CIF INTERNATIONAL ASSOCIATION

العقيدة الإسلامية الصحيحة

 

 

 

 

SIDDIQUI'S ENUNCIATIONS OF ISLAMIC RIGHTEOUSNESS

ارشاداتِ صدیقیؒ

 

PART (1)

 

Written in Urdu By

Hadhrat Mohammed Abdul Qadeer Siddiqui “Hasrat” ( رحمة لله عليه )

 

Rendered into English by

Ash-Shaikh Mir Asedullah Quadri

 

Under the guidance and supervision of

Hadhrat Ghouse Mohiuddin Siddiqui 

 

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THIS BOOK IS DEDICATED TO

 

Hadhrat Hussain Shujauddin Siddiqui ( رحمة لله عليه )

 

The entire credit for the translation work goes to my Shaikh who encouraged me and supported me to undertake this awesome task.  

The helm of spiritual hierarchy held by Shaikh Mohammed Abdul Qadeer Siddique Hasrat ( رحمة لله عليه ) in his lifetime was later held by his son and successor, Hadhrat Hussain Shujauddin Siddique Izzat ( رحمة لله عليه ).  He was a true replica of his great father and a rare gem of tawakkal, humility and selfless living of a Complete Human Being (Insaan-e-Kamil).

He continued the works started by Hadhrat Mohammed Abdul Qadeer Siddique ( رحمة لله عليه ) with the same zeal and enthusiasm. 

 

Ash Shaikh Mir Asedullah Shah Quadri

 

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FOREWORD

 

Hadhrat Ghouse Mohiuddin Siddiqui

 

 
بِسم الله الرحمنِ الرحيم  

 الحمد لله رب العالمين ، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين

 

Hadhrat Mohammad Abdul Qadeer Siddiqui's (رحمة لله عليه) works are for universal readership. The book in your hands, 'Siddiqui's Enunciations of Islamic Righteousness' (ارشاداتِ صدیقیؒ) contains articles Shaikh has written on various occasions.  He has covered topics from basic faith to religious latent deeds and morality in Muslims' behavior in worldly and religious affairs.  This book is need of the hour.  I am sure it will be popular among English readers.

With every new translation of Shaikh's work, a new area is added to the English language collection of books. May Allah (سبحانه و تعالى) and His Apostle (صلى الله عليه و آله وسلم) bless Quadri who is spearheading this effort and everyone else who is helping him in this endeavor. 

My sincere prayers are for the readers of this book. May Allah (سبحانه و تعالى) accept these translations as their original work and let all of us benefit from them.

 

AL-FAQEER 

Ghouse Mohiuddin Siddiqui, Son and successor of Shaikh Mohammad Abdul Qadeer Siddiqui

21 Rajab, 1422 AH   (October 9, 2001)  

 

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PREFACE 

  

Ash Shaikh Mir Asedullah Quadri
 
 
 
بِسم الله الرحمنِ الرحيم  

 الحمد لله رب العالمين ، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين

 

'Siddiqui's Enunciations of Islamic Righteousness' (ارشاداتِ صدیقیؒ) is the collection of various articles that were written and published by the Shaikh in various magazines and booklets during his lifetime.  These articles were compiled and published in Urdu in March 1994 titled 'Irshadaat-e-Siddiqui' (ارشاداتِ صدیقیؒ) by Hasrat Academy Publications. 

It is important for readers to get familiar with the terminology of the subject matter for full understanding of the issues the Shaikh cursorily mentions in his works which carry a wealth of related knowledge.  During the description of a particular subject Shaikh would quote from scores of episodes, a large number of issues and from books written in Arabic, Persian and Urdu languages.  On many a occasions he will correct the comprehension of the people about the authors of those books.

To get familiar with the subject terminology in this context, I suggest people to read Shaikh's books like 'The Principles of Islam', and 'Islamic Wisdom'.

I am greatly indebted to Hadhrat Ghouse Mohiuddin Siddiqui, the son and successor of Hadhrat Mohammad Abdul Qadeer Siddiqui () for his support and encouragement in this task.

I am also thankful to Prof. Mohammad Muzzammil Mohiuddin for his valuable suggestions in simplifying the text of this translation.  I admire his enthusiasm, personal interest and happiness in this work. 

 

Ash Shaikh Mir Asedullah Quadri, Rajab 5, 1422 - September 23, 2001

 

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SIDDIQUI'S ENUNCIATIONS OF ISLAMIC RIGHTEOUSNESS   

ارشاداتِ صدیقیؒ

 

 

Hadhrat Mohammed Abdul Qadeer Siddiqui “Hasrat” ( رحمة لله عليه )

 

 

بِسم الله الرحمنِ الرحيم  

 الحمد لله رب العالمين ، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين

 

THE ISLAMIC TESTIMONY (كلمه طيّبه)
 
LA ILAHA ILLALLAHU  (لَا إِلَٰهَ إِلَّا اللّٰهُ
 
The meaning of 'La Ilaha Illallahu' (لَا إِلَٰهَ إِلَّا اللّٰهُ) which come to our mind are as follows.
 
