Taking Lesson from the Mi’raj – Advice for The leaders of the Ummah
Taking Lesson from the Mi’raj – Advice for the leaders of the Ummah by Hazrat Maulana Yunus Patel Saheb (rahmatullah alayh) In the Seerah of Rasulullah (sallallaahu ‘alayhi wasallam), we read about the beautiful experience and miraculous journey of the Mi’raj. The journey from Makkah Shareef to Baitul Muqqaddas (Jerusalem) is known as Isra, and the miraculous journey to the seven heavens and beyond is known as the Mi’raj. Whilst every aspect of the Isra and Mi’raj offers great lessons, there is a lesson that comes to mind, considering these times that we live in and the responsibilities and the trust that devolves upon those who have the knowledge of Deen, and who are in a position where they are able to influence the people. Our respected Muhadditheen have quoted Ahadith wherein Rasulullah (sallallaahu ‘alayhi wasallam) related that during this journey, he (sallallaahu ‘alayhi wasallam) was offered wine and milk to drink. Some say that this was at Masjid-al-Aqsa, and others say it was in the heavens, near Sidratul Muntaha. When Rasulullah (sallallaahu ‘alayhi wasallam) accepted the milk, Jibreel (alaihis salaam) said: “You have adopted that which is Al-Fitrah [1]. Had you taken the wine, your Ummah would have certainly gone astray.” [2] Allah Ta’ala blessed Rasulullah (sallallaahu ‘alayhi wasallam) with a disposition that was pure and unadulterated, and thus he (sallallaahu ‘alayhi wasallam) inclined to what is good and pure. Milk is pure and nourishing. Maulana Ashraf Ali Thanwi (rahmatullahi ‘alayh) explained that like how milk provides nourishment and serves as a food and drink, similarly, the Deen of Islam offers complete spiritual nourishment. Rasulullah (sallallaahu ‘alayhi wasallam) is Sayyidul Ambiyaa [3], Khaatamun Nabiyyeen [4] and Imamul Muttaqeen [5]. If he (sallallaahu ‘alayhi wasallam) had chosen the wine, then Jibreel (alaihis salaam) had said, it would have had such an influence – such a great effect – on the entire Ummah, that the Ummah would have gone astray. ♦ There is a great lesson in this incident for those who are known as scholars, for those who preach, for those who sit on the Mimbars, and for people like myself who give Bayaans, Wa’az and Nasihah. A lot depends on such people. In whichever direction they go, the Ummah will follow. There will be a large following in whichever direction such people go. If a scholar goes in the right direction, there will be a following in that direction, and if he goes in the wrong direction, then too, there will be a following in the wrong direction. Mufti Muhammad Aashiq-e-Ilaahi Bulandshahri (rahmatullahi ‘alayh) had said: “This statement of Jibreel (alaihis Salaam) makes evident that the character and deeds of a leader have a direct impact on his followers.” It is not that everyone in the Ummah will just naturally and instinctively follow the Haq (truth). If that were the case, we would not find so many people in the Ummah of Rasulullah (sallallaahu ‘alayhi wasallam) following nafs and Shaytaan. Are we not following nafs and Shaytaan in our lives? How often do we place our own desires before the pleasure of Allah Ta’ala? So many engage in sins recklessly – as if sins are the aim and objective of this worldly life (na’uzu billah). Whether Haq or Baatil, there will be followers. Look at Shaytaan! He too has a following! The Scholars are supposed to be the leaders of the Ummah of Rasulullah (sallallaahu ‘alayhi wasallam). They are assigned with the great trust and immense responsibility of conveying this message of Deen and Haq. They are to show us the direction towards Jannah and lead us in that direction – by practically implementing the commandments of Allah Ta’ala and keeping clear of all the prohibitions of Allah Ta’ala. Now, if the scholars are going to go in the direction of Jahannum, then there will be many people who will follow them and who will say to Allah Ta’ala on the Day of Judgment: “Maulana Saheb, Qari Saheb, Mufti Saheb, Haji Saheb, Tablighi Saheb, Khanqah Saheb – and all these people of Deen, were showing us the direction to Jahannum. They were our leaders and we followed them” —but this will not be an excuse. We, who are categorised as scholars, should keep in mind the Hadith wherein Rasulullah (sallallaahu ‘alayhi wasallam) said: “Whoever initiates a good practice in Islam and is emulated by others in doing so, will get the reward of it and the reward of all those who act upon it, without their rewards being diminished in any respect. And whosoever initiates an evil practice in Islam and is emulated by others, will bear the sin of it, and the sin of all those who act on it without their burden being diminished in the least.”[6] One of the outstanding qualities of one who has knowledge is his fear of Allah Ta’ala: “…It is only those who have knowledge among his slaves that fear Allah…” [Surah Fatir 35: 28] If a person has much knowledge, but there is no obedience to Allah Ta’ala, and there is an absence of the fear of Allah Ta’ala, he will not be categorised amongst the ‘Ulama or Ahle-Ilm. If the Scholars give leeway with respect to any of the Muharramaat (prohibitions), there is no doubt that the Ummah will very freely move in the direction of sins. And this is what we find happening today. Mufti Rasheed Ahmad Saheb Ludhyaanwi (rahmatullahi Alaih) explained that when the people of learning set a wrong precedent, the consequences are very severe: 1) Accountability before Allah Ta’ala will be harsher. 2) The wrongdoing by the scholars emboldens the masses to engage in sin. 3) The masses will consider sin as permissible. Our Akaabir always considered that their actions must not affect the Deen in any way. They were very particular about their actions. They looked at the bigger picture and did not compromise on Deen. As scholars, there has to be a
