True Friends

A true friend is not he who presents gifts, lends money or helps one out in worldly matters. A true friend is he who is concerned about the hereafter of his friend.
This is why a true friend will prevent one from any action that may bring deeni harm regardless of what potential benefit that action might have brought in this world.
Based upon this we should now ponder upon two things: The first is how many true friends do we really have? And the second is are we really true friends of our children?

Saturday, July 31, 2010 at 11:55 AM , 0 Comments

Great Virtue of Lowering the Gaze

“Say to the believing men that they should lower their gaze and guard their private parts; that will make for greater purity for them. Indeed Allaah is well acquainted with all that they do.” [an-Nur (24):30]
So Allaah made purification and spiritual growth to be the outcome of lowering the gaze and guarding the private parts. It is for this reason that lowrering ones gaze from (seeing) the prohibited things necessarily leads to three benefits that carry tremendous value and are of great significance.
The First: experiencing the delight and sweetness of faith.
This delight and sweetness is far greater and more desirable that which might have been attained from the object that one lowered his gaze from for the sake of Allaah. Indeed,“whosoever leaves something for the sake of Allaah then Allaah, the Mighty and Magnificent, will replace it with something better than it.” [1]
The soul is a temptress and loves to look at beautiful forms and the eye is the guide of the heart. The heart commissions its guide to go and look to see what is there and when the eye informs it of a beautiful image it shudders out of love and desire for it. Frequently such inter-relations tire and wear down both the heart and the eye as is said:
When you sent your eye as a guide For your heart one day, the object of sight fatigued you For you saw one over whom you had no power Neither a portion or in totality, instead you had to be patient.
Therefore when the sight is prevented from looking and investigating the heart finds relief from having to go through the arduous task of (vainly) seeking and desiring.
Whosoever lets his sight roam free will find that he is in a perpetual state of loss and anguish for sight gives birth to love (mahabbah) the starting point of which is the heart being devoted and dependant upon that which it beholds. This then intensifies to become fervent longing (sabaabah) whereby the heart becomes totally dependant and devoted to the (object of its desire). Then this further intensifies and becomes infatuation (gharaamah) which clings to the heart like the one seeking repayment of a debt clings firmly to the one who has to pay the debt. Then this intensifies and becomes passionate love (ishk) and this is a love that transgresses all bounds. Then this further intensifies and becomes crazed passion (shaghafa) and this a love that encompasses every tiny part of the heart. Then this intensifies and becomes worshipful love (tatayyuma). Tatayyum means worship and it is said: tayyama Allaah i.e. he worshipped Allaah.
Hence the heart begins to worship that which is not correct for it to worship and the reason behind all of this was an illegal glance. The heart is now bound in chains whereas before it used to be the master, it is now imprisoned whereas before it was free. It has been oppressed by the eye and it complains to it upon which the eye replies: I am your guide and messenger and it was you who sent me in the first place!
All that has been mentioned applies to the heart that has relinquished the love of Allaah and being sincere to Him for indeed the heart must have an object of love that it devotes itself to. Therefore when the heart does not love Allaah Alone and does not take Him as its God then it must worship something else.
