islamic lectures: mawaiz e ashrafiya

8/14/2019 Islamic Lectures: Mawaiz e Ashrafiya

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MAWAIZ-E-ASHRAFIA

This is a collection of speeches/ lectures on different parts of Islam by the greatIndian scholar Maulana Ashraf Ali Thanvi (nauwara Allahu markadahu). He is great

both in knowledge and practice of Islam. Reading his speeches daily is a tested

powerful tool for every Muslim for being successful in obeying the orders of the

Almighty Allah. This is a very small collection from his huge mawaiz or lectures.

This collection has been adopted from the website Mawaiz-e-Ashrafia.com. Special

thanks to them. Visit the website as it is being updated with new collection of

speeches regularly.


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This Life Versus the Afterlife

Translated from Khutbaat e Hakeemul Ummat: Volume 31- Rahmate Doh Aalam

A student posed the following question:

In Akhirath, Muslims will receive the highest degree of recompense. Theywill not be subject to any harm, nor will any pleasure be withheld fromthem. It is also understood that there will be different ranks among theinhabitants of Jannat. Some will be at the highest level of Jannat whileothers will be at a lower stage. If the recompense and reward in Jannat hasno constraints, then it must be that there is no higher or lower rank, rathereveryones rank is equally at the highest. However, there will be ranks andthe difference between the ranks can be none other than onesrecompense being greater while anothers recompense being partial. Thisis the argument at hand.

Before hearing the answer, listen to one comparison.

There are two worlds one of this life, and the other of Akhirath. What isthe relationship between the two? In Hadith Shareef, the relationship hasbeen explained through an example as follows. If one finger is placed inthe ocean, some water of the ocean will remain on the finger. This is thesame relationship that this life has when compared to Akhirath. Thecomparison between the water on this finger, versus the water left in theocean is obvious and that is nothing. If we were to calculate thisdifference, it would take a million years to even create any ratio between

the two. For example, if that water left on the finger measured an ounce,and then one ounce was regularly taken from the whole ocean, we couldthen evaluate some ratio between the two amounts. It is also obvious thatmany lifetimes will not even suffice to complete this task!

Allahu Akbar! The ocean is such a great entity! It has surrounded theentire world. When travelling on the ocean, one realizes that the dryportion of the world is much less than the wet portion. Researchers haveproven that water has surrounded three quarters of the earth, while land isonly one quarter. This is just its vastness. Then if we look at the depth, atsome places the depth is several miles deep. So when contemplating

removing water, an ounce at a time, from such a large body of water, onewill need many years. You may have approximated the ratio between thewater on this wet finger versus the water left in that ocean.

So, this is the same relationship between this world and Akhirath. And thisexample is just to help us understand, in reality it is even less than that. Inactuality, this world does not even have such a relationship with Akhirath.The reason is that the water on that finger, no matter how insignificantand trivial compared to the water in the ocean, both of them, the water in


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Khutbaat-e-Hakeemul Ummat:

Aadaab-e-Insaaniat

Islah e Batin

Self Reformation

Translated from Khutbaat e Hakeemul Ummat: Volume 11

--Make Allah the permanent resident in the mansion of your heart--

(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 isnecessary 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


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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


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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 everythingand 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


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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.

Khutbaat-e-Hakeemul Ummat

Tameemut Taleem

Making Education Ordinary

Translated from TABLEEGH

This waaz took place in Sarwat Madrasa Mahmoodia Muzafarnagar, on the

21st of Jami uthani 1340 Hijri. The waaz was given in a sitting posture and

had duration of 4 hours and 30 minutes. Due to a halt in the regular

recitation of waaz, and also due to the enthusiasm and yearning for

waaz, the administration along with the students of the madrasa kindly

requested the commencement of waaz once again. The topic of discussion

centered on the fact that Deeni education should be a common aspect of

study. Acquiring this education should not solely depend on Arabic either;

for there is a wide aspect of necessary topics in Deen. This waaz is mostbeneficial for the Ulama, and religious minded individuals, as well as the

seekers of modern education. The waaz was recorded by Zafar Ahmad

Uthmani Thanvi. There were approximately 600 men present. A significant

number of women were also present; however the exact number is

unknown.


