As Narrated From Imaam – Us – Sulook Maseehul – Ummah Shah Muhammad Maseehullah
Saahib (Nawwarallahu Marqaduhu) By Shafeequl – Ummah Shaikh Muhammad Faaruq
(Rahimahullah Ta’ala Alaihi)

NOTE: It should be clearly understood that the words of wisdom (“Malfuzat”) which emanate from the lips
of the Awliyaa – Allah (friends of Allah), are not in any way divorced from the Noble Qur'an or the glorious
Sunnah of the beloved Messenger (Sallallahu Alaihi Wassallam). in fact as these pious souls have drunk
deep from the fountains of the Kalaamullah and the Sunnat e Rasulullah, their words are the very essence of
the Qur'an Kareem and the Ahaadith e Mubaarakah. due to their Taqwa and strict obedience to the blessed
Sunnah, Allah Most High illuminates the hearts and minds of these Ahlullah with the gift of Ma’arifat (special
understanding/awareness of the attributes of Allah Jal–La-Jalaaluhu), and it is this which is the source from
which springs such words which tend to be of profound benefit to those who care to hear and obey!

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Labels: Malfoozaat Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Imam Ibn Rajab al-Hanbali

The first type of craving for wealth is that a person has extreme love for wealth and also relentlessly exerts efforts to attain it – via means which are lawful – being excessive in that, striving hard and making painstaking efforts and toiling in order to attain it.

It has been reported that this hadeeth was in response to the appearance of some elements of this, as at-Tabaraanee reports from `Aasim ibn `Adiyy, radiyallaahu `anhu, who said, `I bought a hundred shares from the shares of Khaybar and that reached the Prophet sallallahu `alayhi wa sallam so he said, “Two ravenous wolves remaining amongst sheep whose owner has lost them will not be more harmful than a Muslim`s seeking after wealth and status is to his Deen.” [It is quoted by al-Haithumee in Majma` uz-Zawaa`id (10/250) and he attributed it to at-Tabaraanee in al-Awsat and said, "Its isnaad is hasan (good)."]

There is nothing more to chasing after wealth than the wastage of a person’s noble life for that which has no value. Instead he could have earned a high rank (in Paradise) and everlasting bliss, but he lost this due to his craving after provision – which had already been assured to him and allotted to him, and it was not possible for anything to come to him except what was decreed for him – then on top of this he does not benefit from that, but rather abandons it and leaves it for someone else.

He departs from that and leaves it behind so that he will be the one held accountable for it, yet someone else benefits from it. So in reality he is only gathering it for someone who will not praise him for that, whilst he himself goes on to One who will not excuse him for that – this itself would indeed be enough to show the blameworthiness of this craving.

The person who has this craving wastes his valuable time and engages himself in that which is of no benefit to himself – in journeying and exposing himself to dangers in order to amass that which will only benefit someone else, so it is as is said:

“So one who spends his days in gathering wealth
Out of fear of poverty – then he has achieved only poverty.”

It was said to a wise man, “So and so has amassed wealth,” so he said, “Then has he amassed days in which to spend it?” It was said, “No.” So he said, “Then he has amassed nothing!”

It was also said in some narrations from the People of the Book, “Provision has already been allotted and the one greedy for wealth is deprived. Son of Aadam! If you spend your life in seeking after this world then when will you seek after the Hereafter?” “If you are unable to do good deeds in this world, then what will you do on the Day of Resurrection?”

Ibn Mas`ood, radiyallaahu `anhumaa, said, “Certain faith (yaqeen) is that you do not make the people happy by angering Allaah, and that you do not envy anyone for that which Allaah has provided, and that you do not blame anyone for something which Allaah has not given you – since provision will not be brought on by a person’s craving after it, nor will it be repelled by a person’s disliking it. Indeed Allaah through His Justice has made joy and happiness dependant upon having certain faith and contentment, and He has made worries and sorrow spring from doubt and displeasure.”

One of the Salaf (predecessors) said: “Since predecree (qadr) is a reality then craving is futile. Since treachery exists in people’s characters then trusting everybody is to expose oneself to humiliation. Since death awaits everybody, then being satisfied with this world is foolishness.”

`Abdul-Waahid ibn Zayd (from the successors of the Taabi`een of Basrah, died after 150H) used to swear by Allaah that a person’s craving after this world was more fearful to him than his worst enemy. He also used to say, “O my brothers! Do not grow up craving after his riches and increase in earnings or wealth, rather look upon him with the eye of one who detests that he is preoccupying himself with that which will cause his ruin tomorrow in the Place of Return – and is proud with that.” He also used to say, “Craving is of two types: Craving which is an affliction and craving which is beneficial. As for the craving which is beneficial, then it is one’s desire for that which is obedience to Allaah, and as for the craving which is an affliction then it is a person’s craving after this world.”

