Submission before Allah

Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) once mentioned:

My beloved friends! Express submission before Allah Ta’ala, (that Being who has complete control over everything), and everything will become submissive and obedient to you. The incident of the Sahaabah (radhiyallahu ‘anhum) is well known, where they were once in the jungles of Africa and they needed to pitch their tents and encamp. However, the jungle was such that it was filled with various wild animals and harmful creatures. Hence, Hazrat Uqbah (radhiyallahu ‘anhu), who was the leader of the army, took a few Sahaabah (radhiyallahu ‘anhum) with him and went to a certain place. He then addressed the animals and announced saying, “O insects and animals! We are a group of the Sahaabah (radhiyallahu ‘anhum) of Rasulullah (sallallahu ‘alaihi wasallam)! We wish to stay here and you should thus depart. After this announcement, if we find any animal around this area, we will kill it.” After this announcement was made, the Sahaabah (radhiyallahu ‘anhum) witnessed the animals depart while carrying their young in total submission and obedience before the command of the Sahaabah (radhiyallahu ‘anhum).

(Suhbat Baa Awliyaa pg. 88)

Sourced from ihyaauddeen.co.za

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Food For The Soul – From the Discourses of Shaykh Husain Abdul Sattar

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Allāh سبحانه و تعالى has 2 methods of creation. One method is that things are created over time i.e. fī sittati ayyāmin.

إنَّ رَبَّكُمُ اللَّـهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ تَبَارَكَ اللَّـهُ رَبُّ الْعَالَمِينَ

Indeed, your Lord is Allah, who created the heavens and earth in six days and then established Himself above the Throne. He covers the night with the day, [another night] chasing it rapidly; and [He created] the sun, the moon, and the stars, subjected by His command. Unquestionably, His is the creation and the command; blessed is Allah, Lord of the worlds. (7:54)

The second method is that things are created instantaneously with the command “kun”, and the result is “fa ya kun“.

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ

His command is only when He intends a thing that He says to it, “Be,” and it is. (36: 82).

 

So these are 2 different spheres of the creation of Allāh سبحانه و تعالى. The sphere in which Allāh سبحانه و تعالى says ‘kun fa ya kun‘; this is called `alam al‑’amr. The second sphere which Allāh سبحانه و تعالى creates over time in stages, and that is called `alam al‑khalq; the created world.

Human beings are very unique type of beings in that they actually composite of both of these worlds. So when we consider ourselves, we actually have to consider two aspects of ourselves. The first is that we have a rūḥ, i.e. a soul, and that soul comes from the commanded world i.e. `alam al‑’amr. At the same time, we have a jism i.e. a body. This jism actually comes from the create world i.e. alam al‑khalq. So we are a composite of both of these worlds.

From this we derive several principles. The first and most foundational is that that which comes from `alam al‑’amr needs to be sustained by amri things. So for example we say that the soul or rūḥ comes from `alam al‑’amr and that its sustenance will also come from amri things, spiritual things, so that the sustenance of the soul is actually derived from things that are spiritual.

At the same time, the body comes from`alam al‑khalq, from the created world. Therefore the things which sustain the body will be khalqi i.e. will come from the created world.  The simple example will be that of bodies are made from mud and everything that we use to sustain our bodies happen to also come from mud. For example, the food we eat grows from mud, the clothes we wear grow from mud, cotton for example. At the same time one can say that we get our food and clothing from animals e.g. if we wear wool. However both of those also come from mud because they are also created in a sense from mud; dirt. They also eat crops which come from dirt.

So essentially what we are trying to highlight is that the body requires its sustenance from bodily things i.e. from tangible and physical things; and that the soul requires its sustenance from spiritual things. This is a very simple principle which is not too hard to understand. However it forms the key foundational idea for the vast majority of human failure in this day and age. Why? Because when you look at mankind as a whole, most people in this day and age have made the erroneous assumption that peace will be attained by gaining physical things. So whether you look at a Muslim or a non-Muslim in this day and age, we have begun to think that somehow our happiness is tied to physical things. For example, if we have a big house, we will somehow be happy; if we have nice clothing, we will somehow be happy; if we have a nice car, we will be happy; if we eat good food, we will be happy. However what you have to recognize is that happiness is not a characteristic of the body. It is a characteristic of the soul.

