Page 1 of 2 12 LastLast
Results 1 to 10 of 15

Thread: Malfuzaat of Hadhrat Maulana Ilyas

  1. #1
    Moderator shatibi's Avatar
    Join Date
    Feb 2008
    Gender
    Brother
    Madhhab
    Hanafi
    Posts
    2,331

    Default Malfuzaat of Hadhrat Maulana Ilyas

    Sayings of Hadhrat Shaykh Maulana Ilyas Kandhalwi

    Collected by Shaykh ul Islam Maulana Zafar Ahmad `Uthmani


    36
    On the last occasion, in the middle of June, on seeing me present,
    Moulana recited a couplet which means:
    "The last breaths of my life have reached my lips, now at least come, so
    that I may feel life returning to me. When I no longer remain here (in
    this world), then of what use will you be to me?"
    This had such an effect on me that I began weeping. He then said: "Do
    you still remember your promise?" (I had promised to spend some time
    in Tabligh). I replied: "I remember but now it is too hot in Delhi. In
    Ramadaan it will be the holidays so I will give some time after Ramadaan."
    He said: "You are talking of Ramadaan, whereas here (in my case),
    there is no hope of even seeing Shabaan?" (consequently there were
    still I0 days for Shabaan to commence and on the 21 st Rajab 1363 at
    Subuh (after dawn) he passed away. May Allah bestow upon him the
    choicest mercies which He bestows upon the righteous and pious). I
    then said: "Very well, I shall remain, set your heart at ease. I shall now
    give some time in Tabligh."
    When he heard this, his face beamed with delight. He embraced me
    and kissed me on the forehead. For sometime he held me against his
    chest and made lots of duaa. Therafter he said: "You have turned
    towards me (and come close to me), while there are many Ulama who
    wish to understand this effort from afar. Then he mentioned a great
    Alim, who was taking an active part in the work for sometime. He then
    said: "If you ask me, he has not yet understood my object because until
    now he has not communicated directly with me. Instead he uses an
    intermediary. The reason why it is not possible to understand this work
    through an intermediary is because the intermediary himself lacks in
    understanding my object. I therefore desire that you remain with me so
    that you will be able to understand my purpose. I understand that you
    also take part, give lectures at gatherings and many benefit from your
    talks but that is not the Tabligh we wish to establish.

    37
    It is stated in the Hadith; "The world is a prison for the mu'nlm
    (believer) and a paradise for the kaajir (disbeliever)." By this is meant
    that we have not been sent into this world to follow our base desires by
    which this world becomes a paradise, but we have been sent to oppose
    our nafs and to obey the commandments of Allah by which this world
    becomes a prison to the believer. If we shall also follow our base
    desires like the kuffaar and make this world a paradise for us then we
    will be looters of the disbeliever's jannat. In this manner. the help of
    Allah Ta'aala will not be with the looter but with those from whom they
    have looted. He then further remarked: "Reflect well upon this."

    38
    When people see the harakaat (blessings) of my tabligh work, they
    seem to understand that the work is carrying on. The work is one
    aspect and the harakaat is another aspect. Look! with the birth of our
    Nabi (Sallallahu alaihi wa sallam) already the blessings became
    visible, but the work started long afterwards. Similarly, understand this
    matter. I speak truthfully when I say that the actual work has not yet
    started. When the actual work will start, the Muslims will go back to
    the glorious era of 700 years ago. However, if the real work does not
    begin but remains at its present stage. people will regard this as just a
    movement amongst many other movements and the workers will back
    out. Thereafter those fitnahs (calamities) which were to come in years
    will come in months. Therefore it is necessary to understand this well.

    39
    On one Jumuah in the Masjid assembly of Delhi. I delivered a talk and
    it was Maulana's suggestion that a talk be given. After the salaat 1 did
    not return to Nizamuddin. I was compelled to spend the night with a
    close relative. The next day I apologised that I had to spend the night
    with a relative on his insistence. He remarked: "O Maulana! there is no
    need to apologize. Those who do the work are often confronted by
    such excuses. We should not take notice of them. Now tell me, was a
    talk delivered at the Masjid?" I replied, "Yes, there was." He became
    very happy and remarked: "These people have no urge to call upon us
    and they have no time to spare from their worldly occupations. We will
    have to speak to them without any desire." He asked what the lecture
    was all about. I replied: "It was an explanation of the verse: 'Verily in
    the creation of the skies and the earth and the changing of night and day
    are signs for those who have understanding, who remember Allah
    standing, sitting and lying on their sides ...' 1 explained the necessity and
    reality of the remembrance of Allah and then stressed on Tabligh."
    He replied that this subject was too high and not appropriate for this
    gathering. For them it was more appropriate to have explained the
    following Ayat:
    "And for those who avoid the worship of the devil and turn towards
    Allah, for them is the glad tiding and give the good news to those
    servants of mine who listen to a talk and follow the best of it. These are
    those who have been guided and these are the men of understanding."
    He said: "These are people of a lesser stage who are referred to as those
    who have been guided." I replied: "It is correct. If I do get another
    opportunity, I will speak on this subject to those people."