(i) 'La Ilaha' (لَا إِلَٰهَ)
 
There is no real (worshipable) God. Even if Allah (سبحانه و تعالى) is included in it, this is definitely Apostasy (کُفر). Except Allah -  Illallahu (إِلَّا اللّٰهُ) this is faith. 
 
(ii) 'La Ilaha Illallahu' (لَا إِلَٰهَ إِلَّا اللّٰهُ)
 
There is no real (worshipable) God, except Allah (سبحانه و تعالى).  If  worshipable gods exist externally and are also entitled to be worshiped;  this statement  is open polytheism, 'polytheism in the Being' (شرک فی الوجود), and 'polytheism in worship' (شرک فی العبادہ); and it embraces all types of polytheism.  With this 'Islamic testimony' (كلمه طيّبه) polytheism has been uprooted. There is none entitled to be worshiped other than Allah (سبحانه و تعالى).  A worshipable other than Allah (سبحانه و تعالى) is non existent, as it cannot be proved.  Therefore, there is none, other than Allah (سبحانه و تعالى) who is truthfully entitled to be worshipped.  His existence is absolute, original and primordial (ذاتی).  The existence of all 'possibilities' (ممکنات) and 'entities of creatures (مخلوقات کی ہستی) is 'contingent' (باالعرض), not of their own. 
 
(iii) 'La Ilaha Illallahu' (لَا إِلَٰهَ إِلَّا اللّٰهُ)
 
If we take the meaning that there are gods, but they do not deserve to be worshipped - this is also  'polytheism in the Being' (شرک فی الوجود). There is none externally, or in the fact of the matter, or in reality, there is no worshipable, there is no real God, except Allah (سبحانه و تعالى).
 
(iv) 'La Ilaha Illallahu' (لَا إِلَٰهَ إِلَّا اللّٰهُ)
 
There does not exist any worshipable god, but the attributes of Allah () and His 'absolute self contentment' (اِستغناےؑ ذاتی) can be manifested by a 'possible' (creature). This also is 'polytheism in the Being' (شرک فی الوجود), and  'polytheism of the independent Entity (شرک فی الوجوب) and 'polytheism of the absolute contentment of Allah' (شرک فی اِستغناےؑ ذاتی)  If absolute self contentment and independence is manifested by a 'possible' (creature), the the creature will become 'absolute' (dependent on his own - باالذات), servant will become god.  In divine refulgences (تجلِّیاتِ الٰہی), the 'absolute independence' and 'absolute contentment' are the attributes that are exclusive for Allah's Unity (ذاتِ الٰہی).  Not to differentiate between 'ordinary contentment' and 'absolute contentment' is ignorance.  Absolute contentment is exclusive for Allah (سبحانه و تعالى).  Even ordinary contentment is manifested by the 'complete human beings' (most virtuous human beings) (کاملین).  With us, 'extreme indigence' (کمالِ اِحتیاج) is excellence; to understand one's own servanthood is the means of honor. 
 
 
 اے ذات تومجمع الکمالات  ـ  میں بھی ہوں کمالِ بےکمالی
(O'Unity, you are the comprehensive perfection.  And I am also perfectly imperfect.)
 

ممکن بود امکاں کہ ہمہ عجز و نیازست
سرمایۂ  دولت  چہ  سلاطیں  چہ خدم را

(This Persian couplet is from poet Urfi's encomium he wrote in praise of Khankhana.  Meaning, the servant always remains a servant, whether it is King or pauper.  The money is required by both of them for their necessities of life)

 
To consider 'Absolute Being' (Independent existence) and 'Contingent Being' (Dependent existence) as same is concourse contraries (اجتماعِ نقیضین). It amounts to 'revolution in nature' (اِنقلابِ ماہیّت), which is impossible.
 
 
(v) 'La Ilaha Illallahu' (لَا إِلَٰهَ إِلَّا اللّٰهُ
 
If we take the meaning of 'worshipable' (معبود), as 'dependent' (محتاج الیہ), then the meaning of 'Islamic testimony' (كلمه طيّبه) will be ' the things that are dependent on each other  contain worshipability or godliness.  This understanding is polytheism.  Except 'Allah, the Majestic Being' (جلَّ جَلاَ لُه), whatever is there, is the manifestation of the effect of His omnipotence (قدرت); is the true 'efficacy of Allah' (تاثیرِ حق).  There is no one, except Allah (سبحانه و تعالى), who is not dependent on anything.  Because, creature (possible), as far as its limits, is  Non-existent.  It did not get any share  from the 'absolute existence'. Not only its existence, all its 'possible attributes' are 'contingent' (dependent).  The attributes are the details of the 'Being".  When there is no 'Being' (for anything), other than Allah (سبحانه و تعالى), then where will be its attributes?
 
