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Bint e Aisha

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  1. Imaam Ibn al-Qayyim said: يَقول ابن القيم رحمه الله – الحُزنُ يُضعِفُ القَلب ، ويُوهن العَزم ويَضُر الإرادَة ، ولا شيءَ أحب إلى الشيطان مِن حُزن المؤمن “Grief weakens the heart and determination, & hurts the will ; and nothing is more beloved to Shaytan than a sad believer”. From his book Tareequl Hijratain [طريق الهجرتين1/418]
  2. ‘Allāmah Qāsim ibn Qutlūbughā (802 – 879 H), the chief Hanafī jurist and muhaddith of his time, mentions in a treatise he wrote on Tarāwīh and Witr: Al-Hasan [ibn Ziyād] (d. 204 H) narrated from Abū Hanīfah: The standing [in prayer] of Ramadān is Sunnah [Mu’akkadah] which should not be left out. The people of each masjid should pray it in their masjid, on every night [of Ramadān] in five tarwīhahs [sets of four rak‘ahs]. A man leads them, reciting in every rak‘ah ten verses or so, making salām in every two rak‘ahs. Every time he prays one tarwīhah, he waits between two tarwīhahs the length of one tarwīhah, and he waits after the fifth [tarwīhah] the length of one tarwīhah and then he performs Witr with them, so it amounts to 20 rak‘ahs, besides Witr. Qāsim ibn Qutlūbughā’ then says: And this is the madhhab of our [Hanafī] companions, may Allāh have mercy on them. [Majmū‘ah Rasā’il Qāsim ibn Qutlubugha] You can join our Telegram Channel by following this link: https://t.me/hanafigems Don't use Telegram? Don't worry, you can still follow us on Facebook: https://facebook.com/HanafiGems/ And Twitter: https://twitter.com/HanafiGems
  3. RAMADHĀN REMINDER Ibn Rajab rahimahullāh says: لم لا يرجى العفو من ربنا وكيف لا يطمع في حلمه وفي الصحيح: أنه بعبده أرحم من أمه: {قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعاً} [الزمر: 53] . فيا أيها العاصي وكلنا ذلك لا تقنط من رحمة الله بسوء أعمالك فكم يعتق من النار في هذه الأيام من أمثالك فأحسن الظن بمولاك وتب إليه فإنه لا يهلك على الله (الا) هالك. Why shouldn't we hope for forgiveness from our Lord and why shouldn't we long for His Forbearance while in the authentic [collections of Bukhārī and Muslim] we read: “He is more Merciful to His servant than their mother is to them.” [And, in Qur'ān, Allāh, the Most High, says:] “Say, ‘O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.’” Listen to me then, O sinner! And we all are sinners, don't despair of the Mercy of Allāh because of the evil of your deeds. [Imagine] how many people like you are freed from the Fire in these days, so think well of your Protector and repent to Him, for Allāh does not bring down destruction on anyone except for him who seeks destruction for himself. [لطائف المعارف فيما لمواسم العام من الوظائف، دار ابن حزم، 213]
  4. #پہلی_قسط 📬 💌 باب العبر 💌 📬 ╮•┅══ـ❁🏕❁ـ══┅•╭ حرفِ آغاز: عام طور پر لوگوں کا مزاج یہ بن گیا ہے کہ ان کی اصلاح ورہنمائی کے لئے انبیاء علیہم الصلوٰۃ والسلام کے واقعات بیان کرو تو کہتے ہیں: ”یہ تو انبیاء کرام کے قصے ہیں-“ صحابہ کرام رضی اللہ عنهم کا تذکرہ کرو تو جواب ملتا ہے: ”اجی وہ تو صحابہ کرام تهے-“ اولیاء کرام رحمهم الله تعالٰی کا ذکر کیا جائے تو جواب یہ ہوتا ہے: ”صاحب! وہ تو اولیاء اللہ تهے، ہم ان تک کیسے پہنچ سکتے ہیں؟“ "وہ پرانے لوگ تهے جو کر گئے کر گئے، اب ان جیسی زندگی بنانا کسی کے بس میں نہیں-" یہ بموجبِ نصِ قرآن: لا َیُکَلِّفُ اللہ ُنَفْسًا اِلا َّوُسْعَهَا (٢-٢٨٦) "اللہ تعالٰی کسی شخص کو اس کی طاقت سے زیادہ کا مکلف نہیں بناتے-" الله تعالٰی پر الزام ہے، جس سے کفر کا اندیشہ ہے، الله تعالٰی نے قرآن کریم میں ان قدسی حضرات کے واقعات وحالات بیان ہی اس لئے فرمائے ہیں کہ امت ان سے ہدایت حاصل کرے، جو شخص نہ کسی نبی کی زندگی کا اتباع کرنے کو تیار ہے، نہ کسی صحابی اور ولی کی- اس کے لیے قابلِ اتباع پهر شیطان ہی رہ جاتا ہے- اللہ تعالٰی کا اپنے بندوں پر احسانِ عظیم اور بے انتہا شفقت ہے کہ ہر دور میں ایسے لوگ کثیر تعداد میں موجود رہے ہیں جو ان حضرات کا کامل اتباع کر کے اتمامِ حجت کرتے رہے ہیں، زیرِ نظر کتاب "باب العبر" میں اس پُرفتن دور کے ان خوش قسمت لوگوں کے حالات ہیں جن کو حضرتِ اقدس کی صحبت کی برکت سے وہ قوت وہمت حاصل ہوئی کہ انہوں نے نفس وشیطان اور بے دین ماحول و معاشرہ کے خلاف جہاد کر کے دین پر عمل کرنے کو ممکن ثابت کر دیا، کسی کو یہ کہنے کا منہ نہ رہا کہ اس زمانے میں اوامر کا بجا لانا اور نواہی سے بچنا کسی کے بس کی بات نہیں- یہ کتاب در حقیقت حضرت اقدس دامت برکاتهم کی سوانح حیات "انوار الرشید" جلد ثانی کا ایک باب ہے، "انوار الرشید" پانچ جلدوں میں ہے، اس میں سے اس باب کو الگ شائع کرنے میں مندرجہ ذیل فوائد پیشِ نظر ہیں: (۱) اس کا فائدہ زیادہ سے زیادہ عام ہو- (۲) قارئین کے سامنے یہ بات آ جائے کہ اس گئے گزرے دور میں بھی اللہ تعالٰی کے ایسے برگزیدہ بندے موجود ہیں جن کی صحبت کی تاثیر سے زندگی کی کایا پلٹ جاتی ہے اور معاصی و منکرات سے حفاظت کی بدولت یہ دنیا جنت کا نمونہ بن جاتی ہے- (۳) قارئین بدعات و رسومات اور دیگر منکرات سے بچنے والے لوگوں کے حالات پڑھ کر ان کے وسیلہ سے دعاء کریں: "یا اللہ! تیری جو رحمت تیرے ان بندوں کی طرف متوجہ ہوئی، ہماری طرف بهی متوجہ فرما-" (۴) آج کل بہت سے دین دار کہلانے والے لوگ بهی بہت سی بدعات ومنکرات میں مبتلا ہیں اور ان کو معلوم بھی نہیں کہ یہ بدعت یا گناہ ہے- ان کو اس کا علم ہو جائے- (۵) اپنے ہی جیسے گناہوں کے تقاضے رکهنے والے اور اسی ماحول ومعاشرہ میں شب وروز کے تمام امور انجام دینے والے لوگوں کے حالات دیکھ کر بے ہمت کی ہمت بلند ہو، کم حوصلہ کا حوصلہ بڑهے اور غافل کو اصلاح کی فکر پیدا ہو- تجھ کو جو طریقِ عشق پہ چلنا دشوار ہے تو ہی ہمت ہار ہے ہاں تو ہی ہمت ہار ہے ہر قدم پہ تو جو رہرو کها رہا ہے ٹھوکریں لنگ خود تجھ میں ہے ورنہ راستہ ہموار ہے ❁ ❁ ❁ ـ ❁ ❁ ❁ طالب تیری مجذوب اگر تام ہو ابهی زیبِ پہلو دل آرام ہو یہ کوشش جو تیری ہے کوشش نہیں وہ کوشش ہی کب ہے جو ناکام ہو ❁ ❁ ❁ ـ ❁ ❁ ❁ تمہیں بیٹهے جو دیکها تو کوئی پیر ِمغاں دیکها تمہیں چلتے جو پایا تو جوانوں سے جواں دیکها نہیں دیکها کوئی تم سا بہت دنیا جہاں دیکها تمہارے حسن میں میں نے عجم نوری سماں دیکها ہزاروں دل کئے سیراب تیری مست آنکھوں نے تیرے ہی روپ میں سب نے مسیحائے زماں دیکها جو اہلِ باطل وشیطاں کے دل کو بهی جلا ڈالے تمہارے وعظ میں ہم نے وہی آتش فشاں دیکها تو فقہِ ظاہر و باطن کا ایسا شمسِ کامل ہے ستارے ماند پڑتے ہیں جہاں تجھ کو عیاں دیکها "عمَر" کے زور سے باطل پہ سناٹا رہا ہر دم قلم میں آپ کے سب نے وہی تاب و تواں دیکها یہ عالَم آج تو تیری محبت میں مٹا ایسا تمہی کو دل، تمہی کو جاں، تمہی کو جانِ جاں دیکها (جاری ہے)
  5. "Who Created God Then?" by Shaykh Mohammad Yasir al-Hanafi Who created God then? This is the outdated cliché of an atheist. Many classical scholars have addressed this question. In the books of creed, the concept is known as ‘Burhān al-Tatbīq’, where the question of Allāh’s existence is discussed. For example, the famous creed of Imām al-Taftāzānī *Sharh al-’Aqā’id al-Nasafiyyah* - that is taught in the Islamic institutes - also discusses this concept. From the English books, Hamza Tzortzis’s book, which I encouraged people to read yesterday, elucidates the answer to this question using the famous Quranic verse. I’ll briefly adumbrate the main key points of this Quranic argument. The whole two verses are in Surāh al-Tūr (35/36): أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ ۰أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ بَل لَّا يُوقِنُونَ “Were they created from nothing, or are they creators themselves? Or [if as they say, Allāh did not create everything, then] did they [themselves] create the heavens and the earth? The fact is that they have no conviction”. From the aforementioned verse, four scenarios - explicit and implicit - can be inferred: 1. Creation was created from nothing. ‘من غير شيء’ can have a few interpretations: created without any purpose, created without a creator or created from nothing, as mentioned by Imām al-Rāzī. The translation is based on the latter interpretation; 2. Creation are creators of themselves; 3. Everything being created by a created being; 4. And, finally, everything being created by an uncreated being. Now, let’s discuss the first scenario: everything created from nothing, as many atheists say, including the contemporary scientist, Richard Dawkins. There was a video where he mentioned this and the public began to laugh at him. Anyway, this post is not about him. Why is this scenario void and nonsensical? Well, it’s pretty obvious because *nothing* by definition is non-existence, which never has and never will produce existence. From nothing comes nothing. Let me give you an example: you are in a completely locked room - nothing can enter it nor exit from it- and you decide to sleep; after an hour you wake up and you see a brand new bicycle, and next to it you find a note saying, “I came from nothing”. What will your initial reaction be? Will anyone actually believe that the bicycle came into that looked room from nothing? Of course not. So, can the entire universe and cosmos, which are beautifully designed, come from nothing?! The second scenario, creation being creators of themselves, is void because it necessitates a contradiction: existence and non-existence exactly at the same time, like the profound example brother Hamza gives: can a mother give birth to herself? I believe this scenario is Zāhir al-Butlān (explicitly void) as the first scenario. The third scenario, creation coming into existence by a created force or being, is also void, as this necessitates infinite regress