The Purpose of Life
Hadhrat Moulânâ Hakeem Muhammad Akhtar Sâheb (Dâmat
Barakâthum)
Preface
On the return of our spiritual mentor, Moulânâ Shâh Hakeem
Muhammad Akhtar Sâhib (Dâmat Barakâtuhum) from his second
journey to South Africa, some close associates of his asked him to render
some advice on the occasion of the completion of the Holy Qur’ân
in their musjid. In spite of his extreme exhaustion, Hadhrat accepted
their request due to his close association with them. This discourse
took place although Hadhrat had for several years discontinued delivering
talks in the mosques in Ramadhân due to his physical weakness.
This discourse was delivered in the Khulafâ-e-Râshideen
Musjid of Shabe Mi’mâr Avenue in Gulshan Iqbal No.4 on 25 Ramadhân
1414 (7 March 1994) after Tarâweeh at 10.00 pm. It lasted for
approximately one hour and fifteen minutes. Hadhrat explained the
temporariness of this world and man’s aim in life in a unique manner.
By listening to the discourse, the heart became detached from the love
of this world and desirous of the hereafter. It has been named ‘Maqsade
Hayât’ - The Purpose of Life. May Allâh accept it and
make it beneficial for the ummah. May He make it a perpetual charity
for Hadhrat, the compiler and all those who assisted in its publication.
Âmîn.
Compiled by Sayyid Ishrat Jameel (Meer Sâhib)
Introduction
What is the aim of Allâh sending us to this world. When a person
does not understand the aim of any work, that work can never be correct.
We should therefore understand what is the aim of our life in this world.
This world is a foreign place for us while the hereafter is our actual
homeland. First listen to the examples of this world being a foreign
place. People come from Kashmir, Quetta and different parts of Pakistan
to earn a living in Karachi. They earn some money and collect it.
When they return to their homeland, that is Kashmir, Quetta, Manserah,
Hazarah or wherever they come from, they take the money in cash and live
there with splendour. Or they purchase items like a chair, become
a chairman and go from here. They are then well respected and people
praise them for having earned well in Karachi. Thereafter they are
invited everywhere for meals. The teacups of Karachi are used for
them. This shows that they understood their aim of going to a foreign
place. They did not use their foreign earnings in the foreign place.
They did not use their Karachi earnings in Karachi. They took it
back to their homeland where they were respected. Had they spent
their Karachi earnings in Karachi, they would not have been respected and
people would have called them fools.
Three Types of Travellers
People that travel from a foreign place to their homeland in the world
are of three types. Some people only take cash because the same currency
is used in their homeland as in other parts of the country. This
cash can be of use to them there as well. Some people take goods
only while others take cash and goods. That is, they take things
like chairs, teacups, plates carpets etc. They take sheets for their
visitors. When we go to Kashmir, we find the name ‘Kashmir’ written
on the shawls used in the mountains. Then we also learn that the
people have brought along tea cups. These are the three types of
travellers in this world. Firstly, those who take cash only, secondly
those who take goods instead of cash because they know they will not find
these items in the villages. The third category is those who take
both cash and kind.
The Goods of this World
From this we understand that when we depart to the hereafter after our
visa for the world has expired, what do all the different types of people
take with them. Does anyone take any currency of this world to the
hereafter when his janâzah is lowered in the grave? Does anyone
take with him plates, cups, mobile telephones, clean sheets, cars etc?
Does anyone take both cash and kind? He neither takes kind nor any
cash nor both. When we leave the world and our janâzah enters
the grave, a poet says,
Thanks to those who brought me to the grave.
Now we will go alone from this stage onwards.
Another poet says,
They all pressed me into the grave and left without any dua or salam.
What has happened to time in such a short while?
Those servants who walked to and fro serving one, who washed one’s clothes,
who rubbed oil onto one’s body and who massaged one’s legs will be throwing
sand on the grave and departing.
The Definition of Shakûr
I have suddenly remembered an incident with the mentioning of throwing
sand. I regard this sudden remembrance as an indication from Allâh
that I should narrate the incident. Otherwise I would not have remembered
it suddenly. One of Allâh’s names is ‘Shakûr’.
Mullâ Ali Qâri (Rahimahullâh) writes in Sharhul Mirqât
under the explanation of the name ‘Shakûr’ that one of the ninety
nine names of Allâh is ‘Shakûr’. Its meaning is:
The one who gives reward in abundance for a little amount of action.
For example, if you safeguarded your gaze from staring at attractive
faces and ghair mahram (Women who you can marry and are not permissible
to look at.) women, then what great act is it? You have been
protected from punishment, disgrace and an illicit love affair. Even
women have an impression that this person who is safeguarding his gaze
is some saint. Had he stared, the honour of his beard would have
been polluted. The honour of his round hat would have terminated.
Allâh has granted three rewards for protecting one’s gaze.
This is a proof of His being ‘Shakûr’.
Protection From Uneasiness
What is the first reward? It is protection from being uneasy.
