Tuesday, 25 December 2012

Gems (6 - 10)



Bi Ismihi Ta’ala

Selected and concise advices / sayings of 
Hazrat Maulana Abdul Hamid Is`haq Saheb (Daamat Barakaatuhum)




6.

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


7.

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


8.

A mureed should not ride on the crest of his Shaykh’s name and honour – that is, he should not take advantage of others or have expectations of others, by virtue of his connection with his Shaykh.


9.


If a person sees his wife as a gift from Allah (Jalla Jalaaluhu), his marriage will be one of greater enjoyment.
If the wife sees her husband as a gift from Allah (Jalla Jalaaluhu), she too will experience greater joy.


10.


‘Today, people want to give Islam a facelift; to make Islam fit into modern society. Islam does not need a facelift – Islam is ever-beautiful, ever-youthful. It is not a way of life that becomes old or out-dated.
Rather, it is modern society that needs to change and conform.’





Monday, 17 December 2012

Taking the Name of Allah Ta'ala


          Bi Ismihi Ta’ala





  About the Book

This compilation was prepared for those Mureedeen and Saalikeen who attend the Zikr Majaalis of Hazrat Maulana Abdul Hamid Is`haq Saheb (Daamat Barakaatuhum), but do not know the meaning of the poetry, which is rendered in the Urdu language.

In conformity with the teachings and methodology of Hazrat Maulana Hakeem Muhammad Akhtar Saheb (Daamat Barakaatuhum), Zikr is made with the punctuations of the inspiring ash'aar (poems).

The poems are not the Zikr, nor are they the objective. The poems keep the object in mind, so that Zikrullah does not become a ritual. The beautiful poetry also facilitates concentration and enjoyment in taking the name of Allah Ta’ala.

Hazrat Maulana Hakeem Muhammad Akhtar Saheb (Daamat Barakaatuhum) had explained that the true and complete benefits of Zikrullah are realised when one makes Zikr punctually and with sincere love.

Read the book here




Thursday, 13 December 2012

The Blockage of Sins


By Hazrat Maulana Abdul Hamid Is`haq Saheb (Daamat Barakaatuhum)




Sometimes a car engine does not seem to get enough fuel or any fuel. The problem can be due to different reasons: a blocked fuel line or fuel filter or some fault with the fuel pump or carburettor.


We know that the fuel lines control and regulate the flow of fuel. If it is clogged or blocked, there is difficulty to start the car since fuel does not make its way to the engine. The engine generally does not restart until the blockage is removed. A blocked fuel line also results in smoke since the fuel overflows. If there is some leak and contact with an ignition source, such as the engine, then this results in smoke and can be dangerous, even causing a fire.


In the light of this example, we can draw parallels to the consequences of our indulgence in sins.


Sometimes a sin, for which there was no repentance, creates a blockage at the time of death. Due to commission of sins, persistence in sins, and not making sincere Taubah, the spiritual heart becomes clogged and blocked. This creates great difficulty at the time of death. There is no free flow for the Kalima Tayyibah to be recited and for the soul to leave the body with ease.


Sometimes the blockage of sins become so dangerous for one’s Imaan that it prevents the person from reading the Kalima and this results in having to come into contact with the smoke and fire of Jahannum – in the Qabr and in the Aakhirah. Allah Ta’ala save us all.


It is therefore necessary to engage in Taubah and Istighfaar daily. Through the blessings of Taubah and Istighfaar, these sins which would otherwise create blockages for an easy death, are removed.


Hazrat Maulana Shah Wasiullaah (RA) had said so beautifully in poetry:

‘Is tarah se tai ki manzile, chale, gire, uthe, chale'
“We journeyed to Allah Jalla Jalalaaluhu in this way: We crawled, fell,  got up, walked!”


Let us not stay stuck in the filth, dirt and grime of sins. Repair the “car” (heart and soul) with Taubah, and continue on your journey, in piety, to Him.



Friday, 7 December 2012

Hearing is Believing


By Hazrat Maulana Abdul Hamid Is`haq Saheb (Daamat Barakaatuhum)


The age-old adage: ‘Seeing is believing and hearing is deceiving,’ is known to most of us, and it is also used in our speech, but without much thought and reflection.


