DISPRAISE OF ABOMINABLE ACTS

Moulana Ashraf Ali Thanwi [ra]

Qaalan Nabi Sallallahu 'Alayhi Wasallam: Innallaha karaha lakum qeela wa qaala, wa kathratus su-aala, wa idha'atul maal.

Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has said: "Allah has disliked for you: It has been said and it is said', and alot of asking, and the wastage of wealth."

In the hadith of Sayyidina Rasulullah Sallallahu `Alayhi Wasallam the word `Wa Kathratus Su-aal' is mentioned. The word `Su-aal' has two meanings, Everybody knows the first meaning, which is (in the Urdu terminology) 'maang-na', to request, beg, solicit, procure etc. The other meaning is what is termed as 'poochna', to question, inquire, ask etc.

Sayyidina Rasulullah Sallallahu `Alayhi Wasallam has prohibited both. Do not make excessive requests and do not ask many questions. By the word `Kathrah' (excessive) we may understand that it is permissible to make a minor request or ask a simple question. But, bear in mind that by little it will not mean that it is permissible to make a request for one or two cents and prohibited for more than that, or there is no harm in asking a simple mas-alah and that alot of questions are prohibited. In both cases a little means that it is permissible for the one in dire need to make a request and prohibited without a genuine necessity. At the time of dire need requesting or asking a little or alot are both regarded as little. Where it is not necessary, there even a little amount or a simple question will be regarded as alot.

Now I wish to elaborate on this, that, during these times what errors people have fallen into. What amount of excesses and deficiencies have come about especially among womenfolk. In some situations they regard it as absolutely necessary to fulfil the request of those who come to beg. For example the begging fakirs cheat and deceive them in such a manner that they become frightened. Hence they make sure they fulfil the requests of these fakirs, even if they themselves have to remain hungry. Some appear in the form of `Shah Saheb's' or `Bawa's' and show their `miracles' by saying that "I will only take a certain eiderdown, quilt or blanket," etc. that is hanging on the clothing line, or I will only take a certain type of clothing that is in the trunk or cupboard." Womenfolk begin thinking that some great personality has arrived. If the thing that has been asked for is not given then Allah knows what calamity will befall on our wealth or children. As a result they give the requested article to the `Bawa'. At times such 'fakirs' are given things through the medium of children. For example, it so happens that a child becomes ill, A 'fakir' comes to beg, he is then given something by the hands of the sick child. They say to the beggar make du'aa this child recuperates. Hence, 'fakirs' look for such houses where there are sick people. They demand things and do not leave till they attain what they ask for. People fear the sick child or person may die or divine reprisal will befall them if such people are turned away.

Gentlemen! being a Muslim, why have you become so timid? A Muslim's consideration and motive is only Allah and His Rasul Sallallahu `Alayhi Wasallam. When Allah and His Rasul have shown the way then no one can do any harm. Why fear the threat of a `Bawa' or fakir'? People do not consider that they will fall into difficulties, nor, that did the husband give his consent or not? Womenfolk do not take into account what thing belongs to whom. Remember, it is not correct for a woman to use her husbands belongings indiscriminately. On the contrary, she must also seek the advice of her husband when spending or disposing her own belongings or wealth, as women are `Naaqisaatul-`Aql' (incomplete understanding). Whereas, in this case she is giving away another's possession rashly without caution, which is not permissible at all. One should not fall prey to the threats of a `Shah Saheb', `Bawa' or fakir'. It should be understood, that one who uses such tactics, how can he be a perfect or holy personality? Such a person is a plunderer and a bandit. Even some literate and learned people fall prey to this deception. They feel that it is not permisible to turn away a beggar empty handed and present aayaat and ahaadith to prove their stand. For example: "Therefore, the beggar drive not away" (Surah Duha, 10). "Give the kinsman his due, and the needy,... (Surah Bani Israel, 26). "... and giveth his wealth, for the love of Him, to kindfolk and to orphans and the needy,... " (Surah Baqarah, 177), or the hadith: "Verily a beggar has a right even if he comes on a horse. " etc. etc.

In the above hadith, how much has been stressed regarding the giving to the beggar and the needy. The word 'Even if he comes on a horse' is open and clear, that even if a beggar is not in a deprived state, it is necessary to fulfil his request. It should be fully understood that here, those beggars are intended who really are in need. Some needy are such, that outwardly they do not seem poor, but in their homes they have nothing to eat. Due to self-respect and dignity, they dress in such a manner, so nobody may know of their poverty. To assist such people is a source of abundant and great ajr and reward. By the above hadith such people are intended. On the other hand there are proofs from where it can be deduced that it is not necessary to give every beggar. In fact, it is a sin to give in some situations as the fuqahaa have written, that, where it is haraam for a person to beg, in such a case it is also haraam to give such a beggar. Where one is unaware one is excused.

