the going out of hundreds or thousands fulfilling this Fard (obligation)? (Translator: meaning to say that it is not).

We hear from some friends that in one journey Rasulullah (Peace be upon him) told the Sahaba (May Allah Ta’ala be pleased with them) to break their fast but did not stop the Tabligh-related journey. Similarly Hanzhalah (May Allah Ta’ala be pleased with him) was in need of compulsory bath, and the demand of the time was to take bath, but he preferred going in the Path of Allah Ta’ala in his state of ritual impurity.

Hazrat I hope I have explained my doubts to sufficient extent. Further lengthening of this letter doesn’t seem appropriate. Hazrat, with your juristic foresight and God-given understanding please explain with some detail that when the people of Tabligh present some need of Deen, and at the same time other demand of Shariah comes up, then should we surrender our wishes to the wishes of Allah Ta’ala and fulfill the demand of Shariah, or should we, like the Sahaba (May Allah Ta’ala be pleased with them), postpone those demands of Shariah?

Hazrat, I would like to ask another question related to what has been written above. There seems to be a difference between the viewpoint of senior Islamic scholars and the seniors of Tabligh. For example the common Islamic Scholars consider going out in Tabligh as Fard-e-Kifaya (i.e. an obligatory act, however, by some people acting upon it the rest shall be absolved of their obligation, similar to the status of Janaaza Salaat) while the Tablighi brothers say its Fard-e-Ain (i.e. an obligatory act which every individual has to fulfil, similar to the status of Fardh Salaat). Similar to Hazrat Maulana Ashraf Ali Thanvi (May Allah Ta’ala have mercy on him), who gave the Fatwa (legal ruling) half a century ago that companionship of Ahlullah (friends of Allah Ta’ala) is Fard-e-Ain, because at that time the correction of one’s outer and inner actions was near impossible without the companionship of Ahlullah (friends of Allah Ta’ala). Now it is observed and is an undeniable reality that going out in Tabligh has many times caused a revolution in the lives of not only lay people but also scholars. Based on the rule that the means of fulfilling a compulsory act itself becomes compulsory, if going out in Tabligh is called Fard-e-Ain then what is the status of this ruling in the light of Shariah?

Wassalam

Muhammad Rashid

Answer:

My respected and honorable one, Assalamualaikum warahmatullahi wabarakaatuhu. I received your letter. The way you make dua for this lowly incapable one, I don’t know how I can thank you for this. May Allah Ta’ala give the best reward for this in this world and the Hereafter, Ameen!

The things you have asked about Tableehi Jamat, I present some basic principles related to them, May Allah Ta’ala make them a source of satisfaction.

1)

a) When Jihad (Holy War) becomes Fard-e-Ain then it becomes a situation of emergency, and at that time neither business is permissible, nor do the normal rights of one’s wife and children remain as they do during peace, and nor does any such action remain permissible which is against Jihad and which will be a hindrance towards Jihad.

b) All the examples you have presented from the times of Sahaba (companions of the Holy Prophet (peace be upon him) (May Allah Ta’ala be pleased with them) are related to this situation (i.e. when Jihad had become Fard-e-Ain). Jihad being compulsory at the time of Battle of Tabuk was also announced in the Holy Quran.

c) And Prophet Muhammad (peace be upon him) had clarified the same in two clear words, so agriculture products which were ready to be harvested, or household problems, could not become a hindrance to the Jihad. Despite this the Holy Prophet (peace be upon him) ordered a brave companion like Ali (may Allah Ta’ala be pleased with him) to stay back in Madinah and look after the weak ones. Hazrat Ali (may Allah Ta’ala be pleased with him) desired to take part in the battle to get the virtues of participating in Jihad, but due to the order of the Holy Prophet (peace be upon him) he surrendered his wishes to the orders of Allah Ta’ala and His Prophet, and stayed back in Madinah and looked after the weak.

d) The event of Hazrat Handhalah (may Allah Ta’ala be pleased with him) also took place at a time when the enemy had already attacked, and Jihad had already become Fard-e-Ain.

e) Hijrat (migration) with the Holy Prophet (peace be upon him) had also become Fard (compulsory) on Hazrat Siddque-e-Akbar (i.e. Hazrat Abu Bakr (may Allah Ta’ala be pleased with him)) and he fulfilled this commandment, otherwise in normal circumstances the Holy Prophet (peace be upon him) had given preference to serving the parents over Jihad, and made such companions return back to their homes who had presented themselves for Jihad, while their parents were crying at their going.