However, on deliberating the message in these words, we come to understand that these words conflict and contradict the essential teachings of Imaan and Islam.


As Muslims, we understand that our Imaan (faith) is in the unseen. Our belief is without seeing.

“Who believe in the Unseen…"
[Surah Baqarah 2 : 2]


In spite of this belief, the observation is that what we see of things happening about us are due to the causes of the material world. People generally go by the principle of ‘cause and effect’. For example, a person takes medication (cause) and his health improves (effect). We see that he got better by taking medication, but we hear that it is Allah Ta’ala who gives cure. Our belief is thus on what we hear from Qur`aan and Ahaadeeth.

“And when I become sick, He heals me.”
[Surah Ash-Shu’ara 26 : 80]


We find that the indoctrination of ‘cause and effect’ also substantiates the belief that seeing is believing – based on what is material, physical, visible, measurable or in solid form. This is what is firm in the minds of people. And as a result, we find that what is found in the Qur`aan and Sunnah is disregarded and flouted, because Deen is based on the Unseen. Doubt is created in respect to what we hear from our elders, about Deen, because it is not what we see with our physical eye.


Since we only ‘hear’, and we do not ‘see’, many look upon different Islamic teachings as deceiving (Na uzu Billahi min zaalik). Why? …Because the concept of ‘cause and effect’, and ‘seeing is believing’, does not serve as a basis.


Even though not a water tight principle, the truth is that hearing is believing and seeing is sometimes deceiving.


When Hazrat Moosa (AS) led the Bani Isra’eel away from Fir`aun, they reached the Red Sea. Before them was the deep blue sea and behind them was Fir’aun and his army.


As is commonly said in English, and which holds so true in this instance: They were ‘sandwiched’ between the devil and the deep blue sea. At this point in time, the Bani Isra’eel saw their total destruction.

And when the two companies saw one another, the companions of Moosa said, "Indeed, we are to be overtaken!"
[Surah Ash-Shu`ara 26 : 61]


They saw the water to be their destruction, but they heard from Hazrat Moosa (AS) that that was to be their salvation.

[Moosa] said, "No! Indeed, with me is my Lord; He will guide me."
[Surah Ash-Shu`ara 26 : 62]


Allah (Jalla Jalaaluhu) commanded Hazrat Moosa (AS) to strike the water of the sea, with his ‘asaa (staff).

Then We inspired Moosa, "Strike with your staff the sea," and it parted, and each portion was like a great towering mountain.
[Surah Ash-Shu`ara 26 : 63]


What they saw to be their destruction immediately changed to their salvation. When Hazrat Moosa (AS) struck the waters of the sea with his staff, the waters parted, providing dry pathways for the Bani Isra’eel to cross in safety.

"And We saved Moosa and those with him, all together."
[Surah Ash-Shu`ara 26 : 65]


Fir’aun, on the other hand, saw the water as his salvation : He claimed that the water flowed by his command and in turn, irrigated their lands and provided drinking water for them. However, that very water was his destruction.


We read that Fir`aun pursued the Bani Isra`eel into the sea. When he and his army were in the middle of the sea, the waters suddenly closed around him and his men, drowning them all.


This was what was heard :  that Allah (Jalla Jalaluhu) would destroy him if he did not bring Imaan. But it was not believed and that disbelief sealed his fate.

"Then We drowned the others."
[Surah Ash-Shu`ara 26 : 66]


A Muslim should have the firm and grounded belief that ‘Hearing is Believing’ – that is, hearing and believing in the words of Allah Ta’ala and His Rasul (Sallallahu ‘alayhi wa sallam). This is our salvation and our success – in both worlds.


"The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, "We hear and we obey."
And those are the successful."
[Surah An-Noor 24 : 51]





Friday, 30 November 2012

Understanding Bay`ah


A Valuable Analogy 

by Hazrat Maulana Abdul Hamid Is`haq Saheb (Daamat Barakaatuhum)



Bay`at can be described as a kind of captivity, with a unique outcome. That outcome is Freedom.


Strange as it seems, it is a reality, and will be the experience.


