05.30.07
Four Things to Increase Your Intelligence
Hazrat Thanwi (RA) once said during a conversation, “Most likely it was Imam Shafi’s (RA) statement that to sit facing the qiblah increases one’s eyesight and sit with one’s back towards the qiblah decreases it. He also mentioned that intelligence increases by four things: a) to speak less, b) using the miswak, c) to sit with the elderly, d) to sit with the Ulamaa.”
-Malfuzat Hakeem-ul-Ummat Vol. 7 pg. 292 #454
05.28.07
The Reality of Taqwa
Our Shaikh, Hazrat Maulana Hakeem Akhtar (DB) said:
“The reality of taqwa (god-fear) is to tolerate the “wound of regret” and withstand the grief of not being able to fulfill one’s forbidden desires, in spite of the severe urge and inclination to do so. This is the reality of TAQWA. Listen to this couplet of mine regarding this:
I have suffered the wounds of regret,
Only then have I attained Him.
By guarding myself from the forbidden beauties,
I have undergone much grief.
(Mawaahib-e-Rabbaniya; pg. 95)
Note: Hazrat mentions that the nafs feels a sense of a loss, disappointment, and dissatisfaction of not having fulfilled its desire. And when the nafs becomes sad the ruh becomes happy. Hazrat (db) is most vividly explaining one of the most necessary factors in the journey to Allah Ta`ala, and that is undergoing the pain and tolerating the hardship of the path.
As the saying goes, “No pain, no gain.” Similarly in the path of Sulook, one must struggle and go through a lot of grief and sadness of giving up what one loves for what Allah Ta`ala loves for us.
That person who does not tolerate this pain and is not prepared to sacrifice his/her forbidden desires and evil habits will never attain Allah Ta`ala no matter how much zikr is made or how much worship is done and books are read.
Whether it is addiction to pornography, lustful glances or an illicit relationship with a boy or girl, or neglect of prayers and religious obligations; whatever the case maybe, one needs to clench one’s teeth, roll up his sleeves and be ready to take the pain of leaving these evils. Addiction to sin, like any other addiction, has adverse effects of being dependant. And the symptoms of dependence to sin are the grief and depression a person goes through in abandoning them. One should therefore not become bothered by this pain, for it is through tolerating this pain that Allah Ta`ala grants us His special love and acceptance due to which a person becomes a special friend of Allah.
Undoubtedly, there will be a lot of grief in leaving sins but Allah Ta`ala has promised, “And those who strive in Our (cause), We will most certainly guide them to our Paths: For verily Allah is with those who do right.” (Ankabut: 69)
Greater than the amount of pain and grief one goes through in this path will be the amount of enjoyment and noor that will be granted in lieu of that pain. But once a person tolerates that pain and undergoes the hardship of the path he will experience an ecstasy greater than the pleasures of Jannah in this very earth because He will have attained the Creator of Jannah. Allahu Akbar, may Allah Ta`ala grant us all the ability to sacrifice our forbidden pleasures for His sake.
Ameen…
-Submitted by: Maulana Tameem Ahmad Sahib Khalifah of Hazrat Hakeem Akhtar Sahib (DB)
05.26.07
A CONNECTION WITH ALLAH TA’ALA
NISBAT MA’ALLAAH
Nisbat literally means relationship or connection. A nisbat or connection is a two-way process. It has two ends. In our context Nisbat Ma’Allah (Relationship with Allah) means Allah’s connection with the servant and the servant’s connection with Allah Ta’ala.
The attainment of Nisbat Ma’Allah is also referred to as Husool Ila-Allah (Attained towards Allah). The relationship of Allah with the servant is Allah’s Pleasure with His servant. The relationship of the servant with Allah means constancy of the servant in taa’at (obedience) and involvement in abundant zikr with perfect consciousness.
The signs of the existence of the servant’s relationship with Allah are:
1.) His restlessness for engagement in obedience and Ibadat.
2.) Total abhorrence for all forms–both zaahir (external) and baatin (internal)–of sin and disobedience.
3.) The servant’s continuous striving to follow the Sunnah.
Extracted from the Malfuzat of Hakimul Ummah Hazrat Thanwi
By Maulana Tameem Ahamd Sahib (DB) Khalifah of Hazrat Hakeem Akhtar Sahib (DB)
05.23.07
Rain and Knowledge
“It is from the barakah and blessing of knowledge that statements be attributed to those who made them.”