    40
    "The actual object of Tabligh work is to flee from Shaytaan and turn
    towards Allah. This cannot be done without sacrifice. Both the
    sacrifice of body and wealth are required. The sacrifice of body means
    that for the sake of Allah one should leave one's own home and travel
    to spread the word of Allah. The sacrifice of wealth means that one
    should spend out of one's own pocket for the expenditure of traveling
    for Tabligh. Those who for some reason are not able to come out
    should encourage and prepare others to go out. With regard to this it
    is said in the Hadith: "One who leads others to good deeds is as if he
    himself had performed those deeds." Therefore one would be included
    in the rewards of those going out, and if he were to assist those going
    out financially then also he will get his reward for such expenditure.
    We should consider those whom we have sent out as having done us a
    favor because they are doing the work which we should have done but
    could not do due to some excuse and they haye therefore removed the
    responsibility from us. The Deen wants that those sitting at home
    should consider those striving in the path of Allah as having favored
    them.

    41
    In our tabligh, ilm (knowledge) and zikr (the remembrance of Allah)
    play a very great role. Without knowledge it is impossible to practice
    nor would one know the reality of action. Without zikr, knowledge is
    but darkness upon darkness. There can be no noor (light) in it. Our
    workers are lacking in this. I replied that tabligh itself is one of the '
    important compulsory duties and the decrease in the remembrance of
    Allah is like the example of Hadhrat Sayyid Sahib Barelwi who, while preparing for jihaad engaged his attendants in
    horse-riding and archery instead of keeping them engaged in zikr.
    Someone complained that there was no longer that heavenly noor like
    before, so Hadhrat Sayyid Sahib replied, "Yes, this time we do not have
    the light of zikr but the light ofjihaad and at this time this light is necessary."
    Maulana then remarked, "I have an anxiety about the lack of
    knowledge and the absence of the remembrance of Allah because at this
    stage, men proficient in knowledge and zikr have come into the work
    in very small numbers. If these men take part, then the deficiency of
    knowledge and zikr would be overcome, but very few Ularna and men
    of zikr have come forward. Until now those jamaats that go out are
    deficient as far as men of knowledge (Ulama) and zikr are concerned.
    This was the cause of Maulana's anxiety. Alas, if men of knowledge and
    rikr had also been moving in the jamaat, then this deficiency would
    have been removed. All thanks are due to Allah! In the markaz
    (headquarters), learned men and men of high spiritual development are
    present but in small numbers. If they were to move in each jamaat, then
    there will be no one to supervise the work of the markaz.

    42
    In a letter of Maulana Abul Hasan Ali Nadwi the following was
    mentioned: "Muslims can only be of two types. There can be no third.
    They are either out in the path of Allah or assisting those out in the path
    of Allah." Upon this he said. "He has understood very well." Again he
    remarked, "Assisting those in the path of Allah also includes
    encouraging and preparing others to go out by explaining to them for
    example, that when your going out does not harm the Qu'raan or
    Bukhari lessons of a certain Aalim, then you will also share in the
    reward of his teaching. People should be enlightened (with these kinds
    of intentions) and the means to acquire the rewards should be
    explained."

    43
    Our tabligh's aim is that ordinary religious Muslims should learn Deen
    from their elders and teach those below them. They should consider
    those below them as their beneficent patrons because the more we are
    going to propagate and spread the Kalima (testification of Allah's
    Unity), the more our own lmaan (faith) will become perfect and
    enlightened and the more effort we are going to make on others to
    perform salaat, the more our own salaat will be perfected. (In tabligh
    this is the basis and formula that those who propagate have their own
    perfection as their object. One should not consider being the guide of
    others as the real guide is none other than Allah Himself).

