Hazrat Shah Saiyid Hussain r.a

Handwritten Documents

2011-09-21T23:26:00.001-07:00

Hazrat Saiyid Sulaiman Nadvi ra grave

2011-08-26T06:14:00.000-07:00

What is Taqwa (Piety)?

2008-12-31T21:44:00.000-08:00

Allah did not mention taqwa first. He first mentioned the fact that He created the ability to sin within man. Now it is your duty not to fulfill the urge to sin. This will create taqwa (piety) in you. If you want to obtain piety, then all you have to do is abstain from sin. Achieve Reward without Doing any WorkThe owners of factories first make their employees work and then reward them. But in this case, Allah is granting reward for not doing any work. Do not steal, speak lies and do not look at women. By not doing these things, you will be rewarded with piety and Allah’s friendship. What is taqwa? Taqwa is when you have the urge to sin but you abstain due to the fear of Allah.Source: Life of Piety

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

2008-09-23T11:05:00.000-07:00

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)

Hazrat LUQMAN(alaihissalam)

2008-09-05T03:43:00.000-07:00

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)

2008-09-05T03:27:00.000-07:00

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

Hazrat Shams Tabrez(rah)

2008-09-04T03:29:00.000-07:00

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.

HADHRAT UWAIS QARNI (rahmatullah alayh)

