Purpose of Life
Hadhrat Moulânâ Hakeem Muhammad
Akhtar Sâheb (Dâmat Barakâtuhum)
What is the aim of Allâh
sending us to this world? When a person does not understand the aim of any
work, that work can never be correct. We should therefore understand what
is the aim of our life in this world. This world is a foreign place for us
while the hereafter is our actual homeland. First listen to the examples of
this world being a foreign place. People come from Kashmir, Quetta and
different parts of Pakistan to earn a living in Karachi. They earn some
money and collect it. When they return to their homeland, that is Kashmir,
Quetta, Manserah, Hazarah or wherever they come from, they take the money in
cash and live there with splendor. Or they purchase items like a chair,
become a chairman and go from here. They are then well respected and people
praise them for having earned well in Karachi. Thereafter they are invited
everywhere for meals. The teacups of Karachi are used for them. This shows
that they understood their aim of going to a foreign place. They did not
use their foreign earnings in the foreign place. They did not use their
Karachi earnings in Karachi. They took it back to their homeland where they
were respected. Had they spent their Karachi earnings in Karachi, they
would not have been respected and people would have called them fools.
Three Types of Travellers
People that travel from a
foreign place to their homeland in the world are of three types. Some
people only take cash because the same currency is used in their homeland as
in other parts of the country. This cash can be of use to them there as
well. Some people take goods only while others take cash and goods. That
is, they take things like chairs, teacups, plates carpets etc. They take
sheets for their visitors. When we go to Kashmir, we find the name
‘Kashmir’ written on the shawls used in the mountains. Then we also learn
that the people have brought along tea cups. These are the three types of
travellers in this world. Firstly, those who take cash only, secondly those
who take goods instead of cash because they know they will not find these
items in the villages. The third category is those who take both cash and
The Goods of this World
From this we understand that
when we depart to the hereafter after our visa for the world has expired,
what do all the different types of people take with them. Does anyone take
any currency of this world to the hereafter when his janâzah is lowered in
the grave? Does anyone take with him plates, cups, mobile telephones, clean
sheets, cars etc? Does anyone take both cash and kind? He neither takes
kind nor any cash nor both. When we leave the world and our janâzah enters
the grave, a poet says,
Thanks to those who brought me
to the grave.
Now we will go alone from this stage onwards.
Another poet says,
They all pressed me into the
grave and left without any dua or salam.
What has happened to time in such a short while?
Those servants who walked to
and fro serving one, who washed one’s clothes, who rubbed oil onto one’s
body and who massaged one’s legs will be throwing sand on the grave and
The Definition of Shakűr
I have suddenly remembered an
incident with the mentioning of throwing sand. I regard this sudden
remembrance as an indication from Allâh that I should narrate the incident.
Otherwise I would not have remembered it suddenly. One of Allâh’s names is
‘Shakűr’. Mullâ Ali Qâri (Rahimahullâh) writes in Sharhul Mirqât under the
explanation of the name ‘Shakűr’ that one of the ninety nine names of Allâh
is ‘Shakűr’. Its meaning is:
The one who gives reward in
abundance for a little amount of action.
For example, if you
safeguarded your gaze from staring at attractive faces and ghair mahram
(Women who you can marry and are not permissible to look at.) women, then
what great act is it? You have been protected from punishment, disgrace and
an illicit love affair. Even women have an impression that this person who
is safeguarding his gaze is some saint. Had he stared, the honour of his
beard would have been polluted. The honour of his round hat would have
terminated. Allâh has granted three rewards for protecting one’s gaze.
This is a proof of His being ‘Shakűr’.
Protection From Uneasiness
What is the first reward? It
is protection from being uneasy. After staring at a female, one’s
uneasiness increases. He feels, "I wish I could have got her." You are
therefore saved from uttering the word ‘wish’ and you are saved from
expressing regret. The first reward is thus called ‘protection from
regret’. Now a person will not regret because he did not glance. The
simple food of the house like chutney and roti will seem like biryani and
plow because it is a bounty granted by Allâh. Tell me, if all the women of
the world had to send biryani and plow for Majnűn while Laylâ, whom he was
madly in love with sent dry bread, whose food would he have eaten? He would
have eaten Laylâ’s food and said, "This dry bread came from Laylâ’s hand."
Therefore the saints who are the lovers of Allâh, regard their wives better
than all the Laylâs of the world. They know that Allâh has granted them
their wives. That is the reason they live in peace. There is complete
tranquillity in their homes. While on the contrary, those who gaze around
here and there, are always perturbed and their homes have no blessing.
Their homes are full of quarrels and fights because the husband has another
woman in mind. His wife does not seem attractive anymore. Therefore, what
is the first reward for safeguarding the gaze? It is protection from
problems, uneasiness and regret.
