Sermon and The Pulpit (2)
Ustaz Murtaza Mutahhari
I seek refuge in the Hearer and Omniscient Allah from the accursed Satan. In the name of Allah, the Beneficent, the Merciful The Beneficent (Allah) has taught the Quran [to Muhammad (P)] He created man and has taught him intelligible speech. (Surah Rahman, 55:1-4) In the previous lecture I talked about oratory and its relationship with Islam and about the change which Islam brought about in it. In this connection I also mentioned an Islamic order according to which Islam has declared a special kind of oration to be an integral part of Islamic teachings. In our country oration and pulpit exist on account of the tragedy of Karbala, but, as I wanted to speak on different aspects of this subject, the discussion about Friday prayers was necessary in this regard. Furthermore, I talked about the ceremonies and rules which have been prescribed for Friday sermon. My object in doing so was that when I talked about 'Khutba' again I might propose that in these days also we should follow these orders.
I had said that in our country oratory and pulpit owe their existence to the Great Martyrdom of Imam Husayn (P). It may be asked as to how it is so. It is so because, as all of us know, Imam Husayn (P) started a movement against the system which was current during his time and was martyred. That there are Hadith, which lay stress on mourning for him, cannot be denied. Mourning is one of the indisputable articles of faith of Shiah Islam. The" Holy Imams have recommended it very strongly that the memory of Ashura should be maintained. The poets have been advised to write verses on this subject and to move the feelings of the people. Shedding tears over the heart-rending tragedy of Ashura is considered to be a holy act. In many Hadith weeping and crying has been reckoned to be very virtuous. I do not intend to narrate those Hadith today but briefly say that it is not possible for any Shi'ah to deny that our religion has given these orders.
Here it is necessary to discuss several questions: What was the philosophy of Imam Husayn's (P) rising? Why did he rise? What was the stimulus for his rising? Why have the Holy Imams made the recommendation that the memory of the rising of Imam Husayn (P) should be kept alive and should not be forgotten? After all what is the philosophy behind keeping the subject of Ashura alive?
According to the belief of us Shi'ah none of the religious orders is devoid of philosophy. Hence the philosophy under-lying these two things should be known. When that philosophy becomes known, it will be realized as to what the importance of these orders is and how much we should profit from the orders relating to the tragedy of Karbala.
Why did Imam Husayn (P) rise? This can be explained in three ways. Firstly, we may say that the rising of Imam Husayn (P) was an ordinary event the object of which was (God forbid) an effort to achieve personal gain. However, this is an explanation which cannot at all be accepted by any Muslim and it is also not supported by historical events.
The second explanation which is usually given by the common people is that Imam Husayn (P) sacrificed his life and attained martyrdom for the salvation of this Ummah i.e. " in fact, his martyrdom is an atonement for the sins of the Ummah. This thinking is exactly like the belief coined by the Christians about Christ (P) who, they say, got himself crucified so that he might make atonement for the sins of his followers. In other words Imam Husayn (P) was martyred so that the sinners might escape the punishment which was to be awarded to them on the Day of Judgment and might, therefore, commit sins freely. This belief would mean that Imam Husayn (P) saw that although some Yazids, Ibne Ziads, Shimrs and Sinans were present in the world, their number was small. He there- fore, thought of doing something which might increase their number.
Hence he set up a factory for manufacturing Yazids and Ibne Ziads so that they might form large numbers in the following days. This way of thinking and this explanation is extremely dangerous. No method can be more effective than this way of thinking to eliminate the effect of the movement of Imam Husayn (P), to fight against his aims and objects and to make ineffective and prove irrational the orders which we have received regarding mourning for him. Believe me, one of the reasons for our being reckless and remiss in our acts is that the movement of Imam Husayn (P) has been explained so wrongly and its result is before your eyes. I have said 'One of the reasons' because there are other reasons also which are connected with the national and racial aspect.
