- The Bayaanul Qur’an Project
- Translation of Bayaanul Qur’an, Hazrat Thanvi’s well-renowned tafseer
Bayaanul Qur’an and More Valuable Links
July 8, 2010
Leave a Comment » | 
Bayaanul Qur'an and More Valuable Links | 
Permalink
Posted by mawaiz
The Reality of Peeri Mureedi and Khilaafath
July 8, 2010Excerpt from Aap Beti (Autobiography) of
Qutbul Aqtaab Shaikhul Hadith Hazrat Maulana Muhammad Zakariyya Kandhlawi (rahmatullah alayh)
p. 625-628
“Hazrat Hakeemul ummat writes in his kitaab, “Anfaas Eesa’ page 143: “The permission of a Sheikh for one to perform ‘Bay’at’ is no proof of that person’s high status. It is only a proof of that person’s ability to achieve.”
Hazrat writes in another place in ‘Anfaas Eesa’: Just as a certificate is issued at the time of completing a course of studies in a Madressa, the meaning is not this that this person has attained perfection on those subjects. The certificate is merely given with this in mind that there is confidence in him that, should he continue his studies and teaching, there is a good prospect that little by little he may progress towards a degree of perfection.
If, however, out of his own negligence and lack of appreciation, he destroys this ability and talent, the fault will not lie with those who issued the certificate, but with him alone.
Similiarly, when a Sheikh grants permission to anyone, it does not mean that at that moment this person is endowed with all the qualities of virtue. It only means that there is confidence in him, that should he continue with self-rectification and Mujaahadah (striving), there exists a strong possibility of him acquiring the good qualities leading to perfection.”
Hakeemul Ummat goes so far as to say that very often the Sheikhs even grant permission to unsuited ones. He writes in ‘Anfaas Eesa’ “There are times when the Sheikhs on observing the quality of shame and shyness in a person, grant him permission for Bay’at, hoping that when he sets about with the rectification of others, his shame will cause him to be involved with his own self-rectification, so that one day he will emerge successful on the road to perfection.”
He also writes: “Sometimes the Sheikh give permission to an incompetent and unsuitable one with this hope in mind that because of earnest and sincere seeker’s blessings, he too will become rectified. It had happened that a ‘Peer’ is himself incompetent but his ‘mureed’ is very earnest and upright. Allah causes the righteousness of the mureed to favour the Peer, so that when the mureed becomes perfected, the Peer subsequently becomes perfected in qualities. In a case like this, this is the way for perfecting the ways of the Peer.”
Whatever Hakeemul Ummat had written here about the ‘Ijaazat’ of the incompetent one is an extremely delicate point. It does not follow at all that every incompetent one should be granted ‘Ijaazat’. All it means is that such things do happen among some Sheikhs, and that there are times when a Sheikh has become competent due to the effect of his mureed. It has happened and there are many famous examples:
There is the story of a robber who in spite of his own weak character pretended to be a Sheikh. He started admitting people into Bay’at. With Allah Ta’ala sincerity has great weight. This is a fixed law. Allah Ta’ala caused the mureeds to become very well benefitted from him through their own sincerity. One day the mureeds told him: “We have had a look at the qualities of the Sheikhs and their ranks and have realized the ranks of all the Sheikhs, but your rank is so high that we have not been able to realize it.”
(There is no doubt that there are blessings in Allah’s name. This no one can deny. I have already quoted in Ala Hazrat Gangohi’s saying that no matter how unmindfully one mentions Allah’s name, it does not go without any effect.)
This fake ‘Peer’ was beneficially affected by Allah’s name. When he heard this statement by the mureeds, he burst out crying and told them who he really was. He then begged the mureeds to help him.
All of them focused their attentions (Tawajjuh) upon him and he benefitted by these spiritual favours. This is so because when the saintly ones cast their attentions upon anyone spiritually, it does not go without effect. The major thing is sincerity and in the presence of this, the incompetence of the Peer does not affect the mureeds adversely.
I heard a story from my father. There was once a robber and thief. As long as he was young and strong, he continued his robbery and theft, but later when he became old and weak, he consulted his friends as to what work he should now do. They told him that to play as a saint (Peeri-mureedi), it being such a job from which without much hardship and effort, one can earn much. He would then be able to live a life of comfort and ease. (The story is quite long. Perhaps I have already told it somewhere in some of my books.)
He did just that and became such a ‘Peer’. It so happened that a true seeker after spiritual progress, came to him. The Peer continued with this pretended piety but the sincerity and earnestness of the mureed, did not allow him to even think about the Peer Saheb’s evil ways. He hardly saw it. With great sincerity he told the Peer: “I have come to you for the sake of Allah, to learn from you the path towards Allah.”
