1. Regarding Uwais Qarni (rahmatullah alayh), Rasulullah ( صلى الله عايه وسالم ) said: "Uwais Qarni is the noblest of the Tabieen with ihsaan."
(The highest stage of ihsaan is to worship Allah Ta'ala as if you are seeing Him.)
Sometimes Rasulullah ( صلى الله عايه وسالم ) would turn in the direction of Yemen and say: "I perceive the fragrance of love from Yemen."
Rasulullah ( صلى الله عايه وسالم ) said: "Tomorrow on the Day of Qiyaamah Allah Ta'ala will create 70,000 malaa-ikah in the image of Uwais Qarni who will enter in their midst into Jannat. No one will recognise him except those whom Allah wishes." Since he engrossed himself in ibaadat in concealment, fleeing from people, Allah Ta'ala will preserve his concealment even in the Aakhirah. Allah Ta'ala has said: "My Auliyaa are under My Mantle. None besides Me knows them."
Rasulullah ( صلى الله عايه وسالم ) said: "In my Ummat is a man whose shafaa'at (intercession) will be accepted on behalf of so many people whose number equals the hairs on the sheep/goats of the tribes of Rabeeh and Mudhir."
These two Arab tribes possessed the most sheep and goats, hence the analogy. When the Sahaabah enquired about the identity of this man, Rasulullah (b) said: "A servant among the servants of Allah." The Sahaabah responded: "We all are the servants of Allah. What is his name?"
Rasulullah ( صلى الله عايه وسالم ) said: "Uwais Qarni."
Sahaabah: "Where is he?"
Rasulullah ( صلى الله عايه وسالم ): "In Qarn."
Sahaabah: "Have he seen you?"
Rasulullah ( صلى الله عايه وسالم ): "Not with his physical eyes, but he has seen me with his spiritual eyes."
Sahaabah: "Such an ardent lover, but why has he not entered into your companionship?"
Rasulullah ( صلى الله عايه وسالم ): "There are two reasons. The first is ghalbah haal (i.e. he is always in a high spiritual state which makes him oblivious of everything besides Allah Ta'ala). The second is his profound observance of my Shariat. His mu'minah mother is extremely old and blind. He tends to camels and with his earnings he supports his mother."
Sahaabah: "Can we see him?"
Rasulullah ( صلى الله عايه وسالم ) said to Hadhrat Abu Bakr (d): "You will not see him, but Umar and Ali will see him. His entire body is covered with hair. On the palm of his hand and left side is a white spot, the size of a dirham, which is not the mark of leprosy. When you meet him, convey my salaam to him and tell him to make dua for my Ummat. Among the Auliyaa those who are the Atqiyaa (a very loft category of Auliyaa), he is the holiest."
Sahaabah: "Where shall we find him?"
Rasulullah ( صلى الله عايه وسالم ): "In Yemen, he is a camel-herd known as Uwais. You should follow in his footsteps."
As Rasulullah's ( صلى الله عايه وسالم ) demise neared, the Sahaabah asked: "To whom shall we give your jubbah (cloak)?"
Rasulullah ( صلى الله عايه وسالم ) said: "To Uwais Qarni."
After the demise of Rasulullah ( صلى الله عايه وسالم ) Hadhrat Umar and Hadhrat Ali (dma) journied to Kufa. After delivering a Khutbah, Hadhrat Umar (d) said: "O people of Najd, all of you stand up." Everyone obeyed. He then enquired: "Is any among you from Qaran?" When they said, 'yes', he asked for information about Uwais Qarni.
They replied: "We do not know him. However, there is a madman who has become estranged from people. He flees from people. When Hadhrat Umar (d) enquired of his whereabouts, he was told that he (Uwais Qarni) tends to camels in Wadi Urnah. At night he eats dry bread. He does not enter the town. He does not speak to anyone. He does not eat what people generally eat. He does not know what is grief and happiness. When people laugh, he cries. When they cry, he laughs."
Hadhrat Umar and Hadhrat Ali (ra) travelled to that valley (Wadi Urnah). Ultimately when they discovered him, he was engaged in Salaat. By the command of Allah, angels were tending to the camels. On perceiving the presence of human beings, Uwais terminated his Salaat, and said "Assalaamu Alaikum".
Hadhrat Umar Farooq () replied: "Wa-Alaikum Salaam", and asked: "What is your name?"
Uwais: "Abdullah (i.e. a slave of Allah)."
Hadhrat Umar: "We all are the servants of Allah. What is your specific name?"
Uwais: "Uwais".
Hadhrat Umar: "Show me your right hand."
When Hadhrat Uwais showed his hand, Hadhrat Umar (d) seeing the mark indicated by Rasulullah (b), kissed his hand, and said:
"Rasulullah ( صلى الله عايه وسالم ) has conveyed salaams to you; sent this cloak for you and commanded that you make dua for his Ummah."
Uwais: "You are more qualified to make dua because there is no one nobler than you."
Hadhrat Umar: "I am always engaged in this duty of dua. However, you have to comply with the order of Rasulullah (b)."
Uwais: "O Umar! Think carefully. Perhaps Rasulullah ( صلى الله عايه وسالم ) had in mind someone else besides myself."
Hadhrat Umar: "All the signs indicated by Rasulullah ( صلى الله عايه وسالم ) exist in you."
Uwais: "Give me the cloak of Rasulullah ( صلى الله عايه وسالم ) so that I may make dua."
Taking the cloak, Hadhrat Uwais said: "Wait here."
He went a distance, fell into Sajdah and supplicated: "O Allah! I shall not don this mantle as long as You do not forgive the entire Ummah of Muhammad ( صلى الله عايه وسالم ), for he has presented this cloak. Rasulullah ( صلى الله عايه وسالم ), Umar Farooq and Ali Murtaza have discharged their duties."
A Voice exclaimed: "We have forgiven a number by virtue of your intercession."
Uwais: "O Allah! As long as You do not forgive all, I shall not don this mantle."
The Voice: "I have forgiven thousands."
Uwais: "I am petitioning for the forgiveness of all."
This performance was enacted several times. Each time, The Voice announced an increase in the number of persons forgiven by virtue of Hadhrat Uwais' intercession. Meanwhile Hadhrat Umar and Hadhrat Ali () unable to hold their patience came near to Hadhrat Uwais to see what was happening. When Hadhrat Uwais saw them, he exclaimed: "Why have you come? I would not have donned this mantle as long as Allah Ta'ala had not forgiven the entire Ummah of Rasulullah ( صلى الله عايه وسالم )."
Gazing at Hadhrat Uwais with deep intent and concern, Hadhrat Umar () perceived 18,000 spiritual kingdoms under the simple shawl Hadhrat Uwais was wearing at the time. Hadrat Umar (), now overwhelmed by spiritual enthusiasm, lost complete interest in himself and his Khilaafat. In an ecstatic mood he cried out: "Is there anyone prepared to accept my Khilaafat in exchange for a piece of bread?"
Hadhrat Uwais said: "Only a man lacking in intelligence, will purchase it. What are you talking of buying and selling! Abandon it! Whoever wishes, can pick it up."
