The Evil of Pride

Thursday, 01 November 2007 17:52

 

Pride - Challenging The Power Of Allah

Allah Ta'ala states in a Hadith-e-Qudsi: "Majesty is my upper-garment and greatness is my lower-garment. Whoever attempts to snatch away any of the two from me, I will enter him into the fire of hell." Hadith-e-Qudsi, as Rasulullah (Sallallahu Alaihi Wasallam) explains, is directly from Allah Ta'ala, but it is not part of the Quran Sharif. In this Hadith-e-Qudsi Allah Ta'ala states: "Majesty is my upper garment." What will we think of a person who tries to snatch away the garment of someone else? We will say that he is very immoral and evil. Therefore that person who wants to establish his greatness, who wants to show his superiority over others and wants to impose his arrogance on others, is in fact trying to snatch the upper-garment of Allah. We know what can happen to a person who tries to snatch away Allah Ta'ala's garment. If someone, like one of us, wants to attack us, we can challenge him, even if he is two or three times more powerful than yourself, you can still challenge him with the aid of something.

 

However, the greatness and power of Allah Ta'ala; it has no limits. "And He is the One who has complete power over His slaves." (verse 18/6)  "And He has the power to punish you from above or below your feet or to put you into confronting factions and make you taste the vengeance of one another." (verse  65/6)

 

Allah Ta'ala has complete power. The entire universe is the creation of Allah Ta'ala. The snake and the scorpion, are the creations of Allah Ta'ala. The lion and the wolf are the creations of Allah Ta'ala. Allah Ta'ala has the power to punish any criminal with any creation of his. Diseases and sicknesses are the enemies of man. Natural disasters are also an enemy. Someone could be diagnosed with a tumour, some with TB or cholera breaks out. All these and many other sicknesses are also the creation of Allah Ta'ala. Allah Ta'ala can punish any sinner with whichever of his creation He wishes. Allah Ta'ala can punish one, who tries to snatch His garments, with any creation He wishes. Therefore one should not allow arrogance or pride to form within the heart.

 

From Where To Where

Man should ponder how he was created from impure sperm, from a detestable liquid, from clay and from stinking mud. He was created when his father and mother were intimate, they had to do so in privacy and none should see them. As a result of this intimacy they were declared impure by Shariat, not qualified to touch the Quran. In this way he was transferred from the back of his father to the womb of his mother.

 

 

REFLECT AND PONDER!!!

It is mentioned in the hadith that when the sperm is transferred to the womb, the angel who was appointed to observe it says: "O My Sustainer! What is your command regarding this sperm? Should it be aborted or allowed to live?" If it is allowed to live, it transforms into a clot of blood over a period of forty days. Thereafter the angel asks: "O My Sustainer! What is your command regarding this clot of blood?" If it is allowed to live, it transforms into a piece of flesh over a period of forty days. Thereafter the angel asks: "O My Sustainer! What is your command regarding this piece of flesh?" If it is allowed to live, the limbs begin to form and it is given life. The menstrual blood emanating from the woman every month, ceases when she falls pregnant. That blood is now required for the preparation of the child's body. After the child is given life, that blood becomes his nourishment.

 

When the child is born, Allah Ta'ala changes its nourishment from blood to the milk of the mother. The child's condition is such that it cannot discern anything. It has no knowledge, nor does it have any strength. It cannot turn on its side. It cannot sit. It cannot speak or explain its discomforts. If any part of its body aches, it cries endlessly. In trying to comfort and soothe it one becomes exhausted. If it gets soiled in impurity, it remains unaware. It begins to lick its hand even though it is covered with impurity. It does this unknowingly. This is how man is born. Thereafter he begins to progress slowly. His condition and senses begin to improve. He now begins to eat, speak, and understand. The point is that how can a person who has this as his beginning, become proud and arrogant. He should ponder about himself as the Quran states: "Do you not ponder about yourself?" (verse 21/51)

 

 

THREE HOURS LATER...

We should contemplate about the way we are created, the conditions that overcome us and the phases of life through which we pass. Childhood terminates with the arrival of youth. Youth is madness. There is a famous saying that:  "Youth is a branch of madness." In youth one has more strength but at the same time it is filled with calamities. Daily, how much does a youth urinate or defecate? If one eats an apple or a guava, three hours later in what form does it appear? One does not want to take its name nor does he even want to look at it, nor will he smell it and nor will he touch it. This is what happens to food after its association with man. Excellent food entered the stomach of the best of creation. The result being that its colour, taste, smell and effect changed. Every quality of it is ruined and in this condition it emerges from his body.

 

Man is extremely weak. If a snake falls from the roof while sleeping, and bites him, what can he do? A thief enters his house and strangles him, what can he do? If a scorpion stings him, what can he do? If an earthquake occurs and he is swallowed by the earth, what can he do? He can do nothing. None of these things are within his control.

 

 

An episode

A person from Saharanpur built a new room as an addition to his house  During the night while relaxing in the old room, it began to rain heavily, being the mansoon season. He thought to himself that this room is old, it may collapse, I rather go to the new room. So he took his wife and children to rest in the new room. On entering the new room, he found that the the roof had collapsed and everything inside was destroyed. The room was meant for the protection of his family but it got destroyed. Allah Ta'ala alone is The Protector. Man is surrounded by many enemies. He has external enemies and enemies from within. He is surrounded by impurities and filth. What pride can he have? What can he be arrogant about? He may think to himself that he has great strength, he is a wrestler. No doubt wrestlers have great strength. However, if he becomes paralysed, he will not be able to chase even a fly away. He will not be able to move. If he thinks to himself that he has a lot of money in cash, then light a match to his notes and all will be destroyed.