It so happened that he made a mistake in coming to meet the Peer at a wrong time, with the result that Peer Saheb was very displeased. He replied: “ The path towards Allah is not attained easily at all.”
The Peer gave him a spade and ordered him to go and clean a certain orchard, fix the buckets and repair the water channels. The Mureed immediately took the spade and went off to the orchard and started working on the repairs.
The owner of the orchard was displeased with this interference in his personal affairs. The sincere mureed practically begged the farmer: “Allow me to proceed. I am not coming to take anything from you. My Peer has instructed me to clean and repair this orchard.”
Initially the people were quite suspicious of him and they even beat and scolded him. But they saw that he never asked for anything, not even food. If he found a piece of dry bread, he ate it. He lived like this for three months.
It is famous among the people of Tasawwuf that when an ‘Abdaal’ passes away, his substitute is chosen among the Majlis of the ‘Ghowth’ of the time. It so happened that a certain ‘Abdaal’ passed away and from the Majlis of the Ghowth, the other Abdaals submitted various names of people. The Ghowth listened to all the names and then asked if he could suggest a name from his side.
All of them said: “Certainly.”
He said: “There is a gardener in a certain orchard, who is a most sincere person and who has a sincere desire for spiritual progress. He is busy trying very hard in his efforts.”
All of the Abdaals accepted his suggestion. Thereupon the Ghowth and all his Abdaals cast their attention upon him and immediately he became one of extremely high rank. He gave the spade to the people of the orchard and asked them to deliver it to the Peer Saheb. Before he left them, they asked him to tell them who he really was. He told them nothing, begged them for pardon and went off. This is what is meant by the well-known saying:
“To have complete faith and conviction (in the Sheikh) is all that is needed.”
In other words, it does not matter who and how the Peer (Spiritual guide) is. The main thing is, how is the faith and sincerity of the mureed. There is great value in sincerity by Allah Ta’ala.
Once in reply to a letter of mine, my Spiritual Guide Maulana Khaleel Ahmed wrote: “I may be likened to a tap. As much as is the desire for benefit from the side of the mureed, so much will be granted to him from the Original Reservoir of Grace (Allah Ta’ala). What is however, to be noted is that it will only come through the tap.”
This is another fine and delicate matter to understand. Some people have made objections and raised criticism, as to why certain persons had been made Khalifas of certain Sheikhs. One should not criticize or object against the Khalifas of a true Sheikh, because such criticism and objections are in fact against the Sheikh himself. What do you or I know about the hidden cause or foresight which brought the Sheikh towards selecting him. What you and I can do if we have no faith and confidence in him, is to avoid becoming a mureed of his.”
Leave a Comment » | The Reality of Peeri Mureedi and Khilaafath | Permalink
Posted by mawaiz
Kaleeday Masnavi
July 8, 2010
Tafseer by Hazrat Hakeem ul-Ummat Maulana Shah Mohammad Ashraf Ali Saheb Thanvi (rahmatullah alayh) of Hazrat Maulana Jalaal Uddin Rumi’s (rahmatullahi alayh) Mathnavi
Volume 9-10
The Story of The Blind Sheikh Who Could Read the Holy Qur’an
One time a man saw the Holy Quran in the house of an old blind Saint. He happened to stay as a guest in this blind Saint’s house during the summer time. For a good while the two Saints lived pleasantly. After some time, however, he thought that the presence of this Holy Quran is very surprising because this man is strictly blind and he cannot read it. He tried to comfort himself by thinking that someone else may be living here and reading the Quran, but when he gained certainty that this man lives alone and no one else lives here, his uneasiness and confusion increased. Then he thought, ‘ I cannot be informal and ill mannered and just ask him the reason forthright, now what should I do?’ Then he decided to himself, ‘No, I will not do anything. In fact I should stay quiet and adopt patience so that, through the blessings of patience I can reach my aim’. In the end, he was patient. For a few days, he remained in distress, but after a few more days, the secret was revealed to him; because patience is the source to success. Through the blessings (barkaat) of patience, his success was indefinite. Before we go on with the details of his success, it seems appropriate to advise a bit on patience.
You should be patient because patience is a glorious blessing (AZEEM UL SHAAN Nemat). Through its blessings you will gain freedom from your distress and be cured from all your old diseases in which you are involved. Remember, that patience has a very big role in the revelation (inkishaaf) of thousands of secrets, given no larger matter is at hand. And although, according to your Nafs (inner-self), patience is disliked its result is extremely pleasant. Now we will lecture on an incident reflecting how patience is the key to secrets being revealed to you.