After staring at a female, one’s uneasiness increases. He feels,
"I wish I could have got her." You are therefore saved from uttering
the word ‘wish’ and you are saved from expressing regret. The first
reward is thus called ‘protection from regret’. Now a person will
not regret because he did not glance. The simple food of the house
like chutney and roti will seem like biryani and plow because it is a bounty
granted by Allâh. Tell me, if all the women of the world had
to send biryani and plow for Majnûn while Laylâ, whom he was
madly in love with sent dry bread, whose food would he have eaten?
He would have eaten Laylâ’s food and said, "This dry bread came from
Laylâ’s hand." Therefore the saints who are the lovers of Allâh,
regard their wives better than all the Laylâs of the world.
They know that Allâh has granted them their wives. That is
the reason they live in peace. There is complete tranquillity in
their homes. While on the contrary, those who gaze around here and
there, are always perturbed and their homes have no blessing. Their
homes are full of quarrels and fights because the husband has another woman
in mind. His wife does not seem attractive anymore. Therefore,
what is the first reward for safeguarding the gaze? It is protection
from problems, uneasiness and regret.
The Sweetness of Imân
The second reward is that one experiences the sweetness of Imân.
Rasulullâh Sallallahu alayhi wa sallam has narrated a hadithe qudsi.
The muhaditheen have stated that a hadithe qudsi is the statement of Rasulullâh
Sallallahu alayhi wa sallam, which he narrates from Allâh Subhanahu
wa Ta’âla by saying, "Allâh Subhanahu wa Ta’âla says."
Rasulullâh Sallallahu alayhi wa sallam has narrated in a hadithe
qudsi that Allâh Subhanahu wa Ta’âla said, "The gaze is a poisonous
arrow from among the arrows of Iblis (satan). Whoever protected his
heart and gaze from this arrow due to My fear, I will grant him the sweetness
of Imân that he will perceive in his heart."
Due to the fact that he sacrificed the sweetness of his sight for Allâh’s
sake, Allâh Subhanahu wa Ta’âla will grant him the sweetness
of the heart. Allâmah Ibn Qayyim (Rahimahullâh) says
that a person gave his basârat [gaze] and obtained basîrat
[insight]. Basârat refers to sight. By sacrificing his
sight, Allâh Subhanahu wa Ta’âla gave him the reward of the
sweetness of Imân in his heart.
A Good Ending
Mullâ Ali Qâri lived in Hirat and then emigrated to Makkah.
His grave is in Jannatul Ma’lâ. He writes in the explanation
of this hadith that whoever is granted the sweetness of Imân will
most certainly die with Imân because Allâh Subhanahu wa Ta’âla
will not grant the sweetness of Imân to one and then snatch it away.
This is the third reward for protecting the gaze. Therefore, do a
transaction of a good ending with Allâh Subhanahu wa Ta’âla
by protecting your gaze wherever there are women eg. on the streets,
airports, railway stations, shopping malls, etc. When the sweetness of
Imân enters the heart, it never comes out again.
Mullâ Ali Qâri (Rahimahullâh) states that this hadith
contains an indication to a good ending - a life that ends on Imân.
Today the sweetness of Imân is being distributed in all places like
the streets, airports and shopping malls. The condition is that one
must not stare at the shops fo these sweets, namely ghair mahram forms.
If someones’s sugar is over the limit and he looks at a sweet shop, his
sugar will not increase by merely looking but one’s gaze is such a dangerous
thing that by merely looking, the poison enters one.
Rasûlullâh Sallallahu alayhi wa sallam said that the one
who merely looks at strange women; he does not use her or speak to her
has committed adultery of the eyes. This is a hadith of Sahih Bukhâri.
I request the Ulamâ to have a look at this hadith in Sahih Bukhâri
(vol.2 Kitabul Istizân). An evil glance is the adultery of
the eyes. This includes staring at beardless youth. Therefore,
those who commit adultery of the eyes and see dreams of becoming a saint
should beat their heads. Is this the way to become a saint?
Two Acts to Become a Saint
If a person treading the path of tasawwuf does only two acts, namely, safeguarding
the gaze and protecting the heart, he will become a saint if Allâh
Subhanahu wa Ta’âla wills. The remaining papers are easy.
It is easy to leave all other sins. Two acts are very important.
One is the protection of the border, the other the protection of the gaze.
The enemy comes from two paths, either he will come from the border or
he will attack the capital directly with an aircraft. When you have
protected the borders of your eyes according to the command of Rasûlullâh
Sallallahu alayhi wa sallam, and you protect the capital of your heart,
then the road has been levelled for you to become a saint and friend of
Allâh Subhanahu wa Ta’âla. The one who abstains from
sin, evil gazes, and also protects his heart, will he speak lies?
