THE TWENTY STAGES OF TAHLIYAH AND TAJLIYAH (BEAUTIFYING AND ADORNING THE HEART WITH PRAISEWORTHY ATTRIBUTES)
Mujaahadah (Spiritual Discipline)
• Do not overeat. Stop eating when you can take a morsel or two more. • Do not speak anything unnecessary. • Sleep 6 to 8 hours. • Do not mix with people unless necessary.
Towheed (Unshakeable Belief in the Oneness of Allah)
• Think of creation’s weakness and helplessness. • Think of the omnipotence of Allah Ta’ala.
• Eradicate love for fame. • Engage in Ibaadat in privacy. • Do an act of Ibaadat abundantly by virtue of which it will become a habit and after it becoming a habit the Ibaadat will then become packed with sincerity.
• Bring to mind and reflect over the warnings of Allah Ta’ala. • Study the kitaab Jazaa-ul A’maal of Moulana Thanwi (Rahmatullahi alaih).This kitaab has been translated into English with the title Deeds and Retribution.
Muhabbat (Love for Allah Ta’ala)
• Think about the perfection of Allah Ta’ala. • Reflect over the attributes of Allah Ta’ala. • Recall the favours of Allah Ta’ala • Carry out the Commandments of Allah Ta’ala. • Engage in excessive Zikr. • Purify your heart from all else besides Allah Ta’ala.
• Inculcate Divine Love.
Have love for Allah Ta’ala.
• Bring to mind the warnings of Allah Ta’ala and reflect over it.
• Think over the vast Rahmat of Allah Ta’ala. • Reflect over the favours and kindness of Allah Ta’ala.
• Think of the evils of the world. • Think of the harms of the world. • Think of the perishing of the world. • Think of the benefits of the Aakhirat. • Think of the permanence of the Aakhirat.
• Reflect over the favours of Allah Ta’ala. • Reflect over the promises of Allah Ta’ala. • Think about your past successes.
• Think about the perishing of the world.
Hilm (Tolerance, Forbearance)
• Eradicate anger. • Think about Allah Ta’ala’s power over you. • Think about your disobedience and Allah Ta’ala overlooking your mistakes. • Think that nothing can come into existence without the Will of Allah Ta’ala.
Sabr (Perseverance, Patience)
• Weaken and suppress the dictates of the nafs. . This is achieved by opposing the desires of the nafs, which is in reality Mujaahadah. • “Allah Ta’ala is with the Saabireen.” Meditate over this gracious Aayat. • Engage in the recitation of Inna Lillaahi wa inna ilaihi raaji’oon and think over its meaning, i.e. “Verily we belong to Allah and verily to Him will we return.”
• Think and reflect over the bounties of Allah Ta’ala daily. It will be of utmost benefit to record the bounties and favours of Allah Ta’ala upon one, although we cannot encompass all His favours and gifts upon us.
• Know what it takes to achieve perfection. • Exercise special care when rendering Ibaadat. • Rectify your shortcomings by meditating over your deeds.
Tafweez (Resignation to the Will of Allah)
• Think of the Divine Wisdom in things that go against your nature. • Study Hazrat Thanwi’s wa’z Ad-Dawaam alal Islam.
Razaa (Divine Pleasure)
• Inculcate Divine Love.
Fanaa-e-Nafs (Immolation of One’s Carnal Self)
• Adopt Mujaahadah. • Excessive Zikr • Excessive Meditation
Fanaa-ul-Fanaa (Immolation of the Immolation) /Baqaa
1. It is permissible to purchase an item on credit. However, it is necessary to specify a period of time, i.e. you will pay the amount after 15 days, after one month or after four months - whatever the case may be. If a person does not specify any period but merely says: "I don't have the money now, I will pay you later", this has two aspects to it: (i) He says: "I will purchase this on condition that I will pay you later." In such a case the transaction will be invalid (faasid). (ii) If the person does not include this condition in the actual transaction, but after purchasing it he says: "I will pay you later", this will be permissible.
If he did not mention anything within the transaction nor anything after the transaction, the sale will be valid and in both these instances he will have to pay cash for the item. If the seller gives on credit on his own accord, it will be permissible. But if he asks for the money immediately, the person will have to give it.
2. At the time of purchasing an item a person says:
(a) "Give me that item, once I get my money lwill pay it to you."
