amaturrahmaan

Once, when taking a walk through a park, with some friends, we came across a fountain, wherein were numerous 1 cent and 2 cent coins. On noticing this, it came to mind, that since the 1 cent coin and the 2 cent coin have negligible value – in fact, no worth or value is really given to these coins – they are generally discarded in a fountain, after some ‘wish’ is made. …And if the wish is such, that it would definitely be accomplished with money, then a mere 1 cent or 2 cents would not suffice for the fulfilment of 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, after having separated itself from the R5 coin, or the R100 note, diminished. It ‘depreciated’, so to speak. …So many pass by such fountains, and yet no one considers taking one or a few of those coins. However, when that 1 cent coin attaches itself to the R100 note, then its value and worth is 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. And 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 will be discarded in some fountain or thrown on the street. In a like manner, when Saalikeen[1] attach themselves to the Ahlullah[2], by keeping their pious company and emulating them in their actions, speech and character, their value increases. When we keep the company of friends of Allah Ta’ala, then Insha-Allah, we will, through the blessings of their value, also acquire some worth. If there is sincerity, the Saalik will also become as valuable and precious. My Shaykh, Hazrat Maulana Hakeem Muhammad Akhtar Saheb (DB) 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 (Sulook) on their own and also become so ‘valuable’, are quite mistaken. Even our honourable and respected Maulana Jalaluddeen Rumi (Rahmatullah ‘alaih) had said : “People addressed me as, ‘Molvi’[3], until I attached myself to the blessed company of Shamsuddeen Tabrezi. Then people began addressing me as ‘Maula-e-Rum’ (The Master of Rum).” Then again, the Sahaba-e-Kiraam (RA) became ‘Sahabah’[4] because they attached themselves to the blessed, august and exclusive company of Rasulullah (Sallallaahu ‘alayhi waSallam). …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 of milking their mureedeen (disciples) of their money. They just give their mureedeen, wazaa`if and some tasbeehs to read. There is no education, no disciplining, and no 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 shaytaan, how will it be possible for him to free his mureeds from nafs and shaytaan ? Therefore Maulana Jalaluddeen Rumi (Rahmatullah ‘alaih) had 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.” There are many who make the claim of being mashaa`ik but are themselves caught up in the snares of nafs and shaytaan. They have not even recognized their own nafs, have no experience in the field of Islaah and Tazkia, and instead of guiding, they misguide. They then become a trial for the people. The true Mashaa`ik don’t promote and advertise themselves, nor do they canvass for mureedeen. 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, practical on his knowledge, pious, trained and experienced in the field of Islaah and Tazkia, and acknowledged by the Ulama-e-Haq as one who is truly Sahib-e-Nisbat and Waliullah. It is through attaching oneself to such a Shaykh that the Saalik will acquire value. Hazrat Dr. Abdul Hay Saheb (Rahmatullah ‘alaih), who was a senior Khalifa of Hazrat Maulana Ashraf Ali Thanwi (Rahmatullah ’alaih), was wont to say : “There is only one way to meet Him (Allah), Seek the road from those who have already found Him.” By Hazrat Maulana Yunus Patel Saheb (Rahmatullahi ‘alayh) [1] Saalikeen : Seekers of Allah Ta’ala [2] Ahlullah : People of Allah [3] ‘Molvi’ : meaning, one who has knowledge. [4] Sahabah : Companions (of the Holy Prophet (Sallallaahu ‘alayhi waSallam.)