2008-08-29T04:26:00.000-07:00

1. Regarding Uwais Qarni (rahmatullah alayh), Rasulullah ( صلى الله عايه وسالم ) said: "Uwais Qarni is the noblest of the Tabieen with ihsaan." (The highest stage of ihsaan is to worship Allah Ta'ala as if you are seeing Him.) Sometimes Rasulullah ( صلى الله عايه وسالم ) would turn in the direction of Yemen and say: "I perceive the fragrance of love from Yemen." Rasulullah ( صلى الله عايه وسالم ) said: "Tomorrow on the Day of Qiyaamah Allah Ta'ala will create 70,000 malaa-ikah in the image of Uwais Qarni who will enter in their midst into Jannat. No one will recognise him except those whom Allah wishes." Since he engrossed himself in ibaadat in concealment, fleeing from people, Allah Ta'ala will preserve his concealment even in the Aakhirah. Allah Ta'ala has said: "My Auliyaa are under My Mantle. None besides Me knows them." Rasulullah ( صلى الله عايه وسالم ) said: "In my Ummat is a man whose shafaa'at (intercession) will be accepted on behalf of so many people whose number equals the hairs on the sheep/goats of the tribes of Rabeeh and Mudhir." These two Arab tribes possessed the most sheep and goats, hence the analogy. When the Sahaabah enquired about the identity of this man, Rasulullah (b) said: "A servant among the servants of Allah." The Sahaabah responded: "We all are the servants of Allah. What is his name?" Rasulullah ( صلى الله عايه وسالم ) said: "Uwais Qarni." Sahaabah: "Where is he?" Rasulullah ( صلى الله عايه وسالم ): "In Qarn." Sahaabah: "Have he seen you?" Rasulullah ( صلى الله عايه وسالم ): "Not with his physical eyes, but he has seen me with his spiritual eyes." Sahaabah: "Such an ardent lover, but why has he not entered into your companionship?" Rasulullah ( صلى الله عايه وسالم ): "There are two reasons. The first is ghalbah haal (i.e. he is always in a high spiritual state which makes him oblivious of everything besides Allah Ta'ala). The second is his profound observance of my Shariat. His mu'minah mother is extremely old and blind. He tends to camels and with his earnings he supports his mother." Sahaabah: "Can we see him?" Rasulullah ( صلى الله عايه وسالم ) said to Hadhrat Abu Bakr (d): "You will not see him, but Umar and Ali will see him. His entire body is covered with hair. On the palm of his hand and left side is a white spot, the size of a dirham, which is not the mark of leprosy. When you meet him, convey my salaam to him and tell him to make dua for my Ummat. Among the Auliyaa those who are the Atqiyaa (a very loft category of Auliyaa), he is the holiest." Sahaabah: "Where shall we find him?" Rasulullah ( صلى الله عايه وسالم ): "In Yemen, he is a camel-herd known as Uwais. You should follow in his footsteps." As Rasulullah's ( صلى الله عايه وسالم ) demise neared, the Sahaabah asked: "To whom shall we give your jubbah (cloak)?" Rasulullah ( صلى الله عايه وسالم ) said: "To Uwais Qarni." After the demise of Rasulullah ( صلى الله عايه وسالم ) Hadhrat Umar and Hadhrat Ali (dma) journied to Kufa. After delivering a Khutbah, Hadhrat Umar (d) said: "O people of Najd, all of you stand up." Everyone obeyed. He then enquired: "Is any among you from Qaran?" When they said, 'yes', he asked for information about Uwais Qarni. They replied: "We do not know him. However, there is a madman who has become estranged from people. He flees from people. When Hadhrat Umar (d) enquired of his whereabouts, he was told that he (Uwais Qarni) tends to camels in Wadi Urnah. At night he eats dry bread. He does not enter the town. He does not speak to anyone. He does not eat what people generally eat. He does not know what is grief and happiness. When people laugh, he cries. When they cry, he laughs." Hadhrat Umar and Hadhrat Ali (ra) travelled to that valley (Wadi Urnah). Ultimately when they discovered him, he was engaged in Salaat. By the command of Allah, angels were tending to the camels. On perceiving the presence of human beings, Uwais terminated his Salaat, and said "Assalaamu Alaikum". Hadhrat Umar Farooq () replied: "Wa-Alaikum Salaam", and asked: "What is your name?" Uwais: "Abdullah (i.e. a slave of Allah)." Hadhrat Umar: "We all are the servants of Allah. What is your specific name?" Uwais: "Uwais". Hadhrat Umar: "Show me your right hand." When Hadhrat Uwais showed his hand, Hadhrat Umar (d) seeing the mark indicated by Rasulullah (b), kissed his hand, and said: "Rasulullah ( صلى الله عايه وسالم ) has conveyed salaams to you; sent this cloak for you and commanded that you make dua for his Ummah." Uwais: "You are more qualified to make dua because there is no one nobler than you." Hadhrat Umar: "I am always engaged in this duty of dua. However, you have to comply with the order of Rasulullah (b)." Uwais: "O Umar! Think carefully. Perhaps Rasulullah ( صلى الله عايه وسالم ) had in mind someone else besides myself." Hadhrat Umar: "All the signs indicated by Rasulullah ( صلى الله عايه وسالم ) exist in you." Uwais: "Give me the cloak of Rasulullah ( صلى الله عايه وسالم ) so that I may make dua." Taking the cloak, Hadhrat Uwais said: "Wait here." He went a distance, fell into Sajdah and supplicated: "O Allah! I shall not don this mantle as long as You do not forgive the entire Ummah of Muhammad ( صلى الله عايه وسالم ), for he has presented this cloak. Rasulullah ( صلى الله عايه وسالم ), Umar Farooq and Ali Murtaza have discharged their duties." A Voice exclaimed: "We have forgiven a number by virtue of your intercession." Uwais: "O Allah! As long as You do not forgive all, I shall not don this mantle." The Voice: "I have forgiven thousands." Uwais: "I am petitioning for the forgiveness of all." This performance was enacted several times. Each time, The Voice announced an increase in the number of persons forgiven by virtue of Hadhrat Uwais' intercession. Meanwhile Hadhrat Umar and Hadhrat Ali () unable to hold their patience came near to Hadhrat Uwais to see what was happening. When Hadhrat Uwais saw them, he exclaimed: "Why have you come? I would not have donned this mantle as long as Allah Ta'ala had not forgiven the entire Ummah of Rasulullah ( صلى الله عايه وسالم )." Gazing at Hadhrat Uwais with deep intent and concern, Hadhrat Umar () perceived 18,000 spiritual kingdoms under the simple shawl Hadhrat Uwais was wearing at the time. Hadrat Umar (), now overwhelmed by spiritual enthusiasm, lost complete interest in himself and his Khilaafat. In an ecstatic mood he cried out: "Is there anyone prepared to accept my Khilaafat in exchange for a piece of bread?" Hadhrat Uwais said: "Only a man lacking in intelligence, will purchase it. What are you talking of buying and selling! Abandon it! Whoever wishes, can pick it up." Then donning the mantle of Rasulullah ( صلى الله عايه وسالم ), Hadhrat Uwais said: "As a result of the barkat of this mantle and my intercession, the number of people of the Ummah of Muhammad (b) forgiven, equals the number of hairs on the bodies of the goats of the tribes of Rabeeah and Mudhirr." Hadhrat Umar: "O Uwais, why did you not meet Rasulullah ( صلى الله عايه وسالم )?" Uwais: "Perhaps you saw the blessed forehead of Rasulullah ( صلى الله عايه وسالم ). Tell me, were Rasulullah's (b) eye-brows fine or broad?" [Arabic in manuscript margin, bk 1, pg 31] Surprisingly, neither Hadhrat Umar () nor Hadhrat Ali () was able to describe Rasulullah's ( صلى الله عايه وسالم ) eye-brows. Uwais: "You are he Companions of Muhammad ( صلى الله عايه وسالم )?" Hadhrat Umar: "Most certainly we are." Uwais: "On the day when the blessed tooth of Rasulullah ( صلى الله عايه وسالم ) was martyred, why did you not martyr your own teeth? The requirement of love was that you conformed." Hadhrat Uwais opened his mouth and they observed that all his teeth were missing. He said: "I broke my teeth without seeing the mubaarak face of Rasulullah (b). After having broken a tooth, I was not satisfied. Perhaps another tooth of Rasulullah ( صلى الله عايه وسالم ) was martyred, not the one I broke in my mouth. In this way I continued breaking my teeth until all were removed. Both Hadhrat Umar and Hadhrat Ali () were overcome with emotion. Now they learnt a new concept of love and devotion. They resolved to learn this devotion from Hadhrat Uwais. Hadhrat Umar () then said: "O Uwais, make dua for me." Uwais: "I have already made dua. You should not desire more. In the Tashahhud of every Salaat I say: "O Allah! Have mercy on all the believing men and women and forgive them." If you reach the grave with the safety of Imaan, then most certainly, you have obtained my dua. I do not want to destroy my dua. Hadhrat Umar: "Counsel me." Uwais: "Umar, have you recognized Allah Ta'ala?" Hadhrat Umar: "Yes, I recognized Him." Uwais: "It is best that you recognize only Allah Ta'ala and no one besides Him." Hadhrat Umar: "Say something more." Uwais: "Allah Ta'ala knows you. It is best that besides Allah Ta'ala, no one else knows you." Hadhrat Umar () then attempted to present a gift of some money to Hadhrat Uwais. Hadhrat Uwais producing two dirhams from his pocket, said: "This is my earning for tending camels. If you can vouch that these dirhams will be depleted before my death, I shall then accept more." Obviously, Hadhrat Umar () could not comply, hence Uwais refused the gift. Hadhrat Uwais: "Both of you had undergone considerable hardship to reach me. Now return. Qiyaamat is near. We shall then meet where there shall no longer be any separation. Presently I am in a dilemma. I am concerned with the preparations for this journey." They bid farewell and took leave with heavy hearts. 2. After the departure of these two eminent Sahaabah, people began to honour Hadhrat Uwais. Since their excessive veneration agitated him, he fled from that place. Thereafter he was not seen again by anyone except once by Hiram Ibn Hibbaan (rahmatullah alayh) who gave the following account of his encounter with Hadhrat Uwais (rahmatullah alayh): "When I heard of the status of the Shafa'at (Intercession) of Hadhrat Uwais, I was overtaken by an intense yearning to meet him. I went to Kufaa and set out in search of him. It was my great fortune to locate him making wudhu on the banks of the river Euphrates. I found him fitting the description of him I had heard. After exchange of Salute actions, he looked intently at me. I desired to shake his hands, but he refused. I said: "Uwais, may Allah have mercy on you and forgive you." His physical weakness and forlornness reduced me to tears in profusion. Uwais (rahmatullah alayh) also wept and said: "Hiram Ibn Hibban, may Allah Ta'ala grant you a good reward. What has brought you here? Who showed you the road to me?" Hiram Ibn Hibban: "How do you know my name and the name of my father? You have never met me before." Hadhrat Uwais: "He Whose Knowledge is all-encompassing has informed me. My rooh has recognized your rooh because the arwaah (souls) of the Mu'mineen recognize each other." Hiram: "Narrate a Hadith of Rasulullah ( صلى الله عايه وسالم ) to me." Hadhrat Uwais: "I did not meet Rasulullah ( صلى الله عايه وسالم ), but I have heard of his attributes from others. I have no desire to be a Muhaddith or a Mufti or a narrator because I am engrossed in an abundance of activity." Hiram: "Recite an aayat of the Qur'aan so that I hear it from your blessed tongue." Uwais: After reciting he wept uncontrollably and recited: "I did not create jinn and man except that they worship Me." Then he let out such a frightening screech that I thought he had become insane. He said: "O Ibn Hibban, what has brought you here?" I replied: "To become your friend and to reform myself." Hadhrat Uwais commented: "I cannot even think of a man who has recognized Allah Ta'ala, having any love and desire for others and deriving comfort from others besides Allah." I said: "Give me some naseehat".He replied: "Keep Maut under your pillow when sleeping. When you wake up, don't cherish hope of life. Never consider sin as being minor. If you consider sin as being minor, know that you are considering Allah Ta'ala as being insignificant." I asked: "Where should I take up residence?" He said: "In the Land of Shaam." I said: "How shall I earn my living there?" Hadhrat Uwais said: "Alas! Pity those souls who are beset with doubt and uncertainty and refrain from accepting naseehat." I said: "Give me more naseehat." He said: "O son of Hibban! Your father has died. Aadam, Hawwaa, Nooh, Ibraaheem, Musaa, Daawood (alayhimus salaam), all have died. Muhammad ( صلى الله عايه وسالم ) too have died. Abu Bakr, the first Khalifah has also died and my brother Umar has departed from this earthly abode. Oh Umar! Oh Umar!" I said: "May Allah have mercy on you. Umar has not yet departed." Hadhrat Uwais said: "Allah Ta'ala has informed me of his demise. You and I are among the dead." He then recited Durood and made some dua, and added: "It is my advice that you cling to the Kitaab of Allah and adopt the path of Islaah (moral reformation). Never for a moment be forgetful of Maut. Never take even one step beyond the fold of the Jama'ah of the Ummah of Muhammad ( صلى الله عايه وسالم ), for then, Allah forbid, you will become without Deen and land in Jahannum." After making dua, he said: "Son of Hibban, go! Neither will you see me again, nor will I see you. Remember me in your dua. I too shall remember you in my dua. Now don't follow me, I am going." I desired to accompany him a few steps, but he refused. He wept and so did I. I gazed long after him until he disappeared from sight. Thereafter, I never again heard of him. 3. Hadhrat Rabee' (rahmatullah alayh) gives the following narrative of his encounter with Hadhrat Uwais Qarni (rahmatullah alayh): "I set out with a yearning to meet Uwais. I found him engaged in Fajr Salaat. As he completed his Salaat, he immediately commenced thikr. He continued with thikr until Zuhr. After Zuhr he again became involved in thikr until Asr. In this way he continued until Fajr of the next day. He maintained this practice for three days. During this entire period he neither ate nor slept. On the fourth night he took a short nap. He suddenly awoke with a start, jumped up and supplicated: "O Allah! I seek Your protection from sleeping to the satisfaction of the eyes and from eating to the satiation of the stomach." On hearing this, I decided that I had seen enough and returned." 4. His practice was to remain awake in ibaadat the entire night. He would say: 'Tonight is the night of Sajdah; tonight is the night of Ruku'; tonight is the night of Qiyaam.' In the way would he spend the nights worshipping Allah Ta'ala. 5. Someone asked: "How should Salaat be performed?" Hadhrat Uwais said: "I desire that before completing in Sajdah (during the night) it is already morning. Ibaadat should be like the worship of the Angels." 6. Someone asked: "What is khushu' (concentration in Salaat)?" He replied: "If you are struck with a spear, you remain oblivious of it." 7. He was asked: "How are you?" He said: "Like one who gets up in the morning, not knowing if Maut will grant him respite until the evening." 8. Hadhrat Uwais said: "A man who loves three things, Jahannum is closer to him than his jugular vein: Delicious food; fine garments and association with the rich." (This naseehat does not apply to the masses who find it difficult to abstain from even haraam on account of extreme deficiency of Imaan. The advice of Hadhrat Uwais–(rahmatullah alayh)–is directed to Auliyaa of high rank. As far as weaklings engrossed in material pursuits are concerned, the minimum demand is to eat, drink and participate in worldly affairs within the permitted confines of the Shariah–in moderation.) 9. People said to Hadhrat Uwais: "There is a man nearby who has been sitting in a grave with a kafan for the past 30 years, weeping profusely." On his request, Uwais was taken to view this man in the grave. The man was reduced to a skeleton. He was like a dried out weed and was crying. Hadhrat Uwais said: "The kafan and the qabar have diverted you from Allah. Both these objects constitute a veil for you in the Path (leading to Allah Ta'ala)." His statement struck a responsive chord in the heart of the man. His spiritual eyes opened and he realised his folly. He let out a terrible scream and expired in that grave in which he had spent 30 years. If even the grave can become a veil and an obstacle in the path of spiritual progress, what is the effect of the numerous other pursuits and objects of the material world? 10. Once for three days he was without food. On the fourth day he found a dinaar (gold coin) laying on the ground. Thinking it to be the lost property of someone, he left it. As he walked on, a wolf with a loaf of bread in its mouth approached him. The wolf left the bread infront of him. Uwais thought that the wolf had snatched the bread belonging to someone. As he thought, the wolf said: "I am the servant of the Same Being Whose servant you are." The wolf then disappeared. Hadhrat Uwais realising that the bread was sent by Allah Ta'ala, ate it. 11. Hadhrat Uwais said: "Nothing remains hidden from a person who has recognized Allah Ta'ala." "Safety is in solitude. True solitude is that there is no room in the heart for thinking of others. Solitude in which the mind is occupied with the thoughts of others is defective." "When two people gather to indulge in futility, shaitaan departs because he has achieved his objective. There is no longer a need for his presence since these two are sufficient to deceive each other. Both are forgetful of Allah Ta'ala." "Keep your heart alert so that aliens do not gain entry." (i.e. Always remember Allah Ta'ala, for Thikrullah prevents shaitaan from entering the heart of man.) "I searched for glory and I found it in humility. I searched for kingdom and I found it in admonishing people (i.e. giving them naseehat). I searched for culture and found it in truth. I searched for holiness and found it in poverty. I searched for Nisbat and found it in piety. (Nisbat refers to a special relationship of proximity with Allah Ta'ala.)I searched for honour and I found it in contentment (i.e. contentment with whatever Allah Ta'ala has ordained). I searched for comfort and found it in zuhd (abstinence –renunciation of the world). I searched for independence and found it in tawakkul (trust in Allah)." 12. When Hadhrat Uwais walked in the road, mischievous children considering him to be a mad man would pelt him with stones, mocking and jeering. He would say: "Pelt me with small stones. Big stones draw blood which breaks my wudhu." 13. It is narrated that towards the close of his life he joined Hadhrat Ali (d) in the Battle of Siffeen and was martyred. Among the Auliyaa there is a category called Uwaisiyyah. Those in this class do not need a Shaikh (Spiritual Mentor). Just like Hadhrat Uwais, they acquire spiritual elevation without the medium of a Shaikh. Hadhrat Uwais (rahmatullah alayh), despite not having physically associated with Rasulullah ( صلى الله عايه وسالم ) gained spiritual elevation by virtue of Nabi-e-Kareem's (b) baatini (spiritual) medium. This pedestal occupied by these Auliyaa is extremely lofty. Only Allah Ta'ala decides who is to be favoured with this rank.

