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Tazkiyah-Sufism: Our Unawareness of Spiritual Inner Ailments & its Treatment, By Mufti Muhammad Shafi Usmani

Posted on by Mufti Muhammad Shafi Usmani

Compiled By: Mufti Umar Anwar Badakhshani

What are the spiritual inner ailments and treatments?

علاج، آتشِ رومی کے سوز میں ہے ترا

In my previous sitting, I explained that a skeleton of bones and limbs does not make a human being. The essence and the vital force of a human being is his soul. I also explained that the health of a human body is related to, or rather depends upon, the health of his soul.

Now, just as a human body is kept sound and healthy with food, fresh air, etc., so is the human soul kept healthy and sound by remembrance of his Maker. When a human body gets sick, it is cured with medication. Similarly, when a soul gets sick, it is cured by obedience to the laws and commandments of his Maker, by constant remembrance of his Lord and Master, and by expressing gratitude to Him, both by word and by action. The ailments of the soul are caused by forgetting the Creator and His laws. Allah says:

فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا

in their heart is a disease, and Allah increased their disease. (al-Qur’an 2: 10)

The diseases of the heart or soul are disbelief in Allah, ascribing partners to· Him, dissimulation and hypocrisy, envy, malice, pride, vanity, greed, stinginess, love of high positions, love of wealth, and so on. And the soundness of soul is to know one’s real Master and Lord, Allah, and to believe that loss or gain is all from Him, to thank Him for His blessings and bounties, bear hardships with patience, trust in Him in all matters, hope for His mercy and fear His chastisement, be ever solicitous to seek His pleasure, and obey all His commandments sincerely and truly.

The only cure to get rid of these ailments of soul is al-Quran:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

And we reveal of the Quran that which is a healing and a mercy for believers.  (al-Quran 17:82,)

and:

قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ

Say (unto them, O Muhammad): For those who believe it is a guidance and a healing.  (al-Quran 4 l :44)

Differences in the treatment of physical and spiritual ailments

The ailments of the soul are different from those of the body and, hence, their cure must naturally be different. Ailments of the body can be perceived by means of senses. You can see them with eyes or discover them by feeling the pulse or by means of a pathological test. They can be cured by means of medication or instruments which are tangible. But ailments of the soul cannot be perceived with any of the five senses. You cannot see them with your eyes nor discover them by a feel of the pulse and, hence, cannot be healed by perceptible means, diet or medicine. How to cure them, then? The only way to cure them is to abide by the prescription and medication’ as laid down by Quran and sunnah.

The beauty of Islam : betterment of inward and outward

A complete code of life, Quran and sunnah can reform man’s external behavior as well as his hidden (inner) beliefs and morals. Right from the time of Companions of Allah’s messenger, peace on him, to the present-day devout men, none achieved spiritual excellence without fully abiding by this code of conduct offered by Islam. They prayed, fasted, performed Hajj, and paid Zakat no less steadfastly and firmly than they adhered to inner (hidden) virtues like truth, sincerity, unity of Allah (Tauheed), humility, patience, gratefulness, trust in Allah, and renunciation of worldly things. They kept away from falsehood, theft, immodest, and other visible sins no less than they shunned and abhorred invisible vices like pride, vanity, love of wealth, hankering after positions of power, scorning and disdaining others, greed, and miserliness.

Valuable services of Islamic scholars to amalgamate inner self and outer self

The religious scholars have divided this whole code of conduct enunciated in Quran and Sunnah into separate prayers, fasting, hajj, zakat, marriage, and divorce, etc under Fiqh or Jurisprudence as for the inner (or hidden) acts, they took those that relate to creeds or articles of faith and set them apart under what is known as Ilm ul Aqaid (dogmatic theology). As for those relating to morals and social relations, they grouped them under mysticism.

But some learned scholars of Islam have put all these three sciences under one general heading. For example, ibn us Sabki, in the epilogue to his book ‘Jam ul Jawame’ which deals with jurisprudence, wrote also in some detail about mysticism, morals, and other inner (hidden) acts.

Works like Risala Qushairiya of Qushairi, Awarif ul al Ma’arif of Suharwardy, and Ehya ul Uloom of Ghazali deal at great length with internal (hidden) actions, their importance and how to reform and improve them, In our own time, the works of Maulana Ashraf Ali Thanvi like al-Takash’shuf, al-Tashar’ruf, Masail us Sulook, Taalim ud deen, and Qasd us Sabeel, etc are comprehensive compilations dealing with the same subject.

Our biggest negligence in present times.

Muslims have for long-neglected religious sciences, especially the science that relates to reforming internal (hidden) acts. This neglect had a deleterious effect not only on the common masses of Muslims but also on a large number of religious scholars. The result was that the mere performance of some external acts was considered religion itself. Truth, sincerity unity of Allah, trust in Allah, patience, and gratefulness to Allah contentment, abstinence, and piety became hollow words devoid of any sense. Love of wealth, love of power, pride, rage, rancor, and envy held sway. And, worse still, even the desire to overcome these vices faded away.

Now I address my discourse, first, to myself and then to other men of learning and say quite frankly that we stress the external visible acts like prayers, fasting, etc., practice and behave in a way to look like we follow the canonical laws of Islam (Shariah), and to a very large extent avoid sins that are demeaning to scholars, sins which would detract from the prestige of scholars in the public eye. But there seems to be no desire in them to avoid internal (hidden) sins which are far worse than the external (visible) sins.

A thought-provoking Question

Now we ought to ask ourselves an important question: if our prayer and fasting and our abstention from sins like theft and adultery arc really prompted by fear of All ah and the belief in the Day of Accounting and the Hereafter, then why is it that we commit sins far worse than the aforementioned sins. Does it not prove that we are quite unafraid of God and the Hereafter?

Did it ever occur to our mind that our apparent conformity to the teachings of Islam could well be just professional? That is to say, our external behavior and practice may well originate from our love of social positions rather than the love of God. It may well be that we pray and fast in the belief that if we do not do so, we may lose our coveted positions of religious teachers, doctors of the law, prayer leaders, and preachers.

Perhaps we avoid external sins that cannot go along with our prestigious turbans and gowns and pay no heed to those sins which can be veiled by “priestly” regalia!

Today our preaching is ineffective. Rather it is the source and the cause of many afflictions and wrangling. The reason is not far to seek. It is in us, our behavior, and our mode of conduct.

We know from experience that religious scholars who were sincere,. devout and pious left an .indelible mark on people. Their instructions are still remembered and. their reformatory works continue to this day. On the contrary, great and famous research scholars have faded out of public memory, their works forgotten, their names unremembered.

Source: Dil ki Dunya, By Mufti Muhammad Shafi Usmani, Translated By: Muhammad Kamal Myshkat

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What is the Main Subject Matter of Tazkiyah (Sufism-Mysticism)? By Mufti Muhammad Shafi Usmani

Posted on by Mufti Muhammad Shafi Usmani

Compiled By: Mufti Umar Anwar Badakhshani

سیپارہ دل بیں کہ کتابے بہ ازین نیست

What is meant by human being?

