The importance of having the intention of spiritual rectification

Imam Hakim al-Ummah Mawlana Ashraf ‘Ali Thanwi (rahimahullah) received a letter from a person requesting spiritual advice. In reply Imam Hakim al-Ummah Thanwi wrote: “Read the transcripts of twenty of my spiritual discourses and practice upon them. Once you have done that, inform me of your condition.” That is, let me know whether or not you feel some spiritual elevation and change within you.

After reading the transcripts of twenty lectures the person replied: “Unfortunately, I do not feel any change within myself at all.” Imam Hakim al-Ummah Mawlana Ashraf ‘Ali Thanwi wrote back: “Either you have not read those lectures with the intention of spiritual rectification or the subject matter was not related to spirituality. If that is not so, it could be that there is nothing within you which needs rectification.

The person wrote back admitting that he had not read the lectures with the intention of spiritual rectification, to which Imam Hakim al-Ummah Thanwi replied advising him to read them once again, but with the proper intention of rectification.

Once again the person wrote saying: “Al-Hamdu lillah, I have acquired enormous spiritual elevation and benefit from the lectures. An amazing change has now taken place within me.”

Imam Hakim al-Ummah Mawlana Ashraf ‘Ali Thanwi (rahimahullah) comments: “If I had merely prescribed some dhikr, he would not have benefited so much. Truly, if a person does something the right way, fulfilling its rights and conditions, Allah, Most High, will definitely put benefit in that thing. But our problem is that we do things according to our own understanding and deficient conjectures. Due to this we end up frustrated and confused.

Today’s fake pirs and money-making sufi shaykhs have cheated the people, taking money from them and giving them wazífas to read. Is it ever possible to spiritually rectify oneself through wazífas and awrad? Spiritual rectification and elevation can only be acquired through [the proper procedures of] spiritual rectification.”

(Malfuzat-e-Hakim al-Ummat; 8:317)

On the Remembrance of Death

Know that the heart of the man who is engrossed in this world
and is given over to its vanities and harbours love for its appetites
must certainly be neglectful of the remembrance of death.
Thus falling to recall it,
when reminded of it he finds it odious and shies away.
Such are the people of whom God has said:
Say: Lo! the death from which ye shrink will surely meet you,
and afterward ye will be returned unto
the Knower of the Invisible and the Visible,
and He will tell you what ye used to do.
’Now, men may be either engrossed [in the world],
penitent beginners, or arrived gnostics.
The man engrossed does not remember death,
or, if he does, it is with regret for his world,
and he busies himself with disparaging death.
The remembrance of death increases
such a one in nothing but distance from God.
The penitent man recalls death frequently,
so that fear and apprehension might thereby
proceed from his heart, making his repentance complete.
It may be that he is in fear of death lest it carry him off
before his repentance is complete
and before his provisions for the journey are replenished;
lie is excusable in his aversion to death,
and is riot included
in the saying of the Prophet (may God bless him and grant him peace): ‘Whosoever would abhor meeting with God,
God abhors meeting with him’.
Such a man does not abhor death and meeting God,
but only fears the meeting with God passing him
by as a result of his deficiency and remissness.
He is like the man who is made late for a meeting
with his beloved by busying himself with preparations
for the encounter in a way that will find approval:
he is not deemed to be reluctant about the meeting!
The distinguishing mark of thepenitent man
is his constant preparation for this matter
and his lack of any other concern.
Were he to be otherwise he would associate
with the man engrossed in the world.
As for the gnostic, he remembers death constantly,
because for him it is the tryst with his Beloved,
and a lover never forgets the appointed time
for meeting the one he loves.
Usually such a man considers death slow in coming
and is happy upon its advent, that he might have done
with the abode of sinners and be borne away
into the presence of the Lord of the Worlds.
’ Such was the case with Hudhayfa,
of whom it is related that when death came he said,
‘A dear friend has come at a time of poverty.
Whoever repents [at such a moment as this] shall not succeed.
O Lord God! Should You know that poverty
is dearer to me than wealth,
and sickness more beloved to me than health,
and death more dear to me than life,
then make my death easy for me until I meet You.’

The Reliable Path of Acquiring Love for Allah Ta’ala and Rasulullah (Sallallahu Alaihe Wasallam)

Hazrat Hakeem ul Ummah Mujaddid ul Millah, Maulana Ashraf Ali Thanwi Saheb (Rahmatullah alaihi) has said, “The only reliable and accepted path for attaining the love of Allah Ta’ala and the love of Rasulullah (Sallallahu Alaihe Wasallam) is the path of Sunnat. If, for example, this love is acquired through a way that opposes the Sunnah of the Messenger (sallallahu alaihe wasallam) such as expressing one’s love through drums, guitar, Qawale, music, etc., then this expression of love is unacceptable. (Because it is not in accordance to the Sunnah of Rasulullah (sallallahu alaihe wasallam). Allah Ta’ala has commanded His Messenger to announce:



“If you love Allah, then follow (obey) me.. then Allah will love you”



“Then Allah will love you.”

Hazrat Maulana Fadhle Rahman Ganj Muradabadi (rahmatullah alaihe) would translate it in the following manner, “Allah has announced through His Beloved Messenger that if you want to become the beloved of Allah, then walk my walk. My Messenger is so beloved and dear to Me, that whoever even walks his walk will also become beloved and dear to Me.” Understand this through a worldly love. A person only has one son. If he sees anyone resemble his son or even walk like his son, then his father will also have love for that person. Therefore, Rasulullah (salallahu alaihe wasallam) is so beloved in the sight of Allah Ta’ala that anyone who adopts his lifestyle will also become the beloved of Allah Ta’ala.

Unfortunately, what is our condition today? We have forsaken the Sunnah and yet claim to have love for the Messenger!

The companions of Rasulullah (sallallahu alaihe wasallam) lead their entire life in following the footsteps of Rasulullah (sallallahu alaihe wasallam). How reliable was their path that they were bestowed with the crown of

“Allah Ta’ala is pleased with them and they are pleased with Allah Ta’ala”

From this we can understand that the claim of love contrary to the method of the Sahabah is unreliable and unauthentic. A poet says so beautifully,



جن سے ہو کر تیرے دیوانے گئے

Only those paths have been accepted as authentic
Upon which Your extreme lovers have gone
All have returned who were those possessed by intellect
Only extreme lovers have reached their destination



Source: Urdu book Ishq-e-risalat-ka-sahi-mafhum (by Hazrat Shah Hakim Muhammad Akhtar Saheb) قل ان كنتم تحبون الله فاتبعوني يحببكم الله مستند رستے وہی مانے گئے

The Worries, Troubles and Calamities in our life

Known as the Qutub of his time, a great Saint, resting in Jannatul Baqi (Madina Munawwara) Shaykhul Hadith Hazrat Mawlana Zakaria Saharanpuri (R) whose Fazayel-e-Amal is read throughout the world and this Saint has accomplished such work of Deen (By the Blessing of Allah Taala), this Ummah cannot repay him back. May Allah Taala fill is Qabr with Noor! (Ameen!)

Presenting a very important note from him. For every Muslim this is not only essential to know, it is worthy to always remember too and become extremely careful in life.