The one who has solved the difficult paper can very easily solve the simple
paper. Is it difficult for the one who has endured a fever of one
hundred degrees (Fahrenheit) to endure fifty degrees? When the kings
used to announce anything, the camel drivers would beat the camels with
a stick. The sound of this drum would travel for a distance of two
miles. Moulânâ Rûmi (Rahimahullâh) states
that when a camel, which was laden with these drums, went past a village,
the children clapped their hands and interfered with it. Moulânâ
Rûmi (Rahimahullâh) states that the camel said,
"O children, what effect will your tiny hands have by making such a
minor sound.
The drum, which is sounded on my back, has a sound that travels for
two miles.
When my ears can endure this din, then the sound of your clapping hands
is not even equivalent to a mosquito for me.
The Effects of Keeping in Mind the Greatness of Allâh
When the greatness of Allâh Subhanahu wa Ta’âla enters the
heart, and the fear of reckoning of the day of Judgement enters the heart,
it will not be concerned with the reproach of the people of this world
and their curses and teasing after such a great sound has entered it.
It will not be bothered by what people say. A person sported a one-fist
length beard and wrote to Hadhrat Thânwi (Rahimahullâh) that
since the time he sported his beard, all his friends and acquaintances
were mocking him. Hadhrat Thânwi (Rahimahullâh) replied
to him that he should let his friends continue laughing. On the day
of Qiyâmah he will not have to cry. He replied to another person,
"Why are you fearing the laughter of people? You are a man and yet
you fear. Let them laugh."
What a great reward Allâh Subhanahu wa Ta’âla has granted
for safeguarding the gaze. Firstly, protection from regret, worry
and uneasiness. Secondly, the sweetness of Imân. The
one who safeguards his gaze, Allâh Subhanahu wa Ta’âla will
grant his heart the sweetness of Imân. After the sweetness
of Imân, what will be his third reward? He will have a good
ending, that is, he will die with Imân.
The Reason for a Good Ending
The question now arises: Why is there such a great reward for safeguarding
the gaze which is not a very difficult task? Well, those who safeguard
their gazes know what goes through their hearts at the time of turning
away the glance. A person asked why is there the great reward of
the sweetness of Imân for safeguarding the gaze. I replied
that the heart carries the burden of all the grief when safeguarding the
gaze and the heart is the king of the body. If the king has to work
for you, will you pay him more or not? Allâh Subhanahu wa Ta’âla
also grants more reward for the work of the heart. When the heart
makes an effort and endures the grief of not looking, it pleases the Owner,
then Allâh Subhanahu wa Ta’âla grants it reward. He grants
it the sweetness of Imân. In reality, He grants it His own
love. It has been freed from the love of corpses and attached to
the Real Live One, namely Allâh Subhanahu wa Ta’âla.
Where Will You Go?
If you continue pursuing these bodies that are eventually going to die,
then finally when the geographical contours of the face change, the thin
delicate neck becomes plump, the cheeks become deflated, when the lover
has to take out his/her teeth to brush them, then you will have to recite
this verse of mine which I recited for Meer Sâhib. But this
couplet is not only for Meer Sâhib. It is for us and all those
who tread the path of tasawwuf. This verse was composed after midnight.
I am narrating the favour of Allâh Subhanahu wa Ta’âla that
after mignight, when He descends to the skies, I spontaneously recited
this verse:
O Meer, the geography of the beautiful ones has changed.
Where will you go with your history?
This was the history of counting the stars, of crying, of weeping, of
uneasiness. ‘Akhtar shumari’ means to count the stars. Don’t
think it is my name because Akhtar means star.
O Meer, the geography of the beautiful ones has changed.
Where will you go with your history?
When this world does not remain, what will you do
With Saturn, Jupiter and Mars.
Attaching the Heart to Temporary Beauty
Just as how the stars are spread out in the sky, so are the stars of beauty
spread out on earth. They will all perish. Refrain from your
foolishness. If someone wants to see an international fool, he should
look at the one who stares at temporary beauty. I am not saying this.
Hadhrat Thânwi (Rahimahullâh) says that every sinner is a fool
but the sinner of the gaze is the leader of all the fools. He heads
the fools because he will not achieve anything except burning the heart
and making it uneasy. He is committing adultery of the eyes.
If he spoke, then he has committed adultery of the tongue. He is
speaking unnecessarily with her by saying, "Madam, where is your house?
In which section of Gulshan Iqbal is it?" What is the need to speak
like this to the lady. While you are committing harâm, your
carnal self is destroying you. Think of the fact that Allâh
Subhanahu wa Ta’âla is watching you. How can the one who meditates
constantly that Allâh Subhanahu wa Ta’âla is watching him,
ever cast a harâm glance?
His sight kept a watch over my gaze.
Regrettably, why were we unaware of this feeling?
One should be aware all the time that Allâh Subhanahu wa Ta’âla
is watching my gaze. It should not be so that on the airport you
completely neglect an old woman while you carry the bag of an attractive
lady and even complete her immigration formalities. You tell her
that you an expert at serving passengers. Is she the only passenger?
