Spiritual Discourses

Ma’arif Mathnawi Lessons

Ramadhan I’tikaaf Series 1438 ھ

21st Ramadhan - 30th Ramadhan

16th June – 25th June

2017

By

Hadhrat Shaykh

Maulana Aarif Umar

دامت برکاتہم

Table of Contents

Day One: Introduction To Ma’arif-e-Mathnawi: ........................................................................................ 4

Day Two: Story Of The Skin Tanner 18 ................................................................... حکایت دباغ اور اس کا عالج

Day Three Tazkiyatun Nafs:........................................................................................................................ 35

Day Four: Story Of Hakeem Jaalinus 52 ........................................................................... حکایت حکیم جالینوس

Day Five: Story of very thirsty man on the side of a river. ر تشنہ لب بر لب دریاقصہ حسن تدبی .................... 64

Day Six: Story of a man who cried over his dog 80 .................................. قصہ ایک شخص کا رونا اپنے کتے پر

Day Seven: Story of a man who had a picture of a lion tattooed on his hand ..................................... 94

Day Eight: Story of Layla and the story of the Khalifa of Baghdad 108 ................... حکایت لیلی و خلیفہ بغداد

Day Nine: Story of the mouse pulling the reins of a camel .................................................................. 124

Day Ten: Story of a royal falcon and the old woman. 139 ....................................... حکایت بازشاہی وکم پیرزن

حيم حمن الر الره

بسم الل

21st Ramadhan 1438 16 /ھth June 2017

Day One: Introduction To Ma’arif-e-Mathnawi:

Today InshAllah we will be reading from the Kitaab which is called "Ma'arif-e-Mathnawi." It is the commentary of the Mathnawi of Maulana Rumi Rahmatullahi Alaih. The "Mathnawi Shareef" comprises of 28,500 couplets in Farsi, each and every one inspired from Allah Subhanahu Wa Ta'ala. Ilhaam - the inspiration given to him by Allah Subhanahu Wa Ta'ala in his heart. So this is the commentary of a part of it, written by Hadhrat Maulana Hakeem Akhtar Saheb Rahmatullahi Alaih. There are many different incidents here which have a lot of Ibrat, a lot of lesson for us.

InshAllah today we are going to read only one incident:

حکایت حضرت عمر فاروق رضی هللا تعالی عنہ اور قاصد روم

This is the incident of Hadhrat Umar Radhiyallahu Ta'ala Anhu and the ambassador from the Roman empire.

قیصر روم کا سفیر جب ہدایا اور تحائف لے کر مدینہ پہنچا

'Qaysar e Rum ka safeer jab hadaya wa tahaif le kar Madeena pohncha...'

When the ambassador of the Emperor of Rome came with many gifts and presents to Madeena, to gift Hadhrat Umar Radhiyallahu Anhu, تو لوگوں سے دریافت کیا

'Tou logon se daryaft kiya...'

He asked the people,

کہ تمہارے بادشاہ کا محل کہاں ہے

'Ke tumhare badshah ka mahal kaha hai...'

Where is the palace of your king? Where can I find the palace of your king? This king was Hadhrat Umar Radhiyallahu Ta'ala Anhu.

قوم نے جواب دیا

'Qaum ne jawab diya...'

What did the people reply to him? قوم نے کہا کہ ہمارے بادشاہ کا کوئی محل نہیں

'Qaum ne kaha ke humare badshah ka koi mahal nahi..'

They said that our king does not have any palace. Our king does not own any palace.

المومینین حضرت عمر رضی هللا تعالی عنہ کا محل تو ان کی جان پاک ہے البتہ امیر

'Albatta Ameerul Mu'mineen Hadhrat Umar Radhiyallahu Ta'ala Anhu ka mahal tou un ki jaan e paak hai...'

Look at this reply. He says that he does not have a palace, but he himself is a palace. He himself is a palace holding the treasures of Ta'alluq Ma'allah ( تعلق مع هللا), the treasures of the Love of Allah Subhanahu Wa Ta'ala. He is a palace in himself; he does not need another palace. Only those people need palaces who are devoid of these things. Hadhrat Umar Radhiyallahu Anhu was a palace in himself.

حضرت عمر رضی هللا تعالی عنہ کا محل تو ان کی جان پاک ہے، جو هللا کے تعلق خاص اور تجلیات قرب سے

منور ہو رہی ہے

'Hadhrat Umar Radhiyallahu Ta'ala Anhu ka mahal tou un ki jaan e paak hai jo Allah ke Ta'alluq e Khaas aur Tajalliyat e Qurb se munawwar ho rahi hai...'

He himself is a palace which is continuously being illuminated. The Noor of the special connection with Allah, the special manifestation of Allah and His closeness are continuously illuminating his heart and his body.

مستغنى کر دیا ہے جس نے انہیں سارے جہاں کے شاہی محالت سے

'Jis ne unhe sare jahan ke shahi mahallat se mustaghni kar diya hai...'

And this treasure which he owns inside him, this Noor which there inside him, has made him independent of all the royal palaces of the entire world. He does not need all of that.

حضرت عمر رضی هللا تعالی عنہ مدینہ کے قبرستان میں ملیں گے المومینین اور کہا کے امیر

'Aur kaha ke Ameerul Mu'mineen Hadhrat Umar Radhiyallahu Ta'ala Anhu Madeene ke qabarstan me milenge...'

He said, "If you want to find Hadhrat Umar Radhiyallahu Anhu, then you don't have to look for any palace. Go to the Qabrastan. You will find him in the Qabrastan. قبرستان جا کر قاصد روم نے دیکھا

'Qabrastan ja kar qasid e rum ne dekha...'

The ambassador of Rome went to the Qabrastan, the graveyard, and saw Hadhrat Umar Radhiyallahu Anhu.

پہنے ہوئے زمین پر سو رہے ہیںحضرت عمر رضی هللا تعالی عنہ قمیض اتارے ہوئے صرف تہبند کہ

'Ke Hadhrat Umar Radhiyallahu Ta'ala Anhu qameez utare hue sirf tehband pehne hue zameen par so rahe hai...'

He saw Hadhrat Umar Radhiyallahu Anhu sleeping on the ground. He had even removed his Kurta and was only wearing the Lungi - the bottom cloth, and he was sleeping directly on the ground.

ہی قاصد روم رعب و ہیبت سے نہ تخت و تاج، نہ فوج و لشکر نہ حفاظتی دستہ، مگر ان کے چہرہ پر نظر پڑتے

کانپنے لگا

'Na takht wa taaj, na fauj wa lashkar na hifazati dasta, magar un ke chehre par nazar parte hi qaside rum raub wa haybat se kaanpne laga...'

He says that Hadhrat Umar Radhiyallahu Anhu had neither a throne nor a crown on his head, no army with him. No bodyguards, like the leaders of today have.

They will not walk out of the house without a bodyguard, they are so scared. Wherever they go, a whole brigade of cars will go, in front and behind. So here there was no need for that.

There was no need of special armoured cars flown to a different country to protect the leader. There was nothing. This man was lying on the ground with a lungi and nothing more than that.

What was it, that immediately when the Roman ambassador's gaze fell on the face of Hadhrat Umar Radhiyallahu Anhu, his whole body started to tremble out of fear and awe.. اور اپنے دل میں کہنے لگا

'Aur apne dil me kehne laga...'

And he started to say in his heart,

بڑے بادشاہوں کو دیکھا ہے مینے بڑے

'Mene bare bare baadshaho ko dekha hai...' I have seen big big kings.

رہا ہوں اور ایک عمر بڑے بڑے سلطانوں کا جلیس و ہمنشین

'Aur ek umar bare bare sultano ka jalees wa humnasheen raha hu...'

Not only have I seen big kings, but I have been the companion, the minister, the courtier of many many big leaders, many big Sultans and big kings.

ہوا نہ محسوسبادشاہوں سے کبھی مجھے خوف

'Baadshaho se kabhi mujhe khauf na mahsoos hua..'

I have never ever felt this fear from any king.

پوش کی ہیبت تو میرے ہوش اڑاۓ دیتی ہے گدڑی لیکن اس مرد

'Lekin is mard gadri posh ki haybat tou mere hosh urae deti hai...'

But this person who is laying on the ground with a coarse clothing. گدڑی پوش - (gadri posh) coarse clothing, the way Hadhrat Umar Radhiyallahu Anhu used to wear. He is lying on the ground in that clothing. That Haybat, that fear that is coming upon me, that is covering me... It has blown away my senses. It has taken my senses. I do not know why is this happening. The fear has gripped me.

یہ شخص بغیر کسی ہتھیار کے اور بغیر کسی فوجی پہرہ کے زمین پر اکیال سویا ہوا ہے

'Ye shakhs baghayr kisi hathyar ke aur baghayr kisi fauji pehra ke, zameen par akela soya hua hai...'

This man is lying on the ground without any weapons, not even a sword. Without any bodyguards. Without any army guarding him, he is lying in the ground.

رہا ہے لیکن کیا وجہ ہے کہ اس کی ہیبت سے میرا پورا جسم کانپ

'Lekin kya waja hai ke is ki haybat se mera poora jism kaanp raha hai...'

Then what is the reason that my entire body is trembling in the fear and awe of this man? ہ کر سکیںاور ایسا لرزہ طاری ہے کہ اگر مجھے سات جسم اور عطا ہو جائیں تو اس لرزہ کا تحمل ن

'Aur aisa larza tari hai ke agar mujhe saat jism aur ata ho jae tou iss larza ka tahammul na kar sake...'

I am shivering so much that if I am given seven other bodies, then they also would not be able to bear this shivering. اور سب کانپنے لگیں

'Aur sab kaanpne lage...'

Yaani ke, all my seven bodies will start to shiver and tremble. پھر وہ قاصد دل میں کہنے لگا

'Phir woh qasid dil me kehne laga ..."

And after that, this Roman ambassador started to say:

در اصل یہ هللا کی ہیبت ہے یہ رعب و ہیبت اس گدڑی پوش کی نہین ہے'Ye raub wa haybat is gadri posh ki nahi hai, dar asal ye Allah ki haybat hai...'

He says that, in reality, this fear and awe that I am feeling is not of this man who is wearing these simple coarse clothes. No, this awe and fear that am feeling is the fear of Allah. By seeing him, the fear of Allah has blanketed me. کیونکہ اس گدڑی پوش بادشاہ کا قلب هللا کے قرب و معیت خاصہ سے مشرف ہے

'Kyu ki is gadri posh baadshah ka qalb Allah ke qurb wa mai'yyat e khaas se musharraf hai...'

Because the heart of this man who is in this simple coarse clothing has been honoured with the closeness and special companionship of Allah Subhanahu Wa Ta'ala. This is what it is.

پس یہ اسی معیت حق کا رعب و جالل ہے

'Pas ye isi mai'yyat e Haqq ka raub wa jalal hai..’

It is the companionship, the Ta'alluq, the connection which this man has, which has brought this fear and awe unto me. جو اس مرد حق کے چہرے سے نمایاں ہو رہاہے

‘jo iss mard e haqq ke chehre se numaya ho raha hai...'

And this fear, this Ta'alluq and closeness with Allah which is there in the heart, is becoming apparent from the face.

Whatever is in the heart, it shows on the face. When there is darkness in the heart,

then the face also becomes dark. When there is Noor in the heart, then the face becomes Munawwar. It becomes lighted up. A person can see that illumination on the face. Many people may seem to be outwardly pious, but because there is darkness in the heart, there is darkness on the face.

Hadhrat Maulana Hakeem Akhtar Saheb Rahmatullahi Alaih used to say that the heart is the container. And when it overflows, then it overflows through the eyes. If there is Noor in the heart, when the Noor of the heart is going to overflow, then it will overflow from the eyes.

And then the gaze also becomes Noorani, filled with Noor. That is why it is said that the gaze of the Ahlullah, just by them looking at us, is already transferring that Noor into us.

The Shai'r says it so beautifully, in the famous Sher which we read all the time:

نہ کتابوں سے نہ وعظوں سے نہ ذر سے پیدا دین ہوتا ہے بزرگوں کی نظر سے پیدا

Na zar se, na wa’zon se, na zar se,

Deen hota hai buzurgon ki nazar se paida…

How does Deen come about in a person's life?

It is not through lectures, it is not through Kitaabs, it is not through money, gold (ذر) Then how does it come? The gaze of the Buzurgan e Deen is what is going to create the Deen in us. The stories of such gazes, the Noorani gazes, are so many. The famous one which we always mention is regarding Hadhrat Shah AbdulQadir Muhaddith e Dehlawi Rahmatullahi Alaih. He was a very great Muhaddith of Dehli, the son of Maulana Shah Waliullah Muhaddith e Dehlawi.

He was in the Jamia Masjid in Delhi, which was built many hundreds of years ago by the Mughal empire. It is still there today. He made Ibaadat there. He was in the Masjid, just the way we are in the Masjid. He was making Ibaadat of Allah Subhanahu Wa Ta'ala for many hours on end; the Noor had filled up in the heart.

Today, unfortunately, due to the lack of love for Allah Subhanahu Wa Ta'ala, due to lack of the Sifat (quality) of Ihsaan, even though we do Ibaadat, the Noor is not being filled up. And even if the Noor is being filled up, we are losing it through sin.

When they would do Ibaadat, then Noor would fill up and overflow from the eyes. So he came out from the Jamia Masjid after many hours of Ibaadat. His heart was filled with Noor, and it was overflowing from his eyes. As he came out of the door of the Masjid, the first thing which his eyes fell on was a dog. In India, as we know, there are many dogs walking around.

His Nazar fell on the dog, and the Noor which transferred from his eyes affected the dog in such a way that all the dogs of the area started to sit with Adab in front of the dog. This is a true story, it has been written. The dog became the Sheikh of all the other dogs because of that one Noorani gaze.

All the dogs started following him. Hadhrat says that when one gaze can do this much to a dog, then what can't it do to Insaan? What can't it do to a Muslim? Just imagine. Similarly, when the heart fills up with darkness, then also, the darkness overflows from the eyes. The eyes and the face become dark.

So this is what he is saying, that the Ta'alluq ma'llah ( تعلق مع هللا), the Qurb e Khaas of Allah - the special closeness with Allah, had filled his heart to such an extent that it was now apparent on his face. Just by looking at his face this ambassador of Rome is trembling out of the fear of Allah Subhanahu Wa Ta'ala.

پھر یہ قاصد حضرت عمر رضی هللا تعالی عنہ کی صحبت کے فیض سے مشرف باسالم ہوگیا

'phir ye qasid Hadhrat Umar Radhiyallahu Ta'ala Anhu ki sohbat e faiz se musharraf ba-islam ho gaya...'

The result was that this ambassador of Rome, this Christian, went into the companionship, of Hadhrat Umar Radhiyallahu Anhu, and through the spiritual benefits that he got from this companionship, became a Muslim.

He accepted Islam. Allah Subhanahu Wa Ta'ala has very Ajeeb and very strange ways of granting Hidayat to people. So Allah Subhanahu Wa Ta'ala brought him there for his Hidayat.

ڈرتے ہیں ہیں کے جو خدا سے ڈرتا ہے اور تقوی اختیار کرتا ہے اس سے جن اور انسان سب موالنا فرماتے

'Maulana farmate hai ke jo khuda se darta hai aur taqwa ikhtiyar karta hai is se jinn aur insaan sab darte hai...'

He says that when a person fears Allah Subhanahu Wa Ta'ala and has Taqwa in his life, (which we didcussed in the Bayaan after Jumu'ah), then forget the Insaan, even the Jinnat are afraid of him. The Raub, the fear, is there.

An incident is famous regarding Hadhrat Mufti Mahmood Hassan Gangohi Rahmatullahi Alaih. He was one of our great elders, one of our great Akaabireen. It used to be famous when he was alive, that just merely mentioning his name in a house where there was a Jinn problem - many houses have a Jinn problem where the rebellious Jinns take over and cause problems to the family. Just mentioning his name in the house was enough to make all the Jinnat run away. This was the effect he had on the Jinnat.

They were so scared of him, that just out of that fear that perhaps he might come here, they would just go upon hearing his name.So all the Jinaat and Insaan fear the people of Allah Subhanahu Wa Ta'ala, the people who are connected to Allah Subhanahu Wa Ta'ala.

اور جو بھی دیکھےگا اس پر ہیبت اس مرد حق کی غالب ہوگی

'Aur jo bhi dekhega iss par haybat is mard e haqq ki galib hogi...'

And whoever is going to see him, the Raub, the awe is going to overpower him. If this was the case with Hadhrat Umar Radhiyallahu Anhu, and if this is the case with the Awliya, then how must it have been with Nabii e Kareem Salallahu Alayhi Wasallam? What Raub he had! He said, in one of the Ahadeeth:

عب مسیرة شھر نصرت بالر

I have been helped by Allah Subhanahu Wa Ta'ala, that my Raub, my fear, travels one month's distance. Yaani ke the people who are one month's journey away, my fear is in their hearts. They are trembling, whereas they are one month's distance away.

You can just imagine. فائدہFaidah. Now he is mentioning the lesson that we learn.

ہوتی ہےاس حکایت سے یہ سبق ملتا ہے، کہ انسان کو حقیقی عزت هللا تعالی کے قوی اور صحیح تعلق سے نصیب

'Is Hikaayat se ye sabaq milta hai, ke insaan ko haqeeqi izzat Allah Ta'ala ke Qawee aur Sahih Ta'alluq se naseeb hoti hai….'

From this story we get to learn the lesson that a person will be able to be blessed with true Izzat, true honour, not fake, only and only through the connection with Allah Subhanahu Wa Ta'ala. Not with anything else. If we want Izzat with Allah Subhanahu Wa Ta'ala, then the only way is to establish the Ta'alluq -connection with Allah Subhanahu Wa Ta'ala. نہ کے ظاہری آرائش'Na ke zaahiri araa'ish,

Not with outward adornments and artificial and superficial things. Today this is what people think, and this is what people run after. Everyone is running after Izzat, honour and respect in this world, but sad to say, people don't know where to get this honour and respect from. They are looking in the wrong places, they are running after the wrong things. they may get the outward Izzat which Hadhrat is going to mention, but in reality that is not Izzat. So he says,

ۓ زمانہ اپنے رب کو ناراض رکھتے ہیں، اور اسکی نافرمانیوں کے باوجود عزت حاصل کرنے میں جیسا کہ حمقا

بنگلے، اور قیمتی لباس، اور کاروبار کا سہارا لیتے ہی

'Jaisa ke Humaqa-e-Zamaana apne Rab ko naaraz rakhte hai, aur Uski naafarmaniyon ke baawajud Izzat haasil karne me bangle, aur qeemti libaas, aur karobaar ka sahaara lete hai…'

Just like the foolish people of the time, what do they do?On one side they make their Allah angry, they make their Rabb angry, Despite getting Allah angry, for their Izzat, they rely on big bungalows, expensive clothes and large businesses, and perceive, 'This is where our Izzat is going to come from. This is where our honour is going to come from.'

If we drive a Mercedes or BMW, that is when people are going to make Izzat of us. If we drive a Toyota Corolla, or come walking or on a bicycle to the Masjid, then no one is going to make Izzat of us.But if you drive a flashy car, or live in a flashy house, double or triple storey bungalow with a swimming pool, that is when people are going to make Izzat of you. And if we are going to wear a set of designer clothes, that is when people are going to respect us.

One man used to come to the Masjid walking. Bechara no one used to make Salaam to him. Slowly slowly, he finally saved up some money, and he bought a car.

The first time he came to the Masjid with his car,he parked up outside the Masjid and got out of the car. Now everyone was rushing to make Salaam to him,

السالم علیکم السالم علیکم

He did not reply… He stood on the side of the car and said to it, 'Reply to your Salaam. They are not making Salaam to me, they are all making Salaam to you, because everyday when I used to come to the Masjid walking, no one used to make Salaam to me. Today I have brought you, so everyone is making Salaam to you…'

This is the haal of people; Izzat and everything is based on these things. لیکن ان کی عزت کا جو مقام ہے

'Lekin un ki Izzat ka jo maqaam hai…'

Hadhrat says,'Now what is the level of their Izzat?' وہ دنیا دیکھتی ہے

'Wo Dunya dekhti hai…'

'That, the people of the world can see.'The Dunya knows the level of their Izzat is, material things..

کہ غائبانہ گالیاں پاتے ہیں

'Ke ghaa'ibaana gaaliyan paate hai…'

From the side, it will be Jee Huzoor Jee Huzoor, but behind their backs, they are being sworn at. That is the Haal and the level of their Izzat. It is only for show. It is only on their face, it is only to butter them up, so that we can also maybe get something. But from behind, it is only swearing.

و اخباروں کی سرخیوں پر انکا اعزاز اور اکرام نظر آجاتا آج صدرے مملکت، اور مستعفی ہوئے، یا تختہ الٹا گیا، ت

ہے

'Aaj sadre mamlakat hai, aur musta'fi huwe, ya takht ulta gaya, to akhbaaron ki surkhiyon par, unka e'zaaz aur ikraam nazar aajata hai…'

He says, 'Today, when the presidents or leaders of the country give their resignation from their leadership position, or get overthrown by the rebels, then you see in the newspapers how much Izzat and Ikraam they are getting.

You will see the reality of their Izzat and Ikraam.'Can you imagine, yesterday this man was a leader, he was a president, he had everything. Now today he is overthrown, no one is ready to look at him, people are swearing at him. This is the haal of the Izzat of these people. And then Hadhrat says, کہ در اصل بادشاہ ہے

'Ke ye dar asal 'bad-e-shah' hai…'

He says, 'These people are not 'baadshah', they are actually 'baad-e-shah'.

What is the difference?

•Baadshah means King •Baad-e-shah, the word 'baad-e-' in faarsi means 'the wind'. So baad-e-shah means, The King of the wind. In reality, they are all on the air

سب ہوا پر تھا

Sab hawaa par tha…

Everything was on the air. They were building castles on the air. In reality it is nothing.

تھیباد کے معنی ہوا یعنی ان کی شاہی ہوا پر

'Baad ke ma'na hawa un ki Shaahi hawa par thi....'

In reality, there was nothing, their kingdoms were built on air. None of this had any reality in it, nothing had any basis in it. And what about the Awliyaa? اور اولیأء هللا کی حقیقی شاہی ہوتی ہے

'Aur Awliyaa Allah ki Haqeeqi Shahi hoti hai…'

These Awliyaa Allah, their Kingdom is the true Kingdom - the Kingdom of the Heart. That is the true Kingdom, where they rule over the hearts of people.

اس لیئے انہیں شاہ کہا جاتا ہے

'Is liye unhe Shah kaha jaata hai…'

That is why they are given the title of 'Shah.'The Awliyaa, the Masha'ikh are given the title of 'Shah', for example we say Hadhrat Maulana Shah Abrarul Haq Hardoi Rahmatullahi Alaih, Hadhrat Maulana Shah Hakim Akhtar Rahmatullahi Alaih.

Why do we put the 'Shah'? Because they are the true Kings, that is why we give them the title of 'Shah'. زندگی میں بھی، اور انتقال کے بعد بھی، دنیا انکے نام عزت سے لیتی ہے

'Zindagi me bhi, aur Intiqaal ke ba'ad bhi, Dunya un ke naam Izzat se leti hai…'

In their lifetime as well as after they pass away, the world takes their name with that Izzat, with that honour and respect. See how just now, I mentioned the names of these Awliyaa.

They are all gone, they have left this world, but how we address each one of them: Hakeemul Ummat, Mujaddidul Millat Hadhrat-e-Aqdas Maulana Ashraf Ali Thanvi

Rahmatullahi Alaih…We take their name with so much honour and respect, we make dua for them even after they have gone.

Who is taking the names of the past presidents with respect? Who is making dua for them? Nothing! The Kings of this world came and went, no one remembers them. They are just part of the history books, nothing else, and there also they are mentioned in a very negative light; no Izzat, no respect, and no one is even making Du'a for them. So this is the difference that is so clear for everyone to see.

If we want Izzat, then we must build that Ta'alluq with Allah, fill the heart with the Noor of Allah Subhanahu Wa Ta'ala, and when Inshallah we are going to do that, then we ourselves will understand. We will experience it for ourselves.

We can talk about it from now till the time of Fajr, but unless we start to make an effort, we will not experience the Noor. If we want to understand this Noor then we have to make the effort of how to get it into our hearts.

Inshallah May Allah give us all the Tawfiq and the ability, that at least we can start trying. As we mentioned in the afternoon, the ideal time to start trying is now. Not tomorrow, not next year, 'Oh I'll become pious next year, or I'll become pious when I grow old, or when I'll get married, or after I have children, I'm still young, I'm still unmarried, No!'

Don't even wait for tomorrow. Start the effort today. If you are going to die while making the effort of trying to get that Noor, then Inshallah Allah will group you with those people who had that Noor, with the Awliyaa. All we have to do is make the effort; the results are not in our hands. May Allah Subhanahu Wa Ta'ala give us the Tawfiq and the ability to do that Inshallah.

وآخر دعوانا ان الحمدهلل رب العالمین

حيم حمن الر الره

بسم الل

22nd Ramadhan 1438 17 / ھth June 2017

Day Two: Story Of The Skin Tanner حکایت دباغ اور اس کا عالج

an expert in Nahwa ,(نحوي) The story of the Nahwi حکایت نحوی و کشتیباں &

InshAllah, today we will read out one or two stories from the same Kitaab as we

read yesterday, Maarif e Mathnawi.

حکایت دباغ اور اس کا عالج

This is the story of the skin tanner - Dabaagh ( دباغ), the person who takes raw skin

from animals and treats it by putting chemical on it, making it pure and worthy of

use. Skin tanning is a job, which requires dealing with a lot of filth (Najasat),

because the skin, which has been extracted from the animal, has many impurities,

and it has a very bad smell. So Hadhrat first explains who a Dabaagh ( دباغ) is.

ہیں دباغ: جو خام چمڑوں کی دباغت کرتے 'Dabaagh: jo khaam chamro ki dabaaghat karte hai...'

The person who tans and treats raw skin.

اور خام چمڑوں کی بدبو سے ان کا دماغ مانوس ہو جاتا ہے

'aur khaam chamro ki badbu se un ka dimaagh manoos ho jata hai...'

Due to working with these skins which have got a very bad smell, their minds

become used to the bad smell. This is because they work with the skin day in and

day out. So, there is a story regarding such a person.

ایک دباغ ایک دن بازار سے گذر رہا تھا'Ek dabaagh ek din baazaar se guzar raha tha...'

He says that there was once skin tanner who was passing by a Baazaar - a

marketplace.

کہ اچانک عطاروں کی بازار میں پہنچ گیا

'Ke achanak attaro ki baazaar me pohnch gaya...'

Suddenly he found himself in the section of the Attaar - where the Itar is sold in the

Baazaar.

وشبو کا تحمل نہ کر سکا اور یہ عطر فروشوں کے دکانوں کی خ

'Aur ye ittar farosho ke dukano ki khushboo ka tahammul na kar saka...'

And he couldn't bear the beautiful fragrances which were coming out of the shops

of the Ittar sellers. Why?

طبیعت ثانیہ بن چکی تہیبدبودار ماحول مین رہتے رہتے، بدبو اس کی کیونکہ .

'Kyu ke badbudaar maahol me rehte rehte, badbu uss ki tabiyat e thaniya ban chuki thi...'

Because of staying in such an environment which had bad smell - as he was

working with the skins. He was so used to this bad smell that when he got the

fragrance of the Itar, he fell unconscious. His mind could not bear it. The bad smell

had become his second nature.

.پس عطر کی خوشبو یہ شخص بے ہوش ہو کر سڑک پر گر پڑا

'Pas itar ki khushboo ye shakhs be hosh ho mar sarak lar gir para...'

Due to the fragrance, this man fell unconscious on the road.

ایک خلق کا ہجوم ہو گیا'Ek khalq ka hujoom ho gaya...'

All the people started gathering that what has happened here?

کر رہا ہے کوئی وظیفہ پڑھ کر دم

'Koi wazeefa parh kar damm kar raha hai...'

One person is praying Wazeefa, he is praying Ruqya, he is making Damm, trying to

revive him through that.

کوئی اس پر گالب کا پانی چھڑک رہا ہے'Koi uss par gulab ka pani chhirak raha hai...'

One person is putting rose water on him, trying to revive him.

ہاتھ پاؤں کے ہتھیلی اور تلووں کی مالش کر رہا ہے کوئی .

‘koi hath paun ke hateli aur talwon ki malish kar raha hai...'

Another person is rubbing oil on the hands and feet of the person, trying to revive

him.

بڑھتی جا رہی تھیلیکن ان تدابیر سے بجائے افاقہ ہونے کے بے ہوشی اور

'Lekin inn tadabeer se bajae ifaqa hone ke be-hoshi aur barhti ja rahi thi...'

Through all these methods of trying to revive him, instead of being revived, his

unconsciouness was getting deeper and deeper. Why? Because all these things were

fragrant, and this was the whole cause of his unconsciousness. It was the fragrance,

so he got unconscious even more.

اس کے بھائی کو جب خبر ہوئی'Uss ke bhai ko jab khabar hui...'

When the news reached his brother...

تو دوڑ کر آیا

'Tou dor kar aya..'

He came running...

خوشبو سے بے ہوش ہوا ہے اور فورا خوشبو سونگھ کر سمجھ گیا کے یہ اسی

'Aur foran khusboo soong kar samajh gaya ke ye isi khusboo se be-hosh hua hai...'

And when he smelt the fragrance, he immediately understood that this brother of

mine has fallen unconscious due to this fragrance.

اس نی اعالن کیا کہ خبردارا اب اس پے نہ تو گالب پاشی کی جاوے اور نہ کوئی اور خوشبو قریب الئی جاوے'Us ne e'laan kiya ke khabardaar ab iss pe na tou gulab pashi ki jawe aur na koi aur khushboo

qareeb laee jawe...'

And he announced that beware, don't sprinkle on him this rose water nor bring any

type of fragrance close to him. Because that will only make the problem worse, not

better.

یہ فورا وہاں سے غائب ہوا 'Ye foran waha se ghaib huwa..'

Then he disappeared from there. He went somewhere.

اور کتے کا پائخانہ آستین میں چھاپا کر ہجوم کو چیرتا ہوا بھائی کے پاس پہنچا 'Aur kutte ka paykhana asteen me chupa kar hujoom ko chirta hua, bhai ke pas pohncha...'

And then he came through the crowd to his brother, and he had the faeces of a dog

in his sleeve.

ناک میں داخل کر دیا اور اس کے 'Aur uss ke naak me daakhil kar diya...'

And he put it (the faeces) in his nose.

اور اس کے بدبو سے فورا اسے ہوش آگیا'Aur uss ki badbu se foran usse hosh agaya...'

And immediately he got revived through the bad smell.

خلق حیران رہ گئی'khalq hayran reh gayi...'

All the people were very very surprised.

کہ اس کے بھائی نے کونسا قیمتی لخلخہ سو نگھا دیا جو یہاں عطاروں کے پاس بھی نہ مل سکا تھا

'Ke uss ke bhai ne konsa qeemti lakhlakha soonga diya jo yahan attaron ke pas bhi na mil

saka...'

That his brother brought such exquisite Ittar, that these Ittar sellers do not have.

موالنا فرماتے ہیں'Maulana farmate hai...'

Maulana Rumi Rahmatullahi Alaih is mentioning that...

اس کا بھائ دوڑ کر کتے کا پاخانہ آستین میں چھوپا کر الیا 'Uss ka bhai dor kar kutte ka paykhana asteen me chupa kar laya...'

