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posted by
Abu Taalib Deobandi on 14th August 2013
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By Shaykh Khwaja ‘Abd al-Malik Siddiqui (Translated by Dr.76 of SunniForum) Visit to Deoband - Once I accompanied him on a visit to Deoband. There were some Punjabi students who taking into account hazrat’s libas, formed misgivings and ill thoughts against him.. so under their very misgivings they requested him for a talk after zuhr or asr that he may givem them useful advices.. somehow it was known from the local folks that these misgivings were on hazrat’s Ilm.. Hazrat had already walked out into the veranda from the masjid room.. he commenced the lecture.. and spoke on the necessity of Tasfiya Qalb and Tazkiya Nafs..with proof from Qur’an and Hadees.. it was such an overwhelming talk.. that those who bore misgivings could never establish what they ascribed.
posted by
Abu Taalib Deobandi on 14th May 2013
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Bismillahi wa salatu wa salamu ala Rasulullah wa ‘ala jami’il ambiyai wal-mursalin wa ‘ala ahlihi wa sahabihi ajmain, amin.
We send our Hamd to Allahu ta'ala for this invaluable opportunity given to us to be with our brothers once again. It is one great blessing to gather for theDeen in order to ruminate on the hindrances on our path to eternal salvation and it is another special blessing to travel for the sake of one’s Deen and one’s Akhirah.In this age of blind material pursuits and empty calculations and in this difficult time when the most trivial worldly excuse is making believers to throw away the greatest spiritual ambitions, it is a boon making it here. I want to formally welcome you and all and I want also to congratulate you for throwing all distractions ofDunya behind you in order to be here. May Allah ta'ala correct and accept our intentions. May He accept your sacrifices as investment towards the Akhirah and may this effort lead you to greater sacrifices in the cause of Islam until you end in Allah taala eternal pleasure through the rank of Qur’an al-Majid and through the rank of those who have sacrificed their wealth and persons in the cause of al-Qur’an,amin.May endless prayers of goodness be on the best of creation and the noblest of servants, the mercy on creation, Rasulullah Muhammad alahi 's-salam, on his ahl and hisashab and on the great sages and saints who inherited his lights and his luminous sunnah,amin.My dear brothers, we are here for a real business, and this business is turning our life round and becoming worthy of Allahu ta'ala’s love. This forum is for digging into our faults, failure and foibles in order to seek inter rectification that would make our world a better and more peaceful place to live and our Akhirah also a place of eternal bliss. True Islamic workshops are not for discussing the delusions of the age: international politics, economic imperative, usury fuelled banking capitalism and industrial-military complex. These are issues affecting Muslims and non-Muslims alike. Without a proper grasp of Islam and its reality, without an in-depth understanding of what spiritual and moral heights our ancestors in the Deen attained and a sincere resolve to pursue the course they followed we will remain mere passengers in the ever fluttering space craft called earth no matter how much theories we possess and ready to dispense with.We have no also come together to browse through the exalted Qur’an al-Majid and the blessed Ahadith ash-Sharif in the manner of modern men of freedom of thinking and of legislation. Rather, we are here for a thorough examination of our inward deficiencies and outward inadequacies seeking rectification in the practical laboratory of Islam: the lives and teachings of the exalted sages who are the inheritors and preservers of our beloved Sunnah. This is the only way to true reformation, this is the path of the spiritual renewers of the past and this is the path chosen by the Darus-Salam.In the days ahead, we shall examine together what elevated and preserved the honours and glories of the Muslims of the past. We shall attempt a deep insight into the honours they received from Allahu ta'ala through their cautiousness in gathering things of Dunya while also using all they have gathered to pursue the cause of Islam, through their total rejection of both harmful and harmless but excessive entertainments, through their absolute commitment to upholding the sunnah come rain or sun, in pleasure and constraints, in the privacy of their lives and in the public, through their sincere fear of failure in fulfilling the rights of Allahu ta'ala, the rights of self, the rights of other men, animals and the entire creation, through resolute and selfless commitment to Islamic and secular knowledge while jealously guiding the sacred teachings of Islam from the slightest harm and through unequalled courage at speaking and even staking their lives for Islam when the honours of theDeen are being slighted while also doing their best never to trample on the rights and lives of all those who remained with the border of decency and decorum. It is evil to seek war for find pleasure in violence. In Islam physical confrontation is always the last resort. We should never abandon the ways of our great ancestors in the face of real and perceived provocations. It is oursunnah to take the higher ground of forgiveness and kindness so that the enemies that is far becomes a friend so near.The goal of a true Muslim is the attainment of total slavery to Allahu ta'ala and escaping completely the deceptions of thenafs, shaytan and Dunya. In this slavery is true freedom, true life.“Our fulfilment”, says a respected scholar, “does not lie in our liberation, rather it lies in the conquest of our soul and its base desires. That conquest only occurs through our enslavement to Allahu ta'ala … … We must all realise that we will never achieve any meaningful change in our situation (individually and collectively) relying on our own meagre resources. The great sage, al-Imam ibn ‘Ata Allah al-Iskandari rahmatullah alaihi has said, ‘Nothing you seek through your Lord will ever be difficult; and nothing you seek through yourself will ever be easy’. If we are not living for our Lord, relying on His guidance and help and trusting in His wisdom, we will (surely) find it difficult to negotiate our way through this world.”It is the fervent hope of organisers of this workshop that it kick-starts a process of reformation in us thus getting closer to Allahu ta'ala everyday through constant Adhkar andTilawatul Qur’an and constant contact with writings and brothers who are committed to the revival of the pristine and absolutely traditional (Sunni) Islam and living the reality of same.As we journey back to Allahu ta'ala and the eternal life we should seriously desire to throw ourselves into this great and unique Deen altogether. Our ambition should be what the exalted Guide of the Age, HadratShaykh Zulfiqar Ahmad an-Naqshbandi (DamatBarakatuhu) brilliantly presented as the summary of the entire Qur’an al-Majid:Please your Lord through obedience, please the exalted Prophet by following his noble examples and earn the pleasure of the entire creation by serving them.O our Allah, Ya Karim! Let our tomorrow be better than today, make the path of sunnah andtaqwa easy for us and at the end of our lives let us depart this wretched world absolved in Your love and remembrance. May prayers of salam be on all Prophets, on the last and noblest of them Habibullah Muhammad Mustafa alahi 's-salam, and on all who believe and adapt themselves to him, amin.