There are other passengers as well. In whatever work you do, ponder
that Allâh Subhanahu wa Ta’âla is watching you. He knows
the secret of the heart. A saintly poet says:
The stealing of the eyes and the secrets of the bosom,
You know, O Independent One.
Remember that Allâh Subhanahu wa Ta’âla is not in need of
an x-ray.
An Incident Regarding the Meaning of Shakûr
I said previously that one of Allâh’s names is ‘Shakûr’ which
means the one who grants excessively for a little work. Mullâ
Ali Qâri (Rahimahullâh) has quoted an incident in order to
explain the meaning of the word ‘Shakûr’ and to show how Allâh
Subhanahu wa Ta’âla grants without any limit. This incident
is mentioned in the fifth volume of the Arabic work, ‘Mirqât Sharh
Mishkât’. A saint saw a person in a dream and asked him what
Allâh Subhanahu wa Ta’âla had done to him. He replied,
"My Rabb took my account. The pan of my good deeds on the scale became
very light and I thought I would certainly go to hell. Then a small
packet fell into the pan increasing the weight of my good deeds.
I attained salvation. I asked Allâh Subhanahu wa Ta’âla
what the packet was. Allâh Subhanahu wa Ta’âla replied
that it was the handful of sand that I threw into the grave of a Muslim
and Allâh Subhanahu wa Ta’âla had accepted it. Due to
it I was forgiven."
When I narrated this incident to a Tablighi friend of mine, he said,
"First I used to throw a small amount of sand but now I will throw handsful
of sand."
Friends, those who listen to me all the time should not desire that
their knowledge be increased. They should obtain the pain of the
heart. Obtain the characteristic of Imân and Ihsân.
This is the aim. For increasing knowledge there are huge libraries
but the people there smoke cigarettes. They don’t even perform salâh.
Secular Wealth is Not the Aim of Life
I mentioned earlier that those travelling from the world to the hereafter
are of three types: either those who take currency only, those who take
currency as well as kind and those who only take in kind. But when
a person goes towards Allâh Subhanahu wa Ta’âla, when he is
placed in the grave, he leaves his currency here as well as kind.
He cannot take both even if he wants to. When he cannot take anything,
it clearly indicates that this was not the aim of this life. There
is a difference between the homeland of this world and the hereafter.
In this world, you can take the earnings of a foreign land to your homeland.
You can take the currency of Karachi to Kashmir. But when you go
to the hereafter, you cannot even take one suit. Besides your kafan[Burial
shroud], you cannot take any pants or shirts. All these will be removed
from you. Your watch and your spectacles will also be removed even
though they are made of gold. All the cash from your pocket will
be removed, your kurtah and trouser will be taken off and you will be wrapped
in a kafan ready to go to the hereafter. The only difference is that
when you came into this world, you came in the nude. When a child
is born, he is completely naked. Now at the time of departing, Allâh
Subhanahu wa Ta’âla has provided you with a kafan. As a child,
you looked good without clothes but now you are an old man. It is
not suitable to go without clothes. Therefore go to Allâh Subhanahu
wa Ta’âla with respect and honour. Shariat has made the kafan
compulsory. Now you are Allâh’s visitor. Now when you
go to Allâh Subhanahu wa Ta’âla, you will not be given a Mercedes
to go in. Buses and cars are not things of respect. You will
be carried on the thing which has the most honour, namely a human being’s
shoulder. Today, no king can walk on the shoulders of people and
if he does, people will say what foolishness this is. Allâh
Subhanahu wa Ta’âla has granted his visitors this honour.
A saintly poet states that when we came to the world, we did not bring
anything with us. But when we departed to the hereafter, what did
we take with? On this, he recited the verses:
When we came, what did we do and depart? We left with a few accusations
against us. We did not even bring a piece of paper with from there.
We went to the office from here in order to explain.
The Evidence of the Limbs
Whatever we have done in private or public, our hands will give testimony
on the day of Qiyâmah. Moulânâ Rûmi (Rahimahullâh)
states that on the day of Qiyâmah, the hand will say how it stole.
The lips will explain how they kissed girls and boys in a harâm way.
These lips will give evidence against the criminal. Therefore we
should come to our senses from now. The eyes will say they winked
in a harâm way and looked at ghair mahram women. The ears will
say they heard music.
Today We will seal their mouths, their hands will speak to Us and their
feet will give evidence of what they earned. [Surah Yâseen.]
The very limbs which you are granting harâm enjoyment will bring
punishment upon you. Ask those who romance how much enjoyment they
get when kissing but they do not know that the stick is going to strike
their heads. Therefore, one should repent immediately.
Changing Evil to Good
This is a blessed month. Cry in this month and ask Allâh Subhanahu
wa Ta’âla for forgiveness. Allâmah Âlûsi
(Rahimahullâh) states in Tafsîr Rûhul Ma’âni that
the one who repents sincerely,
Allâh Subhanahu wa Ta’âla will change his evil deeds into
virtues.