    44
    It is related in the Hadith, " Whosoever does not show mercy, will not
    be shown mercy. Have mercy upon those on earth and the One in the
    heaven will show mercy on you." It is a pity that people have restricted
    this mercy to those who are hungry, thirsty and naked, and have no pity
    on those who are deprived of Deen. It is as if they consider the loss of
    material things to be a harm but do not consider a loss of spiritual
    values to be a loss at all. Therefore, why should the One in the heaven
    have pity upon us when we do not take pity on the ruined spiritual
    conditions of Muslims.
    The foundation of our tabligh is based upon this pity. Therefore, this
    work should only be done with compassion and feelings of mercy. If
    a muballigh is doing this work because he feels sorry for the sad state
    of his fellow-men then he is certainly fulfilling his duty with
    compassion and sympathy. If he does not have this disposition but has
    another intention, then he will be involved in pride and self-elation
    from which no benefit can be expected. The one who will bear this
    hadith in mind while doing the work will have sincerity, see his own
    faults and although his gaze may fall onto the faults of others, he will
    also see the good Islamic qualities in them. Such a person will not
    defend his nafs (lower self) but will complain against it. The crux of
    this tabligh is not to encourage the self but to complain of the self.

    45
    Once he addressed me thus: "Maulana! It is necessary to search for the
    commands of Allah. We should be constant in this search. For example,
    before doing anything we should ponder: occupation demands two
    things: firstly, concentration on the actual work undertaken and
    secondly, negligence towards other work. Now we must consider
    whether there exists any work more important than the work we are
    involved in or not? This cannot be achieved without searching and
    pondering."

    46
    Before salaat one should meditate on it. Salaat performed without
    anticipation will be shaky and flimsy. Therefore we should ponder over
    our salaat before performing it.
    Commentary
    It is for this reason that the shar'iat has prescribed the performance of
    sunan, nawaajl, iqaamat, etc. before the faraa-idh so that we can
    meditate properly on salaat and, thereafter, perform it. But we neither
    understand the virtues and benefits of these szrnan and nawaajl nor do
    we take advantage of these and it is possibly for this reason that there
    is a deficiency in the performance of our faraa-idh (compulsory salaat).
    0 Allah! I beseech you for perfection in wudhu, salaat and in gaining
    Your Pleasure. Aameen.

    47
    Tabligh workers should have their hearts opened which could be
    acquired by looking at the vast mercy of Allah. After this, emphasis
    should then be placed on spiritual training and development.

    48
    In the beginning of Islam (when Deen was weak and the world strong),
    Sayyiduna Rasulullah (Sallallahi alayhi wa sallam) used to go to those
    lacking in the desire for Deen and the truth, attend their assemblies and
    though uninvited, he still gave them the da'wat (invitation). He did not
    wait for people to invite him. He sent the Sahaba (Radhiallahtr Anhum)
    to do tabligh in some places. In these times, the same weak conditions
    prevail. Hence, we should go to those who have no desire, to the
    assemblies of the atheists, sinners, etc., and exalt the kalima in their
    midst.
    Then Maulana Ilyas Sahib Rahmatullahi Alaihi became weak and could
    not speak. Afterwards he continued saying: "Maulana! You have
    arrived here very late. I am unable to speak in detail now. Nevertheless,
    you should ponder over what I have said."

    49
    Initially, I instruct the making of zikr in the following manner:
    The reading of tasbeehefatimah and the third kalimah (subhaanallaahi
    wal-hamdulillahi wa laa-ilaaha illallaahu wallahu akbar) after every
    salaah, a hundred times durood shareef (salaat 'alan Nahi) and
    istighfar morning and evening, recitation of the Quraan with tajweed.
    emphasis on tahajjud amongst the nawaafil and to go in the company
    of those involved in zikr. Knowledge without zikr is darkness and zikr
    without knowledge is a door to many evils.

    50
    Dreams are a 46th part of prophethood. Some people have advanced
    so much by the implications of their true dreams that those stages could
    not be attained by strenuous spiritual exercises and other religious
    efforts. They are inspired with correct knowledge in their dreams which
    in turn is a part of prophethood. Hence why should they not progress.
    Knowledge increases recognition and through recognition, proximity
    to Allah increases. We are therefore commanded to make du'aa for an
    increase in knowledge. "Say, 0 Allah! Increase me in my knowledge." He
    then said, "These days I am spiritually inspired by dreams and
    therefore make an effort that I get more sleep. (Due to his illness.
    Maulana slept very little). After consulting the Hakeem Sahib and
    doctor, I have had my head massaged with oil by means of which I can
    sleep more."
    He continued saying, "The method of Tabligh was opened to me in a
    dream. The tafsir of the aayah. "You are the best ummat taken out for
    mankind. You command good and prohibit evil and you believe in
    Allah," was inspired to me in a dream that you i.e. the Muslim Ummat.
    like the prophets have been selected for the benefit of all mankind and
    the meaning of 'ukhrijat', 'taken out' , is that you are not to concentrate
    your effort at one place but it will be necessary for you to move from
    place to place, door to door.
    Your work is to invite to what is good and stop the bad, and after this
    " you believe in Allah" is mentioned. It is made clear that by means of
    inviting to what is good, your lmaan will strengthen (Ps the possession
    of your lmaan is already implied in "you are the best of ummats").
    Thus, our intention should not be the guidance of others but to benefit
    ourselves. "Taken out for the benefit of mankind, by mankind here is
    not meant the Arabs, but non Arabs. As for the the Arabs, Allah has
    mentioned: " You are not to be a compelling ruler over them and you
    are not responsible for them", (in which it is indicated that their
    guidance has been decreed. You should not worry much about them).
    "You are the best of ummats," refers originally to the Arabs and
    'mankind' refers to the non Arabs because after this ayat we read, "if
    only the People of the Book had believed, it would have been better for
    them." In this, there is a link, because here it is stated "it would have
    been better for them" and not " for you" because the muballigh perfects
    his lmaan through tabligh itself whether the addressee accepts or rejects
    and if the addressee accepts, then it is for his own benefit. The benefit
    of the mubaligh (preacher) is not dependent upon people accepting or
    rejecting.