Bismihi Ta’ala The ni`mats (bounties) of Allah (Jalla Jalaaluhu) upon us are innumerable. Countless reach us, without any effort or exertion from our side. …And whilst we see, with our physical eye, different bounties, there are billions and billions more which are not even known to us. The oxygen we breath, the water we have on tap, our ability to see, hear, speak, and move are bounties we use all the time, but without thought or even appreciation – until the bounty is no more (Allah Ta’ala protect us). It is a fact, that generally when a bounty is lost, it is then recognized as a bounty. On the highest level, our Imaan and Islam are the greatest gifts. So we find Allah Ta’ala’s bounties are all around us, in every way. As Believers in Allah Ta’ala, there are certain requirements in fulfilling the Shukr of Allah Ta’ala. These are : 1.) MA`RIFAT (RECOGNITION): To recognize these bounties as bounties and not take them for granted, heedlessly. For example: To recognize that our homes, which offer us protection from rain and cold, which offer us privacy, comfort and so much else, are great bounties – even if that home is not a palace or not located in the upper-crust areas of society. Many complain about their homes, yet they do not look at the thousands living in shacks, on the streets or in refugee camps, and recognize and understand that that one bedroom flat or that little cottage is, in fact, a great, great bounty. 2.) I'TIRAAF/IQRAAR (ACKNOWLEDGEMENT): There are two sides to recognition and acknowledgement: a.) To consciously acknowledge Allah Ta’ala’s favours. As an example: We will not just say: ‘What wonderful weather today!’ We would say: ‘Ma'shaAllah, Allah Jalla Jalaaluhu has blessed us with this wonderful weather.’ We bring Allah Jalla Jalaalu consciously into the equation! We must know the source of bounties and attribute it rightfully to Allah Jalla Jalaaluhu. b.) To recognize and acknowledge that we were not deserving of these bounties. Our Shaykh, Hazrat Maulana Hakeem Muhammad Akhtar Saheb (DB) has taught us that Allah Ta’ala’s sifat of Kareem, alludes to The One Who Gives without the recipient deserving. So bounties are not given based on us deserving them. Bounties are given out of Allah Ta’ala’s Infinite Generosity and Kindness. 3.) SHUKR (APPRECIATION AND GRATITUDE): This is the condition of that heart which has recognized and acknowledged. The tongue then automatically expresses that appreciation. The person will then say, for example: ‘Alhamdulillah, Allah Ta’ala has granted me cure from this ailment.’ Or: ‘Alhamdulillah, Allah Ta’ala has blessed me with a pious spouse.’ 4.) AML (ACTION): To use the bounties of Allah Ta’ala to earn His Pleasure, utilizing them in His Obedience. For example: We will utilize our faculty of speech in noble deeds, such as Tilawat (Recitation of Qur`aan Shareef), Zikrullah, Enjoining good and forbidding evil, speaking to others amicably and politely. We will not utilize this priceless bounty of speech in sinful deeds, such as engaging in nonsensical or shameless talk, swearing, speaking lies, gossiping about others, taking false oaths or spreading mischief. Even in this effort to render Shukr and to fulfil the Right of Allah Ta’ala, a person will not be able to do so adequately and completely. Despite this shortcoming, we do as is within our capacity. Allah Ta’ala’s Sifat is ‘Shakoor’ – The One who Appreciates the efforts and good deeds of His Servants - efforts and deeds, which we acknowledge are full of weakness and deficiency. Yet, we fail to be ‘shaakir’ (appreciative and grateful) to Allah Ta’ala for His Bounties which have no weakness and deficiency. …Just ponder on the contrast between the two and we would realize how empty and void we are of shukr. Yes, from our side, complaints are all too common. When we imbibe these aspects in expressing gratitude to Allah Ta’ala, the noble quality of humility will be nurtured within our hearts and souls. We will become humble. And the Hadeeth makes mention : “WHOEVER HUMBLES HIMSELF FOR THE SAKE OF ALLAH, ALLAH ELEVATES HIM.” The one who recognises His Creator, recognises himself; the one who recognises the favours and greatness of Allah Jalla Jalaaluhu, recognises his lowliness and humbleness. He who humbles himself, Allah Jalla Jalaaluhu elevates him. Whom Allah Jalla Jalaaluhu elevates, Allah also protects. Humility is the crown of Abdiyyat (servitude) which then becomes the means by which the person becomes beloved to Allah Ta’ala. May Allah Ta’ala imbibe within us, these beautiful qualities of true Shukr, humility and Abdiyyat.

We are not here for the sake of Dunya. We are here for the sake of Aakhirah. We have to prepare here, to live it up there.

Abstinence from sins is Fardh (compulsory) at all times.