If going in Tabligh for 3 days or 40 days is considered Fard-e-Ain in a similar way as when Jihad becomes a Fard, then it would mean that doing business, manufacturing, agriculture, nothing would be permissible, and everyone should go out in Tabligh at all times, similar to the ruling that other things become impermissible when Jihad becomes Fard-e-Ain. The question is, that if 3 days or 40 days is Fard-e-Ain then what are its limits? Does any order of the Quran or Hadith specify it? Secondly, when a person returns from his 3 days and spends the rest of the month doing business, agriculture, etc. then would going out for Tabligh not be Fard-e-Ain at that time? If it will not remain Fard-e-Ain after returning from 3 days then it means it was not Fard-e-Ain in the first place. And if it remains Fard-e-Ain then how would doing business and earning a living be permissible?

2) You have written that “in one journey Rasulullah (Peace be upon him) told the Sahaba (May Allah Ta’ala be pleased with them) to break their fast but did not stop the Tabligh-related journey.”

Firstly this was not a journey for Tabligh, it was the journey for the Jihad for conquest of Makkah. Secondly, the fasts were broken due to extreme difficulty. There was no reason to stop the journey; at most there was extreme heat, but it was not necessary to leave Jihad due to personal difficulty. Because the difficulty was only on one’s own self and nobody else suffered a loss to their rights or wealth.

3) The meaning that you have written of Fard-e-Kifaya, if this is really the meaning of Kifaya then Jihad should never have been Fard-e-Kifaya throughout the history of Islam, because in all eras, the number of non-Muslims has always been more than three times the number of Muslims. Millions of people have been away from Deen in all eras. So when the Muslim jurists called Jihad a Fard-e-Kifaya then were the majority of people at that time Muslim? When Prophet Muhammad (peace be upon him) passed away then the number of Sahaba is said to be one hundred and twenty four thousand, which is a small number compared to the population of the world. But did Prophet Muhammad (peace be upon him) ever order his companions to leave all other obligations and go out to other cities and countries? In reality Fard-e-Kifaya only means that if an appropriate number of people are doing this job then this becomes sufficient for the fulfillment of other people’s obligations as well.

4) The is no contradiction between true concepts of taslim-o-raza (i.e. surrendering one’s desires and being pleased with what Allah Ta’ala plans for a slave) and qurbani (i.e. sacrifice). Fulfilling the commandment of Allah Ta’ala requires sacrifice. Sometimes this sacrifice is in the form of one’s life, sometimes one’s wealth and sometimes one’s desires. When the Holy Prophet (peace be upon him) commanded Ali (may Allah Ta’ala be pleased with him) to stay back in Madinah, then his following this order involved his surrendering his wishes and desires to the command of Allah Ta’ala and His Messenger (peace be upon him), and at the same time it was also a sacrifice of his own wishes and desires. When Prophet Muhammad (peace be upon him) stopped Hazrat Huzaifah Bin Yamaan from participating in the battle of Badr, and he fulfilled this order, then it was a sacrifice of the companion’s desires. When Jihad becomes Fard-e-Ain then sacrifice of one’s wealth and worldly desires is given. And when it becomes Fard-e-Kifaya even then he gives the same kind of sacrifices, but unless Jihad becomes Fard-e-Ain the sacrifices one gives are restricted to one’s own self. The rights of others are not sacrificed. But if the others whose rights are due on one, themselves happily forego their rights then this will be an act of reward for them, and participating in Jihad or Da’wat will be a means of great reward. The example you gave of the elder whose father-in-law passed away yet he went out for his 3 days, if his wife did not face any unbearable difficulty due to his going out then his action was not impermissible according to Shariah. But there can be difference of opinion whether staying with his wife would have been more rewarding or whether going out was more rewarding. And dreams have no status in terms of deriving rulings of Shariah based on them.