Always keep in mind the difference between 'absolute' (independent) and 'contingent' (dependent).  The root of polytheism is this only.  It is important to uproot  the plant of polytheism.  Polytheism is to consider something absolute (existing independently).  Is there anything in the Cosmos that does not manifest omnipotence of Allah (قدرتِ اِلٰہی)?  There is none.
 
 برگِ درختانِ سبزدرنظرِہوشیار ۔  ہر ورقِ دفتریست معرفتِ کردگار
 
 Be careful, leaves of the trees and vegetation are watching.  Every leave and every single vegetation is a  testimony of the manifestation of Allah's omnipotence (قدرتِ اِلٰہی).   
 
 
(vi) 'La Ilaha Illallahu' (لَا إِلَٰهَ إِلَّا اللّٰهُ)
 
The attributes of Almighty are 'absolute' (His own). These attributes are not contiguous (انضمامی), they are derived (انتزاعی) from His Unity. To consider them independently existent is polytheism.
 
The Divine attributes are 'precise unity' (ain-e-zaat - عینِ ذات), in context of 'intention and derivative' (mansha wo muntaza unhu - منشاء ومنتزع عنہ); meaning, these are derived from one Unity (ذات), and are different from Unity in context of their meanings.  They have different appellations, and their traces and meanings are different from each other.  Thus 'Divine epithets and attributes (Asma wo sifaat-e-Elahia - اسماء وصفات الٰہیہ ) are 'non-precise and non-unrelated' (la ain wo la ghair - لا عین ولا غیر).
 
(vii) 'La Ilaha Illallahu' (لَا إِلَٰهَ إِلَّا اللّٰهُ)
 
To give command is only Allah's (سبحانه و تعالى) prerogative. It is in Quran - إِنِ الْحُكْمُ إِلَّا لِلَّهِ [The authority to command rests only in Allah.] (Al-An'aam - 57).  This is specific attribute of Allah (سبحانه و تعالى).  The right to command is only vested in Allah (سبحانه و تعالى) and no one else.  As everyone cannot find out what are the commandments of Allah (سبحانه و تعالى), what is the source of knowing them.
The commandments of Almighty are proclaimed through the prophets.  Our source of getting the divine commandments is Prophet Mohammad (صلى الله عليه و آله وسلم).  His religion will last till resurrection.  His religion will never be abrogated.  He is the seal of all Prophets. His faith is for the entire humanity. 
 
It is in Quran - وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وَلَـٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ [And We have not sent you but to all the men as a bearer of good news and as a warner, but most men do not know.] (Saba-28)
 
Other prophets have since been passed away and at this time Prophet Mohammad (صلى الله عليه و آله وسلم) is also not available, the environment and conditions are changing. 
 
It is in Quran - وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ [We revolve the times (eras) among the people]. (Aal-e-Imran - 140)
 
Now what are the sources of knowing Almighty's commandments?  Who has the right to command?  No one has the right to command. The teachings of Prophet Mohammad (صلى الله عليه و آله وسلم) are so universal and principled that now it is the job of the Islamic Jurists (interpreters of the Islamic law - مجتہد ین) to deduce things by understanding these teachings and declare their conclusions in the light of their research.  People say that all Islamic Jurists (مجتہد ین) have passed away and now there cannot be any Islamic interpreter (مجتہد).  This is  a wrong notion.  The door to interpretation has never been closed; neither it will be closed.  Imam Mahdi (عليه السلام) and Hadhrat Isa (عليه السلام) will not follow any previous Imam's interpretations as they themselves are the Intrepretors (مجتہد ین) and they will arrive at conclusions on specific issues based on their own research of Islamic law.
 
There are 4 types of Interpreters of Islamic law; (i) The absolute interpreter (مجتہدِ مطلق), (ii) Interpreter of the School of thought (مجتہد فی المذ ہب), (iii) Interpreter of Preference (مجتہد الترجیح), (iv) Interpreter of the issue (مجتہد فی المسؑلہ).
 
After understanding the above, the meaning of Islamic testimony (كلمه طيّبه) will be completely known.  First of all consider the meaning of 'Worshipable' (إِلَٰهَ).  Give a serious thought as to what are the attributes of 'Worshipable' (إِلَٰهَ).
 
We have described above that 'Worshipable' (إِلَٰهَ) must be an 'absolute entity' (existing on his own).  The one whose existence is not his own, how can he be treated as 'Worshipable'.
 
خفتہ را خفتہ کے کند بیدار 
 
It is a Persian proverb, meaning, how come one sleeping person can make another sleeping person awake.
 