Hazrat Luqman, with sincerity, came to present himself at the service of Hazrat Dawood alayhissalaam. He saw that Hazrat Dawood alayhissalaam was making circles of steel and he was intertwining the circles into each other. Because Hazrat Luqman had never seen masonry before, he became very surprised. Different strange thoughts came into his mind. He thought to himself, ‘I should ask what is going on here and what is being made by layering these steel circles on top of each other’. Then again he thought in his heart that it is not appropriate to ask and he should be patient, because patience brings you to your aim very quickly. The patient bird flies much faster than all the other birds and he reaches his destination much faster than the other birds. And, ‘If you ask’, he thought, ‘there will be delay in you reaching your goal’. With impatience, even the easy task is made difficult. Then, when Hazrat Luqman remained silent, Hazrat Dawood finished his work. In front of patient Hazrat Luqman, he wore the steel ensemble and said, ‘During the time of war and competition, this outfit is best to save from injury’. When Hazrat Luqman got the result of his patience, he said, ‘Indeed, patience is a good alternative, it gives comfort in distress at all instances and gives the cure to all distresses’.
The summary is that Haq Ta’ala has made thousands of high level sources to reveal the essence of the heart. But mankind does not have any greater cure than patience. From this, you can estimate what great treasure patience is.
So, this guest adopted patience and immediately the condition of the blind Saint was unveiled to him. This is what happened.
In the middle of the night he heard the recitation of the Holy Quran and due to this, he sat up. He saw the perplexing situation of the blind Saint reading the Quran. His reading was perfectly accurate. From seeing this, he became overwhelmed and asked the blind Saint, ‘Hazrat, what is the secret behind this? When there is no light in your eyes, then how can you see? How can you read like this? I see that whatever you are doing recitation of, that is the exact place of your eyes attention and that is where your hand is pointing. The movement of your finger shows that undoubtedly you can see each word of each verse.’ He replied, ‘You are a Saint with elevated ranks and you are separate from the ignorant ones; why do you have surprise in the miracles of Allah? I requested from Allah that I have extreme passion to read the Quran and it is dear to me as my life is dear. I am not Haafiz that I could read from my memory, so give my eyes light during the times I want to read the Quran so I don’t have difficulty in reading. And when I want to recite, then give me eyes so that I can take the Quran and read it word for word. So, the response came from Haq Subhaana ,’You are a valuable man and in every distress you relied only on me for the solution and this is your good faith and high hope due to which I give you even more closeness to me in every way. In other words, I promise you that I will give you eyes so that, Oh Precious Creation! You can read the Quran.’ Then, He did just that. Whenever I opened the Quran to read it, that Wise Secret who is never careless from anything and that Respected Being that has no partners, grants me enlightened eyes.’—-
Now that this story has reached an end, listen. The Wali that does not do any criticism on the acts of Allah, in fact he follows without chun o chura, one reason is this; he knows that Allah gives equal in return for that thing which He takes. If He burns your garden, He will give you grapes; in the midst of distress, He grants you happiness and comfort. He gives hands to the handicapped; those in worry, He makes their hearts drunk with His Love. The Wali knows that when he’s getting greater in return from that which he even planned for, he leaves all chun o chura and criticism; because in this case criticism is useless. For example, if we get heat without fire, then why should we complain or be distressed if our fire goes out? And if He gives you sight without eyes, then what worry do you have that you are blind? This blindness in itself is a great enlightenment/sight! What reason is there for worry? And if you are getting light without a candle, in this case, if He blows out your candle, then what is the reason for your ‘haee’ and sighs of distress?
2 Comments | Kaleeday Masnavi: The Blind Sheikh Who Could Read the Holy Qur'an | Permalink
Posted by mawaiz
The Patience of the Sufi
July 8, 2010
Khutbaat e Hakeemul Ummat
Translated from Khutbaat e Hakeemul Ummat: Volume 19
–Aadaab-e-Insaaniat–
Members of the society argue with the Sufi regarding matters of the Oneness of Allah. Why don’t they explain a bit what the Sufi’s have incorporated from themselves? They are just saying that which Haqq Ta’ala is saying.
AYAT OF THE QURAN
But the poor Sufi has been defamed in every era because they are silent and patient. And it is an elementary principle within society that the patient one is oppressed more by the people; while people run from the person who stands with tenacity. But do you know why the Sufi remains patient? They remain patient and attain the alliance of Allah. Because in Hadith Shareef we learn that the person who takes revenge by himself, Allah leaves the matter completely in that persons hands. While the person who is patient, Allah takes revenge for him by Himself. Then how is that revenge? It is the same kind of vengeance that a lion has for its cubs. Then at times, the taste of this vengeance is wholly delivered in this world, and other times it is saved for the Hereafter. Sometimes the punishment given in this world is such that the person actually feels it as a punishment, while at other times it is in a sweet form where the person feels as if it is a reward.