5) One point is beyond the understanding of this lowly one that to encourage people to go for Tabligh, stories of the Jihad of the Sahaba are always used, but practically the stance towards Jihad is as if it isn’t an obligation of Shariah at all. Rather it is considered practically obsolete, and sometimes Jihad is even is opposed.

6) The above doesn’t mean I am against Tablighi Jamat or that I don’t give importance to the work of Tabligh. The reality is that the work of Tabligh is very important. The Tablighi Jamat has as a whole, with the Grace of Allah Ta’ala, done great work which deserves praise, and the Muslim Ummah has derived great benefit from it. But to emphasize the importance of some work it is not necessary that it must be called Fard-e-Ain at all costs. Secondly, at the same time where it is important to co-operate with and help the Tablighi Jamat, it is also necessary to correct the exaggerations which are sometimes spoken either by those who have newly joined the Tablighi Jamat, or those who do not take care to put things within their limits. And sometimes these exaggerations even reach the point where orders of Shariah are changed. May Allah Ta’ala give us the correct understanding of His Deen and allow us to practice on it. Ameen! Wassalam.

And Allah Ta’ala knows best.

Lowly Muhammad Taqi Usmani (May he be forgiven)

28-03-1418

1) For details see Hazrat’s book “تکملہ فتح الملہم” کتاب الامارۃ، مسئلۃ فرضیۃ الجہاد ج۳ ص۳۷۴

2) (۲) ما کان لاھل المدینۃ و من حولھم من الاعراب ان یتخلفوا عن رسول اللہ ولا یرغبوا بانفسھم عن نفسہ، الآیۃ (سورۃ التوبۃ ۱۲۰)

3) (۳) و فی صحیح البخاریؒ باب من حبسہ العذر عن الغزو

ج۱ ص۳۱۸ حدثنا احمد بن یونس ثنا رھیر ثنا حمید

Intekhab e Kaiseri

Tip on adding something new to your routine

Sayyidi wa sanadi Mufti Mohammed Taqi Usmani (Allah protect & preserve him) said,

‘My respected father Mufti Mohammed Shafi (Allah sanctify his secret) use to instruct that if you delay something awaiting favorable circumstances then you are cancelling its accomplishment altogether. It will never happen.

The tip of doing something new is to forcefully squeeze it between two already established routines.

It will never happen if you plan that after completion of those two tasks I will do this third (new) thing. All this planning is just a waste of time. Satan usually tricks by this way.’

Islahi khutbaat 1/63

Who should we get our Daughter/son Married to?

Hakim al Umma Moulana Ashraf Ali Thanwi (Allah have mercy on him) writes:

Nowadays, many youngsters read and study un-Islamic literature. Many things found in these un-Islamic books and magazines are contrary to the Islamic beliefs and teachings. Many youngsters do not possess sound religious knowledge and understanding and therefore when they come across these un-Islamic literature, they believe whatever they read, even though it opposes the Islamic beliefs and teachings. Based on the lack of religious knowledge, they do not understand that believing in such things causes them to lose their faith. At times (being influenced by the wrongs found in these un-Islamic literature, their mindset is affected and) they utter such statements which causes them to come out of the fold of Islam. If a Muslim girl is married to such a person, the nikaah is not considered valid in Shariah as the person she is married to is not a believer (as he subscribes to beliefs that are totally against Islam), although outwardly he may seem to be a believer. If the marriage is not valid, it would mean that their entire lives are spent in sin. The parents will be sinful in this world and will have to face punishment in the hereafter for getting their daughter married to such a person.

