Malfūzāt

of
Ḥakīm al-Ummah
Mawlānā ʿAshraf ʿAlī Thānwī

Translated by
Majlis al-ʿUlamā’ of South Africa

Compiled by
Khanqah Imdadiyyah Ashrafiyyah
 Compilers’ Note

We would like to thank the Majlis al-Ulama of South

Africa for this momentous work, for bringing the
Malfuzat of Hakim al-Ummah Mawlana Ashraf Ali
Thanwi to the English-speaking world. We found so
much benefit in these translations that we desired to
bring them together into one book.

May Allah reward all those who had a hand in these

translations as well as all those who compiled Hakim
al-Ummah’s works.

Khanqah Imdadiyyah Ashrafiyah

 Malfūzāt
of
Ḥakīm al-Ummah
Mawlānā ʿAshraf ʿAlī Thānwī

Book One
 Malfoozaat Pt1

WHAT IS TASAWWUF
TASAWWUF is a misunderstood concept, its true
meaning and significance in the daily life of a Muslim are
lost, Commercial "sufis" (men who exhibit themselves as
saints) are trading Tasawwuf as some mysterious cult of
"Mysticism" apart from the Shariat and Sunnat of Rasulullah
(sallallahu alayhi wasallam). They have reduced Tasawwuf
to potions, talisman, incantation, empty rituals, and they
have cloaked it with belief and theories of kufr and shirk.
They have interwoven Tasawwuf with bid'ah and practices
of corruption. All this have become necessary in the interest
of their pecuniary benefits. A “mystical” cult appeals and
preys on the mind of ignorant and unwary masses who seek
an escape for their Shar'i duties and Ibaadat in the fantasy of
"mystical" concepts fraudulently conjectured by the
fraudulent "sufis". Such fraudulent "sufis" are swift in
escaping the weaknesses and the spiritual lethargy of the
masses and are adept in providing "easy" solutions of
escape for a fee. Muslims who treasure their Imaan and
their Islam have to beware of such robbers of the Deen
who are easily recognised by the high fees which they levy
for spiritual initiation (ba'yt) into their mystical paths, for
their annual renewal fees, for the tabarruk charges and for
their many other fees subtley, but compulsorily levied in
the supposed interests of their disciples.

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Tasawwuf in reality is nothing but the ROOH of Islam.

Islam consists of two fundamental parts, viz the external
laws pertaining to Ibaadat and the internal state of
beauty, concern, sincerity and perfection on which the
external laws are to be based. Thus Tasawwuf is an
integral part of the Shariat of Islam. Any “Tasawwuf”
beyond the confines of the Shariat is not the Tasawwuf of
the Qur'an and Hadith, but is a practice of fraud and
deception. The Tasawwuf of ALL the great and illustrious
Auliyaa operate within strict control of the Sunnat of our
Nabi (sallallahu alayhi wasallam). A tasawwuf which is at
variance with the Tasawwuf of Rasulullah (Sallallahu
alayhi wasallam) is not Tasawwuf, but is some satanic
concept designed to obtain the pleasure of shaitaan. The
main purpose of Tasawwuf is to eliminate the bestial
qualities in man and to supplant them with the noble and
virtuous qualities of angels. In this direction, Tasawwuf
employs the advices, exhortations, restrictions,
prohibitions and remedies prescribed by the Qur'aan,
Hadith and the authoritative and authentic Auliya of
Islam.

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MALFOOZAT
"Join with the Saadiqeen " (Qur 'aan)

Self-reformation and roohani (spiritual) progress are not

normally possible without the suhbat (companionship) of
the Auliya. By sitting in the company of a true Shaikh of
Tasawwuf, the sincere seeker of the truth achieves islaah
(reformation) of the nafs and attains spiritual progress.
Unfortunately, in our day the old and beneficial system of
the Khaanqah is disappearing. Few gain the benefit of
sitting in the company of a true Shaikh. The Mashaa-ikh
too are rapidly departing from the world.
This book, a compilation of some Malfoozat (statements,
anecdotes, advices, prescriptions and spiritual remedies)
of Hakimul Ummat Hadhrat Maulana Ashraf Ali Thaanwi
(rahmatullah alayh) will be a spiritual and a Deeni aid and
guide to the sincere reader who searches for the true
Deen.

Where physical suhbat is not possible, the vacuum could

be somewhat filled by reading carefully and acting
according to the directions given in the Malfoozat of the
Mashaa-ikh. Towards this end, this book fulfils the need.
It is hoped that more books on the Malfoozat of Hakimul
Ummat will be published from time to time, Insha'Allah.

Mujlisul Ulama of South Africa

P.O. Box 3393
Port Elizabeth 6056 (South Africa)
Shabaan 1415 - January 1995

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 Malfoozaat Pt1

Malfoozat do not deal with particular

subjects. Every aspect of the Muslim's life
comes within the focus of Malf oozat.

1) Our buzroogs were never sour-faced. They always

maintained a cheerful appearance, smiling with everyone
in spite of the fear of Divine Love consuming their heart.

2) It is not among the ways of our Akaabir (seniors) to

praise a person in his presence. Whatever praises Maulana
Gangohi (rahmatullah alayh) lauded on me were in my
absence. Friends conveyed such statements to praise to
me. I cannot remember him praising me in my presence.

3) One philosopher wrote a letter informing me that after

he had become a complete atheist he reverted back to
Islam by studying the Mathnavi (of Mulana Rumi
[rahmatullah alayh]). I prescribe the Diwaan of Haafiz
and Mathnavi for those devoid of passion. The statements
of these sages kindle yearning in the heart. The Molvi
Saheb (i.e. the philosopher) had no faith in the Sufiya. I,
therefore, advised him to sit in the dars (class) of
Mathnavi. After a while a state of ecstasy settled over
him. He became a great admirer of Maulana Rumi
(rahmatullah alayh).

4) In Keraana (a town In India) a lawyer once asked me:

‘Why is Namaz [salaat] five times a day Fardh?’ I said,
‘Why has your nose been created on your face?’ He
replied: ‘It would have appeared ugly if it was on my
neck.’ I said: ‘Never! If everyone’s nose was at the back of
the neck, it would not seem unsightly.’ He remained

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speechless. )

5) When angered by someone, leave his presence or have

him removed from your presence and drink cold water. If
the anger is overwhelming then reflect:
‘Allah Ta’ala too has rights over me and I frequently
violate such rights. When He forgives us, we too should
forgive the faults and errors of others. What will be my
plight if He seeks to take vengeance?’

6) People complain that those who pursue Islamic

education are despised by the modernists. My advice is:
You (i.e. Islamic students) too should despise them. This
is the Sunnat of Nabi Nooh (alayhis salaam) who said to
his people:
‘If you mock at us, we too shall mock at you just as
you are mocking’
My nephew was once travelling on a train during his
childhood days. Along the journey he met a top ranking
police officer who asked:
‘Why is it that every student of Arabic (Islamic
Education) has a clean-shaved head?’
(At that time my nephew was studying Arabic.) My
nephew instantly responded:
‘Why is it that every student of western education has
a clean-shave face?’’
This witty answer silenced the police officer.

7) There are such clear incidents regarding the Divine

Scheme controlling Rizq (man’s worldly sustenance),
which even liberal and sceptical intelligence cannot deny.
There are many extremely wealthy persons who are

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completely illiterate, not being able to write even their

names. However, in their employ, working under them are
graduates.

8) Health is a wonderful ni’mat (bounty of Allah). In

Lucknow there was a nawaab who suffered from a
stomach ailment. His nourishment consisted of only
sucking a bit of mince boiled in a cloth-bag. On account of
his aliment he could only suck the cloth bag containing the
boiled mince. One day while sitting on the bank of the
river with some of his friends he saw a woodcutter
approaching with a heavy bundle of wood on his head. The
woodcutter dumped his load under a tree, washed his
hands and face in the river and sat in the shade of the tree
eating a piece of dry bread with much relish. After
drinking some water he fell in a deep sleep, snoring loudly.
Observing this scene the nawaab said to his friends:
‘I am prepared to exchange my wealth along with my
sickness for the woodcutter’s poverty and health.’
(i.e. if this was possible).

9) Hubbe-jaah (love for fame) and hubbe-maal (love for

wealth) are grave spiritual evils. They never leave man in
peace. If a man is satisfied with his lot and remains
contented with the little he obtains, he will have no cause
for worry and frustration.

10) Presentation of one’s needs to others is disgraceful. A

person who abstains from asking, suffers no disgrace even
if he happens to be a pauper. It has never been observed
that a man who renders Deeni service without presenting
his needs to people, running around from pillar to post

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seeking the aid of people.

11) Molvi Muhammad Shafi Saheb contemplated the

publication of a newspaper. I advised him that if he
publishes a paper, it should be entirely Islamic in
character. People should be able to say: “This is indeed an
Islamic paper.” The standard by which this can be
achieved is to reflect in the light of Shari’i principles.
Before deciding on the publication of any material
ascertain by reflection whether it will be permissible to
verbally express the statements, then it will be permissible
to print them. If verbal expression is not permissible,
printing too will not be permissible.

12) Someone sent a gift of some money. In his letter he

mentioned: “I am sending this gift as per my established
practice.” I returned the gift, enquiring him: “What is the
meaning of this obligation?”

13) One feels hurt when someone who claims to love one,
behaves like a stranger. If the claim of love is not made,
there is no complaint. A certain man reviled me
throughout his life, but I paid no heed whatever. Mansoor
(rahmatullah alayh) at the place of execution, while he
was being stoned by the crowd of people, remained
unperturbed. Not a cry of agony escaped from his smiling
lips. But when Hadhrat Shibli (rahmatullah alayh) struck
him with a flower, he let out a sigh a pain. People asked
him for the reason for this strange behaviour. Mansoor
(rahmatullah alayh) replied that the crowd did not know,
but Shibli (rahmatullah alayh) was aware of the reality,
hence his striking with even a flower was not tolerable and

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caused him pain.

14) My brother, Akbar Ali, had once planned to give me a

fixed monthly allowance. However, I refused. Such a
stipend would bring me unnecessary concern, for one will
remain in anticipation of receiving the money on the fixed
date. Delay will lead to anxiety. There is no peace in such
gifts. Allah Ta’ala grants sustenance from the least
expected sources. Therein is total peace. My brother
retorted: “After all, you accept gifts from others as well.”
I said that such gift as I accept are not fixed stipends. He
then adopted this method- i.e. occasionally spending gifts.

15) When visiting the Mashaa-ikh (spiritual guides) do not

consider it necessary to make gifts to them. By the
compulsory presentation of gifts you corrupt their hearts.
While they improve you spiritually, you engage in
corrupting them.

16) Our Maulana Khalil Ahmad Saheb (rahmatullah

alayh) would say: “We are in need, but we are not seller of
the Deen.” Regarding gifts, when there is the urge to give,
then make the presentation. Do not make it a fixed
practice or custom, then one will be constrained to
observe the practice even if one has no real desire for
making a gift.

