OUR TREASURES-UNITY

IN THE EFFORTS OF DEEN

Introduction
Each righteous effort of Deen is a tower on its own. No
effort ’ s importance should be criticized or lowered to prove
the greatness of another effort. All efforts are important
and beneficial and each effort supplements the other.

The field for the work of Deen is so vast, that there is no time
for in-fighting, criticism etc. There is neither a need to ‘poach’
followers of one effort for another, nor the need to fear that
the followers of the effort we are striving in are being ‘poached’.
There should also not be any concern if anyone does ‘floor-
crossing’ and moves to another effort of Deen . There are, in
any case, very few who are to some degree involved in some
effort of Deen . There are billions on whom effort has to be
made, and this should be the field of concentration for us all.

Have you savoured that feeling of warmth , that joy , while

travelling a long distance between remote towns , when a
familiar yet strange bobbing image on the horizon catches
your eye? As you speed closer, “ALHAMDULILLAH” involuntarily
passes the lips. A Pedal Jamaat! Yes they were in our locality
a month ago, spreading the Deen of Allah ( ). This is
the effort of Jamaat work.

What about that special feeling when sitting in the Majlis

of your beloved Shaikh, as the pearls of wisdom and advice
flow from his lips. The different ways in which he guides
you into the blissful garden of the love of Allah ( ),
sometimes with the whiff of this fragrant flower, and sometimes
with a scent of that one. The air is filled with a variety of
fragrances. This is the effort of the Khaanqah .

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You enter a Daarul Uloom, and along the length and breadth
of the Masjid, on either side of desks sit students , either
swaying , revising their Hifz, studying Hadith, or debating a
point in their pet subject ‘Mantiq’ [logic]. It makes you envious
of them - doesn’ t it? This is effort of the Makaatib and the
Daarul Ulooms.

Allah has indeed blessed us. These Ne’mats [bounties]

are not as far-fetched now as they were two or three decades
ago. These Ne’mats, including jihaad , the publishing of
Islamic literature, the effort of social and welfare work, and
many others, are efforts in Deen which guide many, to Allah
( ). The results are clear for all to see. How many
more musallees attend the Masjid now, than three decades
before? How many more men wear Kurtas and have grown
the sunnat beard ? How many more women there are in
Purdah? Undoubtedly Hidaayat [guidance] comes from Allah
( ), with efforts of this nature.

Sadly, it is oft argued or debated as to which of these efforts

is superior. What a futile exercise! Hazrat Rabia Basria ( )
once said, “Instead of cursing Shaytaan one ‘SUBHAANALLAH’
earns me Allah ( )’ s pleasure and untold rewards ” .

There is nothing wrong with cursing Shaytaan. However, by

reciting “SUBHAANALLAH” just once, Allah ( )’s pleasure
is earned , and the rewards themselves are untold. Similarly
in arguing or debating as to which effort is superior , lies
the likelihood of earning Allah ( )’ s wrath that exists
due to the possibility of falling into Gheebat [backbiting].
It is better to serve in the effort that best suits you, as therein
lies not only untold reward, but the pleasure of Allah ( )
as well , and if more efforts can be served , Alhamdullilah,
this bounty should be welcomed, as in it lies great blessings.

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These efforts are our treasures , and the diversity of choices

Allah ( ) has blessed us with is yet another ne ’ mat.
Unity in assisting , complimenting - even making Duaa - for
success of the other efforts is in itself a huge bounty. With
this in mind, we must remember that no effort is superior to
the other , as all these efforts entail striving to bring people
closer to our Creator. The striving should be for Him , and
Him alone , and the reward is from Him , and Him alone.

May Allah ( ) grant us all the capacity to realise and

act in accordance with the advices rendered.