However what you have to recognize is that happiness is not a characteristic of the body. It is a characteristic of the soul.

So here we are trying to feed the soul with houses, clothing, ice cream and chocolate, nice cars, and what ends up happening is that we are feeding the body instead of the soul. The body turns into a monster. It crushes and leaves no space for growth of the soul, and it produces depression within a human being.  It’s so amazing obvious that in this day and age, the wealthiest people tend to be the most depressed. You look at the wealthiest societies and within them you find the greatest degree of depression. You can travel to some very poor places in the world and you’ll see happy people. It’s funny because you’ll read these articles not from Muslims, but from non-Muslims who actually say “I travelled to Tibet or some village in China or Afghanistan.” And they’ll say that “When I went there, I was shocked to see that people were happy. They were smiling, laughing and enjoying life.” That’s because this simple principle has not destroyed them. You can say that this mistaken principle has not destroyed them.

We all desire to be happy in the life and in the hereafter. What contents the human being is the soul we are providing for. Why? Because our souls are from jannah. That is who we are. The body is not who we are. The body will be put in the grave and will return back to the dirt and disintegrate. It’s the soul that will be raised up and will be judged on the Day of Judgment.

The soul actually grew up in jannah. We were in jannah. We were in the presence of Allah سبحانه و تعالى. Then we got banished down to the earth for a period of time and we happened to be wrapped up in this thing called the body while we are here. The body is what deceives us because all the tests in this world are bodily for example, lowering the gaze, eating halāl, earning halāl income. These are all bodily tests.

The body is sort of the vehicle that tests the soul. If the soul is fed with the things that it was used to having e.g. the presence of Allah سبحانه و تعالى and qurb (nearness) to Allah سبحانه و تعالى, the soul becomes very content and happy; and the human being becomes happy irrespective of what their body has.

A great example is that of one who has spent any time studying the dīn and in any type of Islamic environment will tell you that when students study at madāris of our dīn, they are so content despite the fact that it is one of the hardest things to do. You can ask them what their toughest struggle was. They’ll say, “Well, when I studied in madrassa that was really tough.” And if you ask them “When were you happiest in your life?” They’ll say, “When I studied in madrassa, there is no greater happiness that I can recall.” This is the common theme. You can ask anyone and I don’t have a doubt that they will share the exact same with you if they truly benefitted from their teachers and they were doing what they were supposed to do.

Just as the body requires a balanced slack of nutrients that people need to consume in order to grow the body properly, in the same way there is balance of nutrients that is required for the growth of the soul. So you need to give it some Qur’ān, some salawāt on Rasulullāh ﷺ, ṣuhbaḥ of good company, and putting it in the masjid as much as possible. So these are the multiple nutrients that are required in order to grow the soul.

The first basic thing about the rūḥ is that it needs to be given space to grow. The body (jism) and the soul rūḥ exist in one closed contained space. If the body is big, the soul has no space to grow. If the emphasis of the human being is on the body all the time then what ends up happening is the body grows into an animal, into a monster, and it provides very little room for the soul to grow. So the first thing that has to happen before the soul can grow is that you have to contain the growth of the body.

Nafs is the name of the inner portion of the body. It’s the key command center of the jism. So if the nafs is out of control, it takes up the vast majority of space and the soul becomes very crushed and depressed. One thing that has to happen is the nafs has to be curtailed. The simple curtailing of the nafs will cause the soul to expand.

The simple curtailing of the nafs will cause the soul to expand.

How comes that you find people who practice yoga or people who live in a Buddhist monastery become very spiritual? How comes they themselves say they experience something and that they feel spiritual and good about themselves? This is a very simple principle. The body and the soul exist in a contained space. The vast majority of human beings have grown their body and their nafs so much their soul is automatically constricted and depressed. So if any human being using any mechanism begins to cut off the bodily desires and the body begins to shrink down to its normal size, the soul will expand and they will feel spiritual. So it’s not that only the Muslim can feel spiritual. There is some degree of spirituality that will arise just from maintaining a normal balance of being human. So we shouldn’t be confused that how come they can be spiritual? Is that some form of ‘ayb on Islam? Is that some source of defect in Islam? No! This is just part of being a natural human being.