The whose innate is non-existent, how will he be able to bring another thing into existence.  Imagine can a pauper give something to other person?  Never.  Not only the existence of  'worshipable' (إِلَٰهَ) should be absolute, he should also possess knowledge. Absolutely ignorant cannot perform any good deed.  The knowledgeable and the illiterate cannot be treated alike. 
 
It is in Quran - قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ  [ O 'Prophet ﷺ, -  Say are those who know and those who know-not, equal?] (Az-Zumur - 9).
 
The 'Ilaha' (إِلَٰهَ) should have the attributes of 'seeing', and 'hearing', so that he could redress the plaints of the people.  He should be able to see their state, hear their cries and also have the power.  If somebody is struck by a paralytic stroke, he cannot lift any weight.  He should also have mercy.  He should feel the pain of the destitute people.
 
It is in Quran -  لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا [ If there were gods other than Allah, in the Earth and Heavens, there would have been disorder.] (Al-Anbia - 22).
 
If there were many gods, one will say something, the other will say something else.  The chicken will be wretched between two priests. One would like to kill, the other would like to keep it alive.  The one who is subdued, is helpless.  God and helplessness. لا حول ولا قوة إلا بالله  [There is no sway or strength, save that of Allah.].  Humility and submission are the attribute of the servant.  Considering yourself to be powerful, while you are powerless, is nothing but stupidity, foolishness and a grave folly. 
 
Suppose, in a certain class, a few students are sitting.  A student falls on another student.  The other student gets annoyed and asks angrily, 'why did you fall on me'?.  He says,  'I did not fall by myself, the other student has pushed me'.  To whoever (of his classmates) he asks, everyone says the same thing that the other student has pushed him.  The boy who was pushed, does not believe this and says, definitely someone has started the mischief.  Unless someone has started pushing, this act of pushing would not have started.  Did you understand what the boy is saying?  Until there is a absolute being (وجود باالذات), there cannot be a 'dependent being' (وجود باالعرض).  Without the absolute cause of the causes, none could have been effected.  And nothing could appear in the world.  Even a child will laugh at him who does not accept this fact.  This is whimsical, and not possible in the fact of the matter.  The one who considers it possible, will be regarded as crazy even by a kid.
 
Now consider what are the meanings of   'La Ilaha Illallahu' (لَا إِلَٰهَ إِلَّا اللّٰهُ).  Excepting Allah (سبحانه و تعالى), there is no cause of the causes.  There is no causer of the causes.  There is no 'Absolute Entity'.  Allah (سبحانه و تعالى) is existing. He is knowing and He is only hearing and seeing.  He only is speaking and He only is powerful.  The whole world is a spectrum of His omnipotence.
 
 تماشہ  گاہ  ہے  عالم  کسی  اُستادِ  کامل  کا
یہ ہم تم کیا ہیں گویا سینما کی چند تصویریں
(This world is a theater of a perfect director.  You and me are mere a few pictures of the cinema.)
 
What is this world?  Consider, it is like a movie.  Allah (سبحانه و تعالى) is only active.  The leaves of His epithets and attributes are falling one after the other and the ignorant considers that whatever he is seeing is an absolute fact.  Ignorant, O 'Senseless man, understand it, the truth is hidden in the the leaves of the epithets and attributes of Allah (سبحانه و تعالى).  For us, considering ourselves or others to be 'existing', rather than Allah (سبحانه و تعالى), is polytheism of the being.  To consider ourselves (absolutely) competent to do something is polytheism of the omnipotence (شرک فی القدرت), and to consider having any excellence of our own is polytheism of the attributes (شرک فی الصفات).  Islamic testimony (كلمه طيّبه) has negated all such polytheism.
 
What is Infidelity (کُفر)?  To deny the existence of Allah (سبحانه و تعالى) or deny His laudable attributes.
 
Thus all existing things are contingent (dependent/relative).  The innate of the servant is contingent.  The attributes of the servant are contingent.  None has any right to command.  Therefore, the source of all deeds (of servants) should be Allah's command.  The interpreter (exegeser - مُفسّر) of the holy Quran in Prophet Mohammad (صلى الله عليه و آله وسلم).  And the interpreters of the holy Quran and Ahadith  are our religious chiefs (امؑہ کرام).  Therefore, the meanings o  'La Ilaha Illallahu' (لَا إِلَٰهَ إِلَّا اللّٰهُ) are, 'Except Allah, no one is existent (on his own).  No one is worthy of being worshipped.  There is none who could be 'self content'.  There is none, who could give commandments.  His attributes are 'absolute'.  Therefore, the servant should should also keep his attention towards his 'inexistensia' (non existence) and Allah's 'absolute existence'.  For any thoughtlessness, one should compulsorily seek Allah's (سبحانه و تعالى) forgiveness.
 
 

 

السلام عليكم و رحمة الله و بركاته

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