The Majzoob gave him badh-dua that, “Oh Allah! Make him a Constables.” So that man became Constable within just a few days and was so happy that the supplication of the Majzoob was accepted. He thought to himself, ‘I should go and ask forgiveness from him for my mistake and also present some gift to him.’ He took sweets along with him. It is a big fortune that he did not hit him with another rock considering the genius people of these days might have done just that. In view of this ‘reward’ he got from throwing the first rock, maybe hitting a second another big feat would be achieved. So he went with the sweets and said, “’Sir, from your supplication I actually got that exact position which you prayed for and due to this good news I have brought these sweets for you. I feel shame for my disobedience because I made a big mistake and despite that you still prayed in my favor. I wanted to present myself at your service for some time as well.’ The Majzoob replied, “Bring me some scorpions that are black in color and each one bilshath in length.”
So he searched in despair for such scorpions and returned after some time to the Majzoob saying, “Hazoor, these kinds of scorpions are nowhere to be found.” The Majzoob replied, “Come with me, I will show you.”, and led him to the graveyard. After digging up a grave thousands of scorpions were seen gripping onto the flesh of the corpse. The man was horrified. He came to know that this was the grave of a Constable who oppressed the people. The Majzoob said, “Son, I did not supplicate in your favor, this was indeed a badh-dua against you that you should also receive this kind of punishment. Because now you will govern and oppress the people and later in your grave, bilshath long scorpions will cling onto your flesh as well; here you were thinking I prayed in your favor? You were thinking it a blessing and in reality it was a vendetta.”
So my friends! Sometimes from giving hardship to the Saints and pious people, Allah gives such sweet punishments that you consider them blessings where in reality they are punishments. So, one should not rest in comfort after giving hardship to Friends and Saints of Allah (Ehl-Ullah).
In Summary! The Sufi, because he is patient, everyone criticizes him where in fact his statements on Deen and the Oneness of Allah are not against Shari’at.
Leave a Comment » | The Patience of the Sufi | Permalink
Posted by mawaiz
Islam in the Disguise of Desires
July 8, 2010Translated from Khutbaat e Hakeemul Ummat: Volume 19
–Aadaab-e-Insaaniat–
(a verse from the Qur’an has been recited)
The translation of this verse is,
“Oh Da’wood (David) alayhis salaam (Peace be upon Him), Undoubtedly! We made you the Guide on the land; So decide amongst the people with truth and justice and do not follow your base desires. They will misguide you from the path of Allah. Undoubtedly! Those people who have gone astray from the path of Allah await a very severe punishment due to their forgetfulness of the Day of Judgment.”
ISLAM IN THE DISGUISE OF DESIRES
In this verse, although the only individual addressed is Prophet Da’wood (David) alayhis salaam (Peace be Upon Him), the subject matter is general for all. There is no particularity to Prophet Da’wood (alayhis salaam) in that respect. In fact, the specific address to Prophet Da’wood(alayhis salaam) makes the counsel of this verse even vaster. Because when those of a higher position are addressed, sustaining their merit and respect, and warned on a particular matter, then those under them are automatically addressed.
If a doctor, for example, orders a person of good health to refrain from eating a particular food because it is detrimental for his health, then it is understood that a patient of poor health needs to abstain from this food as well. Prophet Da’wood (alayhis salaam) is addressed here in the same manner. When Prophet Da’wood (alayhis salaam), despite being a Prophet, must take heed of this command, and since the matter holds no particularity to Prophethood, others should automatically consider this command applicable to them. The command which Prophet Da’wood alayhis salaam has been cautioned of in this verse is to control your desires and not to act upon whatever your base desires pull you towards.
It is obvious that Da’wood (alayhis salaam) is a Prophet and additionally, he is a Prophet who was bestowed a Heavenly Book. The Heavenly Book Zaboor was revealed to him. Prophets, with those Respected Prophets in particular who were revealed a Heavenly Book, are very pure and chaste in their dealings and all their actions are civilized and well mannered. Despite this, they are still cautioned to refrain from following their desires even though their Nafs is completely well behaved. Even if there are desires in them, they are not evil desires. Then we, who are head to toe, divulged in filth, if we follow our base desires, we will indeed reach the highest level of destruction. (May Allah save of from this condition. Amin)
The reason for confronting this matter today is that only that matter is worthy of lecture and explanation which is critical. Although all commands in Shari’at are critical, as the times and condition of the society change, certain commands become more dignified and vital as compared to others. Just as if a doctor told his patient not to eat sour mangoes outside of the mango season (where mangoes are not even available). This order is indeed suited for the patient’s condition, but at this time, to order such a restriction is redundant altogether. At this time, that thing should be restricted which is harmful and also present at the time.