(b) "When my brother comes, I will pay you."
(c) "Once the orchard bears its fruit, I will pay you."
(d) Alternatively, the seller says: "Take the item now, and you can pay me whenever you wish."
In all these cases, the transaction will be invalid. One has to specify a period of time and then purchase the item. If the person purchases the item and then says any of the above, the transaction will be valid and the seller has the right to ask for the money immediately. The exception is that the seller cannot demand for the money before the orchard can bear its fruit.
3. When paying in cash, the price of 200 grams of wheat is R5. But if the person buys on credit, he receives only 150 grams. This transaction is valid on the condition that the buyer is informed of this at that very time*.
*This means they had agreed upon the method of payment in that very place, i.e. whether it will be for cash or on credit. But if they speak in vague terms without the buyer knowing the exact position, it will not be permissible.
4. The above rule applies when the seller asked the buyer whether he is going to pay cash or take it on credit. When he replied that he is going to pay cash, the seller gave him 200 grams. And when he said credit, the seller gave him 150 grams. But if the seller says: "If you pay cash, this will be the price, and if you take it on credit, this will be the price", then such a transaction will not be valid (since the buyer has not specified his intention of paying cash of taking on credit).
5. A person purchased an item after promising to pay for it after one month. On the expiry of one month he went to the seller and told him that he must give him a respite for another 15 days, after which he will pay him his money. If the seller agrees, it will be permissible. However, he also has the right to demand the money immediately
6. Once the person has the money, it is not permissible to delay in paying. He cannot say: "I won't give you today, I'll give it to you tomorrow", "Don't come to collect it now, come at such-and-such time", "I don't have change now, once I get some change I will pay you". All this is haraam.
Once the person asks for the money, you should make the change and give him his money immediately.
However, if the person purchases something on credit and promises to pay after a certain period of time, then once the time expires. it will be waajib on him to pay the money. It is not permissible to delay or make the person "run" for his money once the specified time expires. But if the person does not have the money nor was he able to obtain it from someone else, then he has no alternative but to pay it the moment he receives the money. Once he receives the money, he cannot delay in fulfilling his debt.
Source: Behishti Zewar (Heavenly Ornaments)
HAZRAT ZAINUL AABIDEEN RAHMATULLAHI ALAYHI FULLY SUBMITS TO THE BOOK OF ALLAH TA'ALA
‘Ali bin Husain (rahimahullah), also known by the title Zainul ‘Aabideen, was the grandson of Sayyiduna ‘Ali (radhiyallahu ‘anhu) and the son of Sayyiduna Husain (radhiyallahu ‘anhu).
On one occasion, Zainul ‘Aabdieen (rahimahullah) was performing wudhu while his slave girl was assisting him by pouring the water onto his limbs from a pitcher. As she was pouring the water, it so happened that the pitcher fell from her hand, striking Zainul ‘Aabdieen (rahimahullah) on his head and injuring him. On suffering the injury, Zainul ‘Aabdieen (rahimahullah) looked up at the slave girl (in anger).
The slave girl addressed him saying, “Allah Ta‘ala mentions (while describing the people of taqwa):
“And those who suppress their anger”
As soon as he heard this, Zainul ‘Aabideen (rahimahullah) responded, “I have suppressed my anger.”
The slave girl then continued reciting the verse,
“وَالْعَافِينَ عَنِ النَّاسِ”
“And those who forgive people”
Hearing this, Zainul ‘Aabideen (rahimahullah) submitted, “(I have forgiven you), may Allah Ta‘ala forgive you.”
Finally, the slave girl recited:
“وَاللَّـهُ يُحِبُّ الْمُحْسِنِينَ”
“And Allah Ta‘ala loves those who do good.”
When he heard this, Zainul ‘Aabideen (rahimahullah) replied, “Go, for I have set you free!”
(Shu‘abul Imaan #7964)
Every human has emotions, and we cannot control our emotions by ‘switching them off’. However, this does not mean that we should allow our emotions to control us. Hence, although anger is a natural emotion, and we will definitely become angry from time to time, we should not vent our anger in a manner that will displease Allah Ta‘ala. Instead, Allah Ta‘ala has promised great rewards for the one who suppresses his anger. Allah Ta‘ala has also highlighted this quality as being among the signs of the people of taqwa. It is for this reason that Zainul ‘Aabideen (rahimahullah) did not retaliate or punish the slave girl in any way.