The Sweetness of Imân
The second reward is that one
experiences the sweetness of Imân. Rasulullâh Sallallahu alayhi wa sallam
has narrated a hadithe qudsi. The muhaditheen have stated that a hadithe
qudsi is the statement of Rasulullâh Sallallahu alayhi wa sallam, which he
narrates from Allâh Subhanahu wa Ta’âla by saying, "Allâh Subhanahu wa
Rasulullâh Sallallahu alayhi
wa sallam has narrated in a hadithe qudsi that Allâh Subhanahu wa Ta’âla
said, "The gaze is a poisonous arrow from among the arrows of Iblis
(satan). Whoever protected his heart and gaze from this arrow due to My
fear, I will grant him the sweetness of Imân that he will perceive in his
Due to the fact that he
sacrificed the sweetness of his sight for Allâh’s sake, Allâh Subhanahu wa
Ta’âla will grant him the sweetness of the heart. Allâmah Ibn Qayyim
(Rahimahullâh) says that a person gave his basârat [gaze] and obtained
basîrat [insight]. Basârat refers to sight. By sacrificing his sight,
Allâh Subhanahu wa Ta’âla gave him the reward of the sweetness of Imân in
A Good Ending
Mullâ Ali Qâri lived in Hirat
and then emigrated to Makkah. His grave is in Jannatul Ma’lâ. He writes in
the explanation of this hadith that whoever is granted the sweetness of Imân
will most certainly die with Imân because Allâh Subhanahu wa Ta’âla will not
grant the sweetness of Imân to one and then snatch it away. This is the
third reward for protecting the gaze. Therefore, do a transaction of a good
ending with Allâh Subhanahu wa Ta’âla by protecting your gaze wherever there
are women eg. on the streets, airports, railway stations, shopping malls,
etc. When the sweetness of Imân enters the heart, it never comes out again.
Mullâ Ali Qâri (Rahimahullâh)
states that this hadith contains an indication to a good ending - a life
that ends on Imân. Today the sweetness of Imân is being distributed in all
places like the streets, airports and shopping malls. The condition is that
one must not stare at the shops fo these sweets, namely ghair mahram forms.
If someones’s sugar is over the limit and he looks at a sweet shop, his
sugar will not increase by merely looking but one’s gaze is such a dangerous
thing that by merely looking, the poison enters one.
Rasűlullâh Sallallahu alayhi
wa sallam said that the one who merely looks at strange women; he does not
use her or speak to her has committed adultery of the eyes. This is a
hadith of Sahih Bukhâri. I request the Ulamâ to have a look at this hadith
in Sahih Bukhâri (vol.2 Kitabul Istizân). An evil glance is the adultery of
the eyes. This includes staring at beardless youth. Therefore, those who
commit adultery of the eyes and see dreams of becoming a saint should beat
their heads. Is this the way to become a saint?
Two Acts to Become a Saint
If a person treading the path
of tasawwuf does only two acts, namely, safeguarding the gaze and protecting
the heart, he will become a saint if Allâh Subhanahu wa Ta’âla wills. The
remaining papers are easy. It is easy to leave all other sins. Two acts
are very important. One is the protection of the border, the other the
protection of the gaze. The enemy comes from two paths, either he will come
from the border or he will attack the capital directly with an aircraft.
When you have protected the borders of your eyes according to the command of
Rasűlullâh Sallallahu alayhi wa sallam, and you protect the capital of your
heart, then the road has been levelled for you to become a saint and friend
of Allâh Subhanahu wa Ta’âla. The one who abstains from sin, evil gazes,
and also protects his heart, will he speak lies? The one who has solved the
difficult paper can very easily solve the simple paper. Is it difficult for
the one who has endured a fever of one hundred degrees (Fahrenheit) to
endure fifty degrees? When the kings used to announce anything, the camel
drivers would beat the camels with a stick. The sound of this drum would
travel for a distance of two miles. Moulânâ Rűmi (Rahimahullâh) states that
when a camel, which was laden with these drums, went past a village, the
children clapped their hands and interfered with it. Moulânâ Rűmi
(Rahimahullâh) states that the camel said,
"O children, what effect will
your tiny hands have by making such a minor sound.
The drum, which is sounded on my back, has a sound that travels for two
When my ears can endure this
din, then the sound of your clapping hands is not even equivalent to a
mosquito for me.
The Effects of Keeping in
Mind the Greatness of Allâh
When the greatness of Allâh
Subhanahu wa Ta’âla enters the heart, and the fear of reckoning of the day
of Judgement enters the heart, it will not be concerned with the reproach of
the people of this world and their curses and teasing after such a great
sound has entered it. It will not be bothered by what people say. A person
sported a one-fist length beard and wrote to Hadhrat Thânwi (Rahimahullâh)
that since the time he sported his beard, all his friends and acquaintances
were mocking him. Hadhrat Thânwi (Rahimahullâh) replied to him that he
should let his friends continue laughing. On the day of Qiyâmah he will not
have to cry. He replied to another person, "Why are you fearing the
laughter of people? You are a man and yet you fear. Let them laugh."
