THE BID’AH OF KHATME KHWAJGAN

THE BID’AH OF KHATME KHWAJGAN

QUESTION

Madrasah Arabia Islamia of Azaadville has published an article on the virtues of the Khatame Khwajgan practice which is observed with such constancy and fervour that the idea of this practice being Sunnah has been created. Is this a Sunnah practice?
ANSWER

Although Khatme Khwajgan is a practice consisting of thikr and dua, it has attained Bid’ah proportions. It is most certainly not Sunnah. The format of the practice is inimical to the Sunnah. The abhorrence of a form which has no Sunnah substantiation has been conspicuously portrayed by Hadhrat Abdullah Ibn Mas’ood (Radhiyallahu anhu) when he had harshly expelled from the Musjid a group who had initiated a practice of thikr similar to Khatme Khwajgan.
Only morons and bigoted peer-worshippers will have the stupid audacity to claim that Hadhrat Ibn Mas’ood (Radhiyallahu anhu) was anti-Thikr, having “insufficient knowledge, foolishness and having evil thoughts”, as the U.K. Molvi Kholwadia states in the article extolling the virtues of the non-Sunnah Khatme Khwajgan practice.
If Allah Ta’ala wills, we shall publish a detailed refutation of the article of Madrasah Arabia Islamia. The proponents of this practice have presented an exaggerated picture of its virtues, and the importance accorded it has definitely ushered Khatme Khwajgan into the domain of Bid’ah.
Instead of khatame khwajgan, adhere to Khatme Qur’aan, Durood Shareef, Istighfaar, Nafl Salaat and Dua in solitude and individually. All these collective/congregational practices which have no origin in the Sunnah, invariably develop into hardcore Bid’ah Sayyiah (Evil Innovation). This has been the downfall of the Barelwi-Qabar Pujaari Bid’atis and of Bid’atis of other hues. They eventually become “Kilaabun Naar” (Dogs of the Fire).
About the people of Bid’ah, Rasulullah (Sallallahu alayhi wasallam) said: “Verily, Allah deprives every man of bid’ah from making Taubah.” This should be more than adequate for overwhelming the follower of the Sunnah with fear. Before indulging in a practice which has the form of ibaadat, ascertain whether it was Ibaadat during the age of the Sahaabah. If it was not, then stay far from it. What induces men to accord preference to practices which have no Sunnah origin. Shaitaan is our open enemy. Bid’ah is his snare with which he entraps even the Aabideen, hence Rasulullah (Sallallahu alayhi wasallam) said:

“One Faqeeh is harder on shaitaan than a thousand Aabideen.”

13 Zil Hajj 1440 – 15 August 2019

QAARIS AND SHEIKHS

JUHHAAL AND FUSSAAQ

Hadhrat Anas (Radhiyallahu anhu) narrated that Rasulullah (Sallallahu alayhi wasallam) said: “During Aakhiruz Zamaan (the era in close proximity to Qiyaamah) there will be juhhaal ubbaad and fussaaq qurraa’.” The ‘worshippers’ will be juhhaal – absolute morons. They will interpret bid’ah as Sunnah and rejection of bid’ah as rejection of Sunnah. The qaaris will be fussaaq – vile, flagrant sinners. Both categories of villains are in abundance in this era. The so-called khaanqah sheikhs are among these juhhaal. They are scandalously ignorant of the meaning of Tasawwuf. Their brand of sufi’ism is in fact satanism. They are in the fake ‘sufi’ business for monetary and other worldly motives. The qaaris are among the worst fussaaq. A mockery of the Qur’aan is made in qiraa’t competitions and displays by these clean-shaven qaaris as well as by other reciters who extravagate money for their Qur’aan recitation. In other narrations they are described as munaafiqeen and absolutely rotten – rotten to the core.

RAMADHAAN – ADORNING THE ROOH

RAMADHAAN – ADORNING THE ROOH

Once Hadhrat Moulana Maseehullah Rahmatullahi alayh advised a person who complained bitterly about his evilness and extreme weak spiritual state that: “Do not focus so much about your sins. Rather use your energies to reform yourself by making Taubah.”

The person responded by saying “Hadhrat, every time I make Taubah, I break my Taubah. So what is the sense of making Taubah?”

Hazratjee replied: “Clean clothing gets dirty after a day or two. It is understood that the clothing needs to be washed. No one says: “What’s the sense of washing my clothing. It will get dirty again. Similarly, the soul gets dirty when sin is committed. Just as one regularly washes and changes one’s clothing, so is there a need to “wash” the soul regularly even though you fear that you will sin again.”

Subhanallah! What a brilliant method of explaining the need for continuous Taubaah. What a wonderful remedy to cure the wasaawis (whisperings) of Shaytaan. We did sin and soil ourselves but, with the Fadhl of Allah, we shall humbly walk through the doors of Taubah, with cap in hand… again and again. His is the Court whose doors never close. His is the Mercy which embraces the worst of the worst. His is the Forgiveness which with just one heartfelt “Astaghfirullah” (I seek forgiveness), an entire life of sins is forgiven though the sins may be more than the foam of the oceans.

Yes, Ramadaan is here! Yes, it is the month of Mercy and Forgiveness. Yes, it is time for a good scrub which paves the way to Taqwa. Taqwa is obtained by combating the nafs. The nafs feeds upon excessive eating, excessive sleeping and excessive association. Ramadaan is a time when Allah Ta’aala has compelled us to restrict the eating, drinking, sleeping and cohabiting.

