(1) Beneficial deeds which are commanded by the Shariah. They are classified as Fardh, Waajib, Sunnat and Mustahab.
(2) Harmful deeds which are prohibited by the Shariah. These are known as Haraam and Makrooh.
(3) The third category consists of acts which are neither commanded nor prohibited by the Shariah. These actions are termed Mubah (permissible). With regard to this third category, the actions will remain permissible only as long as they do not become a medium or an introduction for sins. If, for example, conversation leads to forgetfulness of Thikr or to lies, slander, etc., then the talk will no longer be permissible.)
A verbal statement (or even an isolated practice) of Rasulullah (sallallahu alayhi wasallam) does not necessarily render the act a Sunnat. However, his constancy in practising an act renders it Sunnat. (The same applies to the acts of the vast majority of the Sahaabah. Thus, the 20 Raka’ts Taraaweeh Salaat with jama’at are Sunnatul Muakkadah, whereas the isolated act of planting a twig on the grave is not Sunnat because Rasulullah-sallallahu alayhi wasallam—did this act only once. He never instructed his Sahaabah to observe it, nor did he repeat it, nor did the Sahaabah adhere to it.)
Changing conditions or circumstances can give rise to a change in a ruling. In one instance something may be good whereas in a different situation it will be evil. There is no question in the goodness of Salaat. But it becomes Makrooh to perform Salaat when there is a strong urge to answer the call of nature(or if Salaat is performed during forbidden times or more raka’ts than ordained by the Shariah are performed, e.g. four raka’ts for Fajr instead of two.) Similarly, an act may have been permissible during a certain era because there were no factors of Karaahat(abomination) attached to the act, and later due to the Makrooh accretions the act became unlawful. For example, during the age of Rasulullah (sallallahualayhi wasallam) women were allowed to attend the Musjid. However, later the Sahaabah unanimaously prohibited them due to the malpractices which developed. During the age of Nabi-e-Kareem (sallallahu alayhiwasallam), the fitnah(moral corruption) which developed in later years did not exist.(The same argument is applicable to the prohibition of women attending walimah functions.)There are numerous such examples.
200 Statements of Hadhrat Maseehul Ummat Moulana Maseehullah Khan Sahib (RA)
1) All progress is dependant upon remaining steadfast on the Shariah.
2) The Wealth of Attainment (reaching Allah) is acquired through the Shariah and adherence to the Sunnah.
3) Earning is not your control, but spending is.
4) Shariat is knowledge. Tareeqat is acting upon that knowledge.
5) Tareeqat actually means practising on the masaa'iI of the Shariat.
6) Islaah (spiritual reformation) of the nafs is faraz (Compulsory).
7) The goal and destination of this path of Sulook is the pleasure of Allah.
8) The pleasure of Allah is obtained through following the Shariat.
9) To take bay'at is sunnat.
10) It is compulsory to place oneself into the hands of a (qualified) Shaikh for the rectification of evil deeds
11) Continue to take stock of your actions.
12) Make muraqaba-e-maut (contemplation of death).Compulsory upon yourself.
13) The first step in sulook is to regard yourself as nothing.
14) Bay'at is a sunnat promise. (Bay'at is a sunnat practice through which one pledges and promises to remain steadfast on the teachings and advice enjioned at the time. This was the sunnat promise Rasoolullah sallallahu alaihi was'allam extracted from the Sahaaba at the time of bay'at is termed a sunnat promise).
15) Success lies in informing the Shaikh of your true condition and then following his instructions.
16) Perfection cannot be attained without the guidance of a teacher.
17) One cannot attain perfection without staying in the company of one who is already perfect.
18) One should not interfere in the diagnosis and prescription of the Shaikh. (For example, if the Shaikh diagnosis jealousy in you and prescribes generosity as the cure, then do not believe that you are free from this disease nor opt for another type of cure. Translator)
19) The company of the pious makes one pious.
20) Congeniality is a pre-requisite for gaining spiritual benefit. (Congeniality or munasabat means the existence of such compatibility between Shaikh and mureed that the latter has no rejection for any word or practice of the Shaikh. In fact, he readily accepts every statement and act of his Shaikh. When two persons of a different nature cannot travel in this world together, how can two such people tread the Path of Sulook together. -Trans.)