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Ayat of the Qur'an recited.

This is only the beginning of one verse. The complete verse is vital as well,

however the reason I have not recited the complete verse is because only

that which I have recited is worthy of discussion at the moment. The section

at hand is the only section applicable to this topic of discussion at this time.

However, keep in mind that the whole verse is indispensable, because there

is no verse in the whole Quran which is dispensable, or unnecessary. But at

certain times, and at select opportunities, it is permissible to segment a

verse to convey a particular point. The section I have recited from this verse,

is that section which I found necessary.

During times of tabligh (preaching of Islam), this is particularly allowed.However, keep in mind that you should not begin a verse in the center, and

similarly you should not terminate a verse half way unnecessarily. In namaaz,

the complete verse, in fact the whole Surah should be recited. This does not

mean that you should read lengthy lengthy Surahs because through this

practice, the muqtadis (followers of the imam (religious official)) will

experience difficulty. The length that is appropriate at particular times, as the

Fuqaha of Islam have declared, should be recited accordingly. So this is the

ruling during namaaz, but there is no harm to start a verse in the middle, or

to terminate a verse half way while taking the time and present objective

into consideration.

What is the reason for selecting this section of this verse at this time?

Although the totality of the Quran is necessary at all times, this waaz is

taking effect in an institute of knowledge for the purpose of educating this

present audience. At this time it is appropriate to segment this verse to

convey the emphasis on Deeni education and also in order to inform the

students of the laws and regulations of Shariah (Islamic Rule). Additionally,

so that the shortcomings present in this field within the students, may be

immediately reformed. This topic of education is associated with thesegment of the verse I recited above and in the translation of the segmented

verse, the topic will further become known.

(Ayat in Arabic is recited)

Translation: And these people learn that knowledge which will cause them


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damage and which does not give them benefit.

These people refers to the Jews and knowledge is in reference to black

magic. In the above verse we can see that the negative actions and negative

intentions of the Jews have been taking place for some time in history in

different ways. At the same time, those people who participate in black

magic are also included within this group in this segmented verse. These

peoples evils are being displayed and proven. In actuality, the particular

evils of the Jews are brought forth before us, but simultaneously the evils of

the common people who are involved in similar magic with bad intentions,

are also brought forth. In the verse, the story of Harud and Marud is also

presented however this story does not have significant relation to this topic.

The mention of it however, is necessary to maintain the series.

(The beginning of the verse from which a segment had been initially taken isrecited)

After this section, that segment which I initially recited comes into place. This

is the piece of a larger verse. The meaning of this verse will be discussed and

the evils of the Jews will be revealed because they had a significant

involvement in black magic; they were experts in this field. In fact, the Jews

practiced magic on our Nabi (sallalahu alayhi wasallam). It had an effect on

Hazoor (sallalahu alayhi wasallam) and he was shortly informed through wahi

(Revelation) thereafter that so and so person performed magic on you. In

Surah Al-Falaq there is reference to this incident.

And say, I seek refuge from the evil of those women who blow upon their

shawls as a ritual of black magic.

The type of magic performed on Hazoor (sallalahu alayhi wasallam) was such

that 11 knots were integrated onto a piece of cloth and a verse of magic was

instilled upon each knot. There is reference here to women because it was

women who performed that act of magic. Evidently it becomes obvious that

womens magic is more effective than that of men. Nevertheless whether themagic is halal or haram, it is only effective through strenuous concentration,

meditation and focus, an area of specialty in women.

Magic is categorized into two subcategories, halaal and haraam. On a normal

basis, the average person interprets magic in the haraam context. Taweez,

talisman and other forms of enchantment are considered to be magic. Keep


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in mind that there are two categories of magic, one halal and one haram. For

example, taweez, amaaliaat (rituals) are also considered magic, but this is

halal. It is necessary to note that although taweez is mubah (no sin or benefit

is acquired in its performance), there are specific details concerning this form

of enchantment.