The Shops of Ma’rifat
A person generally purchases material commodities from a shop. Groceries are purchased from a supermarket, clothing from a clothing store, jewellery from a jewellery shop and so forth. To obtain these material commodities, the buyer will have to give a certain amount of money in return for his goods. This is a transaction which is most common in the business world. There is also a transaction in the spiritual world where special commodities may be purchased: The commodities of the Ma’rifat (Recognition of Allah Ta’ala), ‘Ishq (Love for Allah Ta’ala), Qurb (Nearness to Allah Ta’ala), Nisbat (Connection with Allah) and so forth are generously available, for all. However, these special commodities of the ‘Ma’rifat’ (recognition) and Ishq of Allah Ta’ala are such that they cannot be purchased with the coins and notes or the gold and silver of this world. They are to be purchased in this world and are found in what I term the ‘shops’ of Ma’rifat, which are found throughout the world. These ‘shops of ‘Ma’rifat’ are the Ahlullah (People of Allah). They stock the merchandise of Allah Ta’ala. However, these Ahlullah do not accept cash, cheques, cards, gold or silver in their transactions. They accept a different kind of currency, which is far more precious than money. The payment for the merchandise of Allah Ta’ala is the Qurbani (sacrifice) of our evil desires. To become ‘Aarif Billah’, we have to pay for these spiritual treasures with the sacrifice of our base desires. The ‘asking price’ is the sacrifice of our evil desires – whether it is the evil desire to cast lustful gazes, commit fornication/adultery, gamble, take drugs, backbite, listen to music or commit any action which is Haram. Added to this, the more money a person possesses, the greater the commodity that can be purchased. Five Rand cannot buy a person a 22ct gold bangle. You require a lot of money for big commodities. Similarly, the more the Qurbani, the more the Ma’rifat of Allah Ta’ala; the greater the sacrifice, the greater the recognition of Allah Ta’ala. Take the example of a person who goes to the Jeweller, and he has with him R100 000. On the one hand, he wants to purchase jewellery, and on the other hand, he does not want to part with his money. He is attached to one and drawn to the other. He wants both. But he will have to part with that money in exchange for the jewels that he desires. Many of us want to please Allah Ta’ala, and we also want to keep our Nafs happy. This cannot be. No one can gain the pleasure of Allah Ta’ala and secure His love while pandering to the whims and fancies of the Nafs and Shaytan. Just as the person will get gems, pearls, or gold and silver in return for his money, so too, if the Salik (Seeker of Allah Ta’ala) is prepared to sacrifice his evil desires and passions, then he will be given the pearls and jewels of Ma’rifat from the shops of Ma’rifat. The Ahlullah have a priceless treasure within their hearts. They are very generous in sharing because sharing increases their Treasure. And if we are able to secure the same, then we will understand the insignificance of the Dunya (This material world). “O Allah, You have explained Your Value, being both worlds. If by giving both worlds, You are attained, Both worlds are nothing in exchange for Your Love and Friendship. Even if a person should sacrifice his life for You, Then too, the full price has not been paid. To become martyred for the sake of Your Love, Is better than a thousand lives, And many are the Kingdoms to be sacrificed for Your servitude.” Once Shah Waliyyullah (rahmatullah ‘alayh) addressed the Moghul Emporers, saying: Waliyyullah has a heart that is beautified with the gems and pearls of the Love of Allah Ta’ala. If there is anyone wealthier, then come forward. When you die, you will be beneath the ground, wrapped in a few sheets, while your power and position, your wealth and Treasure will be left behind, above the ground. The gems and pearls of the ‘Ishq and Ma’rifat of Allah Ta’ala are dependent on how much Qurbani is made. “O, Friend! Treasures are generally buried in places of destruction. Hence destroy the evil desires and attain the Treasure.” Until we do not turn our hearts red with the blood of our evil desires, there is no way that we can secure the ‘Ishq, Ma’rifat and Qurb of Allah Ta’ala. There is no Wali (Friend of Allah Ta’ala) who has become a Wali by fulfilling the evil desires of his heart. The condition of the sincere ones is : Say, “My prayer, my offering, my life and my death are for Allah, the Lord of all the worlds…” [Surah An-An’am 6:162]
NO, it’s Not ON!
