Hadhratwálá (RA) mentioned a qissah:There was an age when the Muslims, and even kings, had tremendous faith and confidence in the buzurgs and had the habit of visiting them regularly. A particularly king had this habit as well and he used to regularly visit a certain buzurg who used to live in the jungle.

This particularly buzurg had the routine of taking a particular tablet at a specific time daily. It so happened that the king also came to visit daily at this particular time. One day the thought struck him, “This buzurg is taking this tablet daily but there appears to be nothing else to eat or drink besides the tablet. I wonder why he takes this tablet?” The buzurg became aware of his thinking through kashf. He gave the king one tablet, saying, “You take and drink this tablet.” The king became extremely happy and went home and drank the tablet.

Now, this tablet was one that was extremely invigourating and stimulating, so the king became extremely steamed up. He had to let off steam. He visited all his wives, and then visited all his laundís (female slaves), but his urges were still not satisfied. He thought to himself, “Ohoho! This is my condition by taking merely one tablet! Oho! And what about the buzurg? Living in the jungle, he has one daily! He is maintaining his buzurgí and also fulfilling his passions! Damsels must be visiting him!”

Despite having such thoughts about the buzurg, the king did not stop visiting the buzurg. The buzurg again perceived what he was thinking through kashf.

Suddenly, the buzurg’s mood became very serious. He addressed the king very sombrely, “It seems that there are only forty days left before your death! My advice is that you hand over the reigns of your kingdom to your son – make him the crown prince. And prepare for the hereafter!”

The king became terrified. The words of the buzurg were like the hiss of a snake as it prepares to attack. He forgot about the tablet as the spectre of death rose in front of him. As he was about to leave to commence his preparations, the buzurg handed him forty tablets, saying, “Take one everyday so that you do not become weak.”

The king departed. He made his son the heir apparent to the throne and entrusted the running of the affairs of the kingdom to him. As for himself, he devoted his entire time to ‘íbádat. Sticking to the buzurg’s instructions, he took his one tablet daily. He was thus nourishing himself with both rizq bátiní and rizq jismání. Forty days passed in this manner. However, the awaited death did not come! He waited a few days more but still death did not overtake him.

He decided to visit the buzurg again and complained to him, “Hadhrat! What have you done? My kingdom has slipped out of my hands, and here I am, still alive!” The buzurg replied calmly, “Your kingdom has not disappeared – it is with your son. Whenever you wish, you take it back and take up the reigns of rule again. It has not gone anywhere. But, what I am interested in knowing is whether you have been taking the tablets given to you or not?” The king replied, “Huzúr, if I had not taken them, I would have been like a dead person without death coming to me.” The buzurg spoke again, “So, you took your tablets daily? Tell me then, how many wives did you go to everyday and how many of your laundís did you go to everyday?” The king replied, “Huzúr, death was staring me in the face, where could I go to them? With death standing in front of me, my thoughts did not even go in that direction!”

Now, listen carefully to what the buzurg had to say! He said, “You were given respite for forty days, whereas I do not have respite for the space of one breath even. If I breathe in, I am not certain whether I would be given an opportunity to breathe out again; and if I breathe out, I am not certain whether I would be given an opportunity to breathe in again! I do not have respite even for the duration of even one breath!” The king was full of regret for his unfounded suspicions, “Huzúr, I humbly ask for your forgiveness. You have answered the doubts I had.”

Hadhratwálá (RA) mentioned this qissah for the lessons it contained. The king was faced with the spectre of death: When would it come? How would it come? In his concern, he forgot completely about his wives and his laundí’s. Do you see the effect of muráqabah-e-maut?

Rasúlulláh (Sallallahu Alaihi Wasallam) has said,

أكثروا ذكر هازم اللذات أي الموت

Increase your remembrance of that which terminates desires, that is death.

This is encompassed in the statement of Alláh Ta’álá:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنْظُرْ نَفْسٌ مَا قَدَّمَتْ لِغَدٍ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ

O ye who believe! Fear Alláh! And let every person look to that which it sendeth forth for the morrow (i.e. Qiyámat). And fear Alláh! Verily, Alláh is informed of what ye do! )59:18(.

The essence of this is the following:

موتوا قبل أن تموتوا

Die before your death.

