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14
Jan
2014

A True Student

posted by Naqshband66 on 14th January 2014 - 0 comments
[color=#00FF40] Imam Baqy ibn Makhlad al Andulusy ( ﺭﺣﻤﻪ ﺍﻟﻠﻪ )[/color] Imam Baqy ibn Makhlad al Andulusy ( ﺭﺣﻤﻪ ﺍﻟﻠﻪ ) was born in Spain and he passed away there as well. He was born in the year 201 A.H. and passed away in 276 A.H. At the age of 20 he traveled to Baghdad on foot for the sole purpose of meeting Imam Ahmad ibn Hambal ( ﺭﺣﻤﻪ ﺍﻟﻠﻪ ) He relates: “When I drew near to Baghdad, I heard of the sanction on Imam Ahmad ( ﺭﺣﻤﻪ ﺍﻟﻠﻪ ) and that he was banned from having any lessons. I became extremely saddened by this. After reaching Baghdad I went to the Masjid in search of some gathering of learning. I was shown a huge gathering wherein someone was authenticating people. He was mentioning the categories of the various narrators of hadith. Upon enquiry I was told that this was Imam Yahya ibn Ma’een ( ﺭﺣﻤﻪ ﺍﻟﻠﻪ ) I then saw a gap near him and went closer and asked: “O Abu Zakariyya ! May Allah have mercy on you, I am a traveler and very far away and from home. I wish to ask you a question so please do not refuse me”. He said to me: “go ahead”. I enquired from him about few of people that I had met from the As-habul Hadith (seekers of Hadith). Some of them he authorised and some he unauthorised… Then I said to him: “can I seek your authorisation of Imam Ahmad ibn Hambal?” He looked at me astonished and said: “can a person like me be asked about Imam Ahmad ibn Hambal ( ﺭﺣﻤﻪ ﺍﻟﻠﻪ )?! Verily that is the leader of all the Muslims and the best and most exalted of them”. I then went out in search of the house of Imam Ahmad ( ﺭﺣﻤﻪ ﺍﻟﻠﻪ ). I tapped on the door. When he came out he saw a man who he did not recognize. I said to him: “O Abu Abdillah! I am a man who is far away from his home and this is my first time in this town. I am a student of hadith and I have undertaken this journey specially to benefit from you”. He said to me: “come to the passage so nobody sees you”. He then asked me: “Where are you from?” I replied: “from the far West” he asked:” from Africa?” I replied: “further than that. I have to cross the sea to go to Africa, I am from Spain”. He said: “your country is very far off . Nothing is more beloved to me than to assist a person like you but I have been afflicted with the sanctions that you my have heard of ” I said: “of course, I heard of it whilst I was near Baghdad, but O Abu Abdillah ! This is the first time I have come here. Nobody knows me so if you permit I will come every day in the clothes of a beggar and call out at the door like they normally call out. Then you could come to this passage and if you narrate to me only one hadith a day it would be sufficient for me”. He replied: “yes on condition that you do not go to any other gathering or halaqah (gathering) of the As-habul hadith”. I said: “as you wish “. So I use to take a stick in my hand, wrap a cloth on my head, put my paper and ink in my sleeve and come to his door and call out like the beggars would call out. Then he would come to the passage and narrate to me two or three ahadith and sometimes even more. In this manner I collected approximately 300 ahadith. I did this till the end of the sanctions and till Imaam Ahmad ( ﺭﺣﻤﻪ ﺍﻟﻠﻪ ) regained his status in the eyes of the people. Whenever I would attend his gathering later on, he would keep me close to him and he would say to the As-habul Hadith: “this person is fit to be called a student of hadith”. Then he would narrate to them my experience with him”.
10
Oct
2013

