Category Archives: Q. Akabir

Improving salah

Shaikh Haji Shakeel Ahmed (Allah preserve him) said,

‘A very senior pious individual instructed me that if I was seriously interested in becoming religious than I should be vigilant about improving my salah. That is, praying salah as per Sunna with contemplation that Allah is watching me. He added that if I did not do this than in spite of praying punctually I will be simultaneously doing all the undesirable worldly stuff.

Haji sahib instructed to those present to not to take this lightly. Improving salah should be our topmost priority.

Moreover, he emphasized reading the booklet ‘Namazain Sunnat kay mutabeq parhyay’ by sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah preserve him) carefully and meticulously implementing each and every step as instructed. ’

11/8, MC1, KKNGH, Jeddah, 02 June 2012,  after esha

تلك خیالات تربی بھا اطفال الطریقہ

The ‘wali-tarash‘ Shaikh Najamuddin Kubra (Allah have mercy on him) writes,

‘In front of Khawajah Imam Yusuf al-Hamdani (Allah have mercy on him) an individual mentioned with astonishment that I was in the company of Shaikh Ahmad al-Ghazali (Allah have mercy on him) eating with other brethren. All of a sudden the respected Shaikh passed away (from the physical realm). Few seconds later when he gained consciousness he said, ‘At that time I observed that the Messenger of Allah (Prophet Muhammad, Allah bless him and give him peace) is placing food in my mouth by his own blessed hand.’

Shaikh Khawajah Yusuf Hamdani (Allah have mercy on him) listened and replied,

تلك خیالات تربی بھا اطفال الطریقہ

These are thoughts by which the infants of this path (tariqat) are nurtured.’

Mirsad al Abad, page 193-4

Why recent pious?

In the “Introduction” of Malfuzat e kamalat e Ashrafiya it is stated;

‘The sayings of the recent pious predecessors are most beneficial in reformation of heart (qalb) and cleansing of the lower self (nafs). This is because of the peculiar conditions, temperaments, preferences and capabilities of these recent pious being relatively familiar to the reader.

Ma’arif al-Akabir, page 47

Beneifts of reading the sayings of the pious

Shaikh Iqbal Quraishi (Allah preserve him) said,

‘Following benefits are derived from reading the sayings (malfuzat) of the pious;

1. Awareness of the blame worthy morals.

2. Knowledge of the deceptions of the lower self (nafs) and Shaytan.

3. Being able to recognize mistakes.

4. Riddance of lots of incorrect thoughts.

5. Clarification of many perplexities of knowledge and (execution of) actions.

6. Knowledge of the path (tareeq) and how to practically walk on it.

7. Acquiring knowledge and marifah.

Ma’arif al-Akabir, page 48

What to do in free time?

A seeker informed sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah preserve him) about the extra time he had available daily and requested for advice on how to utilize it appropriately.

Sayyidi wa sanadi said,

‘Do two things in this time.

Firstly, perform excessive remembrance of Allah.

On request for further elaboration on what specific form of remembrance would be appropriate for him.  Sayyidi said,

‘Perform the dowazdah tasbih‘. And if you already do this in morning (as the usual daily routine prescribed for seekers) then repeat it again in this spare time.’

The second thing to do is to read the biographies of the pious predecessors meticulously. High light and mark the beneficial passages for future review.

Start with the Sawanih e Qasimi of Shaikh Mawlana Qasim Nanotawi  written by Professor Mawalan Anwarul Hasan Sheirkoti (Allah have mercy on them) if you can get hold of it. It is difficult to keep focused in the one written by Mawlana Manazir Hasan Gillani (Allah have mercy on him).  Then read Tazkirat ur Raheed, Tazkirat ul KhalilAshraf us sawanih and Arwah e salasa.’

Holiday Inn Salam, Jeddah, 15th May 2012, after esha

Shaikh al Hadith’s autograph

Shaikh al Hadith Mawalna Zakariya Kandehlavi mohajir Madani was requested for an autograph by Shaikh Jameel Ahmad Hyderabadi (Allah have mercy on them).

Shaikh al Hadith inquired, ‘What is an autograph?’

It was explained that it would be an advice written by his blessed pen (in the autograph book).

Instantaneously he wrote;

Translation:

Be in intimate contact (with the Divine) inwardly and appear aloof outwardly.

(Heed) This beautiful characteristic is scarce in this world!

Tazkirat al Jameel, page 483

Respected readers!

 

‘Arif-billah Hadhrat Dr. Abdul Hayy ‘Arifi (Allah have mercy on him) used to ask this question repeatedly from those who use to attend his weekly talks on spiritual improvement (islah),

“All praise is for Allah. I appreciate your effort in taking out time from your busy schedule and attend this gathering. However, I put forward this question to you,
‘What change has happened in yourself since you started attending these gathering?’

Contemplate.

These gatherings are meant to bring about a change in ourselves. They are not formal speeches or academic lectures.”

