THREE CATEGORIES OF INSAN
THREE CATEGORIES OF INSAN
This Insan, therefore, has three possibilities:
(a) He is completely useless;
(b) He is neither completely useless nor is he of full use;
(c) He is of full use.
Let us take each category in turn.
(a) That Insan who is completely useless, one who has deviated completely from the purpose for which he has been created, who does not have the capacity within him to fulfil the object for which he has been created, is the gair-Mu’min (non-Muslim).
(b) In the second category is that person who is partially fulfilling his objective, but not fully so. Let him be as yet. He has the potential within him to accept Haq. Therefore, he is not without hope. There is a glimmer of hope, because one sees that, at times, he does accept the Haq and he does practice according to the Haq. There is promise in him. He is to be valued – he has the potential for qabىliat (acceptance). Yet, this much is quite obvious that an object is a failure and is useless in proportion to the degree it fails to achieve the basic objective and purpose for which it has been created.
(c) In this third category is that Insan who steadily, correctly and fully fulfils the purpose for which he has been created. This Insan attains the desired qurb (closeness) and the desired qabىliat,
and he has attained firmness and also a great value.So, Insan has different levels of attainment.
Source: For Friends part 6
Lost in Thought – Lessons from the Sunnat – Hazrat Moulana Thanwi رحمه الل
Who can surpass Rasoolullah (Sallallahu alaihi wa sallam)? Yet, he would never be totally lost in thought in Namaaz. He says himself:
“I have in mind lengthening the Salaat when I come [for Salaat], but then I hear the cry of a child. I therefore shorten the Salaat for fear of the child’s mother becoming distressed.”
In those days women were permitted to come to the Masjid. However, when the danger of fitnah [evil, mischief] reared its ugly head the ban came into force.
So Rasoolullah (Sallallahu alaihi wa sallam) would hear the cry of a child in Namaaz. We learn from this that Rasoolullah (Sallallahu alaihi wa sallam) would not be lost in thought in Namaaz. And from this we also learn that being lost in the thought of Namaaz in Namaaz is not perfection.
Another mas-alah [Shar’i ruling] is deduced from this [incident]. Nabi (Sallallahu alaihi wa sallam) says:
مَََافَةَ اََََََنْ تَ فُْتَََ اَُمُّه
It means: “… due to the possibility of the mother becoming distressed.” From this we learn that the kashf [inspiration] of the Ambiya is not on a perpetual basis. Therefore, the kashf of the Awliya [the pious and holy personages of Islam] can never be perpetual. [In other words, kashf which laymen use as a yardstick to judge the greatness of the Awliya and Buzrugs is not within the free and full control of the Saahib-e-Kashf. He cannot produce kashf at any time and whenever he wishes. It is a condition which occurs sporadically and which is itself subject to Shar’i sanction. It can, therefore, never be a basis for judging the rank of a saint.]
We also learn from this that khushoo’ [concentration and humility] is not, being lost in thought, because it is a certainty that Nabi (Sallallahu alaihi wa sallam) would have khushoo’ in Namaaz, and why not when Allah Ta’ala declares about the Kaamil Mu-mineen:
قَدْ اََفْ لَحَ اَلْمُؤْمِنُ وْنََ. اَََلَّذِيْنَ هَُمْ فَِِْ صََلوتَِِمْ خََاشِعَُوْنََ.
“Indeed the Mu-mineen who have khushoo’ in their Namaaz are successful.”
Since khushoo’ is a corollary of Imaan, it will therefore be a corollary of Nubuwwat to a greater extent. And Rasoolullah (Sallallahu alaihi wa sallam) was never lost in thought. Thus khushoo’ and concentration is one thing and being lost in thought is something else.
If both were one and the same thing it follows that two contradictors have been combined because the Aayat requires Rasoolullah (Sallallahu alaihi wa sallam) having khushoo’ and the Hadeeth indicates that he was not lost in thought. If both were one and the same thing it follows that the same thing is found and not found, which is absurd.
