[The wasiyet that Hadhrat Maseehullah (Rahmatullahi Alayhi) gave on 17/10/92, just about 25 days before Hadrahratji passed away]
[Hadhratji (r.a.) said:] I can hardly muster enough courage to stir my tongue, weakness having sapped my strength to this extent. It is with great difficulty that I speak. Even then, a few points need stating. Listen attentively.
**Take care to perform good deeds with istiqamat, always with good character and good speech. Also, take care to take it upon yourself to perform namaz, keep roza, and perform what is sunnah and mustahab, taking into account your health and ease of performance. In the same way zikr and tilawat should continue, taking into account opportunity and ease of performance.
**Take care to continue in your studying of kitabs. This is very necessary. Hadhratwala's (R.A.) "Shariat and Tariqat" and Imam Ghazali's (r.a.) Arabic "Tabliqh-ad-Din" (the Urdu translation), one should make obligatory on oneself to read. Hadhratwala (R.A.) used to prescribe these kitabs to great, great ulema, with much emphasis.
**Also, Hadhratwala's(R.A.) commentary "Bayan-al-Qur'an" should be studied.
**Avoid all sinful deeds, to the extent of refraining from anything doubtful, as it appears in Bukhari sharif: What is halal is obvious, and what is haram is also obvious, and between the two is what is doubtful.
**You should be very desirous of attaining the akhlaqe hamidah and you should remove the akhlaqe razilah and develop a sense of distaste for the latter.
**The effect of this would be that you attain husne kalam (good speech) and husne khulq (good character) and that you maintain these states. The meaning of husne kalam is that words should be decent and cultured (polite/affable), spoken with a soft voice. The meaning of husne khulq is that one should have hilm, which, in our language, we call burdabari (tolerance/ forbearance). Whenever somebody says anything against your temperament, something which offends you, make light of it by using husne-kalam, with burdabari, according to the statement of Allah Ta'ala: And when they hear vanity they withdraw from it (S.28; A.55)
So, whenever you are in such a situation, put it off honourably. Do not sit at such a place, or involve yourself in that activity, which may be the reason for your being slandered, as it appears in the Hadith sharif. Abstain from places/occasions of slander.
You have not been told to save yourself from slander, but you are to save yourself from such places and such activities which may cause you to be a target of slander.
[After a pause, Hadhratji (r.a.) continued:] **My guide and mentor, Hadhrat Hakimul Ummat, Mujaddide-Millat,(R.A.), used to say, "There are two words; one is 'Dhiyan', the other 'Dhun', to take note of. "'Dhiyan' is that, at all times, sitting, standing, walking about, the thought of Allah Ta'ala should be in you. "'Dhun' is that tazkiyah nafs (the purification of the nafs) should at all times be an obsession." These two words are most onerous. Continuously act on them.
**Do not involve yourself in the affairs of others. Keep yourself aloof from the affairs of others. (To intrude into the affairs of others) is contrary to the honour and dignity (shan) of mashikhiyet.
**Abundance of zikr should be recited in such a way that the tongue makes zikr with every breath and the heart is grateful to Allah Ta'ala (shakir) for the tawfiq for zikr and obedience.
**Keep dealings (mu'amalah) and transactions completely correct, clear and clean.
Enough! These are a few words, by way of wasiyet, which I wish to mention. Despite the fact that I do not have enough courage and strength to muster, then too, by the fadhl of Allah Ta'ala, this wasiyet has been made.
[The following morning, after the fajr namaz, Hadhratji (r.a.) repeated:]
**Good deeds should be performed continuously, with istiqamat, with husne- kalam and husne-khulq; with soft, polite words, as Bari Ta'ala has stated: Tell My bondmen to speak that which is kindlier. (S.17; A.53)
With husne kalam and husne khulq, whenever any incident takes place, contrary to your temperament, offending you, pass it off with husne kalam, with soft words, with husne khulq. Bari Ta'ala has stated: The good deed and the evil deed are not alike. Repel the evil deed with one which is better (S.41; A.34)
** Adopt hilm (forbearance) or let it pass in silence. Bari Ta'ala has stated: And when they hear vanity they withdraw from it (S.28; A.55)
Husne khulq (good character) is a great thing. Huzur Akram(sallallahu alaiyhi wassallam) had asked the Sahaba (R.A.): "Shall I show you that thing that is better than a person making ibadat the whole night and keeping rozas every day, for a full year?" The Sahaba (R.A.) asked, "O Rasulullah (sallallahu alaiyhi wassallam), what is that?" Rasulullah (sallallahu alaiyhi wassallam) said, "Husne khulq. This is a much greater thing." Then Rasulullah (sallallahu alaiyhi wassallam) asked, "Shall I show you something even better than that?" The Sahaba (R.A.) pondered: "What could be better than that?" They then requested Rasulullah (sallallahu alaiyhi wassallam) to show them. Rasulullah (sallallahu alaiyhi wassallam) said, "To have husne khulq with your wife - to treat her with softness."