In the same way, an Advisor has the Right to lecture towards the reformation of a spiritual disease which he finds present within the society at the time. And if there are several spiritual diseases, then he should give precedence to that matter which is most crucial amongst them. And the time to lecture in complete detail on these laws would be when there is a student seeking this knowledge present before him. For example, while reading Hidaayah*, one reaches to the chapter of Hajj in the month of Rabi Uthaaani, the need for this at this time would not be questioned because the sequence in the book is aimed to give knowledge of the entire Islamic Law. But if there is someone who is specifically going on Hajj, and only at this time, this specific chapter and detailed lecture on Hajj would be vital. If someone is going on Hajj the aim would be to master this particular subject matter of Hajj as opposed to the general lecture, where the universal aim (to get general knowledge of Islam) is focused upon. The goal of this audience here is not to master any particular topic nor is it to become a scholar. Rather, fundamental spiritual reformation and improvement in Islam (Deen) is sought.
On the basis of this consideration and rule I always find such a topic worthy of lecture which is crucial at this present time for all. Foremost, I had the thought that of all spiritual diseases in which there is a universal ordeal, the compliance to our desires is also present. And this is the reality and cause of all spiritual diseases and in which the uninformed society as well as the scholars are equally involved. In other words, not only the average individual but also those scholars who are considered saintly and devout are engaged in this disease. If we search deep in our hearts, I swear to Allah that you will find a very small portion within yourself that is compliant to Shari’at (Islamic Law). You will primarily see yourself following your desires. Because things on which we argue with Shari’at, are really stimulated and often caused by our desires. Following Shari’at is merely a deception.
Leave a Comment » | Islam in the Disguise of Desires, Uncategorized | Permalink
Posted by mawaiz
The Darkness of Sin
July 8, 2010Aadaab-e-Insaaniat – On Self Reformation
Translated from Khutbaat e Hakeemul Ummat: Volume 19
(a continuation)…Now to consider this difficult is as our Maulana Mohammad Yaqub Saheb (ra) proclaimed, “My friend, what can be easier than reciting ‘La ilaaha illalah”? But for the disbelievers this is the most difficult thing. So from this example you can see that for those whom this is easy, it is solely due to the Mercy and Bounty of Allah. Otherwise from our own strength and struggle we cannot do anything. In ‘Auraaf’ there is written the incident of one Saint where at one time no kalima (Statement of Belief) could be spoken from his tongue. He was able to speak of all other things but he could not say ‘ La ilaaha ilallah’(There is no God but Allah).
Upon seeing this condition of his, he went to the mosque and made dua that ‘Oh Allah, which sin have i committed on the base for which i have received this punishment?’ From the Unseen he received an answer that on one occasion you uttered such and such statement for which, to this day, you have still not repented. For this reason today, after all these years We have given its due punishment. He immediately fell in prostration and repented upon which his tongue was freed immediately.
From this incident it should be understood that the diffuclty in obedience is often due to past sins. The cure for this condition is repentance and seeking forgiveness from Allah. Sometimes the reason behind the difficulty in remembrance of Allah is ‘Wehshath’, meaning there is a dreadfulness felt in the remembrance of Allah and due to this wahshath one cannot recite the name of Allah. You will see a lot of people who waste a lot of time talking but for the remembrance of Allah their tongues do not move. The reason for this is their previously committed sins. Meaning, due to their sins they have this wahshath which keeps them from taking the name of Allah.
Leave a Comment » | The Darkness of Sin | Permalink
Posted by mawaiz
The Method of Supplicating
July 8, 2010
Translated from Khutbaat e Hakeemul Ummat: Volume 19 - Aadaab-e-Insaaniat
THE METHOD OF SUPPLICATING
Supplicate to Allah in such a way that your whole heart is attentive and your heart is full of pain. If you feel it is not in your control to induce this pain, focusing your attention is in your control. And there should at least be this much attention as when you are giving an appeal in a big Court. Gentlemen, that dua which is made attentively is often times accepted. There is no doubt of the doctor’s presense but if there is no pain, then what can the doctor do? There are different ways to supplicate. One is to supplicate after every prayer. Another is that everyone come together and meet in a desolate area and from there supplicate to Allah Ta’ala, where you have peace of mind. Which ever appears easier adopt that one; this is the way rather than that which people have popularized these days. Whichever task you take on, begin from His door. And the door for every task is the same.
Leave a Comment » | The Method of Supplicating, Uncategorized | Permalink
Posted by mawaiz
The Needs of the People
July 8, 2010Aadaab-e-Insaaniat
Translated from Khutbaat e Hakeemul Ummat: Volume 19
(Hazrat has recited a Hadith Shareef)
Tamheed
This is one statement from Rasoolullah (sallalahu alayhi wasallam) in regard to the differences and disputes and harms we face among each other. This is not a new topic and it is not necessary for a new topic to be lectured because at this time whichever lecture is lectured will be in association with Islam and Deen. And our Deen is from many years ago, so how can the topic be new? So it should not be observed whether or not the topic lectured is new or not new.