This means that those aspects that are associated with your nafs (carnal desires) should be forged such that they are utilised according to the orders of Záte Bárí Ta’álá, This is because you are His slave. Should you discard the commands of Alláh Ta’álá until the time of your death, then you are not His slave. You have reversed the roles. You are not His slave.

Source: For Friends

It is makruh for women to call their husbands and parents by name as this shows disrespect. However, certain occasions may demand that they be called by name. In such circumstances it will be permissible to call both the husband and parents by name. Under all conditions and in all circumstances, one should always be mindful of being respectful to one’s husband and parents.

It is not permissible to burn any living creature, e.g. it is not permissible to smoke bees in order to get rid of them. It is also not permissible to catch bugs, flies, mosquitoes, etc. and to throw them into a fire. However, if there is no other way of getting rid of them, it will be permissible to do so, e.g. at times it is difficult to get rid of bees. In such a case, it will be permissible to smoke them. It will also be permissible to get rid of bed-bugs by pouring boiling water on the bed if there is no other way of getting rid of them.

It is not permissible to take bets, e.g. a person says: “If you eat a full kilo of sweets, I will give you R1. But if you cannot do that, you will have to give me R1.” In other words, it is not permissible to take two-sided bets. However, one-sided bets are permissible.

When two persons are talking in privacy, one should not go and sit near them. It is a major sin to try and listen to their conversation. It is mentioned in a Hadith that on the day of judgement, boiling lead will be poured into the ears of the person who tries to listen to the private conversation of others despite their disapproval. We learn from this that it is a major sin to spy on the bride and bride groom or to try and listen to their private conversation.

It is not permissible for the wife to discuss or announce the private affairs and conversations that transpired between herself and her husband. It is mentioned in a Hadith that Allah Ta’ala becomes extremely angry when a person discusses or mentions all that transpired between him and his wife.

It is not permissible to joke with a person to such an extent that he feels insulted or angered by the joke. One should only joke to the extent that the other person laughs and is amused.

It is not permissible to wish for death or to curse oneself when afflicted by any problem or calamity.

It is not permissible to play dice games, cards, etc. If these are played for money, they will be regarded as gambling and will therefore be absolutely haraam.

Once boys reach the age of ten, they should not be allowed to sleep or lie down next to their sisters, brothers or mothers. Once girls reach the age of ten, they should not be allowed to sleep or lie down next to their brothers and fathers. However, the son can sleep next to his father and the daughter can sleep next to her mother.

When a person sneezes, he should say Alhamdolillah. It will be wajib on the person who hears him saying Alhamdolillah to say Yarhamu kumullah. If the latter person does not say this, he will be sinful. Upon hearing this reply, the person who sneezed should say Yaghfirullahu lanaa wa lakum. However, it is not wajib, but mustahab on the person who sneezed to give this reply.

After sneezing, a person said Alhamdolillah which was heard by several persons. It will not be wajib on all of them to give a reply to it. If one of them gives a reply, it will be sufficient. However, if none of them gives a reply, all will be sinful.

If a person sneezes continuously, it will be wajib to say Yarhamu kumullah up to three times and not more.

When a person mentions the name of Rasulullah sallallahu alayhi wa sallam, hears it or reads it, it becomes wajib upon him to send salutations to Rasulullah sallallahu alayhi wa sallam. The person will be sinning if he does not do so. But if his name

Kindly favour me with some advice

Respected brother

As Salaamu Alaikum Warahmatullahi Wabarakaatuh

Hereunder is some advice as requested:

•  Regard yourself as the lowest of all people (in status) and worse than every Muslim (In spiritual gratitude).

•  Constantly express gratitude to Allah Taa’la for his bounties and favours.

•  Maintain your focus towards acquiring the pleasure of Allah Taa’la in everything you do.

•  Refrain from the disobedience of Allah Taa’la.

•  Keep the love of Rasullullah Sallallahu Alayhi Wassallam dominant over the love of all the creation.

•  Refrain from hurting the feeling of anyone

May Allah Taa’la grant you and me the ability to practice upon his advice.

(Tarbiyatut Taalibeen-pg.181)

The purpose of this was so that Hazrat Thanwi’s (RA) clothes would not become dirty with the dust and garbage that was getting broomed up.