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Hadhrat Maulana Qasim Nanotwi (Rahmatullah Alayhi)

2008-08-29T04:01:00.000-07:00

Hadhrat Maulana Qasim Nanotwi (Rahmatullah Alayhi) was born in 1248 AH (1852 AD) and passed away at a young age of 49 in 1297 AH (1901 AD). The name of Maulana Qasim Nanotwi (Rahmatullah Alayhi) seems older than his life due to his prominence. In reality, this is barakah that Allah Ta’ala had granted him in his life.
Hadhrat Maulana Qasim Nanotwi’s title was Hujjatul Islam (the proof of Islam). Generally this title is given to such a person who has such great qualities that if such a person was a Muslim and practiced upon Islam, this itself is a proof that Islam is the true religion. Hadhrat Maulana Qasim Nanotwi’s ancestral background reaches up to Abu Bakr Siddique (Radiyallahu anhu). Therefore, he is known as Siddiqi.
Hadhrat Maulana acquired his knowledge at a very young age and he was known to be very brilliant. He traveled to Delhi with Hadhrat Maulana Mamlook Ali Sahib (Rahmatullah Alayhi) who was a very great Alim of that time. Previously we discussed that Haji Imdadullah Muhajir Makki Sahib (Rahmatullah Alayhi) also benefited from Hadhrat Maulana Mamlook Ali (Rahmatullah Alayhi).
Maulana Qasim Nanotwi (Rahmatullah Alayhi) acquired his education in all fields Sarf, Nahwa, Tafseer, etc. from Hadhrat Maulana Mamlook Ali (Rahmatullah Alayhi) but acquired Hadith from Shah Abdul Ghani Muhaddith Delwi (Rahmatullah Alayhi). Maulana Rashid Ahmad Gangohi (Rahmatullah Alayhi) was with him in acquiring Hadith from Shah Abdul Ghani (Rahmatullah Alayhi).
Some dreams of Hadhrat Maulana Maulana Qasim Nanotwi (Rahmatullah Alayhi) used to see many pious dreams. Once he saw a dream that he was sitting on top of the Kabah Shareef and many streams were flowing from his hands to many parts of the world. He related this dream to his Ustadh Hadhrat Maulana Mamlook Ali (Rahmatullah Alayhi) who interpreted the dream that the world will benefit from the knowledge of Maulana Qasim Nanotwi (Rahmatullah Alayhi).
Hadhrat Maulana founded Darul Uloom Deoband and the branches of Darul Uloom Deoband are spread throughout the different parts of the world. Once he also saw a dream that he was sitting above the Kabah Shareef and facing towards Baghdad. There was a stream flowing from there, which touched his feet. The dream was interpreted that the Hanafi Madhhab would spread through Maulana Qasim Nanotwi (Rahmatullah Alayhi). Imam Abu Hanifa (Rahmatullah Alayhi) was from Baghdad and the Hanafi Madhhab was established from there.

Hadhrat Maulana Qasim Nanotwi (Rahmatullah Alayhi) had taken bay ‘at on the hands of Hadhrat Haji Imdadullah Muhajir Makki (Rahmatullah Alayhi). Hadhrat Maulana Qasim Nanotwi’s Uloom was very deep. Maulana Yaqub Nanotwi (Rahmatullah Alayhi) who was the first Ustadh of Darul Uloom Deoband and a great Muhaddith said that he read Aab-e-Hayat of Maulana Qasim Nanotwi (Rahmatullah Alayhi) six times and has understood some of it.
One can imagine what depth of Uloom and what insight was in that kitab. Hadhrat Maulana Ashraf Ali Thanwi (Rahmatullah Alayhi) says that Maulana Qasim Nanotwi (Rahmatullah Alayhi) wrote such kitabs that if his name was not written on those kitabs, and if it was translated into Arabic then the Arab Ulama would have thought that Imam Razi (Rahmatullah Alayhi) or Imam Ghazali (Rahmatullah Alayhi) wrote those kitabs.
Imam Razi and Imam Ghazali (Rahmatullah Alayhi) were great thinkers and philosophers of their times. Maulana Ashraf Ali Thanwi’s depth of Uloom is also well known. He says, “I read the books of Maulana Qasim Nanotwi RA and I don’t understand them.” He says, “Somebody has to put a lot of pressure on one’s mind to understand some of what Maulana Qasim meant but I didn’t have the habit to put pressure on my mind to understand it. So I consoled myself by saying that there are other simple kitabs and I acquired my knowledge from there.”
Hadhrat Maulana Qasim (Rahmatullah Alayhi) used to work in the library of Hadhrat Maulana Ahmad Ali Saharanpuri (Rahmatullah Alayhi) and make tasheeh (correction) of kitabs. He always had this inclination towards kitabs and anything to do with academics. Hadhrat Maulana memorized the Quran late in life in two Ramadhans. Effectively in two months. In the following Ramadhan he would perform one and a quarter juz and the listener would think that he is an old Hafiz.
Debating skills of Hadhrat Maulana Maulana Qasim Nanotwi (Rahmatullah Alayhi) was a great debater and very witty. The British sent many Christian missionaries to India to propagate Christianity. They were proud that they have sent the world’s best missionaries to India to propagate Christianity. One person arranged a debate and called all the Ulama. He also called Maulana Qasim Nanotwi (Rahmatullah Alayhi). The Hindus were also invited but they did not participate because this was a debate between the Islam and Christianity. They were there as observers.
Maulana Qasim Nanotwi (Rahmatullah Alayhi) presented such a powerful speech in substantiation of Islam against Christianity that the Christian Missionaries who were regarded to be world-renowned missionaries were severely defeated. They stated that they have gone to so many debates and conferences and they haven’t heard the like of Maulana Qasim Nanotwi (Rahmatullah Alayhi). Some Hindu pundits also started debates with Muslims. They felt that if Christian missionaries can debate with the Muslims then we too could debate with Muslims. One pundit arranged a debate. When this pundit heard that Maulana Qasim Nanotwi was going to address this debate, he fled.

Hadhrat Maulana was very simple. If someone were to look at him they would have thought that he was a villager. The British were also misled because of Maulana’s simplicity. When a warrant of arrest was issued by the British against Hadhrat Maulana, they were looking for a person who would be well dressed. They saw a person with simple clothing and thought that he was a villager.
Maulana wouldn’t make imaamat and he always preferred to be a muqtadi and follow the Imam. He also wouldn’t even give talks, but because of the need of the time he used to go and join the debates. He was so humble that once he said, “I am disgraced among the Sufis.” My understanding of this is, what a Sufi is supposed to be, he stated, “I did not live up to the expectation of the Sufis, or to the expectations of the people about the Sufis.” He also mentioned, “I have a stain of being a Molvi on myself.” He further mentions, “Had it not been for the stain of being a Molvi, even the sand wouldn’t have known of Qasim Nanotwi.”
When there is a fruit tree and the branch is laden with fruits then it goes more down. When a branch is laden with fruits and because of the heaviness of the fruits, the branch also lowers itself. If Hadhrat Maulana perceived some pride in some student then he would make that particular student pick somebody else’s shoes to make the student’s Islah. But at the same time if he saw humbleness in any student, then Hadhrat Maulana Qasim Nanotwi himself would pick up the shoes of that particular student. Who would do that today?

Hadhrat Maulana passed away in Deoband at the young age of 49. May Allah Ta’ala put Noor in the Qabr of Maulana Qasim Nanotwi (Rahmatullah Alayhi) and may Allah Ta’ala give us the benefit and roohaaniyat of Maulana Qasim Nanotwi (Rahmatullah Alayhi) and grant him a great reward for establishing Darul Uloom Deoband and spreading Uloom in the different parts of the world. (Ameen)

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Hazrat Haji Imdadullah Muhajir Makki(rah)

2008-08-29T02:58:00.000-07:00

Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was such a great personality that the title given to him by his contemporary Ulama was “Sheikhul Mashaikh” which means the leader of leaders.
His personality was well respected by the Ulama of the sub continent India and Pakistan and also by the Arab Ulama. That is why his title was also Sheikhul Arab wa Ajam (the leader of the Arabs and non-Arabs).
Haji Sahib’s background and educationHaji Imdadullah Muhaajir Makki (Rahmatullahi Alayhi) was born in 1233 AH (1814 AD) in Nanota, a town in the district of Saharanpur, India U.P. He father was Hafiz Muhammad Amin (Rahmatullahi Alayhi) and by lineage and ancestral background, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was a Farooqi, a descendent of Hadhrat Umar Farooq (Radiyallahu anhu).When he was born, his father Hafiz Muhammad Amin (Rahmatullahi Alayhi) kept his son’s name Imdad Hussein. When the famous Muhaddith, Shah Muhammad Ishaaq Sahib (Rahmatullahi Alayhi) heard this name, he didn’t like it and he changed the name to Imdadullah. Imdad Hussein means the assistance of Hussein. All assistance comes from Allah. So there was a form of shirk in this name.
Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) also used to attribute the name Khuda Bakhsh to himself. Some say his name was Imdadullah and others say his name was Khuda Bakhsh (gifted by Allah). Both names are close in meaning. In some places Haji Sahib calls himself Abdul Kareem (the slave of Kareem).
Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) had three brothers and one sister. He grew up without motherly care as his mother passed away when he was seven years old. Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) started his education very early but he acquired very little education.

When Haji Sahib was 16 years of age, he studied Sarf, Nahw, Farsi and one quarter of Mishkaat Shareef by Maulana Mamlook Ali Sahib (Rahmatullahi Alayhi) of Delhi. Haji Imdadullah Muhajir Makki didn’t study Bukhari and the other books of Sihah Sitta, but Allah Ta’ala blessed Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) with Ilm Ladunni. One is that knowledge that a person acquires. He studies different subjects and books. Another form of knowledge is from Allah Ta’ala without studying.
When Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) would talk to the Ulama, he would resolve such intricate issues with the insight that Allah Ta’ala had given him. However, he would not use the Istilaahi language (academic terminologies). This is Ilm La Dunni.

