Qur’anic Injunction:
“I have not created Jinn and Mankind except that they worship Me (Allah Ta’ala جل جلاله)”
(Surah Zariyat:56)
Introduction
We must bear in mind that as slaves, we have no option but to be totally subservient to Allah Ta’ala جل جلاله. Proportionate to our obedience will we earn the pleasure or displeasure of Allah Ta’ala جل جلاله.
Our Hazrat Hajee Moulana Muhammad Farooq Sahib رحمه الله gives a simple example for us to understand that if we promise our love, loyalty and commitment to our wife and in her company we commit such indecent acts that goes against our promise; how will she react? Not only will she feel betrayed but she will be extremely disappointed. Our Hazrat رحمه الله asks that if this is a reaction of a human being; can we well imagine how much difficulty we are putting ourselves into by disobeying Allah Ta’ala جل جلاله.
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Ploy of the Nafs
Many people fall into the deception where they cannot reconcile that the Nafs is a well-wisher but at the same time can be destructive and harmful to one. The Nafs acts as a well-wisher which is a natural trait but when the desire is to commit evil work, it presents it in the form of well-wishing. As an example, the Nafs decides that there is a need to build a house. The Nafs will present many benefits if one builds a house in spite of acknowledging that there is no money.
Once the Nafs has succeeded in its ploy to convince you of the need of building a house; the Nafs will then become firm in its resolve that you will have to resort to bribery but along with this; the Nafs will warn you with regard to the very real fear of being punished in Jahannum for the crime of bribery. This will act as a deterrent for one to be involved in bribes.
At such a crossroad, Shaitaan comes and teaches the Nafs a “new lesson” that Allah Ta’ala جل جلاله is most kind and forgiving. In simple terms, Shaitaan prompts the Nafs that worldly benefits will accrue by taking bribes and certainly, there will be religious harms but the religious harm can be compensated by seeking forgiveness from Allah Ta’ala جل جلاله who is the most kind and most merciful. The clever ploy Shaitaan uses is that resort to Taubah and seek forgiveness from the sin – your act of taking bribes will be overlooked in the Aakhirah and you will thus be successful both in this world and the Hereafter. Furthermore, Shaitaan then warns that by you not taking bribes, you will lose both ways; ie you will have no house in this world and be deprived of seeking forgiveness in the Hereafter. Therefore, the loss (bribe) than can be compensated for by repentance should thus be tolerated and taking bribes is not only acceptable but is required. Yes, we can thereafter have Allah Ta’ala جل جلاله forgive this action.
We now witness how the combined efforts of Shaitaan and the Nafs colourfuly paint a picture as to the need for bribery and the necessary demand of the need to be fulfilled but then resorting to Taubah for “reluctantly” relenting to the need.
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The Calamity of Interest
Again, many have fallen into the trap where the need is to have a house but we have been “compelled to take a loan on interest” because of the lack of funds. We now will make ourselves feel comfortable because of the supposed need and we appease ourselves that we will seek forgiveness from Allah Ta’ala جل جلاله for this slight act of indiscretion. What can we say; we were compelled by circumstances!
Nobody bothers to contemplate on this aspect that all parties involved in interest bearing transactions are regarded as being at war with Allah Ta’ala جل جلاله.
Realise that this is the deception of the Nafs and the subsequent trickery of Shaitaan where we will’ feel compelled to involve ourselves in sin to make sure that we are secure!
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How Do We Rectify Errors
Our Hazrat Hajee Saheb رحمه الله mentions a unique incident of a police officer who was involved in taking bribes. This was his normal habit until he sat in the company of the pious and realised his error. The concept of being held accountable in the court of Allah Ta’ala جل جلاله seized him and he decided immediately to make amends.
Immediately, an account of all the bribes taken was noted. Thereafter, all the monies that were earned through his employment was kept aside and only a meagre amount was taken out for some salt, bread and tea – whatever was saved was given to those whom bribes were taken from. Many years had elapsed in this way where the family underwent great difficulty but when a person fears standing before Allah Ta’ala جل جلاله; a different concern envelopes him. We can well imagine the sheer relief he had experienced once the monies were returned to the appropriate parties.
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What Type of Concept Be Embedded In Our Minds?