We are humans and we are proud of our humanity. But did you ever think what makes a human being? Is it the skeleton of human body that makes a human? Is it the flesh, the bones and the limbs, the ears and the nose that make a human being? Certainly, the answer is an emphatic ‘no’. Let us explain it, further by an example.

Zayd is a man. While alive, he is the owner of his wealth, his land and his property. He is the husband of his wife; he is an officer obeyed and feared by his subordinates. As long as he lives, nobody can steal away his wealth or seize his property or snatch away his wife. If someone does so, he will surely be punished by law.

But as soon as he dies, he is no more the owner of his wealth or the husband of his wife or the master of his servants. His body, still intact, is lying in his house and, yet, his house is no more his. His wealth and all his belongings have passed over to someone else. His servants take orders, not from him but from others .

How come this great and sudden change? Why is he not called now a human being? He has still the skeleton of a body; he has still a face, a nose, ears; he has all the limbs of a human being. yet he is not called an human any more. Why?

It is clear now that Zayd was not the name of a skeleton, flesh and bones. what was he, then?

Let us find out what Zayd is missing now and why he is no longer ceiled a human. If you reflect over it, you will discover that Zayd is missing one vital thing – soul. He has got everything  except a soul. Hence, he is no more called a man.

The foregoing example has made it lucidly clear that a human is not a body but a body and soul together. As long as the soul is connected with the body, a person is called a human being. But when the soul leaves the body, the person becomes lifeless, a corpse, a mere nothing.

Two worlds inside the human being

We can put this fact in a different way. A human being has two worlds:

1) a material or external world which we can see, feel and touch,

2) and an immaterial (or spiritual) or internal world which we can neither see nor touch.

It is this internal world where the ‘soul’ resides. It is here where the heart beats, hopes are horn, and desires and ambitions take hold. Joy and sorrow, hate and love, benevolence and spite are all seated here and nowhere else!

It is this inner world, the world we cannot see, that makes the essence of man, the real man. As long as this internal, spiritual world continues to function, the man continues to live, and has all human rights. But as soon as this world ceases to function, the man ceases to live and loses all his rights!

Outward and inward both are important

In the same way, just as human body is healthy and sound at times and gets sick at others, so is the human soul. It, too, is healthy at times and gets sick at others. Cold, influenza, fever are the ailments of body while despair, anger, selfishness, vanity, hypocrisy and egoism are the ailments of heart or human soul.

Islam is a comprehensive, all-encompassing religious system. It ignores no aspect of human life. Just as it takes into account the external world of man, his body, so does it take into account his internal world. It gives instructions for both. While it enjoins us to pray, fast, and pay the poor due, actions which relate to our external world, so does it enjoin us to shun away base qualities and take on good qualities to embellish our inner world, the world of our soul.

The commandments of Islam relating to our external, visible world are the subject of Islamic jurisprudence while those relating to our internal world, or soul, come under mysticism or, say, Sufism.

What is the main subject matter of Tazkiyah (mysticism)?

So the subject-matter of Tazkiyah or Tasawwuf (mysticism) is the invisible world of our heart, our soul. We cannot see this world with our eyes but, yet, it has a very deep, profound relationship with our life.

Now the question is: what is a heart? Physicians would define it as a piece of flesh on the left-hand side of a person’s chest with a lot of congealed dark blood in its cavity. It is like a pump that forces the blood to circulate, sending it on its journey through the blood vessels of the body. When the muscular walls of the heart relax, blood enters the auricles, the two top chambers of the heart, from the lungs or from the body. Then the heartbeat begins. As for the soul, physicians say that it is like steam generated in the heart by blood and circulated throughout the body by men of arteries.

But mystics (Sufis) define “heart” and “soul” in quite a different way, in mystical terminology, these two terms have a different connotation. ‘Heart and ‘soul’, according to mystics, are two fine, delicate energies created by Allah alongside what is popularly known as heart and soul. Just as the eye can see, the ear can hear and hand can touch, so can this lump of blood and flesh called heart desire. It is this that the mystics mean by the word ‘heart’. The heart is the power that generates desires and passions in man.

But what connection is there between a human heart and these two fine, hidden powers? What is the nature of this connection or relationship? We do not know. We know only that there is a relationship between the two but, as to the nature of this relationship, we are completely in the dark. Only God Who created this relationship knows best. We do not know the nature of the relationship between a magnet and a piece of iron. A magnet cannot attract cotton or paper. Why we do not know. So also we do not know in what way are these two hidden energies connected with this lump of blood and flesh called ‘heart’. Remember that when the pagans queried about the soul, Allah only replied;

قل الروح من أمر ربي

 Say: The spirit is by command of my Lord. (al-Quran 17:85)

Mystics (Sufis) tell us that this hidden, internal power of the heart is the foundation of man’s external world. Upon it rests man’s success and failure, his prosperity and adversity.

If this ‘heart’ is sound and healthy, functioning properly, generating fair desires and noble feelings and passions, the man is sound and healthy. But if this ‘heart’ is unhealthy, then the external, visible, world of the man is bound to be unhealthy, too. The Messenger of Allah, peace on him, alluded to this very fact more than fourteen hundred years go, saying

أَلَا وَإِنَّ فِي الْجَسَدِ مُضْغَةً إِذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ، وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ، أَلَا وَهِيَ الْقَلْبُ

Beware, there is a lump of flesh in (human) body. If it is sound, the whole body is sound. But if it is unsound, the whole body becomes unsound. Beware, it is the heart.

What is a sound or unsound heart? What makes it sound or unsound? What are the ailments of heart and how to cure them?

These questions and their answers make up the subject-matter of Tazkiyah (mysticism) and about these very matters, I will speak in greater detail in my later sittings.

Source: Dil ki Dunya, By Mufti Muhammad Shafi Usmani, Translated By: Muhammad Kamal Myshkat

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تفسیر قرآن میں صوفیاء کے اقوال، فرقہ باطنیہ اور صوفیاء کی تفسیری تاویلات میں فرق، از مولانا سید محمد یوسف بنوریؒ

Posted on by maulana syed muhammad yusuf banuri

           ترجمہ: مولانا سید سلیمان یوسف بنوری

مناسب معلوم ہوتا ہے کہ اہل زیغ وضلال فرقہ باطنیہ کے بارے میں ایک ضروری انتباہ درج کردیا جائے ،جو بعض صوفیاء کرام ؒ کے اقوال سے سہارا لے کر دین سے علیحدگی اختیار کرتے ہیں ، جیسے تیر پھینکنے کے بعد کمان سے علیحدہ ہوجایاکرتا ہے اور آیات قرآنیہ میں علم ودلیل کے بغیر تحریف کرتے ہیں ، نیزدلائل وبرہان کے بغیر مقررہ مسائل کو اپنی جگہوں سے تبدیل کردیتے ہیں ، چنانچہ خوب جان لینا چاہیے کہ علامہ نسفی ؒ نے اپنی کتاب ’’ العقائد النسفیۃ‘‘ میں لکھا ہے: ’’نصوص کو ان کے ظاہرہی کے موافق رکھا جائے اور ظاہری معنی سے صرف نظر کرتے ہوئے فرقہ باطنیہ کے بیان کردہ معانی کی طرف عدول ،الحاد اور زندقہ ہے ‘‘۔