The karamat (miracle) of Maulana Qasim Nanotwi RA

posted by Naqshband66 on 10th October 2013 - 0 comments
Once a group of people who were against Maulana Qasim Nanotwi RA, came to him asking him to pray the jannaza salah of a boy. What they had actually had done was made a plan to mock Maulana and make a fool out of him. They told a boy to lay down in a shroud and pretend to be dead, and after the janaza salah they would give a signal for him to get up. But Maulana Qasim Nanotwi RA was already aware of this due to the following; Abu Saeed Khudri (RA) relates that Prophet (SAW) said: “Be fearful of Momin’s intelligence and his foresight in understanding of the human nature, because he sees things by Allah’s given vision,” and recited Aayah 75 of Surah Al-Hijr, which reads: “There truly is a sign in this for those who can learn” [Tirmizi] So they asked Maulana to perform the jannaza salah he refused and said I would not do so, they asked again and he declined again. They persisted in their request and finally Maulana accepted, after the salah had finished they signaled to the boy to get up and he would not do so. Maulana Qasim Nanotwi RA said " he will now wake up on the day of judgement" narrated by Hazrat Shaykh Abdur Raheem Naqshbandi Mujaddidi db The moral of the story is do not disrespect and hold enmity against the friends of Allah and if you cannot respect them, then keep your distance from them. The following should explain why;
10
Oct
2013

THE SIGNS OF A QUALIFIED SHAYKH -Shaykh-e-Kamil

posted by Naqshband66 on 10th October 2013 - 1 comment
A Shaykh is one who has full knowledge and experience of spiritual ailments (amradh-e-batinah), attributes of vice and virtue (akhlaq-e-razeelah and akhlaq-e-hameedah), their characteristics (khawas) and their effects (ta’theerat). He should further be able to distinguish between their similarities and he must have perfect ability in devising plans and prescriptions for the acquisition of the attributes of virtue and the elimination of the attributes of vice. He has to be aware of the progress and retrogress of these attributes. He must be well versed in the hazards of the nafs and shaiytan, the intuitive senses and feelings pertaining to the angels and the Divine Being. He must be able to distinguish these various intuitive and extra-sensory feelings and perceptions. It is therefore imperative that the Shaykh of tareeqat be one who is qualified in this knowledge, be a mujtahid in this field and possesses natural ability and inherent propensity. if he has acquired the Tareeq by a mere self-study of books on Tasawwuf or by listening from others, he will destroy the mureed whom he is attending, because he will not be in position to correctly diagnose the various states of the mureed. Shaykh Ibn Arabi (rahmatullah alayh) briefly summarises the signs of a Shaykh-e-Kamil (the perfect and qualified Shaykh) to be three: 1. Deen resembling the Deen of the Ambiya. 2. Prescribing like the physicians. 3. Management and control like that of kings. The exposition of the above summary is as follows:
10
Oct
2013

The Science of Sufis

posted by Naqshband66 on 10th October 2013 - 0 comments
The science of the sufis is the esoteric, exoteric knowledge of Deen and strength of belief; and this is the greatest of sciences. The way of the sufis is perfecting their morals and perpetual absorption in Allah. The essence of Taüawwuf is to be embellished with the meanings of the attributes [sifat] of Allah [as humanly as possible], to eliminate the will of the self, and have a perpetual infatuation to please Allah. The morals of the sufis are the same as the Blessed Prophet’s Sallallahu alayhi wa sallam (ﻢﻠﺳ و ﻪﯿﻠﻋ ﷲ ﻰﻠﺻ ) as mentioned in the Quran, ‘And you are surely on an excellent standard of character.’68:4 All that is mentioned in the ahadith is also inclusive of the morals of the sufis. Below is a description of the morals of the sufis: —— To think lowly of oneself and this is the opposite of arrogance. —— To be compassionate to the creation of Allah u and to overlook the transgressions of the creation against oneself. —— To treat others with kindness and warmth and to avoid anger. —— To sympathize with others and to prefer them over oneself because of one’s overwhelming love for them; in essence, to favor the rights ofothers over one’s own rights. —— To be generous —— To forgive others and to overlook their mistakes. —— To be sanguine and cheerful —— To be soft-spoken —— To avoid ostentation. —— To spend without stinginess and to avoid overspending such that one becomes needy. —— Reliance on the Creator —— To be content with whatever little one possesses of the material world.
25
Jul
2013

Has not the time come?