Now the ‘ajīb (strange) thing however is those things will never make the soul to grow. See there are 2 separate issues. One is to just come and maintain the balance of the body and the soul which if any human being does they will be at some degree of peace. But actually beyond that is to cause the soul to grow and elevate. That requires Islām; that requires the dīn. When a person does that, they go far beyond this basic spirituality that you see arise in various settings. They go far beyond that and attain a degree of spirituality, righteousness, and closeness to Allāh سبحانه و تعالى that can never be described in words. Our challenge is not only to contain the body. We want to contain the body and knock it back in to its cage. So you put it back in to the cage to create space for the soul. Once you create space, the soul automatically expands and you’ll feel good about yourself. Then the next thing is to grow the soul.

So we know we have to grow the soul and we know that as we grow and feed the soul, we will become people who are close to Allāh سبحانه و تعالى. When we say grow the soul, what we actually mean is bringing it closer to Allāh سبحانه و تعالى. We should ask ourselves, what is the best mechanism by which we can do that? The best mechanism is the dīn of Allāh سبحانه و تعالى. In this day and age, that dīn will be the dīn of Islām.  In this day and age the mechanism of that will be the sunnah of Prophet Muḥammad ﷺ. If you want to summarize it in one word, it’s the sunnah. The sunnah is the mechanism to get closeness to Allāh سبحانه و تعالى.

The sunnah is the mechanism to get closeness to Allāh سبحانه و تعالى.

Now it is unfortunate that in this day and age this has become the most confusing principle. It is confusing to people that the sunnah is the actual mechanism by which we attain wilāyah. Even this concept has been lost. This is how deluded we have become. We have to be very clear about this one principle because it’s the failure of the vast majority of people who want to pursue this path.

The premise of all of this lies in an āyah of The Holy Qur’an in which Allāh سبحانه و تعالى says;

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمْ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ

Say, [O Muḥammad], “If you should love Allāh, then follow me, [so] Allāh will love you and forgive you your sins. And Allāh is Forgiving and Merciful.” (3:31)

This is our equation. Now what does the equation say?

قُلْ

The messenger of Allāh سبحانه و تعالى is being commanded by His Lord to say:

إِنْ كُنْتُمْ تُحِبُّونَ اللَّه

Say to who? Say to your companions and all of the generations of Muslims to witness this discussion as well until the Day of Judgment. Say to your companions:

إِنْ كُنْتُمْ تُحِبُّونَ اللَّه

If you love Allāh سبحانه و تعالى

فَاتَّبِعُونِي

Follow me

يُحْبِبْكُمْ اللَّهُ

Allāh سبحانه و تعالى will love you.

So here is a very simple equation. If you love Allāh سبحانه و تعالى and you desire to attract the attention of Allāh سبحانه و تعالى then you have to recognize the only mechanism by which you can do that is to follow the sunnah of Rasulullah ﷺ.

Now actually as a corollary to this, we have to realize that the food of the soul comes from Allāh’s attention. The more the soul is focused on Allah سبحانه و تعالى and the more the barakāt, fuyūdhāt, and tawajjuḥāt come from Allāh سبحانه و تعالى, the more the soul becomes elevated and eventually develops into a worthy human being who will eventually enter in to jannah; someone who will attain contentment in this life and who will attain falāḥ in the hereafter.

What does falāḥ mean? According to scholars, falāḥ is that success after which there can never be failure. Now why is that condition required? Because in this world every success is followed by failure or at least the potential for it. For example, what are billionaires doing all the time? They are always worried about their money. It is funny a guy makes a billion dollars yet he is always worried about his money. He is worried about his asset preservation. Even the wealthy man worries about preservation of capital. Why? Because every wealthy man know it is easy to become poor again, quote and quote, relatively poor again. You can become the most successful person in the community but you’ll always know there is a potential for failure. You’ll always be up at night thinking what the next step forward is because if you do not take a step forward then you are taking a step back.