21) The hearts of pious are illuminated by the noor of Allah Ta'ala.
22) The dua of the Shaikh is through the permission of Allah Ta'ala
23) The Shaikh's dua is a sign of the blessing and favour of Allah Ta'ala (No.23 is an explanation of no 22. The Shaikh's dua is a sign of the blessing of Allah Ta'ala because such dua is through the permission of Allah Ta'ala, meaning that Allah Ta'ala causes the Shaikh to make dua. When the Shaikh makes dua for you, Allah Ta'aala accepts his dua in your favour and blesses you with the good of this world and the hereafter.)
24) Do not reject any statement of your Shaikh. (if you cannot understand something the Shaikh says then regard your understanding to be deficient and not the explanation of the Shaikh)
25) Have this belief that the Shaikh's error is better than your correct action.
26) A sign of compatibility is that the-mureed loves all actions of the Shaikh. (This means he does not deliberately reject or object to any action or statement of the Shaikh.)
27) The Shaikh should constantly keep an eye on his mureeds.
28) A (true) Shaikh is one who reprimands his mureeds on their misdeeds.
29) The qualities of an elder can be noticed in his juniors, provided the juniors have appreciated and valued him (the senior).
30) By delaying your correspondence with your Shaikh, your congeniality with him gradually diminishes.
31) It is imperative to stay in the company of a Shaikh for lengthy spells. If one is unable to do so, then corresponding with the Shaikh and acting upon his advice is a substitute for his companionship.
32) The fruit of silence is success. (The moment you utter a statement there is the possibility of it being contrary to the Shariah, such as a lie, gheebat etc., and there is also the danger of being taken to task for it. On the other hand, if one adopts silence then the possibility of being punished for something that was never said does not exist.)
33) Do not speak excessively.
34) The reality of Mujaahadah is to oppose the nafs.
35) Maintain the habit of opposing the nafs.
36) The necessity of Mujaahadah always exists
37) Sleep and eat to your fill; decrease speech and association with people.
38) Think before you speak.
39) Always keep in mind that if my Allah is pleased with me, the beloved of Allah, (Nabi Muhammad (sallallahu alaihi wasallam) is pleased with me, and my Shaikh too. In so doing there will never be retrogression in one's spiritual condition. (In other words, do such actions that will keep them all happy.)
40) There are two principles of life, sabr (patience) and shukr (gratitude).
41) Adopt two things to save yourself from harm, viz., Istighfaar (seeking forgiveness from sin) and Isti'aaza (seeking The Protection of Allah).
42) It is the experience of thousands of Wise people that increasing friendship and relations is spiritually destructive.
43) Refrain from sitting (unnecessarily) in the company of hakeems and poets because in these is danger
of losing wealth and Imaan.
44) Be fond of seclusion.
45) When not in seclusion then mix with the friends of Allah.
46) Acting upon the commandments, abstaining from the prohibitions and being punctual with your Ma'moolaat (daily practices prescribed by the Shaikh) are sure signs of progress.
47) By keeping the, creation happy, the Creator, Allah Ta'ala, becomes happy.
48) Always sit in the company of elders.
49) Good character is a Divine weapon. (The Holy Prophet sallallahu alaihi wasallam was granted good character through which he conquered his entire nation).
50) Refrain from following natural habits; use the intellect and follow the Shariah.
Compiled by: Hadhrat Moulana Muhammad Farooq Sahib AR
THE STORY OF HAZRAT JAAFAR AL-TAYYAR (RADHIALLAHO ANHO)
"It is a well known fact that the fox is noted for its cowardice.”
However, the fox that has a lion as a support behind its back saying to him: "Fear not, my hand is upon your back", in spite of lacking courage, becomes very brave indeed. His newfound bravery is of such a nature that he will not hesitate to attack a leopard. He now has the support of a lion at his side, he will show no fear for a leopard. Similarly, is the case of the chosen servants of Allah Ta’ala. In spite of their apparent weakness and distressed position, they show no fear in the face of a multitude of evil forces. These saintly ones do experience some natural fear of physical hurt or injury, but at heart, they have no fear of anyone besides Allah Ta’ala. A Sufi says:
"O people! Look not upon my weakly countenance for I have legs of iron. Do you know that within my heart I am connected to the King of kings."