It is therefore extremely important and necessary that just as you enquire about the family background and financial position of the boy who proposes for your daughter, it is much more important for you to enquire about the religious level and commitment of the boy. If you do not know anything about his beliefs and religious commitment, don’t ever give your daughter to him. A poor believer who is committed to his religion is a thousand times better than a rich person who does not possess Deen. It is also noticed that the person who does not possess Deen does not fulfil the rights of his wife. At times, he will not even give her a cent to spend. When there is no happiness and peace of mind and heart in such a marriage, then of what benefit and good will it be to her that she is married in an affluent family.

. (Behishti Zewar (Urdu) pg.840)

Source: ihyauddinzaco

Four Prophetic sayings

Shaikh Moulana Muhammad Zakariyya (Allah have mercy on him) once mentioned:

Imaam Abu Hanifah (Allah have mercy on him) selected five Ahaadith from five hundred thousand Ahaadith. These five Ahaadith are such that through practising on them, one will be practising on the entire Deen.

After Imaam Abu Hanifah, Imaam Abu Dawood (Allah have mercy on them) selected four thousand eight hundred Ahaadith from five hundred thousand Ahaadith and compiled them into his book, Sunan Abi Dawood. From these Ahaadith four thousand eight hundred Ahaadith, he selected four Ahaadith and stated that the one who practises on them will be practising upon the entire Deen. All these four Ahaadith are among the five Ahaadith that Imaam Abu Hanifah had selected. Imaam Abu Dawood did not select the fifth Hadith as he understood that the meaning of the fifth Hadith can be included in the other four Ahaadith.

Imaam Abu Hanifah passed away in the year 150 A.H.

Imaam Abu Dawood was born fifty two years later, in the year 202 A.H. From this, it seems possible that Imaam Abu Dawood had taken this view from Imaam Abu Hanifah.

These four Ahaadith are,

1. The acceptance of) all actions are based on the intentions (with which the actions were carried out).

2. One will not be a true believer until he wishes for his brother that which he wishes for himself.

3. From the beauty of a person’s Islam is that he leaves out that which does not concern him.

4. Permissible (halal) is clear and impermissible (haraam) is clear, and between them are such things which are doubtful and many people do not know it. The one who abstains from these doubtful things will protect his Deen and his honor.

(Suhbat Baa Awliyaa pg. 94-97)

Source: Ihyaauddeen.co.za

Competition for wealth & destruction

Our master Amr ibn Awf (Allah be pleased with him) reported:

The Messenger of Allah, (peace and blessings of Allah be upon him) said,

By Allah, it is not poverty I fear for you, but rather I fear you will be given the wealth of the world just as it was given to those before you. You will compete for it just as they competed for it and it will destroy you just as it destroyed them.”

Source: Ṣaḥīḥ al-Bukhārī 2988, Ṣaḥīḥ Muslim 2961

Islah/Tazkiya of what?

In Tasawwuf and sulook what is meant by islah or tazkiya?

It is the cleansing of blame worthy moral characteristics (razail akhlaq) of nafs. That is ridding one’s self from arrogance, anger, show-off, envy, self-admiration, love of money and status, lustful desires, etc.

We focus on betterment of our outwards appearance and worship without paying attention to the removal of above mentioned blame worthy morals.

This is a big mistake!

The biggest obstacle in our path to achieving the pleasure of Allah is our nafs with all its blame worthy characteristics.

It is because of this lapse we see that outwardly pious-appearing  people indulge in impermissible activities whenever they are tempted by a worldly gain or are fearful of worldly loss.

May Allah give us the correct understanding of islah and facilitate it for us effectively. Ameen!

Once we acknowledge this and recognize our blame worthy moral characteristics the next step is to remove them. This is by firm determination, self-control and constant vigilance.

Remembrance of Allah (dhikr) facilitates it. Advice from Shaykh facilitates it further. But both of these are like catalysts. Without the key ingredient of determination and use of self-control they do not work alone.

Sayyidi wa sandai Mufti Mohammed Taqi Usmani (Allah preserve & protect him) repeatedly instructs us that there is no formula of remembrance or litany or amulet to bring about islah. One has to use his determination and self control.

May Allah facilitate this for us all. Ameen!

