Proof-of-Islam Imam Ghazali (Allah have mercy on him) said,
Tasawwuf is an essential obligation (فرض عین)۔’
Shaikh Abul Hasan Al Shazli (Allah have mercy on him) said,
‘An individual who does not acquire Tasawwuf dies persisting on major sinful activities (گناہ کبیرہ) but is unaware of it.’
Eqaz Al Himam, p 35
Our master Imam Malik (Allah have mercy on him) said,
‘An individual who practices Tasawwuf without acquiring fiqh (knowledge of Shariah rulings), becomes a heretic (zindeeq).
Whereas the individual who acquires fiqh but abandons Tasawwuf becomes a transgressor (fasiq).
He who acquires both, fiqh and Tasawwuf is successful in reaching the reality (haqiqa).’
Eqaz Al Himam, p30
حضرت شیخ عبد الحق صاحب محدث دھلوی رحمہ اللہ علیہ فرماتے ہیں،
طلب کی یہ شان ہوتی ہے کہ وہ طالب کی جان پر اس طرح غالب آجاتی ہے اور اس طور پر استیلا ہوجاتا ہے کہ مطلوب کے حصول میں کوئی اور شے یا اور آرزو یا خیال رکاوٹ نہیں ڈال سکتا اور شوق کا غلبہ اور حصول مطلوب کی پیاس اس قدر بڑھ جاتی ہے کہ اگر تمام دنیا کے عقلاء مل کر یہ حکم کریں کہ ارے میاں ! تمھار مطلوب حاصل ہونا محال ہے اور بلکل متعذر (ناممکن) ہے تو ان کی بات کی طرف یہ طالب کان بھی نہ لگاۓ (اور اپنی دھن میں لگا رہے۔ اس کا نام طلب صادق ہے)۔
حالات مصلح الامت رح ج ۲ص۱۳
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Sayyidi wa sanadi Mufti Mohammed Taqi Usmani (Allah protect & preserve him) instructed that,
‘It is fine to use a misbah (tasbih) to keep track of dhikr done.
There is no riya (show off) if one’s active intention in using it is to make dhikr.
Riya occurs when the sole intention is to show off.
Continue readingعید کی حقیقی خوشی!
رسول اللہ صلی اللہ علیہ واہ وسلم نے ارشاد فرمایا، جب عید کا دن ہوتا ہے تو اللہ تعالی ان (روزہ دار مسلمانوں) کی وجہ سے فرشتوں پر فخر کرتا ہے پس فرماتا ہے اے میرے فرشتوں کیا بدلہ ہے اس شخص کا جس نے اپنا کام پورا کر لیا ہو،
وہ عرض کرتے ہیں اے ہمارے رب ان کا بدلہ یہ ہے کے ان کا ثواب پورا دیا جاۓ۔
اللہ تعالی فرماتا ہے میرے بندے اور بندیوں نے میرے فرض کو پورا کردیا جو ان پر (ضروری)ہے پھر نکلے فریاد کرتے ہوۓ(مجھے) قسم ہے اپنی عزت و جلال کی اور اپنے کرم کی اور علو (شان) کی اور اپنے مرتبہ کے بلند ہونے کی میں ضرور ان کی دعا قبول کرونگا۔
پھر اپنے بندوں سے خطاب فرماتا ہے تم لوٹ جاؤ! بے شک میں نے تم کو بخش دیا اور بدل دیا تمہاری برائیوں کو نیکیوں سے۔ (آنحضرت صلی اللہ علیہ والہ وسلم نے ارشاد فرمایا) پس وہ (عید کی) نماز کے بعد بخشے ہوۓ لوٹتے ہیں۔
(بیہقی فی شعب الایمان )
Sayyidi wa sanadi Mufti Mohammed Taqi Usmani (Allah protect & preserve him) said as he was replying to a spiritual seeker’s letter,
‘One of my friends was experiencing severe qabd (spiritual constriction).
This is a spiritual state. It is an exacting severe condition that may sometimes result in suicide attempts. And if dealt with successfully it leads to extreme proximity (qurb) of Allah.
It is not the laziness people ordinarily feel in doing good works.
I advised him to visit and stay in the company (suhba) of the pious (Ahl al-Allah). This is extremely beneficial in treating this condition. He resides in another city faraway and is adamant that he will take bayah nowhere else. However, when instructed firmly he started visiting someone pious (ahl al-Allah) in his vicinity. In the current letter he reports significant improvement in his condition.’
Addressing the audience in the office sayyidi reiterated the importance of pious company even without any oral communication, for the treatment of spiritual ailments.
Office Darul Uloom Karachi, after zohar 5/3/2022
An individual inquired that how can a person convalescing from a illness differentiate that not doing his daily ma’mulaat (wird) is because of illness or due to laziness.
Sayyidi wa sanadi Mufti Mohammed Taqi Usmani (Allah protect & preserve him) replied,
‘One should do the daily ma’mulaat (on trial basis) and see. If there is deterioration in his illness then it is from disease otherwise it is laziness.’
Office, Darul Uloom Karachi, 5/3/2022 after zohar
Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned the following:
Expressing gratitude over a favour and being pleased with it, considering it to be purely the grace and mercy of Allah Ta‘ala, is the right which the one enjoying the favour owes to the One who bestowed him with the favour – Allah Ta‘ala. It is in reference to this that Allah Ta‘ala says in the Qur’aan Majeed:
قُل بِفَضلِ اللّٰهِ وَبِرَحمَتِه فَبِذٰلِکَ فَلیَفْرَحُوا
Say, “In the bounty of Allah and in His mercy – in that let them rejoice.” (Surah Yunus v. 58)
This form of happiness and joy is actually a form of shukr to Allah Ta‘ala and hence it is praiseworthy and desirable in deen.