The benefits of combating the nafs is that its power to incline towards evil, vice and wickedness is substantially diminished. The reprehensible qualities such as greed, malice, pride, jealousy, love of the world, vanity, love for fame, love for wealth and anger is diminished substantially. Obliteration is impossible for man is saddled with this basic animalism called nafs until death. He is not under any obligation to uproot his nafs, he is only obliged to control it. Fasting snips, cuts and smothers the power of the nafs. It removes the sting and steam from it.

The rooh, which is the opposite of the nafs, is strengthened whenever the nafs is opposed. The rooh is the source of good qualities. It is the engine of goodness, purity and nobleness. When the rooh is strong and pumps with vitality, virtuous qualities flow freely from that person. Tauheed, sincerity, truth, generosity, patience, tolerance, humility, and fear of Allah etc. becomes secondary to one’s disposition. Ramadaan is a month to lessen our association with the Creation and bond ourselves to our Creator. This bond cannot be acquired by indulging in fanning the flames of greed and negligence by entering competitions, shopping, feasting and indulging in an abundance of socialising, amusement and fun.

Ramadaan is a time for training the rooh to submit to Allah’s Will. Food there is plenty but a true Muslim submits and refrains from eating, the bed is comfortable but a true Muslim stands for Taraweeh and trains his nafs to submit to the Shariah. After the scrubbing, comes the adorning of the rooh with the apparel called Taqwa. “And the clothing of Taqwa, that is best” (Qur’an)

ISLAAH OF THE NAFS

ISLAAH OF THE NAFS
“The Mashaaikh would first attend to islaah (moral reformation) of mureeds before prescribing wazaa-if (specific forms of thikr) and nawaafil (Nafl acts of ibaadat). Only after having achieved moral reformation would they commence teaching in the higher spheres of Sulook. The emphasis was first on reforming and correcting the external actions and eliminating evil attributes. However, nowadays many Shaikhs pay no heed to this requirement. In consequence, although the mureedeen become adept in auraad and wazaa-if, the evil and bestial attributes remain grounded in them. They therefore do not care to differentiate between halaal and haraam nor are they concerned with truth and falsehood.”
These observations of Hadhrat Hakimul Ummat Maulana Thanvi (rahmatullah alayh) have gained considerable prominence in the present age. Even Shaikhs linked to the Akaabir Mashaaikh have drifted from the Path of Sulook. Islaah of the Nafs is no longer a vital requirement in their agenda of Tasawwuf. They have confined Tasawwuf to a handful of wazeefas such as Khatm-e-Khwaajgaan, halqah thikr, 40 Duroods, Khatm-e-Yaaseen, etc. Swinging the head to and fro in the special forms of Thikr is a great accomplishment in their understanding of Sulook. In the process of this misconception of Tasawwuf the maladies of ujub, takabbur and hasad have become salient features of the new crop of khalifas and their mureeds.
WORSENING OF MALADIES
Maulana Thanvi (rahmatullah alayh) said:  “Sometimes when a man suffers from spiritual maladies (ujub, takabbur, riya, etc.), then abundance of athkaar (plural of thikr) and auraad (plural of wird), worsens the diseases.
The need therefore is for mujaahadah (striving) against the nafs so that one does not become entrapped in ujub (vanity) and takabbur (pride) after having rendered a virtuous deed. lslaah of spiritual diseases has priority over athkaar and auraad.
The early Sufiyya paid particular heed to moral reformation. But today people are indifferent and do not bother about this vital need. Inspite of people staying in the company of Shaikhs and participating in their shaghl and wird, they do not achieve islaah of the nafs. The spiritual diseases which in reality are kabeerah (major) sins remain embedded and uncured in them. The mureed (in this mire) on seeing some dreams, considers himself to be a buzroog. But it should be remembered that the habit of sinning cannever coexist with wilaayat (sainthood).”

The Three Essential Requirements for One to Benefit from the Sheikh

unnamed (1)

Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned:

When a person takes someone as his Sheikh or Deeni guide, then in order for him to benefit from the Sheikh, he will have to fulfil three essential requirements. These three requirements are among the rights which he owes to the Sheikh and should be borne in mind at all times. These requirements are:

He should have I’tiqaad in him i.e. he should have mahabbat and respect for him and accept him to be a pious, rightly guided person who follows the sunnah.
He should have I’timaad in him i.e. he should have confidence in the guidance and knowledge he imparts and regard him capable of guiding him correctly in Deeni matters.
He should have Inqiyaad for him i.e. he should follow the advices and teachings of the Sheikh diligently with complete commitment and dedication.
(Malfoozaat Hakeemul Ummat 23/77)

THE UNITY OF HEART & COURAGE – THE STORY OF HAZRAT JAAFAR AL-TAYYAR (RADHIALLAHU ANHU)

Islam Reigns

[By Jamiatul Ulama Gauteng]

Maulana Rumi (Rahmatullah Alaih) states:

“It is a well known fact that the fox is noted for its cowardice.”

However, the fox that has a lion as a support behind its back saying to him: “Fear not, my hand is upon your back”, in spite of lacking courage, becomes very brave indeed. His new-found bravery is of such a nature that he will not hesitate to attack a leopard. He now has the support of a lion at his side, he will show no fear for a leopard. Similarly, is the case of the chosen servants of Allah Ta’ala. In spite of their apparent weakness and distressed position, they show no fear in the face of a multitude of evil forces. These saintly ones do experience some natural fear of physical hurt or injury, but at heart, they have no fear of anyone besides Allah Ta’ala…

View original post 971 more words