17) Hadhrat Shuraih (radhiallahu anhu) was appointed

the Qaadhi by Hadhrat Umar (radhiallahu anhu). During
the Khilaafat of Hadhrat Ali (radhiallahu anhu), Hadhrat
Shuriah (radhiallahu anhu) was still the Qaadhi. Hadhrat
Ali’s shield was stolen. Hadhrat Ali (radhiallahu anhu)

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recognised his shield when he saw it in the possession of a

Jew. He instituted a claim in the court of Qaadhi Shuraih
(radhiallahu anhu) who asked that Hadhrat Ali produce
his witnesses to prove his claim. Hadhrat Ali (radhiallahu
anhu) presented his son and his emancipated slave.
According to Hadhrat Shuraih (radhiallahu anhu) the
testimony of a son in favour of his father was not
admissible, hence he ordered Hadhrat Ali (radhiallahu
anhu) to present another witness.

When Hadhrat Ali (radhiallahu anhu) was unable to do so,

Qaadhi Shuraih dismissed the claim. Hadhrat Ali
(radhiallahu anhu), the Khalifah of the time, emerged
from the court cheerfully. On seeing this high degree of
justice, the Jew recited the Kalimah and embraced Islam.
He presented the armour to Hadhrat Ali (radhiallahu
anhu) saying that, in actual fact, it belonged to him.
Hadhrat Ali Hadhrat Ali (radhiallahu anhu) responded: “I
have made a gift of it to you.” Thereafter the Jew
remained perpetually in the company of Hadhrat Ali
(radhiallahu anhu) and was martyred in the Battle of
Siffeen. If today’s attitude had existed in those days,
people would have exclaimed: “What! Was Hadhrat Ali a
liar (that his word was not accepted)?” In spite of him
being the ruler, he was not offended in the least bit by the
dismissal of his claim.

18) Even if it was not imposed by the Shari’ah, Purdah

(Hijaab) is a natural demand. Honour dictates that
women adopt Purdah. Everyday we hear of the increasing
evil consequences of non-observance of Purdah, but
people refuse to come to their sense. Shame and honour

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have taken flight from people. It is indeed an act of mercy

that the Shari’ah has commanded the observance of
Purdah.

The consequences ensuing in this time in the wake of

moves to eradicate purdah are nothing other than the
elimination of shame and modesty from women and their
open involvement in immorality and rebellion against their
husband’s authority.

19) If I observe in members of the general public who

have no spiritual ties with me, ninety faults and one virtue,
my gaze goes to the virtue. In contrast, regarding those
who have submitted themselves to me for self-
reformation, if I observe in them ninety nine excellences
and one fault, my gaze goes to the fault. It is the duty of
the Shaikh to remedy the fault.

20) Nowadays the capacity of obedience is no longer to be

found among people. Once Hadhrat Umar (radhiallahu
anhu), while making Tawaaf observed a women with the
disease of leprosy also making Tawaaf. Hadhrat Umar
(radhiallahu anhu) forbade her from making Tawaaf,
saying that since her ailment caused inconvenience to
others, it was best that she remains at home instead of
coming for Tawaaf.
After some days the lady returned. People informed her
to Hadhrat Umar’s (radhiallahu anhu) death and told her
not to worry any longer since the one who had forbidden
her from Tawaaf was no longer present to debar her.
The lady replied: “I thought that he was alive, hence I
came to plead with him. He is not the type of person

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whom one obeys in his presence and disobeys in his

absence. He is a man of such calibre that his
commands have to be obeyed after his death in the
same way as they were obeyed during his lifetime.”

So saying, she departed and never again returned to make

tawaaf. Such lofty degree of obedience is no longer found.

21) Many instances have been narrated of certain dogs

abstaining from food one day in every week. Those who
fail to fast should take lesson from this.

22) I underwent much strain in writing the book,

Hayaatul Muslimeen, both in choice of topics and
simplifying. I have no confidence in any of my acts (of
righteousness) but, Alhamdulillah! I value this act (of
having written Hayaatul Muslimeen). I have hope in it.
This kitaab should be included in Madrassah Syllabi.

23) Sometimes, when sincere and conscious efforts are

not made in the direction of self-reformation then a
degeneration of moral character occurs despite being in the
close association of saints. One Molvi sahib who happens to
be the right-hand man of a certain buzroog wrote a letter
of intercession to me on behalf of a man. In his letter he
described the man as prominent businessman, hence
special attention should be paid to him. I severely
reprimanded him (the Molvi Saheb) telling him that he
sought to impress and awe me with the business and
prominence of the man. “You attempt to dangle a bait in
front of me”.

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24) Nowadays the hearts of people are saturated with

greed and desire, but the attainment of their desire is not
within their control. They are therefore constantly
consumed by worry and frustration. They just cannot find
solace and peace. People yearn for luxurious mansions,
expensive furniture and cars. Life is squandered in the
pursuit of accumulating such material possessions. Why
have they saddled themselves with so many worries?
Instead of being contented with a simple life-style, they
have burdened themselves with worries. Their peace of
mind is, thus, completely shattered.

25) I shall show you a wonderful criterion by means of

which Haqq and Baatil may be recognized in ambiguous
and doubtful cases. Even if there happens to be no Aalim
around, you will be able to distinguish between Haqq and
Baatil on the basis of this standard. Regarding new and
innovated things, find out who are the originators. Are the
originators laymen or pious Ulama. If the originators are
pious Ulama, then such things, e.g. Madrassahs, Khaanqas,
Daarul Iftas, etc are part and parcel of the Deen.

The introduction of such things was inspired into the

hearts of the pious Ulama. Practices such as urs, faatiha,
third-day, seventh-day khatm, etc., which were
introduced by the laity (ordinary people -non-ulama) are
not part of the Deen. By means of this standard, all
innovations and new practices may be distinguished and
recognized to be either Haqq or Baatil.

26) I wrote to the authorities of a certain Madrassah

informing them that if they participated in Meelaadun

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Nabi celebrations, then I shall sever my relationship with

the Madrassah.

27) It is among the etiquettes of dua that the bandah

(servant of Allah) verbally proclaims his needs to Allah
Ta’ala despite the fact that Allah Ta’ala is fully aware of
his requirements. If the bandah refrains from verbal
assertion, his humility and helplessness will not be
displayed whereas these qualities are of greater
importance in dua.

28) When a woman attains nisbat-e-baatini, she acquires a

lofty and a wonderful pedestal. Once during a drought,
people went to a saintly lady and asked her to make dua
for rain. She went to a small raised platform whereon she
usually performed her Namaaz. She loosened her hair and
swept the platform with it. After sweeping she raised her
gaze towards the heaven and supplicated: “I have done the
sweeping, you now sprinkle the water.” As she said this,
rain started to come down in torrents. Humility and
supplication are indeed wonderful.
(Nisbat-e-Baatini: A special, lofty relationship of
proximity with Allah Ta’ala).

29) Once the people of the town of Sandelah performed

Salaatul Istisqaa (Salaat for rain). However, the rains did
not come. One day the prostitutes of the town went to
the mayor of the town and said:
“The dua which you people are making are efficacious
and worthy of acceptance. The reason for rain not
falling is the presence of our evil group. Rain has been
withheld because of our sins. It is therefore, our wish

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to go to the forest to cry and supplicate to our

Creator and to make taubah. We have approached
you to take measures for preventing any male coming
near to our gathering for casting evil gazes.”

The necessary arrangements were made and measures

were taken to ensure that no male come nearby.

These women gathered in the forest on the outskirts of

the town. They performed Salaat and then supplicated to
Allah Ta’ala. They made taubah and poured out their
hearts to Allah Ta’ala.

There was no limit to their crying and expressions of

regret for their past misdeeds. While they were engrossed
in their humble supplication, the rain started to come and
soon poured in torrents.

Who can, after having heard this episode, be vain and

proud of his piety and disdainful of the impiety of others?

30) Acquisition of material wealth in worldly garb is not as

harmful as the acquisition of worldly gain under guise of
the Deen.

31) One Aalim from Nadwa sent me a book which he had

written. I was much elated to read the following passage
in the book:
“The attempt to submit revelation to reason so that
revelation conforms to reason is a grave error. Religion
(viz. Islam) refers to pure Imaan (Belief) and
Inqiyaad (submission to revelation). In deen there is

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nothing other than wholehearted submission to Divine

Law. On the other hand, in matters of reason and
intellect rational proofs are necessary.”

However, the Aalim did not elaborate on the statement of

rational proofs being necessary in religious matters. If
rational proofs are to be totally discarded in religious
matters, then everyone will be able to claim the truth of
his religion on the basis of only faith.
The Aalim Saheb should have added that rational proofs
are not necessary in relation to the Furoo’ (Details &
Particulars) of Deen. But in so far as the Usool (the
principles or Fundamentals) are concerned, there is a need
for rational proofs. Godhood and Risaalat (Prophethood)
should be substantiated by means of rational proofs
whereas pure and total submission is required in the
detailed rules of the Deen.

32) In some places, a person who prohibits customs and

acts which are in conflict with the Shari’ah is branded a
Wahhaabi. One pious Aalim saw and Aalim wearing a ring
of gold. When his attention was drawn to this violation of
the Shari’ah, he responded: “You are a Wahhaabi.”

33) If a person witnessed oppression being committed and

does not report the oppression to the seniors of the
oppressor, then he (the observer) will be regarded as
being a party of the oppression.

34) A contract which guarantees that the candidate will

be successful in the acquisition of the education offered
by the course, is not valid.

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35) Corruption in fund-raising schemes have increased to

such an extent that the path of truth has been abandoned
and the ways of falsehood have been acquired. Nowadays
the authorities of religious institutions regard the
contributors as gods. They have become subservient to
those who contribute funds. They do not differentiate
between halaal and haraam. The existence of a Madrassah
is meaningless if the pleasure of Allah and His Rasool is
not acquired. In some cases it is better for a Madrassah to
cease operation. In most cases, the management is more
concerned with retaining the pleasure of the wealth even
at the cost of Allah’s displeasure. Care is taken to avoid
affronting donors even if Allah’s laws are violated in the
process. It is quite apparent from the attitude of the
officials and management boards (of religious institutions)
that the aim is to achieve name and fame. They seek
fulfilment of these aims via the Madrassah under their
control.
Since the purpose of a Madrassah is the dissemination of
the Deen and the acquisition of the pleasure of Allah and
His Rasool, these ends should always be kept in view.
Haqq (truth) is dominant. It has been said:
“Haqq will remain dominant and will not be dominated.”

Resolve to maintain this work (of the Madrassah) as long

as its activities are confined to the limits of the Shari’ah.
The day these limits are transgressed, withdraw from the
Madrassah, for then, the actual aim, viz. Allah’s pleasure,
no longer exists.