His brother came running hiding the faeces of the dog in his sleeve.

پہنچا اور ہجوم کو چیرتا ہوا اپنے بھائی کے پاس'Aur hujoom ko chirta hua apne bhai ke pas pohncha...'

He went through the crowd and he reached his brother.

اپنے بھائی کے پاس اپنا سر لے گیا

'Apne bhai ke pas apna sar le gaya...'

And he brought his head closer to his brother.

راز کی بات اس سےکہنی ہےجیسے کہ کوئی

'Jese ke koi raaz ki baat iss se kehni hai..'

As if he wanted to tell him some secret.

اور پھر اسکی ناک پر وہ پائخانہ کتے کا رکھ دیا

'Aur phir uske naak par woh paykhana kutte ka rakh diya...'

And then he put the faeces of the dog on the nose of his brother.

اس عالج سے فورا اس کو ہوش آگیا'Iss elaaj se foran uss ko hosh agaya...'

When he got the treatment, he immediately regained consciousness. Therefore, his

brother knew what to do. He knew the Elaaj that is why he immediately got the

faeces, as this is what was going to revive him, because he was so used to the bad

smell. Therefore, this is the story. Hadhrat is explaining:

What do we get to learn from this story?

فائدہ: احقر مئلف عرض کرتا ہے 'Faida: Ahqar mua'llif arz karta hai...'

That this Ahqar says...

هللا اور رسول صلی هللا علیہ وسلم کی محبت اطاعت کی خوشبو سے جو گھبرا رہا ہو'Allah aur Rasool Salallahu Alayhi Wasallam ki mahabbat e ita'at ki khushboo se jo gabra

raha ho...'

He says that, that person who gets Gabrahat - he is getting that fear, the restlessness,

the Pareshani, from the love of Allah and His Rasool Salallahu Alayhi Wasallam and

the obedience of Allah and Rasool Salallahu Alayhi Wasallam. The fragrance of that

is making the person Pareshaan, it is disturbing a person.

اور اتباع سنت کی زندگی سے جس کا دل مانوس نہ ہو رہا ہو

'Aur ittibai' sunnat ki zindagi se jis ka dil manoos na ho raha ho...'

And that person whose heart is not used to a life of following Sunnah..

و وہی بیماری سمجھنا چاہئے جو قصہ مذکور میں دباغ کو تھی تو اس ک 'Tou uss ko wohi beemari samajhna chahiye jo qissa e mazkoor me dabaagh ko thi...'

Then that person has got the same sickness which the skin tanner had in this story.

کے ماحول میں اس نے ایک طویل عمر گزاری ہےیعنی جس گندے معاشرہ اور گناہوں 'Ya'ani jis gande mua'shre aur gunaho ke maahol me uss ne ek taweel umar guzari hai...'

That person has spent quite a few years in a very dirty and filthy environment of

sin.

ئی ہیںاس کے دل و دماغ اسی گندگی سے مانوس ہو گ 'Uss ke dil wa dimaagh usi gandagi se maanoos ho gayi hai...'

And his mind and heart have become used to the filth and bad smell of the sin, of

the Na-Farmani of Allah Subhanahu Wa Ta'ala, of the wrong environment of the sin

where the disobedience of Allah is taking place.

اب اس کا عالج صرف یہ ہے

'Ab uss ka elaaj sirf ye hai...'

Now what is the Elaaj - treatment for such a person?

کہ آہستہ آہستہ اس گندے ماحول سے نکل کر خوشبودار چمن کی سیر کیا کرے 'Ke ahista ahista uss gande maahol se nikal kar khushboodar chaman ki ser kiya kare...'

Now he must be taken out from that evil environment – the environment of filth

and sin - and slowly slowly, he should be taken to the beautiful and fragrant

gardens, so that he can become used to the beautiful fragrances.

And what are these beautiful gardens, where the fragrance of the love of Allah is

given out? Such fragrance, which no Ittar in this world can compare to. No

fragrance in this world can compare to it. Forget that, no fragrance in Jannat also can

compare the fragrance of the love of Allah Subhanahu Wa Ta'ala. Where will a

person get this fragrance? Which Maahol is this? Which garden are we talking

about? He says...

اور وہ هللا والوں کی مجلیسیں اور ان کی صحبت ہے'Aur woh Allah walon ki majlise aur un ki sohbat hai...'

These gardens are the Majlises, the gatherings, of the Allah Walas. The gatherings of

the Ahlullah, the Awliya, the special servants of Allah Subhanahu Wa Ta'ala, where

the love of Allah Subhanahu Wa Ta'ala is being discussed and talked about, and the

companionship of Ahlullah.

پڑھ وہاں چند دن رہنے کے بعد

'Phir wahan chand din rehne ke ba'd...'

After staying a few days in such a Mahol where there's only fragrance.

یہی شخص کہےگا

'Yehi shakhs kahega...'

That same person will say, who was initially running away from such Majlises...

کہ ہائے ہم کس قدر گندگی میں تھے

'Ke hae hum kis qadar gandagi me the...'

He will realize in what filth we were in. When a person is there (evil environment),

he will not realize. But when he is brought out from there, and he is made to smell

the beautiful fragrances, that is when he will realize what filth he was in.

صور سے اشکبار ہو کر آہ کھنچےگااور ماضی کی گندگی کے ت

'Aur mazi ki gandagi ke tasawwur se ashkbar ho kar aah khhinche ga...'

And just thinking about the filth and the dirt of the past and what he was in, in his

past life, he will start to cry and will take out a very long 'aah' of regret.

اور هللا والوں کی صحبتوں کا شکر گذار ہوگا

'Aur Allah walon ki sohbato ka shukar guzar hoga...

Then, from the depth of his heart, he will express gratitude and show appreciation

for the the companionship of the Allah Wala and the Awliya, where these

fragrances are available.

غالمی کی لطف سے کہ اب ناک اس کی روز بروز خوشبو یعنی هللا و رسول صلی هللا علیہ وسلم کی محبت و

و سرشار ہوگی اور کہ اٹھے گا مست

'Ke ab naak uss ki roz baroz khushboo ya'ani Allah wa Rasool Salallahu Alayhi Wasallam ki

mahabbat wa ghulami ki lutf se mast wa sarshaar hogi aur ke utthe ga...'

Now my nose is slowly slowly getting the enjoyment and the true sweetness of the

love of Allah and His Rasool Salallahu Alayhi Wasallam and the enjoyment of

Ghulami - slavery to Allah.

Today, the entire world is trying to run away from the slavery of Allah Subhanahu

Wa Ta'ala. Remember! Whether we run away from the slavery of Allah or not, in

any case, we will have to go into some type of slavery. Either it is the slavery of

Allah, or if not, then the other is slavery of Shaytan and Nafs. Otherwise, there is no

Chuttkara (escape) from slavery. A person has to be a slave. Now we choose whose

slave we want to be. We be either the slave of Allah, or the slave of Nafs and

Shaytaan. If we are there, then not here. And if we are here, then not there. Both

cannot be combined. One of the two, we have to choose.

So this Ghulami (slavery) of Allah Subhanahu Wa Ta'ala is something which is so

enjoyable and so sweet, that this person is experiencing that enjoyment will

spontaneously say this Sher of Khwaja Azeezul Hassan Majzoob Rahmatullahi

Alaih,

میں دن رات رہتا ہوں جنت میں گویا،

ںمیرے باغ دل میں وہ گلکاریاں ہی

Mein din raat rehta hu jannat me goya,

Mere baagh e dil me woh gulkaariya hai.

It is as if day and night, I am already staying in Jannat. My Dunyawi life has become

like Jannat.

The way Hadhrat Phulpuri Rahmatullahi Alaih wrote to his Sheikh, Hadhrat

Thanvi Rahmatullahi Alaih:

میں زمین پر چل رہا ہوں لیکن ایسا لگ رہاہے کہ جنت میں چل رہا ہوں

"Mein zameen par chal raha hu lekin aisa lag raha hai ke jannat me chal raha hu"

I feel as if I am walking in Jannat. Hadhrat Thanvi Rahmatullahi Alaih, when he saw

the Haal of his Mureed, got very happy.

He made those people around him read the letter and said Alhamdulillah, Allah has

granted me such a Mureed. Because he was feeling the enjoyment.

میں دن رات رہتا ہوں جنت میں گویا،'Mein din raat rehta hu jannat me goya,'

Goya means "as if" Ya'ani ke literally he is not in Jannat, but it is as if he is already in

Jannat.

.میرے باغ دل میں وہ گلکاریاں ہیں

'Mere baagh e dil me woh gulkaariya hai.'

And in the garden of my heart, all the different different bouquets of flowers are

found in my heart.

Ya'ani ke Jannat is in my heart. I am getting the enjoyment and the Lazzat of Jannat.

So how will we get it?

Through Ghulami. The keyword is Ghulami - slavery to Allah. Annihilating

ourselves in the love of Allah and in the love of Nabii e Kareem Salallahu Alayhi

Wasallam.

Alhamdulillah, for these ten days, we have managed to do that. We have come out

of the filthy Mahol of the outside, where all the different types of sin are happening.

We have come into the very beautiful environment of the Masjid, where we can

discuss the love of Allah Subhanahu Wa Ta'ala and where the fragrance of the love

of Allah Subhanahu Wa Ta'ala is being distributed.

So this is the time for us now, that we can use this time as a training period to make

ourselves get used to the fragrance. It is difficult in the starting, because we are used

to that Badbu - bad smell. However, the more we sit in the Majalis, then slowly

slowly, we will get used to it. We will start enjoying and appreciating the fragrance,

which is being given out. Another story about annihilation.

What is annihilation? Fana of the Nafs - to destroy the ego and the Nafs until

nothing remains.

This is the story of the Nahwi (نحوي), an expert in Nahwa - Arabic grammar. So we

can say a grammarian - an expert in grammar and Kashtiban - the sailor (کشتیباں).

نے مثنوی میں ایک نحوی کی حکایت بیاں فرمائی ہے موالنا رومی رحمت هللا علیہ

'Maulana Rumi Rahmatullahi Alaih, ne Mathnawi me ek nahwi ki hikayat bayaan farmai

hai...'

Maulana Rumi Rahmatullahi Alaih has mentioned a story regarding a certain

grammarian - Nahwi.

کرنے کے لئے کشتی پر سوار ہوئے کی ایک نحوی دریا عبور 'Ke ek nahwi darya aboor karne ke liye kashti par sawar hue...'

That a certain grammarian climbed onto the boat to cross the river or the sea.

تو مالح نے دریافت کیا

'Tou malah ne daryaft kiya...'

So the مالح, the captain, asked him

ہیں کہ حضور آپ کس فن کے ماہر 'Ke huzoor aap kis fann ke mahir hai...'

That Huzoor, in which field are you an expert. So here, it was a Nahwi. We may say

for example, I am an engineer, I am a doctor. This is my expertise. I am an architect.

I am a lawyer. I am a pharmacist. This is my field of expertise. The grammarian

replied:

فرمایا کہ میں فن نحو کا امام ہوں'Farmaya ke me fann e nahwa ka imam hu..'

He said that, I am the Imam of the field of Nahwa. In the field of Arabic grammar, I

am on a high level. I am an Imam.

اور کہا کہ افسوس تو نے اپنی زندگی کشتی چالنے میں گنوا دی

'Aur kaha ke afsos tu ne apni zindagi kashti chalane me ginwa di...'

And he said, what a regret, you wasted your whole life after this boat and this ship.

You remained a sailor. You never studied. I have studied, I am a professor now. I

have degrees. I have a PhD now. Look at you. You are just a poor sailor.

نحو جیسا فن نہ سیکھا'Nahwa jesa fann na seekha...'

You never learnt this field of Nahwa. You never became a lawyer or a doctor. You

wasted your life.

مالح بچارا خاموش رہا'Malah bechara khamosh raha…..

What will the sailor say? He just kept quiet. He did not say anything.

قضا الہی سے کشتی بیچ دریا میں طوفان میں پھنس گئ'Qadha Ilaahi se kashti beech darya me toofan me phas gayi….'

Through the Taqdeer of Allah, in the middle of the sea, the boat was caught up in a

very very severe storm. It started being tossed about from here to there.

مالح نے اس وقت نحوی سے کہا'Malah ne is waqt 'Nahu' se kahaa,'

The sailor is now asking the grammarian,

کہ حضور، اب اپنے فن سے کچہ کام لیجئے

'Ke Huzoor, ab apne fan se kuch kaam lee jiye….'

Ke 'Huzoor, you were arrogant and very proud, and an expert regarding your 'fann-

into use, inفن Now bring your '…نحوہ you are the expert credentials in Nahwa -فن

the middle of the sea.

کشتی غرق ہو جانے جاتی ہے'Kashti gharq hojane jaati hai…'

The boat is now going to sink, and we are all going to drown. Now what are we

going to do with your expertise in Arabic Grammar (نحو)?

ش رہےحضور خامو 'Huzoor khamosh rahe.'

Now it was the the turn of the Grammarian to stay quiet. What could he say at this

moment….. He stayed silent.

'اس وقت نحو کا کیا کام ہوگا؟'

'Is waqt '…ka kya kaam hoga نحو

How is this Arabic Grammar going to help him here? What help are his degrees

going to give him there. He needs to know how to swim to be able to save his life….

پھر مالح نے کہا'Phir malah ne kahaa,'

'Then the sailor said to the Grammarian…'

اس وقت نحو کا کام نہیں، محو کا کام ہے

'Is waqt نحو ka kaam nahi, محو 'mahw' ka kaam hai…'

The sailor was intelligent. He said, 'at this point, this is not the moment to use نحو, it

is the time to make use of محو…'

What does محو mean? It means 'Annihilation.'

Annihilation of the Nafs and Ego. To become humble, break the Nafs, annihilate

yourself. This is what is going to help now. Your نحو, pride, and arrogance is not

going to help now.

نحوی بننے سے کام نہیں چلتا'Nahwi ban ne se kaam nahi chalta….'

'To become a Nahwi at this time is not going to help…'

محوی بننے کی ضرورت ہے

'Mahwi ( محوي) ban ne ki zaruurat hai…'

'There is a need to become a محوي' 'Become Annihilated. Crush your Nafs, then it

doesn't matter if you are a نحوي. Then you can become a lawyer, a doctor, you can

become an engineer. The obstacle of your Nafs is gone out of the way, there is

nothing wrong. So this is what he is saying. At that point, this will not help him. If

he knows how to swim, that is what is going to help him.The sailor obviously

knows how to swim. Who is going to save his (the grammarian's) life?

He is obviously going to become subservient to the sailor. That same person to

whom he was showing his arrogance and vanity, looking down upon him, now he

is subservient to him. He will have to annihilate himself. He is left with no choice.

He is put in such a situation where now he is going to become subservient to the

sailor that 'Please help me. If you are not going to save my life, I am going to drown

here.' Therefore, this is what it is.

کہ یہاں محو چاہئیے نہ کہ نحو

'Ke yahaa محوchaahiye na ke نحو'

We need annihilation here, not Arabic Grammar.

کہ اگر تو محوی ہے، تو بےخطر پانی میں راستا پائے گا

'Ke agar tu محويhai, to be khatar paani me raasta paega…'

'If you have annihilated yourself, then you will be able to go through the sea

without any danger.'

دریا کا پانی اپنے مردے کو، اپنے سر پر رکھتا ہے،اور زندہ غرق ہوجاتا ہے

'Darya ka paani apne murde ko, apne sar par rakhta hai, aur zinda gharq hojaata hai…'

'The water of the ocean, the sea keeps a dead body afloat, and the person who is

alive is going to go down.' The person who is dead is going to float on top.

یعنی اپنے آپ کو مٹانے، اور فناء کرنے سے هللا کا راستا طے ہوتا ہے

'Yaani apne ko mitaane aur fanaa karne se هللا ka raasta te hota hai…'

What does 'going down' mean? It means to destroy oneself, to destroy the Nafs- to

do Fanaa. Fanaa means annihilation.

It is then, that a person can traverse the path towards Allah Ta'ala.

تکبر والے محروم اور غرق آب ہالک ہوتے ہیں'Takabbur waale mahrum aur gharq aabe halaak hote hai…'

Those people who have pride in them, they think of themselves to be something,

they have an opinion regarding themselves, self-opinionated, such people, What is

going to happen to them? They are going to be deprived, Mahrum, and they are

going to drown in the water of destruction. That is what is going to happen.

What is the lesson we learn from this story? فائدہ

Faa'idah

پس حق تعالی کے راستے میں محویت کام دیتی ہے

'Pas Haqq Ta'ala ke raaste me, mahwiyat محویت kaam deti hai…'

'In the Path Towards Allah Subhanahu Wa Ta'ala, what is useful? It is Mahwiyyat,

which means Annihilation.'

معض قیل و قال سے کام نہیں چلتا

'Maz qeel wa qaal se kaam nahi chalta….'

Just merely Education and Information is not enough.

اس قیل و قال سے ناز اور پندار پیدا ہو جاتی ہے بلکہ بعض اوقات میں 'Balke ba'az awqaat me, is qeel wa qaal se naaz aur pindaar paeda hojati hai…'

'Most of the time, the Education and Information a person is a reason of creating

Pride in him, 'that I know, I am something ….' If you look at the Dunyadaar, the

intellectual people, those people consider themselves to be intellectual, whether

they really are or not, that is a different thing.

But they have a deception regarding themselves, that 'we are the intellectuals of the

world.' You see the Pride they have in them, they start looking down on those who

are not on their level. Therefore, this is what happens.

جو اہل هللا سے تعلق پیدا کرنے میں عار کا سبب بن جاتا ہے

'Jo Ahlullah se Ta'alluq paida karne me aar ka sabab ban jaata hai…'

'And this attitude becomes a barrier between the person and connecting himself to

the Ahlullah.' He will not go to the Ahlullah. Why? Because he has that Pride, he

cannot put himself at the feet of Ilm. He feels that 'aar' - barrier. He feels that

obstacle which is stopping him.

حق تعالی اس محرومی سے محفوظ عطا فرمائیں، آمین'

'Haq Ta'ala is mahrumi se mahfuz farmae , Ameen.'

May Allah Ta'ala save us from this deprivation, Ameen. We should also not get

deprived in the same manner.

اور ہم کو فنائیت کاملہ عطا فرمائیں'Aur hum ko Fanaa'iyyat-e-Kaamilah ata farmae…'

May Allah grant us complete Fanaa'iyyat, complete Annihilation of the Nafs.

Now, what is Fanaa'iyyat فنائيت? Becoming Fanaa, becoming annihilated?

فنائیت کیا چیز ہے، احقر نے اپنے شیخ و مرشد سے یہ سوال کیا تھا

'Fanaa'iyyat kya cheez hai, Ahqar ne apne Shaykh aur Murshid se ye sawaal kiya th'ha.'

He says,'I had asked my Shaykh, my Spiritual Guide this same question….'

ارشاد فرمایا'Irshaad farmaya,'

He replied to me,

اپنے آپ کو مٹا دینا،اور فنا کر دینا یا فانی فی ہللا ہو جانا

'Apne aap ko mitaa dena, aur fanaa kar dena. Faani fi llah hojana…'

These terminologies of:

مٹا دینا •

'mitaadena'- Annihilating oneself

فانی فاهلل •

'Faani Fillah hojana'- to be Annihilated in the Love of هللا.

ان اصطالحات کا مفہوم یہ ہے'In Istilaahaat ka mafhum ye hai….'

What do these terms mean?

واہشات کو جو هللا تعالی کی مرضیات اور احکام کے خالف ہوں، ترک کردےکہ بندہ اپنی مرضیات اپنی خ 'Ke banda apni marziyyat, apni khwaahishaat ko jo Allah Ta'ala Ki Marziyyaat aur Ahkaam

ke khilaaf ho, tark karde…'

It simply means that a person leaves every type of happiness, every type of desire

which is going contrary or against the Wishes, and Desires and Commands of Allah.

'Make your desires, and your wishes, and happiness subservient to the wishes and

happiness of Allah Subhanahu Wa Ta'ala.'

اسی کا نام فنائیت ہے'Isi ka naam fanaa'iyyat hai…'

This is what Fanaa'iyyat is. Annihilating oneself. This is what the Annihilation of the

Nafs is.

ابتداء سلوک میں یہ عمل مجاہدہ اور مشکل سے ہوتا ہے'

'Ibtida'I sulook me, ye Amal mujaahada aur mushkil se hota hai.'

'Sulook' means going Towards Allah, traversing the Path towards Allah.

In the beginning, this is achieved through a lot of Mujaahada, a lot of difficulty and

sacrifice. A person has to go through some Mashaqqat, some difficulty due to his

past, and due to him being a beginner.

انتہاء سلوک میں مرضیات الہیہ پر عمل کرنا طبیعت ثانیہ بن جاتی ہےاور 'Aur Intihaa-e-Sulook me Marziyyate Ilaahiyah par Amal karna, tabee'ate thaaniyah ban

jaathai…'

'But in the ending, now that he has become used to this, for him to become

subservient to the Wishes of Allah, and to do Amal upon them, become second

nature. He cannot go against the Hukm of Allah Subhanahu Wa Ta'ala even if he

wants to.'

This is where we want to reach. In the starting we will have to go through that

Mujaahada. Without going through that process, that sacrifice and Mujaahada, we

will not achieve anything. We have to take the first step, and go through that

process, which is only for the beginning, then after that it becomes very easy.

For a person what happens is that, forget finding it easy or difficult, he finds

enjoyment, he finds that 'Lutf and Lazzat ' from making Amal upon the Commands

of Allah Ta'ala. And if he is forcefully taken away from that, then he becomes 'Be-

chen', he gets that 'Gabraahat'.

When a person is used to the fragrance, he goes through that same gulley, that same

place where all the filth is, where all the bad smell is coming out. He will not be able

to stay in there anymore, Haalake he was someone who was used to that bad smell.

He has now become used to the good smell, the beautiful environment. So this is the

thing we need to achieve. Staying in that environment and experience that

fragrance.

May Allah Ta'ala give us that, we never go back to our past, we never go back to the

evil and filthy environment, and we stay in the beautiful environment.

May Allah Subhanahu Wa Ta'ala grant us all the Tawfiq to achieve the Annihilation

of the Nafs, and the Annihilation of The Ego.

وآخر دعوانا ان الحمدهلل رب العالمین

حيم حمن الر الره

بسم الل

23rd Ramadhan 1438 18 / ھth June 2017

Day Three Tazkiyatun Nafs:

InshAllah we continue with our spiritual heart cleaning which we started after

Dhuhr. After Dhuhr we were discussing in our Bayaan regarding the importance of

rectifying and purifying the heart, and also the method of doing that.

A question comes that how does a person, keep his heart connected to Allah

Subhanahu Wa Ta'ala, whilst going on with his daily worldly work.

The Awliya and the Akaabireen say,

دست بکار دل بیاد

Your hands are involved in the work of Dunya, but your heart is connected to the

"true friend." The true beloved and that is Allah Subhanahu Wa Ta'ala.

But how does that work?

Normally, we would find it difficult to concentrate on two things at once. So the

same exact question Khwaja Azeezul Hassan Majzoob Rahmatullahi Alaih, asked

his Shaykh, Hadhrat Thanvi Rahmatullahi Alaih. That Hadhrat, how is it possible

that the heart stays connected to Allah, whilst a person is doing his normal

Dunyawi work?

Normally, what do we do? We get involved in the Dunyawi work and forget about

Allah. So then how do you combine the two? So Hadhrat Thanvi Rahmatullahi

Alaih, was gifted with the ability to give simple examples to make others

understand concepts, which were difficult to understand.

єχαмρℓє 1 : Look in the town we are in, in India, you can see the women going to

and forth towards the river. In India, the women go to fill up the pots of water, this

is very common. So there's one pot which they balance on their head and one which

is under their arms. Therefore, they carry two pots of water. He says, that look while

they are carrying those pots, they are talking to each other as well.

So how are they managing to balance the pots, whilst they are talking? He said that,

their hearts are connected to that. Their concentration is there and that is why they

are able to balance while they are talking. And if their concentration is going to go

down even for a second, then what will happen? The pot will come crushing down.

And exactly the same way, a person's heart is Mashghool - connected, involved to

Allah Subhanahu Wa Ta'ala, outwardly he maybe involved in other works. This is

how it works; a person is always in that connection with Allah Subhanahu Wa

Ta'ala.

єχαмρℓє 2: Our Akaabireen say that, when a person is pricked by a thorn.

Obviously, it will cause pain and burning. Sometimes it is difficult to remove the

thorn and the person is in that pain. So despite the pain, he doing other things as

well. Its not that a thorn has pricked him, so now he is on the bed, unable to do any

work. Everyone must-have experienced the prick of a thorn.

Yes, we can feel the pain, but we go about doing our work. You are doing your

work but you have not forgotten the pain. Therefore, this is how it is - the

connection with Allah is always there, despite the fact, that you are doing other

things. Therefore, this is the way of establishing that connection with Allah

Subhanahu Wa Ta'ala. So we are continuing with the same topic. This is a chapter of

the same Kitaab - Maarif e Mathnawi and it is regarding,

در بیان راہ مخفی درمیان قلوب برائے حصول فیضان

This is a chapter of the Bayaan of the secret pathways that is connecting the hearts

together. And it is through those secret pathways that the spiritual benefit is

transferred from one heart to the other.

This is an elaboration on what we talked about in Dhuhr Bayaan. So these are a few

couplets of his which are being translated and explained.

مخفی راہ ہے ایک دل سے دوسرے دل تک با یقین

'Ek dil se doosre dil tak ba yaqeen makhfi raah hai...'

He says that, definitely, without any doubt, there are secret pathways between one

heart and another heart. We cannot see them but they are there.

اگرچہ جسم دونوں کے الگ الگ اور ایک دوسرے سے دور نظر آتے ہیں

'Aur agar che jism dono ke alag alag aurvek doosre se dur nazar ate hai...'

Despite the fact that the bodies are different. Two different people but their hearts

are connected through the secret pathways. And apparently you can see they are far

away from each other. They are apart from each other, and yet they are joined and

one.

So now again this is a concept, perhaps for some it is difficult to understand. How is

it possible that two people are separate from each other, and yet the hearts are

connected? The secret pathway is in between. Therefore, Maulana Rumi

Rahimahullah gives an example.

مضمون باال کو اس تمثیلی دلیل سے بخوبی واضح کیا جا سکتا یے

'Mazmun e bala ko iss tamsili daleek se bakhubi wazih kiya ja sakta hai...'

He says that, that the above can be very beautifully understood and explained

through an example.

کہ دو چراغوں کے اجسام علحیدہ علحیدہ ہوتےہیں

'Ke do chiraghon ke ajsam alaheda alaheda hote hai...'

He says that, you have two lanterns whose bodies are different and are separate

from each other.

لیکن فضا میں دونوں کی روشنی مخلوط یعنی ملی جلی ہوتی یے

'Lekin fiza me dono ki roshni makhloot ya'ani mili juli hoti hai...'

However, the light, which is coming out from each lantern, is mixed. You cannot tell

the difference.

If you put two lanterns at night and each one us giving off light. Who will be able to

tell that, this is the light of the first lantern and this is the light of the second lantern.

No one can tell. The lights will ecome mixed up despite the fact that the bodies are

different. Alternatively, even if you turn on two light bulbs. No one can say that this

is where the light of the first bulb is ending and this is where the second one is

starting. The effect of the illumination of the light is one despite the fact, that they

are two different bulbs.

امتیاز دونوں کی روشنی میں ظاہر کرے اور کوئی ایسی حد فاصل نہیں ہوتی کہ

'Aur koi aisi hadd e fasil nahi hoti ke imtiyaaz dono ki roshni me zahir kare...'

There is no line of demarcation between the two, that you can tell the difference

between the two. So this is exactly how the spiritual light emanating from the hearts

work. The connection us through the light. Although the people are different, their

bodies are different; each one is giving off a light. One perhaps is giving a very

bright light and the other, a dim light.

So take the exact same єχαмρℓє, one of them is a big bulb giving alot of light like 200

volts, and the other is only 40 volts, it is dim. Nevertheless, if you are going to put

both of them together, then the light is going to be mixed.

Therefore, in the same way, when two people get together, one is the one who is

seeking - the Mureed. He wants the benefit. His light is very dim. The light of his

Imaan is weak. The othet is the one connected to Allah Subhanahu Wa Ta'ala. He is

the 200-volt bulb. When you are going to bring your dim light with his bright light

then what is the effect? The effect is that brightness is going to increase. You are

taking Faida from and you are adding onto your dim light. So this is what he is

explaining.

بھی دکھاتا ہے اور علوم ہدایت کے ساتھ ساتھ نور باطن کو بھی اپنے الفاظ شیخ صاحب نور باطن طالبین کو راہ حق

ہمراہ طالبین کے قلوب میں داخل کر دیتا ہے کے

'Shaykh saheb noor e baatin taalibeen ko rah e haqq bhi dikhata hai aur uloom e hidayat ke

sath sath noor e baatin ko bhi apne alfaaz ke humrah taalibeen ke quloob me dakhil kar deta

hai...'

He says, the Shaykh - the spiritual guide, who has the Noor in the heart - Sahib e

Noor e Baatin. He is a person who has Noor inside him. He shows the seekers, the

straight path - the path of Haqq. And together with the Uloom - the knowledge of

Hidayat, the words which he utters in front of the Mureedeen, it includes the Noor

which is the heart.

A very important point being mentioned here, that he includes the Noor, which is

present in the heart into his words. When he says those words then they are

accompanied by the Noor of the heart. Then the Noor of the heart enters the heart of

the seekers - the Talibeen.

That person who has Noor in his heart, then there is going to be Noor in his heart.

Similarly, a person who has darkness in his heart then he will have darkness in his

words. That is the effect they will have on the listeners.

The exact same thing goes for written words. A person who writes a book, if he's got

Noor in his heart, then those words in that book are going to be accompanied

with Noor. However, if he has darkness in his heart, then there is going to be

darkness in his words.

That is why we say that do not just go and listen to anyone's Bayaan. First, make

sure that person is not a deviated person. He is part of the "Ahlu Sunnah Wal

Jama'a." He is from the Ulama e Haqq, who are onnthe right path. If you are going

to go and sit there, and there is deviation in that person and darkness in that

person's heart, then you are going to be affected by the darkness.

Similarly, dont just pick up any Islamic book. This is a very very common problem.

People see an Islamic book, the cover is very flashy, colourful, title is also nice and

the english is very flowery. Therefore, we like the book. Not for one second

investigating whom the author is. Because if the author has darkness in his heart,

then you are going to get only darkness in the book. The words have an effect of

what is in the heart. You must be very careful. First, verify the Kitaab. Who has

written it? What type of a person is he? Which fraternity is he from? Where is he

connected? Then when a person reads, then he will get the benefit.

Therefore, he says here that the Shaykh puts that Noor into the hearts of the seekers

through his words.

یہی وہ تاثیر صحبت ہے جس کو کیمیا کہا جاتا ہے

'Yehi woh ta'seer e sohbat hai jis ko kimya kaha jata hai...'

This is the same effective companionship, which is called alchemy. The alchemic

effect, the sohbat changes a person totally.

مفہوم بھی واضح ہوگیا اور ال یشقی جلیسہم کے پیغام

'Aur "la yashqa jalisuhum" ke paighaam mafhoom bhi wazih ho gaya...

The Hadith of Nabii e Kareem ملسو هيلع هللا ىلص , in which these words come. This also یشقى جلیسھم ال

becomes apparent and clear. He explains it.