Allaah said concerning Yusuf as-Siddeeq ‘alayhis salaam,
“Thus (did We order) so that We might turn away from him all evil and indecent actions for he was one of Our sincere servants.”[Yusuf (12): 24]
It was because the wife of al-Azeez was a polytheist that (the passionate love) entered her heart despite her being married. It was because Yusuf ‘alayhis salaam was sincere to Allaah that he was saved from it despite his being a young man, unmarried and a servant.
The Second: the illumination of the heart, clear perception and penetrating insight.
Ibn Shujaa` al-Kirmaanee said, “whosoever builds his outward form upon following the Sunnah, his internal form upon perpetual contemplation and awareness of Allaah, he restrains his soul from following desires, he lowers his gaze from the forbidden things and he always eats the lawful things then his perception and insight shall never be wrong.”
Allaah mentioned the people of Lut and what they were afflicted with and then He went on to say,
“Indeed in this are signs for the Mutawassimeen.” [al-Hijr (15): 75]
The Mutwassimeen are those who have clear perception and penetrating insight, those who are secure from looking at the unlawful and performing indecent acts.
Allaah said after mentioning the verse concerning lowering the gaze,
“Allaah is the Light of the heavens and the earth.” [an-Nur (24): 35]
The reason behind this is that the reward is of the same type as the action. So whosoever lowers his gaze from the unlawful for the sake of Allaah, the Mighty and Magnificent, He will replace it with something better than it of the same type. So just as the servant restrained the light of his eye from falling upon the unlawful, Allaah blesses the light of his sight and heart thereby making him perceive what he would not have seen and understood had he not lowered his gaze.
This is a matter that the person can physically sense in himself for the heart is like a mirror and the base desires are like rust upon it. When the mirror is polished and cleaned of the rust then it will reflect the realities (haqaa`iq) as they actually are. However if it remains rusty then it will not reflect properly and therefore its knowledge and speech will arise from conjecture and doubt.
The Third: the heart becoming strong, firm and courageous.
Allaah will give it the might of aid for its strength just as He gave it the might of clear proofs for its light. Hence the heart shall combine both of these factors and as a result, Shaytaan shall flee from it. It is mentioned in the narration, “whosoever opposes his base desires, the Shaytaan shall flee in terror from his shade.” [2]
This is why the one who follows his base desires shall find in himself the ignominy of the soul, its being weak, feeble and contemptible. Indeed Allaah places nobilty for the one who obeys Him and disgrace for the one who disobeys Him,
“So do not lose heart nor fall into despair; for you must gain mastery if you are true in faith.” [Aali Imraan(3): 139]
“If any do seek for nobilty and power then to Allaah belongs all nobility and power.” [Faatir(35): 10]
Meaning that whosoever seeks after disobedience and sin then Allaah, the Might and Magnificent, will humiliate the one who disobeys Him.
Some of the salaf said, “the people seek nobilty and power at the door of the Kings and they will not find it except through the obedience of Allaah.”
This is because the one who who obeys Allaah has taken Allaah as his friend and protector and Allaah will never humiliate the one who takes his Lord as friend and patron. In the Du`aa Qunut their occurs, “the one who You take as a friend is not humiliated and the one who You take as an enemy is not ennobled.” [3]

