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Remaining Firm on Deen and not Becoming Flexible

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(Summary of Mufti Ebrahim Salejee’s majlis - Saturday 26th March)

Once when Hazrat Gangohi (rahmatullahi ‘alaih) was in the company of his shaikh, Hazrat Haaji Imdaadullah (rahmatullahi ‘alaih) in Makkah Mukarramah, Haaji Saaheb was going to attend a moulood program. He told Moulana Gangohi that if you want then you can also join up. So Moulana Gangohi says that Hazrat, I cannot participate because in India I stop them from these types of gatherings. Now when I go back to India and people get to know that I am participating in this then they will say that in India, to hame khoob mana’ karta he – you stop us properly in India but when you are by your shaikh then you are joining up. So people will get confused. Haaji Saaheb (rahmatullahi ‘alaih) was so impressed with his answer that Haaji Saaheb told him that had you participated I would not have been as happy as I am with your non-participation, though in the moulood that they had attended on that occasion there was nothing wrong in it. It was just a bayaan and some zikr. Besides the bayaan and zikr they didn’t have anything else. But with all that Moulana Gangohi had not participated, and his shaikh Hazrat Haaji Saaheb who is held in the highest esteem, his nazar and focus is also on the preservation of the sharee‘ah. And in the process of him preserving the sharee‘ah, if his integrity is getting affected he did not worry about it. He did not turn around and say that I am the shaikh and you are the mureed and you are supposed to be taking instruction from me and not telling me what to do. Both their nazar and focus was on the preservation for the sharee‘ah; that what approach and method will be most suited for the protection of deen.

Hazrat Haafiz Ahmad Saaheb (rahmatullahi ‘alaih) was the son of Moulana Qaasim Naanotwi (rahmatullahi ‘alaih). Moulana Qaasim Saaheb is the founder of Darul Uloom Deoband and Haafiz Ahmad Saaheb is his son. He had become the muhtamim and principal for some years, but not after his father. After his father someone else took over the ihtimaam and became the muhtamim and principal, and after some years he became the principal. Though he was a great and dynamic ‘aalim, he was popularly known as Haafiz Ahmad Saaheb. So you must not get confused that why was he not called Moulana, why was he just called a haafiz. Anyway, he had seen a dream and in the dream he sees Haaji Saaheb (rahmatullahi ‘alaih) and Haaji Saaheb is telling Haafiz Ahmad Saaheb that why are you people so hard against these things, these celebrations, these mouloods, etc.? You see their whole focus and thought was such that we have to work in such a way that the generation that is following us, they must not get confused. If we are going to be relaxing and flexible then the generation that is going to follow they will go even worse because the picture will become more ambiguous and they will get more confused. But if we stand firm then there will be a degree of firmness in the people that will come after us; hence, the need to be firm, established and strong.

In our dunya we want stability and firmness, don’t we want material security? In our worldly and physical protection we take a lot of measures, physical well-being for the inside of the house for the outside of the house, what what steps don’t we take, we take all security measures and Islam does not discourage you taking those security measures – khuzoo hizrakum. So if Islam is encouraging you to take security measures for your physical self and for your wealth – man qutila ‘inda maalihi fa huwa shaheedun – that even if whilst you were protecting your wealth you are killed then you are a shaheed. So if it encourages you to even look after your wealth and your person, you can well imagine the type of emphasis that Islam will lay on the protecting of your deen. So what measures you have to exercise and put in place that while you are around and after you have gone they are looking after that deen. If you are going to have a flexible approach and flexible attitude then your successors will say that our father was a very flexible person, he could fit in any circumstance, so they will also become flexible. Waddoo low tud-hinu fa yud-hinoon – the disbelievers wish is that you should also become pliable and flexible. Where you can make a compromise you will compromise. They want you to do that. So if you are going to have a compromising approach then you are not going to be firm in anything; so the need for you to be stable. The head of a house or community, the person who is calling the shots in a home or institute or in any gathering, needs to be very firm. According to your position you need to be very firm. It is as though you are the concentrate and in accordance to the strength of the concentrate you will find the liquid. If it is very strong then what it is diluted in, will also have that type of texture and flavour, but if the concentrate is also weak then what is going to happen to that liquid, it won’t have that flavour, it won’t have that texture. So the concentrate needs to be strong and firm. I am doing this, so I need to be firm and remain on my guns. I am not going to shift away from this. And if you are not going to be firm then one person will come from the right and say that adjust it a little, so you will adjust it, and someone will come from the left and say that adjust it a little and you adjust it there, then you will deface Islam, you will distort Islam.