Murjia were of the view that faith and belief are sufficient for salvation and good deeds are not necessary. If the belief is true the Almighty Allah will forgive every misdeed. Zayd bin Ali bin Al-Husayn (P) said about this sect:
"Owing to the propaganda of these people with the hope that Allah will forgive sins, the sinners have become encouraged to commit any sin they like." This was the belief of Murjia' at that time and the belief of the Shi'ah was its opposite. However, nowadays the Shi'ah say what Murjia' used to say in olden times. At that time the belief of the Shi'ah was in accordance with this Qur'anic text:
"Faith is necessary and good deeds are also necessary. " The third explanation is that the circumstances had taken such a turn in the world of Islam that Imam Husayn (P) considered it his duty to rise. He was of the view that it was necessary for him, rather it was his duty to rise for the safety of Islam. His difference and dispute with the caliph of the time was not as to who from between them should be the Caliph and whether the Holy Imam was entitled to hold the office which was held by Yazid. Their difference was basic and fundamental.
If instead of Yazid another person had done the same deeds and adopted the same ways and manners, Imam Husayn (P) would have risen against him as he rose against Yazid whether the treatment meted out by him to the Holy Imam himself had been good or bad. Yazid and his supporters were prepared to render every assistance to Imam Husayn (P) provided that he did not interfere with what they did and confirmed their conduct.
If the Holy Imam had asked for a territory e.g. if he had demanded that the rulership of the Hijaz and Yemen might be given to him or the administration of the provinces of Iraq and Khorasan might be placed at his disposal they would certainly have entrusted these territories to him. He would also have been given full control on these territories. He might have collected as much revenue as he liked and might have spent it ill the way he wished. It would have been at his discretion to send any money to the central government or not. In fact the battle of Imam Husayn (P) was the battle of principle and faith. It was the battle between truth and falsehood. And in this battle of truth and falsehood the position of Imam Husayn's (P) own person was secondary .He had made this thing clear to his companions in a few words. He uttered these words in a sermon which was most probably delivered when Hur and his companions had arrived and on this account it was a general address. He said:
"Don't you see that truth is not being followed and false-hood is not being avoided. In the circumstances it is the duty of every believer to get ready for martyrdom." He did not say: 'It is the duty of the Imam to get ready for martyrdom'. He did not' also say: 'It .is the personal duty of Husayn (P) to get ready for martyrdom.' On the other hand he said: "It is the duty of every believer" i.e. in such circumstances a believer should prefer death to life. When truth is not being followed and there is no restraint on falsehood it becomes obligatory for a Muslim to rise and get ready to face martyrdom.
Out of these explanations one is that which can be put forward only by an enemy of Imam Husayn (P). Another explanation is that which has been given by the Holy Imam himself i.e. he rose in the path of Allah, And another explanation is that which is offered by the ignorant friends of Imam Husayn (P). This explanation is more dangerous and misleading than the one given by the Holy Imam's enemies and is very much remote from his aim and object.
Now the second part of the question is 'Why did the Holy Imams (P) recommend that meetings should be held to mourn the martyrdom of Imam Husayn (P)? Its reason is also the same as stated by me just now. Imam Husayn (P) did not embrace martyrdom to achieve any personal end or to atone for the sins of the Ummah, but laid down his life in the path of Allah and was martyred fighting against falsehood. Hence, the Holy Imams of Ahlul Bayt wished that the school of Imam Husayn 's (P) martyrdom might continue to exist and his movement might remain alive (The great leader Imam Ayatullah Khomeini has said: "To arrange a majlis of mourning for Imam Husayn (P) is a means of the existence of Islam. Those who oppose the majalis of the Doyen of the Martyrs are absolutely unaware of the reality of Islam.
Mourning for Imam Husayn (P) has safeguarded Islam till the present day.") As the martyrdom of Imam Husayn (P) was a movement of campaign between truth and falsehood it is necessary that it should continue to exist forever. Otherwise it is immaterial for lmam Husayn (P) whether we weep for him or not and it does not also benefit us that we may only sit together and weep and then disperse. What the Holy Imams wanted was that the rising of Imam Husayn (P) should continue to exist for ever as a living monument and a beacon light, because it generates the love for truth and seeks truth and freedom. The lesson of this movement of freedom and independence and the campaign against aggression and despotism should continue to remain in our hearts all the time.