    51
    The stage of zakaat is lower than that of hadyah (a gift). Therefore
    sadaqah was prohibited for Rasullullah (Sallallaahu alayhi wa sullum)
    but not so in the case of gifts. Even if zakaat is fardh (compulsory) and
    gifts mustahab (preferable), yet at times the reward for a mustahab is
    greater than that of a fardh . For example, to greet first by saying
    "Assalaamualaikum" is sunnah but to reply is wajib, yet to make
    salaam in the beginning is better than to reply. Likewise, although
    zakaat is fardh yet its object is the purification of one's wealth and
    although gifts are mustahab, yet their object is to cause delight to the
    heart of a Muslim. Hence, considering the object and result, hadyah is
    better than zakaat because the purification of the heart is superior to the
    purification of wealth. As for zakaat, even though by fulfilling the needs
    of a Muslim, the delight of his heart is also acquired, then too, it is not
    the original aim and it is acquired only as a secondary result, while the I
    actual object of gifts is only to cause delight to the heart of a Muslim.
    It is compulsory upon one on whom zakaat is fardh to search for those
    to whom zakaat must be given just as it is necessary for one to seek
    pure water upon whom salaat is compulsory. Those who are correctly I
    entitled to zakaat are those who, after having accepted zakaat, do not
    develop a greed for wealth. It is not the aim of the Shariat (Islamic
    Law) that the poor Muslims should develop a crave and greed for
    wealth by receiving zakaat and look upon the rich in expectation of
    zakaat and charities. However, those who, due to depending entirely
    upon Allah, have patience and perseverance are deserving to be assisted
    by the wealthy according to their patience and dependence upon Allah.
    Allah says: "For those who are handicapped in the path of Allah and are
    not able to go out in the world to earn, the ignorant take them to be rich
    because they refrain or restrain themselves from begging."
    Therefore, the ones rightly entitled for zakaat are those involved in the
    work of Allah and have patience and depend solely upon Allah and do
    not ask anything from anyone nor harbour such desire in their hearts.
    Today, wealthy people give their zakaat to professional beggars and
    feel that they have executed the obligation of zakaat though they have
    wasted it initially. Therefore, these days, in spite of fulfilling the duties
    of zakaat, we do not find barakaat (blessings) in our wealth although
    the sure guarantee has been given that there will definitely be baraktrt
    in our wealth after giving zakaat. Those people who do not see barukat
    in their wealth should know that their zakaat did not reach the correct
    recipients and that they did not search or make a sincere effort to look
    for such recipients.

    52
    Muslims should serve the Ulama with four intentions:
    (1)For the sake of Islam. if purely on account of Islamic ties one
    Muslim visits another, i.e. For the sake of Allah, then 70000 angels
    spread their wings. If this virtue is for an ordinary Muslim,
    then surely it is also for an Alim.
    (2) They carry the knowledge of Nabi (Sallallahu alaihi \rla .sullam) in
    their hearts and bodies and because of this they are entitled to be
    honoured and served.
    (3) They are supervisors of our religious affairs.
    (4) To inquire about their necessities of life. If other Muslims will
    investigate what their worldly needs are and have them fulfilled by the
    wealthy, the Ulama will then spend that time in the service of the Deen
    and teaching which they will have saved on account of being free from
    the trouble of fulfilling these necessities. The rewards of this service
    and teaching will also go to the wealthy. However, the ordinary
    Muslims should serve the Ulama under the supervision of reliable
    Ulama because on their own they will not know who is more worthy of
    assistance. Yes, if they are able to find out on their own. they may do
    so.