Moulana Room (rahmatullahi ‘alaih) is a master of illustrations. He says that one person came up to a tattooist and asks him that I want you to tattoo a lion on my back and a good size one. Now in the old days, you didn’t have any type of anaesthetic, and you are just pricking the person to get the tattoo right, because you have to prick the person and poke him and then fill it with some type of paint and the paint must be such that it must be able to remain there. So you cannot just do it ordinarily. So as he is doing all the curves etc. the person is feeling a lot of pain. So he asks the tattooist that what are you doing? He says that I am doing the tail. The person says that this lion does not need to chase away any flies so just leave the tail out. Then he took the other end and he asks that what are you doing now? The tattooist says that I am doing the beard of the lion. So this person says that it does not need a beard, it is just a face that it needs. Just do the lion but without the beard. Now he comes to the third end and he is doing the mane and the back. So this person says that leave this out as well. The tattooist throws down his instruments and says that Allah Ta‘ala has not even created a lion like this. You know, any architect or artist takes pride in the work that he is doing, because that is his pride and reputation. People will ask that who did this; such a lousy job. So he loses reputation. He does not want to lose his business. He does something and he wants to do it properly and thoroughly. So the need to preserve and secure Islam in its pristine purity. We cannot say that we are pure, we cannot say that we are good, but the least that we can do is not to distort, not to mix up. This is what the enemy wants.

One accountant was here some days back. He is in a very big and reputable company and he has got a high post with other accountants under him. So I can well imagine that if he is the head of other accountants then what a high profile job he must have got, working for a huge cooperate with a big salary, a high profile. So they wanted him to work for some international company. They flew in some people just to interview him. At the end of the interview they said that we are very impressed with you. But the rest of the company complained, and why did they complain? They said that your culture does not fit into our culture. What we need you to do is just trim your beard; you can’t have such a long beard. We will see you right. You can have all the perks and benefits, whatever you ask for we will give it to you; any increase, whatever increments you want we will give it to you, but just trim your beard little bit. And then you see, we have a culture here, so you can’t be wearing a topee, and remember we will give you all the perks. And the third thing we have is that we have a mixed gathering and we have a very warm relationship, and in the warm relationship we expect men to be meeting women. And then he is telling me that the men will have to meet the women and if it is a man against a woman they will have to kiss mouth to mouth, not resuscitation, but mouth to mouth they will have to kiss. So they tell him that since you blankly refused all this so you can’t fit within the company. The people who came to interview they say that he was perfect and better than what they could expect, but this is what they want. When a person is in that predicament then this is where he is being tried – ahasiban naasu ay-yutrakoo ay-yaqooloo aamanna wa hum laa yuftanoon – the contract that you have entered into with Allah Ta‘ala is a contract of loyalty. It is a contract of love, it is a contract of mahabbat, it is a contract of confidence. In that contract of love, Allah Ta‘ala is going to see you.

You have married a woman, she loves you to bits and you love her. When you have entered into a contract of marriage, then the loyalty of the marriage will ask you that you must be straight and your wife must be straight. But if after the marriage has been contracted she says that for some days I will stay with you and some days I will have to meet my other old boyfriends and spend the night with them and some days I will have to go for a holiday with them, you will say that you rather stay where you are and you rather not get into this marriage. You become so personal about it, it is a contract. In the meantime, she is giving you the wealth. She is promising you all the wealth in the world. But with all the wealth of the world that she is promising, if you don’t see that level of loyalty and confidence you will say that end it up, you go your way respectfully and I will go my way respectfully, but we can’t reconcile this. These are such aspects, these are such inconsistencies that we can’t reconcile and accept. So Allah Ta‘ala is asking for the same thing. The same thing that you are demanding from your wife, Allah Ta‘ala is asking you that are you with Me or against Me? If you are with Me then you cannot be going on that side. If you are with Me then you cannot say that you are friendly with Me and friendly with My foe. You are either with Me or with My foe; one of the two. So make up your mind. Like you will say to the wife that you are either with me or with your old boyfriend. One of them you have to choose. You cannot have it this way that you are with me and with him at the same time. So Allah Ta‘ala makes the same demand that you are either with me or with that side. Then you have to be very straight about it. Ahasiban naasu ay-yutrakoo ay-yaqooloo aamanna wa hum laa yuftanoon – do you think that you will say Laa ilaaha illallah and you will not be beset with trials. Trials will come your way.