 

FROM CROPS TO ASHES

The following episode happened this year. In Shabaan I had to go to Hathora which is one of the districts of Bhanda. The crops were harvested and the corn was gathered. An electrical cord snapped, fell and set fire to the grain. Whatever grain was gathered all burnt to ashes. The farmer may have made plans which depended on this grain. Perhaps, he wanted his daughter to get married thinking that he can sell the grain and organize her trousseau. His son may be getting married and he wishes to have a  walimah. Perhaps, he wanted to build a house, pay his debts and go for Haj, but the fire broke out and all his plans came to an end. The only protector is Allah, no one else. Therefore on what basis can man, who is needy, surrounded by necessities and enemies, be proud and arrogant?

 

 

KNOWLEDGE—A LIGHT OF THE HEART

Rasulullah (Sallallahu Alaihi Wasallam) mentioned in a hadith that whoever has an atom's bit of pride in his heart cannot enter jannah. This person will burn in jahannam and his pride will be removed. Then  only will he enter jannat. 

 

So, does it make sense for anyone to try and take that quality of pride which Allah has kept exclusively for Himself especially after learning Deeni knowledge? If a person gains even a little knowledge, he becomes so intoxicated that, Allah forbid, such intoxication cannot be found even in alcohol. He does not consider anybody else. Whereas knowledge is a quality of Allah, the reflection of which comes on the heart. Imam Malik (R.A) has mentioned that: "Knowledge is not abundance of narrations. It is a light which Allah places in the heart." When this light is embedded in the heart, the first thing to become manifest is the heart itself.

 

Take for example a dark basement - you will not know what is inside, so you light a gas lamp or a bulb. You can now see that in one corner lies a snake and in the other corner, is a scorpion. You will then be able to protect yourself from them. So with this light (of knowledge) one is supposed to be able to see the condition of the heart, that within my heart is jealousy, miserliness, ostentation, the desire to steal and cause harm to others, etc. The first thing one should realise through the light of knowledge is how ignorant one is. This is the correct benefit of knowledge, acknowledging one's ignorance.

 

Hazrath Thanwi (R.A.) narrated that Shaikul Hind (R.A.) used to say: "After learning everything we came to realize how ignorant we are." Moulana Anwar Shah Kashmiri (R.A.) used to address the students as Jaahileen (ignorant one's) and as Juhhaleen (very ignorant) after the completion of Bukhari Shareef. What kind of knowledge is that which does not show a person his faults. The greatest effect of knowledge is that it acquaints one with his faults and sins. It opens his eyes to his weaknesses which are the means of Allah's displeasure. However, if knowledge becomes a means of searching for the faults of others and criticising them and it makes one oblivious to one's own faults and reformation, then it will be a means of destruction for the ahle-ilm. I once asked my father whether a certain person was an alim or not. He was from the ahle-bidat. My father replied: "Can a person who cannot distinguish between bidat and sunnat ever be an alim?"

 

 

HAZRATH SAYYID ABDUL QADIR JAILANI (R.A) AND THE GOLDEN GOBLET.

Hazrath Sayyid Abdul Qadir Jailani (R.A.) who is called Ghaus-e-azam, was from amongst the close friends of Allah. It is recorded in his biography that once he perceived a very close proximity to Allah and received a shower of special blessings. Many things were becoming manifest to him. In the midst of this condition he felt thirsty. Immediately a hand appeared from the unseen with a golden goblet filled to the brim with cool, crystal clear water. Due to his receiving food from the unseen and miracles occurring at his hands, people's beliefs regarding him have become corrupt. People think that distribution of sustenence has been made over to him. They ask from him and not from Allah, which is shirk.

 

Anyway when the water was presented to him, he intended to drink it. Then the thought struck him that usage of gold utensils is haraam, so he hesitated. This thought was followed by some type of inspiration which said: "Who are the one's that declare things to be haraam? We made it haraam and now we make it halaal for you. Drink! Otherwise you will be expressing ingratitude for our bounty for which you will be taken to task."

 

After this inspiration he intended to drink from the golden goblet but he again thought to himself that this seems like the trickery and deception of shaitaan because there is no abrogation in the shariat of Rasulullah (Sallallahu Alaihi Wasallam) regarding golden utensils. The laws of Islam will remain intact until Qiyamah. Usage of golden utensils will not become permissible, no matter who says so. He recited "la hawla wala quwwata …." Immediately, the hand, goblet, light and blessings all disappeared. Shaitaan had prepared such a trap in order to lead astray a great wali of the time. When Hazrath Abdul Qadir Jilaani (R.A.) recited "La Hawla…..," shaitaan ran away and whilst running away, said: "Your knowledge has saved you. At this juncture I have caused many Auliya to be sent to the fire of hell." He thought to himself that shaitaan can never say anything good and beneficial. This too must be a trap.

"Indeed shaitaan is an open enemy to mankind."     َQur'an :5:12

He replied: "My knowledge has not saved me. It was the Grace of Allah that saved me. If the Grace of Allah was not directed to me at that time, what could knowledge have done? It could not have done anything."

 

 

IMAM RAZI'S (R.A) DEBATE WITH SHAITAAN

It is recorded in the biography of Imam Razi (R.A.) that he was going somewhere. On the way he met shaitaan and they began to debate. At a distance they saw a farmer approaching who was carrying a plough on his shoulder. Imam Razi (R.A) asked shaitaan: "Is my Imaan stronger or the Imaan of the peasant?" Shaitaan replied: "I can get rid of your Imaan in no time. The Imaan of that farmer is stronger." Imam Razi (R.A) said: "My Imaan is based on proofs and research whereas his Imaan is based on emulation. How can you throw away something based on proofs?" They began to debate on this point. When the farmer came close to them, shaitaan asked him: "Brother how many gods are there?" He replied: "One." Shaitaan said: "What if I establish the existence of two gods with proof?" The farmer picked up his plough and said: "I will tear open your stomach with this plough." Shaitaan said: "What answer do I give for such a proof?" Shaitaan can give answers to the proofs of the ahle-ilm.