of causes. For example, in the scenario of an atheist, when he asks: who created God? He has inevitably pictured a God to be a created entity in his finite and feeble mind. Thus, leading to a sequence of questions: who created God number two that created God number one, and who created God number three that created God number two, etc. This infinite regress will continue forever; hence, nothing will come into existence, as God number one’s existence is dependent on number two, and number two is dependent on number three, etc. So, number one will never come into existence; thus, there will be no creation. The example that can be given to explain this further is of a person who is about to hunt an animal, but, before he shoots the animal, he needs permission from person number two, and person number two needs permission from person number three, etc. Now, if this carries on forever, will the first person ever shoot the animal? The answer is obviously no. In the same manner, infinite regress of causes, in the God scenario, will necessitate the denial of the initial creation. In order words, questioning who created God is denying your own existence. This finally leads us onto the only sound and true scenario: everything is created by an uncreated being. The Muslims, based on Divine evidence, believe this being to be Allāh, the Almighty, who is transcendent from all weaknesses, flaws and contingencies. He, the All-Knowing, is unmitigatedly free from being created. The word created doesn’t apply to the ultimate Creator, rather it applies to the creation. “It is He Who originated the [initial] creation and will repeat [the act of creation], and this [reviving the creation] will be easier for Him” (Sūrah al-Rūm, verse 27). Source
  6. تصوف کے بارے میں پائے جانے والے سوالات اور اُن کے جوابات ٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭ پہلی قسط ٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭ تصوف کیا ہے؟ ٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭٭ ” تصوف“ دین کاایک اہم شُعبہ ہے جس میں انسان کے”دِل“ اور ”نَفس“ کو پاک اورصاف کرکےاس کی اصلاح کی جاتی ہےتاکہ اللہ تعالیٰ کامستقل دھیان اوررَضا حاصل ہوجائے۔ اصلاح کے دواجزاء ہیں: (1) ظاہری اصلاح (2) باطِنی اصلاح 1. ظاہری اصلاح سے مُراد یہ ہے کہ >> ظاہری اعضاء سے صادِر ہونے والے گناہ (مثلاًجھوٹ،غیبت ،چوری،زِنا وغیرہ) چُھوٹ جائیں اور >> عبادات ،معاملات اور معاشرت(یعنی زندگی کے ہر شعبے میں) میں اچھی صفات اپناکر مکمل دین پرعمل ہونےلگے۔ 2. باطنی اصلاح سے مُرادیہ ہے کہ => عقائد درست ہو جائیں، => اللہ تعالیٰ کی ذات اور صفات پرایمان مضبوط ہو جائے، => دِل اور نفس کے گناہ اوربُری صفات ( مثلاً حَسَد، بغض ، ریا، تکبراور کینہ وغیرہ )کی اصلاح ہو جائے اور => اچھی صفات (مثلاًاللہ تعالیٰ کی محبت، اللہ تعالیٰ کا خوف، عاجزی، اخلاص، صبر، شُکر، توکَّل، تسلیم ورضا وغیرہ)حاصل ہوجائیں۔ 3. اللہ تعالیٰ کے دھیان کی کیفیت حاصل کرنے سے مُرادیہ ہے کہ => زندگی کے ہر معاملہ میں یہ کیفیت نصیب ہو جائے کہ میں اللہ تعالیٰ کے سامنے ہوں اور وہ میرے ہر ارادے ،عمل اورحرکت کو دیکھ رہا ہے ۔یہ کیفیت مستقل طور پر حاصل ہو جائے تو دین پر عمل کرنا بہت آسان ہوجاتا ہے اورہرعمل کرتے وقت نیت صرف یہ ہوتی ہے کہ اللہ تعالیٰ کی رضا حاصل ہو جائے۔اِس کیفیت کو ”کیفیتِ احسان “ کہتے ہیں۔یہ دین کی اصل ہے۔ صحابہ رضی اللہ عنہم کو یہ کیفیت حاصل تھی اوراِسی کیفیت کو حاصل کرنے کے لئےراہِ تصوف میں مُرشد کی رہنمائی میں مختلف اذکار اور مُراقبات کرائے جاتے ہیں۔ کیفیتِ احسان کا ذکر بخاری شریف (باب الایمان) کی حدیث میں آیا ہوا ہے،جسے حدیثِ جبرائیل بھی کہتے ہیں ۔ فوائد: اس ظاہری اور باطنی اصلاح کےنتیجہ میں؛ => عقائد درست ہو جاتے ہیں اور دل میں محبتِ الٰہی،خوفِ الٰہی اورفکر آخرت جیسی مبارک کیفیات پیدا ہو جاتی ہیں، => اچھی صفات پیدا ہو جاتی ہیں، => نیک اعمال کرنے کی توفیق مل جاتی ہے اور => غلط عقائد، بُری صفات اور بُرےاعمال سے نجات حاصل ہوجاتی ہے۔ => اچھی صفات کو اخلاقِ حمیدہ اور بُری صفات کو اخلاقِ رَذیلہ کہتے ہیں۔ مندرجہ بالا تفصیل کی روشنی میں تصوف کی مختصر تعریف ہم یوں بھی کر سکتے ہیں کہ ؛ ”ظاہر اور باطِن کی اصلاح کا نام تصوف ہے“ یا ”اعلیٰ درجے کا ایمان اور تقویٰ حاصل کرنے کانام تصوف ہے“ نَفس کی اصلاح کرنے کو”تزکیہ نَفس “ اور دِل(قَلب) کی صفائی کے عمل کو” تَصفِیہ قَلب“کہتے ہیں۔ تصوف کو ” طَریقت“ اور”سلوک“ وغیرہ کے ناموں سے بھی پکارا جاتا ہے۔ مندرجہ بالا وضاحت سے یہ بات بھی واضح ہو جاتی ہے کہ ”تصوف دراصل دین اسلام کے ایک اہم شعبہ”اخلاقیات“ ہی کا دوسرا نام ہے۔ “ (اقتباس از ”تصوف کی حقیقت“) #تصوف_سیریز
  7. تصوف کے بارے میں ہمارا معاشرتی رویہ اور چند ضروری گذارشات تَصَوُّف( پیری مریدی ، طریقت، صُوفی ازم ) کے بارے میں ہمارے معاشرے میں دو انتہائیں (Extremes) پائی جاتی ہیں۔ایک طبقہ تو تصوف سے وابستہ ہوکر اپنے مشائخ کو (نعوذ باللہ) خدائی اختیارات کی حامل شخصیات تصور کرکےاُن کے ہر قول و عمل کو قرآن و حدیث ہی کی طرح درست اورقابل تقلید تسلیم کرتا ہے ، چاہے وہ قرآن و سنت اور اجماع امت کے خلاف ہی کیوں نہ ہو۔ دوسرا طبقہ تصوف کو سِرے سے دین کا حصہ تسلیم کرنے کے لئے تیار ہی نہیں اور تربیت و اصلاح کے اس نظام کو بدعات کا مجموعہ سمجھتا ہے۔ ضرورت اس امر کی ہے کہ تصوف کے اصل شرعی تصوّر کو سامنے لایا جائے اور عوام کے ذہنوں میں پائے جانے والے شکوک و شبہات کو دور کیا جا ئے۔چنانچہ اسی مقصد کو حاصل کرنے کے لئے ہم آج سے تصوف کے موضوع پر سوال وجواب کا ایک سلسلہ شروع کر رہے ہیں جس میں مندرجہ ذیل سوالات کے جوابات دیئے جائیں گے: • تصوف(صوفی ازم،پیری مریدی) کیا ہے؟ • قرآنِ پاک اور احادیث مبارکہ میں مقاصدِ تصوف کا ذکر؟ • صوفیائے کرام کی ضرورت کیوں پیش آتی ہے؟ • کیا علم تصوف فرض عین ہے؟ • تصوف کیا نہیں ہے۔۔۔ معاشرے میں تصوف کے بارے میں پائے جانے والے تصورات • نَقشبَندی، چِشتی، سُہروَردی اور قادری سلسلوں کی حقیقت کیا ہے؟ • کیا نئے طریقوں سے ذکر کرنا بدعت نہیں؟ • کیا اسلام میں پیری مُریدی کی گنجائش ہے؟ • کیا تصوف کا لفظ قرآن و حدیث میں موجود ہے؟ • بَیعَت سے کیا مُراد ہے؟ • کیااصلاح کے لئے قرآن وحدیث کافی نہیں ؟ کیا پِیر سے تعلق قائم کرنا ضروری ہے؟ • کیا ہر شخص کو پِیربنایا جاسکتا ہے؟ • کیا خواتین بھی بیعت کر سکتی ہیں؟ • پِیر اپنے مُرید کی اِصلاح کیسے کرتا ہے؟ • کیا دین کے دوسرے شعبوں کےکارکنوں اور رہنماؤں کے لئے بھی بیعت ہونااور کسی پیر کے ذریعے اپنی اصلاح کرا نا ضروری ہے؟ • کیا جدیددَورکے مسلمان کے لئے تصوف کی راہ پرچلنا ضروری ہے؟ • کیاتصوف معاشرے کی اِصلاح میں کوئی کردار ادا کر سکتا ہے؟ • کیا صوفیائے کرام ، معاشرے میں دین کو نافِذ کرنے کی کوششوں میں کردارادا نہیں کرتے؟ • کیا صوفیائے کرام جہاد میں حصہ لینے کو ضروری نہیں سمجھتے؟ اہم وضاحت: تصوف،پیری مریدی اور طریقت کےموضوع پر جتنی پوسٹس شئیر کی جائیں گی ( ان شاء اللہ) ان سب کا بنیادی مقصد صرف اور صرف یہ ہے کہ دین کے اس شعبے کی اصل حقیقت عوام کے سامنے لائی جا ئے لیکن اس بات کی وضاحت بھی ضروری ہے کہ تصوف، پیری مریدی اور طریقت کا نام استعمال کر کے ہمارے معاشرے میں بدعات وخرافات اور استحصال کا جوبازار گرم ہے اور اس شعبے کو بعض مفاد پرست عناصرجس طرح اپنے مذموم مقاصد کے لیے استعمال کررہے ہیں، وہ ہر لحاظ سے قابل مذمت ہے. ان پوسٹس کو کبھی بھی ایسے دین فروشوں کی تائید نہ سمجھا جائے۔ ان پوسٹس کا اصل مقصدصرف تصوف کی اس اصل شکل کو پیش کرنا ہے جس کو قرآن پا ک میں تزکیہ اور احادیث مبارکہ میں "احسان" سے پکارا گیا ہے اور جس کی تبلیغ و ترویج کے لیے حضرت حسن بصری ؒ، امام غزالیؒ، شیخ عبدالقادر جیلانیؒ، حضرت مجدد الف ثانیؒ، حضرت شاہ ولی اللہؒ، حضرت مولانا اشرف علی تھانوی ؒ جیسے علماء و اولیاء نے اپنی ساری زندگی وقف کی اور عوام کے سامنے اس کی اصل تصویر رکھی۔ دوسری گذارش یہ ہے کہ ان پوسٹس میں علمی انداز اور تفصیلی دلائل کے بجائے مختصر اور عام فہم اندازمیں سوالات کے جوابات دیئے جائیں گے۔تفصیلی اور علمی مباحث کے لئے اہم کتابوں کی نشاندہی کی جائے گی ان شاء اللہ۔ #تصوف_سیریز
  8. الْحَمِيدُ Translation الْحَمِيدُ is translated as The Praised One and The laudable. Definition This word comes from حمد meaning praise. It is that Being Who has made mandatory for all creation to praise Him. Human beings do so voluntarily and all other forms of creation does Tasbeeh of Allah ta’ala. He is deserving of praise for all His countless bounties upon all the creation all the time, seen and unseen. Allah ta’ala mentions in the Qur’an that if you wanted to count the Ni’mat of Allah ta’ala, you cannot do so. Allah ta’ala is Hameed in terms of His praise. He is praiseworthy in His Dhaat, His Sifaat and all His actions. When we praise someone for whatever reason, then that in reality is actually a praise of Allah ta’ala. In the Qur’an It is mentioned 16 times in the Qur’an; 10 times with الْغَنِيُّ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ - and it is Allah Who is Free of all wants, Worthy of all praise [35:15] 3 times with الْعَزِيزُ Once with الْحَكِيمُ Once with الْعَلِيُّ Once with الْمَجِيدُ Praise of Allah ta’ala There is a lot of praise in the Du’a of the Ambiyaa AS and the pious people. It is mentioned in Hadith that the best of the servants of Allah ta’ala will be those who praised Him abundantly. When Allah ta’ala grants a person any Ni’mah and the person says, “Alhamdulillah,” then the Tawfeeq to do Hamd of Allah ta’ala is better than the Ni’mat one received. The Ni’mat, no matter how great or small, will one day end i.e. chocolates will be eaten, jewellery will get old or broken etc. but the reward for the Hamd which was done upon receiving the Ni’mat will never end. Anything one connects to Allah ta’ala becomes Baaqee (Eternal). Therefore when we get the Tawfeeq to say Alhamdulillah then say Alhamdulillah for that Tawfeeq as it is Allah ta’ala Who is putting in our hearts to say Alhamdulillah! We should say Alhamdulillah with deep sincere feelings and not be desensitized. The merits of Hamd are mentioned in many places of the Qur’an and in Hadith. Many Masnoon Du’a have words of praise in them as does Surah Faatihah which we recite in every Rakat of every Salaah. Angels rushing It was narrated that Rifa’ah bin Rafi RA said, “We were praying behind the Messenger of Allah sallallaahu ‘alayhi wasallam one day and when he raised his head from bowing he said, ‘Sami Allahu liman hamidah (Allah hears the one who praises Him).’ A man behind him said, ‘رَبَّنَا وَلَكَ الْحَمْدُ حَمْدًا كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ - Rabbana wa lakal-hamd, hamdan kathiran tayyiban mubarakan feeh. (O our Lord, and to You be praise, much blessed and pure praise.)’ When the Messenger of Allah sallallaahu ‘alayhi wasallam had finished, he said, ‘Who is the one who spoke just now?’ The man said, ‘I did, O Messenger of Allah.’ The Messenger of Allah sallallaahu ‘alayhi wasallam said: ‘I saw thirty-some angels rushing to see which of them would write it down first.’” [Nasai] “House of Praise” It was narrated that Abu Sinaan said, “I buried my son Sinaan and Abu Talhah al-Khoolaani was sitting at the graveside. When I wanted to go out he took my hand and said, ‘Shall I not give you some glad tidings, O Abu Sinaan?’ I said, ‘Yes.’ He said that the Messenger of Allah sallallaahu ‘alayhi wasallam said, ‘When a person’s child dies, Allah says to His angels, ‘You have taken the child of My slave.’ They say, ‘Yes.’ He says, ‘You have taken the apple of his eye.’ They say, ‘Yes.’ He says, ‘What did My slave say?’ They say, ‘He praised you and said “Innaa lillaahi wa inna ilayhi raaji’oon (Verily to Allah we belong and unto Him is our return).’ Allah says, ‘Build for My slave a house in Paradise and call it the house of praise.’” (Tirmidhi) There is immense reward in praising Allah ta’ala when the heart is broken. We should praise Allah ta’ala in all states whether of ease or difficulty. Counsel Praise Allah ta’ala with the tongue and in the heart. Thank people. It is mentioned in Hadith that the Prophet sallallaahu ‘alayhi wasallam said, “He who does not thank the people is not thankful to Allah.” [Abu Daawood] Difference between Hamd & Shukr These two words are similar however there is a difference in meaning. Shukr can be sincere or insincere or the person being thanked may not be deserving of it while Hamd is praising that Being Who deserves being praised. Allah ta’ala is الْحَمِيدُ and deserves all praise. In a difficult or testing situation it is hard to see why one should praise Allah ta’ala however when one reflects, one will always find something to praise Allah ta’ala for. It could be that the situation could have been much worse and that is something to be thankful for. To remain always praising Allah ta’ala even in situations where a person feels like complaining and not praising Allah ta’ala, keeps a person positive. The more one praises Allah ta’ala and does Shukr to Allah ta’ala, the more He increases the bounties. Allah ta’ala says in the Qur’an, لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ – “If you are grateful [to Me], I shall most certainly give you more and more” [Surah Ibraheem: 7] Therefore we should praise Allah ta’ala for the Imaan and Deen He has bestowed upon us and for the Tawfeeq for doing good deeds and Allah ta’ala will increase these bounties. *~~*~~*
  9. الْوَلِيُّ Translation الْوَلِيُّ is translated as The Protecting Friend and The Near Guardian. A Scholar mentions that this is a hard word to translate as it has a lot of meaning in it. وَلِيّ means patron / friend with the concept of protection similar to الْحَافِظُ and also has the concept of love similar to الْوَدُودُ. Definition It is defined as Allah ta’ala being the One Who is helping us. It is mentioned in the Qur’an, اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ Allah is the Wali (Protector) of those who believe, He brings them out of the depth of darkness and lead them into the light. [Surah Baqarah; 257] Therefore Allah ta’ala is helping us in terms of guiding us. Literally it means to be close, so it means a close protecting friend who wants the best for us, who wants to help us, rectify our mistakes, fulfil our needs, who loves us and who is watchful over our affairs. Allah ta’ala being the Wali of the Believers includes all of this and it’s a very high stage to have. Mullah Ali Qari (Rahimahullah) said الْوَلِيُّ is that Being Who loves His friends and helps them against their enemies and the enemy can be people or one’s Nafs i.e. the impermissible desires of the Nafs (Sometimes we are our own worst enemies) so those enemies who stop people from preparing for the Aakhirah. A true friend in the world is not just one who likes you and hangs out with you but the definition of a friend includes so much more. Some Scholars say friends help us because they have Shafaqat (Affection). How a person gets Wilaayat (Allah ta’ala’s friendship) The actions are the means of attaining Allah ta’ala’s friendship and closeness. لَهُمْ دَارُ السَّلَامِ عِنْدَ رَبِّهِمْ ۖ وَهُوَ وَلِيُّهُمْ بِمَا كَانُوا يَعْمَلُونَ For them there will be a home of peace with their Rabb. He will be their protector because of their good deeds. [Surah An’aam: 127] In the Qur’an It is mentioned 24 times in the Qur’an: 7 times with Naseer 3 times with Shafee – One Who intercedes (A friend will intercede for his/her friend) Once with Ghaafireen Once with الْحَمِيدُ 12 times by itself أَمِ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ ۖ فَاللَّهُ هُوَ الْوَلِيُّ Or have they chosen protecting friends besides Him? But Allah, He (alone) is the Protecting Friend. [Surah Ash-Shura; 9] وَهُوَ الْوَلِيُّ الْحَمِيدُ - He is the Protecting Friend, the Praiseworthy [Surah Ash-Shura: 28] Who were the Awliya of the Past? The Ambiyaa AS, the Sahaba RA and many of those after them were the Awliyaa towards whom Allah ta’ala showed His friendship by granting them protection. When Ibraheem AS was thrown into the fire Allah ta’ala ordered the fire to become cool. It is related that this was also the case for Abu Muslim Al-Khawlaani (Rahimahullaah). Adh-Dhahaabi narrated that Al-Aswad Al-‘Ansi was claiming to be a prophet in Yemen and he wanted Abu Muslim Al-Khawlaani to acknowledge him as a prophet. When Abu Muslim Al-Khawlaani refused to acknowledge him as a prophet, Al-Aswad Al-‘Ansi prepared a great fire and threw Abu Muslim Al-Khawlaani into it, but it did not harm him. He was thereafter forced to leave and he came to Madeenah. Upon arriving in Madeenah he entered the masjid, where ‘Umar RA saw him and got up to meet him. He asked, “Where is this man from?” He said, “From Yemen.” He asked, “What happened to the one whom the liar burned with fire?” He said, “That was ‘Abdullaah Ibn Thuwab.” He then asked, “I adjure you by Allah, are you he?” He said, “Yes, by Allah.” ‘Umar embraced him and wept, then he took him and seated him between himself and Abu Bakr and said, “Praise be to Allah Who did not cause me to die until I had seen among the ummah of Muhammad sallallaahu ‘alayhi wasallam one to whom was done the same as was done to Ibraheem Al-Khaleel.” When a person reaches the stage of Wilaayat, Allah ta’ala becomes their true protecting friend. How to Reach the Stage of Wilaayah? • Keep away from all Shirk • Refrain from all sins, minor and major and this is an ‘Ibaadah. A person once asked the Prophet sallallaahu ‘alayhi wasallam how to become a person of ‘Ibaadah. He sallallaahu ‘alayhi wasallam told him to protect himself from sins and he will become a person of ‘Ibaadah among people (‘Aabadan naas) • Refrain from injustice – not to hurt anyone intentionally We think a Wali is one who worships Allah ta’ala all the times however these three qualities are the foundation and if a person thereafter performs optional devotions, then the stage of Wilaayat attained is very high. It is mentioned in a Hadith Qudsi, Allah ta’ala said, “Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.” [Bukhari] After the Battle of Uhud, Abu Sufyaan asked three times,” Is Muhammad present among these people?” The Prophet sallallaahu ‘alayhi wasallam ordered his companions not to answer him. Then he asked three times, “Is Ibn Abu Quhafa present amongst these people?” He asked again three times:, “Is Ibn Al-Khattab present amongst these people?” He then returned to his companions and said, “As for these (men), they have been killed.” Umar RA could not control himself and said (to Abu Sufyaan), “You told a lie, by Allah! 