Today there exist many such beggars who in reality are wealthy, but seeing their apparent poor condition, people think them to be worthy of zakaat. They give such people zakaat whereas it is not permissible for such people to accept zakaat.
It is said there was a mu-adhdhin who lived in apparent poverty. People felt very pity for him and use to assist him, whereas, he owned five hundred Rupees (a large sum in those days). Things cannot be concealed for a long time. Some youth came to know of his true condition and stole his money. With the same stolen money they prepared a sumptuous feast and invited the mu-adhdhin. The mu-adhdhin was very pleased and showered many praises on them. Whenever a praise was showered the youth would say: "Hazrat, everything is due to your kind grace." After hearing this repeated so many times, he began to have a doubt. When he returned to his room he found that his money had vanished. He became so shocked that he died there and there. (Of what use is such wealth that causes death).

The majority of the beggars today are accumulators. It is not at all permissible for them to beg. To give them is as giving them the habit of begging which in reality is `I'aanah `alal ma'siyah' (assistance to sin). Assisting to sin is in itself a sin. This is the fact of that giving which people consider as generosity.

During these times people do not fear begging. I have seen some people go for haj in such a state that they do not carry with them any provisions, etc. and regard it as 'Tawakkul'. Their whole journey is made in this manner. Wheresoever they see someone eating they present themselves saying: 'Yaa Shaykh, Luqmah' (O Shaykh, give a morsel). People regard them as so debased that many refuse outright to give them anything. Those that are soft hearted and polite, do not refuse but will hide and have their meals. They become very annoyed with such beggars. This is such a type of 'Tawakkul' that make others laugh and mock. Due to this, people have translated tawakkul as, to become lazy and useless. This type of tawakkul is so detrimental for one's self that it makes one mean and shameless. How bad is it for others too that whenever they see such persons they become startled and feel that a beggar has arrived. How detrimental is this for Islam? A silly person does a wrong thing and the religion of Islam is blamed. Those observing such situations, think this is the Islamic way of tawakkul. Now observe, how bad is begging? The creation of Allah is greatly troubled and Islam is belittled. How can such type of begging be permissible where others are disturbed and the deen ridiculed. Since when is haj fardh on such people? Allah and His Rasul did not make haj fardh on them. It is explicitly stated in the Qur'aan: "And haj to the House is a duty unto Allah for mankind, for him who can find a means (way) thereunto. " (Suratul Haj, 97.)

Begging has been clearly prohibited, then on what account will such a haj be referred. Forget fardh or waajib, it is not even permissible in such circumstances. Yes, if someone really has the ability, and with true tawakkul on Allah, leaves for haj, and is determined and steadfast that in no circumstances or at no time will anything be begged or asked from anyone. This will then be a great achievement and a means of great merit. Some people have achieved this, but generally it is difficult and rarely is one able to do this sincerely.

These two types of begging that have been mentioned are well known and every person regards these as begging. There is another type of begging which in these days is not regarded as begging, whereas, in reality it is begging. Yes it is done with refinement, and this same refinement and civility has put a cover on the truth. Collection for a madrasah or some national and beneficial cause is made in a manner where a long list is made, and next to the name of every person amounts are written. Respectable personalities of the community are taken with when going to these people. Due to shame the donor does not say anything but writes the amount requested. The collectors become greatly happy thinking that they are great supporters of the deen by going around for a collection, as if they are making a great mujahadah and sacrifice. They think that they have taken up such a task which is utterly not in conformation with their standards, i.e. being respectable, yet stretching the hand before others. I say if doing something against one's status is really a mujahadah and sacrifice, and there is no other condition necessary besides this for mujahadah, I will show a better mujahadah than this, which according to this principle should be regarded as even a greater form of piety. This being a greater mujahadah should also be a source of greater reward.
The method is to break-into or burgle a bank or money-lender, or assemble a group and make an attack on them, hence, a huge amount of money will be obtained quickly. By this method, the work of a madrasah or any other charity will be attained quickly and easily. This method is also very difficult, as it is against one's dignity and status to do so. To stretch the hand is not so difficult as is the above method, nor is it dangerous. Also, if one is caught and arrested, one loses one's home etc. This is a great sacrifice, and while being a great sacrifice, the reward should also be great. Will somebody approve of this? Now may I ask what is the difference between the two methods. The grounds of prohibition and defects found in this method is also found in the previous method, that is, taking anothers possession without his pleasure and approval. Wherever this type of defect will be found, it will be prohibited, be it stealing; be it burglary; be it usurping; be it by deception or fraud; be it by force; or be it by begging etc. I cannot understand that if money is taken by pressurising a person, how can it be called by approval. if there is no pleasure and approval, then what difference is there between stealing and usurping. What difference is there if filth is eaten just like that, or if it is wrapped in paper made of silver and eaten. If pressurising with refinement and civility can be deemed permissible, then there exist many fraudulent people who gain money by flattering and slyly entreating others. This money which is gained by deceiving the creation should also be termed halaal, as this flattery is also done with civility and refinement. In some cases people themselves entreat such fraudulent people to accept their monetary offerings. Remember well, that when this is not permissible, than how can that money of a Muslim that is taken by pressurising and without the person's pleasure be permissible?