    53
    Muslims are very much unmindful of dua. Those who are making dua,
    do not know the reality of dua. I wish to explain to Muslims the reality
    of dua. It is to present our needs to the Highest Court. The higher the
    court, the more humility and concentration should be developed in the
    heart and expressed in the words of the dua. We should have faith and
    confidence that surely the dua will definitely be accepted because the
    Being who is implored is very generous and noble and has compassion
    upon His servants. The treasures of the heavens and earth are in His
    possession.

    54
    Letters from the merchants of Delhi should be sent with the jamaats
    which go to Saharanpur, Deoband, etc. for tabligh wherein the Ulama
    should be informed with utmost respect that these groups are being sent
    to make tabligh to the public. The Ulama should be informed that their
    time is very precious and if they could spare some of their time to
    patronize these jamaats without sacrificing their time from their official
    duties or that of the students, they should do so. The students should
    only spend time under the supervision of their teachers. Without the
    surveillance of their teachers, students should not be allowed to take part
    in this work. The jamaats should also be instructed that if the Ulama do
    not pay full attention, they should not critisize the Ulama in their hearts
    but realize that the Ulama are doing more important work than them.
    They are busy in Deeni academic work at night also while others are
    sleeping in comfort. We should blame ourselves for their lack of
    attention because we did not visit them enough. They are paying more
    attention to those who have resolved to stay in their company for
    several years.
    He then continued: Even to entertain a bad thought about another
    Muslim can be the cause of destruction, so to criticise the Ulama is
    extremely dangerous.
    Then again he said: The basis of our method of tabligh is to respect
    every Muslim and to honour the Ulama. Every Muslim. on account of
    Islam, should be respected, and the Ulama, on account of their knowledge,
    should be honourzd.
    Then he said: Until now, our muballighs have not yet mastered ilm and
    zikr (knowledge and the remembrance of Allah) and this is of great
    concern to me. The only method is to go to the possessors of ilm and
    zikr so that they may do tabligh under their patronage there
    benefiting from their knowledge and company.

    55
    One day I became very busy speaking to arriving visitors and I could
    not sit much in Moulana's company. After Zuhr when I went to his
    service, he said: "You should remain more in my company." I replied
    that today there were many visitors and the crowd was large so I kept
    them with me and spoke to them about tabligh so that the crowd may
    not be too large for you and that you might not have to talk too much.
    He replied: "Another way would have been to remain with me, I would
    have spoken to you from my heart and you would have related it to
    others. In this way the thorn in my heart would have been removed.
    You shquld remain with me and listen to my talks and tell others so that
    I do not have to speak to anyone. Some people have told nle that they
    would not allow me to speak. However, until the thorn in my heart is
    not removed, I will not keep silent. I will by no means keep silent even
    if I have to die.

    56
    Hazrat Maulana Thanwi (Rahmatullahi alaihi) did great work. So my
    heart's desire is that fPIe system of education should be on his lines and
    the method of tabligh mine. In this way his teachings would spread far
    and wide.
    In the talks, technicalities of Shariat should not be mentioned. Just
    keep three things in mind:
    ( I ) Every action should be done to please Allah.
    (2) To have yaqeen (faith) of the aakhirat (hereafter). In the
    aakhirat we shall have its rewards or we shall be saved from
    punishment.
    (3) With this intention there should be no other aim of getting
    anything before death in this world.
    The worldly benefits will come by themselves but they should not be
    the object. Worldly benefit wiH definitely be achieved and to have
    confidence in its achievement is also necessary but it shouldnot be the
    object of performing an action. Yes, where it may become necessary,
    the secrets and technicalities could be explained and there is no
    objection in this but it should not be done everywhere.

    57
    I greatly appreciate the people of Hazrat Maulana Thanvi
    (Rahmutulluhi uluihi) because they are close to our time. Therefore you
    quickly understand my talks because you have heard Maulana's
    speeches lately. He then remarked, "Due to you there is great barakah
    in my work and my heart has become very happy." He then made much
    dua and remarked , "You also thank Allah for this blessing by crying:
    0 Allah, Whatever favours are received by me or anyone in the
    morning or evening are from you alone. You have no partner. To you
    belongs all praise and thanks."

    58
    For the effort of tabligh, an increased effort should be made on the
    Sayyids (progeny of the Nabi Sallaluhi alaihi wa sallam) to make
    them participate and progress. It is stated in the Hadith: "I have left you
    with two weighty things, the Book of Allah and the people of my
    house." This is the requirement of this Hadith. Those elders made great
    efforts in the beginning, so in future more is expected from them.