Reflecting over this point, we will come to understand that there is freedom in captivity. We will also come to realize that there is captivity in freedom.


As an example: If a student is in the 5th year, and lives in “captivity” of his studies: strictly attending classes, diligent in completing his homework and sincere in his efforts, that student gets “freedom” - meaning, he is the successful one because he passes ‘with flying colours.’


As for the student who lives in freedom: He does not attend classes, he is indifferent to his studies, and makes no effort to complete his homework, then he becomes ‘captive’ in that same class - meaning, he fails. He does not make the grade, and does not qualify.


In a similar vein, the captivity of Bay`at will free us and will be a means and medium of our success, in both worlds, Insha-Allah – since Bay`at also serves to remind us of our allegiance to Allah Ta’ala and Rasulullah (Sallallaahu ‘alayhi wasallam), which we have pledged with the Kalima, “La ilaaha illallaah Muhammadur Rasoolullah".



We should not fear losing our freedom with Bay`at; rather, we should trade our freedom for this ‘captivity’ and experience true freedom.


Moving outside this example, we find the well-known Hadith, which conveys this reality, on a different level; in the context of Dunya (the material world) :

Rasulullah (Sallallaahu ‘alayhi wasallam) said: “The world is a prison for the Believer and a paradise for the disbeliever.”[1]


Here, we find that choosing ‘captivity’ (in Dunya) opens the Door to everlasting freedom in Aakhirah[2] (i.e. Jannah[3]). Choosing ‘freedom’ (in Dunya) leads to captivity in the Aakhirah (i.e. Jahannum[4]).


May Allah Jalla Jalaaluhu grant us the understanding.






[1] Sahih Muslim 8/210
[2] Aakhirah : Hereafter
[3] Jannah : Paradise
[4] Jahannum : Hellfire



Tuesday, 27 November 2012

Gems 1 - 5


Bi Ismihi Ta’ala

Selected and concise advices / sayings of Hazrat Maulana Abdul Hamid Is`haq Saheb (Daamat Barakaatuhum)



1.

The Shaykh is the doctor who removes the cataract from the eyes of the spiritual heart, after which the Saalik is blessed with baseerat (spiritual sight) and Ma`rifat of Allah Ta’ala. And naturally, having recognized the Beloved, the goal is achieved.


2.

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

3.

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

4.

The Ahlullah teach us how to make our lives valuable.


5.

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



Friday, 23 November 2012

Formulating Intentions when serving Deen




On one occasion, when Hazrat Maulana Yusuf Kandhlawi (Rahmatullahi ‘Alayh) gave the Jumu`ah Khutbah, his respected father, Hazrat Maulana Muhammad Ilyaas (Rahmatullahi ‘Alayh) asked him what intention he had made for the Khutbah he had delivered.


Hazrat Maulana Yusuf (Rahmatullahi ‘Alayh) replied that his Niyyah (intention) was to deliver the Sunnah Khutbah.


Hazrat Maulana Muhammad Ilyaas (Rahmatullahi ‘Alayh) advised him thus:  “Had you made the Niyyah that Allah Ta’ala conveys this message to all the people of the world, you would have then reaped so much more in thawaab (rewards), you would have secured tremendous rewards on such a niyyah.”


Contemplating on this priceless gem, and thereafter on the intentions we make, it came to mind that on undertaking any khidmah of Deen – whether, Khutbah, bayaan, writing, travel for the purpose of Deen, etc. – we should keep the following points and concerns before us when formulating our intention, including the above.


The following Dua is actually an extension and an explanation to the main intention to do solely and only for the Pleasure of Allah Ta’ala, and this Dua also reflects the weighty responsibility we have when engaging in the services of Deen, creating that concern to carry out our work in the best possible manner, as would be pleasing to Allah Ta’ala (Insha-Allah):


When formulating our intentions, we should keep the following before us. Insha-Allah, it will assist us in understanding what a sincere intention should be:


“O Allah, make this a means of Aml and Hidayah for myself and for all; grant me the Taufeeq to convey it correctly, and explain it correctly; let it be understood correctly and let it be practised upon correctly.


