ISLAAH – The Crux of Moulana Maseehullah Rahmatullah Alayh’s Ta’leem
- Keep your contact with Allah Ta’ala clean and clear.
- Keep a check over your heart. It must at no time incline towards falsehood.
- The heart must never contain any kind of malice or hatred for any Muslim.
- Be good and kind to everyone.
- Fulfil all rights in its proper time whether it is the rights of Allah or the rights of people.
- At no time should one be without zikr and fikr.
- Fulfil the rights of happiness and sadness.
- Appreciate the favours of Allah.
- In times of happiness and sadness the heart must always be pleased with the decision of Allah.
Hadhrat Moulana Maseehullah Khan Saahib Sherwaani Rahmatullah Alayh – His life and works
How should students behave? Lessons from Luqmán عليه السلام” Hazrat (Moulana Maseehullah رحمه الله)
I am trying to make you children understand. You are staying in your room in the “Boarding” together with others. An argument and fight may occur. Children tend to argue and fight. You are slapped. Now, think of the persons in your room as your mother. So, who has hit you? Your mother! So, what is there to be concerned about? Do not retaliate, do not fight back. Just accept it. In fact, think of the advice Hadhrat Luqmán عليه السلام gave his son. It is in the Qur’án Sharíf. He told his son: “Just see, when somebody slaps you on the face, do not turn your face away.” By this he meant that by not turning your face away you should invite him to slap you again! Do not fight back. Each one is your mother. If this is every student’s attitude, will there be fights? Will there fisticuffs and beatings? Obviously not.
If there are fights, then it shows that the environment is not good ‒ there is no aman within yourselves and that is the reason for the arguments and fights. If you had entered the madrasah with aman or imbibed aman within you after entering, then there would be no fights and arguments. There will be splendour in the room and an end to fighting and quarrelling.
Incident with Hazrat Maulana Maseehullah Khan Rahmatullahi Alayh – The Epitome of Humility
Once, Hazrat Maulana Maseehullah Khan رحمه الله was on his way to deliver a lesson in the madrasah. At that time, the educational administrator of the madrasah was Hazrat Maulana Saleemullah Khan رحمه الله (who is currently associated with a religious institution in Pakistan as the head of Hadith studies -who has now passed on-).
Hazrat Maulana Saleemullah Khan رحمه الله approached Hazrat Maulana Maseehullah Khan رحمه الله and said, ‘Hazrat, you are arriving ten minutes late; this is against the rules. Therefore, please return at this time, and in the future, arrive on time.’ Hazrat Maulana Maseehullah Khan رحمه الله did not say anything and simply turned back towards his room without conducting the lesson.
Later, when the class session concluded, the break came, and Hazrat Maulana Saleemullah Khan رحمه الله went to Hazrat Maulana Maseehullah Khan رحمه الله, expressing with utmost politeness, ‘Hazrat, I seek your forgiveness. I had to say that due to my responsibility as an administrator.’ In response, Hazrat Maseehullah Khan رحمه الله said, ‘Today, I was pleased that I have entrusted the responsibility of administration to a righteous person, and you are worthy of it!’
Brothers! This incident represents the pinnacle of humility. It can be considered a unique and unparalleled event in the world of occurrences. This incident serves as a significant lesson, particularly for educators and those responsible for administration. If such humility can be cultivated in educational institutions, the entire system will be intentionally and effectively structured. All differences will vanish, and individuals produced from such institutions will possess both academic qualifications and the wealth of righteousness.
(Malfoozat of Hazrat Maulana Maseehullah Khan رحمه الله. Volume 4, Pages 303-304)
The Silent Remedy: Wisdom in Restraining the Tongue – Hadhrat Moulana Maseehullah Khan رحمه الله
Hadhrat Moulana Maseehullah Khan رحمه الله mentions this incident:
Hadhratwálà, Hadhrat Moulana Ashraf Ali Thánwí رحمة الله عليه told us a qissah:
A certain person’s wife went to a buzrug with a complaint: ” Hadhrat! My husband is causing me tremendous vexation with his scolding.” The buzrug immediately understood the situation. The husband says one thing and the wife says four things in retaliation. Her tongue never tires.