There was a great buzurg in Kandhla, Mufti Ilaahi Bakhsh (rahmatullahi ‘alaih). He was known as the khaatim of the Mathnawi Shareef. Moulana Room (rahmatullahi ‘alaih) had written the Mathnawi and when he came to a certain part he predicted that there will be someone who will come later and complete the Mathnawi. So he came about five centuries later and he completed the kitaab saying that I have been blessed and Allah Ta‘ala has inspired me and I have been sent to complete this kitaab. So there was a case in his town where there was a land adjacent to a musjid that was being disputed. The Hindus laid claim that it was their land and the Muslims laid claim that it is our land and they needed to resolve the difference. It was the time of the English. Now the English needs to secure its seat, control, influence and authority. For them to secure their seat and authority they needed the public to like them. The public must not turn around against them. So a thing like a musjid and a property belonging to Muslims and Hindus is a very sensitive topic. If we are going to lose out then we are going to lose out big, and our authority and influence are going to get lost. So we need to see that we do this and we do this professionally. Now they wanted to resolve the difference but they can’t find a way to reconcile. They are going around different ways to get this settled for once and for all. Anyway the English said that is there one personality on who all of you can agree, both parties will agree. They said that yes there is one person on whom all of us can agree, whether for us or against us, we will definitely agree. Anyway, Mufti Ilaahi Bakhsh was called in. As he came into the court, he speaks to the English judge, “Bhai kaafir”, these are the words he used. “Bhai kaafir me ne apne Allah se mu‘aahadah kya ke kabhi kaafir ka chehre ko kabhi nahi dekhunga” – brother kaafir, I have taken a promise with my Allah Ta‘ala that I will never look at the face of a kaafir. So you must excuse me for this, I am not going to look at your face. The judge says that you do as you want, but as long as you can give a decision over this case. He is also under duress now; he needs to get a closure to this as it is carrying on for some time. But can you see how firm he is on this that I have taken a pledge with Allah Ta‘ala, I am not going to compromise, no matter who you are, but I am not going to relent. Our job is a secondary thing; our business is a secondary thing. Everything else we can put on hold, but Allah Ta‘ala, we cannot put on hold.

It is a friend or family on one side and they have asked us to come to a waleemah, but you know that at the waleemah there is going to be a mixed crowd or there is going to be music or there is going to be some videoing carrying on, something is going to take place. In your mind you are going to say that it is a family member or a friend and I don’t want to break the relationship. I have a got an old standing relationship with him, and I don’t want to break it and spoil it. On the other end your mind is telling you that I have got a relationship with Allah Ta‘ala. If I got a friendship and relationship then this is short term. The friendship will die and end up at some point, with death or whatever. But the friendship and relationship with Allah Ta‘ala cannot break. I have to be with Allah Ta‘ala, in the loneliness of the grave I will be with Him, in my advanced old age I will be with Him, in the loneliness of my home I will be with Him, in my old age I will be with Him. I cannot avoid Him. My friends, I can avoid them, I can do something. But the relationship with Allah Ta‘ala I cannot avoid. Now what must I do? If I relent and go to the function then I am going to break the relationship with Allah Ta‘ala, and if I am not going to go I am going to break it with my friends. Now, how do I reconcile? So a Muslim and a Mu’min says that one friend or a million friends’ relationship I can break that, but the allegiance and relationship with Allah Ta‘ala, I cannot break that, no matter what. That I must keep, I will live with that and I will die with that.