Mawlana Zakaria (R) says:

The troubles which man faces in life are all because of his deeds. I have mentioned this in my several writings. Let out general people, even the Ulama are in wrong regarding the matter. When someone is in trouble, for instance he has been sent to jail or something is stolen or may be there is a false allegation in the court against him, whereas, the person is innocent. Why had such happened to him? But my firm belief is that the trouble hasn’t come without a reason. Own faults escape man’s eyes. The guards of Allah Taala is over our head. It is the Blessing of Allah Taala that He doesn’t catch us instantly; he gives the opportunity to make Tawba. But when the slave’s evildoing increases and exceeds Tawba there is a decision of punishment by Allah Taala. And that punishment may come at such a moment when he is innocent. The slave thinks that I am innocent, why had such trouble surrounded me? Many even criticize the Divine Decision! Whereas, this punishment hadn’t been for petty matters. Hazrat Ayesha (R)’s sister Hazrat Asma (R) once got hurt on the head and by touching her head she said, “O Allah! I must have committed some sin!”

In Quran Allah Taala states:
Plight has appeared on land and sea because of what the hands of the people have earned, so that He (Allah) makes them taste some of what they did, in order that they may return (to the right way). Sura Rum: 41

Hazrat Ali (R) said, once Rasulullah Sallallahu Alaiyhi wa Sallam told me, “O Ali! I am telling you the tafseer of this verse. whatever trouble inflicts you, let be it disease or punishment or worries of this world, those are because of your deeds.”

Now one may doubt that on the Prophets (AM) also so many troubles have surrounded (and also in the life of the Pious)! And even from AHadith it is clear that the Ambiya (AM) had to undergo the biggest of problems in life. What is the explanation then? Thanvi (R) has answered to this question in his writings and in short it is:

Troubles are of two types: Haqiqate Musibat and Surate Musibat. The first one is indeed Musibat - trouble and problem. However, the second one is outwardly (in Surat) a Musibat - trouble and problem, in fact it is, not so. The way you can recognize what type is the Musibat (problem): when you see that through a problem or trouble worries inflict and is painful for the man, that is Haqiqate Musibat - genuine trouble. On the other hand, when through the trouble/problem the relationship with Allah Taala increases, that is Surate Musibat - outwardly trouble; indeed the attention toward Allah Taala increases through such adversary and this is not a trouble, rather a bounty. Therefore, the troubles which inflict on Ambiya (AM) and the pious are Rahmah - Blessing. In such problems they do not get worried. Their submission toward Allah Taala increases. This can be compared to the embracing of two friends. When someone meets his friend after a gap he joyfully embraces him. However, if the same is done against a criminal after catching him, i.e. pull him by force - this grips up tension in the criminal’s heart.

Therefore, Allah Taala similarly imposes two forces on his slave. One against the offender (the sinner) and another toward the pious and noble man.

Note: For the sinner this is force is a warning. For the pious it is often a test, but definitely a blessing. We should turn towards Allah Taala through Tawba and Istegfar when we get into troubles. And please note also that there are other Tafseer/Explanation of the Ayat 41 of Sura Rum.

Bishr and the People

Abu Ali relates that a man by the name of Bishr passed by a group of people who were talking amongst themselves about his noble qualities. That is he sleeps very little during the night and only makes Iftaar once every three days.

On hearing this Bishr was overwhelmed and reduced to tears and said, “I cannot remember that I have stayed awake one complete night and when I fast I break the fast the very same night it ends. But Allah through His Mercy puts in the hearts of people more than the servant actually worships”.

Malfoozaat of Hazrat Moulana Ashraf Ali Thanwi(R.A.)

* The commercial peers (spiritual guides) say that they will not divulge the special mysteries without one becoming bay't to them. This is nothing but their fabrication. Indeed, what are the special mysteries?
Which they will not divulge? Most certainly, whatever mysteries were essential (for Muslims) were delivered to the world by Rasulullah (sallallahu alayhi wasallam) from the hilltops, from the mimbars and in public. In fact, whatever 'special mysteries' they (the commercial mentors) claim to know of' - mysteries which are apart from what Rasulullah (sallallahu alayhi wasallam) had divulged - are evils. By means of such evils they are desirous of trapping people in their pernicious nets of deception. Most assuredly, they are unable to publicly divulge such evils. Indeed, their 'special mysteries' are such
evils which they can not divulge even after one has become bay't to them, for no one will divulge his own faults and evils.

* The majority of these customary 'spiritual guides' are ignorant. They speak whatever notoriety comes to their lips. They consider initiation into the Path to he sufficient for salvation.

* The commercial peers are adept at schemes to strangle people (i.e. destroy their Imaan).

* It is indeed grave and highly dangerous to give up one's Math-hab for a worldly motive, e.g. a Shafi becomes a Hanafi or a Hanafi becomes a Shafi merely for some worldly reason.

* There is no difference of opinion (among the authorities of the Shariah) regarding the: Nuzool (descent from heaven) of Nabi Isa (alayhis salaam). There is ijma' (Consensus) on this belief. Only the Qadiani who himself claimed to be Nabi Isaa has denied the Nuzool of Nabi Isaa (alayhis salaam).

* Do not commit sins and death will be easy for you. Do not incur debt and you will lead a free life on earth.

* During these times some people are proclaimed as pious and learned. However, they divert their children into the pursuit of secular education. I am sure that such people regret even the fact that they are 'Aalim'. They must be wondering: 'why did we acquire this (Deeni) knowledge? Why did we not acquire English education?' Indeed, this condition is highly dangerous, for they are denigrating and despising the Knowledge of the Deen in their hearts. May Allah Ta'ala have mercy on them and may He guide them.

* In their mission of proclaiming the Haqq, the pious Ulama and Auliya whom we follow never feared the criticism of those who insult. There is only one attribute in our Ulama, which people dislike, viz., their stand of proclaiming the Truth. Truth is always bitter. This is what we love so much. Thus, there is no scope for detestation.

* In this time, the women of (most nations have been overtaken by the malady of immodesty.

* Leave alone the public -- even Ulama have become entangled in the prevailing political confusion. They too have exceeded the bounds (of the Shariah). Much of the deviation (dhalaal) prevailing nowadays has spread as a result of such U lama (who violate the Shariah in their political pursuits).

* Today is the age and reign of atheism and materialism. The poisonous effect is such that respect and honour for Rasulullah (sallallahu alayhi wasallam) are being banished from the hearts (of Muslims).

* In the majority of cases, corruption is the consequence of increasing association (i.e. striking up unnecessary association and relationship). Association with others should be reduced to the degree of necessity.

* To cherish long and distant hopes is evil.

* For liquidation of debt, recite after Esha, "Yaa Mughni" eleven hundred times. Before reciting this, recite Durood Shareef eleven times and after completing the recital of "Yaa Mughni", again recite Durood Shareef eleven times. This has been prescribed by Hadhrat Hajee Imdadullah Saheb (rahmatullahi alayh).

* Emulating the westerners has become thoroughly ingrained (in Muslims). Appearances, ways and styles of the west have become the lifestyle of Muslims.

* Nowadays the ailment of futility (nonsensical and useless acts and talks) has overtaken people.

* People are excessively obsessed with dreams. Their concern for things, which they dream, is greater than their concern for things, which affect them during their state of wakefulness. How confused are they!

* The occupation of people of Bid'ah is to perpetually criticise and condemn others. They never speak or do anything beneficial. They lack Deen and they lack understanding.
* Shariah and Tareeqat are both the same thing. There is no conflict between the two. Thus, Tasawwuf (which is another name for Tareeqat) is not at variance with the Shariah.