-Faqir Abdul qadir An Naqshbandi-Mujaddidi {DamatBarakatuhu}
posted by
Abu Taalib Deobandi on 14th May 2013
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0 comments
Bismillahi wa salatu wa salamu ala Rasulullah wa ‘ala jami’il ambiyai wal-mursalin wa ‘ala ahlihi wa sahabihi ajmain, amin.
We send our Hamd to Allahu ta'ala for this invaluable opportunity given to us to be with our brothers once again. It is one great blessing to gather for theDeen in order to ruminate on the hindrances on our path to eternal salvation and it is another special blessing to travel for the sake of one’s Deen and one’s Akhirah.In this age of blind material pursuits and empty calculations and in this difficult time when the most trivial worldly excuse is making believers to throw away the greatest spiritual ambitions, it is a boon making it here. I want to formally welcome you and all and I want also to congratulate you for throwing all distractions ofDunya behind you in order to be here. May Allah ta'ala correct and accept our intentions. May He accept your sacrifices as investment towards the Akhirah and may this effort lead you to greater sacrifices in the cause of Islam until you end in Allah taala eternal pleasure through the rank of Qur’an al-Majid and through the rank of those who have sacrificed their wealth and persons in the cause of al-Qur’an,amin.May endless prayers of goodness be on the best of creation and the noblest of servants, the mercy on creation, Rasulullah Muhammad alahi 's-salam, on his ahl and hisashab and on the great sages and saints who inherited his lights and his luminous sunnah,amin.My dear brothers, we are here for a real business, and this business is turning our life round and becoming worthy of Allahu ta'ala’s love. This forum is for digging into our faults, failure and foibles in order to seek inter rectification that would make our world a better and more peaceful place to live and our Akhirah also a place of eternal bliss. True Islamic workshops are not for discussing the delusions of the age: international politics, economic imperative, usury fuelled banking capitalism and industrial-military complex. These are issues affecting Muslims and non-Muslims alike. Without a proper grasp of Islam and its reality, without an in-depth understanding of what spiritual and moral heights our ancestors in the Deen attained and a sincere resolve to pursue the course they followed we will remain mere passengers in the ever fluttering space craft called earth no matter how much theories we possess and ready to dispense with.We have no also come together to browse through the exalted Qur’an al-Majid and the blessed Ahadith ash-Sharif in the manner of modern men of freedom of thinking and of legislation. Rather, we are here for a thorough examination of our inward deficiencies and outward inadequacies seeking rectification in the practical laboratory of Islam: the lives and teachings of the exalted sages who are the inheritors and preservers of our beloved Sunnah. This is the only way to true reformation, this is the path of the spiritual renewers of the past and this is the path chosen by the Darus-Salam.In the days ahead, we shall examine together what elevated and preserved the honours and glories of the Muslims of the past. We shall attempt a deep insight into the honours they received from Allahu ta'ala through their cautiousness in gathering things of Dunya while also using all they have gathered to pursue the cause of Islam, through their total rejection of both harmful and harmless but excessive entertainments, through their absolute commitment to upholding the sunnah come rain or sun, in pleasure and constraints, in the privacy of their lives and in the public, through their sincere fear of failure in fulfilling the rights of Allahu ta'ala, the rights of self, the rights of other men, animals and the entire creation, through resolute and selfless commitment to Islamic and secular knowledge while jealously guiding the sacred teachings of Islam from the slightest harm and through unequalled courage at speaking and even staking their lives for Islam when the honours of theDeen are being slighted while also doing their best never to trample on the rights and lives of all those who remained with the border of decency and decorum. It is evil to seek war for find pleasure in violence. In Islam physical confrontation is always the last resort. We should never abandon the ways of our great ancestors in the face of real and perceived provocations. It is oursunnah to take the higher ground of forgiveness and kindness so that the enemies that is far becomes a friend so near.The goal of a true Muslim is the attainment of total slavery to Allahu ta'ala and escaping completely the deceptions of thenafs, shaytan and Dunya. In this slavery is true freedom, true life.“Our fulfilment”, says a respected scholar, “does not lie in our liberation, rather it lies in the conquest of our soul and its base desires. That conquest only occurs through our enslavement to Allahu ta'ala … … We must all realise that we will never achieve any meaningful change in our situation (individually and collectively) relying on our own meagre resources. The great sage, al-Imam ibn ‘Ata Allah al-Iskandari rahmatullah alaihi has said, ‘Nothing you seek through your Lord will ever be difficult; and nothing you seek through yourself will ever be easy’. If we are not living for our Lord, relying on His guidance and help and trusting in His wisdom, we will (surely) find it difficult to negotiate our way through this world.”It is the fervent hope of organisers of this workshop that it kick-starts a process of reformation in us thus getting closer to Allahu ta'ala everyday through constant Adhkar andTilawatul Qur’an and constant contact with writings and brothers who are committed to the revival of the pristine and absolutely traditional (Sunni) Islam and living the reality of same.As we journey back to Allahu ta'ala and the eternal life we should seriously desire to throw ourselves into this great and unique Deen altogether. Our ambition should be what the exalted Guide of the Age, HadratShaykh Zulfiqar Ahmad an-Naqshbandi (DamatBarakatuhu) brilliantly presented as the summary of the entire Qur’an al-Majid:Please your Lord through obedience, please the exalted Prophet by following his noble examples and earn the pleasure of the entire creation by serving them.O our Allah, Ya Karim! Let our tomorrow be better than today, make the path of sunnah andtaqwa easy for us and at the end of our lives let us depart this wretched world absolved in Your love and remembrance. May prayers of salam be on all Prophets, on the last and noblest of them Habibullah Muhammad Mustafa alahi 's-salam, and on all who believe and adapt themselves to him, amin.
