DiscoursesOnIslamicWaysOfLife-Volume5-ByShaykhMuftiTaqiUsmani

7/29/2019 DiscoursesOnIslamicWaysOfLife-Volume5-ByShaykhMuftiTaqiUsmani

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Vo I .VInc ludes

40 Modesty - AMeans ToRise ToHigh Ranks41 JealousyA Fatal Disease42 ValueOfDreams In TheLight Of SharVah43 Smartness - A Remady For Laziness44 Protect Your Glances45 Etiquettes Of Taking Meals46 Etiquettes Of Drinking47 Etiquettes Of Inviting Guests ToA Feast48 Islamic Shara 'ee (Legal) Principles About

Dress


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CONTENTSSeries :40Modesty - a means to rise to high ranks1. Modesty - a means to rise to high ranks 272. Importance ofModesty 28

3. The Foundation of the First sin of Disobed ience 284. Do not use your intellect against Allah's Command295. Pride is the roo t o f all sins 306. Reality ofModesty 307. Examples ofModesty practised by oursaintly elders 308. The Modesty of the Holy Prophet # 319. The style ofwalking of the Holy Prophet #3210. Hazra t Thanawi 's announcement 3311. Take to Humb lene ss and self-dedicat ion 3312. The way of the Holy Prophet # to express

humbleness 3413. The Time is not yet Ripe 3514. Hazrat Sayyid Sulaiman Nadwi unijn*^and "Modesty" 3615. Expel the idol ofEgo 3716. The example of a Proud man 3817. Hazrat Dr. Abdul Hai Sahib u*4iin*^andModesty 38

18. Hazr at Mu fti Muhammad ShafiSahib ^-ojisu^j and Modesty 39

19. Hazra t Muf t i Aziz -u r -RahmanSahib upaUi^, andModesty 39

20. HazratMaulanaMuhammad Qasim SahibNanotawi ^ iu^ andModesty 4021. Hazrat Sahaikhul-Hind upaW, andModesty 41


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11 Discourses On Islamic Way Of Life (Vol V)54. Summary 62

Series: 41Jealousy A Fatal Disease1. Jealousy is an Inner Disease 662. The Fire of Jealousy remains in flames 673. It is an obligatory duty to refrain from Jealousy 674. The Reality of Jealousy 675. To envy is lawful 686. Three Degrees of Jealousy 697. The First soul that committed the sin of Jealousy 698. The inevitable consequences ofJealousy 699. The causes of Jealousy 7010. Jealousy leads to ruin both in this world

and in the Hereaf ter 7111. The Jealous man keeps burning in the fireof his Jealousy 7112. Remedy for the disease of Jealousy 71

13. The Three Worlds 7214. Who enjoys real comfort? 7215. Sustenance is one form of blessing and tobenefit by it is another form 74

16. Allah 's Decree 7517. An Urdu Proverb 7518. Look at the blessings in your possession 7619. Look at those who are below and inferior to you 7620. Hazrat Abdullah bin Mubarak unijii^ and comfort 7721. Desires a re endles s 7722. This is Allah's Dispensation 7823. Another remedy for the disease of Jealousy 7824. An event that happened with a saint 7925. Imam Abu Hanifah's *>*W, refraining from

Backbiting 8026. Another event concerning ImamAbu Hanifah ^&^} 8027. Who is a real pauper? 8128. Glad tidings ofParadise 82

29. His Gain and my Loss 83


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Discourses On Islamic Way Of Life(Vol:V) 1230. A third remedy for the disease of Jealousy 8331. Two kinds of Jealousy 8432. Seek pardon atonce 8533. Pray for the victim of Jealousy 8534. A clarification about usurpation ofRights 8635. It is also not good to go on envyinganyone too far 8636. It is good to envy anyone in the matter of Deen8737. Envy is not desirable for the sake of the world 8738. A Shaikh and Guardian is needed 88

Series: 42Value ofDreams in the lighto f Shari ah1. I riie Dreams are a part ofProphethood 942. 1wo opinions about Dreams 95

3. The status o fDreams 964. Hazrat Thanawi a*&u^ andinterpretation ofDreams 975. Hazrat Mufti Sahib a*&u^ andMubashshirat (that brings glad tidings) 976. Satan cannot assume the image of theHoly Prophet # 987. It is a great fortune to have a glimpse of theHoly Prophet # 998. Where is the qualification for this meeting 999. Hazrat Mufti Sah ib and a visit to thesacred shrine of the Holy Prophet 4& 10010. It is the deeds done during thewaking hours that count 10111. Let not a good dream deceive you 10112. What should be done if the Holy Prophet #

commands in a dream to do something? 10113. A dream does not serve as a proof inthe matter o f the Shari ah 10214. A strange event concerning a dream 10215. Injunctions of the Shari ah aboutDreams, "Kashf", etc. 103


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Discourses On Islamic Way Of Life (Vol:V) 1411. What will happen if the film dipicting

your life is shown 13112. The Heart 's insistence on, and on inclination

to, a sin is not a sin 13213. It is forbidden to seekpleasure through imagination 13214. Whilewalking, let yourglancespointdownwards 13315. This Distress is less severe th an th e

distress o fHell 13416. Pluck up courage 13417. Do Two things 13518. Adopt the character ofHazrat Yusuf r*-ji a* 13519. Take the course ofHazrat Yunus ?*-j


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17 Discoursed On Islamic Way Of Life (Vol:V)70. The best posture for eating 19071. It is also lawful to eat, while sitting cross-legged 19172. To use tables and chairs for dining 19173. It is an act of Sunnah to eat sitting on the ground 19174. Provided this Sunnah is no t r id icu led 19275. An incident full o fmorals 19276. Do not mind being ridiculed at such times 19377. Do not use dining tables and chairs foreating, unnecessarily 19478. To take food, sitting on a cot 19479. To indulge in conversation during meals 19580. It is lawful to wipe the hands withsomething after eating 19581. It is an actof Sunnah to lickthe fingers after eating 19682. What is this (blessing)? 19683. Material resources are not peace and comfort 19784. Peace and comforts are gifts from Allah 19785. What is the meaning ofBarkat in food? 19886. The influence o f food on th e in ner self o fman 19987. An incident illustrating the influence of food 19988. We are caught in the mire ofmaterialism 20089. Is it againstthe rulesof etiquetteto lick the fingers? 20190. Good manne rs and c iv iliz ed behaviour lie

in following the Sunnah 20191. It is unmannerliness to take food,while standing 20192. Do not be a slave to fashion 20293. It is an act of Sunnah to eat with three fingers 20294. Observance of an order in licking the fingers 20295. How long will you fear being laughed at 20396. These taunts are the legacyof the Prophets f*-*,^ 20397. The announcement of the Glad Tidingsfor following the Sunnah 20498. Allah will make you His beloved 20599. It is lawful to have the fingers licked by others 206100. To lick the plate after taking food 206101. The spoon should be licked 206


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Discourses On Islamic Way Of Life (Vol:V) 18102. The morsel which drops down from thehand should be picked up cleaned and eaten 207103. An incident concerning HazratHuzaifah bin Yaman **&^ 208104. We shall not give up our dress 208105. You have seen the sword, now see the

a rm also that will wield it 208106. Should I give up theSunnah of the HolyProphet & for the sake of these fools? 209107. These are the conquerors of Iran 210108. The Pride ofKhosran was levelled with the dust 211109. It is not lawful to give up a Sunnah for fear ofbeing ridiculed 211110. What to do if a guest arrives at the time oftaking food? 212111. Do not turn away a beggar with amenace 213112. An incident full o fmorals 213113. The Advice ofHazrat Mujadid

Alf Saniu*4Wj 215114. Act upon Sunnah of the Holy Prophet $ 216Series: 46Etiquettes ofDrinking1. The Firstetiquette ofdrinking water 220

2. Miracle of the Divine water - supply system 2213. The entire Kingdom is hardly worth aglass ofwater 2224. Cool water is a great blessing 2235. Water should be drunk in three breaths 2246. The different capacities and positions

of the Holy Prophet $ 2247. Drinkwater and earn recompense 2258'. The distinctive mark of a Muslim 2259. While breathing, removeaway theglass from the mouth 22610. Only one Sunnah act may earn the rewardofmany acts of Sunnah 22611. Distribute things from the right side 227


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19 Discourses On Islamic Way Of Life (Vol:V)12. The status ofHazrat Siddiq Abkar 4**^ 22713. The right side contains blessings 22814. Importance of the Right side 22915. Drinking water by mouth from a big water container 23016. Two reasons for this prohibition 23017. The kindness of the Holy Prophet 4fc to

his Ummah 23118. Drinking water with the mouth placedon the opening of the skin water-bag 23119. How sacred becomes the spot that comes incontact with the Prophet's 4fc sacred lips! 23220. Th is h air became sacred 23221. The nature o f sacred Relics 23 322. The sac red Di rhams 23323. The sacred sweat of the Holy Prophet & 23424. The sacred Hair of the Holy Prophet& 23425. TheNoble Companions^^j and thesacred Relics 23426. The origin of Idolation 23527. Moderation is necessary inthematter of sacred Relics 23528. It is an act of Sunnah to drinkwaterwhile sitting 23629. It is also lawful to drink water while standing 23630. The excellence ofdrinking while sitting 23731. Form the habit of acting upon the Sunnah 23832. The idea ofdoing a good deed is a "guest"

from Allah 23833. How to drink Zamzam water? 23934. It is be tter and more v ir tuous to d rink wh il esitting, Zamzam and wudu (Ablution) water.24035. Taking food while standing 24036. Avoid eating while standing 241Series: 47Etiquettes of Inviting Guests to A Feast1. It is the right of a Muslim to accept invitation 2462. The objective ofaccepting an invitation 2473. There is a spiritual light in a feast in which onlyboiled rice with Dal (curry ofcereals) is served 247