NO, it’s Not ON! by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) Once, whilst walking on the pavement, I saw the word “ON” engraved on the cement. A pedestrian would read “ON” walking in one direction and would read “NO” walking in the opposite direction. This made me think of the never-ending efforts of Shaytan and Nafs in enticing and persuading us to engage in sins. When it comes to sins, Shaytan and Nafs are quick in glorifying disobedience, saying to us, “It’s ON!” This is a common catchphrase, often used to confirm some get-together or meeting, whether at the rave club, cinema, casino, or an illicit affair —meaning, ‘It’s the thing to do, It will bring enjoyment and gratification. You will be ‘with it.’ However, when a true Muslim is faced with such an invitation to sin or is tempted to disobey Allah Ta’ala and Rasulullah (sallallahu ‘alayhi wa sallam), then he boldly and assertively responds: “NO, it’s not On!” He addresses his nafs: “Agreed, there is a little stolen pleasure in sin, But what great rebellion is this against the Sustainer (Allah Ta’ala (That you use His bounties to disobey Him) A little while of pleasure and everlasting regret; What stupidity it is to bury the Janaza of respect and honour.” Click here to download and listen to the above couplet recited by Hazrat Maulana: “Yeh Mana Ma’siyat me…”
Mirror Reflections
Mirror Reflections by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) It is said: ” The room in which there is no mirror is worse than a prison cell for a woman”. Of course, the same can be said about many men who spend hours in front of the mirror for the sole purpose of beautification. This statement gives us an idea of how often a person looks into the mirror, so much so that one will say that the mirror is indispensable. To look into a mirror, comb one’s hair, etc., is not Haram (forbidden). To do so is the Sunnah of Nabi (sallallahu ‘alayhi wa sallam). We will also find amongst the duas of Nabi (sallallahu ‘alayhi wa sallam) the dua when looking into a mirror: “O Allah, You have beautified my features, so beautify my character as well.”[1] Even so, the mirror must not become an obsession. The efforts in beautifying the face and maintaining the physical body in good shape have turned into a multi-billion dollar industry. The interest and concern are directed towards something that will inevitably turn to dust, whereas we have not been created for just the beautification of the face and body -that from the morning until the night, the person is fixated on nothing but his physical appearance. Be that as it may, we find that there are various kinds of mirrors: There are those mirrors that give a true and correct reflection. There are mirrors that magnify the person’s features. There are even mirrors that reflect a distorted or twisted image. The face may be the same, but the reflection varies depending on the type of mirror used. Then again, there are times when a person’s beauty is affected by other factors. When we travelled by train in India, we travelled in third-class coaches and sometimes long distances. Due to some of the windows of the carriage being left open, or the windows being broken, dust would cover the carriage. We would be covered with dust from head to toe. Anyone seeing us would see a different appearance. Accordingly, certain factors, like sickness, sleep, travel, etc., affect a person’s appearance. Similarly, the same can be said about our physical as well as our spiritual hearts. The spiritual heart is also not always in the same condition. The heart is called ‘Qalb’ in the Arabic language because it is perpetually in a state of change. It has been narrated regarding the heart: ‘The heart (Qalb) takes its name from its constant changes (Taqallub). The likeness of the heart is that of a feather at the base of a tree, being turned over and over by the wind.’ [2] ‘The heart of the son of Aadam changes more quickly than a pan of rapidly boiling water.’ Just as we are conscious of maintaining the beauty of our appearance and physique, there has to be a sense of consciousness, more so, in maintaining the beauty of the spiritual heart. As a poet aptly says: We looked into the mirror for blemishes on our faces, But we did not look at all the blemishes of the heart. The mirrors for the spiritual heart are the Quran Sharif, Ahadith of Rasulullah (sallallahu ‘alayhi wa sallam) and the advice of the Ahlullah (People of Allah). Rasulullah (sallallahu ‘alayhi wa sallam) has also informed us: ‘A Believer is the mirror for a Believer.’