-Faqir Abdul qadir An Naqshbandi-Mujaddidi {DamatBarakatuhu}
posted by
Abu Taalib Deobandi on 1st May 2013
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0 comments
What is Tasawwuf ? Good character and awareness of God.That’s all Tasawwuf is. And nothing more. What is Tasawwuf ? Love and affection.It is the cure for hatred and vengeance. And nothing more.What is Tasawwuf ? The heart attaining tranquility -which is the root of religion. And nothing more. What is Tasawwuf ? Concentrating your mind,which is the religion of Ahmad (peace be upon him). And nothing more. What is Tasawwuf ? Contemplation that travels to the Divine throne.It is a far-seeing gaze. And nothing more.Tasawwuf is keeping one’s distance from imagination and supposition. Tasawwuf is found in certainty. And nothing more.Surrendering one’s soul to the care of the inviolability of religion;this is Tasawwuf. And nothing more.
posted by
Abu Taalib Deobandi on 28th April 2013
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0 comments
An original Deoband.org article
By Mufti Muhammad Taqi Usmani
Translated by Zameelur Rahman
The Purpose of ManÂ’s Creation
Know that Allah (Exalted is He) created man for His worship.Thus, Allah (Exalted is He) states in the Noble QurÂ’an:“I have not created jinn and humankind but to worship Me.” (QurÂ’an 51:56)Meaning, I created jinn and man only for one purpose, which is My worship. The original purpose of manÂ’s life and the original purpose of his coming into this world and residing in the world is that he worships Allah (Magnificent is His Glory).[1]Are not Angels Sufficient for Worship?If this question arises in oneÂ’s mind, that Allah (Exalted is He) had already created Angels previously for this purpose, so what need is there now to create another creation, meaning mankind? The answer to this is that although Angels were created for the purpose of worship, they were created in such a fashion that by their nature they were compelled to worship, because only the substance of worship was placed in their innate natures. Besides worship, the substance of sin, disobedience and rebellion were not placed in them. However, humankind were created in such a fashion that the substance of disobedience was also placed within them, the substance of sin was also placed within them, and thereafter, they were given the command to worship. This is why it is easy for Angels to worship. But within people there are desires, emotions, temptations, and needs, and incitements to sin, and after this they were given the command to save themselves from those inclinations to sin and to control those urges and suppress those desires and worship Allah (Exalted is He).Two Types of Worship (‘ibadah)Here, another matter ought to be understood, because of not understanding which, people are often led astray. That is, from one perspective it can be said that every act of a believer is worship. Meaning, if the intention of the believer is correct, and his methods are correct, and he passes his life in accordance with the Sunnah, then his eating will also be worship, his sleep will also be worship, his to-ing and fro-ing will also be worship, his work will also be worship, his playfulness with his wife and children will also be worship. Now, the question arises that in the same way that all these acts are worship for a believer, Salah is equally worship, so what then is the distinction between these two types of worship? The difference between these two [types of worship] should be understood well, and because of not understanding this difference, some people have been led astray.The First Type: Intrinsic WorshipThe difference between these two types of worship is that one category of actions are those that are intrinsically worship, and have no other purpose besides servitude to Allah (Exalted is He), and those actions were only instituted for servitude to Allah (Exalted is He), like Salah. The purpose of Salah is only servitude to Allah (Exalted is He), that the slave by means of it worships Allah (Exalted is He) and bows his head before Allah (Exalted is He). This Salah has no other purpose or objective. This is why Salah is original and intrinsic worship. The same is the case with fasting, zakat, dhikr, recitation [of the QurÂ’an], supplication (du‘a), Hajj, and ‘umrah. All these actions are such that they were all instituted only for the purpose of worship, and they have no other objective or purpose. These are categorised as “intrinsic worship.”The Second Type: Extrinsic WorshipIn contrast to them are some activities which originally have another purpose like fulfilling worldly needs and desires. But Allah (Exalted is He), by His grace, said to the believer that if you fulfil your worldly activities with a good intention, within My prescribed limits, and in accordance with the Sunnah of My Noble Prophet (Allah bless him and grant him peace), then I will give you such reward for those acts that I give to the first category [of worship]. This is why these are not intrinsic worship, but are extrinsic worship. This is the second category of worship.[2]Halal Earning is Extrinsic WorshipFor example, if in order to fulfil the rights of oneÂ’s wife and children, while staying within the limited boundaries [of the Shari‘ah], you earn a living, and you earn it with the intention that my wifeÂ’s rights are from my responsibilities, and my childrenÂ’s rights are from my responsibilities, and my bodyÂ’s rights are from my responsibilities, and in order to fulfil these rights, I am earning a living, then this earning will also become worship of Allah (Exalted is He). However, earning a living was not originally instituted for worship, which is why it is not intrinsic worship, but extrinsic.Intrinsic Worship is SuperiorBy this explanation is understood that those types of worship that are intrinsic worship are manifestly superior to that worship which is extrinsically worship, and it has a higher rank. This is why, that which Allah (Exalted is He) said, that I only created jinn and humankind for My worship, its intent is worship of the first category, which is intrinsic worship. The second category of worship, that is extrinsic worship, is not intended.The Incident of a DoctorSome days ago, a woman asked me about her husband who is a doctor.[She said:] He keeps his clinic open and sees his patients, and when the time of Salah comes, he does not offer Salah at its time, and when he closes the clinic at night and returns home, he prays three Salahs at one time; so I asked him, why do you read all your Salahs at one time once you have come home, and why do you not pray there in the clinic so you do not have to make them up? In response, the husband said that the treatment I give to patients is work in service of creation, and service of creation is a great act of worship, and it relates to the rights of slaves, which is why I give it preference, and since offering Salah is my personal affair, this is why I pray them all at once when I reach home.The woman asked me: What answer can I give to this reasoning of my husband?Salah is not Forgiven in any CircumstanceIn reality, her husband had a faulty understanding here because of not appreciating the difference in the grades that exist between the two types of worship. This difference is that the worship of Salah is intrinsic, regarding which Allah (Exalted is He) stated that even if you are in the battlefield, and the enemy is facing you, even then you must pray. Although some ease has been created in the method of Salah in such a circumstance, yet the obligation of Salah at this time is not waived. Thus, Allah (Exalted is He) has decreed the following verdict with respect to Salah : “Surely, Salah is an obligation on the believers at fixed times.” (4:103)Now, ponder: Which act is greater than jihad? Yet this command has been issued, that even [while engaging] in jihad, Salah must be offered at its [set] time.Service of Creation is Worship of the Second CategorySuch that even if a person was to have fallen