If the taweez is beseeching help from Allah and the taweez has a halal aim,

then the taweez is halal. On the other hand, if the aim is haraam, then the

taweez is haraam regardless of the fact that divine verses are present in the

taweez. If you are beseeching help through the Shayateen, then the taweez

is haraam in its entirety, regardless of whether the aim is halal or not.

It is the belief of certain people that, given the aim is good, seeking help

through Shaytaan is permissible. Understand well that this is totally wrong.

This brings forth the statement, Deeds are based on intentions. This doesnot prove that with a good intention haraam acts are converted into halal.

Regardless of the intention, haram acts will always be haram. This hadith is

in reference to mubah actions and all other faraidh and wajibaat. In fact, it

refers to all forms of ibadaat. In other words, if a permissible deed is

performed with a good intention, it is worthy of reward, but if a permissible

deed is performed with a bad intention, it is considered a sin. Note that

certain faraidh and wajibaat are not proper devoid of proper intention.

This indicates that before focusing on the aim, the sources and intention

should be given heed. If the sources are permissible, for example if the

source you are seeking help from is amongst the names of Allah, then

continue forward and look at the aim. If the aim is halal as well, then the

taweez made for such a purpose is declared halal. Consequently, if the

objective is not permissible, then it will be declared totally haram. For

example if you are seeking help from Shaytaan, the source in itself is totally

haram, so whether or not the aim is halal, this act will remain haram.

This is similar to the event in which an individual makes arrangements for a

gathering of music and dancing with the expectation of a large groupgathering. Upon their arrival, he intends to lead them in prayer. This is haram

due to the sources being categorized as haram. Undoubtedly, the proposal to

lead people in prayer is a good aim, but the sources adopted to do so are

haram. Consider how beloved prayer is in the sight of Allah, yet despite this

exalted rank before Allah, this action is declared totally haram. The aim is to

lead people in prayer is good but the sources adopted were haram.


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Acknowledge that Allah Taala loves namaaz (prayer), but haram was made

the source for it. Shariat will declare this haram. Here we can see the fault of

those people who always consider taweez to be halal in any condition even if

help from Shaytaan is included therein. These people defend themselves

saying that we conveyed a benefit to the society. I will respond to this

declaration saying that in competition to namaaz, worldly benefits hold no

importance. The world is an object of Allahs detestation and namaaz is dear

and beloved to Him. When it is not permissible to make haram sources

permissible for namaaz, how can it be permissible to give permission for

haram for worldly benefit?

The magnificence in the Muslim should have rested in the quality that he or

she contemplates whether or not Allah Taalas pleasure is in every action

he/she carries out. Those acts which invite Allahs anger, have no worth in

Allahs eyes no matter how great the worldly benefit. For Muslims, thepleasure and happiness of Allah is greater than everything. Take the

following account into consideration. If someone is deeply in love with his

beloved, yet this beloved slaps him in the face numerous times daily yet

gives his enemies generous sums of money, what will this lover say? Without

doubt this lover will prefer the abuse over the money because in this practice

is his beloveds pleasure. In the same way those lovers of Allah do not give

any preference to worldly gain and benefit. In front of Allahs happiness he

cannot give heed to the world.

This condition is to the extent that the lover of Allah does not care about the

fire of Hell if it simultaneously entitles him to Allahs happiness. If Allah is

happy with him remaining in Hell, then he is also happy with this decision.

Hence, for him, Hell is equivalent to Heaven. This is what Maulana Rumi

articulates in poetry on this issue:

Without you Heaven is Hell

And if you are near,

Then hell is heaven

Oh my beloved.

Dont accept that this is an exaggeration of poetry. If it were, on the occasion

that such poets were actually sent into the Hellfire, their whole courage


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would show its false truth. So understand well, this isnt an exaggeration but

reality. In truth there is a makhluq (Creation of Allah) who does not care

about the heat of the Hellfire before Allah Taalas happiness. This makhluq is

that of the angels.