This is because one continuously comes across such things contrary to one's temperament from one's wife. In the same way approach your relatives and friends, even your enemy, with husne khulq.
In conclusion: This is sufficient - Be punctual with and be drawn towards good deeds, with husne khulq and husne kalam. And refrain from evil deeds, with feelings of distaste for them. And let your tongue be zakir, and your heart be shakir.
Cleansing of the nafs and rectification of the nafs should be an obsession (dhun); and the dhiyan of Allah Ta'ala: What has been outlined is the whole summary, the essence, of Tasawwuf. This is sufficient. Continually act on it. These are the noble statements of my murshid Hakim-al-Ummat mujaddid-al- millat, Maulana Mohammed Ashraf Ali sahib Thanwi (R.A.)
Its meaning in the words of Rasulullah Sallallahu Alayhi Wasallam
Abdullah Ibn Mas’ud (Radiallahu Anhu) narrated that, once, while in the company of Rasulullah (Radiallahu Anhu), he uttered the words ‘Laa Hawla walaa Quwwata Illa Billah’. Rasulullah (Sallallahu Alayhi Wasallam) enquired, “Do you know what is the meaning and explanation (tafseer) of these words?” He replied, “Allah and His Rasul know best.” Rasulullah (Sallallahu Alayhi Wasallam) explained, “there is no ability (in anyone) to abstain from disobeying Allah and sinning, except by the protection of Allah and there is no strength (in anyone) to obey Allah, except with the help of Allah.” (Musnadul Bazzaar, as quoted in Maj’mauz Zawaaid)
Moulana Abdul Ghani Phulpoori (Rahmatullahi Alayhi) has explained that although this statement is a jumlah-khabriyyah (a statement informing us of a certain matter), contained in these words is a jumlah-inshaaiyyah (in the form of a dua). We are therefore actually begging Allah, ‘O Allah, I ask You to grant me the ability to abstain from disobeying You and sinning by protecting me, and to grant me the strength to obey You by helping me’. (Condensed from Ma’rifate Ilaahiyyah)
Why was the request to be protected from sins brought first, followed by the request to become obedient?
Every sin results in the anger and wrath of Allah, whereas the ability to do good is only by the mercy and kindness of Allah (which cannot be attained if Allah is displeased). The causes for the wrath of Allah will have to be removed before His mercy can be acquired. (Condensed from Ma’rifate Ilaahiyyah)
Virtues of these words:
1) It is a treasure from the treasures of Jannah, (Sahihul Bukhari, Sahih Muslim) from beneath the Arsh (throne) of Allah (Mustadrak of Haakim), which is, in reality, the roof of Jannah.
Why has it been called a treasure of Jannah?
It has been called a treasure of Jannah for one of the following reasons:
It is similar to a treasure, as it is extremely valuable and will acquire for one many benefits- especially in Jannah, but was unknown to the people, till Rasulullah (Sallallahu Alayhi Wasallam) presented it to the ummah.
It will change into the form of a treasure in Jannah and will belong to the reciter.
It will accumulate for a person a treasure of wealth and luxuries in Jannah.
It will acquire a treasure of great rewards in Jannah for its reciter.