Then donning the mantle of Rasulullah ( صلى الله عايه وسالم ), Hadhrat Uwais said: "As a result of the barkat of this mantle and my intercession, the number of people of the Ummah of Muhammad (b) forgiven, equals the number of hairs on the bodies of the goats of the tribes of Rabeeah and Mudhirr."
Hadhrat Umar: "O Uwais, why did you not meet Rasulullah ( صلى الله عايه وسالم )?"
Uwais: "Perhaps you saw the blessed forehead of Rasulullah ( صلى الله عايه وسالم ). Tell me, were Rasulullah's (b) eye-brows fine or broad?" [Arabic in manuscript margin, bk 1, pg 31]
Surprisingly, neither Hadhrat Umar () nor Hadhrat Ali () was able to describe Rasulullah's ( صلى الله عايه وسالم ) eye-brows.
Uwais: "You are he Companions of Muhammad ( صلى الله عايه وسالم )?"
Hadhrat Umar: "Most certainly we are."
Uwais: "On the day when the blessed tooth of Rasulullah ( صلى الله عايه وسالم ) was martyred, why did you not martyr your own teeth? The requirement of love was that you conformed."
Hadhrat Uwais opened his mouth and they observed that all his teeth were missing. He said: "I broke my teeth without seeing the mubaarak face of Rasulullah (b). After having broken a tooth, I was not satisfied. Perhaps another tooth of Rasulullah ( صلى الله عايه وسالم ) was martyred, not the one I broke in my mouth. In this way I continued breaking my teeth until all were removed.
Both Hadhrat Umar and Hadhrat Ali () were overcome with emotion. Now they learnt a new concept of love and devotion. They resolved to learn this devotion from Hadhrat Uwais. Hadhrat Umar () then said: "O Uwais, make dua for me."
Uwais: "I have already made dua. You should not desire more. In the Tashahhud of every Salaat I say: "O Allah! Have mercy on all the believing men and women and forgive them."
If you reach the grave with the safety of Imaan, then most certainly, you have obtained my dua. I do not want to destroy my dua.
Hadhrat Umar: "Counsel me."
Uwais: "Umar, have you recognized Allah Ta'ala?"
Hadhrat Umar: "Yes, I recognized Him."
Uwais: "It is best that you recognize only Allah Ta'ala and no one besides Him."
Hadhrat Umar: "Say something more."
Uwais: "Allah Ta'ala knows you. It is best that besides Allah Ta'ala, no one else knows you."
Hadhrat Umar () then attempted to present a gift of some money to Hadhrat Uwais. Hadhrat Uwais producing two dirhams from his pocket, said: "This is my earning for tending camels. If you can vouch that these dirhams will be depleted before my death, I shall then accept more."
Obviously, Hadhrat Umar () could not comply, hence Uwais refused the gift.
Hadhrat Uwais: "Both of you had undergone considerable hardship to reach me. Now return. Qiyaamat is near. We shall then meet where there shall no longer be any separation. Presently I am in a dilemma. I am concerned with the preparations for this journey."
They bid farewell and took leave with heavy hearts.
2. After the departure of these two eminent Sahaabah, people began to honour Hadhrat Uwais. Since their excessive veneration agitated him, he fled from that place. Thereafter he was not seen again by anyone except once by Hiram Ibn Hibbaan (rahmatullah alayh) who gave the following account of his encounter with Hadhrat Uwais (rahmatullah alayh):
"When I heard of the status of the Shafa'at (Intercession) of Hadhrat Uwais, I was overtaken by an intense yearning to meet him. I went to Kufaa and set out in search of him. It was my great fortune to locate him making wudhu on the banks of the river Euphrates. I found him fitting the description of him I had heard. After exchange of Salute actions, he looked intently at me. I desired to shake his hands, but he refused. I said:
"Uwais, may Allah have mercy on you and forgive you."
His physical weakness and forlornness reduced me to tears in profusion. Uwais (rahmatullah alayh) also wept and said:
"Hiram Ibn Hibban, may Allah Ta'ala grant you a good reward. What has brought you here? Who showed you the road to me?"
Hiram Ibn Hibban: "How do you know my name and the name of my father? You have never met me before."
Hadhrat Uwais: "He Whose Knowledge is all-encompassing has informed me. My rooh has recognized your rooh because the arwaah (souls) of the Mu'mineen recognize each other."
Hiram: "Narrate a Hadith of Rasulullah ( صلى الله عايه وسالم ) to me."
Hadhrat Uwais: "I did not meet Rasulullah ( صلى الله عايه وسالم ), but I have heard of his attributes from others. I have no desire to be a Muhaddith or a Mufti or a narrator because I am engrossed in an abundance of activity."
Hiram: "Recite an aayat of the Qur'aan so that I hear it from your blessed tongue."
Uwais: After reciting
he wept uncontrollably and recited:
"I did not create jinn and man except that they worship Me."
Then he let out such a frightening screech that I thought he had become insane. He said: "O Ibn Hibban, what has brought you here?" I replied: "To become your friend and to reform myself." Hadhrat Uwais commented: "I cannot even think of a man who has recognized Allah Ta'ala, having any love and desire for others and deriving comfort from others besides Allah." I said: "Give me some naseehat".
He replied: "Keep Maut under your pillow when sleeping. When you wake up, don't cherish hope of life. Never consider sin as being minor. If you consider sin as being minor, know that you are considering Allah Ta'ala as being insignificant."
I asked: "Where should I take up residence?" He said: "In the Land of Shaam." I said: "How shall I earn my living there?"
Hadhrat Uwais said: "Alas! Pity those souls who are beset with doubt and uncertainty and refrain from accepting naseehat."
I said: "Give me more naseehat." He said: "O son of Hibban! Your father has died. Aadam, Hawwaa, Nooh, Ibraaheem, Musaa, Daawood (alayhimus salaam), all have died. Muhammad ( صلى الله عايه وسالم
) too have died. Abu Bakr, the first Khalifah has also died and my brother Umar has departed from this earthly abode. Oh Umar! Oh Umar!"
I said: "May Allah have mercy on you. Umar has not yet departed." Hadhrat Uwais said: "Allah Ta'ala has informed me of his demise. You and I are among the dead."
He then recited Durood and made some dua, and added: "It is my advice that you cling to the Kitaab of Allah and adopt the path of Islaah (moral reformation). Never for a moment be forgetful of Maut. Never take even one step beyond the fold of the Jama'ah of the Ummah of Muhammad ( صلى الله عايه وسالم ), for then, Allah forbid, you will become without Deen and land in Jahannum."
After making dua, he said: "Son of Hibban, go! Neither will you see me again, nor will I see you. Remember me in your dua. I too shall remember you in my dua. Now don't follow me, I am going."
I desired to accompany him a few steps, but he refused. He wept and so did I. I gazed long after him until he disappeared from sight. Thereafter, I never again heard of him.