Amongst this makhluq of angels, who are very obedient, and seekers of Allah

Taalas contentment, are those who are employed as the gatekeepers of

Hell; they are constantly situated in front of the Hellfire. Despite the fact that

there is no punishment decreed on them, and their only purpose is to

regulate the affairs therein, it is apparent that there is always fire and smoke

before them; rivers of blood and pus, enormous frightening faces remain

before them. They stay in the company of venomous snakes and scorpions.

On the other hand, there is another group amongst the makhluq of angels

who are employed as the gatekeepers of Heaven. Before them are always

beautiful scenery, gardens filled with flowers, cool pleasant breezes, andadditionally they have the company of Jannatis who are sophisticated, with

superb qualities and good character. Whereas the gatekeepers of Hell have

to deal with Jahanamis who are always involved in cursing, foul language

and useless conversation.

Verse of the Quran.

Again, although there is no punishment upon this group of angels, imagine

the effect and inner turmoil resulting from such an environment. Without a

doubt, it is worse than the site and conditions presented before the

gatekeepers of Heaven. Yet, in complete Love for Allah there is no difference

for either gatekeepers of Hell and Heaven. Apparently there exists a grand

distinction. If one were to ask the gatekeepers of Hell whether or not there is

any difficulty on them, the answer is no; in no way do the angels feel any

grief in this environment knowing Allahs happiness is with them being

stationed as gatekeepers of Hell and He Himself has stationed them there. If

they were presented with the option to be the gatekeepers of Heaven with

civilized and sophisticated people, they would refuse.

Poetry of Maulana Rumi (ra)

So now consider that when there is such a group present within the angels

whose Love has such a standard that they are just as happy to be located in

Hell as in Heaven, if there were similar Lovers of Allah present within

mankind, what surprise is there in this? Mankind is the makhluq of Allah


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which possesses the highest capability of love. In fact, true love and true

devotion is a unique trait only in the human being. So, this poem is not an

exaggeration or just poetry; it is a true case.

One incident with Haji Saheb, my respected sheikh in Islamic studies, is as

follows: When I was in the company of Haji Saheb(ra) in Mecca, Haji Saheb

was teaching Mathnavi by Maulana Rum (ra) at that time. One poem

contained a particular verse proclaiming the oneness of Allah as follows:


I was very dumbfounded by this particular verse:


Meaning, Let not there be any decrease of the Unseen in our hearts. I could

not comprehend how it is even possible for Allahs presence to be decreased.

Prior to this verse Maulana Rumi stated that behind all occurrences, Allah is

the real performer. But unfortunately our condition is such, that when we see

an image of a lion on a flag, upon movement of the flag, it seems to us as if

the lion is on the verge of attack. However, in reality, the lion is incapable of

movement, much less attack. Due to the wind there is movement and

because of this movement it appears as if the lion is attacking. As a result of

the wind it feels as if the lion is attacking, and we do not see the wind so

apparently its as if the picture is moving on its own.

This is the same condition with us, in reality we have no value and we are

nothing, Allah is the real operator. We appear to be doing everything

ourselves as if we are the operators, yet in reality Allah is doing everything

through us.


In other words, we do not see the wind behind the flags movement, and oureyes only see the movement of the lion. In reality the lion is nothing, the

actual source is the wind.


The lions attack is obvious and apparent but the unseen wind is giving the


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true motion. Going ahead, Maulana states ,that Being, which is Unseen, let

it not decrease. This is in reference to Allah. So a question arises. How can

this dua that Maulana makes in the poem be right or proper?


I considered that perhaps in the height of emotion, or under the condition of

haal, (a condition of spiritual intoxication) he made this dua. Perhaps, in the

same way that the Ummati of Musa alayhis salam, while in the condition of

haal, proclaimed the Glory of Allah by ascribing human characteristics to

Him.


