Category Archives: Q. Akabir

Excessive supplication

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Sayyidi wa sanadi Mawlana Mohammad Taqi Usmani (may Allah preserve him) was performing Umrah.

At each and every step he supplicated at length with utmost serenity, humility and servitude.

In the prayers after the tawaf (wajib ut-tawaf) his ruku and sujood were longer than usual. During sai’i he recited the supplications from Munajat e Mabool. However, at stops on Safa and Marwa he made dua at length in Urdu.

At the end of the Umrah rituals he made another very comprehensive supplication audible to those immediately besides him on Marwa.

All praise is for Allah, he did not miss a single moment without being in contact with Allah, Most High during the whole process. Moreover,  numerous individuals and few of his students on recognizing him came to greet him and asked for prayers for themselves. Again providing an opportunity to call upon Allah.

May Allah give us the ability (tawfiq) to learn from this. Amin!

The real karama

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Arif billah Shaykh Dr. Abdul Hayy Arifi (may Allah ahve mercy on him) said,

“Once I inquired a pious person that these days we do not see saints similar to those who performed extra-ordinary feats (karama) anymore.

He replied that saints who had this blessing had always been very few in each era. Most likely you have read a book that compiled many such incidents of pious individuals. And now you are misled to believe that all Shaykhs must have this capability.

Remember in previous days the karama was in matter (maadi) and hence, it was visible to others. Nowadays it is in essence (manawi).

These days any company (suhba) that leads one to do good deeds, cleanse inner self (batin from moral corruption) and make rememberance of Allah is a karama.

A company like this is achieved by true yearning (talub). If you sincerely desire this, than be reassured that individuals like this are always present in each era.”

Khutbat e Arifi, Idarae Talefat e Ashrafiya, Multan, page 164

Give charity!

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Imam al-Awliya Amir al-Momineen Sayyidina ‘Ali ibn Abi Taleb (may Allah be pleased with him) said,

“Do not be shy to give small amounts in charity. 

Sending away a destitute empty handed is far more degrading.”

Al-Bayyinat-Karachi, 11/1409, page 54

Some sections of Tasawwuf are dangerous!

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Having a clear perspective of Tasawwuf’s reality is essential from the very start of the spiritual journey.

That is, what is the goal and means to reach it?

Hakim al-Umma Mawlana Ashraf ‘Ali Thanawi (Allah have mercy on him) made this vividly clear upfront to every seeker who approached him for spiritual reformation (islah).

People with their creative imagination, knowledge of partially correct or interpreted information and especially readers of Sufi hagiographies and difficult classic texts make assumptions and set unrealistic goals.

To dispel these sorts of myths Hakim al-Umma wrote exegesis of some of the Sufi texts that are commonly misinterpreted.  They include explanation of Mathnawi of Mawlana Rumi (in 24 volumes), poetry of Hafiz Shirazi and Fusoos of Ibn Arabi (may Allah have mercy on them).

A very beneficial point he makes in the introduction to one of the text is as  follows,

“From the teachings of Tasawwuf, I always had intellectual interest in the instructive section (uloom e ma’amla) because this deals with the commands and prohibitions and acting on them leads to the proximity of Allah, Most High.

In comparison, the section of unveiling (uloom e makashafa) was instinctively attractive but not appealing intellectually. This is because they play no role in gaining Allah’s nearness and have a great inherent danger that some mistakes in them (interpretation and application)  may lead to loss of faith (eman) itself.

(May Allah save us all from this calamity.)”

Al-tanbih al-tarabi fi tanzih ibn al-Arabi ra, page 6

Real remembrance of death!

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Prior to lecturing at a conference, the great Shaykh al-Hadith MawlanaMuhammad Zakariyah (may Allah ahve mercy on him) was performing ablution (wudhu) when he heard the conference co-ordinator praising him as part of the introduction.The respected Shaykh began to shed tears and said,

My dear ones let me at least die first.

If I die without Iman then what use will all of these praises be to me?

From: In Sahykh’s company

A Curriculum of Study for every Muslim

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Sayyidi wa sanadi Shaykh Mohammad Mufti Taqi Usmani (may Allah preserve him) recommends the following books to gain essential knowledge,  sound understanding and practical application of Islam for every Muslim.

“Section 1: Necessary Beginners Knowledge

“…without which living a life like a true Muslim is not possible.”

  • Hayat al-Muslimin (Mawlana Ashraf `Ali)
  • Furu` al-Iman (Mawlana Ashraf `Ali)
  • Ta`lim al-Din (Mawlana Ashraf `Ali)
  • Behishti Gohar [for men] (Mawlana Ashraf `Ali)
  • Behishti Zewar [for women] (Mawlana Ashraf `Ali)
  • Jaza’ al-A`maal (Mawlana Ashraf `Ali)
  • Sirat Khatim al-Anbiya’ (Mufti Shafi`)
  • Hakayat Sahaba (Mawlana Zakariyya Kandihlawi)
  • Tarikh Islam (Mawlana Muhammad Mian)
  • Usway Rasule Akram (Mawlana `Abd al-Hayy)

Section 2: Broadening the Core

“…by which such vastness and firmness is produced in religious aspects that a person will not be misguided by those who misguide.”