Our Hazrat Hajee Saheb رحمه الله had mentioned an incident of a Muslim beggar who was asking assistance of visitors outside the Jaame Masjid in Delhi. A Hindu visitor came to inspect the architecture so that he could implement similar plans when he was to build his house. The Muslim beggar asked for assistance from the Hindu but was refused.
When the Hindu left for home, he realized that his wallet was missing. He concluded that he must have been pickpocketed and he resigned himself to the loss. He decided to finalize the plans and took his wife to the Jaame Masjid to get her opinion on the design. When he entered the Jaame Masjid compound, the Muslim beggar rushed towards him with his wallet. The Hindu visitor was astonished and he inspected his wallet. To his surprise, nothing was missing! He then enquired of the Muslim beggar that he was in need; why did he then not take the liberty of taking some money? The Muslim beggar replied that:
- He did not have the necessary permission to take the monies;
- He responded that on the day of Qiyaamat, he did not wish as an Ummati to cause any grief to the noble personality of Nabi صلى الله عليه وسلم by wrongly taking someone else’s possessions and be a cause of delay to Nabi صلى الله عليه وسلم when some disbeliever complains that his rights were usurped.
Our Hazrat رحمه الله commented that in previous times, even beggar’s feared accountability to Allah Ta’ala جل جلاله !
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A Humorous Incident but a Unique Lesson Is Shared By Hazrat Thaanwi رحمه الله
A person taught his parrot to say in Persian “What doubt is there in this!” It used to utter these statements in response to everything & found that this statement was an apt reply to most things.
This person after teaching his parrot to say these words took the bird to the marketplace and boldly exclaimed that: “My parrot speaks Persian!” One person decided to test the parrot and the reply was: “What doubt is there in this!” On every occasion, this was a fitting reply to what had been said or asked. Becoming pleased, he bought the parrot and took it home. Now upon trying to get some response from the parrot, the bird only uttered: “What doubt is there in this!” – Irrespective of whether the response was fitting or not. In exasperation he finally said: “It is regrettable that I erred greatly in buying you.” The parrot responded: “What doubt is there in this!”
In exactly the same way, we have but learnt a single lesson which we use on every occasion.
That lesson is that Allah Ta’ala جل جلاله is most kind and most forgiving immaterial of the sins we commit; whether it is linked to the rights of Allah Ta’ala جل جلاله or the rights of creation. Another grave error is that how can we deceive ourselves that the harm of the sin will not affect us after seeking forgiveness. Understand that just as Allah Ta’ala جل جلاله is most kind and most merciful in the Aakhirah, He is likewise in this world because Allah Ta’alas جل جلاله qualities are eternal.
Nobody would be daft enough to consume poison thinking that Allah Ta’ala جل جلاله is most kind and most merciful and that the effect of the poison will not harm one. If the meaning of Allah Ta’ala جل جلاله being the most kind and most merciful is that one can do whatever one desires without the fear of him being harmed; why should one be harmed after swallowing poison? Yes, the harm of poison is definite (we can relate to it) and in spite of poison being harmful, it makes no difference to the qualities of kindness and mercy of Allah Ta’ala جل جلاله.
We realise that in the Aakhirah, Allah Ta’ala جل جلاله will most certainly be forgiving and merciful but we cannot deny the adverse effects of sins that await us if we have violated the laws of Allah Ta’ala جل جلاله. We therefore deduce that Allah Ta’ala’s جل جلاله qualities of kindness and forgiveness do not guarantee that we will not suffer any harm.
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The Height Of Mercy
It is indeed the height of mercy that Allah Ta’ala جل جلاله Himself has established a set of rules and regulations; we are thus informed that by observing these yardsticks will we achieve success, salvation, Allah Ta’ala’s جل جلاله pleasure and safety from Jahannum. In reality, the path of seeking Allah Ta’ala’s جل جلاله pleasure is in our hands.
It is like an open book test; questions are posed and the correct answers given to ensure success. This is the mercy of Allah Ta’ala جل جلاله where guidelines to the observance of rights whilst staying within limits of Shariah have been given for our eternal salvation. If we now decide to deviate from this assured prescription and choose those acts which will create obstacles; who do we blame?