علامہ تفتازانیؒ اس کی شرح میں فرماتے ہیں : ’’ملاحدہ کو ’باطنیہ‘ اس لیے کہا جاتا ہے کہ یہ لوگ اس بات کے دعوے دار ہیں کہ نصوص اپنے ظاہری معانی کے مطابق نہیں ، بلکہ ان کے ایسے باطنی وپوشیدہ معانی ہیں جنہیں معلم خاص کے علاوہ کوئی شخص نہیں جانتا ،(اس دعوی سے) درحقیقت ان کا اصلی مقصد یہ ہے کہ شریعت اسلامیہ کی بالکلیہ نفی کرکے اسے معدوم ٹھہرادیا جائے ‘‘۔

مزید لکھتے ہیں

وأما مایذھب إلیہ بعض المحققین من أن النصوص علی ظواھرھا، ومع ذلک فیھا إشارات خفیۃ إلی دقائق تنکشف علی أرباب السلوک یمکن التطبیق بینھا وبین الظواھر المرادۃ، فھو من کمال الإیمان ومحض العرفان‘‘۔

ترجمہ:’’بعض محققین کا یہ کہنا کہ نصوص اگرچہ اپنے ظاہری معانی ہی بتلاتی ہیں ، لیکن ان ظاہری نصوص میں کچھ ایسے چھپے ہوئے باطنی اشارات ہوتے ہیں جو ایسے باریک اور لطیف امور کاپتہ دیتے ہیں جو اہل سلوک ومتصوفین پر واضح ہوتےہیں ، نیز ان دقیق اشارات اور ظاہری مرادی معانی میں باہم تطبیق بھی ممکن ہوتی ہے ، یہ پہلو ایمان کے کمال اور محض معرفت وبصیرت کا نتیجہ ہے ‘‘۔

علامہ تاج الدین بن عطاء اللہ ؒ اپنی کتاب ’’لطائف المنن‘‘ میں رقم طراز ہیں: ’’جان لیجیے کہ ان صوفیائے کرام سے اللہ اور رسول کے کلام کی تفسیر کے بارے میں جو انوکھے معانی منقول ہیں ، یہ ظاہری معنی، نص کے ظاہر کو پھیرنا نہیں کہلائے گا، بلکہ ظاہر آیت سے تو وہ معنی سمجھا جائے جس کے لیےآیت ذکر کی گئی ہے اور جس معنی پر اہل زبان کا عرف جس مفہوم اور مطلب پر دلالت کرتا ہے ، جبکہ آیات قرآنی اور احادیث شریفہ کے باطنی اور مخفی معانی کی طرف اس شخص کی رہبری ورہنمائی ہوتی ہے جس کے دل کو خداتعالی نے انشراح کی دولت سے نوازا ہو ، حدیث شریف میں بھی اس مضمون کا باقاعدہ ذکر وارد ہوا ہے : ’’لکل آیۃ ظہر وبطن‘‘ یعنی ہر آیت کا ایک ظاہر اور ایک باطن ہے ، چنانچہ ناقد اور معترض کا یہ کہنا کہ : ’باطنی اشارات کا بیان قرآن وحدیث کی تحریف کے مترادف ہے‘ آپ کو ان حضرات صوفیاء کے اقوال سے مستفید ومستفیض ہونے سے ہرگز نہ روکے ، یہ تحریف ہرگز نہیں ہے ، تحریف تو اس وقت ہوتی جب یہ حضرات یوں دعوی کرتے کہ : ’اس آیت کے یہی معنی ہیں اوراس کے علاوہ اور کوئی معنی نہیں‘ اور صوفیائے کرام تو یہ دعوی ہی نہیں کرتے ، بلکہ ظاہر کو برقرار رکھتے ہوئے اس کے موضوع معانی کو مصداق جانتے ہوئے ان باتوں کا ادراک فرمالیتے ہیں جو اللہ تعالی ان کو سجھاتے اور سکھاتے ہیں ‘‘۔

            مذکورہ بالا عبارت صاحب اتقان علامہ سیوطیؒ نے نقل کی ہے ۔

راقم الحروف عرض گزار ہے کہ اس مضمون کے متعلق مروی کئی احادیث بیان کردہ مفہوم کی تائید کرتی ہیں ، حضور اقدس ﷺ کا یہ فرمان

لاتنقضی عجائبہ ، ولاتبلغ غایتہ

یعنی اس قرآن کے عجائبات ختم نہ ہوں گے اور اس کی انتہا تک نہیں پہنچاجاسکتا، اسی طرح یہ ارشاد کہ

فیہ نبأ ما قبلکم وخبر مابعدکم

اس میں تم سے پہلے اوربعد کے لوگوں کی خبریں ہیں، اوریہ فرمان گرامی

إن القرآن ذوشجون وفنون وظہور وبطون

یعنی بلاشبہ قرآن کریم تہہ در تہہ تفصیلات کا حامل اورظاہری معانی وباطنی حقائق پر مشتمل ہے، اوردیگر کئی مرفوع وموقوف روایات اس مضمون کی تائید کرتی ہیں ،اورحضرت علی ؓ کا یہ فرمان :

أو فہم أعطیہ رجل مسلم

یعنی یا وہ فہم جو کسی مسلمان کو دیا گیا ہو -اسے امام بخاریؒ نے کتاب العلم میں نقل فرمایا ہے -اس حوالے سے واضح ترین دلیل ہے ، اور امام شافعیؒ کا قول ماقبل میں گزرچکا اورحضرت ابن عمرؓ ، مجاہدؒ اوردیگر حضرات کے ارشادت بھی میں نے ماقبل میں ذکر کردیے ہیں (ان کو دوبارہ دیکھ لیاجائے)۔

اگر قرآنی علوم ومقاصد صرف اس کے ظاہری الفاظ کے مفاہیم میں منحصر ہوتے ، اہل حقائق کے دقائق ولطائف نہ ہوتے اور نہ ہی وہ مخفی اشارات ومعارف ہوتے جن پر قرآنی مفہوم دلالت کرتا ہے اور قرآن کریم کی بلاغت ان کا پتہ دیتی ہے (اگر یہ نکات قرآن کریم میں نہ پائے جاتے ) تو کسی عالم کو دوسرے عالم پر ، کسی پیش رو کو بعد میں آنے والے پر،اور بعض متأخرین کو بعض متقدیم پر کوئی فوقیت حاصل نہ ہوتی ، تب حضرت ابن مسعودؓ کے اس ارشاد کا بھلا کیا مقصد ہوتا ؟!