[3] Whilst a mirror discloses any defect in our physique, these mirrors disclose to us the neglect and weakness of our spiritual hearts. We are thus able to gauge our spiritual condition, and we are able to see the blemishes of our hearts in these mirrors. As I have said, some mirrors give a magnified and enlarged reflection or a distorted, twisted or skewed image –which is not a true and honest reflection of the person standing in front of that mirror. Similarly, some Muslims do not give a true reflection: If a Muslim is of bad character, and his actions are “twisted” and “distorted” due to his indulgence in sins, he will not offer a proper reflection. Just as we appreciate the mirror that gives us a true reflection or draws our attention to that part of our face or body that requires cleaning or improvement, we should be grateful for these spiritual mirrors. These spiritual mirrors are the mirrors of the Quran Sharif, Ahadith, wise teachings of the learned, and the advice of righteous and sincere Muslims —by which we can clean, improve, and beautify our spiritual hearts. If we assume the role of the mirror, we should keep in mind that a good mirror only discloses weakness or defect. A good mirror does not criticise, exaggerate and advertise to all and sundry another person’s weakness. Being a “mirror” to another could also mean that a person should become righteous so that whoever sees him will be encouraged to do good deeds, like a person who looks into a mirror and then tries to perfect his appearance. For example, A Muslim who wears the Sunnah dress will insha Allah, be a means of guidance and encouragement to those who see him and are not dressed accordingly. They will be more conscious of their Muslim identity, and will, insha Allah, adopt the correct attire. The same would follow regarding good actions, behaviour, dealings etc. If we are concerned about the beautification of our Iman, we will make every effort to remove any trace of ‘unsightliness’ (i.e. pride, show, vanity, jealousy, malice, etc.) or even sins such as lying, cursing, casting evil gazes, interest, fraud and so forth. In the beauty industry, we will find all kinds of products and innumerable beauticians and consultants offering various treatments and packages. There are so many kinds of washes, scrubs, lotions and creams advertised for facial and body beauty —detoxifying wash, day cream, night cream, nourishing cream, replenishing cream, moisturising cream, etc. —so too,
Durud Sharif
Durud Sharif by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) During a visit to Madina Munawwarah, I was sitting on the marble floor in the courtyard, outside Masjidun Nabawi (sallallahu ‘alayhi wa sallam), near the Raudha Mubarak[1], looking at the Green Dome and in deep thought. A doctor from Johannesburg walked by. After greeting me with Salam, he asked me what I was watching. I replied: ‘The flights coming into Madina Sharif.’ He replied: ‘No planes are permitted to fly in the vicinity of the Haram Sharif [2].‘ I explained: ‘The flights are the flights of the angels, who have collected the Durud and Salam [3] of millions of Muslims worldwide and who are now conveying these to Rasulullah (sallallahu ‘alayhi wa sallam).’ The Hadith Sharif mentions: “Verily Allah has certain angels wandering all over the earth; they convey to me the Salutations of my Ummah (followers)[4].“ This should be easy to understand in this day and age of advanced technology. Thousands of people are making phone calls to people in different cities and countries worldwide. Within seconds, there is a connection, and the person can speak. Rasulullah’s (sallallahu ‘alayhi wa sallam) Ihsan (favour) upon us is tremendous. Durud Sharif should become our daily practice as it develops that connection with Rasulullah (sallallahu ‘alayhi wa sallam). Using the remarkable gift of imagination, one should imagine the angels conveying one’s Durud Sharif in the court of Rasulullah (sallallahu ‘alayhi wa sallam) or imagine standing before the Raudha Mubarak and personally presenting Salat and Salam to the Master of all men, the Seal of all the Prophets, the Crown of the Believers, the Illuminator of the universe, the Leader of the pious, the Protector and Guide of the Believers, and the Beloved of Allah Ta’ala, Sayyidina[5] Muhammad (sallallahu ‘alayhi wa sallam). This noble and lofty Ibadah[6] of conveying Salat and Salam with sincerity, attention and meditation will create a ‘Kaifiyyat’ or special feeling within the heart as well as gain one the Qurb[7] of Allah Ta’ala, since Rasulullah (sallallahu ‘alayhi wa sallam) is the Beloved of Allah Ta’ala. Moreover, the person who conveys Salat and Salam becomes the beneficiary of many bounties in this world and the next. Some of these are: – Sins are forgiven, – Stages elevated in the hereafter – Protection from Jahannum – Protection from harm – The intercession of Rasulullah (sallallahu ‘alayhi wa sallam) – Securing the pleasure of Allah Ta’ala – Drawing the Rahmah (mercy) of Allah Ta’ala – Inviting barakah (blessings) into our homes, businesses, and lives, and relieves us from various anxieties. Through the recitation of Durud Sharif, our duas (supplications) are also accepted. [1] Rowdha Mubarak: Blessed Garden (in reference to the Prophet’s [sallallahu ‘alayhi wa sallam] grave) [2] Haram Sharif: The Holy Mosque of the Prophet (sallallahu ‘alayhi wa sallam) [3] Durud and Salam: Salutations upon the Prophet (sallallahu ‘alayhi wa sallam [4] Nasai [5] Sayyidina: Our Leader [6] Ibadah: Worship [7] Qurb: Proximity, nearness.