FOOTNOTES:
  1. Reported by Ahmad [5/363], al-Marwazee in ‘Zawaa`id az-Zuhd’ [no. 412], an-Nasaa`ee in ‘al-Kubraa’ as mentioned in ‘Tuhfah al-Ashraaf’ [11/199] from one of the Companions that the Messenger of Allaah (SAW) said, “indeed you will not leave anything for the sake of Allaah except that Allaah will replace it with something better than it.” The isnaad is saheeh.
  2. This is not established as a hadeeth of the Prophet (SAW)
  3. Reported by Abu Daawood [Eng. Trans. 1/374 no. 1420], an-Nasaa`ee [3/248], at-Tirmidhee [no. 464], ibn Maajah [no. 1178], ad-Daarimee [1/311], Ahmad [1/199], ibn Khuzaymah [2/151] from al-Hasan from Alee (RA). The hadeeth is saheeh. The isnaad has been critcised by many, however none of the critcisms hold. Refer to: ‘Nasb ar-Raayah’ [2/125] and ‘Talkhees al-Habeer’ [1/247]

Wednesday, July 28, 2010 at 7:52 PM , 0 Comments

How much did the Salaf Read Quran in Ramadan?

Yes, it is mustahabb for the Muslim to read Qur’aan a great deal during Ramadaan and to strive to complete it, but that is not obligatory, i.e., if he does not complete the Qur’aan he is not sinning, but he has missed out on a great deal of reward.
The evidence for that is the report narrated by al-Bukhaari (4614) from Abu Hurayrah (may Allaah be pleased with him) who said: Jibreel used to review the Qur’aan with the Prophet (peace and blessings of Allaah be upon him) once every year, and he reviewed it with him twice in the year in which he passed away.
Ibn al-Atheer said in al-Jaami’ fi Ghareeb al-Hadeeth (4/64):
i.e., he used to study with him all that had been revealed of the Qur’aan. End quote.
It was the practice of the salaf (may Allaah be pleased with them) to strive to complete the Qur’aan in Ramadaan, following the example of the Prophet (peace and blessings of Allaah be upon him).
It was narrated that Ibraaheem al-Nakha’i said: al-Aswad used to complete the Qur’aan in Ramadaan every two nights. Al-Siyar (4/51).
Qataadah used to complete the Qur’aan in seven days, and when Ramadaan came, he would complete it every three days. When the last ten days came, he would complete it every night. Al-Siyar (5/276).
It was narrated from Mujaahid that he used to complete the Qur’aan every night in Ramadaan. Al-Tibyaan by al-Nawawi (p. 74). He said: Its isnaad is saheeh.
It was narrated that Mujaahid said: ‘Ali al-Azdi used to complete the Qur’aan every night in Ramadaan. Tahdheeb al-Kamaal (2/983).
Al-Rabee’ ibn Sulaymaan said: al-Shaafa’i used to complete the Qur’aan sixty times in Ramadaan. Al-Siyar (10/36).
Al-Qaasim ibn al-Haafiz ibn ‘Asaakir said: My father used to pray in congregation and read Qur’aan regularly. He would complete it every week, and every day in Ramadaan. Al-Siyar (20/562).
Al-Nawawi (may Allaah have mercy on him) said, commenting on how often the Qur’aan should be completed:
The best view is that that varies from one person to another. The one who is seeking to understand it and ponder its meaning should limit himself to as much as he can understand fully when he reads, and the one who is busy spreading knowledge or other religious works, or working for the public interests of the Muslims, should limit himself to what will not cause him to neglect his work.
If he is not among the categories mentioned here, then he should do as much as he can without reaching the point of boredom. End quote.
Al-Tibyaan (p. 76)
However it is mustahabb [recommended] to read Qur’aan and complete it in Ramadaan, and that remains mustahabb but it is not one of the obligatory duties and the Muslim is not sinning if he does not do it.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it obligatory for the fasting person to complete the Qur’aan in Ramadaan?
He replied:
Completing the Qur’aan in Ramadaan is not obligatory for the fasting person, but he should read the Qur’aan a great deal in Ramadaan, as that is the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), and he (peace and blessings of Allaah be upon him) used to review it with Jibreel every Ramadaan. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (20/516)

Saturday, July 24, 2010 at 12:33 PM , 0 Comments

Weakness of the Nafs


The weakness of the nafs is that it pursues pleasure not knowing if it will be harmful for it or not.  Shaytaan as cunning as he is, exploits this by adorning the world, hence, increasing our inclination to it.  The only way to overcome this foolish friend within is to discipline the nafs