  • Ma`arif al-Quran (Mufti Shafi`) or Tafsir Usmani (Mawlana Shabbir Ahmed)
  • Ma`arif al-Hadith (Mawlana Manzur Nu`mani)
  • Behishti Zewar ke Masa’il (Mawlana Ashraf `Ali)
  • `Ilm al-Fiqah (Mawlana `Abd al-Shakkur Lakhnawi)
  • Aqa’id al-Islam (Mawlana Idris Kandihlawi)
  • Shari`at wa Tariqat (Mawlana Ashraf `Ali)

(Fatawa Usmani, volume 1,  pg. 181-182 ed. Maktaba Ma`arif al-Quran: 2005)

Appreciate the present Shuyukh

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Qutub al-aqtab Shaykh al-Hadith Mawlana Zakariya Kandhelawi (may Allah have mercy on him) said,

“…there is one very important fact to which I wish to draw attention.

When the Elder Shaykh passes away many people desire to see their special qualities in those who succeed them. But it is a fact that all those who follow the Elders will be less gifted.  Except in a very few cases, as Allah may desire.

The people who do not see the qualities of the Elder in his successor and as a result turn away from their path of Tasawwuf, are only doing themselves a great harm.

I began to see this very clearly since the time of Hazrat (Rasheed Ahmad) Gangohi (may Allah have mercy on him). During the era of the most his prominent depuites of, I saw many of their contemporaries who were also attached to Hazrat through bay’ah, but they saw that some of the special qualities which Hazrat had were no longer present in these deputies so they did not approach them for spiritual guidance. This caused me a great pain and sorrow because these deputies (khulafa) were near to Allah and possessed ‘nisbet‘ (the perpetual, close and mutually favorable relationship with Allah). If indeed these people had become connected to one of these depuites (khalifa), they would have progressed greatly.

(………continued at Aap beeti)

It is usually hidden and complex arrogance (kibr) that makes an individual consider his fellow brother (appointed by the Shaykh to lead)  to be deficient and unsuitable for following.

Related: پیر بھائ

Taqlid shakhsi

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Hakim al-Umma Mawlana Ashraf ‘Ali Thanawi (may Allah have mercy on him) stated,

“Our deen is systemized through taqlid.”
(Ashraf al-Jawab, 161)

As for the proofs of taqlid shakhsi, Hakim al-Umma has said,

“There is no need to present any proofs with regards to taqlid shasksi (because it is compulsory due to external factors.) (And when something is compulsory due to external factors), then it itself is not emphasized; however those things which are emphasized in the Qur’an and Hadith usally cannot be practiced upon without it. Therefore, it is also deemed necessary. The pre-necessities of an obligatory is also obligatory .” 

(Tuhfat al-‘Ulama 2/291)
From Darul Iftaa, Madrassah In’aamiyyah

Basis of & wisdom behind the Shariah rulings

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It was early Friday morning. The streets of downtown Jeddah were deserted. The car was traveling at the maximum speed allowed. However, it had to stop at all the red traffic lights for one or two vehicles to pass by and then continue towards Makkah e mukarramah expressway.

Sayyidi wa sanadi Shaykh Mawlana Mohammad Taqi Usmani (may Allah preserve him) reminded us of this situation and said that this scenario brings to his mind the issue of basis (illat) and the wisdom (hikmet) of rules and regulations. That is, there is wisdom behind all rules but observance of it is not contingent on this benefit. The order of regulatory authorities prevails. In our situation the rule is to stop at the red traffic light allowing other vehicles to pass until it turns green and the wisdom of this is to avoid accidents. Even if there are no other vehicles around it is necessary to stop at a red traffic light and whoever violates this law will be charged and fined.

Similarly, Shariah is the Divine law. There is wisdom behind most of these rulings. However, obedience to these regulations is not dependent on their perception.

 For example it is mentioned in the Holy Quran that,

“Satan wishes only to plant enmity and malice between you through wine and gambling, and to prevent you from the remembrance of Allah and from Salāh. Would you, then, abstain?” 5:91

The Shariah ruling is that drinking wine and gambling are unlawful (haram).  Some of the wisdom for this rulings are mentioned in these verses. However, even if an individual claims that indulgence in these activities does not prevent him from the remembrance of Allah and prayers it would not make drinking intoxicants and gambling legitimate (halal) for him.

Nowadays there is lot of confusion is this regards.

This has to be engrained vividly in our minds. That is, the rulings of Shariah are to be observed irrespective of the wisdom and benefits behind them. They are the orders of Supreme Authority.

Friday, 23 Jamadi al-awal 1429/27 June 2008, Jeddah to Makkah

This is absolutely in concurrence with slavehood (abdiyet).

The supreme station an individual can attain.