* Durwaishi (Tasawwuf or Tareeqat) is to obey the Commands of Allah Ta'ala fully. The gain of Durwaishi is the obtainal of Allah's Pleasure.

* Durwaishi requires total obedience to the Commands of Allah Ta'ala, be such commands external, e.g. Salaat, Saum, etc., or internal, e.g. Sabr, Shukr, etc,

* Neither kashf (inspirational revelation) nor karaamat (miracle) is a requisite of Durwaishi.

* Kashf and karaamat are incidental to some Auliya while not to others; it is not necessary that every Wali demonstrate acts of kashf and karaamat.

True Love Leads to True Value

Once, a beggar came to Hazrat Nizamuddin Awliyaa (RA) asking for some financial assistance. The Shaykh replied, “I will give you whatever I receive today.” It just so happened that the Shaykh had received nothing on that day. The Shaykh then told him, “Whatever I get tomorrow will be given to you.” The next day, too, the Shaykh had nothing. So, the Shaykh then gave his shoes to the beggar.

Amir Khusro (RA), who was a student of the Shaykh, was accompanying the king when he saw the beggar somewhere on a journey. Amir Khusro (RA) noticed that the beggar was extremely happy. He asked the beggar, “Where are you coming from?” He replied, “I am coming from Dehli.” Amir Khusro (RA) then asked about his Shaykh. The beggar informed him that the Shaykh was doing well. Amir Khusro (RA) told the beggar, “I sense some fragrant smell coming from you. Did the Shaykh give you something?” The beggar replied, “I have the Shaykh’s shoes. He had given them to me out his extreme kindness.”

Amir Khusro (RA) then asked the beggar, “Would you like to sell the shoes?” The beggar replied, “I had intended to sell the shoes so that I can acquire some money.” The beggar knew how much reverence Amir Khusro (RA) had for his Shaykh. The beggar then told Amir Khusro (RA) that he would sell the shoes for 500,000 rupees.

Amir Khusro (RA) happily paid the price for the shoes. Placing the shoes with the utmost care by him, he set off for Dehli to visit his Shaykh. Sultan al Mashaaikh, Hazrat Nizamuddin (RA) saw him approaching with the shoes and commented, “Khusro! You have bought those shoes for a cheap price.” Amir Khusro (RA) replied, “Hazrat, I only paid the price the beggar asked for; otherwise, I was prepared to give all of my wealth for these shoes.”

Subhaanallah! It is indeed intriguing to see the level of love Amir Khusro (RA) had for his shaykh. The pious of the past had value for the shoes of their shaykhs. Today, we don’t have value for our shaykhs, let alone their shoes. We overlook their feelings, likes and dislikes. We disrespect them and do not even realize it.

We pray to Allah that He grant us the ability to truly appreciate our shaykhs and to value them the way they deserved to be valued and appreciated.

Tricks Of Shaytan

1. The first thing Shaytaan does is, he takes out the importance of obedience out of us and puts the importance of the worldly issues (dunya) within us.

2. The second thing he does is to makes us delay and procrastinate the good actions for now. Like praying in congregation at the appropriate time, abandon following of Sunnah till old age,
not acquiring company of pious, and not making immediate repentance (taubah) etc.

3. The third thing he does is that he makes us rush through all good deeds. That may lead to abandoning the essential (wajibat), Prophetic practice (sunna) and desired (mustahibat) components required.

4. The fourth level of his trickery is that he puts ostentation (riyaa’) in the actions being done.

5. The fifth level trickery is that he puts vanity (‘ujb) in us. That is self admiration for the actions already accomplished.

6. The sixth level of Shaytaan’s trickery is that he injects us with the poison of doing things for fame (hubb e jah). That is for the approval and admiration of other people.

7. The seventh level of his trickery is to maximize our self admiration to a level that we start looking down on others. This is arrogance (kibr) - the mother of all spiritual maladies (umm al-amradh).

May Allah save us from these deceptions of Shaytaan. Amin!

Two paths leading to Allah

Allamah Isfaraini (Rahimahullah), the teacher of Imam Ghazali (Rahimahullah) supplicated for thirty years to Allah to make him sinless. He wanted to be completely free from all types of sin. This was a special status he sought. Only the one who does not want to displease Allah can make such a dua. One day he thought that although he had been supplicating for thirty years, Allah had not accepted his dua despite being Karim (generous in giving).

A voice emanated from the sky saying, “O Isfaraini, you want to become sinless when I have made two paths for becoming a wali. One is the path of piety and the other the path of repentance. Have you not recited the verse in the Qur�an wherein Allah says that He loves those who repent. When there are two windows, why are you specifying one? If due to human weakness, you commit a sin, come in close proximity to Me by repenting. Do not commit sins intentionally. When there is excessive mud, even an elephant can slip. Therefore, if you commit a sin, repent and become My beloved. Why do you only want to come via the route of piety when I have opened the door of repentance as well? When I have opened two doors, why are you appointing only one for yourself? Become My beloved via the path of repentance. Supplicate for protection from sin, not for becoming sinless.”

If you commit a sin, do not delay in repenting. Go all out in refraining from sin.

Inconveniencing Others

MawlÁnÁ MuÎammad Saleem Dhorat (HafizahullÁh):

Majlis: Fri 29^th Feb 2008

(In the majlis held on Friday 29^th Feb 2008 the Honourable Shaykh al-ÍadÐth MawlÁnÁ MuÎammad Saleem Dhorat (HafizahullÁh) highlighted a few common practices that are prevalent today which cause much inconvenience to others and provided some guidance on these issues. Editor)

Some of what the Honourable Shaykh said:

Pretence and superficiality in our lives

Nowadays there is so much pretence and superficiality in our lives. We have brought about this pretence and superficiality on ourselves and have, thereby, made our lives so difficult. During early times, and indeed if we look at the lives of our elders and the ÝulamÁ, we see that Muslims led simple lives. Some of the ÝulamÁ would stop at the homes of other acquaintance ÝulamÁ that happened to fall on their way to a destination. The host would ask the guest whether he would like to eat. This he did without the least pretence and superficiality. The guest would reply with a similar degree of non-pretence and superficiality; if he felt hungry, he would say so. If not, he would thank and politely decline. Nowadays, when one visits another, the host asks the guest whether he would like to eat. The guest has got to say “No”. This is understood by both sides. They know that he has got to decline with his tongue even though his heart may desire to eat, and the host knows that his guest’s declining is not genuine, therefore, he must be asked several times. The ÝulamÁ of the past would simply say what was in their heart without any pretence or superficiality. If the guest replied in the affirmative, the host would then ask whether he would prefer something cooked fresh or have food that was left over. The host would, again, reply without the least pretence or superficiality.

The sunnah of hospitality: need for common sense

Nowadays, when some unexpected guests arrive, the wife of the host sees their arrival as a sudden burden on her – and quite rightly so. She knows that she would now have to spend the next hour or so in preparing ‘tea’ for them. In the past when a guest arrived ‘tea’ really meant tea. That is, a cup of tea would be presented to the guest and perhaps a glass of water. Now ‘tea’ means not the actual cup of tea, rather it means samosas and a variety of other savouries and snacks. The actual cup of tea is merely a small additional item. As soon as the unexpected guests arrive, the wife knows that she has got to interrupt whatever she was engaged in and busy herself in preparing all these savouries for them.

Of course, one should not disregard the important sunnah of our beloved Prophet of hospitality to the guest. For, indeed he had said, as recorded in the SaÎÐÎ of ImÁm al-BukhÁri (raÎimahullÁh):

“He who believes in AllÁh and the last day, let him honour his guest.”