In this regard, Maulana Rumi (Rahmatullah Alaihe) tells the story of Hazrat Jaafar. Once Hazrat Jaafar (Radhiallaho Anho) attacked a fortress all by himself. His attack was so fierce that it seemed that the fortress would soon become a prey to the hoofs of his horse. The inmates of the fortress were so struck by awe that they closed the gates of the fortress and no one dared to come out to engage in battle with him. The king discussed with his Wazir as to what line of action to adopt. The Wazir advised him thus:
"The best line of action is to cancel all plans of making war against the man. It is best to take your shroud and your sword, go to him and lay down your weapons". The king replied: "But this man is all alone. How is it that you give me such advice?" The Wazir informed him: "Do not underestimate his being one man only. Open your eyes and look at the fortress and see how it trembles like quicksilver. Look at the inmates of the fortress, and see how their heads are bent downwards like sheep. Even though the man is alone, the heart that he has in his bosom is not like the hearts of ordinary men. Look at his courage. In the face of a vast multitude of opponents, he challenges them into battle with a naked sword in his hand and in a confident and victorious manner, calls them to fight. It seems that all the battle forces of the East and West are with him. One man alone, but he appears like hundreds of thousands.
Do you not see that whichever soldiers are sent out to fight him are soon seen lying under the hoofs of his horse? After seeing the valor of this solitary man, O king, I have realized that the multitude of soldiers, which are with you, will not be able to do anything against him.
Do not rely upon numbers. The main thing is the unity of the heart and this is actually what is so striking about the heart of this man. In this respect, he has been endowed endlessly with it. This is a gift from Allah Ta’ala, which is attained through the acquisition of contact with Him and through rigorous spiritual exercises. This connection you will not be able to attain while you are in this state of Kufr. Hence, it is best for you to throw down your weapons in defeat before the courageous believer and to open the gates of the fortress, because your numerous soldiers are of no use.”
Then Maulana Rumi (Rahmatullah Alaihe) gives examples in which the majority becomes useless in front of minority:
Millions of stars are shining and produce light, but at the rising of the sun, their light becomes nonexistent.
If a thousand mice were to attack a weak and sickly cat, it would appear that they would be victorious in their endeavor. A few of them can grab him by the neck. One or two of them can then take his eyes out. One or two of them can tear off his ears with their teeth. One or two of them can make an opening at his side, enter and begin chewing the internal organs. It would appear to be a reasonable plan. However, experience proves otherwise. As soon as the weak and sickly cat utters one "meow" the whole multitude of mice become awestruck and one by one, they flee to safety. The moment they hear the "meow" they become convinced of being vanquished and visualizing the actions of the cat's teeth and paws makes them flee.
The main reason for this is the difference between the hearts in the breast of the mice and the heart in the breast of the cat. The unity of the heart in the cat and the courage lying in it, is not found in the mice. Hence, the mice becoming confounded and defeated in the presence of the cat, is proof thereof that the cat possesses unity of heart and courage. Otherwise, it would appear that if a large number of mice should attack the cat, it will be impossible for the cat to escape. Hence, we conclude that even if the number of mice were a hundred thousand, still, seeing a weak and sickly cat will cause all of them to run away. This proves that numbers mean nothing. The main thing is unity of the heart and courage.
Sheep and goats may be numerous in number but in the face of the knife of the butcher, that number is of no consequence.
Sleep comes along and causes many thoughts and imaginations to vanish.
The lion in the forest courageously attacks a multitude of animals with horns and he alone gets the upper hand over them. Furthermore, whichever animal he chooses from among them, he eats.
Allah Ta’ala, the King of kings, is the One who grants this unity of heart and such courage. This unity of the heart is of two kinds. One is natural, or common possessed by the non believers, polytheists, and even animals. The other form is that which is granted by Allah Ta’ala and comes about through the blessings of close contact with Allah Ta’ala. This is what the Sufis term as "Nisbat", for which one has to strive. It is a great favor from Allah Ta’ala to have contact with Him. And there is only one way of attaining this contact and that is by following the Shari’at.