When traveling from one place to another, one does not take all of one’s belongings. A person takes the required amount of clothes, currency, etc., according to the number of days away from home. There is, however, one commodity that a person does carry with him throughout the duration of his life, wherever he may go; be it the marketplace, business or on travel. Inevitably, he will also carry this to his grave. This commodity is that which he has built up in his heart. If a person has Imaan, Islam, Ma’rifat (Recognition) and Muhabbat (Love) of Allah Ta’ala and Rasulullah(Sallallaahu ‘alayhi waSallam), generosity, honesty, sabr (patience), shukr (gratitude), zuhd [1], taqwa(piety), and so forth, then these beautiful and virtuous attributes accompany him wherever he goes. He will take with him whatever he has built up within himself. Although outwardly this person will take only a kafan (shroud) with him when he leaves this material and insignificant world, he will also take such a treasure trove of beautiful qualities and righteous deeds, which will be of tremendous assistance to him in his grave and in the Aakhirah (Hereafter). On the other hand, if the person has built within himself malice, anger, greed, pride, arrogance, conceit, jealousy, evil desires and passions, and other evil qualities, then this ‘baggage’ accompanies him wherever he goes. Such base and evil qualities also become a means of harm, hurt and pain to those with whom he lives, trades, works with, travels, marries, befriends, etc. In fact, such bad character becomes a cause for isolation – isolation from Allah Ta’ala’s Pleasure and from people. The person’s bad behaviour and character automatically distances himself from Allah Ta’ala and people do not want to be near such a person. People are apprehensive and uncomfortable with such a person, and prefer to keep their distance. They are happy and feel safe when they do not have any contact or dealings with such a person. This is the condition of bad “baggage” whilst in this world. However, there are severe warnings in the Qur`aan Shareef and Ahaadeeth regarding those who cause harm or injury to others. Worse still is if the person carries this ‘luggage’ with him to his grave - then he will find this to be a great misfortune and curse. (Allah Ta’ala protect us all). In this world, we go through ‘Customs’ and our luggage is sometimes searched. The ‘Custom officers’ in the grave, who will search our ‘baggage’ of deeds, are the angels, Munkar and Nakeer. If the person is weighed down with bad deeds and qualities, then he will not find a favourable condition in the next life, even though he may have had plenty of money in this worldly life and lived a life of ease and comfort. Before this long and impending journey ahead, let us acquire the best provisions by reforming our actions and behaviour, and fulfilling the rights of Allah Ta’ala and creation. ______________________________________________________________________________________________________ “…And take a provision (with you) for the journey, but the best of provisions is Taqwa. So Fear Me, O you that are wise.”[2] [surah Al-Baqarah 2 : 197] By Hazrat Maulana Yunus Patel Saheb (Rahmatullahi ‘alayh) [1] Zuhd : being abstinent in this world / not being obsessed with the material world. [2] This ayat (verse) is regarding the journey of Hajj.

Istighnaa is a condition of the heart, where the heart does not incline to the creation. There is independence from creation, with the focus of the heart entirely on Allah Ta’ala, the Doer, the Provider. Istighnaa is such a noble attribute that it is free of any hidden expectations (Ishraaf). It is a great quality to possess and a quality that is found in our Auliya-e-Kiraam and Ulama-e-Rabbaniyyeen – those who give practical expression to their knowledge and who have the Ma`rifat (recognition) of Allah Ta’ala. May Allah (Jalla Jalaaluhu) bless us all with it as well. Rasulullah (Sallallaahu ‘alayhi wasallam), in fact, took Bay`ah from the Sahaba-e-Kiraam (RA) particularly on this quality; the effect of which was such, that if a Sahaabi (RA) was mounted on his conveyance and his whip fell down, he would not ask anyone for it; rather he would dismount and pick it up himself. Of course, if something is offered and given, with no conditions, no strings attached, with respect and honour, especially for the recipient, and it being a hadiya (gift), then it would not at all be contrary to Istighnaa, to accept. Declining is declining the ni`mat (bounty) of Allah (Jalla Jalaaluhu) which He has sent for you. In fact, a gift is amongst the most superior types of sustenance, with the others being, the booty of war and inheritance. There must be conviction at heart that it is only Allah (Jalla Jalaaluhu) who is the Giver and Helper, and if someone does offer some assistance also, it is due to Allah (Jalla Jalaaluhu) putting it into the heart to do so. However, there is no trust on the creation; full trust remains in Allah Ta’ala. We thus find the quality of Tawakkul is attached to Istighnaa – that is the person has complete trust, dependence and reliance on Allah Ta’ala. A point to note is that Istighnaa has two sides to it: If Istighnaa is due to Tawakkul, it is mahmood(praiseworthy). If it is due to pride, it is madhmoom (evil).

Anyone who wants to learn Good Character will have to go to the threshold of Nabi (Sallallaahu ‘alayhi wasallam). Good character is his Sunnah and it is from him and those who follow him that we too will learn good character.

The gist and essence of Tasawwuf is the Pleasure of Allah.

A young person, after listening to a talk, experienced a revolution in his heart. He asked me : “With my past, with the sins in my life, how is it possible for me to become a Wali[2]?” I said : “It is extremely simple. It takes just one minute to become a Wali. Raise your hands and with deep regret and remorse in your heart, shed a few tears and pray to Allah : ‘O Allah, I have wasted my life, but I want to become Your Wali; I want to become Your friend. So forgive all the sins which I have committed since maturity, and grant me the Taufeeq to do that which pleases You in my future life.’ You have immediately become a Wali. Now make an effort towards fulfilling those rights which had been violated. The effort made indicates to the sincerity of your Taubah.” If Salaah and Fasts were missed then Qaza must necessarily be made. If Zakaah, Qurbaani andSadaqatul Fitr were not fulfilled then such monies must necessarily be paid. The same applies to monies that are owing to people. Pay back to whomsoever, what is due, or ask them to forgive. If not, then that Taubah will not be complete. And if harm and injury was caused to another, then his forgiveness should be sought. If there are a number of outstanding Salaah or fasts due, then it is obvious that a person cannot read all the Qazas[3] in one day, or keep all his missed fasts in one day. This will take due time. However, the intention of the person, to fulfil all dues of Allah Ta’ala and creation, and the effort made in that direction makes the person a friend and beloved of Allah Ta’ala. If the person does not make any effort in that direction after Taubah, then this is a clear sign that he was not sincere in his Taubah. Also, in respect to his future life, every effort should be made not to return to sins. Hazrat Maulana Yunus Patel (Rahmatullahi ‘Alayh) [1] Wilayat : Friendship with Allah Ta’ala [2] Wali : Friend of Allah Ta’ala [3] Qaza : Religious duty performed after the expiry of its time.