O Allah, grant me 100% sincerity, as well as all the qualities of acceptance. Allow the message of Your Deen to spread to all mankind and jinn till the day of Qiyaamah. Wherever it reaches, in which ever way it reaches, by whatever means, let there be only good in it and let only good come out of it, let there be no evil or harm in it and let no harm come out of it.


O Allah, Bless me to convey that which is necessary and beneficial, according to each individual; let there be no test or trial in it, no mistakes or errors in it, and O Allah, save me from any kind of disrespect also.


O Allah, let each and every Ayah and Hadeeth be only for Your Pleasure. Seal this talk with Your Special Pleasure and Acceptance - whether of the sayings, actions and conditions of the pious, or the analogies and the examples, or the events, poems or anecdotes.


O Allah, let every single moment spent in the Khidmat of Your Deen be only for Your pleasure. You, out of Your Kindness, declare it to be only for Your pleasure, as far as the words, meanings, insinuations and body language are concerned.


O Allah, Crown our humble efforts and endeavours with acceptance even though not worthy of acceptance.”


By Hazrat Maulana Abdul Hamid Is`haq (Daamat Barakaatuhum)


Friday, 16 November 2012

About Hadhrat Moulana

                                        Bismillahir Rahmaanir Raheem

An Introduction to 
HAZRAT MOULANA ABDUL HAMID IS`HAQ SAHEB
(Daamat Barakaatuhum)


Principal of Darul Uloom Azaadville, South Africa and
A Senior Khalifa of Hadhrat Maulana Shah 
Hakeem Muhammad Akhtar Saheb (DB)


Hadhrat Moulana Abdul Hamid Ibn Ibrahim Is’haq Sahib was born on the 24th of Shawwal 1364 AH (20th September 1946) on the auspicious day of Jumu’ah at 1 p.m. (the time of Jumu’ah) in Primrose, a district of Germiston, on the East Rand, as recorded by his father on the back of his birth certificate.

Hadhrat Moulana Sahib grew up in difficult conditions. The dwelling of Hadhrat Maulana’s family was a stable which had been converted into a house.

At the young age of nine, Hadhrat Moulana lost his mother, Amina. (May Allah جَلَّ جَلَالُهٗ   shower her Qabr with His mercy).

Moulana attained his Maktab education at Madrasah Quwwatul-Islam in Germiston. Amongst his Asatizah, were: Moulana Fakhruddin Sahib (RA), Hafiz Muhammad Salloo Sahib (RA), Moulana Ahmed Bera Sahib (RA) and Apa Zubeida (RA).

Moulana attended the Singh Indian Primary School in Germiston up to standard five (1370-1376/1952-1958). Thereafter, he proceeded to William Hills High School in Benoni where he completed his Matric (1377-1381/1959-1963).

In 1382/1964 (at the age of 17), Hadhrat Moulana enrolled at the Waterval Islamic Institute (Mias Farm) to study the Aalim Course. There, over a period of five years, Maulana studied various Kitaabs, including Hidaaya Awwalain and Jalaalain, under the expert tuition of Asatiza such as: Mufti Ibrahim Sanjalwi Sahib (RA), Mufti Bashir Sanjalwi Sahib (RA), and Moulana Ibrahim Mia Sahib (RA).

During this very period Moulana utilized whatever free time was available for the memorisation of the Qur’aan Majeed which he completed under the renowned Ustaadh of Hifz, Hadhrat Hafiz Abdur Rahmaan Mia Sahib (RA).

Thereafter in 1388 AH (1969), at the age of 22 Moulana travelled to India and took admission in the world famous institute, Darul Uloom Deoband. The following year (1389) Hadhrat Moulana completed the Aalim-Fadhil course, studying Bukhari Sharief under Hadhrat Moulana Fakhruddin Sahib (RA) and Mufti Mahmud Hasan Gangohi Sahib (RA).

After qualifying, Moulana spent an additional year at Deoband, solely to make effort on the Qur’an Majeed (revision and Tajweed.)

When Hadhrat Moulana had arrived in India, Moulana took Bay’at at the hands of Hadhrat Shaikhul Hadith, Maulana Muhammad Zakariyyah Sahib (RA) and had established an Islaahi Ta’alluq with Hadhrat Mufti Mahmud Hasan Gangohi Sahib (RA).