Although Allah is pure form such human characteristic; the condition of thatUmmati of Musa alayhis salamwas justified because he was in the condition

of haal. In the same way, Allah Taala is pure from such a dua in which the

question of Allahs existence can be increased or decreased arises. At the

time, I also considered that perhaps Maulana meant that let the presence of

Allah always remain and let it not decrease. So on and so forth, I used to

search for excuses for this verse that perhaps it means this, or perhaps it

means that, but nothing satisfied my heart. Whichever excuse I conjured up,

my heart still remained in confusion and unsatisfied when I then

remembered the high status of Maulana. The status of Maulana, where

although he is amongst those lovers of Allah who see none other than Him

(Saahibe haal), he is not amongst that group who is lost without reason in

Allahs Love (Mughloobal Haal), as was the Ummati of Musa alayhis salaam.

This is why I remained in a state of confusion and discomfort for some time.

So, when Haji Sahebs bayaan started he commenced an explanation of the

verse. As his lecture came to an end, the whole conference understood well

that this was in no way a poetic verse, but in fact a true concept.


From Hazrat Haji Saheb statement all the confusion was cleared and a new

life entered the verse. In fact it should be said that there always was life in

the verse, and it only was revealed through the explanation of Haji Saheb.

This now left us even more fascinated with the high spiritual level of Maulana

Rum. The truth became very clear and apparent. 'Let it not be that according


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to His personality, He should not be reduced in our hearts in regards to level.'

Now no more confusion remained and it became apparent that the statement

is truth, yet to understand it one must be a muhaqiq (lover of Allah). In the

same way there is no exaggeration in this poem:


Returning back to our previous discussion, where there is such a high level of

strength and devotion that the punishment in Hell is not considered a

punishment at all since Allahs happiness is the reward. For such a person,

azhaab (torment) is defined solely as separation from the Beloved, and when

he has obtained the happiness of his Beloved in the Hellfire, then there is no

question of separation. The exact relationship and nearness sought is

achieved. For the Lover, apparent pain is no ordeal, only anger and

separation from the Beloved results in suffering. Hazrat Arif Sherazi says:


Translation: [I heard a clever thing from the wise man of Kanaan (Yaqub

alayhis salaam) who said, The condition that happens after the separation

from the Beloved is something that cannot be expressed.] Poetry of Maulana

Rumi (ra)

[The wise man said about the torments of the khairha is an indication that

something happened to him in the time of separation. He said such a thing

because a time of separation was experienced by him.]

The true secret behind this is that in front of Allahs love, and whatever His

choice and decision is, you submit. There is true pleasure and peace in

submitting your decisions with Allahs decisions out of love for Him. And

finally due to this extreme pleasure, the struggle and pain does not remain.

So, even if the angels had visible torment in Hell, they would be content with

this because Allahs happiness is in this.

These recognized people are the seekers of Allahs happiness. In reality,

however, the angels do no receive any punishment or visible torment in the

Hellfire. If they would be content even under conditions of punishment,

imagine the extent of their happiness without the punishment. For them, it is

equivalent to Heaven while being in Hell.


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The purpose of this lecture is that the main objective is Allahs Love. In front

of this Love, the world holds no reality. Those people who say that if the

intention is good, and some benefit is derived in some act, then it is okay

regardless of the fact that there is help from Shaytaan; this thought is totally

wrong.

In a similar fashion, a disease has grown within certain people. They ask,

Why is interest haram? What is the defect in this? Why is Life Insurance

haram? There is such a great profit in this! Remember, no Muslim has any

right to ask this question. For the Muslim a sufficient reason is that Allahs

anger arises through such things. A true lover, when he becomes aware that

his Beloved becomes upset by a certain action, needs no further explanation.

So then why do Muslims wait for the reasons why something has been

declared sin, before refraining from it? If you cannot become a true lover,then at least become a slave. Think for yourself in terms of true justice, if

your servant started to ask you the reason behind your dislike of a certain

action. Or if he told you that he will only refrain from this act which you

abhor once he finds out the reason behind it. And until he finds out the

reason, till then he will act according to his own judgments.