Aameen

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AMMAA BA’AADU WA QAALALLAAHU TA’AALA

WA ATEE ULLAAHA WA RASOOLAHU WALAA TANAAZAOO

FATAFSHALU WA TAZHABA REEHUKUM WASBIROO
INALLAAHA MAAS SAABIREEN

(Para 9; Surah 8; Al-Anfaal, Juzz of Ayah 46)

SADAQALLAAHUL AZEEM

“And obey Allah and His Messenger, and fall not into disputes,
lest ye lose heart, and your power depart; and be patient and
persevere; for Allah is with those who patiently persevere. Allah
( ) has given us a formula for our complete success in Dunya
and Aakhirat which is Deen, and as we explained last week, we
have to adopt Deen in totality. This effort should be made
continuously. Perhaps until Maut, [death], Deen in totality will
not be attained. With regard to the final detail, at whatever
level a person may be, he feels satisfied that he has attained the
required level of Deen.”
For example , a person who dresses in western garb , [pants
and shirt] , when asked , would reply that there is nothing
wrong with the garb they wear, the jurisprudence is available
as to his conformity of attire. He doesn’t even feel that there
is anything wrong with it. However , when Allah ( )
gives him Taufeeq, and the value of wearing the Kurta, the
Sunnat dress, comes to him, he then thinks how is it possible
for other people to wear the western garb. This is when he
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forgets his own past. He then feels that all Muslims should
wear the Kurta, and the wearing of western garb is not
tolerable. In fact , as important , if not more important than
this, is the beard, and wearing the trousers below the ankles.

Some people feel that despite not having a beard , they are
good Muslims. They feel they do everything which is required
of them. However , the day he understands the value of the
Sunnat beard, he will appreciate growing the beard. Therefore
irrespective of what level of spirituality a person is, when he
is blessed with a higher level , he appreciates what Allah
( ) has granted him.

Like this , there are so many finer things, which if I mention ,

many would think that this is extremism being discussed ,
and it would be going beyond the limits. However , as I
mentioned last week, one should keep on making the Du’a,

ALLAH HUMMA ARINAL HAQQA HAQQA WAR ZHUQNAT TIBAA’AH

WA ARINAL BAATILA BAATILA WARZHUK NAJ TINAABAH .

Our Sustainer show us the truth as truth, and grant us

sustenance of following it. And show us falsehood
as falsehood, and grant us the sustenance
to abstain from it.
By the Barkat of this Du’a, a person will realize the truth as
truth , and falsehood as falsehood himself. He will come
closer to understanding. His living , his house , the furniture
in his house, his lounge, will make him aware that his lifestyle
is not according to the Sunnat. He would question the use of
these material things. These are all western style commodities.

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Going into a bit of detail, just to give one personal example,

we thought that we were also on Deen, while we were in
Germiston. Our first child, a daughter was about two years
old, when some people visited us, and she was dressed as we
felt a young Muslim girl should be dressed , with an Izaar,
dress, and a scarf, but we were told that we had put a frock
on for her, and not a Kurta, which is Sunnat for a girl to wear.
When a child is born, it is accepted as the norm to dress the
baby in a baby suit. However , it is frowned upon if babies
are dressed in a Kurta . If the child is not trained from the
early years, how then, do we expect the child to grow up to
be obedient in the later years?

There are so many finer things that many pious people ,

people who areTahajjud Guzaar (those who observe Tahajjud
Salaah), overlook. There are so many things that are lacking,
however, a person should continue making effort to acquire
Deen in its totality.

This effort , however , is not confined to one particular way.

There are so many efforts of Deen, and as Hazrat Shaikhul
Hadith Moulana Muhammed Zakariyyah Saheb ( ) has
written in Fazaa’ile A’amaal, that the Sahaaba ( ) were
that group of people whom Allah ( ) had chosen in
that they managed to complete every effort of Deen .

Allah ( ) had given them that capacity. This is not

prevalent in the Ummat today. Today , hardly anyone has
the capacity to be able to accomplish every aspect of Deen
to its maximum, and as it is required. That was a quality of
the Sahaaba-e-Kiraam ( ). These efforts have then been
divided , and there are so many ways of making an effort.
Whichever way a person can adapt to , and finds himself
comfortable with, and more than that, the way that is required
the most at a certain time in a certain place, should be applied.

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For example , there is the effort which the Qur’aan Shareef

specifies. One is Deen, and one is the effort for Deen. The
Qur’aan Shareef specifies the duties of Nabi-e-Kareem, as
the efforts of Deen, and this was the Du’a of Hazrat lbraaheem
( )

RABBANAA WABA’ATH FEEHIM RASOOLAM MINHUM

YATLOO ALAIHIM AAYAATIKA WA YU ALLIMUHUMUL
KITAABA WALHIKMATA WA YUZAKKEEHIM INNAKA
ANTAL AZEEZUL HAKEEM.