Tuesday, July 20, 2010 at 11:34 AM , 0 Comments

Certainty

Ibn Mas’ud radiyallahu ‘anhu once said, “The believer will not attain comfort until he meets Allah.”
“O son of Adam! Your mother gave birth to you while you were weeping, while those around you were laughing in joy.Work for the day, the day you die,  that you may be laughing in joy then, while they will be weeping for you.” (Poetry)
Thaabit al Bunaani rahimahullah once said: “Tuba (a tree in Paradise) for he who remembers the hour of death, and verily, if a slave remembers death often, then the effect of this remembrance will appear in his actions.”
Hasan Al Basri rahimahullah stated, “The soul of the son of Adam will depart this life with three sorrows: for not having his fill, for not reaching what he hoped for and for not preparing well for what he is going to face.”
He also said, “I have never seen a certainty closer to being doubted than people versus death. They are certain it will strike them, yet, they ignore its imminence. I have never seen truth that is closer to falsehood than that demonstrated by their statement, ‘We seek Paradise’ yet, they ignore seeking its path.”
Ammar bin Yasir radiyallahu ‘anhu said, “Death is enough as a reminder, certainty is enough as wealth and performing acts of worship is sufficient as a job.”
Silah bin Ashyam rahimahullah once said, “Let death be your slogan, for this way, you will not care if you reached the morning while weathly or having difficulty in this life.”
Haarith bin Idrees rahimahullaah said, “I said to Daawood At-Taa’i, ‘Advise me’, and he said, ‘Know that soldiers of death are in wait for you.’”
Abu Dardaa radiyallahu ‘anhu said, “I like poverty, in modesty to my Lord; I like death, in anticipation to my Lord; and I like illness, as an eraser for my sins.”
Mutarrif bin Abdullah said, “Death has spoiled the life of those who indulge in delight, so seek a delight (in Paradise) that does not end by death.”
Utbah was once given an advice: “Remember death often, for if you had abundant wealth, it will make it seem little, and if you have little wealth, it will make it seem substantial.”
Ar-Rabee’ bin Khuthaim said, “Remember that (death) which you have never tasted before and will only taste once”
The Prophet sallallahu ‘alayhe wa sallam was reported to have said:
“Every person who dies will feel sorry. If the deceased was a good-doer, he will be sorry that he did not perfom more good, and if he was an evil-doer, he will feel sorry he did not desist evil.”
Hasan al Basri rahimahullah wept when he was dying and said, “A weak soul, but a tremendous calamity to come. Certainly, we are all for Allah and to Him shall be our return.”‘
Ibn ‘Abbas radiyallahu ‘anhumaa narrated that ‘Umar radiyallahu ‘anhu came to the Messenger of Allaah sallallahu ‘alayhi wa sallam, who was reclining on a woven mat that left its marks on his side. ‘Umar said, ‘Why not get a more comfortable mat that this one, O Allah’s Prophet?’ The Messenger of Allah sallallaahu ‘alayhe wa sallam said,
“What do I have to do with this life? Verily, my example in this life is the example of a traveler who went on a journey during a summer day, took shelter under a tree during a part of a day, then went on and left it.”
Abu Haazim said, “Trade of the Hereafter is not sought after, and whatever is left of it, is about to finish! As a result, no part of it, minor or major will remain. Moreover, if one is prevented from doing good actions, all what he has left is sorrow and grief for this loss, wishing he could go back to a condition that allows him to work good deeds but wishing that will not avail him.”
Once, Hasan al Basri rahimahullah passed by a man who was laughing and asked him, “O my nephew! Have you safely passed over the siraat? He said, ‘No’. Hasan al Basri asked, ‘Have you received news that you will end up in Paradise or Hell?’ He said, ‘No’. Hasan al Basri asked him, ‘Why do you laugh then, may Allah save you, while the matter ahead is horrifying?’ That man was never seen laughing until he died.”
‘Umar radiyallahu ‘anhu used to say repeatedly, “Remember the fire often, for its heat is intense, its bottom is far down and its bars (of torment) are made of iron.”
Salamah bin Dinaar said, “Abandon every matter because of which you hate to meet death, for this way, it will not make a difference to you if you die anytime.”
Abu Darda radiyallahu ‘anhu said, “When you remember the dead, consider yourself one of them.”
Caliph Al Muntasir said at the time of death, when he was wished well, “All will happen except being well! Life has gone away and the Hereafter has come.”
‘Umar bin Abdul ‘Azeez rahimahullah used to say, “If remembrance of death departed from my heart for an hour, my heart would be corrupted.”
How can we feel safe when Al-Faaruq, ‘Umar radiyallahu ‘anhu said, “If I have the earth’s fill of gold and silver, I would ransom myself with it. How can I feel safe knowing the horror that is still to come and before knowing the true news (about my final destination)?” Also, after ‘Umar was stabbed, he asked his son to place his cheek on the ground and he did. ‘Umar radiyallahu ‘anhu wept until some mud stuck to his eyes. He was weeping and saying, “Woe to me, and woe to my mother, if my Lord did not bestow His mercy on me.”
‘Umar bin Abdul ‘Azeez said, “If it was not for fear that it might be an innovation in the religion, I would have vowed not to feel happy for anything in this life, until I see how the faces of the messengers of my Lord will look like upon death. Also, I would not like that death is made easy for me, for it is the last stance for which the believer receives reward.”
Zainab bint Jahsh radiyallahu ‘anhumaa said when she was dying, “I have prepared my own shroud, so if ‘Umar sent another shroud for me, give away one of them!”
Mutarrif bin Abdullah said, “If I knew when my life would end, I fear that I would lose my mind. Allah has granted His slaves the favour of forgetting death, otherwise, they would not enjoy life or erect marketplaces.”

Sunday, July 18, 2010 at 10:16 AM , 0 Comments

A Beautiful Character



“A person cannot be truly handsome and beautiful with the clothes that he puts on his body. Real beauty lies in a person’s good morals and character. Thus a person adorned with good morals may not be able to afford expensive clothing but he will attract everyone’s hearts through upright morals, character, behaviour, and attitude.
On the other hand, if a person is very wealthy, but he is dishevelled with poor morals and bad character, he will not really attract anyone to himself even though he may dress in the most elegant manner.”