There needs to be a balance and one needs to use his common sense. The guest needs to be careful that he does not cause inconvenience to his host; and the host needs to be careful that, in order to entertain the guest, he does not cause unnecessary and inappropriate hardship to his wife and family.

Seeking permission and taking leave

Another matter that one needs to be mindful of is that when he visits someone and wishes to depart, he should take leave from his host. If the host is informed by the guest of his desire to depart, he could say farewell to him in a proper manner. There may be things that he wishes to say to the guest before the latter departs. Some people, due to not knowing this basic etiquette, depart all of a sudden without any notice. Consequently, the host is left perplexed and worried, not knowing where the guest has disappeared to.

Many people do not know the etiquettes of speaking on the phone. When they call, they do not first ask whether you have the time to speak to them, or whether it is convenient for you to speak at that very moment. They would simply phone and begin a long conversation without any clue as to the condition and convenience or otherwise of the one they have called. There are yet others who, when in the company of other people, answer phone calls on their mobile phones and begin to casually converse with whoever has called them. These are inappropriate and rude manners. He is sitting with some person/people, yet he is ignoring them and engaging with someone else who is not even present in that meeting or place. This is similar to someone talking to you and you turning your face away from them and engaging in conversation with someone else.

Mawlana Rashid Ahmad Gangohi’s Reaction To Disagreement

Hakim al-Ummah Mawlana Ashraf ‘Ali Thanawi (may Allah shower His mercy upon him) related:

‘‘Mawlana Rashid Ahmad Gangohi (may Allah shower His mercy upon him) once wrote a fatwa concerning a particular issue. Mawlana Muhammad Qasim Nanautwi’s (may Allah shower His mercy upon him) renowned disciple, Amir Shah Khan, sent a letter to Mawlana by post, in which he expressed an objection to this fatwa. Thereafter, feeling he had disrespected the Mawlana, he wrote a second letter, seeking forgiveness. Mawlana Gangohi wrote in reply, ‘I liked your first letter in which you had expressed an objection. I do not like this second letter, as whatever you had written in your first one was sincerely for the din. I am certain that you had no intention to be disrespectful and therefore I was not offended in the slightest.’

(A couplet of Mawlana Rumi is quoted here, the translation of which has been omitted).

In contrast to this, on another occasion, someone who had obtained a fatwa from Mawlana [Rashid Ahmad Gangohi] expressed objections to him in an argumentative tone. In reply, Mawlana wrote, ‘we have answered according to our knowledge. If you do not approve, then refer to a scholar whom you trust. Above every man of knowledge, there is someone more knowledgeable.’’

Majalis-e-Hakim al-Ummat, p. 102-103 (Karachi: Dar al-Isha‘at, Dhu ‘l-Qa‘dah, 1366 AH ed.) compiled by Mufti Muhammad Shafi‘ Usmani.

The Purpose of Tasawwuf and the Need for a Shaikh

Mufti Muhammad Taqi Usmani (db)

Spiritual Discourses

Tasawwuf means to crush vile manners and to develop excellent ones; that is tazkiyah or purification. [There is a saying,] "There are Men for every art", which means one has to go to a Master to learn. If for example [there] is a question of fiqh, we have to approach a Mufti who knows the answer. [Moreover], it is difficult to study the condition of the inner self and to recognize the malady within one. The hidden weaknesses are very imperceptible and fine. Something may be very good and another very bad but it is difficult to distinguish between them.

For example, arrogance is an unlawful trait and it is wajib [mandatory] to shun it because it is the root cause of all maladies. But there is another quality: self-respect. It is wajib to develop it, and it is not proper to debase oneself. However the line dividing the frontiers must be determined: at which point does self-respect end and arrogance begin? One must ask oneself: Am I doing this out of pride or a measure of self-respect? It is not possible for everyone to determine the dividing line and detect such inner maladies easily.

For instance, egoism is a great ill. A man brags about himself; this is unlawful. On the other side is 'describing blessings on oneself.' This is mentioned in the Quran: "And as for the blessings of your Lord, proclaim it" (93:11). It is not easy for everyone to say confidently whether he behaves egoistically or proclaims the blessing of Allah Ta'ala.

We can cite another example - of the sweetness of a mango and a lump of sugar. Both are sweet; but how does one define each sweetness? It is not possible for anyone to do that in words and there is only one way to distinguish the nature of each. One must eat the two things and know for himself what the difference is.

In the same way, it is not easy to define the inner excellencies of man. For instance, humbleness is difficult to describe. However, if one meets a humble person and observes his conduct and stays in his company for some time then that characteristic will grow in him. Hence, it is necessary to turn to a Shaykh and live in his company to know about tasawwuf and sulook. These things cannot grow in anyone by merely talking about them. It is only by attending the company of and giving one's time to a Shaykh that Allah Ta'ala helps one attain these things.

Shari'ah is the name of rights. Whose rights? The rights of Allah Ta'ala and His slaves. And the Shari'ah is surrounded by Sunnah and Tasawwuf. Sunnah is the name of the limits on how to give the rights of Shari'ah. Tasawwuf is the protection of those limits (of rights) so that one may neither trespass nor stay behind. When one goes to a one's Shaykh, he learns to protect these limits. Hence, the aim of the relationship between a Shaykh and his disciple is to protect these limits, how much should he do, where should he stop, and how far should he go.

Hence, when one turns to a Shaykh to reform oneself, the real objective of turning to him is achieved: to imbibe excellent traits, and ward off and crush the unworthy characteristics. This, then, is the true purpose of Tasawwuf. Nevertheless, the Dhikr and supplications are also helpful to the seeker. Only through the guidance of the Shaykh can the regimen of Dhikr, Supplications and other repetitions be prescribed for every individual according to the Shaykh's opinion of [disciple's] condition. The prescription would suggest [amount of] time, what to do, and how much to do. Only then can one benefit from reformation.

By themselves the Dhikr, Supplications and repetitions are not the objective, for the basic aim is the reformation of one's manners and purification of the soul.

One must keep the Shaykh posted of one's condition and seek his guidance, being careful to observe [the guidance]. One must [continue that throughout his life], for the aim of turning to the Shaykh is simply this much.

Aim of Tasawwuf

Shaikh Khalil Ahmad Saharanpuri (may Allah have mercy on him) said,

‘The aim and objective of spiritual path (sulook) is to make the heart of the seeker yearn for Allah’s pleasure similar to the body’s demand for food. That is, the desire to worship becomes similar to the craving for food and water.

This can only happen when the his heart is,

- filled to the brim by the majesty and love of Allah and

- empty from the desires of all that is other-than-Allah (ma-siwa Allah)

Until this love of other-than Allah exists, to the extent that it resists the love and awe of Allah, one can not be true in his search for the Divine pleasure and be able to abstain from all sinful activities thoroughly.

In summary, two things are essential. Firstly, cleansing the heart (takhliya) from all that is ’other’ (-than-Allah) and finally adorning (tajeliya) it with the love and awe of Allah.

Successful accomplishment of these two things results in bestowment of (spiritual) illuminations and other honors from Allah. This is known as taheliya.