(Jami’u Bayan-il-’Ilm Wa Fadhlih of Ibn ‘Abd Al-Barr)
Just yesterday, I was going through various little notebooks that I would keep with me while I was still in Madrasah and I still keep one with me even now. Anyways, in one of them I found a small piece of paper on which there was a short article written by my dear friend, Maulana Tameem Sahib (DB) during our second year of the alim course, which was supposed to be published in our school paper but for some reason it was not. So now, with a great sense of honor and fakhr I will present what he had written a few years back. Allah does not waste the effort of the righteous. It is amazing how this article was preserved unknowingly. Had it been published in our school paper then the benefit would have been limited to a few students. It is the ikhlaas and sincerity with which this was written that now it has found its way to the internet where it can reach a far larger audience and be of greater benefit Insha Allah.
The Similarities between Rain and Knowledge
Allah Ta’ala says, “So the flood bears away the foam that rises (collects on the surface).” (Surah Ar-Ra’d, 17)
According to some ‘Ulamaa, the “flood” in this verse refers to knowledge. Allah has likened rain to knowledge for five reasons:
1. Rain descends from the sky; similarly, knowledge also descends from the sky.
2. The reformation of the earth is through water; similarly, the reformation of humanity is through knowledge.
3. Plants and crops do not grow without rain, similarly good deeds and acts of obedience do not come about but through knowledge.
4. Rain is a derivative (consists of) lightening and thunder, similarly knowledge is composed of promises (wa’d) and threats (wa’eed).
5. Rain can be beneficial or harmful; similarly, knowledge can also be beneficial or harmful.
-Kashkol-e-Ma’rifat pg. 289-290
We pray to Allah descend upon us beneficial knowledge, which will cause reformation in our hearts in order to obey Him in hope of His promises & fear of His threats. Aameen.
THE SIGNS OF SHAIKH-E-KAMIL (QUALIFIED SHAIKH)
A Shaikh is one who has full knowledge and experience of spiritual sicknesses (amraadh-e-batinah), attributes of vice and virtue (akhlaq-e-razeelah and akhlaq-e-hameedah), their characteristics (khawaas) and their effects (ta’theerat).
He should further be able to distinguish between their similarities and he must have the ability in providing prescriptions for the acquisition of the attributes of virtue and the elimination of the attributes of vice.
He has to be aware of the progress and retrogress of these attributes. He must be well versed in the tricks of the nafs and Shaitaan, the intuitive senses and feelings pertaining to the angels and the Divine Being. He must be able to distinguish these various intuitive and extra-sensory feelings and perceptions. (In other words, he must be able to distinguish between what are Divine and angelic thoughts from those thoughts which resemble such inspirations but are not actually as such.)
It is therefore imperative that the Shaikh of Tareeqat be one who is qualified in this knowledge, be a Mujtahid in this field and possesses natural ability and inherent propensity (malakah).
If he has acquired the Tareeq by a mere self-study of books on Tasawwuf or by hearsay, he will destroy the mureed whom he is attending, because he will not be in position to correctly diagnose the various states of the mureed.
The mashaaikh briefly summarize the signs of a Shaikh-e-Kamil (the perfect and qualified Shaikh) to be three. He should have:
1. Deen resembling the Deen of the Ambiya.
2. Prescribe like the physicians.
3. Management and control like that of kings.
The exposition of the above summary is as follows:
1. He should possess the necessary knowledge of the Deen which he must have acquired by either academic pursuit of such knowledge or from companionship with the Ulama-e-Muhaqqiqeen (scholars of in-depth research in the Islamic sciences).
2. He must be a deputy (Khalifah) of a Shaikh-e-Kamil attached to an authentic Silsilah.
3. He should be righteous and pious.
4. He derived spiritual benefit by remaining for an adequate period of time in the company of the Shaikh. Such “companionship” is either by means of correspondence or by physical presence in the association of the Shaikh.
5. The people of knowledge (i.e. the Ulama) hold him in high esteem, and refer to him.
6. The effect of his companionship (suhbat) is increase in the desire for Aakhirat and Divine love as well as disinclination for the love of the world.