وأعمقھم علما

یعنی وہ صحابہ میں علم کےاعتبار سے زیادہ گہرے تھے ۔

مذکورہ تفصیل سے یہ معاملہ واضح ہوگیا ،اور ان دونوں قسم کی تاویلات میں فرق منکشف ہوگیا ،چنانچہ اہل حقائق ان لطائف وتاویلات قرآنی کو بیان کرتے رہے ہیں جوآیات کے ضمن میں پوشیدہ ہیں ، اس کے باوجود ان میں سے کسی ایک کے بارے میں بھی یہ منقول نہیں کہ انہوں نے (قرآن کریم کے ) ظاہری معانی پر عمل اور اعتقاد چھوـڑدیا ہو، پھر صبح روشن کی مانند یہ معاملہ ان معترضین سے کیونکر مخفی رہا ؟

حالانکہ صوفیائے کرام تو علم الہی میں رسوخ رکھتے ہیں اور اعمال میں سچے اور مخلص ہوتے ہیں ، ان کے برخلاف ملحد فرقہ باطنیہ ، شریعت اسلامیہ کے منکر ، آیات قرآنیہ کے ظاہری معانی کو پھیرنے والے ، علم میں کج رو اور گمراہ اور عمل میں جھوٹے ہیں ، ان اولیاء وصوفیاء کرام کی کیا بلند وبالا شان ہے اور ان باطنیوں کا درجہ کیسا گرا ہوا ہے ؟ان میں سے ہر ایک کو واضح علامات سے آپ پہچان لیں گے ، اللہ تعالی نے اس باطنی گروہ جیسے لوگوں کے متعلق ارشاد فرمایا

فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ

ترجمہ :سو جن لوگوں کے دلوں میں کجی ہے ،وہ اس کے اسی حصے کے پیچھے ہولیتے ہیں جو مشتبہ المراد ہے ،(دین میں ) شورش ڈھونڈنے کی غرض سے اور اس کا (غلط) مطلب ڈھونڈنے کی غرض سے ۔

أَفَمَن يَمْشِي مُكِبًّا عَلَىٰ وَجْهِهِ أَهْدَىٰ أَمَّن يَمْشِي سَوِيًّا عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

ترجمہ:( پس اس کافر کے متعلق سوچو کہ ) جو شخص منہ کے بل گرتا ہوا چل رہا ہو، وہ منزل مقصود پر زیادہ پہنچنے والا ہوگا یا وہ شخص جوسیدھا ایک ہموار سڑک پر چلا جارہا ہو۔

ولیس یصح فی الأفہام شیئ
إذا احتاج النھار إلی دلیل

ترجمہ: جب دن کے وجود پر بھی دلیل کی ضرورت ہو تو ایسی عقل وفہم کے نزدیک توکوئی بھی بات درست نہیں قرار پائے گی۔

اس بحث کے مختلف پہلوؤوں کے متعلق مزید تفصیلات کے لیے علامہ مرتضی زبیدیؒ کی ’’الاتحاف شرح الاحیاء‘‘ کی مراجعت کرلی جائے ، اللہ تعالی ہی حق کی طرف رہبری کرنے والے ہیں ۔

حوالہ: یتیمۃ البیان فی شیئ من علوم القرآن، اردو ترجمہ اصول تفسیر وعلوم قرآن از مولانا سید سلیمان یوسف بنوری

باطنی فرقہ کے متعلق جاننے کے لیے نیچے دیے گئے لنک پر کلک کریں:

باطنی (اسماعیلی) تحریک کو خفیہ رکھنے کی وجوہات اور ان کا بھیانک کردار، از مولانا محمد یوسف لدھیانوی شہیدؒ
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Maulana Rumi’s Poetic Analysis of Some Metaphorical Form of Deeds, By Maulana Ashraf Ali Thanvi

Posted on by Maulana Ashraf Ali Thanvi

Translated By: Maulana Yusuf Talal Ali Delorenzo

Metaphorical form of bad deeds

In explaining the Sufi concept of projected forms, the scholars note that every reprehensible human characteristic has its counterpart in the person of particular animals from the animal kingdom. Thus, the human whose personality is dominated by one of these characteristics .will assume the appearance of that characteristic’s bestial counterpart. Among the bygone nations, the followers of the earlier prophets, such transformations are known to have occurred in this world, However, Allah most High has granted the members of this Nation (al-Ummah al-Muhammadia) security from suffering such ignominy in this world, though in the next world there will be no such guarantee. Finally, on the Day of Judgment, those forms will be revealed. It is from here that the spiritually gifted have their glimpses (Kashf) into the forms behind these Characteristics.

Sufyan ibn Uyaina (R.A) commented on the following verse:

وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم

No creature is there crawling on the earth, no bird flying with its wings, but they are nations like unto yourselves. (al-An ‘am: 38)

Said Sufyan (R.A) “Some people’s personalities are like birds, while some are like dogs, or pigs, or asses. Some people so pamper and adorn their psyches that they resemble peacocks. Some are .filthy like the donkey’ some are self-centered like the chicken, and some bear their animosities like the camel. Some resemble the fly, and some resemble the fox.”

Imam Thalabi says in commentary of the verse:

فتأتون أفواجا

And you shall come in troops. (An-Naba’ : 17)

… that people will be brought forward on the Day of Judgment in their various forms. Those whose personalities were dominated by certain bestial characteristics will assume the form of animals.

Maulana rumi’s poetry analysis of some Metaphorical Form of deeds

The following couplets are (approximate verse translations) of Maulana Rumi’s poetic study of projected forms in his classic work on Tasawwuf, the Mathnawi.

چوں سجودے یا رکوعے مرد کشت شـد
دراں عـالم سـجـود او بہشـت

When someone plants a Sajda here or goes into Ruku’. His Sajda in the other world becomes a garden true.

چوں کہ پریدہ از دہانت حمد حق
مـرغ جنـت سـاخـتـش رب الفلق

When someone’s praise of Allah flies away into the skies. The lord of Daybreak makes of it a bird of Paradise.

حمد و تسبیحت نماند مرغ را
ہم چو نطفہ مرغ باد ست وہوا

The likeness of your praise is not like that of a bird, for its likeness is like the sperm of a rooster.

چـون ز دستت رست ایثـار و زکات
گشت این دست آن طرف نخل و نبات

When from your hand Zakah and charity like seedlings sprout. In yonder world that hand becomes a garden free of drought.

آب صبرت جوی آب خلد شد
جوی شیر خلد مهر تست و ود

The water of your patience here, in Paradise a stream. Affection for Allah, a river there of milk and cream.

ذوق طاعت گشت جوی انگبین
مستی و شوق تو جوی خمر بین

Your pleasure in devotion here, a stream of honey fine. your longing and intoxication, there a stream of wine.

این سببها آن اثرها را نماندکس
نداند چونش جـــای آن نشـاند

These cause here to those effects but little likeness bear. And no one knows how He’s arranged to realign them there.

این سببها چون به فرمان تو بود
چار جو هم مر ترا فرمان نمود

And since to your command these causes were obedient. In Jannah will four rivers be to you subservient.

هر طرف خواهی روانش می‌کنی
آن صفت چون بد چنانش می‌کنی

Where’er you wish in that direction will they flow. As you, Your disposition here do make, so there it will be too.