Thursday, July 15, 2010 at 11:32 AM , 0 Comments

HOLDING THE HANDS OF A PIOUS PERSON

With regard to ‘holding the hand of Saints’, a poet describes as to how Allah opens up the road;
“My journey has become easy
Now that the winds have changed their direction.
The lamps of the road have lit up
Now that I have held your hand.”


When one holds the hand of a pious person, i.e. when he surrenders himself for reformation under the guidance of a spiritual mentor i.e. a Shaykh, then it becomes easy for him to conform to the Sunnah and the Shar’iah, as well

as to abstain from sins.

Hakeemul Ummah, Shaykh Ashraf Ali Thãnwi (R) says that some ignorant people think that when Shaykh Qasim Nãnotwi, Shaykh Rashid Ahmad Ganghohi and himself held the hand of Hãji Imdãdullah (R), then he (Hãji Imdãdullah) suddenly became an outstanding personality.


Shaykh Thãnwi (R) rebutted this thought with great emotion saying;

“I take an oath that these people are in folly! By Allah! ask these very Ulamã what was their condition before they had held the hand of Hãji Saheb? Before being blessed with the beneficial companionship of Hãji Saheb, we undoubtedly
possessed knowledge, but it was dormant. We likewise possessed Imãn before being in the company of Hãji Saheb, but it was the Imãn of belief, an argument and an intellectual Imãn. We had the belief of’;
“And He (Allah) is with you where ever you are.”
‘But we believed in general companionship. After placing our hand into the hand of Hãji Saheb, and commencing Zikrullah, the doors of our hearts opened, allowing the Noor of Allah to enter therein.

Our Imãn of belief now advanced to a level of Imãn of ecstasy and reality, and our belief concerning the general presence of Allah progressed to a level of believing in His Special Presence. This belief was now changed to a fervent and intuitive belief and experience, which we actually perceived with our hearts, that Allah has indeed entered our hearts.”


LINK WITH ALLAH

Once Khwaja Azizul Hasan (R) asked Shaykh Thãnwi (R) in Jaunpur;
“How will a person know that he has attained sainthood and has established a link with Allah? Will he realise that he has actually established a firm link with Allah? Will he perceive that Allah has entered his heart?”
Shaykh Thãnwi (R) replied, “When you attained puberty (buloogh) did you realise it? Did you have to ask your friends, ’O friends! Tell me, have I attained puberty?”

What a marvellous example! Shaykh Thãnwi (R) then explained; “Likewise, when a person devotes some time in the company of the Ahlullah (saints), engaging in Zikrullah and abstaining from sins, his soul reaches puberty. A different life enters in him. His heart becomes filled with the love of Allah and he perceives the special spiritual warmth and closeness of Allah.”


Taken from "Tarbiyatus Saalikeen

Tuesday, July 13, 2010 at 12:10 PM , 0 Comments

Who Should We Learn Deen From?

The following has been translated and explained from Mawahib-e-Rabbaniyah:
There are five principles to be kept in mind when deciding who to learn Deen from:
1. If there is a doctor and there is a line of people sitting outside that are not doctors, other doctors don’t recognize him as a doctor, then he is dangerous. A person should get their treatment from an authority in medicine. Similarly, if common people come to a Shaykh and ‘Ulema don’t come, then that Shaykh is also dangerous. That person who is not authenticated by ‘Ulema, then he is not worthy of benefitting from.
2. That person who hasn’t attached himself to a higher quality person and if he claims that he can train people, then those who attach themselves to these type of peopls, they will not benefit.
- First you become a student, that you become a teacher.
- Don’t take that person who doesn’t have a baba as your own baba.
- That person who doesn’t get rectified, he can never rectify others.
3. That person (Shaykh) whose training due to which most people are benefitting from, then that person is someone people should go to. If the majority of the people are not so great, then stay away from that Shaykh.
4. The most important thing is suhbat. The person who has been in the company of their Shaykh for a long period of time, even if he has little knowledge, but a sufficient amount, then he is considered to be reliable.
- If there is a lot of knowledge, but there is little suhbat, then he can’t guide people, he won’t fulfill the rights of guiding people.
- For 1 ton of knowledge, you need 10 tons of intelligence.
- Correctness in one’s intellect will come through the company of a Shaykh.
- Even with something that is true, there is a way to get the point across.
5. To be an ‘Alim of the destination is one thing, having been there, done that, is different.
- Find a person who knows who Allah is and then ask their advice.
- For those who have the true yearning towards Allah, then Allah will guide the person to a real Shaykh, then Allah’s mercy is on them (that person) and He wants to make that person His.