HADHRAT ABDULLAAH BIN ABBAAS RADIALLAHU ANHU AND HADHRAT ZAID BIN THAABIT RADIALLAHU ANHU HONOUR EACH OTHER
Hadhrat Ammaar bin Abu Ammaar reports that when Hadhrat Zaid bin Thaabit Radiallahu Anhu was once about to mount his animal, Hadhrat Abdullaah bin Abbaas Radiallahu Anhu held the stirrup (so that he may place his foot in it). "Go away, 0 cousin of Rasulullaah Sallallahu Alayhi Wasallam (we should be serving you and not you US)," Hadhrat Zaid Radiallahu Anhu bade Hadhrat Abdullaah bin Abbaas Radiallahu Anhu.
However, Hadhrat Abdullaah bin Abbaas Radiallahu Anhu said, "This is how we have been commanded to honour our Ulema and elders." Hadhrat Zaid Radiallahu Anhu then said, "Show me your hand." When Hadhrat Abdullaah bin Abbaas Radiallahu Anhu did so, Hadhrat zaid Radiallahu Anhu kissed the hand saying, ''This is how we have been commanded to honour the family of our Nabi Radiallahu Anhu."(Ibn Asaakir, as quoted in Kanzul Ummaal (Vol 1 Pg 37))
Hadhrat Sha'bi reports that as Hadhrat Zaid bin Thaabit Radiallahu Anhu was about to mount his animal one day, Hadhrat Abdullaah bin Abbaas Radiallahu Anhu caught hold of the stirrup. Hadhrat Zaid Radiallahu Anhu bade Hadhrat Abdullaah bin Abbaas Radiallahu Anhu, "Go away, 0 cousin of Rasulullaah Sallallahu Alayhi Wasallam."
However, Hadhrat Abdullaah bin Abbaas Radiallahu Anhu said, "This is how we honour our ulema and elders." (1)
Another narration states when Hadhrat Abdullaah bin Abbaas Radiallahu Anhu held the stirrup of Hadhrat Zaid bin Thaabit Radiallahu Anhu's animal, he said, "We have been commanded to hold on to the stirrup of our teachers and our seniors." (2)
(1) Ya'qoob bin Sufyaan, as quoted in Isaabah (Vol. 1 Pg 561). Tabraani has reported a similar narration from reliable sources as confirmed by Haythami (Vo1.9 Pg 345). Ibn Sa'd (Vol. 4 Pg 175) has reported a similar narration, as has Haakim (Vol. 1 Pg 423), as quoted in lsaabah (Vol.2 Pg 332)
(2) Ibn Najjaar, as quoted in Kanzul Ummaal (Vol. 7 Pg.38).
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15 Jamaadil Ula 1440 AH
21 January 2018
Zakaat Nisaab: R 4539,83 Mahr Fatimi: R 11348,57 Minimum Mahr: R 226,59
Competition for Worldy Wealth
Narrated by `Amr bin `Auf Radiallahu Anhu:
(An ally of the tribe of Bani 'Amir bin Lu'ai and one of those who had witnessed the battle of Badr with Allah's Messenger (Sallallahu Alayhi Wasallam)) Allah's Messenger (Sallallahu Alayhi Wasallam) sent Abu 'Ubaida bin Al-Jarrah Radiallahu Anhu to Bahrain to collect the Jizya tax. Allah's Messenger (Sallallahu Alayhi Wasallam) had concluded a peace treaty with the people of Bahrain and appointed Al 'Ala bin Al-Hadrami as their chief; Abu Ubaida Radiallahu Anhu arrived from Bahrain with the money. The Ansar heard of Abu 'Ubaida's Radiallahu Anhu arrival which coincided with the Fajr (morning) prayer led by Allah's Messenger (Sallallahu Alayhi Wasallam). When Rasulullah Sallallahu Alayhi Wasallam finished the prayer, they came to him. Allah's Messenger (Sallallahu Alayhi Wasallam) smiled when he saw them and said, "I think you have heard of the arrival of Abu 'Ubaida and that he has brought something." They replied, "Yes, O Allah's Messenger (Sallallahu Alayhi Wasallam)! " He said, "Have the good news, and hope for what will please you. By Allah, I am not afraid that you will become poor, but I am afraid that worldly wealth will be given to you in abundance as it was given to those (nations) before you, and you will start competing each other for it as the previous nations competed for it, and then it will divert you (from good) as it diverted them." '