3. Hadhrat Rabee' (rahmatullah alayh) gives the following narrative of his encounter with Hadhrat Uwais Qarni (rahmatullah alayh): "I set out with a yearning to meet Uwais. I found him engaged in Fajr Salaat. As he completed his Salaat, he immediately commenced thikr. He continued with thikr until Zuhr. After Zuhr he again became involved in thikr until Asr. In this way he continued until Fajr of the next day. He maintained this practice for three days. During this entire period he neither ate nor slept. On the fourth night he took a short nap. He suddenly awoke with a start, jumped up and supplicated:
"O Allah! I seek Your protection from sleeping to the satisfaction of the eyes and from eating to the satiation of the stomach."
On hearing this, I decided that I had seen enough and returned."
4. His practice was to remain awake in ibaadat the entire night. He would say: 'Tonight is the night of Sajdah; tonight is the night of Ruku'; tonight is the night of Qiyaam.' In the way would he spend the nights worshipping Allah Ta'ala.
5. Someone asked: "How should Salaat be performed?" Hadhrat Uwais said: "I desire that before completing in Sajdah (during the night) it is already morning. Ibaadat should be like the worship of the Angels."
6. Someone asked: "What is khushu' (concentration in Salaat)?" He replied: "If you are struck with a spear, you remain oblivious of it."
7. He was asked: "How are you?" He said: "Like one who gets up in the morning, not knowing if Maut will grant him respite until the evening."
8. Hadhrat Uwais said: "A man who loves three things, Jahannum is closer to him than his jugular vein: Delicious food; fine garments and association with the rich."
(This naseehat does not apply to the masses who find it difficult to abstain from even haraam on account of extreme deficiency of Imaan. The advice of Hadhrat Uwais–(rahmatullah alayh)–is directed to Auliyaa of high rank. As far as weaklings engrossed in material pursuits are concerned, the minimum demand is to eat, drink and participate in worldly affairs within the permitted confines of the Shariah–in moderation.)
9. People said to Hadhrat Uwais: "There is a man nearby who has been sitting in a grave with a kafan for the past 30 years, weeping profusely."
On his request, Uwais was taken to view this man in the grave. The man was reduced to a skeleton. He was like a dried out weed and was crying. Hadhrat Uwais said: "The kafan and the qabar have diverted you from Allah. Both these objects constitute a veil for you in the Path (leading to Allah Ta'ala)."
His statement struck a responsive chord in the heart of the man. His spiritual eyes opened and he realised his folly. He let out a terrible scream and expired in that grave in which he had spent 30 years.
If even the grave can become a veil and an obstacle in the path of spiritual progress, what is the effect of the numerous other pursuits and objects of the material world?
10. Once for three days he was without food. On the fourth day he found a dinaar (gold coin) laying on the ground. Thinking it to be the lost property of someone, he left it. As he walked on, a wolf with a loaf of bread in its mouth approached him. The wolf left the bread infront of him. Uwais thought that the wolf had snatched the bread belonging to someone. As he thought, the wolf said: "I am the servant of the Same Being Whose servant you are." The wolf then disappeared. Hadhrat Uwais realising that the bread was sent by Allah Ta'ala, ate it.
11. Hadhrat Uwais said: "Nothing remains hidden from a person who has recognized Allah Ta'ala." "Safety is in solitude. True solitude is that there is no room in the heart for thinking of others. Solitude in which the mind is occupied with the thoughts of others is defective."
"When two people gather to indulge in futility, shaitaan departs because he has achieved his objective. There is no longer a need for his presence since these two are sufficient to deceive each other. Both are forgetful of Allah Ta'ala." "Keep your heart alert so that aliens do not gain entry." (i.e. Always remember Allah Ta'ala, for Thikrullah prevents shaitaan from entering the heart of man.)
"I searched for glory and I found it in humility. I searched for kingdom and I found it in admonishing people (i.e. giving them naseehat). I searched for culture and found it in truth. I searched for holiness and found it in poverty. I searched for Nisbat and found it in piety. (Nisbat refers to a special relationship of proximity with Allah Ta'ala.)
I searched for honour and I found it in contentment (i.e. contentment with whatever Allah Ta'ala has ordained). I searched for comfort and found it in zuhd (abstinence –renunciation of the world). I searched for independence and found it in tawakkul (trust in Allah)."
12. When Hadhrat Uwais walked in the road, mischievous children considering him to be a mad man would pelt him with stones, mocking and jeering. He would say: "Pelt me with small stones. Big stones draw blood which breaks my wudhu."
13. It is narrated that towards the close of his life he joined Hadhrat Ali (d) in the Battle of Siffeen and was martyred. Among the Auliyaa there is a category called Uwaisiyyah. Those in this class do not need a Shaikh (Spiritual Mentor). Just like Hadhrat Uwais, they acquire spiritual elevation without the medium of a Shaikh. Hadhrat Uwais (rahmatullah alayh), despite not having physically associated with Rasulullah ( صلى الله عايه وسالم ) gained spiritual elevation by virtue of Nabi-e-Kareem's (b) baatini (spiritual) medium. This pedestal occupied by these Auliyaa is extremely lofty. Only Allah Ta'ala decides who is to be favoured with this rank.
Saturday, January 28, 2006
HADHRAT ABU MUHAMMAD JA'FAR SAADIQ (rahmatullah alayh)
One night Khalifah Mansur said to his wazir (prime minister):
"Bring Saadiq to me. I want to slay him."
Wazir: "Do you wish to slay a man who has renounced the world; who has adopted solitude; who is engrossed in the worship of Allah and who has no worldly designs?"
Expressing his annoyance, the Khalifah said: "Go! Bring him so that I could slay him." Inspite of the wazir's pleas, the Khalifah remained adamant. Finally the wazir was constrained to summon Hadhrat Ja'far Saadiq (rahmatullah alayh). Meanwhile Mansur ordered his guards to kill Hadhrat Ja'far on his arrival. When the Khalifah removed his crown from his head it will signal the moment for slaying Hadhrat Ja'far.
When Hadhrat Ja'far appeared, the Khalifah stood up in respect. With great honour and humility he welcomed Hadhrat Ja'far. In fact, he ran forward to greet Hadhrat Ja'far. He brought Hadhrat Ja'far to sit on the royal stage. The guards were greatly surprised by the reverence and honour which Mansur showed to Hadhrat Ja'far. The Khalifah said to Hadhrat Ja'far: "Is there any thing you need?"
Hadhrat Ja'far: "Do not inconvenience me again by calling me. Leave me to worship Allah." Mansur allowed Hadhrat Ja'far to leave with utmost respect.
After the departure of Hadhrat Saadiq, the Khalifah began to shiver uncontrollably and fell down unconscious. He remained unconscious for three days. According to some, he was unconscious for the duration of three Salaat which became qadhaa.
When the Khalifah regained conscious, the wazir asked for an explanation. The Khalifah said: "When Saadiq entered, a huge serpent was at his side. The one jaw of the serpent was touching the ground and the other jaw, the ceiling. The serpent was implying to me: 'If you harm him I shall swallow you along with the whole stage."
As a result of the fear for the serpent, the Khalifah did not know what he was saying or doing. He said: "I apologized and became unconscious."
