PROMISE OF TWO GARDENS
Allah Ta’ala جل جلاله states in the Holy Qur’ān:
‘And for him who fears standing before his Lord, there shall be two gardens.’
(Surah ar-Rahmān: 46)
Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has explained that if a person fears standing before Allah Ta’ala جل جلاله and having to give an account for each action; he will be blessed with two Jannahs (paradise).
In the commentary of this verse, Hazrat Mujāhid رحمه الله (a renowned Tābi’ee) has said that it refers to a person who is confronted with an evil thought and intends to commit a sin. At the same time the person reflects on Allah Ta’ala جل جلاله and reminds himself that he will have to one day present himself before Him. Upon contemplation, he abandons the idea to commit the sin. It is for such an individual that the assurance is given for two gardens in Jannah.
A man is all alone and there is nobody watching him. There are no obstacles to prevent him from slipping into transgression. There is an urge within him to commit a sin but at that critical moment, he admonishes himself; “Although there is no human being who is aware of my evil intention but my Allah Ta’ala جل جلاله is watching me. One day, I will have to stand before Him.” The man holds back and refrains from committing the sin. It is for this type of person who will be granted two gardens in Jannah. The behaviour of this man is termed as Taqwa which is defined as the “awe of Allah Ta’ala جل جلاله ” that prompts man to abandon the evil demand of the Nafs to sin. One realises that Allah Ta’ala جل جلاله is All Seeing. The aim of the Shariah is to instil in man the concept of answerability; i.e he will have to stand before Allah Ta’ala جل جلاله .
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RECOGNISE THE GREATNESS OF OUR RABB!
Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has mentioned that Allah Ta’ala جل جلاله does not tell us in the above mentioned verse to fear Jahannum or punishment or the fire; but He has said that we should be fearful standing before Him.
In other words, we are required to acknowledge the Greatness and Majesty of Allah Ta’ala جل جلاله Allah Ta’ala جل جلاله ; and we should realise that Allah Ta’ala جل جلاله may or may not punish us for our sins. But, the real question is how would we stand before Allah Ta’ala جل جلاله with the knowledge that we have transgressed His laws?
Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله shares a very fine point; if we recognise the Greatness of Allah Ta’ala جل جلاله , we will obviously have great awe and respect for Him. Even if we know that we will not be punished for our acts of disobedience, we will stand in awe of Him. We will not do anything against His laws because we are aware that we will have to face Him after being involved in our acts of transgression. This is the concept of Taqwa that is required of us; our mindset should be that we always remind ourselves that we to present ourselves in the Court of Allah Ta’ala جل جلاله – we will be required to furnish answers for our actions.
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RESPECT…
If we carefully examine our lives, we will acknowledge that in most cases, we had immense respect for our parents. What was the factor that created this respect? It was solely due to fear if they had become aware of any wrongs that we were involved in and this would have resulted in them being displeased. We can relate to this concept.
Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has advised that if we can fear the creation of Allah Ta’ala جل جلاله, then how much more important should it be to have the awe and fear of the Creator of the universe. We should thus reflect as to how we will present ourselves before Allah Ta’ala جل جلاله with the record of every action! Allah Ta’ala جل جلاله states in the Holy Qur’ān:
‘But as for him who feared standing before his Lord and restrained his soul from caprices.’
(Surah an-Nāzi’āt: 40)
It is imperative that we exercise restraint and control over our evil desires. The fire of Jahannum and punishment in the Aakhirah are signs of retribution; but the real objective is to fear the Grandeur and Majesty of Allah Ta’ala جل جلاله.
Those who have understood the reality crave for the pleasure of Allah Ta’ala جل جلالهand stay away from actions which will result in His displeasure.
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MIXING WATER IN THE MILK
It was the noble habit of Ameerul Mu’mineen Hazrat Umar رضي الله عنه to walk the streets of Madīnah to ascertain the needs of the people. Those that were in need were helped, those in grief were consoled and those who made errors were rectified.