(Para 1; Surah 2; Al-Baqarah, Juzz of Ayah 129)

“Our Lord, send amongst them a messenger of their own,

who shall recite Thy signs to them and instruct them
in His scripture and Wisdom and sanctify them.
For Thou art the Exalted, the Wise.”

The first part of the above Du’a is related to Tilaawat-e-Qur’aan.

This is the subject of the Makaatib, and the importance of
the Makaatib . This is one tremendous effort of Deen .

Moulana Ahmad Saadiq Saheb of Port Elizabeth’ s Majlis-ul-

Ulama says that the Jihad of the century is to establish Makaatib,
and Madaaris . I am in 100 percent conformity to Hazrat
Moulana’s suggestion.

This is one of the greatest needs of the time. I don’t want to

delve into this subject , which , incidentally , is very essential ,
but the Maktab is a place where , if run correctly , forms the
foundation of the Ummat . This is a place which practically
every Muslim child attends.

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Leave alone our sayings , the Roman Catholic church says

that if a child from birth to the age of 5 is given to them, they
will indoctrinate the child, [this is when we think it is time for
the child to play] , to such an extent , that for the rest of the
child ’ s life , it will remain a Roman Catholic.

Therefore those initial years of the child are so important ,

and this is from day one onwards. Hazrat Ali ( ) said
that the child ’ s time for play is until the age of seven. It is
then that its learning time starts. This is the learning age
when if the child is given proper training - what they call
indoctrination - which we term the building of his Aqaaid
[beliefs], his Akhlaaq [character] , and his Aamaal [deeds].
This is what we call the Makatab Ta’leem. Hazrat Ibraheem
( ) asked for this from Allah ( ). Allah ( )
accepted this Du’a :

LAQAD MANNALLAAHO ALAL MU’MINEENA IZH BA’ATHA

FEEHIM RASOOLAM MIN ANFUSIHIM YATLU ALAIHIM
AAYAATEHI WA YUZAKKEEHIM WA YU ALLIMUHUMUL
KITAABA WALHIKMA WA IN KANU MIN QABLU
LAFI ZAALALIN MUBIN
(Para 4; Surah 3; Al-Imraan, Juzz of Ayah 164)

Allah did confer a great favour on the believers when

He sent an apostle from amongst themselves,
rehearsing on to them the signs of Allah,
sanctifying them, and instructing them
in scripture, while before that, they
had been in manifest error.

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Then Hazrat Ibraheem ( )’s second Du’a was

WA YU’ ALLIMUHUMUL KITAABA WAL HIKMAH

“And instruct them in His scripture and wisdom.”

This is the second effort of NABI-E-KAREEM ( ).
The third Du’a Hazrat Ibraheem ( ) asked was

WA YUZAKKEEHIM
“And sanctify them (Tazkiah-e-nafs).”
Allah ( ) accepted the Du’a of Hazrat Ibraheem ( )
However , Allah changed the Tarteeb [order] , of his Du’a .
Allah ( ) mentioned

YATLU ALAIHIM AAYAATIHI

“Who shall reveal Thy signs to them.”
First , then Allah ( ) placed

WA YUZAKKEEHIM
“And sanctify them.”
This effort Allah ( ) made more important. The third
effort Allah ( ) had granted was

WA YU’ ALLIMUHUMUL KITAABA WAL HIKMAH

“And instruct them in His scripture and wisdom.”

Hazrat Moulana Abdul Ghani Phulpuri ( ), a very great
Aalim and Sufi interpreted

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YATLU ALAIHIM AAYAATIHI

as the Makaatib, and,

WA YUZAKKEEHIM

as Tazkiah-e-Nafs, and this is the Khaanqah, and

WA YU’ ALLIMUHUMUL KITAABA WAL HIKMAH

are the Daarul Ulooms . Therefore these are three basic

efforts which the Qur’aan Shareef has defined. Then another
effort which the Qur’aan Shareef has given as a duty to
NABI-E-KAREEM ( ) is

YA AIYYUHAR RASOOLU BALLIGH MAA UNZILA ILAIKA

MIN RABBIK WA IN LAM TAF AL FAMAA BALLAGHTA
RISAALATAHU WALLAAHU YA’SIMUKA MINAN NAAS
INNALLAAHA LA YAHDIL QOWMAL KAAFIREEN

(Para 6; Surah 5; Al-Maidah, Juzz of Ayah 67)

Oh Messenger, proclaim the message which has been sent

to thee from thy Lord. If thy did not, thou would not
have fulfilled and proclaimed His mission. And
Allah will defend thee from men [who make mischief].
For Allah guides not those who reject faith.
This Aayat directs us to make Tableegh, and here, Tableegh
means to non Muslims. To the Muslims it is Tazhkeer.