Craving after this world torments a person, he is preoccupied and does not attain joy or pleasure whilst amassing – since he is preoccupied. He does not find time – due to his love of this world – for the Hereafter, and is preoccupied with that which will perish and forgets that which will abide and remain.

In this regard a person said,

“Do not envy a brother who craves after riches –
rather look upon him with aversion.
Indeed the one who craves is preoccupied with his
wealth from having any happiness due to his belongings.”

Someone else said in this regard:

“O gatherer and miserly one being watched closely by time
which is wondering which of its doors it should close.
You have gathered wealth, but think have you gathered for it -
O gatherer of wealth – days in which you can spend it.
Wealth is hoarded away with you for those who will inherit it -
The wealth is not yours except on the day when you spend it.
Satisfaction is for the one who settles in its neighbourhood
And in its shade he finds no worries to disturb him.”

A wise person wrote to a brother of his who desired this world: “To proceed, you have become one who craves after this world. It will serve you whilst taking you away from it with accidents, illnesses, calamities and infirmity. It is as if you have not seen one who craves prevented from what he desires, nor one who shuns this world granted provision, nor one who died despite having great wealth, nor one who is fully satisfied in this world with a small amount.”

A desert Arab rebuked a brother of his for covetousness, saying, “O my brother you are a seeker and one sought. You are being sought by One whom you cannot escape, and you are seeking that for which you have been sufficed. O brother, it is as if you have not seen one who craves being prevented, nor one who shuns the world being granted provision.”

A wise man said, “The people who have the greatest degree of restlessness are the envious, those who have the greatest degree of happiness are the contented. Those who persevere most through suffering are those who are covetous. Those who have the simplest and most pleasant life are those who most strongly refuse this world. The one who will suffer the greatest regret is the scholar whose actions contradict his knowledge.”

The second type of craving after wealth is that in addition to what has been mentioned in the first type, he also seeks wealth through unlawful means and withholds people’s rights – then this is definitely blameworthy greed and covetousness. Allaah, the Most High, says:

“And whoever is saved from his covetousness, such are those who are successful.” [Soorah al-Hashr (59):9]

It is reported in Sunan Abee Daawood from `Abdullaah ibn `Amr, radiyallaahu ‘anhu, from the Prophet sallallahu `alayhi wa sallam that he said, “Beware of greed (avarice) for indeed greed (avarice) destroyed those who came before you. It ordered them to cut off ties of relationship so they cut off ties of relationship, and it ordered them to be miserly so they were miserly, and it ordered them to commit sins so they committed sins.” [Reported by Aboo Daawood (transl. vol.2, p.445, no.1694), and al-Haakim (1/415) who declared it saheeh and adh-Dhahabee agreed, and Ahmad reports it (2/159, 195) with similar wording. I (Badr `Abdullah al-Badr) say: Its isnaad is saheeh.]

It is reported in Saheeh Muslim from Jaabir, radiyallaahu ‘anhu, that the Prophet sallallahu `alayhi wa sallam said, “Beware of greed (avarice), since greed (avarice) destroyed those who came before you. It led them to shed their blood and make lawful what was forbidden for them.” [Reported by Muslim (transl. vol.4, p.1366, no. 6248) and others, an-Nawawee said in explanation of the hadeeth, "al-Qaadee `Iyaad said: It is possible that this destruction was the destruction of those whose blood was spilled who were mentioned here, and it is possible that it is destruction in the Hereafter - and this is more apparent, and it is possible that it means destruction in both this world and the Hereafter. A number of people have said that avarice/greed (shuhh) is more severe than miserliness (bukhl) and causes the person to withhold to a greater degree. Some say that it is miserliness combined with covetousness. Some say that miserliness is with reference to specific actions whereas avarice/greed is general. Some say that miserliness is in particular actions and avarice/greed is with reference to wealth and good actions. Others say that avarice/greed is desiring that which one does not possess and being miserly about what one does possess."]

Some of the scholars say, “Avarice is eager craving which causes a person to take things which are not lawful for him, and to withhold the rights of others. Its reality is that a person craves that which Allaah has forbidden and prohibited him from, and that one is not contented with the wealth and womenfolk and whatever else Allaah has made lawful for him. So Allaah, the Most High, has made lawful for us that which is good from foods, drinks, clothing and women and has forbidden us to acquire these things except by lawful means and He made lawful for us the blood and wealth of the Unbelievers and those fighting against us. He also forbade us from everything impure from foods, drinks, clothing and women, and He forbade us from seizing people’s wealth and spilling their blood unjustly. So he who limits himself to that which is permitted for him is a Believer, and one who goes beyond that into what he has been forbidden – then this is blameworthy avarice which is inconsistent with Eemaan (true faith in belief, word and action).

Therefore the Prophet sallallahu `alayhi wa sallam informed that avarice causes a person to cut off relations, commit sins and to be miserly – and miserliness is a person’s clinging on greedily to what he has in his hand. Whereas avarice is seeking to obtain that which does not belong to him unjustly and wrongfully – whether it is wealth or something else. It is even said that it is the head of all sins – this was how Ibn Mas`ood, radiyallaahu `anhu, and others from the Salaf explained avarice and greed.

