Sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah preserve him) said,
‘There is going to be a downpour of Allah’s mercy (in Ramadan).
Preparation is needed in advance to derive real benefit from each and every moment of Ramadan.
Because an individual may start this month in a state of heedlessness (ghaflah) and (virtuous) activities are then postponed from one day to another.
Therefore, it is essential to prepare for Ramadan in advance.’
Khutbaat e Ramadan, page 54
Sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah preserve him) said,
‘In this month (Ramadan) the learned and lay Muslims should spare some time trying to understand from a reliable translation and exegesis (tafsir) of the blessed Quran. This is in addition to its recitation.
This is because, Quran is such a (phenomenal) thing that reading it in an appropriate manner becomes a source of special relationship and increasing proximity with Allah. ‘
Khutbaat e Ramadan, page 49
Comment: “I have been regular with tilawat, monjat e maqbool and other tasbeehat but was not doing the dwazdah tasbihat. When missed during the day, I try to recite a few of that tasbihat but not complete. In this regard please advise if I miss dwazdah tasbihat, should I impose a penalty on myself as now it is almost making a habit?”
Response: “If this happens regularly then look for the reason. Reschedule it at a different time. If that does not work then fix a penalty, like no internet use for personal use that day.”
Meraj us Salikeen: Islahi makateeb #8
An individual wrote,’ I recite Munajat e Mabool*. However, I have not taken permission (ijaza) from you for this recital. Therefore, please, grant me the permission and inform me of the (specific) procedure of its recital.’
Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) replied,
‘If the permission is sought with the belief that without (explicit) permission it will not be effective than this belief is wrong.
However, if the permission is asked as per the principles of the Path (tariqat) that is, is it appropriate according to my (specific) condition (to be included in my routine recitations) then the instructor has to utilize his insight (according to his knowledge of your individual condition). Therefore, write to me in detail your condition and routine practices, subsequently I will counsel you as would be appropriate.’
Tarbiyet us Salik, volume via Ahkam amaliyat wa tawizat, page 67
*A collection of over 200 du’as from the Qur’an and Hadith. Divided into seven parts to facilitate daily recital. Adapted from Mulla Ali Qari’s (Allah have mercy on him) Hizb al Azam.
Sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah preserve him) said,
‘Leaving sinful activities is an absolute essential (fardh).
Vigilance is required for this. We do supererogatory (nafil) acts of worship with zeal and passion, but are lax in abstaining from sinful.
Our similitude is like a person trying to cool a room with air conditioning but has left the windows open. All the cool air is swept away via the windows. Moreover, hot air is entering the room from outside. How can coolness be achieved? Only when we shut the windows close air conditioning will have its effect in cooling the room.
Our windows are sight, hearing, speech and imagination abilities. Not restricting them from sinful is like keeping them open. Shut them up from all that is sinful.
Genuine effort is required in this regards.’
Weekly waaz 10/5/2014
A seeker wrote, ‘For the previous few days I am unable to complete my daily routine recitations (wird)’.
Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) replied,
‘If there is a genuine excuse (for missing them) then it is not a problem. However, if there is no excuse then use your determination to over come this (laziness).’
Tarbiyet us Salik, volume 2, page 870
This is a common complain from seekers.
Sayyidi wa sanadi Mufti Taqi Usmani (Allah preserve him) has repeatedly mentioned that this laziness is due to the lack of importance of the daily wird. There is no supplication, amulet, charm or medicine that can make a seeker diligent regarding this. One has to use his will power and over come the laziness. This is the mujahiddah: the spiritual struggle of the path.
Musleh al Ummat Maulana Wasiullah Allahabadi (Allah have mercy on him) said,
‘When an individual makes supplications (dua) his relationship with and proximity to Allah increases.
The higher optimism (raja) he has while making supplication the greater the acceptance rate.’
Ma’arif Musleh al Ummat ra, volume 1, page 107
A seeker wrote, ‘Is it fine not to do the acts of notoriety due to shyness (hiya)? Especially, if a senior orders, like wearing a cloak (bisht) on Eid. My father and aunt force me to do so and become upset (if I do not). Whereas, for me due to shyness this is burdensome. I can not raise my eyes (if I do this).
Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) relied,
‘Leave them when there is constriction in the heart (qalb).
If seniors order then excuse yourself politely.
If they insist then act as they say. It will be a spiritual struggle (mujahida).
Seeker continued, ‘Should the wearing of a turban, especially on Jumma and Eid be abandoned due to shyness? Now I do find the courage to give preference to shyness and abandon a Sunna.
Hakim al Umma (Allah have mercy on him) replied,
‘This is not a a intended (maqsuda) Sunna.