Before returning to South Africa, Hadhrat Moulana went to Saharanpur to spend Ramadaan in the auspicious company of his mentor. It was during this period that Hadhrat Moulana was informed of the passing away of his father, Ibrahim Bhai, who had passed away on the 29th of Ramadaan at the age of 63, due to a heart attack. (May Allah جَلَّ جَلَالُهٗ shower his Qabr with His Mercy)

On his return from India, Hadhrat Moulana took up the post of Imamat at the Germiston Masjid. Together with Imamat, Moulana taught Maktab and later taught Hifz, and devoted himself to the effort of the Tablighi Jama’at.

Moulana had a great fervour and interest to translate the Kitaabs and great works of our Akaabir (religious elders) from the Urdu language into English. For this, Moulana thought that he should do a course in journalism so that he may have a better command of the language, etc. On application for the course, he was informed that a bachelor’s degree had to be done first.  Moulana thus did his B.A. with Unisa, through correspondence.

In 1396 (1976), after completing his B.A. with distinctions, majoring in Arabic and Linguistics, Moulana spent 1 year in Jamaat, in Pakistan, India and Sri Lanka, together with his wife. 

After completion of the 1 year in Jamaat, the Rand Afrikaans University approached Mia’s Farm as they required a lecturer in Islamic studies. Mia’s Farm referred them to Hadhrat Moulana.

Moulana made mashwarah concerning this with the Ulama of Mia’s Farm, as well as with Marhoom Bhai Padia Sahib (Rahmatullahi ‘Alayh). It was eventually decided that Moulana accept the offer. Thus, Moulana became a lecturer at RAU. Moulana not only lectured the students, Moulana also taught lecturers from the Pretoria University, Potchefstroom University, University of the Witwatersrand (Wits) and other Universities.

During this period, RAU offered Moulana the option to do his BA Honours, which he did. Moulana lectured at RAU in 1977 and 1978. The University, being pleased with Moulana’s results, registered him for his M.A. and doctorate for which only one thesis each had to be written.

After having accepted the post, and whilst studying, Hadhrat Moulana realized that the university had only requested for Moulana to come in as a lecturer, to further their agenda to harm Muslims.  Since then, Moulana has publicly repented for studying for these degrees and lecturing at the university, and hopes that that would be an eye-opener for others.

Thereafter in 1979, Moulana left for his second ‘one-year’, travelling to countries such as Holland, Belgium, Turkey, France and the UK. On his return Moulana lost interest in university studies and lecturing.

Moulana continued with Imamat, teaching Hifz and the Aalim Course in Germiston.

In 1401 (1981), many more students desired to do the Aalim Course under Moulana. Great efforts were made to accommodate them in Germiston, but this did not materialize.

In the Khanqah of Hadhrat Shaikhul-Hadith, Moulana Muhammad Zakariyyah Saheb, Mashwarah took place as to Moulana moving to Azaadville to establish a Darul Uloom there. Finally in 1402(1982) Moulana moved to Azaadville and established the Darul Uloom there, with the Fadhl of Allah Ta'ala. 

In 1994 Hadhrat Moulana took Bay’at to Hadhrat Arif-Billah Shah Moulana Hakim Muhammad Akhtar Sahib (Rahmatullahi 'alayh). Hadhrat Moulana thereafter accompanied his honourable Shaikh for Umrah. On the Mubarak day of Jumu’ah, in front of the Ka’bah Sharief, in front of the Mizaab-e-Rahmat, after the Asr Salaah, Moulana was blessed with Khilafat.

Despite old age, illness, and the responsibilities of the Darul-Uloom, which rest upon Hadhrat Moulana’s shoulders, Hadhrat Moulana’s deep hearted passion to spread the message of the love of Allah (Jalla Jalaaluhu) has caused Hadhrat Moulana to travel the length and breadth of his country as well as many countries of the world.


May Allah جَلَّ جَلَالُهٗ bless Hadhrat Moulana with long life, good health, the strength to continue in his blessed endeavours and Divine acceptance. Ameen



Taken from : http://khanqahashrafiaislamia.co.za/about/