    59
    If one Muslim loves another for the sake of Allah or another Muslim
    loves him sincerely for the sake of Allah, then this love and good
    thought will be a great treasure in the hereafter. Those Muslims who
    have love for me, I hope that, Insha-Allah (if Allah wills), Allah will
    keep my faults covered in the hereafter.
    To have faith in our empty-handedness is success in itself. None will
    be successful because of his actions. Only by the Grace of Allah can
    success be acquired. Rasulullah (Sallalahu alayhi wa sallam) has said,
    "None will enter jannat through his actions. The Sahabah (Radhiaflahu
    anhum) asked, "Not even you, 0 Rasulullah!." He replied, "Not even
    me except that Allah covers me with His Mercy." After relating this
    Hadith, Maulana started crying and caused others to cry.

    60
    "Maulana! The Ulama are not coming towards this effort. What should
    I do? Alas! O Allah! What should I do?" I replied, " All will come,
    make dua." He replied, " I can't make dua. You rather make dua." He
    then read these verses of poetry from Qasidah Burdah (Ode of the
    Cloak):
    I seek Allah's Forgiveness from that speech which is devoid of action.
    it is tantamount to attributing children to a barren woman.
    I have oppressed the sunnah (way) of that personality
    who remained awake in the darkness of the night
    until his excessive standing (in salaah) caused his blessed feet to swell.
    After this his eyes were filled with tears and he remarked that Qasidtr
    Burdah is included in the syllabus of the Ulama not for the sake of
    literature but to soften the hearts and increase the love for Nabi
    (Sallalahu alqvhi wa sallam).

    61
    In lslam there is a degree of broad-mindedness to such an extent that
    even being born in a Muslim home, a Muslim country or to follow one's
    Muslim father or mother is sufficient evidence to be regarded as a
    Muslim.
    This tolerance goes so far as even if one were to have 99 reasons of
    kufr (disbelief) and one reason of Islam, he would still be called a
    Muslim.
    Nevertheless, this is not the true Islam, but merely customary. True
    lslam is when the reality of Laa Ilaha Illaf laah (None is worthy of
    worship besides Allah) is accepted. Its reality is that after accepting this
    faith, a determined intention to serve the Creator should be made in the
    heart. The worry and concern of pleasing the Creator should enter the
    heart and at all times there should be the anxiety as to whether the
    Creator is pleased with one or not.

    62
    There are two things for which I am greatly concerned. These are of
    importance. One is the shortcoming of zikr in the jamaat. They have to
    be shown zikr.
    Secondly, the wealthy should know who are entitled to receive zakaat.
    Most of the time their zakaat (a right and due from wealth which ought
    to be given to the needy) goes to waste. It is not truly spent on those
    who are entitled to zakaat.
    I have compiled a list of 40 people who are not desirous nor greedy for
    wealth. If they are given zakaat, no greed and desire will arise in them.
    They are those who depend solely upon Allah and are engaged in the
    work of tabligh. It is necessary to assist them. The wealthy should
    search for such people to know who requires how much. Many times
    zakaat given to professional beggars and collectors is not actually being
    given to the correct recipients.

    63
    Through knowledge amal (practice) should come into existence and
    through amal. zikr should come into existence. Only then will
    knowledge be regarded as true knowledge and deeds will be accepted.
    If knowledge does not lead to amal, then this is a complete darkness
    (evil) and if in making amal one does not remember Allah, then it is
    shallow and hollow (devoid of spirit). Zikr without knowledge is a
    fitnah (evil).

    64
    Inform the people of the virtues of hadyuh (gifts), sadaqah (charity)
    and giving loans from the incidents in the lives of the Sahabah
    (Radhiulluhzi tmhzml). They used to work and then give sndaqah. Not
    only did the rich give, but the poor also used to work and give ,
    something as sudaqcih because they had the virtues of saclaqah in their
    minds. It' this is the status of vtrdutiuh. then htrdvuh is much more
    virtuous. Likewise, the virtues of giving a loan are many. For example.
    when the period of repaying a loan expires and respite is given without
    making demands from a needy debtor. then for every day for which
    grace is given. the reward for sudaqah (charity) will be received.

    65
    "I fear the occurrence of 'istidraaf[ (respite) upon niyself." I replied that
    this fear is actually true faith. lmaam Hasan Basri (R.A.) has said that
    fear of hypocrisy is only perceived by a true believer. In one's youth it
    is good to have this fear while in old age it is good to have hope in
    Allah." He replied, "Yes, this is correct."


  2. #2
    Senior Member junaid's Avatar
    Join Date
    Dec 2004
    Gender
    Brother
    Madhhab
    Hanafi
    Location
    Home
    Posts
    120

    Default Re: Malfuzaat of Hadhrat Maulana Ilyas

    Assalamualaikum Brother,
    Nice Post Mashallah, but i dont get the numbers written against each paragraph ?
    اُذْكُرُواللهَ ذِكْرًاكَثِيْرًا


  3. #3
    Senior Member
    Join Date
    Nov 2009
    Gender
    Brother
    Madhhab
    Hanafi
    Posts
    1,567

    Default Re: Malfuzaat of Hadhrat Maulana Ilyas

    these sayings are very deep. makds you wonder , 'oh mann... this effort is so serious and comprehensive, and we take it so lightly.'

    it's a pity however that bey-usooli in the work turn some people away from the work.