So from this the meaning of the hadeeth of Aboo Hurairah, radiyallaahu ‘anhu, will be understood. He reports that the Prophet sallallahu `alayhi wa sallam said, “Avarice (shuhh) and Eemaan will not combine in the heart of a Believer.” [This is part of a hadeeth whose wording is, "Dust in the way of Allaah and the smoke of Hell-Fire will never combine in the belly of a servant, nor will avarice and Eemaan ever combine in the heart of a servant." It is reported by Ibn Abee Shaibah (5/344), Ahmad, an-Nasaa'ee (6/13,14)... and its chain of narration is hasan lighairihi (good due to supports).] Also in another hadeeth from the Prophet sallallahu `alayhi wa sallam he said “The best of Eemaan is self-restraint (sabr) and compliance/liberality (musaamahah).” [This hadeeth has been reported from four Companions: (i) `Umayr ibn Qataadah al-Laythee, by al-Bukhaaree in at-Taareekhul-Kabeer (3/2/530) and al-Haakim (3/ 626), (ii) Jaabir ibn `Abdillaah - by Ibn Abee Shaibah in al-Eemaan (no.43) and Ibn Hibbaan in al-Majrooheen (3/136), (iii) `Amr ibn `Abasah - by Ahmad (4/375) and (iv) `Ubaadah ibn as-Saamit - by Ahmad (5/319), and the hadeeth is saheeh due to these chains - and Allaah knows best.] Sabr here has been explained to be withholding oneself from forbidden things, and musaamahah as the carrying out of the obligatory actions.

Also the word shuhh (avarice) may sometimes be used to mean bukhl (miserliness) and vice-versa, however in origin they are different in meaning, as we have mentioned.

If the person’s craving after wealth reaches this level then the deficiency it causes in a person’s Religion is clear – since failing to fulfill what is obligatory and falling into what is forbidden reduce one’s Religion and Eemaan without a doubt to the point that nothing but a little remains of it.

Labels: Naseehah Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

“I came across the following thought provoking
saying on a billboard outside a shop in Khan-alkhalili
in Egypt.
There is no cure from death and there is no
stratagem in sustenance
How True! Death and Sustenance are decreed
by Divine order. No one can escape death,
and no one will earn more than what is
decreed.
BE CONTENT! ”
- Mufti Ebrahim Desai

Labels: Naseehah Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Adapted from the works of Maulana Zakariyyah Kandhalwi (rah)

One of the distinctive characterstics of true Ulema [Scholars] is that they are seriously interested in the deeper aspects of religious knowledge which relate to Suluk [Tasawwuf]. They are constantly engaged in the struggle to reform and purify their own souls, realizing that reforming one's inner self helps one in gaining deeper understanding of the formal aspects of knowledge. Rasulullah (sallahu alayhi wa sallam) has said: "Whosoever acts upon his knowledge, Allah will grant him knowledge of things which he has not acquired".

It occurs in the scriptures of the former Prophets (alayhim salaam) "O Children of Israel! Say not 'Knowledge lies in the skies above, who can make it descend upon us?' Nor should you say: 'Knowledge lies in the bowels of earth, too deep for us to dig out.' Nor say: 'Knowledge lies across the seas too far away for us to reach it.' Rather, the fountains of knowlege spring from within your own hearts. If you remain in My Presence observing proper etiquette in the manner of great spiritual beings and cultivate the pious manners of the veracious believers [Siddiqeen], I shall cause the fountains of knowledge to spring forth from your hearts. So much so, that you will be overwhelmed by knowledge." Experience shows that the pious beings who attained nearness to Allah are granted access to intricate subtleties and profound aspects of knowledge which lie beyond the reach of an ordinary scholar depending only on books.

Rasulullah (sallahu alayhi wa sallam) says that Allah has said: "No means whereby My servant seeks My Favor are more pleasing to Me than the observance of Faraaidh (obligatory duties such as Salaah, Saum, Zakaah, Hajj)." That is to say that no other means of seeking nearness to Allah can compare with the proper observance of Faraaidh. "And My servant ceases not to seek nearness to My by optional practices until I make him My favorite, and when I make him My favorite, I become his ears by which he hears, his eyes by which he sees, and his hands by which he holds, and his feet by which he walks. And if he asks Me for something, I fulfill his desire, or if he seeks refuge against anything, I grant him refuge." (Sahih Bukhari)

This hadith means that when a man becomes a favorite of Allah he fully submits to Allah's Will in his walking, seeing, and hearing and in each and everything he does. Some other versions of this hadith add: "Whosever despises or bears enmity against any of My friends has declared war against Me."

