Showing posts with label Tazkiyah. Show all posts
Showing posts with label Tazkiyah. Show all posts

THE QUALITIES OF THE ABDAAL


Abu Darda (radhiallahu anhu) said that the rank bestowed to the Abdaal is not on account of their Salaat, Saum and external display of character, but is by virtue of their pure Taqwa, beautiful intentions, rectitude of their hearts and their love and mercy for all Muslims. Allah Ta`ala has ennobled them with His Knowledge and has bestowed special ranks of His Proximity to them.

They never abuse nor speak ill of anyone. They do not tantalize those who are inferior to them nor despise them. They bear no envy to those superior to them. They excel in virtue. Their disposition is most amiable and they are the most generous. Their hearts hasten towards goodness and they quickly attain the loftiest spiritual heights. This group is the army of Allah and they are the ones who attain success.

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Tuesday, September 14, 2010 at 10:51 PM , 0 Comments

A Man from a school of Tabi’ee

Shaykh ibn ‘Abd Al-Ghani,a Khatib of one of the Masjid in Cairo narrates the following story.
He [May Allah Preserve him] writes:
“The story of Uwais Al-Qarni was mentioned in Sahih Muslim as well as in other books. Now even though he was from the Tabi’een and did not see the Messenger [Salah Allahu Alaihi wa salam], the Messenger [Salah Allahu Alaihi wa salam] had advised ‘Umar ibn Al-Khatab [Radiya Allahu ‘Anhu] that if he meets [Uwais] then he, ‘Umar, should ask [Uwais] to ask Allah to forgive him and to make supplication for him.
Thus ‘Umar [May Allah be pleased with him], during his Caliphate, used to ask all the delegates coming from Yemen: ‘Is Uwais among you?’, until finally during one of the years he met him. He found him a man not among the nobles of his people; nobody cares much for him, even those accompanying him, sidelined. So ‘Umar told him about the advice Prophet Muhammad gave him and asked Uwais to ask Allah the Exalted to forgive him. When ‘Umar discovered that Uwais was headed to Al-Kuffa he offered to write a letter to his assistant over there, so that he treats him with hospitality. However, Uwais refused and requested that ‘Umar doesn’t do that. He explained his request that he would love to live as an unknown among the people.
Now, I do not claim that I met that Noble Tabi’ee himself; rather I met a man from his school. A man following in the same footsteps of Uwais, and here is my story with him.
During one of the Fridays of Ramadan, I left my house to give the Friday Khutbah in one of the Masjids of Al-Jam’iyah Al-Shar’eyah in Cairo. While riding my car my clear white Thawb (dress worn by men in Arab countries) got stained with a black spot. That really upset me. I asked myself, ‘How could I stand in front of the people giving the Khutbah when this spot had stained my elegant dress?’ I left the car and headed towards the Masjid. During my walk I passed by a store that had a big mirror at its entrance. I stood in front of it fixing my clothes and making sure my head covering is placed properly. I then continued to the Masjid.
I reached the Masjid, but the issue of the stain was still bothering me. The entrance of the Masjid had a few beggars standing there. They usually stand there during this blessed month, each of them with a story that he uses to gain the sympathy of the people going to pray. I didn’t give them much attention and entered the Masjid. I climbed the Minbar quickly, hoping that no one would get a chance to see the black spot that stained my dress in the car.
I delivered the Khutbah, and then we prayed. After prayers, I leaned my back at a pillar that was next to the Qiblah, and I stretched my legs to relax.
Now Egyptians usually go and shake the hands of the Imam after the prayers making supplications for him. I started shaking their hands while being seated in the same manner, and replied to their supplications by nodding my head up and down. I was really exhausted at this time because of the hot weather and the fasting.
At that point, I noticed a blind man crossing the lines with extreme difficulty, asking to reach the Shaykh (referring to me). Nobody was paying attention to his request, rather some of them were waving their hands in an annoyed manner since the blind man used to [unintentionally] come in contact with them while crossing the lines. The caretaker of the Masjid took his hand and brought him to me. I looked at him, and saw that his clothe were worn-out. He had the appearance of a person that if he greets others they would not reply back to him, and if he speaks no one would care about what he said. My first impression was that he was one of the beggars I saw at the entrance of the Masjid.
The man reached where I was seated; he greeted me and I replied back to him while still being seated in the same manner I described earlier, relaxing and stretching my legs.
I waited for him to start by telling me how miserable his life is, like beggars usually do, but he didn’t.
Rather he started by praising the topic of my Khutbah!! I though to myself: ‘A new method of begging! Start by showing that you understood what was mentioned in the Khutbah so that my heart would soften?!’.