One night, whilst on his rounds, he heard two women speaking to each other. From the conversation, he deduced that one was old and the other was young. The elder woman said to the younger woman; “Mix some water into the milk to increase the quantity before we sell it.” The young woman said; “Mother, Ameerul Mu’mineen has prohibited every milk seller from doing so. We must not do it.” The mother replied; “The Ameerul Mu’mineen is not here. He cannot see you. No one can see you in this hour of the night if you put some water into the milk.” The young woman responded; “Mother, it may be true that Ameerul Mu’mineen is not watching us but what about his Lord? Is He not watching us? We must not do the wrong thing.” Hazrat Umar رضي الله عنه overhead what was spoken and enquired about them. He further ascertained that the young woman was not married. Hazrat Umar رضي الله عنه then sent a proposal of marriage for his son Hazrat Abdullah bin Umar رضي الله عنه and by virtue of this blessed union, the noble Hazrat Umar ibn Abdul Aziz رضي الله عنه was born in the family.
What we learn is that the young woman was convinced that although Hazrat Umar رضي الله عنه could not see them but Allah Ta’ala جل جلاله was All Hearing and All Seeing. This is the benefit of Taqwa.
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THE TAQWA OF A SHEPERD
Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has shared the incident of Ameerul Mu’mineen Hazrat Umar رضي الله عنه who was on journey. He had exhausted his provisions. Hazrat Umar رضي الله عنه noticed some sheep grazing nearby. The Arabs were known for their hospitality and they used to allow travellers to drink the milk of the animals free of charge. Hazrat Umar رضي الله عنه approached the shepherd and informed him that he was hungry and would like him to provide milk from one of his flock. The shepherd explained that he was not the owner of the animals but merely an employee and he could not accede to the request of Hazrat Umar رضي الله عنه . Hazrat Umar رضي الله عنه then decided to test the resolve of the shepherd by saying; “I will show you something profitable that will benefit both of us. You sell me one of these animals. You can keep the proceeds of the sale and I will get the sheep and its milk. You can then tell the owner that a wolf devoured the animal because the owner is aware that there are wolves in the jungle.” The shepherd cried out; “يا هذا! فأين الله؟” (O man! Then where is Allah?)
The shepherd meant that he could speak lies and fool his employer, the owner of the sheep but there is the Ultimate Owner of his master; “How will I face him?” The shepherd exclaimed that he was not willing to be an accomplice in the deal. When Hazrat Umar رضي الله عنه heard the answer of the shepherd, he said; “As long as people like you live on this earth, no tyrant can oppress anyone.” Thus, as long as there is fear in the hearts of the believers, people will think of the Aakhirah and there will be a concern for standing before Allah Ta’ala جل جلاله. There will be no crime or oppression. This is the legacy of Taqwa.
At this juncture, let us reflect; are we accomplices in sin? Have our actions contributed to peace or anarchy? How have we inculcated the fear of Allah Ta’ala جل جلاله in our lives? If every individual reflects and reforms his actions, he can certainly aid the Ummah towards favourable conditions. The companionship with the Ahlullāh is indeed a shortcut in attaining the Ma’rifah of Allah Ta’ala جل جلاله.
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THINKING AND PONDERING
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has said whilst a Muslim considers it necessary to acquire knowledge, but (sadly) does not consider it necessary to acquire the essence of knowledge. In fact there are very few who think about it but many have no concern whatsoever. It may appear insignificant but it is massive in reality; i.e. the need to think and ponder. Muslims are so heedless; it is as if they have not learnt this lesson.
Why should we complain about others whilst we do not ponder about our condition? Nobody is free from spiritual illnesses and each individual should always consider himself the most deserving of reformation. This is a disease in Muslims; we have given up reflecting and and pondering over our condition.Let us sincerely analyse our lives;have we set aside some time to think and ponder?in fact, most us have not even planned a timetable for our daily activities activities. On the contrary, we are haphazard and work is deliberately postponed.
How does this relate to the fear of Allah Ta’ala جل جلاله? If Muslims are disciplined in their approach and realise that we will in fact be accountable to Allah Ta’ala جل جلاله for every moment; how will it be possible for us to slip into transgression or ill-discipline? Taking stock of our daily activities and making obedience an integral part of our lives is vital for our salvation.
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DIVINE ADMONISHMENT
Allah Ta’ala جل جلاله states in the Holy Qur’ān:
‘Do they not ponder over the Qur’ān, or are there locks on their hearts?’