  4. #4
    Senior Member
    Join Date
    Aug 2007
    Gender
    Brother
    Madhhab
    Hanafi
    Location
    California/Middle East
    Posts
    127

    Default Re: Malfuzaat of Hadhrat Maulana Ilyas

    The Last Conversation of Maulana Ilyas with Maulana Yusuf

    This is an account given by Maulana Ilyas (rahmatullahi 'alayhi)'s son, Maulana Yusuf, of the last words spoken to him by his father.

    On Wednesday near 4 o'clock (at night), Hadhrat (Rahmatullah 'Alayhi) was lying in his bed with me sitting on his right side. (May Allah grant us perfect mercy in this world and the Hereafter and may He grant us the ability to follow in Hadhrat's footsteps properly.) He called me and I went to sit on his left side facing him.

    He said: "Where are the other Hadhraat?"
    I replied: "They are holding mushwara in the room of Moulwy Ihtishaam Sahab."
    He asked: "Are you not with them in this mushwara?"
    I replied: "If you so command, I will go there."
    He said: "The mushwaras are about you, and you are not with them. Wait till they call you. Then go there."

    He continued: " Let not this affair of yours and mine ever become a plaything. Whatever you receive from the ahl-Allah (People of Allah) is true."

    He then recited a couplet.

    Then Maulana Ilyas said: "'Ulama should read the Qasida Burda and the Shiyam al-Habeeb with respect and honor; otherwise, without respect and longing, it will be of no use. From reading the Shiyam al-Habeeb, the reality of Rasulullah Sallallahu 'Alayhi Wasallam's position and rank becomes evident. With the Qasida Burdah, attachment (with Rasulullah Salallahu Alayhi Wasallam) is established."

    Thereafter he said: "You should continue to invite people towards reciting the Quran in the latter part of the night and continue to hope that it becomes a part of your make-up (constitution)."

    (By Maulana) Yusuf

    (posted by Seeker of Spiritual Progress on the Aap Beti site, with slight changes)


  5. #5
    Senior Member xs11ax's Avatar
    Join Date
    Aug 2007
    Gender
    Brother
    Madhhab
    Hanafi
    Posts
    5,934

    Default Re: Malfuzaat of Hadhrat Maulana Ilyas

    salaam

    brother for posting this. it has motivated me to read Moulana Ilyas (ra) biography again.

    when i last read it i was a staunch tablighi and opposed everything else. but now alhamdolillah i have learnt to embrace all the various efforts of deen; the biography has taken on a whole new meaning for me.

    i cannot help but notice the emphasis that Moulana Ilyas (ra) places on joining the people of zikr, i.e the sufi tariqahs. unfortunately many tablighis are ignorant of this, including the purana saathis who spend 4 months every year and who are seen as zimidaar sathis amongst tabligh jamaat. others learn from such people and as a consequence their minds are moulded with the same misunderstanding.

    recently i have been spending a bit of time with tabligh jamaat. going in jamaat, local ghust, taleem etc. inshallah i will be going for 3 days khurooj this weekend. but my resolve keeps getting shattered when i hear some comments from some puranaa zimidaar sathis. one such remark was that there is no need to do tassawuf as tabligh takes the place for this; but in Moulana Ilyas (ra) biography we see that he emphasised so much to join the people of zikr.


  6. #6
    Senior Member junaid's Avatar
    Join Date
    Dec 2004
    Gender
    Brother
    Madhhab
    Hanafi
    Location
    Home
    Posts
    120

    Default Re: Malfuzaat of Hadhrat Maulana Ilyas

    Assalamualaikum Brother xs11ax,

    In Tabligh we have some rules & regulations (Specially when you are in khuruj or in any of the amal) which you have to follow. with regards to tasawuf it can be practised under the guidence of any good sheikh in your free time. the elders say not do this because they have reasons as people might start this infiradi (individual) amal and leave the Ijtemai (group) amal which is called as mother of all good amalsl.

    i dont mean to teach you any thing here brother, i'm just clearing things.