اور جلساء ہیں ایسے رفقاء حضور صلی هللا علیہ وسلم نے ارشاد فرمایا کے اولیاء هللا

'Huzoor ملسو هيلع هللا ىلص ne irshad farmaya ke Awliyaullah aise rufaqa aur julasa hai...'

This is a Hadith of Bukhari Shareef. He said that, Nabii e Kareem ملسو هيلع هللا ىلص said that, the

Awliya - the friends of Allah, they are such companions and such friends...

جن کے پاس بیٹھنے واال شقی نہیں رہتا

'Jin ke pas bethne wala shaqi nahi rehta...'

That if a person is just going to sit with that Wali of Allah, he will not become

wretched.

مبدل بسعادت ہو جاتی ہے شقاوت صدقہ و یقین سے انوار یعنی ان کے

'Ya'ani un ke anwar e sidq wa yaqeen se shaqawat mubaddal ba sa'adat ho jati hai...'

When we are going to sit with them, then the Noor - spiritual light and the Yaqeen

which they inside their hearts. It changes a person's wretchedness into good fortune.

A person’s haal changes totally. In fact, wretchedness here would mean Maut on

Kufr. A person who sits with the Awliyaa that person’s Imaan is safeguarded. That

person who has safeguarded his Imaan Inshallah his Imaan will not go.

This is the Hadith of Nabi-e-Kareem ملسو هيلع هللا ىلص that his Maut is going to come upon Imaan.

Because? Because of the effect of the Sohbat. That is why in the famous couplet of

Hadhrat Maulana Rumi Rahimahullah, He said,

از صد سالہ طاعت بے ریا یک لمحہ صحبت با اولیا بہتر

That one moment in the companionship of the Wali of Allah it is better than a hundred years

continuous Nafl Ibaadat without any Riyaa, complete Ikhlaas.

On one side a person does Nafl Ibaadat for one hundred years continuously day

and night with complete Ikhlaas, on the other side a person stays in the

companionship of a Wali of Allah that second one is going to be more better and

more virtuous.

Reason?

Because doing Nafl Ibaadat there is no guarantee that the person is going to pass

away with Imaan.

And spending time with the Awliyaa is a guarantee from the Hadith that this

person is going to pass away with Imaan. And there is no comparison between the

two.

In the next She'r Hadhrat says,

تباہ ہو کر مثل پتھر کہ قبول ہدایت کی پس اگر تمھارا دل گناھوں کی نحوست اور ظلمت کی برکت ست سے بالکل

صالحیت سے محروم ہو چکا'Pas agar tumhara dil gunaahon ki nahusat aur zulmat ki barkat se bilkul tabaah ho kar

mithl path'har ke Qubuule Hidayat ki Salaahiyat se mahrum ho chuka...'

He says thus, if your heart, due to the darkness of committing sins, it has totally

become destroyed, it has become so hard, it has become like a stone, it is not

accepting Hidayat, it has lost the capability and the ability to receive Hidayat and if

that is the case even then,

ایوس نہ ہو تم کسی صاحب دل خدا رسیدہ کی صحبت میں چند دن رہ پڑوتب بھی تم م

'Tab bhi tum mayus na ho, tum Kisi sahibe Dil e khuda raseeda ki sohbat me chand din reh

Paro...'

Do not lose Hope! There is still Hope! Go and sit a few days in the companionship

of someone who is a Sahibe-Dil, means a person whose heart is connected to Allah

Subhanahu Wa Ta'ala.

The Awliyaa of Allah are called Ahle-Dil. Ahle-Dil literally translates as a person

who has a heart!

Then the question arises, why are they called Ahle-Dil when we all got a heart?

Because they have given their hearts to Allah! They have given their hearts to Allah

Subhanahu Wa Ta'ala that is why now they are called Ahle-Dil. Their hearts are

alive because their hearts are by Allah Subhanahu Wa Ta'ala.

Today because we have not given our hearts to Allah Subhanahu Wa Ta'ala that is

why, although we have physical hearts but in reality those hearts cannot be called

hearts!

A 'heart' is that one which is connected to Allah Subhanahu Wa Ta'ala which has

been given over to Allah. It is the residence of Allah Subhanahu Wa Ta'ala.

The way it comes in the Hadith-e-Qudsi. Nabi-e-Kareem ملسو هيلع هللا ىلص said, that Allah

Subhanahu Wa Ta'ala said,

'اال عند منكسرة قلوبھم'

'I stay in the hearts of those people whose hearts are broken.'

Their hearts are broken. They have broken their hearts in the Obedience of Allah

Subhanahu Wa Ta'ala.

They have broken their desires! These broken hearts are the ones I come in and

reside; otherwise, the Nur of Allah Subhanahu Wa Ta'ala comes in that heart! He

says, 'that go and sit a few days in the companionship of the Sahibe-Dil, a person

who has got a heart, a Wali of Allah.

پھر دیکھو گے کہ وہی دل 'Phir dekhoge, ke wahi did...'

Then you will see that same heart

جو پتھر کی طرح بے قدر اور سخت قاسی و غافل تھا

' jo path'har ki tarah be qadar sakht ghaafil Aur qaasid th'ha...

Just like a stone having no value and it was very hard and unmindful of Allah...

یش بہا موتی بن گیااب حق تعالی کی محبت و معرفت و تعلق خاص سے مشرف ہو کر آبدار ب 'Ab Haqq Ta'ala ki Muhabbat aur Ma'rifate wa taalluq e khaasah se Musharraf ho kar

aabdaar besh bahaa moti ban gaya....'

Now through the Love of Allah and though the recognition of Allah and the

connection with Allah, the same stone has turned into a very precious and priceless

pearl. This is what happens! The Alchemic effect!

The stone turns into a pearl! This is why it is important to give our hearts over to

such people. That is why he is explaining carefully.

The incident which comes to mind is, Don’t lose hope, there is hope that you can go

and have yourselves reformed by getting connected to Allah Subhanahu Wa Ta'ala

no matter what your situation is.

'There was a very rich man in Karachi, Pakistan. He had lost interest in life.He was

plagued in severe depression. He underwent a lot of treatment but there was no

cure, he was not getting Shifaa, the depression was getting worse with time. Finally,

he reached a point where he decided, he should take his life, and he should commit

suicide. He mentioned that to one of his friends and said, 'I am now sick and tired of

this life…I do not want this anymore; I am sick and tired of this depression.

The ajeeb thing is, normally depression comes to the richest of people. It does not

really come to the poor people. You never tend to hear a poor person on the road

suffering from depression. It is usually the rich people, the owners of huge

businesses and factories suffer from it.

Why? Because they have a lot in their minds, worry etc. Then when they suffer from

depression, they have nothing to do in their lives as they have accomplished

everything, then in the end they think of committing suicide. What else? The place,

which has the highest rate of where suicide is committed from, is the Golden Gate

Bridge in SanFransisco.

If you look at the statistics, this was a few years ago, perhaps it has changed now.

The highest rate of suicide in terms of Country was Sweden, one of the most

developed and advanced countries in the world having the highest suicide rate. The

lowest suicide rate in the world is Bangladesh, one of the poorest countries in the

world.Therefore, this shows some sort of co-ordination.

So now, this man was ready to commit suicide. He told his friend. His friend says

'that's fine, but I'm just requesting you one thing, before you commit suicide, …just

for 3 days, come into the Khanqah of Hadhrat Maulana Hakim Akhtar Sahib

Rahmatullahi Alaih…after that you can do what you want …' The man replied,

'fine, it's only 3 days, I'll do that…'

After that, he went to the Khanqah of Hadhrat Maulana Hakim Akhtar Sahib

Rahimahullah, and stayed in the sohbat of Hadhrat Rahimahullah for just three

days.

He said after the 1st day, on the 2nd day now 'I did not know what depression

was…I forgot what depression was. My entire Haal changed.' On the 3rd day, he

went up to Hadhrat and said, 'I want to stay here longer.. .’He explained his Haal,

he said, 'I was ready to commit suicide'. He said, 'the sweetness I've gotten here, the

peace I've gotten here, the Sukoon I've gotten here, in my entire life I've never felt

like that…'

Therefore, this is what it is. The entire Haal changed. This person was in the verge of

depression. Everything went. In 3 days, everything changed whilst being in the

companionship of Hadhrat Hakim Akhtar Sahib Rahmatullahi Alaih…'

So he says,

جب هللا والوں کی صحبت میں ایسی تأثیر موجود ہے

'Jab هللا waalon ki sohbat me esi ta'seer mawjuud hai…

'

He says, 'When this is the effect of being in the companionship of the Ahlullah….'

تو پھر ہمیں ان پاک بندوں کی محبت کو کہاں رکھنا چاہئے؟ 'To phir hame in paak bandon ki muhabbat ko kahaa rakhna chaa'hiye

Then where should we keep the Love of these very Pure Servants of Allah?

We should have a love for them, then where should we keep that love?

'?Kya zubaan par' کیا زبان پر؟'

Should we only have it on the tongue, only lip service?

'…Nahii! Aage bar'ho ' نہیں! آگے بڑھو

No! Progress forward….

'?Kya dimaagh me' 'کیا دماغ میں؟'

Should we keep it in the mind only?

بڑھو نہیں! اور آگے 'Nahii! Aur aage bar'ho…'

No! Advance forward….

'?Dil me' 'دل میں؟'

Should we keep it in the heart only? Even that is not enough.

'…Abhi aur aage bar'ho' ابھی اور آگے بڑھو

Now, advance even more forward…'

'?Jaan me' 'جان میں؟'

Should we keep it inside our Rooh? Inside our life, inside of our every breath, inside

our every heartbeat.

'…Haa! Jaan me' ہاں! جان میں

Yes! That is where we are supposed to keep it.

مگر جان کی سطح ظاہر پر نہین 'Magar jaan ki satahi zahir par nahi…'

جان میںوسط 'Waste jaan me'

Right into the middle. Of a person's life, of a person's existence.

ان کی محبت کو پیوست کر لو

'Unki muhabbat ko pewast karlo....'

Embedd their love into your life itself. He says after that in the next couplet,

مگر انہیں پاک بندوں کودل کسی کو مت دینا 'Dil kisi ko mat dena, magar unhi paak bando ko...'

He says, 'Don't give your life to anyone, give your hearts to those people who have

given their hearts to Allah. Give your heart to that person, who has given his heart

to Allah....'

جن کے دل حق تعالی کی محبت اور تعلق خاص کے انوار سے اچھے ہو گئے ہیں

Jin me Dil Haqq ta'ala ki Mahabbat, Aur taalluq khaas ke Anwaar se ach'he ho gaye....'

Those people whose hearts have been rectified through the Love of Allah, and

through the special Connection With Allah Subhanahu Wa Ta'ala.

یے بڑےہی باوفا دوست ہیں'Ye bare hi ba wafaa dost he...'

These are the very very loyal friends. Your worldly friends will never be loyal to

you. These people are loyal, and their loyalty is attached to what we read in the

Quran-e-Kareem. Allah Subhanahu Wa Ta'ala is mentioning their loyalty in the

Quran-e-Kareem.

ان کی رفاقت کی تحسین پر قرآن پاک کی شہادت ہے"Unki rafaaqat ki tahseen par Quran-e-paak ki shahaadat hai"

He says that the beauty of their friendship; there is the shahaadat-testimony of the

Quran upon it. Allah Subhanahu wa Ta'ala says,

ئك مع الهذین أنعم سول فأول والره ئك رفیقا ومن یطع للاه الحین وحسن أول یقین والشھداء والصه د ن النهبی ین والص علیھم م -للاه

4:69

He is talking about the Ayat where he mentions those people upon whom the

ne'emat of Allah has come down.

Who are they?

من النبیئن

The Ambiyaa 'Alayhimus Salaam,

والصدیقین

The Awliyaa -e-Siddeeqeen; The highest level of Awliyaa,

والشھداء

The martyrs

والصالحین

And the lower level of Awliyaa.

These four groups. And then Allah says,

ئك رفیقا وحسن أول

'And these people are very beautiful friends, very good friends.'Establish friendship with

such people. He says,

ارے یے انبیاء، صدقین، شھداء، اور صالحین نہایت اچھے رفیق ہیں

"Aree ye Anbiyaa, Siddeeqeen, Shuhadaa, aur Saaliheen nihaayat ach'he rafeeq hai"-

They are very good friends...

یہ ایسے اچھے رفیق ہیں کہ ان کی رفاقت فی الدنیا وفاقت في اآلخرة سے تبدیل ہوجاتی ہے"Ye aise ach'he rafeeq hai, ke unki rafaaqat fid dunya, rafaaqat fil aakhirat se tabdeel hoja thi

hai....."

They are such good friends that friendship with them in this world turns into

friendship with them in Akhirat also. In other words, you will be friends with them

in this Dunya then Inshallah this friendship will continue in Akhirat, which means

that wherever they will go, you will also go with them.

In sha Allah they will go to Jannat, you can also take along with them and go to

Jannat with them. Our haal may not be upto their haal, but just having the love and

friendship with these people, it is enough to get a person into Jannat.

کو اپنا رفیق بنائےگایعنی جو دنیا میں ان "Yaani jo Dunya me unko apna rafeeq banaaega,"-

That person who will make them the friend in this Dunya...

اسکو جنت میں بھی انہیں کا ساتھ نصیب ہوگا"usko jannat me bhi, unhi ka saat'h naseeb hoga"-

They will be companions in Jannat as well.

حدیث شریف میں ہے کہ ایک صحابی نے عرض کیا

"Hadeeth shareef me hai ke ek Sahaabi ne arz kiya,"

In the Hadith it comes; a famous Hadith; one Sahaabi asked,

یا رسول هللا صلی هللا علیہ وسلم، آپ تو جنت کے اعلی مقام پر ہوں گے

"Ya Rasulullah (ملسو هيلع هللا ىلص) aap to jannat ke aala maqaam par hoge..."

The Sahaaba were very worried; because of the extreme love they had for Nabi (ملسو هيلع هللا ىلص),

they were very worried. He said - Ya Rasulullah صل هللا علیہ وسلمwe are with you

together in this dunia, but what of the Akhirat?

In Jannat what will happen?

Because in Jannat your level will be very high, where can we reach your level? It’s

not possible. So that means we will be separated in jannat. We cannot bear that. So

that is what they said.

They asked Him,

علی مقام پر ہوں گےآپ تو جنت میں ا "Aap to Jannat me A'ala maqaam par hoge"-

'you are going to be at a very high level...'

اور ہمارے اعمال ہم کو اس مقام پر لے جانے کے قابل نہیں"Aur hamaare A'maal humko is maqaam par lejaane ke Qaabil nahi"-

'our actions are not worthy enough to take us to that high level.' What is going to

happen then?

اور آپ سے دوری کا عذاب ہماری لئے عذاب دوزخ سے کام نہیں"Aur Aapse duuri ka azaab humaare liye azaab-e-dozakh se kam nahi"-

'That the punishment of staying away from you is nothing less than the azaab of

Jahannam.' We can imagine what love they had!

تو آپ کے بغیر جنت نہ ہوگی تو ہماری جنت "To hamaari Jannat tou Aapke bagheir Jannat na hogi"

They said that- Ya Rasulullah علیہ و سلمصل هللا , without you what is Jannat. Jannat is

not going to be Jannat without you; if you are not going to be with us.

At that point, Nabii-e-kareem (ملسو هيلع هللا ىلص) said;

فرمایا کہ گھبراؤ نہیں

"Farmaaya ke gabh'rao nahi"-

'don't worry, don't be frightened;

المرء مع من احب

ہر شخص اسی کے ساتھ رہےگا جس سے اسکو محبت تھی

"Har Shakhs usi ke saath rahega jis se usko muhabbat thi"-

'You will be with whom you love; if you have love for me in this Dunya, Inshallah

in the Akhirat we will be companions.' Yes, our jannat will be far apart but we will

be companions; we will meet each other, we will be together.

المرء مع من احب

Whoever we have love for in this world, we are going to be with them on the day of

Qiyaamah. That is why if we keep love for the pious, Inshallah we will be with them

on the day of Qiyaamah. Similarly, on the other hand, if we are going to keep love

for those people who are not pious, the sinners, those people who are rebellious in

front of Allah, worse still, the Kuffar etc- and then a person will be grouped with

them on the day of Qiyaamah.

This is a very serious thing. How many people today in the Muslim ummat; we

have love in our hearts for the Kuffar. We have love for them.And a very simple

example of that; something which leads to that love is the craze for football.

Many people are so engrossed in following the English Premier League and

supporting the teams. When the team wins, they say 'we won '. That is what they

say, 'I am with them; I am together with them. '

It’s quite obvious the love has entered their hearts.

Now where are those people going to go?

Are they ready to go with them on the Day of Qiyaamat?

We do not think of these things. We are professing love for them in this world, what

is going to happen on the Day of Qiyaamat?

So these are things which are very dangerous things, but people are very negligent

in this regard.

Have love for the pious people, stay in the companionship of the pious people and

you have hope of passing by and going into jannat even though your A'maal may

not take you to that level.

This is the promise of Allah and His Rasul (صلى هللا علیه وسلم).

They cannot commit zulm. It cannot be that I have love for them in this world-sahi,

sincere love not fake love-sahi, sincere love and then on the day of qiyaamat we are

told that you go into Jahannam.

If we are going to have sahih, sincere love then Inshallah we are going to be with

them later.

So this is what it is. We have to connect our hearts to the hearts of the Awliyaa. The

way we mentioned in the bayaan after dhuhr-the very strong connection.

The way those two mango plants-the way they were tied together...

Hadhrat Maulana Hakeem Akhtar Sahab (رحمة هلل علیه) says, "I personally went to

observe this, just to make bayaan of this example-I personally went to observe," and

he said, "I saw how tight they tied the two plants..." He said we have to have a very

tight connection, a very close connection with the auliyaa, and then keep putting

down your nafs, keep cutting your nafs- your Ego. Because if your Ego gets in the

way then you can never get that benefit, if your Pride gets in the way then you will

never get that benefit.

That is why we talked about Pride today as well. Because that is the main factor, a

person feels, I do not need to go to someone for my spiritual treatment. That is the

result of pride; we do not want to go under someone.

Today everyone wants to be Mustaqil-independent.

Today is the zamaana of DIY- Do It Yourself. Everything is 'do it yourself '.

So Deen also, do it yourself; don't go to anyone, you have your own things, your

own efforts- let them get you by. No!

The Sahaaba (رضى هلل عنھم) for them; they also needed a guide, they also needed to be

under someone, then who are we? Let’s think of it. Who are we?

We also need to be under someone and do all the efforts of Deen under the guidance

of someone. Then we will see Inshallah we will reach very very far.

May Allah Subhanahu Wa Ta'ala give us all the Tawfiq, the ability that we can also,

in our hearts build the love for the Awliyaa, we can connect our hearts to the hearts

of the Awliyaa.

The result is that our hearts will also become like their hearts; and once it happens

then that is when life starts- till then we do not know what this life is.

Hadhrat Phulpuri رحمه هللا- khalifa of Hadhrat Thanwi رحمه هلل- the Shaykh of

Hadhrat Maulana Hakeem Akhtar Sahib Rahmatullahi Alaih, they were in a certain

Eidgaah where Eid namaz is prayed.

To pray Eid namaz in the Eidgaah is Sunday-e-Mu'akkadah. Unfortunately, in

Kenya there is no Eidgaah. It is a very sad thing; there is no Eidgaah- not in

Mombasa not in Nairobi also. An Eidgaah is a maidaan-an open area where eid

namaz is prayed- in the outskirts; outside of the city; outside of the town- where all

the people of the town get together.

My Shaikh (Daamat Barakaatuhu) has recently written an entire kitaab regarding

the importance of the Eidgaah. Today we have left out that Sunnat haalake it is a

Sunnat-e-Mu'akkadah, an emphasized sunnat of Nabi-e-kareem ملسو هيلع هللا ىلص

So anyways, that was on the side.They were by a certain Eidgaah. In the front of

that, Eidgaah there was a sort of a Mihraab made. He pointed to that Mihraab and

said, "Hakeem Akhtar that is where i was born." Hadhrat رحمة هللا علیهis wondering

that what does he mean 'I was born there'- how is it possible for him to be born

there?

He says waited for the explanation and I knew he is going to explain to me. So he

said, "That is the place where I became Bai'yat to my Shaikh Hadhrat Thanwi رحمه هلل

that is where i was born. My life started from there. Until then I did not have any

life-

'زندگی وہاں سے شروع کیا'

'zindagi wahan se shuru kiya.'

And that a person realises when he gets connected. And when he realises what he is

getting then he will look back and say that life cannot be called a life. It is only now

that I am experiencing true life.

May Allah give all of that to us.

وآخر دعوانا ان الحمدهلل رب العالمین

حيم حمن الر الره

بسم الل

24th Ramadhan 1438 19 / ھth June 2017

Day Four: This is the Story Of Hakeem Jaalinus حکایت حکیم جالینوس

This is the story of Hakeem Jaalinus. He is very well known and perhaps one of the

best and most famous doctors to have ever lived. In English, they call him Galen.

This is an incident concerning him.

نے اپنے دوستوں سے کہا ایک دفعہ کا ذکر ہے کہ حکیم جالینوس 'Ek dafa ka zikr haike hakeem jalinus ne apne dosto se kaha...'

One day, Hakeem Jalinus told his friends...

کہ دوا خانہ سے مجھے فالں نام کی دوا ال دو

'Ke dawa khane se mujhe fulaan naam ki dawa laa do'

Go to my dispensary and bring me such and such a medicine.

ہیں دوستوں نے کہا کہ ہے دوا تو آپ پاگلوں کو کھالیا کرتے 'Doston ne kaha ke ye dawa tou aap paaglo ko khilaya karte hai...'

The friends said that this is a medicine which you normally give to those people

who have mental problems.

آپ کو کیا ہوگیا کہ آپ مجنوں کی دوا طلب کر رہے ہیں'Aapko kya ho gaya ke aap majnoon ki dawa talab kar rahe hai...'

What is wrong with you that you are asking for a medicine that is used to treat

madness? They were very surprised.

جالینوس نے کہا

'Jalinus ne kaha...'

Hakeem Jalinus replied.

میری طرف ایک دیوانہ دیکھ رہا تھا

'Meri taraf ek deewana dekh raha tha...'

A mad man was looking at me.

تا رہاجالینوس نے کہا کہ ایک گھنٹہ تک وہ پاگل مجھے دیکھ کر مسرور ہو 'Jalinus ne kaha ke ek gante tak woh pagal mujhe dekh kar masroor hota raha.'

For an entire hour, this mad man looked at me and was smiling. He was happy by

looking at me.

اور پھر آنکھ سے اشارہ بازی کی

'Aur phir aankh se ishara bazi ki...'

And then he made an Ishara with his eyes.

اور آستین کو پھاڑ ڈاال

'Au asteen ko phar dala...

And then he tore the sleeves of whatever he was wearing - Qamees or Kurta. This is

what the mad man did. So what does Hakeem Jalinus say?

جنون کا مادہ اگر نہ ہوتا تو کب وہ بد صورت میری طرف اس ا یعنی میرے اندر بھیاگر وہ میرا ہم جنس نہ ہوت

طرح سے رخ کرتا'Agar woh mera hum jins na hota ya'ani mere andar bhi junoon ka maaddah agar na hota

tou kab woh bad soorat meri taraf iss tarah se rukh karta...'

This man was looking at me for so long; this proves that I also have some madness

in me. Otherwise, why would a madman look at me? If he was not my "hum jins"

(the same as me, sharing some qualities), then why would he even turn to

me? He was staring at me for one hour; it means that there is something inside me.

That is why I am asking you for this medicine to treat madness, because it seems

there is madness inside me. Then he gave an example.

ہے سوائے اپنی ہم جنس چڑیوں کے ساتھ کب کو چڑیا اڑتی 'Kab koi chirya urti hai siwae apne hum jins chiryo ke sath...'

Where have you seen that a sparrow flies with any other bird except other

sparrows? This is something, which everyone has seen and knows. You will see a

crow flying with crows. You will see a bird flying with its same type.

In English, it’s quite famous, "Birds of a feather flock together."

Many of the sayings in English are stolen sayings. They were there in Islam from

before. Sometimes, you will find it translated word for in English, and then they will

claim that it is an English saying. Many of them are from Islam and Arabic.

اور غیر و نا جنس کی صحبت تو ایسی ہی ہے جیسے کوئی زندہ قبر میں ہو

'Aur ghayr wa na jins ki sohbat tou aisi hi hai jese koi zinda qabr me ho...'

He says, when a person is in the companionship of those who are not like him, then

that is equal to a living person being in the Qabr. Ya'ani ke there is no similarity

between the living and the dead. That is how it is when a person is with those who

are not like him. This is what Hakeem Jalinus is explaining.

تو یہی قدر مشترکہ سبب ہوتا خالصہ یہ کہ جالینوس نے کہا کہ کوئی وصف جب دو آدمیوں میں مشترکہ ہوتا ہے

کا ہے دونوں کی دوستی اور مناسبت

'Khulasa ye ke jalinus ne kaha ke koi wasf jab do admiyo me mushtarak hota hai tou yehi

qadr e mushtarak sabab hota hai dono ki dosti aur munasabat ka...'

This is a very important point for us.

This is the summary of what we just mentioned; what is Jalinus trying to say?

Jalinus was a very wise man. He says, When there is a certain quality which is

shared by two people, then it is this shared quality which becomes the reason for

them to become friends.

For two people to like each other, want to sit with each other and talk to each other,

to be friends and companions, what is it? It is that something which is similar

between the two. There is a shared quality which is making them stick together.

There is some sort of Munasabat - affinity, congeniality. The hearts are inclined to

each other due to the shared quality.

ساتھیوں نے کہا'Sathiyo ne kaha...'

So his friends said...

میں ہوئے کہ ہم تعجب 'Ke hum taajub me hue...'

We were very surprised. What is this shared quality between the madman and the

Hakeem Jalinus?

اور ان دونوں کی حاالت کا جائزہ لیا'aur un dono ki haalaat ka jaiza kiya...'

They now started to look at the conditions of both men, to see if there was that

shared quality somewhere.

کہ وہ قدر مشترکہ کیا ہے'Ke woh qadr e mushtarak kya hai...'

What is that shared quality between the two? Apparently they seem so different..

ہم اس پاگل کے قریب گئے ساتھیوں نے کہا کہ جب 'Sathiyo ne kaha ke jab hum uss pagal ke qareeb gae...'

The friends said, when we went close to that madman, we really looked at him

closely..

تو حیران رہ گئے کہ دونوں لنگڑے تھے

'Tou hairan reh gaye ke dono langre thhe...'

We were astounded that the shared quality was that both of them were lame. This

was the shared quality between the two. That is why he was looking at him, this

was the similarity. This is a real story; in reality this is what happened. There was

that shared quality.

یعنی قدر مشترکہ یہ وصف تھا'Ya'ani qadr e mushtarik ye wasf tha...'

This was the shared quality.

.جس سے دونوں میں مناسبت ہو رہی تھی

'Jis se dono me munasabat ho rahi thi...'

Which became the reason for Munasabat - affinity, that the madman was inclining

towards Hakeem Jalinus. Hakeem Jalinus was lame; one of his legs had a problem.

The madman was also the same. So this is the story.

What do we learn from it?

حکایت سے یہ سبق ملتا ہے فائدہ : اس

'Faida: iss hikayat se ye sabaq milta hai...'

He says, we get this lesson from the story...

کہ جب انسان نیک آدمی سے مل کر خوش ہو

'Ke jab insaan naik admi se mil kar khush ho...'

When a person becomes happy upon meeting a pious person...

یا نیک آدمی اس سے مل کر خوش ہو

'ya naik admi uss se mil kar khush ho...'

Or a pious person gets happy when meeting us. Either we get happy when we meet

a pious person, or a pious person gets happy when he meets us, whichever one of

the two.

تو خدا کا شکر کرے

'Tou khuda ka shukar kare...'

Then that person should make the Shukar of Allah Subhanahu Wa Ta'ala. Why?

کہ یہ عالمتہ اچھی ہے'Ke ye alaamat achi hai...'

Because this is a good sign.

یعنی طبیعت کی نیکی دونوں میں قدر مشترکہ ہے

'Ya'ani tabia't ki naiki dono me qadr e mushtarik hai...'

That naturally, the piety which is there inside is the shared quality between the two.

In other words, one pious person and the other person who, outwardly, may not be

pious. But he is getting happy with that person.This means that internally, he has

the potential of becoming a very pious person. How much Shukar should we make?

When we meet pious people, we get happy. Or they get happy when they meet us.

How much should Shukar should we make? So that is what he is saying that this is

a very good sign.

ہ اعمال ابھی اچھے نہ ہوںخوا

'Khwah a'amaal abhi ache na ho...'

Even though the Aamaal of that one person are not Sahih.

ایسا شخص نیکی میں ترقی کی صالحیت رکھتا ہے لیکن

'Lekin aisa shakhs naiki me taraqee ki salahiyat rakhta hai...'

He has the potential and ability to climb up and become pious. This is the good sign.

However, the opposite is also going to be true.

اور اگر کوئی بڑے انسان سے مل کر خوش ہو'Aur agar koi bure insaan se mil kar khush ho...'

However, if a person meets a bad person, an evil person, a Faasiq, a Gunehgaar and

becomes happy..

یا بڑے انسان اس کی مالقات سے خوش ہوں

'Ya bure insaan uss ki mulaqat se khush ho...'

Or the bad person meets us and becomes very happy on meeting us. But what is the

condition? The condition is...

رائی کی اصالح بھی نہ چاہیے ہوں اور اپنی ب

'Aur apni burai ki islah bhi na chahte ho...'

And he is a person who has not come for his Islaah - his reformation and

rectification.

.تو سمجھ لینا چاہئے کہ کوئی برائی اس کے اندر بھی ہے جو قدر مشترکہ بنی ہوئی ہے

'Tou samjh lena chahiye ke koi burai uss ke andar bho hai jo qadr e mushtarik bani hui hai...'

Then understand that there is an evil quality in that person which is becoming the

shared quality, and that is causing the connection between the two. Otherwise, why

would a person who is a Gunehgaar, a sinner, a person who is away from Allah and

Deen get happy? There's a Qadr - e Mushtarak - a shared quality.

ہے کہ اگر کسی کو دیندار سمجھا گیا ہے اس کے ظاہر سے لیکن اسکا اٹھنا تجربہ دونوں کی مناسبت اور مسرت کا

یہ ان کی اصالح کے لئے نہین ملتا بلک محض خوش طبعی اور تفریحی طور دن دنیاداروں میں ہے اور رات بیٹھنا

پر وقت گذارتا ہے

'Dono ki munasabat aur musarrat ka tajurba hai ke agar kisi ko deendaar samjha gaya hai

uss ke zahir se lekin uska utthna betthna raat din dunyadaro me hai aur ye un ki islah ke liye

nahi milta balke mehz khush tabi'i aut tafreehi tor par waqt guzarta hai...'

Whatever is being said is very important, because then each one of us should

ponder over himself; whom do we associate with? Whom do we stay with? Whom

do we spend our time with? This is very very important. Because that is what is

going to determine our internal condition and what potential, we have.

He is saying, It has been proven through experience, that if a person has been

considered Deendaar because of his outward appearance, but his sitting and

standing, his companionship, day and night is with the Dunyadaar people, those

who have no connection with Deen... he is associating with them, he is spending all

his time with them.