Friday, weekly majalis e ‘Arifi ra

P.S. Same question may be put to the readers of this blog!

Students and bayaih

During his stay at Darul Uloom Deoband for religious studies Hakim al-Umma Mawlana Ashraf Ali Thanawi requested Qutub e ‘Alam Mawlana Raseed Ahmad Gangohi (Allah have mercy on them) for bayaih (oath of allegiance to traverse the Sulook).

Mawlana Gangohi did not accept it. He considered (formal) spiritual involvement (that requires sincere dedication and time allocation) a distraction in acquisition of religious knowledge.

Ashraf us Sawanih, volume 1, page 236

The rules, like this one, are set by pious elders (akabir) based on their fruitful experiences. Ignoring them will be a great loss for the naive juniors.

It was only after graduation that he would accept such request.

A serious islahi ta’luq is encouraged and more beneficial during the period of study.

حضرت تھانوی قدس سرہ کا انداز تربیت اور تقوی کا حصول

سیدی و سندی حضرت مولانا مفتی محمد تقی عثمانی صاحب مدظلھم العالی

وعظ

حضرت تھانوی قدس سرہ کا انداز تربیت اور تقوی کا حصول

Spiritual Company of Shaikh

One of the purposes of the company of the pious is to be in sync with them spiritually.

Physical closeness, correspondence and other means of communications are to firmly establish this. The pious (Shaikh) should be able to recognize the seeker individually,  acknowledge his sincerity and, hence,make abundant supplications (dua) for his success.

It is this Sunnah of sincere dua of a fellow Muslim for the spiritual benefit of another Muslim individual that acts like a catalyst in the alchemical process of Sulook.

Shaykh Abu Taleb Makki (Allah have mercy on him) reported this in Quwwat al-Quloob,

A seeker approached a Gnostic of Allah (‘arif billah) and said,

‘ I am heedless of Allah’s remembrance, usually procrastinating good deeds and extremely lazy. Please, advice me on how can I overcome these things.

The Gnostic replied,

 ’O brother!

If it is possible for you to love the friends of Allah (awliya) and keep their close company then immediately do so.

Perhaps they will keep you in their heart. And remember every day seventy times Allah’s special mercy is focused on these hearts. Maybe someday because of the love you have for them this mercy of Allah will be focused on you to. This will indeed take care of all your problems of this world and here-after.’

Ahl-e-sulook par achi buri Sohbet kay asaraat, page10

Sheikh Ahmed Abul Abbas Mar’ashi ra said:

“Do not demand that the Sheikh keeps you in his heart. But you should ask your heart to lodge the Sheikh in it. As much as you keep the Sheikh in your heart, similarly the Sheikh will accommodate you in his heart.”

Rooh e Tasawwuf, page 129

Hazrat Arifbillah Dr. Abdul Hayy Arifi ra said;

“If you desire Allah’s love, sit in the heart of any of the Awliya and keep his company physically. InshaAllah, you will develop love of Allah . Secondly, continue to make lot of remembrance of Allah.”

Shaikh-murid relationship

Hakim al Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,

‘The analogy of the company of pious is like planting a sour-flavored mango sapling beneath a Fajri  (better quality and sweet tasting) mango tree. And then grafting a branch of Fajri on its stem. It is quite evident that (now) this (sour-flavored) tree will bear Fajri mangoes.’

Majeed al Majeed, page 33

The pious elders commonly use the analogy of plant grafting when discussing the Shaikh-murid relationship. In order to understand this better we discuss the technical part of this plant grafting first. Thereafter, we draw the similarities between them.

Grafting of graftage is a horticultural technique whereby tissues from one plant are inserted into those of another so that the two sets of vascular tissues may join together.

In most cases, one plant is selected for its roots and this is called the stock or rootstock. The other plant is selected for its stems, leaves, flowers, or fruits and is called the scion or cion. The scion contains the desired genes to be duplicated in future production by the stock/scion plant.

For successful grafting to take place, the vascular cambium tissues of the stock and scion plants must be placed in contact with each other. Both tissues must be kept alive until the graft has ‘taken’, usually a period of a few weeks. Successful grafting only requires that a vascular connection take place between the grafted tissues.

The advantages of grafting include:

1. Precocity: The ability to induce fruitfulness without the need for completing the juvenile phase. Juvenility is the natural state through which a seedling plant must pass before it can become reproductive. In most fruiting trees, juvenility may last between 5 and 9 years, but in some tropical fruits e.g. Mangosteen, juvenility may be prolonged for up to 15 years. Grafting of mature scions onto rootstocks can result in fruiting in as little as two years.

2. Dwarfing: To induce dwarfing or cold tolerance or other characteristics to the scion. Most apple trees in modern orchards are grafted on to dwarf or semi-dwarf trees planted at high density. They provide more fruit per unit of land, higher quality fruit, and reduce the danger of accidents by harvest crews working on ladders.