When Hazrat Thanwi رحمه الله heard this, he said, “Brother, what right did you have to stop the street-cleaner, appointed by the city, from his duty?! The poor man is just doing his job. Have you thought me to be some tyrant pharaoh or something?!”

Allahu Akbar! This was the high status of humility and humbleness that Hazrat Thanwi رحمه الله possessed.

Ma`rifat e Ilahiyya; pg. 380

Once Hadhrat said: I am fasting and I take an oath that there is no one lower and more disgraceful than me in this world. On another occasion he said: I consider myself to be lower than every Muslim presently and lower than every Kaafir as far as the future is concerned. (This means that a Kaafir can accept Islam and become a better person).

-Malfooz Hadhrat Moulana Ashraf Ali Thaanvi Rahmatullah Alayh

Hadhrat Moulana Maseehullah Khan Saahib Sherwaani Rahmatullah Alayh – His life and works 

Page 43

Muftī Muhammad Shafī rahimahullāh fell seriously ill during the blessed month of Ramadān. Anyone in his position, ill during Ramadān and sensing the end is near, would have longed to pass away in the blessed month, for the Prophet sallallāhu ‘alayhi wasallam has said:

“When Ramadān arrives, the doors of Jannah are opened and the doors of Jahannam are closed.”

His illness was so severe that it was expected that he would pass away during Ramadān, but it was not to be. After the month had passed, Muftī Shafī rahimahullāh told his friends that during his illness he prayed to Allāh ta‘ālā not to give him death in the month of Ramadān. The reason for his prayer was fear that his death would cause inconvenience to his friends and well-wishers during the blessed month.

Shaykh-al-Hind and his Simple Lifestyle

Shaykh Mahmūd-al-Hasan rahimahumullāh, commonly known as Shaykh-al-Hind, had earned great fame throughout India. Subsequently an ‘Ālim from Ajmer, Shaykh Mu‘īn-ad-dīn Ajmerī rahimahumullāh, decided that he would travel to Deoband to visit him. Reaching Deoband by rail, he informed a dog-cart driver that he wished to meet Shaykh-al-Hind rahimahumullāh. (Although acclaimed with the title of Shaykh-al-Hind throughout the world, in Deoband he was simply known as the Big Shaykh.) The driver ascertaining that the newcomer wanted to meet the Big Shaykh, drove him up to the door of Shaykh-aI-Hind rahimahumullāh.

It was the hot season at the time, and when Shaykh Ajmerī rahimahumullāh knocked a man in a vest and loincloth answered the door. The guest said. ‘I have come from Ajmer to meet Shaykh-al-Hind. my name is Mu‘īn-ad-dīn.’

‘Please come in and sit down,’ came the reply. After being seated the guest said, ‘Go and inform Shaykh Mahmūd-al- Hasan that Mu‘īn-ad-dīn Ajmerī has come to meet him.’

The man said, ‘You have arrived at a very hot time of year,’ and proceeded to fan the guest. After some time, Shaykh Ajmerī rahimahumullāh made his request again. The man replied, ‘Indeed I shall inform him,’ and went in, only to return with a meal. The guest again said, ‘Brother, I have not come here to eat but to meet Shaykh-al-Hind. Introduce me to him.’

‘Please eat,’ came the reply, ‘You shall very soon meet him.’

Shaykh Ajmerī rahimahumullāh ate and drank until finally he started to get angry. ‘I’ve been telling you over and over again but you just won’t go and inform the Shaykh!’ he retorted.

Thereupon the man said, ‘The fact is there is no Shaykh-al- Hind residing here, however Mahmūd (i.e. Shaykh-al-Hind) is the name of this humble one.

Humbleness of Shaykh Mawlana I’zāz ‘Alī

Muftī Muḥammad Shafī‘ rahimahumullāh relates an incident of Shaykh I‘zāz ‘Alī rahimahumullāh:

“Once, we set off from Deoband on a journey with our teacher Shaykh I‘zāz ‘Alī, known in Darul ‘Ulūm Deoband as ‘Shaykh-al-adab’ also accompanying us. When we reached the station there was still some time for the train to arrive. Shaykh I‘zāz ‘Alī said, ‘It is mentioned in a tradition that when going anywhere on a journey, someone should be appointed amīr, therefore we should appoint our leader also!’