Divine Promise

In the sixteenth century, the Christians under the banner of Martin Luther and others rose up in protest against the hegemony, excesses & grievances of the Church and clergy. Although with sincerity, and perhaps for a few right reasons, their retaliatory ‘coup’ to the Christian orthodoxy did not bring the fruition anticipated and craved for. It was more of an impetuous and erratic mega revolutionary cataclysm rather than a concrete strategy for reformation. As a result, the religious, moral, social, ethical & spiritual droop of Christianity is palpable, and is worth lamenting for.

In the name of modernity and reformation, some Muslim thinkers have begun journeying the conduit of our predecessors as foretold by the Prophet Muhammad sallallaahu ‘alayhi wasallam in the famous hadith of Abu Sa’id al-Khudri radiallaahu ‘anhu.

“You would tread the same path as was trodden by those before you inch by inch and step by step so much so that if they had entered into the hole of the lizard, you would follow them in that also. We said: Allah’s Messenger, do you mean Jews and Christians by “those before you”? He said: Who else (than those two religious groups)?” ¹

Today, defiance of the theories and discernments of the Jurists of the past has become the talk of the town even among practicing Muslims. With some exceptions, contemporary scholars and students of knowledge strive to climb the ladder of ‘successes’ through condescendence and disparagement of the scholars of the past. Their intention maybe pure but their attitude and demeanour are malignant. The lack of understanding and wisdom, and doubts about the authority of agreed upon ‘ulamaa, their knowledge and, at times their intentions are seen clearly with even closed eyes.

The final message of the Almighty is preserved forever. There can be no Muslim doubting this principle in theory. Yet the practice tends to suggest otherwise in modern Muslim world. Allaah subhaanahu wa ta’aalaa says:

“Indeed we have revealed this reminder & verily, we shall preserve it” ²

One question needs deliberation here – does this promise refer to the wording of the holy Qur’an alone, or the meaning and import of the verses of holy Qur’an is also the beneficiary of the divine fortification? If only the words are guarded without intended meaning then what significance this preservation holds? Is it possible that some injunctions of the Shari’ah have remained completely obscure from the all or majority of the scholars of the ummah?

Imam Hasan al-Basri RA noted that the protection of Allaah is for the whole Sharia’h until the day of recompense.

³ حفظه بإبقاء شريعته إلى يوم القيامة

Sheikh Sayyid Abul Hasan Ali Nadawi RA penned a detailed account on the subject. He declares that:

“..the shari’ah is not transmitted to this generation in a book form alone. But rather its correct meaning and practical application are passed on to generation after generation…Of what use is the book whose words are preserved but the meaning remained incomprehensible to not just the masses but even masters of Shari’ah laws as a whole” [4. ‘asr-e-haazir mein deen ki tafheem-o-tashreeh]

Of course, our aslaaf were not immune to commit errors. In fact they all erred in different fields on different occasions. However, as a group of scholars and jurists together, they were impervious to misguidance and miscalculation, as the famous hadith points out

ﻻﺘﺠﺘﻤﻊﺍﻤﺘﻰﻋﻟﻰﺍﻟﺿﻼﻟﺔ

My Ummah will never unite upon misguidance. ⁴

Sheikh Nadawi RA writes:

“Although the hadith is considered da’if (weak) in its chain of narration, but the meaning is sound by the consensus of scholars”. ⁵

Hafith ibn Kathir RA carved in his exegesis on surah an-Nisa:

“The Ummah of Muhammad is immune from error when they all agree on something, a miracle that serves to increase their honor, due to the greatness of their Prophet”. ⁶

Ibn Qayyim RA said:

“Thanks be to Allaah that the ummah has never united upon the abandonment of even a sunnah except for those abrogated by clear evidences”. ⁷

Another hadith expounds on the same theme in the following words.

“Some people from my ummah will remain victorious and triumphant until the day of judgment”. ⁸

The hadith masters understood it to be the group of ‘ulama.

Allah SWT stresses the promise more clearly elsewhere in Qur’an.

“It is for Us to collect it and to promulgate it. But when We have promulgated it, follow thou its recital (as promulgated). Nay more, it is for Us to explain it (and make it clear)”.[10. Surah al-Qiyaamah 75: ayah 19]

Shah Waliullah Dihlawi RA comments on these verses in the following way:

“Allah says that I am responsible for explaining the Qur’an. I will raise a group of scholars to elucidate and describe the words of Qur’an”.⁹

How can one believe that the fundamental principles of Qur’an and sunnah have remained unclear and ambiguous for centuries after understanding the explicit promise in this ayah? Is this not accusing Allah of not fulfilling His promise?

Conclusion:

This religion has been safeguarded by the Divine through uninterrupted chain of transmission from the hearts of scholars to the hearts of successive generations, and will continue to remain so until the decreed time.

We don’t need to re-invent the wheel by deliberating in to the issues already been dealt with by the scholars. As regards new issues, the jurists and qualified scholars are aware of their responsibility to do ijtihad (independent reasoning) to arrive at the solution.

Now explore yourself what was the understanding of the scholars since the departure of the Prophet SAW as regards the ruling of music, hijab, free-mixing of men & women, taqleed, establishment of khilaafah etc.

References:

1. Sahih Muslim ↩
2. Surah al-Hijr 15: ayah 9 ↩
3. Tafsir Bahr al Muhit by Abu Hayyan Muhammad ibn Yusuf ↩
4. Sunan Ibn Majah ↩
5. ‘asr-e-haazir mein deen ki tafheem-o-tashreeh ↩
6. Tafsir Ibn Kathir volume 2 ↩
7. I’laam al Muwaqqi’een volume 2 ↩
8. Sahih Muslim ↩
9. Izaalatul Khifaa ↩

To Practice upon Knowledge

Take Yourself to Account

My father respected Maulana Mufti Muhammad Shafi’ (rahmatullah alayh) would say, one day in a year business people close their businesses, to take account of the whole year’s business and to find out how much loss and profit was made. In the same way we need as well to take account of how much we have studied through out the year and how much we practiced upon and what changes came. Not that it’ll be like this…

“As a small donkey he came and as a big donkey he left.”

The Goal of ‘Ilm is ‘Amal

Hadhrat Sufiyan Thauri (rahimullah) – who was a big Imam, Muttaqi and Sufi ‘Alim – says, that when you hear a Hadith then practice upon it at one or another time.

“Not that one knows about something, but things to tell it in a speech or to tell it in a gathering.”

What is our Hadhraat Akabir ‘Ulema-e-Deoband’s special characteristic? What is the distinction of Darul ‘Uloom Deoband? In the world exist big, big research institutions, whose name we would hear earlier, and Allah Ta’ala showed me, really in sense of knowledge and honour higher than high institutions can be seen. Leaving the Islamic world aside, in the West orientalists sit writing books about Islam and giving references to such important books you’ll not even have heard of their names. But all this knowledge in the essential meaning of ‘Ilm is unreal and soulless. The special characteristic of Darul ‘Uloom Deoband is that along knowledge and research every single of it’s person wanted, that the knowledge that he was acquiring should be applied to his life.

The Distinction of Darul ‘Uloom Deoband

My grandfather Maulana Muhammad Ya’seen Sahab (rahmatullah alayh), who was one of Darul ‘Uloom Deoband’s earlier men, would said: “I’ve seen such a time of Darul ‘Uloom as well, in which from the Shaikhul Hadith till an inferior doorkeeper every single person was a Waliullah.” Regarding that age it was told: “The gate of Madrassa, but inside Khanqah.”

When going into the rooms of teachers or students at night-time, one felt like worshipping devotees had gathered. And when going at day-time then the sounds of “Qala Allah wa Qala Rasul” were echoing.

