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Tuesday, September 23, 2008

Hazrat Maulana Maseeh-ul-ummat (RA) speech one month before his death

Hazrat (RA) said, “I don’t even have the strength to move the tongue, feeling very weak. It is very difficult for me to even speak, but I will say a few things.”· Listen carefully, continue all good deeds with steadfastness and continuity along with Husne-Khulq and Husne-Kalam. Continue to establish prayers, fasting along with Sunnah and Mustahabat (according to health and circumstances). Continue Dhik’r and Qur’an according to the free time (available to you) and the circumstances.· Continue to read (Books of Deen). Hazrat Thanwi’s (RA) “Shariat wa Tariqat” and Imam Ghizali’s (RA) “Tableegh-e-Deen” (translation) should be kept under study. Hazrat Thanwi (RA) used to ask ulema to read these books, and used to stress the need for them to stick to these books.· In addition, also study “Bayanul Qur’an” (Tafseer of Hazrat Thanwi (RA). Stay away from sins and doubtful matters as stated in the Hadeeth of Sahih Bukhari , “Halal is manifest and Haram is manifest, and in between are doubtful matters.” And to stay away from doubtful matters is “Taqwa”. · Husne-Kalam is to speak politely and with a soft tone, and Husne-Khulq is to have “Hilm” which means that whenever something happens (which is against one’s nature and temperament) then to let it pass (handle it) with Husne-Kalam, like Allah (SWT) says in the Qur’an, “Whereever you hear such talk, then let it pass.”· Don’t say things and don’t sit at places which may become a source for people to level accusations towards you. The words in the Hadeeth are not to avoid accusations, but to avoid the places and conversations, which generate accusations.· Hazrat Thanwi (RA) used to say there are two words “Dehan” (concentration) and “Duhn” (obsession). Dehan is to have concentrate towards Allah (SWT) at all times, and Dhun is to obsessed with the correction of the Nafs (Tazkiya-e-Nafs). These two are very strange things, keep acting on these two, and stay away from matters pertaining to others. · Excessive Dhik’r should be practised in a manner that the tongue is engaged in Dhik’r while the heart is engaged in thanking Allah (SWT) for the taufeeq of the tongue to perform this Dhik’r. Keep your transactions clean. These are the things that I say as a wassiyyat (parting advice), even though I don’t have the strength but due to the Mercy of Allah (SWT) I was able to do this wassiyyat.The next day after Fajar Hazrat (RA) again stressed the need to continue good deeds (with steadfastness) while engaged in Husne-Kalam and Husne-Khulq.Whenever you encounter something which is against your nature and temperament then deal with it with Husne-Kalam and Husne-Khulq or by staying quiet. Then Hazrat (RA) said, “verily Husne-Khulq is indeed big”.Nabi (pbuh) said to the Sahaba, “Shall I inform you of something which is better then praying (the whole night) and fasting (during the day) for a year?. Sahaba asked what is it Ya Rasool-ullah (pbuh)? Rasool-ullah (pbuh) replied “Husne Khulq” it is indeed big, and then added Shall I tell you of something bigger then it?. Sahaba thought! What could be even bigger then that? Nabi (pbuh) said, to treat your wife with kindness because often things are encountered (with the wife) which are against one’s nature and temperament”.Similarly our relatives, friends, and even enemies should be treated with Husne-Khulq.Thus to consistently perform good deeds with Husne Khulq and Husne Kalam and with love and devotion. To stay away from evil (bad) deeds with hatred in the heart against them. And to have a tongue engaged in Dhik’r and a heart engaged in Shkr (Thanking Allah (SWT)). Obsession of Tazkiya-e-Nafs and Islah (correction of the Nafs) and Dehan (concentration) on Allah (SWT) is the summary of Tassawuff, its essence. Continue to act on these things, and this was the saying of my Murshid Hazrat Thanwi (RA).