posted by Naqshband66 on 25th July 2013 - 0 comments
ASSALAMUALAYKUM. We are living in a time when many people have stayed far from the religion of Allah Taa'la. Sin and immorality have become so widespread, that there is no one who remains free from the faint of evil except the ones who are protected by Allah Taa'la. However, Allah Taa'la will not allow but his light should be perfected, thus many people have awoken from the slumber of negligence. They have become aware of their failure to fulfil their duties towards Allah Taa'la, have regretted their carelessness and sin, and so have started to move towards the beacon of repentance. Others have grown weary of this wretched life of misery, and so they are looking for a way, out of darkness, to the light. These people face many obstacles, which they think, stand between them and repentance, some of which exist within their own selves, and others in the world around them, but for this is nothing hard, it is upon the individual himself, that how much he cares for his/her life, and thinks about the hereafter often, let me bring your attention by telling you the story of Maalik bin Dinar. Sheikh Maalik bin Dinar Rahmatullahi Alayhi was one of the most renowned divines of his times. It is said that, in his early life, he was not a pious man, and when someone asked him how he came to repent of his sins and abandon his evil ways, he related the following story about himself: “I was a policeman in my youth, and was fond of wine and would drink like a fish. I drank day and night and led a carefree life. I bought a beautiful slave girl whom I loved most dearly. I had a daughter form her, a lovely child, and I was very fond of her, and she was very fond of me. When this baby daughter began to laugh and talk, my love for her increased and she remained with me all the time. The innocent child had a strange habit, whenever she saw a glass of wine in my hands; she would snatch it away and spill it on my clothes. However, being fond of her, I did not scold her. As fate would have it, my innocent child died when she was two years old and I was stunned with shock and heart-sore with bitter grief”.
13
Jul
2013

The Causes of Disunity

posted by Naqshband66 on 13th July 2013 - 1 comment
One of the issues covered in Surah al Hujurat is that of the harmony and brotherhood that Allah has created amongst the believers. We are given an explanation of how this brotherhood is to be maintained, cultivated and nurtured and thus developed to its full potential. We are taught how to achieve this by way of an explanation of the diseases that can cause friction and disunity amongst the believers and thus need to be avoided. We are also given the remedies for such ailments and shown what can be achieved by their application. The verses of the above surah carry such importance and depth of meaning that if every Muslim was to memorise these verses (with the correct understanding) and be mindful of them everyday, they - through the application of these verses - would surely begin to love the believers for the sake of Allah and themselves develop a character that would be loveable to all. In this surah Allah reminds us that the "believers are brothers amongst themselves" and therefore we must strengthen this brotherhood, and reconcile ourselves. To achieve this we are told to "Fear Allah that He may have mercy upon you" for indeed the fear of Allah is the most basic and essential ingredient in the creation of brotherhood and solidarity. Once a person develops taqwa and has the fear of Allah in public and in secret, in the company of others, as well as in solitude, then he will insha Allah move one step closer to sincerely loving his fellow Muslims and being loved by them. This can only be achieved, though, if the fear of Allah is truly present in the individual. This leads us to a very important question, what is taqwa? Sayyiduna Ali defined taqwa as being the ‘fear of Jaleel (Allah), acting upon the tanzeel (Quran), being content with qaleel (little), and preparing for the day of raheel (journeying from this world). Therefore, in the words of Sayyiduna Ali taqwa consists of the following four things which if embedded in the character of a Muslim would include him in the group of muttaqeen:
6
Jul
2013

Ramadan Mubarak!

posted by Naqshband66 on 6th July 2013 - 1 comment
Alhamdulillah, we are all blessed once again to see the arrival of the great month of Ramadan. The next 29 or 30 days are very precious. One needs to try their best to make the most of this blessed month. To do that, here are fifteen points that one can keep in mind for this month… 1. Remove any and all distractions that distract one from worshipping Allah, so that one can worship Allah properly. 2. Learn the fiqh of fasting. One should know what does break and what doesn’t break ones’ fast etc. 3. Whatever bad habits that you have, get rid of them and do not develop new ones. In order to make this work one should inflict pain on their nafs. So for example, the nafs is greedy and it loves money. For every sin you commit, give a certain amount of money in sadaqah. Do not inflict physical pain on your body, but rather, inflict pain on your nafs. 4. Extra Salah – Pray however many nawafil (optional) prayers that you can pray. Before this make qada of all your previously missed prayers. Qada takes precedence over nafl prayers. Tahajjud also falls under the category of nafl. You can pray both the qada and tahajjud.
6
Jul
2013