Whoever repents, believes and does good actions, Allâh Subhanahu
wa Ta’âla will change their sins into good deeds.[ Surah Furqân.]
The question arises why Allâh Subhanahu wa Ta’âla mentioned
repentance before Imân whereas repentance is only accepted in the
state of Imân. Hakeemul Ummat has given the answer in Tafsîr
Bayânul Qur’ân that this verse was revealed for the polytheists.
The meaning of the verse is therefore ‘the one who repents from polytheism
and then embraces Imân’. How can the Imân of one who
prostrates before an idol be accepted. It is also mentioned in Tafsîr
Mazhari that the one who repents from polytheism, accepts Imân and
does good actions, Allâh Subhanahu wa Ta’âla will grant him
good deeds in place of his sins. Allâmah Âlûsi
(Rahimahullâh) has mentioned three ways in which Allâh Subhanahu
wa Ta’âla will change our evil deeds into good ones.
The First Tafsîr of Changing Sins into Good Deeds
Allâh Subhanahu wa Ta’âla will wipe out all the sins he had
committed and write those good deeds in place of them which he will do
in the future. He will efface the sins of the past and write the
good deeds of the future. He will not leave it empty otherwise the
angels will know that something is amiss. They will realize that
something has been erased. Therefore Allâh Subhanahu wa Ta’âla
has protected the honour of His servants.
Allâh Subhanahu wa Ta’âla will erase his past sins eg.
a person who used to sing songs in a film has repented. He began
performing salâh, sporting a beard and he performed hajj. Now
whatever songs he had sung, Allâh Subhanahu wa Ta’âla will
write the talbiyah [Saying the words, "Labbayk Allâhumma Labbayk
…"] in place of it. As soon as he repents, Allâh Subhanahu
wa Ta’âla will wipe off his sins and write those goods which he will
do in future. Is this not the grace of Allâh Subhanahu wa Ta’âla?
The Second Tafsîr
The second Tafsîr is that He changes the urge to commit sins into
the urge to commit good deeds. That is, the one who was becoming
insane all the time due to sinning, he used to listen to film songs all
the time, who watched videos and movies, who kept himself ready all the
time trying to study the teddies, has now repented and left all sins.
Now he goes to the saints and does good actions. The mercy of Allâh
Subhanahu wa Ta’âla changes the severity of his urge to sin into
a strong urge to do good actions. But the condition is that he does
not secretly commit the sins and thereby revive his habit of sinning.
This is like the person who lived in the sewerage area and used to smell
the container of faeces daily. Thereafter he repented and began working
in a perfume shop. He told the perfume merchant to give him such
a perfume that would keep him away from smelling faeces and make him lose
affinity with the sewerage area. The merchant gave him ûd which
costs ten thousand rupees for one tola. He told him that the Arab
princes apply it and he could use it daily for free because he was his
employee. He was cured and when anything with an offensive smell
was brought before him, he became nauseous because he stopped going to
the sewerage area. After a year, his nose which was accustomed to
foul odours now had a good nature. He said he could not go to the
sewerage area merely thinking about the smell. He would vomit just
by looking at a pail of faeces. His friend who also worked in the
sewerage department gave up the job but he was a thief. Sometimes
once a week or during the month he would go to the sewerage area and smell
the faeces. He would not tell his employer in fear of not allowing
him to ever go there. Now tell me whether he will ever get better
and will he ever be offended by a foul smell? He was chopping his
own feet with an axe. Moulânâ Rûmi (Rahimahullâh)
says this with much pain and I also express the same with pain to my friends.
When my own hand is cutting my foot, then O Allâh Subhanahu wa
Ta’âla,
how can we save our lives without Your protection?
Friends, have mercy on your lives otherwise your whole life will be
spent in anxiety and punishment. You will be punished in this world
as well as in the grave. I appeal to those in the name of Allâh
Subhanahu wa Ta’âla who have made bay’at on the hands of saints to
refrain from secretly going to harâm venues and from committing harâm.
Do not wait for the punishment of Allâh Subhanahu wa Ta’âla.
Whoever sincerely repents, Allâh Subhanahu wa Ta’âla will change
his urge to sin into an urge of doing good. It is only a matter of
a few days. Spend a year or two without sinning, then if Allâh
Subhanahu wa Ta’âla wills, the heart will not intend sinning.
The heart will change.
An Amazing Proof
The summary of the first verse which I recited is that if we live in the
company of the pious ones, we will attain the aim of life. What is
the aim of life? When we go from this world wrapped in our kafans,
we will not be able to take our jewellery, wives, children, carpets, mobile
telephones, or any currency. This is proof enough that these items
are not the aim of life. Tell me, is this a proof or not? Since
the time of Adam (Alaihis salâm) till today, have you seen anyone
taking his house, carpets and telephone with him? Have you seen anyone
telling the angels, "O angels, come and help me. I cannot carry my
carpets and my house alone. Please assist me." Then the angels
come down and say, "This janazah has requested Allâh Subhanahu wa
Ta’âla that his chairs, carpets, telephone, cellphone, cars and goods
should reach the hereafter." Has any dead person gone with his house
and material possessions?