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Discourses On Islamic Way Of Life (Vol:V) 204. The reality of a feast lies in theexpression of "Affection" 2485. Invitation toTeast or invitation to enmity? 2486. The best form o f a Feast 2497. The middle-category ofa Feast 2498 The lowest category of a Feast 2499. A strange way of arranging a Feast 25010. Affect ion demands tha t ease andcomfort should be provided 25011. It is an art to invite a guest to a Feast 25112. The condition to acceptan invitation to a Feast 25213. How long shall you go on surrendering

yourselfto this situation? 25314. The Purdah observing ladies becomeuntouchables, in such mixed gatherings 25415. The injunction of trie Sharee ah to accept an invitation 25416. To abandonan optional Fast for the sakeof a Feast25517. An uninvited guest 25518. That man is a thief and a plunderer 25619. Some rights of the Host 25620. The Hos t must be i nformed in advance 25721. A guest should not observe Fast withoutthe permission of the host 25722. The guest must be present at the meal time 25823. It is a major sin to cause distress to a host 258

Series: 48Islamic Shara ee (legal)Principles about Dress1. Introduct ion 2622. The present day propaganda 2623. Every type ofdress has its specific impact 2634. The effect of his gownen HazratUmar ***\^j 2635. Another propaganda of the present day 2646. A beautiful example 2657. Attention is paid to the Betterment of theoutside also in our worldly affairs 2658. This is a Satanic deception 2659. The Sharee ah has not specifically


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21 Discourses On Islamic Way Of Life (Vol:V)prescribed any dress 26610. Four basic principles of dress for Muslims 266

11. The first basic principle of dress 26712. Three defects in a dress 26713. The present naked garments 26814. Women should conceal these l imbs 26915. Harmful results o f sins 26916. The state ofwomen during this age near the

Day of Judgment 27017. Those who are committing sins openly 27118. Relinquish the society 27119. An event that is full o fmorals 27220. These taunts are a blessing for the Muslims 27321. The second principle concerning dress 27422. To wear costly dresses to pelase onefs heart 27523. A rich man should wear a decent dress 27524. Sometimes the Holy Prophet # has worncostly dresses 27625. Ostentat ion and show are no t lawful 27626. A Sheikh (spiritual guide) is needed 27727. Refrain from prodigality and pride 27728. Do no t run af te r fash ion 27829. Eat and wear whatever you like 27830. Women and love o f fashion 27931. Hazrat Imam Malik u*&i~>

and a new suit o f clothes 27932. AneventofHazratThanawiafAWj 28033. To please the hearts of others 28134. The third principle concerning dress 28135. The reality of ^(Imitation) 28236. To put a Zunnar round the neck 28237. To put on mark made by Hindus

on the forehead 28238. I t is no t lawful to imitate other nat ions 28339 . To wea r t rousers 28440. The difference between ^ (imitation) and"c^ul. (resemblance) 284


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Discourses On Islamic Way Of Life(VofV) 2241. The Holy Prophet # took careto refrain from ^i^ (resemblance) 28442. Oppose the Mushrikeen(Polytheists) 28543. The Muslims are a distinguished nation 28644. It is shamelessness 28745. The narrow mindedness of the english 28746. May you change all your ways yet! 28847. Dr. Iqbai's comments on thewestern civilization 28848. Refrain from ^ (imitation) and c^ll.(resemblance) both 29049. The fourth principle regarding dress 29050. It is not lawful to cover t he ank le s 29151. It is a sign ofpride to cover the ankles 29152. At the bidding of the Englishman they

have bared th eir k ne es to o 29253. Aneventrelatingto HazratUsman Ghani 4***^*, 29354. Is it permissible to cover the ankles if.there is no involvement ofpride? 29455. The correct decision of the Research Scholars 29556. White Dresses are desi rab le 29557. The Holy Prophet # has put on redstripped garments 29658. Dresses ofpure red colour are notlawfu l for men 29659. The Holy Prophet # has also put ondresses ofgreen colour 29760. The colours o f the turbans o f theHoly Prophet # 29761. How long should be the sleeves? 298


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MODE S T Y -A M EAN S TO R I SETO HIGH R ANK S

aJ d^-Stf dJb-j 4t ^1 aJi *i 01 JlîJ j a) jj dJLP l*U^fc* UÎj*j LwJ j UwLu* j UJL^j iM.lfr*Jj

-SjJ^Sj^ UJLJ ^JLj iJjbj AA*w?i j AJt ^Js>j aJIp Ûu: JLjaJIp Alii ^JLi ill Jj-j J^ Jî !*buW

All praise is for Allah. We praise Him andseek His help and seek his forgiveness andbelieve in Him and rely on Him. We seekrefuge with Him from the evils of our selvesand the vices o f ou r deeds . There is none tomisguide him whom Allah guides and there is


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Discourses On Islamic Way Of Life (Vol:V) 28none to guide him whom Allah lets go astray.I bear witness that there is no god except Allahthe One He has no partner. I also bear witnessthat our sire, and our authority and ourProphet and ourMaster, Muhammad 4& is Hisservant and His Messenger. May AlmightyAllah have mercy on him, his household andand on his Companions ^ ^ t ^ and blessthem and salute them all in great abundance.The Holy Prophet # said:"A lla h ra ise s h im in rank who t akes tomodesty for the sake ofAllah".I have read to you at the moment a saying of theHoly Prophet # . It means that Allah raises him in rank

who takes to modesty for the sake of Allah. Presently Iwant to explain briefly the reality of modesty, itsimportance, as implied in the Prophet's # saying, andhow to practise modesty. May Almighty Allah help me, byHis mercy, to tackle the topic rightly.The Importance ofModestyThe importance ofModesty may be understood fromthe fact that a man who is deprived of this quality becomePharaoh and Namrood. This is because a heart vacant o fthe quality of modesty falls a victim to the vice of prideand self-esteem - vices which are the root of all spiritualdiseases.The Foundat ion o f th e First sin o f Disobedience

The first sin o f disobedience was committed in thisuniverse by Iblis (Satan). It was he who sowed the firstseed of this sin. Before him there wao no concept ofdisobedience. When Almighty Allah created Hazrat Adam


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Discourses On Islamic Way Of Life (Vol:V) 30entire Universe. As such, it was his duty to bow down hishead before Allah. He disobeyed Allah's command andwas rightly condemned for ever.Pride is th e root o f all sinsAnyway, pride is the root of all sins. Pride generatesanger, jealousy, malice etc. It is due to pride that sins ofinjuring others feelings and backbiting are committed. It isimpossible to get rid of these vices unless modesty isacquired and practised.The Reality ofModesty

d*$ " is an Arabic word. It means that one shouldconsider oneself to be inferior. It is, however, not (modesty)to claim it (modesty) only verbally. It has become a fashionnowadays to call oneselfmeanest, worthless Guilty orsinner. They are under the impression that by using thesewords the quality ofmodesty is acquired. It should be notedthat it is not modesty to call oneself modest. The realmodesty is to feel and realize in the heart that one is modest.One should feel that one has no importance and if one hasdone anything good, it was due to Allah's help and mercywithout which one could do nothing. This is the reality ofmodesty. If this true modesty has been attained it does notmatter whether or not one calls oneselfmean, worthless orgood for nothing. Allah raises him in rank who acquiresmodesty in the true sense as pointed out above.Examples ofModesty practised by our saintly elders

There are respected saints and learned men f*omwhom we learn Deen (Faith) and virtuous acts. Ifwe readtheir biographies we will know that they consideredthemselves the lowest o f all. I have heard this statement o f


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31 Discourses On Islamic Way Of Life (Vol:V)Maulana Ashraft Ali Thanawi a* a!h u^, from many of mysaintlyelders:-

It is my behaviour that I regard every Muslimsuperior to me, because he is a believer in his existingstate; and I regard every non-Muslim superior to me,because there is always a possibility of his becoming bythe grace ofAllah, a beleiver any time in the future and hemay become a better Muslim than I.

Once Hazrat Maulana Khan Muhammad Sahib -onu^aJp, a favourite Khalifah ofHazrat Thanawi u p ^ ^ said toHazrat Mufti Muhammad Hasan Sahib ^- im^j he felt thathe was inferior to all these present in the assembly ofHazrat Thanawi ^Jbuu*,. Hearing this Hazrat Mufti Sahib^Jiii^j said that he too had the same feeling abouthimself. They both decided to submit this matter to HazratThanawi a* jitu^, to know whether this was a good or abad situation for them. Hearing this experience, HazratThanawi ^^u^ , told them that there was nothing wrongin it and said that when he sat in th e a ssemblie s he alsofelt likewise that all the members present there weresuprior to him.