Once Hadhrat Daud Tai (rahmatullah alayh) said to Hadhrat Ja'far (rahmatullah alayh):
"O son of Rasulullah ( صلى الله عايه وسالم)! My heart has darkened. Give me some naseehat."
Hadhrat Ja'far:
"O Abu Sulaiman! You are the zaahid of the age. You are not in need of my naseehat."
Hadhrat Daud said: "O son of Rasulullah ( صلى الله عايه وسالم)! Allah Ta'ala has bestowed to you all excellences and virtues. It is incumbent on you to admonish everyone."
Hadhrat Ja'far: "O Abu Sulaiman! I fear that on the Day of Qiyaamah my grandfather may apprehend me and demand: 'Why did you not fulfil the demands of my obedience?' This mission is not correctly discharged by genealogy. It is fulfilled by maintaining a beautiful relationship with Allah Ta'ala."
Hadhrat Daud wept profusely and commented: "O Allah! When this is the state of him whose grandfather is the Rasool, whose mother is Faatimah (radhiyallahu anha) and who is a beacon of Knowledge, who is this non-entity Daud to become vain and proud?"
One day Hadhrat Ja'far Saadiq (rahmatullah alayh) said to his disciples: "Come, let us pledge and promise that whoever among us will be saved on the Day of Qiyaamah, he will intercede on behalf of the others."
The disciples said: "O son of Rasulullah ( صلى الله عايه وسالم)! What need do you have for our intercession when your grandfather will be the intercessor for entire creation?"
Hadhrat Saadiq: "I feel ashamed of my deeds. How can I look my grandfather in the face on the Day of Qiyaamah?"
When Hadhrat Ja'far Saadiq (rahmatullah alayh) went into solitude, refusing to emerge, Hadhrat Sufyaan Thauri (rahmatullah alayh) visited him and said:
"O son of Rasulullah ( صلى الله عايه وسالم)! The people are deprived of your blessings. Why have you gone into solitude."
Hadhrat Ja'far: "Now, I consider this to be appropriate. Trust has departed. People are engrossed in their own thoughts and needs. While they profess love and friendship, their hearts are filled with scorpions."
5. Once when a man saw Hadhrat Ja'far Saadiq (rahmatullah alayh) wearing fine, expensive garments, he commented:
"O son of Rasulullah ( صلى الله عايه وسالم)! It is not befitting for the Ahl-e-Bait to wear such garments."
Hadhrat Ja'far Saadiq took the man's hand and pushed it inside his (Ja'far Saadiq's) sleeve. The lining under the fine cloth was of such coarse sack-cloth which hurt the man's hand. Hadhrat Ja'far commented:
"This (the external cloth) is for creation and that (the coarse lining) is for the creator." (His externally adorned garments were to conceal his piety while the simple coarse sack-cloth was the demand of his high level of piety.)
6. Hadhrat Ja'far Saadiq (rahmatullah alayh) asked Hadhrat Imaam Abu Hanifah (rahmatullah alayh):
"Who is an intelligent man?"
Imaam Abu Hanifah: "One who can distinguish between good and bad."
Hadhrat Ja'far: "An animal is also able to distinguish between good and bad. An animal recognizes a man who is kind and cruel to it."
Imaam Abu Hanifah: "Who then is an intelligent person?"
Hadhrat Ja'far: "A person who is able to distinguish between two acts of goodness and two acts of badness so that he could choose the greater act of goodness and the lesser evil." (The rule of choosing the lesser evil applies when confronted by two evils and there is no third option. To save oneself from either of the evils has to be chosen. In such an eventuality, the lesser evil is adopted.)
7. A man whose purse containing gold coins was lost. He accused Hadhrat Ja'far Saadiq (rahmatullah alayh ) of having stolen it. This man was not aware of the identity of Hadhrat Ja'far. On asking the man about the contents of the purse, he said that the purse contained 1,000 dinars. Hadhrat Ja'far took the man home and gave him 1,000 dinars.
A short while later when the man discovered his purse with the money intact, he returned to Hadhrat Ja'far Saadiq, presented the 1,000 dinars and apologized. Hadhrat Ja'far said: "I do not take back what I had given." When the man learnt who Hadhrat Ja'far Saadiq was, he left feeling very ashamed.
8. A man said to Hadhrat Ja'far Saadiq (rahmatullah alayh): "Show me Allah. I want to see Him with my eyes."
Hadhrat Ja'far: "Have you not heard (i.e. in the Qur'aan) it is said to Musaa (alayhis salaam): 'You cannever see Me.' ?"
The man said: "I have heard it. But this is the Millat (Deen) of Muhammad ( صلى الله عايه وسالم). Someone calls out: 'My heart has seen Allah'. Another says: 'I do not worship a being I cannot see'." (This man was referring to statements of the Auliyaa of this Ummah. If they could make these claims, then there can be nothing wrong in the demand to see Allah. So thought this man.)
Imaam Ja'far Saadiq ordered his mureeds (disciples) to tie the man and toss him into the river Dajla. This was done. The water swallowed him. As he bobbed up, he cried: 'O son of Rasulullah ( صلى الله عايه وسالم), help! Help!'
Hadhrat Ja'far exclaimed: 'O water take him.' The water submerged the man. This occurred several times. Each time when he surfaced, he cried out: 'O son of Rasulullah ( صلى الله عايه وسالم), help! Help!' Finally when he lost all hope, he called out: 'O Allah, help me!' Hadhrat Ja'far ordered his disciples to bring him out of the river. After the man had rested and gained his composure, Hadhrat Ja'far asked: "Did you see Allah?"
The man: "As long as I called to others, there remained a veil concealing Allah. When I turned my attention only to Him, seeking His aid, a window opened up in my heart from which I saw Him."
Hadhrat Ja'far Saadiq said: Aslong as you called: 'Saadiq! Saadiq!', you were a kaathib (liar). Now guard this window."
(Saadiq means true. As long as the man was calling 'Saadiq', his belief in Allah was defective, hence Hadhrat Ja'far Saadiq described his as being kaathib. When he abandoned calling creation to aid him and turned his gaze to Allah, he became a true believer.)
9. Hadhrat Ja'far Saadiq (rahmatullah alayh) said: "A sin preceded by khauf (fear of Allah) and followed by taubah (repentance) draws the servant closer to Allah. Ibaadat preceded by and followed by ujub (vanity) takes the servant far away from Allah."
(This statement should not be misunderstood. Sin never leads to the proximity of Allah Ta'ala. Sin leads to the Wrath and punishment of Allah. The statement here means that the person understands the act to be sinful. He does not justify the sin. He has no intention of committing the sin. He is always fearful of Allah's punishment. However, in a moment of weakness and negligence, his nafs overwhelms him and casts him into sin. He then regrets and repents.)
10. He said: "A man who is proud on account of his ibaadat, is a sinner and a sinner who regrets and repents is an obedient servant."
11. Hadhrat Ja'far Saadiq (rahmatullah alayh) was asked: "Who is superior–a patient durwaish or a wealthy man who is grateful?"
Hadhrat Ja'far said: "The patient durwaish. The heart of the wealthy man is attached to his wealth while the heart of the durwaish is with Allah Ta'ala."