Lectures According to the Need
But rather it should be observed whether or not the topic is according to needs or not because there is no speciality in a lecture being ‘new’. That would be as if a doctor wrote a prescription and propagate that this is such a prescription that never before has it been written in any book nor has any doctor before me prescribed it to anyone. Nobody will accept this. In fact, it will be said that the quality in a prescription rests in the fact that it is in accordance to the prescriptions of the elder experienced doctors. Its compilation has been done by the approval and opinion of a qualified doctor. Otherwise there will be a problem. This is called innovation in Islamic Law. So just as ‘new-ness’ is not the aim in medical prescriptions, and rather the appropriateness per patient and accordance to the rules and basics of a disease are sought, the same way, in a lecture this should not be noted whether the lecture is new or old. In fact, it should only be observed whether or not it is in accordance to the needs and conditions of the audience.
Those preaching the Truth (Muhaqqiq) always take the needs of the audience and the appropriateness of the event into account whether it is an old or new topic. However, nowadays lectures fall into one of two categories.
The first category is such that it is like a business and means of income (peyshroor) and the aim of these lectures is to make such an affect of the audience that everyone is left amazed; whether or not the topic was necessary or not. For this reason, they hold prestige to new topics and if they do lecture on an old topic, then they will not do justice to the needs of the time. In fact, they will just uptake that topic from which the audience will become overly emotional. For this reason often times the topic of martyrdom is lectured on because it is such a sensitive topic that even the most stiff-hearted person will become tender-hearted from listening. But the Muhaqqiq do not focus on these kinds of things, they always take into consideration the needs of the people present.
Leave a Comment » | Etiquettes, The Needs of the People | Permalink
Posted by mawaiz
Recurrent Self Reformation
July 8, 2010Hazrat Hakeemul Ummat (ra) lectured in Shaba’an of 1329 Hijri in Jalaal Abaad, in the District of Muzaffarnagar over the time period of half an hour while standing. The audience numbered two hundred. Maulvi Mohammad Abdullah Saheb penned the lecture.
Reformative actions and pious deeds are those actions from which one gains benefit in the Akhirat. Obligatory pious deeds and the four remaining sectors in Islam (aside from Aqa’id) are a burden to carry out for the members of our society in these days. The method to ease this burden is to reform and straighten out the conditions of our heart and tongue (speech).
Ayat of the Qur’an
This is one verse in which Haqq Ta’ala has, in concise wording, warned mankind against an important matter. The clarification is as follows.
It is a matter of common sense that whenever one performs some action the purpose is one of two things; either to acquire a benefit or to rid of a loss. For example, one eats to attain pleasure, this is a benefit. One takes medicine to rid of sickness; this is the riddance of a loss. Or, for example, one works to earn money; manages a business to gain profit; gives bribes to avoid punishment or to save from a miserable condition. One builds houses to shelter from the heat and cold. To sum up, this point needs no evidence that in all actions of mankind there is always a desire to either gain profit or to liberate oneself of loss. It does not take a genius to understand this point nor is there much need to present support and proofs for this.
However, there is a disagreement amongst the society over the actual focuses for profit and loss. The detail reagrding this uncertainty is that profit is the aim of all of mankind. However, everyone has established their own definition for profit. One individual, for example, is a police officer who strives to become the sheriff, or magistrate or tax collector thinking that he will achieve high ranks and status. He thinks that there is a lot of fame and betterment for himself in these positions and therefore strives to attain them. There is another police officer, however, who thinks that if I attain these higher positions, I will then be compelled to oppress the poor and helpless; since many times pressure is imposed on individuals to accept the governmental policies and they do not accept. There are many who have destroyed thousands of lives for the administration. There are others who would run from these positions and compulsions. The reason for this disagreement is that some considered this a personal benefit (name and betterment) while others considered it detrimental and therefore made efforts to rid themselves of it.
The extent to which there is disagreements is solely because one person considers one condition to be profitable and strives to acquire it while another individual considers it detrimental and struggles to avoid it. The disagreement over religion is similarly due to the above stated reason, but at this time there is no argument over this since, due to the Blessings of Allah, everyone in attendance is of the same religion.