That’s what you call Caution

Hadhrat Shaikhul Hadeeth (rahimullah ta’ala) has written in his Aap Beeti [autobiography] a story of Darul ‘Uloom Deoband rector Maulana Muneer Ahmed Sahab (rahmatullah alayh). For donations of the Madrassa Maulana Muneer Ahmed Sahab (rahmatullah alayh) went to Delhi and there he raised 300 rupees. 300 rupees of that time were not less than 300-thousand rupees of this time. On the way some Zalim stole it, so Maulana became very distressed and sold all his assets at the Madrassa, the amount of collected compensation became too much and people saw, that through giving all his belongings to the Madrassa Maulana will be effected by poverty and hunger, although this was Amanat and he did no injustice, so according to Shariah no compensation was compulsory for him. So, the people wrote a letter to Maulana Gangohi (rahmatullah alayh) regarding this incident and Maulana Gangohi (rahmatullah alayh) wrote a letter to Maulana Muneer Ahmed (rahmatullah alayh), that no fault happened to you, therefore from the aspect of Shariah there’s no compensation needed from you. When this letter arrived Maulana said, “Wah wah, Maulana Gangohi has read the whole Fiqh [jurispredence] for me.” And the thing he further said shows his status. He said, “Hadhrat Gangohi Sahab, the ruling you’ve already told, but take your hand at your heart for a while and look if this happened to you what would you’ve done?” He was so convinced, that if this incident happened to Hadhrat Gangohi (rahmatullah alayh), then he couldn’t sit peacefully without compensating, either. These were the ‘Ulema of Deoband, to who we today relate ourselves. Not only this story, but the complete life of these men, every single action, every single movement was applied to Deen.

Humanity and Sacrifice

Hadhrat Maulana Sayyid Asghar Hussein Sahab (rahmatullah alayh) was my respected father’s teacher and was known by the name of Hadhrat Mian Sahab. My father told,

“One day I was at his services, when I saw that his house was dough-baked and whenever rain came it would break down. And Hadhrat Mian Sahab (rahmatullah alayh) would repair sometimes something here or something there. I said, ‘Hadhrat, why don’t you build once baked?’ Then Hadhrat replied, ‘Wah Muhammad Shafi’, you’ve said something intelligent, but I’ve become old and not understood that yet.’ I said, ‘Hadhrat, you’ve become angry. I’ve made a mistake – pardon me.’ Then Hadhrat took me with him outside through the door and said, ‘Look, from one corner of this alley to another is a single house baked? When my neighbours have no baked house, then how can I make one?’”

This is not just a single story of our ‘Ulema of Deoband, Allah Tabaraka wa Ta’ala has granted every single person of them with a different quality, which refreshes the memory of Sahabah Kiram’s (ridhwanullah ajma’een) age.

Hadhrat Nanotwi’s (rahimullah) ‘Uloom

Look at Hadhrat Nanotwi (rahmatullah alayh) about who Hadhrat Thanvi (rahimullah) said, “I stay deprived of benefit when reading his books, because for a little time I understand and when he reaches the heavens and says such things which are out of my understanding. So, without understanding concepts of philosophy and theology, it becomes hard to understand his speech, and I am not accustomed to the intricacies of theology.” So, Hadhrat Thanvi (rahimullah) went to Hadhrat Hajji Imdadullah Muhajir Makki (rahmatullah alayh), who was not even a graduate of the Dars-e-Nizami. And when going to him said, “Hadhrat, make my Islah [rectification].” From the other way an ‘Alim like Hadhrat Gangohi (rahimullah) as well went to Hadhrat Hajji Sahab (rahmatullah alayh) for his Islah. The two were asked by someone, “You went to Hajji Sahab, who is not even a complete scholar, concluding he should’ve come to you.” Both replied, that it’s example is like that of a person who has never eaten Gulab Jaman, but he knows the whole history of Gulab Jaman by heart, that it’s made in such-and-such country and it’s made out of such-and-such, you tell him to write a memoir about it and he will. And another one is who doesn’t know the history of Gulab Jaman, but eats it daily. Who’s the better one of them? So, it’s obvious that the better one is who has eaten Gulab Jaman. So, our example is like that the ‘Uloom we were studying was simply literatal, letters and signs and when we went at his service these letters and signs became Ruh [soul].

What to gain from Ahlullah?

This is gained through going to the Ahlullah, I don’t know what innovations and absurdities people have put into Tasawwuf and established what kind of suppositions. The state’s reality is that going to an Ahlullah to get ones heart and ego and internal rectified. From Hadhrat Nanotwi (rahimullah) till Hadhrat Madni (rahimullah) and Hadhrat Usmani (rahimullah) there was not such an individual who wouldn’t after attaining graduation wouldn’t have let his rectification be made by an Ahlullah. Nowadays in our atmosphere these things have become strange, about whoever is practicing that people say became a Sufi. The result out of that instead of ones Islah is that the heart is completly filled with love of Dunya, love for fame and love for wealth. For this reason the invitation of any Da’ee [inviter towards Deen] is unbeneficial. Concluding, a very big reasong for the failing of all our struggle and efforts is that we left the fikr [worry] of our Islah.

["Islahi Mawaiz: 'Ilm Par Amal Karen" by Hadhrat Mufti Muhammad Taqi Usmani]

Allah's Promise of Rizq

First off all let’s agree on the meaning of Rizq by the help of what Shaykh Zulfiqar Ahmed (damat barkatuhum) mentioned in one of his lectures:

“All aspects of a person’s subsistence and livelihood fall under the definition of rizq, including but not restricted to wealth, status, business and children.”

We see in this capitalist scoiety, everyone will do anything that is possible to gain their Rizq. People think they are expanding their rizq by doing haram, opening liquor shops, but they aren’t. Islam tells us the rizq is assigned at our birth and on top of that Allah Subhanahu Wa Ta’ala made five promises of Rizq. Exactly on these I’ll try to shed some light on in this topic.

1. TAQWA

“And whoever fears Allah, for him Allah brings forth a way out, and gives him provision (rizq) from where he does not even imagine…” (Surah At-Talaq: 2/3)

In reference to this Ayaat-i-Karima Mufti Muhammad Shafi’ Sahab (nawarallahu marqadahu) writes in his Tafsir Ma’ariful Qur’an the following explanation of Taqwa:

“The word taqwa primarily and literally means ‘to guard’ or ‘to refrain’. In Islamic terminology it signifies ‘to guard against sins’. When the word is related to Allah, it is translated as ‘to fear Allah’ and implies ‘to avoid disobedience of Allah and guard against sins’.”

Once, Saiyyidina Umar ibn al-Khattab (radhiallahu anho) asked Saiyyidina Ka’ab Ahbaar (radhiallahu anho): “What is the reality of Taqwa?”

Ka’ab (radhiallahu anho) said: “Have you ever passed a thorny tree?”

Umar (radhiallahu anho) answered: “Yes.”

Ka’ab (radhiallahu anho) asked: “How did you pass?”

Umar (radhiallahu anho) answered: “I passed with such care that I ensured that no thorn got caught into my hem.”

Ka’ab (radhiallahu anho) then elaborated: “In the very same way, the reality of Taqwa is for one to save himself from the thorns of sins and negligence.”

So, this is the first thing with which Allah Ta’ala promised the righteous believers, that He will ease every difficulty of theirs and provide for them all their needs from resources they never expected or thought about.

