DISCOURSES ONISLAMIC WAY OF LIFE               VOL.           v                      BY  Justice Mufti Muhammad Taqi Usman...
Vol. v         IncludesModesty - A Means To Rise To High RanksJealousy A Fatal DiseaseValue Of Dreams In The Light Of Slza...
PUBLISHERS NOTE      The English version of the Islahi Khutbat, has beenpublished by Darul Ishaat Pakistan. This is solely...
D~scou~-sesn I>lani~c         O          Way Of Lifc (Vo1.V)                          8complete set of these books is avai...
Way Of 1.1k(ill :                                                                              U ~ s c o ~ ~ rOn ? Islam~c...
ses   011   Islamic Way Of 1.1k(Vol:V)      A third renledy for the disease of Jealousy    83                             ...
ses On Islam~cWay O f Life (Vo1:V)                           14                                  I)~scoursesO n Islam~c   ...
D~scourse$ lslalnlc Way Of I ~ f (Vol V)                                                                                  ...
, On Islam~c           Way Of L ~ f e                        (Vol V)                                                    Di...
Discourses On Islamic Way Of Life (Vol:V)                               20                         Discourses On Islamic W...
Discour.ses On Islamic Way Of Life (Vo1.V)          The Holy Prophet & took care          to refrain from +L.L (resemblanc...
Discourses On Islamic Way Of L ~ f e                                   (Vol:V)                     24volumes under the tit...
MODESTY -  A MEANS TO RISE   TO HIGH RANKS  irl$l   2   G   C   -                      ~   . ~  L l d l ~n                ...
29                                   Discourses On Isla~nic                                                               ...
Discourses On Islamic Way Of Life (Vol:V)                  30      31                         Discourses On Islamic Way Of...
33                        D~scoursesOn Islamic Way Of Life (Vol:V)D~scourses On l s l a ~ n ~ c Of L ~ f e                ...
Discourses On lslam~c                    Way Of Life (Vo1.V)                                       34         35          ...
Discourses   0 1Islamic              1           Way O f Life (Vgl:V)                    36     37                        ...
Discourses On lslalnic Way O f Life (Vol-V)             38      39                         Discourses On Islamic Way O f L...
Discourses O n lslalnic Way Of 1-ifc (Vo1.V)                 40The man who was walking about in the market for the sake   ...
On       Way Of L ~ f eDisco~~rses lsla~nic            (Vol:V)                   42     43                          D~scou...
village of the host was at sonle distance, but he providedSlieikhul-Hind. The Hafiz Sahib related that one night          ...
Discourses O n lsla~iiicWay O f L ife (Vol V )                              46    47                            Discourses...
1)1scourscs On Islamic Waq Of l,~fe                                  (Vol V )                  48                         ...
51                          Discourses On Islamic Way Of Life (Vol:V)Discourses On Islarnlc Way Of L ~ f e                ...
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5
Upcoming SlideShare
Loading in …5
×

English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5

1,515 views

Published on

0 Comments
0 Likes
Statistics
Notes
  • Be the first to comment

  • Be the first to like this

No Downloads
Views
Total views
1,515
On SlideShare
0
From Embeds
0
Number of Embeds
1
Actions
Shares
0
Downloads
8
Comments
0
Likes
0
Embeds 0
No embeds

No notes for slide

English islahi khutbat discourses on islamic way of life mufti taqi usmani vol-5

  1. 1. DISCOURSES ONISLAMIC WAY OF LIFE VOL. v BY Justice Mufti Muhammad Taqi Usmani Translated By Iqbal Hussain Ansari DARUL ISHAAT URDU BAZAR KARACHI-I PAKISTAN ( 021) 2631861
  2. 2. Vol. v IncludesModesty - A Means To Rise To High RanksJealousy A Fatal DiseaseValue Of Dreams In The Light Of Slzari(i1zSmartness - A Remady For LazinessProtect Your GlancesEtiquettes Of Taking MealsEtiquettes Of DrinkingEtiquettes Of Inviting Guests To A FeastIslamic Sharaee (Legal) Principles AboutDress
  3. 3. PUBLISHERS NOTE The English version of the Islahi Khutbat, has beenpublished by Darul Ishaat Pakistan. This is solely becauseof the Favours of Allah on us and the prayers of ourmentors. This is the translation of the reformative speeches ofMufti Justice Mawlana Muhammad Taqi Usmani mayAllah prolong his benefits over us. He has been giventhese lectures for about ten years every week at the Bait ulMukarram Masjid, Karachi. Those who attend theselectures gain much knowledge theoretically andpractically. I, too, attend these lectures and have beenderiving much advantage. These lectures are beingrecorded on audio cassettes and books are publishedsubsequently. These cassettes and books cater to thosewho understand the Urdu language. We at Darul Ishaat desired that an increased numberof people should benefit from these lectures. Allah helpedus get these books translated into English and publishthem and H e also provided us the necessary means.A/-Hamdu-lil-laah, after six years of continuous effort a
  4. 4. D~scou~-sesn I>lani~c O Way Of Lifc (Vo1.V) 8complete set of these books is available to the readers. 12etour I-eaders remember that these books have beentranslated froin oral lectures of the honourable MufiiJustice Mawlana Muhammad Taqi Usmani and not fromhis writings. They may, therefore. find in them the st) le of the CONTENTSspoken words that the translator may have retained hereand there. Series:40 We have endeavoured to match the get up of the Modesty - a means to rise to high ranksbooks with their invaluable content and have paid due care Modesty - a means to rise to high ranks 27in the use of paper, printing and binding. We hope that Tmportance of Modesty 28this set of books will be very useful to our readers in The Foundation of the First sin of Disobedience 28Europe and the United States. They will gain beneficial Do not use your intellect against Allahs Command29knowledge from these books and be prompted to put their Pride is the root of all sins 30knowledge into practice. Reality of Modesty 30 Examples of Modesty practised by our Insha Allah they will find a great change in their saintly elders 30everyday life. The Modesty of the Holy Prophet & 31 We have published many books in English and The style of walking of the Holy Prophet &32many more are under preparation. Do write to us for a full Hazrat Thanawis announcement 33list of these books. Take to Humbleness and self-dedication 33 Finally. I request my readers to remember me in The way of the Holy Prophet & to expresstheir prayers as also my parents and family members. May humbleness 34 The Time is not yet Ripe 35Allah reward them. Hazrat Sayyid Sulaiman Nadwi P G ~ I - , and "Modesty" 36 KHAL IL ASHRA F lJSMANI Expel the idol of Ego 37 SIO MOHAMMAD RAZl lJSMANl The example of a Proud man 38 Hazrat Dr. Abdi~l Sahib .c15 d -, and Modesty 3 8 Hai l Hazrat Mufti Muhammad Shafi Sahib +dl-, and Modesty 39 Hazrat Mufti Aziz-ur-Rahman Sahib &&I-, and Modesty 39 Hazrat Maulana Muhammad Qasim Sahib Nanotawi +&I -i and Modesty 40 Hazrat Sahaikhul-Hind +&I-, and Modesty 4 1
