Category Archives: N. Advice

Hakeemul Ummat ra’s waseeyat #1

Hakeemul Ummat Hazrat Mawlana Ashraf Ali Thanawi ra’s 11 waseeyat are being presented here.

There is tremendous knowledge to be gained from them.

Please, remember the writer of these statements is a 82 year old, hafiz Quran, mufassir, muhadith, qari, ‘arif, author of more than 1000 publications, spiritual mentor to thousands (which include giants like Allamah Syed Suliman Nadwi, Mufti Mohammad Shafii, Mufti Mohammad Hasan ra, etc.).

“1. I appeal all my friends to ask forgiveness (from Allah SWT) for all my minor and major sins committed intentionally or accidentally.”

Ma’asir e Hakeemul Ummat ra ,page 483

Religious arguments

A mureed wrote;

“One of my colleagues often talks to me regarding the futility of taqleed, dishonesty of scholars, etc. He wants to argue. I usually listen to him silently, without replying.

Sayyidi wa sanadi Hazrat Mawlana Mohammad Taqi Usmani sahib db replied;

“This is most appropriate attitude. One should abstain from arguing as much as possible.”

The mureed continued;

“However, if his speech crosses the limit, I reply.”

Sayyidi wa sanadi db replied;

“This should also be very brief.

However, if at any time you feel that he wants to know the truth genuinely then going into details won’t be detrimental.”

Islahi khutoot

حضرت حاجی صاحب رح کی وصیت

حضرت حاجی امداداللہ صاحب مہاجر مکی رحمۃ اللہ علیہ نے

رسالہ “فیصلہ ہفت مسئلہ” کو اس شعر پر ختم کیہ ہے

گرایں مدعی دوست بشناختے

بہ پیکار دشمن نہ پرداختے

(اگر یہ محبت الہی کا دعوادار دوست کو پہنچان لیتا تو دشمن سے جھگڑنے میں مشغول نہ ہوتا۔)

Lessons from al-Kahaf

kahaf

Hakim al Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) has mentioned the following lessons that can be learned from the story of our masters Prophet Musa  and Khidhir (Allah’s peace be upon them):

1. Desirability of travel for a student (to pursue his learning).
2. To have respect (adab) when dealing with scholars and shuyuk.
3. To abandon criticism of scholars and shuyuk
4. To find an excuse for their apparently unclear actions, dealings and speech.
5. To fulfill the pact (ahed) made with them.
6. To apologize for any thing committed against them.
7. To keep provision for the way while traveling. It is not against tawakul (reliance on
Allah)to do so.
8. To ascribe forgetfulness and other disliked things to Shaytan. It is from adab not to
attribute them to Allah.
9. For a scholar to refuse teaching a subject to a student whom he thinks is incapable of
understanding it.
10. To give preference to Allah’s command in every thing.
11. For a guide to put some essential criteria to be fulfilled, for his followers.
12. To condone forgetfulness.
13. Three attempts to be sufficient enough to be counted as repetition.
14. Boat ride to be permissible.
15. The ruling to be on the evident matters. Until one comes to know the reality.
16. Asking for food to be permissible, in case of absolute necessity.
17. Not to give up chivalry. Even if it is for those who do not deserve it.
18. To take monetary retribution for worldly tasks done.
19. The condition for being in need to persist even if tools for earning or possession of
insufficient funds exist.
20. Being angry (that is displaying it) is impermissible (haraam).
21. Hiding wealth by burying it in the ground (for protection) to be permissible

And many more lessons can be learned.

Hakim al Umma adds; this incident proves that the best way for islah (reformation) is through physical demonstration (actions) not merely by (admonition via) speech.

Masail us sulook, pages 328-9

Ignoring the Suhba of Ahlul-Allah

 

In a letter Shaikh al Hadith Maulana Zakariya Kandhlawi/Madani (1898 –1982) wrote to Maulana Abdul Majid Daryabadi (1892 –1977) [Allah have mercy on them]:

Suhba (company) of ahul-Allah (the pious) holds a unique position and importance in bringing about firmness in actions, correct understanding of religion and motivation to act on demands of faith.

Ignoring the suhba of pious is one of the tribulations (fitnah) from the many major ordeals of our era.

No doubt, a lot of information can be acquired from reading books. But the effectiveness of accompanying a living (pious) person is totally unique.