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WA ZAKKIRN FA INNAZ ZIKRA TANFA’UL MU’MINEEN.

(Para 27; Surah 51; Az-Zaariyaat, Juzz of Ayah 55)

“And teach Thy message for teaching benefits the believers.”

Tableegh is for the non Muslims , which is practically zero
in the Ummat. Very few people are making Tableegh to the
non Muslims. This is also a duty of the Ummat . In fact ,
Jihad comes into existence when Tableegh takes place.

Today we have , for example missionaries , like Jehova ’ s

Witness, etc., who come to our doors , and who roam freely
within our areas. However , can you imagine , a group of
Muslims, going to a white area, giving Da’wat door to door.
Let alone their abuses , we are afraid of the dogs that will
chase us. For this effort, we are scared. If we should succeed
in going out to give them D a ’ w a t, we could expect
confrontation. This is when we will invite them to our Deen,
for three days, and if they don’t accept, then Jihad would be
waged against them. This is where Jihad comes into existence.

However , today Tableegh is non existent. The most it is

practically carried out , is by means of the distribution of
some literature to the non Muslims.

The Tableegh of the Sahaaba ( ) was as explained in

the example above.

They did not make Tableegh to Muslims. They made Tableegh

to non Muslims. Though to Muslims , Tableegh is necessary ,
but Tazhkeer is more essential. Tazhkeer is also one effort
which Ulama-e-Kiraam do in the form of Waaz, Bayaanaat,
in the form of literature , the distribution of pamphlets , and
the like. The talk’ that is currently taking place, this Jumu’ah
Bayaan, is a form, of Tazhkeer.
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Another type of effort that the Ummat is responsible for, is

the effort of ‘ social and welfare work. In fact , this was the
first effort of HUZOOR NABI-E-KAREEM ( ), even before
making Tableegh to non Muslims. When Wahi came down
to NABI-E-KAREEM ( ), in the cave of Hira, he came to
notify Hazrat Khadeejah ( ) of what had taken place,
and he was really worried. Hazrat Khadeejah ( )
advised NABI-E-KAREEM ( ), “Allah will never destroy you.
You look after the widows and the orphans. ” This is social
and welfare work, which is the foundation for Tableegh .

Our Shaikh ( ) says that in Surah “WATTEEN”, mention

is first made of TEEN [which means fig] , then ZAYTOON
[which means olive]. This is food that gives nourishment to
the physical being. After this mention is made of TOOR-E-
SEENEEN, and BALADIL AMEEN . This is what gives nourishment
to the spiritual being. Therefore one should first feed the
people, give them food to eat. Then comes spirituality. First
win the person over, and then you can give him Da’wat, as
now he will accept your Da’wat. But a dry Da’wat does not
have the effect.

In fact, social welfare work was the first work of NABI-E-KAREEM

( ). We notice towards the end, how widespread Da’wat
had become. NABI - E - K AREEM ( ) gave non Muslims
valleys full of livestock. This is how people’s hearts were won
over. This is what is called TA’LEEF-E-QULOOB. This aspect of
Deen is extremely important, yet we feel that this is not for us.

Today ALHAMDULILLAH Muslims have taken a stand regarding

social welfare work.

Generally, this kind of work was left to the Red Cross. In fact,
there are many many Muslim countries that donated money
to the Red Cross. Really, the Red Cross doesn’ t do the work

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of social welfare , this is just a front , what they really do is

propagate Christianity , and worse than that , they spy on
Muslim countries. Today, ALHAMDULIILAH! Both, Arab, and non
Arab Muslims are standing up and getting counted as far
as social and welfare work is concerned.

Another very important effort with regard to Deen, is the

effort of Jihad. Though time does not permit us to elaborate,
we all should remember that Jihad also makes up one of the
cardinal efforts among all the efforts of Deen. What is meant by
Jihad in this context is Qitaal [fighting in the path of Allah].
This is an extremely important effort, which the Qur’aan Shareef
has made mention of on numerous occasions. It is sad to
say that many Muslims are trying to water this down. They
claim that in these times Jihad is not important.