    Note: i have a poor vocalbulary & Grammer mind my words.
    اُذْكُرُواللهَ ذِكْرًاكَثِيْرًا


  7. #7
    Senior Member xs11ax's Avatar
    Join Date
    Aug 2007
    Gender
    Brother
    Madhhab
    Hanafi
    Posts
    5,934

    Default Re: Malfuzaat of Hadhrat Maulana Ilyas

    Quote Originally Posted by junaid View Post
    Assalamualaikum Brother xs11ax,

    In Tabligh we have some rules & regulations (Specially when you are in khuruj or in any of the amal) which you have to follow. with regards to tasawuf it can be practised under the guidence of any good sheikh in your free time. the elders say not do this because they have reasons as people might start this infiradi (individual) amal and leave the Ijtemai (group) amal which is called as mother of all good amalsl.

    i dont mean to teach you any thing here brother, i'm just clearing things.

    Note: i have a poor vocalbulary & Grammer mind my words.
    salaam.

    can you tell me the purpose of tabligh jamaat as you understand it please?


  8. #8
    Senior Member
    Join Date
    Aug 2007
    Gender
    Brother
    Madhhab
    Hanafi
    Location
    California/Middle East
    Posts
    127

    Default Re: Malfuzaat of Hadhrat Maulana Ilyas

    Quote Originally Posted by xs11ax View Post
    salaam

    brother for posting this. it has motivated me to read Moulana Ilyas (ra) biography again.

    when i last read it i was a staunch tablighi and opposed everything else. but now alhamdolillah i have learnt to embrace all the various efforts of deen; the biography has taken on a whole new meaning for me.

    i cannot help but notice the emphasis that Moulana Ilyas (ra) places on joining the people of zikr, i.e the sufi tariqahs. unfortunately many tablighis are ignorant of this, including the purana saathis who spend 4 months every year and who are seen as zimidaar sathis amongst tabligh jamaat. others learn from such people and as a consequence their minds are moulded with the same misunderstanding.

    recently i have been spending a bit of time with tabligh jamaat. going in jamaat, local ghust, taleem etc. inshallah i will be going for 3 days khurooj this weekend. but my resolve keeps getting shattered when i hear some comments from some puranaa zimidaar sathis. one such remark was that there is no need to do tassawuf as tabligh takes the place for this; but in Moulana Ilyas (ra) biography we see that he emphasised so much to join the people of zikr.
    Salam,

    I totally agree with you on this bro. I attend the markaz regularly and try my best to keep up with the tarteeb, but this dislike I see for tasawwuf is what confuses and bothers me.

    Not just Maulana Ilyas (ra) but many of the Tablighi Akabir were in big time favor of Tasawwuf. When Mufti Shafi Saheb wrote a letter to Hadhrat Shaykh (ra) in regards to the tarbiyyat of his two sons, one being Mufti Taqi Saheb, it was Hadhrat Shakyh, himself, that encouraged his sons to go to Dr. Abdul Hayy (ra) for their spritual rectification. I don't how this understanding has left the work.


  9. #9
    Senior Member junaid's Avatar
    Join Date
    Dec 2004
    Gender
    Brother
    Madhhab
    Hanafi
    Location
    Home
    Posts
    120

    Default Re: Malfuzaat of Hadhrat Maulana Ilyas

    Quote Originally Posted by xs11ax View Post
    salaam.

    can you tell me the purpose of tabligh jamaat as you understand it please?
    Its not what i under stand. Its what i'm (we are) asked to do by the present Ameer (Shura).
    اُذْكُرُواللهَ ذِكْرًاكَثِيْرًا


  10. #10
    Senior Member xs11ax's Avatar
    Join Date
    Aug 2007
    Gender
    Brother
    Madhhab
    Hanafi
    Posts
    5,934

    Default Re: Malfuzaat of Hadhrat Maulana Ilyas

    Quote Originally Posted by junaid View Post
    Its not what i under stand. Its what i'm (we are) asked to do by the present Ameer (Shura).
    salaam

    what are you asked to do?


Similar Threads

  1. Maulana Ilyas Ghuman: Biography
    By Colonel_Hardstone in forum General Islam
    Replies: 11
    Last Post: 05-06-2012, 09:19 AM
  2. The Discourses of Maulana Ilyas
    By firofame in forum Inspirational Stories and History
    Replies: 0
    Last Post: 13-05-2011, 02:36 AM
  3. Malfuzaat of Hadhrat Moulana Abdur Rahim Motala & Hadhrat Moulana Yusuf Motala
    By safwaan.suleman in forum Inspirational Stories and History
    Replies: 3
    Last Post: 18-12-2010, 12:07 AM
  4. The Last Conversation of Maulana Ilyas with Maulana Yusuf
    By Saad in forum Inspirational Stories and History
    Replies: 4
    Last Post: 01-12-2007, 06:33 PM

Bookmarks

Posting Permissions

  • You may not post new threads
  • You may not post replies
  • You may not post attachments
  • You may not edit your posts
  •