Sunday, July 11, 2010 at 10:42 AM , 0 Comments

Tawba Elevates Rank

A butcher got attracted to a woman. She was a maid at his neighbor’s house. One day the woman had to go far away for some work. The butcher followed her and when he found the woman in a lonely place, proposed love. The woman said to him, “I love you many times more than you love me, however, I fear Allah and cannot accept any illegal offer.”
Hearing this the butcher became surprised. The words of the pious woman affected him highly. His ignominious attitude changed. He performed Tawba from all such acts. He immediately left her. In the meantime, he became very thirsty. The sun was scorching. It was terribly hot. There was no water around. The butcher was afflicted intensely by the thirst – not a drop of water anywhere.
At that time there was a pious man passing by. The butcher told the pious man about his suffering. The pious man said, “Let’s do a Dua that until we reach a suitable place and get water, Allah may bless us with a piece of cloud over our heads, which would shelter us from the hot sun.” The butcher agreed but said, “I had never accomplished any good deed. My supplication won’t work, therefore, you pray.” The pious said, “Well fine, but you at least say ‘ameen’ when I do Dua.” The butcher agreed. The pious did Dua; the butcher uttered ‘ameen’ in response. No sooner had their Dua finished than a cloud appeared over their head and made them cool. Now the pious man and the butcher started walking. The cloud remained over their heads throughout their path and kept them cool.
After they had reached a suitable place, the two were parting. The cloud now took the way of the butcher and remained over his head. Seeing this, the pious asked him, “You were telling me that you had no good deeds, but the cloud is with you and it proves that the cloud had actually appeared for your sake! I believe that there must be some good deed through which you had attained the proximity of Allah. Do tell me so!”
The butcher related to the pious man the incident which made him turn to Allah. The pious said to him, “Yes, it is through Tawba you had attained this honor.”
from: Nujhatul Basatin

Wednesday, July 7, 2010 at 10:12 AM , 0 Comments

Value Every Moment: Become Pious

The Book of Deeds will be closed when we go to the graves (after death). Therefore, every single breathe must be utilized and not a single of breathe should be passed except Allah Taala’s Zikr. It is very easy. In every walk of life – sitting, standing, at home, in office, in the field – every where and every time keep on doing Zikr. It is very easy.
The Book of Deeds will be closed when we go to the graves (after death). Therefore, some deeds must be left in the world to be continued. Everybody must participate in building a Madrasah. Whatever be the amount you donate – ten, five, one, fifty paisa, twenty five paisa, ten paisa, five paisa – no one must be left out from donating. Accomplish more Good Deeds for making those heavy in the Balance of Deeds.
Many people believe that it is Kashf (seeing the unseen) and Karamat (special spiritual powers), which proves piousness. But some buzurgs (Noble men) rather disliked achieving such powers, because there is often possibility of impairment if those are attained. May be the possesr would think himself a Pious, whereas, there is no relation of power with piousness. Hazrat Thanvi (R) once stated that, to utter Subhanallah (only) once is much greater than hundreds of Kashf and Karamat. Therefore, there ought to be no desire of attaining Kashf and Karamat. To assess whether one is an original Spiritual Mentor or not, (sometimes) such spiritual power may be paid attention to. However, this is not the actual sign of an original Spiritual Mentor.
Hazrat Thanvi (R) used to say, if someone’s house is burgled and in a box there is only one paisa left, still he can be called a possessor of wealth, because, indeed he is at least the owner of one paisa. But still he won’t be called rich, but he would be called poor. In the same way, if someone accomplishes very little of good deeds, how would he be called pious? Therefore, such a person can never be an actual pious individual. To be pious, one has to accomplish all the deeds which have been prescribed.
Whenever you meet someone, besides talking about necessary things, you must also provide him some religious benefits or help him in some other way.