AL JIHAADU MAAZIN ILAA YOUMIL QIYAAMAH

HUZOOR ( ) has mentioned that Jihad will remain until

the Day of Qiyamah.

Another great effort of Deen, is being involved in writing

Islamic literature. There is proof of this , even during the
time of NABI-E-KAREEM ( ). HUZOOR-E-PAAK ( ), used
to write letters to Kings of foreign countries, and in this way
HUZOOR-E-PAAK ( ) gave Da’wat to Islam.

What is important to take note of here, is the different stages

of each effort. What is meant by this , is that if one invites
somebody , and in return he has nothing to show for the
invitation, there would be no point in the invitation. First the
Maahol [environment] was created. This is the Islam we are
talking about. This is not the Islam that is merely noted in
Kitaabs, and the Qur’aan Shareef, but not in the lives of
the Muslims.
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If people who are invited want Islam , Islam needs to be in

existence.

Islam can never be understood from Kitaabs . Even if one

becomes an Aalim through studying only from Kitaabs,
one would think one has understood Islam , but Islam is a
practical way of life. To understand something that is practical,
in theory , is out of the question. Understand everything as
is supposed to be understood. For example if a person reads
in Kitaabs that according to Islam, upon the pronouncement
of Talaaq three times, the Talaaq takes place. A non Muslim
would get the impression that this is an abnormal society in
which a divorce takes place by mere utterance of one word
three times. As far as Nikah is concerned, all that is said is
“NAKAHTUHA WA QABILTUHA”. The impression that non Muslims
could get from this is that marriage and social life in Islam is
a big joke, that marriage takes place by one word, and divorce
takes place by one word. However, when one comes into an
Islamic society, it is not the case.

If a person who lives in a western society, which is prone to

crime, reads that the punishment for stealing in Islam warrants
the cutting of the criminal’ s hand, he would imagine that the
majority of the people in that society or country would be
walking around with the hands chopped off. This is because
his perception is that virtually all people are criminals.
However , should he go to a Muslim country or society , he
would notice that hardly anybody walks around with their
hands chopped off. This is because if one person’s hands get
cut off, it serves as an example for the rest of society. In this
way, the whole community is saved from this plague.

Today, on radio talk shows, and in various forms of literature,

we try to prove to the non Muslim society that Islam is not a
barbaric religion. Despite vociferous attempts , and all sorts

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of literary attempts, the non Muslim society will not be able to

comprehend nor understand the value of Islamic laws without
having lived in an Islamic society. Only through the purity
of having experienced living in an Islamic society will the
value of Islamic law be understood.

Anyway , these are among the many efforts of Deen . Our

Buzrugs have said that we should never claim that there is
only one effort of Deen . There are as many ways of reaching
Allah ( ) as there are His creation. Other Buzrugs
have extended this detail in explaining that the ways of
reaching Allah ( ) are as many as the breaths that
the creation breathes. Therefore who are we to limit the mercy
of Allah ( )?

All efforts are in their place and all are required. If a person
can fit himself into any effort, he should join in and make the
relevant effort. If a person is involved in running a Maktab he
should continue to do so. If a person is involved in the work of
Da’wat and Tableegh, he should continue with that effort. If a
person is linked to a Khaanqah, he should continue doing that
work. However, those who are more versatile, and can manage
participating in more than one effort , should MASHA A LLAH
continue, and strive to participate in as many efforts as possible.
An ability of this nature should not be limited.

One should not give preference to Dunya, preference should

be given to the efforts of Deen. Basically, one should do all
one can , and as much as one can in the efforts of Deen .
However , what is important , even though one is limited in
his capabilities of assisting with Deeni efforts , is to support
all the other efforts by way of Du’a. One should also render
moral support to all the other efforts of Deen as well. One
should not criticize either the other efforts of Deen, or those
people who strive in serving any particular effort of Deen .

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When one notices that something wrong is being done , and

one is in a position to advise, one should do so, especially if
one is an Aalim. One should not speak behind the backs of
the people who are involved in that specific effort of Deen,
one should speak to them directly. Hazrat Moulana Shah
Abrarul Haq Saheb ( ) says that if you see somebody
making a mistake in his Salaah - correct him.

When you correct him you are not against him. To teach
somebody the Mas’alas of Sajdah-e-Sahwa does not mean
that you are against that person , but you are improving his
effort.