0 enemy of Allah! All those you have mentioned are alive, and the thing which will make you unhappy is still there.” Abu Sufyaan said, “Our victory today compensates for yours in the Battle of Badr, and in war (the victory) is always undecided and is shared in turns by the belligerents. You will find some of your (killed) men mutilated, but I did not urge my men to do so, yet I do not feel sorry for their deed.” After that he started reciting cheerfully, “0 Hubal, be superior!” On that the Prophet said (to his companions), “Why don’t you answer him back?” They said, “0 Allah’s Messenger! What shall we say?” He said: “Say, Allah is Higher and more Sublime.” (Then) Abu Sufyan said:, “We have the (idol) Al-Uzza, and you have no ‘Uzza.” The Prophet said (to his companions), “Why don’t you answer him back?” They asked, “0 Allah’s Messenger! What shall we say?” He said: “Say Allaahu Mawlaanaa (Allah is our Helper) and you have no helper.” To Remain a Wali Once a person becomes a Wali, it does not mean he will always remain a Wali. Those who have attained the stage of Wilaayat after attaining it, remain steadfast because; • They love Allah ta’ala and the Prophet sallallaahu ‘alayhi wasallam • They love those who love Allah ta’ala and the Prophet sallallaahu ‘alayhi wasallam • They dislike those who dislike Allah ta’ala and the Prophet sallallaahu ‘alayhi wasallam • They keep friendship and connection with those who keep friendship and connection with Allah ta’ala and the Prophet sallallaahu ‘alayhi wasallam • They keep working towards being obedient to Allah ta’ala and the Prophet sallallaahu ‘alayhi wasallam Counsel To remember in all states of life that Allah ta’ala is my Wali. He is my close protecting friend and He knows what I’m going through. To have love for those who love Allah ta’ala and the Prophet sallallaahu ‘alayhi wasallam and keep a connection with them. *~~*~~*
  10. الْقَوِيُّ الْمَتِينُ الْقَوِيُّ and الْمَتِينُ will be discussed together as they are similar in meaning. Translations الْقَوِيُّ is translated as Inexhaustible Strength and The Supremely Strong. الْمَتِينُ is translated as The Firm and The Steadfast. Both these names come together in Surah ‘Aadiyaat, verses 58: إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ Surely it is Allah Who is the giver of all sustenance, the Lord of Power, the Invincible. Definitions الْقَوِيُّ - absolute, perfect power over all things. It is similar to Qaadir (Allah ta’ala having Qudrat i.e. power to control) so it is more in terms of controlling and الْقَوِيُّ means power in the absolute sense. Ibn Katheer (Rahimahullah) says الْقَوِيُّ means no one can dominate Him and no one can escape Him even if they tried and no one can delay or overrule His decision once He decides on any matter. الْمَتِينُ – Has the meaning of intense power. It is that power which cannot be separated from Him i.e. it is part of His essence. He finds no difficulty in any of His matters and neither does He feel tiredness. The subtle difference between the two names is that الْمَتِينُ has more intensity than الْقَوِيُّ. Another way to differentiate them is الْقَوِيُّ means complete and perfect power and الْمَتِينُ means intense or extreme power. Therefore الْقَوِيُّ is more comprehensive in His perfect power and الْمَتِينُ is in terms of its intensity. Allah ta’ala is immeasurable but it’s like looking at the width and depth of something and if you think of width than قَوِيّ is the word and in terms of Allah ta’ala’s depth and intensity of power, it would be مَتِين. Another way to describe Allah ta’ala’s power is that it is such power that fulfills His intention. Whatever He intends, He can do and does not have to deliberate over it. Allah ta’ala’s power surrounds all things with no fault or weakness in it. People who are powerful in the world have some weakness or fault and there is no super hero who is absolutely powerful as they have some fault or weakness embedded in them. There is no absolute power except Allah ta’ala. Allah ta’ala has the power to humiliate or give respect and this is mentioned in many ways in the Qur’an and in the stories of the Seerah where people tried to weaken the Prophet sallallaahu ‘alayhi wasallam and the Muslims and erase Islam however Allah ta’ala made Islam stronger and this is the running theme in Seerah. We think people give respect or disrespect but it is Allah ta’ala. In the Qur’an These two names appear once as in the verse mentioned earlier. الْقَوِيُّ is mentioned 10 times paired with other names – 7 times with الْعَزِيزُ. فَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا صَالِحًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَمِنْ خِزْيِ يَوْمِئِذٍ ۗ إِنَّ رَبَّكَ هُوَ الْقَوِيُّ الْعَزِيزُ When Our Judgement came to pass, We saved Saleh and those who believed with him, through a special grace from Us, from the disgrace of that Day. Indeed your Rabb is All-Strong, All-Mighty [Surah Hood:66] It is mentioned twice with شَدِيدُ الْعِقَابِ. إِنَّ اللَّهَ قَوِيٌّ شَدِيدُ الْعِقَابِ - Surely Allah is Mighty and severe in punishment. [Surah Anfaal; 52] Note on Paired Names: Scholars say when Allah ta’ala’s names are paired, the pair combine to form a unique name and if one of them is paired with another name, that combination will another nuance to the meaning. الْقَوِيُّ in Dhikr – “A Treasure from the Treasures of Jannah” The commentary spends time on لا حَوْلَ وَلا قُوَّةَ إِلا بِالله (There is no might and strength except with Allah) which is sometimes mentioned as a form of Dhikr, sometimes when awestruck and sometimes as emphasis as in ما شاء الله لا حَوْلَ وَلا قُوَّةَ إِلا بِالله Abu Musa RA reported that the Prophet sallallaahu ‘alayhi wasallam said to me, “Shall I not guide you to a treasure from the treasures of Jannah?” I said: “Yes, O Messenger of Allah!” Thereupon he sallallaahu ‘alayhiw asallam said, “Recite, ‏لا حول ولا قوة إلا بالله‏” [Bukhari and Muslim] Imam Nawawi’s (Rahimahullah) Explanation of this being a “Treasure of Jannah” Scholars have tried to understand this Hadith and Imam Nawawi (Rahimahullah) writes that it is called one of the treasures of Jannah because “hawl” means to give some type of movement i.e. “Harakah” or to try to look for a path in a certain direction (To be in search for some path). Therefore, “Laa hawl” means “there is no movement” plus “Laa Quwwata” means no strength/no path/no way out/no exit/no escape, and “Illaa billah” means “except for Allah”. It is usually translated as “There is no might and no strength except with Allah” however it means, “There is no ability to move (“Laa hawl”) and no way out (“Laa Quwwata”) except with Allah.” Imam Nawawi (Rahimahullah) says this phrase shows utter submission/servitude and if a person, while saying these words, was to acknowledge this with certainty that one is powerless to move or to do anything except with the power of Allah ta’ala then that Kayfiyyat (condition of the heart) is something that will take the person to Jannah and that is why it is one of the treasures of Jannah. ~~end~~ Beautiful! When that condition becomes a part of one’s life, it will protect the person from disobedience of Allah ta’ala. Also when we look at the لا, it is a negation and the إلا الله is the affirmation so we are negating the Ghayrullaah or the power of anything else. لا حَوْلَ also means there is no power to stop evil except through Allah ta’ala. There is no way to save ourselves from disobedience and to be obedient except through Allah ta’ala’s help and we as humans are powerless. These are different reasons why it is called a treasure from the treasures of Jannah. Hidden Shirk One of the objectives of studying the Asmaaul Husnaa is to connect with Allah ta’ala and to protect ourselves from hidden Shirk. Sometimes we think a particular person or doing the ‘Aalimah course will make me pious. The Scholars do not say we will make you pious. The people assume it however these are the means. The expectations are from means and not Allah ta’ala and this is what the لا is negating. No one has the power to make anyone pious. If the Prophet sallallaahu ‘alayhi wasallam had had the power, he would have given Hidaayah to his uncle Abu Taalib. A person once said to Shaykh Ashraf Ali Thanwi (Rahimahullah) that he wanted what was in the Shaykh’s chest i.e. the love of Allah ta’ala, Taqwaa etc. and he asked the Shaykh to give it to him. In order to teach the person that it was Allah ta’ala Who had power to give and not him, the Shaykh (Rahimahullah) said, “My chest has phlegm in it, shall I give that to you?” Therefore yes, there is benefit in spending time with the Ahlullaah, the close friends of Allah ta’ala and to attain knowledge but power to change us does not lie with the Mashaikh, Scholars or teachers. It is Allah ta’ala Who grants it and when we know that then we will not have that expectation from anyone other than Allah ta’ala and we will ask only Allah ta’ala for everything. لا حَوْلَ وَلا قُوَّةَ إِلا بِالله – in Sorrow & Difficulty Many Scholars of the past have stressed on this Dhikr which is mentioned in Hadith. Some have mentioned a virtue of this Dhikr saying it is very effective in sorrow and difficulty. It is mentioned in the book that reciting it 40 times with feeling will help in difficult situations. This is “Mujarrab” meaning over the years Scholars have had experience of its effect. It is also something which reminds us that it is only Allah ta’ala Who is in control and has the power to change