When he was 18 years of age he took bayat upon the hands of Maulana Naseeruddin Sahib (Rahmatullahi Alayhi) who was the student and son-in-law of Shah Ishaaq Sahib (Rahmatullahi Alayhi). When Maulana Naseeruddin Sahib (Rahmatullahi Alayhi) passed away, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was looking for another person to give him guidance and advice in life.
This is where we learn of the famous Sheikh and the spiritual guide, Hadhrat Maulana Mayanji Noor Muhammad (Rahmatullahi Alayhi). Haji Sahib took bayat on his hands. At the age of 28, Haji Imdadullah (Rahmatullahi Alayhi) performed Hajj. When he returned after Hajj, his heart and mind remained attached to the Haram Shareef. He had a burning desire to return to Makkah Mukarramah. When he returned from Hajj, he made a firm intention that one day he will make Hijrah and go back to Makkah Mukarramah.

There were approximately 500 or more Ulama who have taken bayat upon the hands of Haji Imdadullah Sahib (Rahmatullahi Alayhi). Not one Alim, 10 Alims or 100 but 500 Ulama. When we look at the lives of the Akaabir we don’t find so many Ulama who have taken bayat upon somebody who outwardly and apparently has very little traditional knowledge.

Haji Sahib married at the very old age of 55. He married three times. The first wife passed away. The second wife was blind. The third was a woman who wanted to make his khidmat (serve him). But, all his marriages were in old age and he only married with this intention that you can’t be a true Wali of Allah until you don’t make Nikah.
Haji Sahib passed away in 1317 AH (1896 AD) at the ripe old age of 84. In his inheritance he had one stick, two sets of winter clothes and two sets of summer clothes. Haji Sahib is buried in Makkah Mukarramah in Jannatul Maala.

Maulana Shah Abdul Ghani Phulpuri (RA)

2008-08-28T10:22:00.000-07:00

Hazrat Maulana Shah Abdul Ghani Phulpuri (RA) was born in 1293 AH in Azamgarh, but spent most of his life in Phulpur. That is why he became known as “Phulpuri”. His father sent him to Jaunpur, India to start his religious education. He started his studies under Maulana Abu Al-Khair Makki who was the son of Maulana Sakhawat Ali the Khalifah of Sayyid Ahmad Shaheed (RA). Two years later, he studied under Maulana Sayyid Ameenuddin Naseerabad. He then went to Jami’ul Uloom Kanpur and completed his studies. After graduating, he decided to become bay’at to Hazrat Thanwi (RA). He started teaching in Madrasah Arabiah Sitapur for some time, then went to Jaunpur and taught as the Sadr Mudarris for five years. It was during this time that he presented himself in the service of Hazrat Thanwi (RA) and formally started on the path of sulook. Hazrat Thanwi (RA) went to Sara-e-Meer, Azamgarh where Hazrat Thanwi (RA) had to deliver a lecture. It was then in the Eid-Gah (plane where the Eid Salat is prayed) where Hazrat Thanwi (RA) had granted Maulana Shah Abdul Ghani Phulpuri (RA) Khilafat. Before that in 1336 AH Hazrat Thanwi (RA) had advised him to form a madrasah, Raudhat-ul-Uloom in Phulpur. Hazrat Thanwi (RA) himself had laid the foundation for this institute. Maulana Shah Abdul Ghani Phulpuri (RA) had founded another madrasah in Sara-e-Meer by the name of Bait-ul-Uloom in 1340 AH. Hazrat Thanwi (RA) had accepted to supervise this madrasah as well. In order maintain this madrasah, Maulana Shah Abdul Ghani Phulpuri (RA) would travel five miles coming and going from his home in Phulpur to Sara-e-Meer. He would take his own flour and salt and would not even take a salary. Solely for the pleasure of Allah, he would travel ten miles everyday. Hazrat Thanwi (RA) used say regarding his simplicity, “Maulana Abdul Ghani Phulpuri (RA) Masha Allah is like a soldier and is very competent. His ‘ilmi and ‘amali achievements aside, just by looking at him, one would not be able to tell that this is someone of great caliber.”From the very beginning, Hazrat Phulpuri had a great interest in jihad and striving in the path of Allah. For this very reason, he had acquired military training on how to be a soldier. He even taught some ‘Ulamaa in Thanabhawan how to fight with a staff. On seeing his talent in this field, Hazrat Thanwi (RA) would remark with joy, encouragement and enthusiasm saying, “Our Molvi Abdul Ghani alone is enough to face an army of a thousand men, and if we ever were in need of an army, then our army is in Azamgarh” (referring to Hazrat Phulpuri by referring to Hazrat Phulpuri’s place of residence).On seeing things being done contrary to the teaching of Islam, Hazrat Phulpuri’s nature would change, and he would immediately rectify the wrong he saw being done without any hesitation. Once someone complained to Hazrat Thanwi (RA) regarding Hazrat Phulpuri’s (RA) temper and Hazrat Thanwi (RA) replied, “Amongst our men, we require someone of this sort, otherwise the enemy would devour us.”The level of his zuhd and taqwa was such that he would have his clothes washed at home, and, if perchance, his clothes had to be sent to the washman for laundry, then upon their return, he would wash them himself again, and then wear them after they had dried, and would say, “This is not my fatwa (in reference to the clothes being washed a second time). I have a special relationship with Allah. If I go against this, then my tongue does not move when I make zikr. I make this arrangement to supervise my own nafs.”The special status that he had with Hazrat Thanwi (RA) can be understood by the fact that once Hazrat Phulpuri (RA) wrote to Hazrat Thanwi (RA) to seek permission (as was Hazrat Thanwi’s (RA) custom that permission be sought) to come to visit him in Thanabhawan. In his reply, Hazrat Thanwi (RA) wrote, “Your arrival is a means of hundreds of happiness.” Similarly, Hazrat Thanwi (RA) once wrote, “What is the meaning of permission; rather it is a yearning that I have to meet you.”Once Hazrat Phulpuri (RA) came to Thanabhawan unannounced. At that time, Hazrat Thanwi was resting. Upon seeing him, Hazrat Thanwi (RA) out of joy rose up, walked many steps, hugged him, and said, “An unexpected and unanticipated blessing has arrived.”In any case, Hazrat Phulpuri occupied a special place in the heart of his Shaikh, Hazrat Thanwi (RA), and had a special bond and a relationship of mutual love with him. Besides teaching, and making in effort for the reformation of the masses, he had authored a few books, namely, Ma’rifat-e-Ilaahiyah, Ma’iyat-e-Ilaahiyah, Siraat-e-Mustaqeem, Baraaheen-e-Qaati’ah, and many others.Hazrat Phulpuri (RA) passed on to the mercy of Allah on August 12, 1963, and is buried in Paposhnagar, Karachi, Pakistan.

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Hazrat Mawlana Ashraf Ali Thanawi watch

2008-08-26T10:16:00.000-07:00

My visit to Thana Bhavan 25th Aug' 2008

2008-08-26T09:23:00.000-07:00

Inside view of Hazrat Haji Imdadullah Mahajir Makki ra Room

Hazrat Hafiz Zamin Shaheed ra Room

Hadhrat Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi)

2008-08-17T04:18:00.000-07:00

When Hadhrat Maulana was 21 years of age, he married his cousin. Generally it is noticed that when a person gets married, his life before marriage is different from his life after marriage.
Hadhrat Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi) was not a Hafiz before marriage but surprisingly soon after marriage within a period of one year Hadhrat Maulana became a Hafiz all by himself. Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi) memorized the Quran in approximately one year and in the following year, he performed Taraweeh.
Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi) like Hadhrat Maulana Qasim Nanotwi (Rahmatullahi Alayhi) took bayat on the hands of Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi). When he went to take bayat, his intention was to stay for a very short while but he remained there for forty-two days. He became very attached to Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi).

His depth and insight in Ilm was very great and very high. Maulana Qasim Nanotwi (Rahmatullahi Alayhi) stated that Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi) is Abu Hanifa al Athar, (the Abu Hanifa of this time).
Hadhrat Maulana Anwar Shah Kashmiri (Rahmatullahi Alayhi) was a miracle from the miracles of Allah Ta’ala. He was known as Chalta Pirta Kutub Khana (a rotating library). Maulana Anwar Shah Kashmiri (Rahmatullahi Alayhi) states that if Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi) is not higher that Allamah Shami then he is not lesser either. Any Alim who knows Shaami will know what is the maqaam of Shaami otherwise known as Raddul Muhtar.
Maulana Anwar Shah Kashmiri’s statement shows the great Ilmi maqaam of Hadhrat Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi). Whenever the Ulama were stranded and had any Ilmi ishkaals (questions), they would present it to Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi). He would give them such answers that would satisfy them. One very great Alim, Maulana Fazlur Rahman Ganj Muraadabaani (Rahmatullahi Alayhi) said that Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi) is such a personality that he has taken in oceans of Ma’rifat (recognition) of Allah but he doesn’t even belch.

Maulana Gangohi (Rahmatullahi Alayhi) mentioned, “Mujaahadaat aur Riyaadhaat key baad agar yi baat haasil ho jaaey key ham ku kuch haasil naa huwa tu bas sab kuch haasil ho gayaa.”
Maulana says that after effort and sacrifices, a person exerts himself in different things such as nafl salah, tilawat of the Quran Kareem, zikr and exercising taqwa and restraint. If after doing all this for the pleasure of Allah, he feels that he didn’t achieve anything, Hadhrat Maulana encourages and says, “Don’t think that you didn’t achieve anything, the fact that you feel negative regarding all your efforts, that alone is a great achievement hence he says, “Sab kuch haasil ho gayaa." (You achieved everything.)

One of Hadhrat Maulana’s advices is, “Kisi tahammul set ziyaadah apney zimmey kaam na lo.” If one is given a responsibility then he should take only that which he can manage and which is within his capacity. A person should not take that which is not within his responsibility as he will then be accountable.

Another advice of Hadhrat Maulana is, “Kisi sey kisi qism key tawaqqu mat rako chunanchey muj sey mat rako yay baat deen wa dunya ka gur hey.” He says that don’t expect anything from anyone at anytime.

Once someone told Maulana about a certain lecturer who was very harsh in speech. Maulana said, “Wo mutashadid bahut hey, is qadir tashadud say islah nahi hu tiy hay.” Some young Ulama who have josh condemn issues left, right and center.
This era is of targheeb (encouragement). This is not an era of tarheeb (admonishment). Tarheeb should be done with a lot of hikmah and wisdom. Hadhrat Maulana stated, “In that way you cannot make Islah of the people, you have to be soft, loving, compassionate and in a diplomatic way try to make the islah of people.”