Hadhrat Maulana Gangohi (rahmatullah alayh) once

wrote to Maulana Khalil Ahmed (rahmatullah alayh) and

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Maulana Deobandi (rahmatullah alayh) when they were

being distressed by opponents:
“My Beloved Brethren! Why are you distressed? The
goal is not the Madrassah. The goal is the pleasure of
Allah Jalle Shaanuhu. There are many ways of
attaining this goal. One such way is the Madrassah. If
the Madrassah remains with you, continue rendering
your services. If it does not remain, find an alternate
avenue for your services.”

36) Nowadays the degree of reliance on newspaper

reports is greater than the reliance which people accord
to even Shar’i proofs in spite of sensationalism and
distortion employed in abundance by the papers. There
appears to be no limit to erroneous reports published by
newspapers.

37) From the external appearances which Muslims have

adopted nowadays, it is difficult to recognize if they are
Muslims.

38) Gazing intentionally at pictures (of living things) to

derive pleasure, is haraam. If the gaze falls on such
pictures unintentionally it will not be sinful. (Someone
asked:) “What if the picture is viewed from an artistic
point of view?” Hadhrat Thaanwi rahmatullah alayh
replied:
“Forget about artistic achievement or value of a
picture-maker. It is unlawful to look at some things
created by even the True Artist, Allah Ta’ala. Gazing
at females and young lads is haraam. The Fuqaha have
well-understood the danger of such viewing ostensibly

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for the sake of art. The Fuqaha have ruled that it is

not permissible to look at wine to derive mental
pleasure.”

39) A person makes waqf of his property and stipulates

that while he is alive the income of the property will
accrue to him and after his death it will accrue to certain
of his heirs (mentioned by him); thereafter when there
remains no one in progeny of the heirs, the income will go
to the poor. This form of waqf is permissible.

40) Speaking in abundance and associating much with

people are very harmful spiritually.

41) A man came and said: “I am a habitual gambler. What

is its remedy?”
Hadhrat Thaanwi replied: “Courage is its remedy.
Secondly, resolve firmly that whenever you indulge in
gambling you will impose on yourself the performance of
100 raka’ts Nafl Salaat and abstain from two meals. Other
than this, the original and actual remedy is nothing other
than courage and striving against the dictates of the nafs.”
The same man said: “My heart is devoid of love for my
parents.”
Hadhrat Thaanwi (rahmatullah alayh) replied: “Serve
them in abundance. Service to parents will create love for
them.”

42) The beard is something wonderful. It enhances the

dignity and handsomeness of a man. In fact a bearded man
has a noble appearance. But, nowadays it is being vilified.

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43) Hadhrat Shah Abdul Quddoos (rahmatullah alayh)

passed his days in great poverty. When his wife became
restless because of hunger, he would placate her by saying:
“Fear not. In Jannat the most delicious and sumptuous
dishes are being prepared for us.” By the fadhl of Allah, his
wife’s taqwa was of such high calibre that this statement
would reassure and satisfy her.

44) On the occasion of Hajjatul Wida’ (The Farewell

Hajj), Rasulullah (sallallahu alayhi wasallam) had
distributed his blessed hair among the Sahaabah. It is
obvious that there are countless thousands of hair on the
head, hence numerous Sahaabah had the good fortune of
receiving some of the mubaarak hairs of Rasulullah
(sallallahu alayhi wasallam). Undoubtedly, they must have
treasured those hairs and guarded them well. Therefore,
should you hear that someone has some hair of Rasulullah
(sallallahu alayhi wasallam), do not reject it in haste.

45) On the occasion of Hajjatul Wida’, Rasulullah

(sallallahu alayhi wasallam) made Qurbani of (sacrificed)
one hundred camels. He slaughtered 63 with his own
blessed hands while Hadhrat Ali (radhiallahu anhu)
slaughtered the remaining 37. At the time of thabah
(slaughtering) a wonderful condition settled over the
camels. Every camel was pushing forward in the attempt
to be slaughtered first by the holy hands of Rasulullah
(sallallahu alayhi wasallam).

46) Hadhrat Shah Abul Ma-aali (rahmatullah alayh) said:

“Once we were sitting in the company of our Shaikh
and we all were sobbing. A man who was there

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remarked that all of us were deprived of Divine

proximity, hence our sobbing.”

In reply to this comment Shah Abul Ma-aali (rahmatullah

alayh) wrote a treatise in which he explained that crying
has seven causes, hence, crying is not proof of deprivation.
Sometimes, the cause of crying is the very experience of
attainment of Divine Proximity.

Once during the Hadith lessons of Hadhrat Maulana

Ya’qoob (rahmatullah alayh), an anecdote of Hadhrat Abi
Ibn Ka’b (radhiallahu anhu) was narrated. Rasulullah
(sallallahu alayhi wasallam) informed him: “Allah Ta’ala
ordered me to recite Lam-Yakoen to you.”
Ka’b (radhiallahu anhu) asked: “O Rasulullah! Did Allah
Ta’ala mentioned me by name?”
Rasulullah (sallallahu alayhi wasallam said: “Yes, Allah
Ta’la mentioned you by name.”
Hadhrat Ka’b (radhiallahu anhu) broke down sobbing. This
crying was the effect of Muhabbat (Love).
These states pertain to thauqiyaat (natural disposition).
Those devoid of such natural conditions lack the ability to
understand these states.

47) Some Ahle-Zaahir - those learned men who are bereft

of thauq (a natural disposition with spiritual perception)
have conceded the probability of Muhabbat-e-Aqil
(intellectual love) with Allah Ta’ala while rejecting
Muhbbat-e-Tab’i (emotional love). They contend the
improbability of emotional love with Allah Ta’ala because
he is not visible to the corporeal eye. Vehemently refuting
their contention, Hadhrat Imam Ghazaali (rahmatullah

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alayh) said that their denial is like the denial of an eunuch

who is unaware of the pleasure of sexual intercourse.
People have sacrificed their lives for the sake of love.
Even animals have. If this is not emotional love
(Muhabbat-e-Tab’i), then what else is it? Such emotion
cannot be stirred in the state of Muhabbat-e-Aqli.

48) Once Hadhrat Samnoon (rahmatullah alayh) was

giving a discourse on Divine love. A bird sitting on the roof
of the veranda was listening attentively. It descended.
Unable to restrain itself, it came and sat in the lap of
Hadhrat Samnoon (rahmatullah alayh). Within a few
moments it laid down its head and died. Such is the
burning flame of Divine Love.

49) In my wasaayaa (Last Testament) I have directed

that my biography should not be written. People are not
cautious.
They exaggerate much, attributing the performance of
miracles to their Shaikh- such miracles which he did not
demonstrate, but which they have imagined him to have
performed. In their opinion if their Shaikh is not depicted
as a man who had demonstrated Karaamat (miracles),
people will gain the impression that he was not a man of
high spiritual rank of excellence.

50) A man from among the Ashaab-e-Suffah had left a

dinar (a gold coin) at the time of his death. On learning of
this Rasulullah (sallallahu alayhi wasallam) said that on
account of the dinar he will be branded once in Jahannum.
Another man, also form among the Ahl-e-suffah left two
dinars at the time of his death. Rasulullah (sallallahu alayhi

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wasallam) said that he will be branded twice in Jahannum.

There now arises the question: “Is accumulation of wealth
forbidden?” It is quite obvious that it is not forbidden. If it
was forbidden, there would not have been the Laws of
Inheritance (Meeraath). Those who could not
comprehend this Hadith asserted that the accumulation
of wealth in that age was not permissible.

Qaadhi Thanaaullah (rahmatullah alayh), the author of

Tafseerul Mazhari, presented a beautiful interpretation.
He explained that the cause for the punishment
(mentioned in the Hadith) is not accumulation. On the
contrary the reason for the punishment was their claim of
having renounced the world. Since they had renounced the
world in totality, it was highly unbecoming of them to
treasure anything of the world.

In fact, the community had believed the (Ashaab-e-

Suffah) to be men who had renounced the world for the
sake of Allah Ta’ala. Thus, accumulation of wealth by such
devotees is nugatory of their professed love for Allah
Ta’ala.
[Ashaab-e-Suffah refers to the group of people who had
renounced the world during the age of Rasulullah (sallallahu
alayhi wasallam). Their sole occupation was the acquisition
of knowledge from Rasulullah (sallallahu alayhi wasallam)
and Ibaadat. They were confined to the precincts of the
Musjid and were not permitted to engage in any worldly
profession. Their lives were based on Tawakkul- Trust and
reliance on Allah. - Translator.]

51) Riyaa (show) is not confined to the display of Ibaadat.

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Riyaa is to display one’s Ibaadat while being motivated by

the desire to be known as a pious person. Ibaadat in public
does not necessarily reflect riyaa. If the thought of piety
comes to mind unintentionally without one believing or
entertaining the idea of one’s piety, then such thought is
not riyaa. It is a waswasah of riyaa.

[Waswasah is a stray thought which enters the mind at

the behest of shaitaan. Provided that such a whisper of
shaitaan is not fixed firmly in the mind by one’s volition
and intention, no sin is occasioned. - Translator].

As long as there is no intention to display one’s Ibaadat,

riyaa is not involved.

52) A Hadith states:

“A single faqeeh is harder on Shaitaan than a thousand
aabids (pious worshippers).” (Faqeeh is an Aalim of the
Deen)

Shaitaan devises schemes to deviate people. In devising his

plots he spends a lot of time. The Faqeeh neutralizes and
destroys his schemes without much difficulty. The Faqeeh
by virtue of the insight of Ilm recognizes the deception of
Shaitaan.

53) A man came and requested that dua be made for him.
Hadhrat Thaanwi (Rahmatullah alayh) said:
“Brother! You too make dua and I also sham make dua.”
The man said: “My tongue is not fit for dua.” (In other
words, he did not consider himself worthy of making dua.)
Hadhrat Thaanwi replied: “Do you recite the Kalima?”

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The man said: “Yes.”

Hadhrat Thaanwi: “Kalimah has greater blessing than dua.
How come your tongue is worthy of reciting the Kalimah?
In fact, Shaitaan made dua at the very time when he as
being cursed by Allah Ta’ala.”
He supplicated: “Grant me respite until the day when
people will be resurrected.”
Allah Ta’ala answered his dua: “You are among those who
have been granted respite.”
When even Shaitaan was not deprived of acceptance of
dua, how can we be deprived? Shaitaan has deceived us into
believing that our tongues are not worthy of making dua.
People consider this attitude to be humility.”

54) A man entered the presence of Rasulullah (sallallahu

alayhi wasallam) without permission. Rasulullah
(sallalllahu alayhi wasallam) ordered him out and
instructed another man to teach him the manner of
entering so that he may return observing the correct
etiquette. This incident indicates that practical training is
also Sunnat. Without such training people with dense
minds do not remember.

55) When a man strives (in the Deen) and adopts the
correct means and procedures, he shall attain the promise
of Najaat (Salvation). This is in fact the beautiful end (to
this earthly life). No one is compelled to drift astray. One
goes astray by one’s choice and free will. The state of
death (i.e. whether in Kufr or Imaan) being unknown
means that it is not known what one will do tomorrow be
one’s own free will.