Then he said: “But I have some remarks about your Khutbah, so I hope you do not mind listening to them”.
I said in amazement, while still sitting in the same manner: “Remarks on my Khutbah!! and you are the one that will point them out?!”
He replied: “Yes”.
I said: “In what aspects of the Khutbah?”
He said: “In the Language, Hadith, and Tafseer”.
After that I honestly, stared at his face in astonishment, and said: “And to what extend is your knowledge in these sciences?”
He introduced himself to me, he was a graduate of Dar Al-‘Uloom and specialized in Islamic Sharee’ah. He had completed several papers/studies on Tafseer, and he studied along side several known scholars.
I looked at the people around me in the Masjid and they nodded their heads, affirming what the man was saying.
At that point I sat straight, and crossed my legs, and said to the man: “And what are these remarks you had, my dear respected sir”.
He said: “As for the language, you have used some words of the ‘Amiyah (slang) and that ruins the nobility and sublimity of the Khutbah” (he kept speaking to me about the importance of the Khatib using the proper language, with words that increased my love to our beautiful language).
“As for the Hadith, you quoted some traditions and mentioned the source of some, but didn’t do that for the rest. Also how can you quote a tradition and refer it to Abu Dawud, while it is in Bukhari don’t you know that this is something that relegates the status of the speaker”. (Then he kept speaking to me about the methods and manners of the scholars of hadith, which increased my love for the Science of Hadith).
“As for the Tafseer, you mentioned some statements of those who interpret the Quran by their opinion, so beware when speaking about the Book of Allah and do not be like a night-time woodcutter (lumberjack)”. (Then he kept speaking to me about the different methodologies used by the people of Tafseer, which increased my love to the science of Tafseer).
By that time, people had dispersed from around us.
As he was about to stand, I stood [quickly] and took his hand. I then rushed and got him his shoes, and assisted him in putting it on. He kept asking me not to. I took by his hand to take him to his home, but he swore to me not to.
At that point, I saw that we were behind a wall where no one can see us, so I took out a sum of money from my pocket, and I politely requested that he accepts it from me. Here, he got mad and raised his voice a little scolding me roughly. I apologized to him, and he accepted my apology, and said: “You might have felt sorry for me, when you saw the way I am dressed”. I said: “Yes, and I hope you can forgive me for not thinking highly of you the first time I saw you”, so he forgave me.
I told him: “Please, comfort me, how do you live and with whom?” He said: “I will answer you briefly. I have a small income, but Allah has blessed it with His Grace, and it suffices me from the disgrace of asking [others]”. I asked: “With whom do you live?” He replied: “By myself, my children and wife have already beaten me to the Hereafter” and then he said: “I want nothing from this Dunia, and my relationship with it is not that good. All I need is a dress to cover my body and a meal that would silence my hunger, and apart from that I do not need anything”.
So I fell on his hand to kiss it, and I shook his hand and walked away for a few steps. Then I looked back at where he was heading. I saw that the people are giving him no notice as he held his stick, which he used to feel the road in front of him.
As for me, I walked thinking about myself, and how upset I was when my clean white dress got stained. As I walked, cars would slow down so that I can cross [the street], and people passing would come by to shake my hands and ask me for supplications.
They were all deceived by my looks and appearance.
I remembered the statement of Prophet Muhammad [Salah Allah ‘Alaihi wa Salam], when he was between his companions and a man passed by who had the appearance of a wealthy man. So he [Salah Allah ‘Alaihi wa Salam] asked: “What do you say about that [man]?” They said: “O Prophet of Allah, he is the kind of person that when he speaks we would listen, and if he asks for our daughter’s hand in marriage we won’t oppose, and if he intercedes for someone we would accept his intercession”. Then a man who appeared poor and needy passed by, so he [Salah Allah ‘Alaihi wa Salam] asked: “And what do you say about that man?” They said: “He is the sort of person, that if he speaks we won’t listen to what he has to say, and if he requests our daughter’s hand in marriage we would oppose his request, and if he intercedes for someone we would not accept his intercession”. Then he [Salah Allah ‘Alaihi wa Salam] said: “That [poor] man is better (worth more) than all the earth filled with that other man”, Aw Kama Qaal Salah Allah ‘Alaihi wa Salam”.

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Monday, September 13, 2010 at 11:23 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]

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Wednesday, July 28, 2010 at 7:52 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

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Tuesday, July 20, 2010 at 11:34 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.