Once Hadhrat Maulana quoted his ustadh from which he had acquired hadith. He has stated, “Jis qadr apney nafs sey doori hay isi qadr qurb Haqq Ta’ala haasil hey.” meaning that to the extent that a person is far from his nafs, a person is close to Allah.
The closer one is to his nafs, the more distant he will be from Allah. How true are these statements! This can be understood from so many verses of the Quran Kareem, for example, “Don’t follow your desires; you’ll go far away from Allah Ta’ala.”

In another instance he mentions, “Tamam azkar wa ashghal wa muraqabaat ka khulaasah yeh hay key insaan ko Allah Ta’ala ki huzoori har waqt muyassar rahey.” “What’s the essence of all these efforts and sacrifices in the line of sulook and tasawwuf, what do we want to achieve from it? So Maulana says, “All the concern, all the engrossment and all the muraaqabah is that a person attains the consciousness of Allah Ta’ala all the time.” This is why it is required for a person to make zikr and to exert himself.

Source

Mawlana Ashraf Ali Thanawi ra [Hakim al-ummat] Biography

2008-07-18T04:25:00.000-07:00

Mawlana Ashraf Ali Thanawi, referred to by many South Asian Muslims as ‘Physician of the Muslims’ [Hakim al-ummat] and ‘Reformer of the Nation’ [Mujaddid al-Millat], is a towering figure of Islamic revival and reawakening of South Asia in the Twentieth-Century. Mawlana Thanawi, in the words of Fuad S. Naeem, was the “most eminent religious figure of his time, a prolific author, and believed to be the greatest Sufi saint of modern India. He led a very active life, teaching, preaching, writing, lecturing, and making occasional journeys” (Lumbard 94). His distinguishing mark and guiding principle that led to the vast success of his message was a remarkable sense of balance and straightforwardness found in his speeches, writings, and training. If somebody, in contemporary times, demands a proof for the following Qur’anic verse, “Thus have We made of you a Nation justly balanced, that you might be witnesses over mankind” (al-Baqarah: 143), Mawlana Thanawi’s life and religious approach would prove to be a most appropriate example. The coherence of all branches of Islamic learning was harmonized in his personality, explicated in his lectures, and recorded in his writings. Qadhi Mujahidul Islam Qasmi said, “A special unity and coherence is evident in the personality of Mawlana Ashraf Ali Thanawi, it is hard to think of an area of Islamic sciences left unattended by his writings” (Zaid 11). His religious approach encompasses all aspects of the subject under discussion, and his viewpoints on different issues reflect a genuine, thorough examination of traditional Islamic thought. His acute intelligence, revolutionary method of training and teaching, love of Allah and the Messenger, organized management of time, broadmindedness, tolerance, and a unique and fresh, yet conservative understanding of religious disciplines has allotted for him a permanent place in Islamic history. He will be remembered as a reformer of the masses, an exemplary spiritual guide [shaykh], a prolific author, a spiritual jurist, an intellectual sage, and a fortifier of Islamic tradition who supplied the Muslims, at a time when they were physically and intellectually attacked by Western colonial powers, with literary and academic wealth in the form of his speeches, writings, verdicts [fatawa], and spiritual training [tarbiya] to battle all irreligious influences of the Modern Age. Describing the great religious services and endeavors of Mawlana Thanawi, Mufti Muhammad Taqi Uthmani writes, “The likeness of his accomplishments is not found in many preceding centuries” (Islam aur Siyasat 22).Birth and UpbringingMawlana Ashraf Ali Thanawi, named Abdul Ghani by his paternal family, was born in the village of Thana Bhawan (in the Muzaffarnagar district of the Uttar Pardesh province of India) on 5 Rabi al-Thani 1280 AH (September 19, 1863 CE). He was named Ashraf Ali by the renowned and famous saint of the times Hafiz Ghulam Murtadha Panipati, who was also a relative of the maternal family of Mawlana Thanawi. His family was well-respected and held an eminent position in Thana Bhawan. His father, Abdul Haq, was a wealthy landowner, a devout Muslim, and a respected citizen of Thana Bhawan. Abdul Haq was well-versed in Farsi, and although he was not a hafiz of the Qur’an but knew the Holy Book so well by heart that sometimes he would correct the recitation of the Imam in the prayer. Mawlana Ashraf Ali Thanawi’s lineage can be traced back to the second Caliph of Islam, Umar ibn al-Khattab, a glimpse of whose intelligence, wisdom, foresightedness, piety, and sincerity was certainly visible in Mawlana Thanawi. As a young boy, he had a zeal for offering the prayer [salah] and by age twelve, he was constant in night vigil [tahajjud]. He attained his early Arabic and Persian education under his maternal uncle Wajid Ali and Maulana Fat‘h Muhammad in Thana Bhawan and also memorized the holy Qur’an at a tender age from Hafiz Hussain Ali of Meerut.Traditional Studies at the Deoband SeminaryFrom 1295 to 1301 Hijri, Mawlana Thanawi studied at the prestigious Deoband Seminary (Darul Uloom Deoband), from where he graduated in 1301 A.H. after studying under some of the most erudite Islamic theologians of his time. Among his teachers were Mawlana Muhammad Qasim Nanotawi, Mawlana Rasheed Ahmad Gangohi, Mawlana Muhammad Yaqub Nanotawi, and Shaykh al-Hind Mawlana Mehmoodul Hasan. Mawlana Thanawi’s six years at Deoband were spent under the tutorship and guidance of God-fearing saints and Gnostics, many of whom were the spiritual students of Haji Imdadullah Muhajir Makki. The spiritually filled atmosphere of Darul Uloom Deoband coupled with brilliant teachers, and Mawlana Thanawi’s own intelligence and piety are all factors that contributed to the excellence of theory and practice that was manifested in his personality. His literary life started at the Deoband Seminary when he was only eighteen years of age and wrote Mathnawi Zer-o-Bam in Farsi. He possessed unmatched linguistic skills and had mastered the languages of Arabic, Farsi, and Urdu by age eighteen.Teachers of the TeacherMawlana Thanawi did not have many opportunities to study under the founder of the Deoband Seminary, Mawlana Qasim Nanotawi, whose last year was Mawlana Thanawi’s first year at Deoband. However, Mawlana Thanawi mentions that he would occasionally attend the Jalalayn (an Exegesis of the Holy Qur’an) lecture by Mawlana Qasim Nanotawi. The two personalities from whom Mawlana Thanawi greatly benefited from are Mawlana Rasheed Ahmad Gangohi and Mawlana Muhammad Yaqub Nanotawi.Mawlana Thanawi says, “Among my teachers, I was spiritually attached to Mawlana Gangohi more than anybody else with the exception of Haji Imdadullah Muhajir Makki. I had never witnessed such a unique personality, in whom external and internal goodness merged so cohesively, like Mawlana Rasheed Ahmad Gangohi” (Alwi 51). Mawlana Thanawi received much affection and spiritual training from Mawlana Gangohi as well. Upon the arrival of Mawlana Thanawi, Mawlana Gangohi would say, “When you arrive, I become alive” (Alwi 52). Once Mawlana Thanawi had come to Gangoh to deliver a lecture, Mawlana Gangohi sent all his visitors to attend this lecture, saying to them, “What are you doing here?, go and listen to the lecture of a truthful scholar,” Mawlana Gangohi would also send some of his students to Thana Bhawan to benefit from the ocean of knowledge and spirituality that was known as Ashraf Ali Thanawi.Mawlana Thanawi was also deeply inspired by Mawlana Muhammad Yaqub Nanotawi, a sanctimonious theologian and a divine mystic. Mawlana Yaqub had sensed that Ashraf Ali was a special student, endowed with extraordinary qualities. As a result, Mawlana Yaqub would make sure to include the most intricate discussions while teaching this bright student. Mawlana Thanawi, describing the lectures of Mawlana Yaqub, said, “His lectures were not ordinary lectures, but sessions in which one’s attention turned towards Allah. He would be teaching exegesis of the Holy Qur’an and tears would be flowing down his cheeks” (Alwi 51).Graduation and Pilgrimage to Makka [hajj]Mawlana Thanawi graduated in 1301 A.H. (1884 C.E.) from the Deoband Seminary. When Mawlana Rasheed Ahmad Gangohi arrived for the graduation ceremony, Shaykhul Hind [Shaykh of India] Mawlana Mehmoodul Hasan informed him that today a very bright and intelligent student will be graduating. Mawlana Gangohi wanted to test this bright student. Hence, before the actual ceremony, Mawlana Gangohi posed the hardest questions he could think of before Mawlana Thanawi. His answers amazed and pleased Mawlana Gangohi (Quraishi 14). At the graduation, ceremonial procession of tying a turban [dastaarbandi] was carried out by Mawlana Rasheed Ahmad Gangohi. The graduation ceremony of that year stood out from the past and was celebrated with great enthusiasm and joy by the teachers of the Deoband Seminary. At this occasion, Mawlana Thanawi, with some classmates, said to his teacher Mawlana Yaqub, “We are not deserving of such a celebration and our graduation might bring derision for Darul Uloom Deoband.” Upon hearing this concern from Mawlana Thanawi, Mawlana Yaqub became thrilled and said, “This thinking of yours is completely wrong! At Darul Uloom Deoband, you perceive of your personality as very meek and insignificant because of your teachers, and in fact, this is how you should feel. But, once you graduate and step out of this institution, then you will realize your worth and importance. I swear by Allah, you will prevail and become dominant wherever you go, the field is open and empty (for you)” (Alwi 53). After graduating from Deoband, Mawlana Thanawi accompanied his father to the Holy cities of Makka and Medina. After performing his first pilgrimage [hajj], Mawlana Thanawi mastered the art of Qur’anic recitation under Qari Muhammad Abdullah Muhajir Makki. In Makka he also had the opportunity to stay in the companionship of Haji Imdadullah Muhajir Makki, whose spiritual attention, luminous personality, radiant teachings, and excellent methodology of training prepared Mawlana Thanawi for the great reform movement that had been predestined for him.Teaching Career at KanpurFourteen years after graduation were spent teaching religious sciences in the city of Kanpur. Over a very short period of time, Mawlana Thanawi acquired a reputable position as a sound religious scholar. His teaching attracted many pupils and his research and publications enhanced Islamic academia. In these fourteen years, he traveled to many villages and cities, delivering lectures in hope of reforming people. Printed versions of his lectures and discourses would usually become available shortly after these tours. Very few scholars in the history of Islam had their lectures printed and widely circulated in their own lifetimes. The desire to reform the masses intensified in his heart during his stay at Kanpur. Eventually in 1315 AH, he retired from teaching and devoted himself to reestablishing the spiritual center [khanqah] of his Shaykh in Thana Bhawan. Upon this transition, Haji Imdadullah remarked, “It is good that you came to Thana Bhawan, it is hoped that the masses will benefit from you spiritually and physically. You should engage yourself in revitalizing our seminary [madrassah] and spiritual center [khanqah] once more in Thana Bhawan. As for myself, I am always praying for you and attentive towards you” (Alwi 5Cool.Rooting Out of Irreligious PracticesEvery true Islamic reformer roots out the irreligious practices of people that they perform in the name of religion. Mawlana Thanawi, through his speeches and writings, battled against all evil innovations in religion and presented Islam as it stood in light of the Qur’an and Hadith. Mawlana Thanawi was deeply concerned about the ignorance of those Muslims who perform many unnecessary acts perceiving them to be righteous acts of religion. Hence, he wrote many books that dealt with this subject. His book Hifz al-Iman clearly explains the evils with acts such as grave worshipping, beseeching other than Allah, believing in the omnipresence of the Prophet and saints, etc. Another work entitled Aghlat al-Awam is an earnest effort to root out all un-Islamic rituals prevalent among people. Innovations in belief, worship, and transactions are condemned in this book. Mawlana Thanawi’s balanced approach places all religious injunctions at their proper place without excess [ifrat] or deficit [tafreet].Embodiment of Humility and SimplicityMufti Muhammad Taqi Uthmani says, “Hakim al-ummah Mawlana Ashraf Ali Thanawi used to say, ‘I consider my self inferior to every Muslim at the present time and inferior to every non-Muslim in respect to the future’. Meaning that at this time, I am inferior to every Muslim, and inferior than every non-Muslim in respect to the future, because a non-Muslim may accept Islam in the future and become more advanced than myself” (Uthmani, Irshadate Akabir 25). Mawlana Thanawi was more concerned with rectifying his own self than correcting others. Once when he had to deliver many lectures, he said, “Whenever I find the need of reforming myself, I speak on that specific shortcoming of mine. This method is very beneficial. My speech entitle Al-Ghadab (Anger) is an example of this” (Alwi 131). After praising Allah, Mawlana Thanawi says, “I am never unmindful of taking accountability of my own self. Whenever I admonish a disciple of mine, I also inspect my own self and continuously seek Allah’s protection from His accountability” (Alwi 131).Politics and Mawlana ThanawiMawlana Thanawi was not a politician, Mufti Muhammad Taqi Uthmani explains, “and neither were politics his subject of interest” (Islam aur Siyasat 22). However, Islam is a lifestyle encompassing all human activities and providing clear and full guidelines for all walks of life, hence, at appropriate places in his speeches and writings Mawlana Thanawi does comment on politics and provides his useful explanation in that field. While battling secularism, many contemporary Muslims, perceived Islam as a branch of government and politics. Mawlana Thanawi proved, mainly using Qur’anic verses, that political rule is only a means of instituting Islam in our lives and not the purpose of life itself. All modern political notions in contradiction with the Qur’an and Hadith would have to be forsaken and the pure, untainted political thought reflected in the Qur’an and Hadith should guide the Muslims in organizing and structuring their governments.Death of a Great SageMawlana Thanawi toiled to reform the masses and trained a large number of disciples who spread all over the South Asian Subcontinent. None can deny that his efforts brought a large number of Muslims back to the true teachings of Islam. Mawlana Thanawi passed away in his hometown of Thana Bhawan on Rajab 2, 1362 ah (July 4, 1943 CE). His funeral prayer was led by his nephew, the great scholar of hadith Mawlana Z afar Ahmad ‘Uthmani, and he was buried in the ‘Ishq-e Bazan graveyard. Mawlana Thanawi will be remembered for his inspiring, lucid, and rational writing, balanced approach, and reformative teachings. These still serve many Muslims today in helping them understand the Qur’an and the Sunna.