Worship
This shows that these things are not the purpose of life. These are
the means of life. Means are taken away while aims are not snatched
away. This is proof enough that our purpose is worship. We
take the nûr (illumination) of our worship to Allâh Subhanahu
wa Ta’âla. Another proof is that Allâh Subhanahu wa Ta’âla
grants us the ability to take His name till the time of death because this
is the aim of life. Many powers terminate after sixty to seventy
years. Hadhrat Hakeemul Ummat (Rahimahullâh) states that when
the strength is finished, the old man tells his old wife, "Throw sand on
taking and giving, let’s have pure love." Friends, all strengths
terminate in old age except the ability to take Allâh’s name.
To the extent that some people became blind and deaf but their tongues
were moving. Those who were in the habit of taking Allâh’s
name, only they took His name. While those who were not in the habit
of taking His name, who secretly went to the sewerage area and committed
lewd acts had a disastrous end.
The Fearful Consequence of Attaching the Heart to Others Besides Allâh
Friends, I am going to relate a very fearful incident to you. Allâmah
Ibn Qayyim Jouzi (Rahimahullâh) states that there was a lover who
used to secretly meet his beloved. Finally, when his end was near,
his friends told him to recite the kalimah. Instead of the kalimah,
he recited the following verses:
O my beloved, your pleasure is more beloved to me than the mercy of
the Great Creator.
May Allâh Subhanahu wa Ta’âla forbid. He died in a
state of kufr (disbelief). What you do secretly can manifest itself
at the time of death. This will cause a disastrous end to life and
eternal damnation in hell. May Allâh Subhanahu wa Ta’âla
protect us. Therefore, we should all expel others besides Allâh
Subhanahu wa Ta’âla from our hearts. If you took the name of
Ârzû, I will take out the heart.
We will not remain believers if we have any contact with the innovator.
The poet was a believer who had a friend by the name of Ârzû.
His friend was a bidati (innovator). When he became connected to
the Ahle-Haq (the people on the correct path), he led a life according
to the sunnah and he became averse to bidat (innovation). His heart
used to continuously plod him on, "Let’s go to Ârzû."
Once he reprimanded his heart and said,
If you took the name of Ârzû, I will pull out the heart.
We will not remain believers if we have any contact with the innovator.
If we meet those who oppose the sunnah of Rasûlullâh Sallallahu
alayhi wa sallam, then we are not believers. I will never meet such
people.
I appeal to those friends of mine who have repented from their sins
to completely leave the centres of sin. Tell the heart, "If you took
the name of any sin, I will pull you out." If Allâh Subhanahu
wa Ta’âla wills, I am announcing in the month of Ramadhân that
if you spend a whole year without sinning, your heart will be completely
purified. Allâh Subhanahu wa Ta’âla will change the urge
to sin into a desire to do good.
The Third Tafsîr
The third Tafsîr is that due to blessing of repentance, Allâh
Subhanahu wa Ta’âla will change the evil to good. Rasûlullâh
Sallallahu alayhi wa sallam said that a man will be brought on the day
of Qiyâmah. Allâh Subhanahu wa Ta’âla will tell
the angels to present his minor sins to him. His minor sins will
be presented to him while his major sins will be concealed. Allâh
will ask him if he committed those sins. He will reply in the affirmative
and fear that he will enter hell. Thereafter Allâh will tell
the angels to write a good deed in place of every minor sin of his.
This good deed will not be one that he did. Allâh will grant
him this good deed from His side. [Sahih Muslim] In another narration,
this will be the treatment meted out to many people. Allâmah
Âlûsi (Rahimahullâh) has written in Tafsîr Rûhul
Ma’âni that this is called a noble forgiveness. Allâh
is granting forgiveness as well as adding good deeds from His side.
What a noble Master He is! After noting this nobility, he will tell
Allâh that he still has other sins. "I do not see my major
sins here." When he is obtaining good deeds for his minor sins, he
still has the audacity to speak about his major sins to Allâh.
When Rasûlullâh Sallallahu alayhi wa sallam narrated this portion
of the hadith, he laughed to the extent that his teeth became visible.
When Rasûlullâh Sallallahu alayhi wa sallam laughed, then Inshâ-Allâh,
there is hope that Allâh will also laugh. We cannot estimate
the unlimited grace of Allâh.
The Purpose of Life is Worship
The two verses which I recited, indicate that the purpose of our lives
is to obtain piety, that is, friendship with Allâh. If our
currency, carpets, houses, children, business and money are snatched away
at the time of death, it indicates that these things are not the aim of
our life otherwise Allâh would have sent all these things to the
hereafter. Allâh has explained the aim of our lives.
Now if man becomes engrossed in material wealth, it is his responsibility.