Tuhfah-e-Mah-e-Ramadan

posted by Naqshband66 on 6th July 2013 - 1 comment
The following are brief notes prepared for a lecture about the month of Ramadhan. It is a summary of a lecture given by Shaykh Hakeem Akthar sab (ra) titled, “Tuhfah-e-Maah-e-Ramadhan” The ending of it are some tips to help us all spend our time wisely. “O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun [the pious].” (Surah Baqara; Ayah 183) The nature and mandate of fasting is beautifully described in the Qur’an. Instead of just commanding us to fast, Allah addressed us as ‘mu’mineen’ to kindle the spark of iman within us to make us realize our intention–everything is for Allah. The primary purpose of why we fast is because we have this belief that Allah subhanahu wa ta’ala is our Maalik and He knows what is best for us. “And if you do fast, know that it is better for you, if only you knew” (Surah Baqara; Ayah 184) We can pretend that we know what’s best for us, but in reality, Allah knows what’s best for us. And when He says “ya ayyuhal ladhina amanu”, it means every single person whose ever had iman. And then He says “fasting has been prescribed for you” to give us a sense of support. “Just as it has been prescribed for those people before you so that perhaps you may have taqwa” (Surah Baqara; Ayah 183)
27
Jun
2013

Status of the Beard

posted by Naqshband66 on 27th June 2013 - 0 comments
All the great scholars of Islam unanimously agree on this issue that to grow a beard no less than the length of a fist is compulsory upon all Muslim men as it is a distinctive sign of Islam, and it is haram (forbidden) for a mature stable Muslim to shave his beard. This verdict was reached on the grounds that there are numerous ahaadith where the Holy Prophet sallallahu alaihe wasallam is explicitly commanding the Muslims to grow a beard. In this respect a few ahaadith from Bukhari and Muslim are quoted below. Translation: Ibn Umar radiyallahu anhu quotes the Holy Prophet sallallahu alaihe wasallam as saying, "Cut short the moustache and lengthen the beard." (Bukhari and Muslim) Translation: Abu Huraira radiyallahu anhu quotes the Holy Prophet sallallahu alaihe wasallam as saying, "Shorten the moustache and lengthen the beard." (Muslim) Translation: Ibn Umar radiyallahu anhu quotes the Holy Prophet sallallahu alaihe wasallam as saying, "Grow (lengthen) the beard." (Muslim)
27
Jun
2013

On Arrogance, Humbleness, and Inferiority Complex.

posted by Naqshband66 on 27th June 2013 - 1 comment
It has been called ummul-amradh, or the root of all sicknesses of the heart. Prophet Muhammad, Sall-Allahu alayhi wa sallam, warned that a person having even an iota of it in his heart will never enter paradise. This deadliest of all sins is kibr, or arrogance. No one likes arrogance --- in others. We never like a person who is haughty, too proud, or condescending. We detest a person who belittles us and has a huge ego. Similarly we love people who are humble, polite, and easy to talk to. We love people who give us respect and honor. Thus if we follow the principle of treating others the way we like to be treated, most of these problems might be cured. In reality, the treatment of ummul-amradh requires a deeper look. For that we need to appreciate the difference between adab or manners, on the one hand and akhlaq or morals on the other. While adab deal with one’s external disposition, akhlaq as defined by Islam deal with our inner thoughts, feeling, and attitudes. In a healthy personality, the manners and morals are in harmony. But it is also possible to have the former without having the latter. The first concerns itself with how a person deals with others. The second is concerned with what a person thinks of himself. Two persons showing humbleness in their dealings with others, may have exactly opposite ideas in their minds. One may do it out of his or her "generosity"; the other may do it because he genuinely thinks that he is not better than the other person. The first person only has a shell of humbleness, which will crumble when tested. It is the second person who is really free of arrogance. Real greatness belongs only to Allah, our Lord, Creator, and Master. Human beings are just a creation of Allah --- and a very small creation in comparison to the unimaginably vast universe. Anyone who understands this will realize that our proper status is only that of servants of Allah. In fact for a Muslim the real human model is none other than Prophet Muhammad, Sall-Allahu alayhi wa sallam, who is the greatest of all human beings. His greatness lies in being the humblest of all servants of Allah! It is impossible for any person who has this consciousness to entertain any notions of his own greatness. This leads us to the definition of kibr, given in a famous hadith: "Kibr is to knowingly reject Truth and to belittle other people." This hadith exposes two strains of this deadly disease, both dealing with our exaggerated ideas of self-importance. The first suggests that I am more important than the Truth. The second suggests that I am more important than other people.
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