In these words, one has negated any ability and strength stemming from his own being and has attributed all such ability and strength to Allah’s protection and help, and is thereby seeking to attain this strength and ability from Allah Himself. He has therefore attached himself to those everlasting mercies of Allah which will protect him from sin and help him to obey Allah. Those mercies have here been called a treasure from the treasures of Jannah. These mercies of Allah will result in good actions (Al-Baaqiyaatus Saalihaat) which never come to an end, the rewards and fruits of which will remain with one in Jannah. (The first four reasons are mentioned in Mirqaatul Mafaateeh of Mulla Ali Qari and quoted in Kashkole Ma’rifat, and the last was mentioned by Moulana Abdul Ghani Phulpoori, as in Ma’rifate Ilaahiyyah)
2) It is a cure from 99 diseases, the lightest one being hamm (such grief, worry and depression which can melt a man-Mirqaat). (Al-Mu’jamul Awsat of Tabraani)
3) Ibrahim (alaihis salaam) told Rasulullah (Sallallahu Alayhi Wasallam) on the night of Mi’raaj to tell the Ummah that they should increase their trees and plants in Jannah by reciting these words. (Musnad Ahmad, Sahih Ibn Hibbaan)
4) Allah replies to this statement by announcing (to the angels-Fathul Baari), My servant has handed over (all the matters and affairs of both the worlds to Me in totality) and has submitted himself (to Me, worshipping Me sincerely). (Mirqaat, commenting on a Hadith in Mishkat, Mustadrak of Haakim)
This dua can also be recited thus: LAA HAWLA WALAA QUWWATA ILLAA BILLAHIL ALIYYIL AZEEM.
(This addition is found in a narration of Musnad Bazzaar and Al-Mu’jamus Sagheer, a narration of Al-Mu’jamul Awsat and a narration of Abdur Razzaaq in his Musannaf)
Since these additional words are also proven, it would be recommended to recite it as well. They mean ‘The Most Lofty, The Greatest’. By repeating these names of Allah, one realizes the lofty position and grandeur of Allah, and realizes how low and contemptible-despicable he is. Once one realizes this, he has acquired abdiyat (true servitude to Allah) and has humbled himself before Allah.
After realizing one’s own low and contemptible nature which is fit to do no good, one is here asking Allah’s help through these wonderful names of His to be protected from sin and to be blessed with strength to carry out good actions. (Condensed from Ma’rifate Ilaahiyyah pg.458)
Written by: Moulana Imraan Kajee
(To be continued in shaa Allah)
WIT AND HUMOUR OF RASULULLAH SALLALLAHU ALAYHI WASALLAM
Abu Hurairah Radiallahu Anhu narrates that the Sahabah once said to Rasulullah Sallallahu Alayhi Wasallam: ‘0 messenger of Allah, you joke with us too.' Rasulullah Sallallahu Alayhi Wasallam replied, '[Even in jest] I only utter that which is true.' —Tirmizi, Vol. 2, Page 20
A Sahabi’s light-hearted moment with Rasulullah Sallallahu Alayhi Wasallam
Suhayb Radiallahu Anhu narrates that he came to Rasulullah Sallallahu Alayhi Wasallam whilst dates and bread were placed before him. Rasulullah Sallallahu Alayhi Wasallam offered him to partake. He began eating dates. Rasulullah Sallallahu Alayhi Wasallam asked him: Are you eating dates when you are suffering from sore eyes?' He replied: ‘I am chewing on the side of the eye which is not sore.’ Rasulullah Sallallahu Alayhi Wasallam smiled at this remark. —Ibn Majah, Page 246*
Lightheartedness with little children
Anas Radiallahu Anhu narrates: 'Rasulullah Sallallahu Alayhi Wasallam used to visit us occasionally. I had a younger brother whose agnomen was Abu Umayr. Abu Umayr had a parrot which he used to play with. Rasulullah Sallallahu Alayhi Wasallam would say to him: 'O Abu 'Umayr, what has happened to Nughayr? — Sahih Bukhari, Vol 2, Page 90s
Note: The parrot died one day and Rasulullah Sallallahu Alayhi Wasallam found the little boy grieving. Rasulullah Sallallahu Alayhi Wasallam would say the above rhyming phrase whenever he met him thereafter. —Khasa’il, Page 177
Abdullah Ibn Busr Radiallahu Anhu narrates that his mother sent him with a bunch of grapes to Rasulullah Sallallahu Alayhi Wasallam [Since he was a child], he ate the grapes on his way. When his mother enquired from Rasulullah Sallallahu Alayhi Wasallam if he had received the grapes he informed her that he had not received anything. Whenever Rasulullah Sallallahu Alayhi Wasallam saw Abdullah after that he would playfully say: ‘Ghadar, Ghadar,’which means ‘cheat.’ —Majma, Vol. 4, Page 150