We have created you for Our worship. But you became engrossed in
the world of romance running after attractive faces. You are responsible
for leaving Allâh’s worship and wasting your life in filth.
Had I not announced the aim in the Qur’ân, you could have had an
excuse and said Allâh did not tell you the aim. Allâh
says,
"I did not create jinn and man except for My worship." [ Surah
Zâriyât.] We created you for Our worship only.
Therefore, only worship will go to Allâh. Dear friends,
only the currency of worship will go. Now I will show you how to
obtain the ability to do it and how to become a saint.
Two Ways of Becoming a Wali
Firstly, join the company of the friends of Allâh and the people
of piety. But join only the one you have affinity with. In
our city, Mufti Rasheed Ahmad is one of our elders. He is the ustâd
of Mufti Rafi Uthmâni and Mufti Taqi Uthmâni. He taught
them Sahih Bukhâri. That alone can tell you of what calibre
he is. If you have compatibility with him, join his company.
Moulânâ Taqi has been conferred with khilâfah (successorship)
and so has Moulânâ Rafi Uthmâni, Moulânâ
Subhân Mahmûd and Moulânâ Yusuf Ludhianwi.
Do not transfuse everyone’s blood. Take only the blood of the one
who has the same group as you. Just by looking at the famous boxer
Muhammad Ali, you cannot take his blood. Ask the doctor to check
your blood group first. Then only can you take his blood. If
you hurried in making bay’at without compatibility, you will have to recite
the following couplet of mine:
The eyes met but not the hearts. You sat on the ship for your
whole life without reaching the shore. Hakeemul Ummat, Moulânâ
Ashraf Ali Thânwi (Rahimahullâh) said that you would only attain
benefit where there was compatibility.
The Company of the Ahlullah
There is a special connection between the two verses which I recited at
the beginning. Allâh says that He has revealed the procedure
to become a wali and a pious person in the first verse, namely to stay
in the company of the saints. By living with the saints, you will
also become a friend of Allâh. My Sheikh, Shâh Abdul
Ghani (Rahimahullâh) used to say, "Hakeem Akhtar! You obtain
mangoes from the mango sellers, sweetmeats from the sweetmeat sellers,
kabâbs from the kabâb sellers and clothing from the cloth merchants.
Similarly, you obtain Allâh from the friends of Allâh."
You can read a hundred thousand books but you will not attain Allâh.
If you go to buy clothing from the sweetmeat sellers, what will they say?
"Take this person away to the Agha Khan Hospital. He is gone mad."
If you ask the cloth merchants for sweetmeats, what will they say?
You ask the cloth merchants for material and the sweetmeat sellers for
sweetmeats but you only request taweezes from the Ahlullâh.
Is this what the Ahlullâh are for? Are they merely there for
giving you a taweez. If you did not obtain Allâh from the Ahlullâh,
then you have not honoured them at all. You have not appreciated
them. Dr. Abdul Hayy used to recite the following couplet:
This is the only way to meet them.
Create a path to the ones who meet Him.
If one is not sincere, then some people merely stay with the saints
to eat sumptuous chickens. They feel that wherever the Peer Sâhib
is, there they will get chicken. There was a person who was a student
of Aligarh. My Sheikh made him join me. He ate chicken for
several meals in Bandah Darul Uloom near Kanpur, the institute of Moulânâ
Siddiq Sâhib. Incidentally he slept on the bed next to me at
night. He said to me, "The couplet which you recited, namely,
This is the only way to meet them.
Create a path to the ones who meet Him.
has made me also compose a couplet." I asked him what verse he
composed in contrast to mine. My couplet teaches us that in order
to reach Allâh, we have to go to the Ahlullâh. Create
a path towards them. He said that his verse was not of the same calibre
as mine but nonetheless I should listen to it because it was good.
This is the only way to eat chicken. Create a path to the ones who
eat it.
I present a couplet of Allâmah Sayyid Sulaimân Nadwi (Rahimahullâh)
which I have just remembered all of a sudden. Do not estimate your
value by looking at your bungalow, your cars and your business. See
how much love you have for Allâh. He says:
We remained like this or like that. There we have to see how we
will be. Listen to the condition of the world of beauty. A
poet has very aptly said, The inferior reached very high stages and the
superior became inferior. That is, forms have become ugly and the
beauty has perished. The back bent and became like a bow. Someone
became a grandfather and someone a grandmother.
The Capsule of all Pleasures
Friends, sacrifice yourself for Allâh. Whoever sacrifices himself
for the Master of the Universe, Allâh grants him the pleasure and
delight of all the women of the world, the taste of all the sweetmeats
of this world and the pleasure of all the biryani and kababs of the universe
in His name. The capsule of all the pleasures of this world is in
the name of Allâh. If He had no taste, how could He have created
taste in these things? If Allâh had no delight, how could He
have created taste in kababs and chickens and how could He have juice in
sugar cane? If He has no juice, how can He create juice in sugar
cane which provides sugar for the whole world?