No Dogs Allowed Except On A Leash
No Dogs Allowed Except On A Leash by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) Whilst taking a walk through a park one morning accompanied by some friends, we passed by a sign generally found in many parks. It read: ‘NO DOGS ALLOWED EXCEPT ON A LEASH’ Considering a deeper meaning to the sign, I mentioned to my companions: Our nafs (ego) is akin to a dog. The nature of an undisciplined unleashed dog is that it barks, relieves itself anywhere, devastates and lays waste on the delicate flower beds as it tramples them, attacks or spoils people’s picnics, and runs after that which it should not. Without its leash and training, it can scare, harm, bite others, and cause damage. Therefore the Parks Board insists that dogs be on a leash. A well-trained dog will obediently remain on a leash, under the control of its master and will not cause inconvenience or damage. It will walk along its master and do as he commands. The temperament of the nafs (carnal self/ego) is like that of the dog. It also needs to be disciplined and trained, and it requires a leash tied tightly and securely around its neck. This leash is the leash of Shariah, love and fear of Allah Ta’ala, and fear of accountability on the Day of Judgment. Without this leash, the person will break the commands of Allah Ta’ala and violate the rights of creation. The person will steal, gamble, fornicate, suppress, oppress, abuse his wife, children or parents, and perpetrate various other crimes. Malice, greed, jealousy, pride, and other filthy, vile qualities will also be found in the person’s heart. People will distance themselves from such a person for fear of being harmed or troubled. The person who has disciplined his nafs and controls it with the leash of Shariah will find that it becomes submissive and compliant to the instructions of its master. The person then finds it easy to fulfil the rights of Allah Ta’ala as well as creation since the nafs is compliant with its master’s commands. The person will want to do good deeds, assist, and invite others to Deen. He will not cause harm to people; rather, he will benefit them. People will then love such a person. When there is a need to go to the shops, factories, airports, hospitals, etc., the person will first leash the nafs with the Khauf (fear) and love of Allah Ta’ala and then go about the fulfilment of duties. Nabi (sallallahu ‘alayhi wa sallam) said: “ The intelligent person is the one who subjugates his soul/takes account of himself, and works for what is after death and the incapable is the one who follows his desires and thereafter entertains hopes in [the mercy] of Allah”[1] [1] Tirmidhi
The 1-Cent Coin
The 1-Cent Coin by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) Once, when walking through a park with some friends, we came across a fountain with many 1-cent and 2-cent coins. On noticing this, it came to mind that since the 1-cent and 2-cent coins have negligible value – in fact, no worth or value is given to these coins; they are generally discarded in a fountain after some ‘wish’ is made. If the wish were such that it would be accomplished with money, then a mere 1 or 2 cents would not suffice to fulfil the grand wishes of those who throw with any such hope. Nevertheless, I presented this analogy to my companions: The value of the 1-cent coin diminished after separating itself from the R5 coin or the R100 note. It ‘depreciated’, so to speak. Many pass by such fountains, yet no one considers taking one or a few of those coins. However, when that 1 cent coin attaches itself to the R100 note, its value and worth are considered just as that R100 note. When the 1 cent coin attaches itself to the R100 note, its value will increase – It is now part of R100. If that 1 cent coin prefers its ‘independence’, then inevitably, that would be to its own loss. It will then be considered worthless and insignificant and discarded in some fountain or thrown on the street. In a like manner, when Salikin (Seekers of Allah Ta’ala) attach themselves to the Ahlullah (People of Allah) by keeping their pious company and emulating them in their actions, speech and character, their value increases. When we keep the company of the friends of Allah Ta’ala, then insha Allah, we will, through the blessings of their value, also acquire some worth. The Salik (Seeker of Allah) will also become as valuable and precious if there is sincerity. My Shaykh, Hazrat Maulana Hakim Muhammad Akhtar Saheb (rahmatullah ‘alayh ), had given a wonderful analogy when he visited South Africa and observed the sand of the gold mines in Gauteng. He explained that the sand which remained in the company of gold became ‘golden’ in colour. Something as ordinary as sand took on the hue and shade of something as precious as gold. So too, one will notice that the sand which contains coal becomes black in colour. Hazrat then compared the ‘golden sand’ to the person who sincerely befriends and associates with the Ahlullah. Such a person will not only acquire the same colouring as ‘gold’; he will become gold. Those who think they can tread the path to Allah Ta’ala on their own and become so ‘valuable’ are quite mistaken. Even our honourable and respected Maulana Jalaluddin Rumi (rahmatullah’ alayh) had said: “People addressed me as ‘Molvi’ (one who has knowledge) until I attached myself