Therefore if one sees anyone doing something wrong in any

field , probably somebody who is involved in social welfare
work , and he is not distributing the Zakaat that is given in
trust to either him , or his organization , the correct method
of distributing Zakaat should be explained to him. Another
example of this is that a person is involved in ‘ the effort of
Waaz [lectures] and Irshaad [speech], and he uses Moudhu
[fabricated] Riwaayaat [narrations]. It should be explained
to him that the narrations he is using are fabricated let alone
Dhaeef [weak]. This does not mean that you are against him.

Somebody may be involved in the work of Tableegh and goes

out in Jamaat. However, he leaves his wife to run the business
in the care of a stranger , and arranges that this stranger
transport his wife to the business and back. It should be
explained to this person that what is being done is not right.
This does not mean that you are against the person , you are
correcting the person, and you are correcting his effort. Every
effort is in its place, and every effort is required. Do as much
as you can in which ever effort you can manage, and every
Muslim should not only practice on Deen, it is our duty to
make the effort of Deen as well.

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Remember , when explaining to the person the visible wrong

that is taking place in either his individual capacity with
regard to Deen, or with his involvement in a particular effort
of Deen, he should first be won over. He should not be told
bluntly about any mistakes that are made. Also , his mistake
or mistakes should not be highlighted to him in public. Assess
the occasion, assess the person, and with diplomacy explain
to him that the work being done by him is wonderful work ,
but if the one aspect of the work is done correctly, then the
effort of the work done will shine out even more.
An apt analogy of this was given by a great Aalim, Hazrat
Moulana Khaleel Ahmad Saheb ( ), who now lives in
MadinatuI Munawwarah .

He is the khaleefa of Shaikhul Hadith Hazrat Moulana

Muhammad Zakariyyah Saheb ( ), and Hazrat is the
principal of Daarul Uloom Asgharya, a small Daarul Uloom
in Deoband. One day, while sitting in the office of this Daarul
Uloom in Azaadville, this type of talk was initiated, regarding
Ikhtilaaf [differences] between the various Khaanqah’s, also
the Ikhtilaaf between the Khaanqah and the Tableeghi
Jamaat etc. Hazrat added that since this talk had come out
he, too, had a story to tell. His story follows thus:
There was a king who had three sons. All three sons had
reached a marriageable age, and the king of the neighbouring
state had a daughter, who had also reached a marriageable
age. All three sons of the king wanted to wed the neighbouring
king ’ s daughter. Obviously all three of them could not
espouse one girl. They sought counsel from their father
who concluded that it would be stupid to take the proposal
of all three sons to the neighbouring king. He then instructed
each of the sons to go on their own to propose for the Princess.

The final decision would be made by the Princess and her

father, the king. Each of the brothers went with their proposal
to the neighbouring king.
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The king’ s reply to each of their proposals was that he had

decided sometime before that he would give his daughter ’ s
hand to the person who could accomplish some great
achievement. He then gave each of the suitors a respite of
two years , together with an unlimited sum of money , in
order to develop the required accomplishment.

Two years lapsed , and when questioned by the king, the first
brother had made known that his accomplishment was that
of Kashf [divine inspiration]. He said that by looking into
the palm of his hand, he could report the condition of any
person , anywhere in the world.

The second brother explained that he also had attained a

great achievement , which was TAYYUL ARD [reaching any
spot on earth in the wink of an eye]. When questioned , the
third brother replied that his achievement was that he had
acquired a great medicine. Irrespective of the kind of disease
or illness suffered by any person , a drop of this medicine
on the tongue of the afflicted would cure him , even if the
person be in the throes of death.

The king then requested the first brother to show what the
condition of his daughter, the Princess was. Looking into the
palm of his hand he told the king that the condition of his
daughter was such that she was extremely ill, and on the verge
of death. The king then requested the second brother to
convey them to the spot where his daughter was [incidentally
she was in a far off place]. He instructed the third brother
to administer the medicine required. This was duly done. No
sooner was the Princess given the medicine , she recovered.

After relating this story , [and this is just a story] , Hazrat

Moulana Khaleel Ahmad Saheb ( ) said that none of
the brothers could independently claim that he had saved
the Princess. If the first brother did not show the condition
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of the Princess , irrespective of the achievement of the other

two brothers , the Princess would not have been saved.
Similarly, if it were not for the other two brothers, the Princess
would have died.