  5. 5. Way Of 1.1k(ill : U ~ s c o ~ ~ rOn ? Islam~c seHazrat Maul a ~ i Muzaffar Husain a Suminary 62Sahib and Modesty dri(ll-) 42 Series: 41Another event relating to Hazrat Jealousy A Fatal DiseaseShaikul Hind elssl-, 43 Jealousy is all Inner Disease 66Maulana Muhammad y d q o o b Sahib The Fire of Jealousy remains in flames 67Nanotawi and Modesty dri(ll-, 44 It is an obligatory duty to refrain from Jealousy 67Another event about him, demonstrating Modesty 44 The Reality of lealousy 67An event unique of its kind 45 To envy is lawful 68Tlie Remedy to cure Pride 46 Three Degrees of Jealousy 69The best Example of Public service 47 The First soul that committed the sin of Jealousy 69Dialogue with a dog 47 Tlie inevitable consequences of Jealousy 69Otlierwise the heart will become polluted 48 The causes of Jealousy 70Hazrat Bayazid Bustani e15&1-; 49 Jealousy leads to ruin both in this worldThe gist of the discussion 50 and in the Hereafter 71The difference between Modesty and The Jealous man keeps burning in the fireInferiority Coinplex 50 of his Jealousy 71Inferiority Co~nplex cornplaint against Creation 5 1 a Reinedy for the disease of Jealousy 71Modesty is the product of gratitude 51 The Three Worlds 72Show of Modesty 52 Who enjoys real comfort? 72Modesty and Ingra tude 52 Sustenance is one form of blessing and toTliis is not Modesty 52 benefit by it is another foriii 74Refrain from Pride as well as ingratitude 53 Allahs Decree 75How to combine gratitude and Modeqty 53 An Urdu Proverb 75An example 54 Look at the blessings in your possession 76A servants position is below that of a slave 55 Look at those who are below and inferior to you 76A story full of morals 55 Hazrat Abdullah bin Mubarak and comfort 77 +dl-,Modesty in worship 56 Desires are endless 77You must do two things 57 This is Allahs Dispensation 78Ecstat~cexperiences and feel~ngs not the object~ve 57 are Another remedy for the disease of Jealousy 78A sign to indicate the acceptailce An event that happened with a saint 79of worship by Allah 58 Iniain Abu Hanifalis +dl-, refraining fromAn event that occurred with a saint 58 Backbiting 80The best example 59 Another event concerning ImamThe gist of the entire discussion 60 Abu Hallifah +&I;.-, 80How to acquire the quality of Modesty 60 Who is a real pauper? 81Practise gratitude to the best of your ability 6 1 Glad tidings of Paradise 82The meaning of gratitude 61 His Gain and my Loss 83
  6. 6. ses 011 Islamic Way Of 1.1k(Vol:V) A third renledy for the disease of Jealousy 83 An event that happened to Hazrat Two kinds of Jealousy 84 Sheikh Abdul Qadir Jilani +;ulk-) Seek pardon atonce 85 It is not lawfill to refute a Hadith with a dream Pray for the victim of Jealousy 85 A clarification about usurpation of Rights 86 What should a dreamer do? To pray for the man who has a dream It is also not good to go on envying anyone too far 86 Series: 43 It is good to envy anyone in the matter of Deen 87 Smartness -- A reinady for laziness Envy is not desirable for the sake of the world 87 Cure Laziness with courage A Shaikh and Guardian is needed 88 These two Principles are the essence Series: 42 of Tasawwuf (Mysticism) Tempt the "self to do the right work Value ofDreams in the light of Shari ah What will you do, if yo,u receive a call I ue Dreams are a part of Prophethood I 94 from the President 1wo opinions about Dreams 95 Do not put off till tomorrow what you The status of Dreams 96 can do today Hazrat Thanawi CLFJJIL-~ and I attend these meetings for my own gain interpretation of Dreams 97 What is the use of those moments? Hazrat Mufti Sahib +;uI-) and Worldly High Offices and Positions The benefit of attending on Saitns and Sheikhs Mubashshirat (that brings glad tidings) 97 Satan cannot assume the image of the That topic becomes_yourproperty Holy Prophet & 98 To thrust points of advice into the ears Difference between "Excuse" and "Laziness" It is a great fortune to have a glimpse of the Holy Prophet & 99 For the sake of whom were you fasting? Where is the qualification for this meeting 99 The Remedy for Laziness Hazrat Mufti Sahib and a visit to the Series: 44 sacred shrine of the Holy Prophet & 100 Protect your Glances It is the deeds done during the Casting evil glances - A deadly disease waking hours that count 101 The reality of evil glances Let not a good dream deceive you 101 You shall have to take this bitter dose What should be done if the Holy Prophet & The coffee of the Arabs commands in a dream to do something? 101 You find it sweet and tasteful A dream does not serve as a proof in The eyes are a great blessing the matter of the Shari hh 102 Seven miles journey in one moment A strange event conce~~ling a dream 102 Right use of the eyes Injunctions of the Shari bh about Remedy for recovery from the disease Dreams, "Kashf ",etc. 103 of casting evil glances Remedy for the cure of lustful thinking
  7. 7. ses On Islam~cWay O f Life (Vo1:V) 14 I)~scoursesO n Islam~c Way 0 1 I.~fc( V a l V ) What will happen if the film dipicting your life is shown 131 1 non-belieyers eating It is no credit to eat too much 153 153 The Hearts insistence on. and 011inclination The difference between an animal and a man 154 to, a sin is not a sin 132 Hazrat Sulaiinan invited Allahs +Jl+ It is forbidden to seek pleasure through imagination 132 creatures to a feast 154 While walking, let your glances point downwards 133 Thank Allah after taking meals 155 This Distress is less severe than the Change the viewpoint at the time of doing every act 156 distress of Hell 134 The Food - A blessing of Allah 157 Pluck up courage 134 A tasteful food - the second blessing 158 Do Two things 135 Availability of food with honour - the Adopt the character of Hazrat Yusuf 135 third blessing 158 Take the course of Hazrat Yunus ,KJI~L 136 T o have appetite for food, the fourth blessing 158 Call Me 137 Peace and security at the time of eating - To pray to Allah for worldly gains and objectives 137 the fifth blessing 159 A prayer for some gain of Deen (Faith) is To take food in the company of friends - sure to be granted 137 the sixth blessing 159 What to do if a sin is committed after prayer? 138 This food is a combination of various forms Allah grants an opportunity for repentance for sins 138 of worship 159 Then I shall raise you to a high station 138 How to compensate for an optional act? 160 There is only one formula for safety from sins 139 Dua at the time of folding up the dining - cloth 162 Series: 45 Get your sins pardoned after reciting this Etiquettes of taking Meals Dua at the end of your meal 163 There are Five branches of Deen (Faith) 144 A small deed yielding a great reward 163 Deen is incomplete without reforming the Social Life145 Do not find fault with food 164 The Holy Prophet & has taught us everything 145 None is bad or worthless in this universe 164 Three Etiquettes of taking meals 146 The story of a King and a fly 165 The first etiquette is to pronounce ;ly A strange incident about a scorpion 165 (Bismillah) 147 The worms that are born in filth 167 Do not provide for Satans lodging and fooding 147 Do not disparage food 167 Dua (supplication) to enter the house 148 Hazrat Thanawi clclillier, and the value of sustenance 168 The elder should be the first to begin the meal 149 The Right way of shaking off the dining - cloth 169 Satan wants to make the meal lawful for him 149 Our plight today 170 Look after the children 150 Vinegar is also a sort of Salan (Curry) 170 Satan vomited the food 150 The condition of the Household of the The meal is Allahs bounty 151 Holy Prophet & 171 How did the food reach you? 151 The Holy Prophet &$ valued and The difference between a believers and a respected a blessing 171
  8. 8. D~scourse$ lslalnlc Way Of I ~ f (Vol V) On e The best posture for eating 190We should praise the food 172 It is also lawful to eat, while sitting cross-legged 191The cook should be praised 172 To use tables and chairs for dining 191To praise a gift 173 It is an act of Sunnah to eat sitting on the ground 191Express gratitude to the people also 174 Provided this Sunnah is not ridiculed 192The Holy Prophet & teaching his An incident full of morals 192stepson good manners 174 Do not mind being ridiculed at such times 193It is a rule of Etiquette to eat from ones front 175 Do not use dining tables and chairs forBlessings descend 011the middle of the food 176 eating, unnecessarily 194If there are inany items on the plate we To take food, sitting on a cot 194can extend our hands to other sides also 176 To indulge in conversation during meals 195It is not lawful to take food with the left hand 177 It is lawful to wipe the hands withIf one commits a mistake one should something after eating 195admit it and seek pardon for it 178 It is an act of Sunnah to lick the fingers after eating 196It is not righ to insist upon ones mistake 178 What is this (blessing)? 196Refrain from being audacious to saintly men 180 Material resources are not peace and comfort 197Do not eat two dates together 180 Peace and comforts are gifts from Allah 197How to use things of common use and What is the meaning of Barkat in food? 198joint ownership 181 The influence of food on the inner self o f man 199Take out the food in your plate with due care 182 An incident illustrating the influence o f food 199It is not lawful to occupy sitting space in a We are caught in the mire of materialism 200Railway compartment more than your share 182 Is it against the rules of etiquette to lick the fingers? 