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Whether one will choose Kufr or Imaan volitionally - of

one’s free will- is an unknown entity in regard to man. It
does not mean that tomorrow Allah Ta’ala may compel us
into Kufr. The incidence of Najaat is a Ni’mat by itself.
On entering Jannat, the Jannati will express his shukr
(gratitude) in the following Qur’anic terms:

“All Praises is due to Allah Who has fulfilled for us His

promise and granted us the ownership of the Land (i.e.
Jannat) so that we may occupy Jannat wherever we
please. Indeed, wonderful is the reward of those who
practiced virtue.”

56) The mystery of Taqdeer will not be fully revealed to

man even in Jannat. However there will remain no
uncertainty and doubt. Even here on earth the Aarifeen
(the Auliya) have no doubt and uncertainty regarding
Taqdeer. They are enshrouded with an atmosphere of
peace and tranquillity.

57) If someone raised on objection or expressed a doubt

when Hadhrat Haji Saheb had given a discourse on any
subject, he would comment:
“This is not a Madrassah. This (what has been
explained) is for practicing. Give practical
expression to it and then observe the result.”

Madrassah Ustaads have the practice of disputing and

entertaining objections. On the other hand, the Aarifeen
feel suffocated by such questions and answering. Those
who are engrossed in action, discern the reality and truth.
Their condition is unlike that of general public. They (the

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Aarifeen) are in peace and contentment.

Hadhrat Haji Saheb (i.e. Haji Imdaadullah) detested
questioning and answering. Since the truths and unveiled
realities (of the Deen) were in front of him, there
remained no doubt and uncertainly. If it is said to a person
that the sun has risen and he, instead of conceding, initiates
an argument seeking proof for the rising of the sun, the
repugnance and frustration which such disputation will
cause are quite apparent. The degree of certainty and
conviction which the people of insight (the Aarifeen, the
Auliya) have regarding haqaa-iq (realities and
transcendental truths) is like the certainty which a man
has regarding the identity of his father in which he has no
doubt. In fact, the degree of certitude of the Aarifeen is
higher because there exits the possibility of doubt in a
certain man being one’s father. Indeed, such a high degree
of certainty and clarity is a wonderful ni’mat (favour of
Allah).

58) Whenever I give someone a ta’weez I wrap it in a

piece of paper because it is not permissible to touch a
Qur’anic Aayat without being in the state of wudhu.
People are not careful in this matter.

59) Once the Nawaab of Dhaka questioned me regarding

the permissibility of the tauliyat of a non- Muslim
government. (Tauliyat, i.e. appointing an authority to
administer Islamic Law). I replied: There are two types of
tauliyat – Shar’i and Qanooni. (Shar’i, i.e. legal or valid in
terms of worldly law). A non-Muslim government cannot
be a Mutawalla Shar’i because Islam is a pre-requisite for
such an office. However, the government should be

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requested to appoint a Shar’i authority who will deal with

Islamic matters. The government should promulgate the
laws while the enforcement and imposition of the laws
should be by the decree of the Shar’i authority. [The
Muslim Shar’i authority appointed by the government
should issue the verdicts and order enforcement of the
Shari’ahs decisions. - Translators]

60) Why focus the gaze on anyone other than Allah

Ta’ala? The Qur’an informs: “Unto Allah belongs the
treasure of the heavens and earth.”

61) There always is the need for money, but to accept it

with disgrace is not tolerable.

62) A man requested to be instructed with some formula

of Thikr which will serve the purpose of reforming him.
Hadhrat Thaanwi said:
“Islah (self-reformation) is achieved by remedying the
aliments of the nafs. Athkaar (plural of Thikr) are like
medicines and pills which can be prepared by studying
medical books. However, there remains the
indispensable need for a doctor to diagnose the illness
and prescribe the remedy.
Similarly, thikr formulae and spiritual exercise
(ashghaal) are recorded in books. However, there
remains the need for a Shaikh (Spiritual Guide and
Mentor) to diagnose the aliment of the nafs and to
prescribe remedies for its reformation.”

Wazaa-if (forms of Thikr) are not too difficult upon the

nafs. Within a short while the Thikr is completed,

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whereas the ailments of ujub (vanity) and riya show, for

example, are not cured by only wazaa-if. Wazaa-if only
create barkat and act as aids.

63) People now consider spiritual states of ecstasy

(kayfiyaat) to be the goal of Sulook (Tasawwuf). Even if
animals at times experience certain conditions of ecstasy
when influenced by music and singing. Once an expert, in
a challenge, defied his opponent, saying:
“You will be able to measure my expertise and
excellence when you behold the wild beasts of the
jungle, subservient under the sway of my influence.
Let us go to the jungle and sing our songs. At that time
I will put a rope around the neck of every animal. It is
left then to you to remove the ropes from their
necks.”

They went into the forest and the expert commenced his
bewitching singing. So enthralling was his singing that wild
animals came out from all directions and submissively
stood in is presence. He took hold of the animals one by
one and put a rope around each one’s neck. He than
ceased his singing; the animals scattered and disappeared
into the forest. He now challenged his rival to start his
singing, gather the animals and remove the ropes.
However, he was rendered helpless.

Emotional states are common to both man and beast.

Such states in man, therefore, do not represent any
achievement or excellence.

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64) Nowadays, observance of customs has become

dominant. The Sahaabah honoured and respected
Rasulullah (sallallahu alayhi wasallam), but were devoid of
pretence. Their respect for Nabi-e- Kareem (sallallahu
alayhi wasallam) was not a mere external display of
customary etiquettes. Thus we see that they would not
stand when Rasulullah (sallallahu alayhi wasallam)
appeared on the scene since they were aware of the fact
that Rasulullah (sallallahu alayhi wasallam) detested the
custom of standing in respect for him, yet there were no
greater and more ardent devotees of Rasulullah (sallallahu
alayhi wasallam) than the Sahaabah.

65) A man who had spent a considerable time in an

asylum, on being released, came to visit Hadhrat Thaanwi
(rahmatullah alayh). Hadhrat Thaanwi (rahmatullah
alayh) commented:
“Whatever I prescribe for someone regarding his
tarbiyat (spiritual training), is done with great
consideration and affection. Whoever acted in
conflict with the prescription had soon to suffer the
harmful consequences. (Pointing to the man, he said:)
Now he is sitting here after having experienced such
consequences. I had warned him to refrain from
specialized forms of Thikr and Shaghl (spiritual
exercises), but he persisted. Finally he became
insane.”

66) It is stated in the Hadith than an honest trader will

rise on the Day of Qiyaamah among the Shuhadaa
(martyrs). Honestly in trade brings prosperity and success
although initially some difficulty has to be borne.

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However, after a while there will be considerable barkat

in the business. Later, people will gain full confidence in
the honest trader.

67) Allah Ta’ala loves abdiyat (total obedience and

submission- the quality of being a slave). A woman holding
the hand of her child came to Rasulullah (sallallahu alayhi
wasallam) and said:
“O Rasulullah! I cannot bear to throw this child in the
fire. Will Allah Ta’ala assign His servants to the Fire?”

Hearing this, Rasulullah (sallallahu alayhi wasallam) cried

and said: “Allah Ta’ala will not assign to Jahannum anyone
but a rebellious person bent on flagrant transgression.”

Only a person who deliberately and flagrantly rebels

against Allah’s law - one who knowingly and wantonly
refuses to acknowledge the authority of Allah Ta’ala - has
chosen the fire for himself by his own volition. The
humble ones will be treated with only mercy. Even a man
who is unable to fulfill the rights of others on account of
his lack of ability and means will obtain the aid of Allah
Ta’ala provided that he always was concerned about
fulfilling such rights. Allah Ta’ala will placate the people of
right (e.g. creditors) by offering great reawards to them
on behalf of the debtor.

68) The Fuqaha have ruled that if a person after having

served as the Imam of a place for twenty years says that
he was all this time a Kafir, then notwithstanding his
claim, all Salaat performed behind him in the past is valid
and discharged. He will be branded as a Kafir from the

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time he made his declaration of Kufr. It is quite possible

that he desires to put Muslims to hardship hence, his
claim in relation to the past.

69) Islam teaches us to refrain from pride; hence, it

exhorts us to do our own housework - with our own hands.
Thus, Rasulullah (sallallahu alayhi wasallam) would
himself attend to the household chores with his own
blessed hands. He milked the goat, mended shoes and
assisted with preparing the food. When someone asked
Hadhrat Aishah (radhiallaahu-anhu) about Rasulullah’s
(sallallahu alayhi wasallam) program at home, she said:
“Rasulullah (sallallahu alayhi wasallam) did not stay idle at
home. He would join us in the housework.”

70) The character and morals of people became

corrupted from the time they participated in these
political movements. Darkness has settled on all sides.
Every person is steeped in liberalism. Respect for elders
has disappeared. Ignoramuses have become leaders. The
Ulama have joined ranks with the wealthy and become
men of the world. Not even in centuries has so much
change been wrought in the Deen as the change which
occurred in the Khilaafat movement of a few days.

71) A Shaikh ordered one of his mureeds to go for a while

to a certain place and apply himself to Thikr and Shaghl
(spiritual exercise). After sometime the mureed wrote
informing his Shaikh of disunity and animosity prevailing
between the Muslim and non-Muslim communities of that
place. Hence, he requested the Shaikh for dua. The
Shaikh wrote reprimanding the mureed: “Have I sent you

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to dispatch news reports or for working (i.e. engrossing

yourself in Thikr)?” Someone asked: “Dua is Sunnat. Why
the reprimand?” Hadhrat Thaanwi replied: “If a Sunnat
act prevents a person from a Fardh act, he will be
instructed to forgo the Sunnat act. Islaah of the Nafs (i.e.
self-reformation) is Fardh. (Involvement in the affairs of
the community impeded the spiritual progress of the
mureed, hence the reprimand).”

72) One should not ask one’s Shaikh (one’s Spiritual

Guide) such Fiqhi Masa-il (rules of Fiqh) which entail
debate and discussion. Debate and objection are highly
detrimental in this Path of Tasawwuf.

73) Natural characteristics do not change. Only a

diversion is introduced in them. The experts (in
Tasawwuf) do not attempt to eliminate in them. The
natural characteristics are the subjects of Allah’s Wisdom.
Hence, attempts should not be made in the futile exercise
of transforming the natural propensities in man. Only the
direction should be changed. The natural propensities in
man should be diverted from evil and channelled into the
direction of virtue.