This is the reality of modesty. When this sense ofmodesty overpowers a man he feels that he is inferior evento animals, what to say ofmen.The Modesty of the Holy Prophet &

Hazrat Anas **&**j has narrated in a Hadith thatwhen any man shook hands with the Holy Prophet 4fc onmeeting him # , he did not withdraw his hands until theother person withdrew his hands. The Holy Prophet 4&also did not turn his face until that person turned his face.When the Holy Prophet 4fc was sitting in an assembly hedid not place his knees so as to project them before those


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Discourses On Islamic Way Of Life (Vol:V) 32o f others. In other words he did not sit in a dist inctivepOSe. (Tirmizi,.... ch. No:46)

It occurs in certain narratives that in the beginning itwas the practice that the Holy Prophet # used to sitinassemblies along with the people without any distinction,but in this way new comers could not distinguish theProphet # from others. When the assembly was large itsometimes became difficult for the people at the back tomeet him # . They, therefore, proposed that the HolyProphet 4& should take his seat at some raised place toenable th e audien ce to see and hear him # withconvenience. The Holy Prophet # accepted the proposaland a wooden bench was provided for him to sit on andtalk to the people.The style ofwalking of the Holy Prophet #

It appears from all this that man should not createfor himself a distinctive and prominent position. Heshould pass his life among the common men like acommoner. It is, however, allowed to adopt a distinctivepose where it becomes unavoidable to do so There is aHadith which describes the style of the Prophet's #walking:

The Holy Prophet # was never seen eating, whilesupporting himself against a cushion, or walking followedby a group ofmen. It is, therefore, not desirable that a manshould be walking with his disciples and pupils walkingbehind him at his heels. On su ch occasion th e h uman se l fand Satan beguile him into the belief that such a largecrowd is following him only because there is some


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33 Discourses On Islamic Way Of Life (Vol:V)superiority and attraction in him. Man should avoid such asituation as far as possible. Following the Prophet's styleman should try to walk either all alone or alongwith thepeople and not as a leader walking in front of them.Haz r a t Tha n aw i s Announ c emen t

It is written in the notebook ofMaulana Thanawi'sroutine that he had made an announcement that nobodyshould follow him from behind, nor walk side by side withhim. If he was walking alone he should be left alone. Hesaid tha t he did not like at all that he should walk l ike aleader, two men walking on his right and another two menon his left. Man should walk like an ordinary man.. Oncehe announced that if he was going with something in hishand, none should try to take that thing from his hand, buthe should be left to go undisturbed. This was to avoidcreating any distinction for himself.Take to Humbleness and Self-dedication

My Sheikh, Hazrat Dr. Abdul Hai Sahib u p ^ ^ usedto say that what is needed is a matter of servitude,dedicat ion and obedience, a matter of humbleness andsubmissiveness. The more man effaced his ego and themore he displayed his quality of servitude, the moreacceptable he would become - God willing - in the sight ofAllah. The Sheikh would then recite this Persian couplet:

& J* > / J s* 7.This means that one cannot find the straight pathleading to Allah by claiming wisdom and cleverness, theKing's (Allah's) mercy and favour overtake him whodisplays his humbleness and obedience


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Discourses On Islamic Way Of Life (Vol:V) 36accomplishments in him. On the other hand when he admitsbefore Allah his worthlessness and nothingness byrenouncing his high-sounding claims, he becomes afavourite ofAllah from whose personality rays of goodnessand piety radiate.

On such occasions Dr. Sahib used to re cite th isbeautiful couplet:

Ux l> *\f *js$


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37 Discourses On Islamic WayOf Life (Vol:V)He stayed with Hazrat Thanawi upaju;u^ for few days. Atthe time ofhis departure Hazrat Nadwi requested MaulanaThanawi up^^ j to give him some advice. In such asituation Hazrat Thanawi u* ^ ^ found himself in a fixand prayed to Allah for help so that he could saysomething which could prove beneficial to both.Thereafter, Hazrat Thanawi u^^ addressed SayyidSulaipian Nadwi saying:

"Slef-effacement is the first and the final panacea inour system of spiritual discipline."

Hazrat Sayyid Sulaiman Nadwi a*^ ;^ has said thatwhile uttering these words he took his hand to his chestand brought it down with such a strong jerk that HazratNadwi felt something like a shock on his heart.

Dr. Abdul Hai Sahib -a*^^ has reproted that afterthis incident Hazrat Nadwi unitou^ totally effaced his selfthat it is difficult to find another example. Dr. Sahib saidthat one day he saw Hazrat Nadwi a* &\ ^ straighteningthe shoes of the vis itors to the assembly of MaulanaThanawi dPAin^. Thus did Almighty Allah create thismodesty and self-dedication in him. What was the result?Thereafter, emanated from him the fragrance of guidanceand Allah raised him to a height which none but Allaha lone Knows.

Expel the idol o f EgoIt should be noted that as long as the idol of Ego is

present in the heart the personality is immature andunripe. It will come to maturity like the boiling brothwhen the idol of "ego" has been smashed to pieces; this isthe quality of self-dedication or self-effacement.Dedication means that man should purge his living and allhis acts and movements from the vestiges of pride and


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Discourses On Islamic Way Of Life(Vol.V) 38arrogance and take to humbleness and modesty. The roadto success will-God willing - be opened for him the veryday he adopts humbleness. Pride is the greatest hurdle inthe way leading to the Truth. However great and dignifieddoes a proud man regard himself and however depressedand disgraced does he regard the rest of humanity, in thelast resort Allah grants honour and dignity to the modestand disgraces the proud and the haughty.The Example of a Proud man

There is a very wise parable in the Arbaic language.The example of a proud man is like one who is standingon a mountain peak and thinks that those at the foot of themountain are small. In the same way those at the foot ofthe mountain think that the man at the peak of themountain is small. This is an optical illusion, otherwisethey are all equal. In the same way the entire world regardsthe proud man as mean and the proud man regards theentire world as mean. The truth is that Almighty grantshonour to tho se who efface themselves before Allah.

May Allah inculcate in us also the quality ofmodesty and humbleness. Aameen.Hazrat Dr. Abdul Hai Sahib ^ ^ i ^ and Modesty

Hazrat Dr. Abdul Hai Sahib up^^ j used to say thatsometimes h e walk ed in his house barefooted. He d id th isin compliance with a Sunnah of the Holy Prophet # . Hehad read in some narrative that the Holy Prophet ionacer ta in o cc as io n h ad wa lk ed b are fo ote d.H e said: Whi lewalking barefooted I said to myself: Look here! your realworth is that you have neither shoes for your feet, nor acap on your head nor clothes on your body. You areultimately going to return to the dust.


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39 Discourses On Islamic Way Of Life (Vol:V)Hazrat Mufti Muhammad Shafi Sahib up^juând Modesty

Hazrat Dr. Abdul Hai Sahib aJpû^ used to relate ananecdote about Mufti Sahib u p ^ ^ . He said that once hewas sitting in his clinic on Robinson Road, Karachi,Hazrat Mufti Muhammad Shafi Sahib upâ^ was passingin front of the clinic all alone with some pot in his hand.Dr. Sahib asked those who were sitting with him if theyknew the man who was passing by. Then he himself toldthem that he was the Grand Mufti o f Pak ista n who wasgoing with a pot in his hand. None could guess from hisclothes, style, and mode of walking that he was such agreatAllamah.Hazrat Muft i Aziz-ur-Rahman Sahib u^ând Modesty

Hazrat Mufti Aziz-ur-Rahman Sahib ^ ^ u ^ , was oneof the teachers of my respected father and the grand MuftiofDarul-Uloom, Deoband (U.P. India). My respected fathera* 4ju> Ju^j told me that some widows also lived around MuftiSahib's house. It was his daily routine that when he set offfrom his house for the Darul-Uloom, he would call uponthose widows and ask them if they wanted him to purchaseanyting for them from the market which he would bring forthem. The widows would, each, tell him their requirementsof their kitchen and households, e.g. spices vegetables, etc.He would do their shopping and hand over their goods tothem. Sometimes the widows would complain about thequantity, quality, or the very nature of their needs. MuftiSahib would again go to the market and bring back thegoods in the desired quantity and quali ty . After thisvoluntary service Mufti Sahib would go to the Darul-Uloomto write Fatawa (Rligious Rulings). My father a* ^ u^ said:


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Discourses On Islamic Way Of Life (Vol:V) 40

The man who was walking about in the market for the sakeof the widows was the Grand Mufti, yet after seeing hissimplicity and humbleness none could say that he is amountain of learning and virtues. It is the outcome of hismodesty that so far his Fatawa have been published intwelve volumes and work on this is still in progress, and theentire world is receiving benefit from his work. It is so tosay:

Your fragrance has issued forth suddenly from yourgarment.

He breathed his last while writing a Fatwa.