Entrance of Khanqah Ashrafiya, Thana Bhawan

2008-07-10T13:17:00.001-07:00

Hazrat Maseehullah Khan Saheb(R.A.)

2008-07-10T12:44:00.000-07:00

Hadhrat Maseehul (Ummat, Maulana Mohammed Maseehullah Khan, one of the greatest of authorities in Tasawwuf of our times, hails from the renowned and distinguished Sherwani family of Pathans. Although the Sherwani clan is famed as Pathan, it in reality is Sayyid in its origin, for its ancestral progenitor was Sayyid Husain Ghauri (RA.) who migrated from Ghauri during the reign of Khalif Abdul Malik Bin Marwaan (d. 65 Aft) and settled in the region neighboring `Koohe Sulaimaan'. Sayyid Husain Ghauri (R.A.) settled among the Pathans and married the daughter of Batan Bin Qais Abdur Rashid. She bore him two sons, Lodi and Sherwani. The descendents of Sherwani became known as Sherwaani. It is then to this family of Sayyids that Hadhrat Maseehullah Khan Saheb belongs. Hadhrat Maseehullah Saheb was born in 1329 or 1330 A.H. at Barlah, District Aligarh, India. Born a saint, he was from early childhood the repository of piety and sterling qualities. His virtue, excellence of character, simplicity and dignity were acknowledged by all who came into contact with him even during his childhood. A considerable part of his time during childhood was spent in Zikr and supererogatory acts of Ibaadat. A favorite occupation of Hadhrat Maseehullah Saheb during his early youth was to sit in the company of the Saaliheen and Auliya. In this regard the companionship of Hadhrat Maulana Muhammad Ilyaas (R.A.), the Khalifa of Hadhrat Shaikhul Hind (R.A.) is noteworthy. It was this companionship during childhood days which introduced Hakeemul Ummat Hadhrat Maulana Ashraf Ali Thanvi (R.A.) to Hadhrat Maseehullah Saheb. Sitting in the company of Hadhrat Muhammad Ilyaas (R.A.). the young Maseehullah, heard with eagerness the incidents, talks and advices of Hakeemul Ummat (R.A.). Studying the works of Hadhrat Thanvi (R.A.) at the hands of Hadhrat Maulana Muhammad Ilyaas (R.A.) engendered in Hadhrat Maseehullah Saheb a yearning, faith and love for Hadhrat Maulana Ashraf Ali Thanvi (R.A.) An outstanding feature of Hadhrat Maseehullah's character is the dominant qualities of hayaa' (modesty) and tenderness. Hadhrat Alabama Mufti A'zam Saeed Ahmad Lucknowi (R.A.), Ustadh of Hadhrat Maseehullah. Who witnessed the life of Hadhrat Maseehullah from early childhood observed:
“From childhood he (Hadhrat Maseehullah Saheb has been the repository of modesty, dignity, respect, forbearance, ingenuity, intelligence and commendable attributes (`ausaffe hameedah).”

Hadhrat Mufti Saeed Ahmad Lucknowi (R.A.) - a great Faqeeh and Muhaddith - who had attained perfection in many branches of learning; despite being the Ustadh of Hadhrat Maseehullah Saheb, turned towards him.
(Hadhrat Maseehullah) for spiritual' guidance after the demise of Hakeemul Ummat Hadhrat Maulana Ashraf Ali Thanvi (R.A.), who had bestowed even the mantle of Khilafat (spiritual mentorship) upon Hadhrat Mufti Saheb. This act of Hadhrat Mufti Saeed Ahmad (R.A.) is ample testimony of the fact that Hadhrat Maseehullah Saheb is a born saint who has attained spiritual perfection.

EDUCATION AND SPIRITUAL TRAINING
Hadhrat Maseehullah's initial educational training commenced in his hometown. The greater part of the Islamic syllabus up to the stage of Mishkat Shareef was acquired from Hadhrat Mufti Saeed Ahmad. From Mishkat Shareef and Hidayah onwards up to completion of the Aalim Faadhil course was undertaken at the famous Islamic institute of learning, Darul Uloom, Deoband. He passed his student days in perfect solitude and was totally engrossed in the acquisition of llm'. At the same time he was a Mureed of Hadhrat Thanvi (R.A.) and as a result of his elevated spiritual rank, he occupied a distinguished position of honour and respect among students and Ulama as well.
It was already noted that a spiritual link of faith and love with Hadhrat Thanvi (R.A.) was already established during his early childhood days. The first time that Hadhrat Maseehullah saw Hakeemul Ummat Hadhrat Maulana Thanvi (R.A.), was at Aligarh during the year when he (Hadhrat Maseehullah) `left for Deoband in pursuit of his Islamic education. The same year Hadhrat Maseehullah established his `islaah (spiritual rectification) connection with Hadhrat Thanvi (R.A.). Since that time he has been in constant communication with Hadhrat Thanvi (R.A.).