WHICH PROFIT IS WORTHY OF ATTAINMENT
At this time the topic worthy of concentration is that the decision regarding which profit is worthy of attainment and which loss is worthy of riddance. So after pondering slightly on the matter, what makes sense is that that profit is worthy of attainment which has two aspects present within it. Firstly, that the profit remains for a longer period of time, and secondly, that it must be pure and have no loss attached to it. Look, if there is one profit that is to remain for four years and simultaneously there is another profit that is to remain for eight years, then any sensible person will choose the benefit that is to remain for eight years over the former.
For example, if there are two houses brought before an individual, one of which is very large and luxurious, while the other is small and unattractive. This is also stated that the luxurious house, although larger and beautiful, must be emptied after four to five days, while the smaller house never has to be emptied. It is obvious that any rational individual will chose the smaller house over the larger. Additionally, if it is mentioned that this smaller house will be given to you for generation after generation, then for sure this house will be preferred over the other. We find out that that benefit remains for a longer period of time and for this reason it holds more promise and security. In the same way, in the case of the luxurious house, despite its beauty, if it contained a permanent fault there would also be reason to reconsider its acceptance. For example, the neighbor is unpleasant or it has some other annoyance while there is no such worry in the smaller house, it is obvious that the smaller house would be more preferable. It is now clear that only that profit is worthy of attainment which is pure, in the same way only that loss is worthy of riddance which would harm for a longer period of time and at every angle and stance is detrimental in which there is no chance of profit within.
Further, during travel if an individual stays over in a house for one or two nights and some discomfort overtakes him within the house, he does not worry or complain much knowing that he is only here for a few days. However, if the same discomfort were to overcome him in his actual home, it would cause his enormous discomfort and he would strive to rid of it. This is due to the fact that his actual home is where he will be residing for a longer period of time. Also, if you are told to travel in severe sunlight for four consecutive days and afterwards you will experience eternal pleasure and comfort, whereas on the other hand you are can remain in luxury and pleasure for four months and thereafter you will be placed in prison eternally, it is obvious that any rational minded person will choose the travel of four days and bear short-term hardship and discard the second option.
It is apparent now that that hardship which is long term and in its entirety with no chance of profit, is more worthy of concern. And that loss which is short term is not as significant in its removal. Therefore, the types of profit and loss are as follows; profit which is pure and long lasting, profit which is short term and contains loss, loss which is long lasting and pure, loss which is short term and contains some benefit within.
Now after this, we know that every individual has his eye on the profit and losses of this world, while we have been given news by Allah and RusoolAllah (sallalahu alayhi wasallam) of another kind of benefit and loss which is to be presented before us after death. We now have two more categories of profit and loss; Benefit in the world and in the Akhirat, Loss in the World and in the Akhirat. We should ponder over these last four categories, Benefit in the World, Benefit in the Akhirat, Loss in the World, Loss in the Akhirat and decide where they should be placed within the previously stated categories. In other words, one should contemplate whether the benefit of the world is a long lasting and pure benefit or short term and that which has some loss integrated within it. In the same way one should consider the loss in this world and the benefit and loss of the Akhirat. In other words, which Benefit and Loss is present in which category. So look closely and understand well that the profit of the world is temporary and the profit of the Akhirat is ever lasting. Additionally, the loss of the Akhirat is everlasting and the Loss in the Akhirat is also everlasting. The loss in the World is to shortly end.
Leave a Comment » | Recurrent Self Reformation | Permalink
Posted by mawaiz
Make Allah the Permanent Resident in the Mansion of Your Heart
July 8, 2010
Islah e Batin – Self Reformation
Translated from Khutbaat e Hakeemul Ummat: Volume 11
(Hazrat has just lectured on a category of carelessness commonly found in Muslims.)
Another level of carelessness found in Muslims is such that although one maintains some degree of remembrance of Allah during worship, there is no remembrance otherwise. Those people who are considered ‘devout-worshippers’ are also involved in this. They should understand that just as there is a routine adopted by the tongue for worship, there is also a routine for the heart. In other words, the routine of the tongue is zikr lisaani, or verbal remembrance, and the routine of the heart is remembrance through focusing towards Allah and through thoughts about Allah. So, often worshippers remain involved in verbal remembrance of Allah but they fail to keep the heart occupied in a similar manner.
The pious are also involved in such carelessness in terms of the heart. This is why is it necessary to understand that just as zikr lisaani, verbal remembrance is necessary, remembrance in our hearts is also essential. One should keep the heart focused on Allah at all times. Upon necessity it is permissible to think about something other than Allah but without such necessity do not invite such thoughts into the heart. However, do not think that since your heart is always involved in thoughts other than Allah it is necessary to rid of all these things. If upon necessity your thought falls on a foreign matter, this is no grounds for panic. However, after the thought leaves immediately bring your attention back towards Allah. Now, after giving permission to have thoughts on other than Allah, I have taken care of all issues that may arise. Now no one can argue that I do not have any awareness of the necessary aspects in life. Gentlemen! I also have knowledge of the necessities of life. Now look ahead to the extent the explanation of this has been done.
