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Discourse 22 - Anecdotes of the Islaah and Training of our Akaabir

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Tuesday, 17 December 2013 06:18

نحمده و نصلي على رسوله الكريم

Incidents concerning Hadhrat Moulana Rasheed Ahmad Gangohi رحمة الله عليه

Humility of Hadhrat Moulana Gangohi رحمة الله عليه

Moulana Fakhr-ul-Hasan Gangohi رحمة الله عليه, a bright and intelligent student, was sitting in the Bukhaari lesson (of Hadhrat Moulana Rasheed Ahmad Gangohi رحمة الله عليه) when the following hadeeth was discussed:

لا تفضلوني على يونس ابن متى

Do not consider me to be superior to Yunus ('alaihis salaam).

The students asked why they should not consider Nabi (sallallahu ‘alaihi wasallam) to be superior, since superiority among the Ambiyaa ('alaihimus salaam) is established in the Quraan:

تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ

“These are the messengers. We have blessed some with a higher rank than others,” (al-Baqarah: 253)

and Nabi (sallallahu ‘alaihi wasallam) is the most superior of all the Ambiyaa ('alaihimus salaam).

“This is a true sign of superiority. The one who is truly superior considers himself to be inferior to others,” explained Hadhrat Moulana Gangohi رحمة الله عليه.

The students, however, refused to accept this explanation and lodged one objection after another. Moulana then presented an example. “Do you regard me to be a truthful person or a liar?” he queried.

“A truthful person,” they vehemently declared.

“So, if I take an oath and state something, will you believe me?”

“Most certainly, we will believe you. You are not prone to lying,” replied the students.

“Now tell me, am I spiritually superior to you or not?” The students were mystified at Moulana’s question.

“Of course you are,” they cried out in unison.

“I believe,” continued Moulana, “that each one of you is a thousand times more superior to me.”

Moulana uttered these words with such sincerity that the entire gathering was reduced to tears.

Moulana Thanwi رحمة الله عليه comments on this incident and says: “Moulana ‘slaughtered’ the entire gathering and left them speechless.”

The next day when Moulana arrived for the lessons, he asked: “Did everyone understand yesterday’s lesson?”

“We have understood it very well,” remarked the students.

Read more: Discourse 22 - Anecdotes of the Islaah and Training of our Akaabir

   

Discourse 23 - The Reality of Nisbat (link with Allah Ta‘ala)

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Tuesday, 17 December 2013 05:50

الحمد لله و كفى وسلام على عباده الذين اصطفى ، أما بعد :

When we take the name of Allah Ta‘ala excessively, a special bond is developed with the Almighty. In turn, this bond creates a certain special feeling and effect. This is termed as nisbat. Literally, it means bond, contact, or relationship. Every creation has some association or link with Allah Ta‘ala, but that special link is developed only through zikr.

Occasionally, people gather in large groups engaging in zikr and focusing their attention towards Allah Ta‘ala, begging of His forgiveness and mercy. Allah Ta‘ala rewards this gathering by showering His mercy and forgiveness upon each and every individual in that gathering.

By participating in these gatherings, an individual will acquire a form of nisbat. This nisbat is a result of the environment of zikr. But it terminates as soon as we have left the gathering. In the month of Ramadhaan, we engage abundantly in zikr, creating a special spiritual condition, but that condition soon disappears once Ramadhaan ends.

Read more: Discourse 23 - The Reality of Nisbat (link with Allah Ta‘ala)

   

Discourse 24 - Expressing gratitude for the favours of Allah Ta‘ala

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Monday, 16 December 2013 16:43

الحمد لله و كفى وسلام على عباده الذين اصطفى ، أما بعد : أعوذ بالله من الشيطن الرجيم بسم الله الرحمن الرحيم

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ

The greatest Favour

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ

“And we have not sent you, [O Muhammad (sallallahu ‘alaihi wasallam)], except as a mercy to the worlds.” (al-Ambiyaa: 107)

The prophethood of Nabi (sallallahu ‘alaihi wasallam) was a mercy to the entire creation; to mankind, the animals, the angels, the skies and the earth. The favours of Allah Ta‘ala are innumerable and immeasurable. Allah Ta‘ala Himself has declared in the Quraan Shareef:

وَإِن تَعُدُّوا نِعْمَتَ اللَّـهِ لَا تُحْصُوهَا

“And if you try to enumerate the favours of Allah Ta‘ala, you will never be able to do so.” (Ebrahim: 34)

The greatest favour that Allah Ta‘ala has bestowed upon us was the advent of Nabi (sallallahu ‘alaihi wasallam). Mankind, however, does not reflect over the favours of Allah Ta‘ala. In fact, man does not even consider the boons of Allah Ta‘ala as favours. The sky, the moon, the sun, the stars, the rain, the water obtained from the earth, the crops harvested, the various species of plants, the multitude of fruits and the diverse number of animals, insects, ect.; all of these are the favours and bounties of Allah Ta‘ala. It is obligatory upon us to express our gratitude for these favours.

Alas! Even dogs comprehend the meaning of gratitude. If you rear a dog, it will become a sentinel for you and your family for the entire night. If thieves confront you, it will charge to your assistance and, whenever it sees you, it will express its delight and pleasure by wagging its tail. This very same dog will always submit and humble itself to your demands and instructions because it has the realisation that you are its benefactor.

Subsequently, man, who is the best of creation and imbued with superior intellect, should express greater gratitude to Allah Ta‘ala. He is the only True Benefactor.