Some people have erroneously understood khushoo’ and being lost in thought to be the same thing. And khushoo’ is the essence of Salaat, so istighraaq [to be lost in thought] will be the essence of Salaat as well. And when there is no istighraaq then there is no essence.
When there is no essence then of what benefit is a Namaaz without essence? In consequence, they have taken their Namaaz to be worthless in view of there being no istighraaq, whereas it has just been proven that istighraaq is something entirely different and it is not the essence of Salaat, otherwise it would follow that the Namaaz of Rasoolullah (Sallallahu alaihi wa sallam) was devoid of essence. [Na’oothu Billah!]
Lessons From The Essence Of Taraaweeh
(Condensed) Hazrat Moulana Ashraf Ali Thanwi رحمه الله
Maintaining the Rooh is much Important than Maintaining the Physical Body
The Rooh has to be maintained just as the body is maintained. If a person has a sore in his mouth he will not be able to eat or speak well. If he has a pain in his eye the whole body will feel the pain. After taking a treatment, with the permission of Allah Ta’ala, the body will benefit; how wonderful life becomes then and how nice the body feels. Likewise, if the Rooh is maintained what enjoyment will one attain in obeying Allah Ta’ala and what pleasure will he derive from his Salaah and Zikrullah.
If a person doesn’t take up the necessary treatment and carries on with his sickness, his physical body will not function properly and it will not be able to operate as it should have. At the end, the sickness will worsen causing him to suffer as well as others that are around him.
If a person takes treatment and gets better, it doesn’t mean he is getting younger or going to live forever; he is still going to get old and eventually leave this temporary world. If he doesn’t take any treatment and dies from that sickness, he will be free from that sickness once he leaves this world and never again suffer from it. On the other hand, if he dies whilst he is spiritually ill, his problem does not end there, in fact it has just started.
To take treatment for one’s physical illnesses is Sunnat and not Waajib but people take their health seriously because it involves their worldly comfort. However, the spiritual health, which is Waajib to maintain, is usually neglected. For the heart to be free from Kufr, Shirk and Riya’, is not only sunnat but it is Waajib as it affects one’s eternal life .The same applies to a car. If a person has a car which he uses daily but does not maintain it then he will find his car will stop functioning properly. The engine will not perform as it ought to perform. Every time he wants to start the car, he will have to ask two or three people to help him push the car. When the engine starts the car moves and when the engine stops again he has to ask people to push it again. How hard life would have been every time the engine stops.
Again, to repair the car is not compulsory and Allah Ta’ala will not ask as to why the car was not repaired. However, everyone ensures that he maintains his car so that he may travel comfortably. As for the comfort of Aakhirah, which is forever, hardly anyone is concerned.
Houses are usually maintained well to ensure comfortable life. When moving into a new house, everything has to be new and looking beautiful. It has to be fully decorated with the latest fittings. The flowers in the garden must look beautiful and the grass should be as green as it can be. However, if all these things are not maintained properly, one day these fine things will be damaged and will stop functioning. The tap will be leaking and the toilet will get blocked. If the flowers and grass are not watered they will get dry and yellow. The house will not be as elegant as it used to be. Although, in the Hereafter Allah c will not ask why the beautiful house was not maintained properly, most people invest their time and money to maintain their house well. Does the soul get the same maintenance as the house do? It is the healthy condition of the heart that guarantees true comfort.
Today, efforts are made twenty four hours of the day for the welfare of the short life of this world. People are prepared to sacrifice time and wealth for their worldly body. They take out insurance policies for their health, cars and houses. Unfortunately, the welfare of Aakhirah is often neglected. Once death arrives, the body that the people have worked for will be buried in sand and perish in the sand. As for the soul, it has to move on with a lengthy journey lying ahead.
All the systems of the world with its infrastructure which are functional from the shops to the schools, from the roads to the hospitals and from the parliament to the courts are working for the soul. As long as the Rooh remains in the body, all these will carry on functioning and working for its comfort. Once the Rooh leaves the body, then all the fancy clothing and cars will be taken away from a person. If the soul has left the body then the hospitals, offices and houses will be of no use.