(Durwaish or dervish–a pious poor person.)
12. He said: 'Ibaadat without taubah is not proper because Allah Ta'ala has placed taubah before ibaadat. The Qur'aanic aayat says: “Those who engage in Taubah, those who are involved in ibadah..”
First taubah is mentioned. (This statement does not mean that ibaadat is not valid if not preceded by taubah. However, when a man contaminated by sin worships Allah, he does not derive the full benefit and reward of the ibaadat. The bandah–servant of Allah–should therefore, always repent.)
13. He said: "True Thikr (remembrance of Allah) is to forget everything else. Allah Ta'ala suffices for all the things forgotten by virtue of His Thikr."
14. He said: "A Mu'min is he who always stands in confrontation of his nafs. An Aarif is he who stands in the presence of Allah Ta'ala."
15. He said: "Whoever struggles against his Nafs-e-Ammaarah for the sake of Allah, finds Allah."
16. He said: "Ilhaam (inspiration from Allah) is an attribute of the accepted servants of Allah."
17. He said: "The attempt to rationally disprove ilhaam is a sign of the irreligious people."
18. He said: "Allah Ta'ala is more hidden in His servants than a black ant walking on a black stone in an intensely dark night."
19. He said: "The secret of reality was unlocked for me when I was branded a madman." (True lovers of Allah Ta'ala are generally branded as mad by people of the world.)
20. "Among the good fortunes of a man is that his enemy is an intelligent person."
21. He said: "Beware of the company of five persons:
A liar. You will always be misled by him.
A stupid person. Even if he intends to benefit you, he will harm you without realising it.
A miser. He will destroy your valuable time.
A coward. He will leave you in the lurch at the time of need.
A faasiq. On account of greed, he will betray you for a morsel of food.
22. He said: "Allah Ta'ala also has paradise and hell on this earth. Paradise is safety and hell is unsafety. Paradise is to assign all affairs to Allah. Hell is to assign all affairs to the Nafs-e-Ammaarah."
"Bring Saadiq to me. I want to slay him."
Wazir: "Do you wish to slay a man who has renounced the world; who has adopted solitude; who is engrossed in the worship of Allah and who has no worldly designs?"
Expressing his annoyance, the Khalifah said: "Go! Bring him so that I could slay him." Inspite of the wazir's pleas, the Khalifah remained adamant. Finally the wazir was constrained to summon Hadhrat Ja'far Saadiq (rahmatullah alayh). Meanwhile Mansur ordered his guards to kill Hadhrat Ja'far on his arrival. When the Khalifah removed his crown from his head it will signal the moment for slaying Hadhrat Ja'far.
When Hadhrat Ja'far appeared, the Khalifah stood up in respect. With great honour and humility he welcomed Hadhrat Ja'far. In fact, he ran forward to greet Hadhrat Ja'far. He brought Hadhrat Ja'far to sit on the royal stage. The guards were greatly surprised by the reverence and honour which Mansur showed to Hadhrat Ja'far. The Khalifah said to Hadhrat Ja'far: "Is there any thing you need?"
Hadhrat Ja'far: "Do not inconvenience me again by calling me. Leave me to worship Allah." Mansur allowed Hadhrat Ja'far to leave with utmost respect.
After the departure of Hadhrat Saadiq, the Khalifah began to shiver uncontrollably and fell down unconscious. He remained unconscious for three days. According to some, he was unconscious for the duration of three Salaat which became qadhaa.
When the Khalifah regained conscious, the wazir asked for an explanation. The Khalifah said: "When Saadiq entered, a huge serpent was at his side. The one jaw of the serpent was touching the ground and the other jaw, the ceiling. The serpent was implying to me: 'If you harm him I shall swallow you along with the whole stage."
As a result of the fear for the serpent, the Khalifah did not know what he was saying or doing. He said: "I apologized and became unconscious."
Once Hadhrat Daud Tai (rahmatullah alayh) said to Hadhrat Ja'far (rahmatullah alayh):
"O son of Rasulullah ( صلى الله عايه وسالم)! My heart has darkened. Give me some naseehat."
Hadhrat Ja'far:
"O Abu Sulaiman! You are the zaahid of the age. You are not in need of my naseehat."
Hadhrat Daud said: "O son of Rasulullah ( صلى الله عايه وسالم)! Allah Ta'ala has bestowed to you all excellences and virtues. It is incumbent on you to admonish everyone."
Hadhrat Ja'far: "O Abu Sulaiman! I fear that on the Day of Qiyaamah my grandfather may apprehend me and demand: 'Why did you not fulfil the demands of my obedience?' This mission is not correctly discharged by genealogy. It is fulfilled by maintaining a beautiful relationship with Allah Ta'ala."
Hadhrat Daud wept profusely and commented: "O Allah! When this is the state of him whose grandfather is the Rasool, whose mother is Faatimah (radhiyallahu anha) and who is a beacon of Knowledge, who is this non-entity Daud to become vain and proud?"
One day Hadhrat Ja'far Saadiq (rahmatullah alayh) said to his disciples: "Come, let us pledge and promise that whoever among us will be saved on the Day of Qiyaamah, he will intercede on behalf of the others."
The disciples said: "O son of Rasulullah ( صلى الله عايه وسالم)! What need do you have for our intercession when your grandfather will be the intercessor for entire creation?"
Hadhrat Saadiq: "I feel ashamed of my deeds. How can I look my grandfather in the face on the Day of Qiyaamah?"
When Hadhrat Ja'far Saadiq (rahmatullah alayh) went into solitude, refusing to emerge, Hadhrat Sufyaan Thauri (rahmatullah alayh) visited him and said:
"O son of Rasulullah ( صلى الله عايه وسالم)! The people are deprived of your blessings. Why have you gone into solitude."
Hadhrat Ja'far: "Now, I consider this to be appropriate. Trust has departed. People are engrossed in their own thoughts and needs. While they profess love and friendship, their hearts are filled with scorpions."
5. Once when a man saw Hadhrat Ja'far Saadiq (rahmatullah alayh) wearing fine, expensive garments, he commented:
"O son of Rasulullah ( صلى الله عايه وسالم)! It is not befitting for the Ahl-e-Bait to wear such garments."
Hadhrat Ja'far Saadiq took the man's hand and pushed it inside his (Ja'far Saadiq's) sleeve. The lining under the fine cloth was of such coarse sack-cloth which hurt the man's hand. Hadhrat Ja'far commented:
"This (the external cloth) is for creation and that (the coarse lining) is for the creator." (His externally adorned garments were to conceal his piety while the simple coarse sack-cloth was the demand of his high level of piety.)
6. Hadhrat Ja'far Saadiq (rahmatullah alayh) asked Hadhrat Imaam Abu Hanifah (rahmatullah alayh):
"Who is an intelligent man?"
Imaam Abu Hanifah: "One who can distinguish between good and bad."
Hadhrat Ja'far: "An animal is also able to distinguish between good and bad. An animal recognizes a man who is kind and cruel to it."
Imaam Abu Hanifah: "Who then is an intelligent person?"