20 1The Rights of companions on a journey 183 Good manners and civilized behaviour lieIt is colnpulsory to maintain proper in following the Sunnah 20 1accounts in a partnership business 184 It is unmannerliness to take food,Distinction among the properties of one while standing 20 1another is a requirement of the Shari hh 184 Do not bea slave to fashion 202Hazrat Mufti Sahibs clarification about It is an act of Sunnah to eat with three fingers 202 ownership of property 185 Observance of an order in licking the fingers 202 How to use common properties and goods? 186 How long will you fear being laughed at 203 How to use a common latrine? 186 These taunts are the legacy of the Prophets 203 The non-Muslims have adopted Islamic The announcement of the Glad Tidings modes of living 187 for following the Sunnah 204 An incident relating to an English lady 187 Allah will make you His beloved 205 Why are lion-Muslim Nations making progress? 188 It is lawful to have the fingers licked by others 206 It is against Sunnah to take food while To lick the plate after taking food 206 supporting ones back against something 189 The spoon should be licked 206 It is an act of Sunnah to eat in squatting position 190
  9. 9. , On Islam~c Way Of L ~ f e (Vol V) Discourses On Islamic Way Of Life (Vol:V)The morsel which drops down from the The status of Hazrat Siddiq Abkar ualpi 227hand should be picked up cleaned and eaten 207 The right side contains blessings 228An incident concerning Hqzrat Importance of the Right side 229Huzaifah bin Y arnan P LS 1 208 Drinking water by mouth from a big water container 230We shall not give up our dress 208 Two reasons for this prohibition 230You have seen the sword, now see the The kindness of the Holy Prophet & toarm also that will wield it 208 his Ummah 23 1Should I give up the Sunnah of the Holy Drinking water with the mouth placed Prophet k for the sake of these fools? 209 on the opening of the skin water-bag 23 1These are the conquerors of iran 210 How sacred becomes the spot that comes inThe Pride of Khosran was levelled with the dust 2 11 contact with the Prophets & sacred lips! 232It is not lawful to give up a Sunnah for fear of This hair became sacred 232being ridiculed 21 1 The nature of sacred Relics 233What to do if a guest arrives at the time of The sacred Dirhams 233taking food? 2 12 The sacred sweat of the Holy Prophet & 234Do not turn away a beggar with amenace 213 The sacred Hair of the Holy Prophet & 234An incident full of morals 213 The Noble Companions +A,, and theThe Advice of Hazrat Mujadid sacred Relics 234Alf Sani CLS j l l i e ~ ~ 215 The origin of Idolation 235Act upon Sunnah of the Holy Prophet B 2 16 Moderation is necessary in the matter of sacred Relics 235 Series: 46 It is an act of Sunnah to drink water while sitting 236 Etiquettes of Drinking It is also lawful to drink water while standing 236 The first etiquette of drinking water 220 The excellence of drinking while sitting 237 Miracle of the Divine water - supply system 22 1 Form the habit of acting upon the Sunnah 238 The entire Kingdom is hardly worth a The idea of doing a good deed is a "guest" glass of water 222 from Allah 23 8 Cool water is a great blessing 223 How to drink Zamzam water? 239 Water should be drunk in three breaths 224 It is better and more virtuous to drink while The different capacities and positions sitting, Zamzam and wudu (Ablution) water.240 of the Holy Prophet & 224 Taking food while standing 240 Drink water and earn recompense 225 Avoid eating while standing 24 1 The distinctive mark of a Muslim 225 Series: 47 While breathing, remove away the Etiquettes of Inviting ~ u e s t to A Feast s glass from the mouth 226 It is the right of a Muslim to accept invitation 246 Only one Sunnah act may earn the reward The objective of accepting an invitation 247 of many acts of Sunnah 226 There is a spiritual light in a feast in which only Distribute things from the right side 227 boiled rice with Dal (curry of cereals) is served 247
  10. 10. Discourses On Islamic Way Of Life (Vol:V) 20 Discourses On Islamic Way Of Life (Vol:V) The reality of a feast lies in the prescribed any dress 266 expression of "Affection" 24 8 Four basic principles of dress for Muslims 266 Invitation to-feast or invitation to enmity? 248 The first basic principle of dress 267 The best form of a Feast 249 Three defects in a dress 267 The middle-category of a Feast 249 The present naked garments 268 The lowest category of a Feast 249 Women should conceal these limbs 269 A strange way of arranging a Feast 250 Harmful results of sins 269 Affection demands that ease and The state of women during this age near the comfort should be provided 250 Day of Judgment 270 It is an art to invite a guest to a Feast 25 1 Those who are committing sins openly 27 1 The condition to accept an invitation to a Feast 252 Relinquish the society 27 1 How long shall you go on surrendering An event that is full of morals 272 yourself to this situation? 253 These taunts are a ble-ssin for the Muslims 273 The Purdah observing ladies become The second principle concerning dress 274 untouchables, in such mixed gatherings 254 To wear costly dresses to pelase ones heart 275 The injunction of the Sharee bh to accept an invitation 254 A rich man should wear a decent dress 275 To abandon an optional Fast for the sake of a Feast255 Sometimes the Holy Prophet 2% has worn An uninvited guest 25 5 costly dresses 276 That man is a thief and a plunderer 256 Ostentation and show are not lawful 276 Some rights of the Host 256 A Sheikh (spiritual guide) is needed 277 The Host must be informed in advance 257 Refrain from prodigality and pride 277 A guest should not observe Fast without Do not run after fashion 278 the permission of the host 25 7 Eat and wear whatever you like 278 The guest must be present at the meal time 258 Women and love of fashion 279 It is a major sin to cause distress to a host 258 Hazrat Imam Malik Series: 48 and a new suit of clothes 279 Islamic Shara 2e (1egal)Principles about Dress - r e An event of Hazrat Thanawi 280 Introduction To please the hearts of others 28 1 The present day propaganda The third principle concerning dress 28 1 Every type of dress has its spkcific impact The reality of b- (Imitation) 282 The effect of his gown on Hazrat Umar uopJ To put a Zunnar round the neck 282 Another propaganda of the present day To put on mark made by Hindus A beautiful example on the forehead 282 Attention is paid to the Betterment of the It is not lawful to imitate other nations 283 outside also in our worldly affairs To wear trousers 284 This is a Satanic deception The difference between ~ - i(imitation) and - The Shavee bh has not specifically %c-. (resemblance) 284
  11. 11. Discour.ses On Islamic Way Of Life (Vo1.V) The Holy Prophet & took care to refrain from +L.L (resemblance) Oppose the Mushrikeen (Polytheists) The Muslims are a distinguished nation It is shamelessness The narrow mindedness of the english FOREWORD May you change all your ways yet ! Dr. Iqbals comments on the western civilization To The English Edition by Justice Mufti Muhammad Taqi Usmani Refrain from L>- (imitation) and +LL (resemblance) both The fourth principle regarding dress It is not lawful to cover the ankles In the name of Allah, the Compassionate, the Merciful. It is a sign of pride to cover the ankles At the bidding of the Englishman they On the advice of some of my elders I hold a weekly have bared their knees too meeting in Jamia Masjid AlBaitul Mukaram attended by a An event relating to Hazrat Usman Ghani c r i ~ d . , large number of Muslim brothers and sisters. Rather than Is it permissible to cover the ankles if. giving a formal lecture, my basic purpose intended to be there is no involvement of pride? achieved through these meetings is that we get together for The correct decision of the Research Scholars some time to review -our ways of life in the light of Islamic White Dresses are desirable teachings and to deliberate what is going to happen to us after The Holy Prophet &$ has put on red we leave this mundane world. When the Muslims having true stripped garments Islamic orientation sit together for this purpose, each one of Dresses of pure red colour are not them benefit from the other to create a genuine concern about lawful for men our coming life which is the real and eternal life as compared The Holy Prophet &$ has also put on to the present one which may come to an end any time. dresses of green colour The colours of the turbans of the I this mutual meeting which is meant for self-correction Holy Prophet & I normally read a book of Hadith and explain it to the audience How long should be the sleeves? in the light of what I have learned from my elders with special reference to the current attitude prevailing in our society and touching upon the relevant practical issues, social evils and the major faults found in our practical life. My friend Maulana Abdulla Memon who regularly attended these meetings usually prepares the audio cassettes of these addresses which are widely circulated in the country and abroad. He has also transcribed some of these audio cassettes in an abridged form and after their compilation he has published them in separate