ill, and was so ill that he is unable to perform any action, even in this situation, his ruling is that he must not leave Salah, and he must offer Salah, but some allowance has been given, that if you are unable to pray standing you can pray sitting, and if you are unable to pray sitting you can pray lying down while gesturing; if you are unable to perform wudu, dotayammum, but you must certainly pray.Salah has not been forgiven in any circumstance because Salah is intrinsic worship that is desired in itself, and is worship of the first rank. The treatment the doctor offers his patients is service of creation which is also a great act of worship, but is from the second rank of worship, not intrinsic worship. This is why if there is any disparity or opposition between these two types of worship, then in such a situation, that worship which is intrinsic worship will be given priority. Because the doctor did not recognise this distinction between the two types of worship, he was, as a consequence, afflicted by this error.In Comparison to other Needs Salah is more ImportantPonder! When you are sitting in the clinic to serve creation, at this time you have to get up for other needs, like if there is a need to go to the lavatory or to take a bath, in such a circumstance you will eventually leave the patients and go [to fulfil these needs]. Similarly, if in this time, hunger is felt, and the time for eating comes, will you take a break for eating or not? Since you can pause for those acts, then if the time of Salah comes, what trouble is there if at that time you pause for Salah? And what barrier to the service of creation will be created? While in comparison to other needs, Salah is more important.In reality, because of not understanding the difference between the two types of worship, this misunderstanding was created. Although in terms of the second category of worship, a believer can make all his acts worship, as if a believer were to work with a good intention and in accordance with the Sunnah, his entire life would be worship, but this is worship of the second rank. Worship of the first rank, Salah, fasting, Hajj, zakat, dhikr of Allah etc. are intrinsic worship of Allah, and in actual fact, mankind was created for this worship.Mankind is being TestedMankind was created for such worship in order to see that if the human being, in whom I [i.e. Allah] have placed various types of desires and urges, I have placed in him inclinations and attractions towards sins, despite all of this, will this human being come towards Me and remember Me, or will he go in the direction of the invitations to sin and will those urges overcome him? It was for this purpose that mankind was created.Ramzan Kis Tarah Guzaren, pp. 9-16_____________________________ ‘Allamah Shabbir Ahmad al-‘Uthmani wrote in his commentary of Sahih Muslim:“Indeed the single purpose of the creation of existence with all its constituent parts is worship alone. All that is besides this is only incorporated within its foundations, preliminaries, supplements and consequences. For indeed Allah (Exalted is He) only created the heavens and earth and all that is between them for mankind, and He did not create them but for worship. Thus, the material world was only created for us, and we were created for the next world and worship.“As for the first [statement], many [scriptural] texts announce it. He (Great and Glorious is He) said: ‘He created for you all that the earth contains; then He turned to the heavens and made them seven skiesÂ’ (2:29); and He said: ‘Allah has subjugated for you what is in the heavens and what is on the earthÂ’ (31:20); and [other verses] besides these from uncountable and innumerable clear statements.“As for the second [statement], the clear text, ‘I have not created jinn and humankind but to worship MeÂ’ (51:56) articulates it.“And indeed Allah combined both meanings in one verse where He said: ‘O people! Worship your Lord who created you and those before you, so that you may become vigilant [of Allah and His commands]. He is the One who made the earth a bed for you, and the sky a roof, and sent down water from the sky, then brought forth with it fruits, as a provision for you. So, do not set up parallels to Allah when you know.Â’ (2:21-22)“And the verifiers of this subject – as the likes of the teacher of our teacher [Mawlana Qasim Nanotwi] (his secret be sanctified) – strengthened it with proofs and arguments, and produced detailed explanations, so that argumentation and dispute will not reach to it.” (Fath al-Mulhim, 1:454) [↩]Worship (‘ibadah) literally refers to the first category or “intrinsic worship,” while it is used for the second category or “extrinsic worship” only metaphorically. Mawlana Zakariyya Kandehlewi explains this in his polemic against Sayyid Abu al-A‘la Mawdudi as follows:“Even the most substandard student of hadith will certainly be aware of the distinction, that ‘ibadat (rituals/worship) andmu‘amalat (worldly dealings) are two separate things. The books of hadith and fiqh from beginning to end, in their entirety, are full [of indications] that worship and worldly dealings are two separate entities. It is another matter that if in worldly dealings the boundaries of Allah are observed and the pleasure of Allah is kept in view they will bring reward just like worship. And certainly [such reward] will be acquired. And because of this reward, in some texts they are called ‘worshipÂ’ as a metaphor. Merely because reward will be attained by means of them, will they now be included within the [primary] meaning of worship, or is it just as the Messenger (Allah bless him and grant him peace) said: ‘One who prepares a fighter in the path of Allah, he has fought, and one who takes responsibility for a fighter over his family, he has fought.Â’ (Bukhari, Muslim)? Will even one with the least acquaintance with hadith understand from this hadith that assisting a mujahid or taking responsibility for his family is literally jihad?…“’Allamah Munawi wrote: ‘Worship (‘ibadah) is the utmost extent of submission, and it is used in the Shari‘ah for that which has been designated as a symbol of the peak of submission, like Salah and fasting.’…“I will now turn your attention to a few hadiths by way of example [to show that this is what is intended by ‘worshipÂ’]. It was narrated from ‘AtaÂ’ (Allah have mercy on him): I said to ‘AÂ’ishah: ‘Inform me of the most amazing thing that you saw from the Messenger of Allah (Allah bless him and grant him peace).Â’ She said: ‘All of his affairs were amazing. He came to me at night, and he entered with me under my blanket, and then he said: “Leave me, so I can worship (ata‘abbadu) my Lord,” and then he got up, performed wudu and he stood and offered Salah .Â’ (Ibn Hibban)Â…The two shaykhs [Bukhari and Muslim] transmitted from Anas that he said: ‘Three people came to the houses of the wives of the Prophet (Allah bless him and grant him peace) inquiring about the worship (‘ibadah) of the Prophet (Allah bless him and grant him peace), and when they were informed [of his Salah and fasting] it was as though they deemed it less.Â’ What practices did these noble Sahabah regard as worship? And did not the pure wives understand the correct meaning of worship, since in response to this question they described only the ritual practices of worship?” (Fitnah e Mawdudiyyat, 35 – 39) [↩]
posted by
Abu Taalib Deobandi on 25th April 2013
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0 comments