صاحب نسبت ہونے کی علامات

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حضرت علامہ ظفر احمد عثمانی صاحب(خلیفہ حضرت مولانا خلیل احمد سہارنپوری و حکیم الامت مولانا اشرف علی تھانوی رحمۃ اللہ علیہم اجمعین) نے فرمایا،

“ صاحب نسبت ہونے کی علامات یہ ہے کہ

 حق تعالی ہی کو ہر چیز کا فاعل مشاہدہ کرے،

 مخلوق کے فعل سے نظر بالکل اٹھ جاوے۔

 کسی فعل میں مخلوق کو خدا کا شریک نہ پاۓ اور

 یہ مضمون محض درجہ اعتقاد میں نہ ہو بلکہ ہر وقت وجدانا” اس کا مشاہدہ ہوتا ہو۔

وما هم بضارين به من احد الا باذن الله و ان يردك بخير فلا راد لفضله 

جس کا اثر یہ ہوگا کہ مخلوق سے خوف و طمع بالکل معدوم ہو جاوے گا (عقلا”)

 نیز جب کسی سے حق تعالی کو تعلق ہوگا اور وہ فانی و واصل ہوگا تو اس کے لئے یہ بھی لازم ہوگا کہ اس شخص کا ارادہ اور خواہش بالکل فنا ہو جاۓ کہ اپنے واسطے کوئی حالت تجویز کرے۔ جس حالت میں حق تعالی شانہ کہیں اس پر راضی رہے۔ 

کبر و عجب و حب جاہ وغیرہ سےبالکل بری ہو۔ اگر تکبر و عجب باقی ہے تو سمجھ لو کہ تم صاحب نسبت اور واصل و فانی نہیں ہو بلکہ تم کو صرف طریق کا علم ہوگیا ہے اور تم محض صاحب مناسبت ہو۔

 رسالہ انکشاف الحقیقہ عن استخلاف الطریقہ،  مقالات عثمانی، جلد 2 ص389-390 

A heart warming anecdote (بشارت)

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Few years back a very pious Sindhi student from dowra hadith confided to Hadhrat Mufti Abdur Rauf Sukkharwi that when sayyidi wa sanadi Mawlana Mohammad Taqi Usmani ((may Allah preserve them) is teaching us Sahih e Bukhari I see (in kashaf) that our Master the blessed Messenger of Allah Prophet Muhammad (may Allah bless him and grant him peace) is sitting beside him.

Narrated by a pious (sahib e nisbet) in ‏Masjid al-Haram, Makkah e mukarramah.

Useless questions:kibr

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Shaykhul Hadeeth Hadhrat Maulana Muhammad Zakariyya Sahab (may Allah have mercy on him) writes,

For quite some time there has been one question which has been put to me repeatedly in letters: “Why did Shaykh XYZ give permission to initiate murid (ijazat) to so-and-so?”

In reply to foolish questions like these, I always answer: “If Angels Munkar and Nakeer should ask you this question in the grave, then by all means you may answer: ‘I do not not know.’”

[Aap Beeti Part V, pg 657]
at-Tazkirah: التذكرة

Moreover, it is a fact that only a person who considers himself to be superior judges others to be not worhty of what they are. This is crystal clear arrogance (kibr). The mother of all moral maladies (umm al-amradh).

Trace the footsteps of elders!

foot-steps-on-rippled-sand.jpgShaykh Mansur ‘Ali Khan (khalifa of Shah Abrarul Haqqرحمه الله تعالى ) instructed a young mujaz of our silsilah,

“We have to retrace the footsteps of our mashykh, like Arif billah Dr Abdul Hayy Arifi and Mawlana Shah Abrarul Haqq (may Allah have mercy on them).  Remeber, how simple was their life-style. There were no signs of pretentiousness for being a pious person (buzurg).  They openly told whoever came to them that if you want to become a buzurg go somewhere esle, stay here only if you want to become a decent Muslim.”

Jeddah, MC-1,11/8, 6th June 2008

Tasawwuf: Akabir vs us!

Sayyidi wa sanadi Hadhrat Mawlana Mohammad Taqi Usmani (may Allah preserve him) said, 

I t remains unclear what innovations, absurdities and presumptions people have put into the understanding and practice of Tasawwuf. The reality is that going to a friend of Allah (Ahlullah/Shaykh) is to get one’s heart, ego and internal morals rectified.

From Hadhrat (Mawlana Qasim) Nanotwi رحمه الله تعالى till Hadhrat (Mawlana Husain Ahmed) Madni رحمه الله تعالى and Hadhrat (Shabbir Ahmed) Usmani رحمه الله تعالى there was not a single individual (from amongst the scholars of Deoband) who after graduation did not approach a Shaykh (Ahlullah) for his moral reformation (islah).

In our atmosphere these things have become strange. Nowadays if anyone is practicing this (the akabirs’ way), he is said to have become a sufi (in some degrading sense).  The result of this lack of self-reformation (islah) is that the hearts are completely filled with love of worldly/materialistic (dunya) issues, especially love for fame (hubb e jah) and love for wealth (hubb e maal).This is reason that the preacher’s (da’ee) call is ineffective.

In conclusion, a very big reason for the failure of all our struggles and efforts is the abandoning of this concern (fikr) of self-reformation (islah).

[“Islahi Mawaiz: ‘Ilm Par Amal Karen” ]

From: at-Tazkirah (edited to make it easier to understand)