Words and Reflections – Hazrat Moulana Mohammad Ilyas – رحمه الله – Part 21 – 40
Moulana Mohammad Ilyas رحمه الله Words and reflections
Part 21-40
21
One day after Fajr salat, while encouraging people to help and serve deen, Hazrat Maulana رحمه الله started his talk with the following words:
“See that all people know and believe that Allah is not absent, but is present, and is seeing everything every moment. Now see, if the people, regardless of Allah’s all-existence and all-seeing, involve themselves in others rather than involving themselves in Him, i.e., turn away from Him and devote themselves and their attention to others- just think how unfortunate such people are and what a sad deprivation it is, and imagine how greatly would this thing be invoking Allah’s extreme anger?”
“To be indifferent to the work of Allah’s deen, and involving oneself in worldly engagements without observing His commands in worldly matters- is [the name of one’s] turning away from Allah and attaching and devoting oneself to other associations. On the other hand, being involved in the work of deen and to be obedient to Allah’s cornmands- is [the name of one’s sincere] involvement in Allah. But in this connection, care should be taken that the more important and essential a matter is, the more attention should that matter be given, [i.e., one must attend to first things first] – and this thing could be known from the perfect example of the Holy Prophet Sallallahu alayhi wasallam. It is known that the work- to which the Holy Prophet Sallallahu alayhi wasallam exerted himself the most, and for which he suffered biggest number of hardships- was spreading the Kalimah, i.e., putting people on the path of Allah’s obedience. So, this work will then receive priority above all other works, and involving oneself in this work will be the best form of involvement in Allah.”
22
In one sitting Hazrat Maulana رحمه الله said:
“People have given much lesser importance to their obedience and service to Allah in contrast with their obedience and service to men. Therefore, when it comes to doing their employers’ work, this is the common behaviour of the servants that they consider it their duty to occupying themselves with this work all the time; and in doing their work, they [remain so busy that they do not even think about meals, and] eat whatever little comes to hand. On the other hand, what people do in discharging the due of Allah and deen is no more than cutting down some of their time from their solely personal engagements to do some religious devotion, like offering salaat or giving some money in charity, while wholly devoting themselves to the issues and events of their own interest and concern, and taking it as having fulfilled their right of service to Allah and deen. The right of Allah’s slavery means that the work of deen should be taken up as a regular job, while satisfying one’s thirst and hunger, and working for such needs, should be given secondary position.” (This does not mean that all people should give up their means of livelihood and businesses; it rather means that whatever may be the worldly business, it must be taken up with keeping the help and service of deen in view. [That is, a person should consider doing business to be the command of Allah; and considering his business to be the means of fulfilling this command of Allah, should then do his business- carrying out and fulfilling all those commands of Allah which appear in his business. In this way, his business will become deen.] One’s eating and drinking should be of an incidental nature, just as an employee’s is in the business of his employer.)
23
One day, a brother led a certain salaat and recited the following du ‘aa (which Hazrat Maulana رحمه الله himself used to utter time after time):
O Allah! Help those who help the deen of Muhammad Sallallahu alayhi wasallam and belittle those who belittle the deen of Muhammad Sallallahu alayhi wasallam.
As Hazrat Maulana رحمه الله heard [the latter part of) this du’aa, he, in a pain-worn voice, repeated aloud the followings words thrice: “0 Allah! Do not make us from them.”
Then he addressed those present:
“Brothers! Think upon this du ‘aa and try to understand its weight. This is that du ‘aa which, in the same breath, is a curse as well- and has been continuously prayed by some particular bondsmen of Allah almost in every age. This is a very weighty du ‘aa: asking help and mercy in favour of those who help deen and make efforts in the cause of Allah; but, to them who do not help deen, it is an extremely severe curse- that Allah may deprive them of His mercy and help. Now, every person should judge his self by applying this du ‘aa, and see whether he is the picture of the good of this du ‘aa or is the target of its curse.”