the situation. Mujaddid Alf Thaani (Rahimahullah) said that in order to protect one’s self from all difficulties and pain and to reach your goals, one should read لا حَوْلَ وَلا قُوَّةَ إِلا بِالله in abundance. To Acknowledge the Strength of Allah ta’ala & our Weakness The common thread seen between the Du’a of the Ambiyaa AS is, • Deep humility • Acknowledgement of their weakness When Musaa AS was chosen as Prophet, he looked at and acknowledged his own weaknesses. He admitted he had a knot in his tongue and acknowledged he did not know how to talk to people and so to send his brother Haroon AS with him. He did not think he was deserving of prophethood and yet he was one of the greatest Prophets in history. The Ma’rifat (Realisation) that Allah ta’ala is الْقَوِيُّ is the realisation of one’s weakness which becomes much more visible. Beautiful Du’a of a Famous Taabi’ee (Aamir bin Abdullaah Tameemee RA) Ilaahi laqad khalaqtanee bi amrika (O Allah, You made me according to Your power/command) Wa akamtanee fee balaayaa haadhihid dunyaa fee mashi-atika (You have placed me in the difficulties of this world through Your wish) Thumma qultanee idh thamtika (Then You said to me, hold fast to the Deen of Islam i.e. obey me) Kayfa ath-thumtiku illam tumsiknee bi nutfika (How do I hold fast to You if You do not hold fast to me with Your Fadhl?) Yaa Qawiyyu Yaa Mateen! The feeling behind this Du’a is beautiful even if not said in Arabic. He is saying, “O Allah, You put me in this world and in difficult situations and then You tell me to hold fast. I cannot hold fast to You until YOU hold fast to me through Your grace. You are Al-Qawiyyu and Al-Mateen” ~~end~~ الْمَتِينُ - Allah ta’ala gives His different creation different powers and abilities in certain areas i.e. the power of memorization people have, the power of smell that ants have, the power of hearing that bats have etc. This comes from Allah ta’ala being الْمَتِينُ but however the intensity of all power, it is Allah ta’ala Who is الْمَتِينُ. Counsel When we realise the power of Allah ta’ala we will realise our lowliness and this is how it is with the people who have Ma’rifat of Allah ta’ala and are close to Him. The more distant a person is from Allah ta’ala the more arrogance there is in them and they think they can do anything. A person who realises the power of Allah ta’ala is confident in the power of Allah ta’ala and is not affected by the power of people or become awestruck at their wealth. *~~*~~*
  11. ❁❁ تصوف کیا بلا ہے؟ ❁❁ ╮•┅═══ـ❁🏕❁ـ═══┅•╭ ایک دلچسپ مکالمہ ”ایک مرتبہ ۱۰ بجے صبح کو میں اوپر اپنے کمرہ میں نہایت مشغول تھا، مولوی نصیر نے اوپر جا کر کہا کہ ”رئیس الاحرار (حضرت مولانا حبیب الرحمٰن لدھیانوی رحمۃ اللہ علیہ جن سے حضرت شیخ رحمۃ اللہ علیہ کی بے تکلفی تھی) آئے ہیں، رائے پور جا رہے ہیں، صرف مصافحہ کرنا ہے-“ میں نے کہا ”جلدی بلاؤ” مرحوم اوپر چڑھے اور زینے پر چڑھتے ہی سلام کے بعد مصافحہ کے لیے ہاتھ بڑھا کر کہا کہ رائے پور جا رہا ہوں اور ایک سوال آپ سے کر کے جا رہا ہوں، اور پرسوں صبح واپسی ہے، اس کا جواب آپ سوچ رکھیں، واپسی میں جواب لے لوں گا- یہ تصوف کیا بلا ہے؟ اس کی کیا حقیقت ہے؟“ میں نے مصافحہ کرتے کرتے یہ جواب دیا کہ صرف ”تصحیح نیت-“ اس کے سوا کچھ نہیں- جس کی ابتداء ”اِنَّمَا الْاَعْمَالُ بِالنِّیَّاتِ“ سے ہوتی ہے اور انتہا ”اَنْ تَعْبُدَ اللہَ کَاَنَّکَ تَرَاہُ“ ہے- میرے اس جواب پر سکتہ میں طاری ہوگئے اور کہنے لگے، دلّی سے یہ سوچتا آرہا ہوں کہ تُو یہ جواب دے گا تو یہ اعتراض کروں گا، اور یہ جواب دے گا تو یہ اعتراض، اس کو تو میں نے سوچا ہی نہیں، ”میں نے کہا جاؤ تانگے والے کو بھی تقاضا ہوگا، میرا بھی حرج ہو رہا ہے، پرسوں تک اس پر اعتراض سوچتے رہنا- اس کا خیال رہے کہ دن میں لمبی بات کا وقت نہیں ملنے کا، دو چار منٹ کو تو دن میں بھی کر لوں گا، لمبی بات چاہو گے تو مغرب کے بعد ہو سکے گی-“ ”مرحوم دوسرے ہی دن شام کو مغرب کے قریب آگئے اور کہا کہ کل رات کو تو ٹہرنا مشکل تھا، اس لئے کہ مجھے فلاں جلسہ میں جانا ہے، اور رات کو تمہارے پاس ٹہرنا ضروری ہوگیا، اس لئے ایک دن پہلے ہی چلا آیا-“ اور یہ بھی کہا کہ ”تمہیں معلوم ہے، مجھے تم سے کبھی نہ عقیدت ہوئی نہ محبت-“ میں نے کہا علٰی ھٰذا القیاس۔“ مرحوم نے کہا ”مگر تمہارے کل کے جواب نے مجھ پر تو بہت اثر کیا، اور میں کل سے اب تک سوچتا رہا- تمہارے جواب پر کوئی اعتراض سمجھ میں نہیں آیا-“ میں نے کہا ”ان شاء اللہ مولانا اعتراض ملنے کا بھی نہیں۔“ ”اِنَّمَا الْاَعْمَالُ بِالنِّیَّاتِ“ سارے تصوف کی ابتداء ہے اور ”اَنْ تَعْبُدَ اللہَ کَاَنَّکَ تَرَاہُ“ سارے تصوف کا منتہا ہے، اسی کو نسبت کہتے ہیں، اسی کو یاد داشت کہتے ہیں، اسی کو حضوری کہتے ہیں۔ ؎ حضوری گر ہمی خواہی، ازو غافل مشو حافظ متی ما تلق من تہوی دع الدنیا وامہلہا میں نے کہا: ”مولوی صاحب سارے پاپڑ اسی لئے بیلے جاتے ہیں- ذکر بالجہر بھی اسی واسطے ہے، مجاہدہ اور مراقبہ بھی اسی واسطے ہے اور جس کو اللہ جل شانہ اپنے لطف وکرم سے کسی بھی طرح یہ دولت عطاء کر دے، اس کو کہیں کی بھی ضرورت نہیں۔ صحابہ کرام رضی اللہ عنہم اجمعین تو نبی کریم صلی اللہ علیہ وسلم کے نظر کیمیاء اثر سے ایک ہی نظر میں سب کچھ ہو جاتے تھے اور ان کو کسی چیز کی بھی ضرورت نہ تھی، اس کے بعد اکابر اور حکماء امت نے قلبی امراض کی کثرت کی بناء پر مختلف علاج جیسا کہ اطباء بدنی امراض کے لئے تجویز کرتے ہیں، روحانی اطباء روحانی امراض کے لیے ہر زمانے کے مناسب اپنے تجربات جو اسلاف کے تجربات سے مستنبط تھے، نسخے تجویز فرمائے ہیں جو بعضوں کو بہت جلد نفع پہنچاتے ہیں، بعضوں کو بہت دیر لگتی ہے-“ پھر میں نے مرحوم کو متعدد قصے سنائے۔ 📚اپ بیتی نمبر۲ یادِ ایام نمبر۱ ص۵۸-۵۹📚 ✍شیخ الحدیث حضرت مولانا محمد زکریا کاندھلوی مہاجر مدنی رحمۃ اللہ علیہ
  12. الْوَكِيلُ Translation الْوَكِيلُ is translated as The Trustee and The Advocator. It comes from وكل - to entrust. Definition All matters are under the trust of Allah ta’ala. When one knows that all of creation is under the command of Allah ta’ala and no one else owns anything and that all of creation belongs to Him then one’s trust is also there. One realises He is the only One Who has the right to be entrusted. “Wakeel” in Arabic and Urdu can mean “Lawyer”, someone who advocates for you and whose opinion and judgment you trust. Linguistically it means you entrust someone and make them responsible on your behalf. Allah ta’ala tells us in the Qur’an to entrust all our affairs to Him, رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا He is the Rabb of the east and the west: there is no god but Him, therefore, take Him as your Protector. [Surah Muzzammil: 9] In the Qur’an It is mentioned 14 times in the Qur’an. What is Tawakkul? We should use the necessary means, make effort and leave the outcome to Allah ta’ala and this is what Tawakkul means. Extremes in Tawakkul Some people go to extremes one of them being when people are over confident. They will use the necessary means and then trust their own effort instead trusting in Allah ta’ala. They will have a little bit of arrogance i.e. “I planned for every possible problem.” This is not entrusting your affairs to Allah ta’ala. It is trusting in your own efforts more than in Allah ta’ala. Then when something goes wrong the person ends up blaming themselves saying they had put in so much effort and it has gone wrong. Obviously we make mistakes and cannot foretell every possible problem that can arise. Another extreme is when people use Tawakkul as an excuse for being lazy and at the same time being pseudo-spiritual. They say, “I am going to trust in Allah ta’ala and I’m not going to do anything.” The middle path is true Tawakkul which is to use the means, try your best and do what is in your power and then entrust your affairs to Allah ta’ala. So if you missed your flight despite planning then not to blame others or get angry but believe that there is Kahyr in it. Make Allah ta’ala your Wakeel & do not make anyone else your Wakeel. In another place Allah ta’ala says, وَآتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَاهُ هُدًى لِبَنِي إِسْرَائِيلَ أَلَّا تَتَّخِذُوا مِنْ دُونِي وَكِيلًا We gave Musa (Moses) the Book and made it a guide for the Children of Israel, saying: "Do not take any other protector besides Me. [Surah Al-Israa: 2] Looking at these verses two things are apparent. One is where Allah ta’ala tells us to make Him our Wakeel and the other is Allah ta’ala saying not to take anyone other than Him as a Wakeel. Therefore we should make Allah ta’ala our Wakeel and not take anyone else as our Wakeel. Result of Tawakkul Allah ta’ala says in Surah Ahzaab (Verse 3), وَتَوَكَّلْ عَلَى اللَّهِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا - And put thy trust in Allah, for Allah is sufficient as Trustee. This verse was revealed after the Battle of Badr. The Muslims were facing a very strong army but they did their best and trusted in Allah ta’ala and that is a high level when one’s resources are limited and the challenge in front is greater and then to trust in Allah ta’ala. This is when Tawakkul shines through. Trusting in the Asbaab Trusting in the Asbaab is a mistake many people make. For instance if a child was diagnosed with some disease and was given a 50% chance of recovery if certain things were done, then to use those means but if the child did not recover as expected then to say, “I did what I was supposed to do , so why isn’t the child recovering?” Tawakkul is to do what one can and then trust Allah