What a great reward Allâh
Subhanahu wa Ta’âla has granted for safeguarding the gaze. Firstly,
protection from regret, worry and uneasiness. Secondly, the sweetness of
Imân. The one who safeguards his gaze, Allâh Subhanahu wa Ta’âla will grant
his heart the sweetness of Imân. After the sweetness of Imân, what will be
his third reward? He will have a good ending, that is, he will die with
The Reason for a Good Ending
The question now arises: Why
is there such a great reward for safeguarding the gaze which is not a very
difficult task? Well, those who safeguard their gazes know what goes
through their hearts at the time of turning away the glance. A person asked
why is there the great reward of the sweetness of Imân for safeguarding the
gaze. I replied that the heart carries the burden of all the grief when
safeguarding the gaze and the heart is the king of the body. If the king
has to work for you, will you pay him more or not? Allâh Subhanahu wa
Ta’âla also grants more reward for the work of the heart. When the heart
makes an effort and endures the grief of not looking, it pleases the Owner,
then Allâh Subhanahu wa Ta’âla grants it reward. He grants it the sweetness
of Imân. In reality, He grants it His own love. It has been freed from the
love of corpses and attached to the Real Live One, namely Allâh Subhanahu wa
Where Will You Go?
If you continue pursuing these
bodies that are eventually going to die, then finally when the geographical
contours of the face change, the thin delicate neck becomes plump, the
cheeks become deflated, when the lover has to take out his/her teeth to
brush them, then you will have to recite this verse of mine which I recited
for Meer Sâhib. But this couplet is not only for Meer Sâhib. It is for us
and all those who tread the path of tasawwuf. This verse was composed after
midnight. I am narrating the favour of Allâh Subhanahu wa Ta’âla that after
mignight, when He descends to the skies, I spontaneously recited this verse:
O Meer, the geography of the
beautiful ones has changed.
Where will you go with your history?
This was the history of
counting the stars, of crying, of weeping, of uneasiness. ‘Akhtar shumari’
means to count the stars. Don’t think it is my name because Akhtar means
O Meer, the geography of the
beautiful ones has changed.
Where will you go with your history?
When this world does not remain, what will you do
With Saturn, Jupiter and Mars.
Attaching the Heart to
Just as how the stars are
spread out in the sky, so are the stars of beauty spread out on earth. They
will all perish. Refrain from your foolishness. If someone wants to see an
international fool, he should look at the one who stares at temporary
beauty. I am not saying this. Hadhrat Thânwi (Rahimahullâh) says that
every sinner is a fool but the sinner of the gaze is the leader of all the
fools. He heads the fools because he will not achieve anything except
burning the heart and making it uneasy. He is committing adultery of the
eyes. If he spoke, then he has committed adultery of the tongue. He is
speaking unnecessarily with her by saying, "Madam, where is your house? In
which section of Gulshan Iqbal is it?" What is the need to speak like this
to the lady. While you are committing harâm, your carnal self is destroying
you. Think of the fact that Allâh Subhanahu wa Ta’âla is watching you. How
can the one who meditates constantly that Allâh Subhanahu wa Ta’âla is
watching him, ever cast a harâm glance?
His sight kept a watch over my
Regrettably, why were we unaware of this feeling?
One should be aware all the
time that Allâh Subhanahu wa Ta’âla is watching my gaze. It should not be
so that on the airport you completely neglect an old woman while you carry
the bag of an attractive lady and even complete her immigration
formalities. You tell her that you an expert at serving passengers. Is she
the only passenger? There are other passengers as well. In whatever work
you do, ponder that Allâh Subhanahu wa Ta’âla is watching you. He knows the
secret of the heart. A saintly poet says:
The stealing of the eyes and
the secrets of the bosom,
You know, O Independent One.
Remember that Allâh Subhanahu
wa Ta’âla is not in need of an x-ray.
An Incident Regarding the
Meaning of Shakűr
I said previously that one of
Allâh’s names is ‘Shakűr’ which means the one who grants excessively for a
little work. Mullâ Ali Qâri (Rahimahullâh) has quoted an incident in order
to explain the meaning of the word ‘Shakűr’ and to show how Allâh Subhanahu
wa Ta’âla grants without any limit. This incident is mentioned in the fifth
volume of the Arabic work, ‘Mirqât Sharh Mishkât’. A saint saw a person in
a dream and asked him what Allâh Subhanahu wa Ta’âla had done to him. He
replied, "My Rabb took my account. The pan of my good deeds on the scale
became very light and I thought I would certainly go to hell. Then a small
packet fell into the pan increasing the weight of my good deeds. I attained
salvation. I asked Allâh Subhanahu wa Ta’âla what the packet was. Allâh
Subhanahu wa Ta’âla replied that it was the handful of sand that I threw
into the grave of a Muslim and Allâh Subhanahu wa Ta’âla had accepted it.
Due to it I was forgiven."
When I narrated this incident
to a Tablighi friend of mine, he said, "First I used to throw a small amount
of sand but now I will throw handsful of sand."