Bi Ismihi Ta’ala Allah Ta’ala, out of His Infinite Grace and Kindness, gifted us with this beautiful Deen of Islam. It is unfortunate that we look at Deen today and see it to be something that does not fit our lifestyles, something which does not comply with our whims and fancies and something which needs to be amended because the societies of the world frown upon it…(Na uzu Billah) Due to our weakness, we look towards “trimming” Islam down. On an individual level, many say that the Sunnats are not important, the Mustahabbaat and Nawaafil can be left out. The thinking is : I can leave out Fajr because I find it too difficult to wake up for. But this is okay because I will still be a Muslim. I can leave out the beard and I can be a Muslim without a beard… and I can leave off (this) and (that) and there should be no problem because I will still be a Muslim. Many women also think along the same lines: I can leave off the Hijaab, I can leave off the scarf, I can do (this) and (that). …As long as my heart is clean, I am still a Muslim … (Inna Lillahi wa-inna ilayhi ra`jioon). We have been granted the priceless gift of Islam. It is perfection. Allah Ta’ala says: “This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as religion.” [surah Maa`idah 5 : 3] We cannot carve and chisel Islam to suit our nafs; rather it is for us to cut our nafs down to size, to humble ourselves before Allah Ta’ala – as slaves and servants, and conform and comply to Deen and Shariah. Allah Ta’ala instructs us : “O you who have believed, enter into Islam completely [and perfectly] …” [surah Baqarah 2 : 208] Furthermore, we cannot chop and chip Islam to fit into modern society. We cannot cut or trim Islam to fit into modern times. Let modern day fit into Islam! To make society happy, to blend in with society, to be accepted by the society, we want to downsize Islam; whereas, there is nothing as fresh, beautiful, progressive and “up-to-date” as Islam. What is the modern day of today? It is immorality, adultery, pornography, drugs, rape, gambling, theft, deception and every kind of evil… Must Islam fit into that kind of filthy society? Na`uzu Billahi min zaalik. Let us value this beautiful religion by practising upon it entirely. Let us not subtract and divide, select and discard, as if we are authority over Islam. Through the practical implementation of Deen and Shariah – as it is, in its pristine and pure form - the societies of the world will be left in admiration for Islamic teachings, they will be left in awe and wonder-struck at the beauty of the Sunnah, and this then will become the catalyst for thousands entering into the fold of Islam. May Allah Ta’ala grant us the understanding, the appreciation and bless us to live by Islam, die by it and be resurrected by it.

In the decisions of Allah Ta’ala, is Hidden Kindness.

Irrespective of what the demand of the nafs may be, the Muslim looks at the Command of His Allah. The Muslim does not look at the demand of the nafs, He looks at the Command of His Rabb, Allah Ta’ala, and he willingly and happily accepts, complies and acts in accordance with what pleases his Beloved Allah Ta’ala.