Condition: he is not meeting them for their Islah, but just to enjoy, just on a friendly

basis. He is spending his time with them not for Islaah; he just has a normal

friendship with them.

تو سمجھ لینا چاہئے، یہ بھی دنیادار ہے'To samajh lena chahiye, ye bhi Dunyadaar hai...'

Then you must understand that the person who appears to be outwardly pious is

also a worldly person, Dunyadaar. Because his companionship is with such people,

you understand that this Dunyadaari is what is hidden inside.

یث سے بھی ہوتی ہےاس مضمون کی تائید اس حد Is Mazmun ki ta'eed is Hadith se bhi hoti hai.

This Mazmoon (topic) which is being discussed is supported by a famous Hadith as

well.

نبی صلی هللا علیہ وسلم نے فرمایا

"المرء على دین خلیله فلینظر أحدكم من یخالل"

Nabi ملسو هيلع هللا ىلص said, :"

المرء على دین خلیله

ہر آدمی اپنے گہرے دوست کے دین پر ہوتا ہےHar Aadmi apne gehre dost ke Deen pat hota hai...'

"Every person is upon the Deen of his friend." In other words, the way his friend is,

that is how he is going to be.

This is the Hadith which is normally recited during the taking of Bay'at, because it is

totally and directly connected to Bay'at. When you are doing Bay'at , you are

actually establishing a friendship with the spiritual guide that you have chosen to

become friends with. So, a person is going to be upon the Deen of his friend.

Nabi-Kareem ملسو هيلع هللا ىلص said,

فلینظر أحدكم من یخالل

'Each one of you must very carefully see who your friend is.'

It should not be that the wrong people are your friends.

Similarly, it is said: If you want to know how a person is, then look at his friends.

The way his friends are, that is how the person is. If his friends are all pious, then

you know that this person is also the same.

But if you see his friends are all all worldly people, گنہگار gunahgaar, having no

connection with Deen, you must understand no matter what that outward haal of

that person is, the reality of this person is according to his association with his

friends.

This is what is being mentioned in the Hadith. That is why, if we are going to keep

friendship with the Ahlullah, the people of Allah, the Awliya or the slaves of the

Awliyaa then Inshallah we will also become like them.

That is the whole Maqsad of the friendship with them. We become like our elders.

We become like our Akabireen. Our Awliyaa. If we also want to become the Wali of

Allah, establish friendship with the wali of Allah.

A Simple example: You want to go by car to some destination, and there is a certain

car which is going to that destination. There is a certain group of people going in

one car, and you want to go with them in that car.

What are you going to do? Are you going to come up to total strangers, neither

knows the other, and say, please let me come with you?

They are going to say, who are you now? We don't know you; how can we put you

in our car? We have a whole group here! We can't put you in our group!

There is a way he can do it. First he should go and establish friendship with them.

He sits with them, talks to them, associates with them.

Now when that friendship has been established, if he is going to ask them, please

can I come with you in your car, they are happily going to give him that place in the

car. Of course you can come, now you are one of us. We all go together now.

This exactly the example of us with the Ahlullah! If we want to be in the group of

the Ahlullah, if we want to go in the car which is special for the Ahlullah. Everyone

is going to one destination, Akhirat, but if we want to go to Akhirat in the car of the

Ahlullah, then what will we need to do first? Establish friendship with them, come

into their group, associate with them, and then, when the time comes to go in that

car, they will themselves take you with them. This is what we want.

So Nabii-e-Kareem ( صلي هلل علیه وسلم) said,

ہر آدمی اپنے گہرے دوست کے دین پر ہوتا ہے"Har aadmi apne gehre dost ke deen par hota hai"

That is the whole reason why we are not allowed to keep friendship with the Kuffar,

we are not allowed to keep friendship with the non-Muslims. It is because of this;

because then we will become like them, and that is very dangerous.

بس کسی شخص کو اگر پہچاننا ہو"Bas kisi shakhs ko agar pehchaanna ho"-

When you want to understand and know who or what type of a person someone

is...

کہ یے آدمی کیسا ہے"Ke ye aadmi kesa hai,"

what type of a person is he,

تو انکے گہرے دوستوں کو دیکھو "to unke gehre dosto ko dekho"

Then look at his close friends; that is how he is going to be.

کرنے کی قدرت نہیں رکھتااسی طرح تجربہ ہے کہ حریص دنیا جس دنیا کو حاصل "Isi tarah tajurba hai ke harees-e-dunia jis dunia ko haasil karne ki qudrat nahi rakhta"

It has also been experienced that the person who is greedy for Dunya, but does not

have the ability to get that Dunya. There are many people, who are beggars on the

sides of streets, but despite this, they have the greed of Dunya in their hearts; they

want Dunya. The greed; the hirs is there! So,

پھر بھی وہ اسکے تذکیرے کو پھر سے سماعت سے سنتا ہے"phir bhi woh uske tazkire ko phir se samaa'at se sunta hai"-

even then, this person, although he himself does not have Dunya but has the greed

of Dunya. Whenever the discussion of Dunya is going to to come up, he is going to

listen with greedy ears. He cannot have it, but he is listening very greedily, 'If only i

could have this.' Similarly,

اور اس دنیا کو حرص بصارت سے دیکھتا ہے"Aur is Dunya ko hirs-e-basaarat se dekh'ta hai"-

When he sees this Dunya; someone else has this Dunya, but he looks at it with

greedy eyes; he wants it!

تاسی طرح حریص آخر "Isi tarah harees-e-Akhirat,"-

In the same way, that person who is harees-e-Akhirat, he is greedy for Akhirat

(may Allah Ta'ala make all of us greedy for Akhirat).

آخرت کی قدرت بھی نہیں رکھتے-جن اعمال "Jin A'maal-e-Akhirat ki qudrat bhi nahi rakhte"

He sees the A'maal of Akhirat being done, but does not have the ability to do those

A'maal.

For example, a person who does not have enough money to go for Hajj is seeing

people going for Hajj, and he has that Hirs- 'If only i could also go for Hajj.' He does

not have the ability to go or to do that Amal...

یا ضعف ہمت سے نہیں اختیار کر پاتے"Ya zaufe himmat se nahi ikhtiyaar kar paate"-

Or he is able to do it, but his Himmat, his courage, is very very weak. So he is

Harees; he is greedy for Akhirat, but due to his himmat being very very low, for

example, he is not able to get up for Tahajjud. He wants to, but he is not able to

because of his weakness. But he is greedy for Akhirat. So then such a person,

پھر وہ ان کو دوسروں پر حرص بصارت سے دیکھتے ہیں"Phir wo unko dusro par hirs-e-basaarat se dekh'te hai"-

When he sees the other people do it, then he's looking at them with greedy eyes.

اور ان کے ذکر کو حرص سماعت سے سنتے ہیں "Aur uske Dhikr ko hirs-e-sama'at se sunte hai"-

And whenever he hears the Tazkira of the Auliyaa, that they did this Amal, they did

that Amal. He is not able to do the Amal, but he wants to, the Tamanna is there. He

has that greed of Akhirat, he listens with greedy ears.

Allah eventually grants such people the Tawfiq to do that Amal. Due to the greed

that they have, Allah makes them perform that Amal. This is the Barakat of

association; this is the Barakat of friendship and being connected to such people.

Because when you are going to be around such people all the time.

Look at the incident of Hadhrat Maulana Rasheed Ahmad Gangohi رحمه هللا when he

first went to his Sheikh, Hadhrat Haji Imdadullah Muhajire Makki رحمه هللا. These

people were very great Awliyaa; all of them are our elders. Hadhrat Gangohi

Rahmatullahi Aleyhi was a great Aalim, but was not too much into all of this

Tazkiyah etc. Anyway, he finally reached there and saw what was happening.

So he went to Hazrat Haji Sahib and said, "Hazrat, I am ready to become Bay'at, but

on on شرط shart."

"What is that one shart?"

"I cant get up for Tahajjud"-

ہے مجھ سے نہیں ہوتا "Yeh mujhse nahi hota." All these Zikr and all that, I don't do."

Normally, the people who become Bay'at are given these A'maal to do, Zikr, etc.

And all this is expected; trying to get up for Tahajjud etc. He said, "I will stay in the

Khanqah for one or two nights, but I am not going to get up for Tahajjud, I am not

going to do any Zikr." The wisdom of Haji رحمه هللاwas on another level. He said,

"Fine, no problem, no problem."

So he became Bay'at and slept there. Suddenly, at about 3 to 4 O'clock, he woke up

and saw everyone in Tahajjud, Zikr - the whole Khanqah. He was the only one in

bed. He tried to sleep, but could not sleep. He said, Chalo, everyone is doing it, I am

also going to do it... He got up, did Wudhu, and for the first time in his life, prayed

Tahajjud.

From that day, the way we say, he was hooked. He was hooked. He stayed there

for forty days, and Hazrat Haji Sahib gave him Khilaafat too. Everything changed

suddenly; he was saying I am not going to pray Tahajjud, but that first night he

started praying Tahajjud!

This is the effect; if you will stay in the environment where everyone is praying

Tahajjud, you will also get up; you will feel shy, you will feel embarrassed when

you see all the beds are empty. Perhaps someone here is also in that category - you

want to sleep but you see everyone's bed is empty - and that fear is also there that if

I am going to get up a bit later then all the Sehri is going to finish, so I might as well

just get up and pray Tahajjud.

Even that is a Ghaneemat. So this is what is being mentioned, that we come into that

friendship and then Inshaallaah Allah we will see everything schanging.

May Allah Subhanahu wa Ta'ala give us the Tawfiq, the ability to be able to do that

Inshallah.

This is the Du'a that we have to make, and together with Du'a, we make the effort as

well. We try to be in the company of such people as much as possible and then we

will see the effects. We ourselves will realise that we are slowly slowly inclining

towards Deen; we are slowly slowly changing our lives and becoming better. This is

what we want.

May Allah Ta'ala grant us all the Tawfiq and the ability.

وآخر دعوانا ان الحمدهلل رب العالمی

حيم من الر

ح الره

بسم الل

25th Ramadhan 1438 20 / ھth June 2017

Day Five: This is a story of very thirsty man on the side of a river. قصہ حسن تدبیر

تشنہ لب بر لب دریا

قصہ حسن تدبیر تشنہ لب بر لب دریا

This is a story of very thirsty man on the side of a river.

بیٹھا تھا پیاسا -دریا کے کنارے ایک تشنہ لب ایک 'Ek darya ke kinare ek tashanna e lab - pyasa betha tha...'

A very thirsty man was sitting on the banks of a river.

اور دریا کے کنارے ایک دیوار حائل تھی

'Aur darya ke kinare ek deewar hail thi...'

and on the river bank, between him and the river, was a wall.

کسی نہر کے کنارے بلند دیوار تھی

'Kisi nehr ke kinare buland deewar thi...'

It was a very high wall

اور دیوار پر ایک شخص پیاس شدید میں مبتال تھا

'aur deewar par ek shakhs pyas e shadid me mubtala tha...'

And on the other side of the wall there was a thirsty man.

اور پانی کے لئے بے قرار تھا

'Aur pani ke liye be qarar tha...'

And he was restless for water.

اور پانی سے یہ دیوار حائل اور مانع تھی

'Aur pani se ye deewar hai'l aur mani' thi...'

And this wall was an obstacle for him to reach the water.

اس شخص نے دیوار سے ایک اینٹ پانی میں پھینکدی

'Uss shakhs ne deewar se ek iintth pani me phenkdi...'

So what did the man do? He removed one brick from the wall and threw it on the

other side, into the river.

سرت اور تسلی ہوئیپانی کی آواز سے اس کو بہت م

'Pani ki awaaz se uss ko bohot musarrat aur tasalli hui...'

When he heard the sound of the water after the brick landed on the river, he got

very happy and was consoled.

یااس نے بار بار دیوار سے ایک ایک اینٹ نکال کر پانی میں ڈالنا شروع ک .

'uss ne bar bar deewsr se ek ek iintth nikal kar pani ne dalna shuru kiya...'

So what did he do? He started to remove one one brick from the wall and throwing

them into the river on the other side.

پانی نے اس سے کہا

'Pani ne uss se kaha...'

So the water told him...

کہ تم مجھے اینٹ سے کیوں مارتے ہو

'Ke tum mujhe iintth se kyu marte ho...'

Why are you hitting me with bricks?

اس میں تمہارا کیا فائدہ

'Iss me tumhara kya faida..'

What benefit are you getting from this?

دے ہیںتشنہ نے کہا کہ اس میں دو فائ

'tashanne ne kaha me uss me do faide hai..'

The thirsty man said that I am getting two benefits.

اول فائدہ پانی کی آواز سننا ہے

'Awal faida pani ki awaaz sunna hai...'

The first benefit am getting is the noise that the brick is making when it is going

into the water.

کہ پیاسوں کے لئے یہ آواز مثل ساز خوش آواز ہے

'Ke pyaso ke liye ye awaaz misle saaz e khush awaaz hai...'

Because this sound, for the ears of those who are thirsty, is a very beautiful and a

sonorous sound.

وار اینٹوں کی کمی سے پست ہو رہی ہےدوسرا فائدہ یہ ہے کہ دی

'Doosra faida ye hai ke deewar, iinttho ki kami se past ho rahi hai...'

The second benefit am getting is that one one brick is being removed from the wall,

and the wall is getting shorter.

ہےاور جس قدر نیچی ہوتی جا رہی

'Aur jis qadar neeche hoti ja rahi hai..'

The shorter it gets ..

قرب بڑھتا جا رہا ہے اس قدر پانی سے

'Uss qadar pani se qurb bharta ja raha hai...'

the closer I get to the water.

.پس دیوار کی جدائی پانی کی مالقات کا ذریعہ ہے

'Pas deewar ki judai pani ki mulaqat ka zariya hai...'

The separation from the wall is a means to the meeting of the water.

So this is the story; what do we get to learn from it? The story may seem to be a very

simple one, it seems it does not have lesson for us as far as Deen is concerned.

But the Ahlullah - this is something which Allah grants those who are connected to

Allah, in things which we see on a daily basis. We will not think anything about it.

But they see it with a different gaze.

They will take such Ibrat and lesson from it, that leaves us speechless, Hairaan, as to

how they can extract that lesson from such a thing.

As a Faida, Hadhrat mentions;

حضرت موسی علیہ السالم نے هللا تعالی سے عرض کیا فائدہ

'Faida: Hadhrat Musa Alayhi Salaam ne Allah Ta'ala se arz kiya...'

That Hadhrat Musa Alayhi Salaam told Allah Subhanahu Wa Ta'ala...

آپ سے مالقات کا کیا ذریعہ ہے كہ اے هللا

'Ke e Allah aap se mulaqaat ka kya zariya hai...'

Ya Allah, what is the means to meet you? How can I meet you?

ارشاد ہوا

'Irshad hua...'

So Allah Subhanahu Wa Ta'ala, replied,

"دع نفسك و تعال"

نفس کو چھوڑ دو اور میرے پاس اجاو'Nafs ko chhor do aur mere pas ajao...'

Leave your Nafs behind and come to me. That is all. You need to leave your Nafs

behind, and you will reach me.

اس حکایت سے سالکین کے لئے یہ سبق ملتا ہے'iss hikayat se saalikeen ke liye ye sabaq milta hai...'

From this story, the Saalikeen, those who are making an effort to get to Allah

Subhanahu Wa Ta'ala, get this lesson...

پیاس شدید میں مبتال ہے طالب هللا کی کے سالک اور

'Ke Saalik aur taalib Allah ki pyas e shadeed me mubtala hai...'

The Saalik, the Taalib, the seeker of Allah, has severe thirst for Allah Subhanahu Wa

Ta'ala. In other words, he is very thirsty to get to Allah Subhanahu Wa Ta'ala. He is

Be-qaraar, Be-chen, restless. Just like that man who was thirsty for water.

ہے اور نفس سامنے دیوار بلند کی طرح حائل

'Aur nafs saamne deewar baland ki tarah hai'l hai...'

And then what is the barrier which is stopping us to get to the water?

The high wall is our Nafs. The high wall which is coming in between us and Allah

Subhanahu Wa Ta'ala is the Nafs.

اور نفس کے آگے دریا ہےقرب حق ہے

'Aur nafs ke agey darya e qurb e haqq hai...

And in front of the Nafs is the river of closeness of Allah Subhanahu Wa Ta'ala. The

Nafs (the wall) is blocking us.

جو طالب نفس کو مٹانا شروع کرے گا اب

'Ab jo taalib nafs ko mitana shuru kare ga...'

Now, that Taalib (seeker) who will start to destroy his Nafs, he will remove his Nafs

from his way.

میں حصول رضائے الہی دریائے قرب کو جو مثل اینٹ کے ہے دیوار نفس کی یعنی ایک ایک خواہش خالف شرع

کی لئے گرانا شروع کردے'Ya'ani ek ek khwahish khilaf e shari' ko jo misle iintth ke hai deewar e nafs ki darya e qurb

me husul rizai ilahi ke liye girana shuru karde...'

In other words, he removes one one brick from the wall of his Nafs. And that one

one brick is like one one desire which is against the commands of Allah.

Because what is Nafs? Nafs is a collection of desires which are against the

commands of Allah and the commands of Sharia.

So when a person will start to remove the Nafs from the way, brick by brick.

Meaning he is removing one one desire and throwing it in the river of the closeness

of Allah Subhanahu Wa Ta'ala to make Allah Subhanahu Wa Ta'ala happy.

تو اس سے دو فائدے ہوں گے'tou iss se do faide hoge...'

Then he also will get two benefits, just like the thirsty man.

ے سے دریائے قرب الہی سے پر عمل نہ کرنے اور اس کو مرضی حق میں فنا کر دین اول یہ کہ ہر بڑی خواہش

احساس قرب عطا ہوگا'awwal ye ke har buri khwahish par amal na karne aur uss ko marzi e haqq me fana kar

dene se darya e qurb e ilahi se ehsaas e qurb ata hogi...'

That every time you remove one evil desire and throw it into the river, meaning not

making amal on it. You go against the Nafs, yet the Nafs is desiring something

which is not according to Sharia.

For example, your Nafs is desiring to listen to music, which is not permissible

according to Sharia. So you remove that desire and throw it into the river of the

closeness of Allah. In other words, you don't act upon it. You go against it. You

annihilate it. So when you are going to do that, then what will you get?

Just like that thirsty man who was enjoying the sound of the water, with every

desire you throw into the river of the closeness of Allah Subhanahu Wa Ta'ala, you

are going to experience the closeness of Allah Subhanahu Wa Ta'ala. You are going

to feel one step closer to Allah. Just like thirsty man, he knew he is getting closer to

the water.

فائدہ دوم یہ کہ نفس کی دیوار جس قدر پست ہوتی جاوے گی

'Faida dom ye ke nafs ki deewar jis qadar passt hoti jawe gi...'

As the wall of the Nafs gets shorter and shorter...

دریائے قرب حق سے سالک قریب ہوتا جاوے گا

'Darya e qurb e haqq se saalik qareeb hota jawega...'

The seeker is going to get closer to the river of the closeness of Allah Subhanahu Wa

Ta'ala.

یہاں تک کہ فنائیت تامہ ایک دن قرب تام کا سبب ہوگا

'Yahan tak ke fanaiyyat taama ek din qurb e taab ka sabab hoga...'

Until one day the wall is gone completely, and that is what is called Fanaiyyat e

Tamma - total annihilation. The Nafs is totally removed from the way. Now there is

no blockage. The person is now able to go and take from the river of the closeness of

AllahSubhanahu Wa Ta'ala. It becomes a Sabab for the person to get to Allah

Subhanahu Wa Ta'ala, and that is the connection with Allah Subhanahu Wa Ta'ala.

فنائیت تامہ سے مراد یہ ہے'Fanaiyat e Tamma se muraad ye hai...'

Now what do we mean by this term Fanaiyyat e Tamma - total annihilation? It

means...

کہ اپنے تمام خواہشات کو هللا تعالی کی مرضیات کے تابع کردے

'ke apne tamaam khwahushat ko Allah Ta'ala ki marziyat ke taabi' karde...'

Make every desire of yours Taabi' - subservient to the happiness and pleasure of

Allah Subhanahu Wa Ta'ala. That is what it is. Nothing more than that.

جس دن یہ مقام مجہدات اور کسی هللا والے کی غالمی کے صدقے میں عطا ہوگا تو کیسی کچھ پاکیزہ حیات عطا

ہوگی'jiss din ye maqaam mujahadat aur kisi Allah wale ki ghulami ke sadqe me 'ataa hoga tou

kesi kuch paakeeza hayaat 'ataa hogi...'

Hadhrat says, that the day you will get that Maqaam - high level, where you have

removed the Nafs totally and you have gotten to the river of the closeness of Allah

Subhanahu Wa Ta'ala..

Now he is mentioning how you will get it. He mentions two things here:

1. Mujahadaat - you will have to make Mujahada. Just like this thirsty man removed

one one brick, and to remove a brick from the wall is not easy. It is very difficult to

do, especially when you do not have the tools. So this is the Mujahada which you

have to make. There is no way out. A person has to go against his Nafs; that is the

Mujahada. That is the Jihaad which Nabii e Kareem Salallahu Alayhi Wasallam has

termed to be the Jihaad e Akbar - the greatest of all Jihaad.

2. And the second one, to make the Jihaad easier, is:

"هللا والے کی غالمی کے صدقے میں"

Through the spiritual benefit attained by going into the slavery of an Allah Wala - a

person who is already connected to Allah Subhanahu Wa Ta'ala. In other words, a

person who is already enjoying the river of the closeness of Allah. You go into his

slavery and he will take you to the river.

So these are two things which are necessary. He is going to teach you, because he

has already done it. He will teach you how to remove every brick of the wall. So

when a person is going to be granted this Maqaam, high level, then what a pure and

beautiful life he is going to be given.

And that is what Allah Subhanahu Wa Ta'ala, is mentioning in the Qur'an e

Kareem.

"Whoever is going to do 'Amal e Saaliha, whether he is a man or a woman.." as long

as he has Imaan and 'Amal e Saaliha..

What is Amal e Saaliha?

Every breath is in the obedience of Allah Subhanahu Wa Ta'ala.

Then what is going to happen?

Allah says,

بة طي

حياة

ه

حيين

نل ف

'That definitely, Most definitely We are going to give him a life which is Tayyibah. Pure!'

Our Sheikh Daamat Barakatuhu used to translate this. He used to say Tayyibah

means Pure and enjoyable. His life is going to become enjoyable.

Despite the fact that outwardly he may seem to be in difficulty, but internally his

heart is in that enjoyment. A person is going to be given such a pure and enjoyable

life,

ر لیا جاوےاسکا کچہ تسور خواجہ صاحب مجذوب رحمہ هللا کے کالم سے ک

"Uska kuch tassawur, Khwaaja sahib Mazjoob Rahimullah ke kalaam se karliya jaae"

He said you can get a bit of an idea of what type of a life a person is given from the

couplet of Hazrat Khwaja Azeezul Hassan Mazjoob Rahimullah Ta'ala mentioned

previously as well, where he mentions his own Haal. He was on that level. He says:

میں رہتا ہوں جنت میں دن رات گویا" Me rehtaa hu Jannat me din raat goyaa"

میرے باغ دل میں وہ گلکاریاں ہیں" Mere baaghe dil me woh gulkaariyaan hai..."

Day and night, I am already living in Jannat. And in the garden of my heart, I can

see all the beautiful flowers and fragrances of Jannat. The life of this world becomes

Jannat, as we have explained before.

A person is given such purity and enjoyment of life that his life becomes like

Jannat. In other words, the heart has become like a garden of Jannat. When is that

going to happen? When you are going to water the garden with the river of the

closeness of Allah. How are you going to water it? You have to remove the wall

first. Then you will get the water into the garden, then the garden can grow into a

garden of Jannat.

So this is what is necessary. This is what is necessary; we have to remove the Nafs.

Today we are not reaching Allah Subhanahu Wa Ta'ala, we are finding it difficult to

let go. It is because of the Nafs. So when we will start doing that, when we will start

removing brick after brick, and throwing into the river of the closeness to Allah then

we will see Inshallah. And another thing it tells us is that it is not going to happen

overnight.

This is another lesson we get to know. Brick by brick means it is not going to

happen overnight. You cannot become a Wali overnight! It is a continuous

process. It is a slow process.

One one thing you have to remove. One one sickness you have to remove. One one

desire you have to throw. Just like the brick. You cannot bring down the whole wall

and throw it! It is not possible! The only way to remove the wall is to remove one

brick after another.

But people are very hasty! They want everything to happen immediately. They

want everything to happen overnight. That is not how it works.

There is a process that a person has to go through. It is a slow continuous process

day after day, and then a person reaches that level after a number of years.

May Allah Subhanahu Wa Ta'ala give us the Tawfiq, the Ability that we can also

one day very soon Inshallah reach that level, when we have totally removed our

Nafs from in between and we have reached Allah Subhanahu Wa Ta'ala.

Just one more story, a short story, it is a very important one also, with regards to

Sabr.

حکایت ایک عورت کا رونا هللا کی بارگاہ میںHikaayat ek Aurat ka ronaa Allah ki Baargaah me.

One woman was crying in the court of Allah, crying in front of Allah.

کے بچے زندہ نہ رہتے تھےایک عورت

Ek Aurat ke bache zinda na rehte the...

There was a certain woman whose children never used to stay alive. There are some

people like that; their children do not live. There is something, which is wrong.

ماری کے سبب انکو موت آجاتیچھے ماہ بعد ان کو کسی بی

Che ma baad unko kisi beemari ke sabab Unko Maut ajaati

Every child that would be born would pass away after six months. Some sickness

would come, and it would pass away.

اسی طرح سے اس بیکس ماں کے بیس بچے قبرستان پہونچ گئے

Is tarhaa se us bekas maa ke bees bach'e qabrastaan pohnch gaye

In this way, this helpless mother, twenty children of this helpless mother reached

the Qabrastaan, one after the other.

This is a true story

Not a parable, a true story, an incident that actually happened. Twenty children

passed away, one after another in the same way. You can imagine what she was

going through! What a calamity, what a Museebat, what must be going through her

heart!

ے اسی طرح قبر میں یکہ بعد دیگر چلے گئےاس کے بیس بچ

Uske bees bach'che isi tarah qabr me yake ba'ad deegare chale gae

One after the other they all went into the Qabr.

اس غم کی آک اسکے جان میں بھڑک اٹھی

Is gham ki aag uske jaan mey bar'k ut'hee

The flame of the sadness and grief which she was experiencing started to rise up in

her heart.

آدھی رات کو اٹھی

Adhi raat ko ut'hee

So one night she just got up in the middle of the night

اور اپنے رب کے سامنے سجدہ میں خوب روئی

Aur apne raab ke samne sajde mey khub roii

She went into sajdah in front of Allah Subhanahu Wa Ta'ala and cried profusely.

She cried a lot.

اور اپنا غم اور اپنے جگر کا خون مناجات میں پیش کیا

Aur apna gham aur apne jiggar ka khoon Munajaat mey pesh kiyaa

In the du'as, she presented all her sadness and the blood of her heart. Whatever she

was feeling, she made du'a to Allah Subhanahu wa Ta'ala. She turned to Allah

Subhanahu wa Ta'ala.

اسکے بعد سو گئی

Uske baad so gaee

After that she fell asleep.

خواب میں دیکھا وہ جنت میں سیر کر رہی ہے

Khwaab mey dekha wo Jannat mey ser kar rahii hei

She got a dream. In the dream she saw that she was walking in Jannat.

اور اس نے وہاں ایک عالیشان محل دیکھا

Aur usne wahaa ek aalishaan mahal dekha

In Jannat she saw a very very big and very posh palace.

جس پر اسکا نام لکھا تھا

Jis par uska naam likha t'ha

And on the palace her name was written.

اور جنت کے باغات اور تجلیات سے یہ عورت خوش اور بے پرواہ ہوگئی

Aur Jannat ke Baaghaat aur Tajalliyaat se yeh Aurat, khush aur be parwah hogaee

Seeing the gardens of Jannat, seeing the Nur all around, she became very happy in

the dream. She forgot everything!

اس کے بعد فرشتوں نے کہا کہ اے عورت

Uske ba'ad, farishton ne kahaa ke e aurat

In the dream, the angels told her, that O woman

وں اور محنتوں سے ملتی ہےیہ نعمت بڑی بڑی عبادت

Yeh ne'mat barii Ibaadaton aur mehnaton se milti hei

What you see, the Ne'mat which you see, which Allah is granting you, is something

which a person can only attain in through very great Ibaadat and a lot of effort. You

have to make a lot of Mujahadah to reach this level and to be granted such a palace

in Jannat. One cannot get it just like that, but it is being given to you.

لیکن تو چونکہ کاہل تھی

Lekin tuu chuunke kaahil thi

But because you were lazy in this world.. as far as Ibaadat and making Amal is

concerned, you were lazy

اور عبادات سے اس مقام کو نہ پا سکتی تھی

Aur Ibaadat se is maqam ko na paa sakti thi

And you were not able to reach this level through your Ibaadat, your Ibaadat was

too less.

دنیا میں یہ مصیبت دے دی ہےاس لئے خدا نے تجھے Is liye khudaa ne tujhe dunya mey yeh museebat de di hei

That is why Allah has given you that Museebat, this calamity, this difficulty in this

dunya.

جس پر صبر کے عوض تجھے یہ جنت اور محل دیا ہے

Jis par sabr ke iwaz tuje yeh Jannat aur mahal diya hai

In return for making Sabr on it, you have been given these gardens, you have been

given this palace in Jannat!

پھر اس عورت نے وہاں اپنے بچوں کو دیکھا

Phir us Aurat ne wahaa apne bachon ko dekhaa

Then the woman saw, in that garden of Jannat, all her children who had passed

away.

تو اسنے کہا کہ یا هللا یہ بچے میری نگاہوں سے اوجھل ہوگئے تھے

Tou usne kahaa ke ya Allah, yeh bache meri nigaahon se ojhal hogae t'he

Ya Allah, these children, they had become hidden from my gaze. I could not see

them anymore because they were not alive anymore, they had all passed away.

مگر تیری نگاہ سے غائب نہ ہوئے تھے

Magar Teri nigaah se ghaib na huwe the

But Ya Allah, these children never ever disappeared from Your sight, from Your

gaze.

ں تو سب موجود ہیںیہا

Yahaan tou Saab mawjood hei

They are all present here. Then she said,

اے میرے رب

E Mere Rab! O My Rab!

اگر تو مجھے دنیا میں سینکڑوں سال اسی طرح رکھےAgar tu mujhe dunya mei senkron saal isii tarhaa rakhe

If You keep me in this world for hundreds of years,

جس طرح میں اب ہوںJis tarha mei ab huu

In the same state which I am presently in,

تو کچہ غم نہیں

To khuch gham nahii

I will not have sadness anymore. No more grief!

بلکہ اسے بھی زیادہ تو میرا خون بہا دے

Balke use bhi zyadaa tuu meraa khoon bahaa de

Even more than that, let my blood flow too.

تو بھی میں راضی ہوں

To bhi mei raazi huu

Then also I am happy

کہ یے انعامات تو میرے صبر سے کہی زیادہ ہے

Ke yeh In'amaat, to mere sabr se kahii zyadaah hai

Because all these In'amaat, gifts, these Ne'mats that you are giving me, are much

much more than the Sabr that I am making.

So what do we get to learn from this story?