Just now we were sitting silently for quite some time and nobody spoke. You may have observed that in the home the situation when the wife does not say anything, the husband will not have anything to say. Only if she says something he will respond to her. When several men get together they are able to remain silent for long periods, but let just two women come together, then there is no room for silence! Therefore, become deaf and dumb and the argument will not progress any further.
To continue: When the wife came with her complaint (laws of pardah observed), the buzrug immediately understood the situation. He said: ” bring some water and I will recite something over it.” She passed the water to him. He mumbled something and then said (Passed the message to her): ” Take this water with you. When your husband starts saying things to you, take a gulp of the water from this bottle and sit down. Do not swallow it and do not spit it out. The arguments will cease.”
She took the water and left. Now whenever the husband became a bit harsh in his speech, she would take a gulp of the water and sit down, neither swallowing the water nor spitting it out. The husband now had nothing to respond to after a few days both the husband and the wife had stopped the arguments.
Extracted from ‘For Friends‘ Vol 1, pg 159
ISLAAH – How should Muridín behave?
What of those who come to stay in the khánqáh? After coming to stay in the khánqáh there is just no question of feeling upset at anybody telling you off. Why have you come here? You have come for this very reason that: “Even if somebody were to take a basketful of faeces and throw it on me I will not take it badly!” This is the intention with which you left and came here to stay in the khánqáh, that you came for your isláh and tarbiyet.
This is the resolve and determination with which you came, that: “Even if somebody were to take a basketful of faeces and throw it on me I will not let ghussah overtake me!” This is the objective with which you came here. And if you had no such notion in your mind, this is the ta’lím that is now placed in front of you that, if filth was thrown on you, why should you feel upset? If you are feeling upset, then it means that there is still some deficiency in you! Your isláh has not been achieved. There is still some deficiency. The sheikh will remove this deficiency so that, when you leave the khánqáh and go back home to your neighbourhood, to your town, to your country, whenever anybody does any such thing which is contrary to your temperament, there will no possibility of anger overtaking you. This is what the sheikh wants to mould you into and send you back, seeing you have come as a tálibe sádiq. When the internal environment is corrected, then the outside environment will also be corrected. Remember: the whole world has not been made your responsibility. Nobody will influence you because you have corrected your environment.
This is what Alláh Ta’ala is saying. I am merely conveying His proclamation to you:
Laa Yadhurukum Man Dhala Izahtadaytum
He who has gone astray cannot injure you if you are rightly guided. (S.5.105.)
When this is the case the whole universe can be astray, but nobody will be able to corrupt you.
ISLAHUL KHIYAL – (Correction of Thoughts) – Hadhrat Maulana Thanvi (Rahmatullah alayh).
The below is an extract
The article does not endorse focus on secular studies in a setting that is not in line with Islamic principles.
In the present age power is established with knowledge (knowledge of material things – science – technology), not by means of the sword.
If today a man of great courage issues into the battlefield with sword in hand, his fate will be sealed from a thousand feet. The bullets which will silence him are the product of (scientific) knowledge. Alas! Muslims have failed to appreciate the created bounties of Allah. Water is used by Muslims for quenching thirst, to make wudhu and to purify. But Muslims have not used water scientifically. The same water produces steam. By harnessing steam, a single person can do what a thousand men cannot do.
What conflict with the Shariat has constrained Muslims not to cast their gaze in this direction? Even now they are not prepared to learn from others. This is merely an insignificant example I am giving. Volumes can be compiled in regard to the things which Muslims have failed to make proper use of or the use of which has been restricted to their perishable bodies. They remain totally indifferent in regard to benefits for their posterity. They have failed to consider the fact that on the Day of Qiyamah a reckoning will be taken of every little thing. It is almost an article of faith with me that a man who employed the bounties of Allah so haphazardly will be arraigned in the Divine Court to answer. Presently it is not known what exactly is claimed to be the requisite for Islam. Muslims have drifted very far from the Path. Having lived in a foreign country, I am observing the scene.
