Some people are lazy in taking a Shaikh.
Whereas, some do not get a new Shaikh after the demise of the first one.
These are our shortcomings.
We should strife to make sure that not a single day or night passes by on us without we being under the guidance of a Shaikh (graduate spiritual mentor).
Hayyat e Sarwar db, page 86
Abandoning a good action in middle thinking that people will consider me to be pious is riya (ostentation).
Whereas, doing an action to impress others is shirk (associating partners with Allah).
Hence, sincerity is to be saved from both of these by Allah.
Ahzab tahzib un nafus, Munajat e maqbool, (zamimajat, Saeedi) page 303
A Collection of Speeches by sayyidi wa sanadi Mufti Muhammad Taqi Usmani (Allah preserve him) taken from Discourses on Islamic Way Of Life.
Source: Ilm o Amal Monthly magazine
Sayyidi wa sanadi Mawlana Mohammad Taqi Usmani (Allah preserve him) instructs those approaching him for reformation (islah),
‘If there are pending financial obligations prompt arrangement must be made to pay these dues.
If the payment is not possible immediately then one should inform the owner and request for a grace period.
Then one should really strive meticulously to repay. This must be considered the topmost priority.’
Dastur al-amal baraay talibeen e islah, page 5-6
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Hakim al-Ummah Mawlana Ashraf `Ali Thanawi (may Allah have mercy on him) writes:
“Allah Most High has put this quality in humans that they are quickly and substantially affected by the thoughts and conditions of others.
[This occurs even] without any specific effort, and happens whether it is good or bad company.
Good company is an element of immense benefit; in the same way, bad company is an element of tremendous harm.
Good company is of such a person who, based on the need, has a grasp on the issues of Deen, and one has good faith in him. He abstains from Shirk, innovation, and worldly affairs. His actions are good, and he is firm and constant in his Salah, fasting, and other necessary acts of worship. His dealings are good and his transactions are clean. He is careful about issues of Halal and Haram. His outward behavior is also excellent. He has a humble disposition and he does not harm anyone without reason. He does not consider the poor and needy to be inferior. His inner qualities are also pleasing. He keeps the love and fear of Allah Most High in his heart. He does not keep much greed for the world in his heart. [When in] conflict with the Deen, he does not care for wealth, comfort, or disgrace. He keeps the Hereafter in front of him, and does not keep this world dear to him. He is patient and thankful in every circumstance.
If someone is found with these qualities, his company is an elixir.
If someone cannot fully recognize these qualities, for him (assistance in) recognition is to seek the pious people of his time, those who are considered by most Muslims to be pious. They should speak well (of him). And after remaining in his company several times, the heart should shy away from blameworthy traits and turn towards praiseworthy morals. Consider such a person to be pious and adopt his company.”
Hayat al-Muslimeen, p. 27 (Multan: Idara Ta’lifaat Ashrafiya)
By Brother I. Khan
سلطان باہو رح
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Mawlānā Shabbīr Ahmad `Uthmānī رحمه الله تعالي mentions:
Those scholars who have used harsh words against Imām Abū Hanīfah رحمه الله تعالي , we should only think good regarding them as a believer is jealous (ghayyūr) and sincere in his intentions. When he is informed of something which seems to be contradicting the sunnah and destroying dīn (even though in reality it is not so) then his jealousy for dīn overtakes him causing him to get angry for the pleasure of Allāh Ta`ālā. Thus, resulting in him using harsh words in defence of the dīn.
An example of this is Imām Muslim رحمه الله تعالي using strong words against Imām Bukhārī رحمه الله تعالي in his muqaddimah. Most commentators have preferred the view of Imām Bukhārī رحمه الله تعالي but they did not criticise Imām Muslim رحمه الله تعالي for using harsh words. (Fathul Mulhim 1/73)
Extracted from Ask Imam fatwa #18609
A lesson and reminder for us.
Our scholars and mashaykh do the same regarding those who reviled their akabir. Even those who went to the extent of making corrupt allegation of kufr against them.
Emphasizing the importance of taking a Shaykh Mawlana Mufti Mohammad Taqi Usmani (Allah preserve him) said,
‘A Shaykh is needed to maintain the balance.
It is in this regards that Hadhrat Thanawi (Allah have mercy on him) made such a novel statement,
‘Bring a change in yourself in such a manner that no fingers are pointed towards you.’
If in bringing about this change fingers are pointed towards you (meaning people are surprised by the sudden extreme change in you and talk openly about it) then it will be a trial (fitna) for you and chances are that you will return to your previous state.
Bring a change like a child develops gradually and becomes an adult. “
Islahi Majalis, volume 3, page 95
To bring such a change a Shaykh is indispensable.
The reward of remembrance of Allah (dhikr) is the facilitation (tawfiq) of dhikr itself. And Allah, most High, acknowledges this action of of His slave.
Dhikr removes heedlessness.
The method of dhikr for the novice seeker is the vocal repetition of the Holy-name (ism-e-dhat). For the moderately advanced (mutawassit) it is the contemplation (tasawwur) of this by heart (qalb). And for the graduate (muntahi) seeker it is the perpetual following of the commands of Shariah as though they are his instinctive nature.
Ahzab tahzib un nafus, Munajat e maqbool, ((zamimajat, Saeedi)) page 308
A solidier slapped Shaykh Ibrahim ibne Adham (Allah have mercy on him) mistakenly. On recognizing his error he returned to apologize.
Shaykh Ibne Adham (Allah have mercy on him) told him that when you slapped me I supplicated to Allah to grant you paradise (jannah). The shocked soldier requested an explanation for this extraordinary behaviour.
Shaykh explained that I was certain that I will be rewarded (by Allah) for this slapping and it made me uncomfortable that you cause me reward and good and in return you get sin and punishment (in here-after). Therefore I supplicated for you.
Ahzab tahzib un nafus, Munajat e maqbool, ((zamimajat, Saeedi)) page 305