Understand The Loftiness Of Allah Ta’ala جل جلاله
We have neither realised the greatness of Allah Ta’ala جل جلاله nor have we realised the reality of sins. Understand sin to be a rebellion against a ruler or commander. Proportionate to the rank of the ruler or commander will be the gravity of rebellion against him.
Hazrat Thaanwi explains:
- One is a rebellion against the district mayor.
- More serious is the rebellion against the representative of the government.
- Even worse is rebelling against one’s father.
- There is no greater ruler or commander than Allah Ta’ala جل جلاله because the majesty and grandeur of everyone else is finite and limited whilst the majesty and grandeur of Allah Ta’ala جل جلاله is infinite and limitless to the extent that it is beyond our thought and understanding.
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Punishment Meets the Crime
Let us understand that there is none greater than Allah Ta’ala جل جلاله and there is no rebellion greater than rebelling against Allah Ta’ala جل جلاله. It therefore stands to reason that the greatest punishment should be for rebellion against Allah Ta’ala جل جلاله. Since the rank and position of anything beside Allah Ta’ala جل جلاله is limited, hence the punishment for opposing anything besides Allah Ta’ala جل جلاله is also limited. Logically, because Allah Ta’ala’s جل جلاله majesty and grandeur is infinite, the subsequent retribution for rebelling against Him should also also be infinite and eternal.
If we adopt this principle, then any minor sin committed by anyone should be punishable eternally yet Allah Ta’ala جل جلاله has not appointed Jahannum for anyone besides the kuffaar and mushrikeen. Based on this, if Allah Ta’ala جل جلاله chooses to set someone free after whatever time He chooses; is this not forgiveness and endowment? It most certainly is! We witness similar scenarios in the world all the time where an individual serving a 10 year prison sentence is granted amnesty after serving just 2 years – will this not be considered as an endowment on the part of the ruler? Therefore, if Allah Ta’ala جل جلاله gives someone limited punishment after him serving a 100 years or 10000 years and then admits him into Jannah, will this not be regarded as an endowment’? It will be regarded as a great favour from Allah Ta’ala جل جلاله because He has chosen to forgive the servant although He has the right to eternally punish the transgressor.
We have therefore not understood the concept of forgiveness. It does not mean that Allah Ta’ala جل جلاله will not punish at all but rather that one meaning of GHAFOOR is that a culprit is set free after going through a limited period of punishment. Another meaning of GHAFOOR is that Allah Ta’ala جل جلاله does not punish immediately upon the act of transgression; this we can identify with regard to worldly matters.
The meaning of Raheem can also be termed as mercy. Another angle to look at the situation is that a person is jailed for some crime; it means everything for him to be released from prison. There is no question of reward and nobody will even consider him worthy of reward. Allah Ta’ala جل جلاله also has the right to free his slave from Jahannum and leave him in this condition with no concern as to what happens to him. Yet Allah Ta’ala جل جلاله is so merciful that after emancipation from Jahannum, Allah Ta’ala جل جلاله grants His slave Jannah wherein he will experience such bounties which no eye has seen, no ear ear has heard of and which has not occurred to any mind.
Over and above Allah Ta’ala جل جلاله forgiving His slave, some will meet Allah Ta’ala جل جلاله once a week, some will meet Him monthly and some annually. The closest will be those who will be allowed to meet Him morning and evening. Unique is that whomsoever is granted the opportunity to meet Allah Ta’ala جل جلاله will not be commanded to initiate the salaam but rather, it is mentioned in the Hadith that the inmates of Jannah will be gathered and Allah Ta’ala جل جلاله Himself will initiate the Salaam! Can such an example be presented by anyone regarding a sinner or defaulter being endowed with gifts in this manner?
We now understand that it is not necessary for mercy to be expressed that punishment is not meted out. We further learn very importantly that the nafs presents itself as a well wisher but in actual fact promotes the commission of sins. Let us never be complacent and allow our nafs leeway to deviate us because if we do not excercise control, Allah Ta’ala جل جلاله forbid but we will become bold in our rebellion towards Allah Ta’ala جل جلاله.
May Allah Ta’ala جل جلاله allow us to recognise the deception of Shaitaan and nafs; we should ensure that proper controls are put in place in our lives so that we can obtain the love and pleasure of Allah Ta’ala جل جلاله .
Aameen!