KHILAFAT
The year when Hadhrat Maseehullah qualified in his Islamic studies at Darul Uloom, Deoband, Hadhrat Thanvi (R.A.) conferred upon him the spiritual Mantle of Khilafat authorizing him to `talqeene bait (initiation of Mureeds) and to conduct the spiritual training of Mureeds.
Among the various Khulafaa of Hakeemul Ummat (R.A.), Hadhrat Maseehullah Saheb occupies a highly distinguished rank. Hadhrat Maseehullah was appointed as a Khalifa at an early age, however, despite his relative youth. Hadhrat Thanvi (R.A.) listed him among eleven of his distinguished Khulafaa (Spiritual Representatives). This list was later published.
Hadhrat Thanvi (R.A.) had special reliance on the spiritual programmes and methods of spiritual training (islaah, ta'leem and tarbiyat) initiated by Hadhrat Maseehullah, As a result of this reliance, Hakeemul Ummat (R.A.) would refer certain Mureeds to Hadhrat Maseehullah for spiritual training.
As has been already observed that among all the Khulafaa of Hakeemul Ummat (RA.), Hadhrat Maseehullah enjoys a distinguished rank of prominence. This was attested to by no less than Hakeemul Ummat (R.A.) himself. Once, upon someone's enquiry. Hadhrat Thanvi (R.A.) said:
ISA AND MASEEH HAVE SURPASSED (THE OTHERS): Isa here is a reference to Hadhrat Maulana Muhammad lsaa (R.A.), also among the distinguished Khulafaa of Hakimul Ummat (R.A.). And, Maseeh refers to Hadhrat Maseehullah Saheb.

Hazrat Shah Saiyid Hussain sb. r.a advice on migrating to Madinah

2008-06-29T11:30:00.000-07:00

A person enquired Hazrat Shah Saiyid Hussain sb. r.a about migrating to Madinah for job , obiviously he was going for the purpose of earning and not in the love of Prophet Mohammad saw. He gave him a stunning answer that no one else can give except Ahlullah, he said it is better for you to live in India and your heart is in Madinah rather you love in Madinah and your heart is in India. No one can given such a answer except these people that understands the Nafs. Now a days we are going to these sacred places for the sake of earning money and not for Prophet's love, even we are learning arabic just to impress arabs so that they can avail more benefitts but not with the intentions that by learning Arabic we can understand Quran, and we all know that intentions is a major factor in deciding the Amal. But the person who is going with the desired intentions, for him is dreams comes true.

Any comments

Way of Kitab o Sunnat

2008-06-16T07:53:00.000-07:00

A Good Advice

2008-06-16T07:51:00.000-07:00

Easy Way Of Islah

2008-06-16T07:48:00.000-07:00

2008-03-20T09:48:00.001-07:00

2008-03-20T09:47:00.001-07:00

2008-03-20T09:46:00.001-07:00

Manajaat Hazrat Saiyid Sulaiman Nadvi r.a

2008-03-20T09:39:00.000-07:00

Allama Hazrat Saiyid Sulaiman Nadvi r.a Contribution to Islamic literature

2008-01-31T05:38:00.000-08:00

Sayyid Sulaimân Nadwi was a prolific writer who wrote books on history, biography, literature and travel. His greatest work is the Sîrat-un-Nabi (Life of the Prophet of Islâm ) in six volumes, which has hardly any parallel in any language of the world. This outstanding work on the life of the Holy Prophet of Islam was started by Shibli Nu'mâni, but the major part of it was completed by his pupil, Sayyid Sulaimân. This has since been translated into several languages and is the most widely read book on the life and teachings of the Great Prophet of Islâm . He has made 'Seerah' a new and separate subject in Islamic studies.
His first book was Durûs-ul-Adab, an Arabic reader in two parts. In 1912 he compiled a Dictionary of New Arabic Words. In 1915 he brought out the first volume and in 1918 the second volume of Ard-ul-Qur'ân (the lands of Qur'ân), which is a priceless piece of historical research and refutation of orientalist propaganda against the geographical descriptions of ancient lands and nations given in the Qur'ân. This is the only book of its kind in Urdu.
In 1910, he wrote another very important biographical work, Sîrat-e-'Â'ishah, which is the most authentic book on the life of Hazrat 'Â'ishah , wife of the Prophet of Islâm .
In October-November 1925, Sulaiman Nadvi delivered a series of eight lectures on the life of Muhammad at Madras. These lectures which are a masterpiece of erudition later published as Khutbat-e-Madras.
In 1940, he published Rahmat-e-Aalam, a book written for children on the life of Muhammad.
In 1933, he brought out his monumental work, Khayyam. The nucleus of this book was an article on noted Persian scholar and poet Omar Khayyam.
Yet another monumental work, Hayât-e-Shibli, was published in 1943. It deals not only with the life and works of his teacher, Allâmah Shibli Nu'mâni, but, in fact, is a detailed history of literary and educational activities of Muslim India during the last 100 years.
In 1939, he published a collection of his essays on diverse subjects, known as Naqûsh-e-Sulaimân. These essays, known for the sublimity of thought and lucidity of diction, are a living testimony to his scholarship and mastery over the language.

Hayât Imâm Mâlik - A biography of Hadrat Imâm Mâlik ibn Anas (d. 179H.), which also contains details of his works, including the famous Mu'atta. This book also included details of the lives of prominent tâbi'în and fuqahâ' as well as the history of the study and compilation of hadîth.
Ahl-us-Sunnah-wal-Jamâ'ah - Deals with fundamentals of belief ('aqâ'id), history of religious sects, and issues such as taqdîr (divine preordainment) and differences amongst the Sahâbah.Arab-o-Hind ke Ta'alluqât - A collection of lectures delivered in 1939 at the Indian Academy, Allahabad. A discussion of the trade relationships between the Arabs and India and interactions of trade, scholarship, and religion.
Rahmat-e-'Âlam - A life history of the Prophet written in simple language that has been incorporated in the curriculum of Islâmic schools.
Yâd-e-Raftagân - Between 1916 and 1953, with the death of any well-known person in Azamgarh - friend, scholar, lawyer, poet, politician, head of state, etc. - Sayyid Sulaimân would write to express his heartfelt feelings on their passing away. This book is a collection of such writings.
Barîd Farang - A collection of letters written to various prominent figures of the Indian subcontinent related to the Khilâfat delegation in 1920.
Seir-e-Afghânistân - In 1933, Sayyid Sulaimân and Allâmah Iqbâl were invited by the government of Afghanistan to tour the country. This journey was to study the academic and literary problems of Afghanistan. This book is a collection of his chronicles published on his return.
Maqâlât-e-Sulaimân - A collection of the hundreds of articles written by Sayyid Sulaimân for various periodicals in his lifetime, namely An-Nadwa, Al-Hilâl, and Ma'ârif.

Allama Hazrat Saiyid Sulaiman Nadvi r.a

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Sulaiman Nadvi was born on November 22, 1884 in Desna village of Patna, British India. His father, Hakeem Sayyed Abdul Hasan was a pious Sufi and , known for his learning and piety, was highly respected in the locality.His first teachers were Khalifa Anwar Ali of Desna and Maulvi Maqsood Ali of Ookhdi. Later he received his education from his elder brother, Hakeem Sayyed Abu Habeeb and his father, who was a physician at Islampur near Patna. In 1899 he went to Phulwari Sharif (Bihar) where at the famous Khanqah-e-Mojeebia he became a disciple of Maulana Mohiuddin and of Shah Sulaiman Phulwari. From there he went to Darbhanga where he studied for a few months at Madrasa-e-Imdadia.In 1901, he was admitted into Dar-ul-Uloom Nadva at Lucknow, which was recognized as the foremost institution of religious and Arabic education in the subcontinent. He studied for seven years at Nadva and and came in contact with such eminent scholars as Maulânâ Farooq Chirayyakoti, Sayyid Muhammad Ali of Monghyr, Maulânâ Hafizullah and Allâmah Shibli Nu'mâni, who were much impressed by his talent, intelligence, and diligence.Young Sulaiman's first article, Waqt (Time) was published in the monthly Urdu Journal Makhzan edited by Sir Sheikh Abdul Qadir. In 1905, Maulana Shibli came to Lucknow as Secretary of Nadva. Sulaiman came under the influence of Shibli whose literary heir he was destined to be. There was another student at Nadva at this time who came from Calcutta. He was none but Abul Kalam Azad. Both Sulaiman and Azad were favourite pupils of Maulana Shibli Nomani. Soon Sulaiman was chosen to carry on Maulana Shibli's work. In 1906, he graduated from the Nadva. Shibli appointed Sayyed Sulaiman sub-editor of journal, An-Nadwa. In 1908, Sulaiman Nadvi was appointed an instructor of Modern Arabic and Dogmatic Theology at Dar-ul-Uloom Nadva.Aligarh Muslim University conferred on him the honorary degree of Doctorate of Literature (DLitt) in 1940.

Service to Islâm

Sulaimân Nadwi, whose life had been an uninterrupted devotion to scholarship and literary pursuits, was called upon to devote his energies to the service of Islâm and his country.The first quarter of the twentieth century was a period of trials and tribulations for the Indian Muslims in particular. The political scene was tense, surcharged with revolution. The caliphate held by the Turkish Sultan was at stake. The Western powers were conspiring to do away with the "Sick Man of Europe." The wars in the Balkans and Tripoli and ultimately World War I, were all pointing to this end. In India too, the Indian National Congress and especially the All-India Khilafat Committee, under the dynamic and inspiring leadership of Maulânâ Muhammad Ali, had created a stir throughout the length and breadth of the subcontinent which led to an unprecedented awakening of the masses. Sayyid Sulaimân Nadwi, too, could not resist responding to the national call. In 1920, he joined a Khilafat Delegation, headed by Maulânâ Muhammad Ali, to London, for securing equitable and just treatment of Turkey at the hands of the victorious Allies.
In 1924, when the Sharif of Makkah and King Ibn Saud of Najd were at war, Sultan ibn Saud sought the help of the Khilafat Committee to settle the dispute. A delegation, headed by Sayyid Sulaimân Nadwi, which included Maulânâ Muhammad Ali and Shoaib Qureshi went to Hijâz in 1926 and fearlessly placed the views of Indian Muslims before Sultan ibn Saud for establishing a truly democratic rule in the Holy Land. In 1926, Sayyid Sulaimân presided over the memorable annual session of Jamiat-ul-Ulema at Calcutta, which considered the deteriorating Hindu-Muslim relations in the subcontinent due to the Shuddhi-Sanghattan Movement started by the Shardhanand-Malaviya Group. The same year, the Maulânâ, at the invitation of King Ibn Saud, headed a delegation of celebrated Muslim leaders, including Maulânâ Muhammad Ali and Shaukat Ali, to Makkah to participate in the Motamar-i-Alam-i-Islami (World Islâmic Conference). Delegations of almost all Muslim countries participated in the conference and Sayyid Sulaimân Nadwi had been elected the Vice-President of the Conference. On his return from Makkah, he retired from active politics and decided to devote his heart and soul to literary pursuits only.
Sayyid Sulaimân Nadwi had started his career as the sub-editor of An-Nadwa, a well-known magazine devoted to religious research. In 1910 he joined as an assistant editor and lead writer of the celebrated Al-Hilâl of Maulânâ Abul Kalâm Âzâd. He wrote some of its best editorials, including one on the Cawnpur Mosque incident which electrified the Indian Muslims. But his association with Al-Hilâl lasted two years only. In 1914, when the Shibli Academy was established and its official organ, the Ma'ârif started publication, he became its founding editor. This magazine, during the last 44 years of its existence maintained an enviable record of high-class articles.
The greatest achievement of Sayyid Sulaimân Nadwi was the establishment of Darul Musannafîn (House of Writers), also known as the Shibli Academy, at Azamgarh, which became the pioneer in the field of literary and historical research in the subcontinent. He attracted around him a large number of talented scholars who carried on the literary mission of his illustrious teacher, Shibli Nu'mâni, with unabated zeal. This institution of learning founded in 1914 continues to spread its luster throughout the subcontinent and during the last 48 years of its existence has published some outstanding works on diverse branches of knowledge. Maulânâ Sulaimân Nadwi dedicated his life to the service of learning and kept his uninterrupted association with the Shibli Academy, Azamgarh. During this period he spent an austere life at Azamgarh, busy in writing books which inspired an entire generation.