Anas Radiallahu Anhu narrates that Rasulullah Sallallahu Alayhi Wasallam playfully addressed him thus: 'O two-eared one.' —Shamail, Page 15
Jesting with grown-ups
Anas Radiallahu Anhu narrates that a man once asked Rasulullah Sallallahu Alayhi Wasallam for a conveyance. Rasulullah Sallallahu Alayhi Wasallam said: 'I will give you a camel's baby.' He said: 'Of what use is a baby camel?' Rasulullah Sallallahu Alayhi Wasallam replied: 'Every camel is the baby of its mother [no matter how old it currently is].'—Shamail, Page 16
Jesting with an old woman
Hasan Radiallahu Anhu narrates that an old woman came to Rasulullah Sallallahu Alayhi Wasallam and said: 'Pray to Allah to admit me into paradise.' Rasulullah Sallallahu Alayhi Wasallam said: 'Old women will not enter paradise.'The woman turned around and began to cry. Rasulullah Sallallahu Alayhi Wasallam sent someone to tell her that old woman will not enter paradise means that they will not enter paradise as old women. Instead, they will enter in the prime of youth. —Shamail, Page 16 Ummu Ayman Radiallahu Anha narrates that she came to Rasulullah Sallallahu Alayhi Wasallam Sallallahu Alayhi Wasallam and told him that her husband was calling him. Rasulullah Sallallahu Alayhi Wasallam asked 'Who is calling? Is it the one who has some whiteness in his eye?' She said:'0 messenger of Allah, by the oath of Allah he has no whiteness in his eyes' Rasulullah Sallallahu Alayhi Wasallam said:'No, he does have some whiteness in his eyes.' She said: 'No, by the oath of Allah.' Rasulullah Sallallahu Alayhi Wasallam then said: 'Is there anyone who does not have whiteness in his eye?' —Sirat, Vol 7
Abdullah Ibn Saa'ib narrates that Rasulullah Sallallahu Alayhi Wasallam said: 'None of you should take the possessions of another in jest or in earnest.' —Sunan Abu Dawud, Vol. 2, Page 335
Note: Amusing oneself at the cost of another or mocking at others is wrong.
Source: The Sublime Conduct of Rasulullah Sallallahu Alayhi Wasallam
ENQUIRY 7: WHAT IS THE ORIGIN OF THESE ERRONEOUS EXPLANATIONS THEY GIVE OF THE QUR’AN? PROVIDE SOME EXAMPLES OF SUCH
Response: The very first exegesis of the Qur’an that laid foundation for these kinds of tafseers is “Tafseer Al-Qur’an” by their sheikh Jabir bin Yazeed bin Al-Haarith Al-Ja’fi Al-Kufi (d. 127AH). He was known for calling the companions of Rasulullah Sallallahu Alayhi Wasallam non-believers.
It is strange to know that books written by Shiites on the reliability and authenticity of this book are controversial amongst themselves. Some view it as peak of knowledge of the Prophet’s family and even assigned to the author qualities of godhead, saying he had knowledge of the unseen. One of theirsheikh, Muhsin Al-Ameen said: “Jabir Al-Ja’fi reported seventy thousand hadeeth from Al-Baaqir (Allah be pleased with him) “.(1)
We also read other information from them discrediting him and tagging him a liar. They narrated “on the authority of Zuraarah, who said: I asked Aba Abdullah about the hadeeths of Jaabir and he replied: “I never saw him with my father except once, and he never came to me”.(2)
This is a contradiction, which is numerous in judging hadeeth narrators of Shiite and their scholars.
What matters is the fact that books of the Twelver Shiites inherited from their sheikh, Jaabir, that the tafseer of Shaitan in the verse (The hypocrites are] like the example of Satan when he says to man, “Disbelieve.” But when he disbelieves, he says, “Indeed, I am disassociated from you. Indeed, I fear Allah, Lord of the worlds) [Surah Al-Hashr: 16] was Umar (Allah be pleased with him) and that he is being punished worse than Devil. This tafseer has been inherited by their scholars and it remained intact in their most revered sources. They even called as unbeliever anyone who does not accept it.(3)
hey also fabricated against Abu Ja’far, that he said: “Allah never sent a Prophet except to pay allegiance to us and make no friendship with our enemies. That is the meaning of Allah’s statement “And We certainly sent into every nation a messenger, [saying], “Worship Allah and avoid Taghut.” And among them were those whom Allah guided, and among them were those upon whom error was [deservedly] decreed” for they disbelieved the family of the Prophet Muhammad.”(4)
Their earlier scholars tagged Abubakr and Umar (Allah be pleased with them) as Al-Jibt and At-Taghut.