The family will quickly send the body to the grave because the body itself does not have any value any longer. It is the Rooh that was important; without it the material world will be irrelevant.
It is much more important for the Rooh to be healthy and strong than for the decaying body to be so. Yet efforts are made from morning till night for this material body. We have missed the point. They device all different ways of maintaining the welfare of physical body but they don’t have a clue how and where to fix up the soul.
When a person realizes that he is sick it will be necessary for him to undergo treatment. For that, he will need to go to a clinic and register himself as a patient. By doing this he has officially informed the doctor that he needs treatment. To register oneself with a spiritual doctor is by taking Bay’ah, a pledge of allegiance, from him.
Thereafter, the patient must not be shy; he has to keep his doctor updated of his conditions and explain his sickness properly. When the doctor knows that the patient is convinced in him and willing to act upon his advice he will not hesitate in prescribing the most suitable medicine for him, however bitter it may be. Like this, the prescription will be effective and, with the permission of Allah c one will spiritually advance very quickly. With a healthy Rooh, what an enjoyable life we will have!
ka.org.za
AMAZING – Maulana Maseehullah Rahmatullah Alayh resembling Imaam Abu Hanifa Rahmatullah Alayh
Seeing Imaam Abu Hanifa Rahmatullah Alayh in a dream
The compiler (Maulana Marghoob Ahmad Laajpuri Damat Barakatuh) was blessed with seeing Imaam-e-A’zam Abu Hanifa Rahmatullah Alayh in a dream during his student days. At the compiler’s house, after Jumu’ah Namaaz, some guests, including Ulama, had gathered. Imaam Saheb was seated on a comfortable chair by the door. The entire gathering was respectfuly silent. However, they wanted to hear some academic discussion from the blessed tongue of Imaam Saheb. After picking up courage, I asked Hadhrat (Imaam Saheb):
“Hadhrat, this Mas-ala of Maa Laa Budda Minhu (A Hanafi Fiqh Kitaab by Qadhi Thanaullah Pani Pathi Rahmatullah Alayh): ‘Nafl becomes Waajib once commenced’, I cannot grasp it, and the various scenarios explained regarding this Mas-ala, they are very complex.” Hadhrat Imaam Saheb Rahmatullah Alayh responded: “This is a very simple Mas-ala”, and he clarified the Mas-ala and he explained its scenarios in such an easy way that it felt as though it’s not complex at all. At that point a blind Hafez Saheb of Laajpur came home and made Salaam loudly, the compiler’s eyes opened (he woke up).
Until now Imaam Saheb’s method of sitting on the chair and his appearance and impression is preserved in the mind. Those Akaabireen which this impure eye was blessed with seeing, from them if I have to give a resemblance to the appearance of Imaam Saheb, I can give (a resemblance) to Maulana Maseehullah Khan Saheb Rahmatullah Alayh.
Marghoobul Fatawa Vol 1 – Forward – Pg 24/25
Consideration for others
Hadhrat Moulana Maseehullah Khan Sahib (Rahmatullahi Alaih) mentions:
“During Hadhrat Moulana Thanwi’s (Rahmatullahi Alaih) final illness, he suffered from severe bouts of diarrhoea and extreme weakness and thus had to remain in bed. Once, at night Hadhrat had the urge to relieve himself whilst the rest of the household was asleep. Hadhrat could not tolerate affecting the comfort of others, though they would have never minded being disturbed out of their great love and affection for Hadhrat, especially during his sickness. However, Hadhrat exercised great caution so as not to disturb any person. Hence with great difficulty and hardship he proceeded to the toilet by himself. When returning from the toilet, the weakness he was experiencing increased. Hadhrat barely took a few steps and fell in the courtyard of the house due to dizziness. After regaining consciousness he walked back to his bed and lay down. By now, Hadhrat was feeling extremely weak. He then suddenly realised that when he fell, the toilet jug had fallen in the courtyard and was still lying there. If anyone else needed to visit the toilet later during the night they will not find the jug in its normal place, thus inconveniencing them. This thought left him restless forcing him out of his bed. Notwithstanding his illness and weakness he went back to the courtyard, found the jug in the darkness, and returned it to its place.” (Fadhl-ul-Baari, p. 97)
All this was done in adherence to the mubaarak Sunnah of Rasulullah (Sallallahu Alaihi Wasallam). Nabi (Sallallahu Alaihi Wasallam) said:
المسلم من سلم المسلمون من لسانه و يده (و في رواية من سلم الناس)
A perfect Muslim is he who does not inconvenience any person through his tongue or his hand.