Each and everyone of us goes through certain difficulties in our life. This is part and

parcel of this Dunyawi life. You cannot avoid it. All we have to do is make sabr and

understand, Allah is giving these tests to us so that our Darajaat in Jannat can

rise. Allah wants to give these things to us. All we have to do is make sabr.

We get very impatient when we go through such things. It is very difficult for

us. But we don't know what lies in store for us! If we knew, like this woman.This

woman did not know, she was Pareshaan. But when she was shown in the dream

that this is what has been prepared for you, make Sabr, what did she say? She said,

Ya Allah, now that I have seen what I am going to get, then even if you keep me like

this for hundreds of years, no problem! I am happy! Even if my blood flows and I

am killed too, no problem!

I am happy. Because what you are giving me is much more than the صبرSabr that I

am making.

Today we have not seen; these things are hidden from our eyes. What is in Jannat,

what is being prepared for us in Jannat, is not in front of us!

Because it is not in front of us and our Yaqeen is very weak, that is why we get so

Pareshaan. We just want the calamity to end right there and then! We do not

understand that there is Hikmat behind it!

We always ask Allah for Aafiyat, we make Du'a to Allah to remove it, but at the

same time, we must have that Sabr. We must be patient, understanding that what

Allah has prepared for us. And when we are going to see what Allah has prepared

for us, then we will be happy to go through much more.

The way it comes in the Hadith:

"A person who has gone through some difficulty will go into Akhirat, and will see the Jannat

of those people who have gone through some difficulty. It will be floating in the air, made of

glass all around. Then he will wish, 'Ya Allah! I wish that my skin had been cut with

scissors bit by bit, I wish that would have happened. I am seeing what am getting; maybe if

that could have happened to me, I could have gotten even more.'

He will wish like that! Can you imagine! Today in this Dunya, no one would wish

like that, nor should we wish that. We should ask Allah for Aafiyat, that Allah keeps

us with Aafiyat. But when a person is going to see that, then he will wish, if only I

had been put through more مصیبت, more difficulty.

So this is the thing! Our gaze should be on Akhirat. Our gaze should be on

Jannat. And this will make it even easier for us to make sabr through all the

difficulties. This connects to what we mentioned in the first story as well.

Because making the Mujaahadah against the Nafs is also very difficult. There also

we have to make sabr. But we keep our gaze on Akhirat and on Jannat and what

Allah is preparing for us. Allah Subhanahu Wa Ta'ala will grant us Wilayat and

what Allah has prepared, not in Jannat, but in this Dunya.

Hazrat Maulana Hakim Akhtar Saab Rahimullah used to say,

جنت تو ادھار ہے، لیکن اس دنیا میں کیش جنت ملتی ہے

Jannat to udhaar hai, lekin is dunya mei cash Jannat milti hai....

That Jannat which is going to come in Akhirat, that is credit. That is going to come

afterwards. A person is granted Jannat in this world only. And what is the Jannat of

this world? A person is granted Allah Himself! Allah comes into his heart!

And then he would say, "The pleasure of Allah coming into the heart is greater than

Jannat itself." And that is something which is very obvious. What is greater? Jannat

or the Khaaliq of Jannat?

The Khaaliq of Jannat!

He says when you are going to sacrifice your Nafs and your heart, when you are

going to make Sabr, then in this world, you are going to get Allah the Khaaliq of

Jannat. What enjoyment you're going to get!

The Khaaliq is much greater than the Makhluq!

May Allah Subhanahu Wa Ta'ala give all of us the Tawfiq, the Ability to go through

this process of removing our Nafs from the way. May Allah grant us the ability to

make Sabr upon the difficulty of the Mujahadah when making Mujahadah against

the Nafs. May Allah grant all of us Wilayat. May Allah Subhanahu Wa Ta'ala grant

all of us these gardens of Jannat and these palaces of Jannat.

Aameen thumma Aameen.

وآخر دعوانا ان الحمدهلل رب العالمین

حيم حمن الر الره

بسم الل

26th Ramadhan 1438 21 / ھst June 2017

Day Six: This is a story of a man who cried over his dog

قصہ ایک شخص کا رونا اپنے کتے پر

قصہ ایک شخص کا رونا اپنے کتے پر

This is a story of a man who cried over his dog.

ایک کتا بھوک سے مر رہا تھا'Ek kutta bhook se mar raha tha...'

There was a certain dog who was dying of starvation.

اور ایک شخص اس کا پالنے واال اس کے مرنے سے رو رہا تھا

'Aur ek shakhs uss ma palne wala uss ke marne se ro raha tha...'

The owner of the dog was standing there and crying over his dog, because his dog

was dying.

ے دریافت کیا کہ تم کیوں رو رہے ہوکسی ن 'Kisi ne daryaft kiya ke tum kyu ro rahe ho...'

Someone came and asked him, "Why are you crying?"

اس نے کہا یہ کتا بڑے بڑے اوصاف رکھتا تھا'Uss ne kaha ye kutta bare bare ausaf rakhta tha...'

He said, "This dog had a lot of good qualities.

اور اب بھوک سے مر رہا ہے

'Aur ab bhook se mar raha hai...'

And now it is dying of starvation."

اس نے دریافت کیا کہ تمہارے سر پر یہ کس چیز کا ٹوکرا ہے

'Uss ne daryaft kiya ke tumhare ser par ye kis cheez ka tokra hai...

This man was carrying a basket on his head. So the other man asked, "What is this

on your head?"

.جواب دیا اس میں روٹیاں ہیں جو میری سفر کے لئے ہمراہ ہیں

'Jawab diya uss me rotiya hai jo mere safar ke liye hum raah hai...'

He replied, "There is bread in the basket, which is food for my journey."

اس شخص نے کہا کہ ظالم کیوں نہین دیتا کتے کو اپنے توشہ سفر سے'Uss shakhs ne kaha ke zaalim ktu nahi deta kutte ko apne tosha e safar se...'

He said, "O you oppressor, why aren't you giving your dog little bit of what is in

your basket?"

محبت مجھے نہیں ہے کہ اپنی روٹی بھی کھالدوں دیا کہ اس حد تک اس کی جواب

'Jawab diya ke uss hadd tak uss ki mahabbat mujhe nahi hai ke apni roti bhi khiladu...'

He said, "The love that I have for the dog isn't to the extent that I can give my bread

to the dog. I would rather cry."

اس شخص نے کہا کہ روٹیاں بغیر پیسے کے نہیں ملتی ہیں اور یہ آنسو جو اس کے غم میں گرا رہا ہوں مفت کے ہیں'Aur uss shakhs ne kaha ke rotiya baggayr pese me nahi milti hai aur ye aansu jo iss ke gham

me gira raha hu muft ke hai...'

He said, "The reason is that you don't get the bread for free; you have to pay for it.

But these tears which am removing in the sadness of this dog, these are for free. I

would rather remove the tears of sadness and let the dog die than give the dog my

Roti, because the Roti costs money."

اس نے کہا کے خاگ پڑے تیرے سر پر اے سراپا ہوا سے بھرے ہوئے مشک

'Uss ne kaha ke khaak pare tere sar par e sarapa hawa se bare hue mashk...'

He said, "May dust be on your head." In other words, "May you be disgraced, O you

who are, from head to foot, nothing but a water bag filled with air.

کے روٹی کا ٹکڑا تیرے نزدیک بہتر ہے آنسو سے'ke roti ka tukra tere nazdeek behtar hai aansu se...'

That the piece of bread is more valuable to you than a tear."

خون ہے ارے ظالم آنسو تو

'Arey zaalim aansu tou khoon hai...'

He said, "O Zaalim, don't you know that tears are actually blood..

جو غم اور صدمہ سے پانی بن جاتے ہے

'Jo gham aur sadma se pani ban jata hai...'

It is actually blood that becomes water due to the extreme sadness that a person

has."

پس اے بیوقوف خون کی قیمت خاک کے برابر کیسے ہو سکتی ہے

'Pas e bewaqooof khoon ki qeemat khaak ke barabar kese ho sakti hai...'

He said, "O foolish one, how can you compare the value of blood to the value of dirt

and sand?"

روٹی کو خاک سے تعبیر کیا'Roti ko khaak se ta'beer kiya...'

He took the Roti to be dirt and sand.

کہ گندم زمین ہی سے تو پیدا ہوتا ہے

'ke gundum zameen hi se tou peda hota hai...'

Where did the wheat that made the bread come from?

It came from the earth. So this is the story.

اب موالنا یہاں سے ارشادی مضمون بیان فرماتے ہیں

'Ab Maulana yahan se irshadi mazmoon bayaan farmate hai...'

Maulana Rumi now mentions the lesson of the story, his Naseehat connected to the

story.

کا غالم ہوں مرشد شمس تبریزی رحمت هللا علیہ -شیخ حوصلہ کہ میں عالی

‘ke me aali hosle shaykh murshide shams tabrezi rahmatullahi alayhi ka Ghulam hu…’

"I am the slave of such a courageous Sheikh.." Who was the Sheikh of Maulana

Rumi? "Hadhrat Shams Tabrezi Rahimahullahu Ta'ala.

جو کہ اپنے وجود کو دنیا کی بڑی سے بڑی دولت اور سلطنت کے عوض بھی نہیں فروخت کر سکتا'Jo ke apne wujood ko dunya ki bari se bari daulat aur saltanat ke i'waz bhi nahi farokht kar

sakta..'

Who cannot sell himself off for even the biggest treasure and biggest kingdom. He is

so firm in Deen, his courage is so high, that he cannot sell himself off for even the

biggest of treasures and kingdoms of this world."

Maulana Rumi Rahimahullahu Ta'ala, before he got connected to his Sheikh, was a

very great Aalim. He had such respect and Izzat that the students used to carry him

on their heads in the streets. There were people in front of him and behind him. He

used to teach many many students. But that was outwardly. He had not gotten the

reality, the Haqeeqat of Deen.

He says, "When I got connected to my Sheikh, Hadhrat Shams Tabrezi, that is when

the reality of Deen sunk into my heart. I would not have become what I am today if

I had not connected myself to my Sheikh." This is the Haal of our Akaabireen. They

would have everything, but would still give themselves to the slavery of someone

else.

The incident of Hadhrat Shah Ismail Shahid Rahimahullahu Ta'ala comes to mind.

He was one of our great Akaabireen of India, just before the Akaabireen of

Deoband. He was such a great Aalim that when he would pass by the streets of

Delhi, then out of respect for him, forget the Muslims, the Hindu shopkeepers used

to come out on the streets. They would stand outside out of Izzat and respect until

he passed by, and then they would go back.

Yet he gave himself over in slavery of his Sheikh - Sayyid Ahmad Shahid

Rahimahullah Ta'ala. And that same Shah Ismail Shahid who had so much respect

was ready to give himself in such a way that when his Sheikh was passing through

the same street, he would run after him with the shoes of his Sheikh on his head,

while everyone saw him. This is the effect of going into someone's slavery. So

Maulana Rumi Rahimahullah Ta'ala, is saying that I have a Sheikh who has such a

high level of courage that he cannot sell himself for anything in return.

What is the Haal today? Our Ustaadh always used to tell us, "Do not sell your Ilm

and Imaan for a piece of cake and a cup of tea." Today this is our Haal. So Whom

does he sell himself to?

کے بدلے سوائے موالئے حقیقی کے عشق

'siwae maulae haqeeqi ke ishq ke badle...'

The only thing he will sell himself for is the Ishq, the True Love for the True Maula,

ya'ani ke Allah Subhanahu Wa Ta'ala.

یعنی حق تعالی کی ہی محبت سے میرا مرشد پاک اپنے جسم و روح کا سودا کرتا ہے'ya'ani haqq ta'ala ki hi mahabbat se mera mursheed e paak apne jism wa rooh ka sawda

karta hai...'

It is only in return for the Love of Allah Subhanahu Wa Ta'ala that my spiritual

guide gives off his life, body and soul.

جانبزان الہی ہیں یعنی اولیائے پاک جو 'Ya'ani awliya e paak jo jaanbaazan ilahi hai...

He says, in other words, the Awliya of Allah, Jaanbaazan ilahi - those who sacrifice

their life for the sake of Allah Subhanahu Wa Ta'ala.

کرنی چاہیے انہیں کی غالمی

'Unhi ki ghulami karni chahiye...'

You should be slaves to only such people.

ورنہ کسی دنیادار کے غالم ہو گئے'warna kisi dunyadaar ke ghulam hogaye...'

Otherwise, if you are going to become the slave of a Dunyadaar.This is what people

want so that they can get a bit of worldly benefit from them. Do not give yourself

over to such a person whose Maqsad is only eating and drinking.

Hadhrat Hakeem Akhtar Saheb Rahimahullah Ta'ala used to say, "Today what has

happened to the people? Today people have not remained Insaan, they have

become nothing but stool producing machines. On one end you put the food, on the

other end the stool comes out. Nothing more than that.”

تمہارا بھی ہوگا جو اس کتے کا ہواوہی حشر تو

'Tou wohi hashar tumhara bhi hoga jo uss kutte ka huwa.. '

You will end up like that dog, because the dog was a slave of some Dunyadaar.

کہ وہ اپنے نفاق کے دو آنسو گرا دےگا

'ke woh apne nifaaq ke do aansu ghira dega...'

The Dunyadaar person, whom you have taken to be like your master, will shed one

or two tears of hypocrisy.

اور کسی کام نہ آوےگا

'aut kisi kaam na aawega..'

And he is not going to help you in any other way. As opposed to the Awliya, they

would sacrifice their lives for you. It is our choice whose slavery we want to go

into.

بسبب اپنی پست حوصلگی کے 'Basabab apni passt hoslegi ke...'

Because they are very very low people. They have no courage.

اور حوصلہ میں بلندی کیسے آ سکتی ہے'aur hosle me bulandi kese aa sakti hai..'

And how can courage go high?

جب کے صرف زمینی ہے

'Jab ke sirf zameeni hai..'

Yet he is only connected to the earth.

هللا والے چونکہ عرشی و سماوی ہیں

‘Allah wale chunke arshi wa samawi hai…’

The people who are connected to the Arsh of Allah Subhanahu Wa Ta'ala, their

courage is in the sky.

اس لئے رب العرش کے رابطہ سے ان کے حوصلے بھی ہفت افالک سے بھی زیادہ بلند ہوتے ہیں

'Is liye Rabbul Arsh ke Raabte se in ke hosle bhi haft Aflaak se bhi zyaada buland hote hai...'

Due to having the connection with the Rabbul-Arsh, their courage, their aims, their

goals for their Deen are above the seven heavens. Then Hazrat says,

یہ خاص شرح حق تعالی اس فقیر پر خاص انعام ہے'Ye khaas sharah Haqq Ta'ala is Faqeer par khaas in'aam hai...'

"The specific commentary which I just mentioned is the special gift of Allah

Subhanahu Wa Ta'ala upon this Faqeer."

He is referring to himself. And then he says,

الحمد هلل علي ذلك وال فخر "All praises to Allah for that, it is only Allah who has given me, there is nothing of my

own."

There is no Fakhr here, nothing to get arrogant about. It is only the Fadhl of Allah,

that Allah gives such things, the Tawfiq to do such explanations, and He reveals

such things into the heart of His special Awliyaa.

اب موالنا فرماتے ہیںAb Maulana farmate hai,

After that, Maulana Rumi Rahimullah says,

اے لوگوں تم نے ایک نوع آنسوون کی ابھی دیکھی Ei logon, tum ne ek nau ansuon ki abhi dekhi

"Right now, in this story, you have seen one type of tears,

جو روٹیوں سے بھی کمتر ہے'Jo rotiyon se bhi kamtar hai...'

The value of which is even less than the bread.

اور اب اولیائے پاک کے آنسوۄں کا مقام سنو'Aur ab Awliyaa-e-Paak ke ansuon ka maqaam suno....'

And now listen to the Maqam, the level of the tears of the Awliyaa.

کہ جب ہمارا مرشد پاک شمس تبریزی رحمہ هللا روتا ہے'Ke jab hamaara Murshide Paak Shams Tabrezi Rahimahullah rota hai ....'

When our pure Murshid, our pure Sheikh, our guide, Hazrat Shams Tabrezi

Rahimahullah, cries,

تو اسکے اخالص اور درد کی تأثیر سے آسمان بھی رونے لگتا ہے'To uske Ikhlaas aur Dard ki ta'seer se asmaan bhi rone lagta hai......'

He cries in such a way that due to the pain in his cries, the Ikhlaas the sincerity

which he has in his crying, the sky also starts crying." Allah Subhanahu Wa Ta'ala

mentions in the Qur'an regarding when the Kuffar like Fir'awn etc. pass away:

ماء يهم الس عل

ت

ما بك

ف

The sky did not cry for them when they passed away.

But when the Awliya cry, then the sky also starts crying. The Arsh of Allah

Subhanahu Wa Ta'ala also starts crying. Their tears are of that effect. When they

pass away, the land is also crying, the sky is also crying.

So he says, the Taa'seer (effect) and pain which is in the tears of our Shaikh Hazrat

Shams Tabrezi Rahimullah, the Ikhlaas which is there, is such that even the sky

starts crying.

اور جب ہمارا مرشد آطش عشق حقیقی سے نالہ و فغاں کرتا ہے

'Aur jab hamara Murshid aatishe Ishq-e-Haqeeqi se naale wa fughaa karta hai...'

When Our Murshid, our guide, due to the flame of the true Love of Allah

Subhanahu wa Ta'ala, starts to cry out to Allah Subhanahu Wa Ta'ala,

تو فلک بھی لرزہ بر اندام ہو کر یارب یارب کرنے لگتا ہے

'To Falaq bhi larza bar andaam ho kar یارب یارب karne lagta hai...'

Then the heavens also start shivering and trembling, and they start to call out to

Allah, "Ya Rabbi, Ya Rabbi...."

The effect of his tears, the effect of his duals, are such that the heavens also start

shivering. And they also start crying.

These are the tears of the Awliya.

What is the value of these tears, we cannot imagine. And what is the value of the

tears of the Dunyadaar people.

اور ہمارا شیخ شمس تبریزی نہایت بیکسی اور تضرع سے دعاء کرتا ہے'Aur Hamara Shaykh Shams Tabrezi رحمہ هللا nihaayat be kasi aur tadharu' se Dua karta

hai....'

And then he says finally, "When our Sheikh Hazrat Shams Tabrezi makes Dua, he

makes Dua out of a lot of helplessness, a lot of Aajizi, a lot of تظرع(humility) in front

of Allah Subhanahu Wa Ta'ala.

And that is how Dua is supposed to be made. Many people are making Dua, but

they are distracted in other things. They are looking elsewhere. Their mind is

somewhere else. And here they are making Dua to Allah Subhanahu Wa Ta'ala. This

is totally wrong.

Dua demands and requires showing Allah Subhanahu Wa Ta'ala that Aajizi, that

helplessness. But here we are showing Allah Subhanahu Wa Ta'ala that we are least

bothered. This Dua is just a ritual. This is how it has become, just a ritual.

In many Masaajid also, the Dua which takes place after the Namaz has become a

ritual. There is no life in it! Whereas Dua is the Essence of Ibaadat. The Essence of

Slavery to Allah Subhanahu Wa Ta'ala.

When you put yourself down in front of Allah Subhanahu Wa Ta'ala and admit to

Allah, 'Ya Allah I am nothing, if You are not going to give me then I am nothing. If I

am not going to get from You, then I am not going to get from anywhere else. Ya

Allah, if Your door is going to get closed for me, then there is no door open for me.'

Helplessness is supposed to come into a person when he is making Dua.

A person should try, if he can, to bring those tears and cry to Allah, because crying

is not always in a person's control.

That is why it comes in a Hadith:

كوا فان لم تبكوا فتبا

'If you cannot cry, then at least make the face of a crying person.'

If you will make the face of a crying person, then inshallah you are going to be

counted as someone who is crying. So look at how he used to make dua.

کرتا ہےنہایت بیکسی اور تضرع سے دعا

'Nihayat be kasi Aur Tadharu' se Dua karta hai ...'

He makes dua with a lot of helplessness, a lot of Tawwadhu, a lot of humility....

اور شکستہ کی فریاد کی طرف خدا کا فضل اڑہ کر آجاتا ہے

'Aur shikasta ki faryaad ki taraf Khudaa ka Fazl ur'h kar aajata hai...'

And those people who are Shikastaa, Shikastaa means, ٹوٹے ہوئے دل'tute huwe dil'

Those people whose hearts are broken, they have broken their hearts in the

obedience of Allah Subhanahu Wa Ta'ala. Now when they are going to cry, the cries

which are going to come out from their broken heart, such cries, .... the special

kindness and the special Fadhl of Allah flies and comes to them. The way in the

Hadith Qudsi, as we have mentioned before, Allah Subhanahu Wa Ta'ala Himself

says....

" ا ع نهم أ وب

لة ق س

كمن الدن "

'I am with those people whose hearts are broken.' I live in those hearts. I reside in

those hearts. I come into those hearts. I enter those hearts. So we need to learn how

to break our hearts for the sake of Allah and for the sake of Deen. For the sake of the

Shari'at. So the Fadhl of Allah comes flying.

اور شرف قبولیت عطا کرتا ہے'Aur Sharafe Qubuliyat ataa karta hai...'

And the person is the given Honour of Acceptance.

Allah Subhanahu Wa Ta'ala accepts that person's Duas. Which Duas are accepted?

Those Duas which are made with the most humility, with the most Aajizi.

Many people ask, "What is the Isme A'adham?" It has come in the Hadith that that if

a person is going to take the Isme A'adham, the great Name of Allah, then

automatically his Duas are going to be accepted. So there were some people who

knew, and the Awliyaa who still know the Isme A'adham. And due to that, they are

Mustajabud Da'waat, meaning that whenever they make Dua using that special and

particular Name of Allah, their Du'aas are automatically accepted. But that Name is

not known to every person, it is only known to very special people.

However, some Ulamaa have mentioned their opinion about the 'Isme A'adham',

what in the reality is Isme A'adham? They said, "Isme A'adham is when you call out

to Allah, 'Ya Allah!' with complete humility, with complete helplessness in that need

of yours, when you have understood that there is no one who can help you besides

Allah Subhanahu Wa Ta'ala.'

When you understand and tell Allah,

'انقطع الرجاء إال منك'

Ya Allah! All Hopes have broken except Your Hope.

All Hopes have broken Ya Allah, it is only Your Hope which is remaining.

And in that, if a person calls out to Allah, that is the Isme A'adham. And that is

when that Dua is accepted.

May Allah Subhanahu Wa Ta'ala grant that acceptance to all of us. May Allah

Subhanahu Wa Ta'ala give us the Tawfiq to make Dua in that way. May Allah

Subhanahu Wa Ta'ala give us the Tawfiq to go into the Slavery of a true Wali of

Allah, to someone whom we can hand over ourselves to, so that we can also get that

Wilayat.May Allah Subhanahu Wa Ta'ala save us from becoming slaves to the

Dunyadaar people.

Before we start off the Dhikr, Just a reminder:

Our days are passing very quickly. Today is already the 26th of RAMADHAN. We

came here on the night of the twenty first. Today is the twenty sixth. Six days have

gone!

Three or four days are remaining; we can see how fast the time is passing.

Yesterday we had this Majlis, and today we had this Majls, our entire twenty four

hours passed! We need to take stock of where our time is going.

Is our time being spent on those things which we are supposed to do?

Is our time being wasted? Are we wasting our time in Dunyawi talks, in useless and

futile talks, in useless and futile things? Or is our time going in trying to establish

The Connection with Allah Subhanahu Wa Ta'ala? Everyone has to see this for

himself.

Let us not forget why we are here. We are not here just to spend the days and get

over with them, just to enjoy and have a holiday. No! We are here to establish a

connection with Allah, and there is no other Maqsad. Let us not forget this Maqsad.

Every second of our stay here, this is what is supposed to be in front of us: I am here

to establish my Ta'alluq with Allah. I am here to get the Nisbat Ma'Allah! I want to

go back home with that Nisbat Ma'Allah. I do not want to go back home empty.

But if we are just going to pass our time aimlessly, wasting our time in things which

are of no benefit, in talks which are of no benefit, in excessive laughter, then what is

going to happen? Instead of getting closer to Allah, we are getting further away

from Allah.

Because remember!

We are in the Masjid. The Masjid is a very very great place. It is a very honoured

and sacred place. The Adaab of the Masjid also have to be upheld at ALL times.

And if something wrong is done here, in the Masjid, then remember it is much more

serious than something which is done outside.

So let us not forget all these things. Let us see,our six days have passed, now let us

take stock of ourselves. Take account!

How did I use my days? How far have I progressed? Did I waste them?

Or did I use them productively to my advantage?

Allah Subhanahu Wa Ta'ala has granted me so many hours. Where did they all go?

A person has to think for himself. No one else can do it for him. He has to think very

sincerely and critically, where all his time went, so that one can now spend

whatever time is left properly.

Three, four days will just pass by. How these six days have passed, two thirds of

these ten days have passed. Only one third is remaining. Let this one third not go by

without us taking that full advantage, and without us using our time properly.

Remember what we mentioned regarding in our very first Bayaan on the twenty

first Roza (fast). The Maqsad of I'tikaaf and the Maqsad of Ramadhan.

Remember the four ways of taking control of your Nafs! Does anyone remember?

قلة الطعام

Qillate Ta'am

قلة المنام

Qillate Manaam

قلة الكالم

Qillate Kalaam, and

قلة اختالط مع األنام

Qillate Ikhtilat Ma'al Anaam

I had said that through the Barakat of I'tikaaf, a person is able to reduce his speech,

and he is able to reduce his socializing and meeting with people. But if we are going

to increase our speech and socializing with those around us, then the whole purpose

of I'tikaaf is defeated.

What we have tried to run away from, the demands of the outside, we are doing the

same thing inside.

So remember, excessive talk and excessive laughter hardens the heart!

This has come in the Hadith, it hardens the heart. It takes us further away from

Allah!

So these are just a few reminders. Let us always keep this in front of us, let us not

WASTE our time.

That is the Main thing. Let us not do Na Qadri and Na Shukri of this Ne'mat of

Allah Subhanahu Wa Ta'ala, because we want to come back next year Inshallah.

If we are going to do Na Qadri of this Ne'mat, it should not be that Allah deprives

us next year, that Allah stops us and blocks us from coming here. Many things can

happen, and we won't come here.

When we are going to make Shukr of Allah, use this Ne'mat properly, then Allah

will bring us here, Inshallah every year. We can take advantage of this.

May Allah Subhanahu Wa Ta'ala give all of us the Tawfiq, the Ability to be able to

do that Inshallah.

الحمدهلل رب العالیم ر دعوانا انوآخ

حيم حمن الر الره

بسم الل

27th Ramadhan 1438 22 / ھnd June 2017

Day Seven: This is the story of a man who had a picture of a lion tattooed on his

hand

حکایت ایک شخص کا اپنے ہاتھ پر شیر بنوانا

This is the story of a man who had a picture of a lion tattooed on his hand.

ہاتھوں پر شیر یا چیتے کی تصویر بنوا لیا کرتے تھے اپنے زمانۂ جاہلیت میں کسی عالقے کے لوگ .

'Zaman e jaahiliyat me kisi elaqe ke log apne haatho par sher ya cheete ki tasweer banwa liya

karte the...'

Hadhrat says: In the times of Jaahiliyyah, in some place, there were people who had

pictures of lions, cheetahs, etc. tattooed on their hands.

ایک شخص نے اسی طرح تصویر بنانے والےسے کہا کہ میرے ہاتھ پر شیر بنادے'Ek shakhs ne isi tarah tasweer banane wale se kaha ke mere haath par sher banade..'

A person who wanted to have this done went to the tattoo artist and told him,

"Tattoo a lion for me on my hand."

اس نے جب سوئی آگ میں گرم کر کے اس کے ہاتھ پر رکھے

'Uss ne jab sui aag me garam kar ke uss ke haath par rakhi...'

When he put the needle in the fire to heat it up and put it on his hand to make the

shape of a lion...

تو تکلیف سے اس کی چینخ نکل گئی'Tou takleef se uss ki chinkh nikal gayi...'

The person started to scream and shout out of Takleef.

اور کیا ارے کیا بناتا ہے' arey kya banata hai...'

"What part are you drawing now?"

اس نے کہا کہ دم بناتا ہوں'Uss ne kaha ke dum banata hu...'

He said, "I am making the tail of the lion."

کے بھی تو شیر بن سکتا ہے کہا کہ ارے بغیر دم Kaha ke arey baghayr dum ke bhi tou sher ban sakta hai..'

He said, "You can make a lion without a tail."

کی اور اس کی کھال پر رکھی اس مصور نے دوبارہ سوئی آگ میں گرم 'Uss musawwir ne dobara sui aag me garam ki aur uss ki khaal par rakhi...'

Again he put the needle in the fire to heat it up, and again put it on his skin.

ارے کیا بناتا ہے اور کہا وہ پھر چالیا

'woh phir chilaya aur kaha arey kya banata hai..'

He screamed again and said, "What part of the lion are you drawing now?"

ناتا ہوںمصور نے کہا کے اب کان ب

'Musawwir ne kaha ke ab kaan banata hu...'

"Now I have started to make the ear of the lion."

تو شیر ہو سکتا ہے کہا ارے ظالم بغیر کان کے بھی

'kaha arey zaalim baghayr kaan ke bhi tou sher ho sakta hai...'

"O Zaalim, you can get a lion without an ear also. Leave out the ear. It is too

painful."

کھال پر رکھی مصور نے پھر سوئی گرم کی اور اس کی 'Musawwir ne phir sui garam ki aur uss ki khhaal par rakhi...'

Again he put the needle in the fire to heat it up, and again put it on his skin.

کہ اب کیا بناتا ہے یہ پھر چینخا 'Ye phir cheenkha ke ab kya banata hai..'

He screamed again, "Now what part of the lion are you drawing?"

اس نے کہا اب شیر کا شکم بناتا ہوں

'Uss ne kaha ab sher ka shikam banata hu...'

He said, "I am making the stomach of the lion."

اس نے کہا رہنے بھی دے بغیر شکم ہی کے شیر بنادے

'Uss ne kaha rehne bhi de baghayr shikam hi ke sher banade...'

He said, "Just leave it; make the lion without a stomach."

اسی طرح جب سر بنانے سے بھی اس نے انکار کیا

'isi tarah jab sar banane se bhi uss ne inkaar kiya...'

In the same way, when he refused to make the head of the lion..

تو مصور نے غصہ سے جنجھال کر سوئی پھینک دی اور کہا کے دور ہو

'Tou musawwir ne gusse se junjhla kar sui pehnk di aur kaha ke door ho...'

The tattoo artist became very angry. He threw the needle and said, "Get out of

here. What are you doing? You are playing with me."

کس نے دیکھا ہے بے دم و بے سر و بے شکم کا شیر

'Be dum wa be sar wa be shikam ka sher kis ne dekha hai..'

"You want me to make a lion without a tail, without a head, without a stomach,

without an ear. Who has seen such a lion?"

اسی طرح کا شیر تو خدا نے پیدا ہی نہیں کیا

'Isi tarah ka sher tou khuda ne peda hi nahi kiya...'

"Allah never created such a lion, and you want me to make such a lion."

In the next couplet, he says:

سوئی کی تکلیف کا تحمل نہیں کر سکتا اے شخص! جب تو

'E shakhs! Jab tu sui ki takleef ka tahammul nahi kar sakta...'

O person, when you are not able to bear the Takleef of the needle, which is

necessary, without it the lion cannot be drawn on the skin.

تو ایسے تند خو شیر بنوانے کی بات مت کر

'Tou aise tand kho sher banwane ki baat mat kar...'