When you observe a man answering every question, revealing every spiritual experience and dilating every aspect of knowledge, then understand there from his ignorance.A Sufi or Saalik who answers every question posed to him, never proclaiming his unawareness on any aspect, who reveals to every person his spiritual experiences and who narrates every detail of spiritual knowledge is, in fact, an ignoramus. Only a being whose knowledge encompasses everything has the ability of answering everyquestion. But this attribute / ability belongs exclusively to Allah Ta’ala, the Knower of the visible and invisible. Man’s knowledge is infinitesimal.It is also necessary for the a’lim to take into account the intellectual capacity of the one who poses questions. He should answer only if he discerns ability of comprehension in the one who asks. If he discerns a lack of ability, he should refrain from answering.When the Saalik reveals the spiritual mysteries and subtleties which he has acquired, he betrays his ignorance, because asraar (spiritual mysteries) and uloom (spiritual knowledge) are the amaanat (trust) of Allah Ta’ala. Revelation or exposure of this amaanat is abuse of trust (Khiyaanat).In addition, people will not understand these mysteries by explanation as these things are comprehended by only baatini perception. The attempt to explain these asraar will only render them more incomprehensible. Words cannot convey their meanings.The revelation of certain spiritual knowledge is also detrimental and can lead to strife and mischief. Since the true meaning of such knowledge cannot be expressed, the audience will misconstrue the explanation. In such matters the silence of the Saalik is imperative. To turn towards Allah Ta’ala in the initial stage of Sulook is the sign of success in the final stage of Sulook.Just as there is a beginning and an end to every science / craft, so too is there a point of initiation in Sulook for the Saalik as well as a goal. The end or goal is known as Wusool and Mushaahadah.When the Saalik in the initial stage of Sulook reposes his total reliance on Allah Ta’ala in every affair, not depending on his own efforts, thikr, meditation, etc., it indicates that he will achieve success in the final stage of Sulook. His attainment of Divine Proximity will be true Wusool Ilallah. He will be accepted into Divine Acceptance.If in the beginning the Saalik is deceived by his own efforts, believing that he will attain perfection thereby or he hankers after lofty spiritual stations, he will fail to reach the true goal even though he acquires knowledge of the ultimate goal by virtue of his association with a Shaikh. It is, therefore, imperative that the Saalik seeks Allah’s aid in everything. He should at no time consider his efforts of mujaahadah to be significant. His quest should be only Allah Ta’ala. He should not think of his effort as being of any significance or even an act of slight importance. This is a basic principle of Sulook.If the initial stage of the Saalik’s Sulook is illumined with auraad, his final stage of Sulook will be brightened with anwaar and ma-aarif. In the beginning the Saalik’s spiritual affairs are connected with deeds, auraad (stipulated acts of worship) and thikr. These acts are related to his physical body. In the final stage these affairs are transferred from the zaahir (physical body) to the baatin (spiritual body – the Rooh). In other words the heart becomes radiant with anwaar and ma-aarif. His spiritual activity is executed by the heart.The Saalik who spends his time constructively in the beginning, adorning his state with obedience and worship and refraining from futility, his final condition in Sulook will be most successful and fruitful. The sun of anwaar and ma-aarif will rise on him. On the other hand, the one who is indolent and lethargic in the beginning, refraining from steadfastness and regularly observing obedience and ibaadat, his end will be shaky andweak. The perfection of the final stage is dependent on the perfection of the initial stage.The obtainal of the pleasure and sweetness of righteous deeds here on earth, is proof of one’s acceptance in the Aakhirah. Although the reward and fruit of ibaadat are in reality obtainable in the a khirah, many servants of Allah acquire reward even here onearth. Such reward is in the form of the heart deriving pleasure and sweetness in acts of righteousness. This is proof of the acceptance of their deeds and the obtainal of thawaab in the a khirah. However, pleasure in ibaadat should not be understood to be the maqsood (goal).The pursuit of pleasure in ibaadat is negatory of ikhlaas (sincerity).Ibaadat should be rendered for the pleasure of Allah Ta’ala irrespective of any pleasure or displeasure to the nafs.The Saalik should render ibaadat in all states and circumstances. Heshould not feel that in the a khirah there is no reward for an act of ibaadat the sweetness and pleasure of which he does not experience here on earth. The worldly fruit of ibaadat is merely a sign of its acceptance. It is not the shart (condition) nor cause of acceptance. Often an act devoid of pleasure is more acceptable to Allah Ta’ala than an act from which pleasure and sweetness are acquired. When you wish to discover your worth by Allah, then look at the occupation in which He has involved you.The bandah who desires to know if Allah has accepted or rejected him and if he is fortunate or unfortunate, should ponder in his own condition. He should look at the activity in which Allah Ta’ala has applied him. If he is involved in noble acts which he executes for the sake of Allah’s pleasure, he should understand that he has been accepted by Allah Ta’ala. He is a man of fortune. If he is involved in disobedience and transgression, then conclude that he stands rejected by Allah Ta’ala. As such, he is most unfortunate.Inspite of sorrow for lacking in obedience, if one makes no effort in the direction of obedience, it is a sign of being trapped in deception. Some people grieve much because they lack in obedience and virtues. They even shed tears in profusion. Despite their grief, they do not initiate the process of ibaadat nor do they abstain from sins. Such sorrow is false and the deception of the nafs. True grief and honest regret constrain one to practise virtue and to shun evil.When Allah Ta’ala keeps you steadfast in a condition and along with this you acquire the benefits (of the goodness rendered), it is a sign that it is Allah Who is sustaining your firmness in this condition. When Allah Ta’ala grants a bandah firmness in whatever situation he finds himself in, be it a worldly occupation, e.g. trade, farming or employment, or a Deeni state, e.g. Ta’leem, renunciation of the worldly agencies, etc., and the fruits of this state are also experienced, then it is the sign of Allah’s pleasure for the state of the bandah – that Allah loves him to remain in this state, provided that his occupation does not interfere with any Deeni duties. Since Allah Ta’ala sees goodness for the bandah in this condition, He keeps him involved therein.The bandah should, therefore, neither wish to be extricated from his occupation nor should he attempt to withdraw therefrom. He should be grateful to Allah Ta’ala and remain in his occupation. Diligence in acts of Nafl ibaadat accompanied by lethargy in the fulfilment of Waajib acts is a sign of subservience to the desires of the nafs.Some people while exhibiting considerable enthusiasm for Nafl ibaadat, e.g. wazifas, optional fasting and Nafl Salaat, are lax in the performance of Waajib duties. They are, for example, lax in paying their debts and fulfilling the rights of others. They do not attach importance to Fardh Haj or they fail to pay Zakaat of the past years or they do not seek pardon from people whom they had molested. This attitude is a deception of the nafs. In such circumstances the enthusiasm for optional acts is subservience to base desires of the nafs. The nafs loves fame which is acquired by indulgence in Nafl worship.Of what benefit will optional acts be when one is loaded with the liability of compulsory duties? Nafl ibaadat is like the profit in trade while Waajibaat and Faraa-idh are like the capital. Thus, the compulsory acts have priority over the optional acts. The trust of anwaar and ma-aarif hidden in the hearts displays their effects on the external limbs of the body.A sign of a man of spiritual accomplishment is that the blessings and impressions of the anwaar and ma-aarif hidden in heart become conspicuous on his face, hands and feet.