 

 

HAZRATH SAHL BIN ABDULLAH TASTARI (R.A) AND SHAITAAN

Shaikh Muhyiddeen Ibn Arabi (R.A.) has recorded the following incident in Futuhaate Makkiya which was also narrated by Shaikh Sha`raani (R.A.) about Hazrath Sahl bin Abdullah Tastari (R.A.). Hazrath Sahl (R.A) was a very high ranking friend of Allah. He once met shaitaan, most probably, on the way to musjid. He had recognised shaitaan and shaitaan also realised that Sahl had identified him. Shaitaan said: "O Sahl, you say that I will not be forgiven and mercy will not be shown to me, whereas Allah states in the Quran: "Indeed My mercy encompasses everything." (verse 156/7)

 

This verse is all-inclusive of everything. Am I not a thing? Am I non-existent? To say that I am non-existent is impossible since I am standing in front of you." Hazrath Sahl (R.A) says that this question silenced me. My condition was such that I could not breathe properly and my mouth became dry because this was a very strong objection. I read la hawla in my heart and replied: "For whom is this mercy? It is for those who establish salaah, give zakaat and do other righteous deeds. You do not fulfil these, hence you are deprived of mercy." Shaitaan said: "It would have been better for you to remain silent. O Sahl, Limitation and restriction is your quality. Allah's qualities and powers are unlimited. You have restricted His mercy. Comparing something visible with something invisible is incorrect. Similarly drawing an analogy between a Being who is eternal (Allah) with one who is perishable (yourself) is incorrect." Shaitaan had then left, mocking Hazrath Sahl (R.A) in this way.

 

Hazrath Sahl (R.A) says that I had no answer to this objection. Shaitaan causes confusion in this way. He presents such proofs which leaves one dumbfounded. Moulana Anwar Shah Saheb (R.A.) has also narrated this incident. He says in Faidul Baari: "It is a shame. I do not understand the reason for Hazrath Sahl's (R.A) silence. Shaitaan is no match for the knowledge of the ahle-ilm. If he came before me, I would have answered. He gave the answer that the verse of the Quran means that everything can be encompassed in the mercy of Allah. For example, if a person says: "This room has the capacity to take 50 people." Even though at this moment no one is in the room. However, if people wish to enter, 50 can be accommodated. So the mercy of Allah has the capacity to encompass everything. Whoever wants to enter the mercy of Allah may do so. And if someone does not want to, then can we force him to do something he dislikes? Is it the fault of the mercy of Allah that shaitaan himself refuses to enter it?" The point is that shaitaan causes more confusion to those who have some knowledge. The most important thing is that knowledge is given to a person to realise and rectify his own faults. Shaitaan uses knowledge against an Aalim in such a way that the Aalim begins to use his knowledge to pick out the faults of others. He becomes oblivious to his own faults and pride begins to increase in his heart. This is extremely dangerous.

 

Furthermore, there is no blessings or benefits in such knowledge,. What good can there be in the knowledge of a person who is filled with pride and is disdainful of others? It is imperative, especially for the ahle-ilm, to save themselves from pride. Otherwise all the effort put into learning and teaching will be in vain. The condition of those whom Allah has blessed with knowledge, together with his grace which protects that knowledge from becoming a tool of shaitaan, is different.

 

 

SCATTERED PEARLS

Someone had seen Imam Muhammad (R.A) in a dream after his death. He asked: "How did it fare with you?" Imam Muhammad (R.A) replied: "A hand was placed on my shoulder and I was told softly in my ear: "O Muhammad, If We wanted to punish you, we would not have preserved Our knowledge in your bosom." That was all. I was not questioned or taken to task." He was asked: "What condition did you die in?" He replied: "What can I say, I was pondering over a mas'ala regarding a mukaatab slave and the next thing I knew, I was dead."

 

Someone had seen Imam Shafi (R.A.) in a dream and asked: "How did it fare with you?" Imam Shafi replied: "I was seated on a throne of gold to the right of the Arsh and pearls were scattered on me." Imam Muhammad (R.A.) asked: "What is the rank of Imam Abu Yusuf (R.A.)?" He was told that the rank of Imam Yusuf was above his." He then asked about the rank of Imam Abu Hanifa (R.A.), he was told that Imam Abu Hanifa (R.A.)'s rank was right at the top.

 

What can be said about the lives of those whom Allah has blessed, not only with knowledge, but also with His grace which encompassed everything, saving them from the interference of shaitaan. Wherever the grace of Allah is not found, distress and difficulties are to be found and only Allah is The bestower of grace. One will only receive the grace of Allah when one considers oneself to be insignificant. This can be attained by pondering over the following points: What am I created from, how much filth is within me, how many corruptions am I involved in? I will become sick, after death I will be consumed by the insects of the grave, my body will decay, blood and pus will pour out of my body, my limbs will decompose. What will happen to this beautiful face of mine, what will happen to my strength, etc? If a person ponders over all these matters, he will be saved from pride and the grace of Allah will always be with him. He will gain a correct understanding and there will be such blessings in this kind of knowledge that one person will be a guide for thousands of people.

May Allah bless us with taufeeq. Aameen.

Stages Of Acquiring Knowledge

Thursday, 01 November 2007 17:48

Allah Ta`ala had ordered Nabi sallallahu alayhi wasallam to make this Du'aa:

  وَقُلْ رَّبِّ زِدْنِىْ عِلْمًا

"Oh My Rabb! Increase me in knowledge."

Despite being granted the great rank of Nubuwwat and appointed as leader of all the Ambiyaa, yet Nabi sallallahu alayhi wasallam was ordered to make Du'aa for an increase in knowledge. Knowledge is a Noor'Ilm (knowledge) to safeguard ourselves. (light) through which one identifies truth from falsehood. Ignorance, on the other hand, is darkness, which conceals the hazards of this path. Thus, we must acquire

Hadhrat Sufiyaan Thawri r.a has outlined five stages to acquire knowledge.
 

First stage is Istimaa' (Listening Attentively):

When Wahi (revelation) would descend upon Nabi sallallahu alayhi wasallam, he would listen to the revelation attentively observing total concentration.  The Qur-aan has recorded two orders of Istimaa`:

  وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوْا لَهُ -

"And when the Qur-aan is being recited, then pay careful attention to its recitation" and

 فَاسْتَمِعْ لِمَا يُوْحى-

"Listen attentively to what is being revealed".