Even if you were to have a perfect life, no one can deny that you will die which is the ultimate failure if you were living a perfect life. So in this life there is no permanent success. There is limited success. But the word falāḥ means a permanent lasting success after which there will never be failure. So what is meant by that? It means that once you go into jannah, you never have to worry again about being sick, about losing your wealth, about losing your house, and the best is you never ever have to worry about jahannam. Because for the mu’min that is the failure we always worry about. Even if we are practicing properly, we worry about the potential for jahannam which is always on our neck. The possibility always exists.

Now this falāḥ is so established that what will happen after people are put into jannah? When all the people have been put in either jannah or jahannam and everybody’s balance has been taken into account, an animal will be brought in front the people and it will be sacrificed. The people will be asked on if they know what the animal is. The people will say they do not know. They will be told that this is death itself. Death itself has been sacrificed. When people of jahannam will realize that the door is closed on them, they thought they could die because they were going through hell. So even death will have been removed as an escape. As for the people in jannah, they will now know that there is no more worry because they got permanent success and the possibility of death has been removed. So this is what basically defines falāḥ.

(The above is a partial summary of a talk given by Shaykh Husain Abdul Sattar (Fundamentals of Tasawwuf part 2). The audio of the talk can be downloaded from HERE. To listen to more talks of Shaykh Husain Abdul Sattar, please visit sacredlearning.org)

Shaykh al-Hind at the khanqah of Mawlana Gangohi

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It is said regarding Shaykh al-Hind Hadhrat Mawlana Mahmud Hasan Deobandi (may Allah have mercy on him), who was the head lecturer at Darul ‘Uloom Deoband, that every Thursday after classes would finish he would set off from Deoband to Gangoh. He would leave before ‘Asar or after ‘Asar and would offer the rest of his daily prayers at various stops along the way. The distance from Deoband to Gangoh was twenty-three miles and Shaykh al-Hind would walk the entire distance. This was his habit for many years. The journey was long and would take several hours; as a result he would reach the khanqah of Mawlana Gangohi late at night. If the gate were open he would enter otherwise he would spread a sheet of cloth there and then at the doorstep of the khanqah and offer prayers as much as he could. If he were to feel tired then he would rest a little while but would not knock on the gate. Towards the latter part of the night at the time of Tahajjud, the gatekeeper would come and find Shaykh al-Hind there. He would often ask him why he had not knocked or called out at which Shaykh al-Hind would simply reply saying he was anxious that doing so would disturb his shaykh and the other murids inside the khanqahand felt it better to simply remain at the door rather than disturb those inside.

Mawlana Gangohi (may Allah have mercy on him) also had a habit of holding a gathering for the general masses before the Friday prayers. This gathering was well attended with the majority in attendance being farmers and labourers from the surrounding areas of Gangoh who would arrive in the khanqah very early in the morning and gather at the front of the masjid awaiting the arrival of Mawlana Gangohi. By the time Mawlana Gangohi would come, the area at the front close to him would be full leaving many of his closemurids and khalifahs with only space to sit at the back close to the entrance. It is said that Shaykh al-Hind, who himself was one of the senior khalifahs of Mawlana Gangohi and the leading lecturer in hadith at Darul ‘Uloom Deoband, would humbly sit wherever he could at the back of the gathering without any inclination to come forward. He would only come forward if by chance Mawlana Gangohi noticed he was sitting at the back at which he would say, “Mahmud, come to the front.”

After the Friday prayers, Shaykh al-Hind would take permission from his shaykh and then return to Deoband on foot as he had arrived covering some twenty-three miles on the way back. Subhanallah, may Allah have mercy them. This was his habit for many years as long as his shaykh was alive. Look at this love, respect and honour for his shaykh. It was not the case that Shaykh al-Hind could not afford a means of transport; he could have got a horse or a cart. This he could have, but this is the hardship he underwent out of respect for his shaykh and he did this with such respect, reverence and honour. May Allah have mercy on them all.