Author:Â Markaz Sukoon
Shaykh Maulana Muhammad Aslam Naqshbandi Mujaddidi's official website.
posted by
Abu Taalib Deobandi on 18th April 2013
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Some contemporaries, who degrade the Fiqh of the four Imams & their followers, actually do so because they view legitimate “difference of opinion” as evil. This is the reason for which they keep harping on the fact that we need to follow Quran and Sunnah and not any of the Schools of Fiqh.It is the belief of the Ahlus Sunnah that -after the Sahabah- these Imams of Fiqh were from those who abided by the sunnah the most.My Honourable Teacher, Al-Muhaddith, Shaykh Muhammad ‘Awwamah (may Allah protect him) responds to their slogan of  ”following Quran and Sunnah in stead of the four Schools” with the following:“Firstly, this implies that the Imams of the four Madhahib (Schools of Fiqh) were not following Quran and Sunnah !Secondly, this can only be said in ignorance of the reality we are faced with; tell me in the name of Allah! Up to how many “schools” have they resulted in, after Muslims lived within the four schools for centuries? Where is the logic?!Thirdly, you will understand further on in the book that following the Quran and Sunnah actually leads us to legitimate difference of opinion.”(Atharul Hadithi Shareef, fi ikhtilafil A-immatil Fuqaha, pg.77)A Valuable LessonA result of singing slogans of “following Quran and Sunnah” is that it leads to disrespect of the earlier Scholars.Shaykh ‘Awwamah (may Allah protect him) has included the following incident in his glorious book “Atharul Hadith”.“Sayyiduna ‘Urwah ibn Zubair – a Tabi’e- (rahimahullah) once objected to Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma): “You have been misleading the people!”Ibn ‘Abbas (radiyallahu’anhuma) asked for the reason, to which ‘Urwah replied: “When a person dons his Ihram for Haj or ‘Umrah and after arriving in Makkah performs the tawaf only, you state that he is now free of his ihram. Whereas Sayyiduna ‘Abu Bakr and ‘Umar (radiyallahu’anhuma) actually opposed this view!”Ibn ‘Abbas responded: “Are the two of them (Abu Bakr & ‘Umar radiyallahu’anhuma) preferred to you over what is in the Quran and Hadith of Rasulullah (sallallahu’alaihi wasallam)?”‘Urwah replied: “Sayyiduna Abu Bakr & ‘Umar (radiyallahu’anhuma) had more knowledge/ understanding of the Quran and Sunnah than me and you put together!”(Al-Mu’jamul Awsat of Tabarani, hadith:21)In a narration of Musnad Ahmad Sayyiduna Ibn ‘Abbas (radiyallahu’anhuma) responded to ‘Urwah’s objection by saying: “I am quoting a hadith of Rasulullah (sallallahu’alaihi wasallam) to you, and quote Abu Bakr and ‘Umar?!” ‘Urwah replied:“They followed Rasulullah (sallallahu’alaihi wasallam) more than you and knew more about him than you knew”(Musnad Ahmad, vol.1, pg.252)The narrator; Ibn Abi Mulaikah (rahimahullah) comments: “Urwah defeated him.”Shaykh ‘Awwamah (may Allah protect him) explains:“…’Urwah is actually saying to Sayyiduna ‘Abdullah ibn ‘Abbas:“By us taking the view of Sayyiduna Abu Bakr and Sayyiduna ‘Umar (radiyallahu’anhuma) we aren’t disregarding the way of the sunnah. In fact we find ourselves with two options; that which Ibn ‘Abbas (radiyallahu’anhuma) witnessed (and understood) from Rasulullah (sallallahu’alaihi wasallam) and what Abu Bakr and ‘Umar (radiyallahu’anhuma) witnessed/understood. We then preferred their view because they were most knowledgeable regarding the sunnah of Rasulullah (sallallahu’alaihi wasallam).”Why we do not accept “Fiqhus Sunnah”Shaykh (may Allah protect him) writes further:“And this is our response to those who ask us to abandon the Fiqh of Imams: Abu Hanifah, Malik, Shafi’e and Ahmad (rahimahumullah) and to rather take –what they label as- “Fiqhus-Sunnah” or “Fiqhul-Quran was-Sunnah”We say to them:“We are not prepared to accept you’ll as alternatives to those Imams, for they were undoubtedly more knowledgeable than you’ll regarding the sunnah. In fact there is no comparison between you’ll and them in knowledge.It is actually our eagerness to follow the way of Rasulullah (sallallahu’alaihi wasallam) that lead us to follow what these great Imams had understood (and presented to the ummah) as the sunnah!”Ref. Atharul Hadithi Shareef, fi ikhtilafil A-immatil Fuqaha, pgs. 108-109. The True meaning of “Fiqh of Abu Hanifah” etc.The word fiqh actually translates as: understanding.Shaykh ‘Awwamah writes: “Therefore, when we say “Fiqh of Abu Hanifah, Fiqh of Shafi’e and so on, the actual meaning of this is: the understanding of Imam Abu Hanifa and Imam Shafi’e. The question is: Their understanding of what?It is their understanding of none other than the Quran and Hadith of Rasulullah (sallallahu’alaihi wasallam)The reason for this is that “Fiqh” actually means: understanding.In light of the above, we can now realize a widespread grave mistake which nobody seems to pay attention to, or even rectify; when certain people label their “understanding” as “Fiqhus Sunnah” or Fiqhus Sunnah wal Kitab”This term literally translates as: “the understanding of the Quran and Sunnah”. In this case it is the understanding of some unknown, or under qualified person. It is his understanding which he seeks to legitimise by attributing it to the Quran and Sunnah. This is done to give the impression that they are presenting before the people the “original authentic source” of knowledge (whereas it is merely their distorted understanding). In this manner they deter others from the Fiqh of the Imams; Abu Hanifah, Shafi’e, Malik and Ahmad (rahimahumullah). The AudacityThey even boldly venture to say: “People! Do you want “Fiqh of Muhammad sallallahu’alaihi wasallam” or “Fiqh of Abu Hanifah and Shafi’ie”?One of them had the audacity to ask before leading the salah; “Should I perform the salah of Muhammad (sallallahu’alaihi wasallam) or the salah of Abu Hanifah”!!This is all the consequence of them attributing their Fiqh/understanding to the Quran and sunnah, and the fiqh/understanding of Imam Abu Hanifah and Imam Shafi’e to Abu Hanifah and Shafi’e, not to the Quran and Sunnah.In so doing, they have separated the correct understanding of the Quran and Sunnah (the understanding of legitimate scholars) which in reality was the most appropriate explanation of the Quran and Hadith. They severed this and then produced a new understanding which they attribute to the Quran and Sunnah”(Atharul Hadith, pgs.134-135)
Al-Miftah
Moulana Muhammad
posted by
Abu Taalib Deobandi on 23rd March 2013
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“Once Upon a Time People Were Proud of Being Rational”-Shaykh Abdullah Ali