Paying special attention is imperative.  If there is no Istimaa` then there is no guarantee that the 'Ilm acquired is that of 'Ilm e Nubuwwat. (Knowledge of Nabi sallallahu alayhi wasallam)

The angel Jibraeel descended with Wahi (revelation) to Nabi sallallahu alayhi wasallam.  After listening to it, he would relate it to the Sahaabah . Allah Ta`ala, in describing the qualities of Nabi sallallahu alayhi wasallam says:

  يَتْلُوْ عَلَيْهِمْ آياتِهِ  

"He will recite to them the verses of the Qur'an". 

The Sahaabah listened to the recitation of Nabi sallallahu alayhi wasallam with utmost devotion and concentration.

Once, whilst speaking to a Sahaabi , Nabi sallallahu alayhi wasallam grasped his shoulder and shook it. Why did Nabi sallallahu alayhi wasallam shake this Sahaabi? To ensure that he was not inattentive and paid careful attention to the words of Nabi sallallahu alayhi wasallam.

Sahaabah listened to Nabi sallallahu alayhi wasallam with complete attention. In turn, the Taabi'een heard from the Sahaabah and this sequence of narration has continued, in this manner, over the centuries until 'Ilm e Nubuwwat has reached us today.

Knowledge acquired without observing Istimaa` cannot be regarded as 'Ilm e Nubuwwat.  'Ilm e NubuwwatIstimaa`.  Therefore, the Muhadditheen have placed great importance on Istimaa`. is that knowledge which has been attained through

 

Second stage is Insaat (silence, pondering):

Insaat refers to paying attention, pondering or being observant.  Not to have a wandering mind.  This means, if a student listened to the lesson inattentively, he will not grasp the intended meaning.  Subsequently, there can be no guarantee that he has understood the lesson correctly. Distortions that are apparent, nowadays, are a result of not practicing upon Insaat (not paying attention or pondering over what is being said or having a wandering mind).

It has been recorded regarding a certain Muhaddith (scholar of hadith), that someone owned a strip of land close to his well but he would not grant that farmer permission to draw water from it. They were always arguing and quarrelling over this matter.

This Muhaddith had the quality of Istimaa` but he did not possess the quality of Insaat.

Someone asked him: "Why are you quarrelling so much? Everybody has the right to draw water from the well".

He replied, "It appears in the Hadith:

لاَ يَسْقِىْ أَحَدُكُمْ مَاءَهُ زَرْعَ غَيْرِه ِ 

No person should use his water to irrigate the land of another.

This does appear in the Hadith. He had acquired Istimaa` but he did not possess Insaat.  He did not fully understand the Hadith and he did not pay attention to its explanation.

This person then explained. "This is not the explanation of the Hadith.  The correct explanation of this Hadith is, that one who has purchased a pregnant slave girl should not share the bed with her until she does not give birth to her child. The reason being, that it is the land of someone else. Therefore, one should not irrigate it."

On hearing the explanation the Muhaddith said: "May Allah reward you. Up to now I had understood the Hadith incorrectly."

It is recorded regarding yet another Muhaddith that he used to perform Witr Salaah whenever he relieved himself from the call of nature, be it during the day or at night. When asked why he did this, he replied:

"It is reported in the Hadith

اسْتَجْمَرَ فَلْيُوْتِرْ مَنِ

Whosoever relieves himself should perform Witr

The questioner told him: "This is not the actual meaning of the Hadith". He then explained the Hadith to him, "Use uneven clots of soil to clean yourself after answering the call of nature." ('Witr' mean 'uneven' and does not refer to the 'Witr Salaah')

In short, Istimaa` must be followed by Insaat.

 

Third stage is Hifz (remembering or memorizing):

One should remember whatever one has read, heard or understood.  If the information leaves the mind then how will one be able to practise upon it and how will the chain of narration, for that part of knowledge, continue? What then will remain of 'Ilm if one heard the lesson, paid attention but did not remember it?

 

Fourth stage is 'Amal (practice):

One should practice on whatever one has heard attentively and remembered.  If one does not practice on the 'Ilm acquired, it will be void of any benefit and blessing.  An Urdu poem translates as follows:

The world will never listen to the statement of the one who does not put his own advice into practice.         

 

Fifth stage is Nashr (preaching and imparting):

'Ilm cannot be transferred or protected without Nashr. It will remain in the confines of a closet or trunk and after a few days, it will be buried. However, embarking on preaching, without acquiring the first four stages, is of no significance.

This is why Hadhrat Sufyaan Thawri r.a.  clearly explained the five stages of knowledge so that all the stages may be adhered to.

The Expertise of Our Akabir in Knowledge

Thursday, 01 November 2007 17:43

A buzrug, who lived in Dehli, trained his disciple in the field of spirituality. The buzrug prescribed various zikr and other rigorous spiritual exercises. When the disciple attained competence in this field, he sent him to Multaan to preach Islam. The disciple set off with great fervour, zeal and enthusiasm. Whilst on his journey he reached Paanipat, which was on the way to Multaan.

In Paanipat, there was a yogi who used to spiritually 'attack' the hearts and the Imaan of Muslims passing by. This yogi could perform supernatural feats. Thus when the disciple neared Paanipat, the yogi became aware of it and launched an attack on his heart but failed dismally. The yogi confronted the disciple, and asked:

"Who are you? Where are you going? What do you say?"

"I am a Muslim. I am going to Multaan and I say La Ilaha Illallah." When the disciple said, "La Ilaha Illallah," he focused on the yogi's heart resulting in him becoming insane. The yogi fled in haste and 'advised' whomever he met,

"Do not go there! Do not go there! There is a Muslim who is reciting La Ilaha Illallah. Do not listen to this La Ilaha Illallah of his."

Hence this very person, who tried to become an obstruction to deen, became a means of spreading the kalimah.