Many ask the question : Why is the Ummah suffering so much, despite millions making dua throughout the world, and millions making dua during Haj and Umrah? Why is there no change? The answer can be understood by way of an analogy : A son is disobedient and rebellious towards his father’s instructions, and arrogant in his stance against his father, demanding, swearing, abusing and adopting the bad behaviour as found common in this day and age. The father is deeply hurt, offended and angered and when he has had enough of the insolence and arrogance, he finally resorts to breaking off ties with his son. He cuts off all privileges. Now, if the entire family, even the entire community, tells that father : “Forgive him. He is your son…” That father will respond : “I have no problem with forgiving him. All he has to say is, “I’m sorry”, and I will forgive him.” However, on being encouraged to humble himself and ask for forgiveness, the son retorts with arrogance: ‘Why must I? Why do I need to? I’m independent! I don’t need him!’ Then will that father forgive that son? Will he grant those privileges of money, car, etc.? Similarly, the Auliya Allah, the Sawliheen (the pious) and so many more are making dua for the Ummah. …In fact, if all the Auliya Allah were to gather on the Day of Arafaat and earnestly pray for the Ummah, Allah Ta’ala will most assuredly be prepared to forgive. However, from our side, there is a step to be taken – and this is what the majority are not prepared to do: They are not prepared to take the step of “CHANGE”. Allah Ta’ala’s doors are ever-open. Allah wants us to become His. He wants to forgive us and shower His infinite Mercies and Blessings upon us, but we are not prepared to take the step of obedience, the step that will secure His Forgiveness and Pleasure. Unfortunately, the majority do not want to sincerely repent from their sins, let alone acknowledge their sins. Many justify and reason their sins, even dispute and argue regarding Allah Ta’ala’s Commandments, as if they have some kind of authority over Allah Ta’ala (Na-uzu Billah). So many are brazen in their indulgence in sins, as if challenging Allah Ta’ala, like that arrogant son : “What can You do? I’m not in need of You!” (Na-uzu Billahi min zaalik). With this kind of behaviour and attitude, can we expect any favours, any privileges or any kind of assistance from Allah Ta’ala? We are living in a fool’s paradise if we think that we can continue sinning and still be recipient of Allah Ta’ala’s bounties and aid. If we truly want Allah Ta’ala’s assistance, then we have to give up sins. Many, many are not even fulfilling the Fardh Injunctions – Salaah, Zakaah, Fasting in the month of Ramadaan, etc., and there are others who naively depend on wazeefas to solve their problems, not prepared to give up sins. This is sheer foolishness. Wazeefas and taweezes are no barrier against the azaab of Allah Ta’ala, when there is indulgence and persistence in sins. Then we have those Muslims who, in the face of natural disasters, war, genocide, etc. begin to question the existence of God or ask as to where is Allah Ta’ala’s Mercy and Compassion, or ask if He is seeing all that is happening. (Na-uzu Billah). Allah Ta’ala is not blind or deaf. He does not want chaos. Allah Ta’ala wants peace. However we have to fulfill the conditions of the contract. The first condition is that we become Believers who are ‘kaamil’ (perfect). If we implement Deen in our lives, adopt Taqwa and follow the noble example of Rasulullah(Sallallaahu ‘alayhi waSallam) then the conditions will change. The Day the Ummah fulfills its duties, across the board – making a total change, then our suffering will be replaced with success, prosperity and happiness and people of other faiths will also accept Islam. Allah Ta’ala explicitly spells out His conditions and His promises: “Allah has promised, to those among you who believe and perform righteous deeds, that He will, of surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion – the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace: ‘ They will worship Me (Alone) and not associate anyone with Me.’ If any do reject Faith after this, they are rebellious and wicked.” So establish Salaah (Prayer) and give regular Charity (Zakaah); and obey the Messenger that you may receive mercy. ” [surah Nur 24 : 55 / 56] Thus, we will have to fulfill our pledge by making the effort to obey Allah Ta’ala and His Rasul(Sallallaahu ‘alayhi waSallam), to see the fruit of our duas and receive the assistance of Allah Ta’ala – on an individual level, on a national level, and on an international level. By Hazrat Maulana Yunus Patel Saheb (Rahmatullahi ‘alayh) [1] Ummah : Community of Muslims [2] Auliya Allah : Friends of Allah Ta’ala

Sometimes a car engine does not seem to get enough fuel or any fuel. The problem can be due to different reasons: a blocked fuel line or fuel filter or some fault with the fuel pump or carburettor. We know that the fuel lines control and regulate the flow of fuel. If it is clogged or blocked, there is difficulty to start the car since fuel does not make its way to the engine. The engine generally does not restart until the blockage is removed. A blocked fuel line also results in smoke since the fuel overflows. If there is some leak and contact with an ignition source, such as the engine, then this results in smoke and can be dangerous, even causing a fire. In the light of this example, we can draw parallels to the consequences of our indulgence in sins. Sometimes a sin, for which there was no repentance, creates a blockage at the time of death. Due to commission of sins, persistence in sins, and not making sincere Taubah, the spiritual heart becomes clogged and blocked. This creates great difficulty at the time of death.There is no free flow for the Kalima Tayyibah to be recited and for the soul to leave the body with ease. Sometimes the blockage of sins become so dangerous for one’s Imaan that it prevents the person from reading the Kalima and this results in having to come into contact with the smoke and fire of Jahannum – in the Qabr and in the Aakhirah. Allah Ta’ala save us all. It is therefore necessary to engage in Taubah and Istighfaar daily. Through the blessings of Taubah and Istighfaar, these sins which would otherwise create blockages for an easy death, are removed. Hazrat Maulana Shah Wasiullaah (RA) had said so beautifully in poetry: ‘Is tarah se tai ki manzile, chale, gire, uthe, chale' “We journeyed to Allah Jalla Jalalaaluhu in this way: We crawled, fell, got up, walked!” Let us not stay stuck in the filth, dirt and grime of sins. Repair the “car” (heart and soul) with Taubah, and continue on your journey, in piety, to Him.

The Ahlullah teach us how to make our lives valuable.