  12. 12. Discourses On Islamic Way Of L ~ f e (Vol:V) 24volumes under the title of "Islahi Khutbaat". Nine volumes ofthis compilations have already come out in Urdu by the graceof Allah which were widely circulated, read and benefitedfrom. Since long some of my friends were suggesting thatthese addresses be rendered into English as well so that theymay be useful for the English readership. I was reluctant to actupon the suggestion because, as told earlier, these addresseswere not formal lectures on a particular subject. They were infact discussions, on different aspects of our lives, undertakenwith frankness rather than formalism. They some time lack thesequence usually expected from a well considered writing.Therefore, I do not know how far their translation will be asmeaningful and effective as it was proved to be in the originalUrdu language. However, my nephew, Mr. Khalil AshrafUsmani, the proprietor of Darul Ishaat, requested Mr. IqbalAnsari and Mr. Rafiq Abdur Rehman to translate theseKhutbaat into English. Both of these gentlemen undertook thetask and the outcome, of their noble effort is appearing beforethe readers. I had advised them not to be too strict in literaltranslation and to render the basic idea in their own style. I hadn o opportunity t o g o through the manuscript o f theirtranslation but had an occasion to have a cursory look on somepassages. To the best of my assessment the translation I haveseen is correct and conveying. I hope that it will help readersto understand the basic theme of these Khutbaat. May Allahgrant the best reward to the translators and publisher of thisbook and make it beneficial for the readers. I would againremind the readers that it is not a book properly authored byme. It is the compilation o f my extempore discussionstherefore, I extend my apology if some readers find thesequence of thoughts somehow disturbed in some places.However, the readers should concentrate on the message givenand not on the style adopted. Mulzammad Taqi Usmani
  13. 13. MODESTY - A MEANS TO RISE TO HIGH RANKS irl$l 2 G C - ~ . ~ L l d l ~n jl * AI d h , 4All praise is for Allah. We praise Him andseek His help and seek his forgiveness andbelieve in Him and rely on Him. We seekrehge with Him from the evils of our selvesand the vices of our deeds. There is none tomisguide him whom Allah guides and there is
  14. 14. 29 Discourses On Isla~nic Way Of Life (Vo1:V)Discourses On Islamic Way Of Life (Vo1.V) 28 and commanded all the angels t o prostrate none to guide him whom Allah lets go astray. themselves before him r u I + . Iblis refused to porstrate I bear witness that there is no god except Allah the One He has no partner. I also bear witness himserf and said: (v,:dijy)&>*jJc>&e+bl "" ,a ,.o -- that our sire, and our authority and our Prophet and our Master, Muhammad & is His "1 am better than he, because you have created servant and His Messenger. May Almighty me from Fire and have created him from clay." Allah have mercy on him, his household and (38 76) and on his Companions +l ,d , and bless Iblis thought that Fire being superior to clay, he was them and salute them all in great abundance. superior to Adam rWI +. He could, therefore, not postrate The Holy Prophet 2% said: himself before Adam ?KJI+.Thus, this was, the first sin of "Allah raises him in rank who takes to disobedience in the universe and this sprang fiom a feeling modesty for the sake of Allah". of pride and self-esteem. Allah, therefore, condemned him I have read to you at the moment a saying of the till the Day of Judgment. This clearly shows that the root ofHoly Prophet &. It means that Allah raises him in rank all vices is pride. A heart harbouring pride must alsowho takes to modesty for the sake of Allah. Presently I harbour in it other vices.want to explain briefly the reality of modesty, itsimportance, as implied in the Prophets & saying, and Do not use your Intellect against Allahs Commandhow to practise modesty. May Almighty Allah help me, by The reason for this pride was that Satan felt proud ofHis mercy, to tackle the topic rightly. his intellect. He thought that he was offering an inllectual proof which was, difficult to dismiss as, in his opinion,The Importance of odes st^ fire was better than clay. Thus, he used his intellect The importance of Modesty may be understood from against Allah with the inevitable result that he wasthe fact that a man who is deprived of this quality become condemned for ever and turned away. Dr. Iqbal has velyPharaoh and Namrood. This is because a heart vacant of ably brought out this fine point:-the quality of modesty falls a victim to the vice of pride i & L / c J,~ ; 5 ~and self-esteem - vices which are the root of all spiritualdiseases. J , ? 2 J> c yu rB Q a That is: on the morning of eternity, Jibrael r l u .?cThe Foundation of the First sin of Disobedience advised me not to accept that heart which is a slave to the The first sin of disobedience was committed in this intellect.universe by Iblis (Satan). It was he who sowed the first See how Satan, becomng a slave to his intellect,seed of this sin. Before him there wad no concept of disowned slavery to Allah. He failed to understand thedisobedience. When Almighty Allah created Hazrat Adam truth that it was Allah Who created Adam ? ~ J I and the
  15. 15. Discourses On Islamic Way Of Life (Vol:V) 30 31 Discourses On Islamic Way Of Life (Vol:V)entire Universe. As such, it was his duty to bow down his Maulana Ashraft Ali Thanawi a~ dl a-, from many of myhead before Allah. He disobeyed Allahs command and saintly elders:-was rightly condemned for ever. It is my behaviour that I regard every Muslim superior to me, because he is a believer in his existingPride is the root of all sins state; and I regard every non-Muslim superior to me, Anyway, pride is the root of all sins. Pride generates because there is always a possibility of his becoming byanger, jealousy, malice etc. It is due to pride that sins of the grace of Allah, a beleiver any time in the future and heinjuring others feelings and backbiting are committed. It is may become a better Muslim than I.impossible to get rid of these vices unless modesty is Once Hazrat Maulana Khan Muhammad Sahib ha-,acquired and practised. +I=, a favourite Khalifah of Hazrat Thanawi a~dl a , said to - Hazrat Mufti Muhammad Hasan Sahib a~dl a-, he felt thatThe Reality of Modesty he was inferior to all these present in the assembly of 8 7 is an Arabic word. It means that one should 1 Hazrat Thpawi ~ ? dl L-,. Hearing this Hazrat Mufti Sahib cconsider oneself to be inferior. It is, however, not (modesty) ~ L ~ I L -said that he too had the same feeling about ,to claim it (modesty) only verbally. It has become a fashion himself. They both decided to submit this matter to Hazratnowadays to call oneself meanest, worthless Guilty or Thanawi ~ ? dl tr, to know whether this was a good or a csinner. They are under the impression that by using these bad situation for them. Hearing this experience, Hazratwords the quality of modesty is acquired. It should be noted Thanawi a ~ * i r l ~ told them that there was nothing wrong -,that it is not modesty to call oneself modest. The real in itand said that when he sat in