On the other hand the buzrug, in Delhi, learnt of this incident and became displeased. The disciple also perceived that something was amiss. The spiritual effulgence emanating from his heart had decreased. Therefore, instead of proceeding on his mission, he returned to his spiritual mentor who reproached him.

"I had sent you to preach Islam in Multaan, not on the way to Multaan."

He kept him in his company for another 40 days and thereafter sent him to Multaan, emphasising on preaching Islam in Multaan only. The disciple followed his instructions and went to Multaan where 80 000 people accepted Islam at his hands.

 

Subsequently we observe that the understanding and attitude of the Muslims, of the past eras was unique.  Whatever strength or capability one possessed, be it physical strength, mental, spiritual ability, financial dominance or status; every quality or possession was used for the benefit of Deen. This world is not a place of enjoyment, comfort or luxury. It is a place of serving the Deen of Allah Ta'ala. Enjoying comforts and luxuries are reserved for the Hereafter.

Today our misconception is that every boon and favour of Allah Ta'ala is solely for us. We have the right to enjoy ourselves and in this delusion, we have forgotten our responsibilities. The bounties, bestowed upon us by Allah Ta'ala, are ordained to assist us in fulfilling these responsibilities. Enjoyment and pleasure have become our primary objectives and that which is our primary duty has been forgotten.

Whichever walk of life we may be engaged, we must endeavour to spread the Deen of Rasulullah (Sallallahu Alaihi Wasallam) to the best of our ability. Wherever we may be, whoever may be, everyone should take advantage of every opportunity to disseminate Deen amongst one's wife, children, relatives, friends and the general community. We must be constantly uttering these words that this is Rasulullah (Sallallahu Alaihi Wasallam)'s teaching for this action and that is Rasulullah (Sallallahu Alaihi Wasallam)'s teaching for that action.

FOOD FOR THOUGHT

 

Hazrath Moulana Ashraf Ali Thanwi (R.A.) once came to Saharanpur for a certain treatment. Shaikhul Hadith Moulana Zakaria Saheb (R.A.) arranged for some talbeenah (a type of medicinal food) to be prepared for Moulana Thanwi (R.A.). He sent the food together with a letter advising,

"I am saying this merely to put your mind at ease. I had informed your doctor of the detailed ingredients of this talbeenah and he assured me that it will not affect your health in any way. Encouragement for eating such food is also mentioned in the Hadith because it strengthens the heart. Please accept and partake of it."

Shaikhul Hadith (R.A.) informed Hazrath Thanwi (R.A.) of its benefit, its harmlessness and the Deeni point relevant to it i.e. the encouragement in the Hadith for eating such food. Shaikhul Hadith (R.A.) did not mention the Deeni point because Hazrath Thanwi (R.A.) was unaware of it. No, Hazrath Thanwi (R.A.) was an ocean of knowledge but rather Shaikhul Hadith (R.A.) just mentioned it because this was his 24 hour occupation i.e. continuously spreading the knowledge of Deen thereby ensuring that the mind is moulded in the light of knowledge. Hence whatever actions are performed, are conducted in the light of knowledge.

Hazrath Thanwi (R.A.) read the letter and replied,

"My beloved friend. In the zeal of your love you have forgotten to abide by basic principles. From the very beginning you have mentioned the Hadith to me. I now fear that if I dislike this talbeenah, I will dislike something, which has been encouraged in the Hadith. It would have been better and more comforting to me if I partook of it first, then had I liked it, you mention the Hadith to me. Now if I dislike something encouraged in the Hadith, what will be the consequences? I have therefore kept aside your gift and sent this letter and a blank page to you, anticipating a reply."

Hazrath Thanwi (R.A.) did not return the gift, taking into consideration Shaikhul Hadith (R.A.)'s feelings. We understand that these people had such value for the Hadith of Rasulullah (Sallallahu Alaihi Wasallam) that they could not even tolerate having a dislike for something encouraged in the Hadith.

And yet people have the audacity to say that such luminaries show disrespect to Rasulullah (Sallallahu Alaihi Wasallam). Think for yourself! Is it possible today to find anyone who values and respects Ahadith as much as they did?

Shaikhul Hadith (R.A) counter replied:

"Hazrath in so far as the food being delicious or unappetizing depends on the expertise of the cook. An expert cook can make a simple meal sumptuous whereas an incompetent cook can make an expensive dish unpalatable. If the meal is not enjoyable, blame it on the cook's inability to prepare it properly. The second point to bear in mind is that the Hadith declares such food to be beneficial, not appetizing. Just as medication may be beneficial in removing an illness, at the same time it may be unpleasant in its taste. A third point to keep in mind is that it is mentioned in one riwayat that the sick person will dislike it. Therefore partake of it without any apprehension."

Hazrath Thanwi (R.A.) thereafter partook of it but did not comment whether it was appetizing or not.

 

JUST THE TWO OF US

 

Our pious predecessors were imbued with the fervour for acquiring knowledge. They kept the Ahadith before them and desired to practice on each one. Once, someone sent a plate of food to Shaikhul Hadith (R.A.). The instruction was to partake of it and distribute it amongst those present with him. Shaikhul Hadith (R.A) had it distributed and at the end, only Shaikhul Hadith (R.A) and the person distributing the food were left.

"Now only me and you remain," Shaikhul Hadith (R.A) remarked.

 

What was the intention of this statement from Shaikhul Hadith (R.A)? It was in conformity with the action of Rasulullah (Sallallahu Alaihi Wasallam). On one occasion someone gifted a bowl of milk to Rasulullah (Sallallahu Alaihi Wasallam). Hazrath Abu Hurairah (R.A.), who was suffering from starvation, thought to himself that this bowl would be sufficient for me only. Rasulullah (Sallallahu Alaihi Wasallam) asked Hazrath Abu Hurairah (R.A) to call the Ashabus Suffah (R.A) to partake of the milk.