Since the great saints are the favorites of Allah they are constantly and wholeheartedly engaged in contemplation, meditation and remembrance of Allah and thus the subtle and deeper meanings of the Quran are revealed unto them, and the divine mysteries are made manifest to their souls. Especially, the hearts of those who always remain absorbed in remembrance of Allah are inspired with the deeper significance of the Quranic verses. Everone can acquire spiritual knowledge with Divine assistance [Tawfeeq] from Allah, however the portion of his knowledge would be commensurate with his concern for good actions and his diligence in devotions.

In a comprehensive hadith quoted by Ibn Qayyim (rah) in his book "Miftaah Dar-as-Sa'adah" and by Abu Naeem Al-Isfahani (rah) in "Hilyat-ul-Awliya", Ali (radiyallahu anhu) is reported to have given the following thorough account of the qualities of the Ulema who are concerned only about the Akhirah [Herafter]:

"Human hearts are like vessels and the best hearts are those which are containers of all that is good; it is better to preserve knowledge than to accumulate wealth. For, knowledge give you protection while wealth needs protection by you; knowledge increases by use while wealth decreases by spending. The benefits of wealth do not remain after it has been spent, but the benefits of learning are eternal." (people continue to benefit from the sayings of learned men even after their death).

He then heaved a deep sigh and added, "Within my bosom I hold true knowledge, I wish I could find people who would be capable of receiving this knowledge. It is a pity that either I find men who employ religious pursuits for amassing wealth, or I find people who indulge in sensual pleasures, and are after amassing worldy wealth."

Labels: Naseehah Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

The sacred function of the Ulama is to safeguard the Deen. The Aqaaid (Beliefs) and the A’maal (Practices) of Islam have to be protected from the contamination of bid’ah, kufr and shirk. This is the prime duty of the Ulama who are the Heirs and Representatives of Rasulullah (sallallahu alayhi wasallam). As long as the Ulama faithfully discharge the duty of Amr Bil Ma’roof Nahy Anil Munkar, they will remain the stars of Hidaayat for the Ummah. But, corruption in the ranks of the Ulama destroys not only themselves, but the Ummah as well. When the Ulama fall into dhalaal (deviation) and utilize their positions for the acquisition of the despicable aims of Jah (worldly fame) and Maal (worldly wealth), then they fall from their pedestal of honour and enter into the ranks of the Ulama-e-Soo’ (Evil Ulama) who act as the agents of shaitaan.

Once Hadhrat Sufyaan Bin Uyainah (rahmatullah alayh) came to visit Hadhrat Fudhail Bin Iyaadh (rahmatullah alayh – who was among the Tab-e-Taabieen) and one of the most illustrious Mashaa-ikh and Auliya. Hadhrat Fudhail (rahmatullah alayh) said:

“At one time you, the Jamaat of the Ulama, were the lanterns of Hidaayat for the cities. But now you are a source of darkness for the cities.    You were once stars of Hidaayat for the people like the stars in the heaven from which people seek directions on land. Now, you have become for the world a source of confusion. You (the Ulama) no longer have shame for Allah Ta’ala. You frequent the wealthy and accept their gifts without ascertaining whether halaal or haraam. Then you stand in the Mihraab narrating Ahadith.”

While Hadhrat Fudhail was admonishing, Hadhrat Sufyaan with lowered head was reciting Istighfaar.

It is imperative for the Ulama to reflect and engage in constant meditation regarding their motives and actions. Destruction to the Deen has nowadays been wrought by Ulama under guise of Ta’leem and Tabligh. It does not behove the Ulama to become involved in dubious diplomacy and intrigue. They are supposed to be the Stars of Guidance. Honesty and truth must shine and radiate from them.

It is not the function of the Ulama to engage in menial activities such as supervising the food stores of the kuffaar and aiding in boosting their sales by means of halaal certificates. It is not the function of the Ulama to become part of a wedding custom. It is not the function of the Ulama to join hands with modernists and deviated persons and organizations in misconceived ventures advertised as Deeni activities. The honesty and uprighteousness of the Ulama should be such as to keep them far away and far above all such activities which detract from their prime function of guarding the Shariah.

Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Allaamah Abdul Wahhaab Sha’raani (rahmatullah alayh) said: “It is mentioned in the Hadith that in the later age (aakhiruz zamaan) there will be such people who will be strategists.”

Commenting on this Hadith, he said: “With deeds of the Aakhirah they will earn the dunya (the wealth and fame of the world). They will don garments of the Deen; their talk will be sweeter than honey, but they will have the hearts of wolves.”

The curse of stratagems (hiyal) employed by the worldly Ulama of our age has made ‘halaal’ the entire Riba system of the capitalists. The current system of ‘Islamic banking’ comes fully within the glare of this Hadith, and so do its ulama propounders. The same applies to the halaalizers of carrion. In Allah’s Name they halaalize diseased rotten carrion to feed the Ummah. And all of this – ‘Islamic banking’ and halaalized carrion chickens, etc. is the accursed perpetration of the ‘strategist’ ulama-e-soo’.