Hadhrat Ja'far: "A person who is able to distinguish between two acts of goodness and two acts of badness so that he could choose the greater act of goodness and the lesser evil." (The rule of choosing the lesser evil applies when confronted by two evils and there is no third option. To save oneself from either of the evils has to be chosen. In such an eventuality, the lesser evil is adopted.)
7. A man whose purse containing gold coins was lost. He accused Hadhrat Ja'far Saadiq (rahmatullah alayh ) of having stolen it. This man was not aware of the identity of Hadhrat Ja'far. On asking the man about the contents of the purse, he said that the purse contained 1,000 dinars. Hadhrat Ja'far took the man home and gave him 1,000 dinars.
A short while later when the man discovered his purse with the money intact, he returned to Hadhrat Ja'far Saadiq, presented the 1,000 dinars and apologized. Hadhrat Ja'far said: "I do not take back what I had given." When the man learnt who Hadhrat Ja'far Saadiq was, he left feeling very ashamed.
8. A man said to Hadhrat Ja'far Saadiq (rahmatullah alayh): "Show me Allah. I want to see Him with my eyes."
Hadhrat Ja'far: "Have you not heard (i.e. in the Qur'aan) it is said to Musaa (alayhis salaam): 'You cannever see Me.' ?"
The man said: "I have heard it. But this is the Millat (Deen) of Muhammad ( صلى الله عايه وسالم). Someone calls out: 'My heart has seen Allah'. Another says: 'I do not worship a being I cannot see'." (This man was referring to statements of the Auliyaa of this Ummah. If they could make these claims, then there can be nothing wrong in the demand to see Allah. So thought this man.)
Imaam Ja'far Saadiq ordered his mureeds (disciples) to tie the man and toss him into the river Dajla. This was done. The water swallowed him. As he bobbed up, he cried: 'O son of Rasulullah ( صلى الله عايه وسالم), help! Help!'
Hadhrat Ja'far exclaimed: 'O water take him.' The water submerged the man. This occurred several times. Each time when he surfaced, he cried out: 'O son of Rasulullah ( صلى الله عايه وسالم), help! Help!' Finally when he lost all hope, he called out: 'O Allah, help me!' Hadhrat Ja'far ordered his disciples to bring him out of the river. After the man had rested and gained his composure, Hadhrat Ja'far asked: "Did you see Allah?"
The man: "As long as I called to others, there remained a veil concealing Allah. When I turned my attention only to Him, seeking His aid, a window opened up in my heart from which I saw Him."
Hadhrat Ja'far Saadiq said: Aslong as you called: 'Saadiq! Saadiq!', you were a kaathib (liar). Now guard this window."
(Saadiq means true. As long as the man was calling 'Saadiq', his belief in Allah was defective, hence Hadhrat Ja'far Saadiq described his as being kaathib. When he abandoned calling creation to aid him and turned his gaze to Allah, he became a true believer.)
9. Hadhrat Ja'far Saadiq (rahmatullah alayh) said: "A sin preceded by khauf (fear of Allah) and followed by taubah (repentance) draws the servant closer to Allah. Ibaadat preceded by and followed by ujub (vanity) takes the servant far away from Allah."
(This statement should not be misunderstood. Sin never leads to the proximity of Allah Ta'ala. Sin leads to the Wrath and punishment of Allah. The statement here means that the person understands the act to be sinful. He does not justify the sin. He has no intention of committing the sin. He is always fearful of Allah's punishment. However, in a moment of weakness and negligence, his nafs overwhelms him and casts him into sin. He then regrets and repents.)
10. He said: "A man who is proud on account of his ibaadat, is a sinner and a sinner who regrets and repents is an obedient servant."
11. Hadhrat Ja'far Saadiq (rahmatullah alayh) was asked: "Who is superior–a patient durwaish or a wealthy man who is grateful?"
Hadhrat Ja'far said: "The patient durwaish. The heart of the wealthy man is attached to his wealth while the heart of the durwaish is with Allah Ta'ala."
(Durwaish or dervish–a pious poor person.)
12. He said: 'Ibaadat without taubah is not proper because Allah Ta'ala has placed taubah before ibaadat. The Qur'aanic aayat says: “Those who engage in Taubah, those who are involved in ibadah..”
First taubah is mentioned. (This statement does not mean that ibaadat is not valid if not preceded by taubah. However, when a man contaminated by sin worships Allah, he does not derive the full benefit and reward of the ibaadat. The bandah–servant of Allah–should therefore, always repent.)
13. He said: "True Thikr (remembrance of Allah) is to forget everything else. Allah Ta'ala suffices for all the things forgotten by virtue of His Thikr."
14. He said: "A Mu'min is he who always stands in confrontation of his nafs. An Aarif is he who stands in the presence of Allah Ta'ala."
15. He said: "Whoever struggles against his Nafs-e-Ammaarah for the sake of Allah, finds Allah."
16. He said: "Ilhaam (inspiration from Allah) is an attribute of the accepted servants of Allah."
17. He said: "The attempt to rationally disprove ilhaam is a sign of the irreligious people."
18. He said: "Allah Ta'ala is more hidden in His servants than a black ant walking on a black stone in an intensely dark night."
19. He said: "The secret of reality was unlocked for me when I was branded a madman." (True lovers of Allah Ta'ala are generally branded as mad by people of the world.)
20. "Among the good fortunes of a man is that his enemy is an intelligent person."
21. He said: "Beware of the company of five persons:
A liar. You will always be misled by him.
A stupid person. Even if he intends to benefit you, he will harm you without realising it.
A miser. He will destroy your valuable time.
A coward. He will leave you in the lurch at the time of need.
A faasiq. On account of greed, he will betray you for a morsel of food.
22. He said: "Allah Ta'ala also has paradise and hell on this earth. Paradise is safety and hell is unsafety. Paradise is to assign all affairs to Allah. Hell is to assign all affairs to the Nafs-e-Ammaarah."
Scattered Pearls - Foreword
FOREWORD
THE SUNNAH
Islam is the Sunnah of Rasulullah ( صلى الله عايه وسالم ) and vice versa. The Wali or Sufi (special friend of Allah or Saint) is an embodiment of the Sunnah. Every facet of the wali's life is in strict obedience to the Sunnah. The wali follows the Sunnah in the minutest detail. Since he is motivated by divine love, discardance of the most 'insignificant' aspect of the Sunnah is intolerable to the wali.
A Wali is not one who necessarily has to demonstrate karaamaat (miracles). While the Auliyaa (Sufiyaa) do perform miracles, it is not a requisite for wilaayat (sainthood). The essential requisite for wilaayat is strict obedience to the Sunnah. A man whose daily life does not conform with every aspect of the Sunnah cannever be a Wali even if he walks on water, flies in the air, transforms base metals into gold, heal the sick or even bring to life the dead.
Sometimes some utterances and acts of the Auliyaa conflict with the Shariah. Ignorant people, men of shallow understanding and men bereft of roohaaniyat misunderstand these utterances. Some derive nafsaani gain from these utterances while others condemn the Auliyaa as heretics. Such seemingly heretical/blasphemous utterances ensued from some Auliyaa while they were in high states of spiritual ecstasy. The revelation of spiritual realms and their spiritual states of mi'raaj (ascension) constrain the Auliyaa to proclaim mysteries which are incomprehensible to laymen. Since these utterances are made in states in ecstasy, the Auliyaa during these states are considered to be ma'zoor (excused, blameless and exculpated of guilt).