Friends, those who listen to
me all the time should not desire that their knowledge be increased. They
should obtain the pain of the heart. Obtain the characteristic of Imân and
Ihsân. This is the aim. For increasing knowledge there are huge libraries
but the people there smoke cigarettes. They don’t even perform salâh.
Secular Wealth is Not the Aim
I mentioned earlier that those
travelling from the world to the hereafter are of three types: either those
who take currency only, those who take currency as well as kind and those
who only take in kind. But when a person goes towards Allâh Subhanahu wa
Ta’âla, when he is placed in the grave, he leaves his currency here as well
as kind. He cannot take both even if he wants to. When he cannot take
anything, it clearly indicates that this was not the aim of this life.
There is a difference between the homeland of this world and the hereafter.
In this world, you can take the earnings of a foreign land to your
homeland. You can take the currency of Karachi to Kashmir. But when you go
to the hereafter, you cannot even take one suit. Besides your kafan[Burial
shroud], you cannot take any pants or shirts. All these will be removed
from you. Your watch and your spectacles will also be removed even though
they are made of gold. All the cash from your pocket will be removed, your
kurtah and trouser will be taken off and you will be wrapped in a kafan
ready to go to the hereafter. The only difference is that when you came
into this world, you came in the nude. When a child is born, he is
completely naked. Now at the time of departing, Allâh Subhanahu wa Ta’âla
has provided you with a kafan. As a child, you looked good without clothes
but now you are an old man. It is not suitable to go without clothes.
Therefore go to Allâh Subhanahu wa Ta’âla with respect and honour. Shariat
has made the kafan compulsory. Now you are Allâh’s visitor. Now when you
go to Allâh Subhanahu wa Ta’âla, you will not be given a Mercedes to go in.
Buses and cars are not things of respect. You will be carried on the thing
which has the most honour, namely a human being’s shoulder. Today, no king
can walk on the shoulders of people and if he does, people will say what
foolishness this is. Allâh Subhanahu wa Ta’âla has granted his visitors
A saintly poet states that
when we came to the world, we did not bring anything with us. But when we
departed to the hereafter, what did we take with? On this, he recited the
When we came, what did we do
and depart? We left with a few accusations against us. We did not even
bring a piece of paper with from there. We went to the office from here in
order to explain.
The Evidence of the Limbs
Whatever we have done in
private or public, our hands will give testimony on the day of Qiyâmah.
Moulânâ Rűmi (Rahimahullâh) states that on the day of Qiyâmah, the hand will
say how it stole. The lips will explain how they kissed girls and boys in a
harâm way. These lips will give evidence against the criminal. Therefore
we should come to our senses from now. The eyes will say they winked in a
harâm way and looked at ghair mahram women. The ears will say they heard
Today We will seal their
mouths, their hands will speak to Us and their feet will give evidence of
what they earned. [Surah Yâseen.]
The very limbs which you are
granting harâm enjoyment will bring punishment upon you. Ask those who
romance how much enjoyment they get when kissing but they do not know that
the stick is going to strike their heads. Therefore, one should repent
Changing Evil to Good
This is a blessed month. Cry
in this month and ask Allâh Subhanahu wa Ta’âla for forgiveness. Allâmah
Âlűsi (Rahimahullâh) states in Tafsîr Rűhul Ma’âni that the one who repents
Allâh Subhanahu wa Ta’âla will
change his evil deeds into virtues.
Whoever repents, believes and
does good actions, Allâh Subhanahu wa Ta’âla will change their sins into
good deeds.[ Surah Furqân.]
The question arises why Allâh
Subhanahu wa Ta’âla mentioned repentance before Imân whereas repentance is
only accepted in the state of Imân. Hakeemul Ummat has given the answer in
Tafsîr Bayânul Qur’ân that this verse was revealed for the polytheists. The
meaning of the verse is therefore ‘the one who repents from polytheism and
then embraces Imân’. How can the Imân of one who prostrates before an idol
be accepted. It is also mentioned in Tafsîr Mazhari that the one who
repents from polytheism, accepts Imân and does good actions, Allâh Subhanahu
wa Ta’âla will grant him good deeds in place of his sins. Allâmah Âlűsi
(Rahimahullâh) has mentioned three ways in which Allâh Subhanahu wa Ta’âla
will change our evil deeds into good ones.
The First Tafsîr of Changing
Sins into Good Deeds
Allâh Subhanahu wa Ta’âla will
wipe out all the sins he had committed and write those good deeds in place
of them which he will do in the future. He will efface the sins of the past
and write the good deeds of the future. He will not leave it empty
otherwise the angels will know that something is amiss. They will realize
that something has been erased. Therefore Allâh Subhanahu wa Ta’âla has
protected the honour of His servants.