Hazrat Moulana Khaleel Ahmad Saheb ( ) then pointed

out, from the lesson of the above story, that the Ulama of the
Ummat in the light of the Qur’aan Shareef and Hadith, show
the condition of the Ummat, like the example of the first
brother , they point out what the condition of the Ummat is.
People involved in the work of Jamaat, take people from door
to door, person to person, country to country, and the medicine
for the hearts of the people comes from the Khaanqah.

Therefore , when the three work together, the Ummat will be

saved. Those who feel that the effort they are doing is the
only effort, and without this effort the Ummat will not benefit,
are in fact destroying the Ummat. Remember, not only harming
the Ummat, but actually destroying the Ummat .

If Ulama feel that they are doing the important effort of

learning and teaching the Quraan Shareef and Hadeeth,
and without this all other efforts are useless , or if those
affiliated to the Khaanqah feel that they have realized that
true object of life , if they feel that they have reached the
true Darja-e-Ihsaan and people involved in other efforts
are just wasting their time , or those in Jamaat and Da’wat
feel that they are doing all the work , and Daarul Uloom s
and Khaanqahs do not portray the real effort, they won’t be
benefiting , they would be harming the Ummat . This cannot
be stressed enough. And in the Aayat that was recited ,
Allah ( ) says

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WA ATEE ULLAAHA WA RASOOLAHU WALAA TANAAZAOO

FATAFSHALU WA TAZHABA REEHUKUM WASBIROO
INALLAAHA MAAS SAABIREEN

Be obedient to Allah and His Rasool, and do not have differences

amongst yourselves. Do not fight amongst yourselves, don’t
have dirt in your hearts for one another, and if this is the
case, [that you fight with each other], then, you will slip, and
your courage, your strength will be destroyed.

This is what is happening in the world, and the enemy has

got the upper hand over the Muslims.

Hazrat Moulana Abdul Hafeez Makki ( ) narrated this

incident to me, and between myself and Hazratjee, Hazrat
Moulana In’aamul Hassan Saheb ( ), he is the only
Raawi [narrator]. Hazratjee had mentioned to Hazrat Moulana
Abdul Hafeez Makki Saheb ( ) , about M o u l a n a
Waheedud Deen Khan Saheb. Many of us know him. He is a
person who our Ulama do not really agree with in terms of
his line of thought. Hazrat Moulana publishes a periodical
called Ar Risaalah. This periodical is perhaps still in publication.

Moulana’s effort of Deen was to prove the existence of Allah

and Islam scientifically , and from examples in nature etc.
This was his specialized field.

There was a time when Moulana Waheedud Deen Khan

Saheb had some objections regarding the work and effort
of Tableegh . This is common among many academics. He
once came with a list of questions and objections regarding
Jamaat work. He showed that list to Hazratjee, to which
Hazratjee replied, “ You are an academic, and the work you
have reservations of is a practical work, whereas your objections
are academic in nature. My intention is not to defend the work
or cover-up in any way. What I would advise is that you go out
for ten days with this Jamaat that is ready to leave, and observe
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this work from a practical point of view. Then, when you return,
if you still have any questions , I will gladly answer them for
you. The way we are discussing your reservations won’t benefit
either of us, and time is being wasted.”
With this Moulana Waheeduddin Saheb agreed and left with
the Jamaat. Upon his return he said to Hazratjee that he had
found all the answers to his questions. Hazratjee then asked
him what he had understood. Moulana Waheeduddin replied
that he had understood that he had to give his life for the
work of Jamaat, and that his intention was to spend the
rest of his days in the Markaz .
Hazratjee replied that he had not understood the work of
Tableegh . This conversation continued for a while until
Moulana Waheeduddin Saheb enquired as to what made
Hazratjee so adamant.

Hazratjee’ s reply to him was in the form of a question.

Hazratjee asked for a candid reply without the portrayal of
humility. Hazratjee asked, “Is proving scientifically, and through
nature, the existence of Allah ( ) and the existence of
Islam , to scientists and academics , your specialized field ?”
To which Moulana Waheeduddin Saheb replied in the affirmative.
Hazratjee then asked if there was anyone else doing this kind
of work. Moulana Waheeduddin Saheb replied in the negative.
Hazratjee then pointed out that if Moulana Waheeduddin
Saheb would spend his whole life in the Markaz, who would
then shoulder the responsibility of the efforts he was applying.
This is also required, as this too, is very important. Hazratjee
in continuing his explanation pointed out that if Moulana
Waheeduddin Saheb understood the work of Jamaat, he would
then continue with the work he was doing.