the assemblies he alsomodesty is to feel and realize in the heart that one is modest. felt likewise that all the members present there wereOne should feel that one has no importance and if one has suprior to him.done anything good, it was due to Allahs help and mercy This is the reality of modesty. When this sense ofwithout which one could do nothing. This is the reality of modesty overpowers a man he feels that he is inferior evenmodesty. If this true modesty has been attained it does not to animals, what to say of men.matter whether or not one calls oneself mean, worthless orgood for nothing. ~ i l a raises him in rank who acquires h The Modesty of the Holy Prophet &modesty in the true sense as pointed out above. Hazrat Anas .r;chlp, has narrated in a Hadith that when any man shook hands with the Holy Prophet & onExamples of Modesty practised by our saintly elders meeting him &, he did not withdraw his hands until the There are respected saints and learned menfwm other person withdrew his hands. The Holy Prophet &whom we learn Deen (Faith) and virtuous acts. If we read also did not turn his face until that person turned his face.their biographies we will know that they considered When the Holy Prophet & was sitting in an assembly hethemselves the lowest of all. I have heard this statement of did not place his knees so as to project them before those
  16. 16. 33 D~scoursesOn Islamic Way Of Life (Vol:V)D~scourses On l s l a ~ n ~ c Of L ~ f e Way (Vol V) 32 superiority and attraction in him. Man should avoid such aof others. In other words he did not sit in a distinctive situation as far as possible. Following the Prophets stylepose. (T~rmlz~, ch NO 46) It occurs in certain narratives that in the beginning it man should try to walk either all alone or alongwith the people and not as a leader walking in front of them.was the practice that the Holy Prophet 4% used to sit.inassemblies along with the people without any distinction, Hazrat ~ h a n a w i s Announcementbut in this way new comers could not distinguish theProphet & from others. When the assembly was large it It is written in the notebook of Maulana ~hanawissometimes became difficult for the people at the back to routine that he had made an announcement that nobodymeet him &. They, therefore, proposed that the Holy should follow him from behind, nor walk side by side withProphet & should take his seat at some raised place to him. If he was walking alone he should be left alone. Heenable the audience t o see and hear him & with said that he did not like at all that he should walk like aconvenience. The Holy Prophet & accepted the proposal leader, two men walking on his right and another two menand a wooden bench was provided for him to sit on and on his left. Man should walk like an ordinary man.. Oncetalk to the people. he announced that if he was going with something in his hand, none should try to take that thing from his hand, butThe style of walking of the Holy Prophet & he should be left to go undisturbed. This was to avoid It appears from all this that man should not create creating any distinction for himself.for himself a distinctive and prominent position. Heshould pass his life among the common men like a Take to Humbleness and Self-dedicationcommoner. It is, however, allowed to adopt a distinctive My Sheikh, Hawat Dr. Abdul Hai Sahib +a L-, used 1pose where it becomes unavoidable to do so There is a to say that what is needed is a matter of servitude,Hadith which describes the style of the Prophets & dedication and obedience, a matter of humbleness andwalking: submissiveness. The more man effaced his ego and the more he displayed his quality of servitude, the more + ~ s ~ Y ~ ~ M I * ; . $ ~ + ~ + ~~ I & ~~ I L J ~ ~ / I ~ acceptable he would become - God willing - in the sight of (C(;.$Yl> d b h b yl crk$ r 2 j l > y ~ ) " 3SJ Allah. The Sheikh would then recite this Persian couplet: The Holy Prophet & was never seen eating, while supporting himself against a cushion, or walking followed DIJ d 1 9 )C ? by a group of men. It is, therefore, not desirable that a man D J " d d 4 z should be walking with his disciples and pupils walking This means that one cannot find the straight path behind him at his heels. On such occasion the human self leading to Allah by claiming wisdom and cleverness. the and Satan beguile him into the belief that such a large Kings (Allahs) mercy and favour overtake him who crowd is following him only because there is some displays his humbleness and obedience
  17. 17. Discourses On lslam~c Way Of Life (Vo1.V) 34 35 Discourses On Islamic Way Of Life (Vol:V) Expression of pomp and show and pride is nothing difficult alternative implies a claim to bravery and show ofbut mere vanity. The occasion for feeling joy and pride is ability. On the other hand, choosing the easier alternativethat moment when at the time of departing from this world implies an admission of humbleness, submissiveness,Almighty Allah should say: obedience, weakness and helplessness. The road to ,, 2 *&26 &+p9 1 ; , J!YI o p a I ~ - -, ~ .s 06:. 4 , & , ~ success is, therefore, humbleness, obedience and 0 4, 0 0 **, self-dedication. Dedication means that man should adopt cr.-yv:+~i,,, &21JeC$ self-denial before ~ l l a h s pleasure and command. The " 0 contended soul! Return to your Lord dedication guarantees all success and salvation. satisfied and contented. Enter among My servants and enter (as a result) My Paradise.cs9. The Time is not yet Ripe 27-30) Our Hazrat Dr. Abdul Hai Sahib used to say Look! The soul is being addressed to enter into the very useful a n d wonderful p o i n t s of wisdom andgroup of Allahs servants. This shows that servitude (or knowledge. One day he -, said: When "Polaw" (aobedience) is the highest station of man. delicious dish of rice and meat) is cooked, the rice first begins to boil with a boiling sound and it circulates in theThe way of the Holy Prophet & cooking pot. All this is a sign that the cooking is notto express humbleness complete and the dish of "Polaw" is not yet ready to eat.In every matter the Holy Prophet & preferred that mode of When the process of cooking nears conlpletion, the ricelife in which there was servitude, obedience and settles down in the pot: it has no noise, no movement andhumbleness. Almighty Allah once asked his Prophet &, if no boiling. No sooner is the process of cooking complete,he liked that the mount Uhud was turned into a mount of than the rice begins to give out refreshing and appetizinggold to remove his hardships. In reply to this divine offer the fragrance. Now it has become tasteful and palatable,Holy Prophet & said: No, I prefer that I may remain hungry worthy of being served and enjoyed.one day and satis@ my hunger the other day ( b u - p , bu-eyt),SO c - k i ~ ~ d j ( pthat I may render t h a k s to You on the day I a well-fed m and have patience on the day I am hungry and have to beg 6y 2 L && ~y $ -4 You to feed me. It occurs in a Hadith: The couplet contains a reference to the story of wY~iii ayb +L & hI J r j @IA Jd +I.L., Prophet (Joseph) Yousuf *L. Here the sudden fragrance emanating from the cooking pot has been compared to the Y j I+ & :,A, $1 &&I J j . 1 4+ > Y l + G rd>Lii! p) ~ l : smell emanating from the garment of Prophet Yusuf p - ~ ~ e l c . This means that when the Holy Prophet & had to Same is the example of a man. He is not ripe in his-choose between two alternatives, he & always chose the conduct, character and piety, as long as he claims openly or easier of the two. He & did so, because choosing the secretly t h a t h e h a s s u c h a n d s u c h qualities a n d