Because we were the students and he the teacher, we said, ‘There is no need to select an amīr, a ready-made amīr is already present.’

The Shaykh asked. ‘Who?’ We replied by saying. ‘You are the teacher and we the students.’

MOULANA ASHRAF ALI THAANWI’S VALUE FOR TIME

Dr ‘Abdul Hay ‘Ārifi rahimahullāh narrates regarding his mentor Moulana Ashraf ‘Ali Thanwi rahimahullāh that:

‘In the eyes of our respected Shaykh rahimahullāh, time held great value. It would appear that Allāh ta‘ālā had made valuing time part of Shaykh’s rahimahullāh nature. He would ensure that each second was spent efficiently and his eyes would always be on the clock. Shaykh rahimahullāh would follow a strict timetable, fulfilling each allocated action at its appointed time. It is through this strict discipline that Shaykh rahimahullāh was able to produce a great treasure of scholarly works and deliver priceless advices which continue to be a means of guidance.’

Once, Shaykh-al-Hind,Mawlānā Mahmūd Al-Hasan rahimahullāh visited Shaykh ‘Ashraf ‘Alī rahimahullāh. Shaykh Ashraf ‘Alī was a student of Shaykh-al-Hind Mawlānā Mahmūd Al-Hasan rahimahullāh and held him in such high regard that he would refer to him as Shaykh-al-Ālam (The Shaykh of the World). It so happened, that Shaykh-al-Hind Mawlānā Mahmūd Al-Hasan’s rahimahullāh visit overlapped with the time that Shaykh Ashraf ‘Alī rahimahullāh had scheduled for writing. With great politeness, Shaykh Ashraf ‘Alī rahimahullāh mentioned to his teacher that this was the time he had allocated for writing and requested permission to fulfil this routine task.

Shaykh-al-Hind Mawlānā Mahmūd Al-Ḥasan rahimahullāh happily granted him permission. Even though the visit of his teacher entailed that Shaykh Ashraf ‘Alī rahimahullāh did not feel like writing, he did not forgo his regular practice. Thus he wrote a few sentences and once again returned to benefit from the company of Shaykh-al-Hind Mawlānā Mahmūd Al-Hasan rahimahullāh.

MOULANA ZAKARIYYAH’S VALUE FOR TIME

The intense dedication towards religious work and the value attached to time by Shaykh-al-Hadīth Mawlānā Muhammad Zakariyyā rahimahullāh can be gauged from the fact that on occasions the respected Shaykh rahimahullāh would not even realise that he has not eaten. It was only when some 30 hours would pass since his last meal and when the effects of hunger would begin to manifest as weakness that Shaykh-al-Hadīth Mawlānā Muhammad Zakariyyā rahimahullāh would remember that he had not had food. His commitment to his work was one of the reasons that he received the special attention of the pious.

In his autobiography, Shaykh-al-Hadīth Mawlānā Muhammad Zakariyyā rahimahullāh narrates how he would pay regular visits to Thānā Bhawan for the printing of Badhl-al-Majhūd. He would receive the final draft by Zuhr time and he would need to submit the edited version before leaving in the evening. Thus, the respected Shaykh rahimahullāh would sit in a corner of the masjid reviewing the texts thoroughly until ‘Asr time. The public lectures delivered by Shaykh Ashraf ‘Alī Thānwī rahimahullāh would also take place in Thānā Bhawan at this time. Hence, Shaykh-al-Hadīth Mawlānā Muhammad Zakariyyā rahimahullāh would feel great deprivation at not being able to attend due to the demands of his research.

On one occasion Shaykh-al-Hadīth Mawlānā Muhammad Zakariyyā rahimahullāh mentioned this feeling to Shaykh Ashraf ‘Alī Thānwī rahimahullāh and said, “People come from far and wide to benefit from you. Yet this unworthy one, despite being in close proximity, is unable to benefit from your lectures.” In reply Shaykh Ashraf ‘Alī Thānwī rahimahullāh commented, “Do not worry. Even though you are not in my company I am in your company. I continue to watch you and greatly admire your dedication. Indeed, this is the manner through which work is accomplished.”

People often wait for love to arrive before they begin practicing Deen. However, Hazrat Thanwi (رحمه الله) teaches that the path is the opposite. A person must obey Allah Ta’ala despite the resistance of the nafs. Through consistent obedience, Allah Ta’ala places true love in the heart.