Any utterance, statement or action of any wali which appears to be in conflict with the Shariah shall be set aside. It is not permissible to either follow such statements and actions or to criticize the Auliyaa. A suitable interpretation shall be tendered to exonerate the wali.
Since the wali is an embodiment of the Sunnah, every detail of his life will necessary conform with the Sunnah, even his rigid ibaadat practices and austerity in matters of daily life. Sceptics argue that there is no basis in the Sunnah for the rigid and austere practices of the Sufiyaa. Their claims are the product of ignorance or bias or little learning or defective understanding of the Qur'aan and Hadith.
In the life-style of Rasulullah ( صلى الله عايه وسالم ) is a pattern for both the layman and the wali. The moderation and simplicity in life which the masses have to adopt are the style of Rasulullah ( صلى الله عايه وسالم ). Similarly, rigid forms of ibaadat, abstinence and austerity which the Auliyaa practise are also the style of Rasulullah (). The Hadith is replete with examples of rigidity, austerity and abstinence of Rasulullah ( صلى الله عايه وسالم ) and the Sahaabah. Just as there is a basis for the moderation which laymen have to adopt, so too is there a basis in the Sunnah for the austerity, abstinence and seclusion of the Auliyaa. But everyone lacks the moral and spiritual stamina to adopt the road of total abstinence, austerity and renunciation. For them the moderate path indicated by the Sunnah suffices.
THE SUNNAH
Islam is the Sunnah of Rasulullah ( صلى الله عايه وسالم ) and vice versa. The Wali or Sufi (special friend of Allah or Saint) is an embodiment of the Sunnah. Every facet of the wali's life is in strict obedience to the Sunnah. The wali follows the Sunnah in the minutest detail. Since he is motivated by divine love, discardance of the most 'insignificant' aspect of the Sunnah is intolerable to the wali.
A Wali is not one who necessarily has to demonstrate karaamaat (miracles). While the Auliyaa (Sufiyaa) do perform miracles, it is not a requisite for wilaayat (sainthood). The essential requisite for wilaayat is strict obedience to the Sunnah. A man whose daily life does not conform with every aspect of the Sunnah cannever be a Wali even if he walks on water, flies in the air, transforms base metals into gold, heal the sick or even bring to life the dead.
Sometimes some utterances and acts of the Auliyaa conflict with the Shariah. Ignorant people, men of shallow understanding and men bereft of roohaaniyat misunderstand these utterances. Some derive nafsaani gain from these utterances while others condemn the Auliyaa as heretics. Such seemingly heretical/blasphemous utterances ensued from some Auliyaa while they were in high states of spiritual ecstasy. The revelation of spiritual realms and their spiritual states of mi'raaj (ascension) constrain the Auliyaa to proclaim mysteries which are incomprehensible to laymen. Since these utterances are made in states in ecstasy, the Auliyaa during these states are considered to be ma'zoor (excused, blameless and exculpated of guilt).
Any utterance, statement or action of any wali which appears to be in conflict with the Shariah shall be set aside. It is not permissible to either follow such statements and actions or to criticize the Auliyaa. A suitable interpretation shall be tendered to exonerate the wali.
Since the wali is an embodiment of the Sunnah, every detail of his life will necessary conform with the Sunnah, even his rigid ibaadat practices and austerity in matters of daily life. Sceptics argue that there is no basis in the Sunnah for the rigid and austere practices of the Sufiyaa. Their claims are the product of ignorance or bias or little learning or defective understanding of the Qur'aan and Hadith.
In the life-style of Rasulullah ( صلى الله عايه وسالم ) is a pattern for both the layman and the wali. The moderation and simplicity in life which the masses have to adopt are the style of Rasulullah ( صلى الله عايه وسالم ). Similarly, rigid forms of ibaadat, abstinence and austerity which the Auliyaa practise are also the style of Rasulullah (). The Hadith is replete with examples of rigidity, austerity and abstinence of Rasulullah ( صلى الله عايه وسالم ) and the Sahaabah. Just as there is a basis for the moderation which laymen have to adopt, so too is there a basis in the Sunnah for the austerity, abstinence and seclusion of the Auliyaa. But everyone lacks the moral and spiritual stamina to adopt the road of total abstinence, austerity and renunciation. For them the moderate path indicated by the Sunnah suffices.
Scattered Pearls 1
INTRODUCTION
This is a short compilation of selected sayings and anecdotes of the illustrious Auliyaa (the special friends—saints) of Allah Ta'ala. The perpetuation of Islam in its original purity has been ensured by the various classes of Auliyaa among whom are also found the great Fuqaha, Muhadditheen and Mufassireen.
The sayings and anecdotes presented in this book belong to the domain of Islamic morality, spirituality and the remembrance of Allah, which in fact is the goal of life. No order has been observed in this compilation. It is essentially a book of Naseehat—advice and admonition. The aim of these advices is to create a concern (fikr) in the Muslim for the Aakhirah for which mankind as been created. Rasulullah ( صلى الله عايه وسالم ) said: "Verily, the world has been created for you and you have been created for the Aakhirah."
Careful, sincere and reflective reading of the Naseehat of the Auliyaa will create the desired effect, viz. remembrance of Allah and the Aakhirah. The sincere reader in the quest of the truth will derive from this book the necessary enthusiasm to impel him further on in the search for the Path leading to Allah's Proximity.
The company (suhbat) of the Auliyaa is the only sure means of acquiring Islamic moral character and Nearness to Allah Ta'ala. It is precisely for this reason that the Qur'aan commands:
"And join the company of the Saadiqeen (Auliyaa)."
"Devote your nafs to the company of those who call their Rabb morning and evening intending (thereby) His Face. . ."
Thus, the Qur'aan Majeed commands association–constant companionship–with the Auliyaa. Such company produces love for Allah Ta'ala. In these days of fitnah and fasaad (mischief and corruption) there is an acute dearth of Auliyaa. In fact, the world has become bereft of the illustrious type of Auliyaa–of former times. In such spiritually and morally decadent times when there is no physical suhbat of the Auliyaa, the next best option is to study their lives, sayings and anecdotes which will most certainly imbue in the heart the yearning for Allah's Proximity. Towards the achievement of this aim, we present this book which we have named SCATTERED PEARLS.
Do remember the compilers in your dua. Mujlisul Ulama of South Africa P.O. Box 3393, Port Elizabeth, 6056 South Africa Ramadhaan 1417 – January 1997
This is a short compilation of selected sayings and anecdotes of the illustrious Auliyaa (the special friends—saints) of Allah Ta'ala. The perpetuation of Islam in its original purity has been ensured by the various classes of Auliyaa among whom are also found the great Fuqaha, Muhadditheen and Mufassireen.