Labels: Tazkiyah Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Imaam Shaafi’ (rahmatullah alayh) offering advice to the Ulama, said: “For an Aalim there should be some such deeds of virtue which are secrets between him and Allah Ta’ala. No one should be aware thereof. Knowledge and deeds which are rendered in public have little benefit in the Aakhirah.”

  Numerous people had seen many Auliya and great Ulama in their dreams after they had died. These Auliya and Ulama had not mentioned in their dreams that they had been forgiven by virtue of their knowledge. It was usually some deed which was insignificant in worldly terms, which formed the basis for forgiveness. Someone who saw Imaam Abu Hanifah (rahmatullah alayh) in a dream, queried: “How are your faring?” Imaam Abu Hanifah (rahmatullah alayh) said: “Allah Ta’ala forgave me.” The person said: “Did Allah Ta’ala forgive you on account of your Ilm?” Imaam Abu Hanifah said: “I repent! I repent! The conditions and calamities of Ilm are numerous. Only in rare cases are people forgiven by virtue of their knowledge.”

  The moral calamities of riya (show), hubb-e-jah (love for fame, and hubb-e-maal (love for wealth) have ruined most of the Ulama.

Labels: Tazkiyah Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

* Consuming Mushtabah (Doubtful) and haraam wealth has become dominant over the Ulama in this age. They are drowned in satisfying their stomachs and giving vent to lust/carnality. They have made their knowledge a net with which they hunt the world.”

(Abdullah Ibn Mubaarak – rahmatullah alayh)

* “If corruption did not overwhelm the Ulama, they would have been the noblest of mankind. But they have made Ilm (Deeni Knowledge) a means of livelihood. They have therefore become contemptible on earth and in the heavens.

(Fudhail Bin Iyaadh – rahmatullah alayh)

* “If a man has acquired all Knowledge and engrosses himself in ibaadat to the extent that he becomes as thin as a rake, but he does not scrutinize whether the food ingested into his stomach is halaal or haraam, then his ibaadat is unacceptable to Allah Ta’ala.”

(Hasan Basri – rahmatullah alayh)

* “If despite being the Bearer of the Qur’aan, a man inclines towards the world, then he has made a mockery of the aayaat of Allah Ta’ala.”

(Abdullah Ibn Mubaarak – rahmatullah alayh

Labels: Tazkiyah Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Islam highly commends humbleness and simplicity and reckons that as one of the traits of a true believer. The Prophet said: "Al-Kibr (proud and arrogance) is rejecting the truth and looking down upon people."[Muslim, At-Tirmithi and Abu Daawood]

Humility is for one who is important and significant and he fears to gain notoriety or to become too great among people. As it was said, "Humble yourself, you will be as a glimmering star to the viewer on the surface of the water even if it is lofty." We don't say to an ordinary person, "Humble yourself." But it is said to him, "Know the value of yourself, and do not place it in the wrong place!"

 

It was narrated by Al-Khattaabi in Al-Uzlahthat Imaam `Abdullaah ibn Al-Mubaarak came to Khuraassaan [in Persia] and went to a person who was known for his Zuhd and Wara' [asceticism and cautiousness in piety], so when he entered where the man was, he (the man) did not turn around nor give him any consideration at all.

When 'Abdullaah Ibn Al-Mubaarak left, some of the people who were inside with the man said to him, "Don't you know who he was?!^" He said, "No." He was told, "This is the 'Ameer of the believers...`Abdullaah Ibn Al-Mubaarak." So the man was astonished and came out to 'Abdullaah Ibn Al-Mubaarak in a hurry apologizing and absolving himself from what happened, saying, "O Abu 'Abdur-Rahmaan! Forgive me and advise me!" Ibn Al-Mubaarak said, "Yes... whenever you come out of your house and see someone, assume that he is better than you!" He knew that the man was conceited. When 'Abdullaah Ibn Al-Mubaarak inquired as to what the man's profession was, he found out that he was a weaver!! Therefore, this educated Imaam noticed that this Mutazahhid (devoted pious person) possessed a kind of arrogance, conceitedness and feeling of superiority over others.

 

This disease sometimes envelops pious people; this is why he was offered advice that was easy for him. Many times we find this characteristic in some pious people, as well as some callers to Islam. But when it reaches the small students who misbehave with their scholars and teachers, this really hurts inside! There is no objection if you differ in opinion or judgment with a scholar as long as you are qualified to do so. The problem occurs when this difference of opinion becomes a destructive element to the scholar's dignity, diminishes his value, disregards and disrespects him.

 

One should humble himself with his companions. Frequently when the spirit of competition and envy is agitated between companions and rivals, a person may feel superior over his companion, he may be pleased by harming him, degrading his value and importance, accusing him of defects or exaggerating his faults; faults that may have come to light when seeking advice, or correction. In reality this is called jealousy.