Whenever one’s desires conflict with the commands of Allah Ta’ala, one should ask:

“Who deserves to be obeyed, my nafs or Allah Ta’ala?”

Every act of obedience weakens the nafs and strengthens the bond between the servant and His Creator.

The means of increasing this love are:

• Abundant dhikr
• Reflection upon the favours of Allah Ta’ala
• Obedience to His commands
• Keeping the company of the pious

Through these means, a seeker progresses on the path of Islaah and draws closer to Allah Ta’ala.

Source: Mawaiz-e-Ashrafiyah, Vol. 1, “Tariq-ul-Muhabbat” (The Correct Method of Love), p. 351.

A person came to me in Keraanah (a village in India) to become bay’it. He also brought a tray of sweetmeats but with someone else carrying it. I realized that this person had an effect of pride in him (otherwise he would have carried it himself, but considered it below his dignity). Incidentally, I had to visit a few places, so I told him that I have to go and see a certain person and don’t have the time to make him bay’it there. If he wanted to join me maybe I will make him bay’it there. He now joins me carrying the tray in his own hands.

After reaching, I told him the same i.e. there is no time here, let us go to the next place. I had him carrying this tray around from house to house for two hours. I also ensured that we pass through the market-place so that people could see him carrying this tray. After being vexed for quite a while, and realizing that this evil of pride has left him, I finally made him bay’it and also explained to him the wisdom of my action.

Thus, a malady (pride) which is sometimes not eradicated through years of effort and devotion, by the Grace of Allah, was eradicated in this manner within two hours!

Source:

Advices of  Hakimul Ummat Hazrat Maulana Ashraf Ali Thanwi (رحمه الله). Translated into English by Maulana Yusuf Laher

“Is that life not much more worth living, which revolves around pleasing Allah and His Rasool Sallallahu Alayhi Wasallam?”

Preparations

As was his Ma’mool (daily practice), Hadhrat would take a walk after Fajr Salaah. Sometimes he would walk in the compound where the Majlis Khana was located. At other times he would stroll in the Majlis Khana itself.

It was the time when the people of the village would come and greet him. After a brief Salaam, they would amass precious Du’aas and leave with smiling faces. Only two or three Ustaads, a Khaadim or so, and Hadhrat’s son and son-in-law would be permitted to walk with him. Out of respect, they always walked a little behind him.

This is the time when Hadhrat Rahmatullahi Alayh would treat us with some informal conversation and discussion. As per the Sunnah, he would inquire of any new and events etc. which were taking place in the world or sometimes, the Tafseer of an Aayat or at other times just remain silent.

One morning, Hadhrat sadly remarked: “Aaj kal, Janewar jangal me ye kehite honge, ke: ‘E Insaan! Me tum se accha hu!'” (Nowadays, the animals in the jungle must be saying that “O humans! We are better than you!”)

This was said almost a quarter of a century ago when Hadhrat was simply flooded with the problems of people. At the time of Asr when he would stand up for Wudhu, he would forlornly observe: “Whichever letter I open, there is only grief, except for a very few. From the morning till the evening, it’s only tales of sorrow that people narrate. At the end of the day, I am also human and thus I am affected.”

Once he mentioned to this writer: “In my entire life, I cannot recall ever sleeping after Fajr Salaah. Even when ill, I would merely lay down on the rug. But I cannot remember ever getting back into bed. The air just before sunrise has the quality of making a person feel drowsy. However, this period and phase is very brief. Thereafter, all thoughts of sleep fade away.”

Allahu-Akbar, the age of seventy-five and no sleeping after Fajr. Illnesses and journeys, celebrations and grief, tiredness and fatigue; nothing moved him to cast aside his daily routine.

By Allah, Hadhrat was shy and modest. It was the duty of the Khaadims to decipher the meaning behind his words. For this, one had to have a ready ear and an even more willing heart.

Before allowing anyone into his personal Khidmat, Hadhrat would sum and assess him and subsequently train and teach him if he discerned any sincerity. However, anyone could not simply barge in and become a Khaadim. There was a system in place and that system would not tolerate any disturbances.

Being in the service of such Auliya is everyone’s wish and desire. Howeve