Al-Kulayni fabricated against Abu Ja’far that he said: “Al-Jibt and Al-Ta- ghut mean so and so persons”.(5) While Al-Majlisi said: “And the so and so persons means Abubakr and Umar”.(6)
They also qualify Umar (Allah be pleased with him) as “The Second”, fabricating that in the words of Allah “and the disbeliever is ever, against his Lord, an assistant [to Satan]” it means the Second Disbeliever and Ali was triumphant.(7)
Their scholars, As-Saafi, fabricated against Abu Ja’far that he said: “The meaning is in the hidden of the Qur’an, and it means: Ali is his lord in obe- dience and loyalty”.(8)
In the verse “ And Allah has said, “Do not take for yourselves two deities. He is but one God”, they said it means that “do not take for yourselves two Imams. He is only one Imam”.(9)
hey also fabricated that on the authority of Al-Mufadhal, who said that Aba Abdullah (Allah be pleased with him) said: The meaning of the state- ment of Allah “And the earth will shine with the light of its Lord” that the lord of the earth means the Imam of the earth. I said: “And when he comes what happens? He said: “Then people will need no more light from the sun and moon. They will get light from that of the Imam”.(10) Just like the verse of Allah which says: “ And do not invoke with Allah another deity. There is no deity except Him. Everything will be destroyed except His Face”, it means: except their Imams. Al-Qummi fabricated against Abu Ja’far (Allah be pleased with him) that he said: “We are the direction through with Allah is reached”.(11)
In another narration: “We are the face of Allah which never dies”.(12)
They also fabricated that on the authority of As-Saadiq (Allah be pleased with him) on Allah’s words “ And there will remain the Face of your Lord”, he said: We are Allah’s Face”.(13)
Their greatest Imam, Al-Khumaini, said on the statement of Allah “ He arranges [each] matter; He details the signs that you may, of the meeting with your Lord, be certain” that it means: Your Lord, who is the Imam”.(14)
The above mentioned examples of Shiites scholars exegeses of the Qur’an entailed that their Twelve Imams were mentioned in the Qur’an. They have fabricated thousands of texts to confirm that. However, Abu Abdullah (Allah have mercy on him) was once asked that: “It has been reported from you that intoxicant, gambling, (sacrificing on) stone alters [to others than Allah] and divining arrows are men?. He said: “It is not of Allah to address His creation with what they do not know”.(15)
Verily, this statement ascribed to Abu Abdullah (Allah have mercy on him) and also coming from one of the most authentic books of Shiites narrators destroys all that which their scholars had fabricated, which is tantamount to heresy with regards to Allah’s Book.
Allah said: “ Indeed, We have sent it down as an Arabic Qur’an that you might understand.” [Surah Yusuf: 2]
He also said: “ Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian.” [Surah Al-Hijr: 9]
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وعن أمير المؤمنين أبي حفص عمر بن الخطاب بن نفيل بن عبد العزى بن رياح بن قرط بن رزاح بن عدى بن لؤى ابن غالب القرشى العدوى. رضي الله عنه، قال: سمعت رسول الله صلى الله عليه وسلم يقول: " إنما الأعمال بالنيات، وإنما لكل امرىء ما نوى فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله، ومن كانت هجرته لدنيا يصيبها، أو امرأة ينكحها فهجرته إلى ما هاجر إليه" ((متفق على صحته. رواه إماما المحدثين: أبو الحسين مسلم بن الحجاج بن مسلم القشيرى النيسابورى رضي الله عنهما في صحيحهما اللذين هما أصح الكتب المصنفة)).
Narrated 'Umar bin Al-Khattab Radiallahu Anhu reported:
Rasulullah Sallallahu Alayhi Wasallam said, "The deeds are considered by the intentions, and a person will get the reward according to his intention. So whoever emigrated for Allah and His Messenger, his emigration will be for Allah and His Messenger; and whoever emigrated for worldly benefits or for a woman to marry, his emigration would be for what he emigrated for".