3.  Ease of propagation: Because the scion is difficult to propagate vegetatively by other means, such as by cuttings. In this case, cuttings of an easily rooted plant are used to provide a rootstock. In some cases, the scion may be easily propagated, but grafting may still be used because it is commercially the most cost-effective way of raising a particular type of plant.

4.  Hybrid breeding: To speed maturity of hybrids in fruit tree breeding programs. Hybrid seedlings may take ten or more years to flower and fruit on their own roots. Grafting can reduce the time to flowering and shorten the breeding program.

6.  Maintain consistency: Apples are notorious for their genetic variability, even differing in multiple characteristics, such as, size, color, and flavor, of fruits located on the same tree. In the commercial farming industry, consistency is maintained by grafting a scion with desired fruit traits onto a hardy stock.

7. Better flavor and price of flowers and fruits. Individuals familiar with the grafted (qalmi) mangoes can appreciate this very vividly.

Now we draw attention to the analogous issues in it to the state of the murid.

The procedure has to be done by an expert (Shaikh) who knows how to make the cuts (tarbiyet) in order to join (establish nisbet) the vascular cambium of stock and scion.

There should be compatibility (munasbet) between the genus, species, etc. of the stock and the scion.

It is essential to make sure that scion being used is the desired quality (Shaikh e kamil).

The murid (stock) has to completely submit to the Shaikh (scion) and remove all of its attributes (takhaliya). It has to remain in constant, firm and intimate contact (suhba) for a considerable duration of time for this to be successful. Confluence of vascularities (spiritual blessing/faidh) has to be maintained. The stem, branches, leaves, flowers and fruits (tajaliay) that ensue are that of the scion.

 The success of the procedure is only evident when the grafted plant bears flowers and fruits. The growth of branches and leaves alone do not guarantee success.

The expert gardener (Shaikh) may even give a certificate (khilafa/ijazah) that this is a grafted plant. However, appearance of desired quality fruits and flowers will prove this without any doubt.

Prior to this we have to wait patiently making sure that the optimum environment (good company), nutrition (desired actions, physical worship & praise-worthy morals) and protection (from all that is undesired, physical sinful acts & blame-worthy morals) are in place for the stock-scion plant to mature.

May Allah make this information beneficial for us. Amin!

Karamah

Sayyidi wa sanadi Shaikh Mufti Mohammad Taqi Usmani (Allah preserve him) wrote in the obituary of Shaikh Nawab Eshrat Ali Khan Qaiser (Allah have mercy on him),

‘Recently (prior to his death) he confided in me and said, all praise is for Allah, I do not recall leaving a salah with jama’ah (congregation) for the previous fifty two years.’

Al Balagh, March 2012, Rabi II 1433, page 5

(Akabir occasionally disclose information like this to motivate their disciples.)

اصل مزار

بعد از وفات تربتِ ما در زمیں مَجو
در سینہ ہائے مردمِ عارف مزارِ ما

(سعدی شیرازی)

وفات کے بعد میری قبر زمین میں تلاش مت کرنا، کہ عارف لوگوں کہ سینوں میں میرا مزار ہے۔

Searching for a Shaikh

chirag chishtian

In his youth the renowned journalist, and scholar Maulana Abdul Majid Daryabadi [d1977] (Allah have mercy on him) had turned from a believer to a heretic, an atheist and nonbeliever  under the influence of reading books written by agnostics Philosophers. He was skeptical of religion and called himself a “rationalist”. For almost nine years, he remained away from religion.

However, later in life after reading the translation of the Holy Quran he became a practicing Muslim again.  Moreover, study of ‘Mathnawi e manawi‘ of Maulana Jalaluddin Rumi (Allah have mercy on him) had profound influence on him.

He wrote,

‘For some duration I had been searching for a Shaikh. I had devoured all the literature about Tasawwuf and sulook in Persian, Urdu and Arabic languages available to me. After reading so many books and sayings (malfuzat) of the pious the only desire I had was to meet a living saint.

In addition to the spiritual centers at major cities in Hyderabad, Delhi and Lucknow, I visited numerous centers at smaller towns like Ajmer, Kalyer, Dewa, Bansah, Radowli, Safipur, etc. in this search. I did not hesitate to visit any pious Shaikh I came to know about. I met individuals with overwhelming states (hal) and prolific orations (qal). Some of them excelled in worshipful activities while others were deep ascetics. Some of them were mere businessmen in disguise, with long hairs (& sufi attire).

In the end of this search my heart told me that the truth is limited to those of Deobandi affiliation. Therefore, you should limit your search and look specifically within them.

Furthermore, I limited this search  to those affiliated with the individual (Shaikh al-Arab wal-‘Ajam Haji Imdadullah mohajir Makki, Allah have mercy on him) who wrote the best exegesis of the most beneficial work of Tasawwuf (Mathnawi e manawi).’

Halaat e Muslih al-Ummat ra, volume 3, page 618