“A point, which should be considered in this connection, is that offering up one’s own salaat and observing one’s own fasts, though high-ranking worships, yet are not the means of “helping deen”. Only that work is the ‘help of deen about which the Holy Qur’an and the Holy Prophet Sallallahu alayhi wasallam declare to be so,- and the actual and heavenly-accepted method of which is one that the Holy Prophet Sallallahu alayhi wasallam did establish by himself. In this age, only the work of reviving and refreshing this method and this system, and making effort to giving it a new re-start, is the greatest help to deen. May Allah help us all to do so…Amin.”
24
In one sitting Hazrat Maulana رحمه الله said:
“The actual aim of this movement of ours is to teach the Muslims everything with which the Holy Prophet Sallallahu alayhi wasallam came. (That is, to get the Ummat attached to the complete system of thought and practice of Islam.) This is our aim. As for this movement of jama’ats and Tableeghi Gasht these are the initial means of achieving this aim; and the instruction and teaching of Kalimah and salaat are, in other words, the ABC of our complete syllabus. It is also clear that our jama’ats cannot do all the work. What can be done by them is only this that wherever they go, they can only produce a motion and awakening by means of their effort, and attach those people, who are unmindful of religious concerns, to the possessors of deen of their place- and can inspire those people of their place who have the worry for deen (i.e., ulama and reformers) for making efforts to reform the ignorant common people. [That is, connecting the public with the ulama, and ulama with the public.] Only the local workers of a place can do the actual work in that place. People will also get more benefit if they get themselves attached to the possessors of deen of their own place. As regards the method of this work, it should be learnt from those of our people who are practically working in this method of learning and teaching since long, and have, for the most part, understood its discipline.”
25
In one sitting Hazrat Maulana رحمه الله said:
“Our workers must remember it firmly that they should not lose their hopes and get sad in case their da ‘wat and tableegh is not welcomed somewhere, and if they are even insulted and abused and people lay blames on them instead. On such occasions, they should call this thing to their minds that this is the special sunnat and heritage of the Prophets, and in particular of the Chief of all the Prophets Sallallahu alayhi wasallam. It is not the luck of everyone to get humiliated in the path of Allah. [Disgrace of the path of Allah is not given to everyone.] And where they are welcomed with honour and respect, their da ‘wat and tableegh is appreciated, and where people listen to their talks and accept their work with enthusiasm, this must be considered only as a favour from Allah; and they should never show disregard to this favour. To serve and to preach these seekers of deen, even if they come from the lowest orders of society, must be considered as giving thanks to this favour of Allah. We are given this lesson in the following verse of the Holy Quran: He [the Prophet] frowned and turned away because the blind man approached him!” [Q 80:01-02]
“Of course in such situations we must feel afraid of the cheating of our own self. We should not consider this popularity and appreciation to be our own achievement. Moreover, in such a situation there is an acute danger of ‘peer adoration’ (worship of religious elders). Therefore, we must remain careful in this respect.”
26
In this connection Hazrat Maulana رحمه الله further said:
“All workers must be given to understand that in this path, they should never ask Allah for difficulties and hardships. (One should always beg welfare and safety from Allah.) But if Allah sends difficulties in this path, they should consider them to be Allah’s mercy, and a means of the forgiveness of sins and of raising the grades. Difficulties in this path have been the special ‘foods’ of the Prophets, the Siddiqeen and those near to Allah.”
27
Hazrat Maulana رحمه الله further said:
“While giving da ‘wat, the face of our self should be towards Allah only, and not towards the listeners. In other words, when talking to people, this thought must be present in our minds that we have come out neither for our any personal work and nor by our own will, we have but come out by Allah’s command and for His work; and that only Allah will make the listeners accept our talk. While talking to people if we bear this in mind, Insha-Allah neither shall we get angry at the negative response of the listeners, nor shall we lose our courage.”
28
Hazrat Maulana رحمه الله further said:
“How wrong it is going on that when people accept our talk, we regard it our success, and when they do not, it is considered as our failure; whereas entertaining such thoughts in this path is entirely wrong. To accept or not to accept is the deed of others, how can we be declared successful or unsuccessful on account of any deed of others? Our success is only this that we do our work [properly). If others do not accept this, it is their own failure. How that we have become unsuccessful because of others’ non-acceptance? People have forgotten this thing. They regard the acceptance of others as their work and their responsibility (which, in fact, is the “concern of Allah), whereas our responsibility is restricted to efforts made to the best of our ability. Not even the Prophets Alaihimus Salaam were reposed in the responsibility of getting the work accepted .”