A bomb exploded in a Damascus Masjid killing 42 people. Among the people killed was Shaykh Ramadan Al-Bouti, one of the greatest modern scholars in the Muslim world today. Shaykh Abdullah Ali shares his thoughts on this horrific event. May Allah have mercy on Shaykh Ramadan Al-Bouti.Today, one of the contemporary giants of the Islamic tradition, Dr. Muhammad SaÂ’id Ramadan al-Bouti (may Allah show him mercy), was assassinated along with a number of others. The details of the circumstances surrounding his death are still forthcoming. I find it hard to resist the temptation to write about him–not only because I have benefited from reading most of his books (at least those I know of)—but also because I have tried my best to refrain from commenting about things happening in the Muslim world, since it seems that itÂ’s hard to have a dispassionate conversation with anyone whose heart is closely intertwined with what is happening there, especially over the past 2 years. Having a dispassionate conversation would necessitate trying to exercise some degree of objectivity, even though I donÂ’t believe true objectivity really exists. The other reason I gave up speaking about international affairs happening in the Muslim world is also because I feel that the only way that Muslims living in the “West” will be able to truly chart a course towards social and political empowerment is focusing more of their attention on whatÂ’s happening here and now as opposed to allowing whatÂ’s happening over there dictate to us what we need to prioritize in our lives here.The distance between the masses and the scholars/academics is nothing new in history. In the Islamic context, though, this rift has been widened considerably since the dawn of European colonization of Africa and Asia, especially in countries where Islamic Studies is looked upon by the secular class as being a kind of occupation fit only for those who are too intellectually inept to study things like medicine and engineering. Muslim scholars by and large prior to the Arab Spring were looked upon as “out-of-touch” with whatÂ’s happening in the lives of the masses—and indeed there is a lot of truth to that allegation. However, the condition in post-Arab Spring Muslim territories has claimed both its victims and created some unlikely and unsung heroes.Studying in the Muslim world during the late 90′s introduced me to the written works of the likes of Shaykh Ramadan al-BoutiÂ’s, Al-Zuhayli, as well as to their enormous contributions to the Islamic intellectual and scholarly tradition. During those days, Dr. al-Bouti and many others were held up as champions who deserved due reverence for they represented the best that our legal, theological, and ethical tradition had to offer. And reverence they did undoubtedly receive. Ironically, it was a forgone truth that Dr. al-Bouti had a relationship with the Assad family, and when on one occasion he was pressed to justify his relationship, he responded in wise fashion by highlighting the fact that if a scholar of his caliber ever chose to criticize the regime it would mean certain death. And in death that would mean one less scholar with the tools to guide the masses out of darkness; something they were thoroughly in need of. In his absence (or the absence of those like him) there would undoubtedly arise many pedantic pseudo-scholars giving fatwa with improper qualification to do so thereby steering the remainder of the community to their annihilation. Whether you consider that excuse valid enough or not, there is no doubt that Dr. al-BoutiÂ’s fears were real and he understood the risks in certain kinds of actions.Dr. al-Bouti made his opposition to the Israeli occupation and persecution of the Palestinian people and their right to return to their homeland totally plain. As a matter of fact, many of the same people who criticized him in life after the start of the Arab Spring also supported him in his views prior to the past 2 years. Rather, Dr. al-Bouti took things a step further condemning AmericaÂ’s complicity in Palestinian persecution via Israel, passed a controversial fatwa endorsing suicide bombings against innocents inside of Israel, specifically, to the exclusion of other places, and also gave a fatwa forbidding Muslims born in Muslim lands from emigrating to Western countries. Because of his fatwa on suicide bombings and a similar one issued by Dr. Yusuf al-Qaradawi, it was popular to hear on the daily newscast characterizations of these Palestinian operations against Israelis—not as “suicide” bombings–but as “martyrdom operations” (‘amaliyaat ishtishhaadiyah).Even though over the years we have come to understand and accept the error in such fatwas—which were actually supported by a lot of Muslims who now today decry the injustice of tyrannical governments, such views found great appeal amongst those resisting the Afghan and Iraqi invasions. Consequently, the invasions took much longer than anticipated to achieve their goals. And, now, we see those same operations used against the same Muslims who endorsed it in one or more of its forms, unfortunately.ItÂ’s funny how someone who was held up as a champion just a few years ago could now be berated as a “traitor” or “hypocrite” by the same people who valorized him even when they knew he was a friend of the Assads long before the present. No! If anyone was consistent, it was Dr. al-Bouti, and thatÂ’s regardless of whether or not you agree with his approach to political matters.Yes! He spoke out in opposition to the Syrian uprising at its start, but since that time he has largely maintained silence on the matter. Some desired him to speak out in condemnation of the regime as others did (some only after they saw that the peoplesÂ’ front actually might win). But, why should a man who spent his life teaching majority Sunni doctrine that rebellion against oneÂ’s governor was sinful, especially when the odds of succeeding militarily were bleak, suddenly change his view because it accommodates the masses? ShouldnÂ’t he deserve some credit for sincerity to his principles at least? Or should he have yielded to those calls by imitating those scholars who seemed to simply go with the people aiming to avoid a fate similar to that of Shaykh ‘Ali Goma after reiterating his own belief in the majority Sunni doctrine forbidding one from rebelling against oneÂ’s governor? (Of course, there is more that can be said about this)If every Muslim scholar is expected to be wagged by every tail of the masses thereby avoiding being labeled a traitor for abandoning “the peopleÂ’s movement”, should we not also berate people like Ibn ‘Abbas and Ibn ‘Umar for not supporting the rebellions of