(Surah muhammed :24)
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has advised that had we habituated ourselves into pondering, we would not have experienced any difficulty because the effect of pondering is that the doors of mercy continue opening one after the other. How then can we experience difficulty? In fact, thinking and reflecting brings about immense ease whereas nothing is achieved in the absence of pondering.
Allah Ta’ala جل جلاله mentions that the Holy Qur’ān is a blessed Book which was revealed unto us so that people may contemplate about its verses and intelligent people may comprehend it. Will Allah Ta’ala جل جلاله force His mercy upon us if we are averse to it? Allah Ta’ala جل جلاله is Absolutely Independent but we should develop humility so that we can be deserving of His mercy. If we express our desire for the attainment of mercies, Allah Ta’ala جل جلاله will indeed envelope us in His bounties we should express the desire along with reflection.
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HOW IS PROGRESS POSSIBLE?
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has said that progress is only attainable through the mercy of Allah Ta’ala جل جلاله. Hazrat رحمه الله has explained through a beautiful example. Suppose you want to carry a child and you extend your hands towards him. If the child runs away according to the strength it has and tries to flee from you, and falls down in the process, you will run towards him and pick him up. The child came into your hands by your advancing towards him and picking him up. The child did not have enough strength to come to you on his own.
Therefore understand that Allah Ta’ala جل جلاله calls His servants towards Himself in the same way. If a man moves his limbs and makes an effort, Allah Ta’ala جل جلاله will take hold of him and draw him to Himself. However, He will only draw you to Himself when you make an effort in this direction. Unfortunately, you have discarded the effort in this direction whilst Allah Ta’ala جل جلاله is forever ready to shower His mercy.
Sadly, we do not even make an effort. The effort is simply to reflect and ponder. The objective is to attain the recognition of Allah Ta’ala جل جلاله by making ourselves conscious of His awareness. If we are going to do this, we will enjoy immeasurable grace from Allah Ta’ala جل جلاله.
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LET US REMIND OURSELVES
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has said that we regard reflecting and pondering as insignificant but when we consider its benefits, we will realise that it is indeed a great thing. We have slipped into many evils because we have abandoned reflection and contemplation.
Shafeequl Ummah Hazrat Moulana Muhammad Farooq Sahib رحمه الله had advised that probably one of the most potent messages we can derive from Sayyiduna Rasoolullah صلى الله عليه وسلم was that he was in constant reflection and contemplation. By virtue of this blessed Sunnah, we can save ourselves from immense harm and negligence. The fundamental objective of reminders is that we refresh our memories, examine our deficiencies and rectify our lives. We have no option but to tread the blessed path of Sayyiduna Rasoolullah صلى الله عليه وسلم so that we can stay away from deviation. There is no other choice for salvation.
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THE AGENDA OF SHAITĀN
Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that one does not rush headlong into sin but rather it is a gradual process. Shaitān does not prompt one to commit major sins at once. A person will not succumb initially to the whispers of Shaitān. As an example, Shaitān will not mislead man into committing theft because man will not accept it because it goes against the spirit of modesty. But Shaitān will first get man involved in “small sins” – as an example, a man will cast a lustful glance towards a woman, he thereafter will look at her for a longer period. Gradually Shaitān prompts man to commit more heinous sins.
When man becomes habitual in sin, Shaitān reminds him that he did not reflect on Allah Ta’ala جل جلاله witnessing his actions in the past. So why think of it now! This is the systematic approach Shaitān uses to deceive man in committing major sins repeatedly. Eventually, this person becomes an open transgressor, not fearing the consequences of his actions.
Today, we witness thugs carrying guns and they are involved in robbery, murder and dishonour. We have to ask ourselves the question; did the habit of violence just enter into our lives? Never! Young children watched the violence on television. The excuse presented was that everybody was watching television. The minds of our youth were infiltrated to the extent that they became brainwashed that crime was acceptable. They became bolder in committing sins and forgot that Allah Ta’ala جل جلاله is Ever watchful. There was no concept of answerability. This led them to be consumed in various crimes and sins.
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THE DESIRED TYPE OF FEAR
Shafeequl Ummah Hazrat Moulana Muhammad Farooq Sahib رحمه الله has stated that we need to acquire rational fear.