One is for a person to suppress his anger and abstain from retaliating. However, he may still be angry and harbour a grudge in his heart. Hence, the demand of taqwa is that we cleanse our hearts of all ill-feelings by forgiving and forgetting.
The hadeeth teaches us that if any person behaves badly towards us or harms us, then we should reciprocate by showing that person good character and kindness. Hence, Zainul ‘Aabideen (rahimahullah) freed the slave girl.
The pious friends of Allah Ta‘ala are such that as soon as they hear a verse of the Quraan Majeed, a hadeeth of Rasulullah (sallallahu ‘alaihi wasallam) or a law of Deen, then out of respect for Deen, they immediately submit and comply. They do not attempt to justify, argue or rationalise in any way
THE TOLERANCE (HILM) OF IMAM ABU HANIFAH RAHMATULLAHI ALAYH
THIS QISSAH IS NARRATED TO US BY MOULANA MASEEHULLAH RAHMATULLAHI ALAYH
It was one afternoon. At this latter period of Imam-sahib’s life, his body had become somewhat heavy, causing him some difficulty in moving around. Also, his house was situated on high ground, with a fair number of steps to climb to reach the entrance.
This particular afternoon Imam-saheb had just climbed up the steps and entered his house, and had just sat down on the charpai with the intention of lying down to rest, when somebody called out to him from the bottom of the steps:
I wish to ask you some masalah. Please come down.
Imam-saheb came down and asked, What is the masalah that you wish to know?
The person replied, Ofo! Just as you had reached the last two or three steps I forgot!
Imam-saheb said, It is of no consequence. When you remember, you may ask, and Imam-saheb went back up the stairs.
Just as Imam-saheb was about to lie down to rest, this person called out again, I’ve remembered! Come down.
Imam-saheb climbed down again. This time, too, it was the same story: The person said, I had remembered, but just as you reached the last step, I forgot!
Sometimes it was the last step that Imam-saheb had reached, sometimes it was the third or fourth last step, but every time it was the same story, that he had remembered but had forgotten again!
In this way he made Imam-saheb climb up and down six or seven times! Then finally, when Imam-saheb had climbed down and enquired, What is the masalah? this person replied, Yes! Yes! Now I remember!
Imam-saheb said, Go ahead and ask.
The person asked, What is the taste of faeces?
Let us pause for a moment. Did you hear? He wanted to know what faeces tasted like! Is this a masalah? Is this a question to put to anybody? How much trouble and inconvenience did he not put Imam-saheb to, to ask this?
However, with an even temperament (mustaqil mizaj), with steadfastness (istiqamat), with a firm stance (thabite-qadam), Imam-saheb responded very calmly, It depends. What type of faeces are you enquiring about - the taste of fresh faeces, or the taste of stale faeces?
The person said, Well... Both! Tell me the taste of fresh faeces and stale faeces.
Imam-saheb answered, "The taste of fresh faeces is sweet, whereas the taste of stale faeces is bitter.
(Listen carefully now!)
The person said, What, did you taste each of them?
Imam-saheb replied, There is no necessity for one to taste each in order to determine these qualities. There are some signs and indications which will equally lead us to this conclusion. I have noticed that flies tend to settle on freshly-passed faeces. Flies are attracted by sweetness. So, one can conclude that freshly-passed faeces taste sweet. Flies do not settle on stale faeces. Bitterness repels flies. So, again, one can conclude that stale faeces are bitter!
The person said, What you have stated is absolutely correct! Imam-saheb, in turn, asked him,
Why do you say so?
The person explained, I knew the answers beforehand!
He explained further, We were a few people sitting together, having a discussion, and the question came up: In this present age, who is that person who is a sahebe-hilm?
We have explained previously what hilm is. These people wanted to know who is the most accomplished in the quality of hilm, of selflessness, of giving qurbani, of undergoing personal inconvenience for the sake of others.
It was our unanimous opinion that it was Imam Abu Hanifah. I came specifically to put you to the test, so that I could see for myself whether our unanimous opinion was correct or not!
Do you now understand what is kamale-deendari (Perfectionn in peity), kamale-darjah-imani (perfection in the stage of Iman)? We had quoted just now:
Cleanliness and good character are among the stages of Iman
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29 October 2018
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