Hazrat Maulana Muhammad Qasim SahibNanotawi & Jtou^ and ModestyHazrat Maulana Muhammad Qasim Sahib Nanotawi

upaIji^j is the founder of Darul Uloom, Deoband. It iswritten about him that he always wore a long cloth and anordinary Kurta (Shirt). None could guess from hisappearance and clothes that he was such a greatpersonality. He was a successful debater. The greatest ofhis competitors dared not stand for long before him. Asregards the state of his modesty, he used to sweep thecourtyard of the mosque clad in his long cloth andordinary Kurta (Shirt). He had taken part in the Jihadagainst the British in India so as a warrant of arrest hadbeen issued against him and a man had come to arresthim. Someone had spied that the Maulana resided in themosque of Chatta.When the man came to the mosque hesaw that a person wearing a vest and long-cloth wassweeping the courtyard of the mosque. The warrant ofarrest bore the words, "Maulana Muhammad Qasim


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41 Discourses On Islamic Way Of Life (Vol V)Nanotawi should be arrested." The man thought that theMaulana must be an Allamah of imposing personality cladin a long flowing robe who had headed such a tremendousmovement. He could never imagine that the personsweeping the mosque was Maulana Qasim Nanotawi. He,therefore, asked this person about the whereabouts of theMaulana. In the meantime Hazrat Maulana's instuitionguided him that a warrant had been issued for his arrest.The Maulana was now caught in a very confusingsituation. He had to conceal his identity and yet he couldnot tell a lie. To get himself out of this awkward situation,he stepped back from the place where he was standing andsaid to the man. A little befo re the Maulana was here. Theman thought that a little before the Maulana was in themosque, but had left it and gone elsewhere.Hazrat Sheikhul Hind u*^^ j and Modesty

Hazrat Sheikh-ul-HindMaulanaMahmoodul -Hasan isthe man who launched such a vigorous freedom movementagainst the British Government of India as shook to the coreof the whole of India, Afghanistan and Turkey. Myrespected father Maulana Mufti Muhammad Shafi Sahib ^up jji related a story about him on the authority of HazratMaulana Mughis Sahib u*^^ An 'Alim ofAjmer (India),MaulanaMu'eenuddinAjmeri u^u^, decided to go toDeoband to pay a visit to the Sheikhul-Hind. Accordingly,he reached Deoband and asked a Tonga driver to take himto Maulana Sheikhul -Hind . In Deoband he w as know asBare (big) Maulana Sahib. The Tonga-driver inquired: doyou want to go to Bare Maulawi Sahib? The reply being inthe affirmative, the Tonga-driver took him to the house ofHazrat Sheikhul-Hind. It was summer time, when thisvisitor knocked at the door, a man wearing a vest and a long


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Discourses On Islamic Way Of Life (Vol:V) 42cloth, came out of the house. The visitor told the man at thedoor that he had come from Ajmer to meet Hazrat MaulanaMahmoodul-Hasan Sahib u* ^ ^ and that his own namewas Mu eenuddin Ajmeri. He was let in and asked to takehis seat. The visitor repeated his desire to see theSheikhul-Hind. The man asked him to have patience. As theseason was hot he began to fan him. The visitor asked theman with some irritation to in fo rm the Maulana that a manhad come from Ajmer to see the Maulana. He went in cameout with food. The visitor told the man that he had not cometo take food; he wanted to see the Maulana. The manrequested the visitor to take the food and he would soonmeet the Mau la na. The visitor took food and drank water.Then the visitor complained with some irritation that theman was not informing Sheikhul-Hind of his visit. The man(who was Sheikhul-Hind himself) said to the visitor: Hazrat!No She ikhu l -Hind res ides here . Mahmoodul H a sa n isindeed the name of the man standing before you. This wasthe character ofour elder saints. May Allah grant us some ofthis colour: Aameen.

Hazrat Maulana Muzaffar Husain Sahib aj^^and Modesty

Hazrat Maulana Muza ffar Husain Sah ib Kandeh lawi*>&\ k^j was once returning from some place to Kandehlaby rail. When he got off the train at the station he saw thatan old man was going with a heavy bundle on his head.He was walking with difficulty on account of the heav}load. Feeling pity on the old man the Maulana asked hispermission to carry the load himself. The old man agreedto this and thanked the stranger for the help. The Maulanatook up the bundle on his head and both set off on thejourney. On the way the following dialogue ensued


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43 Discourses On Islamic WayOf Life (VoI:V)between the two:Maulana: Where are you going?Old man: To Kandehla .Maulana: Why are you going there?Old man: I have heard that a great Maulawi Sahib

resides there. I am going tomeet him.Maulana: Who is that great Maulawi?Oldman : M a u la n a Muz a f f a r Hu s a i n S a h i b

Kandehlawi. I have heard that he is a verygreat Maulana and abig 'Alim.Maulana: Yes he can read Arabic.

While this dialogue was going on they reachedKandehla. When the people saw Maulana carrying a load,they rushed towards him to pay regard to, and take theload from him. Seeing this the old man was very muchupset and shocked that he had burdened the Maulana withsuch a heavy load. The Maulana solaced the oldman,saying: Brother, there is nothing to worry. When I sawthat you are in trouble, Almighty Allah helped me tor ende r th is service. Thanks to A lla h.

Another event relating toHazrat Sheikhul-Hind up^u*^

It was a regular programme fo llowed duringRamazan at the place of Hazrat Sheikhul-Hind up^ju^Mau lana Mahmoodhu l Hasan S ahib *4*&w^> tha t theTaraweeh prayer was started after the 'isha prayer andcontinued throughoutthe night till dawn. The Qur'an wascompleted after* every three or four days. A Hafiz recitedthe Qur'an and Sheikhul-Hind u*^^ listened to therecitation standing behind the Hafiz. He himselfwas not aHafiz-e-Qur'an. At the end of the Taraweeh the HafizSahib used to lie down for a short nap near the


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Discourses On Islamic Way Of Life (Vol:V) 44Sheikhul-Hind. The Hafiz Sahib related that one nightwhen he opened his eyes he saw that someone wasmassaging his legs. He thought that it might be some pupilor student. When he looked up after sometime he found tohis great surprise that it was Hazrat Sheikhul-Hind himselfwho was massaging his legs. The Hafiz Sahib at once gotup and asked what the Sheikh was doing. TheSheikhul-Hind a * ^ ^ replied: You remain standingduring Taraweeh the whole night. I am massaging yourlegs that they may receive some comfort.Maulana Muhammad Ya'qoob SahibNanotawi u * ^ ^ and ModestyHazrat Maulana Muhammad Ya'qoob SahibNanotawi u^u^ , was the principal of Darul-Uloom,Deoband. He was ahigh-ranking 'Alim. Hazrat Thanawi ^u* aUi has said that when anyone praised him in his presence,he would keep quiet, instead of uttering some formalcommon words like, "It is your good opinion about me,otherwise I am nothing, etc.." Such formal words are utteredwith a concealed desire to hear more praise. This is falseand not real modesty. The man praising Maulana thought onaccount ofhis silence that he was pleased with his praise.Anobserver might have thought that the Maulana had nomodesty. Hazrat Thanawi u^^ said: These formalities donot mean modesty. Modesty is a quality of the heart. Truemodesty demands that a man should not consider any work,however low, below his dignity.Another event about him, demonstrating Modesty

There is another event relating to MaulanaMuahmmad Ya'qoob Sahib Nanotawi a* Jn ju^,. Someoneinvited Maulana Sahib to a feast and he accepted it. The


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45 Discourses On Islamic Way Of Life (Vol.V)village of the host was at some distance, but he providedno conveyance. Maulana Sahib ^ aIji u^j5 therefore, set offfor the place on foot. He did not at all mind the absence ofconveyance. He took food along with mangoes. The hostdid not arrange conveyance even on Maulana's returnjourney and what is more, handed over to him a heavyload of mangoes to take home. Maulana accepted the giftof mangoes and set-off homewards with this heavy load.The load was too heavy for a man like Maulana Sahibwho had never in his life lifted such a heavy load. To carryit he had to use both his hands alternately. When heapproached Deoband both his hands had become almostparalysed. At long last he placed the load on his head, thisbrought some relief to his hands. At this he regretted thathe did not place the load on his head in the very beginningto avo id all t ha t dis t ress . Mau l an a ar r ived home a tDeoband with the load of mangoes on his head. He wassupporting the load with one hand and shaking hands withthe people who came to greet him with the other hand.The grand Maulana never thought that the work ofcarrying the load on his head was not worthy of his status.It is a token of modesty that man should never considerany work to be derogatory to his position.An even Unique of its Kind

You might have heard the name of Hazrat SayyidAhmad Kabir Rifa'i *j&\^> who was among the mostdignified saitns of Allah. A unique event happened withhim which had happened to none else in the world. He hada great longing in his heart to visit the Holy Shrine of theHoly Prophet # . After long waiting and longing Allah atlast granted him an opportunity to perform the Hajj. AfterHajj he went to Madinah Munaw-warah. When he visited


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Discourses On Islamic Way Of Life (Vol.V) 46the Holy Shrine of the Holy Prophet # , he spontaneouslyrecited two couplets ofArabic poety:

I4JL.JI CuT ^ j j A*J< AJl^ ^3

That is: O Messenger of Allah! when I was at adistance from you I used to send my soul to kiss the earthon my behalf and as my representative. Today when I ampresent here in person, kindly; hold out to me your righthand that my lips may enjoy by kisisng it.

As soon as these couplets were recited, the sacredhand of the Holy Prophet # came out ofhis shrine and allpresent there graced themselves with its sight and HazratSayyid Ahmad Kabir Rifa i a* &\ ^ kissed the Prophet'shand. Thereafter the hand went back. This unique event isrecorded in history and the reality is known to Allah alone.The Remedy to cure PrideAfter the happening of this eventHazratSayyidAhmadKabir Rifa'i u^u^, thought of the great honour whichAlmighty Allah had conferred upon him which had not beenconferred upon any person before. He feared lest this shouldcreate in his heart somevestigeof pride. To forestall this he laydown at the gate of the Prophet'smosque and he requested thepublic on solemn oath to go out of the mosqueby crossing overhim, so as to remove all tracesof pride and superiorityfrom hisheart. I have related this story onlyas an interlude, otherwise themain eventwhich I want to relate is as follows:


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47 Discourses On Islamic Way Of Life (Vol:V)The best Example of Public serviceOnce Hazrat Sayyid Ahmad Kabir Rifa'i -luîju^, wasgoing to the market when he saw on the way a weak andsick dog suffering from scabies and unable to walk.