By Hazrat Maulana Abdur-Rauf Soofi (UK)

Friday, September 5, 2008

Hazrat LUQMAN(alaihissalam)

Luqman (the wise) alaihissalam is a well-known sage, whose advice to his son has been mentioned in the Holy Quran. It is said that he was a dark-complexioned slave from Abyssinia. Allah Ta'ala bestowed His favors upon him and he came to be known as Luqman the wise. According to some traditions, Allah Ta'ala gave him a choice between kingship and wisdom. He said that he preferred wisdom. Another Hadith says; " Allah Ta'ala asked Luqman whether he liked to be a king and justly rule over the people. " He submitted " O my Lord, If it is a command from you, I must obey; for , in that case I shall be assisted by You. but if I am granted the choice to accept or to decline, I would rather be excused; I do not like to undertake this onerous responsibility". The angels questioned him about it; he said to them, "A ruler is always in difficult situation. Tyranny and other evils surround him on all sides, and everything depends upon whether he is Divinely aided or not. If he rules justly, ha can attain to salvation, if not, he is led astray from the path leading to Jannah. And, it is far better to lead a humble life rather than to lead an easy life in this world and do harm to one's life in the Hereafter. He who prefers this world to the Hereafter (Aakhirat) suffers double loss: this world forsakes him, sooner or later, and he has no values in the Hereafter (Aakhirat)." The angels were greatly surprised at his remarks. after this , Luqman went to sleep and Allah Ta'ala bestowed wisdom upon him (Durre Manthur).Luqman's sayings and word of advice, he gave to his son, contain rare wisdom, and quite a number of tradition's refer to 'Luqman's advice to his son'. One of these run like this: "O my dear son, sit in the company of Ulama frequently and listen carefully to what the wise men say, for Allah Ta'ala gives life to the dead hearts by the 'Nur' of wisdom, just as He revives the dead earth by heavy life-giving rains."They relates that once a stranger passed by Luqman alaihissalam while he was sitting among his followers. The man said, addressing Luqman, "Aren't you the bondman of such and such tribe"? He replied , "Yes, I was a slave boy of that tribe". The stranger asked again, "Aren't you the one who used to graze the goats near such and such hill?" Luqman replied, "Yes, I am the same person". The man said, 'Then what has brought you to this noble position?" Luqman alaihissalam replied, "I was very particular about a few things and I observed them on all occasions, viz. fear of Allah Ta'ala, truthfulness in speech, fulfilling a trust and avoiding useless talk."He says: "My son entertain good expectations from Allah without losing fear of His punishment. A fear of His punishment should not make you despair of his mercy". His son said, "The heart is one; how can it contain hope and fear at one and the same time"? Luqman alaihissalam replied, "A Mo'min is such as if he possessed two hearts: one teeming with hope and other equally full of fear." He advices his son to recite " O my Lord forgive my sins" frequently. For, there are certain hours during which Allah's special favours descend upon His men and everybody is granted whatever he asks from Allah Ta'ala". He says : My dear son , no one can perform good deeds unless he possesses a firm belief in Allah Ta'ala. If a person's belief is unsound , he is very weak in performing good actions. My dear son , if shaitan (the Devil) were to create doubts in your mind, let your firm belief overpowers him and silence his whispers; and if he tempts you to be negligent in virtues, defeat him by the remembrance of grave and the Day of Resurrection; if he (the Devil) tempts you towards joy of this world or make you afraid of the hardship of this life, say to him, 'One must inevitably leave this world' (neither the luxuries nor the hardship of this life are enduring). He says: My dear son , he who tells a lie loses the freshness of the face, he who cultivate bad habits will ever remain sad; it is far easier to move huge mountains from one place to another than to reform the ignorant stupid." He says: "My dear son, abstain from telling lies; for lies soon arouse enmity and hatred for the liar. My dear son, be very particular about attending funeral prayers and avoid attending festivities. For, funerals remind one of the Hereafter and festivities divert one's attention toward this world. My dear son do not eat anything when your stomach is full; it is better to put food before a dog than to over-eat. My dear son, don't be so sweet that people swallow you up, nor so bitter that they spit you out. My dear son, do not be less capable (in devotion) than a cock which starts crowing at early dawn and you be lying asleep in bed. My dear son, do not delay Taubah (Repentance), for death may take you unawares. My dear son, do not make friends with stupid people, lest you should develop a liking for their foolish talk. And do not incur the enmity of a wise man, lest he should turn away from you in disgust (and you should be deprived of getting benefit from his wisdom. My dear son, let no one but the pious partake of your food and always consult Ulama in your affairs."Someone asked Luqman Alaihissalam, "Who is the worst of men?" He replied, "The one who does not mind being watched while doing an evil deed".He says: My dear son, associate frequently with the pious for, in this way alone, you can attain the virtues that they possess. Besides, when Allah's special favors descend upon these beings you will also be able to receive your share of blessing; for when it rains it showers fall on all sides of the house. My dear son, avoid the company of the wicked people, for no good can be expected to come out of associating with them. Moreover, if at any time, Allah's punishment befalls them, you will also be affected by it". He says : "A father's punishment is as beneficial for a child as is the water for the fields". He says: "My dear son, since the day you were born, everyday, you are getting closer to the Hereafter (Aakhirat) with your towards this world. So, your abode in the Hereafter is far nearer to you (because you are advancing toward it everyday, at all times) than your house in this world (because you are moving farther and farther away form it day by day)". He says, "My dear son, avoid incurring debts; for a debt is a humiliation by the day and grief by night, (One is disgraced when the creditors make demands by day, and one spends the night in the grief, worrying about his debts). My dear son, entertain hopes of mercy from Allah Ta'ala, but let not your hopes make you bold in committing sins; be fearful of Allah but not your fear makes you despair of His mercy. My dear son, if someone comes to you with complaint that so and so has taken out both his eyes and you actually see both his eyes missing, do not form any judgment about the person until you have heard the other side. For, this man might have hit other person first and taken out four eyes earlier". (Durre Manthur).The legist (Faqih) Abu-ul-Laith (Rahmatullah alaihe) relates that, when the last hour came for Luqman (alaihissalam), he said to his son, "My dear son, I have given you lot of advice during my life-time; now that I am leaving the world, I would like to advise you about the six points:-1. Busy yourself in the affairs of this world to the extent of the remaining period of your life (which is nothing when measured up against the eternity of the Aakhirat).2. Worship Allah Ta'ala according to the measure of your dependence on Him (and, obviously, one needs His help in everything).3. Make preparations for the Hereafter (Aakhirat) according to the extent of your stay in that world (and, obviously, one shall have to stay there eternally, for there is no other place to go to after death).4. Continue to struggle for redemption from Hell-fire till you are sure you have attained it. (It is common knowledge that, if someone is under trail for a grievous offence, he continues to make effort for his acquittal till he is sure that the case is going to be decided in his favour).5. If you have the audacity to indulge in sins, do so to the extent that you can endure Hell-fire (for, punishment of sins is dictated by law and you are never sure whether the sovereign, however infinite His mercy may be, will grant you mercy petition).6. When you want to commit a sin, look for a hiding place that is not being watched by Allah Ta'ala and His angels (for, everybody knows the consequences of engaging in a revolt before the eyes of the sovereign Himself or in the presence of His secret agents). (Tanbeeh-ul-Ghafileen).