Then don't tell me to make an abnormal lion who doesn't have anything. No head,

no stomach and no ear either. What type of a lion is that? Don't tell me to make such

a lion when you are not ready to bear the pain of the needle.

Now Hadhrat Maulana Rumi Rahimahullah Ta'ala starts to take out the lesson learn

from the story.

ق سے نجات پا جاوےلے تاکہ نفس کا تقاضائے کفر و فس اے بھائی! استاد یا مرشد کی تربیت میں سختیوں کو جھیل 'Eh bhai! Ustadh ya murshid ki tarbiyat me sakhtiyo ko jhel le ta ke nafs ka taqadha e kufr

wa fisq se najaat pa jawe...'

O my brother, when the Ustaadh or the Murshid (spiritual guide) do your Tarbiyat,

and when they are a bit strict with you, tolerate that strictness, so that the Kufr and

the Fisq comes out from your Nafs, and you can get salvation from these things.

چاہتاہے اگر تو مثل دن کے روشن ہونا

'Agar tu misle din ke roshan hona chahta hai...'

If you want to become illuminated and bright like the day,

تو اپنی ہستی کو مثل رات کے فنا کردے

'Tou apne hasti jo misle raat ke fanaa karde...'

Then annihilate yourself the way the night gets annihilated by the day. When the

day comes, the night disappears. In the same way, annihilate yourself, and you are

going to shine like the bright day.

رات کو فنا ہونے سے دن روشن ہوتا ہے یعنی جس طرح 'Ya'ani jis tarah raat ko fanaa hone se din roshan hota hai...'

In other words, just as with the annihilation of the night, the day becomes bright.

The night has to go.

اسی طرح تو اگر نفس کے برے تقاضوں کی اصالح کسی مرشد کامل سے کراےگا'Isi tarah tu agar nafs ke bure taqazo ki islah kisi murshid e kaamil se karaega...'

In the same way, if you are going to have the rectification and reformation of the

evil desires done,

تو گویا اس کی ظلمت و تارکی فنا ہوجاوےگی

'Tou goya uss ki zulmat wa tareeki fanaa hojawegi...'

Then it is as if the darkness of the heart will disappear. That is when you will

become illuminated.

روشن ہوجاوےگی اور تیری حیات تعلق مع هللا کے نور سے

'aur teri hayat taalluq ma'Allah ke noor se roshan hojawegi...'

And your life will become illuminated with the Noor of Ta'alluq Ma'Allah. That is a

process you will have to go through.

رلےمثل اولیائے کرام کے اپنی ہستی کے قید سے خالصی حاصل ک

'misal Awliya e kiraam ke apne hasti ke qed se khulasi haasil karle...'

Just like the great Awliya, get freedom from the restriction of your own self.

کیونکہ اس مجاہدہ کے بعد ایسی تجلیات قرب ان کے باطن کو عطاء ہوتی ہیں

'kyu ke iss mujahade ke ba'd aisi tajalliyaat e qurb un ke baatin ko ataa hoti hai...'

Because these Awliya, after making the Mujahada. Which Mujahada? Bearing the

Takleef of the needle. What happens after the Mujahada? The special divine

manifestation, such Noor is given to their hearts.

و قمر و افالک ان کے نور باطن کے غالم بن جاتے ہیں کہ انوار شمس

'Ke anwaar e shams wa qamar wa aflaak un ke noor e baatin ke ghulam ban jate hai...'

That the brightness of the sun, the light of the moon and the light of the heavens, all

become slaves in front of the Noor which is present in his heart.

Without Mujahada, the Noor will not come. First burn your desires, then brightness

will be achieved.

He then says,

سارے جہاں کو تو اپنے اے مخاطب اگر تو حق تعالی کے قرب کی شان و شوکت کا مشاہدہ اپنے باطن میں کرلے تو

سامنے مردار اور بے قدر دیکھے گا اس نور حقیقی کے'E mukhatib,agara tu Haqq Ta'ala ke qurb ke shaan wa shoqat ka mushahada apne baatin me

karle tou sare jahan ko tu apne iss noor e haqeeqi ke saamne murdaar aur be qadar dekhega ..'

O the person who is being addressed, if you are going to see the beauty of the

closeness of Allah Subhanahu Wa Ta'ala in your heart, then what will happen? You

will consider the entire universe to be dead in front of this Noor which is in your

heart. You will not turn to it. It will have become Be-qadar - have no value.

So these were all the couplets of Hadhrat Maulana Rumi Rahmatullahi Aleyhi. After

that, Hadhrat Maulana Hakeem Akhtar Saheb Rahimahullah mentions the Faida:

حرام ہے تصویر کشی اسالم میں

'Tasweer kushi Islam me haraam hai...'

First, you have to clarify that making pictures, including tattooing, is Haraam in

Islam.

زمانہ جاہلیت کا واقعہ بیان فرمایا لیکن موالنا نے اس حکایت میں 'Lekin Maulana ne is hikayat me zamana e jahiliyyat ka waqiya bayaan farmaya...'

But in this narration, Maulana Rumi has mentioned a story at the time of Jahiliyyah.

جس سے مقصود موالنا کا سالکین کو اس بات کی ہدایت دینا ہے

'Jis se maqsood Maulana ka saalikeen ko iss baat ki hidayat dena hai...'

What is the Maqsood? The Maqsood of Maulana Rumi Rahimahullah is to give this

advice to the Saalikeen, those who are making the effort to reach Allah Subhanahu

Wa Ta'ala, that...

کے لئے دارو گیر اور کچھ سختیاں کرے شیخ متبع سنت تمہاری اصالح کامل یعنی کہ اگر مرشد'Ke agar murshid e kaamil ya'ani shaykh muttabi' e sunnat tumhari islah ke liye daaro gir

aur kuch sakhtiya kare....'

When your complete spiritual guide, a Shaykh who is a follower of Sunnah, for the

sake of your Islah, is strict on you, he scolds you...

ٹ ڈپٹ کو خوشی خوشی برداشت کرلوتو اس کی ہر ڈان 'Tou uss ki har daant dapat ko khushi khushi bardaasht karlo...'

Then whatever scolding he gives you, accept it and bear it with happiness. Why

happiness? Because you should understand that it is the path towards your Islah.

تاکہ تمہارے اندر اعمال صالحہ اور اخالق حمیدہ کی خو راسخ ہوجاوے

'Ta ke tumhare andar aamaal e saaliha aur akhlaaq e hameedah ki kho raasikh hojawe...'

So that the ability, the potential for Akhlaaq e Hameedah (beautiful qualities)

becomes firmly embedded in your heart. This is after the Mujahada you are put

through.

Then he mentions a couplet, the translation of which is...

رکینہ ہوجاوگےسے تم پ کی ہر ڈانٹ اگر شیخ

'Agar shaykh ki har daant se tum pur keena hojaoge...'

If you are going to fill up with malice after every scolding of your Shaykh,

کس طرح آئینہ بن سکتے ہو تو بغیر رگڑے ہوئے

'Tou baghayr ragre hue kis tarah aeena ban sakte ho..'

Then how are you going to become a mirror without being polished?

If a mirror is dirty, you will have to rub it very very hard. This is the polishing and

rubbing which we are put through when one has a spiritual guide. Otherwise, on

one's own, the polishing cannot happen.

However, when a person has a spiritual guide, then he is rubbed and polished by

him through his scoldings, etc. That is when a person's mirror becomes very shiny.

This is what we want, we want to make our hearts like a mirror.

So then Hadhrat says.

یہ مجاہدہ چند دن کاہوتا ہے

'Ye mujahada chand din ka hota hai...'

Don't worry, this Mujahada is only for a few days.

پھر راحت ہی راحت ہوتی ہے

'Phir raahat hi raahat hoti hai...'

After that there is only peace and happiness.

There is another example which we usually give with regard to the scolding and

Tarbiyat of the Shaykh:

A roll of cloth is being sold in a shop for maybe 100 or 200 shillings per metre. Not

very expensive. Now this roll is not something which people are going to flock to

the window of the shop to look at. It is a normal cloth. It is not even something very

expensive. The value is very low.

Now a tailor comes and buys three or four meters of that material and brings it

home. He wants to turn it into a beautiful Khanzu.

What will he have to do? He will first have to cut the cloth. But if he starts cutting

the cloth and the cloth starts screaming, protesting not to be cut, because it is feeling

pain! The tailor wants to put the needle into the cloth to start sewing, and the cloth

starts shouting, "Don't!!", Then what will happen?

If the cloth starts objecting to what the tailor is doing, then what happens is that the

cloth will stay as it is. It will never become anything; its value will remain low. No

one is even going to look towards it or even ask about it. It is just going to lie there.

But if the cloth is going to agree to give itself into the hands of the tailor, let itself be

cut and bear that pain and the pain of the needle, then the tailor will put it in his

machine, sew it and create designs on it, and the result is the Khanzu.

What was previously lying in the shop as a cloth was cut and sewn, and now what

is the value of that same cloth? It is now being displayed as a newly-designed

Khanzu in the shop, and being sold for two, three, four or five thousand shillings.

Everyone is coming to look at it, everyone wants it. Everyone one is saying, "I want

that very Khanzu. It is a new design! I want that Khanzu!"

What happened? Everything changed. The 'normal' cloth which no one was looking

at, what value did it have? Hardly anything! But when it let itself be cut by the

tailor, it did not object to the tailor, it did not teach the tailor what to do, what not to

do. It gave itself over, and let itself be cut! Now what is the result? How its value

increased! The entire world is now after it.

In the same way, when we are going to give ourselves over to our spiritual guide

and let ourselves be cut and sewn, then we will see the result in a little while. Our

Value in the Eyes of Allah and in the eyes of people will increase! The entire world

will literally be at our feet. Look at the Masha'ikh!Look at the Buzurgaane

Deen! Wherever they go, thousands and thousands of people flock to their Bayaans,

at their feet. This is the effect of a person going through that process. Otherwise the

cloth will stay a cloth. A person will stay as he is, he will never progress!

So this is now the choice that we have to make. What do we want? Do we want to

become something? Do we want to progress towards Allah Subhanahu Wa

Ta'ala? Do we want our value to increase in the eyes of Allah Subhanahu Wa Ta'ala

or not?

One lesson you can take from the example that Hadhrat Maulana Rumi gave, the

incident of the tattooing of the lion, is the Mujaahada that a person has to go

through. If a person is going to cry every time the needle is going to be put in, then

he is not going to get anything.

The other lesson from the story which our Ustaadh would take out, is that this is our

Haal today. The Haal of the Ummat is just like the man wanted to have a lion

tattooed on his hand, but could not bear the Takleef. It was very inconvenient for

him, so he was cutting out each part.

Cut out the tail.

Cut out the ear.

Cut out the head.

Cut out this, cut out that, until finally there was no lion remaining.

Our Ustaadh used to tell us that this is exactly what we do with our Deen.

We want full Deen, but then we say, "Eh, this is too hard, leave it out. Even this is

too hard, leave it out. This is too inconvenient against the Nafs, leave it out." Finally,

you are left with something which is not even Deen. This is our Haal, we want to cut

out everything.

We want to leave out whatever is against our Nafs, and inconvenient for us. So

what will happen? We are going to be left with nothing. If we want to pick and

choose, we will be left with no Deen.

Just like this man; he was thrown out of that person's shop. In the same way, if we

are also told, "Bas, you go now! You go, you don't want your Deen. You don't want

Deen! You want to leave this out, you want to leave that out!" Then what is going to

happen to us?

This is the other lesson which we learn from this most beautiful Incident which

Hazrat Rahimullah mentioned.

در تحریص متابعت ویل مرشد

A few couplets regarding Deen in the shade of a person's spiritual guide.

He says,

کامل، خدا کا سایا ہوتا ہےخدا کا خاص بندہ، یعنی مرشد 'Khudaa ka khaas banda, yaani Murshide Kaamil, Khudaa ka Saaya hota hai....'

He says that the special servant of Allah, the spiritual guide, is in the shade of Allah

Subhanahu Wa Ta'ala. If you come under his shade, then you are also going to be

saved.

جو اس جہاں کے تعلقات سے مردہ، اور خدا کے تعلقات سے زندہ ہوتا ہے

'Jo is jahaa ke ta'alluq se murdah, aur Khudaa ke Ta'alluq se zinda...'

As far as the Ta'alluqaat, the connections of this world are concerned, he is like

dead! He does not know anything of this world. He is not connected to this world

and the worldly things that are taking place.

But as far as the connection with Deen and Allah is concerned, he is very much

alive.

He says,

ےجلد اور بال تأمل اس مرشد کا دامن کو پکڑ ل

'Jald aur bila ta'ammul, is Murshid ke daaman ko pakar...'

Quickly and without hesitating, go on to hold the cloth of such a guide.

تاکہ آخری زمانے کی آفت سے نجات پالے'Taake aakhiri zamaane ki aafat se najaat paale...'

So that you can be saved from the difficulties of the end of times, in other words, the

Day of Qiyaamat.

He said,

اس وادی میں، یعنی سلوک کی وادی میں، مرشد کے بغیر نہ چل

'Do not walk in this valley without a guide....'

Otherwise what will happen to you? You are going to get into problems.

Another example which we normally give:

A person wants to go to the National Park for a tour, for example Tsavo National

park. Now if he is going to go alone, and not in a car but by foot, what is going to

happen to him? What will his Haal be? He is going to be eaten up by the wild

animals which are present in the park.

But if that same person is going to sit in the enclosed vehicle of the park and ride

under the guidance of the park ranger who is equipped with his rifle, then what

happens? Instead of being in تکلیف(difficulty) or being eaten up, he is going to enjoy

himself.

On the other hand, that person who chose to go on foot is going to spend his time in

fear, anxiety and Beqaraari; he does not know when he will be eaten up! He does

not know when the lion is going to come out and attack him.

Many incidents like that happen in National parks. There was an incident which

took place in South Africa recently. There is place known as Lion park there,

especially for lions. A young woman from America had gone to Lion Park, and was

looking at the lions from the vehicle she was in. But now she wanted to take

pictures.

This is another بیماری, sickness, to take pictures!

So what did she do? She opened the window to get a better view of the lion. She

was so engrossed in taking pictures that she did not realize that the lion was slowly

approaching her. Before she knew it, the lion had jumped, and her head was in the

lion's mouth. The driver and the other riders in the vehicle tried to push the lion off.

The girl was injured, and they too sustained injuries, but they finally managed to

free her from the lion. They gave her first aid, but after a little while she passed

away; she died from her injuries.

So this is what happens. You just let down the window, and this is what happens!

You can't take the risk!

If that is the case, then what is the plight of a person who chooses to go walking

through the national park?

Is he going to enjoy his trip in the park? He is not going to enjoy it.

He is always going to be in fear.

He is always going to be in that بےچینی and بےقراریanxiety and apprehension.

The restlessness of, 'What is going to happen to me!'

And what is going to happen? It is inevitable that the lion is going to come and eat

him.

But if that same person, as I have said, is going to sit in the car of the park ranger

and is going to have the park ranger with him, then instead of being fearful, he is

going to enjoy himself. People go for holidays like that. That is like a holiday. You

are enjoying, you are sight seeing.

What was the difference?

The only difference was that there, a person was on foot, without any protection,

without a park ranger,

and here you are, under the guidance of the park ranger.

In the same way, think of this Dunya as a jungle. This Dunya is literally a jungle. We

are going through this jungle. Now it depends. If we are going through this jungle

on foot, on our own, then what is going to happen? The wild animals from this

jungle are going to come and attack us. And who are the wild animals of this

Dunyawi jungle? They are Shaitaan and the Nafs. These are the lions of the jungle of

this Dunya. They are going to come and eat us up, and we won't even know! We

won't even realise it.

But if you are going to have the park ranger, the Spiritual Guide, who knows the

way through this jungle, knows everything regarding it. When you are going to stay

with him, under his guidance, then what is going to happen? That same journey of

our life, through this world, is not only going to become easy, but it is also going to

become enjoyable.

Just like the man sitting in the car, he is going to enjoy himself, this Dunyawi life is

going to become enjoyable.

Look at the Awliyaa, look at the Ahlullah. What enjoyment they get from this life! Always

smiling, always happy. Despite the fact that outwardly they might be in Takleef, they are in

enjoyment. So if you also want that enjoyment, then this is what is necessary.

Then he says,

جاؤ، ظل هللا یعنی کہ مرشد کامل کے توسل سے آفتاب حق سے جا ملو

'Jaao, Dhillullah, yaani ke Murshid-e-Kaamil ke tawassul se Aaftabe Haqq se jaa milo...'

Go to the shade of Allah Subhanahu Wa Ta'ala, the Spiritual Guide, and through

him, go and connect yourself to the sun, the Nur of Allah Subhanahu Wa Ta'ala.

اور شاہ شمس تبریزی کا دامن پکڑ لو'Aur Shaahe Shams Tabrezi ka daaman pakar lo...'

'Go and hold onto the cloth of Hazrat Shaikh Hazrat Shams Tabrezi

Rahimahullah'....

We mentioned yesterday that he is the Shaikh of Maulana Rumi Rahimahullah.

So these are the couplets; Maulana Rumi is mentioning in his Majlis, he is advising

the people, go and connect to my Shaikh, Hazrat Shams Tabrezi Rahimahullah.

May Allah Subhanahu Wa Ta'ala give us the Tawfiq, the ability, that we can also

make Amal on full Deen. Not half Deen, not quarter Deen, but full Deen, and we

can also, get the Himmat, the Tawfiq to undergo the Tarbiyat which is necessary for

us to go through, so that we can also come out shining.

Just as gold is put through the fire and comes out shining, if we also want to come

out shining just like the mirror, we will have to tolerate that rubbing and that

polishing.

Today people do not want to do that, they don't have the patience with that, that is

why they stay how they are.

Inshallah we will go through that, and we will see what progress and what heights

we will achieve Inshallah.

وآخر دعوانا ان الحمدهلل رب العالمین

حيم حمن الر الره

بسم الل

28th Ramadhan 1438 23 / ھrd June 2017

Day Eight: This is the story of Layla and the story of the Khalifa of Baghdad حکایت

لیلی و خلیفہ بغداد

This is the story of Layla and the story of the Khalifa of Baghdad.

Am sure many of you, must have keard the names Layla and Majnoon. It is quite

regularly used especially in our Deeni Kitaabs. Especially in Kitaabs where the love

of Allah is tried to be explained. So the incident of Layla and Majnoon is used, to

show how our love is supposed to be for Allah Subhanahu Wa Ta'ala.

Layla and Majnoon, these were two real people who lived in the later era of the

Sahaba Radhiyallahu Anhum and the earlier era of the Taabieen. Just to clarify

that Layla was the girl and Majnoon was a boy.

So this Majnoon was known as Majnoon but his name was Qays. Majnoon means

mad. He was given the title of Majnoon, because he was mad in the love of Layla.

He was madly in love with Layla, such love that I do not think that any such

incident has happened. For example, he used to make Ash'ar in the love of Layla. So

he says in a Sher,

أمر عىل الدي ار ديار لي ىل ... واقبل ذا ال جدار وذا الج دارا

ي ... ولكن حب من س كن الديارا وما حب الديار ش غفن قلب

He says that I pass by the homes where Layla lives...I madly go kissing one wall and

then the other wall...And it is not the love of these walls and these houses which has

entered in my heart...but the love of that person who is living within these walls.

So this is how mad in love. He was kissing the walls. Even more than that, when he

would recognise that a certain dog, has come from the gulley of Layla, then he

would go and kiss the paws of the dog.

People used to him that you are mad. So he used to say that, you do not know how

to be a true lover. So this is the story of Layla and the Khalifa of the time. What the

Khalifa did was that he was wondering that this Majnoon is so head over hills in

love with Layla, so this Layla must be someone very beautiful. So he also got the

Shoq to see her and he called her into his court. And when he saw her, she was

totally dark and ugly. So this is a conversation between them.

ایک بار خلیفہ بغداد نے لیلی سے کہا

'Ek baar khalifa e Baghdad ne layla se kaha...'

Once the Khalifa of Baghdad told his Layla...

لیلی سے خلیفہ وقت نے کہا کہ تو ایسی کالی کلوٹی ہے

'layla se lhalifa e waqt ne kaha ke tu aisi kali kaloti hai...'

You are so dark and ugly.

میں پاگل ہورہا ہے پھر بھی مجنوں تیری عشق

'Phir bhi majnoon teri ishq me pagal ho raha hai...'

Still this Majnoon is going mad in love with you. What is wrong? What did he see in

you?

.اور تو دوسری خوبصورت عورتوں سے کچھ بھی تو امتیازی صفت نہیں رکھتی

'Aur tu doosri khoobsoorat aurton se kuch bhi tou imtiyazi sifat nahi rakhti..'

You do not have any extra qualities over the other women who are beautiful. You

are not beautiful. You have got nothing.

ہے پھر یہ مجنوں کیوں دیوانہ .

'Phir ye majnoon kyu deewana hai...'

Then why is this Majnoon mad after you? What is the reason? What did Layla

reply? She said,

!لیلی نے جواب دیا اے خلیفہ خاموش

'Layla ne jawaab diya e Khalifa! Khamosh!'

O Khalifa, keep quite.

کیونکی تو مجنوں نہیں'Kyu ke tu majnoon nahi...'

Because you are not Majnoon. You will not understand my beauty. You have to be

Majnoon, to understand me.

تجھے بھی حاصل ہو جاویں اے خلیفہ اگر مجنوں کی آنکھیں

'E khalifa agar majnoon ki aankhe tujhe bhi haasil ho jawe...'

O Khalifa, if you had the eyes of Majnoon,

تو دونوں جہاں سے تو بھی بے خیال ہو جاتا

'Tou dono jaha se tu bhi be khayal ho jata...'

Then you would have lost sight of the two worlds - this world and Aakhirat as well.

You would forget everything, when you would see me, just like Majnoon, when he

is looking at me, he is looking at me with the eyes of love. It doesn't matter if i am

dark and ugly.

اے خلیفہ ٹو خودی میں مبتال ہے

'E khalifa tou khudi me mubtala hai...'

O Khalifa, your problem is that you are involved in yourself only.

لیکن مجنوں کو میرے عشق نے بیخودی عطا کی ہے

'Lekin majnoon ko mere ishq ne be-khudi a'taa ki hai...'

But the love he had for me, it made Majnoon Be-Khud. Be-khudi means he lost

himself also. Ya'ani ke he forgot about himself also. When a person falls in live then

he forget about himself also. He forgets about his eating and his sleeping as well.

Whereas you are not looking at me with the eyes of Majnoon, that is why you are

thinking of yourself only.

اور راہ عشق میں بے ہوشی مفید اور ہوش مضر ہوتا ہے

'Aur rah e ishq me be-hoshi mufeed aur hoshi muzir hoti hai...'

Then she says that, in the path of Ishq - love, to lose one's senses and to forget

everything else is beneficial. And to be aware of everything, this is harmful.

یعنی محبوب سے باہوش و باخبر ہونا

'Ya'ani mahboob se ba-hosh wa ba-khabar hona...'

In other words, for a person to be aware of only the beloved, and for a person to

have only the beloved in sight ...

اور غیروں سے بے ہوش اور بے خبر ہونا ہے'Aur ghayro se be-hosh aur be-khabar hona..'

And for a person to become totally unmindful and turn away from other than the

true beloved....

تکمیل عشق کی عالمت ہوتی ہے'Takmeel e ishq ki alaamat hoti hai...'

That is now a sign that your Ishq is Kaamil, when you focus only on your beloved

and you turn away from everything else.

So this is the story, now what do we learn from the story? How our love should be

for Allah Subhanahu Wa Ta'ala.

فائدہ

Faida.

اس حکایت میں حسب ذیل نصائح ہے'Iss hikayat me hasb e zel nasaih hai..'

He says that, this story contains the following advises.

تعالی سے عرض کرتے ہیںحضرت حاجی امداد هللا صاحب مہاجر مکی رحمت هللا علیہ هللا ( ١

'Hadhrat Haji Imdadullah Saheb Muhajir e Makki Rahmatullahi Alaih, Allah Ta'ala se arz

karte hai...'

He says that, Hadhrat Haji Imdadullah Saheb Muhajir e Makki Rahimahullah

Ta'ala, who is the fountain head of all our spiritual chains. All our spiritual chains

go through him. He is like the guide of the Ulama of Deoband. It was through him

that the Ulama of Deoband came about and the whole Madrasa of Deoband was

established. So he used to say to Allah Subhanahu Wa Ta'ala.... He was a very great

Wali of Allah and to know more about our chain and the Awliya of our chain, there

is a Kitaab which I recommend.

It is a very beneficial Kitaab. It is a Kitaab which is written by Maulana Zakariyya

Rahimahullah Ta'ala. It id called Mashayikh e Chisht. It is in both Urdu and

English and the pdf is always available. You can download it. So this is a very very

beneficial Kitaab. Our chain starting from us till Nabii e Kareem Salallahu Alayhi

Wasallam.

Each one is mentioned by name and the incidents of his life is mentioned. So that we

get to know that what chain are we in. Who was in our chain and what Buzurgan e

Deen they were.

So Hadhrat Haji Saheb RahmatullahiAlaih used to tell Allah Ta'ala in Dua that,

وں ےس مجے کوتو کر ب خب سارے خب

ا الیہ رہوں اک خب دار تب

'Tu kar be-khabar sare khabro se mujh ko...ilahi rahu ek khabar-daar tera...'

Ya Allah make me unmindful of everything else, every other news or information,

besides you make me be-khabar. Make me unaware of that.

Ya Allah I should only be aware of you and my sight should only be on you and

nothing else.

So Hadhrat is explaining, because someone may object.

بے خبر ہو جاویں اس کا مطلب یہ نہیں کہ بال بچوں سے اور اقربا و احباب سے بھی

'Uska matlab ye nahi ke baal bachon se aur aqraba wa ahbaab se bhi be-khabar ho jawe...'

It does not mean that a person becomes unaware of his wife, children, relatives and

friends. So what does it mean?

بھی هللا ہی کے لئے ہو مطلب یہ ہے کہ ان کی خبرگیری

'Matlab ye hai ke unki khabargiri bhi Allah hi ke liye ho...'

It means that when you take care of them, when you be with them, then that is also

for the sake of Allah.

ان سے بدلہ لینے یا بدلہ دینے کی نیت نہ ہو

'Un se badla lene ya badla dene ki niyyat na ho...'

Your Niyyat is to take from them or to give them. But your Niyyat is only and only

for the sake of Allah.

سے رابطہ بالمخلوق بھی رابطہ خالق کا جز بن جاتا ہے اس اصول کے پیش نظر اس نیت اخالص کی برکت

'Iss usool ki peshe nazar iss niyyat e ikhlaas ki barkat se raabta e balmakhlooq bhi raabta e

khaaliq ka juz ban jata hai...'

He says that, if you put this principle in front of you, if you have the Niyyat and the

Ikhlas that, even the association and the connections you have with people, that is

also for Allah, then the connection you have with the Makhlooq, that also becomes a

part of your connection with Allah Himself.

It does not become something apart from your connection with Allah Subhanahu

Wa Ta'ala, provided the Niyyat is Sahih. There's Ikhlas. That is the condition. So that

is the first Naseehat, Hadhrat is mentioning. The second Naseehat,

اور حضرات صحابہ رضی هللا تعالی عنہم اجمعین دوسری نصیحت یہ ہے کہ هللا و رسول صلی هللا علیہ وسلم ( ٢

رفات و مزدلفہ تمام اور اولیائے کرام اور بیت هللا اور بیت الرسول صلی هللا علیہ وسلم حجر اسود صفا ومروہ منی ع

مساجد اور مساجد کے خدام'Doori naseehat ye ke Allah wa rasool Salallahu Alayhi Wasallam aur hadharat e sahaba

Radhiyallahu Ta'ala anhum ajmain aur Awliya e kiraam aur baytullah aur bayt e rasool

Salallahu Alayhi Wasallam, Hajr e Aswad, Safa wa Marwa, mina, Arafat, wa

Muzdalifa, tamam masaajid aur masaajid ke khuddam...'

All of these things which were mentioned here, ya'ani ke, Nabii e Kareem Salallahu

Alayhi Wasallam, the Sahaba, the Awliya, the Ka'aba, the Rawdha e Mubarak in

Madeenah, the Hajr e Aswad - the Blackstone, the mountains of Safa and Marwa,

Mina, Arafat, Muzdalifah, all of these places and all the Masajid and those who are

serving in this Masajid.

بت سے بھیک مانگ لواہل نظر کی صح کو کسی ان سب پر نگاہ مجنوں اور نگاہ احترام عشق ڈالنے والی نظر 'In sab par nigah e majnoon aur nigah e ehtiraam ishq dalne wali nazar ko kisi ahle nazar ki

sohbat se bheek mang lo...'

To look at these all sacred places with the eyes of Majnoon, with the eyes of love,

with the eyes of that reverence of that Ishq - love, that these places are sacred and

beloved. To be able to look at them with the gaze of love, what do you need to do?

You need to take the gaze - Nazar, of a person who is an Ahl e Nazar. Go into his

companionship and go beg that from him. Ahl e Nazar, someone who has got the

Nazar of Majnoon and these are the Ahlulallah, those who are connected to Allah.

They have gotten the Nazar of Ishq. They look at everything with the gaze of love.

So go to them and take that gaze from them, so that you can also get the same Nazar

and the same gaze.

Then he says,

ملتی نہیں ہے کیونکہ بغیر هللا والوں کی نظر عنایت اور بغیر انکی صحبت کے فیض کے یہ نظر 'Kyu ke baghayr Allah walon ki nazr e inayat aur baghayr unki sohbat e fayz ke ye nazar

milti nahi hai...'

Because without the benevolent gaze of an Allah Wala, the Awliya, and without the

benefit attained from the companionship, this gaze of love you will not get. Just like

the entire ummat, majority of the people they are deprived of the gaze of

love. Why? Because they have not gone to someone to get that gaze of love. You

have to go to someone to get that gaze.

Then Hazrat explains, he says,

آنکھوں کی بصارت اور قلب کی بصیرت میں بڑا فرق ہے'Aankhon ki Basaarat aur qalb ki Baseerat me bara farq hai....'

The gaze of the heart, and the gaze of the eyes there's a big difference.

The gaze of the eyes, this is called Basaarat.

The gaze of the heart is called Baseerat.

These are two different things.

Basaarat and Baseerat.

ہماری ظاہری بصارت، باطنی بصارت کی تابع ہوتی ہے

'Hamaari zaahiri Basaarat, baatini Basaarat ki taabi'i hoti hai

He is saying that our outward gaze, the gaze of our eyes, this is subservient, and it

follows the gaze of our heart.

Whatever is in the heart, whatever the heart is seeing, that is what our eyes will also

see. The physical eyes.

پس اگر قلبی بصیرت صحیح ہے

'Pas agar qalbi baseerat sahi hai...

Thus if the gaze of the heart is correct,

تو بصارت بھی صحیح دکھتی ہے'to basaarat bhi sahi dekhti hai...'

The eyes of the head also see correct!

They see what is supposed to be seen. They see the right things.

یا فسق کی ظلمت سے، تو ظاہری بصیرت بھی صحیح کام نہیں کرتیاور اگر قلب بیمار ہے، کفر

'Aur agar qalb beemar hai, kufr ya fisq ki zulmat se, to zaahiri basaarat bhi saheeh kaam nahi

karti...'