چون منی تو که در فرمان تست
نسل آن در امر تو آیند چست

Observe how you your semen do command; then in this way, The progeny thereof will bow to you, and you obey.

می‌دود بر امر تو فرزند تو
که منم جزوت که کردی‌اش گرو

Your offspring, born of such a sperm, run in obedience to you, because it realizes that I am born of the part of you that you made obedient to.

آن صفت در امر تو بود این جهان
هم در امر تست آن جوها روان

The qualities that earn you praise obeyed you in this world, And in the next your orders will make rivers flow and whirl.

آن درختان مر ترا فرمان‌برند
کان درختان از صفاتت با برند

Those trees of Paradise, you’ll see, will do just as you please, For you have made them fruitful by your perfect qualities.

چون به امر تست اینجا این صفات
پس در امر تست آنجا آن جزات

You’ve made these qualities obedient to your command. Your recompense will follow at a motion of your hand.

چون ز دستت زخم بر مظلوم رست
آن درختی گشت ازو زقوم رست

When blows proceeded from your hand against the poor Mazloom (the victim of injustice). In Hell the blows became a tree; the one they call tree of Zaqqum. (See al-Qur’an; Sura Dukhaan : 43)

چون ز خشم آتش تو در دلها زدی
مایــه‌ نار جـهـنــم آمــدی

When out of anger you throw fire into people’s hearts, You kindle deep within Hell’s maw a flame that shoots and darts.

آتشت اینجا چو آدم سوز بود
آنچہ از وی زاد مرد افروز بود

And since you spend your worldly life in scorching mankind then. In yonder world the sparks of what you said are kindling men.

آتش تو قصد مردم می‌کند
نار کز وی زاد بر مردم زند

The fire of your anger leaps and flames begin to curl. As rage transforms itself to fire in the other world.

آن سخنهای چـو مـار و کـزدمت
مار و کزدم گشت و می ‌گیرد دمت

The words of anger which are like serpents and scorpions, in the Hereafter they will indeed become snakes and scorpions, and the ignorant people seize them by their hands.

The existence of deeds persists

The aforementioned Qur’anic verses, traditions, and learned insights all point decisively to the fact that the deeds performed by man continue to exist on their own until the coming of that day on which all will be made manifest. Says Allah most High:

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ

And whoso has done an atom’s weight of good shall see it, and whoso has done an atom’s weight of evil shall see it. (Zilzaal:7-8)

Therefore Paradise, or Hell, will be as the fruit of one’s labors. Nor is this conclusion in any way contradictory to the Muslim belief in the divine decree. There is nothing in the divine decree requiring that actions take place without causes. Rather, the contrary is true. Whatever has been decreed will be led up to by a series of causes. Then it will occur as decreed.

Among the most effective causes behind one’s entering Paradise or Hell are his deeds, good and evil. It was for this reason that the Prophet ﷺ when asked by his companions about the point in their doing good deeds, answered, “continue doing good works! For everyone will find easy that for which they were created.”

فأما من أعطى واتقى وصدق بالحسنى فسنيسره لليسرى وأما من بخل واستغنى وكذب بالحسنى فسنيسره للعسرى

As for him who gives, and fears Allah, and believes in the good: Surely We will ease his way unto the state of ease. But as for him who is miserly, and thinks himself independent, and disbelieves in the good; Surely We will ease his way into adversity. (al-Lail : 5-10)

In brief then, whatever you do in this world will be made manifest in Barzakh and on the Day of Judgment. Says Allah most High:

فكشفنا عنك غطاءك فبصرك اليوم حديد

Now we have lifted from you your veil, and so your sight today is piercing. (Qaf: 22) O Lord, grant us proper understanding. O Lord, remind us, whenever we are tempted to do wrong, of the consequences of our deeds. Then grant us, Oh Lord, the Taufiq (Favor) to avoid that which displeases you.

Source: Jaza ul Aamal, By Maulana Ashraf Ali Thanvi

To read more on this topic Click on the links below:

What is the Vital Connection Between Sinning in this World & Getting Punishment in Hereafter? By Maulana Ashraf Ali Thanvi
Effects & Metaphorical Forms of Some Deeds in the Intermediate World (Barzakh), By Maulana Ashraf Ali Thanvi
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Effects & Metaphorical Forms of Some Deeds in the Intermediate World (Barzakh), By Maulana Ashraf Ali Thanvi

Posted on by Maulana Ashraf Ali Thanvi

Translated By: Maulana Yusuf Talal Ali Delorenzo

In the world of Barzakh, one’s deeds take on an allegorical aspect through which the projected forms of those deeds may be ascertained.

Imam Bukhari (R.A) relates on the authority of Samura ibn Jundub that the Prophet ﷺ used to ask his companions about their dreams. Whenever anyone of them had a dream of significance he would ·relate it to the Prophet ﷺ who would then interpret it.

One morning the Prophet ﷺ said, “Last night I dreamt that two men came and took me away. In the course of our travels, we came upon a man stretched out on the ground. Another man stood over him and, with great rock, smashed the other’s skull. I watched speechlessly as the rock rolled away from the man’s maimed and mangled head. But before I could utter a word his head had healed. Again the other took up a rock and sent it hurtling into his skull.

I turned to my companions in amazement and said, ‘Glory be to Allah! Who are these two?’

We went on a little further and passed by a man on his back and another standing over him with a pair of iron pincers m in his hands. He was using them to cut away, first, one side of the other’s mouth to his ear, and then, the other. By the lime he had finished with the second side of his face, the first had healed. Then he started cutting all over again.

‘Glory be to Allah!’ said. The only reply they gave me was to say, ‘Move on.’

We went on a little further and found a great oven from which there issued the clamor of great confusion. We looked inside and were confronted with the vision of a host of naked men and women. From beneath them, a flame had begun to· rise that sent them scattering up the walls of the oven in terror.

I asked, ‘Who are these people?’ The only reply I received was, ‘Move on’.

We went on a little further until we reached a blood-red river in which a man was swimming. On the shore stood another man and beside him, there was a pile of stones. When the swimmer tried to gain a landing on the shore, the man took a stone from the pile and threw it into the swimmer’s face. The swimmer turned back, but when he reached midstrea1n he turned about and began again to head for shore., When he c.ame close enough, the man on shore pelted him square in the face with another stone.

I asked, ‘Who are these two?’ The ‘only reply l received was, ‘Move on.’

We went on a little further and passed by a man uglier than any I had ever seen. He was lighting a fire before himself, and soon its flames were circling all around him.

I asked who he was?. The reply came, ‘Move on.’

We went on a little further until we came to a garden filled with every imaginable variety of spring flowers. In the middle of the garden stood a man so tall that in order to see his head I had to lie on the ground and lookup. He was surrounded there in the garden by a great number of children.

I asked, ‘What garden is this, and who are these people?’ The only answer I received was, ‘Move on.’

We went on a little further until we came to a great towering tree more beautiful than any tree I had ever before seen.