For the Aarif of Allah, his concern at every step is: ‘Is my Allah pleased with this step?’ When he speaks: ‘Is my Allah pleased with this speech?’ On his every action: ‘Is my Allah pleased with this action?’

During a visit to Madina Munawwarah[1], I was sitting in the courtyard, on the marble floor, outside the Masjidun Nabawi[2] (Sallallaahu ‘alayhi wa-Sallam), near the Raudha Mubarak[3], looking at the Green Dome, and in deep thought. A doctor from Johannesburg, walked by. After greeting me with Salaam, he asked me as to what I was watching. I replied : ‘The flights coming into Madina Shareef.’ He replied : ‘No planes are permitted to fly in the vicinity of the Haram Shareef[4].’ I explained : ‘The flights are the flights of the angels, who have collected the Durud[5] and Salaam[6] of millions of Muslims, throughout the world, and who are now conveying these to Rasulullah (Sallallaahu ‘alayhi wa-Sallam).’ The Hadeeth Sharief mentions : ‘ Verily Allah has certain angels wandering all over the earth. They convey to me the Salaat of my Ummah[7].’ …This should not be difficult to understand in this day and age of advanced technology. Thousands of people are making phone calls to people in different cities and countries of the world. Within seconds, there is a connection and the person is able to speak. Rasulullah’s (Sallallaahu ‘alayhi wa-Sallam) Ihsaan (favour) upon us is tremendous. Durud Shareef should therefore become our daily practice as it develops that connection with Rasulullah (Sallallaahu ‘alayhi wa-Sallam). Using the remarkable gift of imagination, one should imagine the angels conveying one’s Durud Shareef in the court of Rasulullah (Sallallaahu ‘alayhi wa-Sallam)or imagine standing before the Raudha Mubarak and personally presenting Salaat and Salaam 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[8] Muhammad (Sallallaahu ‘alayhi wa-Sallam). This noble and lofty ibaadah[9] of conveying Salaat and Salaam with sincerity, attention and meditation will create a ‘kaifiyyat’ or special feeling within the heart as well as gain one the Qurb[10] of Allah Ta’ala, since Rasulullah(Sallallaahu ‘alayhi wa-Sallam) is the Beloved of Allah Ta’ala. Moreover, the person who conveys Salaat and Salaam becomes the beneficiary to many, 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, - Intercession of Rasulullah (Sallallaahu ‘alayhi wa-Sallam), - Securing the pleasure of Allah Ta’ala. It also draws the Rahmah (mercy) of Allah Ta’ala and invites barakah (blessings) into our homes, businesses, and lives, and relieves from various anxieties. Through the recitation of Durud Shareef, our duas (supplications) are also accepted. By Hazrat Maulana Yunus Patel Saheb (Rahmatullahi ‘Alayh) [1] Madina Munawwarah : The Enlightened City [2] Masjidun Nabawi (1) : The Sacred Mosque of the Prophet (1) . [3] Raudha Mubarak : Blessed garden (in reference to the Prophet’s (1) grave) [4] Haram Shareef : The Holy Mosque of the Prophet (1) [5] Durud/Salaat : Seeking Allah’s Blessings on the Prophet (1). [6] Salaam : Salutation to the Prophet (1) . [7] Ummah : Followers [8] Sayyidina : Our Leader [9] Ibaadah : Worship [10] Qurb : proximity, nearness.

The Kalima ‘La ilaaha Ilallah’ has an alchemy effect : It changes a Jahannami into a Jannati; it changes one who was hated into one who is now loved; it changes the lowest into the highest. SubhanAllah.

‘Empty the heart and receive Allah.’