Sourced from Important Discourses on Tasawwuf by by  on Deoband.Org

Terminologies of the Naqshbandīyah Order

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There are 11 terms. The first eight are quoted from Khwājah ʿAbdul Khāliq raḥimahullāh, and the next three are quoted from Khwājah Bahāʾud Dīn Naqshband raḥimahullāh. They are as follows:
1. Hosh dar Dam – Alert every breath. The sālik should be aware that every breath can be spent being alert or heedless.
2. Nazhar bar Qadam – Gaze on the foot. When walking, the sālik should not extend his gaze beyond where he steps. When he is in company, he should face the company and not turn left and right, lest it results in terrible corruption and loss of the goal.
3. Safar dar Waṭn – Journey to the homeland. The sālik moves from his human undesirable traits towards angelic traits.
4. Khalwat dar ʾAnjuman – Isolation in public. Whatever condition the sālik might be in, whether he is alone or in public, eating, walking, talking etc. his heart is in reality alone and engaged with Allāh.
5. Yād kard – To remember. This refers to the remembrance of Allāh Most High. Engage in it every moment.
6. Bāz Gasht – To return. Recite the following Duʿāʾ a few times with utter humility during your Ẓikr, “O Allāh! You and Your pleasure are my aims. Grant me Your love and recognition.”
7. Nigāhadasht – Maintenance. Keep all dangers and whispers of the self far from the heart.
8. Yād dāsht – Notation. The sālik should remember the Being of Allāh without any interrupting words and thoughts.
9. Wuqūf Zamanī wa Hosh dar Dam – Time Awareness and alert to every breath. Both amount to the same thing.
10. Wuqūf ʿAdadī – Number Awareness. Observe odd numbers when releasing the breath.
11. Wuqūf Qalbī – Heart Awareness. The sālik should be aware from his heart which is located below the left breast.

Extracted from Biographies of the Naqshbandī Mujaddidī Mashāʾikh by Mawlānā Maḥbūb ʾAḥmad Qamruz Zamān Nadwī ʾIlāhābādī

Preventing Calamity Through Charity – From the Discourses of Shaykh Husain Abdul Sattar

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Allah Subhanahu wa ta’ala has created His nature around us, and that nature is both physical and metaphysical. It is only when you understand nature that you’ll be able to make your life one step easier. An example of physical nature would be rain. In order for people to protect themselves against the physical reality, they would alter their behavior so that they can deal with that nature. On the other hand metaphysical means you cannot really see it or touch it but it is part of the universe.

The deen addresses many of these metaphysical issues e.g. at every given moment Allah Subhanahu wa ta’ala  is sending calamity upon the universe. Just as rain falls from the sky, calamity is constantly falling upon the universe. Your response to those calamities will dictate whether you get jannah or jahannam. The greatest calamity is life itself because the result of life could be jannah or jahannam. There is constant difficulty being sent by Allah Subhanahu wa ta’ala to test mankind. Calamity is the nature of life.

What can one do to protect oneself from calamities? Not only did the prophet (ﷺ) tell us that calamities are continuous, but he also gave us the solution. The prophet (ﷺ) said;

بَادِرُوا بِالصَّدَقَةِ ، فَإِنَّ الْبَلاءَ لا يَتَخَطَّاهَا

Be hasty in giving sadaqah for it stands in the way of calamity (Narrated by Razin, Mishkaat al-Masaabih, Hadith 1887)

Baadiru (بَادِرُوا) means do not even think. Do it all of a sudden. So sadaqah is the name of the umbrella that constantly protects you from calamity. Be continuous, perpetual, and hasty in giving sadaqah. This is Allah Subhanahu wa ta’ala’s insurance. This is the messenger (ﷺ)’s insurance policy.

There are so many calamities e.g. cancer, car accidents, death etc. However, there is one calamity that far supersedes all the other calamities, and that is jahannam. This calamity hangs over each and every one of our heads. Not only did the prophet (ﷺ) tell us that sadaqah protects us from calamity and that we should be perpetual in giving it, but he also told us that it will protect us from jahannam as well. The prophet (ﷺ) said;

‏ اتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ ، فَإِنْ لَمْ تَجِدُوا فَبِكَلِمَةٍ طَيِّبَةٍ

Guard yourselves against the Fire (of Hell) even if it be only with half a date-fruit (given in charity); and if you cannot afford even that, you should at least say a good word. (Al-Bukhari and Muslim)

Even if all you can give is half a date, it will be able to protect you from the greatest calamity that exists i.e. jahannam. This metaphysical principle within the deen applies very broadly. It will protect us from the calamities in this life and the infinite calamity of the hereafter. We have no choice but to give sadaqah. The prophet (ﷺ) then took it a step further and said that even if you cannot afford to give sadaqah, then at least go to the situation where you  give a good word e.g. by encouraging them, supporting them, telling the people that you will make du‘aa for them in-sha-Allah etc.