If the heart is sick, due to the darkness of Kufr and fisq, means sinning, then even

the outer eyes of the head do not work properly.

اور خالف حقیقت بصیرت کے سبب خالف حقیقت بصارت میں مبتال ہونا امر ال بدی ہوتا ہے'Aur khilaafe haqeeqat baseerat ke sabab, khilaafe haqeeqat basaarat me mubtilaa hona amr-e-

la buddi hota hai....'

He says, when the eyes of the heart, they are not seeing correctly, and this is the

compulsory result of that, that the eyes of the head will see wrong.

اسکی دنیا میں مثال موجود ہے

'Is ki dunya me mithaal mawjood hai...'

This we can see the example of it is present in this world. What is the example? He

says,

رکھنےکو اپنی سعادت اور فخر محسوس کرتا ہے ایک شخص هللا کا طالب ہے وہ هللا والوں کی جوتیاں سر پر

'Ek shakhs Allah ka Taalib hai... woh Allah waalon ki juutiyan sar par rakhne ko apni

sa'aadat aur fakhr mahsus karta hai....'

We have one person, on one side, he is a seeker of Allah.

He feels that this is his honor it is his pride, that he can take the shoes, or slippers of

the Ahlullah and place them on his head.

This is for him, like the greatest honor.

To do the Khidmat of the Ahlullah.

And to disgrace himself for the sake of the Ahlullah.

It is to place the slippers and the shoes of the Ahlullah on his head and he walks

with them in this manner.

Like I had mentioned an example previously of Hazrat Shah Ismail Shaheed

Rahimullah. So he feels this is his honour. He takes pride to be able to do that.

اور دوسرا صرف دنیا کا طالب ہے'Aur duusra sirf Dunya ka Taalib hai...'

On the other hand, there's another person, this person is only a seeker of this Dunya,

he is seeking only Dunya,

اور خدا سے روگرداں ہے'aur khuda se rukh gada hai...'

He has turned away from Allah Subhanahu Wa Ta'ala.

اور دنیاداروں کی خوشامد اور انکی چمچہ گیری میں فخر محسوس کرتا ہے

'Aur dunyadaaron ki khush aamad aur unki chamcha giri me fakhr mahsus karta hai....'

And such a person, he feels his honour and his pride, lie in going up, and buttering

up the people of Dunya.

,Go and speak nice about them in their presence, praise them on their faces -خوش آمد

so that they become happy, and they give something. Chamchageeri and Chaaplosi,

are the same. And they feel that by doing this actions, in it lies their greatest honour.

اور دونوں کی بصیرت قلبی کے فیصلوں نے بصارت کے فیصلوں کو تبدیل اور متضاد کر لیا

'Aur donon ki baseerate qalbi ke faislon ne basaarat ke faislon ko tabdeel aur mutazaad kar

liya...'

Because the decision of the gaze of the heart was different, that is why now, the gaze

of the eyes also became different.

One man he feels, that for him to do the Khidmat of the Ahlullah, this is his honor,

the other man is feeling that to become the slave of the Dunyadaar people, in it is his

honor, two different people with two different mindsets!

اسی طرح دور صحابہ رضی هللا تعالی اجمعین نے دیکھے'Isi tarah doure Sahabah Radhiallahu Ta'ala Ajma'een ne dekhe...'

The same way, look at the era of The Sahaba Radhiallahu Ta'ala Anhum, they saw

everything.

کہ حضرت ابو ھریرہ رضی هللا عنہ کی بصیرت صحیحہ سے، آپ کی بصارت نے حضور صلی هللا علیہ وسلم کو

۰۰۰۰کیا دیکھا

'Ke Hadhrat Abu Hurayra Radhiallahu Anhu ki baseerate sahiyah se, aap ki baseerat ki tarap

me, Huzoor ملسو هيلع هللا ىلص ko kya dekha...'

Because his Baseerat was Sahih, because his internal condition, the condition of his

heart and gaze was sahih, that is why the eyes of his head, when they saw Nabi-e-

Kareem ملسو هيلع هللا ىلص then what did he see in Him? What did he see in Nabi-e-Kareem ملسو هيلع هللا ىلص?

فرماتے ہیں

'Farmaate hai,

He said....

مجھے تو آنحضرت صلی هللا علیہ وسلم کا مبارک چہرا ایسا چمکدار اور روشن دامن ہوتا ہے

'Mujhe to Aan Hadhrat ملسو هيلع هللا ىلص ka Mubarak chehra esa chamakdaar aur roshan daaman hota

hai....

He says,

'When I look at His Mubarak Face, then I see it as so shiny, so illuminated...

کہ آپ صلی هللا علیہ وسلم کے چہرے مبارک میں آفتاب چل رہا ہے

'Ke Aap ملسو هيلع هللا ىلص ke Chehre Mubarak me Aaftaab chal raha hai...'

'It is as if the sun is running through the Face of Nabi-e-Kareem ملسو هيلع هللا ىلص...'

The words in Arabic are

' ن الشمس ي كا

وجه رسول هللا صىل هللا عليه وسلم تجري ف '

He imagines the sun is running through the face of Nabi-e-Kareem ملسو هيلع هللا ىلص.

On one hand we have Hadhrat Abu Hurayra who is saying such things, and on the

other hand....

اور ابو جہل کی بصیرت فاسدہ غیر صحیحہ، اسکی بصارت کو کس درجہ اندھا کر دیا'Aur Abu Jahl ki baseerate faasidah ghair sahi, uski basaarat ko kis darja andha kar diya...'

On the other hand, we have Abu Jahl, he is also looking at Nabi ملسو هيلع هللا ىلص, he could also see

Him, but because the بصیرة- the gaze of his heart was also Faasid, it was spoilt, that

is why the use of his eyes was also spoilt, and it made him blind to the Kamaalaat,

the Beauty of Nabi-e-Kareem ملسو هيلع هللا ىلص.

کہ اسکو آئینہ حق میں حق نظر نہ آیا

'Ke usko aine Haqq me, Haqq nazar na aaya...'

'In the mirror of Haqq, he couldn't see Haqq...' His eyes were blinded. Look at the

difference.

بلکہ اپنی ہی بد سورتی نظر آئی

'Balke apni hi bad surati nazar aayi...'

He could only see his own ugly face. It was due to his ugliness that he could not see

the beauty of Nabi-e-Kareem ملسو هيلع هللا ىلص.

جیسا کہ ایک حبشی کی حکایت مشہور ہے

'Jaisa ke ek Habshi ki Hikaayat mash'hur he...'

In the Urdu Language, حبشي- is referred to any African. There was one Ethiopian.

کہ کہیں سفر کر رہا تھا

'Ke kahii safar par jaa raha th'ha...'

He was going on a journey.

مل گیا کسی کا گرا پڑا راستے میں ایک أئنہ 'Raaste me kisi ka a'inaa gira para th'ha, woh unko mil gaya...'

While on the road, he found someone's mirror...

اس نے اٹھا کر دیکھا'Usne ut'ha kar dekha...'

So, he lifted up the mirror, and started looking at it.

Bechara he was someone who was very naive regarding such things, seeing a mirror

perhaps first time in his life.

He lifted up the mirror while looking at the it....

تو اسکو اپنی ہی شکل نظر آئی 'To usko apni hi shakal nazar aayi...'

He saw his own face.

تو کہنے لگا'To kehne laga...'

As he didn't know he was looking at himself. He said,

ے ہونٹ واال نہ ہوتا، تو تجھے اس ال پرواہی سے کۄئ یہاں جنگل میں کیوں ڈال جاتااگر تو ایسا بھدا کاال اور موٹ 'agar tu esa bad'ha kaala aur mote hount wala na hota, to tuj'he Is laa parwahi se koi haha

jangal me kyun daal jata...'

He says 'O mirror, addressing it, If you were not so ugly, and not so dark with such

large lips, then no one in this carelessness would just throw you in the jungle...,

because you are so ugly, that is why someone has thrown you in the jungle...' He's

saying all this to the mirror.

معلوم ہوئ اس بیوقوف کو یہ حقیقت نہ

'Is bewaquf ko ye haqeeqat na ma'lum huwi..'

This foolish man could not realise this,

کہ آئینہ میں میری ہی صورت کا عکاسی کر رہا ہے'Ke ye aa'ina meri hi surat ka akaasi kar raha hai...'

You are seeing yourself in the mirror, but you are thinking it is someone else.

Exactly the same way. Abu Jahl was seeing himself, he was seeing his own ugliness,

he could not recognise the beauty of Nabi-e-Kareem ملسو هيلع هللا ىلص. That was the second

Naseehat.

تیسری نصیحت یہ ہےکہ

'Teesri Naseehat ye hai ke ...

The third and final Naseehat is,

اولیائے کرام کو اہل ظاہر اپنی نگاہ محروم اور خالی سے دیکھتے ہیں

'Awliyaae Kiraam ko ehle zaahir apni mitae mahrum aur khali se dekhte hain ...'

The Ehle Zaahir, the people of the Dunya, the shallow, superficial and artificial

people, those who do not know the reality of things....When they look at the

Awliyaa, due to the fact that their gaze is محرومand خالى- their gaze is deprived and

empty. Because they see with such a deprived gaze,

ے ہیںاسی لئے وہ حضرات ان کو محروم اور خالی نظر آت

'Isi liye woh Hazaraat unko mahrum aur khaali nazar aate hai...'

With their deprived gaze, when they look at the Awliyaa, they feel that the Awliyaa

are also deprived and خالى- empty. They feel sorry for them. That these Awliyaa are

deprived of the Dunya, they don't have anything. Look at us what we've got. Look

at how advanced we are, look at these simple people, what do they know... They

start looking at their own gaze, hence they feel the same regarding the Awliyaa.

مہاجر مکی رحمہ هللا سے ایک محروم شخص کور باطن نے کہاایک دفعہ حضرت حاجی امداد هللا'Ek dafah Hadhrat Haji Imdadullah Muhajir Rahimahullah se, ek mahrum shakhs kore

baatin ne kahaa...'

Once a man came to Hadhrat Haji Imdadullah Muhajire Makki Rahmatullahi Alaih,

the person himself was a Dunyadaar, a deprived person....

'Kore baatin', his inside was empty, there was nothing inside.....So he came and did

Ba'iyat to Haji Sahib and he told him,

مجھے تعجب ہے

'Muj'he ta'ajjub hai...'

'I am very surprised....'

ی رحمہ هللا تعالی بانی دیوبند اور موالنا اشرف علی ثانۄی رحمہ هللا کیوں مرید ہوئے؟کہ آپ سے موالنا قاسم نانوتو

'Ke aap se Maulana Qasim Sahib Rahimahullah Ta'ala Baani-e-Deoband aur Maulana

Ashraf Ali Thanvi Rahimahullah kyun Mureed huwe?'

Such great Ulamaa, Hadhrat Nanotwi Rahmatullahi Alaih, the Founder of Deoband,

Hadhrat Maulana Ashraf Ali Thanvi Rahmatullahi Alaih- Hakeemul Ummat, the

doctor of the Ummat, the Reviver of the Century, such great Awliyaa and Ulamaa,

they were both Ba'iyat to Hadhrat Haji Sahib Rahmatullahi Alaih who was not even

an Aalim?

He said, I am surprised because he did not understand how can it be possible, how

can such great Ulamaa become your Mureeds?

حضرت حاجی رحمہ هللا نے جواب دیا

'Hadhrat Haji Sahib Rahimahullah ne jawaab diya...'

Imagine if we were in that position, if someone came up to us, and told us

something like that, we would probably stand up and start an argument

'How dare you say something like this! Don't you know who I am, don't you know

what my Shaan is, I am such a Great Wali of Allah...!'

In comparison, the Alaamat of the Awliyaa is that, they do not think of themselves

as anything, they have annihilated themselves.

The incident that happened with Hadhrat Thanvi Rahimahullah Ta'ala.... Hadhrat

Rahimahullah was giving a bayaan, there was a full majmu'a present, thousands of

people .....In the middle of the Bayan, a man stood up and said to Hadhrat Thanvi

Rahmatullahi Alaih, 'you are a Kaafir....' Can you imagine what would happen to us

if we were faced with a similar situation...?

What did Hadhrat Thanvi Rahimahullah Ta'ala respond? He said, 'Ok. You are

calling me a Kaafir. Either you maybe right or you maybe wrong. If you are right,

that I am a Kaafir then everyone is a witness here

رسول هللا ان محمدا

هد

ش هللا وأ

إل

ه إل

ال

ن أهد

ش أ

I am a Muslim.

And if you are wrong, then that does not affect me. And he continued with his

Bayaan...' Look at his response. How would our reaction be? One of our

Buzurgaane Deen Hadhrat Shah Isma'eel Shaheed was giving a Bayan, and a man

stood up in the middle of the Bayaan and said to him, 'You are illegitimate....' 'You

are a product of Zinaa...' If someone accused us of the same, how angry would we

get? But these Awliyaa have special Sifaat. Look at the response Hadhrat Shah

gave...'

'My mother and father got married. After their marriage I was born. If you do not

believe me, then you can ask the witnesses who were present at my parents'

marriage...the witnesses are still alive. You can go and ask them if the marriage

actually happened or not.' And he continued with his bayaan. So this was how they

used to be. How would we react?

Totally different because we do not have those Sifaat- Qualities. So the person

asking Haji Sahib about great Ulamaa doing Ba'iyat to him,

He responded,

ہاں بھائی، مجھے بھی تعجب ہے'Haan bhai, mujhe bhi ta'ajjub hai...'

He says, 'Even I am surprised..., how they became my Mureeds...'

جو مجھ جیسے سے یہ حضرات کیوں مرید ہؤے 'Jo mujh jaise ye hazarat kyu mureed huwe...'

'How did they become mureed to someone like me...?'

یہ حضرت کی فنائیت تھی'Yeh Hadhrat ki fanaa'iyyat th'hi...'

This was the level of annihilation of Hadhrat Haji Sahib Rahimahullah, to which

extent had he annihilated himself?

ناگواری کا اثر اور تغیر ظاہر نہ ہوا کہ ذرا بھی

'Ke zarah bhi na gawaari ka athar aur taghayyur zaahir na huwa..'

He didn't even have a tiny bit of dislike, no anger, the facial expressions not

changing, nothing! The Nafs was totally subdued. It is not easy to reach that stage.

We have to go through a long process, but this is how we have to become in order to

get those Sifaat. And for that we have to build in ourselves, and that is only possible

by going into the companionship of those people who have those Sifaat, these

qualities transfer from their hearts to our hearts. Then Hadhrat Rahmatullahi Alaih

makes Du'aa...

یا هللا، ہم سب کو اپنا دیوانا بنادے

'Ya Allah, hum sab ko Apna Deewana banaade...'

May Allah make us all His true Lovers, madly in Love with Allah Subhanahu Wa

Ta'ala, Ameen,

وآخر دعوانا ان الحمدهلل رب العالمی

حيم حمن الر الره

بسم الل

29th Ramadhan 1438 24 / ھth June 2017

Day Nine: This is the story of the mouse pulling the reins of a camel

حکایت کھینچنا چوہے کا مہار شتر

This is the story of the mouse pulling the reins of a camel.

ایک چوہے نے ایک اونٹ کی مہار ہاتھ میں لے کر بھاگنے کی کوشش کی

'Ek chuhe ne ek uunt ki mahar haath me le kar bhaagne ki koshish ki...'

There was a mouse who tried to run with the reins or ropes of the camel.He took the

rope of the camel, which is normally tied on its mouth, and started to run.

اونٹ نے یہ حرکت دیکھ کر اس کی بیوقوفی کو اور ڈھیل دی'Uunt ne ye harkat dekh kar us ki bewaqoofi ko aur d'heel di...'

The camel saw what this mouse was trying to do, and decided to give more respite

to its foolishness. In other words, it started to play along with the mouse, "Take me

wherever you want."

کر دیا اور اپنے کو اس کے تابع 'Aur apne ko us ke tabe' kar diya ...'

He made himself subservient to the mouse.

پیچھے پیچھے یہ اونٹ مثل تابعدار غالم کے چل رہا تھا جدھر آگے وہ چوہا چل رہا تھا .

'Jidhar aagey woh chuha chal raha tha, peeche peeche ye uunt mithl tabe'dar ghulam ke chal

raha tha...'

Wherever the mouse was going, with the rope in his hand, the camel was also going

along behind him, like a very obedient slave or a servant. In other words, it was

making him feel that it was the mouse who was pulling the reins of the camel. Thus,

the mouse thought that he was pulling the camel, and got very happy.

یہاں تک کہ ایک دریا سامنے آیا

'Yahan tak ke ek darya saamne aya...'

They went on until they reached a big river.

میں نے ایسے عظیم القامت جسم کی رہبری کیتو اب تو چوہے کے اوسان خطا ہوئے اور سوچنے لگا کہ اب تک 'Ab tou chuhe ke ausaan khata hue aur sochne laga ke ab tak tou me ne aise azeemul qaamat

jism ki rehbari ki...'

When the mouse reached the bank of the river, his head started to spin. He said,

"Now what am I going to do? Till now I was the guide, the Rehbar of such a great

animal of such big size.."

اور مجھے یہ فخر تھا کہ ایک اونٹ میرا تابع تھا'Aur mujhe ye fakhr tha ke ek uunt mera taabe' tha...'

"And I had that Fakhr (pride, honour) that this camel was subservient to me." He

was very happy to have been the guide of such a big camel which had been

subservient to him like a slave.

مگر پانی میں رہبری کس طرح کروں'Magar pani me rehbari kis tarah karu...'

But how am I going to guide him through the water?

وچتے ہوئے چوہا کھڑا ہوگیایہ س'Ye sochte hue chuha k'hara ho gaya...'

Thinking this, he just stopped and stood there, at the bank of the river. He did not

know what to do now.

چوہا تو وہیں کھڑا ہوگیا'Chuha tou wahi k'hara ho gaya...'

The mouse just stood there.

اور خشک ہوگیا'Aur khushk ho gaya..'

And everything dried up. All the arrogance, Fakhr and honour that he was feeling

just sizzled down.

اونٹ نے کہا اے ساتھی میرے پہاڑ و جنگل کے'Uunt ne kaha e sathi mere pahar wa jangal ke....'

Then the camel addressed the mouse. He said, "O my companion of the mountains

and of the jungles,"

یہ توقف کیوں'Ye tawaqquf kyu?'

Why have you stopped? You are my guide, aren't you? So why have you stopped

here?

اور یہ حیرانی کیوں'Aur ye hayrani kyu?'

Why all this surprise and restlessness?

اندر دریا کے مردانہ قدم رکھ دے'Andar darya ke mardana qadam rakh de...'

Put a very very brave and manly foot in the river. Go ahead, guide me through the

river as well, just like you guided me till here.

اس میں ڈوب جانے کا خوف کرتا ہوں چوہے نے کہا میں'Chuhe ne kaha me us me doob jane ka khauf karta hu...'

I fear that if I go ahead, then I am going to drown in this river.

اونٹ نے کہا اچھا میں دیکھتا ہوں کہ پانی کس قدر ہے'Uunt ne kaha accha me dekhta hu ke pani kis qadar hai...'

So the camel said, "Okay, let me see how deep the water is,

آیا تم ڈوب سکوگے یا نہیں'Aaya tum dhoob sakoge ya nahi...'

Whether you will drown or not."

ایک قدم دریا میں رکھ کر کہا'Ek qadam darya me rakh kar kaha...'

So the camel put one foot into the river and said,

صرف گھٹنہ تک پانی ہے یہاں تک تو رہبری کیجئے و رہبر اے موش اور اے میرے شیخ

'E mosh, aur e mere Shaykh wa rehbar, sirf gutne tak pani hai, yaha tak tou rehbari kijiye...'

O mouse! O my Shaykh and my Rehbar, the water is not very deep.

It is only till my knees. So please do guide me through the river as well.

پانی تمہارے کھٹنے تک ہے وہاں تو میرے سر پر کئ گنا پانی اونچا ہوگا چوہے نے کہا جہاں 'Chuhe ne kaha, jaha pani tumhare gutne tak hai, waha tou mere sar par kai guna pani

ooncha hoga...'

He said, "The same water which is going to reach your knees is going to be many,

many times my height."

میرے اور تمہارے زانو میں فرق ہے'Mere aur tumhare zano me farq hai...'

There is a difference between my limbs and your limbs; they are not the same. You

are a camel and I am a mouse. It is not the same.

اونٹ نے کہا اب گستاخی نہ کرو

'Uunt ne kaha ab gustakhi na karo...'

The camel, trying to mock at him, said, "Now don't do Gushtakhi, don't disrespect

me,

ہبری کروسیدھے سیدھے پانی میں آکر ر 'Seedhe seedhe pani me aa kar rehbari karo...'

Go straight into the water and be my guide.

آپ کو تو میری رہبری پر بڑا ناز و فخر تھا'Aap ko tou meri rehbari par bara naaz wa fakhr tha...'

Till now you had a lot of Naaz, a lot of arrogance, pride, Fakhr, regarding your

guiding me. You are my Rehbar and my guide.

اور بڑے بڑے اعزاز حاصل تھے'Aur bare bare e'zaaz haasil the.. '

You felt a lot of honour from guiding me. You thought that you were very big man,

now that you were pulling and guiding a camel." Then he said,

!اے احمق

'E ahmaq...'

"O foolish one!

اس لئے اقتداء کی تھی تاکہ تیری حماقت اور زیادہ ہو جاوے میں نے تیرے پیچھے'Mene tere peeche is liye iqtidayi ki thi ta ke teri hamaqat aur zyada ho jawe....'

"The only reason I followed you and pretended to be your slave was so that your

foolishness would increase, and so that you could realise how foolish you are."

چوہے نے کہا پانی میں اترنا میری ہالکت ہے'Chuhe ne kaha, pani me utarna meri halakat hai...'

The mouse said, "For me to get into the water is my destruction. I will die.

میری توبہ ہے آپ معاف کردیجئے'Meri tauba hai aap mua'af kar dijiye...'

Now I am making Tauba. I am asking for forgiveness. Please forgive me."

آیندہ آپ کا مقتدا اور شیخ بننے کا کبھی خیال بھی نہ گزرے گا'Aenda aap ka muqtada aur shaykh ban ne ka kabhi khyal bhi na guzrega...'

From now on I will not even think of being your Shaykh and leader. I won't be your

Shaykh any more."

چوہے نہ کیا میں نے هللا کے لئے توبہ کی'Chuhe ne kaha, mene Allah ke liye tauba ki...

The mouse said, "For the sake of Allah, I have made Tauba.

' میری جان اس خطرناک پانی سے چھڑا لیجئے

'Meri jaan is khatarnaak pani se ch'hura lijiye...

Now save my life from this dangerous water.

اونٹ کو چوہے کی توبہ اور ندامت پر رحم آیا'Uunt ko chuhe ki tauba aur nadamat par rahm aya.. '

When the camel saw the Tauba and regret of the mouse, he felt sorry for him.

اور اس نے کہا کہ اچھا آ میرے کوہان پر بیٹھ جا'Aur us ne kaha ke acha aa mere kuhan par bet'h ja...'

And he said, "Okay, climb onto my hump and sit on it.

سو تیرے جیسے اور چوہے بھی میری پیٹھ پر بیٹھ کر ایسے پانی سے بحفاظت گزرسکتے ہیں اور'Aur so tere jese aur chuhe bhi mere peet par bet'h kar aise pani se bahifazat guzar sakte

hai...'

"Not only you, but even if hundreds of your kind, i.e. hundreds of mice want, they

can come onto my back and can safely go through the water. I can take all of you."

Therefter Maulana Rumi Rahmatullahi Alaih continues, giving advice,

تو رعایا بن کر رہ اگر تجھ کو خدا نے سلطان نہیں بنایا'Tou ra'aya ban kar reh, agar tujh ko khuda ne sultan nahi banaya...'

That if Allah did not make you the Sultan, the leader, then stay a follower. Don't try

to become a leader. If you are not made a leader, then don't try to become a leader.

Stay a follower.

مت چال جب تجھے کشتیبانی) مالحی ( نہیں آتیاور کشتی 'Aur kashti mat chala jab tujhe kashtibani (mallahi) nahi ati...'

Don't try to sail a ship if you don't know how to sail a ship. If you are going to do

that, then you know you are going to encounter problems. You are going to get into

a lot of trouble.

So this was the advice from this story.

Many people want to become what they aren't, or they pretend to become what they

are not, just like the mouse. So this is what Hadhrat is explaining here further on.

ل تانبہ کے تو اہل کیمیا کی خدمت کر کہ وہ اپنے فیض صحبت سے تجھے سونا بنادےاور مث

'Aur mithal tambe ke tu ahle kimya ki khidmat kar ke woh apne faize sohbat se tujhe sona

bana de...'

He said, Just like brass (tamba), go and do the Khidmat of the Ahle Kimya, the

alchemists, those who turn different metals into gold. Go and make their Khidmat,

that through the benefit of their companionship, they will turn you into gold.

And what does this mean?

تاکہ یعنی کسی هللا والے کی صحبت میں رہ کر اس کی نازبرداری سہہ لے

'Ya'ani kisi Allah wale ki sohbat me reh kar uss ki naazbardaari seh le ta ke...'

In other words, go into the companionship of the Allah Wala, the Wali of Allah, and

tolerate and bear the strictness of the Shaykh. This is similar to what we were

describing after Dhuhr, in the Asha'ar in the Bayaan.

اگر تو پتھر کی طرح بے حس ہے'Agar tu pat'har ki tarah be-hiss hai...'

So if you are like a stone, you are Be-hiss, you have no feelings inside you, there is

nothing inside you,

ہےخشیت و خوف آخرت سے محروم یعنی

'Ya'ani khashyat wa khaufe aakhirat se mahroom hai...'

In other words, you are deprived of the fear, the Khashyat and Khauf of Aakhirat; it

is not inside you.

تو جا کسی اہل دل یعنی کہ هللا والے سے تعلق قائم کر'Tou ja kisi ahle dil ya'ani ke Allah wale se ta'alluq qaim kar...'

Then go and make your connection with an Ahle Dil.

And we described today who is an Ahle Dil: an Allah Wala, a Wali of Allah. Go and

establish a connection with him.

کہ اس کی صحبت سے تو موتی بن جاوےگا'Ke uss ki sohbat se tu moti ban jawega..'

From a stone, you will become like a pearl in his companionship.

هللا والوں کی متعلق عیب گوئی سے باز آجاو

'Allah walo ki muta'alliq aib goi se baaz aajao..'

And the other advice Maulana Rumi Rahmatullahi Alaih is giving is that stop

removing faults and making Bayaan of the faults of the Awliya.

اور شاہ کو چوری کا الزام مت لگاؤ کہ اسے چوری کی کیا ضرورت ہو سکتی ہے'Aur shah ko chori ka ilzaam mat lagao, ke usse chori ki kya zaroorat ho sakti hai...'

And stop accusing the king of stealing; why does the king need to steal? There is no

need for a king to steal, he has everything.

So this is an example: just as a normal person would never accuse a king of stealing

because he already has everything, in the same way, he would not accuse a Wali of

Allah of any faults or make Bayaan of his faults.

This was all the translation of Maulana Rumi's couplets. Now comes the Faida, the

explanation, by Hadhrat Maulana Hakeem Akhtar Saheb Rahimahullah.

He says,

ں بڑے دولت رکھتے ہیںفائدہ : هللا والے اپنے باطن می'Faida: Allah wale apne baatin me bare daulat rakhte hai...'

The Ahlullah - the people of Allah, the Walis of Allah, have a big treasure inside

their heart. Yesterday, we were mentioning Baseerat and Basarat, the gaze. Only

those people will see the treasure whose gaze is correct, whose Nazar is correct.

Otherwise the normal people, the Dunyadaar, where are they going to see? They are

not going to see the treasure which is present.

ان کے سامنے ہفت اقلیم بھی ہیچ ہے'Unn ke saamne hafte aqleem bhi hech hai...'

In front of the Awliya, all the seven continents are like nothing.

کیونکہ خالق ہفت اقلیم سے ان کے دل کا رابطہ قائم ہو چکاہے'Kyu ke Khaaliq e hafte aqleem se un ke dil ka raabta qaim ho chuka hai..'

And if a person asks why?

What is the reason that the seven continents are nothing in front of such a person?

The reason is that the Creator of the seven continents is in their hearts. The heart has

a connection with that Being who is the Creator of the Seven Continents; it is

obvious that the Creator of the Seven Continents is greater than the seven continents

themselves.

Then he says,

پھر انہیں حقیر مت سمجھو'Phir un'he Haqeer mat samjho....'

Do not look down upon them, do not think low of them, Haqeer..'

ن کے روزو شب پر قیاس مت کرواور اپنے روزو شب کو ا 'Aur apne Roz-o-Shab ko un ke Roz-o-Shab par Qiyaas mat karo...'

'And do not judge their morning and evening in accordance to your morning and

evening...' In other words, there is no comparison between the two. You can never

be like them.

اور مثل اس چوہے کہ اپنے دنیاوی ٹھاٹ باٹ یا علمی و عملی جاہ سے دھوکہ مت کھاؤ

'Aur mithl is chuhe ke apne Dunyawi t'haat baat ya Ilmi Wa Amali jaan se dhoka mat

khao...'

And do not become deceived of your Dunyawi T'haat baat, worldly adornments/

achievements, worldly qualifications, Ilmi wa Amali jaan, your very high positions

as far as degrees are concerned....'Don't become deceived the way the mouse was

deceived.

اگر تم کسی طرح بھی ان پر برتری کا احساس رکھوگے'Agar tum kisi tarah bhi un par bar tari ka ehsaas rakhoge...'

'If at anytime, you are going to think that you are better, you are on a higher

position than the Awliyaa...'

تو محروم اور ذلیل ہوگے'To mahrum aur zaleel hoge...'

Then what will happen to you? You will be deprived and disgraced.

با آخر انہیں کی پیٹھ پر بیٹھ کر راستہ طے کرنا پرےگا'Bil aakhir unhi ki peet par bet'h kar raasta te karna parega...'

And at the end of the day, you will have to sit on their backs and traverse that road,

just the way the mouse did.

It pretended to be the Shaikh, but when it got to the bank it could not go on, and

had to seek the camel's help, by climbing onto its back.

In the same way, you are feeling that you are higher than them, but when it comes

to crunch time and you have no choice but to turn to them, you will have to make

yourself Zaleel and climb onto their backs; you will have to traverse the path that

way.

اور اسی چوہے کی طرح توبہ کرنی ہوگی'Aur isi chuhe ki tarah Tawbah karni hogi...'

Just like the mouse, you will have to make Tawba...'

ل ہی اپنے دماغ سے فانی دنیا کی جاہ و عزت اور مال و دولت اور علم ظاہری اور عمل بے روح کا اس لئے روز او

پندار احمقانہ نکال کر،'Isi liye rauze awwal hi apne dimagh se faani dunya ki jaa wa izzat aur maal wa daulat aur

Ilme zaahiri aur amal be rooh ka pindaare ahmaqaana nikaal kar...'

The sentence still continues. He says:

'For this reason, from the first day, don't wait to become like the mouse, that you

have no choice....

From the first day, remove all these thoughts from your mind, the longing for the

high positions of this temporary world, the thoughts of being an honoured and

respected person as far as Dunya is concerned.

Also, remove the attitude of foolishness and ignorance that you have regarding مال

(wealth) and دولت (being rich). Similarly, having pride over Zaahiri Ilm (outward

knowledge) and having A'maal which have no reality and spirit in them...