The righteous servants of Allah are always full oflove for Allah's creatures. This love and affection is a signto show that they maintain special relationship with Allah.Sheikh Sa'di d*Ai^j the famous Persian Sufi poet ofShiraz has expressed the same point in his persian couplet:

C^f \J3 3 Q)\f 3 QJ^ J* ^*> ^l}The way leading to Allah is nothing, but service to the

creatures of Allah. It does not consist in counting over therosary, the prayer carpet and the saint's long ragged robe.

My Sheikh Hazrat Dr. Abdul Hai Sahib uû^ , usedto say that when a servant ofAllah loves Allah and Allahalso loves him, then Allah infuses into the heart of hisservant the love of creatures. As a result the hearts ofmeno fGod become full to the brim o f the love o fAllah's creatures. So deep is their love that it is beyond ourimagination.When Hazrat Sayyid Ahmad Rifa'i up^^ saw thisdog in such a sad plight he felt pity on it, he brought thedog with him, and provided for it medical treatmentbandaged its wounds, until the dog recovered from itsdiseases. He looked after the dog with due care, being aGod ' s c rea ture .Dialogue with a Dog

After the event mentioned above one day HazratSayyid Ahmad Kabir Rifa'i ajâIhu^j was going somewhereand it was the rainy season. He was walking on the raised


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Discourses On Islamic Way Of Life (Vol:V) 48path separating one field from the other, each filled withwater and mire. Suddenly a dog appeared coming from theother side. Both stopped seeing each other, as the pathwas so narrow that both could not pass by each other. Oneof them must get down into the mire to let the other passunsoiled. Hazrat Rifa'i upJji^j was in a fix what to do. Itis said that a dialogue took place between the saint and thedog. Only Allah Knows how this dialogue becamepossible. None knows if it was a miracle worked by Allahor Hazrat Rifa'i a*


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49 DiscoursesOn Islamic WayOf Life (Vol:V)your heart from pollution by getting downinstead of saving your clothes.

Hearing this reply of the dog Hazrat Rifa'i up jj ju^jaccepted defeat and admitted the dog's logic that theclothes could be cleaned by washing but the heart couldnot be cleaned by washing. He, therefore, got down in themire and made way for the dog to pass on.

At the end of this dialogue an inspiration came toHazrat Rifa'i up &\ u^ inwhich Almighty Allah addressedhim thus:

"O Ahmad Kabir, today I have graced you with suchwealth of knowledge as has no equal. A few days ago youhad felt pity on a poor, sick dog by providing medicaltreatment for it. As a reward for this I have granted you,through the dog, peerless knowledge. "A man should notconsider himself to be superior even to a dog."Hazrat Bayazeed Bustani u^u^,

Hazrat Bayazeed Bustani u* ^ ^ has been a greatMuslim sa in t o f international fame. It is related ab out himthat after his death someone saw him in a dream and askedhim how Almighty Allah dealt with him. The saint replied,saying: Something very strange happened to me. WhenAllah asked me about deeds I had taken with me there, Ireplied that I had nothing with me, I have come emptyhanded. I totally depend on Your mercy. Almighty Allahsaid: Out of all the good deeds you did in the world Iappreciated very much one of them. When you got up onenight you saw that a kitten was shudderingwith severe cold,you felt pity on it and provided it cover under your quilt andthe kitten passed the night comfortably. This act of yourswas based on sincierity and you did it exclusively for thesake ofMy pleasure. It pleased Me so much that I granted


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Discourses On IslamicWay Of Life (Vol:V) 50you forgiveness only on account ofthis deed.

Hazrat Bayazeed Bustani U* Jn u^ has said that thelearning and knowledge he had acquired in the worldproved futile. Only one deed was counted as worthy in thesight ofAllah. It was kindness to and nice behaviour withthe creatures o fAllah.

The gist of the discussionAnyway, Hazrat Sayyid Ahmad Kabir Rifa'i ^^^was instructed by means of this inspiration that the most

valuable of all the learning is man's admission that he is"worthless" and that his own personality has no reality.This is the essence of all knowledge and is called"Modesty" - total freedom from Pride. All godly men takecare to safeguard themselves from the vice of Pride inwhatever form it may be.The difference between "Modesty" and"Inferiroity Complex"

Nowadays the science of psychology has becomevery popular among the people. "Inferiority Complex" is a- subject of this science which is regarded as something^..verj* ufl^katbfeMedfeaHreatet&tf ispiî^dora|^rs^rrwh^'fi^-a-Vtetkn to this mdady.rSoifas peaplia^ê that*themystic formula of "modesty" or "s^tfeffaGertteat" is onlycreating the feeling of "Irfer^jtyiComÎex^ among thepeople which is apparently not ^desirable âdeiw:y.

I t may be stated to clear that "Modesty" and"Inferiority Cotiipelx" are two different traits of humanbehaviour. Those who evolved the science of psychologyare totally ignorant ofDeen (Faith), Atlafrand His Prophet4. They invented the term "Inferiority Complex1^ eventhough it has some good aspects as weft. There is in


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51 Discourses On Islamic Way Of Life (Vol:V)

reality a difference between "Modesty" and "InferiorityComplex"."Inferiority Complex" a complaint against creation

"Inferiority Complex" consists accusation againstAllah's creation, A man suffering from this complexthinks that he has been deprived of something whichshould have been given to him and that he has beenpushed back. He has not been given his due share. Hewas born ugly, poor, sick or crippled, etc. Suchcomplaints necessarily create irritation and, in turn,jealousy. They create in him dependency and dejection.At any rate, "Inferiority complex" is based on acomplaint against dispensation and ordinance ofAllah.Modesty is the product of gratitude

As regards"Modesty", it cannot be acquired bycomplaining against Allah's Decree. It is acquired throughrendering thanks to Allah for His grants and favours. Theman practising "Modesty" thinks that he did not deserveany blessings, but Almighty Allah favoured him by Hismercy and grace.

Now you can realize yourself th* difference between"Inferiority Complex" and "Modesty". The qulaity of"Modesty is highly desirable. TheHoly Frophet & has sakl"Modesty" raises to^tiipmuvanddigpity whoso practises it".As agatffst this, prtde ultimately brings disgrace andhumiliation. The irian practisMig "M#isty" is ultimatelyfavoured with honour, prwided he is tme.and sincere in his"Modesty".


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Show of "Modesty"Sometimes we make a show of modesty by using

formal words like, "I am worthless, the lowest, sinful" etc.This is no Modesty; it is only a show ofmodesty; it i anillusion of "Modesty." Hazrat Maulana Ashraf AliThanawi aJpAi^ has givern us a very effective formula totest the modesty of anyone. When a person says that he isworthless, wrongdoer, guilty and good for nothing, etc.,confirm to him his statements, syaing, "yes, really you arewhat you are telling about yourself." Now see hisreactions. If he does not take ill what you have confirmedhe is really sincere in his claim ofmodesty. On the otherhand, if he feels offended then be sure that he was makingonly a show of "modesty". He was using words ofmodesty with the intention that his listeners maycontradict him, saying "No sir, you are very honourable,pious and modest, etc." This is not "Modesty, but a showofmodesty."Modesty and Ingratitude

A man's life possesses many good aspects. Somehave been favoured with learning and knowledge, somewith health, some with wealth and still some with highstatus. How can a man deny these blessings? If he deniesthese blessings, it will be ingratitude on his part. To steerclear of this situation the saints have suggested that"Modesty" should not be strained so much as to touch theboundary of ingratitude. Modesty and gratitude should gotogether. The one should not repel the other.This is not Modesty

Hazrat Maulana Thanawi u^ iu^ has related an eventin one o f h is se rmons . He has stated tha t once he was


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53 DiscoursesOn Islamic WayOf Life (Vol:V)travelling by train and some passengers were sitting aroundhim. As they were talking to one another, he could not sleepand came down from his berth. They sat down to take foodand invited the Maulana also to it, saying: Kindly come andpartake with us our poor and coarse food. Hazrat Thanawiu*iji;u^, objected to this that they were calling the foodinferior which was Allah's gift. They replied that they calledthe food poor and coarse by way ofmodesty. It would be anact of pride to call the food to be of superior quality. Thefood was a gift from Allah. It was not at all right to call itpoor and coarse. Likewise, ifAllah has granted someone ablessing, one should be thankful to Allah for the valuablegrant. The gift should not be taken lightly.Refrain from Pride as well as ingratitudeOn the one hand it is necessary for us to refrain frompride and on the other hand from ingratitude. We mustrefrain from bo th th e vices . I f there is man who offersprayers, observes fasting and thinks that he is doingsomething very praiseworthy, he is committing the sin ofpride. If the same man thinks that his acts of pryaing andfasting are worthless and fruitless, this is an act ofingratitude in the sight ofAllah.How to combine Grati tude and Modesty

A question arises as to how to combine two virtuesapparently quite different from each other - gratitude andpride at the same time. In other words, gratitude andmodesty should go together. It is very easy to combine thetwo virtues. Man should think that he had no capacity atall to do this work which he was able to do only with thekind help of Almighty Allah. In this way both the virtuesget combined. When man thinks that he is quite incapable


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Discourses On Islamic WayOf Life (Vol:V) 54and good for nothing, he practises modesty. When hethinks that he did something only with the help and mercyofAllah, he is showing gratitude to Allah. A servant whois grateful to Allah can never be proud, because gratitudeimplies in its meaning admission of weakness andinability. Ifhe has done anything or attained any success itwas through Allah's help and mercy. See how the HolyProphet # combined both the virtues in himself:

(T"\rrI am the leader of Adam's son yet, I take nopride in it. (Tirmizi ch. No: 3, Hadith No: 3632)In this Hadith the Holy Prophet # has claimed that

he # is the leader of Adam's progeny. This impliesadmission of superiority, yet it has been set off at the sametime by the denial of pride (j** *j). The Holy Prophet #admittedly deny pride that his status of leadership is dueonly to Allah's favour and mercy and not to anyqualification in his own selfAn Example

Hazrat Maulana Thanawi ^ii^ has explained thisby an example. In the olden days there used to be a classof slaves. They were owned by their masters like someproperty. Their masters had full authority to sell them inthe market. A slave was solely bound to obey his master.If the master asked him to become a ruler in his absence,he had to assume that responsibility. Nothwithstandingthis, basically he remains a slave. He can never think thatthe power he is holding is due to his own abil ity andcompetence. He understands quite well that when themas ter returns and asks h im to clean the la trine he wil lhave to do that. Now it becomes clear that, although the


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55 Discourses On Islamic WayOf Life (Vol:V)sla^e is officiating as a ruler, yet he realizes his real worthand position as a mere slave, having no authority,whatsoever .A "servant's" position is below that of a slave

The position of a "servant" (>*) is much lower andinferior than a slave so when "Almighty Allah bestowssome position upon His servant, he should think that theduty he is discharging is Allah's favour. He is a "servant"o f Allah far infer ior to the s lave whom his mas te r hasauthorized to work as a ruler. We know from the annals ofhistory how many slaves there have been who ruled overcountries, yet the spot of slavery remained sticking tothem till the last.

A story full of moralsThere was a slave who rebelled against his master,

murdered him and took over the reins of the Kingdom. Hecontinued as a King for a long time and princes were bornto him. This slave King invited to his court SheikhIzzuddin bin Abdus-Salam who was a Wali (friend) ofAllah and aMujaddid of his time. The slave King offeredto appoint him Qazi (Chief Justice). The Sheikh replied:The right to appoint a Qazi vests in the rightful Caliphwhich you are not. You are a slave and have seized powerby murdering your master. You have also seized muchlanded property to which you, as a slave, have no right. Aslave cannot own any property. I shall, therefore, notaccept any post from you, unless you rectify your position.

In those days goodness prevailed. The slave Kinghad usurped power by murdering his master, yet he hadsome fear ofAllah. The saint's words had also impressedhim. He admitted the charges levied against him by the


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Discourses On Islamic WayOf Life (Vol:V) 56Sheikh that he was really a slave. He requested the Sheikhto tell him how he could extricate himself from the bondsof slavery. The Sheikh told him that there was only oneway: The King as well as his princes should all stand inthe market and offer themselves for sale. The sale moneyshould be distributed among the heirs of the deceasedmaster, i.e. the ousted King. Then the buyer should freehis purchased slaves. Then the slave King and the princeswould become free. How diff icult a si tuat ion it was!However, some fear ofAllah and of the punishment of theHereafter, as the slave King had in his heart, he acceptedto go through this ordeal.

It is a unique event of history that the King and hisprogeny taken to the market and offered for sale. They wereauctioned. A rich man purchased them then set them free inreturn for an adequate compensation. Thus the Kingdom ofthe King was regularised. We have in our history such evetnsthe like of which will not be found elsewhere in any othernation. The lesson to be learnt from this unique event is thatjust as a slave King realizes that he is basically a slave, in thesame way if a man is holding some dignified pbst, he shouldbelieve from the core o f h is hea rt that he is a slave ofAllah.Ifman realizes this truth, he can never do wrong to others,while occupying his high and dignified post.Modesty in Worship

Allah helps you, by His mercy, to become a Namazi(worshipper), do not begin to tell others that you are aNamazi, nor think, that you have become a very great saintas says the Arabic proverb:

A weaver once offered two Rakats of prayer and


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57 Discourses On Islamic WayOf Life(Vol:V)began to wait for a revelation from above. He foolishlythought that his act of praying was so sublime that heshould receive revelation from Allah. You should,therefore, not regard your acts ofworship so great that youshould anticipate great results immediately, nor shouldyou consider your act so inferior that you may becomeinvolved in ingratitude, by thinking that it is totallyworthless and condemnable .

It is dereogatory to the sanctity of your prayer toutter derogatory words. You should be thankful toAlmighty Allah that with His help you could perform theprayers whatever its worth and level.You must do two things

Whenever Allah enables you to perform someworship you have to do two acts. Firstly, render thanks toAllah that He enabled you, by His mercy, to worship Him.How many men there are who remain away from thisworship. Secondly, seek Allah's forgiveness for the faultsyou may have committed, and the defects andshortcomings that may have crept into your worship. It ishoped that on account of these two acts Allah shall acceptyourworship.Ecstatic experiences and feelings arenot the objective

We always feel worried that we find no change inourselves, nor do we experience any spiritual elation,although we have been offering prayers counting over thebeads, rememebring Allah's sacred names alongwith theTahajjud and Ishraq prayers. You must bear in mind thatthese internal feelings of elation are not the objective. Thegood deeds you are doing, including those mentioned


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Discourses On Islamic WayOf Life (Vol:V) 58above, are in themselves a great favour of Allah. Theanxiety about the acceptance or non-acceptance by Allahof your good actions, remembrance, prayer, etc. is quiteappreciable, yet it should be realized and admitted thatthey are not in themselves worthy ofbeing offered to, andaccepted by Allah. Notwithstanding this you should alsohope that when Allah has helped you to do these acts Hewill, by His mercy, accept them for reward.A sign to indicate the acceptance ofworship by Allah

Haji Imdadullah Sahib u* ^ ^ was a great Sheikh.May Allah exalt his rank! A man who was a regularNamazi asked him ifhis prayers were accepted by Allah ornot. The Sheikh replied, saying: If your first prayer hadnot been accepted you would not have been allowed thesecond, then the third then the fourth and so on so forth.When you have done a good deed and Allah helps you todo it again, then it is a clear indication that Allah hasaccepted the first deed by His infinite mercy. One should,therefore, never consider his praying and fasting to bealtogether inferior and insignificant.An even t t h a t occur red wi th a sa in t

Maulana Rumi u * ^ ^ has related in his'Masnawi thestory of a saint. He was a veiy religious and pious man whohad been offering prayers, observing fasts and rememberingAllah and in other forms ofworship. One day it occurred tohim that he had devoted himself to Allah's worship for sucha long period, but he did not receive any response fromAllah so far about the acceptance or non-acceptance of hisdevotion. He submitted this thought to his Sheikh. TheSheikh reprimanded him and explained to him you have


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59 Discourses On Islamic Way Of Life (Vol:V)been continuously doing your deeds of righteousness anddevotion with Allah's help and this is a response from Allahto you. If Allah had not accepted your devotion andworship, He would not have extended His help to you tocontinue your prayers and fastings, etc. It is not, therefore,necessary to wait for a response which is already there.

^s\, sJjy 3 3J3) JU i f JThe idea contained in this persian couplet is that if a

man is rehearsing the names of Allah, then this rehearsalofAllah's name is Allah's response that man is enabled torehearse the name ofAllah again and agian and repeatedly.The best Example

Hazrat Dr. Abdul Hai Sahib u*&^ used to give avery good example to illustrate how Allah accepts theworship of his servants. Hazrat Dr.Sahib upA^ hassuggested, saying: Go to a man and speak well of him. Dothe same the second day and the third day.If he appreciatesthis act of yours he shall listen to you and will not forbidyou to praise him. On the other hand, if he dislikes this actofyours he may tolerate you the first or the second day, butwill surely turn you out the third day and will not allow topraise him. Just like this, when you praise Allah and Heallows you to continue this praise ofHim, this is a sure signthat Allah appreciates your act, even the act may be of aninferior standard. So, do not look down up this act asworthless, but thank Allah's magnanimity for acceptingsomething which is in fact not worthy of this acceptance.


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Discourses On Islamic Way Of Life (Vol:V) 60The gist of the entire discussion

Our respected Dr. Sahib u* ^ ^ used to advise us tocontinue working in the path of Deen according to theSunnah of the Holy Prophet Ufa. In addition, we mustr ende r t hanks to Allah tha t He who enab led us to dosomething good and right, as without His help we coulddo nothing. Then when we rememebr our fautls, sins andshortcomings we should seek Allah's forgiveness. If wefollow this advice, we will be able to do justice to"Modesty" in our conduct, and offer gratitude to Allah andas a result we will be saved from prirle.How to acquirethe quality of "Modesty"

In order to acquire the quality of "Modesty" youshould regard yourself to be a servant of Allah and thinkthat you are bound to do whatever Allah entrusts to you. IfHe appoints you to some high post resolve that you shalldischarge the duties attached to that post honestly,because you are a slave ofAllah and have no discretion ofyour own in the matter. You must admit that whatever youhave been granted is Allah's gift and favour. Such trend ofthought will ensure for you the quality of gratitude as wellas ofmodesty.The respected Sufis (mystics) say that the krif(knower of the ways ofAllah) has the ability of combiningopposites which are apparently contradictory to eachother. On the one hand you should not look down uponyour good deeds and on the other hand you should notpride yourself upon them. You should think that, in so faras your acts are concerned, they are worthless, but in sofar as Allah's attribute of acceptance is concerned, they areindeed valuable. By adopting such trend of thought youshall attainModesty as well as the qulaity ofgratitude.