ta’ala to put an effect in it as He is the One Who grants Shifaa. Tawakkul is a full hearted thing. The more your heart is into it the more you will find that He is the Wakeel for you. Spiritual Stages of Surah Muzzammil رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا He is the Rabb of the east and the west: there is no god but Him, therefore, take Him as your Protector. [Surah Muzzammil: 9] Regarding this verse Scholars have said that this Surah has spiritual stages. The first stage is to stand in prayer at night - قُمِ اللَّيْلَ إِلَّا قَلِيلًا Then to read the Qur’an “Tarteelaa” - وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا Another verse says to turn away from Ghayrullaah – وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا Remember the name of your Rabb and devote yourself to Him exclusively. Thereafter to have Tawakkul in Allah ta’ala – رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا Therefore on a spiritual level to do ‘Ibaadah, use the Asbaab and then rely on Allah ta’ala. For example, in the middle of Ramadhaan when feeling low spiritually, the important thing is doing what we are supposed to do i.e. Salaah, Tilaawat, Du’a etc. then see what you should not be doing i.e. wasting time online, on social media etc. and refraining from it. This is trying from your side and then trusting in Allah ta’ala. It is not the Asbaab which are going to make you a spiritual person. It is when Allah ta’ala wants you to be spiritually progressing that it will happen. Our job is to do what is required in terms of our Deen and make Du’a for spiritual progress. Therefore Tawakkul is not just for financial or other materialistic, mundane worldly matters but it is also for our spiritual life. However we put emphasis on ourselves saying, “My ‘Ibaadah does not have enough Khushu’.” We should try to attain it and trust in Allah ta’ala and not in our ‘Ibaadah. There is an embedded arrogance in us that we think our ‘Ibaadah is good enough however the reality is that no ‘Ibaadah is going to be good enough and this gives some consolation as nothing is going to be good enough to reach Allah ta’ala. We can use the Asbaab and try and say, “O Allah! I trust in You to grant me Your Qurb.” Sometimes we see that we do things half-heartedly or we put a lot of effort in and still don’t feel anything and we stress about it then suddenly out of nowhere, a small thing like a beautiful quote or a verse of the Qur’an etc. triggers a flood of tears and spiritual feelings. Therefore do what is required in all aspects of life and trust the outcome to Allah ta’ala. Another verse in the Qur’an says, وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ - for Allah is all sufficient for the person who puts his trust in Him. [Surah Talaaq: 3] The better the quality of our Tawakkul the more Allah ta’ala will suffice. It is like a circle. It is not lack of deeds but lack of Tawakkul which is preventing spiritual progress. We are lacking in Tawakkul due to general disloyalty and being let down by people so we stop trusting in Allah ta’ala but trusting in Allah ta’ala and trusting in people are two different things. People are also Asbaab i.e. our teachers are a means to Allah ta’ala so we trust in our teachers as a means but trust is in Allah ta’ala. حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ – A Powerful Du’a in Difficulty This is a very powerful Du’a to recite. The Prophet sallallaahu ‘alayhi wasallam and the Sahaba RA recited it. Ibraheem AS recited it when he was thrown in the fire. Scholars say we should recite it during difficulties. Since Tawakkul is not leaving aside the Asbaab (it is using the means and then trusting in Allah ta’ala) if something did not happen the way we wanted or it takes a long time, then we should do Sabr, and if it does happen the way we wanted then we should do Shukr. The stronger the Tawakkul, the less likelihood of depression, anxiety and tension, and the more Tawakkul, the more peace of mind there is. Trust Allah ta’ala to put the effect in the Asbaab and do not trust in the Asbaab. Two people came to the Prophet sallallaahu ‘alayhi wasallam with a legal dispute and he (Sallallaahu ‘alayhi wasallam) decided in favour of one of them so the other person was quiet and said the above Du’a. The Prophet sallallaahu ‘alayhi wasallam called him and said that Allah ta’ala does not like him to accept loss and give up but to use the means and then if in a helpless situation, then say حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيل. The point is that Allah ta’ala does not want us to just be helpless and weak. The person should make effort in the right way and then when there is nothing he can do, then say حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيل. A person asked the Prophet sallallaahu ‘alayhi wasallam “Should I tie my camel and have Tawakkul (trust in Allah for her protection) or should I leave her untied and have Tawakkul.” He (sallallaahu ‘alayhi wasallam) replied, “Tie her and have Tawakkul.” [Tirmidhi] A Scholar says that Maryam AS was told to shake the branch of a date tree while she was delivering. She did so and the dates fell. The Scholar is saying that Allah ta’ala could have let the dates drop on her but He wanted her to use the means and trust in Allah ta’ala to drop the dates. Therein is a lesson for us. The Prophet sallallaahu ‘alayhi wasallam said, “O people, fear Allah and be moderate in seeking a living, for no soul will die until it has received all its provision, even if it is slow in coming. So fear Allah and be moderate in seeking provision; take that which is permissible and leave that which is forbidden.” [Ibn Majah] How to do Tawakkul? فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ and when you make a decision to do something, then put your trust in Allah (hold fast to your decision). Allah loves those who put their trust in Him. [Surah Aali ‘Imraan:159] Allah ta’ala is teaching us how to do Tawakkul. When a person has looked at all the options regarding something and then decides, now do Tawakkul. Therefore do not be wishy-washy and say, “What if” but do Tawakkul. If something happens which is not what you wanted, then do not cry over spilt milk and do not go back and say “If”. Ibn Qayyim (Rahimahullah) said “Tawakkul is half of Deen.” The reason is just as all of the Qur’an is in Surah Faatihah and all of Surah Faatihah is in “Iyyakana’budu wa iyyaa kanasta’een”, so Deen is in two parts. One is ‘Ibaadah and the other is to seek Allah ta’ala’s help and ‘Ibaadah is turning to Allah ta’ala and seeking Allah ta’ala’s help is Tawakkul. Therefore doing what we can and then trusting in Allah ta’ala is actually asking Allah ta’ala’s help and it keeps us protected from Shirk. It is mentioned in a Hadith in ibn Majah “The heart of man lingers after everything. Allah does not care for a man who puts his heart at the disposal of everything; he may be destroyed in any place (and way – Allah cares not for him). Whoever has trust on Allah, Allah suffices for him in all affairs.” We are scattered in so many directions with different ideas in the heart and we are left nowhere. That person who tries to stick to one thing and trusts in Allah ta’ala then He will make that enough for him. Benefits of Tawakkul One of the benefits of Tawakkul is that one’s doubts and “ifs” and “buts” will be alleviated. Life becomes easier with less stress, anxiety etc. A famous Scholar of the past, Fakhruddeen Razi (Rahimahullah) said in his Tafseer of Surah Yusuf relating his own experience that when a person really trusts someone other than Allah ta’ala then He will put the person through a lot of difficulty and effort and if a person trusts in Allah ta’ala then he will find everything working out beautifully. He stresses that we should trust only in Allah ta’ala and not in people. It is not that we do not trust people, we do. For example we trust a doctor but the doctor is the means for cure or we trust our teacher being the means of us becoming better people. Sometimes we trust people too much/wholeheartedly, more than Allah ta’ala and he will use that as a trial for us. Sometimes we trust abstract things i.e. our efforts, abilities, intelligence etc. and Allah ta’ala will use that as a trial for us. Sometimes a person trusts in his health saying how healthy he is and then he gets sick. Therefore saying or feeling something which Allah ta’ala dislikes or wholeheartedly putting trust in something instead of in Allah ta’ala, it becomes a trial. These trials bring a person back to trusting in Allah ta’ala. We also trust in our own good deeds i.e. when we think it is our deeds which will take us to Jannah. The Prophet sallallaahu ‘alayhi wasallam said to the Sahaba RA that none of them will enter Jannah because of their deeds. They asked if they should stop doing deeds and Prophet sallallaahu ‘alayhi wasallam replied that they should continue doing deeds and they will bring the mercy of Allah ta’ala. No One Will Enter Paradise By Virtue Of His Deeds The Prophet