(Extract from an article by Sheikh Abdur Rahmaan al-Baluchy)
“It is an established fact that Iran was a Sunni nation until the Tenth century of the Hijri calendar. During this period, Iran produced thousands of scholars in every discipline; the most salient of these facts is that the six Hadeeth books (i.e Bukhaari, Muslim, Abu Dawood, etc) were written by scholars from Iran. However, when the Safawi Shi’ites took control, they established their government on the skulls of the Sunni scholars and
jurists. This was one of the reasons of the evacuation of the largest cities that were at the foremost centres of religious sciences, such as Tibriz, Isfahan, Ray, Tus. There were many Sunni Muslims that were killed, forced into Shi’ism, or compelled to flee to the mountains, leaving Iran as a centre for conspiracies against Islam and the Muslims. Fredinand, the ambassador to the Austrian king, remarked, “had it not been for the Safawids in Iran, we would have been reading the Qur’aan this day like the Algerians,” meaning that his nation would have been conquered by the Ottoman Muslims. However, the Safawids conspired with the crusaders and the imperialists to halt the Islamic expansion in France and Vienna.
The Sunni Muslims in Iran number about 15 to 29 million, living mainly in the mountainous and border regions. They are mainly Kurds, Turks, Baluchis and Arabs. There is also a good number living in the cities.”
HURTING THE HEART OF RASÚLULLÁH SALLALLAHU ALAYHI WASALLAM
Narrated By Moulana Maseehullah Rahmatullahi Alayh:
A buzurg from Iran very much liked some poetry of a certain poet, Mirzá Qatíl, who lived in India. This buzurg from Iran travelled to India to meet the poet. On his arrival, he was told that the poet was in the bazár at a certain barbershop, having his hair cut. When the buzurg went to the barbershop, he saw that the poet was having his face shaved.
On seeing this, he said, in poetic Fársí: “Good gracious! You are getting a clean shave!” The poet replied, also in Fársí: “Yes. However, I am not shaving anybody’s heart.” Meaning: “By my being clean-shaven, I have not hurt anybody’s heart.” He felt that this was an appropriate reply.
However, one does not mess around with any buzurg! The buzurgsáhib immediately retorted: “You have shaved the heart of Rasúlulláh وسلم عليه اهلل صىل“. The buzurg was saying: “What you are saying is false. You are shaving the heart of Áqá-e-námdár, Rasúlulláh وسلم عليه اهلل صىل .When your deed is presented to Huzúre-Akram وسلم عليه اهلل صىل ,will he not be grieved? You then have the audacity to say that you are not causing grief to anybody! Arè! You yourself are hurting the very heart of Sarware-do-álam Rasulullah Sallallahu Alayhi Wasallam.
Hearing this, Mirzá Qatíl went into a state of ecstasy, and exclaimed: “Jazákalláh! You have opened my very eyes! You have united me with my beloved!” He then made taubah.
THE TAZKIYAH (SELF-PURIFICATION) OF MIRZA JAN JANA RAHMATULLAHI ALAYH
The Amaanah of life is an exhilarating experience to every human soul. Whereas the purpose of a non-Muslim is to squeeze and wring every drop of pleasure, fun, comfort and amusement from life; a Muslim, to the best of his ability uses every experience; nay every breath of his to draw closer to Allah Ta’aala.
A non-Muslim drinks himself drunk when he celebrates his prosperity and joy; a Muslim drinks from the Cup of Shukr thereby submitting his unworthy sinful self to Allah’s Love.
A non-Muslim drinks himself drunk when he is confronted with difficulty and adversity; a Muslim drinks from the Cup of Sabr thereby submitting to Allah’s Infinite Wisdom.
A non-Muslim depends on his plans and schemes to achieve his goals, a Muslim only makes the arrangements but depends on Allah Ta’aala.
In this manner, life for a Muslim is a continuous journey of discovering Allah Ta’aala. Hadhrat Mirza Jan Jana Rahmatullahi Alayh was a great saint. The Shia’s had threatened to assassinate him and their evil plan was about to be hatched. When the dawn broke, Hadhrat was weeping and crying not out of grief but out of sheer joy of anticipating meeting Allah Ta’aala!
That is how a Muslim lives; that is how a Muslim passes away!
The question arises as to how one reaches this stage? There can be a no more difficult trial than death. How is it at all possible for tears of joy to freely flow in the face of the “difficulty” called death? Is it possible for us to reach such a stage?
The folllowing are a few ettiquettes concerning promises which have been extracted from Aadaabul Mu'aasharaat by Moulana Ashraf Ali Thanwi Rahmatullahi Alayh
(1) Fulfill a promise made. Do not act in conflict with a promise without any valid reason. (2) Do not make promises in haste. (3) Do not make promises to unlawful things. It is not permissible to fulfill such an unlawful promise. (4) Do not make promises if you have no intention of fulfilling it. (5) If a child is enticed with something, it will also be a promise which should be honored. Hadhrat Abdullah Ibn Aamir (Radiallahu anhu) narrates that one day, (while he was a child), his mother called him saying that she had something to give him. Rasulullah (Sallallahu alayhi wasallam) who happened to be present asked:“What do you intend to give him?” Aamir’s mother replied: “I intend to give him some dates.” Rasulullah (Sallallahu alayhi wasallam commented: “Verily, if you do not give him anything, a lie will be recorded against you.”
MALFOOZAAT OF MOULANA ASHRAF ALI THANWI (RAHMATULLAHI ALAYH) PERTAINING TO PROMISES
(1) The mudarris (Deeni teacher) of the Maktab in Jalalabad became ill. The principal of the Maktab requested me to send someone for a few days to teach in the place of the muddaris. To avoid any pressure being excercised on anyone, I informed the principal to come over for a few days. If anyone voluntarily agrees to go, he has my consent. The principal convinced one Thaakir (a person who passes his time in Thikrullaah) to take the place of the mudarris for a few days. The Thaakir agreed, but said that he would first obtain my consent. The principle meanwhile had left. The following day the Thaakir came to me and informed me of his reason for having decided not to go. I told him that he should have explained his reason to the principal. This Thaakir had made a promise to go on condition I consented. Now by refusing to go, the principal will labour under the impression that although the Thaakir wanted to come, I had prevented him from doing so. “Do you want an accusation to be leveled against me? This act is extremely improper. Now go to Jalalabad and explain to the principal that I have given you permission, but you are unable to be present because of a certain reason. It is indeed very bad to cause suspicion against others.”
(2) Someone requested some surmah from Hadhrat. He did not promise that he would give it, instead he said: “Send a child and I shall give it to him.” A child was sent after Zhur and Hadhrat gave the surmah. Hadhrat commented: “By acting according to principles and in s methodical way, everything proceeds well. People describe this system as strictness. If I had said: I shall bring the surmah, and then forgotten about it, but was later reminded about it, then it would have been violation of a promise as well as a delay in fulfilling the request. But in this method which I had adopted the work was done with ease.”
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