Book: Fazail-e-SadaqaatAuthor: Mulana Muhammad Zakariyya Kaandhlawi

Shaykh al-Mashaa'ikh Hasan Basri (rahmatullah alayh)

1. Hadhrat Hasan Basri's mother was a servant of Rasulullah's (sallallahu alayhi wassallam) noble wife, Hadhrat Umm-e-Salmah (radhiyallahu anha). Sometimes during infancy when his mother was engaged in some service, he would cry. To pacify the infant, Hadhrat Umm-e-Salmah (radhiyallahu anha) would place her blessed breast in his mouth. The baby would suck and miraculously milk would emerge. It is said that the innumerable blessings acquired by Hadhrat Hasan Basri were the product of this milk of the holy household of Rasulullah (sallallahu alayhi wassallam). Hadhrat Umm-e-Salmah (radhiyallahu anha) undertook the responsibility of caring for Hasan. She would always make dua: "O Allah! Make him the leader (i.e. spiritual leader) of men."
2. Once during childhood Hadhrat Hasan drank water from a mug in which water was left for Rasulullah (sallallahu alayhi wassallam) in the home of Hadhrat Umm-e-Salmah (radhiyallahu anha). When Rasulullah (sallallahu alayhi wassallam) enquired about the person who had drank from his mug, he was told that it was Hasan. Rasulullah (sallallahu alayhi wassallam) commented: "My knowledge will be diffused into him in proportion to the water he drank from the mug."Once Hadhrat Umm-e-Salmah (radhiyallahu anha) placed Hasan on Rasulullah's (sallallahu alayhi wassallam) lap. Rasulullah (sallallahu alayhi wassallam) made much dua for him. Thus, the greatness of Hadhrat Hasan Basri is attributable to all the spiritual blessings he gained from the holy household of Rasulullah (sallallahu alayhi wassallam).
3. When Hadhrat Hasan was born he was brought to Hadhrat Umar (radhiyallahu anhu) who said:"Name him Hasan because his face is so beautiful."(He was extremely handsome.)
4. Hadhrat Hasan Basri was a Taabi-ee who had the good fortune of meeting 120 Sahaabah among whom 70 were participants of the Battle of Badr. He was the mureed of Hadhrat Hasan, the son of Hadhrat Ali (radhiyallahu anhu). According to another version recorded in Tuhfah, it is said that he was the mureed of Hadhrat Ali (radhiyallahu anhu) who had conferred on him the mantle of spiritual mentorship (i.e. made him his Khalifah in the spiritual realm).
5. The fear of Maut was so overwhelming in him that from the time of his youth when he pledged himself to prepare for the Aakhirah, he never laughed until death overtook him at the age of 70.
6. For his entire life, until the age of 70, he always remained with wudhu.
7. Once a Wali said: "Hasan has surpassed us all because the whole creation is in need of his knowledge while he needs none besides Allah Ta'ala. He is therefore our chief."
8. Hadhrat Hasan was asked: "What is the meaning of Islam and who is a Muslim?" He replied: "Islam is in the books and Muslims are in the grave."
9. When asked: "What is pure Deen?", he said; "Piety". People asked: "What destroys piety?" He said: "Greed and desire."
10. Hadhrat Hasan said that an ill physician (i.e. spiritual mentor) should first treat himself before treating others (i.e. he should first reform himself morally and spiritually).
11. People complained: "Our hearts are asleep, hence your advices do not benefit us." Hadhrat Hasan said: "Your hearts are dead. A sleeping person can be woken up, but a dead man cannot be aroused."
12. Someone said to Hadhrat Hasan: "Some people overwhelm our heart with fear with their talks." (He was referring to the advices of Hadhrat Hasan.) He replied: "It is better today to be in the company of those who instil fear in you so that tomorrow on the Day of Qiyaamah you will have hope in the mercy of Allah."
13. A man said to him: "Some people find fault with your statements and criticize you." Hadhrat Hasan replied: "I find myself full of fault. While I am searching for Divine Proximity, I cherish the desire for Jannat. But both these attitudes are contradictory. Furthermore, I do not hope to be immune from the criticism of people. Even Allah Ta'ala, The Absolute One, has not been spared by their tongues."(Although the wish or desire for both Jannat and nearness to Allah Ta'ala are in reality not negatory or contradictory, the exceptionally lofty spiritual status and proximity of the Auliyaa preclude them from all motives except the Goal of Divine Proximity. Their worship of Allah is neither for fear of Jahannum nor for the hope of Jannat. Their gaze is focussed on only Allah's Pleasure.)