Some people are of the opinion that if this is the case, how will work progress. Nothing can be achieved without finance, and we are been prohibited from soliciting for money. Without soliciting for money nobody will donate. How will work of the deen be carried out. Our elders reply by saying, what necessity is there to engage in lofty affairs. Do only what is easily possible. Invite and create a desire in people to donate but do not beg. If inviting is done with sincerity it will surely have an effect, because every Muslim has love for the deen. By inviting, every person will surely participate. Yes, it can be accepted that the funds targeted for may not be achieved by this method. But, then, what necessity is there that things must be according to one's taste. Projects should be made according to the amount that is received easily and with the donors pleasure. For example, if a masjid has to be built, then built it according to an amount that can be easily collected. If a solid structure cannot be built with the amount collected then build a cheaper structure. Is it necessary that a masjid structure must only be solid? See, the first masjid built is the Masjidun-Nabawi in Madinah Munawwarah, which Sayyidina Rasulullah Sallallahu `Alayhi Wasallam himself had built. It was a simple structure of unbaked earth and the roof was made of date palm branches. The condition of which was, that when it rained, the ceiling leaked profusely. So much so, that it is reported in the hadith that Sayyidina Rasulullah Sallallahu `Alayhi Wasallam once performed salaah on the sodden ground of the masjid. The words of the hadith are: "He made sajdah between water and mud." During that period was it not possible for the Muslims to build a solid structured masjid, or was it difficult to at least make such arrangements where the roof will not leak? It becomes clear by this that Sayyidina Rasulullah Sallallahu `Alayhi Wasallam did not give much attention to such matters in order to teach the Ummah. He taught the Ummah to pay attention to the main object and not to fall into extravagance. I say the truth, that although today there are many splended and magnificient masjids, but musallis are few. Instead if masjids are simple and musallis more, this will be much better. Even a little money gained by creating a desire and inviting people is sufficient to fulfil a need. What necessity is there to build a beautiful and splendid masjid and disgracefully go around begging and pressing people's necks for money. In this same manner, when a madrasah is established, it has become a habit of the people these days to overlook and forget the original object. They involve themselves in extravagances. First, a structure is built, that too of such a nature that it becomes a tourist attraction. Whatever money is collected is spent on the structure. Very little is spent on the education which is the original aim. The management regards it a great achievement to employ teachers who will accept a meagre salary. The aim is to have a huge low salaried staff, even if it means employing unqualified personnel, so that it may be shown to visitors, what a huge staff is employed by the madrasah.

Gentlemen! Qualified personnel of any occupation cannot be obtained cheaply. A good artisan cannot be engaged at a wage of a labourer. Even a good dhobi (washerman) charges more than an ordinary dhobi. Then how can an ustaadh be good if he is paid a meagre salary. The truth is this, that everything is progressing today and a mean-spirit is adopted towards the deen. Everything that is of a good high quality is liked and acquired of the material world. In the deen the lowest quality is accepted as quite sufficient. It is regretted that today there is a great gap away from the facts.