Sometimes people complain, that what can we do, the environment got the better over us, we just got pulled and sucked into the environment. That is not an excuse. Again look at the analogy of a husband and wife. The husband says that I just got sucked into this old relationship, so just make me maaf. She will say that this is not a crime that can be forgiven and pardoned. Or if it works the other way around, the wife says it was an old relationship, from school days, I just got sucked in. The husband will say that it is unpardonable, he can’t stand it. So when the husband can’t stand that, when you cannot stand that, then how do you expect Allah Ta‘ala to withstand that. It is either Allah Ta‘ala or the other way. It is your faithfulness, loyalty and your allegiance that you have got. What is the strength of the allegiance? So we were talking of Mufti Ilaahi Bakhsh (rahmatullahi ‘alaih), he comes to the court and he listens to the case. So they ask him that who does the land belong to? He has got his face in the opposite direction. He says that the truth of the matter is that this land belongs to the Hindus, it does not belong to the Muslims. Now the musjid needs to be extended, it is getting constricted and they need some place, and he made a bold statement that I am a witness that this land does not belong to the Muslims and it belongs to the Hindu group. The judge had to pass the decision and he had taken the commitment from the people and nobody could escape. He came out of the courtroom, you see firmness, firmness for the truth, whether it is for you or against you, but you hold on to that for the sake of Allah Ta‘ala. As he came out of the courtroom, the head of the Hindu group, he says that on account of this one single man we are giving this entire land to the musjid, not because of these liars. And we also declare shahaadat, laa ilaaha illallah muhammadur rasulullah. Now you see the firmness on the truth. We will say that no, we will make a plan, compromise and work around. If you work around then people will also work around. If you are flexible and compromising, then people are also compromising in their religion.

There was a Christian and Jew, he was first Jew then he became a Christian and then he became a Muslim. Now he has passed away. His name was Jamaaluddeen. He accepted Islam towards the end of his life. We went to see him when he was in hospital. So he says that I studied Judaism and Christianity; Judaism was the religion of my mother and Christianity was the religion of my father so I studied both, I know both, the ins and the outs, and I have a personal relationship with the rabbis and priests and papas. But do you know what is the sum total of Christianity? I wanted to hear it from the horse’s mouth, what he has to say. He says that the sum total of Christianity is the license to do wrong, the license to do wrong is Christianity, and I understood exactly what he was saying. If you study it from the very top, they started their whole religion like this that Christ had died for your sins. So now if any stupid person has to analyse the religion, he will say that what a beautiful religion this is, we can go on committing gunahs and sins because Christ already paid for all our sins, whether I shoot anybody, rob anybody, kill anybody, but when he died for the sins I am made maaf, everything is cleared. This is what Jamaaluddeen said, he studied Judaism, Christianly and then he came to Islam. There was one pastor that came here after that for some work and he also had accepted Islam. He told me a similar thing. He tells me that I was a pastor for so many years in the church but I did not feel comfortable with this whole setup. I asked him that what disorientated you. He said that the thing that disorientated me was that I was very wealthy, I was collecting tithes – they call it tithes – but the thing that disorientated me and made me feel very uncomfortable was that our whole preaching to our audience was that don’t worry about your sins because Jesus Christ died for your sins, Allah Ta‘ala will make you maaf, but you must pay your tithes. Your one tenth you must pay us. I can imagine if someone is doing one million in a month, what this person must be getting. So that whole Christianity became like a commercial venture. And those priests who are more influential and good talkers they will have more and more churches, one church here and one church there and they will go on opening and they will get tithes from everywhere. So you can imagine what monies they must be rolling. We became a business venture. On the side of the following they said it is something very pleasant and enjoyable because all we need to do is give the tithes and after that everything is free. Come the end of the week on Sunday, just go to the priest and say that this is what we have done, make a confession, pay your tithes and carry on. So a license to continue. There is no consciousness. He said that it is not a godly and divine religion. It is manmade religion because it is commercialised. If it is commercialised it cannot be divine. He says that this is what disorientated me and turned me away. But I ask you that if we have the same attitude to Islam, that this is flexible and we can work around this, it is a mixed gathering, we can work out a plan, it is usury and interest we can work out a plan, for everything we can work out a plan then what will be left of Islam.