Allâh Subhanahu wa Ta’âla will
erase his past sins eg. a person who used to sing songs in a film has
repented. He began performing salâh, sporting a beard and he performed
hajj. Now whatever songs he had sung, Allâh Subhanahu wa Ta’âla will write
the talbiyah [Saying the words, "Labbayk Allâhumma Labbayk …"] in place of
it. As soon as he repents, Allâh Subhanahu wa Ta’âla will wipe off his sins
and write those goods which he will do in future. Is this not the grace of
Allâh Subhanahu wa Ta’âla?
The Second Tafsîr
The second Tafsîr is that He
changes the urge to commit sins into the urge to commit good deeds. That
is, the one who was becoming insane all the time due to sinning, he used to
listen to film songs all the time, who watched videos and movies, who kept
himself ready all the time trying to study the teddies, has now repented and
left all sins. Now he goes to the saints and does good actions. The mercy
of Allâh Subhanahu wa Ta’âla changes the severity of his urge to sin into a
strong urge to do good actions. But the condition is that he does not
secretly commit the sins and thereby revive his habit of sinning. This is
like the person who lived in the sewerage area and used to smell the
container of faeces daily. Thereafter he repented and began working in a
perfume shop. He told the perfume merchant to give him such a perfume that
would keep him away from smelling faeces and make him lose affinity with the
sewerage area. The merchant gave him űd which costs ten thousand rupees for
one tola. He told him that the Arab princes apply it and he could use it
daily for free because he was his employee. He was cured and when anything
with an offensive smell was brought before him, he became nauseous because
he stopped going to the sewerage area. After a year, his nose which was
accustomed to foul odours now had a good nature. He said he could not go to
the sewerage area merely thinking about the smell. He would vomit just by
looking at a pail of faeces. His friend who also worked in the sewerage
department gave up the job but he was a thief. Sometimes once a week or
during the month he would go to the sewerage area and smell the faeces. He
would not tell his employer in fear of not allowing him to ever go there.
Now tell me whether he will ever get better and will he ever be offended by
a foul smell? He was chopping his own feet with an axe. Moulânâ Rűmi
(Rahimahullâh) says this with much pain and I also express the same with
pain to my friends.
When my own hand is cutting my
foot, then O Allâh Subhanahu wa Ta’âla,
how can we save our lives without Your protection?
Friends, have mercy on your
lives otherwise your whole life will be spent in anxiety and punishment.
You will be punished in this world as well as in the grave. I appeal to
those in the name of Allâh Subhanahu wa Ta’âla who have made bay’at on the
hands of saints to refrain from secretly going to harâm venues and from
committing harâm. Do not wait for the punishment of Allâh Subhanahu wa
Ta’âla. Whoever sincerely repents, Allâh Subhanahu wa Ta’âla will change
his urge to sin into an urge of doing good. It is only a matter of a few
days. Spend a year or two without sinning, then if Allâh Subhanahu wa
Ta’âla wills, the heart will not intend sinning. The heart will change.
An Amazing Proof
The summary of the first verse
which I recited is that if we live in the company of the pious ones, we will
attain the aim of life. What is the aim of life? When we go from this
world wrapped in our kafans, we will not be able to take our jewellery,
wives, children, carpets, mobile telephones, or any currency. This is proof
enough that these items are not the aim of life. Tell me, is this a proof
or not? Since the time of Adam (Alaihis salâm) till today, have you seen
anyone taking his house, carpets and telephone with him? Have you seen
anyone telling the angels, "O angels, come and help me. I cannot carry my
carpets and my house alone. Please assist me." Then the angels come down
and say, "This janazah has requested Allâh Subhanahu wa Ta’âla that his
chairs, carpets, telephone, cellphone, cars and goods should reach the
hereafter." Has any dead person gone with his house and material
This shows that these things
are not the purpose of life. These are the means of life. Means are taken
away while aims are not snatched away. This is proof enough that our
purpose is worship. We take the nűr (illumination) of our worship to Allâh
Subhanahu wa Ta’âla. Another proof is that Allâh Subhanahu wa Ta’âla grants
us the ability to take His name till the time of death because this is the
aim of life. Many powers terminate after sixty to seventy years. Hadhrat
Hakeemul Ummat (Rahimahullâh) states that when the strength is finished, the
old man tells his old wife, "Throw sand on taking and giving, let’s have
pure love." Friends, all strengths terminate in old age except the ability
to take Allâh’s name. To the extent that some people became blind and deaf
but their tongues were moving. Those who were in the habit of taking
Allâh’s name, only they took His name. While those who were not in the
habit of taking His name, who secretly went to the sewerage area and
committed lewd acts had a disastrous end.
The Fearful Consequence of
Attaching the Heart to Others Besides Allâh
Friends, I am going to relate
a very fearful incident to you. Allâmah Ibn Qayyim Jouzi (Rahimahullâh)
states that there was a lover who used to secretly meet his beloved.
Finally, when his end was near, his friends told him to recite the kalimah.
Instead of the kalimah, he recited the following verses:
O my beloved, your pleasure is
more beloved to me than the mercy of the Great Creator.