  18. 18. Discourses 0 1Islamic 1 Way O f Life (Vgl:V) 36 37 Discourses On lslalnlc Way Of Life (Vol V )accomplisl~ments him. On the other hand when he admits in He stayed with Hazrat Thanawi +dl-, for few days. Atbefore Allah his worthlessness and nothingness by the time of his departure Hazrat Nadwi requested Maulanarenouncing his high-sounding claims, he becomes a Thanawi +dl-: to give him some advice. In such afavourite of Allah from whose personality rays of goodness situation Hazrat Thanawi p~ dl - found himself in a fix :and piety radiate. and prayed t o A l l a h for help s o that h e could say On such occasio~ls Dr. Sahib used to recite this something w h i c h c o u l d p r o v e beneficial to both.beautiful couplet: Thereafter, Hazrat Thanawi +dl-, addressed Sayyid d d P 0 , , J: Sulaiman Nadwi +dl-, saying: "Slef-effacement is the first and the final panacea in f 2- LA dd yr c jli , 4 our system of spiritual discipline." This means: Almighty Allah has made me an Hazrat Sayyid Sulaiman Nadwi +dl-, has said thataimless wanderer in the desert of self-dedication and has while uttering these words he took his hand to his chesttaught me the lesson of self-dedication. I have, thus, been and brought it down with such a strong jerk that Hazratgranted a world which has neither a name nor marks of Nadwi felt something like a shock on his heart.location. May Almighty Allah bestow this favour upon us Dr. Abdul Hai Sahib +dl-, has reproted that afteralso - Aameen. this incident Hazrat Nadwi 4 dl kp-, totally effaced his self that it is difficult to find another example. Dr. Sahib saidHazrat Sayyid Sulaiman Nadwi +h-, . that one day he saw Hazrat Nadwi + dl kp-, straighteningand "Modesty" the shoes of the visitors to the assembly of Maulana Hazrat Sayyid Sulaiman Nadwi +hlk-, was an Thanawi +dl-,. Thus did Almighty Allah create this~lim widely renowned and respected for his learning and modesty and self-dedication in him. What was the result?academic accomplishments. He has related his own story Thereafter, emanated from him the fragrance of guidanceas under: and Allah raised him to a height which none but Allah "When I completed the Prophets Biography in six alone Knows.volumes, a question continuously arose in my heart: Isthere any reflection in my own life of the life of the sacred Expel the idol of Egoperson f whose biography I have compiled. If not, how It should be noted that as long as the idol of Ego isshould this reflection be attracted. For this purpose he present in the heart the personality is immature andthought of calling upon a man of God, a saint. He had unripe. It will come to maturity like the boiling brothheard the name of Hazrat Maulana Ashraf Ali Thanawi when the idol of "ego" has been smashed to pieces; this isSahib + &I -, who was providing right guidance to the t h e quality o f self-dedication or self-effacement.people those days. He, therefore, went to Thana Bhawan Dedication means that man should purge his living and all[U.P. India) and called upon Maulana Thanawi + &I k-,. his acts and movements from the vestiges of pride and
  19. 19. Discourses On lslalnic Way O f Life (Vol-V) 38 39 Discourses On Islamic Way O f Life (Vo1.V)arrogance and take to humbleness and modesty. The road Hazrat Mufti Muhammad Shafi Sahib +dl->to success will-God willing - be opened for him the very and Modestyday he adopts humbleness. Pride is the greatest hurdle in Hazrat Dr. Abdul Hai Sahib +dl-, used to relate anthe way leading to the Truth. However great and dignified anecdote about Mufti Sahib .+dl-,. He said that once hedoes a proud man regard himself and however depressed was sitting in his clinic on Robinson Road, Karachi,and disgraced does he regard the rest of humanity, in the Hazrat Mufti Muhammad Shafi Sahib +Ldl -, was passinglast resort Allah grants honour and dignity to the modest in front of the clinic all alone with some pot in his hand.and disgraces the proud and the haughty. Dr. Sahib asked those who were sitting with him if they knew the man who was passing by. Then he himself toldThe Example of a Proud man them that he was the Grand Mufti of Pakistan who was There is a very wise parable in the Arbaic language. going with a pot in his hand. None could guess from hisThe example of a proud man is like one who is standing clothes, style, and mode of walking that h e was such aon a mountain peak and thinks that those at the foot of the great Allamah.mountain are small. In the same way those at the foot ofthe mountain think that the man at the peak of the Hazrat Mufti Aziz-ur-Rahman Sahib +AIL=,mountain is small. This is an optical illusion, otherwise and Modestythey are all equal. In the same way the entire world regards Hazrat Mufti Aziz-us-Rahman Sahib +dl -> was onethe proud man as mean and the proud man regards the of the teachers of my respected father and the grand Muftientire world as mean. The truth is that Almighty grants of Darul-Uloom, Deoband (U.P. India). My respected fatherhonour to those who efface themselves before Allah. +dl -, told me that some widows also lived around Mufti May Allah inculcate in us also the quality of sahibs house. It was his daily routine that when he set offmodesty and humbleness. Aa~~zeen. fiom his house for the Darul-Uloom, he would call upon those widows and ask them if they wanted him to purchaseHazrat Dr. Abdul Hai Sahib +&I-, and Modesty anyting for them from the market which he would bring for Hazrat Dr. Abdul Hai Sahib +dl-, used to say that them. The widows would, each, tell him their requirementssometimes he walked in his house barefooted. He did this of their kitchen and households, e.g. spices vegetables, etc.in compliance with a Sunr;al? of the Holy Prophet &. He He would do their shopping and hand over their goods tohad read in some narrative that the Holy Prophet ? on a them. Sometimes the widows would complain about thecertain occasion had walked barefooted.He said: While quantity, quality, or the very nature of their needs. Muftiwalking barefooted I said to myself: Look here! your real Sahib would again go to the market and bring back theworth is that you have neither shoes for your feet, nor a goods in the desired quantity and quality. After thiscap on your head nor clothes on your body. You are voluntary service Mufti Sahib would go to the Darul-Uloomultimately going to return to the dust. to write Fatawa (Rligious Rulings). My father +4t1ketj said:
  20. 20. Discourses O n lslalnic Way Of 1-ifc (Vo1.V) 40The man who was walking about in the market for the sake Nanotawi should be arrested." The man thought that theof the widows was the Grand Mufti. yet after seeing his Maulana inust be an Allamah of imposing personality cladsimplicity and l~umbleness none could say that he is a in a long flowing robe who had headed such a tremendousmountain of learning and virtues. It is the outcome of his movement. H e could never imagine that t h e personmodesty that so far his Fatawa have been published in sweeping the mosque was Maulana Qasiln Nanotawi. He,twelve volu~nes work on this is still in progress, and the and therefore, asked this person about the whereabouts of theentire world is receiving benefit fiom his work. It is so to Maulana. 111 the ~ n e a i l t i ~ n e Hazrat ~ a u l a n a s instuitionsay: guided him that a warrant had been issued for his arrest. T h e M a u l a n a was n o w caught in a very confusing Y i GLlfi L $ &9$ situation. He had to conceal his identity and yet he could Your fragrance has issued forth suddenly from your not tell a lie. To get himself out of this awkward situation,garment. he stepped back from the place where he was standing and He breathed his last while writing a E-atwa. said to the man. A little before the ~Maulana was here. The Inan thought that a little before the Maulana was in theHazrat Maulana Muhammad Qasim Sahib mosque, but had left it and gone elsewhere.Nanotawi + . ~ I L = > and Modesty Hazrat Maulana Muhammad Qasim Sahib Nanotawi Hazrat Sheikhul Hind + ~ I L = :and Modesty+.dl-, is the founder of Darul Uloom, Deoband. It is Hazrat Sheikh-ul-Hind Maulana Mahmoodul-Hasan iswritten about him that he always wore a long cloth and an the Inan who launched such a vigorous fi-eedon~ movementordinary Kurta (Shirt). None could guess from his against the British Government of India as shook to the coreappearance a n d c l o t h e s that h e was such a great of the w l ~ o l e India, Afghanistan and Turkey. My ofpersonality. He was a successful debater. The greatest of respected father Maulana Mufti Muha~nlnad Shafi Sahib -:his competitors dared not stand for long before him. As + JJI related a story about him 011 the authority of Hazratregards the state of his modesty, he used to sweep the Maulana Mughis Sahib +. d l + - An ~ l i m Ajmer (India). : ofcourtyard of t h e mosque clad in his long cloth and Maulana ~ u e e n u d d i nAjmeri +. d l ker: decided to go toordinary Kurta (Shirt). He had taken part in the Jihad Deoband to pay a visit to the Sheild~ul-Hind. Accordingly,against the British in India so as a warrant of arrest had he reached Deoband and asked a Tonga driver to take himbeen issued against him and a man had come to arrest to Maulana Sheikhul-Hind. In Deoband he was know ashim. Someone had spied that the Maulana resided in the Bare (big) Maulana Sahib. The Tonga-driver inquired: domosque of Chatta.When the man came to the mosque he you want to go to Bare Maulawi Sahib? The reply being insaw that a person :rearing a vest and long-cloth was the affirmative, the Tonga-driver took him to the house ofsweeping the courtyard of the mosque. The warrant of Hazrat Sheikhul-Hind. It was summer time, when thisarrest bore the words, "Maulana Muhammad Qasiln visitor knocked at the door, a man wearing a vest and a long
