UK Tour 2018: Discourses of Mufti Muhammad Taqi Usmani (Allah preserve & protect him)
UK Tour 2018: Discourses of Mufti Muhammad Taqi Usmani (Allah preserve & protect him)
Makhdum Zayn Uddin Al Malabari quotes from Imam Ghazali (Allah have mercy on them),
Non-religious sciences may be blameworthy, praiseworthy or neutral. As for those which are praiseworthy, they are the sciences connected with the wellbeing of humanity in this life, such as medicine and mathematics.
…..medicine, since it is necessary for the preservation of bodily health
And do not be surprised by our statement that medicine and mathematics are communal obligations,…….because if these trades were to disappear, human society would be exposed to destruction.
…….As the One who created the disease also created the cure, and guided humanity to the use of the latter, and prepared the causes for its benefit, it is not permissible for humans to allow themselves to be destroyed by self-neglect.
The Guidance for the Intelligent
Makhdum Zayn ud Deen Malabari al Chishti (Allah have mercy on him) said in regards to fard al ayn (absolute essentials) issues of Islam,
‘The states of the heart, one should know the praiseworthy qualities which one must adopt, and the blameworthy qualities which one must avoid.
As for the praiseworthy traits, they include reliance on Allah, sincerity for Him, praise and thankfulness for His blessings, repentance from one’s sins, fear, hope, abstinence, love, patience, pleasure with His decree, and the remembrance of death.
As for the blameworthy traits, they include greed for food and drink, and a dislike of hunger (given its many benefits such as the purity and softness of the heart, humiliation of the lower self, breaking lusts, and the departure of excessive sleep which prevents worship), eagerness for speech regarding what does not benefit one (the tongue has many faults, the most severe of which are backbiting, lying, and excessive joking and praise), anger, envy, stinginess, love of rank, love of the world, arrogance, pride, and showing off.’
The Guidance for the Intelligent
Sayyidi wa sanadi Shaikh Mufti Mohammad Taqi Usmani (Allah preserve him) said,
‘It is relatively easier to make ‘itekaf (of the last ten days of Ramadan), offer numerous supererogatory (nafil) salah, recite the whole Quran daily, perform many Umrah and Hajj.
However, the real feat is when it comes to leaving the sinful activities. This is the real achievement and mark (of true religiosity). To have control over the sinful desires of nafs. To be steadfast at the time of temptation. Being cognizant of the commands of Allah.
On the Day of Judgment an individual will not be questioned about missing supererogatory worshipful acts but he certainly will be admonished for being involved in sinful activities. ‘
Ramadan 20th, 1432, 21 August 2011, Darul Uloom Karachi Mosque
Hakim al Umma Mawlānā Ashraf ʿAlī Thānawī (Allah have mercy on him) said,
“The [following] form of tawassul (intercession) through pious people, that O Allah, have mercy upon us because of such a saint, its reality is: O Allah, according to me, such a person is an accepted [servant] of yours, and for [the action of] loving the accepted people, there is promise of mercy in [the ḥadīth] ‘The person is with who he loves’. I ask from you this mercy. Thus, in tawwssul (intercession), the person expresses his love for the friends of Allah and thereby asks for mercy and reward because of this love. And love for the friends of Allah necessitates mercy and reward as mentioned in the nuṣūṣ (texts). Thus, there are many ḥadīths regarding those who love for the sake of Allah.
Now there is a question, what effect does the piety and blessing of the saint have on [the divine] mercy? The effect is that loving this saint is part of loving for the sake of Allah, and there is promise of reward for loving for the sake of Allah. After this explanation, I say acting upon [the verse 93:11] ‘But as for the favour of your Lord, then report [it]’, that if Ibn Taymiyah heard this explanation he would never have denied the permissibility of tawassul [via pious people] because all its preliminaries are sound. It is my good assumption of ʿAllāmah Ibn Taymiyah that he prohibited the tawassul of the ignorant people of his time, the reality of which was istiʿānah and istighāthah (seeking assistance).” (Ashraf al-Jawāb, p.152).
[Tr. Note: For detailed reading, refer to Bawādir al-Nawādir (p.709) and Fatāwā Rashīdiyyah (p.134). Shaykh Fakhr al-Dīn Murādābādī (d. 1392/1972) suggest in Īḍāḥ al-Bukhārī (5:319) that Shaykh al-Islam Ibn Taymiyah (d. 728/1328) permits intercession through good deeds, which includes love of the pious people, and therefore the difference is merely in expression, otherwise there is no real difference between his position and the position of the majority of scholars, in the manner that it has been expressed by Mawlānā Ashraf ʿAlī Thānawī. Shaykh al-Islām Mufti Muḥammad Taqī ʿUthmānī (b. 1362/1943) appears to be inclined to this position to a certain extent (Takmilah Fatḥ al-Mulhim, 5:317; Maqālāt al-ʿUthmānī, 1:41).]
IDCNY17, New York
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?
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.