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

A Test of Faith

A Sermon based on the teachings of Hazrat Tha
nvi
Huzoor-e-Akram Salallahu-alaihi wasallam has said, "None of you can claim to be a Mumin until he loves me more than his own parents and his
children and everyone else" (Translation of Al-Hadith.)

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Friday, June 4, 2010 at 11:11 AM , 0 Comments

THE STRATEGISTS


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’.

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Sunday, April 18, 2010 at 11:07 AM , 0 Comments

SECRET VIRTUES


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.

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at 10:48 AM , 0 Comments

ULAMA CORRUPTION


* 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

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at 12:37 AM , 0 Comments

Humbleness

Islam highly commends humbleness and simplicity and reckons that as one of the traits of a true believer. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) 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 may Allaah have mercy upon him in Al-Uzlahthat Imaam `Abdullaah ibn Al-Mubaarak may Allaah have mercy upon him 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 may Allaah have mercy upon him 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 may Allaah be pleased with him the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) 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 may Allaah be pleased with him raising the flag and lifting the motto, "May Allaah have mercy on a person who informed us of our defects."

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Saturday, April 17, 2010 at 10:17 AM , 0 Comments

Deeni Madaaris

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).

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Friday, April 16, 2010 at 11:00 AM , 0 Comments

Adab-Respect

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: Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

at 10:36 AM , 0 Comments

Riyaa – Showing off in Deeds


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: Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Thursday, April 1, 2010 at 11:04 AM , 0 Comments

Al-Tafakkur

People are often distinguished by their thoughts and ideas, and a person is only ranked by his peers according to his level and depth of thinking. Likewise, by speaking to someone and listening to his/her speech, their level of intelligence, their depth of reflection and extent of contemplation is displayed.
Some statements regarding al-Tafakkur (Thought and Contemplation):
Salim ibn Abi al-Ja’d: I asked Umm al-Darda (radhiallahu `anha), ‘What was the best of Abu al-Darda’s deeds?’ She said, ‘al-Tafakkur (contemplation).’
Al-Hasan al-Basri: ‘Contemplation is a mirror that shows you your good and bad deeds.’
Wahb ibn Munabbih: ‘The believer is the one who contemplates, remembers and restrains (himself from evil). He contemplates such that tranquility raises him and he remains calm and peaceful such that it humbles him. He (the believer) was content so he did not fall into distress, he refused his desires so he became free, he cast off jealousy so love became widespread for him and he was ascetic in every temporal thing so his intelligence became complete. His heart is connected to his aspirations and his aspirations overlook his Hereafter. He does not take delight when the people of the world take delight; rather the reality of eternity has saddened him so he remains sad in his life. But when eyes fall asleep, then he takes delight; reciting the Book of Allah Ta’ala and repeating it in his heart – at one point his heart feels fear and at another point, his eyes weep. The night passes him by while he is reciting, and the day passes him by while is in seclusion, pondering over his sins and belittling his good deeds. Such a person will be called on the Day of Judgment in that great gathering at the head of all creation: ‘Stand up O’ noble one and enter Paradise!’
Ibn Abi al-Hawari: I said to Abu Safwan (‘Abdullah ibn ‘Abd al-Malik ibn Marwan), ‘Which of these two is better: That a man should go hungry and sit in contemplation or that he should eat and get up to pray?’ He said, ‘That he should (first) eat then get up and contemplate in his prayer is more beloved to me.’ So I told that to Abu Sulayman and he said, ‘He (Abu Safwan) has told the truth. Contemplation during the prayer is better than contemplation outside of the prayer, because contemplation in the prayer is in reality two deeds (combined), and two deeds are better than one.’
Al-Hasan said to Sufyan ibn ‘Uyaynah: ‘Tafakkur is the key to Mercy. Don’t you see how a person contemplates and consequently repents?!’
Al-Fudhayl: ‘The speech of the believer is wisdom; his silence is contemplation and his vision is a lesson (for him). If you are like that, then you will not cease being in a state of worship.’ Then he read the verse, “I have not created Mankind or Jinn except to worship Me.” [al-Dhariyat: 56]
Ka’b al-Ahbar: ‘Whoever wishes to attain the honour of the Hereafter, let him increase in contemplation for he will then become knowledgeable.’

Labels: Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Sunday, March 28, 2010 at 10:31 AM , 0 Comments

Hidden under the tongue


Once a king purchased 2 slaves. One of them was very handsome while the other was very ugly...
 

Labels: Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Thursday, October 15, 2009 at 11:19 AM , 0 Comments

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