May Allâh Subhanahu wa Ta’âla
forbid. He died in a state of kufr (disbelief). What you do secretly can
manifest itself at the time of death. This will cause a disastrous end to
life and eternal damnation in hell. May Allâh Subhanahu wa Ta’âla protect
us. Therefore, we should all expel others besides Allâh Subhanahu wa Ta’âla
from our hearts. If you took the name of Ârzű, I will take out the heart.
We will not remain believers
if we have any contact with the innovator. The poet was a believer who had
a friend by the name of Ârzű. His friend was a bidati (innovator). When he
became connected to the Ahle-Haq (the people on the correct path), he led a
life according to the sunnah and he became averse to bidat (innovation).
His heart used to continuously plod him on, "Let’s go to Ârzű." Once he
reprimanded his heart and said,
If you took the name of Ârzű,
I will pull out the heart.
We will not remain believers if we have any contact with the innovator.
If we meet those who oppose
the sunnah of Rasűlullâh Sallallahu alayhi wa sallam, then we are not
believers. I will never meet such people.
I appeal to those friends of
mine who have repented from their sins to completely leave the centres of
sin. Tell the heart, "If you took the name of any sin, I will pull you
out." If Allâh Subhanahu wa Ta’âla wills, I am announcing in the month of
Ramadhân that if you spend a whole year without sinning, your heart will be
completely purified. Allâh Subhanahu wa Ta’âla will change the urge to sin
into a desire to do good.
The Third Tafsîr
The third Tafsîr is that due
to blessing of repentance, Allâh Subhanahu wa Ta’âla will change the evil to
good. Rasűlullâh Sallallahu alayhi wa sallam said that a man will be
brought on the day of Qiyâmah. Allâh Subhanahu wa Ta’âla will tell the
angels to present his minor sins to him. His minor sins will be presented
to him while his major sins will be concealed. Allâh will ask him if he
committed those sins. He will reply in the affirmative and fear that he
will enter hell. Thereafter Allâh will tell the angels to write a good deed
in place of every minor sin of his. This good deed will not be one that he
did. Allâh will grant him this good deed from His side. [Sahih Muslim] In
another narration, this will be the treatment meted out to many people.
Allâmah Âlűsi (Rahimahullâh) has written in Tafsîr Rűhul Ma’âni that this is
called a noble forgiveness. Allâh is granting forgiveness as well as adding
good deeds from His side. What a noble Master He is! After noting this
nobility, he will tell Allâh that he still has other sins. "I do not see my
major sins here." When he is obtaining good deeds for his minor sins, he
still has the audacity to speak about his major sins to Allâh. When
Rasűlullâh Sallallahu alayhi wa sallam narrated this portion of the hadith,
he laughed to the extent that his teeth became visible. When Rasűlullâh
Sallallahu alayhi wa sallam laughed, then Inshâ-Allâh, there is hope that
Allâh will also laugh. We cannot estimate the unlimited grace of Allâh.
The Purpose of Life is
The two verses which I
recited, indicate that the purpose of our lives is to obtain piety, that is,
friendship with Allâh. If our currency, carpets, houses, children, business
and money are snatched away at the time of death, it indicates that these
things are not the aim of our life otherwise Allâh would have sent all these
things to the hereafter. Allâh has explained the aim of our lives. Now if
man becomes engrossed in material wealth, it is his responsibility. We have
created you for Our worship. But you became engrossed in the world of
romance running after attractive faces. You are responsible for leaving
Allâh’s worship and wasting your life in filth. Had I not announced the aim
in the Qur’ân, you could have had an excuse and said Allâh did not tell you
the aim. Allâh says,
"I did not create jinn and man
except for My worship." [ Surah Zâriyât.] We created you for Our worship
Therefore, only worship will
go to Allâh. Dear friends, only the currency of worship will go. Now I
will show you how to obtain the ability to do it and how to become a saint.
Two Ways of Becoming a Wali
Firstly, join the company of
the friends of Allâh and the people of piety. But join only the one you
have affinity with. In our city, Mufti Rasheed Ahmad is one of our elders.
He is the ustâd of Mufti Rafi Uthmâni and Mufti Taqi Uthmâni. He taught
them Sahih Bukhâri. That alone can tell you of what calibre he is. If you
have compatibility with him, join his company. Moulânâ Taqi has been
conferred with khilâfah (successorship) and so has Moulânâ Rafi Uthmâni,
Moulânâ Subhân Mahműd and Moulânâ Yusuf Ludhianwi. Do not transfuse
everyone’s blood. Take only the blood of the one who has the same group as
you. Just by looking at the famous boxer Muhammad Ali, you cannot take his
blood. Ask the doctor to check your blood group first. Then only can you
take his blood. If you hurried in making bay’at without compatibility, you
will have to recite the following couplet of mine:
The eyes met but not the
hearts. You sat on the ship for your whole life without reaching the
shore. Hakeemul Ummat, Moulânâ Ashraf Ali Thânwi (Rahimahullâh) said that
you would only attain benefit where there was compatibility.