“Of course from non-acceptance we should take this lesson that perhaps there was something lacking in our effort [inward .md spiritual and/or outward and visible] and we were not able to fulfil the right of communication (i.e., presenting our talk in that way in which it should have been presented), because of which Allah has given us this result. And after this, we must get determined to increase the amount of our efforts and the quantity and quality of du ‘aa and seeking Allah’s help.”
29
In one sitting Hazrat Maulana رحمه الله said:
“Our common workers, wherever they go, should make effort to visit the righteous ulama and the reformers of that place, but this visit should be with the only intention of deriving spiritual benefit from them. Do not call these people directly to this work. They are well at home in the religious work which they are doing and the advantages of that work are in their experience, therefore, you will not be able to make them properly understand this of your talk. That is, you may not get them to understand with your talks that this work is of greater benefit to deen, and will bring more good than their other religious works. So, these people will not accept your talk; and once they say NO, it will become very difficult to change that NO to YES in future. Add to its adverse effect that the people who have faith in them will also not listen to your talk, it is also possible that you yourself become uncertain [about your talk]. Therefore, the ulama should be visited with the only intention of deriving spiritual benefit. However, extensive struggle should be carried out in the people of their place, and you should make more and more effort on abiding by the principles of this work. By so doing, it is hoped that the reports of the progress of your work will reach them by themselves and will become the caller for them, and will thus catch their attention. Afterwards, if they themselves pay attention towards you and your efforts, then request them for husbanding and taking care of your work; and, paying deep attention to their religious status, put your talk to them.”
30
Hazrat Maulana رحمه الله further said:
“If it is seen somewhere that the ulama and reformers of that place are not sympathetic to this work, then no place will be given to negative thoughts about them in the heart. Rather, we should take it this way that the complete reality of this work has not opened to them as yet. In addition, it must be understood that since these people are special servants of deen, Satan is a greater enemy to them than he is to us. (It is only the treasure where the thieves come.) Apart from this, another thing which should be taken into consideration here is that when the slaves of worldly concerns cannot give preference to joining this work of deen over their lower and mean worldly businesses, and do not do this work leaving their engagements, how can the possessors of deen easily surrender their noble religious concerns in the name of this work? People who are deeply rooted in knowledge and have a sense of direction, say chat: The veils of Light are much thicker than those of the veils of Darkness.”
31
In one sitting Hazrat Maulana رحمه الله said:
“Among the principles of tableegh, one is that we should remain strict in our general talks, but should remain soft while speaking to a particular gathering or on a particular matter; .rather, even for a particular reformation we should talk generally, not particularly. The Holy Prophet Sallallahu alayhi wasallam used to say ‘What has happened to the people who do such and such things … ?’ when speaking of the wrong of some particular person.”
32
In one sitting Hazrat Maulana رحمه الله said:
“We have got in the habit of being pleased only with talks. We take mere lip-service to good deeds as standing for their performance. Give up this habit and do work!!”
Do perform some work and leave all useless talk;
In this path it is action that makes a man worthy of his salt.
33
In one sitting Hazrat Maulana said:
“Time is a moving train and the hours, minutes and seconds are like its coaches, whereas our occupations are the passengers sitting in them. Presently, our inferior materialistic occupations have gained such a control of this train and coaches of our life that they are not allowing the nobler concerns of the hereafter to come in. Our work is that we should be determined to put these nobler concerns in plate of the mean worldly occupations: the concerns which please Allah and build our hereafter.”
34
In one sitting Hazrat Maulana رحمه الله said:
“Whatever a good work we do by the help of Allah, we should always make istighfar at its end. In short, all our deeds should essentially be followed with istighfaar. That is, considering that there must have been certain failings in our work- and for these failings we must beg forgiveness from Allah. Our Prophet Sallallahu alayhi wasallam himself used to seek Allah’s forgiveness even after salaat. Since no one can ever fully discharge the due of Allah’s work, therefore the work of Tableegh must always be concluded with istighfaar. Moreover, as doing a certain work often becomes the cause of not doing some other works, we should balance such shortcomings also by concluding all our good deeds with istighfaar.”