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61 Discourses On Islamic Way Of Life (Vol:V)Practise gratitude to the best of your ability

Our Dr. Abdul Hai Sahib ^ &\ a^ laid great stress onthe virtue of rendering thanks to Allah. The more onerenders thanks to Allah, the more easily and quickly hewill be cured ofhis inner and spiritual diseases. Previouslywe could not grasp the secret of these poitns. Now wehave come to know that this virtue of thanks giving is avery effective remedy to cure the inner diseases of ourhearts. He up^iu^, used to say that people now-a-days aretoo weak in body and soul to go through the ordeals ofthose spiritual exercises and disciplines which the studentsof spiritual training used to perform in the past under thedirect supervision of their Sheikh and underwent greathardships in this path. We have neither time nor strengthfor this tiring ordeals. Only one way is open for you andthat is the way of rendering thanks to Allah as much aspossible. This will create in us the virtue of "Modesty"and expel from our hearts the vice of pride. This will alsolead us to the path of total cure from the inner diseases.The meaning ofGratitude

When "thanksgiving" is so important we mustunderstand the meaning of "thanks". Thanksgiving orgratitude is a belief that we are indeed not deserving ofanything. Whatever we receive or attain comes to us onlythrough Allah's grant or favour. This is what we call"Modesty". There is neither modesty nor gratitude in thebelief that you deserved the success or the grant by dint ofyour own efforts and labour. Take an example. A debtorpays back his loan to the creditor. The creditor is notbound to thank the debtor for this payment, because theamount was legally and morally due to the creditor. Bypaying back his debt the debtor did not oblige the creditor


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Discourses On Islamic Way Of Life (Vol:V) 62with any favour. Thanks become due where a manreceives some benefit or favour which he does not deserveor to which he has no title. At the time of rendering thanksto Allah for a favour you must realize that you did notdeserve the favour; it was only Allah's favour and grant.By following such a trend of thought you shall attain thevirtue of "Modesty". The Holy Prophet # has made apromise to a man who practises "Modesty" in thefollowingwords:

Allah raises him to honour and dignity whopractises Modesty for the sake ofAllah.

SummaryIt should be borne in mind that "Modesty" is aquality of the heart. A man should think in his heart thathe is worthless and good for nothing. To be able topreserve this trend in the heart, in actual practice oneshould think that it is modestythat one should be ready todo anything and should not consider any job below hisstatus and dignity. He should be ready to handle any duty,however, lowly it may be. There shouldbe no vestiges ofpride ancforrogance inman's sitting, standing, walking, infact, in any of his movements. His conduct should alwaysreflect modesty and humbleness. This is not totalModesty, yet this too is ameans to attain totalmodesty. Inshort, a man should take to modesty even in his apparentacts and movements, which in turn will sow the seeds ofgratitude and modesty in the heart.May Almighty Allah create the virtue ofModesty inour hearts-Aameen.


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Ser ies 41

J E A LOUSY -A FA TA L DI SEASE

DARUL I SHAAT urdu bazarKarachi- i


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Venue : Jame MasjidBaitul-MukarramGulshan-e-Iqbal,KarachiDate : 18th June, 1993.


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J EALOUSY -A FATAL DISEASE

J dbytiV a^j &\ V aJi V 01 A^JtJ j a! >*


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Discourses On IslamicWay Of Life (Vol:V). 66none to guide him whom He lets go astray. Ibear witness that there is no god but Allah theonly One Who has no partner. I also bearwitness that our master, our ProphetMuhammad # is His servant and HisMessenger. May Almighty Allah shower Hismercy on him, his household and hisCompanions


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The Fire of Jealousy remains in flamesThere is a kind of fire which destroys everything in

a matter o f minutes.. There is another kind o f fife whichburns without flame but slowly and slowly eats awaythings in bits, till it consumes the entire wood. Likewise isjealousy which, just burns without fire, and annihilatesman's good deeds stealthly and does not even feel thishidden process of loss. That is why the Holy Prophet #has emphatically warned against this disease.It is an obligatory duty to refrain from JealousyIfwejnake a survey of^the conditions prevailing inour society, we shall see that this disease of jealousy hasencircled the entire society. There are a very few servants ofAllah who are safe from i t Jealpusy is so insidious a diseasethat somehow it finds access to the hearts. At the same t imeit is an obligatory duty to refrain from it at all costs. As forourselves, we take no notice ofthis dangerous situation anddo not even feel that we are suffering from this disease. It is,therefore, highly imperative to be cautious against theonslaught ofthis disease.First of all we should try to understand the reality ofjealousy, its categories, its causes and the remedy to cureit. These four issues are the topic of today's discussion.May Almighty Allah make today's discourse instrumentalto the eradication o f this disease.

The Reality of JealousyA man sees that another man is in possession ofsome blessingwhether of this world or of the Hereafter. Agrudge and ill-will springs up in him against the mangifted with the blessing. He begins to desire that theblessing of the other man may be snatched away from


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him. This is the reality ofjealousy.Take an example. Allah has bestowed upon someman wealth, good health, fam^ honour or learning. Aburning feeling crops up and starts imagining as to whythis blessing was granted to him and that the blessing

should better be taken away from him. It pains him to seeanother man in possession of one or many of theseblessings and he is happy j f some of these blessings arelostor sfiatched away from him.

Keeping in view this reality ofjealousy ifyou reflecta bit you'will feel that the jealous person raises objectionto Allah's Decree as to why He bestowed that blessingupon another person, instead of him. It is a very serioussin that he is taking exception to the OmnipotentProvidence and is at the same time wishing that theblessing granted by Allah to the other person may beseized from him which is too grievous a sin.To 'envy1 is lawful

Some t imes a man s e e s th a t an oth er man is inpossession of some blessing. A desire arises in his heartthat he may also get that blessing. This desire is notjealousy; it is 'envy' for which the Arabic equivalent isM. Somet ime this word jl^ is also con fe ss ed w i th theArabic (Jealousy). For example, a man sees that a fellowman is in possession of a nice house, a lucrative post orerudite knowledge. Now he desires that he should alsoacquire these blessings. This desire is not jealousy; it is"envy". When this desire is accompanied by a desire thatthese blessings possessed by others may be seized fromthem, then it becomes the sin ofjealousy.


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69 Discourses On Islamic Way Of Life (Vol:V)Three Degrees of JealousyThere are three degrees of jealousy. The first degreeis the springing in the heart of a desire that you may getthe like of a blessing which another person possesses. It isbetter that you may get the blessingwithout depriving theother person of his possession. If this is not possible, thenthe blessing of the other person may be taken away fromhim and given to you. This is the first degree of jealousy.The second degree of jealousy is that the blessing in thepossession of some other person may be snatched awayfrom him and given to you. This degree consists of twoaspects. Firstly, the blessing may be taken away from itsowner and secondly, that it may be given to you. The thirddegree ofjealousy is in the desire that the blessing may betaken away from its owner along with the status andhonour which he is enjoying by virtue of this blessing,whether that the blessing is passed on to you or not. Thisis the worst and most heinous degree of jealousy. MayAlmighty Allah protect us all from this. Aameenl

The First soul that committed the sin of JealousyThe first to take resort to the sin of Jealousy wasIblis (Satan) when Almighty Allah created Hazrat Adamf*j4jp He announced that He was going to appoint him Hisvicegerent. Thereafter He commanded the angels toprostrate themselves before Adam ?%s\*j*. Iblis feltoffended at this command and refused to obey thecommand of prostration. Satan was thus the first tocommit the sins ofjealousy and pride.The inevitable consequences o f Jealousy

It is an inevitabel consequence ofjealousy that if thevictim of jealousy suffers from some harm or loss or faces


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Discourses*On Islamic Way Of Life (Vol:V) 70-grief, the jealous person exults over the victim.Conversely, if the victim happens to receive some blessingin the form of money or success or in getting someimportant job, the jealous person feels annoyed and sad.Feeling pleasure at the distress of someone is called in theArabic language (cjua)This is also a kind of jealousy. The Qur'an and theAhadith have condemned this vice at many places. TheQur'ansays:

(O t :*l-Jt ijj*) ^ai 'j* illJ$U(Jt ^llll0jJL-^J itThis means: Or are they jealous of mankindbecause o f that wh ic h A llah has bes towedupon fhem out ofHis bounty?See how the jealous feels angry at Allah's grant and

favour.

Two causes of JealousyThe re are two causes o f the bir th o f th is in ner

disease in a man. The first is the love of worldly wealthand property and status. It is a natural wish of a man to seehimself in a respectable and dignified position. If anotherman supersedes him in the acquisition ofwealth, propertyor status, the jealous fellow tries to bring him down. Thesecond cause is hatred and malice. A man harbouringhatred and malice against anyone feels joy if the latter isafflicted with some distress, but feels offended and sadwhen the latter has some occasion of joy and satisfaction.A heart filled with these two vices must generate jealousy.