to the blessed company of Shamsuddin Tabrezi. Then people began addressing me as ‘Maula-e-Rum’ (The Master of Rum).” Then again, the Sahaba (rahiyallahu ‘anhum) became ‘Sahabah’ because they attached themselves to the blessed, noble, and exclusive company of Rasulullah (sallallahu ‘alayhi wa sallam). This ‘Suhbat’ (companionship) of the Ahlullah is the medium of spiritual achievement. However, great caution should be exercised in choosing a mentor. This warning cannot be emphasized enough. Just the garb of piety or flowery speech does not make a person a Wali (friend) of Allah Ta’ala. Some ‘peers’ have ulterior and worldly motives, especially milking their mureedin (disciples) of money. They give their mureedin some Waza’if and tasbihs to read. There is no education, disciplining, or reform. If there is no Deen in the Shaykh, how will his mureeds change their lives? When the Shaykh is a prisoner of nafs (ego) and Shaytan, how can he free his mureeds from nafs and Shaytan? Therefore Maulana Jalaluddeen Rumi (rahmatullah ‘alayh) said: “Develop contact with a righteous one So that through his company and du’aa, you may succeed, But search for a guide who is awake in all situations So that you, too, may become awake. And if you should remain in the company of the vanquished, You, too, will become vanquished.” Many claim to be Masha’ikh but are caught up in the snares of Nafs and Shaytan. They have not even recognized their own nafs, have no experience in the field of Islah and Tazkiah, and instead of guiding, they misguide. They then become a trial for the people. The true Masha’ikh don’t promote and advertise themselves nor canvass for Mureedein. They don’t chase after name and fame. They don’t hanker after Dunya. They wish to remain concealed, but Allah Ta’ala sometimes chooses for them to be known. Thus, when choosing a Shaykh, consider the Shaykh who is learned, practising on his knowledge, pious, trained and experienced in the field of Islah and Tazkia, and acknowledged by the Ulama-e-Haq as one who is truly Sahib-e-Nisbat and a Waliyyullah. By attaching oneself to such a Shaykh, the Salik will acquire value. Dr. Abdul Hay Saheb (rahmatullah ‘alayh), who was a senior Khalifa of Maulana Ashraf Ali Thanwi (rahmatullah ’alayh) used to say : “There is only one way to meet Him (Allah), Seek the road from those who have already found Him.”
Saving Spiritual Lives
Saving Spiritual Lives by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) We often hear helicopters circling the area, generally searching for some hijacked vehicle. This is a common observation and experience in the area. If it is at night, the helicopter uses a powerful light as a searchlight. Listening to and observing this, the following analogy came to mind : The Auliya-Allah, the Masha’ikh, are like those helicopters, except that they are searching for people who have been hijacked by nafs and Shaytan —people like us. The Auliya-Allah also possess a powerful light in their hearts: It is a Noor that has developed in their hearts through obedience to Allah Ta’ala and Rasulullah (sallallahu’ alayhi wa sallam) as well as total abstinence from sins. With this powerful Noor, they are able to search out and save thousands, if not millions. We know that if the hijacked vehicle is found and returned to the owner, the owner is naturally very happy, especially if his car is expensive. Similarly, due to the search efforts made not only by the Auliya-Allah, but by all Muslims, others return to Allah Ta’ala’s obedience or to Iman and Islam, and Allah Ta’ala’s happiness is much greater than that of the car owner. The owner of the car may either thank the person who found his car or he will express his gratitude with some gift if he is of a noble disposition. Allah Ta’ala is far more generous and appreciative, and His rewards are granted in various forms in this world, as well as the hereafter, for those who search and save hijacked persons —those “hijacked” by Nafs and Shaytan. Then again, looking at the life of the Muslim, we find that it is a “Rescue Mission”: They are always prepared to make sacrifices to save the spiritual lives of others. How often we read of the rescue missions that go out to sea to rescue someone or the other carried away by a strong current, or those struggling to survive due to the ship sinking, or those who need to be evacuated from ships. We find that the pilot is well-trained for the operation, and the rescue swimmers who form part of the rescue team are physically strong, fit, able, and very experienced. They have to be highly skilled to ensure that the operation is successful. If not, they, too, will become victims to the waters of the ocean. Similarly, as Muslims who are rescue swimmers and ‘spiritual’ life savers in the field of Da’wah and Tabligh, we have got to be spiritually strong, fit and able, and we need to gain experience; otherwise, the current of Fitnas may sweep us away also. If we are spiritually weak, we, too, can end up drowning in some sin. And this is very much a reality: Many who have surface knowledge and have not made much effort against their Nafs become victims to the storms of some sin. Similarly, the Muslim is a Paramedic. Every Muslim should be qualified in the basics of how to save the spiritual lives of those who meet up with tragic accidents —that is, they fall into sins). If