7. The majority of his mureeds are followers of the Shariat, their conditions conforming to the demands of the Shariat.
8. He is devoid of greed and desire (for worldly gain and benefit).
9. He engages in zikr and devotional practices.
10. He does not leave his mureeds loose, but reprimands them when the need arises. He treats everyone according to their respective abilities.
The one in who has these qualities is worthy of being a Shaikh and he should be considered a wonderful alchemy. His companionship and service to him are in fact priceless treasures. Once these attributes or perfection are found in a Shaikh, one should not be concerned about karamaat (miracles) and kashf (divine inspirations). It is not necessary that these states exist in the Shaikh-e-Kamil nor is it necessary that he be one who does not earn livelihood.
This rectifies the erroneous belief that a Shaikh must not have anything to do with the world and earning a halal livelihood. Rather the mureeds must support and look after his needs. This is not necessary. If there were Ambiya such as Dawud (Alaihis salaam), Zakariyya (Alaihis salaam), etc. who earned livelihood, why cannot a “Shaikh” earn a living?
Extracted from Shariat and Tareeqat of Maulana Maseehullah Khan Sahib (Senior Khalifah of Hakimul-Ummah)
An Important Note
By Maulana Tameem Sahib (DB)
Khalifah Mujaaz-e-Bay’at of Hazrat Maulana Hakeem Akhtar Sahib (DB)
After reading the above mentioned qualities, it might come in the mind of a person as to where in the world such a Shaikh exists! But the reality of the matter is that Allah Ta`ala has promised that He will preserve His Deen; and undoubtedly Ihsaan and Tazkiyah is an important branch of the Deen.
Just as Deen will be preserved, all the branches in relation to it must also be preserved. Otherwise the Deen will remain incomplete and deficient, and it is impossible for Allah Ta`ala to leave his Deen deficient.
Once this has been understood, it is essential to know that if one does not find all the above-mentioned qualities in a Shaikh, then one could suffice with one major criterion and prerequisite in the acquisition of a Shaikh and that is: He should be a deputy (Khalifah) of a Shaikh-e-Kamil attached to an authentic Silsilah. This requirement will suffice for all the other prerequisites because the Shaikh will not qualify someone who is unfit for this great responsibility.
A good example for this is a new doctor who has just qualified. It is a known fact that he is not at the level of the SURGEON GENERAL, but this does not mean he cannot provide services to the ailing and sick. Rather in dire medical emergencies, a person will not wait for the SURGEON GENERAL to come and see him; instead he will run to the closest emergency in order to save his life. We even see, in the practical world that the paramedics and nurses are not qualified doctors, but they are trained to see to patients and help them.
I have heard from my beloved Shaikh, Hazrat Hakeem Akhtar Sahib (DB) saying, “Many people do not become connected to a Shaikh because they say, “Oh there is no such person today who fits the criteria of a Shaikh-e-Kamil, there are just these people who have no karamaat, they don’t walk on water, they don’t float in the air…They are nothing like Junaid Baghdadi and Abdul Qadir Jilaani… so what’s the use of being bay’at to them?”
But what these people fail to understand is that if a person is critically ill, does he wait for the SURGEON GENERAL to come down from his office across the country and then check him up? No, because his life is precious to him. He will not want to remain in that state of illness and take chances with his life. He will immediately rush to the nearest hospital and get immediate help. Now similarly, if a person’s Imaan and Aakhirat was just as valuable as his physical health, he would likewise run to the nearest qualified Shaikh whom he has compatibility with and present to him his spiritual ailments so that he can get cured and saved from spiritual death.”
Another point we should understand is that Allah Ta`ala makes the Mashaikh of the time in accordance with the people and students of the time. If Allah Ta`ala would have given us Junaid Baghdadi in this time, do we think we would be loyal mureeds? If Hasan Basri told the Tab’ut-Tabe’een that if the Sahabah were to see them they would think them to be hypocrites and if they were to see the Sahabah they would think them to be madmen, then what would be our condition if we would see the Mashaikh of the past?
How have we valued those Junaid Baghdadi’s and Abdul Qadir Jilaani’s whom Allah has granted us? If this is our condition that we cannot even recognize and value the living Auliya around us, then what would we do if Junaid Baghdadi pays us a visit? The main thing is that we should ask Allah Ta`ala to grant us those eyes and hearts to recognize His Auliya, because this is where the problem lies. They are around us and amongst us, but we do not have the eye of the heart to perceive them.