In India you have these women that are lose, here also you have it, I think in every country you have it and now it is like a profession. So they earn big money. According to their standard they earn a lot of money. They have that money and they have a whole sum of interest because what their agents are earning they are also depositing. So they have a million in cash and a million in interest and this is apart from the investments that they have. And with this money they give charity. So they came to one Moulana, Moulana Abdur Rabb Saaheb Lucknowi. He says to them that make me maaf, but I cannot take this. Although I am in need and the madrasah needs it, but just keep me away from this. He blankly refused. Anyway they were desperate to give it out. You can imagine what type of wealth they are giving in charity, one is the interest and the other is how it is being acquired. So they come to another committee, like you have a musjid committee, etc. The musjid committee said that bring that money, we will use it around the toilets, pavements, etc. Now that word went around that this is interest money and it is coming from this type of an agency. So look at the public response. The public said that look, that Moulana Abdur Rabb Saaheb (rahmatullahi ‘alaih) was just one person. He could not take such a big load on himself. So he just shied away because the load was too much. But this was a whole committee so they said that share it and we will distribute the whole load upon ourselves. The public also understands that this is haraam and this is filth, and the filth cannot be used anywhere. The only way you can use it is by giving it away to some poor person. You cannot use it for anything else. But when their eyes are not satiated and you don’t feel satisfaction then any money can come, interest, halaal or haram, just let it go into the system and we will find a place for it. So if we make Islam a commercialised venture then what will happen? Like how these people lost respect for their religion, we will also lose respect for our religion. For anything we can make a plan. Hospital plan, we will make a plan for you. Motorcar plan, we can make a plan, retirement plan, we can make a plan, funeral plan, we can make a plan. Anything and everything you talk of we can make a plan. I ask you that then what is left of Islam? Everything will be distorted. So we were talking of Haafiz Ahmad Saaheb and he sees Hazrat Nabi (sallallahu ‘alaihi wasallam) in the dream. And before he could see Nabi (sallallahu ‘alaihi wasallam) he saw Hazrat Haaji Imdaadullah (rahmatullahi ‘alaih) in the dream and the discussion is going on between Haafiz Ahmad Saaheb and Hazrat Haaji Saaheb. And Haaji Saaheb is the peer, he is the shaikh and the head over everybody and now Haafiz Ahmad is relating to Haaji Saaheb. So Haaji Saaheb is asking Haafiz Ahmad Saaheb, “Aap log is qadar tashaddud kyu karte ho?” – Why are you people being so hard and firm and orthodox? Why do you speak so hard?  So Haafiz Saaheb says, “Hazrat, usme koi gunjaaish nahi.” – There is no loophole in this; there is no way you can work out a loophole, moulood or whatever it is, there is no loophole for it. Now people find ways to work around a problem. If they find the word moulood is too heavy and if you go and attend a moulood and give a bayaan then they will call you a mouloodi. So to work around it they say, make it a seerat jalsah. I ask you, what is the difference, the concept is the same, you just changed the name around. Is there any difference? Now the crowd is getting confused. You are doing the same thing that these people are doing. Twelfth Rabee‘ul Awwal or around that time you are calling for a bayaan and it is coinciding with that same time. What you have done, you have just changed the name.

Hazrat Moulana Madani (rahmatullahi ‘alaih) was in Saharanpur. Now these are our akaabir and they understood the Quraan and hadeeth better than what we understand. If I say that they understood it a billion times better than what we understand I will still be underrating them because really in my heart and mind, I feel you cannot find any person who knew the Quraan and hadeeth more than these personalities. They lived the Quraan and they died the Quraan, they lived the hadeeth, they died the hadeeth. This is how they lived. So anyway, as though their bread and butter was Quraan and hadeeth. So Hazrat Madani (rahmatullahi ‘alaih) was in Saharanpur and he meets with Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) and he explains to him that I have got an invite to a seerat conference. So Hazrat Shaikh says, “Hazrat, ye moulood ka naam ko in logo ne badaldiya, seerat jalsah se.” People have changed the name of moulood to a seerat jalsah and they are condoning it, they are allowing it to happen. Just the change in the name. As I said, look at the understating of the deen, the stability, and the strength and firmness in deen. So Hazrat Madani is scheduled to give that bayaan, so many people are coming from far and wide because of the personality, such a popular person is coming. So people are coming for that and he says that the jalsah is cancelled, finished. Aap logo ka itiqaad mahaz baara rabee‘ul awwal ko hota he – you people have that faith provided it coincides with 12th Rabee‘ul Awwal, so I am cancelling this. See the stability and firmness. Now you say, “No, it’s the people that came here now and I have to respect the occasion, what will they feel?” Bhai, don’t distort, whether it is the 12th Rabee‘ul Awwal, or the 27th night it is not a big night, so it is not a big night. We are having bayaans and making an occasion of it. I ask you that at some level is it a distortion or not? We may cover up in different ways and say, “Well, we have a readymade crowd, so let’s take advantage over the crowd.” This will happen for all the years, millions of years, the same mindset. It is not in the hadeeth, it is not a sunnat, it was not the practice of the Sahaabah, it was not a practice of elders so leave it out. The distortion comes about when we will give our two cents. Someone wants to give his five cents someone wants to give his two cents. So then you get a whole distorted picture and the public is the worst victim of this. They say that in this situation this became permissible and suddenly it became impermissible. You see when we play around with words then the confusion it creates in the minds of the public. The simple thing is that I don’t align myself to this and I don’t have anything to do with this. The public now becomes apprehensive and cautious that this is not the right thing and this is not the right occasion. Anyway, Hazrat Haaji Saaheb is now asking Haafiz Ahmad Saaheb that there is a provision made for this, why are you people so hard. Haafiz Ahmad Saaheb says that we don’t find any provision for this. There is no accommodation for this. Haaji Saaheb says this perhaps for the second time and again he says that there is no provision for this. See, there is a shaikh and mureed but the shaikh is also so firm and the mureed is so firm, everybody’s concern is the preservation of deen. We are not relating just because of convenience. We are relating because of deen. Our loyalty is because of deen. If we see a little deviation we will move away, we are not going to join up. Even if we see the slightest deviation we are not going to join up. Now you see when we distort words then what it leads up to.