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله used to say; “The lecturers and orators say: ‘Muslims fear snakes, scorpions and rulers, but they do not fear Allah Ta’ala as much.’ They are wrong in saying this and they must desist from saying it because fear for these things is natural. On the other hand, it is not necessary to have a natural fear for Allah Ta’ala. Rather, one must have rationale – the essence of which is that the person feels that he may be punished. This type of fear is accompanied by the hope that the person will be saved without being punished. A Hadīth states that Īmān is suspended between fear and hope.”
Allah Ta’ala جل جلاله says with regards to the Ambiyaa عليهم السلام:
‘They fear Him, and do not fear anyone but Allah.’
(Surah al-Ahzaab:39)
It is mentioned in the Holy Qur’ān that Hazrat Mūsa عليه السلام became frightened by a snake. This was natural fear. As for rational fear, the Ambiyaa عليهم السلا fear none except Allah Ta’ala جل جلاله because it is part of their creed.
‘They cannot harm anyone thereby without the order of Allah Ta’ala جل جلاله.’
(Surah al-Baqarah: 102)
They (meaning the true believers) consider Allah Ta’ala جل جلاله alone to be the one who benefits and harms. So fearing rulers, or becoming scared of snakes or scorpions are all natural fears. From here we also learn the error of some who are treading the path (of Sulook – Ma’rifah), who look at the fear and crying of different people in the course of spiritual training, and experience remorse for not experiencing similar conditions. If they cannot cry, they must understand that crying is a natural condition which is experienced at certain times. This is (crying) not the objective or what is required. What is really required is rational crying, and you already have this because your remorse over your inability to cry is an act of crying in itself. This is the essential type of crying and it is what is required
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DESIRED AMOUNT OF FEAR
It has been mentioned in Tarbiyatus Saalik that a person wrote to Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله; “Hazrat! Previously when I used to miss my Fajr Salaah, I would feel remorse. But now when I miss it, I do not experience any remorse. I am remorseful over my lack of remorse.” Hazrat Thaanwi رحمه الله replied; “Remorse over the lack of remorse is the essential type of remorse. إن شاء اللة , you will achieve your goal.” The person wrote after a few days and informed Hazrat Thaanwi رحمه الله that he had achieved his goal and his eyes open automatically at the time of Tahajjud.
Part of a blessed duaa of Sayyiduna Rasoolullah صلى الله عليه وسلم wherein it is stated:
اللهم اقسم لنا من خشيتك ما تحول به بيننا وبين معاصيك
‘O Allah! Give us a share of fear for You to the extent that it will become a barrier between us and committing sins against You.’
Shafeequl Ummah Hazrat Moulana Muhammad Farooq Sahib رحمه الله has said that fear which causes a person to become mad is not desirable. Fear which is sufficient to restrain a person from committing sin is required. Fear in itself is not the objective. If it was, the Hadīth would have said “fear for You” and not “a share of fear for You”. The limit that has been set clearly shows that this is the desired amount of fear. We learn that any fear which is more than this is not praiseworthy (the limit of fear shown by Sayyiduna Rasoolullah صلى الله عليه وسلم). This is the real meaning of fear (which is) accompanied with hope. If there is only fear and no hope at all, it will lead to fear and disbelief.
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THE DEVELOPMENT OF FEAR
Maseehul Ummah Hazrat Moulana Muhammad Maseehullah Khan Sahib رحمه اللهhas stated; “Fear is developed from shame and modesty. When there is no shame, there is no fear.”
Hazratjee رحمه الله has further added; “Shame is of two types:
1. Shame for the creation. In the presence of such shame, a person will keep away from outward sin out of fear of what people might say.
2. Shame for the Creator. One must meditate on the power and greatness of Allah Ta’ala جل جلاله for the development of this fear. He must think to himself that Allah Ta’ala جل جلالهis closer to him than his jugular vein.” The Saalik (seeker) must constantly think that Allah Ta’ala جل جلاله is with him. When he becomes conscious of this, shame will come into him and he will abstain from internal sins as well.