35
One day after Fajr salaat when the Masjidid of Nizamuddin was thickly peopled and the workers of this movement were present in a great number, and Hazrat Maulana was so weak that he found it difficult to utter loudly even a few words, though lying in his bed, he called for one of his special attendants and conveyed this message to the entire gathering through him:
“All your moving in this path and all your struggle will remain useless if, together with this effort, you did not manage to learn the knowledge of deen and doing the zikr of Allah. (In other words, ilm and zikr are two wings; one without these things cannot fly long in the environment of Tableegh.) There is in fact, a great danger that if these two things are overlooked, this work, be it not so, may tum into a new door of waywardness, and mischief.”
He then told about the status and the true nature of ilm and zikr
“If there does not exist the knowledge of deen, then iman and Islam will exist only in name and as a formality; and if knowledge exists, but without the zikr of Allah- then it is a complete darkness (a big evil). In the like manner, the zikr of Allah- if even in excess- is very dangerous if it is without the knowledge of deen. In short, through zikr, noor (divine light) comes in the knowledge, and without knowledge the real fruits and blessings of zikr cannot be achieved: rather, in most cases. Satan makes such ignorant sufis its instruments. So the importance of knowledge and zikr should never be underestimated in this work but should always be given special attention. Otherwise, this Tableeghi Movement of yours will, too, become a mere wandering- and Allah forbid, you will suffer heavy losses.”
(Hazrat Maulana’s objective with this advice was that those making effort in this path of Da’wat and Tableegh should not, as has become the present-day trend, consider their struggle, journeys and selfless sacrifices to be the actual work; they should rather regard teaching and learning of the knowledge of deen and making the habit of remaining constantly in the state of Allah’s zikr and making connection with Him as the chief things to be aimed at. In other words, they are required not to become merely the ‘soldiers’ and preachers, but to become the ‘seekers and students of deen and the doers of Allah’s zikr’ as well.).
36
In mid of June [1944] when I (Zafar Ahmad Thanvi) attended Hazrat Maulana Muhammad Ilyas Rahmatulah alaihi last time, he said as soon as I arrived:
The last breaths of my life have come on my lips; please come so that I may Feel life returning to me. When I will not be here (when I will die), of what use will your coming be to me?
So high was the effect of this on me that tears welled in my eyes. Hazrat Maulana then said: ‘Do you remember your promise?’ (I had promised to give some time in Tableegh.) I replied: ‘I do remember! However, it is too hot in Delhi; as it will soon be holidays in Ramadan, I shall give some of my time in Tableegh after Ramadan.’ He said: you are talking of Ramadan, whereas I do not expect even seeing Sha’ban, On this I said: ‘Very well, I shall remain here. Do not take it to heart I am going to give time in Tableegh right now. Hearing this, his face beamed with delight, and he embraced me and kissed my forehead, and for a while, folded me against his chest and gave me lots of du ‘aa. Afterwards he said:
“You are the one who, at least, have come towards me.
There are many ulama who want to understand my objective while staying away from me.”
Then Hazrat Maulana رحمه الله mentioned the name of a leading aalim who was taking an active part in the work in those days, and said:
“If you ask me, he has not understood my purpose even by now- because he has never talked directly to me and has always been using some means for communication. Now, how can I explain my purpose through means, and especially when these means are not good at absorbing my purpose? I therefore desire that you should remain with me for some days- because only then will you understand my purpose, and otherwise not. I know that you participate in Tableegh: you deliver lectures at gatherings which benefit people, but this is not that Tableegh which I want.”
37
In one sitting Hazrat Maulana رحمه الله said:
“It is reported in a Hadeeth that: The world Is a prison for the believer and a paradise for the disbeliever. This means that we have not been sent to this world for filling our bellies and for fulfilling the lust and desires of our self- the way which turns this world into ‘paradise’ for a person; we have been sent rather to oppose our self and to obey Allah’s commands- by which this world becomes ‘prison’ for the believer. Hence, like the disbelievers, if we also make this world a paradise by supporting our self and following our inclinations, we will be robbing disbelievers of their paradise. In this case, Allah’s help will not be with the robber, it will be instead with those robbed. Think well upon these words!”