74) We Muslims have nowadays become total strangers to

good culture and morality. An Englishman who had
converted to Islam entered the Musjid to perform Salaat.
He notice that the gully in which the waste water flowed
was dirty. Addressing those present he advised them to
maintain the gully clean. Someone retored: “It seems as if
you are still influenced by Christianity, hence, you blabber
about cleanliness.” They then evicted the convert from

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the Musjid.
When other respectable Muslims heard of this incident
they sought to placate the convert. They told him not to
take this unfortunate incident to heart since those who
had rebuked him were ignorant. The convert replied
honourably:
“What, do you think that I will become disillusioned
with Islam and revert to Christianity on account of
their treatment? I did not embrace Islam on the
strength of these disrespectful persons. I have
professed Imaan in Rasulullah (sallallahu alayhi
wasallam) whose lofty morals cannot be compared
with the characters of these people.”

75) In their letters to me even men of considerable

sincerity write informing of their constancy in Thikr and
Shaghl. They request dua to be made for them. It seems
as if Islaah of the nafs (self self reformation) is
insignificant to them. They regard exercise of Thikr and
Shaghl to be the actual aim of acquisition. On the
contrary, Islaah is the actual purpose. Thikr facilitated in
the achievement of self reformation.

76) Do not be hasty in accepting a man as your Shaikh

(Spiritual Guide). Study him well. When you are
thoroughly satisfied with his credentials and credibility
then only enter into the oath of allegiance (Ba’yt) with
him.

77) When making dua at the graveside, do not lift the

hands. Even at the time of burying, the hands should not
be lifted when making dua. This ensures the observance of
the Shari’ ah arrangement. Lifting the hands while making

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dua at the graveside may convey the impression that

supplication is being made to the dead.

78) By the grace of Allah there are many wealthy Muslims

with good intentions desiring to give loans to others.
However, on account of wanton disregard of the terms of
repayment agreed upon by debtors, they (i.e. those who
wish to give loans) refrain from lending. A pious- looking
(outwardly religious) man borrowed a small sum of money
from his friend. On due date when the lender requested
payment, the pious looking man said that he will pay later.
After a while when he was again asked for payment, he
once again said that he will pay later. When payment was
requested the third time he (the debtor) said: “Have you
any written proof that I had borrowed money from you?”
Indeed, morals have degenerated and have become
decadent.

79) The Fuqaha have ruled that if a beggar comes to beg, a

guest is not permitted to give him food from the table of
the host. Similarly, it is not permissible to eat from a plate
in which someone sent some food as a gift. The food
should be put in one’s own container. However, if the
type of food sent is such that its form and taste will be
transformed or spoilt if removed from the plate/dish, e.g.
pudding, salad, then it will be permissible to eat from the
same plate in which was sent.

80) The Hadith prohibits hitting on the face, even if it is

an animal. Most people hit on the face. One of the reasons
for this prohibition is that hitting on the face is very
prevalent. Furthermore, the face is an honourable and

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delicate part of the body. Prohibition is generally directed

to evil acts which prevail in abundance. Thus, wine is
explicitly prohibited since indulgence in it is widely and
abundantly prevalent, and also because it is something
towards which people incline. On the other hand, we find
no explicit prohibition for urine. Who will consume it?

81) The claim that the garments of a Nabi do not burn is

false. According to the Hadith, once the musallla on which
on which Rasulullah (sallallahu alayhi wasallam) was
seated caught fire.

82) Nowadays people are terrified by Islaah (self-

reformation). They prefer only Thikr and Shaghl (spiritual
exercises). A man who became my mureed wrote saying
that he suffered from the disease of zina (fornication). I
prescribed the remedy of zina. He wrote back advising me
not to be harsh with him. Since then he has terminated
correspondence.

83) Numerous rights (huqooq) of neighbours are stated in

the Ahaadith. If a neighbour knocks a nail into your wall,
do no prevent him as no harm is caused to you. Although
the owner is permitted to prevent an operation in his
property, nevertheless, consideration should be accorded
to the rights of the neighbour.

The argument of this issue between the Ulama-e-

Mutaqaddimeen and the Ulama-e-Muta-akh-khireen is
interesting.

Muta-akh-khireen: It is not permissible to install a window

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in one’s wall facing the house of one’s neighbour so that the

purdah and privacy of the neighbour are not violated.

Muta-qaddimeen: It is permissible since an owner has the

right to operate in his own property.

Muta-akh-khireen: Only such operations by the owner in

his property, which are not harmful to others are
permissible.
Muta-qaddimeen: It is permissible for an owner to
demolish his entire wall (e.g. the fence or boundary wall)
which faces the neighbour. Why is it then not permissible
for him to open a window on the wall.

Muta-akh-khireen: He has the right to demolish his wall

because in removing the whole wall there is not such harm
as will be caused by a window opening into the yard of the
neighbour. If there is no wall, the neighbour will be more
cautious and make their own Hijaab arrangements for
guarding their purdah and privacy whereas one can remain
concealed and peep through the window into the privacy
of others.

On the contrary, if there is no wall people will not have

the audacity to stare into the houses of people while at
the same time the inmates of the house will move
cautiously.

84) People say that humility produces disgrace. This is

wrong. On the contrary humility brings about respect. It
comes in the Hadith: “Whoever adopts humility for the
sake of Allah, Allah elevates him.”

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85) Atibba (physicians) have said that the digestive

process commences with the hand. Allah Ta’ala has
created a special property in the hand. Besides the fact
that eating with the hand renders the food tastier, the
special digestive property existing in the hand is not to be
found in the knife and fork. This may be the reason for
Rasulullah (sallallahu alayhi wasallam) saying:
“Do not cut the meat (when eating) with a knife.”

86) I am opposed to the system of written examinations

which is prevalent in educational institutes. Great strain
and stress are imposed on students by this system. The
purpose of examinations is to ascertain the ability of the
student. It will therefore, suffice to ascertain whether the
student has understood the kitaab which he has been
taught. This fact can be ascertained even if the student is
tested orally and the kitaab given to him to look at.
Memorising can be accomplished by the revision and
teaching. In fact, in most cases, the student forgets what
he had memorized during the student days. Such futile
memorising strains the mind unnecessarily. It is sufficient
to ascertain if the student possesses the ability to solve
the problems in the kitabs by means of his own research.
More than this is an exercise in futility.

87) A man wrote informing Hadhrat Hakimul Ummat

that he (the writer of the letter) was involved in the
disease of casting evil glances. Hakimul Ummat replied:
“What, is this not controllable?”
Casting an evil glance is a volitional act (i.e. done by one’s
one free will. It is not forced onto one). Hence, it is within
one’s power and ability to control and abstain therefrom

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even though it may be difficult. However, people just

refuse to undergo any difficulty. But the punishment of
Jahannam is severe and most difficult. I asked a man who
was involved in the disease of the evil glances:
“If the husband of the woman is watching you will
you stare at her?”
He said: “No”. I said to him:
“The greatness of Allah in your heart does not even
equal the greatness which your heart has for the
husband. Allah Ta’ala is omnipresent. He watches our
conditions at all times. At all times He is aware of our
evil conditions; however, we are not deterred. We are
not conscious of being watched by Allah Ta’ala every
moment. If this consciousness is developed, there will
not be the audacity to sin in this way.”

88) Qiyaas (the analogical deductive system of the

Fuqaha) merely makes manifest or brings to the fore a
law. It does not formulate laws. Laws (of the Shari’ah) are
formulated by Nass (Qur’an and Hadith ). Example:
Rasulullah (sallallahu alayhi wasallam) said: “Every
intoxicant is haram.” On the bases of this Hadith, Qiyaas
applies the ruling of prohibition to opium as well since it
(opium) too is an intoxicant. Thus opium is haraam. Thus,
in actual fact, it is Nass which confirms the prohibition of
opium as well.

89) Inherent in the instructions of Rasulullah (sallallahu

alayhi wasallam) are some material advantages and
benefits. However, we should not entertain the motive of
gaining worldly benefit when executing the orders of
Rasulullah (sallallahu alayhi wasallam). We should carry

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out these instructions with the intention of fulfilling the

Sunnah. Example: Rasulullah (sallallahu alayhi wasallam)
loved to eat marrow, which is a vegetable of the pumpkin
family.
It is beneficial for the physical health. Should one eat
marrow with the niyyat of it being a favourite dish of
Rasulullah (sallallahu alayhi wasallam), such action will
merit thawaab.

90) After a ta’weez has served its purpose it may be given

for use to another person.

91) An Aalim wrote an unnecessarily lengthy letter

containing all the frills and fancies of modernism. In fact,
the Aalim , in his letter, even expressed his apology for the
excessive length of the letter. Replying to the letter,
Hadhrat Thaanwi (Rahmatullah alayh) wrote:
“I do not regret so much the squandering of my own
time (in perusing the inordinately long letter).
However, I do grieve for your sake. You have
abandoned the orthodox way and have adopted
modernity. Indeed the Aayat : “What! Do you take in
exchange something inferior in return for something
better (and superior)?”, is applicable here. When such
transformation takes place in even the men of
knowledge, what can we say about others? Indeed, the
fitnah has overtaken all.”

92) Allah Ta’ala has distinguished and granted superiority

to man over other species of creation by the virtue of Aql
(intelligence). Aql should therefore be employed only in
submission to Wahi.

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93) If aql (intelligence) is not submitted to Wahi

(Revelation), man becomes the victim of error, night and
day.

94) The correct meaning of equality is equality in common

rights (rights which apply equally to all, such as legal
rights). Equality does not mean that husband and wife,
teacher and pupil, Murshid and Mureed are equal in every
respect. Everyone has separate rights as well. The clamour
of equality nowadays is ludicrous.

95) According to some Auliya the Haram Shareef is

capable of containing as many Hujjaj as are present,
irrespective of their numbers. This is one of the
miraculous peculiarities of the Haram Shareef. It expands
to take in the ever-increasing numbers of Hujjaj like the
womb of a mother expands to accommodate the growing
foetus.

96) The goal of Tasawwuf is the Pleasure of Allah Ta’ala.

This divine Pleasure is attainable by obedience to the
Shari’ah. However, nowadays some people have
understood the goal to be absorption in some state of
ecstasy while others think that the goal is self-oblivion. In
fact, these states and conditions are of no significance.
The Taalib (Searcher of Divine Pleasure) should not be
concerned with the pursuit of such temporary states and
conditions.

97) When on a journey the Sunnat Salaats should never be

abandoned without valid reasons. When time and comfort

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are available the Sunnats should not be omitted.

98) The maintenance of disabled children is the

responsibility of the parents even if such children are
adults. In the absence of parents, the responsibility
devolves on close relatives. (In theabsence of such
relatives, on neighbours, then on the community. -
Translator)

99) One should not interfere with and oppose the things
established by our saintly predecessors. Their methods are
all correct.

100) A woman should not write letters without the

approval of her mahram guardian (husband, father, etc.).
There is the grave danger of mischief in females writing
without the approval of their guardians.

101) When Rasulullah (sallallahu alayhi wasallam)

appointed Hadhrat Ali (radhiallahu anhu) the Qaadhi of
Yemen, he instructed him: “O Ali! Never give a verdict
between two parties until you have not heard both sides.”