The result of this order was that a revolution took place during the time of the Holy Imams (P) themselves, and the name of Imam Husayn (P) became a slogan of revolution against oppression. Many revolutionary poets made their appearance. Kumait Asadi was born. De'bol Khuza'i came into existence. Do you know who Kumait Asadi was and who De'bil Khuza'i was? They were rauza Khawans (narrators of the tragedies of Karbala) but not rauza Khawans like me. They were poets who composed elegies but not like Mohtashim Kashani. I wish to narrate before you some Arabic verses of Kumait Asadi, De'bil Kuza'i Ibn-al-Rumi and Abu Faras Hamadani so that you may compare them with the verses of Mohtashim which are praised abundantly by the people. However, there can be no comparison between them. The verses of these poets reflect the teachings of Imam Husayn (P). Only the verses of Kumait Asadi were more harmful for Bani Omayyah than an army. Who was this man? He was a poet who wrote elegies but was not one of those elegywriters who recite some doggerels, pocket some money in lieu of that and go away. When he composed verses he shook the world and made the court of the Caliph tremble.
Abdullah bin Hasan bin. Ali (P), popularly known as Abdullah Mehz was impressed so much by the forceful verses of Kumait that he brought the title-deed of his piece of land and presented it to him. Kumait said: "It is not at all possible for me to accept it. I read elegies for the Doyen of the Martyrs and compose those verses to seek the pleasure of Allah. I do not compose verses to earn money." However, on Abdullah's insistence he had to agree and he accepted the title-deed. After a few days Kumait went to see Abdullah bin Hasan bin Ali (P) and said to him: "I have a request to make to you and hope that you will accept it. " Abdullah said: "I shall certainly accept it. Let me know what it is." Kumait said: "I shall tell you only after you have made a firm promise." Thereupon, Abdullah made the promise and possibly swore as well. As soon as he made the promise Kumait returned the title-deed to him and said that he could not accept it.
On another occasion Bani Hashim collected some money and presented it to him. He, however, flatly refused to accept the money and in spite of their best efforts they could not make him agree to take it.
This man suffered great hardships on account of his verses and because of reciting such elegies but he remained steadfast and firm. At last he was caught and taken to the house of Yusuf bin Umar Thaqfi, the governor of Kufa and he appointed eight men to torture him physically and mentally. The last words which he uttered at the time of his death were: (O Lord! members of the Prophet's Household. O Lord! members of the Prophet's Household!).
You do know De'bil bin Ali Khuza'il He used to say: "I have been a nomad for the last fifty years."
How can it be possible to assess and evaluate the value and worth of the literary contributions made by those elegy writers who were educated and trained by the Holy Imams themselves? They only composed and recited elegies. They wrote elegies but there were no wailings and lamentations in their elegies. They composed epic elegies. Their panegyrics were impressive like the articles of a revolutionary thinker. Under the auspices of the Doyen of the Martyrs Imam Husayn (P) they criticized Bani Omayyah and Bani Abbas so severely that the latter had to suffer extremely on account of that.
You must have heard that Mutawakkil had ordered the grave of Imam Husayn (P) to be submerged in water and none was be allowed to approach it. He also ordered that if anyone went near the grave, his hand would be cut off and one who uttered the name of Husayn (P) would be awarded severe punishment. You must be thinking that Mutawakkil was suffering from some psychological ailment and it was for this reason that he nursed irrational and uncalled-for enmity against Imam Husayn (P) in his heart. However, the real position was different from this.
As a result of the recommendation made by the Holy Imams of Ahlul Bayt for mourning the martyrdom of Imam Husayn (P) and the appearance of poets like Kumait and De'bil Khuza'i Imam Husayn's (P) name had caused such a reaction that his very name was instrumental in bringing about the causes of the decline of Mutawakkil's father. Mutawakkil could see very clearly that every poet wielded more power against him than an army and even after his martyrdom Imam Husayn (P) was as competent to frustrate his (Mutawakkil's) schemes as he was during his life.
As the instructions and orders given by the Imams of Ahlul Bayt that the memory of Imam Husayn (P) should be kept alive had given his name the shape of a doctrine and belief against oppression, Mutawakkil, after due deliberations, decided to get this article of faith put to an end. He did not wish that the memory of Imam Husayn (P) should remain alive in any form. Otherwise, however, Mutawakkil was quite an intelligent person. He also pretended to be a pious man and did not also suffer from any complex in respect of Imam Husayn (P). But he could see that recital of elegies had assumed the form of an ideology which he could not afford to suppress at any cost.
There are many other stories also. If they are compiled it will become known that so long as the poets who composed elegies for Imam Husayn (P) followed the teachings of the Holy lmams their role in the society remained laudable. If these things are understood and it is no doubt necessary to understand them, it will be possible to benefit properly from the mourning for Imam Husayn (P).