  21. 21. On Way Of L ~ f eDisco~~rses lsla~nic (Vol:V) 42 43 D~scourses 1 Islam~c 01 Way Of Life (Vo1.V)cloth, came out of the house. The visitor told the man at the between the two:door that he had come from Ajmer to meet Hazrat Maulana Maulana: Where are you going?Mahmoodul-Hasan Sahib 415 L-) and that his own name Old man: To Kandehla.was ~ i e e n u d d i n Ajmeri. He was let in and asked to take Maulana: Why are you going there?his seat. The visitor repeated his desire to see the Oldman: I have heard that a great Maulawi SahibSheikhul-Hind. The man asked him to have patience. As the resides there. I am going tomeet him.season was hot he began to fan him. The visitor asked the Maulana: Who is tliat great Maulawi?man with some il-sitation to iiifom the Maulana that a man Oldinan: Maulana Muzaffar Husain Sahibhad come fi-om Ajlner to see the Maulana. He went in came Kandehlawi. I have heard tliat he is a veryout with food. The visitor told the man that he had not come great Maulana and a big ~ l i m .to take food; lie wanted to see the Maulana. The man Maulana: Yes he can read Arabic.requested the visitor to take the food and he would soon While this dialogue was going on they reachedmeet the Maulana. The visitor took food and drank water. Kandehla. When the people saw Maulana carrying a load,Then the visitor complained with some irritation that the they rushed towards him to pay regard to, and take theman was not informing Sheikhul-Hind of his visit. The man load from him. Seeing this the old man was very much(who was Slieikhul-Hind himself) said to the visitor: Hazrat! upset and shocked that he had burdened the Maulana withNo Slieikhul-Hind resides here. Mahnioodul Hasaii is such a heavy load. The Maulana solaced the oldman,indeed the name of the man standing before you. This was saying: Brother, there is nothing to worry. When I sawthe character of our elder saints. May Allah grant us some of that you are in trouble, Almighty Allah helped me tothis colour: Aameen. render this service. Thanks to Allah. Hazrat Maulana Muzaffar Husain Sahib +dl-, Another event relating to and Modesty Hazrat Sheikhul-Hind ~ G ~ I L - , Hazrat Maulana Muzaffar Husain Sahib Kandehlawi It was a regular programme followed during +Al -, was once returning from some place to Kandehla Ramazan at the place of Hazrat Sheikhul-Hind +&I-,by rail. When he got off the train at the station he saw that Maulana Mahmoodhul Hasan Sahib +at-, that the an old man was going with a heavy bundle on his head. Taraweeh prayer was started after the 1sha prayer andHe was walking with difficulty on account of the heav;. continued throughout the night till dawn. The Quran was load. Feeling pity on the old man the Maulana asked his completed after every three or four days. A Hafiz recitedpermission to carry the load himself. The old man agreed the Quran and Sheikhul-Hind +4jll1-] listened to theto this and thanked the stranger for the help. The Maulana recitation standing behind the Hafiz. He himself was not atook up the bundle on his head and both set off on the ~ a f i z - e - ~ u r a n . the end of the Taraweeh the Hafiz Atjourney. On the way the following dialogue ensued Sahib u s e d t o l i e down for a short n a p n e a r t h e
  22. 22. village of the host was at sonle distance, but he providedSlieikhul-Hind. The Hafiz Sahib related that one night no conveyance. Maulaiia Sahib + dl -,, therefore. set offwhen he opened his eyes he saw that someone was for the place on foot. He did not at all mind the absence ofmassaging his legs. He thought that it might be some pupil conveyance. He took food along witli mangoes. The hostor student. When he looked up after sometime he found to did not arrange conveyance even 011 ~ a u l a n a s returnhis great surprise that it was Hazrat Sheikhul-Hind himself journey and what is more, handed over to him a heavywho was illassaging his legs. The Hafiz Sahib at once got load of mangoes to take home. Maulana accepted the giftup a n d a s k e d what t h e S h e i k h w a s d o i n g . T h e of mangoes and set-off homewards with this heavy load.Sheikhul-Hind .+dl-> replied: You remain standing The load was too heavy for a man like Maulana Sahibduring Taraweeh the whole night. I am inassaging your who had never in his life lifted such a heavy load. To carrylegs that they niay receive sonie comfort. it h e had to use both his hands alternately. When he approached Deoband both his hands had become alnlostMaulana Muhammad yaCqoob Sahib paralysed. At long last he placed the load on his head. thisNanotawi +dl-, and Modesty brought some relief to his hands. At this he regretted that Hazrat M a u l a n a Muhalnniad y a G q o o bS a h i b he did not place the load on his head in the very beginningNanotawi .+dl-, was the principal of Darul-Uloom, t o avoid all that distress. Maulana arrived home atDeoband. He was a high-ranking ~ l i mHazrat Thanawi -, . Deoband with the load of inangoes on his head. He was+dl has said that when anyone praised him in his presence, supporting the load with one hand and shaking hands withlie would keep quiet, instead of uttering some formal the people who came to greet him with tlie other hand.common words like, "It is your good opinion about me, T h e grand Maulana never thought that the work ofotherwise I am nothing, etc.." Such formal words are uttered carrying tlie load on his head was not worthy of his status.with a concealed desire to hear more praise. This is false It is a token of modesty that man should never considerand not real modesty. The man praising Maulana thought on any work to be derogatoly to his position.account of his silence that he was pleased witli his praise.Anobserver might have thought that the Maulana had no An even Unique of its Kindmodesty. Hazrat Thanawi +dl-, said: These formalities do You might have heard the name of Hazrat Sayyidnot mean modesty. Modesty is a quality of the heart. True Ahmad Kabir ~ i f a .+&I-, i who was among the mostmodesty demands that a man should not consider any work, dignified saitns of Allah. A unique event happened withhowever low, below his dignity. him which had happened to none else in the world. He had a great longing in his heart to visit the Holy Shrine of theAnother event about him, demonstrating Modesty Holy Prophet &. After long waiting and longing Allah at T h e r e i s a n o t h e r e v e n t relating t o M a u l a n a last granted him an opportunity to perform the Hajj. AfterMuahmmad ~ a ~ o o b Nanotawi + dl -,. Someone Sahib Hajj he went to Madinah Munaw-warah. When he visitedinvited Maulana Sahib to a feast and he accepted it. The