One student came up to me and said that I went to a certain place. I said that how could you go there when there is sajdah taking place to the grave. He is a student in a certain madrasah studying for about five years. So he said that no Moulana, we don’t make sajdah, all we do is we kiss the grave. All right. I asked him, “So what do you do in the process? Do you also put your forehead down?” He said that I have been doing this all my life, I kiss that thing and I put my forehead on it. So now I asked him that what is the meaning of sajdah? Even the meaning and definition of sajdah has now been distorted. He says that I just kiss the place. So bowing down your head to that place, or to some person or to some grave, that is called prostration; that is called sajdah. Anyway when this discussion is carrying on in the dream Hazrat Haaji Saaheb says, but if I get Nabi (sallallahu ‘alaihi wasallam) to sanction this then? Haafiz Ahmad Saaheb says that well we are doing all this because of the teaching of Nabi (sallallahu ‘alaihi wasallam), because of his mubaarak teaching we are firm, we are not deviating. If he himself says that this is permissible and we are supposed to be doing it then we will gladly do it. Hazrat Nabi (sallallahu ‘alaihi wasallam) then comes to the scene and when he comes the whole mas’alah is presented before him. Nabi (sallallahu ‘alaihi wasallam) says that what Haafiz Ahmad Saaheb is saying is right. Now Haaji Saaheb’s immediate response is “saheeh wa baja”. For approximately seven times he lowered himself and says “saheeh wa baja, saheeh wa baja” – It is hundred percent. Wholeheartedly, I accept this, I obey and submit. Haafiz Ahmad Saaheb after seeing this dream, he wrote it down and sent it to Hazrat Haaji Saaheb in Makkah Mukarramah. Haaji Saaheb was so impressed that he says that this is tabarruk and I will bequest that this be put into my grave. See the adherence and the firmness on the sunnat. No deviation. Alright, we don’t run down the person, we don’t give names, we don’t disgrace and we don’t embarrass, but the firmness we will definitely have to be firm.