Nevertheless I say that in spite of all their shortcomings the sentiments and feelings of the people for the Doyen of the Martyrs are sincere and pious even today of course. There are some persons whose intention is not bad but when they see that 'mourning' has been interpreted wrongly they say that it will be better if this practice is ended, because, according to them, some people weep and cry, because they have heard that sins are forgiven by doing so, and, if it is not so, they will not weep at all. However, this view is held owing to misunderstanding and the reality is not this. No one can be made to weep by offering a reward.
If you do not believe in this, you may collect some parsons and ask them to weep for another person say for Shah Abbas, for half an hour and promise them one thousand tumans per head for doing so. Is it possible to do so? Weeping needs sentiments. So long as a person is not moved he cannot weep. A person can weep only when he is sad or his heart is touched. The sentiments of the people in respect of Imam Husayn (P) are in a way truly real. The people love Imam Husayn (P) sincerely and are devoted to him and shed tears for him from the bottom of their heart. Lots of tears are shed during the months of Moharram and Safar. It is not possible to weep without grief, love, feelings and sentiments. These sentiments are very precious but we have not so far profited from them as we should have. As regards the reason for our not profiting from the sentiments adequately it is a different matter.
We have many things from which we do not profit. We have the river Karoon from which we have not benefited so far. Then can it be said that the river Karoon is of no use? We had underground deposits of oil which we did not exploit for centuries. There were and are thousands of mineral deposits in our country which we have not utilized so far.
If it is desired that our country should be happy and prosperous, we should develop educationally and industrially and should proceed on the path of freedom and independence which is the best and the easiest way, and in my opinion the only way to achieve this object is that the true sentiments of the people regarding Imam Husayn (P) should be utilized. [This was the slogan which was raised to bring about Islamic revolution In Iran: Nuzhzat-e-ma Husayni-Rahbar-e-ma Khumayne. (Our movement is Husayni (P) and our leader is Khomeini)]. These sentiments are real and relate to a personality who really deserves them and who has presented a viewpoint which is lofty and great.
Why should we not act according to the guidance provided by our religion and faith? It is a very good guidance which must be followed and benefit should be derived from it.
In any case 'the oration and the pulpit' current amongst us is the result of the tragedy of Karbala and the emphatic recommendation made by the Holy Imams for mourning the martyrdom of Imam Husayn (P). It is the blessing of this mourning that intelligent and religious persons deliver speeches in the majalis. Now as the majalis are arranged in the name of Imam Husayn (P) and as the people gather together for his sake why should we not avail ourselves of this opportunity to derive another benefit and why should we not act incidentally on another principle? That principle is, that of ordering to do good and restraining from evil. Thus there will be two pulpits of Imam Husayn (P). One will be meant for reciting elegies and expression of sentiments in support of the oppressed and against the oppressor.
This pulpit, if used properly, will produce all the great results mentioned by me earlier. As regards the second pulpit it will be that of 'ordering to do good and restraining from evil.' The system of preaching and guidance which is prevalent in our country and the 'ordering to do good and restraining from evil' which is done verbally is all due to the sacred name of Imam Husayn (P). This is a very appropriate method and a good custom. It is a very good thing that the pulpit of Imam Husayn (P) is used implicitly for 'ordering to do good and restraining from evil' and for imparting instructions in principles and secondary matters of faith to some extent, and some use is made of the real sentiments of the people in respect of Imam Husayn (P).
Many people do not gather in the name of any other person as they do in the name of Imam Husayn (P). It is, therefore, a very good thing that such a system exists. Now as regards the question as to how it is acted upon it depends on the ability and competence of the speaker and on whether he can narrate the beliefs and the principles of faith, whether he can exhort and admonish the people, whether he can explain what is lawful and what is unlawful and whether he can inform the people about their religious and worldly interests. In any case, the people are prepared to hear the speaker on account of the blessings of Imam Husayn (P). Now it depends on the speaker whether or not he is able to narrate these facts.
When the position is this, it is necessary that the matter should be given careful consideration and efforts should be made to reform the narration from both the points of view -from the point of view of reciting elegies as well 'as from the point of view of admonition and guidance.