The advices of Haji Ahmed Nakhooda (rahmatullah alayh) of Madinah Munawwarah
Hajee Ahmed Nakhooda Saheb (rahmatullah alayh) of Madiinah Munawwarah was with us and shared some extremely valuable points.
Firstly he mentioned that people do not want to take Bay’at to a Sheikh and become a Mureed. A person cannot be forced to become a Mureed. He then mentioned that there are other ways of making Islaah of people. One way is by encouraging people and at the end of the talk, that is make Tashkeel of the listeners to recite Durood Sharif and follow Sunnat. By doing so, the Isaah of a person will be made directly by Rasulullah Salallahu Alaihi Wasallam and one will reach the highest pinnacle of Wilaayat (friendship of Allah Ta’ala). No person can ever have an objection to recitation of Durood and following Sunnats.
Hajee Saheb asked Hadrat Sheikh (rahmatullah alayh) whether this is true? Hadrat Sheikh (rahmatullah alayh) replied, “This is 100% percent true but such a person will not be able to make Islaah of others.”
The second advise for those that don’t want to take a Sheikh is to recite the Kitaab at home. We should read the Fadhaail-e-Aamaal and Fadhaail-e-Sadaqaat of Hadrat Sheikh (rahmatullah alayh) which is accepted by Allah Ta’ala. There are many people that have seen dreams that whichever homes these Kitaabs are recited then Nur (light) from the Arsh of Allah Ta’ala descend upon such places. If one has acquired the Nur of Allah Ta’ala then what else is required? The Islaah of a person is also completely made by reading this Kitaab and such a person will reach the high stages of Wilaayat. Many people have changed their lives due to Kitaab reading.
The daughter of a pious person who was regular with his Salaah starting working. She got different ideas and brought a TV in the house. He was really upset but the wife also sided with the children and approved of the TV. She further wanted a modern lifestyle and when the husband prevented them, they asked him to leave the house after giving them their respective shares of their inheritance (from his wealth).
He decided to write to Hadrat Sheikh (rahmatullah alayh)and explained the entire scenario. Hadrat R.A told him to start Taleem in the house for ten minutes and not to interfere in their lives. When he approached the family they were quite happy as giving ten minutes for Taleem was a bargain. In a matter of few days he came home and found the TV broken and thrown outside. How many such people have read the Kitaabs of Hadrat Sheikh (rahmatullah alayh) and our Sheikh (rahmatullah alayh) and changed their lives completely.
There are friends and associates that don’t want to listen to the talks of Deen. For such people, a practice tested and tried by our Sheikh which works wonders; merely send a Kitaab to them without even instructing them to read it. There are many professional people that opened the Kitaabs of Hadrat Sheikh R.A. and state that they continued reading without being able to close it as a result of which the lives, minds and hearts of people had changed. This is also an effective method of Islaah.
Another aspect that Hajee Saheb has emphasised was Tauba, Istighfaar and Durood Sharif. We should commence with at least ten times Taubah, Istighfaar and Durood. This should be carried out with punctuality and gradually increase the numbers as well. The quality of the recitation is of utmost importance even more than increasing the numbers. If a person is taking ten empty capsules but then increases it to hundred empty capsules then one will not benefit. If a person takes the ten capsules but inserts 5mg of contents and then gradually increases the contents to 10mg then he will certainly see a great difference.
May Allah Ta’ala grant us the Taufeeq!