  23. 23. Discourses O n lsla~iiicWay O f L ife (Vol V ) 46 47 Discourses On l s l a m ~ c Wa). Of 1.1fe (Vol V)the Holy Shrine of the Holy Prophet &, he spontaneously The best Example of Public servicerecited two couplets of Arabic poety: Once Hazrat Sayyid Ahmad Kabir Rifii +dl&, was JJJ *2?l db 4 going to the market when he saw on the way a weak and sick dog suffering from scabies and unable to walk. & L 2 s c4 9JJI p The righteous servants of Allah are always full of love for Allahs creatures. This love and affection is a sign to show that they maintain special relationship with Allah. Sheikh ~ a d i+.ill-, the famous Persian Sufi poet of F l i V w J 6- 3bi Shiraz has expressed the same point in his persian couplet: That is: 0 Messenger of Allah! when .I was at adistance from you I used to send my soul to kiss the earth & J) Y 9 $;on my behalf and as my representative. Today when I am G 2 3 ui %. 4!Ppresent here in person, kindly; hold out to me your right The way leading to Allah is nothing, but service to thehand that my lips may enjoy by kisisng it. creatures of Allah. It does not consist in counting over the As soon as these couplets were recited, the sacred rosary, the prayer carpet and the saints long ragged robe.hand of the Holy Prophet & came out of his shrine and all My Sheikh Hazrat Dr. Abdul Hai Sahib +.ill-, usedpresent there graced themselves with its sight and Hazrat to say that when a servant of Allah loves Allah and AllahSayyid Ahmad Kabir Rifii + h i kissed the Prophets & J also loves him, then Allah infuses into the heart of hishand. Thereafter the hand went back. This unique event is servant the love of creatures. As a result the hearts of menrecorded in history and the reality is known to Allah alone. of God become full to the brim of the love of Allahs creatures. So deep is their love that it is beyond ourThe Remedy to cure Pride imagination. After the happening of this event Hazrat Sayyid Ahmad When Hazrat Sayyid Ahmad Rif<i + -, saw thisKabir Rifai arch-, thought of the great honour which dog in such a sad plight he felt pity on it, he brought theAlmighty Allah had conferred upon him which had not been dog with him, and provided for it medical treatmentconferred upon any person before. He feared lest this should bandaged its wounds, until the dog recovered from itscreate in his heart some vestige of pride. To forestall this he lay diseases. He looked after the dog with due care, being adown at the gate of the Prophets mosque and he requested the Gods creature.public on solemn oath to go out of the mosque by crossing overhim, so as to remove all traces of pride and superiority fiom his Dialogue with a Dogheart. I have related this story only as an interlude, otherwise the After the event mentioned above one day Hazratmain event which I want to relate is as follows: Sayyid Ahmad Kabir ~ i f a +d - was going somewhere i l, and it was the rainy season. He was walking on the raised
  24. 24. 1)1scourscs On Islamic Waq Of l,~fe (Vol V ) 48 49 Discourses On Islamic Way Of Life (Vol:V)path separating one field from the other, each filled with your heart from pollution by getting downwater and mire. Suddenly a dog appeared coming from the instead of saving your clothes.other side. Both stopped seeing each other, as the path Hearing this reply of the dog Hazrat ~ i f g 4 &I L, iwas so narrow that both could not pass b~ each other. One accepted defeat and admitted the dogCslogic that theof them must get down into the mire to let the other pass clothes could be cleaned by washing but the heart couldunsoiled. Hazrat Rifgi + dl-, was in a fix what to do. It not be cleaned by washing. He, therefore, got down in theis said that a dialogue took place between the saint and the mire and made way for the dog to pass on.dog. Only Allah Knows how this dialogue became At the end of this dialogue an inspiration came topossible. None knows if it was a miracle worked by Allah Hazrat ~ i f i cli dl i ~in, which Almighty Allah addressed ior Hazrat Rifii + &I ~ r conceived it mentally. However, , him thus:the dialogue runs thus: "0Ahmad Kabir, today I have graced you with suchHazrat ~ i f a ( i : down from the path so that I may pass Get wealth of knowledge as has no equal. A few days ago you on. had felt pity on a poor, sick dog by providing medicalDog: Why should I? You pose to be a great Wali treatment for it. As a reward for this I have granted you, (friend of Allah). A true Wali makes through the dog, peerless knowledge. "A man should not sacrifices for others. You are asking me to consider himself to be superior even to a dog." get down but why do you not get down yourself to let me pass on? Hazrat Bayazeed Bustani 4=0jll1-.-~Hazrat Rifgi: You and me. I am duty-bound and you are Hazrat Bayazeed Bustani +S.r;l]lkprj has been a great free from all obligations. I have to be clean Muslim saint of international fame. It is related about him to offer nly prayers, but you are exempt that after his death someone saw him in a dream and asked from prayer. If my clothes become polluted him how Almighty Allah dealt with him. The saint replied, by getting down the path I cannot pray in saying: Something very strange happened to me. When this condition. That is why I am asking you Allah asked me about deeds I had taken with me there, I to get down the path to let me pass on. replied that I had nothing with me, I have come empty handed. I totally depend on Your mercy. Almighty AllahOtherwise the heart will become polluted said: Out of all the good deeds you did in the world IDog : Ha! what an excuse that your clothes will appreciated very much one of them. When you got up one become polluted! you can clean by washing night you saw that a kitten was shuddering with severe cold, them with water. If I get down your heart you felt pity on it and provided it cover under your quilt and will beocme polluted you will think that the kitten passed the night comfortably. This act of yours you are a man and far superior to a nasty was based on sincerity and you did it exclusively for the dog. It is, therefore, better for you to save sake of My pleasure. It pleased Me so much that I granted
  25. 25. 51 Discourses On Islamic Way Of Life (Vol:V)Discourses On Islarnlc Way Of L ~ f e (Vol V) 50 reality a difference between "Modesty" and "Inferiorityyou forgiveness only on account of this deed. Complex". Hazrat Bayazeed Bustani +JS dl i ~has said that the ,learning and knowledge he had acquired in the world !Pnferiority Complex" a complaint against creationproved futile. Only one deed was counted as worthy in the "Inferiority Complex" consists accusation againstsight of Allah. It was kindness to and nice behaviour with Allahs creation, A man suffering from this complexthe creatures of Allah. thinks that he has been deprived of something which should have been given to him and that he has beenThe gist of the discussion pushed back. He has not been given his due share. He Anyway, Hazrat Sayyid Ahmad Kabir ~ i f a+j l l iri i was born ugly, poor, sick or crippled, etc. Suchwas instructed by means of this inspiration that the most complaints necessarily create irritation and, in turn,valuable of all the learning is mans admission tgat he is jealousy. They create in him dependency and dejection."worthless" and that his own personality has no reality. A t any rate, "Inferiority complex" is baskd an aThis is the essence of all knowledge and is called complaint against dispensation and ordinance of Allah."Modesty" - total freedom from Pride. All godly men takecare to safeguard themselves from the vice of Pride in Modesty is the product of gratitudewhatever form it may be. As regards"Modesty", it cannot be acquired by complaining against Allahs Decree. It is acquired throughThe difference between "Modesty" and rendering thanks to Allah for His grants and favours. The"Inferiroity Complex" man practising "Modesty" thinks that he did not deserve Nowadays the science of psychology has become any blessings, but Almighty Allah favoured him by Hisvery popular among the people. "Inferiority Complex" is a mercy and grace.subject of this science which is regarded as somethingvery undesirable. Medical treatment is provided for a person - Now you can realize yourself the difference between "Inferiority Complex" and "Modesty". The qulaity ofwho falls a victim to this malady. Some pzople allege that "Modesty is highly desirable. The Holy Prophet & has saidthe mystic formula of "modesty" or "selfeffacement" is only " W e s t y " raises to honour and dignity whoso piactises it".creating the feeling of "Inferiority Complex" among the As against this, pride ultimately brings disgrace andpeople which is apparently not a desirable tendency. humiliation. The man practising "Modesty" is ultimately It may be stated to clear that "Modesty" and favoured with honour, provided he is true and sincere in his"Inferiority Compelx" are two different traits of human "Modesty".behaviour. Those who evolved the science of psychologyare totally ignorant of Deen (Faith), Allah and His Prophet &. They invented the term "Inferiority Complex", eventhough it has some good aspects as well. There is in

×