14. It was said: "Some say that preaching (giving naseehat) to people should be embarked on only after one has become morally purified." Hadhrat Hasan commented: "Shaitaan desires that the door of Amr Bil Ma'roof Nahyi anil munkar (commanding righteousness and prohibiting evil) be closed."
15. Once while Hadhrat Hasan was lecturing, the tyrant Hajjaaj with his unsheathed sword and army arrived. A pious man present in the gathering said to himself: "Today is a test for Hasan. Will Hasan proclaim his naseehat in the presence of Hajjaaj or will he resort to flattery?" Hajjaaj sat down in the gathering. However, Hadhrat Hasan did not pay the slightest attention and continued his talk. Hajjaaj's presence did not exercise the slightest influence on him. He did not even look at Hajjaaj. The pious man said: "Indeed, Hasan is hasan (i.e. beautiful)."On the termination of the lecture, Hajjaaj went forward. Kissing the hand of Hadhrat Hasan, he said: "If you wish to see a man, look at Hasan."
16. Once Hadhrat Ali (radhiyallahu anhu) spent three days in Basrah. He had issued an order prohibiting lectures in the Musaajid. When he attended a gathering of Hadhrat Hasan he found him giving a lecture. Hadhrat Ali (radhiyallahu anhu) interrogated him:"Are you an Aalim or a student?"Hadhrat Hasan replied: "I am neither an Aalim nor a student. However, I deliver the words of Rasulullah (sallallahu alayhi wassallam) which have reached me."On hearing this reply Hadhrat Ali (radhiyallahu anhu) left without preventing Hadhrat Hasan from lecturing. When he was told that his interrogator was Hadhrat Ali (radhiyallahu anhu), he descended from the mimbar and went in search of Hadhrat Ali (radhiyallahu anhu). When he linked up with Hadhrat Ali (radhiyallahu anhu), he (Hadhrat Hasan) said:"For Allah's sake teach me how to make wudhu."A container of water was brought and Hadhrat Ali (radhiyallahu anhu) demonstrated the method of making wudhu. Since that time that spot is known as Baabut Tasht (Portal of the Basin).
17. Once during a severe drought in Basrah, two hundred thousand people gathered on the outskirts for Salatul Istisqa (to pray for rain). A mimbar was set up and Hadhrat Hasan was requested to mount it and supplicate for rain. He said: "If you wish for rain, expel me from Basrah."(His humility constrained him to believe that he was the cause of the drought. Droughts are generally the consequences of the sins of people.)
18. One day Hadhrat Hasan heard the Hadith which says that the very last man of this Ummah to emerge from Jahannum after 80 years will be a person named Hannaad. Hadhrat Hasan lamented:"I wish Hasan was that man."(The degree of his humility and overwhelming fear created in him the perception that he (i.e. Hadhrat Hasan) may never emerge from Jahannum. Therefore, if he was Hannaad, his salvation was ensured.)
19. Once when he spent the entire night weeping, he was asked: "Hadhrat, why do you weep so much inspite of being such an Aabid (worshipper) and Muttaqi (pious)?" Hadhrat Hasan said:"I fear that I may have committed such a deed which negates my ibaadat. As a result of it Allah Ta'ala may say:'Hasan! You have no position by Us. None of your acts of worship is acceptable."
20. Once he accompanied a janaazah. After the burial he cried profusely and said:"O people! Know that the end of this world and the beginning of the Hereafter are this grave. The Hadith says that the qabr is a station among the stations of the Aakhirah. Why do you love a world whose end is the grave? Why do you not fear the world of the Aakhirah the beginning of which is the grave? This is your ending and your beginning."
21. During his childhood he had committed a sin. Whenever he had a new kurtah sewn, he would write a reminder (of the sin) on it. This reminder constantly reduced him to tears.
22. Once the Khalifah, Hadhrat Umar Bin Abdul Aziz (rahmatullah alayh) wrote a letter requesting some naseehat. Hadhrat Hasan (rahmatullah alayh) responded: "If Allah is not your hepler, have no hope in anyone." On another occasion he wrote: "Know that the day after which there will no longer be this world (the Aakhirah) is near."
23. When Hadhrat Bishr Haafi (rahmatullah alayh) learnt that Hadhrat Hasan (rahmatullah alayh) was proceeding for Hajj, he wrote requesting permission to accompany him (Hadhrat Hasan). In response, Hadhrat Hasan wrote:"Forgive me (i.e. he declined permission). I wish to remain in Allah's veil of concealment. If we are together, we shall become aware of our mutual defects and think ill of one another."(Although these illustrious Souls never despised anyone on account of sins and defects, Hadhrat Hasan presented this pretext for his desire of solitude. Travelling with a contemporary would be an encumbrance which would disturb the solace of his solitude.)
24. Counselling Hadhrat Saeed Bin Jubair (rahmatullah alayh), Hadhrat Hasan said: "Never enter into companionship with kings. Never reveal your secrets to anyone. Never listen to music. The end result is always calamitous."
25. Hadhrat Maalik Bin Dinaar (rahmatullah alayh) asked: "In what lies the corruption of the people?"Hadhrat Hasan: "In the death of the heart."Maalik Bin Dinaar: "What is the death of the heart."Hadhrat Hasan: "The love of the world."
