DO NOT DEBATE WITH TWO TYPES

DO NOT DEBATE WITH TWO TYPES

An extract from a Majlis by Hazrat Moulana Maseehullah Khan Saheb (Nawwarallahu Marqadahu)

…That is why it is written that one should not converse with two types of people; do not have discussions with two types of people; do not debate or contend with two kinds of people: one is that person who is thick-skulled and stupid; the other is that person who has enmity towards you:
· As to the one who is an idiot, he will not understand what you are saying, so why waste your precious time?
· As to the one who harbours enmity, his animosity will increase and he will now have it in for you and harm you. You have now brought trouble on yourself. Why did you debate with him? His hostility has increased. When it becomes apparent and it is proven that the person is not a talib – not a seeker of Haq – and he has even a bit of enmity in him, then never have discussions with such a person.

DA’WAH
Huzur Rasulullah(sallallahu aliyhi wassallam) came verily for tabligh. This was his compulsory duty. One carrying out this duty is called a Pegambar, a Rasul. Despite this read through Surah Abasa. Learn it off. The background to this Surah is that Rasulullah(sallallahu aliyhi wassallam) was giving da’wah inviting them to Tauhid, which is fundamental to Islam . He was giving da’wah to the Quraish kuffar, the leaders of the Quraish. However, they were not talib. They were not seekers. They were in opposition, not in accord. Despite this Rasulullah(sallallahu aliyhi wassallam) was giving them da’wah. This was the purpose for Rasulullah(sallallahu aliyhi wassallam) coming, to give da’wah.

Hadhrat Abdullah Ibni Maktum (radi allahu anhu) was a blind Sahabi. He approached Rasulullah(sallallahu aliyhi wassallam) at that very moment to enquire about a matter concerning a detail of Din which he found it necessary to be elucidated on. He made an attempt to ask. Rasulullah(sallallahu aliyhi wassallam) disapproved of his intrusion and did not answer him and turned his face away. From Allah ta’ala an ayet was revealed:

abasa watawaalaa….

Take note that the address is on an impersonal note: There is a person. A blind person came to him and asked him a question so he turned his face away and displeasure was exhibited on his face. Like I said: Take note that an impersonal form of address has been adopted. Allah ta’ala wanted to conceal the incident concerning Huzur Akram (sallallahu aliyhi wassallam). Others must not think that Allah ta’ala was displeased with His beloved Habib sallallahu aliyhi wassallam). Allah ta’ala did not state . He did not state….. Grammatically these direct addresses would imply a reprimand, which the indirect form of address does not contain: There is a person….

Now, how will you know whose islah will take place and whose islah will not take place? Allah ta’ala states:

wa maa yudri……

Whose tazkiyah (purification) will take place and whose tazkiyah will not take place? How will you know who will benefit from your talk and who will not? Allah ta’ala is stating, “Just see here! I will show you..”

THE ARROGANT AND THE TALIB

Amma manistagna…

Those who are showing disdain, displaying their arrogance, are not giving even any thought to your talk, yet you are running after them? It is not permissible to run after these. (Tasadda-lil-gair is not ja’iz.) It is not permissible to run after the disinterested (gair) when it is apparent that they are not talib but will develop greater scorn towards our views and, in their opinion, hold other views to be Haq in comparison to ours. How will such a people accept our views? We thus understand that one should not have discussions with those displaying disdain and arrogance. One should speak to those who are talib. This is basic.

Wa amma min jaa-aka…

And that poor soul, having the fear of Allah ta’ala, hastening towards you to enquire about a Dini matter, is shunned by you?

Allah ta’ala has shown a principle in this, as if to say, “You have been sent for this very purpose of Da’wah. The issue is just one fine point: You should merely take note as to who is a talib and who is not a talib; who has hastened with humility and who is sitting with haughtiness. See to this. Your attitude is understandable, in that your temperament is very gentle, one of great tenderness. You have tremendous compassion within you. It does happen at times, out of extreme affection and immense compassion, a necessary issue is overlooked; or, even though it is remembered, yet at a certain point when one is overwhelmed by a different issue facing one, it is forgotten.

However, the One Who is Greater, is emphasizing the point, directing attention to it that these are issues to bear in mind. Otherwise those whose rights have priority will be relegated to the back and those whose rights are secondary will be given priority. Or those who have no rights will be attended to and those who have rights will be left out.

Also, because of the degree of affection in you temperament, it logically follows that this affection may be overwhelming, so it is necessary for Me to point out with regard to the kuffar: Why do you not display anger towards them? (S. 66. a.9) What tremendous degree of affection are you not showing! On the other hand Hadhrat Musa (alyhis salam ) was told to adopt leniency: Speak a bit kindly to him (Fir’oun). (S.20 a. 24)

So, as the occasion demands, Allah ta’ala will instruct the Nabi (alyhis salam) and give him the necessary advice. How would we know how to approach which person, when and under what circumstances? Laws and rules have been set down for the future. If these incidents did not occur at that time, how could laws be derived? How would one know how to approach which individual, on what occasion, in which manner? From this one can assess just how great is the necessity for having correct knowledge (ulume-sahihah), especially a muballigh (one propagating the Din). A muballigh – one making tabligh – when approaching an individual, needs to have the correct ‘ilm (ulume-sahihah) to be able to recognise the individual, his temperament, the time and the occasion. It is very essential to attain correct ‘ilm. And how essential it is to acquire the sohbat (companionship) of a muhaqqiq to reach the haqiqat of correct ‘ilm.