102) According to Abdul Wahhab Sha’rani, there was a

physician during his time who had succeeded in fertilising
and developing a human embryo outside the human body
into a fully grown man who was normal in all respects.
However, he could not speak. In future this feat will be
marked with greater achievement.

103) It is not a requisite for a Mujaddid to be a ruler

although sometimes he happens to be one. However he

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has to be an Aalim with the ability of differentiating

between Haqq (Truth) and Baatil (falsehood). Also, it is
not necessary that there be only one Mujaddid each
century. Sometimes there is one, two or several Mujaddid
in the same century. Sayyid Ahmad was a Mujjaddid.
(Sayyid Ahmad is not to be confused with Sir Sayyid, the
founder of Aligarh College). Sayyid Ahmad (rahmatullah
alayh) would have assumed the reins of government, but
he was martyred. Mujaddid Alf-e-Thani (rahmatullah
alayh) was Mujaddid in the field of Tasawwuf. Our
Hadhrat Haji Imdaadullah (rahmatullah alayh) was also a
Mujaddid in Tasawwuf. Considerable confusion had crept
into Tasawwuf, but Hadhrat Haji Imdaadullah
(rahmatullah alayh) dispelled the confusion, renewed and
reinvigorated Tasawwuf.

104) I never give a verdict in a dispute after having heard

the story of only one side. In the majority of cases a one-
sided verdict is erroneous. Furthermore, reports are
generally false.

105) A man wrote to Hadhrat Thaanwi (rahmatullah

alayh): “My money had disappeared from on top of my
table. Merely on suspicion I accused a child and hit him.
Afterwards, I found the money by another person who
had stolen it. I am now overwhelmed with regrets for
having hit the child. How do I make amends?”

Hadhrat Thaanwi (rahmatullah alayh) replied: “If the

child is a baaligh, seek forgiveness from him. If he is na-
baligh (minor), confess your error in his presence and for
a period of time make him happy by fulfilling his wishes.

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From time to time ask him for his wants and fulf ill
these.”

106) During the time when I had written Tafseer Bayanul

Qur’an, an Englishman met me very eagerly. He said:
“How much money did you get for this work?” I formed
him that I had obtained nothing. Expressing surprise, he
said: “Then what benefit did you get?” I replied: “Here on
earth my Muslims brethren derive benefit from this
work and in the Hereafter is the Pleasure of the True
Lord.”

107) Allah Ta'ala grants Noor-e-Baseerat(or Firaasat) to a

servant of the Deen in proportion to the degree of Deeni
service Allah Ta’ala imposes of him. In this regard
Rasulullah
(sallallahu alayhi wasallam) said:
“Beware of the firaasat of the mu’min, f or verily, he sees
with the Noor of Allah.”

(Firaasat is the intuitive capacity of perception in the

heart of the Mu’min. This ability varies with Taqwa and
Deeni responsibility. --Translator)
Giving an example of the Mu’min’s firaasat, Hadhrat
Thaanwi (rahmatullah alayh) narrated the following
episode:

Once a man professing profound aqeedat (faith and

devotion) came to Hadhrat Maulana Gangohi
(rahmatullah alayh). However, Hadhrat refused him
permission to stay in the khaanqah. Some people, taking
pity on the man, accommodated him at their home. It was

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felt that Hadhrat had dealt harshly with such a sincere

follower. A short while later it was discovered that this
man was a spy of the secret police. When this became
known, the one who had accommodated the man evicted
him. Hadhrat Gangohi (rahmatullah alayh) commented:
“I had forbidden him from the very beginning.”

108) By showing disrespect to the Shaikh (Spiritual

Guide), the Mureed is deprived of baatini (inner, spiritual,
intuitive) blessings (barakaat). Even the Nisbat (spiritual
relationship) with the Shaikh becomes severed.
Disrespect is highly dangerous in the spiritual path. Its
peculiar effect is worse than the effect of sin. In this Path
(of spiritual reformation) all defects are tolerated, but
criticism and disrespect. Total devotion and confidence in
the Shaikh are essential in this Path.

109) Once a robber, abandoning his profession, took up

residence in a hut along the river banks. He involved
himself in Thikrullah. People started to visit him, labouring
under the impression that he was a saint. Some even
became his mureeds and become involved in Thikr. By the
qudrat (power) of Allah Ta’ala some of these mureeds
attained high ranks of spiritual elevation.

One day some of his spiritual elevated mureeds by means

of Muraaqabah (spiritual meditation) discerned that their
Shaikh (the ex-robber) held no spiritual status. Even after
repeating the Muraaqabah several times, they could not
discern any elevated spiritual rank for their spiritual guide.
Finally, they reported their discovery to their Shaikh who
truthfully revealed to them his story and told them very

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clearly that he was, in fact, a non-entity. All the mureeds

together made dua to Allah Ta’ala for the elevation of
their Shaikh. As a result, Allah Ta’ala elevated the shaikh
to a high spiritual rank.

In this episode the determining factor was nothing but

aqeedat (implicit faith and devotion). Such faith cleared
the road.

110) A person who is doubtful in his thoughts can be

corrected. However, one who has already decided an
issue cannot be corrected. He will argue with a
preconceived notion. There is, therefore, no need to
become involved in argumentation with such persons. The
Truth has already been sufficiently manifested and
disseminated.

111) People write to me complaining of my strict manner

of admonishing them. However, I say that a doctor who
does not admonish a patient who neglects the prescription
is an abuser of trust. Such a doctor is unfit to treat
patients.

112) Sometimes involvement with the Qu’raan Shareef

also becomes unlawful. For example: a man wishes to do
Hifz but has the responsibility of providing for his family.
It will be unlawful for such a man to involve himself with
Hifz of the Qur’aan which is Mustahab, since it is his
obligatory duty to provide for his family. [This prohibition
will apply if involvement in the pursuit of Hifz results in
the neglect of the Huqooq of one’s family. If a man
possesses the ability to execute both tasks simultaneously,

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it will not be unlawful. - Translator].

113) Man should form a proper bond with Allah Ta’ala.

When his relationship with Allah has been set right,
arrogant and proud Fir’ouns will bow their necks in his
presence. (Rasulullah sallallahu alayhi wasallam said: “He
who is humble f or the sake of Allah, Allah elevates him.”
- Translator)

114) Ignoring the direction of ilhaam (inspiration of the

Auliya) results in worldly calamity such as illness, etc.
However since ilhaam is not among the Hujjats of the
Shari’ah (Proofs of the Shari’ah), there is no punishment
in the Aakhirah for its non-observance. Punishment in the
Aakhirah is for violating the demands of Wahi (Revelation
which came to the Ambiya).

115) Regard yourself to be more contemptible than even

a faasiq and a kaafir. Tell yourself that one does not know
which quality in the faasiq may appear pleasing to Allah
Ta’ala. With regards to Kufr, one does not know what the
future holds. Now one knows what will be the condition of
his Imaan tomorrow.

116) The actual nature of takabbur (pride) is the feeling

of superiority which arises in one on account of some
attribute of excellence. This feeling engenders contempt
for others. If this feeling arises involuntarily, one will not
be blameworthy provided that one does not act in
accordance with the dictates of this involuntary takabbur.
In other words, one should not proclaim by word or deed
one’s superiority nor show contempt for others. If this

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feeling of superiority is by deliberate design or even if not

by deliberate design, but one acts according to the
demands of takabbur, then one will be guilty of the crime
of takabbur. The remedy for this malady is to praise and
speak good of the person whom one is despising. Also
meet him with honour, respect, and humility.

117) Those who assert the belief of Ilmul Ghaib

(Knowledge of the Unseen) for Rasulullah sallallahu alayhi
wasallam are of two kinds.
i) The one group believes in uloom ghair mutanahiyyah or
limitless knowledge -eternal knowledge.
ii) The second group subscribes to the belief of uloom
mutanahiyyah or limited knowledge. Those who believe in
uloom ghair mutanahiyyah are in fact denying the absolute
proofs of the Shari’ah (Nusoos-e-Qat’iyah). Such people
are, therefore, kaafir.

Unlimited knowledge (Ilm Ghair Mutanahi) is the

attribute of Allah Ta’ala exclusively. It is impossible for
the created human to encompass limitless knowledge.

Those who subscribe to the belief of uloom mutanahiyya

(limited knowledge), in turn consist of two groups. The
one group believes that Rasulullah (sallallahu alayhi
wasallam) was awarded the ability and power of
encompassing the knowledge of all things and that the
power of Rasulullah (sallallahu alayhi wasallam) extends
over all Uloom mutanahiyyah. Furthermore it is their
belief that after having awarded this power to Nabi
(sallallahu alayhi wasallam) Allah’s Will no longer
operates, just as a king who assigns control to a minister

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who then utilizes his personal discretion in the office

placed under his jurisdiction. The minister, while holding
office does not require the consent of the king in each and
every detail. This is the type of belief which the
Mushrikeen of Arabia held in regard to their idols. The one
who subscribes to this belief is also a kaafir.

The other group believes that while the knowledge of

details of everything has been bestowed to Rasulullah
(sallallahu alayhi wasallam) he nevertheless is yet
dependent on the Will of Allah Ta’ala. Baseless
interpretation (Ta’weel Fassid) is employed by this group
in vindication of its belief in regard to the limit of this
uloom mutanahiyyah. Therefore, this group represents the
people of Bid’ah. Their belief entails that Rasulullah
(sallallahu alayhi wasallam) possessed the knowledge of all
things from the beginning of creation to the time of entry
into Jannat and Jahannum, without the exception of a
single detail. However, numerous narrational evidences
refute this belief.

118) The following episode illustrates the intelligence and

ingenuity of Hadhrat Ali (radhiallahu anhu):

Two companions along the journey sat down to eat. The

one has five bread rolls and the other had three. A passer-
by, on the invitation of two companions, joined them.
After eating, the generous passer-by presented them with
eight dirhams (silver coins). The traveller who had three
bread rolls requested his companion to share the money
equally between them.

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The companion refused, saying that he was entitled to five

dirhams since he had five bread rolls. The other one
should receive three dirhams because he had three rolls.
When they could not settle this dispute, they presented
their case to Hadhrat Ali (radhiallahu anhu) who said to
the one who had three bread rolls: “What harm is there if
you accept this division of three and five?”

He replied: “I want justice.”

Hadhrat Ali: “If it is justice you want, then you take one
dirham and your companion seven dirhams.”

The companion with three bread rolls objected. Hadhrat

Ali (radhiallahu anhu) commented:
“There were eight rolls and three who ate, hence each
person ate one third of the eight rolls. Eight consists of
24 thirds. Thus each one ate eight parts. However, his
three rolls consists of 9 parts (thirds). After having
consumed his 8 parts there remained one part of his
share. The one with five rolls had 15 parts (thirds) of
which he ate 8, leaving behind 7 parts. The 8 dirhams
have, therefore, to be divided in this proportion the one
who contributed one part of his bread has to receive one
dirham and the one who contributed 7 parts should
receive 7 dirhams.”