کسی هللا والے سے نیاز مندانہ تعلق کر لو

'Kisi Allah waale se niyaaz mandana Ta'alluq kar lo...'

After removing all these thoughts and things, humble yourself and go to an Allah

Waala to establish a connection which is based on humility...'

چند دن کے بعد اس حقیقت سے تم خود آگاہ ہوجاؤگے'Chand din ke ba'ad is Haqeeqat se tum khud agaah ho jaoge...'

Just after a few days, you will start to realise and see the reality....'

اور قسمیں اٹھاؤگے کہ

'Aur qasme ut'haoge Ke...'

And you will start taking Qasams - oaths ...'

تو ب مجھ ےس کیا شوق فراواں کردیا

جاں، پےر جان جاناں کر دیاپہےل جاں پےر جان

' tu ne mujhko kya se kya shawqe faraawan kar diya,

Pehle jaan, phir jaane jaan, phir jaane jaanan kar diya...'

This was the She'r Hadhrat Khwaja Sahib Rahimahullah said to Hadhrat Thanwi

Rahimahullah Ta'ala....'

Our Shaikh would mention this She'r a lot, and he would say... 'ye th'ori high class

Urdu hai...' This is not the Urdu that is spoken in the norm; if we were to speak it in

that way, then no one would understand.

What is the Mafhum of the She'r?

'O Hadhrat Thanvi Rahimahullah, what have you made me, where did I start off,

and what have you made into..... something totally different.

You have given me life, you have given me Shawq, all of this I have received from

you...'

بھی کہو گے جو حضرت مجذوب رحمت هللا علیہ نے کہا اور اپنے شیخ کے متعلق تم 'Aur apne Shaykh ke muta'alliq tum bhi kahoge Jo Hadhrat Majzoob Rahmatullahi Alaih be

kaha...'

You will say the same things regarding your Shaykh as well, as Hadhrat Majzub

Rahimahullah did.' These are a few Ash'aar that we will go through and explain.

He says,

نقش بوتاں مٹایا دکهایا جمال حق،

ے دل بنا دیا ، دل کو مب آنکهوں کو آنکےی

'Naqshe butaan mitaaya dikhaye jamaale Haq,

aankhon ko aankhe, dil ko mere dil banaa diya...'

'What did you do, O my Shaikh,

You removed, annihilated and erased the form of all these idols which are present

and preventing us from Allah Subhanahu Wa Ta'ala....

And you showed me the beauty of Allah Subhanahu Wa Ta'ala, you made my eyes

into eyes, and you made my heart into a heart...'

I also had eyes and a heart before, but now you have made my eyes such, that they

can see the reality of things, and you've made my heart such, that it is now

connected to Allah, it is now worthy of being called a heart...

اگاہ آپ نےغفلت میں دل پڑا تھا کہ ن

غیر سےغافل بنا دیا آگاہ حق سے

'Ghaflat me dil para th'a, ke naagha

aapne aagah Haqq se ghaafil bana diya...'

He says, 'My heart was lying in a lot of ghaflat, unmindfulness, negligence, you

have made me aware of Allah Subhanahu Wa Ta'ala and unmindful of everything

and everyone else besides Allah....'

مشکل تها دین، سہل تیھ دنیا، اب آپ ب

مشکل کو سہل، سہل کو مشکل بنا دیا

'Mushkil th'a Deen, sahl th'i Dunya,

ab aap me mushkil ko sahl, sahl ko mushkil banaa diya...'

He says,

'Before what was the case?

Deen was very مشكل- Deen was very difficult, سهل th'i Dunya, Dunya was very

easy....

Also for the majority of the Ummat, Deen is difficult, Dunya is easy, but what did

you do?

مشکل کو سہل، سہل کو مشکل بنا دیا

'mushkil ko sahl, sahl ko mushkil banaa diya...'

You made the difficult into easy and the easy into difficult. In other words, 'Deen

was difficult, but you made it easy for me, and Dunya was easy, but you made it

difficult for me...' The total opposite.

انت کا آپ نےہمت بڑھا کہ بار ام

مجھ جیسے نا تواں کو بھی حامل بنادیا

'Himmat barha ke baar amanat ka aap ne,

mujh jese na tawan ko bhi haamil banaa diya...'

He says, 'O my Shaikh, you increased my courage and Himmat. I was weak and

helpless, but you made me lift up the very heavy Amaanat, trust and responsibility

of Deen...'

Allah Ta'ala also mentions in the Qur'an about Deen being an Amaanat that Allah

revealed upon us.

آہن کو سوز دل سے کیا نرم کیا آپ نے،

نہ آشنائے درد کو بسمل بنا دیا

'Ahan ko sohe dil se kya naram kiya aap ne,

na aashnae dard ko bismil bana diya ..'

The iron of my heart was hard; you made it soft through the heat of softness of your

heart. Someone who did not have any connection with Darde Dil, you made him

Bismil...

In Urdu, بسمل refers to:

When a chicken is slaughtered, from that time until its death, it has given up its life

and is helpless. This is what is known as, 'The chicken is Bismil', it is giving up its

life. It is something which is restless, in that pain, in that درد.

The person who did not know what Dard is, you have made him like a Bismil. In

the pain of Beqaraari for Allah Subhanahu Wa Ta'ala, in the Darde Dil, you have

made me like that.

And then finally He says the last Sher:

، مجذوب در ےس جاتا ہے دامن بےرے ہوئے

آپکا، آپ کا سائل بنا دیاصد شکر حق ب

'Majzoob dar se jaata hai daaman bhare huwe,

sad Shukr Haq ne aapka, Saa'il banaadiya...'

Majzoob is going from your door with his cloth full, (his Kurtah is filled up with all

the Nur and Spirituality), hundreds and thousands of Shukr to Allah Subhanahu

Wa Ta'ala, that Allah made me your beggar...and I came and I begged and you gave

me this دامن full of Nur and Barakaat, and now I am taking it away...'

This was the last She'r Hadhrat Majzoob Rahimahullah mentioned to Hadhrat

Thanvi Rahimahullah before he left, after receiving Khilaafat.

So there is a lot to learn from this incident and whatever has been mentioned.

May Allah Subhanahu Wa Ta'ala give all of us the Tawfiq and the Ability to make

Amal upon whatever has been said. Ameen.

و آخر دعوانا ان الحمد هلل رب العالمی

حيم حمن الر الره

بسم الل

30th Ramadhan 1438 25 / ھth June 2017

Day Ten: This is a story of a royal falcon and the old woman. حکایت بازشاہی وکم پیرزن

زن حکایت بازشایہ وکم پیر

'Hikayat e baazeshaahi wa kam peerzan...'

This is a story of a royal falcon and the old woman.

ذکر ہے کہ ایک بار ایک بازشاہی، شاہ سے اڑگیا'Zikr hai ke ek bar ek baazeshaahi, Shah se urgaya...'

It has been narrated that a royal falcon once flew away. In the olden days, kings

used to have their own falcon. The falcon has always been a royal bird. It would sit

on the king's arm.

ھر پہنچ گیااور پڑوس میں ایک بوڑھی عورت کے گ 'Aur paros me ek bur'hi aurat ke ghar pohnch gaya...'

There was an old woman's house in the neighborhood, and this falcon went to that

house.

اس نے اس کے بڑے بڑے ناخنوں کو اور بڑے بڑے پروں کو کاٹ دیا'Us ne us ke bare bare nakhunon ko aur bare bare paron ko kaat Diya...'

When the old woman saw that this falcon had such long talons and such big wings,

she cut them all off, the talons, the wings, the feathers, everything.

اور کہا کہ'Aur Kaha ke...'

And then she said,

ل کے یہاں پڑاتہاافسوس کہ تو کس نااہ 'afsoos ke Tu kis na ehl ke yahan para tha...'

What a regret! How sad it is that such an undeserving person was taking care of

you.

جس نے تجھے مثل یتیم بنا رکھا تھا'Jiss ne tujhe mithl yateem bana rakha tha...'

Who made you like a Yateem; he did not even cut your talons for you.

موالنا رومی رحمۃ للاہ علیہ فرماتے ہیں کہ جاہل اور نادان کی محبت اسی طرح کی ہوتی ہے'Maulana Rumi Rahmatullahi Alaih farmate hai, ke jaahil aur naadaan ki mahabbat isi tarah

ki hoti hai...'

Maulana Rumi Rahmatullahi Aleyhi says that the love of those people who are

Jaahil - those people who are foolish, ignorant, is like this. When they want to show

their love to someone, they think that they are showing love, but in reality, they are

giving Nuqsaan to that person, just like this old woman.

کہ باز کے لئے ناخن اور پرو بازو ہی تو اس کے کماالت تھے'Ke baaz ke liye nakhun aur paro bazo hi tou uss ke kamaalaat t'he...'

That the unique qualities of a falcon were the same things which she cut off - the

talons and the wings. It was not an Aib; it was the Kamaal of the falcon.

جن سے وہ شکار کرتا ہے'Jin se woh shikaar karta hai...'

The falcon hunts prey using them.

اور اس نادان کو وہی کماالت معائب نظر آئے

'Aur uss naadaan ko wohi kamaalaat ma'aib nazar ae...'

And this foolish woman could only see these Kamaalaat, these unique qualities, as

faults.

اور باز کو اس ظالم نے بالکل ہی بیکار کر دیا'Aur baaz ko iss zaalim se bilkul hibbekaar kar diya...'

And this oppressive woman, this Zaalim, rendered the falcon totally useless.

Without wings, without feathers, without talons, it cannot even hunt.

ایک دن شاہ تالش کرتے کرتے اس عورت کے گھر آ پہنچا'Ek din shah talash karte karte uss aurat ke ghar aa pohncha..'

One day, while looking for his falcon here and there, the king finally reached this

woman's house.

اور اچانک اپنے باز کو اس حالت میں دیکھ کر رونے لگا'Aur achanak apne baaz ko iss haalat me dekh kar rone laga...'

And suddenly, when he saw his falcon in this state, without any talons or wings, he

started crying.

اور وہ باز اپنے پروں کو شاہ کے ہاتھ پر ملتا تھا'Aur woh baaz apne paro ko shah ke haath par malta tha.. '

And the falcon started rubbing its feathers on the king's hand.

اور زبان حال سے کہہ رہا تھا'Aur zabaan e haal se keh raha tha...'

It was as if the falcon was saying,

کہ میں نے آپ سے علیحدگی کا انجام دیکھ لیا'Ke mene aap ze alehdgi ka anjaam dekh liya. '

"O king! I have seen the result of separating from you. I separated from you and

these are the consequences that I had to face."

یہ سخت خطا مجھے سے ہوئیاور 'Aur ye sakht khata mujhse hui..'

And this is a very big mistake I have committed.

زبان حال سے پھر کہا'Zabaan e haal se phir kaha...'

And again, it was as if it said,

اے شاہ میں شرمندہ ہوں'Eh shah me sharminda hu...'

"O king, I am very regretful. I am very ashamed of my mistake.

اور توبہ کرتا ہوں'Aur tauba karta hu..'

And I make Tauba. I seek forgiveness.

اور نیا عہد و پیمان کرتا ہوں'aur naya ahd wa peymaan karta hu...'

And I am now renewing my promise to you. I am renewing my pact with you." So

this is the incident.

موالنا فرماتے ہیں کہ یہ دنیا اسی جاہل بوڑھی عورت کے مانند ہے'Maulana Rumi Rahmatullahi Alaih farmate hai ke ye dunya isi jaahil bur'hi aurat ki

manind hai...'

Now Maulana Rumi Rahmatullahi Alaih is explaining this incident and example.

He says that this Dunya is the ignorant old woman in the story.

جو شخص اس دنیا پر مائل ہوتا ہے'Jo shaks is dunya par maa'il hota hai...'

Whoever turns towards this Dunya...

وہ بھی اسی طرح ذلیل اور غبی بے وقوف ہے'Woh bhi isi tarah zaleel aur ghabi bewaqoof hai...'

Then that person is also turned into one who is totally disgraced, someone who is

totally foolish. He becomes useless. The way the falcon turned towards that woman

and became useless, when a person turns towards Dunya, he becomes useless.

جو شخص کسی جاہل سے دوستی کرتا ہے'Jo shaks kisi jaahil se dosti karta hai...'

Whoever establishes friendship with someone who is a Jaahil - ignorant,

کے ہاتھ سے ہوااس کا وہی حشر و انجام ہوتا ہے جو اس باز شاہی کا اس بوڑھی ناداں عورت

'Uss ka wohi hashr wa anjaam hota hai jo iss baazeshahi ka iss bur'hi naadaan aurat ke hath

se hua..'

Then his Hashar (the consequences which he has to face), is exactly the same as

what the royal falcon had to go through at the hands of the old and foolish woman.

A person who is ignorant is getting to harm you. He is going to make you useless.

So these were the couplets. Now the Faida.

حضرت حکیم االمت موالنا تھانوی رحمۃ هللا تعالی علیہ نے فرمایا: فائدہ'Faida: Hadhrat Hakeemul Ummat Maulana Thanvi Rahmatullahi Alaih ne farmaya...'

Hadhrat Thanvi Rahmatullahi Alaih said,

کہ بعض نادان اسی طرح خادم اسالم ہونے کے مدعی ہیں'Ke baaz naadaan isi tarah khaadime islaam hone ki muddai' hai...'

"There are some naïve, very foolish people, who claim to be the Khadim (workers)

of Islam, doing Khidmat of Islam.

اور اپنے جہالت اور نادانی سے اسالم کو اپنے نظریات احمقانہ کے تابع کر کے اس کی حقیقی صورت کو مسخ کر

رہے ہیں'Aur apne jahaalat aur naadaani se Islaam ko apne nazariyaate ahmaqaana ke tabe' kar ke us

ki haqeeqi surat ko mashkh kar rahe hai...'

And then what are they doing? Due to their Jahaalat, due to their ignorance and

foolishness, they make the concepts and principles of Islam subservient to their

foolish thoughts and ideals. And in that way, what do they do? They basically

change and adulterate the true and pristine form of Islam, until only that much

Islam is left which they find to be convenient for themselves. They make it Taabe',

they make it subservient to what they believe in.

ر عموما یہ وہی لوگ ہیں جو اپنے ذاتی مطالعہ سے اہل قلم بن بیٹھےاو 'Aur umuman ye wohi log hai jo apne zaati mutala' se ahle qalam ban bet'he..'

And who are these people? They are generally those who, just based on their

personal research, become Ahle Qalam; they start writing and teaching based on

their own personal research, personal study.

This is a very great sickness today, that everyone thinks that we can become an

Allaama in Deen through our own study. We don't need to study under anyone.

And the worst thing is that our study is limited to internet searching, internet

browsing. This is our study. Go to this site, go to that site, and this is how we think

that we have studied the Ilm of Deen and have reached a very high level.

Now we have the authority to say basically anything regarding Deen. Issuing

Fatwas, grading Ahadeeth, making Tafseer of the Qur'an, talking about Aqeeda,

everything. Just based on what? On the research of internet. This is what happens

when a person is going to base Deen on what he personally studied without an

Ustaadh. Then what will happen? It will be like this old woman, he will cut and

trim Deen the way he wants.

اور کسی کامل استاذ سے دین کو نہیں سیکھا

'Aur kisi kaamil Ustaadh se deen ko nahi seekha...'

They never learnt Deen from a Kaamil Ustaadh.

ایسے لوگوں کی تصنیف کے مطالعہ سے احتیاط واجب ہے'Aise logo ki tasneef ke mutala' se ehtiyaat waajib hai...'

To be cautious and stay away from the books of such people is compulsory. Because

if you are going to read their books, then the darkness which is in their hearts and

their words is going to enter into your heart.

Today I will say that the majority of the new books which come out, Deeni books,

are of this category, especially those written by the non-Ulama. You should make it

a point not to read any Deeni book written by a non-Aalim. That is the first thing.

The second thing: even if it is an Aalim, first understand who he is. Do not just pick

up a book. As we mentioned before, today we read a book without even researching

who this author is, what type of Khayaal he has, what type of Aqeeda he has.

Maybe he is a deviated person.

So the Shaykh title will be there, but that title doesn't mean anything. How do we

know that the person is a Salafi? Now we are going to read thinking it is Deen, and

he is going to put his wrong ideas in our mind. So we have to be very very careful.

مسلم شریف میں ہے

'Muslim Shareef me hai...'

In Muslim Shareef Riwayat, this Hadith is there:

كحد

ر أ

ظينلم دين ، ف

علا ال

ذ ه إن

ه دين

ذخن تأ م عم

This Ilm which you are learning is Deen. It is Deen itself. So look well whom you are taking

your Deen from.

Don't just take your Deen from anyone, because there are many such people who

are sitting on the side of the road, distributing Deen, and there are many people

who are coming to them. But what they are getting is not Deen, it is something else.

And especially in this age of Fitna and Fasaad, it is something which you have to be

careful of.

That is why, when a person is connected to someone, he has a guide, someone who

he can rely on, then he can verify whatever he does, whatever he hears, whatever he

reads, from that person; is this correct? Is this authentic? Otherwise, it is very

difficult.

The next story which we want to read is also about a falcon. But here, the villains

are different. In the first story, the villain was an old woman. And in this one, the

villains are the owls.

حکایت باز اور چغداں

'Hikayat e baaz aur chughdaan...'

This is the story of the falcon and the owls.

ایک مرتبہ ایک بادشاہ کا باز اڑتے اڑتے ایک ایسے ویرانے میں پہنچ گیا'Ek martaba ek baadshah ka baaz urte urte ek aise wiraane me pohnch gaya...'

Once a royal falcon flew a great distance, until it came to some ruins.

جہاں بہت سے الو رہتے تھے'Jaha bohot se ullu rehte the...'

Where a lot of owls used to stay.

In Urdu, owl is Ullu, and if you want to call somebody foolish, it is also Ullu. Many

times we hear people saying, 'Ullu ka patt'ha' in Urdu, which means 'The baby of an

owl', for more emphasis. The reason is that an owl is considered to be a very foolish

animal, which is totally the opposite of what we are told in the English language. In

the English language, what is the saying? "As wise as an owl". Whereas the

Haqeeqat of an owl in our Deen is a very foolish animal. Total opposite.

There is a very big reason why they changed it. For them, the workers of Dajjal, the

owl is a sacred animal. There is a certain club called the Bilderberg’s Club, where all

the big shots gather and engage in different types of rituals and Satan worship, etc.

There is a huge statue of an owl there, and they make Sajda in front of that statue.

For them, the owl is like a god. That is why they say, "As wise as an owl"; they

wanted to bring the Izzat and the Ehtiraam of the owl in the hearts of the people.

جتنے ال و تھے، انہوں نے شور و فتنہ اور الزام تراشی شروع کردی'Jitne ullu th'e, unhon ne shor wa fitness aur ilzaam taraashi shuru kardi...'

All the owls living in the ruins started making big noises, and started causing a

fitnah and accusing the falcon who had come.

کہ یہ باز ہمارے ویرانے پر قبضہ کرنا چاہتا ہے

'Ke ye baaz hamare wiraane par qabza karna chahta hai...'

He has come to take over our ruins and our habitat area.

باز ان بیوقوفوں کے اندر بہت گھبرایا اور کہا کہ

‘Baaz in bewaquufon ke andar bohot ghabraya aur Kaha ...'

The falcon became very upset, disturbed..

ں گا، میں بادشاہ کی طرف واپس جاتا ہوںمیں یہاں نہ ٹھہرو

'Me yahaa na t'herunga, me baadshah ki taraf waapas jaata huun...'

The falcon said, 'I am not going to stay and live with you in your ruins, I am going

back to stay with the King...'

اور یہ ویرانہ تمھیں کو مبارک ہو'Aur ye weraana tum hi ko Mubaarak ho...'

You keep these ruins of yours to yourselves.

میرا مقام تو بادشاہ کے پنجے اور کالئی پر ہوتا ہے'Mera maqaam to baadshah ke panje aur kallai par hota hai...'

My place of resting and sitting is on the arms of the King.

ال ووں نے کہا، باز حیلہ و مکر کر رہا ہے'Ulluon ne kahaa, baaz heela wa makar kar raha hai...'

The owls started saying, 'Whatever this falcon is saying is a deception, it is all a plan

to get us out of here..'

اور اسی طرح ہمارا استحصال کرنا چاہتا ہے'Aur isi tarah hamara istihsaal karna chahta hai...'

'And with his technique, he wants to uproot us from here...this is all a plan...'

اور یہ باز ہمارے گھروں پر اپنے مکر سے قبضہ کر لے گا'Aur ye baaz hamare gharon par apne makar se qabza kar lega...'

He wants to take over all our homes through his plan...

اور اس خوشامد اور سیاست سے ہمارا آشیانہ اکھاڑ پھینکےگا

'Aur is khush aamad aur siyasat se hamara aashiyaana uk'haar phenkega..

'Khush aamad' means: 'his butterings...'

And with his playing politics with us, he wants to uproot all our Aashiyaana (nests)

and throw them away.

باز نے یہ محسوس کیا، کہ یہ نادان احمق ال و مجھ پر حملہ نہ کر دیں'Baaz ne ye mahsus kiya, ke ye naadaan ahmaq ullu muj'h par hamla na karden...'

The falcon got a little scared, thinking, "It should not be that these foolish owls start

to attack me..."

اس لۓ اس نے کہا'Is liye us ne kahaa...'

That is why the falcon said,

اگر تم لوگوں کی شرارت سے میرا ایک پر بھی ٹوٹ گیا'Agar tum logon ki sharaarat se mera ek par bhi tuut gaya...'

Due to your evil, and your attack, if even one feather or a wing of mine is going to

break...

تو میں جس شاہ کا پر وردہ ہوں، وہ تمہارے ال و ستان ہی کو جڑ سے تباہ کر دے گا'To me jis shah ka parwardah huun, woh tumhare ullustaan hi ko jar se tabah kar dega...'

The falcon said, 'The king to whom I belong, in whose tarbiyat I have stayed, is

going to come and destroy this entire habitat of your 'Ullustaan', because I belong to

the King.'

شاہ کی عنایت میری حفاظت کرتی ہے'Shaah ki inaayat meri hifaazat karti hai...'

The kindness of my King is protecting me....

اور میں کہیں بھی چال جاؤں

'Aur me kahiin bhi chala jaaun...'

Wherever I go,

مگر شاہ کی نگاہ حفاظت میرے ساتھ ہے'Magar shaah ki nigaahe hifaazat mere saath hai...'

The gaze of the protection of my King is always with me.

شاہ کے دل میں ہر وقت میرا خیال ہے'Shaah ke dil me har waqt mera khyaal hai...'

And I am always in the thoughts of my King's heart...'

بغیر میرا خیال کر کے، شاہ کے دل کا حال بیمار ہوجاتا ہے'Baghair mera khyaal kar ke, shaah ke dil ka haal beemar hojata hai...'

Without thinking about me, the state of the heart of the King becomes بیمار...'

میں باز شاہی ہوں، مجھ پر تو ھما بھی رشک کرتا ہے'Me baaze shaahi huun, mujh par to humaa bhi rashk karta hai...'

I am a royal falcon. Even this beautiful bird still envies me because of my position...'

یہ ال و بیوقوف ہمارے اسرار کو کیا جانیں گے

'Yeh ullu bewaquuf hamaare asraar ko kya jaanenge...'

'How will these foolish owls comprehend the secrets that we have inside us.'

So this was a story, these were the couplets of Hadhrat Maulana Rumi Rahmatullahi

Alaih. Now just a short faaidah which Hadhrat is now mentioning.

فایدہ

بعض وقت اولیاء هللا جو مثل باز شاہی اور جانباز الہی ہیں، وہ بھی دنیادار بیوقوفوں کی نگاہ ایسے ہی پہچانے جاتے

طرح ال وؤن نے باز شاہی کے متعلق قیاس آرائیاں کی ہیں ہیں، جس 'Baaz waqt Awliyaa Allah jo mithle baaze shaahi aur jaan baaze Ilaahi hain, wo bhi dunya

daar bewaquufon ki nigah aese hi pehchaane jaate hai, jis tarah ulluon ne baaze shaahi ke

muta'alliq qiyaas araiya ki hai...'

He says,

'Sometimes the Awliyaa Allah, who are the royal falcons of Allah, and they are the

they are those people who are ready to sacrifice their lives for the sake of -جان باز االہي

Allah Subhanahu Wa Ta'ala.

Many times, in the eyes of the foolish Dunyadaar people, they are also looked at in

the same way as the royal falcon was regarded by the owls.And the way the owls

started judging the falcon, actually based on their own thinking as they themselves

were.

بھی قیاس آرائیاں کرتے ہیں اسی طرح هللا والوں کو ستانے والے

'Isi tarah Allah waalon ko sataane waale bhi qiyaas aaraiya karte he...'

In the same way, people cause hurt, disturbance and Takleef to the Allah Waale, the

Awliyaa. They start judging the Awliyaa based on their own judgement, on how

they themselves are...'

اور ان کی حفاظت بھی عنایت حق کرتی ہے

'Aur unki Hifaazat bhi Inaayate Haq karti hai...'

And the Hifazat of the Awliyaa also is through the Care and Kindness of Allah

Subhanahu Wa Ta'ala. Allah is there for them just the way the King cares for his

royal falcon...'

اور وہ کسی وقت بھی شاہ حقیقی کی نگاہ حفاظت اور نگاہ عنایت سے دور نہیں ہیں خواہ کہیں بھی ہوں

'Aur wo kisi waqt bhi Shaahe Haqeeqi ki Nigaahe Hifaazat aur Nigaahe Inaayat se dur nahi

khwah kahi bhi ho ...'

'Wherever the Awliyaa, the special Servants of Allah are, they are never far from the

Gaze of Protection and the Gaze of Kindness of Allah Subhanahu Wa Ta'ala. They

are under the True King's Protection, no matter where they are...'

ي شأن رسوله صىل هللا عليه وسلم فإنك باعيننا كما قال هللا تعایل ف

In the same way, that Allah Subhanahu Wa Ta'ala says in the Qur'aan regarding

Rasulullah ملسو هيلع هللا ىلص...'

'You are always under our Gaze of Protection

فإنك بأعیننا

تحقیق کہ آپ ہماری آنکھوں کے سامنے ہی ہیں'Tahqeeq ke Aap Hamaari Aankhon ke saamne hi hain...'

'You are always in front of Our Gaze...'

یعنی، اے محمد صلی هللا علیہ وسلم، کفار آپ کا بال بیگا نہیں کر سکتے

'Yaani, E Muhammad ملسو هيلع هللا ىلص, Kufaar aapka baal bheega nahi kar sakte...'

'O Muhammad, the Kufaar cannot touch a single hair of Yours...'

کہ آپ ہر وقت میری نگاہ حفاظت میں ہیں'ke Aap har waqt meri nigaahe hifaazat me he...'

'You are always in Our Protection...'

And in another Hadith, Hadithe Qudsi in which Allah Subhanahu Wa Ta'ala said,

دقا ف ى یلي ولي

حرب من عاد

بال

هتن آذ

'Whoever is going to give Takleef to a Wali of Mine, then I declare war against that

person...'

That person loses both his world and his Akhirat.

Regarding this, Hadhrat Maulana Rumi Rahmatullahi Alaih mentions an example

regarding an elephant.

There was a group of people who were very hungry. They saw a baby elephant and

wanted to kill it. However there were certain persons amongst them who objected

to the idea of killing it, because if the mother elephant was to find out, it would

cause a big problem.

Elephants have a lot of rage and anger in them, and a strong 'jazba' of Intiqaam

(revenge).If an elephant was to become angry at us today for whatever reason, then

even after 60 years, that anger would never subside. Elephants never forget.

The others were refusing to kill the baby elephant, but a few didn't listen.

They still went ahead and killed the baby elephant and ate its meat. After having

eaten, they fell asleep with full stomachs. Those who were objecting against the idea

of killing the baby elephant were also present in the same place.

Now the mother elephant came and started looking for her baby. Then she realised

her baby was gone, killed. In that rage, she stormed and started sensing the smell of

her baby. When she saw those people lying there with full stomachs, she went and

put her trunk against the mouth of each person to sense the smell of her baby...

And from each person that she sensed the smell from, she instantly put her foot on

top of that person and flattened him there and then while in their sleep. She

elephant flattened all those who had eaten her baby, and left out those who didn't.

Hadhrat Maulana Rumi Rahmatullahi Alaih says, 'This is what Allah Subhanahu

Wa Ta'ala does to those people who give Takleef to His Awliyaa. He flattens them,

just the way the mother elephant did to those people who killed and ate her baby

elephant.

May Allah Subhanahu Wa Ta'ala give us the Tawfiq, the ability to always have the

Qadr, the Azamat, the Ehmiyat of the Awliyaa in our hearts, and also that we can be

cautious when it comes to taking our Deen from the correct people.

And that we also stay away from the friendship of the ignorant and foolish ones.

How many people have lost both their Deen and Dunya due to befriending the

wrong type of people. We have to be very very careful regarding such people, and

be very careful when choosing our friends.

That is why we always say; choose the Awliyaa, the Ahlullah, the pious people, as

your friends. And the other thing we learn is, do not turn towards Dunya. This

Dunya is going to make you 'bekaar', useless.

May Allah Ta'ala grant all of us the Tawfiq and the Ibrat to make Amal on whatever

we have learnt today, and on whatever we have learnt in all the other days.

Alhamdulillah today was our 10th lesson. We covered quite a bit, Alhamdulillah. It

is quite a lot to take in. This is the effort we need to make on whatever we have

learnt, not only listening to the stories to please our ears; that is not our Maqsad.

Our Maqsad is to make the effort of practically bringing it into Amal; this is a lot of

Ibrat and Naseehat for us.

Before we start off the Zikr today.

Inshallah we will be leaving within an hour. Alhamdullilah through the Fadhl and

the Karam of Allah, Allah granted us the opportunity to come back here and to stay

here for the duration of the last ten days in I'tikaaf.

We are also Insaan, we also have our weaknesses, we also have our faults, so I also

wanted to ask everyone here from my side, if I have wronged anyone, if I have

usurped and taken away anyone's Haq, if I have hurt anyone in anyway, then I ask

each and everyone of you individually to please Inshallah forgive me if I have done

anything wrong.

Forgive me, make Du'a for my Maghfirat, make Du'a that Allah Subhanahu Wa

Ta'ala forgives me through the Barakat of all of you who have attended, Mashallah

those who attended the Sunnat I'tikaaf and were here the full ten days, and the rest,

you were coming and going.

The reason you were coming was due to the Husn e Dhan that you had for me, the

good thoughts that you had in your hearts for me, that you thought that I am a good

person.

May Allah Subhanahu Wa Ta'ala accept your Husn e Dhan and may Allah

Subhanahu Wa Ta'ala make me truly like what you think of me. May Allah truly

make me like that. I am not like that, but Allah make me like that.

This is a very very great thing, in today's times, for someone to have good thoughts

for someone, and for a person to sit and hear someone out.

Mashallah you sat very patiently through all the long long Bayaans every day for

ten days.

May Allah Subhanahu Wa Ta'ala accept your coming, May Allah Subhanahu wa

Ta'ala accept all your sacrifices, May Allah Subhanahu Wa Ta'ala accept whatever

good intentions you had in your heart.

May Allah Subhanahu Wa Ta'ala fulfill all your Maqsads and objectives for which

you came here, and May Allah Subhanahu Wa Ta'ala, through the Barakat of those

who have attended here, grant me a share of Wilayat as well Inshallah.

This is the Du'a I want all of you to make.

و آخر دعوانا ان الحمد هلل رب العالمین