MAWAIZ-E-ASHRAFIA
Khutbaat-e-Hakeemul Ummat
Tameemut Taleem
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:
And if you are near,
Then hell is heaven
Oh my beloved.”
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)
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-Last updated Jun 18 2006-