119) Once Hadhrat Ahmad Bin Hambal (rahmatullah

alayh) was making wudhu on the banks of a river. Another
man sitting on higher level, was also making wudhu. When
he realised he was sitting on a lower level, he moved from
his position, taking up a place lower than the position of

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Imam Ahmad Bin Hambal (rahmatullah alayh). After the

man’s death someone saw him in a dream and enquired
about his condition.

He replied:
“One day I was making wudhu on the river bank where
Imam Ahmad Bin Hambal (rahmatullah alayh) was also
making wudhu sitting on a lower level. My water was
flowing in his direction. In respect for the Imam I went to
sit lower down. When I was ushered into the Divine court
for a reckoning I was informed that I was being forgiven
solely on account of having honoured an accept servant of
Allah Ta’ala.”

Hadhrat Thaanwi (rahmatullah alayh) commented:

“When forgiveness is obtained on the basis of pretexts,
then how is it possible to regard anyone with contempt?
In my opinion only such person will be punished, who
themselves desire to be punished. They rebelliously
refuse to be repentant.”

120) In the army of Gwaliar was a Muslim soldier who

was clean-shaven. Other Muslim soldiers always criticized
him for shaving his beard. However, he ignored their
criticism and never kept a beard. Coincidentally, the king
ordered that henceforth, all soldiers will have to be clean-
shaven. The others told him:
“Now you may rejoice. All have to be like you.”
He replied: “Until now I refrained from keeping a beard
on account of the mischief of my nafs. Now I shall not
abstain from a Law of the Shari’ah because of an order of
a kaafir king. I shall rather work elsewhere as a labourer.”

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He resigned and grew a beard while the others who had

criticized him, shaved their beards.

It appears in the Ahaadith that whoever criticizes another

person’s action, adopting a holier than thou attitude, will
not die before having committed the same misdeed. Only
Allah Ta’ala was aware of his heart’s condition.

121) Someone asked a buzroog (saint) about Hadhrat Ali

(radhaillahu anhu). The buzroog said: “Which Ali?”
The man said: “Are there several Ali?”
The Buzroog replied: “Yes, there are two Ali: One is our
Ali (radhiallahu anhu), the son-in-law of Rasulullah
(sallallahu alayhi wasallam), the husband of Hadhrat
Faatima (radhiallahu anhu) and the father of Hadhrat
Hasan and Hadhrat Husain (radhiallahu anhuma). The
other one is Ali of Shiah - The Ali who was a great coward
who passed his whole life in the shadow of Taqiya. This is
the Shiah Ali. (Taqiya is the Shi’i doctrine of concealing
one’s true beliefs).

122) Hadhrat Abu Bakr (radhiallahu anhu), during his very

life-time appointed Hadhrat Umar (radhiallahu anhu) as
the Khalifah to succeed him. Along with the appointment,
Hadhrat Abu Bakr secured the oath of allegiance (Bay’t)
from the people on behalf of Hadhrat Umar without even
revealing his successor’s (Umar’s) name.
Hadhrat Abu Bakr wrote the name of Hadhrat Umar on a
paper and informed the people that the person whose
name is recorded on the document will be the Khalifah
after him. He then commanded the people to take the

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Bay’t, i.e. swear allegiance to succeeding Khalifah (whose

name appeared in the document, but whose identity was
not revealed). When making this pledge of allegiance,
Hadhrat Ali (radhaillahu anhu) commented: “I pledge the
oath of allegiance even if he (i.e. the unknown appointee) is
Umar.”

123) Once Maulana Muhammad Yaqoob (rahmatullah

alayh) narrated the following story:
“A happily married, wealthy couple was one night asleep
in their room. A band of sixteen robbers gained entry into
the house. Since the robbers were convinced that a large
treasure
was stored in the room, they lifted the couple’s bed with
exceptional care and placed it outside in the yard. The
operation of removing the bed was so expertly executed
that both and wife were not disturbed form their sleep.
As soon as the robbers returned to the room the entire
roof collapsed, killing the sixteen.

The couple slept right through this episode. In the

morning when their eyes opened they beheld the scene in
shocked astonishment. They were under the impression
that angels must have removed their bed into the yard.
They were very grateful to Allah Ta’ala for saving them.
However, when later the place was cleared and the
bodies of the robbers discovered, then only did they
realize what had actually happened. The life and death of
the couple and the robbers respectively were divinely
ordained in this way.”

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124) Women are by nature modest. A wealthy man

(inclined to the shameless ways of the west) once ordered
his Purdah-observing wife to discard her Purdah, but she
refused. One day in rage, he confronted her with a
firearm, ordering her to abandon Purdah otherwise would
kill her. She replied:
“I accept death, but not the abandonment of Purdah.”
On hearing her decision, the husband fired and killed her.
For the sake of Purdah, she offered her life. May Allah
Ta’ala forgive her and grant her a lofty rank.

125) Two things are very beneficial. If a person adopts

them, he will not go astray. One: He should annihilate his
personal opinion. Two: He should not hanker after results.
He should act according to the instructions of his Shaikh
(Spiritual Guide).
Hadhrat Hajee Imdaadullah (rahmatullah alayh) usually
commented:
“The Taufeeq (inclination) to do good, in itself is a great
wealth.”
[The above advice pertains to spiritual and moral
reformation where one is following the guidance of a
qualified Shaikh who is an expert in the field of spiritual
reformation. The mureed (disciple) should submit to his
Shaikh’s instructions and abandon his personal ideas.]

126) After the demise of the renowned saint, Hadhrat

Ibrahim Adham (rahmatullah alayh) another saint saw
him in a dream and on enquiring about his (Ibrahim’s -
rahmatullah alayh) condition, Hadhrat Ibrahim Adham
(rahmatullah alayh) replied: “Alhamdulillah! Allah
bestowed His grace on me and conferred ranks to me.

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However, a poor neighbour of mine surpassed me on

account of his yearning that if he had the time he would
have devoted himself to Thikrullah.”

127) Ijtihaad is a natural and inherent ability. One does

not become a mujtahid by studying and abundances of
books.

128) While on a journey in Bombay, a man came and

asked: “How many kinds of crows are there?”
Hadhrat Thaanwi (rahmatullah alayh) replied: “I do not
know the classes of crows. However, if you say I shall
explain the classes of human beings and also inform you of
the class to which you belong.” The man was silenced by
this answer.

129) During the journey to Rangoon, Hadhrat

(rahmatullah alayh) said: “There are four types of people.
i) People who have both intelligence and courage.
ii) People who have neither intelligence nor courage.
iii) People who have intelligence but lack of courage.
iv) People who have courage but lack of intelligence.”

130) In former times there was a degree of Deeni noor

(light) in even people of bid’ah. This was because of their
engagement in Thikrullah. The similitude of this Noor of
the Deen (in the people of bid’ah) is like the shadow of a
tree in moonlight. The effect of this combination (of the
moon’s light with the shadow of the tree) can neither be
described as light nor darkness.
On the contrary, there is nothing but deceit and scheming
in the people of bid’ah of present times. They are devoid

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of Thikrullah. Former people (a reference to the Ahl-e-

Bid’ah of former times) were not traders (i.e. trading the
Deen for worldly gains). They were Deeni people albeit
involved in error. Their intentions were not corrupted.

Today’s claimants (of divine love) are barren. Wallah! I

take oath and say that even a drop of divine love will
transform the entire world into bitterness. To a man who
has in him true divine love, the world seems as poison.
This is the basis of religiosity.

131) There are two benefits in the acquisition of Deeni

Knowledge even though it be without practice. One:
Correction of Aqeedah (Belief). Two: At some time or
the other, knowledge will draw one towards itself
(resulting in one’s spiritual and moral upliftment).

132) Once along the journey to Rangoog, Hadhrat

(rahmatullah alayh) said:
“In this place there is an abundance of wealth, but a lack
of expertise. In our area, Alhamdulillah, there is sufficient
wealth (i.e. for needs) as well as adequate expertise. It
may also be said that the lack of excellence is also an
excellence”

133) The talks and terminology of the Auliya cannot be

comprehended without staying in their company. In Delhi
there was a buzroog (a saint) who was heard saying: “I am
not your servant and you are not my god. Why then should
I obey you?”
On hearing this expression, the people proclaimed the
verdict of kufr against the buzroog. He was apprehended

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and brought to the Qaadhi who asked: “Hahdrat! To

whom were you speaking?”
Smiling the buzroog commented: “Alhamdulillah! In Delhi
at least there is one intelligent man, hence he has asked
me for an explanation. My nafs is demanding that I feed it
a certain delicacy. In answer to its demand I was saying: “I
am not your servant and you are not my god. Why then,
should I obey you?”

134) When people refrain from associating with saintly

persons, they (the buzroogs) suffer no harm. On the
contrary, people harm themselves (by depriving
themselves of the benefits of holy company).

135) Nowadays, people regard Ibaadat to hardship.

Wallah! There is no hardship in Ibaadat. Ibaadat is like
varieties of delicious foods. There is no hardship in
participating in such varieties of delicacies. If this is
branded as hardship, it will be tantamount to denying the
quality of nourishment of food. I take oath by Allah! These
virtuous deeds of the shari’ah are like bread. Initially the
baby finds difficulty in eating bread and seeks to abstain
from it. However, once the realization has dawned on the
child, he will understand the bread to be a mercy.
Similarly, the worshipper experiences some difficulty
initially in Ibaadat. But later, when experiences the
pleasure of Ibaadat, he will engross himself
wholeheartedly therein.

136) Alas! We are increasingly becoming the enemies of

such things which create the love of Allah. We flee from
the Ibaadat of Allah. On the other hand, we adopt the

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things which distance us from Allah.

137) A man in love with a woman wrote to Hadhrat

Thaanwi (rahmatullah alayh): “I am in love with a widow.
I have tried much to keep my gaze off her, but to no
avail.”
In reply, Hadhrat (rahmatullah alayh) wrote: “Come
with this letter to me.”
Thus, he came on the 12th Rajab and presented the letter.
Hadhrat (rahmatullah alayh) said: “Assuming this
woman’s husband was present, would you have gazed at
her (in his presence)?”

He said: “No! I would have restrained my gaze.”

Hadhrat: “Alas! You do not honour and fear Allah Ta’ala
as much as fear her husband. It is indeed disgraceful. The
reason for your attitude is the fear of immediate reaction
of the husband. What! Is the punishment of Jahannum
less than a thrashing which the husband would give? Is the
hardship of courageously restraining the gaze more than
the hardship of Jahannum? You may have come here
thinking I would prescribe some wazifah. But, ailments are
not cured with wazifah. Ignorant peers (who have
appointed themselves as spiritual guides) have destroyed
people. For everything they prescribe wazifah.

Wazifah is like a stimulant which gives energy without

curing the illness. In fact, if a stimulant is taken during
illness then in some cases the sickness worsens. A sickness
is cured after taking bitter medicine.”