You expect the loyalty from the wife and the wife expects the loyalty from you, but then are you showing loyalty to Nabi (sallallahu ‘alaihi wasallam)? Are showing that allegiance with Allah Ta‘ala? When it comes to your personal self, you want loyalty. You want to have that type of allegiance, but with Allah and Nabi (sallallahu ‘alaihi wasallam), even that loyalty and allegiance is shaken, you don’t mind, you don’t bat an eye. Is that right? What we started off with today was the statement of Hazrat Moulana Gangohi (rahmatullahi ‘alaih) that – aadmi ke kya karaaye ke dhaa‘ee hone ke teen asbaab he –whatever you have been accumulating, the reasons for the collapse of all your good deeds, it basically boils down to three reasons. You have been doing so much of namaaz, etc., you were running and moving on a straight line and suddenly you see that motivation has collapsed, you don’t have that morale. To come to the musjid was a joy; you used to be on time, in fact before time. Your mind was on namaaz. To look at that TV and porn was extremely disgusting. At namaaz time or at least half an hour before namaaz to look at news and read the paper was very difficult. However, now you enjoy that and you let it encroach on your namaaz time. You are letting it encroach on your Quraan tilaawat time. You let it encroach into your ta’leem time. So there is something very serious that has happened to you. You are finding a lot of comfort in looking at wrong things, you are finding a lot of enjoyment. In cricket you are getting a lot of enjoyment, the cricket match, the cricket final; everything can get affected but this thing must carry on. So there is something serious that has taken place for your morale to collapse and for you to be demotivated. You came from ‘umrah, but then you are looking around at girls and talking casually with them, mixing around freely, dabbling in things you are not supposed to be getting involved in, music is fine for you, everything is working out. That motivation, morale, enthusiasm, and yearning that you were supposed to be having for the right and good works are broken down in you. Your heart is going in the wrong direction. You are finding it so difficult to carry on. So he says that there are three basic reasons for you to feel demotivated. The one reason is wrong association – na-jins ki suhbat. You joined up with the wrong people. You linked up with the wrong types of programs, WhatsApp or whatever, all these types of things that will influence you are called company. So you linked up with all these things, wrong magazines, though they are Islamic by name. One person brought an Arab newspaper and he shows me that there is an advertisement there with ‘halaal pork’. So you have an Arabic newspaper, that makes everything halaal. Just having an Arabic sign or writing in Arabic or having a halaal sign makes everything halaal. So you see these influences that are around, it is not just the company, any newspaper, paper, program, any type of gadget that you have and it influences your mind and thought that is called wrong company and association, and the wrong association must have that effect in your mind and heart. So together with abandoning this you need to connect yourself correctly. When you are in a predicament then you will know how to break away and how to align yourself.

There was jalsah in Saharanpur in those years and at about just zuhr time or after zuhr the jalsah had ended. People are boarding the trains and they are all leaving. One person had come from Punjab and he has boarded the train and next to him is a Hindu. He is wearing saffron cloth like how these yogis wear. For a moment after this person sat in the train, there is a pressing feeling within himself to go towards Hinduism; and although it is broad daylight, one ‘o’ clock in the afternoon, but he is imagining it to be so dark and clouded. So he thinks for a moment that it is one ‘o’ clock and it is not supposed to be so dark. Then he sees that yogi next to him and he is in deep meditation. Hence, he says to himself that he is doing whatever he needs to do and let me do what I need to do. I got a shaikh, so let me think of his teaching and his personality. He has connected himself to Shaitaan, so let me connect myself to ‘ibaadur rahmaan – the pure servants of Allah Ta‘ala. And he was a mureed of Hazrat Moulana Khaleel Ahmad Saharanpuri (rahmatullahi ‘alaih), so he just thought of that, that he is from the ‘ibaadur rahmaan – the selected servants of Allah Ta‘ala. He says that I just did this for one minute, for sixty seconds and this person broke down and he had to move away. It was so heavy for him that he could not continue. So the need for breaking away from wrong association and company, and connecting ourselves to the right.

Where we have gone wrong today is that we feel that there is no need for right association and right aligning; there is no need for this. For our physical fitness then we see the need to align ourselves to someone very strong. If we have a heart problem then we align ourselves, a cancer problem then we align ourselves to the one that has specialised in this field. But when it comes to spiritual problems then we don’t see the need to align ourselves to someone that has specialised in that, whereas Allah Ta`ala has made the system such that He is going to create physical problems and spiritual problems. For the physical problems you are going to align yourself to the one who is specialised in physical problems and matters, and for spiritual problems you are going to align yourself to someone who has specialised in spiritual matters. You say, “No, I read the Quraan and hadeeth and I understand everything, so I don’t need to be connected.” I ask you that if a dentist has got a problem in his teeth, can he sort it out himself? A simple thing like a tooth, where he needs to do a root canal, whereas he is specialised and he has performed a hundred root canal treatments, but can he fix it himself? Here also Allah Ta‘ala has made the system such that you have to be dependant. You can’t have an independent attitude. In Surah Iqra’, Allah Ta‘ala says so clearly, “Kalla, innal insaana la-yatghaa ar-ra’aahus-taghna” – insaan, he transgresses the bounds, he transgresses the limits. But what is the point of transgression? The point of transgression is that he considers himself to be independent, he does not require anybody. He does not want to bring himself under anybody. He feels I am self-sufficient; I can do my own thing. So this is the point of transgression.

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