When we examine the current scenario of rebellion against the laws of Allah Ta’ala جل جلاله, we can safely say that we have slipped into this anarchy because we do not fear Allah Ta’ala جل جلاله. Let us ask ourselves sincerely;
a) How are we comfortable when listening to music?
b) How can we cast lustful glances and not think anything about it?
c) How is it possible for people to slip into substance abuse without realising the consequences?
d) How can we enter into casinos and gamble away our wealth which does not belong to us?
e) Why are we so comfortable imitating the enemies of Allah Ta’ala جل جلاله and deliberately trampling on the blessed Sunnah?
f) Why is it that we go into a rage at some worldly loss but there is not even a frown on our heads when our actions oppose the Shariah?
g) Why do we consume interest as if it is something commendable?
The list of our actions opposing Allah Ta’ala جل جلالهare indeed very lengthy but we have to acknowledge with grieving hearts that we are devoid of regret, remorse and shame. Due to our inattentiveness to the omnipresence of Allah Ta’ala جل جلاله, we have destroyed our lives.
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has advised; “A person must have so much fear for Allah Ta’ala جل جلاله that he keeps away from every type of sin. If he has this, he has acquired the desired fear (of Allah Ta’ala جل جلاله).”
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WHEN A PERSON FEARS ALLAH
Shafeequl Ummah Hazrat Moulana Muhammad Farooq Sahib رحمه الله has said that when a person fears Allah Ta’ala جل جلاله, everything will fear him. A servant cannot experience two types of fear; the one who fears Allah Ta’ala جل جلاله in this world will have no fear in the Aakhirah. A Hadīth states that every eye will be crying on the day of Qiyamah, except the eye which was restrained from looking at what Allah Ta’ala جل جلاله prohibited. Similarly, the eye which remained open in order to defend the Islamic borders will not cry on the day of Resurrection. Also, the eye which shed a tiny tear equal to the head of a fly out of the fear of Allah Ta’ala جل جلاله will not cry on the day of Resurrection.
Another narration states that Allah Ta’ala جل جلاله will announce on the day of Qiyāmah; “Remove from the Hell-fire any person who feared Me for any moment of time.”
In short, fear is essential for a believer. There are two reasons for this:
1. He may commit a voluntary act of disobedience in the future. (So fear prevents him from it).
2. He may have committed an involuntary wrong at present, but he could have known about it had he been attentive. His inattention to the sin is also considered as blameworthy.
A thief will abstain from stealing out of fear of being apprehended. A child abstains from mischief out of fear of punishment. People abstain from traffic violations because they fear being fined. A person will sit respectfully in a gathering out of fear of humiliation. When there is no fear, peace departs. Fear is the factor that checks the roots of all spiritual ailments and it is the primary means of obedience.
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HOW TO ACQUIRE THE DESIRED AMOUNT OF FEAR
Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has provided a simple prescription upon examining the weaknesses of man. Hazrat رحمه الله has advised that a person must engage in meditation in order to acquire the reality of the fear of Allah Ta’ala جل جلاله. He must retire about 15-20 minutes early. He must sit or lie down and ponder over the sins he committed during the day. He must prepare a (mental) list of his sins. He must then visualise in his heart that he is present on the field of Resurrection. The scales for the weighing of deeds have been set up. There is no one there to help him. Most of the people are his enemies. No plotting and planning can save him. The ground beneath is boiling like molten copper. The sun is just above his head. Jahannum is in front of him. His sins are being accounted for and he cannot think of any acceptable excuse.
When all these scenes are before him, he will automatically hold his hands together and repent before Allah Ta’ala جل جلاله. He will say; “I am certainly wrong. I have no other refuge. If there is any refuge, it is only from Your mercy.”
This is known as seeking forgiveness. Every individual must do this at night. When he gets up in the morning, he must think to himself that he had committed so many sins the previous day and he sought forgiveness for them. So today, he must not commit the same sins. If he does not give up all those sins that very day, he will certainly commit fewer sins than the previous day. In short, this method will enable him to remain protected from sins within a few days.
Pondering over the punishment of Allah Ta’ala جل جلاله is the manner of acquiring fear.
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May Allah Ta’ala جل جلاله bless us with true sincerity which removes all obstacles and barriers so that we can attain a special bond with Him.
آمين يارب العالمين