Rasulullah (Sallallahu Alaihi Wasallam) then instructed Hazrath Abu Hurairah (R.A) to serve them. Through the miracle of Rasulullah (Sallallahu Alaihi Wasallam) everyone drank to their satisfaction from this one bowl of milk until Rasulullah (Sallallahu Alaihi Wasallam) and Abu Hurairah (R.A) were left. Rasulullah (Sallallahu Alaihi Wasallam) then said:

 "Only me and you are left."

Such was their adherence to the Sunnah. They had the knowledge for every aspect of deen at their fingertips.

A SWEET BARGAIN

 

Moulana Thanwi (R.A.) had many pre-conditions for accepting gifts. He did not accept gifts in a hurry. However there were some exceptions to the rule. Once someone brought a small amount of red sugar and offered it as a gift to Moulana Thanwi (R.A.). Moulana (R.A) accepted it and distributed it amongst those who were present.

Thereafter, this person expressed his desire of becoming a mureed of Moulana (R.A). Moulana (R.A) replied that this was not in conformity to the rules of becoming a mureed. He acknowledged that he was ignorant, of the rules, but his sole desire was to be accepted as a mureed. Moulana (R.A) refused his request.

"Very well. I want my sugar back," he disclosed.

"Was this the reason for giving the sugar?" Moulana Thanwi (R.A) queried. He replied in the affirmative.

"Why did you not say so?"

"You did not ask, that is why I did not inform you," he quipped.

"Very well. How much was the sugar?'

"I do not want the cash value," he revealed. "I want the very same sugar which I had given to you."

Seen that he was in an inescapable situation, Moulana (R.A) initiated him as a mureed. He then asked for some zikr to be prescribed to him. Moulana (R.A) prescribed some zikr for him whereas it was Moulana's rule that zikr was not prescribed at the very inception of bay' at. Thereafter, he requested to be given a personal possession, of Moulana's (R.A), as a blessing. Moulana (R.A) gave him a tasbeeh. He then asked for the privilege of making khidmat. Moulana (R.A) stretched out his leg and after massaging it for a while, departed. Moulana (R.A) later commented on this episode.

"He was very fortunate that all his demands were met."

COOL AS A CUCUMBER

 

Once, a farmer brought a cucumber as a gift for Moulana Thanwi (R.A.).

"Why did you not ask me for permission before presenting this gift?" demanded Moulana (R.A).

He acknowledged his error.

"What do you think is a suitable punishment for this error?"

"Whatever Moulana suggests," he replied softly.

"At that point is a notice outlining the rules of presenting a gift," Moulana (R.A) said, pointing towards a pillar. "'Go read it and then return and ask me permission for presenting a gift. If I give you permission, you may present the gift."

"But I have already read that notice," he argued.

"Now you have annoyed me," scolded Moulana (R.A).

He acknowledged his mistake again and Moulana (R.A) asked him to affix an appropriate punishment, to which he replied,

"Whatever Moulana suggests."

Moulana (R.A) instructed him to take his cucumber and return home. Thereafter, return to the khanqah, request Moulana's permission for presenting a gift and present it if he is given the consent to do so.

"Where am I going to go all the way back to my farm and then come all the way back to the khanqah?" he objected.

Moulana (R.A) frowned. "Now you have upset me even further."

"I have erred," he admitted.

As a punishment, Moulana (R.A) told him to take his cucumber and go home, never to return. He picked up his cucumber, made salaam and walked out. Moulana (R.A) merely replied to his salaam.

 

SWEET TALK

 

Those who were been given permission to present gifts, used to behave strangely as well. One individual came as a guest to the khanqah. At that time there was no station in Thanabowan and one had to disembark at Jalalabad. He hired a servant to transport three earthenware jars to the khanqah. When they reached the khanqah, a dispute broke out between the two regarding the payment for the service rendered. This person wanted to give a lesser amount than the servant was asking for. Eventually, they settled on a price.  Moulana Thanwi (R.A.) came to the door, greeted and shook his hands. The person presented the three jars to Moulana (R.A.)

Moulana (R.A) asked, "What is this?"

"This is Balooshahee (a type of sweetmeat) which I have brought for you as a present," he smiled.

"Did you ask for permission?"

He replied in the affirmative. Moulana (R.A) asked for the proof. He produced a piece of paper, the contents of which were:

"I desire to have delicious Balooshahee prepared to present to Moulana. Please allow me to bring some," to which Moulana (R.A) had replied: "I give permission for three pieces only."

"I had permitted only three pieces," Moulana (R.A) pointed out.

"These are only three pieces," he beamed. "I had asked the confectioner to prepare three pieces of Balooshahee, each piece being as big as an earthenware jar. It was my heartfelt desire to present a large amount of mithaai to Moulana but Moulana had restricted it to three pieces. The solution which I came up with, in order to fulfil my desire and at the same time abide by Moulana's restriction, was to make each piece as big as an earthenware jar."

CUT THE LONG STORY SHORT

 

An Aalim used to write very lengthy letters concerning his reformation. Moulana Thanwi (R.A.) prohibited him from communicating with him, in the future, via letters that were longer than three lines. The Aalim wrote the next letter, just as lengthy, on an extended piece of paper, in three lines.

"See what he has understood my letter to mean!" Moulana (R.A) sighed.

Moulana (R.A) did not read his letter and wrote back stating that each line should be as long as a nose. An individual who was present at that time, remarked,

"Specify also that it should not be a foot long. I say this because if he writes a letter, which is a foot long, it will still be okay because Moulana did not affix a length for the nose. Just now he may write a letter with each line as long as an elephant's nose and this will make the matter more serious."

HAZRATH THANWI (R.A.) AND HAZRATH MADANI (R.A.)

 

These types of incidents used to occur frequently. However there were exceptions to Moulana's rules. Once, someone asked Moulana Husain Ahmed Madani (R.A.) to describe his very first journey to Thanabowan and what had transpired.

"The train reached the station at night," Moulana (R.A) narrated. "I placed my bedding on my head and went from Jalalabad to Thanabowan. I enquired where the khanqah was and knocked on the door."