Moulânâ Jalâlud-deen Rûmi (Rahimahullâh)
says, "O heart, is sugar sweeter or the Creator of sugar?" Is the
moon more handsome or the Creator of the moon?
Where are going after leaving Allâh? The consequence of
all those involved in romance is the organs of urine and faeces.
Thousands of people have lost their honour there.
Shaytân, The Deceitful Trader
You all believe in Moulânâ Thânwi (Rahimahullâh).
He says that if a businessman shows you a sample, and gives you an item
which differs from the sample, you will call the businessman a cheat and
a deceitful person. You will never buy anything from him again.
Shaytân always deceives. He shows you the cheeks and eyes of
attractive people. What sample he shows you and what item he gives.
He pollutes you in the organs of faeces and urine. But you still
have not left Iblees’ tail. People say what must we do, there is
nudity everywhere. Uncovered women do not give us a chance.
I say why have you placed your nose under Shaytân’s tail. Safeguard
your gaze. Practise on the blessed statement of Rasûlullâh
Sallallahu alayhi wa sallam. You will achieve piece. Allâh
will fill your heart with the sweetness of Imân and His love for
every glance that you protect. Friends, do not waste your lives.
I am telling you with a painful heart and what more can I tell you?
As Hadhrat Thânwi (Rahimahullâh) said that if he had the power,
he would have placed his heart in his friends’ hearts.
Allâh has indicated two prescriptions of obtaining taqwâ
(piety) in these two verses. In the light of these verses I have
showed you two ways of becoming a saint and becoming wealthy with the currency
of the hereafter. When the entire world will kick you, only this
currency will benefit you. What is this currency? It is the
friendship of Allâh. In order to attain taqwâ, Allâh
has indicated in one verse that we should live with the people of taqwâ.
If you do not live with the people of taqwâ, you will be consumed
by negligence.
The Second Prescription
When a train travels to Quetta, two engines are attached to it. One
engine cannot manage on inclines. One engine is attached to the rear
as well. Allâh has made the fast of Ramadhân obligatory
in order to attain piety. One engine is that of the Ahlullâh
in which you are sitting. Now I will attach a second engine so that
you can become a wali quickly. This month is the second engine.
Whoever abstains from sin in this month can abstain for the remaining eleven
months. This is the experience of the saints. Whoever spent
Ramadhân well and in the state of piety will spend the rest of the
year with taqwâ because he honoured the Ramadhân of Allâh.
He respected the words ‘in order that you attain piety’. Allâh
will in turn also honour him with taqwâ. Allâh will not
disgrace him with sins. Whoever honours the laws of Allâh,
Allâh grants him honour and respect. This month is a double
engine. One is the company of the saints which we have obtained with
the grace of Allâh. Mâshâ Allâh, what saints
we have in our city. The aim of Ramadhân is also piety.
Allâh says, ‘in order that you may attain piety’. We are not
making fasting obligatory in order to make you starve. Supplicate
before Iftâr and at the time of tahajjud when you wake up for sehri.
Today the Qur’ân has been completed. Duâ at this occasion
is also accepted. There are four reasons for duâs being accepted
in Ramadhân. Four causes have been created to make the mercy
of Allâh shower down: before Iftâr, at the time of tahajjud,
after the recitation of the Qur’ân and the angels that carry the
Throne say Âmîn to the dua of those who fast throughout the
month. Look in the book, ‘The Virtues of Ramadhân’ by Sheikh
Zakariyya for more details.
Now supplicate to Allâh.
O Allâh, remove our polluted hearts and replace them with the hearts
of Your pious servants with the blessings of Rasûlullâh Sallallahu
alayhi wa sallam, the Âmîn of the angels that carry the Throne,
the blessings of the Qur’ân that has been completed here, the blessings
of Ramadhân and with Your mercy.
O Allâh, change the condition of our hearts. Convert them
from a sinful and disobedient nature to one that is good. Grant us
the ability to have mercy on ourselves by not committing sins secretly
and not leaving evil environments. Let us not strike our legs with
an axe. Let us fulfil the rights of the saints. Grant us the
ability to repent since we have come to the door of the saints. Grant
us refuge from spoiling our nafs in evil environments.
O Allâh, grant Akhtar, all of us, my friends, our families, and
all your families such Imân and conviction that we sacrifice every
moment of our life for You and to please You. We should never displease
You. Neither Akhtar, his children, his friends nor their families
should displease You. Grant us Imân that will take us to the
final stage of the Auliyâ and Siddiqeen after which prophethood begins.
O Allâh, you have closed the door of prophethood but the door
of the Auliyâ and Siddiqeen is still open. Open the door of
the Auliyâ and Siddiqeen for all of us with Your mercy. Take
us to the final stage of the Auliyâ and Siddiqeen with Your mercy.
You are Kareem and Kareem according to the Muhadditheen is One who favours
those who are unworthy. We are unworthy but You are worthy.
Be merciful to us, the unworthy ones. |