My two companions ordered me to climb it. When we had gained the top we found ourselves at the gates of a city whose buildings were constructed of gold and silver bricks. We called for the gates to be opened and when they were; we entered. Once inside, we were greeted by people whose bodies were, on one side, extremely beautiful, and, on the other side, utterly grotesque in appearance. My two companions ordered them to go and dive into the river that flowed nearby and whose waters were milky white. This they did and, when they returned, their ugliness had completely disappeared.

My two companions turned to me and said, ‘This place is called ‘Jannat ul ‘Adan’ (the Garden of Eden). Look up into the sky. The place you see there up above, that looks so much like a cloud, is yours.

I said, ‘May Allah reward you! Leave me now. I wish to go to my home.’

They replied, ‘Not now. You will be allowed to go after a while.’

Then I said to them, ‘We have certainly seen some amazing sights this evening. Won’t you tell me what it all means?’

They answered by explaining that the man we had seen whose head was continually being smashed was a man who had learned the Qur’an and then neglected it to the extent that he gave up performing prayers regularly. The man we had seen whose face was continually being ripped open was a liar who used to set out at daybreaks telling lies until they had, by sundown, spread far and wide. The naked men and women we had seen in the oven were fornicators. The swimmer who had his face bashed in by stones thrown from shore was a usurer. The hideous man we had seen kindling the fire was Malik, the Caretaker of Hell. The tall man in the garden was the Prophet Sayyidna Ibrahim and the children around him were those who had died in childhood and were too young ‘then to have been corrupted away from the natural (Fitra) religion.”

At this point, the Prophet ﷺ was interrupted in his narration by one of his companions who asked if the children of the Mushrikeen (polytheists), were also among that number. The Prophet ﷺ replied that yes, the children of the Mushrikeen were there too.

Then he, Allah grant him peace and blessings, continued with his narration saying, “The people whose one side was beautiful and other was ugly were those who had combined a good deed with another which was evil. Then, they were forgiven by Allah and were cleansed.” The aspects that certain worldly deeds will assume in Barzakh as mentioned in the above Hadith are quite explicit, though the relationships therein are somewhat obscure. None the less, after a little consideration these too should become evident. For example, the link between one’s telling a Ii and his having his mouth gashed open to the ears is as plain to see as that between the fornicator’s being overcome by the fire of passion in this world and the fires of chastisement in the next. In the same way, one should attempt to envisage his every deed.

Source: Jaza ul Aamal, By Maulana Ashraf Ali Thanvi

To read more on this topic Click on the links below:

https://islaminsight.org/2020/07/01/what-is-the-vital-connection-between-sinning-in-this-world-getting-punishment-in-hereafter-by-maulana-ashraf-ali-thanvi/
https://islaminsight.org/2020/07/01/maulana-rumis-poetry-analysis-of-some-metaphorical-form-of-deeds-by-maulana-ashraf-ali-thanvi/
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What is the Vital Connection Between Sinning in this World & Getting Punishment in Hereafter? By Maulana Ashraf Ali Thanvi

Posted on by Maulana Ashraf Ali Thanvi

Translated By: Maulana Yusuf Talal Ali Delorezno

The Vital Relationship Between Wrong doing in this World and Punishment in the next

It has been determined from the evidence of the Qur’an, the Sunnah, and the occasional glimpses into the unknown (Kashf) of the spiritually gifted, that besides this present world there exist two other worlds; one is called Barzakh (interspace or the intermediate world), and the other, Al-Ghaib (the absent, or the afterworld). When we speak of the ‘next’ world, we use a general term that comprehends both of these two worlds; Barzakh and al-Ghaib.

Furthermore, whenever a man does something in this world, immediately its reflection is projected on to the world of Barzakh where it is preserved, having taken on an aspect of its own. The world (of Barzakh) is also called the world of the grave. Later, there will come a time when these deeds will be fully revealed. That will be on the day called ‘Yaum ul Hashr’ (the Day of Gathering for Judgement).

Levels of existence of deeds

Every deed has three levels of existence:

  • ( 1) occurrence,
  • (2) projected revelation, and
  • (3) actual revelation.

This will be more easily understood if we consider the example of the tape recorder. When someone speaks into it his speech exists on three levels:

  • (1) the spoken word,
  • (2) the recorded word,
  • (3) The reproduced word.

The example of actions in this world is that of the spoken word, the example of the world of Barzakh that of the recorded word, and the example of the afterworld that of the reproduced word.

Just no rational man would doubt that what he said into the microphone of a live tape recorder was being recorded, or that what was being recorded, or that was being recorded would be replayed in any way other than as he had given voice to it, similarly, the believer should have no doubts about his actions being recorded in the world of Barzakh immediately upon their occurrence in this world, or about their being fully revealed in the afterworld (Al-Ghaib).

Certainly, then, the chain of events to take place in the next world is founded entirely upon the actions we choose to perform in this world. There  is no validity to the way of Fatalism.

There is a Hadith in which it is stated that it sometimes happens that a man has only a few more inches to go before reaching paradise when Taqdeer (divine decree) intervenes, and the man ends upon in Hell. Or before reaching Hell, he ends up in paradise. This would seem to point clearly to the influence of some sort of inescapable fate. The truth of the matter is that Taqdeer takes precedence over every manner of voluntary act. A sick man might be treated with the latest and most advanced medical techniques and still, when Taqdeer takes precedence, dies of his illness. None the less, we understand his recovery to hinge upon that treatment, and therefore continue it.

The root principle in this whole matter is that in the matters of this world we must consider the general rule and not allow ourselves to be swayed by that rare instance which seems to be so contradictory. The situation spoken of in the Hadith here is one of those rare instances. Otherwise, the general rule is that those who enter paradise will have performed the deeds of paradise (i.e. those deeds that enable one to gain paradise). Similarly, those who go to Hell will do so only after having committed the deeds of Hell.

Says Allah most High :

فأما من أعطى واتقى وصدق بالحسنى فسنيسره لليسرى وأما من بخل واستغنى وكذب بالحسنى فسنيسره للعسرى

As for him who gives, and fears Allah, and believes in the good: Surely We will ease his way unto the state of ease. But as for him who is miserly, and thinks himself independent, and disbelieves in the good; Surely We will ease his way into adversity. (al-Lail : 5-10)

With the microphone open before him at recording time, one is naturally careful to choose his words. It is inconceivable that such an untoward remark would be allowed to escape from his lips as would offend the one listening to the playback present at the time of recording. What is played back cannot be denied. The tape recorder has been so designed as to faithfully reproduce whatever is read into it.

In the same way, one should be aware at the time of committing his deeds that somewhere or other they are being recorded, and that there will come day on which those deeds, without the slightest increase or decrease, will be revealed. And that when that day comes there will be· no possibility of his inventing excuses or presenting pretences.

Once this concept has fully taken hold of one’s mind, his engaging in wrongdoing is about as likely as his screaming a torrent of curses and threats into a live microphone when he knows that what he is saying is being recorded, and that he will be commanded to be present when it is replayed before an impulsive monarch.