(The above is a summary of the talk given by Shaykh Husain Abdul Sattar. The audio of the talk can be downloaded from HERE. To listen to more talks of Shaykh Husain Abdul Sattar, please visit sacredlearning.org)

Imaan, Islaam, and Ihsaan – Shariah, Tariqah, and Haqiqah.

moroccan-lamps-ideas-style

The people of this science divide actions into three categories: actions of the
Shari’a, actions of the Tariqa, and actions of Reality. This can be re-phrased
as actions of Islam, actions of faith and actions of ihsan, or actions of worship,
actions of slavedom and actions of pure slavedom, which is freedom. Or it can
be referred to as the actions of the people of the beginning, the actions of the
people in the middle and the actions of the people of the end. The Shari’a is
that you worship Him; the Tariqa is that You aim for Him, and the reality is that
you witness Him. You could also say that the Shari’a is putting the outward
right, Tariqa is putting the conscience right, and the reality is putting the secret
right.

(Taken from Commentary on The Hikam of Ibn ‘Ata’llah by Ibn ‘Ajiba, Translated by Aisha Bewley)

Attaining Wilayah – From The Discourses Of Shaykh Husain Abdul Sattar

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Allah Subhanahu wa ta’ala states in the Holy Qur’aan

اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا

Allah is a protecting friend to those who believe (Surah al-Baqarah, verse 257).

Allah Subhanahu wa ta’ala is establishing that for the person who believes, there is a state called wilayah. Wilayah means to attain a degree of proximity to Allah Subhanahu wa ta’ala   such that you become someone who is recognized and someone who is beloved to Allah .

Allah Subhanahu wa ta’ala  establishes that He is The Wali i.e. The Protecting Friend of those who believe. Allah Subhanahu wa ta’ala states in the Holy Qur’aan;

إِنْ أَوْلِيَاؤُهُ إِلَّا الْمُتَّقُونَ

People cannot attain the wilayah of Allah  except through taqwa (surah al-Anfaal verse 34)

Our ‘ullema have divided wilayah into 2 sub types; Wilayat-e-Aama and Wilayat-e-Khasa. Wilayat-e-Aama is a general type of wilaya and it is a general state that every believer attains when they enter the deen. Wilayat-e-Khasa is a particular and special state that is given to people filled with taqwa.

Every aspect of the deen produces a different means of attaining wilayah. The prophet (ﷺ) established the greatest way of attaining wilayah through his actions and his example. Every single deed that he did is ranked by the ‘ullema as to how it relates to producing wilayah. For example, there are mandatory deeds within the deen which create the general wilayah between Allah Subhanahu wa ta’ala and the believer. Then there are supererogatory deeds (sunnah or mustahab) which produce an extremely close relationship with Allah Subhanahu wa ta’ala .

For those who are aiming to get closer to Allah Subhanahu wa ta’ala  , Wilayat-e-Khasa is the goal. However, it does not come but with special effort. That is the thing to keep in mind when analyzing the shariah and sunnah. Every single deed that the prophet (ﷺ) did had an effect on his relationship with Allah Subhanahu wa ta’ala. Some ‘ullema have written that if you do the mandatory deeds, you get the mandatory relationship with Allah Subhanahu wa ta’ala   and if you do the supererogatory deeds then you get the results of supererogatory relationship that can exist with Allah . If you aim to gain wilayah then the key is to establish the mandatory acts and to perform the supererogatory acts.