26. Once Hadhrat Abdullah (rahmatullah alayh) went to the home of Hadhrat Hasan (rahmatullah alayh) for Fajr Salaat. When he arrived at the door he heard Hadhrat Hasan making dua and a group responding 'Aameen, Aameen'. He waited outside until it was Fajr time. When he entered he found Hadhrat Hasan alone. After Salaat, Hadhrat Abdullah enquired about the mystery. He first took a pledge of secrecy from him, then informed Hadhrat Abdullah that every Friday night a group of jinn attended for lessons. After lessons when dua is made they responded with 'Aameen'.
27. Qaari Abu Amr was a famous teacher of the Qur'aan. Once he cast a gaze of lust on a handsome lad who had come to learn the Qur'aan. In consequence of this evil glance Abu Amr forgot the entire Qur'aan. From the Alif of to the Seen of , the entire Qur'aan departed from his heart. His shock and grief were unbearable. He explained this calamity to Hadhrat Hasan who said: "It is now the time of Hajj. Perform Hajj. After Hajj proceed to Musjid-e-Khaif where you will find an old man sitting in the mihraab in worship. After he completes his ibaadat ask him to make dua for you.After Hajj when Abu Amr entered Musjid-e-Khaif he saw a group of people inside. Shortly afterwards a saintly person entered. Everyone regarded him with honour and reverence. After counselling the group, the saintly person and all others except the old man departed. Abu Amr stepped forward and narrated the calamity which had befallen him. The buzrug raised his eyes towards heaven in supplication. To his wonder and joy Abu Amr discovered that the Qur'aan Shareef had returned to his heart. In sheer joy and ecstasy he fell at the feet of the buzrug who asked: "Who directed you to me?"Abu Amr: "Hasan Basri."The Buzrug: "Hasan has disgraced me. Now I too shall disgrace him. He has revealed my secret. I too shall reveal his secret. The buzrug whom you had seen at the time of Zuhr (the one who had lectured to the group) was Hasan Basri. He comes daily to us. Discusses with us and by Asr he is back in Basrah. What need did he have to direct you to me?"(In other words, Hadhrat Hasan being such a great saint could have made dua for Abu Amr instead of directing him to the buzrug in Musjid-e-Khaif thereby exposing him.)
28. A man in need once brought his horse to Hadhrat Hasan and offered it for sale. Hadhrat Hasan bought the horse. That night the former owner of the horse saw the horse together with a few hundred horses grazing in Jannat. On making enquiries, the Angels informed him: "These horses had belonged to you. Now they are the property of Hasan."In the morning the man hastened to Hadhrat Hasan and implored him to cancel the sale. He offered to refund the money. Hadhrat Hasan refusing, said: "I have also seen the dream you had seen." The man departed with a heavy heart. During the night Hadhrat Hasan saw in a dream beautiful palaces in Jannat. He asked: "To whom do these palaces belong?" The Angels said: "To the person who gladly cancels a sale." He sent for the man, cancelled the sale and returned the horse.
29. Hadhrat Hasan's neighbour, Sham'oon was a fire-worshipper. Sham'oon was in his death-throes. Hadhrat Hasan visited him. He observed that Sham'oon's face had darkened as a result of his years of fire-worshipping.Hadhrat Hasan: "Abandon fire-worship and become a Muslim. Perhaps Allah will have mercy on you."Sham'oon: "Three things have turned me away from Islam. One: The world according to you (Muslims) is evil, but you remain in its pursuit. Two: You believe that death is true, but you do not make preparations for it. Three: You claim the wonder of Allah's Vision, but on earth you act in conflict with His wishes."Hadhrat Hasan: "This is a sign of those who recognize the truth. The true Mu'min acts accordingly. But tell me, what have you gained by destroying your life in fire-worship? Even if a Mu'min does no good, at least he testifies to the Unity of Allah. You have worshipped the fire for seventy years. If you and I fall into the fire, it will burn us both without caring for your worship. However, my Allah has the power of preventing the fire from burning me."So saying, Hadhrat Hasan took Allah's Name and plunged his hand into the fire. He held his hand for a long time in the fire which had no effect on him. Seeing this, Sham'oon's heart opened up. The light of guidance had penetrated his heart. He said: "I have worshipped the fire for 70 years. What can I achieve in the few moments there remain of life?"Hadhrat Hasan: "Become a Muslim!"Sham'oon: "Write a document stating that if I embrace Islam, Allah will forgive me."Hadhrat Hasan wrote the document and presented it to Sham'oon who said: "Let the pious elders of Basrah endorse it with their signatures." This request was complied with. Sham'oon said:"O Hasan, when I die, give me ghusl and bury me. Place the document in my hand so that I have proof of my Islam."Sham'oon recited the Kalimah and died. His wasiyyat was fulfilled by Hadhrat Hasan.Hadhrat Hasan returned home overwhelmed by worry. He thought: "When I myself am immersed in sin, how could I have furnished a guarantee of forgiveness to another man?" In this distressful state he fell asleep. In a dream he saw Sham'oon donned in beautiful garments with a crown on his head strolling in Jannat.Hadhrat Hasan: "How did it fare with you?"Sham'oon: "Allah forgave me by His mercy. I am unable to explain the bounties He has bestowed to me. There now no longer remain on you any responsibility. Here take your document. I no longer have need of it."When Hadhrat Hasan's eyes opened he discovered the document in his hand. He profusely thanked Allah and said:"O Allah! You act without cause. Everything is dependent on Your act. When you have forgiven a man merely on one statement (the Kalimah) after he had worshipped the fire for seventy years, why will You not forgive a man who had worshipped you for seventy years?"(The boundless rahmat of Allah Ta'ala could be understood from the episode.)
