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For Friends 22

for friends 22

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BIOGRAPHICAL NOTE


Hadhrat Mauláná Muhammad Masíhulláh Khán Sáhib
(عليه اهلل رمحة) was born in Sarai Barlah in the district of Aligarh in the year
1329 or1330 Hijrí (1911/1912 CE). Hadhrat’s (عليه اهلل رمحة) lineage is linked
to the noble Sharwání family of landed nobility, and being linked to
Sayyid Hussain Ghaurí (عليه اهلل رمحة), the lineage is also Sayyid.
 Hadhrat (عليه اهلل رمحة) attended the local government school up
to standard six, but did not continue with his secular education,
preferring to study Dín, which he studied initially in his hometown
and, thereafter, completing his studies in Deoband. Hadhrat (رمحة
عليه اهلل) became bay’at to Hadhrat Mauláná Ashraf Alí Sáhib Thánwí
(عليه اهلل رمحة), from whom Hadhrat (عليه اهلل رمحة) received his Khiláfat. This
was in the same year that Hadhrat (عليه اهلل رمحة) qualified from Deoband.
 Hadhrat Mauláná Ashraf Alí Thánwí Sáhib (عليه اهلل رمحة) stationed
established (رمحة اهلل عليه) in Jalálábád, where Hadhrat (رمحة اهلل عليه) Hadhrat
a madrasah, Miftáhul-Ulúm, and a khánqáh. Sálikín who came to
Jalálábád for their self-rectification would stay in the khánqáh. Hadhrat
(عليه اهلل رمحة) passed away in Jalálábád in the early hours of Friday, on the
17th Jamádul-Ulá 1413 Hijrí. (14th November 1992).
Published by
Dr. Ismail Mangera
P. O. Box 96185
Brixton
2019
South Africa
Telephone: (+27) 011 837-5736
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Number Twenty Two




بسم اهلل الرمحن الرحيم
FOREWORD

Alhamdulilláh, solely with the fadhl of Alláh Ta’álá and the barkat
of Hadhratjí عليه اهلل رمحة and the du’ás of well-wishers, this booklet, For
Friends Number Twenty Two, is ready.
 Whilst translating this majlis, my psychiatry examination way
back when I was still at medical school, came to mind. At the yearend,
after the written examination, we also had to pass an oral
examination. I dreaded this oral examination as I was not clued up
on psychiatry with its different schools of thought and approaches.
Also, the examination was to be conducted by an external examiner,
which meant that there was an unknown, unfamiliar specialist from
outside to question us. When my turn came I braced myself for the
worst as I sat in front of the examiner. It so happened that he was
the head of the country’s panel overlooking mental hospitals. To
my utter surprise – and delight – he asked me none of the questions
I had dreaded he would ask. Instead, he wanted to know why
there were fewer Muslim (or Indian) patients in mental hospitals
than other groups. What followed was more a discussion than an
examination. (Alhamdulilláh, I managed to pass the examination!)
 The reason why this came to mind is that our Dín is such that it has
built-in mechanisms to prevent mental illnesses. Of the many forces
that come into play one important factor is the role that the sheikh
of Tasawwuf plays in removing many phobias and other mental
conditions, a fact well-recognised but not emphasised enough.
 Mental problems appear to be on the increase in our present
era. Anxiety states, panic states and other associated conditions
are frequent occurrences. Post traumatic stress has also become
common. Not only are we faced with “natural” tragedies
like ill health, deaths of close ones and natural disasters but
tragedies arising from motor accidents and crime have also
increased in leaps and bounds. All of these cause stress.
 Thoughts – wisáwis – play an important role in producing


stress. This majlis that is in your hands is a case in point
on the role that a sheikh plays in helping us with certain
problems of a mental nature. The advice given in this majlis
has far-reaching effects beyond just the situations discussed.
 It is important to remember that what the sheikh achieves
can only be done if the muríd has proper faith and confidence
in the sheikh – I’timád and I’tiqád. It follows that the muríd has
to obey the advice and instructions given by the sheikh and he
has to keep on informing his sheikh on his progress or lack of it.
 Many sit in the sheik’s majlis and feel that this is sufficient. This
has its benefits but real progress is to be obtained by communicating
regularly with one’s sheikh and making him aware of one’s condition.
 May Alláh Ta’álá grant us all proper understanding and also
the ability to act on the valuable advices contained in this majlis.
Obituary
Reference had been made in some past issues that several of the
majális that have been translated from tapes, have been done from
majális recorded by brother Yusuf (Knobbs) Bulbulia (brother of
marhoom Hashim Bulbulia) during his visits to Jalálábád.
  It is with much sadness that readers need to be informed
that brother Yusuf passed away on the 19th December 2010 in
Johannesburg shortly after arriving from Cape Town. He was 65
years old.
 Readers are requested to make du’á for his maghfirat.
Dr. I.M.