The age-old adage: ‘Seeing is believing and hearing is deceiving,’ is known to most of us, and it is also used in our speech, but without much thought and reflection. However, on deliberating the message in these words, we come to understand that these words conflict and contradict the essential teachings of Imaan and Islam. As Muslims, we understand that our Imaan (faith) is in the unseen. Our belief iswithout seeing. “Who believe in the Unseen…" [surah Baqarah 2 : 2] In spite of this belief, the observation is that what we see of things happening about us are due to the causes of the material world. People generally go by the principle of ‘cause and effect’. For example, a person takes medication (cause) and his health improves (effect). We see that he got better by taking medication, but we hear that it is Allah Ta’ala who gives cure. Our belief is thus on what we hear from Qur`aan and Ahaadeeth. “And when I become sick, He heals me.” [surah Ash-Shu’ara 26 : 80] We find that the indoctrination of ‘cause and effect’ also substantiates the belief that seeing is believing – based on what is material, physical, visible, measurable or in solid form. This is what is firm in the minds of people. And as a result, we find that what is found in the Qur`aan and Sunnah is disregarded and flouted, because Deen is based on the Unseen. Doubt is created in respect to what we hear from our elders, about Deen, because it is not what we seewith our physical eye. Since we only ‘hear’, and we do not ‘see’, many look upon different Islamic teachings as deceiving (Na uzu Billahi min zaalik). Why? …Because the concept of ‘cause and effect’, and ‘seeing is believing’, does not serve as a basis. Even though not a water tight principle, the truth is that hearing is believing and seeing is sometimes deceiving. When Hazrat Moosa (AS) led the Bani Isra’eel away from Fir`aun, they reached the Red Sea. Before them was the deep blue sea and behind them was Fir’aun and his army. As is commonly said in English, and which holds so true in this instance: They were ‘sandwiched’ between the devil and the deep blue sea. At this point in time, the Bani Isra’eel saw their total destruction. And when the two companies saw one another, the companions of Moosa said, "Indeed, we are to be overtaken!" [surah Ash-Shu`ara 26 : 61] They saw the water to be their destruction, but they heard from Hazrat Moosa (AS) that that was to be their salvation. [Moosa] said, "No! Indeed, with me is my Lord; He will guide me." [surah Ash-Shu`ara 26 : 62] Allah (Jalla Jalaaluhu) commanded Hazrat Moosa (AS) to strike the water of the sea, with his ‘asaa (staff). Then We inspired Moosa, "Strike with your staff the sea," and it parted, and each portion was like a great towering mountain. [surah Ash-Shu`ara 26 : 63] What they saw to be their destruction immediately changed to their salvation. When Hazrat Moosa (AS) struck the waters of the sea with his staff, the waters parted, providing dry pathways for the Bani Isra’eel to cross in safety. "And We saved Moosa and those with him, all together." [surah Ash-Shu`ara 26 : 65] Fir’aun, on the other hand, saw the water as his salvation : He claimed that the water flowed by his command and in turn, irrigated their lands and provided drinking water for them. However, that very water was his destruction. We read that Fir`aun pursued the Bani Isra`eel into the sea. When he and his army were in the middle of the sea, the waters suddenly closed around him and his men, drowning them all. This was what was heard : that Allah (Jalla Jalaluhu) would destroy him if he did not bring Imaan. But it was not believed and that disbelief sealed his fate. "Then We drowned the others." [surah Ash-Shu`ara 26 : 66] A Muslim should have the firm and grounded belief that ‘Hearing is Believing’ – that is, hearing and believing in the words of Allah Ta’ala and His Rasul (Sallallahu ‘alayhi wa sallam). This is our salvation and our success – in both worlds. "The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, "We hear and we obey." And those are the successful." [surah An-Noor 24 : 51]

One of my uncles is an artist. Amongst his paintings, he had a picture of a rose held in a hand. The thorn from that rose flower had injured the person’s thumb and blood trickled down that thumb. In 1969, when I returned home, after 7 years in India, he asked me to choose any painting. I chose this particular one, since it conveyed a message with deep meaning. …What is the message? Don’t think that there is no danger in the rose garden. That garden may be filled with all kinds of charming, colourful and fragrant rose flowers, but don’t go in, thinking that there is no danger. Beneath the petals of those beautiful, fragrant and sweet smelling flowers are thorns. Safeguard yourself and your garments when you walk through that garden, for those thorns cannot be trusted. They could cause you injury. This world is like that beautiful garden. Smell the fragrance – i.e. make use of the things of the world. Use and enjoy everything Halaal[1], but beware of sins... the thorns of sins. These cannot be trusted, for these will definitely cause harm and injury. So don’t fall for the temptation to touch, see, hear, speak or walk towards Haraam. The thorns of sins not only scratch and wound our bodies, they also pierce, damage and mar our delicate Imaan. The detrimental consequence of these thorns can even lead to ruin in the Hereafter. How many have lost their health, to Aids and other such diseases? How many have forsaken their religion for a beautiful or handsome face, or some wealth, power, name – at the great cost of their salvation in the Hereafter ? The message conveyed by this picture is that we need to take the walk of life, through the garden of this world, with caution and care. This caution and care is what is termed Taqwa (Piety). It has been mentioned that once Hazrat ‘Umar (RA) asked Hazrat Ubayy bin Ka’b (RA) : ‘What isTaqwa?’ He, in turn, asked : ‘Did you have the experience of walking through thorny shrub?’ Hazrat ‘Umar (RA) replied : ‘Yes.’ Hazrat Ubayy bin Ka’b (RA) asked : ‘How did you walk ?’ Hazrat ‘Umar (RA) replied : ‘I rolled up my garment and walked very carefully and cautiously, so as not to be harmed by the thorns.’ Hazrat Ubayy bin Ka’b (RA) responded : ‘That is Taqwa.’ By Hazrat Maulana Yunus Patel Saheb (Rahmatullahi ‘alay) [1] Halaal : Lawful