30. Tawaadhu' (humility) was an outstanding attribute of Hadhrat Hasan. He considered himself inferior to everyone else. One day while walking along the bank of the river Dajlah he saw a Habshi (Abyssinian) with a woman and a wine-bottle. A thought crossed his mind: 'This man cannot be better than me because he is with a woman and consuming wine.' As the thought crossed his mind a boat with seven occupants appeared on the river. Suddenly the boat began sinking. Seeing the plight of the boat-people the Habshi dived into the water and safely brought out one person. He returned and brought out a second man. He continued his rescue until he had saved six people. Turning to Hadhrat Hasan, the Habshi said: "If you are better than me, then save the seventh one. O Imaam of the Muslims! This woman is my mother. The bottle contains water. I am here to test you. I have seen that you have failed the test."Hadhrat Hasan now realised that the Habshi was a close servant of Allah appointed to test him (Hasan). He fell at the Habshi's feet imploring: "Just as you have saved the six persons from drowning in the sea, save me from the sea of egotism and deception."The Habshi: "May Allah brighten your eyes (i.e. spiritual eyes)."Never again did Hadhrat Hasan regard himself better than any person. His state of humility reached such a pinnacle that once seeing a dog he supplicated:"O Allah! Accept me by virtue of this dog."
31. Once on seeing an intoxicated man swaying from side to side while walking in a muddy path, Hadhrat Hasan counselled: "Walk carefully otherwise you will slip." The man responded:"O Imaam of the Muslims! You walk carefully. If I slip, I alone fall. If you slip, the whole Ummah falls (i.e. strays from the Path of Truth)."This response made an indelible impression on the heart of Hasan Basri.
32. A lad was walking with a flame in his hand. Hadhrat Hasan Basri said to him: "From where did you get the flame?" The lad extinguished the flame and said: "Where has the flame gone?"
33. Once Hadhrat Hasan Basri said to his disciples:"If you should see the Sahaabah you would say that they are mad men and if they should see you, they would not consider you to be Muslims. They were horsemen flying like birds as swift as the wind while we are like those seated on the wounded backs of asses."
34. A Bedouin asked the meaning of sabr (patience). Hadhrat Hasan said: "Sabr is of two kinds. One: Sabr when calamity and misfortune strike. Two: Sabr regarding the prohibitions of Allah Ta'ala (i.e. restrain oneself from indulgence in the things prohibited by Allah Ta'ala)."
35. "A man should strive to acquire beneficial knowledge and excellent deeds accompanied by sincerity, contentment and beautiful patience. I cannot explain the lofty status which a man of this acquisition will gain on the day of Qiyaamah."
36. "A sheep is more alert than man. On hearing the call of the shepherd it stops grazing while man ignores the call of Allah for the sake of his desires."
37. "Ma'rifat (i.e. a high perception of divine recognition) is abandonment of lowly desires."
38. "Jannat cannot be attained merely by good deeds. Good intentions are essential."
39. "Fikr (contemplation) is a mirror in which good and bad are visible."
40. "Futile talk is evil. Silence devoid of fikr is futility and disgraceful."
41. "It is mentioned in the Tauraah that a man who adopts qanaa-at (contentment) becomes independent of all people; whoever adopts solitude, finds safety; whoever shuns lowly desires is emancipated; whoever abandons hasad (jealousy) has discovered friendship; whoever spends his life in sabr has discovered fortune.
42. "Wara' (piety) has three stages: To speak the truth even in anger; abstention from the prohibitions of Allah Ta'ala; constancy in the execution of Allah's commands."
43. "A little piety is better than a thousand years of (Nafl) Saum and Salaat."
44. "Contemplation (fikr) and wara' (piety) are the noblest deeds."
45. "Nifaaq (hypocrisy) is the contradiction between the baatin (the heart / intentions) and the zaahir (verbal proclamation)."
46. "All true Mu'mins who have passed away had the fear of having nifaaq in them."
47. "The compensation for gheebat (speaking ill of people in their absence) is istighfaar (i.e. to seek forgiveness from Allah Ta'ala)."(If the person is aware of the gheebat, it will also be necessary to seek forgiveness from him.)
48. "Man will have to give a reckoning for the halaal and haraam of this world in which he had participated."
49. "Every person (i.e. with love of the world in his heart) will depart from this world with three regrets: (1) His desire for accumulation of wealth will be unfulfilled. (2) Unrealized goals. (3) Having made no preparations for the journey of the Hereafter."
50. Someone reported to Hasan Basri that a certain man was in his death throes. He commented:"He was in his death throes since his appearance on earth. He will now be released."
51. "He who has no love of the world will be saved. The one entrapped in the world is ruined. Those who are not proud of the bounties of the world will be forgiven."
52. "An intelligent man abandons the world and develops the Aakhirah."
53. "In this world there is no animal more rebellious than the nafs."
54. "Allah disgraces a man who honours (loves) gold and silver."
55. "A man who regards himself as a leader of the community is astray."