Listen to this Jumu’ah Bayan by Hahdrat Maulana Yunus Patel Sahib from South Africa on the topic of “Promise of Rizq from unknown sources upon Taqwa”.

2. DAILY FIVE PRAYERS

Everyone who ever spend time in Jama’at should know that through the daily five prayers Allah Ta’ala makes the rizq easy – if you don’t then you should definitely spend time in the way of Allah. Anyone for 4 months? Anyway…

A hadith states: “Salaah is the cause of Allah’s pleasure: It is a beloved act of the Malaikah (angels), a sunnah of the Ambiyaa (alayhimus salam), the nur (light) of ma’rifah is achieved by it, du’aas are accepted, and barakah in rizq is attained.”

Once a Sahabi (radhiallahu anho) said: “When the household of Sayyidina Rasulullah (Sallallahu Alayhi Wasallam) experienced difficulty in their expenses he commanded the performing of salaah, and recited this aayah:

“And enjoin upon thy people worship, and be constant therein. We ask not of thee a provision: We provide for thee. And the sequel is for righteousness.” (Surah Ta Ha: 132)”

3. ISTIGHFAR

Sayyidina Rasulullah (Sallallahu Alayhi Wasallam) has said in another Hadith: “The one who seeks forgiveness for Muslim males and females from Allah Ta’aala twenty six or twenty five times every day, Allah Ta’ala will count that person among those whose Du’a is accepted, and through the barakah of whom those on earth gain rizq (sustenance).”

Rasulullah (Sallallahu Alayhi Wasallam) not only made himself 70 till 100 times a day Istighfar and Taubah, but as well enjoined the Muslims to ask Allah Ta’ala frequently for forgiveness. One of the many virtues of Istighfar, that can be found in Ahadith, is that Allah Subhanahu wa Ta’ala deals with the person engaging much in Istighfar in a similar way like with the servant attaining Taqwa.

Sayyidina Abdullah bin Abbas (radhiallahu anho) narrates that Sayyidina Rasulullah (Sallallahu Alayhi Wasallam) said: “The one who (regularly) says Istighfaar, that is, frequently repent to Allah Ta’aala for sins committed, Allah ‘Azza Wa-Jalla will open a path from poverty and difficulties. All sorrow and hardship will be removed, and in its place prosperity and contentment granted. One will receive sustenance from unimagined and unexpected sources.”

4. TAWAKKUL ON ALLAH

Tawakkul on Allah could be translated as sincere reliance on Allah Subhanahu wa Ta’ala. In our context right now it means to be 100% convinced that Allah will definitely give me the rizq, that He has fixed for me. If all creations of Allah Subhanahu wa Ta’ala (malaikah, jinns, humans, animals etc.) come together to change something about that, they simply can not.

Sayyidina Rasulullah (Sallallahu Alayhi Wasallam) has said: “If you have proper and sincere tawakkul (reliance) on Allah Ta’ala. He will grant you rizq like the birds are given rizq, who come out of their nests in the morning with empty stomachs and return to their nests in the evening with a full stomach. Allah Ta’aala says:

“And whoever places his trust in Allah, He is sufficient for him.” (Surah At-Talaq: 3)”

That’s how the Ayaat quoted above continues. Subhan’Allah, what an amazingly illustrious example our beloved Prophet Muhammad Mustafa (Sallallahu Alayhi Wasallam) has given, may Allah shower His blessings upon him and his family.

Sayyidina Imraan bin Husayn (radhiallahu anho) narrates from Sayyidina Rasulullah (Sallallahu Alayhi Wasallam) that: “The person who (sincerely) relies on Allah Ta’aala, Allah Ta’aala will suffice for all the responsibilities of that person. Rizq will be received from such sources, whence it cannot be imagined. The one who relies on the (material) world, Allah Ta’aala hands that person over to the world.”

Shaikhul Hadith Maulana Zakariyya Kandhalvi (rahimullah ta’ala) mentions in his notorious book Fadhail-e-Sadaqat the following saying of Sayyidina Rasulullah (Sallallahu Alayhi Wasallam), which emphasis on relying on the power of Allah Ta’ala:

“One who wishes to become the most strongest, should make tawakkul on Allah Ta’aala. One who wishes to become the most respectful, should adopt taqwa (piety). The one who wishes to become the most wealthiest, should rely more in the qudrah (power) of Allah than that which is in ones possession.”

5. INFAAQ FISABILILLAH

It’s no secret that when spending or giving charity in the path of Allah, Allah Ta’ala according to His boundless mercy gives back much times more. There are many Ahadith regarding this, but to spare you time I’ll just type the incident of Hadhrat Sayyidina Ali (karamallahu wajuhu) and a beggar which will make you understand this concept very easily.

Hadhrat Ubaydullah bin Muhammad bin Aisha narrates that when a beggar came to the Ameerul Mu’mineen Hahdrat Ali (radhiallahu ano), he said to (his son) Hadhrat Hasan (radhiallahu anho) or Hadhrat Husayn (radhiallahu anho), “Go to your mother and tell her to give one of the six Dirhams that I had left with her.” His son went and later returned with the message that she said, “You had left the six Dirhams to purchase flour.” Hadhrar Ali (radhiallahu anho) said, “The Iman of a person cannot be true until he has more trust in that which is in Allah’s hands than that which is in his hands.” He then sent a message to her to send all six Dirhams. When she did so, he gave it all to the beggar.

Hadhrat Ali (radhiallahu anho) had not yet even changed his posture when a man arrived selling a camel. “How much for the camel?” Hahdrat Ali (radhiallahu anho) asked. “A hundred and forty Dirhams,” the man replied. Hadhrat Ali (radhiallahu anho) told the man to tie the camel by him with the understanding that he would pay for it after a while. The man tied the camel there and then left. Another man then passed by and asked who the camel belonged to. When Hadhrat Ali (radhiallahu anho) informed him that the camel was his, the man asked him whether he would sell it. “Certainly,” replied Hadhrat Ali (radhiallahu anho). “How much?”, he asked. “For two hundred Dirhams,” was the reply. The man agreed to buy it, handed over the two hundred Dirhams and then took the camel.

Hadhrat Ali (karamallahu wajuhu) then paid a hundred and forty Dirhams to the man whom he had promised to pay and then returned with sixty Dirhams to (his wife) Hadhrat Fatima (radhiallahu anha). Seeing the money she asked, “What is this?” Hadhrat Ali (radhiallahu anho) replied, “This is what Allah promised us on the lips of His Nabi (Sallallahu Alayhi Wasallam):

“Whoever brings (carries out) a good act will recieve ten times as much.” (Surah An’aam: 160)”

Subhan’Allah, do I need to say anything more except that this is no fairy tale but a true incident?! The Ulema-i-Kiram have explained many more halal ways of increasing the barakah in your Rizq, but these are the five big points I’ve been taught:

Taqwa, Namaz, Istighfar, Tawakkul and Infaq Fisabilillah.

Oh yeah, and I almost forgot Asbab. There are no promises of Allah attached to Asbab, but our Yaqeen nowadays is made on them. May Allah forgive us and bring all these attributes into our life. Ameen!