A Valuable Analogy by Hazrat Maulana Abdul Hamid Is`haq Saheb (Daamat Barakaatuhum) Bay`ah can be described as a kind of captivity, with a unique outcome. That outcome is Freedom. Strange as it seems, it is a reality, and it will be the experience. Reflecting over this point, we will come to understand that there is freedom in captivity. We will also come to realize that there is captivity in freedom. As an example: If a student is in the 5th year, and lives in “captivity” of his studies: strictly attending classes, diligent in completing his homework and sincere in his efforts, that student gets “freedom” - meaning, he is the successful one because he passes ‘with flying colours.’ As for the student who lives in freedom: He does not attend classes, he is indifferent to his studies, and makes no effort to complete his homework, then he becomes ‘captive’ in that same class : meaning, he fails. He does not make the grade, and does not qualify. In a similar vein, the captivity of Bay`ah will free us – will be the means and medium of our success, in both worlds. Moreover, Bay`ah serves to remind us of our captivity to Allah Ta’ala and Rasulullah (Sallallaahu ‘alayhi wasallam), since our bay`ah has already been established with the Kalima, with “La ilaaha illallaah Muhammadur Rasoolullah”. We should not fear losing our freedom with Bay`ah, rather, we should trade our freedom for this ‘captivity’. And experience true freedom. Moving outside this example, we find the well-known Hadeeth, which conveys this reality, on a different level; in the context of dunya : Rasulullah (Sallallaahu ‘alayhi wasallam) said: The world is a prison for the Believer and a paradise for the disbeliever. Here again, we find that choosing ‘captivity’ (in dunya) opens the Door to everlasting freedom (in Aakhirah, i.e. Jannah). Choosing ‘freedom’ (in dunya) leads to captivity (in the Aakhirah; i.e. Jahannum). May Allah Ta’ala give us the understanding.

"The noble qualities of Akhlaaq-e-Hameeda increase the value of a person."

‘Ghaflat (negligence/heedlessness) is the HEN which lays the EGGS of all other sins. This is what happens when we become negligent and forgetful of Allah Ta’ala, of Aakhirah and of Accountability: We get caught up in sins.’

Sibling Rivalry is a common scenario in almost every home. Arguments and fights are everyday occurrences amongst brothers and sisters – to the extent that arguments often lead to physical fighting. This kind of response is very much against the disposition of a noble person, let alone a Muslim. We need to learn to implement the noble character of Rasulullah (Sallallaahu ‘alayhi waSallam) in our dealings with all – including siblings. It must not be that “we give as good as we get”; rather we overlook, forgive and show to them, beautiful, dignified conduct. If we have knowledge of Deen, then this is the setting which tests our practical expression of thatilm (knowledge) and akhlaaq (character). We either give into nafs and Shaytaan and show our brothers, sisters and parents that we are like cats and dogs fighting – and are closer to being animals than humans, or we rise above the indiscretions of our family members, adopting noble character and speech, and practicing on the ayat: “The good deed and the evil deed cannot be equal. Repel (the evil) with that which is better (to be patient, forgive, etc.), then verily, he between whom and you there was enmity, (will become) as though he was a close friend.” [surah Fussilaat 41: 34] Rasulullah (Sallallaahu ‘alayhi waSallam) had set a beautiful and perfect precedent in teaching and moulding his two grandsons, Hasan and Husain (RA). Rasulullah (Sallallaahu ‘alayhi waSallam) taught them to respect and love each other. He taught them that the younger of them should serve the elder, due to the elder sibling deserving respect. …Khidmat (serving) naturally creates muhabbat (love) and how perfect a prescription this is for all brothers and sisters, in so far as creating a peaceful and happy environment at home. This is why we find in the lives of these two grandsons, that Hazrat Husain (RA) used to respect Hazrat Hasan (RA) and even carry out his requests willingly. Of course, in the light of the above, the older brother or sister should not think that he or she can just demand, dictate and nag. If we are older, we have a responsibility to set an example, worthy of our siblings to follow. There has to be courtesy, mercy, compassion and love for the younger siblings. A balance needs to be created – where there is humility on both sides.Sayyidina Hasan (RA) showed great love and compassion for Sayyidina Husain (RA). If either one has to advise the other with regard to something – for example, food, clothing, room, studies, salaah, etc. then it should be said once only and politely. Thereafter, leave it to the parents or teachers to solve the problem. If every sibling were to emulate the grandsons of Rasulullah (Sallallaahu ‘alayhi waSallam), then there would be no bickering, quarreling and fighting. Home will be a haven and all parents will be at peace – with no complaints against their children. May Allah Ta’ala grant us all the understanding and the taufeeq of practicing. By Hazrat Maulana Yunus Patel Saheb (Rahmatullahi ‘alayh)