Or take another example. There are three stages in the development of a tree:

  • ( 1) the planting of the seed,
  • (2) the growth of the tree from germination to maturity, and
  • (3) maturity and the bearing of fruit.

 Anyone with even the least intelligence knows that before the stages of growth and maturity there must be a stage of planting and germination. Then, our deeds in this world are like this planting, their aspect in the world of Barzakh like the appearance of the tree above ground, and their aspect in the afterworld like the tree’s bearing fruit. Then, whatever appears in Barzakh and the afterworld will have as its basis the voluntary deeds performed in this world. No one would expect to reap wheat from a field he had sown with barley. Then how can anyone expect to harvest the fruits of good deeds when he has spent his entire lifetime in committing nothing but wrong?

We should now be in a position to understand more fully the Hadith of the Prophet ﷺ  which says, “This world is the tillage of the next”. The Sufi poet said:

گندم از گندم بروید جو ز جو

از مکافات عمل غافل مشو

Reap oats from oats and wheat from wheat, and don’t forget; the recompense of what you do is coming yet.

Though on the surface of things there does not seem to be any kind of similarity between the seed and the full-grown tree, still, those who know are quick to recognize the abstract relationship that exists between the two. Between deed and retribution, there exists a similarly obscure relationship. To recognize it one must possess a great deal of insight.

Finally, the opinion of those who know about trees, on matters concerning trees, is accepted by everyone without the slightest argument, regardless of whether or not those who are unversed in such matters are able to recognize the relationship involved. Similarly, in matters concerning the fruit of our worldly deeds, we must accept what is said by those who know about such things (like the prophets, or, on another level, the Sufi saints) regardless of whether or not we ourselves are able to grasp the subtleties inherent in that of which they speak.

Retribution of deeds after death

At this point specifically, mention some of the fruits of our worldly deeds; and how those fruits will appear to us after death in both the worlds of Barzakh and AL Ghaib. After that, we will present a few examples of how the Sufis portray the relationship between deed and retribution. It should now be clear that what is to occur there in the next world is actually a kind of projection or revelation of the events that take place here in this world and, in the light of the foregoing, the following Qur’anic verses should be far more readily understood.

Says Allah most High:

مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ

Not a word he utters, but by him is an observer ready. (Qaf:18)

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ

And whoso has done an atom’s weight of good shall see it, and whoso has done an atom’s weight of evil shall see it. (Zilzaal:7-8)

وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَىٰ بِنَا حَاسِبِينَ

Even if it be the weight of one grain of mustard seed, We shall produce it, and sufficient are We for reckoners. (Al Anbiya’ : 47)

وَيَقُولُونَ يَا وَيْلَتَنَا مَالِ هَٰذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا ۚ وَوَجَدُوا مَا عَمِلُوا حَاضِرًا ۗ وَلَا يَظْلِمُ رَبُّكَ أَحَدًا

They will say, ‘Alas for us! How is it with this book, that it leaves nothing behind, small or great, but it has numbered it?’ And they shall find a11 they wrought present, and your Lord shall not wrong anyone. (Al-Kahf: 49)

يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا

The day every soul shall find what it has done of good brought forward, and what it has done of evil; it will wish that there were a long way between itself and those deeds. (Al-‘Imran : 30)

يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ

Allah confirms those who believe with the firm word, in the present life and the world to come. And Allah leads astray the evildoers. And Allah does what He wills. (Ibrahim: 27)

Source: Jaza ul Aamal, By Maulana Ashraf Ali Thanvi

To read more on this topic Click on the links below:

Effects & Metaphorical Forms of Some Deeds in the Intermediate World (Barzakh), By Maulana Ashraf Ali Thanvi
Maulana Rumi’s Poetic Analysis of Some Metaphorical Form of Deeds, By Maulana Ashraf Ali Thanvi
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Sufi’s Mystical Interpretation: The Apparent Meaning of the Quran & Sunnah Will Never be Denied, By Maulana Ashraf Ali Thanvi

Posted on by Maulana Ashraf Ali Thanvi

Compiled By: Mufti Umar Anwar Badkhshani

It is important to know that denying the apparent meaning of the Quran and Hadith is absolute disbelief. The authentic research scholars  (muhaqqiqin) accepts the apparent and also investigate its hidden meaning. For instance,  it is mentioned in Hadith:

لا تدخل الملائكة بيتا فيه كلب و لا تصاوير

“Angels of mercy don’t enter a house where there is a dog”.

On the basis of this Hadith, the scholars of Externalism  (Zahiriyah) believes that keeping a dog is prohibited but they do not refrain themselves by accumulating dog-like qualities in their hearts. But if they have iman in their hearts regardless of its quantity they will eventually go to paradise.

on the other hand, the Mystical people allowed the breeding of dog and by claiming that Shariah scholars misunderstood the meaning of the hadith,  they themselves fabricated and new understanding, in which they stated that in this hadith the ‘house’ means heart, and the ‘angels’ means unseen grace and blessings, and ‘dog’ means dog-like virtues. Therefore, by denying the Shari’ah, these people became infidels and deserved hell.

The authentic research scholars (muhaqqiqin) stated that the real meaning of the hadith is what is apparent and understood by scholars of externalism, but the question should be considered why the angels of mercy hate and distance themselves from dogs?

In fact, dogs have some very bad traits which keep the angels of mercy away from them. dogs are unclean and impure, and of course, they also have inhuman cruel animal traits. When it is not permissible to keep a dog in one’s own house, then how can it be permissible to have qualities of dog in his heart?

The authentic research scholars (muhaqqiqin) combined the opinions of both sides. they prohibited keeping a dog in the house as this is apparent in the hadeeth, and they forbade keeping dog-like evil traits in the heart because  Hadith also indicates this.

Source: Talimud deen, By Maulana Ashraf Ali Thanvi

To read more on this topic Click on the link below:

ilm al-Aitebar (Consideration): Denying the apparent meaning of the Quran & Hadith, Sufis Esoteric Interpretation of the Quran, Terms & conditions, By Maulana Ashraf Ali Thanvi
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Takbir al-Tashreeq: When will it Start? If Takbir or Salah is Missed During These Days? Few Important Rules

Posted on by dar ul ifta jamia banuri town karachi

NOTE: It should be noted that the below answer is the English translation of the Fatwa issued by Jamia Uloom Islamia Allama Yusuf Banuri Town, Karachi, Pakistan.

Question

When will start Takbir Tashreeq ? and if Takbir or Salah is missed during these days ?

Answer

الله اكبر الله اكبر لا اله الا الله والله اكبر الله اكبر و لله الحمد

  • It is obligatory (Wajib) to recite this Takbir at least once immediately after every Fardh Salah, starting from Fajr Salah of 9th Zul Hijjah till the Asr of 13th Zul Hijjah.
  • Men should recite it aloud while women should recite it in  low voice.
  • The Takbir al-Tashreeq should be recited immediately after the salam so much so that if one talks or intentionally breaks one’s ablution (Wudhu) the Takbir al-Tashreeq lapses.
  • It is Wajib upon those who are performing Salah with Jama’ah (Congregational Prayer), as well as those performing alone, men and women, to recite the Takbir al-Tashreeq.
  • It is obligatory (Wajib) to say the Takbeer al-Tashreeq once. To say it more than once is not Wajib.