The sayings and anecdotes presented in this book belong to the domain of Islamic morality, spirituality and the remembrance of Allah, which in fact is the goal of life. No order has been observed in this compilation. It is essentially a book of Naseehat—advice and admonition. The aim of these advices is to create a concern (fikr) in the Muslim for the Aakhirah for which mankind as been created. Rasulullah ( صلى الله عايه وسالم ) said: "Verily, the world has been created for you and you have been created for the Aakhirah."
Careful, sincere and reflective reading of the Naseehat of the Auliyaa will create the desired effect, viz. remembrance of Allah and the Aakhirah. The sincere reader in the quest of the truth will derive from this book the necessary enthusiasm to impel him further on in the search for the Path leading to Allah's Proximity.
The company (suhbat) of the Auliyaa is the only sure means of acquiring Islamic moral character and Nearness to Allah Ta'ala. It is precisely for this reason that the Qur'aan commands:
"And join the company of the Saadiqeen (Auliyaa)."
"Devote your nafs to the company of those who call their Rabb morning and evening intending (thereby) His Face. . ."
Thus, the Qur'aan Majeed commands association–constant companionship–with the Auliyaa. Such company produces love for Allah Ta'ala. In these days of fitnah and fasaad (mischief and corruption) there is an acute dearth of Auliyaa. In fact, the world has become bereft of the illustrious type of Auliyaa–of former times. In such spiritually and morally decadent times when there is no physical suhbat of the Auliyaa, the next best option is to study their lives, sayings and anecdotes which will most certainly imbue in the heart the yearning for Allah's Proximity. Towards the achievement of this aim, we present this book which we have named SCATTERED PEARLS.
Do remember the compilers in your dua. Mujlisul Ulama of South Africa P.O. Box 3393, Port Elizabeth, 6056 South Africa Ramadhaan 1417 – January 1997
Wednesday, January 25, 2006
Return from Hajj
Salams
Alhumdulillah I have returned from Saudi Arabia, unaffected by the unfortunate events during Hajj, which you no doubt heard about either through the media coverage or by word of mouth.
What you may not have heard about however is that the Jamarat has been totally demolished and the SR4.2bn, 3 year project has commenced which will inshallah make performing Ramee a much easier process for the hujjaj in future. Please make dua for the deceased of the Hajj events this year, their loved ones and for this project.
I am in the process of writing up some of my experiences/ views/ comments during hajj. Please don't expect too much and bear with me, I'm still trying to get back into the normal routines here.
Duas requested please.
Wasalam
Alhumdulillah I have returned from Saudi Arabia, unaffected by the unfortunate events during Hajj, which you no doubt heard about either through the media coverage or by word of mouth.
What you may not have heard about however is that the Jamarat has been totally demolished and the SR4.2bn, 3 year project has commenced which will inshallah make performing Ramee a much easier process for the hujjaj in future. Please make dua for the deceased of the Hajj events this year, their loved ones and for this project.
I am in the process of writing up some of my experiences/ views/ comments during hajj. Please don't expect too much and bear with me, I'm still trying to get back into the normal routines here.
Duas requested please.
Wasalam
Tuesday, January 24, 2006
Waqf - Endowments
WAQF - ENDOWMENTS
1. There is great reward in endowing one's building, property, orchard, etc. in the name of Allah Ta'ala. This is referred to as waqf. Such possessions should be made waqf for the benefit of the poor and needy. For example, a person could stipulate that all the income of a particular building should be distributed among the poor. Or all the fruit that is produced from a particular orchard should be given to the poor. He could also stipulate that a certain house of his be used by the poor. This act of endowing a particular property or building is such that the person will continue reaping the rewards as long as that property or building is in use. This could continue until qiyaamah. As long as the poor and needy are benefiting from it, the rewards for this act will continue to be written in this person's book of deeds.
2. When endowing anything, one should ensure that he appoints a pious and religious person to oversee all the affairs of that property or building. This person should ensure that all the income of that property or building is spent as stipulated by the person who had made it waqf. It should not be spent in the wrong avenues.
3. Once a particular thing has been made waqf, it no longer remains in the ownership of that person. Ownership of that thing is now transferred to Allah Ta'ala. It cannot be sold nor given to anyone. No one can interfere with it. It will have to be used for the purpose for which it was made waqf and cannot be used in any other manner.
4. It is not permissible to use anything that belongs to the musjid for one's personal use. For example, one cannot use its bricks, clay, lime, timber, stones, etc. for one's personal use. This is irrespective of how old and valueless it may have become. However, it could be sold and the money could be used for the musjid.
5. When endowing anything, it is permissible to make the following condition: "As long as I am alive, I will use a portion of the income or the entire income for my personal use. After my death, it must be given in such and such good and noble cause." If a person makes a condition of this nature, it will be permissible and halaal for him to use the income of that thing for his personal purposes and needs. This is also a good method of securing oneself from any future difficulties or financial problems and at the same time receiving the reward for endowing his property. Similarly, a person could make the following condition: "Whatever income is derived from this property, a certain percentage of it should be given to my children first. Whatever remains, should be given in such and such good and noble cause." Such a condition is valid, and the children will receive whatever has been stipulated for them.
Source: BAHISHTI ZEWAR
1. There is great reward in endowing one's building, property, orchard, etc. in the name of Allah Ta'ala. This is referred to as waqf. Such possessions should be made waqf for the benefit of the poor and needy. For example, a person could stipulate that all the income of a particular building should be distributed among the poor. Or all the fruit that is produced from a particular orchard should be given to the poor. He could also stipulate that a certain house of his be used by the poor. This act of endowing a particular property or building is such that the person will continue reaping the rewards as long as that property or building is in use. This could continue until qiyaamah. As long as the poor and needy are benefiting from it, the rewards for this act will continue to be written in this person's book of deeds.
2. When endowing anything, one should ensure that he appoints a pious and religious person to oversee all the affairs of that property or building. This person should ensure that all the income of that property or building is spent as stipulated by the person who had made it waqf. It should not be spent in the wrong avenues.
3. Once a particular thing has been made waqf, it no longer remains in the ownership of that person. Ownership of that thing is now transferred to Allah Ta'ala. It cannot be sold nor given to anyone. No one can interfere with it. It will have to be used for the purpose for which it was made waqf and cannot be used in any other manner.
4. It is not permissible to use anything that belongs to the musjid for one's personal use. For example, one cannot use its bricks, clay, lime, timber, stones, etc. for one's personal use. This is irrespective of how old and valueless it may have become. However, it could be sold and the money could be used for the musjid.
5. When endowing anything, it is permissible to make the following condition: "As long as I am alive, I will use a portion of the income or the entire income for my personal use. After my death, it must be given in such and such good and noble cause." If a person makes a condition of this nature, it will be permissible and halaal for him to use the income of that thing for his personal purposes and needs. This is also a good method of securing oneself from any future difficulties or financial problems and at the same time receiving the reward for endowing his property. Similarly, a person could make the following condition: "Whatever income is derived from this property, a certain percentage of it should be given to my children first. Whatever remains, should be given in such and such good and noble cause." Such a condition is valid, and the children will receive whatever has been stipulated for them.
Source: BAHISHTI ZEWAR
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