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Jealousy leads to ruin both in this worldand in th e Hereaf t er

Jealousy is so dangerous an inner disease that notonly does it destroy man's Hereafter but it also leads todes t ruc t ion o f man's interests and affairs in this world .Obviously a man wishing ill of others is always afflictedwith mental torture and suffocation, particularly when hefinds someone advancing towards success and happiness,which affects the health of the jealous person adversely.The Jealous man keeps burning in thefire of his jealousy

Jealousy is just like fire. It is a natural property offire that it eats up its fuel like wood or grass as long as itis available. When this fuel is exhausted, the fire begins toeat its own other parts until the fire gets extinguished.Exactly like this is the fire of jealousy. The man addictedto jealousy first tries to harm others with his jealousy,when he is unable to harm others, he perishes by burninginternally in the fire ofhis own jealousy.Remedy for the disease of Jealousy

The man suffering from the diesease of Jealousyshould realize the truth that Almighty Allah hasdistributed His blessings in the world according to Hiswisdom and dispensation. IfHe has granted the blessingof wealth to one person, He has granted the blessing ofgood health to another eprson. Again, if He has grantedthe blessing of honour and dignity to one person, He hasgranted the blessings of beauty and charm, peace andtranquillity to other persons. There is no man in thisworld who has not been granted some blessings to enjoyor has not been affl icted with some d is tr es s and diseases


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Discourses On Islamic Way Of Life (Vol:V) 72from which he is suffering.The T h re e Wo r ld s

Almighty Allah has created in this Universe threeworlds. One world is the wor ld of Paradise which is full o fendless bliss, joy and luxuries. There is no place inParadise for distress, pain disease, worry and sorrow. MayAllah admi t all o f us into it Aameenl

The second world is totally opposed to Paradise andthat is Hell. It is full of grief, distress torment and allforms of torture and punishment. It has no trace of easeand comfort. May Allah protect us all from this world oftorture, trial and tribulation.Aameen.

The t hi rd world is th e world on which we live. It is aworld which is a combination of the first and the secondworlds. It has in it happiness as well as sorrow, comfort aswell as trouble, and honour as well as disgrace. There isnone in this world who can say that he has never had inhis life any difficulty or trouble. There is also none herewho can claim that he has never tas ted in his life ease andcomfort, joy and bliss. In this world every joy is tamperedby sorrow and every sorrow is seasoned with a taste ofjoy. Totally pure and unmixed comfort and joy or distressand sorrow canno t b e conce ived in thi s world.

Who enjoys real comfort?Almighty Allah has created this world with His

wisdom and His own scheme of dispensation. He hasdis t r ibu ted in th i s world different bountie s to d iffe re ntpersons, out of wealth, health, respect and honour, etc.Now the wealthy man is jealous of the healthy man andthe latter is jealous of the former, grudging each other'sgift. This distribution is indeed according to Allah's


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Decree and depends on divine decision. Nobody can saywho is really happy and who is sad; who is at ease andwho is in trouble. We see that there is a mill-owner,possessing many bungalows, luxurious cars, servants andworkers. On the other side there is the poor labourer wholabours hard from morning till evening for scanty wageswith which he makes both ends meet with great difficulty.Th i s l abou r e r w ill cov e t th e l uxu r ious l i fe o f th emill-owner. If we peep into the inner lives of the two weshall find that all is not gold that glitters and the reality isquite different from what it appears. For example, themill-owner with all his wealth, bungalows, cars andattendants cannot sleep in his bed without taking sleepingpills. He has all the delicacies of food beautifully arrangedon his dinning table, but he is not able to enjoy even a fewmorsels, because he is sufering from ulcer and has beenadvised by the physicians to abstain from rich foods. Nowsee, a rich man having all the comforts and luxuries of lifecan enjoy neither food nor sound sleep. As compared withthis mill-owner, the poor labourer who, having workedhard for eight tedious hours, eats his fill the coarse foodavailable to him and falls into sweet sleep. He gets upfrom his sleep after eight or ten hours. Now considerwhich of the two is happy and comfortable? Who isenjoying true and peaceful comforts? If you look closelyinto this situation, you will see that, while Allah bestowedupon the mill-owner all worldly resources and luxuries, Hebestowed real peace and comfort upon the poor labourer.As already pointed out, these are all dependent on Allah'sDecree and dispensation.


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Discourses On Islamic Way Of Life (Vol:V) 74Sustenance is one form of blessing and'to benefitby it is another form

My respected father, Mufti Muhammad Shafi SahibAjt&M+rj once advised us to recite the following Du a(supplication) after taking meals:

This means: All praise is for Allah Who hasmade me eat this food and has provided it forme without any effort and labour on my part.All his past sins (i.e. the minor ones only) willbe forgiven who recites this Du a after takingmeals. (Tirmizie .... Hadith No: 3523)Thereafter, my respected father u*&^ told us thatin this narrative the Holy Prophet # has uttered two

words, each separately. The one is (He has granted methis sustenance) and the other ^**\ (He has made me eat it)When both the words have almost the same meaning, aquestion arises as to why they have been mentionedseparately. Then he himself answered the question. Hesaid that availability of sustenance is one independentblessing and the ability to eat that sustenance is anotherindependent blessing. Sometimes all sorts of deliciousfoods are available in the house together with choicestfruit, but there is no appetite because of indigestion andbecause the physician has advised against eating anything.In such a situation ujj (He has granted me the sustenance)holds good but u-n (He has made me eat it) does not holdgood. Allah has granted sustenance but has not gratned theability to eat it, as there is disorder in the digestion.


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*75 Discourses On Islamic Way Of Life (Vol:V)Anyway, Allah has distributed His bounties among Hiscreatures, differing from individual to individual, not atrandom but according to a pre-planned scheme andmeasure.

Al lah ' s DecreeTo get rid of the sin of jealousy, the jealous person

should consider calmly that if Allah has gratned somevaluable blessing to a man which is the cause of jealousy,how many blessings the jealous person has been grantedwhich the other person has not been granted. It is justpossible that the jealous person has been granted betterhealth or beauty and charm which the other man has notbeen granted. Allah's dispensation and providence are notat random; they are based on a pre-ordained divine plan.Thinking on these lines will mitigate the pressure ofjealousy.An Urdu proverb

There is a very common proverb of the Urdulanguage which means: Allah does not providefinger-nails to a bald-headed, so that he may not injure hishead by scratching it with the nails. Likewise, it is justpossible that if a man was given wealth in a large measure,he was liable to expose himself to punishment by themisuse of that wealth. If Allah does not grant anyone theblessing of wealth, this is in view of some justificationknown to Allah.Allahhas said intheHolyQur'an:

And do no t covet the bounties in wh ic h A lla hhas made some ofyou excel others. (4:32)The reason for the command that you should not


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Discourses On Islamic Way Of Life (Vol:V) 76covet the blessings which Allah has granted to some andwithheld from some others is that it is Allah alone WhoKnows the wisdom of His dispensation. It is quitepossible that if you are granted what you wish, it may notbe beneficial for you and may be harmful to you. Youshould, therefore, always think that the distribution ofblessings made by Allah is according to the DivineDecree. To be jealous of anyone for what he has beengratned is to challenge Allah's Decree. This is due toingorance. It is quite possible that the jealous person mayhave some blessing which the other person may not havebeen granted.Look at the blessings in your possession

The cause of this vice lies in man's tendency to lookat others instead of looking into his own position. He doesnot take into account the many blessings ofAllah grantedto him nor does he render thanks to Allah for these grants.Instead, he looks with a jealousy on what has been grantedto others. If man forms the habit of looking at thecountless bounties being showered upon him frommorning till evening, he will have no jealousy.Look of those who are below and inferior to youNow in our society people have become very fond ofmaking research and investigation in respectof others'affairs.For example, we are always trying to find out how such andsuch person is receiving largeamounts ofmoney,is building alarge house and purchasing a car and so on so forth. As aresult of this investigation ifwe find something attractivewithsomeone, the instinct ofjealousy is excited.To ward off sucha situation, it is necessary to followthemaximwhich hasbeenmentioned earlier and is reproducedbelow.


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"In worldly matters always look at those who arebelow you and inferior to you. In matters relating to Deen(Faith), always look at those who are above you andsuperior to you."Hazrat Abdullah bin Mubarak u^ in^a nd c om fo rt

Hazrat Abdullah b in Mubarak ^Jtou^, has relatedthat he lived for a long time in the sector of the rich andhad neighbourly relations with them. During those daysnone was more dejected and sorrowful than myself.Everyone that he saw he found that his clothes, carriage,house, etc. were much better than those of his own. Thishad placed me in an inferiority complex. Afterwords Ichanged residence and shifted to the sector of the poor. Ilived among those poor people and had intimate dealingswith them. This change brought relief to me. Here thesituation was just the opposite. I saw that everyone else inthat sector was below and inferior as regards clothes,conveyance and house, etc. were concerned. ConsequentlyAllah granted me hearts comfort and satisfaction.Des ires a re end less

Remember that if anyman desires to collect theresources of the world, there will be no end to his desire.The more he collects the more he will hanker for them, assays the Persian line:>f ; (Q


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Discourses On Islamic Way Of Life(Vol:V) 78more to his worldly possessions. The famous Arabic poetMutanabbi has said something very wise about this world:

(i Ai^LfiiJjaii wAy- O ' Jjt Jli


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will, by the law of nature, be happy at your grief anddistress. When you are in trouble and grieved on account ofyour jealousy, your enemy will be pleased with your sadplight. This is your enemy's gain in this world. As regardshis gain in the Hereafter,, the more you are jealous of himthe more the balance of his good deeds will increase in theRecord of his Deeds. As he has been wronged by yourjealousy, his rank in the Hereafter will be raised. It is aninevitable characteristic of jealousy that it incites man tobackbiting, finding fault, slandering and many othergrievous sins. The result is that the good deeds of thejealous person are snatched away from him and credited tothe balance of de

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