we are in the know-how, we will be able to apply ourselves immediately in aiding and saving such people from spiritual death. How often is CPR (Cardiopulmonary resuscitation) or artificial respiration given before being taken to the hospital that saves the person? Even though the person’s situation will still be critical, he has been revived with CPR, and the chances of his survival are thus strong if he is taken to a hospital immediately. Similarly, we need to learn spiritual CPR for emergency cases – that is, make sincere dua for Hidayat. However, building our spiritual stamina, training and expertise come in keeping company with those who are qualified and are masters in the field —our Masha’ikh and Ulama-e-Haq. Another analogy is the tacking, search, and security companies formed to track kidnapped children or hijacked persons. The Muslim is a tracking company: He searches, invites and calls the disbelievers to Iman and Islam, and he calls the weak Muslims to stronger Iman. Unfortunately, the state of affairs today is that many a time, the guards hired by security companies turn out to the thieves, hijackers, and criminals. Here in South Africa, security guards and police officers are being caught, arrested and apprehended. Sadly, many Muslims have also become hijackers, taking their Muslim brothers and sisters to Haram – casinos, clubs, pornography, music, etc. Some give the injection of spiritual death with drugs and other such Haram or kufr ideologies. Instead of saving them from the fire of Jahannum, many invite others to join and accompany them in disobedience and even rejection of Allah Ta’ala and His Ahkam (Laws). May Allah Ta’ala have mercy upon us – because this is truly a reality. The Majority invite to the fire, but the Auliya-Allah invite to Paradise. The majority “go with the flow”. The Auliya-Allah move against the current of the Fitnas. Despite the difficulties and challenges, the help of Allah Ta’ala is with those who are his friends. Take heed : “If you were to obey most of those on earth, they would lead you away from Allah’s Way. They follow nothing but assumptions and do nothing but lie.” [Surah An’am 6 : 116] “Your only friend is Allah, His Messenger and those who believe; who establish Salah, and pay Zakah, and bow before Allah.” [Surah Maidah 5 : 55] “The believers are only those who believe in Allah and His Messenger—never doubting—and they strive with their wealth and their lives in the cause of Allah. They are the ones who are true in faith.” [Surah Hujurat 49:15]
The Final Taste
The Final Taste by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) There is an incident narrated of a Sahabi (radiyallahu ‘anhu), who, on coming across the verse: “Every soul shall taste of death…” read it so many times that a voice was finally heard saying: ‘Your recitation has already caused the death of 4 Jinn.’ In Arabic, the word ‘Za’iqa’ means “to taste”. We should connect this ayah (verse) with what we understand of ‘taste’. Sometimes the taste is bitter, sometimes, it is sweet, and sometimes it is bitter-sweet. We have sugar-coated pills because everyone wants to taste sweetness. Everyone wants a taste of enjoyment. Our beloved Allah Ta’ala is informing us of the final taste of this worldly life, and that taste is the taste of death. Death is an indisputable reality, and each one has to experience it. Allah Ta’ala tells us: “Every Nafs (soul) shall taste of death.” Since the taste of death is a must for everyone that enters this world, we need to work on developing our spiritual appetite for death. If we want sweetness in death, then our actions will have to be sweet. I do not think we need to even ask if there is anyone that would like a death which is ‘bitter’. Maulana Yusuf (rahmatullah ‘alayh) delivered his last bayaan (talk) in Lahore, Pakistan. It was during this talk that he had a heart attack, and it was on the way to the hospital that he passed away. He was only in his 40s, so his death was very sudden and unexpected. A woman, who was deeply grieved over his death, had a dream in which she saw Maulana Yusuf (rahmatullah ‘alayh). She asked him: ‘How did you pass away?’ He replied: “The Tajalli of Allah Ta’ala was so intense whilst giving that talk that I could not bear it. A beautiful rose was then brought to me, and as I smelt it, my soul departed.” A few days later, Maulana Umar Palanpuri (rahmatullah ‘alayh), who was a close friend of Maulana Yusuf (rahmatullah ‘alayh), saw him in a dream and asked him: ‘Did you meet Rasulullah (sallallahu ‘alayhi wa sallam)?’ He replied: ‘Yes. Come, I will also take you.’ – and in the dream, he takes Maulana Umar Palanpuri (rahmatullah ‘alayh) with him. This is what we call the “sweetness” of death. To make our death sweet, we will have to make our a’mal (actions) sweet. We cannot expect roses and flowers to grow if we plant thorns. If we do A’mal-e-Saleha (righteous deeds), then Allah Ta’ala promises a pleasurable life (Hayatan Tayyibah) together with success in the next life. “Whoever, male or female, has acted righteously, while being a believer, We shall certainly make him live a good life, and shall give such people their reward for the best of what they used to do.” [Surah an-Nahl: 97] If not, then read the incidents of the nations of the past and the bitter end they met. May Allah Ta’ala protect us all, Aameen.