Hazratjee concluded by saying that it was his desire that Moulana

Waheeduddin Saheb should not only have one office in Delhi,
but he should have offices in every major city in India, and all
the countries of the world. This is the understanding of the work.

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Once when Hazrat Mufti Mahmood Saheb ( ) was

visiting our country Hazrat was in Azaadville , and I invited
Hazrat to have meals at my place. After Hazrat had completed
his meals, his Khaadim, Moulana Ibraheem Saheb, and other
people who accompanied Hazrat were having meals, and we
were only three or four people sitting together with Hazrat in
the lounge, when Hazrat Mufti Mahmood Saheb ( ),
just out of the blue said , “ I have never given a chilla for
Jamaat work in my life. I have never given 3 days, I have never
made Gusht, I have never gone in Jamaat for a year.
However, a person who thought that I was not a Jamaat worker
came to me and related a dream he had in which he saw
Hazratjee, Hazrat Moulana In’aamul Hassan Saheb ( )
telling him, ‘Mufti Saheb sola aana hamaare aadmi he’ [Mufti
Saheb is one hundred percent our patron]. ” What is meant
by ‘our person’? The meaning of this is that the six points were
inherent in Hazrat Mufti Saheb’s life.

Hazrat Moulana Ilyaas Saheb ( ) said that he feared

that time when people think that they are doing a lot of Jamaat
work , but they will have no idea of what Jamaat work is.
Hazrat meant that there would be a lot of Khurooj [going
out], but the Sifaat, the six points would not come into their
lives. The essence of the work of Jamaat is this, that the six
points be very much a part of one’s life.

Whether one goes for Gusht or not , or whether one gives a

chilla or not, though these are necessary, the important thing
is that Deen should come into one ’ s life. Not only the six
points, but Deen in it’ s totality should come into our lives.

Anyway, this subject cannot be exhausted. Not enough can be

spoken about this topic to bring about an awareness and
realization to the importance of each effort. However, my advice
is that wherever a person can fit himself in, in terms of the
efforts of Deen, he should. Also, Du’a should be made for every

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effort of Deen is well. One’s full moral support should be given

to every effort. Also, as we are making an effort for this Dunya,
we should try to make the same effort for Deen in which ever
field we can. Some people are involved in building Masjids,
there are so many Masaajid that are required. Some are in the
field of establishing Makaatib. Orphans have to be taken care
of. Poor people whose Imaan is being bought by missionaries
with dollars have to be looked after. There is so much of work
to be done, where is the time to criticize one another?
Once, in England, someone mentioned to Hazrat Moulana
Abrarul Haq Saheb ( ) that there was Ikhtilaafaat in
the community. When delivering the Bayaan, Hazrat initiated
the talk by asking who said that only the eyes are necessary
in the human body , and ears are not necessary. Or that the
nose is necessary and that the mouth is not necessary , or
that the brains are necessary and the heart not necessary ?
In this way, Hazrat pointed out in detail with analogy as to
the necessity of each and every effort of Deen. Similarly, who
would say that his house is complete , if he had the most
modern kitchen, but no bedroom? Irrespective of how unclean
the toilet is , without it, the house is not complete. Who can
say that within the government , hospitals are necessary, but
the police force is not? Or that the education system is necessary,
but the people sweeping streets are not necessary? It is only
when all the departments together , function properly , the
country will progress. Should there be one defect in one
department , the country will start going down.
May Allah ( ) give us the proper understanding so
that we may work together. Aameen

Our Sustainer show us the truth as truth, and grant us

sustenance of following it.
And show us falsehood as falsehood, and grant us the
sustenance to abstain from it.
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THE ESSENCE OF LIFE

Make that much effort to attain the world
for as long as you are going to live here.





Strive that hard for the hereafter for as long
as you are going to remain there.





Endeavour to attain the pleasure of Allah as
much as you need Him.





Commit that amount of sin the punishment
of which you are be able to endure.





Beseech from that Being only who is not
dependant on others.





When you intend to disobey Allah go to
that place where He cannot see you.




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