We have even gone beyond the following servant. When he was asked his

name by his master, he responded, Till now I was named some name, but

after this moment my name is only that by which you choose to call me.

The master asked the servant what he prefers in his meals, the servant

responded, Whatever my master feeds me is what I prefer to eat, and

whatever you clothe me in, that is what I choose to wear. Shame unto us,

we are dealing incorrectly with Allah. In His laws we attempt to find rationale.

Nowadays the students of modern education are involved with such frame of

mind. For them such an answer that interest is not allowed because Allah

becomes upset from it is not enough. They want to find a reason that suits

the intellect, and until then, they remain perturbed.

One individual began an explanation that he does not accept the reason thatone will go to Hell for the consummation of interest, as a fit reason to refrain

from it. In fact he refrains from involvement in interest because it is immoral

and goes against good character. He went on as an explanation saying how

can you give your brother 100 rupees, and then take 200 from him? I say

that this reason is so weak that after a bit of effort, every individual with a bit

of common sense can destroy this reasoning. One could say that such


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immorality is in business as well. For example, you buy a piece of cloth for

100 rupees and sell it for 200 rupees, isnt this immoral? In the same way,

you buy a piece of property for 100 rupees and sell it for 15000 rupees, is

this moral? So for this Saheb who refrains from interest for this reason, let

him compare the difference between business and interest. In no way will he

be able to find the difference. The kuffaar of Mecca had the same confusions.

They would also present forth the same thoughts. They would say:

Verse of Quran.

If business is also like interest, what is the difference between the two? They

are apparently the same, so what is the reason behind this? In the Quran

lies a reason worth listening to:

Verse of Quran.

When Allah has declared interest haram and business halal, under these

conditions how they can ever be equal? The biggest difference is that Allah

has made business halal and interest haram. Allah is our Master and he has

the control and the right to make whatever he wishes haram without any

reason or explanation. No one has the right to ask a reason why such and

such has been declared haram. The Ulama should adopt the attitude of the

Quran in their answers to the public. There can never be any reason greater

than this. Ulama have made a joke of the people when they attempt to

answer these questions according to the temperaments of the people.

Remember that the people who try to create reasons on their own are

breaking the very roots of the Shariat because it is possible that an

intelligent mins breaks the reasoning you put forth. And when you put the

reason behind a particular law to be something you yourself thought up,

once an intelligent mind breaks your reasoning, then this law no longer

applies to that person.

When the reason is washed, the law no longer holds. This is why I give the

Ulama the advice not to follow the public in this way. There is also a greatharm to the public through doing so. The roots of the Shariat are broken

through this. In fact, when they are asked such a question the only reason

they should give is that Allah has prohibited us from this, or in Hadith Sharif

we have been stopped from this. Certain times people say that the proof of

this should only be given to me through the Quran and only under this

condition will we follow. And from this point onward the Ulama try to fulfill


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this demand in vain. The Ulama continue to search for a reason solely in the

Quran even though in Islam there are various sources of information; The

Book (Quran) and Sunnat (Life and Teachings of Nabi sallalahu alayhi

wasallam), the Ijma (Actions of the Sahaba (radhiallahu anhun)) and Qiyas

(Deductions from the Fuqaha). So, every Alim has the full authority to solve

any issue with support from any of the previously stated sources. If all issues

could have been proven from the Quran what needs would there have been

for the remaining three segments of our Deen?

Some people give the invitation that all things be proven through the Quran.

They stretch this out to the point of proving the existence and function of

trains and telegraph through the Quran. The proof of every possible entity is

not present in the Quran. Or else the way to sew and the way to make shoes

should also be in the Quran. If these subjects were to be found in the

Quran, it would be an industrial book and if someone were to search for amedical solution in the Quran he would be called an ignoramus. Similarly, if

there was the procedure to sew shoes present within Teebi Akhbar, in no way

would be call it Teebi Akhbar. For Teebi Akhbarto have such things would be

a fault. For Teebi Akhbarto have methodology other than medicine is a fault,

and to have such uselessness would not hold its magnificence and in fact it

would contribute to its degradation. Similarly for the Quran being it a

spiritual book and for it to have subjects other than such would be its fault as

well. In it there are topics of Islam, but it is not necessary for every aspect of

Islam to be proven from the Quran.