The Company of the Ahlullah
There is a special connection
between the two verses which I recited at the beginning. Allâh says that He
has revealed the procedure to become a wali and a pious person in the first
verse, namely to stay in the company of the saints. By living with the
saints, you will also become a friend of Allâh. My Sheikh, Shâh Abdul Ghani
(Rahimahullâh) used to say, "Hakeem Akhtar! You obtain mangoes from the
mango sellers, sweetmeats from the sweetmeat sellers, kabâbs from the kabâb
sellers and clothing from the cloth merchants. Similarly, you obtain Allâh
from the friends of Allâh." You can read a hundred thousand books but you
will not attain Allâh. If you go to buy clothing from the sweetmeat
sellers, what will they say? "Take this person away to the Agha Khan
Hospital. He is gone mad." If you ask the cloth merchants for sweetmeats,
what will they say? You ask the cloth merchants for material and the
sweetmeat sellers for sweetmeats but you only request taweezes from the
Ahlullâh. Is this what the Ahlullâh are for? Are they merely there for
giving you a taweez. If you did not obtain Allâh from the Ahlullâh, then
you have not honoured them at all. You have not appreciated them. Dr.
Abdul Hayy used to recite the following couplet:
This is the only way to meet
Create a path to the ones who meet Him.
If one is not sincere, then
some people merely stay with the saints to eat sumptuous chickens. They
feel that wherever the Peer Sâhib is, there they will get chicken. There
was a person who was a student of Aligarh. My Sheikh made him join me. He
ate chicken for several meals in Bandah Darul Uloom near Kanpur, the
institute of Moulânâ Siddiq Sâhib. Incidentally he slept on the bed next to
me at night. He said to me, "The couplet which you recited, namely,
This is the only way to meet
Create a path to the ones who meet Him.
has made me also compose a
couplet." I asked him what verse he composed in contrast to mine. My
couplet teaches us that in order to reach Allâh, we have to go to the
Ahlullâh. Create a path towards them. He said that his verse was not of
the same calibre as mine but nonetheless I should listen to it because it
was good. This is the only way to eat chicken. Create a path to the ones
who eat it.
I present a couplet of Allâmah
Sayyid Sulaimân Nadwi (Rahimahullâh) which I have just remembered all of a
sudden. Do not estimate your value by looking at your bungalow, your cars
and your business. See how much love you have for Allâh. He says:
We remained like this or like
that. There we have to see how we will be. Listen to the condition of the
world of beauty. A poet has very aptly said, The inferior reached very high
stages and the superior became inferior. That is, forms have become ugly
and the beauty has perished. The back bent and became like a bow. Someone
became a grandfather and someone a grandmother.
The Capsule of all Pleasures
Friends, sacrifice yourself
for Allâh. Whoever sacrifices himself for the Master of the Universe, Allâh
grants him the pleasure and delight of all the women of the world, the taste
of all the sweetmeats of this world and the pleasure of all the biryani and
kababs of the universe in His name. The capsule of all the pleasures of
this world is in the name of Allâh. If He had no taste, how could He have
created taste in these things? If Allâh had no delight, how could He have
created taste in kababs and chickens and how could He have juice in sugar
cane? If He has no juice, how can He create juice in sugar cane which
provides sugar for the whole world?
Moulânâ Jalâlud-deen Rűmi
(Rahimahullâh) says, "O heart, is sugar sweeter or the Creator of sugar?"
Is the moon more handsome or the Creator of the moon?
Where are going after leaving
Allâh? The consequence of all those involved in romance is the organs of
urine and faeces. Thousands of people have lost their honour there.
Shaytân, The Deceitful Trader
You all believe in Moulânâ
Thânwi (Rahimahullâh). He says that if a businessman shows you a sample,
and gives you an item which differs from the sample, you will call the
businessman a cheat and a deceitful person. You will never buy anything
from him again. Shaytân always deceives. He shows you the cheeks and eyes
of attractive people. What sample he shows you and what item he gives. He
pollutes you in the organs of faeces and urine. But you still have not left
Iblees’ tail. People say what must we do, there is nudity everywhere.
Uncovered women do not give us a chance. I say why have you placed your
nose under Shaytân’s tail. Safeguard your gaze. Practise on the blessed
statement of Rasűlullâh Sallallahu alayhi wa sallam. You will achieve
piece. Allâh will fill your heart with the sweetness of Imân and His love
for every glance that you protect. Friends, do not waste your lives. I am
telling you with a painful heart and what more can I tell you? As Hadhrat
Thânwi (Rahimahullâh) said that if he had the power, he would have placed
his heart in his friends’ hearts.