56. "A man who narrates the defects of others to you, will most assuredly narrate your defects to others."
57. Once when Hasan Basri saw a man eating in the qabrustaan (cemetery), he said: "This man is a munaafiq (hypocrite). A man whose desires agitate in the presence of the dead has no belief in Maut and the Aakhirah. Whoever does not believe in Maut and the Aakhirah is a munaafiq."
58. On the night that Hadhrat Hasan Basri (rahmatullah alayh) died, a buzrug saw in a dream the portals of the heaven opening and a voice proclaimed: "Hasan Basri has reached Allah Ta'ala."

Source

Thursday, September 4, 2008

Hazrat Shams Tabrez(rah)

Hazrat Shams-e-Tabrīzī(raz) ad. 1248 was an Iranian Sufi mystic born in the city of Tabriz in Iranian Azerbaijan. He is responsible for initiating Mawlānā Jalāl ad-Dīn Muhammad Rūmī(rah), usually known as Rumi in the West, into Islamic mysticism, and is immortalized by Rumi's poetry collection Diwan-e Shams-e Tabriz-i ("The Works of Shams of Tabriz")(raz). Hazrat Shams-e-Tabrīzī(raz) lived together with Rumi in Koyna in present-day Turkey, for several years, and is also known to have travelled to Damascus in present-day Syria.After several years with Rumi, Hazrat Shams-e-Tabrīzī(raz) vanished from the pages of history quite suddenly. It is not known what became of him after his departure from Rumi, and there are several locations that lay claim to his gravesite; one is in a remote region of the Karakorams in Northern Pakistan at a place called Ziarat not far from the village of Shimshall, and another is in the same town that Rumi is buried in: Konya, Turkey. Rumi's love for Hazrat Shams-e-Tabrīzī(raz), and his bereavement at his death, found expression in an outpouring of music, dance, and lyric poems. Rumi himself left Konya and went out searching for Hazrat Shams-e-Tabrīzī(raz), journeying as far as Damascus before realizing that Hazrat Shams-e-Tabrīzī(raz) and himself were, in fact, "one and the same" [1]As the years passed, Rumi attributed more and more of his own poetry to Hazrat Shams-e-Tabrīzī(raz), as a sign of love for his departed friend and master. Indeed, it quickly becomes clear in reading Rumi that Hazrat Shams-e-Tabrīzī(raz), was elevated to a symbol of God's love for mankind, and that Hazrat Shams-e-Tabrīzī(raz), was a sun ("Shams" is Arabic for "sun") shining the Light of God on Rumi.The image of Hazrat Shams-e-Tabrīzī(raz), that is transmitted in the later Sufi tradition is that of an ecstatic wandering mystic who becomes the theophanic teacher for Rumi. While the relationship between Rumi and Hazrat Shams-e-Tabrīzī(raz), is certainly among the most refined in the history of Islamic mysticism, the person of Shams differs from the image that is projected on him. In the Maqalat of Shams (oral discourses) which have now been transmitted, Hazrat Shams-e-Tabrīzī(raz), comes across as a learned scholar who was particularly interested in demonstrating his devotion to the Prophet Muhammad (S). He repeatedly criticizes philosophers and other mystics who sought to elevate themselves over the Prophet of Islam.In the comtemporary period of Shams Tabrezi, there is a confusion on the name "Shams" as there were three personalities existing at the same time. These was Shams Tabrezi, Ismaili Pir (Dai )Shams Sabzwari and Ismaili Imam Shamsuddin.The tomb in Multan, Pakistan is of Pir Shams Sabzwari but it is renowned as Shams Tabrez. No one knows where the exact tomb of Hazrat Shams-e-Tabrīzī(raz) is situated.Miracles Performed By Hazrat Shams Tabrez(raz) :Maulana (religious teacher) Rumi could never have become Maula Rumi Without submitting to Spiritual Guide Hazrat Shams-e-Tabrīzī(raz),1) Once while Maulana Jalalluddin Rumi (rah) was teaching his pupils in the open courtyard, next to a fountain, a shabbily externally dressed but perfectly internally adorned Sufi, Hazrat Shams-e-Tabrīzī(raz), came to their assembly and watched them. He saw Maulana Rumi referring to numerous handwritten books in the course of his teaching. Hazrat Shams-e-Tabrīzī(raz), asked Maulana Jalalluddin Rumi (rah) as to what was in the books. Maulana Jalalluddin Rumi (rah) replied, “O! Sufi. This contains knowledge that is beyond your understanding so you continue to read your rosary (tasbih).” Unnoticed by Rumi, Hazrath Shams Tabrez (raz) threw all the books into the pond of water. When Maulana Rumi’s(rah) students saw what occurred they began beating Hazrath Shams Tabrez (raz). This and the screams of Shams Tabrez (raz) alerted Maulana Rumi(rah) as to what occurred. He complained that all his valuable knowledge had been destroyed. Hazrat Shams Tabrez (raz) said; “Tell your pupils to leave me alone and I will give back your books.” A visibly dejected Rumi conceded to the request thinking that this was impossible. He was surprised to see Shams Tabrez (May Allah be well pleased with him), recite bismillah, lift the drenched books from the pond, blew dust of them and returned them to him intact. He asked Shams Tabrez (raz) as to how he did this. Hazrat Shams Tabrez (raz) replied, “This knowledge is beyond your understanding so you continue to teach your pupils.” Maulana Jalalluddin Rumi (rah) fell at his feet and was swept into the currents of love. The presence of this ragged Sufi, Hazrat Shams Tabrez (raz), changed Maulana Jalalluddin Rumi (rah) from a respected professor of theology into a lover of God, one who summed up his whole