 

Humility is to humble oneself to one who is below you. If you find someone who is younger than you, or of less importance than you, you should not despise him, because he might have a better heart than you, or be less sinful, or closer to Allaah than you. Even if you see a sinful person and you are righteous, do not act with arrogance towards him, and thank Allaah that He saved you from the tribulation that He put him through. Remember that there might be some Riyaa' (showing off) or vanity in your righteous deeds that may cause them to be of no avail, and that this sinful person may be regretful and fearful concerning his bad deeds, and this may be the cause of forgiveness of his sins.

 

According to Jundub the Messenger of Allaah mentioned that a man said, "By Allaah, Allaah will not forgive so-and-so," and that Allaah said: "Who is swearing by Me that I will not forgive so-and-so? I surely have forgiven so-and-so and nullified your deeds." [Muslim]. Therefore, do not act in arrogantly towards anyone. Even when you see a sinner, do not show superiority towards him, nor treat him with arrogance and domination. If you feel that the sinner may perform some acts of obedience which you do not, and that you may also posses some defects which the sinner may not, then deal kindly with him, and gently give Da`wah which will hopefully be the cause of his acceptance and remembrance.

 

Your deeds also should not become too great in your eyes. If you do a good deed, or attempt to get closer to Allaah through an act of obedience, your deed still may not be accepted. Allaah Says what means: "…Indeed, Allaah only accepts from the righteous [who fear Him]." [Quran 5:27] This is why some ofthe Salaf (predecessors) said, "If I knew that Allaah accepted one Tasbeeh (saying "Subhaanallaah") from me, I would have wished to die right now!"

The arrogant person never gives credit to anybody or mentions good about someone, and if he needed to do so, he would also mention defects of that person. But if he hears somebody reminding him about his own defects, he will not be flexible nor comply due to his inferiority complex. This is why it is among man's moral integrity to accept criticism or comment without any sensitivity or discomfort or feelings of shame and weakness. Here he is, the 'Ameer of the Believers `Umar raising the flag and lifting the motto, "May Allaah have mercy on a person who informed us of our defects."

Labels: Tazkiyah Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

In the presennt time, the students of even Deeni Madaaris are disobedient to Ustaadhs and the Principal. Anarchists have been given the lesson of freedom. (Hadhrat Thaanvi).

Labels: Tazkiyah Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

The prevalence of goodness among people is dependent on adab (respect), and without humility there is no adab. Hakimul Ummat Maulana Ashraf Ali Thaanvi (rahmatullah alayh) commented:

“How can there be khair (goodness) and barkat (blessings) on earth when adab has disappeared. As a result of the disappearance of adab numerous difficulties and misfortunes have overwhelmed people. By adab is not meant customary or superficial etiquettes. In this context I refer to true adab which means to maintain everything within its limits.

Among the essentials of adab is to refrain from distressing or inconveniencing others A mere outward display of respect is not true adab. Nevertheless, customary respect if maintained within limits and offered at the right time will also be within the scope of adab.

The soul of adab is to ensure peace for others. But today is the age in which neither the son has adab for his father nor the father for the son. The student has no adab for the Ustaadh nor the Ustaadh for the student. The mureed has no respect for the Murshid nor the Murshid for the mureed. The wife has no respect for the husband nor the husband for the wife. In these cases I refer to true adab, namely, ensuring peace and comfort for one another.

Adab is not confined to only juniors. Seniors too have to observe adab for juniors. In the latter case it means that seniors should fulfil the huqooq (rights) of the juniors. The natural consequence of fulfilment of rights is peace and comfort.

It is necessary for every person to bear this in mind. Alas! Today, not only the laity, but even the elite (i.e. the learned men) are extremely defective in the observance of adab. Only a few things are in this day regarded as the requisites of piety. Social conduct and moral character have been excised from the constituents of the Deen. May Allah Ta’ala bestow righteous understanding.”

Labels: Tazkiyah Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Commenting on the lamentable condition of the scholars, Hakeem-ul-Ummah, Hazrat Thanwi (RA) said:
“Nowadays, there is nothing but pride, arrogance, and advertising knowledge and ability.  There no longer remains any sign of humility, humbleness, and modesty.”
It is amazing how these words hold true of ‘Ulama even today.  If an ‘alim is not addressed with whatever title they assume that they deserve, their ego becomes injured.  It has become all about how well a certain scholar can deliver a lecture.  The main focus no longer remains the message, rather the focus has shifted to style of delivery.
One must never forget that an ‘alim is in no way equal to a layman, but this does not entail that the ‘alim is more virtuous (afdhal) than the layman.   Often times, ‘ulama get caught up in their own ranks, positions and virtues, and shaytaan takes them down the most slippery slope of vanity.
We pray to Allah that He grant us all humility and humbleness, and that He protect us from pride and arrogance.

