MAWAIZ-E-ASHRAFIA

This is a collection of speeches/ lectures on different parts of Islam by the great

Indian 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.
 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. They

will not be subject to any harm, nor will any pleasure be withheld from
them. It is also understood that there will be different ranks among the
inhabitants of Jannat. Some will be at the highest level of Jannat while
others will be at a lower stage. If the recompense and reward in Jannat has
no constraints, then it must be that there is no higher or lower rank, rather
everyone’s rank is equally at the highest. However, there will be ranks and
the difference between the ranks can be none other than one’s
recompense being greater while another’s recompense being partial. This
is 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 is
the relationship between the two? In Hadith Shareef, the relationship has
been explained through an example as follows. If one finger is placed in
the ocean, some water of the ocean will remain on the finger. This is the
same relationship that this life has when compared to Akhirath. The
comparison between the water on this finger, versus the water left in the
ocean is obvious – and that is nothing. If we were to calculate this
difference, 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 could
then evaluate some ratio between the two amounts. It is also obvious that
many lifetimes will not even suffice to complete this task!

Allahu Akbar! The ocean is such a great entity! It has surrounded the
entire world. When travelling on the ocean, one realizes that the dry
portion of the world is much less than the wet portion. Researchers have
proven that water has surrounded three quarters of the earth, while land is
only one quarter. This is just its vastness. Then if we look at the depth, at
some places the depth is several miles deep. So when contemplating
removing water, an ounce at a time, from such a large body of water, one
will need many years. You may have approximated the ratio between the
water on this wet finger versus the water left in that ocean.

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

Khutbaat-e-Hakeemul Ummat
Tameemut Taleem
Making Education Ordinary

Translated from TABLEEGH

This wa’az took place in Sarwat Madrasa Mahmoodia Muzafarnagar, on the

21st of Jami uthani 1340 Hijri. The wa’az was given in a sitting posture and
had duration of 4 hours and 30 minutes. Due to a halt in the regular
recitation of wa’az, and also due to the enthusiasm and yearning for
wa’az, the administration along with the students of the madrasa kindly
requested the commencement of wa’az 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 wa’az is most
beneficial for the Ulama, and religious minded individuals, as well as the
seekers of modern education. The wa’az 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.
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 Qur’an 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 Surah’s because through this
practice, the muqtadi’s (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 Qur’an is necessary at all times, this wa’az 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 Shari’ah (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 the
segment 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
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
people’s 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 is
recited)

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
women’s magic is more effective than that of men. Nevertheless whether the
magic 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
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 does
not 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 group
gathering. 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.
Acknowledge that Allah Ta’ala loves namaaz (prayer), but haram was made
the source for it. Shari’at 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 Allah’s 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 Ta’ala’s pleasure is in every action
he/she carries out. Those acts which invite Allah’s anger, have no worth in
Allah’s eyes no matter how great the worldly benefit. For Muslims, the
pleasure 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 beloved’s pleasure. In the same way those lovers of Allah do not give
any preference to worldly gain and benefit. In front of Allah’s 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 Allah’s 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.”

Don’t 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
would show its false truth. So understand well, this isn’t 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 Ta’ala’s happiness. This makhluq is
that of the angels.

Amongst this makhluq of angels, who are very obedient, and seekers of Allah
Ta’ala’s 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, and
additionally they have the company of Jannatis who are sophisticated, with
superb qualities and good character. Whereas the gatekeepers of Hell have
to deal with Jahanami’s 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 Allah’s 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
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:

Poetry of Maulana Rumi (ra)

I was very dumbfounded by this particular verse:

Poetry of Maulana Rumi (ra)

Meaning, “Let not there be any decrease of the Unseen in our hearts”. I could
not comprehend how it is even possible for Allah’s 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 it’s 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.

Poetry of Maulana Rumi (ra)

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

Poetry of Maulana Rumi (ra)

The lion’s attack is obvious and apparent but the unseen wind is giving the
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?

Poetry of Maulana Rumi (ra)

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.

Poetry of Maulana Rumi (ra)

Although Allah is pure form such human characteristic; the condition of that
Ummati of Musa alayhis salamwas justified because he was in the condition
of haal. In the same way, Allah Ta’ala is pure from such a dua in which the
question of Allah’s 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
Allah’s 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 Saheb’s 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.

Poetry of Maulana Rumi (ra)

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
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:

Poetry of Maulana Rumi (ra)

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 Allah’s 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:

Poetry of Maulana Rumi (ra)

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 Allah’s love, and whatever His
choice and decision is, you submit. There is true pleasure and peace in
submitting your decisions with Allah’s 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 Allah’s happiness is in this.

These recognized people are the seekers of Allah’s 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.
The purpose of this lecture is that the main objective is Allah’s 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 Allah’s
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 that
one 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
immorality is in business as well. For example, you buy a piece of cloth for
100 rupees and sell it for 200 rupees, isn’t 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 Qu’ran
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
Qur’an 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 Shari’at 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 great
harm to the public through doing so. The roots of the Shari’at 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 Qur’an and only under this
condition will we follow. And from this point onward the Ulama try to fulfill
this demand in vain. The Ulama continue to search for a reason solely in the
Qur’an even though in Islam there are various sources of information; The
Book (Qur’an) 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 Qur’an 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 Qur’an.
They stretch this out to the point of proving the existence and function of
trains and telegraph through the Qur’an. The proof of every possible entity is
not present in the Qur’an. Or else the way to sew and the way to make shoes
should also be in the Qur’an. If these subjects were to be found in the
Qur’an, it would be an industrial book and if someone were to search for a
medical solution in the Qur’an 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 Akhbar to 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 Qur’an 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 Qur’an.

(...more to come)

Khutbaat-e-Hakeemul Ummat
Tasheel ul-Islah
Recurrent Self Reformation
Translated from Khanqah

Hazrat 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.
 Khutbaat-e-Hakeemul Ummat
Aadaab-e-Insaaniat
Etiquettes within Humanity

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.

Khutbaat e Hakeemul Ummat

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.
 Khutbaat-e-Hakeemul Ummat:
Aadaab-e-Insaaniat
On Self Reformation

Translated from Khutbaat e Hakeemul Ummat: Volume 19

--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 '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.
 Khutbaat-e-Hakeemul Ummat:
Aadaab-e-Insaaniat

Translated from Khutbaat e Hakeemul Ummat: Volume 19

--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 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.

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

Translated from Khutbaat e Hakeemul Ummat: Volume 19

--Aadaab-e-Insaaniat--

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

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 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.

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 Ta’ala
Badh-dua: prayer to Allah against someone
Constable: Lieutenant or officer in high rank
 Kaleedh-e-Mathnavi

a 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?

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 ‘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."

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