If Takbir or Salah is Missed During These Days?

  • If a person forgets to recite the Takbir al-Tashreeq after the Fardh Salah there is no Qadha for it. It will however be necessary to repent (Taubah) so that the sin can be forgiven.
  • If a Salah was missed during the days of Tashreeq and it was performed in that very year during the days of Tashreeq, then in this case too, it is necessary to say the Takbir after the salam of the Fardh Salah.
  • Women should be mindful of this duty. As women generally omit this duty, I advise them to hang a card-plate with an inscription of the Takbir at the place where they pray in their houses, so they can recite it without fail after the concluding salam.

فی الفتاوی الھندیۃ 152/1 : اما عددہ وماھیتہ فھو أن یقول مرۃ اللہ اکبر اللہ اکبر لا الہ الا اللہ واللہ اکبر اللہ اکبر وللہ الحمد

فی الفتاوی الھندیۃ 152/1 : و أما صفتہ فإنہ واجب

فی الفتاوی الھندیۃ 152/1 : أما وقتہ فأولہ عقب صلوۃ الفجر من یوم عرفۃ و آخرہ فی قول أبی یوسف ومحمد رحمھما اللہ عقیب صلوۃ العصر من آخر أیام التشریق ، ھکذا فی التبیین ، والفتوی والعمل فی عامۃ الأمصار وکافۃ الأعصار علی قولھما ، کذا فی الزاھدی

فی الدر المختار الشامیۃ 179/2 : (وقالا بوجوبہ فور کل فرض مطلقا) ولو منفردا أو مسافرا أو امرأۃ ، لأنہ تبع للمکتوب ۔۔۔۔۔۔۔۔ إلی عصر الیوم الخامس (آخر أیام التشریق وعلیہ الاعتماد ) والعمل والفتوی علی عامۃ الأمصار وکافۃ الأعصار

فی الفتاوی الھندیۃ 152/1 : وینبغی أن یکبر متصلا بالسلام حتی لو تکلم أو أحدث متعمدا سقط ، کذا فی التھذیب

فی البحر الرائق 165/2 : و أما محل أدائہ فدبر الصلاۃ وفورھا من غیر أن یتخلل ما یقطع حرمۃ الصلوۃ حتی لو ضحک ۔۔۔۔۔۔ أو تکلم عامدا أو ساھیا أو خرج من المسجد لا یکبر ، لأن التکبیر من خصائص الصلوۃ ، حیث لا یؤتی بہ إلا عقیب الصلاۃ فیراعی لإتیانہ حرمتھا و ھذہ العوارض تقطع حرمتھا

فی الفتاوی الھندیۃ 152/2 : ومن نسی صلوۃ من أیام التشریق فذکرھا فی أیام التشریق من تلک السنۃ قضاھا و کبر ، کذا فی الخلاصۃ

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How Should the Participants of the Collective Sacrifice Distribute the Meat by Mutual Consent?

Posted on by dar ul ifta jamia banuri town karachi

NOTE: It should be noted that the below answer is the English translation of the Fatwa issued by Jamia Uloom Islamia Allama Yusuf Banuri Town, Karachi, Pakistan.

Question

If the meat of the collective sacrifice is divided into seven parts approximately, with the consent of all participants and give them the option to take whatever part they want. Is this way of distribution is permissible? Or should it be done by weight?

Answer

If the meat of the collective sacrifice is to be distributed among the participants, then equality is necessary. It is not permissible to distribute it approximately despite the consent and permission of the participants.
Or if you add feet and skull in each part besides meat, then it is permissible to distribute it without weighing it after the permission and consent of the participants.

المحيط البرهاني في الفقه النعماني (6/ 100):وأرادوا أن يقسموا اللحم بينهم؛ إن اقتسموها وزناً يجوز؛ لأن القيمة فيها معنى السبع على هذا الوجه يجوز، وإن اقتسموها جزافاً إن جعلوا مع اللحم شيئاً من السقط نحو الرأس، والأكارع يجوز، وإن لم يجعلوا لايجوز؛ لأن البيع على هذا الوجه لايجوز

الدر المختار وحاشية ابن عابدين (رد المحتار) (6/ 317):ویقسم اللحم وزناً لا جزافاً(قوله: لا جزافاً)؛ لأن القسمة فيها معنى المبادلة، ولو حلل بعضهم بعضاً. قال في البدائع: أما عدم جواز القسمة مجازفةً فلأن فيها معنى التمليك واللحم من أموال الربا، فلايجوز تمليكه مجازفةً.
وأما عدم جواز التحليل؛ فلأن الربا لايحتمل الحل بالتحليل، ولأنه في معنى الهبة وهبة المشاع فيما يحتمل القسمة لاتصح اهـ وبه ظهر أن عدم الجواز بمعنى أنه لايصح ولايحل لفساد المبادلة خلافاً لما بحثه في الشرنبلالية”

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Is Sacrifice (Qurbani) Obligatory (Wajib) on the Housewife?

Posted on by dar ul ifta jamia banuri town karachi

NOTE: It should be noted that the below answer is the English translation of the Fatwa issued by Jamia Uloom Islamia Allama Yusuf Banuri Town, Karachi, Pakistan.

Question

Is sacrifice obligatory (Wajib) on the housewife?

Answer

  • If a wife is wealthy and a Sahib e Nisab or she has in her possession items in excess of necessity whereby sacrifice (Qurbani) becomes obligatory (Wajib) on her, it will be necessary for the wife to make Qurbani of one share. It is not necessary for the husband to make Qurbani on behalf of his wife. Yes, if with the permission of the wife, the husband makes Qurbani on her behalf, her Qurbani will be deemed to be made. If the husband does not make the Qurbani on her behalf, it will be compulsory for her to make Qurbani of one share.
  • It is not sufficient for the husband to slaughter on behalf of his wife or for the wife to make Qurbani for the husband. It is necessary that they perform the Qurbani separately.

فی رد المحتار 312\6: وشرائطھا الإسلام والإقامۃ والیسار الذی یتعلق بہ وجوب صدقۃ الفطر ، لا الذکورۃ ، فتجب علی الانثی (قولہ: الیسار ۔۔۔۔۔۔۔۔الخ بأن ملک مائتی درھم أو عرضا یساویھا غیر مسکنہ وثیاب اللبس أو متاع یحتاجہ إلی أن یذبح الاضحیۃ

فی الفتاوی الھندیۃ 293/5 : ولیس علی الرجل أن یضحی عن أولادہ الکبار و امرأتہ إلا بإذنہ

فی البحر الرائق 179/8 : تجب علی حرم مسلم موسر مقیم عن نفسہ ۔۔۔۔۔۔۔۔ شاۃ أو سبع بدنۃ فجر یوم النحر

2,486 Views
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