However, contrary to this, there is another form of happiness that equates to pride. This is where a person becomes boastful and happy over the bounty, attributing it to his own effort and achievement, and not to Allah Ta‘ala, and this is ingratitude to the One who bestowed the favour. The root cause of this ingratitude is that a person forgets and loses sight of the fact that this bounty and favour can be taken away from him at any moment. It is in reference to this boastful attitude that Allah Ta‘ala mentions in the Qur’aan Majeed:
اِذْ قَالَ لَهُ قَوْمُهُ لَا تَفْرَحْ اِنَّ اللّٰهَ لَا یُحِبُّ الفَرِحِینَ
When his people (the people of Qaaroon) said to him, “Do not be filled with boastfulness (in your happiness), indeed Allah does not like those who are filled with boastfulness (in their happiness).” (Surah Qasas v. 76)
In the case of Qaaroon, he was happy over the wealth itself (not the bounty of Allah Ta‘ala), so look at what an evil end and outcome he met!
When one receives the bounty and blessing, and then reflects that it belongs to Allah Ta‘ala and He may take it away at any time, then the feeling of gratitude that he experiences in his heart at that time is regarded as shukr to Allah Ta‘ala.
(Malfoozaat Hakeemul Ummat 22/176)
Source:Ihyaauddeen.co.za
Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned the following:
The present era that we are experiencing is filled with fitnahs. The fitnahs are so intense that the imaan (and deen) of people is in danger. It is for this reason I regard it fardh-e-ain (obligatory) for people to remain in the company of the Buzurgaan-e-Deen (pious saints, so that they will be able to protect their deen through benefitting from their company).
What doubt can one have that remaining in the company of the Buzurgaan-e-Deen (pious saints) in this era is fardh-e-ain? The reason is that when experience has proven that safeguarding one’s deen and imaan is dependent on spending time in the company of the Buzurgaan-e-Deen, then what doubt can one have that this now is a fardh obligation (i.e. when safeguarding one’s deen and imaan is fardh, then the means through which imaan and deen will be safeguarded will also be fardh, and in these challenging times, this can only be achieved through remaining in the company of the pious).
(Malfoozaat Hakeemul Ummat 22/229)
Source:Ihyaauddeen.co.za
Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned the following:
Du‘aa is an extremely great ibaadah and is the essence of all other ibaadaat. (The reason is that du‘aa is an expression of humility, and this is what is desired in all ibaadaat). However, from all ibaadaat, it is witnessed that people show the least importance to making du‘aa.
Du‘aa is such a thing that even if it used as a means to beg Allah Ta‘ala to fulfil one’s worldly needs, then too, it is still an act of ibaadah (and one will receive reward for it) – on condition that the du‘aa is made for something permissible in Shari‘ah.
In regard to du‘aa, some people are under the impression that du‘aa is only an act of ibaadah when du‘aa is made for things relating to one’s deen or for works of deen, or when du‘aa is made for seeking success and salvation in the Hereafter. However, this notion is incorrect.
When some people write to me seeking assistance for certain needs or difficulties which they are experiencing, then instead of them requesting me to make du‘aa for their problem, they write, “Please give us some effective amal or some wazeefah to recite for this need or problem.” To such people, I write the following reply, “I do not have knowledge of any such amal which is so powerful that it will alleviate your problem or fulfil your need. However, you should know well that there is no wazeefah or amal that is as powerful and great as du‘aa (hence, you should engage in du‘aa, begging Allah Ta‘ala to remove your problem or fulfil your need).”
(Malfoozaat Hakeemul Ummat 22/230-231)
Source:Ihyaauddeen.co.za
Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) said,
The treatment of spiritual ailments (blameworthy moral characteristics) is not possible without disclosing information about them. Some of them are so hidden and complicated that the one who is seeking the remedy is unaware of them. This is can be seen in books about the path (Sulook) and Moral reformation.
Therefore’ an individual is needed to diagnose and discern about these spiritual ailments. He is the Perfect Spiritual mentor (Shakyh e kamil). Most of the time for a Shaykh e kamil to make a diagnosis it is required that the patient himself informs him about the illness as much as possible and does not hide any information.
This is exactly like the medical Doctor (-patient encounter). Some information for diagnosing the illness he gets from pulse, appearance (physical examination), urine (laboratory test) and for the rest it is necessary that the patient himself gives him information (history).
In this special situation sometimes the (patient’s) nafs dislikes disclosing his spiritual illness to the (spiritual doctor). ………..
However, one should not be ashamed of telling him.
In this world this disclosure is to a single individual, in Here-after everyone will know it.
Here this single disclosure is beneficial in all aspects that it will lead to a cure, whereas the public disclosure in Hereafter will be nothing but explicit humility.
Kaleed e masnavi, volume 2, page 192-3
Maulana Zafar Ahmed Usmani (Allah have mercy on him) writes,
In the year 1349 Hijri Egyptian scholar Maulana Mohammed Zahid al Kawthari wrote a letter to Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on them) requesting permission of transmission (sanad)of the six canonical books of Prophetic sayings (Sihah Sitta). Hakim al Umma granted him the sanad.
Maulana Mohammed Zahid al Kawthari had been adjunct of (last) Shaikh al-Islam in Turkey for a period of time. He had spiritual allegiance (baiyet) with Shaykh Mehmed Es’ad Dede (Allah have mercy on him) d. 1911. [Title ‘Dede’ in Turkey is reserved for a sufi who has accomplished ten years of a particular spiritual endeavor (mujahida).] Shaykh Mehmed Es’ad Dede had also been granted permission to initiate mureed (ijazet e baiyet) by our (master) Haji Imdadullah mohajir Makki (Allah have mercy on them all).
Anwar un nazar fi asaar uz Zafar, volume 1, page 47-8