Labels: Naseehah Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

A man said to al-Hasan al-Basri (rahimahullah):  ‘The people sit around you so that they may find fault with you!’ So he said, ‘Indeed, I encouraged my soul to aspire for Paradise so it aspired for it. Then I encouraged it to aspire for salvation from Hellfire and so it aspired for it.  Then I encouraged it to aspire for salvation from the people, but I didn’t find a way to that. Indeed the people were not pleased with their Creator although He provides for them, so how can they be pleased with another creation like themselves?’ [1]

Prophet Musa (‘alayhisalam) said: ‘O my Lord, the people say things about me which are not (i.e. not true)!‘O Musa, I did not make that (privilege) for Myself, so how can I make it the case for you?’ [2] So Allah revealed to him:

Malik ibn Dinar: ‘Since I have known (the reality of) people, I have not taken delight in their praise nor have I hated their criticism.’ It was said to him, ‘Why is that?’ He said, ‘The one who praises from amongst them is excessive and the critic from amongst them exaggerates!’ [3]

‘Aisha (radhiallahu `anha) wrote to Mu’awiya (radhiallahu `anhu): ‘Salamun ‘alayk. Amma ba’d, I have heard the Messenger of Allah (sallallahu `alayhi wa sallam) say, ‘Whoever gains the Pleasure of Allah by the anger of the people (i.e. thereby gains their anger), Allah suffices him of the people’s troubles. And whoever gains the pleasure of the people by the Anger of Allah (i.e. in the process he gains His Anger), then Allah leaves him to the people.’ Wa-Salaamu ‘alayk.’ [4]

Imam al-Shafi’i: ‘There is nobody except that he has someone who loves him and someone who hates him. So if that’s the case, let a person be with the people who are obedient to Allah `azza wa jall!’ (- as they love and hate for the Sake of Allah and they are not unjust) [5]

________________________

References:

[1] Al-Bidaya wal-Nihaya (9/318 )

[2] Al-Adaab al-Shar’iyyah by Ibn Muflih (1/38 )

[3] Tarikh Dimishq (59/307)

[4] Reported by al-Tirmidhi in Kitab al-Zuhd (no. 2414), declared Sahih by al-Albani

[5] Hilyat al-Awliya (9/124)

Labels: Naseehah Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

HADHRAT Maulana Muhammad Maseehullah Khan (rahmatullah alayh) said: “The work of the Ulama is khidmat (service) of the Deen.They should not hassle over wages. They should render service with sincerity. The people will then do what they have to do. The Ulama should not be like Brahmin Pundits behave with the Hindus…… It is not proper for the Molvi Sahib to dispute about salary. Serve the Deen with sincerity.”
We wonder what Hadhrat Maseehullah’s reaction would have been if he had observed Molvis actually dressed in the garb of pundits and sadhus to celebrate Ghandi day inside the Musjid!

Labels: Naseeha Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Sa’d bin Ibraheem said:

Zinneerah was a roman slave and became a muslimah. The mushrikeen tortured her until she lost her sight because of the severe torture. The mushrikeen said “The laat and ‘uzzah took her sight”. She said, “I disbelieve in al-laat wal ‘uzzah” and Allaah returned back her sight.

In another narration:

Abu Bakr Radiyallaahu anhu freed zinneerah from slavery and she lost her sight when she was freed. Quraish said: “its only laat and ‘uzzah that took her sight”. She said, “By Allaah they have lied, al-laat wal ‘uzzah neither harm or benefit“, and Allaah returned back her sight.

['Al-'Isaabah fee tamyeez as-Sahaabah', by Ibn hajr al-'Asqalaani]

Labels: Sahaabah Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Rabi’ ibn Sulayman (a companion of Imam al-Shafi’i) said:

‘We were with al-Shafi’i one day when an old man wearing garments of wool came to us with a walking-stick in his hand. Al-Shafi’i stood up, fixed his clothes and greeted the old man. He sat down and al-Shafi’i began looking at him in admiration when the man said:

Old man: Can I ask?
Al-Shafi’i: Ask.

Old man: What is the Hujjah (evidence) in the religion of Allah?
Al-Shafi’i: The Book of Allah.

Old man: What else?
Al-Shafi’i: The Sunnah of the Messenger of Allah (sallallahu `alayhi wa sallam).

Old man: What else?
Al-Shafi’i: The consensus of the Ummah.

Old man: Where did you get ‘consensus of the Ummah’ from? (i.e. what’s your evidence).

Al-Shafi’i pondered for a moment when the old man said:

Old man: I will leave you for 3 days. If you come up with evidence from the Book of Allah, fine. If not, then repent to Allah Ta’ala.

Al-Shafi’i’s face changed colour and then he left. He didn’t come out until the third day, between dhuhr and ‘asr. His face, hands and legs had swollen and he became ill. He sat down but it was only a short while when the old man returned. He greeted him and sat down then he said,

Old man: Do you have what I asked for?
Al-Shafi’i: Yes.

أعوذ بالله من الشيطان الرجيم
I seek refuge in Allah from Satan, the outcast.

Allah, the Most High said:

وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءتْ مَصِيراً
“And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the way of the believers, We shall keep him on the path he has chosen, and burn him in Hell – and what an evil destination.” [al-Nisa: 115]

… And He (Allah `azza wa jall) will not burn him in Hell for opposing the believers in something except that it is something obligatory.’