(...more to come)

Khutbaat-e-Hakeemul Ummat

Tasheel ul-Islah

Recurrent Self Reformation

Translated from Khanqah

Hazrat Hakeemul Ummat (ra) lectured in Shabaan 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
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18/36

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 Taala 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


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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 andhave 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 onlythat 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


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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 profitand 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 theAkhirat is also everlasting. The loss in the World is to shortly end.


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Khutbaat-e-Hakeemul UmmatAadaab-e-Insaaniat

Etiquettes within Humanity


(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 inmedical 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.


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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.

Khutbaat e Hakeemul Ummat


--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.


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Aadaab-e-Insaaniat

On Self Reformation


--The Darkness of Sin--

(a continuation)...Now to consider this difficult is as our Maulana Mohammad

Yaqub Saheb (ra) proclaimed, "My friend, what can be easier than reciting 'Lailaaha 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 inremembrance 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.


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Aadaab-e-Insaaniat



Islam in the Disguise of Desires

(a verse from the Qur'an has been recited)

The translation of this verse is,

Oh Dawood (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 Dawood

(David) alayhis salaam (Peace be Upon Him), the subject matter is general

for all. There is no particularity to Prophet Dawood (alayhis salaam) in that

respect. In fact, the specific address to Prophet Dawood (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

Dawood (alayhis salaam) is addressed here in the same manner. When

Prophet Dawood (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


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command which Prophet Dawood 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 Dawood (alayhis salaam) is a Prophet and additionally, he

is a Prophet who was bestowed a Heavenly Book. The Heavenly BookZaboor

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

Shariat 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 patients 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 someonewho 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
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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 Shariat (Islamic

Law). You will primarily see yourself following your desires. Because things

on which we argue with Shariat, are really stimulated and often caused by

our desires. Following Shariat is merely a deception.

Nafs (pl. Anfus or Nufus) lexically means soul, the ego, self, life, person,

heart or mind. By its very nature it directs its mankind towards every wrong

action.

Khutbaat e Hakeemul Ummat



The Patience of the Sufi

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
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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 Constable ." 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 himto 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,
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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.

Sufi: A pious Muslim whose goal in life is to Love only Allah which is attained

through performing acts of worship and refraining from sins.Haqq Ta'ala: Allah Taala

Badh-dua: prayer to Allah against someone

Constable: Lieutenant or officer in high rank


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Kaleedh-e-Mathnavi

a Tafseer by Hazrat Hakeem ul-Ummat Maulana Shah Mohammad Ashraf Ali Saheb

Thanvi (rahmatullah alayh) of Hazrat Maulana Jalaal Uddin Rumis (rahmatullahialayh) Mathnavi

Volume 9-10

The Story of The Blind Sheikh Who Could

Read the Holy Quran


30/36

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 ULSHAAN 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


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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 responsecame 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


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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 hes 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 yourcandle, then what is the reason for your haee and sighs of distress?

Excerpt 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 Bayat is no proof of that persons

high status. It is only a proof of that persons 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 isnot 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


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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 Bayat, 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 roadto 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 seekers 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 characterpretended to be a Sheikh. He started admitting people into Bayat. With Allah

Taala sincerity has great weight. This is a fixed law. Allah Taala 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.


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(There is no doubt that there are blessings in Allahs name. This no one can

deny. I have already quoted in Ala Hazrat Gangohis saying that no matter

how unmindfully one mentions Allahs name, it does not go without any

effect.)

This fake Peer was beneficially affected by Allahs 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 Sahebs 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.


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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 greatvalue in sincerity by Allah Taala.

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 Taala). What is however, to be noted is that it will


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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."

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