Migration to Pakistan

After partition of India, Sayyaed Sulaiman Nadvi migrated to Pakistan in June 1950 and settled in Karachi.The pleadings of the Prime Minister of India not to leave India could not dissuade him from going to Pakistan where he was immensely needed to guide the framing of a truly Islâmic constitution. On arrival in Karachi, he was made President of the Islamic Talimat Board, attached to the Constituent Assembly. He had come to Pakistan with an ambitious plan in his mind of establishing an Academy of Islamic Studies in Karachi that could rival the Shibli Academy of Azamgarh (UP). But he was not destined to live there long and died three years after, in 1953. His death was mourned throughout the world of Islam and the loss of this great scholar, historian, and religious writer was universally acknowledged. His death created a void in the literary life of the subcontinent that cannot be easily filled.
He was appointed Chairman of Taleemat-e-Islami Board to advise the Islamic aspects of Pakistan's constitution. He died on November 22, 1953 in Karachi at the age of 69.

In the end time of his life he became a *mureed* disciple of Maulana Ashraf Ali Thanvi R.A. and got Khilafat from him.

Hazrat Shah Saiyid Hussain r.a biography in brief

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HAZRAT SAIYID HUSSAIN RA. was born on 16th November 1916. He was the son-in-law of the Allama Syed Sulaiman Nadvi RA.(d. 1953).His early days were under the supervision of Hazrat Maulana Mohammad Isa Sb.RA. who was the mureed of Maulana Ashraf Ali Thanawi ( d. 1943 ) and was also one of his foremost Khalifa. HAZRAT SAIYID HUSSAIN RA. did his FA in Persian (1932-1934) after which he went to Allahabad University from where he completed his B.A & M.A (1935-1938) and then started preparing for I.C.S & PCS examinations. Hazrat Maulana Mohammad Isa Sb.RA. advised him not to apply for IAS as for that he would have to go abroad and better opt for PCS exams as that would be held in India. He also console him that whatever the position you will be getting from I.A.S Allah will give you in PCS. Finally Hazrat Saiyid Hussain (R.A) did what his Sheikh had advised and selected in PCS examinations.
He was married in 1941(5th Nov) to the daughter of Hazrat Saiyid Sulaiman Nadvi ra. After the death of Hazrat Maulana Mohammad Isa Sb.RA.( d. 1944 ), he then moved towards Hazrat Shah Wasiullah Sb. (R.A), Khalifa of Hazrat Maulana Ashraf Ali Thanawi, for Islah. From whom he received the Khilafat also. Hazrat Shah Wasiullah Sb. (R.A) died in 1964 while he was going for hajj. After his death Hazrat Saiyid Hussain (R.A) got in touch with Hazrat Maseullah Khan Sb. Jalalabadi R.A (d. 1991), Khalifa of Hazrat Maulana Ashraf Ali Thanawi. Later on he was rewarded with Khilafat also.

Malfoozat Asr~i~Hazir

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Family Tree of Hazrat Shah Saiyid Hussain r.a

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Audio (Bayaan) Hazrat Shah Saiyid Hussain r.a

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Handwritten Document 3

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Handwritten Document 1

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Mawlana Ashraf Ali Thanawi [Hakim al-ummat]

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Mawlana Ashraf Ali Thanawi, referred to by many South Asian Muslims as ‘Physician of the Muslims’ [Hakim al-ummat] and ‘Reformer of the Nation’ [Mujaddid}

Mawlana Ashraf Ali Thanawi, named Abdul Ghani by his paternal family, was born in the village of Thana Bhawan (in the Muzaffarnagar district of the Uttar Pardesh province of India) on 5 Rabi al-Thani 1280 AH (September 19, 1863 CE). He was named Ashraf Ali by the renowned and famous saint of the times Hafiz Ghulam Murtadha Panipati, who was also a relative of the maternal family of Mawlana Thanawi. His family was well-respected and held an eminent position in Thana Bhawan. His father, Abdul Haq, was a wealthy landowner, a devout Muslim, and a respected citizen of Thana Bhawan. Abdul Haq was well-versed in Farsi, and although he was not a hafiz of the Qur’an but knew the Holy Book so well by heart that sometimes he would correct the recitation of the Imam in the prayer. Mawlana Ashraf Ali Thanawi’s lineage can be traced back to the second Caliph of Islam, Umar ibn al-Khattab, a glimpse of whose intelligence, wisdom, foresightedness, piety, and sincerity was certainly visible in Mawlana Thanawi. As a young boy, he had a zeal for offering the prayer [salah] and by age twelve, he was constant in night vigil [tahajjud]. He attained his early Arabic and Persian education under his maternal uncle Wajid Ali and Maulana Fat‘h Muhammad in Thana Bhawan and also memorized the holy Qur’an at a tender age from Hafiz Hussain Ali of Meerut.

From 1295 to 1301 Hijri, Mawlana Thanawi studied at the prestigious Deoband Seminary (Darul Uloom Deoband), from where he graduated in 1301 A.H. after studying under some of the most erudite Islamic theologians of his time. Among his teachers were Mawlana Muhammad Qasim Nanotawi, Mawlana Rasheed Ahmad Gangohi, Mawlana Muhammad Yaqub Nanotawi, and Shaykh al-Hind Mawlana Mehmoodul Hasan. Mawlana Thanawi’s six years at Deoband were spent under the tutorship and guidance of God-fearing saints and Gnostics, many of whom were the spiritual students of Haji Imdadullah Muhajir Makki. The spiritually filled atmosphere of Darul Uloom Deoband coupled with brilliant teachers, and Mawlana Thanawi’s own intelligence and piety are all factors that contributed to the excellence of theory and practice that was manifested in his personality. His literary life started at the Deoband Seminary when he was only eighteen years of age and wrote Mathnawi Zer-o-Bam in Farsi. He possessed unmatched linguistic skills and had mastered the languages of Arabic, Farsi, and Urdu by age eighteen.

Mawlana Thanawi graduated in 1301 A.H. (1884 C.E.) from the Deoband Seminary. When Mawlana Rasheed Ahmad Gangohi arrived for the graduation ceremony, Shaykhul Hind [Shaykh of India] Mawlana Mehmoodul Hasan informed him that today a very bright and intelligent student will be graduating. Mawlana Gangohi wanted to test this bright student. Hence, before the actual ceremony, Mawlana Gangohi posed the hardest questions he could think of before Mawlana Thanawi. His answers amazed and pleased Mawlana Gangohi (Quraishi 14). At the graduation, ceremonial procession of tying a turban [dastaarbandi] was carried out by Mawlana Rasheed Ahmad Gangohi. The graduation ceremony of that year stood out from the past and was celebrated with great enthusiasm and joy by the teachers of the Deoband Seminary. At this occasion, Mawlana Thanawi, with some classmates, said to his teacher Mawlana Yaqub, “We are not deserving of such a celebration and our graduation might bring derision for Darul Uloom Deoband.” Upon hearing this concern from Mawlana Thanawi, Mawlana Yaqub became thrilled and said, “This thinking of yours is completely wrong! At Darul Uloom Deoband, you perceive of your personality as very meek and insignificant because of your teachers, and in fact, this is how you should feel. But, once you graduate and step out of this institution, then you will realize your worth and importance. I swear by Allah, you will prevail and become dominant wherever you go, the field is open and empty (for you)” (Alwi 53). After graduating from Deoband, Mawlana Thanawi accompanied his father to the Holy cities of Makka and Medina. After performing his first pilgrimage [hajj], Mawlana Thanawi mastered the art of Qur’anic recitation under Qari Muhammad Abdullah Muhajir Makki. In Makka he also had the opportunity to stay in the companionship of Haji Imdadullah Muhajir Makki, whose spiritual attention, luminous personality, radiant teachings, and excellent methodology of training prepared Mawlana Thanawi for the great reform movement that had been predestined for him.

Mawlana Thanawi was not a politician, Mufti Muhammad Taqi Uthmani explains, “and neither were politics his subject of interest” (Islam aur Siyasat 22). However, Islam is a lifestyle encompassing all human activities and providing clear and full guidelines for all walks of life, hence, at appropriate places in his speeches and writings Mawlana Thanawi does comment on politics and provides his useful explanation in that field. While battling secularism, many contemporary Muslims, perceived Islam as a branch of government and politics. Mawlana Thanawi proved, mainly using Qur’anic verses, that political rule is only a means of instituting Islam in our lives and not the purpose of life itself. All modern political notions in contradiction with the Qur’an and Hadith would have to be forsaken and the pure, untainted political thought reflected in the Qur’an and Hadith should guide the Muslims in organizing and structuring their governments.