I agree it is essential to safe oneself from worshiping the Sheikh. But ignoring the suhba of pious is equally destructive.

Specially, the fatal moral characteristics of u’jub (high regard for self), arrogance, importance of self suggestion and self admiration can never be eliminated without the company of the pious (especially the Shaikh).”

Hakeemul Ummat ra, (by Mawlana Abdul Majid Daryabadi ra) page 568-9

Etiquettes of being a Civilized Individual

The rulings of Shariah have been broadly classified into five categories. They are:
1. those related to the beliefs (‘aqaid)
2. those pertaining to the forms of worship (‘ibadaat)
3. those related to the mutual financial transactions (ma’amlaat)
4. those associated with manners of civilized living (ma’ashrat) and
5. finally, those dealing with the inner morals (ikhlaq)

It is sad to see that most of us, Muslims, only consider a’qaid and ‘ibadaat to be the components of deen and are completely ignorant of the rest.

Few select practicing ones include ma’amlaat to be deen also.

Ikhlaq, all praise to Allah SWT is practiced by those involved in tasawwuf.

The Shariah ruling regarding how to live a civilized life is abandoned by most of us.
However, it is ironic that we brothers/sister who are involved in discussions of higher & lofty realities of Tasawwuf are disregarding the rights of fellow individuals. The fact remains true that the rights of fellow human beings (haqqul ‘abd) can not be forgiven by repentance alone. It require asking forgiveness from the aggrieved individual. Most of us are totally unaware of the rulings of Shariah pertaining to the etiquettes of civilized living. The extent of this ignorance is so great that enemies of Muslims regard Islam to be incompatible with the civilized world life. Post 9/11 western strategy is to modify Islam to make it civilized.Hakeem ul Ummat Mawlana Ashraf Ali Thanawi ra being the mujaddid high lighted the importance of these rulings in most of his discourses and writings. The most beneficial of these is a concise treatise “Aadab ul Ma’ashrat” (Etiquettes of Civilized living).
The importance of this book is evident by the fact that it is the first reading in the nisab e Tasawwuf (curriculum for salikeen) recommended by Hakeemul Ummat ra.
The basic principle underlying the rulings of civilized living is,
“My words, actions and attitude should not be the source of any discomfort or annoyance for fellow human beings at all.”
InshaAllah, quotes from this book regarding some important and common lapses in our every day (uncivilized) life will be posted here.
Allah SWT give us the tawfeeq. Ameen!

RAMADAN SCHEDULE

بسم الله الرحمن الرحيم

Make a practical and doable time table for daily activities.

The point to remember is that in Ramadan acts of primary form of worship are to be increased. These lead to an increasing direct relationship with Allah SWT (i.e. ta’luq ma’Allah).

This must include the following:

Tahajjud Salah: Easier than usual as one has to get up for suhoor. Preferably 8 rakah.

Dowazdah tasbeeh & zikr Ism e zaat
As instructed by the Sayyidi wa sanadi Hazrat Sheikh db.

At tahajjud real, sincere dua and begging for Allah SWT’s mercy, love, guidance, strong relationship, true knowledge & understanding of deen, observance of Sunnah and a’fiyah in this world and the after-life
Munajat e maqbool: Daily manzil (hizb).

Al fathiha: Recite سورة الفاتحة 41 times, preceded and followed with durood درود شريف 11 times between the Sunnah and faraz of fajar.

Recite Shajarah daily and make esal-e-sawab for theses pious predecessors.

Recite سورة يس after fajar.

Tasbehat: Hundred times each as instructed by Sayyidi wa sanadi Hazrat Sheikh db.

1)سبحان الله و بحمده سبحان الله العظيم

2) سبحان الله والحمد لله و لا اله الالله و الله اكبر

3) استغفار

4) درود شريف

5) لا حول ولا قوة إلا بالله العلى العظيم

Tilawat Quran majeed: At least one parah (hizb) daily. This is the basic essential. Increase it as much as possible depending on your schedule. 

Ishraq salah: Approximately twelve minutes after sunrise pray 2 rakah.

Chaast salah: Around 10 AM 2-4 rakah

Awabeen salah: 6 rakah after maghrib

(PS: Nawafil are for those who do not have any qaza salah pending.)

Recite سورة واقعه after zuhar

Reciteمزمل سورة after maghrib

Recite سورة سجده and سورة ملك after e’sha & taraweeh 

Taraweeh:
Twenty rakah in jama’h.