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)
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
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)
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)
It is mandatory (wajib) for all male and female Muslims to recite the takbiraat e tashreeq after every fardhsalah once. Males have to do it in a fairly audible voice.
Sayyidi wa sanadi Mufti Mohammed Taqi Usmani (Allah preserve and protect him) said,
‘In addition it is desirable (mustaheb) that during the first ten days these takbiraat be recited excessively. It is permissible to recite them quietly or aloud.
In our era this has been abandoned. Whereas this recitation has been reported from many Companions of Prophet (Allah be pleased with them). We should act on it.’
‘Our master Mohammed ibn Ali (Imam Baqir, Allah be pleased with him) used to recite it after all supererogatory salah. ‘
Inam al Bari, volume 4, 169
Mufti Rashid Ahmad al-Ludhyanwi (Allah have mercy on him) said,
—————-it is more meritorious and rewarding to perform nafl salat (supererogatory prayers) and recitation of Holy Quran (tilawah) at home.
In fact, there is even more reward to perform these acts of worship at home than in the Masjid Haram (Makkah Mukarramah) and in the Masjid Nabawi (upon him blessings and peace).
In this regard, it is stated in a hadith from Zayd bin Thabit (may Allah be pleased with him) that the Prophet (upon him blessings and peace) said, ‘The (nafl) salat of a person in his home is more rewarding than his salat in my (this) masjid, except the obligatory prayers.’” (Abu Dawud)
Sayyidi wa sanadi Mufti Mohammad Taqi usmani (Allah protect & preserve him) continued,
‘Similar is the story in all of the Tasawwuf. In some quarters the method of treatment (of spiritual maladies) has been made a goal in itself.
This is the case of gathering of remembrance done aloud (ijtemai majalis e dhikr bil jaher). Remembrance (of Allah) done aloud and in a gathering are both per se permissible. However, these days in some (sufi) paths it is considered to be an essential part and without it remembrance is considered to be deficient and less rewarding.
Similarly, as an example is the case of supplicating in front of the graves facing the qibla. It is permissible per se. Moreover it is proven by Sunna of our master prophet (Allah bless him and give him peace). However, when our pious-predecessors saw that grave-worshipers can misuse it for their benefit then they discouraged doing so
We consider our master Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) to be the mujaddid (one who revives) of this era. In Tasawwuf lots of things were done as a means of treatment prescribed by masters, however, gradually (with passage of time) they became an objective in them-self. The revival of Tasawwuf that Hakim al Umma did was to state that the real objective (of Tasawwuf) is the acquisition of praise worthy moral characteristics (fadhail) and riddance of blame worthy moral characteristics (razail) from one’s self.
In reality there are various degrees of crossing the limits in Tasawwuf. Some elders prescribed as a form of treatment something for their disciples, others selected something else to be more beneficial. Then some considered this treatment to be essential (for all), others promoted them to the level of things highly desired (mustaheb) or Prophetic practice (Sunna). The problem starts from here (with this meddling in the fiqhi hierarchy of status of actions) onwards. ’
Albalagh,Urdu, volume 51, publication 6-7, (April 2017) page 71-2
A seeker inquired, I seek guidance regarding praying supererogatory (nafil) salah while driving or riding in a car. Is it a valid option?
Sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah protect & preserve him) replied,
‘You may pray nafl while riding a car but not while driving. It is better not to pray nafl of mamool (routine) in a car except when it is apprehended that the mamool will be missed if not prayed in the car. But no restriction in nafl outside the mamool. ‘
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Quoting 29 verses of Holy Quran Arif-billah Dr. Abdul-Hayy Arifi (Allah have mercy on him) said,
‘It is distinctly evident from these specifications of Allah that an individual who is closest to the Prophet (Allah’s blessings and peace be upon him) (by emulating his actions and orders) will come closest to Allah and will be from His beloved servant (abd).
Evidently following the Sunna (etiba e sunnat) is the soul of worshiping and climax of absolute servant-hood (abdiyet).
An action in opposition to Sunna is not an act of worship, but it is pure deviation.’
Uswa-e-Rasool-e-akram sallallaho alehey wa alihi wa salam, page 38
It was a very sad occasion.
A Veteran of Deen was informing us of his tablighi efforts. Since the previous 42 years he was actively involved in betterment of Muslim Ummah. However, when he stood to offer his salah it was like an ordinary lay individual. There was no following of the Sunna in the actions performed (like how to raise the hands in takbeer e ihram, how and where to place them in qiyam, sujud, etc.).
Similarly, on another occasion a khalifa of a prominent Shaykh was offering salah exactly like this.
The decades of tablighi effort and all the khilafet & Ijazat are useless if an individual has not realized the importance of following the Sunna and rectified at least his own salah.
Cognizance that I am seeing Allah or I am in front of Allah and He is observing my salah is a later level where salah improves to the stage of perfection.
Each and everyone of us has to make an effort in this regards.
Urdu readers can benefit quickly with ‘Namazain Sunnat kay mutabeq parhain’ online.