38
Hazrat Maulana رحمه الله said:
“When people see the blessings of my Tableeghi work, they start thinking that the work is going on; whereas work is one thing, blessing another. Note that the blessings started appearing on the scene right with the birth of the Holy Prophet Sallallahu alayhi wasallam, but the actual work started much later; therefore, take the appearance of these blessings in this scenario. I am speaking truth that the actual work has not started till now, because the day when the work will get started, Muslims will come full circle to the good old days of 700 years ago. But if the actual work does not begin but remains at its present stage, and people start considering this work as just a movement among many other movements, or if the doers of this work get slipped in this path- then the calamities which were to appear in centuries will come in months. Therefore it is necessary to understand this thing.”
39
I (Zafar Ahmad Thanvi) delivered a talk to a Jumu’a gathering in the masjid of the parliament in Delhi. It was Hazrat Maulana’s suggestion that a talk should be delivered over there. After Jumu’a, I did not return to Nizamuddin and stayed over-night with some relatives. The next day when I returned to Nizamuddin, I apologised that I had to spend that night in Delhi due to the insistence of some relatives. Hazrat Maulana said: “Dear Maulana! There’s no need to apologise. Since those doing this work usually come to experience such excuses, so do not bother about it. Good! Tell me: was a talk delivered at the masjid of the parliament?” I replied: “Yes, there was.” On hearing this, he became very happy. Afterwards, he said: “These people have no urge to call us because they find no time spare from their worldly concerns. To these people we should go and make tableegh without their call.”
He then asked me what the talk was about. I replied: “It was an explanation of the verse: Verily, In the creation of the heavens and the earth, and the succession of night and day, there are indeed messages for all who are endowed with Insight, [and] who remember Allah when they stand, and when they sit, and when they lie down to sleep … [Q. 03190-191) [After explaining that the wise ones are those who, from observation of these phenomena, reach to Allah] I talked on the necessity of Allah’s zikr and explained its reality, and then stressed upon the need of tableegh.” Hazrat Maulana advised that that subject was too lofty and was not suitable for that gathering, and the people gathered there [in the Markaz] were the ones to whom such a talk should be delivered sometime. For that gathering, it would have been better to explain the verse:
For those who shun the powers of evil lest they [be tempted to] worship them, and turn unto Allah Instead, there Is the glad tiding [of happiness In the life to come]. Give, then, this glad tiding to [those of] My servants who listen [closely] to all that Is sold, and follow the best of it: [for] It Is they whom Allah has graced with His guidance, and It is they who are [truly] endowed With Insight! [Q.391718)
Hazrat Maulana added: “These people are of a lesser stage and the words “it is they whom Allah has graced with His guidance’ of this verse tell us about it.” I replied: “True! If I got another chance, I will talk there on this subject.”
40
In one sitting Hazrat Maulana رحمه الله said:
“Rejecting the powers of evil and turning towards -Allah is the actual objective of our Tableegh; and this cannot be done without sacrifice. In deen, there is the sacrifice of both body and wealth. Hence, in Tableegh, the sacrifice of body means that a person leaves his home and environment for the sake of Allah, spreads Allah’s Word, and propagates deen; whereas the sacrifice of wealth means that he should himself bear the cost of travelling in Tableegh. Whereas the person who is not able to go out for some reason at a particular time, should specially prepare others to come out for Tableegh in those days; following which, with reference to: Leading others to good Is like doing the good by oneself, he will get a share of the rewards of the struggle of all those going out. If someone were to financially assist those going out, then he will get the reward of the sacrifice of wealth as well. Moreover, we should consider those whom we have sent out as having done us a favour because they are doing the work which we should have done but could not do due to some excuse, and they have, therefore, removed the responsibility from us. The teaching of deen is that both those excused and those sitting at home (with a sufficient and valid excuse, of course) should consider those making efforts in the path of Allah as having favoured them.”
