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)

Essential tajweed

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A murid informed sayyidi wa sanadi Shaykh Mawlana Taqi Usmani (may Allah preserve him) that these days he was taking classes with a Qari to improve his recitation of the Holy Quran. Shaykh was obviously very much pleased, highly approved of this effort and made supplication for its facilitation.

Reciting the blessed Quran properly is very much neglected  by most of the Muslims in general.  However, this can not be true for the seeker (salik). He has to try and achieve the best level possible in all acts of worship. This is the reality of truthfulness (sidiq), an essential spiritual charactersitic (maqam).

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

“It is absolutely essential (fardh) to learn tajweed (that is, the science and arts of reciting the Holy Quran). This is so because the Holy Quran is in Arabic language and it is essential (fardh) to recite it in this language. The proper pronunciation and articulation of the Arabic text can not be achieved without tajweed. Hence, it is essential to learn it.”

(at-Tabligh, Tufa tul-Ulema, volume 1, page 487)

Further more he added,

“(In general) there are three subdivisions of this science,

1. Proper articulation of the (Arabic) letters, as much as possible.

2. Paying due attention to the places of pause (waqaf). It means that not to pause at places where there will be confusion and meaning will be changed by doing so.

These two are absolutely essential (wajib al-‘ain) for everyone.

However, a person who tries his best and fails to achieve them is excused (ma’zoor).

3. Paying due attention to the idgam, tafqhim, izhar wa iqhfa. This is recommended (mustehib).

Another fourth subsection of this is the knowledge of different styles of recitation (‘ilm al-ikhtilaf al-qirat). This is wajib al-kifaya on the whole Ummah.

Imadad la-Fatawa, Tufa tul-Ulema, volume 1, page 487.

However, it is important to recognize that tajweed can not be learned by reading books alone. It has to be systematically studied with a qualified teacher. Listening and observing how the pronunciation is done is essential and equally important is that the learner recites it back and the teacher either corrects or amends or approves it. 

As per Hakim al-Umma the real reason for being lazy in learning tajweed is,

“The love and fear of Allah has departed from the hearts.

If today it was announced that whoever corrects his articulation he will receive $5 per letter a large population of Muslims will try to correct their recitation of Quran and claim the prize. But, alas, for the sake of Allah’s pleasure there arises no yearning to do so!

Fazail saum o salat, Tufa tul-Ulema, volume 1, page 490

May Allah give us the tawfiq to recognize this and facilitate it for us. Amin!

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

Teaching by example

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Scrupulousness in matters of religion

The following simple incident demonstrates how a Shaykh teaches the disciples with his actions. May Allah give us the sight to see these and a determination to implement them in our daily life. Amin!

After performing the Umrah sayyidi wa sanadi Shaykh Mawlana Mohammad Taqi Usmani (may Allah preserve him) proceeded to the barbers shop to cut hairs, as it is necessary (wajib) to come out of state of ihram.

To the female companions he specifically instructed to make sure that they cut their hairs within the boundaries of Haram sharif and not on returning back to Jeddah.

Sitting in front of the barber Shaykh asked a lowly murid to check his hairs and make sure that it was greater in length to an interphalangeal space (minimum length when trimming hair is permissible instead of shaving the head completely).

Having made sure about the hair length, Shaykh instructed the barber on how much hair has to be trimmed in order to come out of state of ihram. He did so gently, in very simple language and demonstrated this to him using his fingers.

Friday, 23 Jamadi al-awal 1429/27 June 2008, Misfila, Makkah e mukarramah.

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.

Humility

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Shaykh Muhammad ibn Ahmad al-Buzaydi (may Allah have mercy on him) said,

“The humilty of the gnostics (‘arif) keeps increasing until they bring themselves to the level of dogs, and they don’t care. As for him who elevates himself above dogs in terms of physicality, such a person is truly haughty.”

The Adab of Perfect Seeker, page 98.