A Divine Guest

Hadhrat Mufti Taqi Usmani دامت برکاتہم while talking on the importance of practising Sunnah told:

Hadhrat Maulana Maseehullah Khan Sahib of Jalalabad رحمۃ اللہ علیہ has said when an idea is born in the heart of doing some good deed, this idea in the terminology of the mystics is called “Warid”“Warid” or the “Idea” will come to you again and again and urge you to follow many other acts of the Sunnah. Thus, you will go on increasing your good deeds. On the other hand if you do not welcome this “divine guest” but turn it away you shall be a loser. For example, you are drinking water standing but you fail to correct yourself when you are reminded that you should drink while sitting, on the ground that thereby you are not commiting a sin. This act of yours is tantamount to turning away the “divine guest”. When you repeat this apathy on your part the “Divine Guest” will naturally forsake you. This will result in the hardening of your heart. Instead of the “Idea” to do good deeds, “Ideas” to do bad deeds and commit sins will visit your heart. meaning a spontaneous urge. They say that the “idea” is in fact a guest sent by Allah which should be welcomed and honoured. For example, drinking of water while standing you are reminded suddenly that you should follow the Sunnah of drinking while sitting and then you sit down to drink. Now this

The moral we draw from this discussion is that whenever an urge occurs in the heart to act upon the Sunnah the opportunity should be seized atonce and the urge should be satisfied by immediate actions. A little practice on this line will put you on the right tract of the Sunnah.

The Importance of Fixing a Time for Daily Tilawah

“A person once told me that he was so busy that he did not have any time for daily recitation of the Qur’an. I put the point to him that he did not possess a true appreciation of the Qur’an or a true sense of its importance. We all have countless things to do every day, yet if we can do them but not have time for the Qur’an, it is a sign that we do not give the Qur’an its due importance.

I advised the person to develop a sense of the Qur’an’s greatness in his heart by studying the ahadith pertaining to the status and virtues of the Qur’an. I then advised him to fix a definite time of day, bearing in mind his other commitments, solely for tilawah. He chose to do his tilawah after ‘Isha salah. I told him not to leave the masjid after ‘Isha without having completed his tilawah. Some time afterwards, I learned that he had become punctual in his tilawah.

So we all need to do these two things: 1) realise the greatness of the Qur’an; 2) fix a time for daily tilawah and stick to it.

Beware of the tricks of the nafs in this regard; take the example of someone who, after reaching the masjid, has ten minutes in which he can engage in tilawah. He thinks to himself that ten minutes is insufficient to complete one juz, and his nafs persuades him to do his tilawah afterwards when he has enough time.

This is a trap, for the ‘afterwards’ promised by the nafs will never come! If he had made use of those ten minutes and recited as much as possible, he would have been well on his way to completing his daily tilawah. By following the devious nafs he deprived himself completely of any tilawah.

Treat your nafs as you would your child: without fixing a time every day for your child to attend maktab to study, he/she will not be able to learn. Similarly, without forcing your nafs to do certain things at certain times, you will not get it to do what you want.”

This is not Deen

Our Hadhrat Maulana Maseehullah Khan Sahib (Rahmatullah alayh) used to say that it is not Deen (Faith) to satisfy ones own desires; Deen is to obey Allah and Allah’s Prophet (Sallallahu Alayhi Wasallam). It is not at all Deen to hanker after a certain personal choice, e.g. the wish to study religious courses and become a theologian, whether one is qualified or not for that line of study. Some member of the family, father, mother or any other person is seriously ill and there is none to look after him and the son is intent upon going to school. This is not Deen. In such a situation Deen is to devote one’s services exclusively to nurse the sick in the family.

The desire to become a Mufti (A Doctor in the Religious Science)
For example, one desires earnestly to specialise in the religious studies and become a Mufti. Many students in the Darul-Uloom, express this desire. When asked about the desire of their fathers about their choice they say that their parents are not agreeable to such programme of study. Now look! They want to qualify themselves as Muftis against the will of their fathers. This is not Deen; it is only the satisfaction of their desire.

The Desire to preach religion (Tabligh)
Another example may be given of a person who wants to go out for Tabligh for a period of forty days (Chilla). In the ordinary circumstances it is a very praiseworthy, useful and righteous work, but not when someone in the family is sick and requires an attendant. Going out for a 40 days (Chilla) in such a situation is not Deen; it is merely the desire to satisfy one’s own choice. The demand of the time is that the Sick should be looked after, properly nursed and given medical treatment. All this is not worldly work; it is pure Deen.

The desire to go to the Mosque for Prayer
Hadhrat Maulana Masihullah Khan Sahib (Rahmatullah Alayh) once set an example in his assembly. He said: A man is living with his wife all alone in a deserted place in a forest. The husband felt a longing to offer prayer in the mosque in the nearby township. The wife does not like the programme of her husband, because she would feel afraid and helpless if left alone in that forest. She, therefore, requests her husband to pray in the house; but the husband does not care for his wife and goes out for prayer in a distant mosque, leaving behind his wife all alone. This is not at all Deen. The demand of the time was that the husband should have prayed in his house for the sake of his wife.

This advice holds good in a case where the couple are living all alone in a deserted place. If they are living in a populated village or town, then it is all right to go to the mosque for prayer.

Someone is desirous to go out for taking part in Jihad, another to join a Tablighi tour, still there is another who wants to become a Maulana or a Mufti, unmindful of the many obligatory duties that lie on him. It is not at all Deen to ignore these demands of the time and insist on satisfying one’s own desires.

The advice to get oneself attached to a Shaikh (spiritual guide) is for this very purpose. The Shaikh tells his disciples what the demands of the times are. This never means that I am advising against becoming a Mufti or going on a Chilla (period of 40 days) for Tabligh or proceeding on Jihad. The intention is to say that all these are highly valuable duties, but each in its proper time. A man has to find out what the time demands of him. It is not Deen to determine a course of action of one’s own choice and follow it ignoring other important considerations, particularly the advice of the Shaikh, if any, one may have chosen for guidance.

The auspicious and fortunate among the wives is one whom her husband loves
My respected father Hadhrat Mufti Muhammad Shafi Sahib (Rahmatullah Alayh) used to mention frequently a proverb of the Hindi language. Its meaning is brought out in the following example. A young damsel is being lavishly decorated with best matrimonial robes and ornaments to make her an attractive bride. As a bride she looks so beautiful and chaiming that eveiyone is praising her appearance, garments and make-up, yet she remains dumb found. Someone asked the reason for her silence she quietly says: The praise of these persons is of no use to me. What really matters is the praise and appreciation of my prospective husband forwhose sake I have bean decorated. If unfortunately my would-be husband does not like and appreciate me, the praise and appreciation of these guests are meaningless.

My servant is displeased with both the Worlds only for My sake
After relating this story, my respected father went on saying: If you are doing anything, you must think if the person for whom you are doing the work appreciates that work. The people are praising you as a Mufti, a great learned man and Maulana or a Muballigh having spent a long time in Tabligh, or someone calls you a great Mujahid. These expressions of praise and appreciation mean nothing unless the deeds or the titles are appreciated by the personality for the sake of whom these are being done and intended. This idea is beautifully expressed in the following couplet of Zafar Ali Khan Sahib:

-توحید تو یہ ہے کہ خدا کھہ دے
-یہ دو عالم سے خفا میرے لئے ہے

“The true belief in Tauheed is that in recognition of which Allah shall declare on the Day of Resurrection that this servant of mine is displeased with the two worlds only for my sake.”

All this discussion suggests that if the aim of every deed is to please Allah, then man should always be on-the look out as to what is being demanded of him on the moment.

["Discourses of Islamic Way of Life" by Mufti Taqi Usmani (damat barkatuhum), Vol. 1: pages 182-168]