As regards elegies it is necessary for those who recite them that they should pay heed to the real spirit of the movement of Imam Husayn (P) and its object, and should keep in mind the real reason for the Imams having given orders and instructions in respect of mourning. As these instructions have not been given without reason they (the reciters of elegies) should inform the people about the object of the Karbala movement and the philosophy underlying mourning for Imam Husayn (P). This thing should reach the ears of the people not only once or twice or even hundreds of times but for ever. It is, therefore, necessary that the speakers themselves should be clear-sighted and well-informed. Their information should not be limited to a few commonplace 'Jang-namas' (Epic poems) and they should not be master pieces of self -styled orators. These people narrate many things after hearing them from one another.
If they are asked as to where they learnt a particular thing from, they say: 'It was narrated by such and such great orator.' It means that it has not been seen in any book but is only hearsay. There are many funny incidents in this regard. If I had the requisite time at my disposal I would have narrated some of them before you and you would have learnt that when a person coins a lie how rapidly it spreads and how by passing from one person to another it eventually reaches from one city to another city and from one region to another region. It is necessary that historical events should be quoted only from reliable historical books and according to the credible reports of the historians.
We have amongst us a historian named Dr. Ayati (the late Dr. Muhammad Ibrahim Ayati, author of the book entitled 'Tarikh-i-Ashura published by the Islamic Seminary) who was fully conversant with the history of early Islam. I daresay that perhaps in the whole of Tehran, rather in the entire country, there is none else who is as conversant with the history of early Islam as he was. There is no other ,person who may possess as wide an information about that period of history as he did. He had thorough knowledge of all the history books and historical details relating to that period. For example, if you asked him something about the battle of Badr he could supply you detailed information about each person who participated in that battle.
In fact in most cases he could also tell as to who the parents and the near relatives of an individual participating in the battle of Badr were. Whatever he says serves as an authority. However, it cannot be helped that you people of Tehran are not accustomed to hearing thil1gs based on research. His latest writing which has been published by the University relates to the history of Undlus (Spain) and its name, too, is Tarikh-i-Undlus.' In this book an account has been given of a tragedy of the history of Islam about which we Muslims and especially the Iranian have been most negligent. This book is worth reading and you must read it.
In any case it was being said that the object of Imam Husayn's (P) rising and the philosophy behind mourning should be announced from the pulpits continuously, so that profit and object may be achieved for which Imam Zayn-al-Abideen (P), Imam Baqir (P), Imam Sadiq (P) and Imam Kazim (P) had been recommending mourning, and poets like Kumait and De'abil may appear and their elegies may produce the required results. We should not do any such thing as may cool down sentiments. On the other hand we should do those things which make the sentiments more intense and by which the love of the people for truth and hatred for falsehood increases.
There has always been strife in the world between truth and falsehood and it will continue forever. Prophet Musa (P) and Pharaoh have always been in the world. Prophet Ibrahim (P) and Nimrud have always been in the world. Prophet Muhammad (P) and Abu Jehl have always been there. Imam Ali (P) and Mu'Awiyyah have always been in the world. Imam Husayn (P) and Yazid have always been there.
Dr. Muhammad Iqbal, the poet of the East, says:
[Musa (P) and Pharaoh; and Shabbir (P) and Yazid are the two forces which appear in life]. It is not meant that people of the position of Prophet Ibrahim (P), Prophet Musa (P), Prophet Muhammad (P), Imam Ali (P) and Imam Husayn (P) have always been there. What is meant is that truth and falsehood have always been at war with each other. There have always been two paths before the society -one is that of truth and the other is that of falsehood. This is one aspect of 'majlis' and elegy, in which we participate.
The other aspect is that of instruction and guidance and ordering to do good and restraining from evil. The question is: What should be done in this regard and what should be the method of action? I think we should act according to the method proposed for us in respect of Friday sermon and about which I quoted a hadith of Imam Riza (P) last night. This order of the Holy Imam (P) is very comprehensive. However, in our society Friday prayers is not generally offered so that this order may be followed in Friday sermons. [Praise be to Allah. After the end of the Satanic government of the Shah, matchless gatherings for Friday prayers take place in every city of Iran. Only in Tehran forty to fifty lakh persons offer Friday prayers at one place. In today's Iran this sentence of Imam Khomeini is seen written on the walls: "Friday prayer is not an ordinary prayer."] Hence it can be done in those sermons and speeches which are current amongst us by the blessings of Imam Husayn bin Ali (P).