When on the other hand is Sunna of humility (tawadhu). Some of its (humility’s) components are obligatory (wajib). Therefore, the quality of being intended (maqsudiyet) is more in humility then in wearing a turban.’
Tarbiyet us Salik, volume 3, page 103
Shaikh Shah Kamal ur Rehman Qasimi (Allah preserve him) said,
My father (Shah Sufi Ghulam Mohammad Hyderabadi, Allah have mercy on him) use to say that there seems to be a connection in the worldly matter of marriage and the religious issue of baiyah. They share the important issue of selection (of the right individual).
In worldly matters the criteria for selection (of a groom or bride) include piety, financial status, (physical) beauty and perfection (of manners & behavior).
Similarly, in religion the ideal criteria for selecting (a Shaikh for baiyah) must include,
1. His state (halaat)
2. His time management (awqat)
3. The blessings (barkat) (of being associated with him)
1. His state (details include)
A. What are his instructions?
B. How close are they to the teachings of Quran and Hadith?
C. What is the state of adherence to the teaching of Quran and Hadith in principle (usooli) and peripheral issues (farui)?
D. How close is he in following the morals and practices of Prophet (Allah bless him and give him peace)?
E. From what silsilah did he receive the authorization?
F. What is the state of the freshly authorized individuals of this silsilah?
G. What was the state of the recent predecessors of this silsilah?
H. Was the authorization given after formal completion of receiving instruction and training or was it inherited in family tradition?
2. Time management
A. How does he spend his day and night?
B. Has he mastered time management?
C. Is he ibnul–waqt or abul–waqt? That is, if there is time he does remembrance and reflection (zikr o fikr) or when he wants to do zikr o fikr he can find time to do so.
D. How conscientious is he of offering the faraidh on time?
E. Does he have a practical schedule for propagating the truth (in his circle of influence)?
F. What is his state in regards to (tahajjud and other) involvement at the end of night timings?
The blessings (barkaat)
This criteria is being mentioned thirdly, however, a seeker must give priority to it.
A. What are the general blessings of his silsilah?
B. What is the state of individuals attached to him?
C. What are the blessings of Shaikh in particular?
D. Is he genuinely authorized?
E. Is the training in this silsilah quick or slow?
F. What are the particular manifestation of (Divinely) love (in those attached to this Shaikh)?
These clear criteria are presented to make the selection (correctly).
A important reminder is that the real thing that facilitates receiving spiritual benefit from Shaikh is our congeniality (munasbet) with him.
If there are two flowers with similar color and fragrance pick the one closest to you.
Moreover, never forget that main thing is to receive instruction and be trained.
To recieve this instruction and training baiyah is not an essential enrollment criteria.’
Baiyat, page 30-1
A seeker wrote, ‘I am very worried these days. In spite that I do not want to discuss worldly issues with you, I mention this because it is being felt that this worrying is affecting my religious activities. Neither the daily recitations (wird) are done regularly nor I am being able to get up for tahajjud on time. Often I wake up late. These are adding to my worries.’
Hakim al-Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) replied,
‘Paying attention to the worrisome state leads to increased apprehension.
When worried instead of paying attention to it, one should become attentive of Allah. This must be with the thinking that Allah is sufficient for me in these conditions and strengthening relationship with Him is the solution to all the troubles.
By using this strategy the effect of the worries will diminish and eventually vanish completely.
Try it and be at peace.’
Tarbiyat us Salik, volume 1, page 544
A seeker wrote,
‘My routine is to shut the eyes and contemplating about the Entity being named in the form of light, sometimes being attentive towards the qalb, imagine the voice emanating from it of the Supreme Name: ALLAH. Mostly it is audible (with jahar) especially when ecstatic. At that time it is audible without my volition.
Hakim al-Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) replied,
همجنين ميرو كه زيبا مي روي
Indeed, confining (The Entity being remembered) intentionally in the form of light though without belief (‘eiteqad) is detrimental.
The seeker continued,
‘The count (of dhikr) twelve thousand is completed every day.
Sometimes a ecstatic state is felt in various parts of the body and I feel like letting out a loud noise. Occasionally this happens during salah.
At other times there is no (unusual) state felt.
Often the remembrance of Allah is replacing the mental speech (hadith e nafs) until I sleep. However, this vanishes while talking and interacting with others.
In remembrance (of Allah) the perfect imagination does not stay for long at one level. The desire (for perfect, sustained and prolonged imagination) remains.
Hakim al-Umma replied,
‘These changes of states are from the norms. Do not pay attention to them. However, it is essential to inform your mentor about them regularly.’
Tarbiyet us Salik, volume 3, page 92