Allâh has indicated two
prescriptions of obtaining taqwâ (piety) in these two verses. In the light
of these verses I have showed you two ways of becoming a saint and becoming
wealthy with the currency of the hereafter. When the entire world will kick
you, only this currency will benefit you. What is this currency? It is the
friendship of Allâh. In order to attain taqwâ, Allâh has indicated in one
verse that we should live with the people of taqwâ. If you do not live with
the people of taqwâ, you will be consumed by negligence.
The Second Prescription
When a train travels to Quetta,
two engines are attached to it. One engine cannot manage on inclines. One
engine is attached to the rear as well. Allâh has made the fast of Ramadhân
obligatory in order to attain piety. One engine is that of the Ahlullâh in
which you are sitting. Now I will attach a second engine so that you can
become a wali quickly. This month is the second engine. Whoever abstains
from sin in this month can abstain for the remaining eleven months. This is
the experience of the saints. Whoever spent Ramadhân well and in the state
of piety will spend the rest of the year with taqwâ because he honoured the
Ramadhân of Allâh. He respected the words ‘in order that you attain
piety’. Allâh will in turn also honour him with taqwâ. Allâh will not
disgrace him with sins. Whoever honours the laws of Allâh, Allâh grants him
honour and respect. This month is a double engine. One is the company of
the saints which we have obtained with the grace of Allâh. Mâshâ Allâh,
what saints we have in our city. The aim of Ramadhân is also piety. Allâh
says, ‘in order that you may attain piety’. We are not making fasting
obligatory in order to make you starve. Supplicate before Iftâr and at the
time of tahajjud when you wake up for sehri. Today the Qur’ân has been
completed. Duâ at this occasion is also accepted. There are four reasons
for duâs being accepted in Ramadhân. Four causes have been created to make
the mercy of Allâh shower down: before Iftâr, at the time of tahajjud, after
the recitation of the Qur’ân and the angels that carry the Throne say Âmîn
to the dua of those who fast throughout the month. Look in the book, ‘The
Virtues of Ramadhân’ by Sheikh Zakariyya for more details.
Now supplicate to Allâh.
O Allâh, remove our polluted
hearts and replace them with the hearts of Your pious servants with the
blessings of Rasűlullâh Sallallahu alayhi wa sallam, the Âmîn of the angels
that carry the Throne, the blessings of the Qur’ân that has been completed
here, the blessings of Ramadhân and with Your mercy.
O Allâh, change the condition
of our hearts. Convert them from a sinful and disobedient nature to one
that is good. Grant us the ability to have mercy on ourselves by not
committing sins secretly and not leaving evil environments. Let us not
strike our legs with an axe. Let us fulfil the rights of the saints. Grant
us the ability to repent since we have come to the door of the saints.
Grant us refuge from spoiling our nafs in evil environments.
O Allâh, grant Akhtar, all of
us, my friends, our families, and all your families such Imân and conviction
that we sacrifice every moment of our life for You and to please You. We
should never displease You. Neither Akhtar, his children, his friends nor
their families should displease You. Grant us Imân that will take us to the
final stage of the Auliyâ and Siddiqeen after which prophethood begins.
O Allâh, you have closed the
door of prophethood but the door of the Auliyâ and Siddiqeen is still open.
Open the door of the Auliyâ and Siddiqeen for all of us with Your mercy.
Take us to the final stage of the Auliyâ and Siddiqeen with Your mercy. You
are Kareem and Kareem according to the Muhadditheen is One who favours those
who are unworthy. We are unworthy but You are worthy. Be merciful to us,
the unworthy ones.
On the return of our spiritual
mentor, Moulânâ Shâh Hakeem Muhammad Akhtar Sâhib (Dâmat Barakâtuhum) from
his second journey to South Africa, some close associates of his asked him
to render some advice on the occasion of the completion of the Holy Qur’ân
in their musjid. In spite of his extreme exhaustion, Hadhrat accepted their
request due to his close association with them. This discourse took place
although Hadhrat had for several years discontinued delivering talks in the
mosques in Ramadhân due to his physical weakness.
This discourse was delivered
in the Khulafâ-e-Râshideen Musjid of Shabe Mi’mâr Avenue in Gulshan Iqbal
No.4 on 25 Ramadhân 1414 (7 March 1994) after Tarâweeh at 10.00 pm. It
lasted for approximately one hour and fifteen minutes. Hadhrat explained
the temporariness of this world and man’s aim in life in a unique manner.
By listening to the discourse, the heart became detached from the love of
this world and desirous of the hereafter. It has been named ‘Maqsade Hayât’
- The Purpose of Life. May Allâh accept it and make it beneficial for the
ummah. May He make it a perpetual charity for Hadhrat, the compiler and all
those who assisted in its publication. Âmîn.
Compiled by Sayyid Ishrat
Jameel (Meer Sâhib)
are published to enhance your knowledge of Islam. The references of Quran
and Hadith are the approximate translation of the Arabic text. The
editors have not verified the accuracy of the English translation. The
scholarly reader is encouraged to refer to the original Arabic script if
there is any doubt. Kindly notify us if the translation can be enhanced.