In relation to the present age there is nothing but disgrace in the teachings of our Ulama of the Deen, the leaders of religion. If paradise and houris will be obtained in the Hereafter, then they have hope in Allah to acquire these. But his attitude supposes that the success of the life hereafter is dependent on living a life of futility here on earth. If this is so, then proclaim it in unambiguous terms.
Do not beat around the bush saying that the dunya (materialism) too should be acquired to the degree of need.
In fact, even basic worldly requirements cannot be acquired in the way which the Ulama of the Deen are today teaching us. As an example, consider the case of a person who acquires religious knowledge. After he becomes an Aalim, you yourself will wonder what occupation will he now pursue. Previously the suggestion was to teach him some trade. At most, he will be taught to become a carpenter or a blacksmith. I now ask with the utmost of respect: What difference is there in the acquisition of the trades of carpentry and blacksmith on the one side, and in becoming an engineer and a technician on the other side? Does the Shariah differentiate between these pursuits? The only difference is that the Molvi Saheb does not understand these developments of technology. What, therefore, can they (the Ulama) teach others in this regard? For teaching the trades of carpentry, etc. they will obviously have to employ qualified carpenters and blacksmiths. Who then prevents them from employing instructors in other professions?
The fact is that Muslims have become so short-sighted and so much inferiority has overtaken them that they are unable to look forward.
I have reached the stage of criticizing the Arabic (Islamic) Madaaris. In their present form I do not consider Deeni Madaaris to be ventures of virtue. Despite this, Alhamdulillah! I remain a Muslim and I have strong hope that Allah will keep me a Muslim. Now listen to my criticism of the Madaaris-e-Arabiyyah (the Institutions of Islamic learning). According to Qur’anic Law, the observance of huqooq (rights and duties) is in the following order: first comes one’s family members, then neighbours, then the people of one’s town, then one’s countrymen and then wayfarers. Let us now look at these institutions (the Madaaris). Who derives benefit from these institutions? It is not our duty to teach just anyone who makes an appearance. The obligation is to adopt a way which will be beneficial to our brethren.
Once a man who was an ardent follower of the Ulama met me. He spent much of his time in the company of the Ulama. His service to the Ulama was considerable. To me it seemed that in his daily programme, more time and attention were given to the Ulama. I asked him about the Fardh and Sunnat acts of wudhu. Although he admitted that he was performing Salaat for twenty-seven years, the poor man was unaware of the Fardh and Sunnats of wudhu. He informed me that he daily visited the Ulama. I asked him: Did none of them inform you of the Fardh and Sunnat acts of wudhu? How will you make wudhu on a journey if very little water is available? I then taught him those rules, as well as some other masaa-il.
While thanking me profusely, he commented that he did not derive so much benefit from the company of the Ulama as he had from the little time he had spent with me. I have no desire to praise myself by citing this example. I am merely revealing to you the condition of the Ulama so that it be realised that their condition requires reformation.
If the Ulama are reformed then we (the laity) will automatically become reformed. Ten years ago there was no objection against the syllabus of the Madaaris-e-Arabiyyah. Great Ulama had existed but none of them considered it necessary to introduce carpentry and the profession of a blacksmith in the Madaaris.
However, the new brand of Ulama of these times have deemed it necessary to train students in the Madrasah in the trades of the carpenter and blacksmith. If any of the noble Ulama of former times had to be present now, they would object to the present Madrasah syllabus with the same vehemence that the present Ulama are criticizing the wearers of coat and pants. Even the Ulama have undergone considerable transformation. You yourself, can observe this. Things which they had proclaimed haraam ten years ago now passed as permissible. After all, why is this so? They have to make adjustments as they become aware of the conditions of the changing times. Since our Ulama have adopted solitude and seclusion, they do not become readily aware of the changing circumstance of the times. If they emerge from their seclusion and see the level (of degeneration) the Muslim youth has sunk into, then perhaps they (the Ulama) may be better poised to formulate ways to reform and redeem Muslim children. But, they will only understand after some time when it is too late.
Then perhaps there will no longer be the opportunity for reformation.
May Allah Ta’ala accept this humble effort and make it a means for eliminating the doubts of kufr which befuddle the minds of many Muslims nowadays.
Extracted from ISLAHUL KHIYAL – translation by Mujlisul Ulama of South Africa