"Who is there?" cried the caretaker from behind the door.

"Husain Ahmed," I responded.

"The rule of the khanqah is that once the door is closed at night, it will not be opened until the morning," and in so saying, the caretaker retired to his room.

"I thought to myself that where can I go now? I am not acquainted with anyone here. Eventually I found out where Moulana Thanwi's (R.A.) house was, spread out my bedding in front of his door and lay down to sleep. In the morning whilst rolling up my bedding, Moulana (R.A) opened the door and asked: "Who is there?"

"Husain Ahmed."

"What are you doing here at this part of the morning?" Moulana (R.A) asked, puzzled.

I related the events that transpired during the night. He took me to the khanqah and explained to the khadims that I was an exclusion to the rule. The door should be opened for me whenever I arrived."

Thus there were a few people who were excluded from Moulana Thanwi's (R.A.) rules. Those who were not excluded, however, were dealt with very differently.

Moulana (R.A) was once very angry with someone. As a way of reformation, Moulana (R.A) expelled him from the khanqah and instructed a khadim to remove his luggage. Another person, who had previously spent lengthy periods in the company of Moulana (R.A), had just arrived. He felt sorry for the person being expelled and said to the khadim,

"What is this? How can you take him out of the khanqah with his luggage?"

The khadim informed Moulana (R.A) of this person's statement. Moulana (R.A) instructed the khadim to help him out of the khanqah as well.

"Did he come here for his reformation or mine?"

 

THE GIFT WATCH

 

Once, Moulana Khalil Ahmed Saharanpuri (R.A.) and Moulana Thanwi (R.A.) were travelling by train. They stopped at a certain place and one of Moulana Thanwi's (R.A) khadim, who resided there, presented him with a watch as a gift. A little while later, when they were alone, Moulana Saharanpuri (R.A.) said to Moulana Thanwi (R.A),

"If you do not require that watch, will you sell it to me?"

"Hazrath, I belong to you and my possessions belong to you. Why are you even mentioning about purchasing it? I present it as a gift to you," Moulana Thanwi (R.A) answered.

"Since I have already initiated the sale, it cannot be given as a gift now as it can be construed to be a very subtle way of asking for it," Moulana Saharanpuri (R.A) pointed out. "If you had given it to me, before my offer to purchase it that would have been a different matter."

After some discussion, a price was fixed and Moulana Saharanpuri (R.A) purchased the watch.

This entire transaction, however, did not remain a secret. Somehow the wind seemed to have spread the news. Nowadays, news is spread via airwaves through the radio. The news of the deal reached the ears of the person who had originally given the watch to Moulana Thanwi (R.A.).

"If I wanted, I could have presented some cash to Moulana Thanwi (R.A). The whole purpose of giving the watch was so that Moulana could use it,' he lamented.

The sorrow of this person reached the ears of Moulana Thanwi (R.A.). Thus Moulana (R.A.) approached Hazrath Saharanpuri (R.A) and respectfully asked,

"Moulana. Could you please return the watch which I had sold to you?"

"Was there an option in the sale?" queried Moulana Saharanpuri (R.A).

Moulana Thanwi (R.A) replied in the negative but informed Moulana Saharanpuri (R.A) about the sorrow expressed by his friend.

"Was the condition made in the sale that if the one who had given the gift was unhappy, the watch must be returned?" added Moulana Saharanpuri (R.A).

Moulana Thanwi (R.A) again replied in the negative upon which Moulana Saharanpuri (R.A) stated that the deal was then complete.

"Since the deal is complete, let us now cancel it," Moulana Thanwi (R.A) suggested.

"In order to cancel the transaction, both parties need to be happy and I am not pleased with this proposal, so this deal cannot be cancelled."

"Hazrath you are my senior," pleaded Moulana Thanwi (R.A). "Seniors usually show a lot of kindness to their juniors. Please be kind to me and return the watch."

What was the reasoning behind this statement? Moulana Thanwi (R.A) realised that he was not progressing in terms of principle so he began to exploit the bounds of friendship.

"Certainly I would have returned the watch to you," assured Moulana Saharanpuri (R.A). "But my friend made me his proxy to buy a watch for him. I purchased this watch from you with the intention of purchasing it for him. He made me a proxy in so far as purchasing it; not selling it. Therefore, I have no right to cancel the deal and return the watch to you."

 

The next day in the majlis, when the khadim had arrived, Moulana Saharanpuri (R.A) returned the watch to Moulana Thanwi (R.A). 

"Hazrath what about the explanation you had given me yesterday about not having the right to cancel the deal?" Moulana Thanwi (R.A) asked, baffled.

"The matter is as I had stated. However, I have complete confidence in my friend that, if I inform him of my action, he will not become displeased."

Whatever factors were discussed amongst our pious predecessors were always linked to Ilm. From this single anecdote, how many masaail can be extracted! An important etiquette of presenting a gift was learnt from this incident i.e. the giver should not become displeased with the decision taken by the recipient because he has the volition to do as he pleases with the gift. When people listen attentively to the anecdotes of our pious predecessors, they gain tremendous benefit.

HAZRAT RAIPURI (R.A.) AND SHEIKHUL HADITH (R.A.)

 

Once, Moulana Raipuri (R.A.) came to Saharanpur. It was the period of struggle for political power between the Majlise Ahraar and the Muslim league. Moulana Habibur Rahman Ludyanwi (R.A.), leader of the Ahraar had also arrived. A khadim of Moulana Raipuri (R.A), who was a resident of Bhat and a supporter of the Muslim league, entered the room. Moulana Raipuri (R.A) stood out of respect for him. Shaikhul Hadith Moulana Zakaria (R.A.) also stood up. (At that time he was able to walk easily)

This khadim paid no attention to Moulana Habibur Rahman (R.A) nor did he shake hands with him. He completed his work with Moulana Raipuri (R.A) and left. Afterwards, Moulana Habibur Rahman (R.A) said:

"I think I have erred. When such a buzrug stood up out of respect, I should have also stood up. The point that prevented me from doing so was a Hadith of Baihaqi which states that whoever humbles himself before a wealthy person, a portion of his Deen is destroyed."