In each taraweeah (i.e. resting between each 4 rakah) Hazrat Thanvi ra

used to recite درود شريف25 times.

Kalimah e tayyabah:
لا اله الالله with occasional محمد رسول الله , 500 times after taraweeh and in all other
spare times while doing the daily chores.

Muraqaba:
Try to concentrate on: “I am in front of Allah SWT and He is watching me.”
Five minutes, immediately following asr prayers.

This is the soul and essence of fasting. Try and extend it to other daily activities.

Excessive dua/prayers:
Any time you get a chance.
Especially prior to the iftar. Reserve 10 to 15 minutes for this alone.

Ask above all for Allah SWT’s pleasure, acceptance, jannah, refuge from His displeasure and hellfire.
All other minute and big things desired.
Most importantly to be included in His awliya (special friends).
Pray for the Muslims suffering around the world and betterment of the Ummah’s condition.

P.S. Each individual should do in consultation with his/her Shiekh what is practical for him her.

Also, it is essential to remember faraiz and wajibat (work,study & taking care of family) have priority over nawafil.

The Islahi Correspondence between Mureed & Sheikh

This islahi/self-reformation correspondence is the vital cornerstone of sulook in our path.
–
Mureed writes about his state in regards to observance of Shariah, the wird prescribed, overwhelming thoughts and any questionable moral traits demonstrated in every day life in dealing with self and others. The Sheikh reviews it and diagnoses any ailments, if present and treats as appropriate.

To be definitely effective this has to be at regular intervals, usually once every month or fortnightly.

It is alchemy.

Recognizing its importance, nafs & shaytan try their best to put obstacles for doing it successfully. Mureed becomes lazy & slack, finding numerous excuses for not doing it. Even if he sits down to write a letter, he can not recall anything ‘significant’ to convey.

Once as similar mureed wrote to Sidi wa sandi Hazrat Moulana Mohammad Taqi Usmani sahib (Allah SWT preserve him & allow us to benefit from him a lot. Ameen!) that I can not bring to mind any thing to write in my letter.

Hazrat db replied:
“Writing even this, itself is sufficient.”

This is because; it keeps you in the habit of writing letters to the Sheikh, shows your concern and sincerity for self reformation, is an opportunity to request for dua and informs the Sheikh that at least you are not deteriorating and seeing your effort he makes special dua for you.
–
Hazrat db also said;
“For mureed who do not have the opportunity to be in close direct contact with the Sheikh to discuss their states in person regularly, it is essential to have this islahi correspondence. The mureed and even the Sheikh who do not recognize this are committing a fundamental mistake in Tasawwuf (especially our tareeq/path).”

Sheikh-Mureed Relationship

As mentioned earlier, this is a physician-patient relationship.

The mureed tells/writes about his spiritual ailments seeking remedy. He has to be explicit and candid about his condition. Hiding vital information leads to nowhere and eventually mureed himself is the looser.

The Sheikh reviews mureed’s condition, taking into account his spiritual ailments/deficiencies, physical and working requirements and environment. He then prescribes a treatment plan. There may be multiple components of this plan.

The mureed has to follow this plan unconditionally.
If he faces difficulties in doing so he has to inform the Sheikh. And then follow the next advice.

The doctor may be the best in the whole world.
His diagnosis may be 100% accurate.
The treatment prescribed and made available may be the finest.
With all this in place,
if Mr. Mureed decides not to use it or use it partially, (using his brains)
how can a cure be imagined, less achieved?

A sincere mureed’s duty is to inform the Sheikh of his present condition.
That is, he reviews his daily activities, dealings and intentional thoughts. He analyzes them. He looks for any blame worthy traits that may be active in his intentions and actions or any praise worthy states that are deficient. He describes the actual case scenarios and asks assistance from Sheikh for diagnosis and treatment. He follows the recommendations of Sheikh and reports back. Adjustment may be made, treatment fined tuned and tailored accordingly. This process continues for a considerable period of time till a healthy spiritual state is reached, that is, achievement of nisbat-e-batini(a sustainable mutual relationship with Allah swt).

As every patient’s condition is different so is the treatment plan.

It is this individual attention and instruction which gives Tasawwuf a unique effectiveness in bringing about a permanent, durable and wholesome change for a complete Islamic life in its fullest sense.