Imam al-Husayn and Ibn al-Zubayr against Al-Yazid? Should we not also have the right to berate those Sahaaba who refused to participate in the civil strife that occurred during the times of Abu Bakr, the times of ‘Uthman, or the times during the reign of ‘Ali b. Abi Taalib?The truth is that Muslims are confused. And that includes many Muslim scholars. The best of them in my opinion are those who choose silence over those who choose to speak and encourage people to risk life and limb–especially if they do so while enjoying the safety of their homes and spend no time identifying the points of injustice in their host countries.At any rate, I would like to end this missive with a number points for us all to reflect upon:1- The time of divine communication ended with the Prophet Muhammad, Allah bless and grant him peace, over 1400 years ago, so there is no one on the earth who can claim to know the CreatorÂ’s intent nor guarantee His aid will come to support any endeavor we embark upon.2- In trying to ascertain the truth of any report, we must remember that there is a difference between a “descriptive” declaration and one that is “prescriptive.” The former is falsifiable (i.e. could be true or false). So, when someone tells you, “So and so was killed by so and so”, the the credibility of the source is important to check. While we may incline to a certain view on something, remember that just because it makes sense doesnÂ’t make it true. It might be, but it is still speculation. An example of a prescriptive statement is “Lay down your arms.” This is not falsifiable, but, rather, asks for a kind of action to be followed. We have to be sure that we donÂ’t make the mistake of interpreting the former in the way we should take the latter.3- What you see is not the same as what you hear about. And what you see is not the same as what you hear. Eye witnesses offer a more authoritative report than one who is conveying from one who claims or was truly a witness to the event. Also, an eyewitness to an event has a kind of advantage that differs from one who merely hears what happens but was not in a good enough position to see what occurred.4- Injustice needs to be fought against everywhere, not just over here. It has to be challenged even in our home and host countries.5- God judges by a different criterion than people do. For that reason, even when the majority of people develop an opinion of an individual, that cannot be interpreted as GodÂ’s final and definitive judgment of that personÂ’s life.6- People will be judged by the state they were in at the end of their lives.7- No person is so evil that we should despair that he/she will and can change for the better.Lastly, the way that I feel, regardless of what anyone may think of Dr. al-Bouti and his position in Syria, to be Anti-Assad, Anti-Qaddafi, Anit-Saudi, or even Anti-America is not a tenet of the Islamic faith. Muslims have every right to differ about politics. But, because I differ with you shouldnÂ’t mean that I mean you harm. If anything, it should be seen as a form of love, since my view is rooted in the desire to not see you suffer. What is most unfortunate about the case with Dr. al-Bouti is that it seems that some people may have felt differently about that. Be his assassins members of the Assad regime or the opposition, I wouldnÂ’t want to live under either group of governors.May Allah show mercy on Dr. al-Bouti, mercy on the people of Syria, and mercy on the Muslims. May He guide our scholars to work in the best interest of the Umma by “leading” not “following.”
Yours truly Abdullah bin Hamid Ali
http://www.lamppostproductions.com/?p=5633
posted by
Abu Taalib Deobandi on 17th February 2013
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Back to the Basics: Adab [Following is the transcription of a talk delivered by Shaykh Kamaluddin Ahmed at the Islamic Centre of NYU during July 2007] Today I thought that we would go back to the basic, which is ‘ibadah. Because a basic or a foundation is something that should not be understood basically. The power of the deen of Islam is that the ‘ulamā and ‘arifīn of our ummah went deep into the understanding of the basics. For example, these days I am reading a book by Shaykh ‘Abdul Wahāb AshaÂ’ranī called “Risālat-ul-Anwār-ul-Qudsīya fī Bayān-e-ādāb-e-Â’Ubūdyah”, The Treatise on the Manifest Lights and Explanations of the EtiquetteÂ’s of being an ‘abd of Allah swt. Basically when the early Muslims read this verse of the QurÂ’an: وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ ‘I did not create the Jinns and the human beings except for the purpose that they should worship Me. (51:56) Â… except to be my ‘abd, except to raise themselves up to this muqām of ‘ubūdyah, they did not view that as something basic or as something to take for granted. They did not bother fancying themselves with all types of detailed discussions on usūl and other fancy discussions that have become unfortunately increasingly the norm on college campuses. They wrote entire books on this basic: on what it means to be an ‘abd of Allah swt and what the adāb of ‘ubūdyah are.
posted by
Abu Taalib Deobandi on 16th February 2013
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Hanafi, Shafi’i or “Muhammadi”? We are often faced with the question: “Why do you follow Imam Abu Hanifah, Imam Malik or Imam Shafi’i etc (rahimahumullah)? Aren’t we supposed to follow Sayyiduna Muhammad (sallallahu ‘alaihi wasallam)? A unique perspective My Respected Teacher, Al-Muhaddith Shaykh Muhammad ‘Awwamah (may Allah protect him and keep him in good health, and may Allah continue to allow us to benefit from Shaykh) writes: “It is crucial for every Muslim to know the command of Allah Ta’ala concerning all matters; salah, zakah, fasting and all other acts of worship, including monetary dealings etc. He should not embark on any deed without understanding the rule of Shari’ah and the command of Allah concerning that deed. If he is notified (by any scholar) of the view of Imam Abu Hanifah (rahimahullah) – or any other Imam for that matter – on that issue, he should indeed accept this, but with the following frame of mind: This is how Imam Abu Hanifah (rahimahullah) has understood the command of Allah and his Messenger (sallallahu ‘alaihi wasallam), therefore I practice this as the way of Rasulullah (sallallahu ‘alaihi wasallam). My heart should be linked to Rasulullah (sallallahu ‘alaihi wasallam), it should believe that these are his commands and sunnats (ways) or I abstain from certain things because he (sallallahu ‘alaihi wasallam) has prohibited us from doing so.
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