Monday, July 5, 2010 at 10:43 AM , 0 Comments

The Reality of Nisbat

Faqeehul Ummah Hazrat Aqdas Mufti Mahmood Hasan Sahib Gangohi Rahmatullahi Alaih mentions in one of his lectures that with Zikr (remembrance of Allah) a Nisbat is created between the remembered (Allah) and the one remembering i.e. the servant. When a person takes the name of Allah, time and time again, then a special bond is created. Then upon this
bond special effects come into existence. This is the essence of Nisbat.
Literally, Nisbat means relationship and contact. Every creation has a sense of relationship with the creator but effects only become apparent when the creator is remembered.
Hazrat further elaborates; I inquired from Hazrat Maulana Abdul Qadir Raipuri Rahmatullahi Alaih regarding Nisbat.
He replied, 'Praiseworthy qualities and the ability to perform righteous actions is called Nisbat.' Praiseworthy qualities are patience, gratitude, forbearance, generosity and self-sacrifice. These praiseworthy qualities begin to inculcate a person and subsequently he is purified of the
debasing qualities, which are the opposite of praiseworthy qualities. [Mawaaiz, Part 3]
Hazrat Shaikh Maulana Zakariyah Rahm[Mawaaiz, Part 3]atullahi Alaih writes in one of his articles Nisbat and Ijazat (permission to carryout work of spiritual guidance), the reality of Nisbat has been described by Hazrat Maulana Ashraf Ali Thanwi Rahmatullahi Alaih very easily for ordinary people to understand. He says, 'In its literal sense Nisbat means 'to be attached' or 'relationship'. In its technical sense it means a person's contact and relationship with Allah Ta’aala, i.e. permanent obedience
to Him, and continuous remembrance of Him as well as Allah Ta'aala's special relationship with him (acceptance of him and Allah's being pleased with him), as happens in
the case of an obedient lover to the worthy beloved. Further, he describes the sign of a person of Nisbat: When coming into his company you experience the effect that you become inclined towards the Akhirat (hereafter) and you experience a detachment from the Dunya (this world). Pious and righteous people begin to have an attachment to him and worldly people have very little inclination towards him. But this recognition, especially the first part, i.e. when coming into his company you experience inclination towards the Aakhirat, is less
experienced by the general public and more discernible to spiritual reformation).
When one has understood the meaning of Nisbat, it is clear that a faasiq (evildoer) and kafir (disbeliever) cannot be a man of Nisbat. Some people wrongly describe Nisbat as a special condition, which overcomes a person as a result of Riyadhat (spiritual exercises) and Mujaahadah (spiritual striving). Then if so, this (special condition) could have been attained by every disciplined person
undergoing Mujaahadah. To consider such a person as a Sahib-e-Nisbat (person of Nisbat) is only true in the terminology of ignorant ones. This shows that Nisbat is a special kind of relationship.
The stronger the relationship, the stronger the Nisbat will be. A general kind of relationship with Almighty Allah is something that every Muslim has, but the Nisbat we are referring to is the result of having a special kind of love and a special form of relationship with Allah Ta’aala. Just like there are various degrees and stages of love, similar is the case of Nisbat, i.e. weak and strong. The ultimate
stage of Nisbat is to become drowned in the sea of love. 'It is use/less searching for the shores of the sea of love, O heart, best is to drown in it while crossing over.'
[Abstract from Nisbat & Ijaazat by Hazrat Shaikh Rahmatullahi Alaih]
Then, Hazrat Shaikh Rahmatullahi Alaih has quoted from
Tafseer Azeezi the four types of Nisbat namely,
1. Nisbat In'ikaasi
2. Nisbat Il-qau-iyyah
3. Nisbat Islaahi
4. Nisbat Ittihaadi
(For a detailed explanation of the above please refer to Aap Beti volume 5 by Hazrat Shaikh Maulana Zakariyah Rahmatullahi Alaih.)
These Nisbat are achieved by staying in the company of those who are Sahib-e-Nisbat, just like the Sahabah Radiyallahu Anhum through the blessings of the company of Rasulullah Sallallahu Alayhi Wasallam attained a strong kind of Nisbat and relationship with Allah and were bestowed with the mantle of Radiyallahu Anhum (Allah is pleased with them).
‘I love the saints but I am not from amongst them, I hope from Allah that he bestows goodness on me.

Friday, July 2, 2010 at 12:09 PM , 0 Comments