sallallaahu ‘alayhi wasallam said, “Observe moderation (in doing deeds), and if you fail to observe it perfectly, try to do as much as you can do (to live up to this ideal of moderation) and be happy for none would be able to get into Paradise because of his deeds alone. They (the Companions of the Holy Prophet) said: Allah’s Messenger, not even you? Thereupon he said: Not even I, but that Allah wraps me in His Mercy, and bear this in mind that the deed loved most by Allah is one which is done constantly even though it is small.” [Muslim] Therefore we should continue doing good deeds as they will bring the mercy of Allah ta’ala. We should think it is not our deeds themselves which will gain entry into Jannah but they are a means to Allah ta’ala and to trust in Allah ta’ala that He will accept them and become the means of His mercy with which we will attain Jannah. Three types of Tawakkul Mufti Shafi’ (Rahimahullah) said there are three types of Tawakkul people can have: • Lowest level: in terms of belief a person says he has Tawakkul on Allah ta’ala however in practical life the focus is on the means. The example he gives is that of a person who has a lawyer who he trusts to take care of his affairs however he is constantly checking up on him. • The Middle level: is the person who takes care of the Asbaab (means) and puts trust in Allah ta’ala and their focus is on making Du’a. The person will find energy and inspiration to praise Allah ta’ala and make Du’a while the person with lack of Tawakkul will be so focused on the means that he will not even think of making Du’a. • The highest level: is that of the Ambiyaa and Saaliheen. They have so much Tawakkul on Allah ta’ala that they do take care of the means however they are so content and at peace that they do not make Du’a regarding that matter. Du’a in Hadith A Du’a narrated by ibn Katheer (Rahimahullah) in times of sickness or lack of provision: تَوَكَّلْتُ عَلَى الْحَيِّ الَّذِي لا يَمُوتُ ، وَالْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا ، وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ ، وَلَمْ يَكُنْ لَهُ وَلِيُّ مِنَ الذُّلِّ ، وَكَبِّرْهُ تَكْبِيرًا Second line is verse 111 of Surah 17 – Al Israa Counsel To know that Allah ta’ala is our absolute Wakeel in all things and at all times. Whoever has Ma’rifah of this name of Allah ta’ala, will find peace and will be free from depression, anxiety etc. *~~*~~*
  13. الْحَقُّ Translation الْحَقُّ is translated as The Truth and The Only Reality. Definition It is defined in different ways and one of them is The True Presence Who exists. Another definition is The True existence whose presence and divinity is evident by proofs i.e. there are proofs that He exists (You have to look for them but they exist). Another way it is defined is, that Being Whose existence cannot be denied and to acknowledge it is necessary i.e. the existence of Allah ta’ala is such an ultimate truth and reality that it cannot be denied and the point that is made here is that there is no clear proof that He does not exist. This is actually the basic level of Deen or any religion and especially in the Abrahamic religions that God exists. Atheists have no Proof God does not exist Therefore the truth of Allah ta’ala is so strong and so evident that His nonexistence cannot be proven. In debates with atheists when they say, “How do you know God exists?” the answer is, “How do you know God does not exist?” Story of Person in search of truth Ibn Katheer relates that a Muslim was not sure of his beliefs. He was a calligrapher and so he wrote manuscripts of the Tawrah, the Bible and the Qur’an but with some changes in each. He then went to see the scholars of each religion and presented it to them. The Jewish and Christian scholars were happy to see the beautiful manuscripts and rewarded him however the Muslim scholars found the mistakes and had him arrested for tampering with the Qur’an. He admitted making the changes and explained his reason which was to see which religion was true and protected by Allah ta’ala. Story of Salman Farsi RA There are many stories of people in search of the truth and one of the more famous ones is the search for truth of Salman Farsi RA. He grew up in Persia where his father kept him imprisoned for fear of losing him. He was devoted to the Magian religion however he came across Christianity and inclined towards it. He left home and travelled to Syria where he came into the service of a Bishop however he found the Bishop was corrupt. When the Bishop died he was replaced by a new Bishop who was an ascetic who longed forthe Hereafter and engaged in worship day and night. Salman RA was devoted to him and spent time in his company. On the death of this Bishop he travelled to another place where the Bishop was also an ascetic and he spent time in his service however as death neared him, Salman RA asked him where he should go after his death. The Bishop replied, “There is nobody following our ways of life I can send you to. Nevertheless, your life seems to coincide with the era of the predestined Prophet who will arise from the Haram. His migration will be to a city full of date trees. Moreover, he will certainly have some distinct features: Between his shoulder blades, there will be the Seal of the Prophethood. He will eat food, provided it is a gift and not a donation. If you can reach that city, then do so, because you are very close to his era.” Eventually Salman RA reached Madeenah and awaited the arrival of the final Prophet he was told about and when the Prophet sallallaahu ‘alayhi wasallam reached Madeenah after Hijrah Salman RA accepted him. Allah ta’ala is called الْحَقُّ and it means Allah ta’ala is The Truth and when a person tries to find the truth, it will lead to Him. ‘Ibaadah is only for Allah ta’ala Only Allah ta’ala is الْحَقُّ and ‘Ibaadah is showing or manifesting the feeling of humility and this is only for Allah ta’ala and not for any Makhlooq and this is strongly mentioned in the Qur’an, اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا إِلَٰهًا وَاحِدًا ۖ لَا إِلَٰهَ إِلَّا هُوَ ۚ سُبْحَانَهُ عَمَّا يُشْرِكُونَ They have taken as lords beside Allah their rabbis and their monks and the Messiah son of Mary, when they were bidden to worship only One God. There is no god save Him. Be He glorified from all that they ascribe as partner (unto Him)! [Surah Tawbah: 31] ‘Adi bin Hatim narrated, “I came to the Prophet sallallaahu ‘alayhi wasallam while I had a cross of gold around my neck. He said: ‘O ‘Adi! Remove this idol from yourself!’ And I heard him reciting from Surah Bara’ah: They took their rabbis and monks as lords besides Allah (9:31). He said: ‘As for them, they did not worship them, but when they made something lawful for them, they considered it lawful, and when they made something unlawful for them, they considered it unlawful.’” So it does not mean just worship people but also to follow them and let them determine what is Halaal and Haraam and Muslims do this too. They do not study the Qur’an and Hadith and sometimes blindly follow other people and Scholars who are not on the truth and this is a type of Shirk as well. In the Qur’an It is mentioned 10 times in the Qur’an. ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلَاهُمُ الْحَقِّ - Then those souls are brought back to Allah, their real Master. [SurahAn’aam: 62] ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ يُحْيِي الْمَوْتَىٰ وَأَنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ That is because Allah, He is the Truth. Lo! He quickeneth the dead, and lo! He is Able to do all things; [Surah Hajj: 6] Allah ta’ala is the True Lord and we do not worship Prophets like the Christians did or angels like the Mushrikeen did and nowadays scientists often worship science i.e. science has truth in it however it is only Allah ta’ala Who is The True Creator and Lord and when we know this then we know that it is only Him we should ask help from. In Surah Faatihah we say, إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ - Thee (alone) we worship; Thee alone we ask for help. Going through the names of Allah ta’ala we realise that Allah ta’ala holds the ultimate and absolute level in all His attributes and we know not to turn to anyone else and this is the running theme in the Asmaa ul Husnaa. Prayer of the Night It is narrated that when the Prophet sallallaahu ‘alayhi wasallam got up at night to offer the Tahajjud prayer, he used to say these words of praise, اللَّهُمَّ لَكَ الْحَمْدُ أَنْتَ قَيِّمُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ وَلَكَ الْحَمْدُ، لَكَ مُلْكُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ، وَلَكَ الْحَمْدُ أَنْتَ نُورُ السَّمَوَاتِ وَالأَرْضِ، وَلَكَ الْحَمْدُ أَنْتَ الْحَقُّ، وَوَعْدُكَ الْحَقُّ، وَلِقَاؤُكَ حَقٌّ، وَقَوْلُكَ حَقٌّ، وَالْجَنَّةُ حَقٌّ، وَالنَّارُ حَقٌّ، وَالنَّبِيُّونَ حَقٌّ، وَمُحَمَّدٌ صلى الله عليه وسلم حَقٌّ، وَالسَّاعَةُ حَقٌّ، اللَّهُمَّ لَكَ أَسْلَمْتُ، وَبِكَ آمَنْتُ وَعَلَيْكَ تَوَكَّلْتُ، وَإِلَيْكَ أَنَبْتُ، وَبِكَ خَاصَمْتُ، وَإِلَيْكَ حَاكَمْتُ، فَاغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ، أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ، لاَ إِلَهَ إِلاَّ أَنْتَ O Allah! All the praises are for you, You are the Holder of the Heavens and the Earth, And whatever is in them. All the praises are for You; You have the possession of the Heavens and the Earth And whatever is in them. All the praises are for You; You are the Light of the Heavens and the Earth And all the praises are for You; You are the King of the Heavens and the Earth; And all the praises are for You; You are the Truth and Your Promise is the truth, And to meet You is true, Your Word is the truth And Paradise is true And Hell is true And all the Prophets (Peace be upon them) are true; And Muhammad is true, And the Day of Resurrection is true. O Allah ! I surrender (my will) to You; I believe in You and depend on You. And repent to You, And with Your help I argue (with my opponents, the non-believers) And I take You as a judge (to judge between us). Please forgive me my previous And future sins; And whatever I concealed or revealed And You are the One who make (some people) forward And (some) backward. There is none to be worshipped but you [Bukhari] Being Truthful We should make Du’a to be on the true path and to be with the truthful people. To be truthful to Allah ta’ala we need to be true servants and to be true to ourselves and to other people. There are many Hadith about being truthful. الْحَقُّ has a higher level meaning. It is not about speaking the truth. In regards to Allah ta’ala, He is the ultimate Truth. It comes that everything in the world is Baatil and this is the opposite of Haqq. In Surah Rahmaan (verses 26-27) Allah ta’ala says, كُلُّ مَنْ عَلَيْهَا فَانٍ - All that exists on the earth will perish. وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ - But the Face of your Rabb will remain full of Majesty and Glory. A verse in the Qur’an says this Dunya is Daarul Ghuroor, a place of deception/delusion and we live lives of delusion thinking we are something we are not. Allah ta’ala is The Truth and the force that will break us out of our falsehood. We should acknowledge our wrongdoing to Allah ta’ala and ask to be saved from all falsehood and to be guided towards Him as He is الْحَقُّ. The more a person tries to be truthful to themselves and to others and live truthful lives, the more Allah ta’ala will bring them to Himself. Haqq can also mean rights of Allah ta’ala i.e. Huqooqullah and Huqooqul ‘Ibaad, rights of Allah ta’ala and rights of the slaves of Allah ta’ala. Counsel Allah ta’ala has the right to be obeyed, loved and worshipped and therefore not to give these rights to any human be it a Prophet or a scholar. We see this in the Asmaa ul Husnaa again and again. We are often confused regarding what is right and wrong and what is true or false. If we say, “O Allah, I worship only You” then He will protect us from false people and paths. To remember that the Qur’an is the Kitaab of Haqq and the words of الْحَقُّ and if we hold fast to it then we will be guided on the path of guidance and truth. The truth touches people and the Quran touches even disbelievers to some extent. Allah ta’ala gives opportunities to everyone to glimpse the truth. Sometimes we see it and turn the other way as it is too hard to digest but may Allah ta’ala give us more opportunities and to take them up these opprotunities. People do not want to hear the truth or accept it and Allah ta’ala says in the Qur’an that people are in delusion even though they know the truth. People do not want to be reminded of death and the Aakhirah. They want to remain happy in their delusion. If people deny the commands of Allah ta’ala they deny the truth. People’s acceptance or non-acceptance does not change the truth. It still remains the truth. *~~*~~*
  14. Spiritual Advices | Time – A Most Valuable Commodity of a Believer During ‘Lockdown’ Allah Subhaanahu Wa Ta’ala mentions in the Quraan-e-Kareem : وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ But perhaps you hate a thing and it is good for you [Surah Baqarah 2:216] From this Ayaah we understand that when we experience adverse conditions in life, there may be some favourable conditions hidden in it. Allah Subhaanahu Wa Ta’ala knows best. We also understand, that we should always be positive and search for positive components within a negative situation. During this ‘lockdown period‘, whilst we are restricted in worldly interactions, we are not locked down in terms of our Deeni duties. In fact, we have been unchained from worldly interactions and should take the opportunity of the free time to fulfil some of our religious duties. Allah Subhaanahu Wa Ta’ala mentions in the Quraan-e-Kareem : وَالْعَصْرِ • إِنَّ الْإِنسَانَ لَفِي خُسْرٍ • إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ By time, Indeed, mankind is in loss, except for those who have believed and done righteous deeds [Surah Al Asr 103:1/2/3] Allah Subhaanahu Wa Ta’ala has mentioned time as a most valuable commodity of a Believer and has given us this ‘free time as a test’. Use this time correctly. Indeed man is at a loss and does not use his time correctly. Everyone is at a loss with the exception of those people who bring Imaan or they practice on the dictates of their Imaan and do righteous deeds. One poet explains the reality of life by explaining, “Your life is but a few breaths. Every breath we take is one part of our life, and with every one of those breaths one part of our life is decreasing“. Similarly, the 21 days of the lockdown period is like a block of ice. Just like ice melts away quickly, so too will these 21 days pass by very soon. After 21 days we should analyse our actions and deeds and not have any regrets of wasting our time. Use this time wisely and attain closeness to Allah Subhaanahu Wa Ta’ala. Increase your Tilawah (recitation) of the Quraan-e-Kareem ; Perform your Salaah on time ; Make the Zikr of Allah Subhaanahu Wa Ta’ala ; Perform Ishraaq and Chast Salaah ; Spend quality time with your family. May Allah Subhaanahu Wa Ta’ala grant us Taufeeq and Hidaayah, to value our time and to use it to make RujooillAllah and Inaabat illallah (turning to Allah Ta’ala in repentance, obedience and supplication) and not be regretful and waste our time in a state of Ghaflah (heedlessness). DOWNLOAD AUDIO EXPLANATION Spiritual Advices of Mufti Ebrahim Desai Darul Mahmood | darulmahmood.net
  15. Reward of performing Ṣalāh in the Masjid It is hoped from the mercy of Allah Almighty that a person performing Ṣalāh at home in these circumstances will attain the reward of performing Ṣalāh in the Masjid. This can be inferred from the following ḥadīth: Congregational Ṣalāh at home Anyone who is self-isolating in a room within a house should perform Ṣalāh individually as mentioned above. All other members of the family should perform congregational Ṣalāh in the home, with an bālig (mature) male as the Imam. In relation to the standing position, the following principles should be noted: Females will always stand behind male(s) in a separate row whether one female or more. Males will always stand behind the male Imam, unless there is only one male in which case he will stand to the right of the Imam, one step behind. The following table illustrates this with some examples: Family Standing position Father and one female Female will stand in a new row behind Father and one male Son will stand next to the father one step behind Father and more than one son Sons will make a row behind the father (similar to the Masjid) Father, mother and daughter Mother and daughter will make a row behind the father (similar to the Masjid) Father, mother and 1 son Son will stand to the right of the father one step behind Mother will stand alone in a row behind Father, 2 sons, 2 daughters Sons will make a row behind the father Daughters will make another row behind the sons If the room is small, the males can stand to the right and left of the Imam one step behind. If the Adhān has been performed in a Masjid in the local area, there is no need to perform Adhān at home. If it is performed, care should be taken not to disturb neighbours. Either way, before starting congregational Ṣalāh, the Iqāmah should be given by the Imam or any of the family members. Perhaps ask the children to take turns. The Ṣalāh must be led by a bālig (mature) male. It is likely that the current situation continues through to the month of Ramaḍān. In this scenario, if the only ḥāfiẓ in the household is a young boy, there is no harm in acting upon the view of some ḥanafī jurists who permit a non-bālig to lead Tarāwīḥ Ṣalāh. However, in this scenario, an adult must lead ʿIshāʾ and Witr Ṣalāh (refer to our earlier answer for further details).
  16. Mufti Shabbir Ahmad said, “All those who are at home due to the Coronavirus should spend their time wisely and start memorising the Quran. Some of our scholars memorised the entire Quran in jail.”
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