The detail that I am trying to convey is this; you have to understand what Zikr-Ullah actually is. If the thought of something other than Allah (ghayr) comes into the mind, it should only be out of necessity. I am further trying to convey that if this type of habit develops strength, then during the times when there is no such necessity, and at the times when there is separation and freedom from the necessities of life, one can easily keep the thought of Allah in ones mind. The affect of this InshaAllah will be that even during those times of necessity and during those times when you are involved in worldly activities, the thoughts of Allah will remain in the mind. Such a condition will also rise where the remembrance of Allah will remain firm in the heart at all times. If the thought of ghayr does creep in the mind, it will come crawling with great difficulty.
When a tenant takes residence in his house, any other individual who enters the house comes under the role of a guest. But now the opposite is happening. The house has been taken over by the guest. If the owner wants to enter, he cannot even pose his say. This is why it is necessary to free the house from the control of strangers and to absorb Allah within so that when another enters, he enters with the proper etiquettes and with the attitude as is customary within a guest.
From my lecture you have understood that thoughts of ghayr are not entirely prohibited. Permission is given to keep relationships and partake in daily transactions, but these thoughts are only to the extent that is habitual of a guest, or to that extent that occurs with a stranger. Look, our servants also enter into our house, but they come with manners. They do not come to take over the house nor do they come to govern us. So, bring others into your heart, but bring them in that manner. I am not saying to strictly ban others from entering your heart. Allow them up to necessity, as strangers for a brief time period only.
Make Allah the permanent resident in the mansion of your heart. This fine difference is worthy of remembrance. The difference meaning that you should keep the difference of truth and fiction between Allah and those other than Allah fresh in your mind. Now look, I do not leave out the world, nor do I stop any of your work and duties. Do all types of work and duties, but keep and maintain the most important and prime duty, the remembrance of Allah prominent. Fully perform your other tasks but thereafter immediately return back to your prime duty.
Now take a minute and reflect deeply over the condition of your own heart. The difference that should exist between the remembrance of Allah and the remembrance of ghayr, is that in fact the difference present in your heart or not? Is the remembrance of Allah the type of remembrance that is associated with the prime aim, and is the remembrance of ghayr the type that is associated with remembrance of strangers? If the difference is not such, then verily nearby a time will come when you will hold your head in your hands and cry aloud. A time will come when you will be full of regret as to why you left even one moment without the remembrance of Allah. At that time however, there will not be any chance of recovery. If I had said to leave out the worldly trades and worries completely and remain only in remembrance of Allah, then you would indeed have had an excuse, but this is not the case. And what excuse do you have now? I have not even forbidden those things which are necessary. I am merely saying to maintain the difference between the asal (genuine) and the arzee (counterfeit). Keep the remembrance of Allah prominent and the thoughts of strangers secondary.
Keep in mind the reference to the household servants. For household duties, it is necessary for the servants to enter the home. But it is not necessary for them to establish domination over the house. Servants should enter the house as servants, not to become the head of the household or to govern the house. This is a very heavy issue, memorize this stance very well. Make the master and head of your heart Allah. And allow strangers and those other than Allah to enter your heart only as servants. And all of this is well in your control. Allah knows best! Allah knows best! This is well in your control! Let no one think that this is not possible for them or that they cannot do this. It is possible, and it is possible very easily. Unfortunately we do not even give any attention to it or consider it necessary. If we did we would realize it is possible to do so very easily. Use a bit of strength; attempt to do so and you will see. Afterwards you will question; this is considered difficult? To remember all, but keep the remembrance of Allah prominent over everything and anything else.
If you still consider this to be difficult you may have the excuse that since you have not seen Allah, such an entity which you have not seen, to constantly think about Him or to absorb such an entity into the heart is very difficult. And remembrance of such a thing does not bring pleasure either. So how can the heart become its devotee?
So i give the answer to even this excuse. Consider such a thing which is very tasteful and which you have seen before as well. Then make this your focus of remembrance. That thing is Jannat, your home from where you came into this world. Remember this. And the thoughts of this are indeed very pleasant. The types of blessings here you seen as well and the thoughts of such things will easily become absorbed into your heart. If one time you bring these thoughts into your heart with great stature and importance, your heart will recur upon these thoughts ten times out of pleasure.
Now, in this matter you have received significant comfort and a great methodology. If the thoughts of Allah do not absorb into the heart otherwise, then utilize the above method. Follow this, and a very high level of remembrance of Allah will follow.
Leave a Comment » | Make Allah the Permanent Resident in the Mansion of Your Heart, Uncategorized | Permalink
Posted by mawaiz