Asking Allah

An individual inquired about the well being of a two year old relative suffering from significant development delay.

After informing about the medical progress sayyidi wa sanadi Mufti Mohammed Taqi Usmani (Allah preserve and protect him) said ,

‘Every day I pray salat al hajet and make supplication (dua). Asking Allah for his complete recovery. ‘

Masjid Darul Uloom Karachi July 2017

—————–

We seek special litanies and recitations/wazifa for fulfillment of our desires. But we neglect the Sunna way of praying salah and supplications.

Being excessively cautious in bayiah

Maulana Amin Owrakzai shaheed (Allah have mercy on him) said,

These days people have made Tasawwuf and sulook a petty issue. Bayiah is a mere ritual. Neither the disciple does anything nor does he have an intention to do (in future). Moreover khilafet is bestowed on mediocre actions and capabilities.

Previously searching for a Shaikh was like finding a suitable spouse.

After demise of (my first Shaikh) Maulana Gorghashti I approached Allama Yusuf Binori (Allah have mercy on them) for bayiah. He instructed me to recite salutations (durood) 50,000 times , istegfar 50,000 times and make istekhara every Thursday. After istekhara I saw in dream that Prophet (Allah's blessings and peace be upon him) poured his blessed saliva into my mouth. On reporting this to Shaikh he accepted my bayiah. After he passed away I struggled a lot searching for another Shaikh. After much contemplation and discussion with pious elders I settled for one. On visiting him I was instructed to recite istegfar 127,000 times in a month and do istekhara. Even after that in light of istekhara he guided me to another Shaikh.

To cut the story short, in past for bayiah one had to struggle excessively. Only after that one was able to sit at the feet of Shaikh and be in his company.

Nowadays Pirs visit mureed. Disciple has to do no significant effort. People are encouraged to commit (bayiah) using lame excuses. Shuyuk do not have self-reliance (istegna) and seekers lack yearning. Whereas, in reality a perfect (kamil) Shaikh is always in a state of fear for being accountable to Allah (for guiding others). Then, how can he invite others for his bayiah?

Risala al-Mazhar, Kohat. special issue 2017

Request for dua

Sayyidi wa sanadi Mufti Mohammed Taqi Usmani (Allah protect & preserve him) is not feeling well these days.

Alhamdulillah it is nothing dangerous. However, his daily activities are being severely affected.

It is requested from the readers to make heartfelt dua for complete, rapid and perpetual health with afiyet for him.

JazakAllah

——————-
Karachi

Knowledge


Baba Fareed ud Deen Masud Ganjshakar (Allah have mercy on him) said,

‘Knowledge should in its wake bring humility, sympathy and understanding. If it created arrogance and pride then it defeated its own purpose. 

The aim of acquiring knowledge of religious law (ilm e Shariat) is to act upon it and not to harass people. ‘

K A Nizami’s ‘The life and times of Shaikh Fareed ud Deen Ganjshakar’ rehmatullah aleh

Vivanta Taj, Rebak, Langkawi, Malaysia

Khanqah or shop?

Khawaja Badr ud Deen Ghaznawi (Allah have mercy on him) wrote to his pir-bhai,

One of the servants of diwan (treasurer) had built a khanqah for me and arranged for the boarding and lodging of derwishes. Now a charge of embezzlement has been brought against him I am much worried and disturbed. Kindly pray for his release and welfare of the derwishes

Baba Fareed ud Deen Masud Ganjshakar (Allah have mercy on him) replied,

‘He who does not follow the principle of his master is confronted with such troubles and worries that his heart gets no peace. Who among our masters did ever construct a khanqah for himself and reside there as you have done. It was not the practice of Shaikh Qutub ud Deen or his master Shaikh Moin ud Deen (Allah have mercy on them) to construct a khanqah and set up a shop. Wherever they went or sojourned, they tried to conceal themselves from the people. ‘

K Nizami’s ‘The life and times of Shaikh Fareed ud Deen Ganjshakar’ rehmatullah aleh, page 35