There was once a buzurg whose urine flow abruptly stopped, resulting in great pain and distress. Eventually a tube was inserted, via his private part, allowing the free passage of urine which flowed into a bag.

“How did this condition arise?” someone enquired from him.

“It is the result of my sins,” he replied, sadly. “I used to relieve myself three to four times daily without any difficulty, but my ungrateful tongue did not express the necessary gratitude for this favour. It is only now that I understand what a great favour this was. Hence, I am being deprived of this great blessing.”

Read more: Discourse 24 - Expressing gratitude for the favours of Allah Ta‘ala

   

Discourse 25 - Gaining proximity to Allah Ta‘ala is in following the lifestyle of Nabi (sallallahu ‘alaihi wasallam)

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Monday, 16 December 2013 09:43

الحمد لله وكفى وسلام على عباده الذين اصطفى ، أما بعد :

It does not matter who you are and where you are

Mu'aaz bin Jabal (radhiyallahu ‘anhu) was a respected and high ranking Sahaabi of Nabi (sallallahu ‘alaihi wasallam). His merits have been recorded in the hadeeth. It was a great era of the Sahaabah. Some Sahaabah were fathers and grandfathers while others were sons and grandsons. Some Sahaabah were ustaads and others were students.

Nabi (sallallahu ‘alaihi wasallam) had dispatched Mu'aaz (radhiyallahu ‘anhu) to Yemen. Hadhrat Moosa Ash'ari (radhiyallahu ‘anhu) was already appointed as the judge of Yemen and Hadhrat Mu'aaz (radhiyallahu ‘anhu) was being appointed as the governor. When Hadhrat Mu'aaz (radhiyallahu ‘anhu) was leaving Madinah Tayyibah, Nabi (sallallahu ‘alaihi wasallam) accompanied him to the outskirts of the town. Nabi (sallallahu ‘alaihi wasallam) was walking alongside him and holding on to the reins of the horse, while Hadhrat Mu'aaz (radhiyallahu ‘anhu) was seated on the horse. Naturally, it was painful for Mu'aaz (radhiyallahu ‘anhu) to observe Nabi (sallallahu ‘alaihi wasallam) walking whilst he was riding, but this was Nabi’s (sallallahu ‘alaihi wasallam) instruction, so he abided by it.

When the time had finally arrived to bid him farewell, Nabi (sallallahu ‘alaihi wasallam) said: “O Mu'aaz, perhaps you will not see me the next time you come to Madinah Tayyibah.”

Hadhrat Mu'aaz (radhiyallahu ‘anhu) immediately concluded that this was to be the last meeting between himself and Nabi (sallallahu ‘alaihi wasallam). He began crying profusely.

Nabi (sallallahu ‘alaihi wasallam) turned his mubaarak face towards Madinah and continued his advice, “O Mu'aaz! Indeed my beloved friends are those who implement taqwa in their lives, whoever they may be and wherever they may be.”

Nabi (sallallahu ‘alaihi wasallam) was drawing Hadhrat Mu'aaz’s (radhiyallahu ‘anhu) attention to this point that whether you reside in Yemen or Madinah, if you implement taqwa in your life, you will gain closeness and proximity to Nabi (sallallahu ‘alaihi wasallam). Thus, physical and bodily separation is irrelevant and the underlying factor is attaining spiritual closeness to Nabi (sallallahu ‘alaihi wasallam).

A king appoints his son as a ruler of a certain city. Although this city is, geographically, a great distance away, the son maintains proximity with his father on account of running the daily affairs of the city and sending frequent reports to his father. The father, the king, takes immense pride in the government of his son and bestows a special and lofty position upon him.

Read more: Discourse 25 - Gaining proximity to Allah Ta‘ala is in following the lifestyle of Nabi (sallallahu ‘alaihi wasallam)

   

Discourse 26 - Upbringing of Children - The Parents’ Duty

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Monday, 16 December 2013 09:30

الحمد لله وكفى وسلام على عباده الذين اصطفى أما بعد

Women’s passion for Deen

Once, a few women presented themselves before Nabi (sallallahu ‘alaihi wasallam) and pleaded: “O Nabi (sallallahu ‘alaihi wasallam)! The men get the opportunity to learn deen directly from you. They sit in your blessed company, ask questions, and perform their salaah behind you, etc., while these opportunities are not provided to us. O Nabi (sallallahu ‘alaihi wasallam)! Please make the necessary arrangements for us to acquire deen directly from you as well.”

Nabi (sallallahu ‘alaihi wasallam) was extremely pleased with this request and instructed them to gather at a certain person’s house and imparted deen to them.

We understand from this incident that such requests presented by women are laudable and we should endeavour to sincerely fulfil them. During the era of Nabi (sallallahu ‘alaihi wasallam), the Sahaabah (radhiyallahu 'anhu) acquired deen directly from Nabi (sallallahu ‘alaihi wasallam). The womenfolk educated themselves by directing their questions to the pure and noble wives of Nabi (sallallahu ‘alaihi wasallam) who would then refer the matter to Nabi (sallallahu ‘alaihi wasallam) if they did not know the correct answer.

It was the customary practice of the previous eras that the father would teach his daughters, a brother would teach his sister and a husband would teach his wife. This practice is still prevalent in a few areas, where the learned women teach the young girls of the locality. But, unfortunately, generally this system has been annihilated by the custom of sending young girls to school even after they have reached the age of maturity.

Read more: Discourse 26 - Upbringing of Children - The Parents’ Duty

   

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