Taking Lessons from Flowers
Taking Lessons from Flowers by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) Whilst taking a walk through Mitchell Park one morning after Fajr, breathing in the fresh morning air, we found the pathway covered with flowers having fallen off the trees. I mentioned to my friends: ‘At one time, these flowers were on the trees, and they were admired. People enjoyed and appreciated their fragrance, inhaling and saying, ‘How beautiful…, ‘ ‘How sweet…’ and ‘How charming.’ However, when the slight breeze touched those flowers, they left the branches of the trees and fell onto the ground. Then we found those people who once admired and enjoyed those pretty flowers trampling over them as they walked. Those pretty, colourful and fragrant flowers became a carpet on the ground and were crushed —as if those visitors were squashing the hearts of those flowers. After some time, the garden service swept those flowers away, and they were thrown into some bins. After that, the bin bags were disposed of at some dump.’ I then explained this as an analogy to my friends. Once upon a time, Muslims were like those flowers on the trees. The fragrance of their Iman and Islam, their beautiful character and charming etiquette, were admired and appreciated by all. Their pleasant character and speech, honesty, sincerity and service to mankind emitted such beautiful fragrances which even non-Muslims benefited from. The beautiful colours of their Ibadah – be it Salah, Zakah, business transactions and social interaction were the means of not only people changing their faith but also changing their culture and language, as we find in the time of the Sahabah (Radhiyallahu ’anhum). They spread to all parts of the world, undeniably influencing different nations. People inhaled their fragrance when they were flowers on a tree, and they accepted Islam. When the breeze of temptation and sin blew, then as we find today, many Muslims left the tree; they separated themselves from the strong, sturdy trunk of correct Aqa`id (beliefs) and lost the attachment they had to the branches of Ibadat (worship). They adopted the Western culture, and in turn, they lost their fragrance and their colours as they withered away. Having fallen onto the ground, the Muslim Ummah globally is being ‘crushed’ underfoot by ther[1]. In whichever direction we turn, we find a picture to grieve over: So many amongst our precious youth cannot even be identified as the blossoming flowers of the Ummah. They have preferred to mix with sand and mud and, in so doing, have lost their fragrance and colour. The Hollywood/Bollywood culture, with all its immorality and sins, is that sand and mud —more exactly, it is quicksand, which readily swallows our young Muslim sons and daughters. And then we have the picture of the burdensome yoke of injustice, oppression and suppression. The lives of Muslims have become so cheap that hundreds, if not thousands, are ‘swept’ into mass graves, where genocide has become a play and past time for many enemies of Islam. We have the destruction of Muslim homes, the deliberate killing of Muslim children, the rape of Muslim women, and the theft of Muslim land —oppression compounded. When we turn away from this sad, heart-wrenching sight, we see another picture to cry over: Many Muslims, in positions of authority and rule, are like puppets, and non-Muslim governments pull their strings. Some are treated like animals – they are “broken in” or trained to listen and obey — as we find with some Muslim Governments, and there is no gain in return. This is our reality; from where to where and from what to what. But there is no despairing if only we return to Allah Ta’ala’s obedience and the Sunnah of Rasulullah (sallallahu ‘alayhi wa sallam). All that is required is to plant the seeds of Taqwa, and those beautiful, fragrant, colourful flowers will soon be blooming and blossoming once more. [1] Kuffar: Non-believers – those who have not brought Iman (faith) in Allah Ta’ala and the Risalat (Prophethood) of Sayyidina Muhammad (sallallahu ‘alayhi wa sallam).