Old man: You have told the truth.

Then he got up and left.

Al-Shafi’i then said to those around him: I read the Qur’an 3 times every day (in the 3 days he was given), until I came to this verse.’

- Siyar A’lam al-Nubala

Labels: Quran Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Hassan Al Basree (Rahimahillah) had a neighbor who was a Christian. This neighbor had a toilet on the roof of his apartment and it used to leak through a hole in the roof of Hassan Al Basree’s apartment. Hassan placed a bucket beneath the hole to catch the urine that would leak through it and discard the contents at the end of each day. This continued for 20 years.

Then one day, Hassan fell ill and his Christian neighbor came to visit him. When he entered, the neighbor noticed the bucket of urine that was leaking through the hole in his ceiling and asked Hassan astoundingly: “How long have you been tolerating this harm from me?!” Hassan replied: “For 20 years!”

So the Christian neighbor took off his belt (which was the clothing of the Christians during that time) and accepted Islam…!!!

Mentioned in Hilya tul Awliyaa’a by Abu Nu’aim Al Asbahaani (Rahimahullah),

Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Allah Ta’ala says: “They display to people (their acts of lbaadah).”

Rasulullah (S) said: “Most certainly, even a little riyaa is shirk.”

Riyaa is the intention to enhance one’s dignity in the eyes of the people by means of acts of obedience to Allah Ta’ala. This attitude completely defeats the purpose of Ibaadah. The purpose of Ibaadah is to gain the Pleasure of Allah Ta’ala. Since show or display of Ibaadah involves division of purpose, riyaa is termed ash-shirk al-asghar (the lesser shirk). By means of riyaa one splits the purpose of Ibaadah by endeavoring to attain both public acclaim as well as the Pleasure of Allah Ta’ala. In this regard the Qur’aan states:

“He who hopes for the meeting with His Rabb should practice righteousness and associate none with the Ibaadah of his Rabb.”

The Mufassireen have explained that the meaning of “and associate none with the Ibaadah of his Rabb” is “to refrain from riyaa”. Qadhi Thanaa-ullah (ra) explained this aayah in Tafseer al-Mazhari as follows:

“He (the worshiper) does not exhibit his good acts nor does he seek reward or praise for his virtuous deeds from anyone besides Allah Ta’ala.”

It is also mentioned in the Hadith that on the Day of Qiyaamah, when Allah Ta’ala will be compensating people for their deeds, the people of riyaa will be commanded to proceed for reward to those for whom they had intended the exhibition of their acts of Ibaadah. In a lengthy Hadith it is said that on the Day of Qiyaamah three persons will be ushered into the presence of Allah Ta’ala. These three will be an ‘Aalim, a rich and generous person, and a Mujaahid who had waged jihaad. These three will proffer their respective acts of Ibaadah to Allah Ta’ala who will say to them:

“You have rendered these deeds for riyaa and acclaim. You rendered these acts so that people may say: ‘You are a great Aalim, a generous person, and a great mujaahid.’ You have already obtained what you had sought. People have already praised you on earth. You have therefore no right here. Enter the Fire.”

Rasulullah (S) also said that a deed contaminated by even an atom of riyaa is unacceptable to Allah Ta’ala. Heed this and reflect on it.

In view of the a foregoing, never intend to display any act nor intend to conceal it. Concern yourself with the act itself, – intending thereby only the Pleasure of Allah Ta’ala. Ignore all diversionary waswasah(stray thoughts and whisperings of the nafs and shaitaan) which enter your mind. You may at times be assaulted by the thought that your act is to obtain the acclaim of the people. Ignore this waswasahwhich in fact is a ploy of shaitaan or the nafs engineered to side-track you from executing the righteous act.

Prior to rendering a good deed, reflect and ascertain your motive. What is your intention for doing the act? Is it to seek the Pleasure of Allah Ta’ala or the pleasure of others? If you discern any of the contamination in your niyyah (intention), then purify your intention. Divest it of the contamination and firmly resolve to render the deed for the Pleasure of Allah Ta’ala.

THE REMEDY:

The cure for riyaa is the expulsion of desire for ‘fame and name’ from the heart. Riyaa in fact is a branch of hubb ul-jah (love for name, fame, and glory). Execute your acts of Ibaadah in solitude. This Ibaadah in solitude refers to such Ibaadah which does not have to be performed in jamaa’ah. However, regarding congregational Ibaadah, the elimination of hubb ul-jah will be sufficient to combat riyaa in this avenue.

Another efficacious remedy regarding riyaa developing in an act of Ibaadah is to render that specific act of Ibaadah in abundance. Within a short while the riyaa will be dispelled and by force of habit the Ibaadah will become sincere.

[Maseeh al-Ummah Shaykh Maseehullah Khan (ra)]

Labels: Tazkiyah Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]