The hadith also prohibits one from asking a lot of questions. That is to ask about things that are not necessary, nor is it of any real concern. These days it has become a fashion with the people, that if a question is asked, it will be regarding taqdir, wahdatul wajud etc. These are such delicate subjects, that great intellectuals have dwelt on them but could not reach the crux and depth of the matter. It does not mean that these subjects are not correct. They are indeed correct, nor is it beyond human intellect. It is surely delicate and cannot be understood by every person, nor can one understand it through one's own ingenuity. Yes, if someone studies these subjects systematically and thoroughly and uses naql (that which has been divinely revealed to the prophets) to support one's intellect, then it is possible for a person to reach the depths of these subjects. The sad part is that those asking such questions are not even capable of understanding the `Gulistaa' and `Bostaan' (Persian books taught in the primary classes), yet they debate and put forward their views regarding such subjects. The result will be that one will regard one's self a great intellectual or alternately will begin to have many doubts. Ma`aadhallah (Allah forbid), the end result will be that the nafs shall say what type of religion is this, that consists of such doubtful aspects. The fault lies in one's self but mistrust is on the deen.
Friends! stay away from such things and do something constructive. I advise those who are asked questions, that when such questions are posed, and the one who questions is not capable of understanding it, then, in no way must an answer be given. It does not mean that if one is an `aalim, he must answer each and every question of the rank and file. In these times both parties have become careless. Those who ask such vexing questions regard it as the deen. The `ulama also answer such questions to make an impression of their great knowledge. The Qur'aan Karim prohibits the asking of such questions of which there is no necessity. Allah Ta'aala says: "O ye who believe! Ask not of things which, if they were made known unto you, would trouble you:... " (Surah Maa-i-dah, 101).

Some mufassirrin opine that the reason for the revelation of this aayah is, that when haj was proclaimed fardh, a person asked if haj is fardh every year on a person. Sayyidina Rasulullah Sallallahu `Alayhi Wasallam remained silent three times, then said: "If I answered in the affirmative, haj would have become fardh (compulsory) every year. Then, no one could have carried out this injuction." If one is forbidden to ask such type of questions regarding the ahkaam (divine commands) which are not necessary, then what could be said regarding those aspects that are detrimental. One will experience, that this type of unnecessary questions are only asked by those who do not wish to comply with such injunctions. They do not possess any respect for the teachings of the deen, nor have respect for the `ulama and the deen itself. Otherwise, observe! When one goes to meet an official, one guards one's words and speaks only that which is necessary. When returning that same person will say, "I had deliberately not spoken more. It may happen, that some calamity befalls me." Now observe! One did not have the courage to delve into a legal matter, and ask, that why is this so in the law. The reason being that in the presence of the ruling authorities there is awe and respect and here there is no such thing. The Sahaabah Kiraam Radhiyallahu `Anhum were of such a respectful calibre, that if they wanted to ask questions regarding important aspects, they would not ask till many days passed. At times Allah Ta'aala sent an angel in the form of a human. That angel would ask those questions that were in the hearts of the Sahaabah Radhiyallahu `Anhum. It was through the barakah of their etiquette and respect that Allah Most High solved their problems. The `Hadith of Jibra-eel `Alayhis Salaam' is a well known hadith. Sayyidina Jibra-eel `Alayhis Salaam appeared in the form of a human and put forward some questions.
The object of these questions was that the people may come to know of these aspects. The barakah of respect and etiquette was, that needs were fulfilled by Allah Most High. On the other hand, the result of disrespect is that the Bani Isra-eel were commanded to sacrifice a cow. They began to question this command. They asked that show us what type of cow must it be? It was commanded that it must be a young cow. They then asked that what colour must it be? It was commanded that it must be of a yellowish colour. They then said, show us in detail for we have not understood till now that what type of cow should it be? It was commanded that the cow must be such that it was never used to plough nor was it used for watering purposes. It must have a uniform colour and not have any blemish or spots on it. Hence, they had to search for such a cow. They obtained such a cow only after immense difficulties, searching and spending a huge sum. The hadith states that if the Bani Isra-eel did not ask so many questions upon receiving the command, it would have sufficed them if they had immediately sacrificed any type of cow. The difficulties they underwent was the result of their asking many questions. It is Allah Ta'aala's mercy and grace on this ummah that He Himself has forbidden such an act. He commands: "O ye who believe! Ask not of things which, if they were made known unto you, would trouble you," (Surah Maa-idah, 101). He further says: `A folk before you asked (for such disclosures) and then disbelieved therein" (Surah Maa-idah, 102). The people before you adopted this manner, where they discussed; argued; objected; disputed and made excuses regarding the ahkaam (divine commandments). In other words they termed this as research. When a command is given and clearly explained, they refuse to carry out that command. It becomes clear that, when one argues, disputes and objects, the fulfilling of that command is not intended. Those who carry out commandments always fear that, Allah knows, will we really be able to comply and act upon such commandments?