When we talk of wilayah, there are effects of wilayah. The effect of wilayah is Allah Subhanahu wa ta’ala gives you peace in this world and in the hereafter.  When Allah  describes the auliya in the Qur’aan, He says;

لا خَوْفٌ عَلَيْهِمْ وَلا هُمْ يَحْزَنُونَ

There is no fear upon them nor is there grief. (Surah al-Tabari, verse 62)

The auliya don’t get caught up with what we consider as everyday difficulties of life. When it comes to the hereafter where the real difficulties exist, Allah Subhanahu wa ta’ala  creates for them situations where they are able to pass the most difficult of tests.

So when we ask the question, ‘How can we improve our relationship with Allah Subhanahu wa ta’ala?’ the key is to attain these things that are particular within the deen. The things that we consider small are actually essential in attaining wilayah.

Look through the sunnah of the prophet (ﷺ). Look through the writings of our ‘ullema on what they advise people to do, what they carried themselves, and then carry that as well because that is what will produce the special wilayah. 

(The above is a summary of the talk given by Shaykh Husain Abdul Sattar. The audio of the talk can be downloaded from HERE. To listen to more talks of Shaykh Husain Abdul Sattar, please visit sacredlearning.org)

A new day…

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No matter how bad yesterday was and no matter how many bad yesterdays there were, it doesn’t make a difference. Everyday is a new opportunity in the eyes of Allah Subhanahu wa ta’ala. A person merely has to make a pledge that they want to rectify their lives and Allah Subhanahu wa ta’ala will create an opening for them.

Shaykh Husain Abdul Sattar

 

 

The Track of The ‘Ullema of Deoband – Maulana Husayn Madani

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Mawlānā Ḥusayn Aḥmad Madanī writes in Naqsh e Ḥayāt

The ‘ulamā’ of Deoband and their noble predecessors, may Allāh (Exalted is He) have mercy on them, have always been combiners of Sharī‘ah and Ṭarīqah, pure Ḥanafīs and followers of the predecessors of the Ahl al-Sunna wa l-Jamā‘ah. They maintain their chain of pupillage through Ḥaḍrat Shāh ‘Abd al-Ghanī Ṣāḥib Mujaddidī al-Madanī, Ḥaḍrat Shāh Muḥammad Isḥāq Ṣāḥib Dehlawī al-Makkī, Ḥaḍrat Shāh ‘Abd al-‘Azīz Ṣāḥib Dehlawī and Ḥaḍrat Shāh Waliyyullāh Ṣāḥib, may Allāh sanctify their souls; just as Quṭb ‘Ālam Ḥājī Imdādullāh Ṣāḥib, may Allāh sanctify his precious soul, and their spiritual guides maintain their chain of spiritual direction (irāda) through the Chishtī, Naqshbandī, Qādirī and Suhrawardī Paths.

In beliefs, they are followers of the Ahl al-Sunna: Ash‘arīs and Māturīdīs. In actions and peripherals, they are muqallids of Ḥaḍrat Imām A‘ẓam Abū Ḥanīfah, may Allāh (Exalted is He) have mercy on him.

Their knowledge was not merely verbal. Rather, their hearts and limbs too were truly adorned and coloured by taqwā. Based on this, their impact of being loved and accepted has always remained very great and very deep amongst the Muslims, in much the same way as such people who are to also be found amongst the noble predecessors. The Noble Qur’ān and authentic ḥadīths are upright witnesses to the general acceptance of these people. In Sūrah Maryam [it states]: “Truly those who believe and do good works, the Most Merciful will create love for them.”

Their knowledge was not merely verbal. Rather, their hearts and limbs too were truly adorned and coloured by taqwā.

The above has been taken from AhlusSunnah Forum

Tasawwuf summarized wonderfully by Shaykh Zakariyya Khandalwi

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Hazrat Shaykhul Hadith (رحمة الله عليه) explains the reality of Tasawwuf to Raeesul Ahraar (Maulana Habeebur Rahman (رحمة الله عليه)
“All it is, is to correct one’s niyat [intention]. Nothing else. Its beginning is;
إنما الأعمال بالنيات: “Verily all actions are judged by the intentions
and its end is;
أن تعبد الله كأنك تراه: “That you worship Allah as if you see Him.
Aap Beeti
(A short bio of Shaykhul Hadith Maulana Muhammad Zakariyya Khandalwi can be read HERE)