life with the phrase, "I burnt, and I burnt, and I burnt." Ilme Baatin Hamchu masqa, Ilme zaahir hamchu sheerKe Buwad sheer masqa, ke buwad be Pir, PirInternal Knowledge (ilme baatin) is like butter and External Knowledge (ilme zaahir) is like milkLike butter cannot be acquired without milk, so to recognition of Allah (ilme baatin) cannot be obtained without a Spiritual Guide.2) Once there was a king who was non muslim his child died due to some illness, the king felt very unable on seeing the death of his child he told his handeler that how to get the life of his child back, the handler told the king that it is only possible by a muslim man with the Aayats(holy versues) of the Holy Quran they can bring back the dead ones, on hearing this the king announced in the whole kingdom to gather all the great muslims people having knowledge of the Holy Quran, as said by the king the Scholars were gathered Maulna Rumi(rah) was also there he was the head of all Islamic scholars, when the king told the matter to Maulna Rumi(rah) about giving life to his child who was dead by reading the aayats( holy verses) from the Holy Quran, on hearing this Maulna Rumi(rah) was completely shock how could he give life to his son who is already dead, life and death is in the hands of Allah, on this note the king enquired that whether there are aayats(holy verses) in the Holy Quran which can bring back the dead ones, Maulna Rumi(rah) replied yes there are but we are not that people who are blessed with that knowledge we only have the zahari (external) knowledge of the holy Quran but the Baatani (Internal) Knowledge are with very special servant of Allah, if they want they can bring back the life of his son, on hearing this the king told to hunt for the man posseing this knowledge otherwise all the scholars will be killed, on hearing this all the scholars were shocked and they were thinking from where they will get this type of man.All the scholars started searching for the right man Maulna Rumi(rah) with some people were traveling through jungle all of a sudden they heard the voice “Allah Hu” coming from somewhere Maulna Rumi(rah) follwed the direction from where the voice was coming when they reached there they found Hazrat Shams-e-Tabrīzī(raz), was sitting under a tree with his mouth closed and the voice was coming from his heart, on seeing this Maulna Rumi(rah) and his companion smiled, they knew that they will be saved by Hazrat Shams-e-Tabrīzī(raz), Maulna Rumi(rah) told the matter to Hazrat Shams-e-Tabrīzī(raz), on hearing this Hazrat Shams-e-Tabrīzī(raz), replied that he is a ordinary fakir how could he give life to the son of the king but Maulna Rumi(rah) requested him once again, this time Hazrat Shams-e-Tabrīzī(raz), agreed and told Maulna Rumi(rah) that due to him he has to take off all his skin, Maulna Rumi(rah) could not understand what Hazrat Shams-e-Tabrīzī(raz) meant to say, when they reached the court of the king Hazrat Shams-e-Tabrīzī(raz), saw the dead child and recited these words Kumbe- iznil-lah which means come to life by the order of Allah but the child was unable to come to life he once again repeated Kumbe- iznil-laah which means come to life by the order of Allah but the same thing happened the child was unable to move, then in anger Hazrat Shams-e-Tabrīzī(raz), said Kumbe-izni which means come to life by my order, as soon as he said these verses the boy came to life, every body was shocked to se this miracle, the king felt very happy and converted to islam, but the scholars of islam could not withstand this, how can a man can compare himself with Allah, and use this type of words this is complete against the law of sharah(Shariyat), due to which Hazrat Shams-e-Tabrīzī(raz) has to shed his skin completely the executor could not do it, Hazrat Shams-e-Tabrīzī(raz) himself just by a pinch removed his skin and gave to the scholars, and told Maulna Rumi(rah) that see what he said to him in the jungle is done know, on hearing this Maulna Rumi(rah) felt very ashamed. Hazrat Shams-e-Tabrīzī(raz) left the place trusting in Allah, Hazrat Shams-e-Tabrīzī(raz) was on Bakabillaah stage this is a place where you are directly connected to Allah and the noor-e-ilahi totally gets submerged into you, this is the time when Allah becomes your hands, your ears, yours eyes, yours legs, each and every part of the body becomes Allah. When this time come the tounge is yours but the words are of Allah. This was the stage which Hazrat Shams-e-Tabrīzī(raz) was given by Allah.After the removal of the skin Hazrat Shams-e-Tabrīzī(raz) started looking very ugly, once he felt very hungry so he went outside asking for food, but nobody gave any thing to him he was feeling very hungry and the thurst for food was unbarable, after trying for a while a man gave him a loaf of un cooked meat some peole also says fish Allah knows the best, but as the food was not cooked how can he eat he requested many people to roast his meat or fish but due to his ugly look no one wanted to see him how can any one cook the meat or fish for him, after stiving here and there he was un able to cook the meat or fish, then in anger he looked up and told the sun to come down so that he can cook his meat or fish, and as he said this the sun realy came down, and people says that it was as if qayamat(the day of judgement) has come, the temperature was highly raised making the people totally unconfartable.