"It is mentioned in another Hadith," remarked Shaikhul Hadith (R.A) "that when an honourable person of a community comes to you, then honour him."

Moulana Habibur Rahman (R.A) then said, "Hazrath there seems to be a contradiction between these two Ahadith. How do you reconcile between them?"

Shaikhul Hadith (R.A) requested Moulana Raipuri (R.A) to elucidate on this matter. However, Moulana Raipuri (R.A) insisted on Shaikhul Hadith (R.A) explaining the matter and reconciling between the two Ahadith. Shaikhul Hadith (R.A) agreed to reconcile between the two Ahadith on condition that Moulana Raipuri (R.A) freely criticised his answer if need be.

"If the answer is correct, how can I say that it is incorrect," objected Moulana Raipuri (R.A). "I shall have to agree with it."

Shaikhul Hadith (R.A) then explained, "One Hadith uses the word 'Tawadhu' (to humble oneself) and the other has the word 'Akrim' (to honour someone). Humility is an action related to the heart. The heart has been created to humble itself, subjugate itself to Allah Ta'ala alone. As far as honouring someone is concerned, that is related to the external limbs. Therefore humbling oneself and honouring someone are two totally different actions. Thus no contradiction remains between the two Ahadith." All were extremely happy with this answer.

"I become so elated whenever I am able to reconciliate between two apparently contradictory Ahadith that I do not experience such elation in anything else," admitted Shaikhul Hadith (R.A).

 

This is what an Aalim's outlook towards deen should be. At every moment of his life; be it whilst walking, talking, sitting or eating, at every juncture; we must discuss Ilmi points and the point out the practice of Rasulullah (Sallallahu Alaihi Wasallam) for that specific action. The result of this will be that the lifestyle of Rasulullah (Sallallahu Alaihi Wasallam) will always be in front of us and we will realise that we have been created to lead our lives only in the manner shown to us by Rasulullah (Sallallahu Alaihi Wasallam).

Moulana Thanwi (R.A) has written that the aim of sitting in the company of the pious is not to gain knowledge but rather the drive to practice upon knowledge acquired. Moulana Gangohi (R.A.) has written that when Ulama take bay'at at the hands of one who is not an Aalim, their aim is not to learn masaa'il from them. No! Their aim is that the knowledge, which they had gained and were not practicing upon, due to laziness of their nafs, will become easy to practise upon after establishing contact with a friend of Allah Ta'ala.

HAZRATH GANGOHI (R.A.) AND HAJI IMDADULLAH (R.A.)

 

On one occasion, Hazrath Gangohi (R.A) was a guest at Haji Imdaadullah's (R.A.) place in Makkah Mukarramah. Haji Saheb (R.A) accepted an invitation to attend a meelad. He extended the invitation to Moulana Gangohi (R.A) who declined in an extremely beautiful manner.

"Hazrath in India we prevent people from attending meelads because of the evil practices that take place. Here, the meelads are not contaminated with these evil practices. Unfortunately, people will not look at this point. If the people of India learn about this, they will say, 'Here in India he stops us from attending meelads but there in Hijaaz he himself attends with his Shaikh.' Therefore, please excuse me from attending the meelad with you."

Haji Saheb (R.A) attended the Meelad.

"Moulana," he remarked upon his return. "I would not have experienced such happiness by you accompanying me like the happiness I had experienced in you excusing yourself."

When Haji Saheb (R.A) left for the meelad, one of Moulana's khadims surreptitiously followed him.

"Had Moulana (R.A) seen the practices prevalent at that Meelad; he would not have prevented it from taking place," he disclosed upon his return.

Moulana Thanwi (R.A) has commented on this matter:

"This entire matter is based upon a principle wherein Imam Abu Hanifah (R.A) and Imam Shafi (R.A) differ. Imam Abu Hanifah (R.A) says that if evil practices are introduced in an act of worship, which is Mustahab, then it ceases to remain Mustahab. It becomes Makrooh. Imam Shafi (R.A) says that such an action will still remain Mustahab. However the evil practices, introduced in it, must be removed. Thus Moulana Gangohi (R.A)) had chosen the view of Imam Abu Hanifah (R.A) that such evil practices had entered into the meelad gatherings that emancipation from them is difficult. Therefore it becomes Makrooh.

On the other hand, Haji Saheb (R.A) chose the view of Imam Shafi (R.A) that it remains Mustahab. However, it should be cleansed of the evil practices introduced in them. It is therefore written in the kitaabs that in principle these gatherings are correct but the additions made to them are incorrect and to stay away from them is practically impossible."

TAWAKKUL

 

Moulana Madani (R.A.) once narrated the following incident:

"At one stage, my elder brother was the scribe for Moulana Gangohi (R.A). Moulana (R.A) was once stationed in Bhawalpur when a person wrote to Moulana (R.A) expressing his desire to leave his work and spend time in Moulana's (R.A.) company. Moulana Gangohi (R.A) prohibited him from doing so. My brother asked:

"Hazrath why are you prohibiting him from doing so? Will it not benefit him?"

"Certainly there is benefit in coming and sitting in seclusion," explained Hazrath Gangohi (R.A). 'However by seeking permission to do so, indicates that seclusion will not benefit him at this present moment in time." 

Moulana Nanotwi (R.A) once asked Haji Saheb (R.A), "Working and earning is contrary to tawakkul. Should I leave my work?"
 

"When you do not have the need to ask then leave your work," advised Haji Saheb (R.A).

Moulana Thanwi (R.A) has explained that asking is an indication of doubt and doubt is proof that one's tawakkul is incomplete. Anyway the point of this talk is that the disposition of our pious predecessors was an Ilmi one, such that they were very vigilant in observing the Sunnah in all spheres of life. May Allah Ta'ala bless us all with the taufeeq to lead our lives in accordance to the Sunnah as well.  Aameen.