In the hadith of Imam Riza (P), the Eighth Imam, which I narrated last night the duties of a khateeb (preacher) have been divided into three parts. About the first part it has been said: Friday is the day on which all people gather together and a large gathering of the Muslims is formed. Islam wishes that on this occasion the leader of the Muslims should preach, invite people to obey Allah and warn them against sins.
There is not a single person who may not stand in need 'of preaching and advice. It is possible that a person may not stand in need of receiving education from another, but there is none who may remain unaffected by any suggestions and pieces of advice. This is so because it is one thing to know something and it is another to be impressed by the instruction of a religious and pious preacher. It is said that Imam Ali (P) used to ask some one from amongst his companions to give him advice and he also said that hearing is more effective than knowing.
It is necessary that the person who possesses the capability and competence to perform this task should always exhort and advise the people, should make them remember Allah, should not allow them to become oblivious of death and should warn them against the consequences of sin, should speak about the grave and the Day of Judgment, and should invite the attention of the people to Divine Justice. These are necessary things and the society can never do without them. In the past there have been some very good preachers amongst us and by the grace of Allah they are present even now. The more the competent and qualified preachers there are the better. This thing is necessary in connection with Khutba (oration) and the pulpit.
The second part of the duties of a Khateeb is that &bout which Imam Riza (P) has said:
"It is the duty of a Khateeb to inform the people of the things which are in their interest from the religious and worldly points of view and to tell them as to what they should do in the prevailing circumstances and what their religious and worldly interests demand."
Evidently this is a very huge task and is more difficult than admonition, exhortation and general preaching. If a person is pious, righteous and sincere and if he knows a few sentences of preaching he can preach, and his preaching will also be useful to some extent. If a person pious, righteous and sincere, it' will be sufficient if he narrates a few sayings of the leaders of the faith. However, if a person wishes to narrate the large religious and worldly problems of the people and to inform them about all these things, it is a very difficult task.
Two difficulties arise in this task. Firstly it needs vast information and secondly sincerity is very necessary so that the speaker may inform others clearly about what he considers to be in their religious and worldly interest.
As regards information the preacher should have sufficient knowledge of the principles and bases of faith and should be aware of the spirit of Islamic teachings. He should also be competent to distinguish between the apparent and latent contents of Islamic teachings so that he may be able to understand the religious interests and to explain them. Only general religious information is not sufficient for this purpose. Furthermore, it is also necessary for him to understand the society and to know what is happening in the world and what the interests of the Islamic society demand in the present circumstances, so that he may be able to acquaint the people with the latest developments taking place in the world and the interests of the Islamic society.
Unfortunately this aspect of our preaching is weak. There are many preachers, and other aspects of preaching are not weak or at least not very weak. However, this aspect is very weak and this is due to lack of study. What Imam Riza (P) has said in this behalf is very valuable. He said that the people should be made aware of their religious and worldly interests. A person who has been concerned with only a few books pertaining to a particular branch of knowledge (e.g. Jurisprudence, literature or philosophy) and who has spent his life in a corner of the school, cannot understand what the condition of the society is and what its needs are. A person cannot keep an eye on the interests of the society while sitting in a corner of the school. It is also necessary to possess knowledge of the changing conditions of the world. A very sharp perception is necessary to assess what is going to happen in future and how the society should deal with it to escape any danger. It is not possible to lead or guide without possessing foresight.
What does guidance mean? Guidance means to show the right path. When a caravan is going to a destination its members ask some one: Which is the way towards such and such place? And he replies: "Go this way. " This is guidance. Who can be the guide of the caravan? Only that person, who knows on which path the caravan is and where it is going, can be a guide. The society, too, is like a caravan which "is always in motion. Whether we like it or not, this caravan moves on. We should know in which direction this caravan should be taken.
For example, suppose that a motor car driver is driving a car. In this condition the steering wheel should be in his hands. At some place he has to stop the car and at another place he has to increase its speed. At some place he has to turn the steering wheel and at another place he has to change the gear Or to apply the brakes. All these things are necessary for driving the car properly. Same is the case with the society .All such things are to be done to make it proceed in the right direction. At times its direction is to be changed. At times its speed is to be increased. And at times it is to be brought to a standstill. Everything is to be done at the appropriate time. This is what is called 'understanding the interest of society.' A person who does not understand this thing can neither become the guide of the society nor can he talk about its interest.
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Author: Dr. Muhammad Ibrahim Ayati