138) Allah Ta’ala has a different relationship with

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different people. He sustains everyone in a different way.

He treats them according to their own conditions.

139) Our Hadhrat Haji Saheb (rahmatullah alayh) said:

“A principle of the buzroogs of former times was to
impart ta’leem (spiritual instruction) to every person
according to his capability. To some, they indicated some
domestic work; on some they imposed some other service.
In this manner would they acquire spiritual and moral
perfection. Now it has become the norm to instruct
everyone with the Thikr of Ism-e-Zat (Allahu) 24,000
times: whether the poor soul survives or perishes. In fact,
they don’t even confine themselves to the instruction of
this 24,000. Whatever comes to mind, they dole out.”
Hadhrat had made these comments on account of a book
compiled by a certain person on Durood. Many terms in a
book did not fully comply with the Shari’ah. Commenting
further, Hadhrat said:
“Even with regard to Dalail-e-khairaat I draw the
attention of my friends to the considerable time required
to recite a lengthy manzil (chapter) thereof. In lieu of this,
the same amount of time should be spent rather reciting
that Durood Shareef which the entire Ummah recites
during Salaat. Further this Durood (which is recited in
Salaat) has been narrated from Rasulullah (sallallahu alayhi
wasallam).”

140) Commenting on the criticism of the Ahl-e-Baatil,

Hadhrat (rahmatullah alayh) said:
“These are all controversies. Who will seal the tongues of
people? As long as Allah Ta’ala maintains a person in the
service of his Deen and accepts the service, then one

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should not be concerned even if the whole world vilifies

one. Shukr unto Allah! Like Ihya-ul-Uloom (the famous
work of Imaam Ghazali-rahmatullah alayh), my Kitab
(Beheshti Zewer) too was burnt and fatwas of kufr were
levelled against myself.
Then, in their very presence Ihya-ul-Uloom was written
with liquid gold. Similarly, my kitaab too, is being kept in
the homes of these very people, Alhamdulillah! They are
deriving benefit from it. Approximately 100,000 copies
have already been printed (this was before 1943). Others
have translated it into their languages. I am extremely
pleased that in spite of opposition, people are benefiting
considerably from it. In fact, the Kitaab would not have
become so widespread if there was no opposition.”

141) Commenting further on the charges of kufr which

the Ahl-e-Bid’ah directed against our Ulama, Hadhrat
(rahmatullah alayh) said:
“We have been taught to recite La-ilaaha il-lallaahu when
someone says that we are kaafir.
Our Haji Shaheb would say on such occasions:
‘If I am a Mu’min by Allah Ta’ala, then no one can harm
me in any way’.”

142) Nowadays, piety is confined to the recitation of

wazifahs (prescribed forms of Thikr). Betterment of
moral character is no longer accorded importance.

143) Once, commenting on the Athaan, Hadhrat

(rahmatullah alayh) said: “Other religions have bells to
proclaim the time of prayer while here (i.e. in Islam), the
proclamation commences with such words which

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announce the greatness and glory of Allah Ta’ala, and

which exhort worship.”

144) Remember! Just as fussaaq (flagrant transgressors)

and fujjaar (immoral persons) are the captives of Shaitaan,
so too is such a mut-taqi (pious person) who commits
excesses and goes beyond the limits prescribed by the
Shar’iah. [Hadhrat Thaanwi (Rahmatullah alayhi) made
this comment on account of a man whose excessive
caution in matters pertaining to Tahaarat (purification)
had reached the degree of baseless suspicion and doubt.]

145) Suspicion and probing are not good in every place.

However, if the moral reformation of a person is one’s
responsibility, then making investigation will be
appropriate, in fact, necessary some times.

146) A man here once admonished someone, exhorting

him to do an act of righteousness. I doubted his motive
and said to him: “Did you resort to Amr bil Ma’roof
(commanding righteousness) to a certain man”. When he
replied in the affirmative, I said to him:
“You are standing in the Musjid. You are taking the Name
of Allah Ta’ala. If you are going to speak a lie, both your
worldly life and the life of the Aakhirah will be ruined.
Now honestly answer. ‘At the time when you were
executing the duty of Arm Bil Ma’roof, did you consider
yourself better than him?’ He replied: “Undoubtedly, I did
think so”.
I said: “This is therefore, not guidance. On the contrary it
is deviation. I fact, it is a deviation akin to shirk. Now what
should be done to you?”

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He said: “Whatever you prescribe.”

I said to him: “Tend to the shoes off all the musallis.”
(This means to put in order the shoes off all the musallis
who usually leave them in disarray at the entrance of the
Musjid.) Also, fill the wudhu-jugs for all. (These services
were imposed on him as a remedy for his pride.) Since this
ailment (of pride) was in consequence on his Thikr and
Shaghl (prescribed forms to spiritual exercises), I ordered
him to desist therefrom. Instead of the prescribed
formulae of Thikr I instructed him to continue with Thikr
while walking, sitting and reclining. In this way he will in
fact be engaging in even more Thikr.

He had derived much benefit by the adoption of this

method. He had also conceded this fact. His words were:
“Even in ten years I would not have derived so much
benefit.”

147) The existence of Madaaris is a cause for abundance

of virtue and barkaat. In this regard a story narrated by
Shaikh Sa’di (rahmatullah alayh) comes to mind. While a
prince was once hunting, a diamond inset in his crow was
lost. Darkness had already set in. He ordered his servants
to gather all the pebbles in the vicinity and take them
along. The diamond will then be searched for among the
pebbles at leisure. Similarly, out of these Madaaris emerge
such persons who undertake and execute all the affairs of
the Deen.

148) The Hadith: “Verily, actions are with intentions”,

pertains to permissible acts and worship. It does not apply

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to sins. The Hadith means that good deeds accompanied

by good intentions are acceptable. It does not mean that
sins accompanied by good intentions are transformed into
virtuous deeds.

149) A man asked Hadhrat (rahmatullah alayh) to make

dua for him. Hadhrat replied: “You too should make dua.”
The man said: “I am not fit to make dua.”
Hadhrat (rahmatullah alayh) commented: “Subhaanallah!
You do recite the Kalimah which is the basis of
everything. How come you are fit to recite the Kalimah,
but unfit to make dua? Fitness is not a requisite for dua,
because dua is to ask (to appeal, to supplicate). It is
evident that an unfit person lacking in means and ability
asks. The dua of even Shaitaan was accepted. (This is
evident from the Qur’aan). I, therefore, fail to understand
why you are not fit for dua. Indeed, having plunged people
in this error, Shaitaan has deprived them to abundant
virtues.”

150) The harmful effects of publishing every item of news

is stated in the Qur’an Majeed. Allah Ta’ala says in this
regard: “When there comes to them (i.e. the
munaafiqeen) some news, either of peace or fear, they
publicise it. If they would have referred it to the Rasool
and those in authority among them, then those among
them who understand it will know it (i.e. what causes of
action to take). And, if it was not for the grace off Allah
on you, most certainly, you would have followed Shaitaan,
except a few.”

The full tafseer of this Aayat could be ascertained in the

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Books of tafseer. Thus, the Qur’an forbids publication of

every item of news in general. Even the Hadith
deprecates such publication. It is said in the Hadith: “It
suffices for a man to be branded a liar that he speaks
everything he hears.”

151) Once in Kanpur, I negated democracy on the very

basis on which the votaries of democracy substantiate it.
They cite the Qur’anic Aayat: “Consult with them in
affairs.”, as proof for the system of democratic
government. But, I refuted this contention on the basis of
this very Aayat. This Aayat in fact orders mashwarah
(consultation) which is not democracy. Although you (i.e.
votaries of democracy, viz. the modernists) consider
yourselves to be philosophers and wise men, you are in
reality devoid of understanding. Democratic government,
is not consultation.

In fact, there are certain principles of consultation in

democracy, among which is majority vote. When
difference of opinion prevails, a decision is taken in terms
of the majority
opinion. The ruler in such a system is bound by the
majority opinion which he cannot oppose. If the ruler
rejects the majority opinion and promulgates his own
view, the system will not be a democracy. It will be a
dictatorship. Hence, a government cannot be described as
democratic solely on account of consultation. Now it
should be proved with even a single episode that the
government of the Sahaabah (radhiallahu anhu) was not a
democracy.
Never were the Khulafa bound to the decisions/advices of

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their advisors. They were not constrained to act in

accordance with the opinion or advice of those whom they
consulted. Thus, according to the Shari’ah rule,
government of the individual is upheld. You (the supporter
of democracy) stop at “And consult with them”, when
citing the verse. You do not proceed to cite the full verse.
The portion which is omitted is: “Then, when you (the
ruler) have finally decided (a matter), repose your trust on
Allah (and act accordingly).”

You have either conveniently overlooked this portion of

the verse or your understanding is unable to fathom its
meaning.

This portion at the Aayat explicitly states individual rule

(termed dictatorship). The verse does not say: “When the
majority has decided”. On the contrary the final decision
is left to Rasulullah (sallallahu alayhi wasallam) who had
to give effect to his own decision in spite of consultation.
The verse means that even after having consulted, the
decision will be solely ‘yours’ (i.e. Rasulullah’s), be such
decision in accord or in conflict with the majority opinion.
Reposing trust in Allah, the ruler should proceed to
implement his own decision.

152) The work of the Deen is not dependent on any

particular person. During the Khilaafat of Hadhrat Umar
(radhiallahu anhu), a Christian clerk was employed by
Hadhrat Abu Musa Ash’ari (radhiallahu anhu). Amirul
Mu’mineen (i.e. Hadhrat Umar- radhiallahu anhu) asked
Hadhrat Abu Musa (radhiallahu anhu) about this. He
replied that the clerk was well-versed in accounting.

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Hadhrat Umar (radhiallahu anhu) said: “Dismiss him!”

Hadhrat Abu Musa (radhiallahu anhu) said: “He knows
accounting well.”
Hadhrat Umar (radhiallahu anhu): “If he dies then you will
have to make alternate arrangements. You can make that
arrangement now.”
On his return, Hadhrat Abu Musa (radhiallahu anhu)
discovered that the Christian clerk had died.

When Hadhrat Umar (radhiallahu anhu) appointed

Hadhrat Abu Ubaidah (radhiallalu anhu) as the
commander after dismissing Hadhrat Khalid Bin Walid
(radhiallahu anhu), the people said: “Hadhrat Khalid
(radhiallahu anhu) should not be substituted by such a
weak man.” (Hadhrat Abu Ubaidah (radhiallahu anhu) was
of tender disposition.)

By the same token Hadhrat Umar (radhiallahu anhu)

supported his appointment. He, therefore, said: “Precisely
for his reason have I dismissed Khalid. The gaze of the
people is focused on only Khalid. They do not look
further.”
(Everyone was attributing the victories to Khalid Bin
Walid- radhiallahu anhu).

Now seeing the appointment of a weak man such as Abu

Ubaidah, all will turn their gaze to Allah Ta’ala.

153) Judge Akbar Husain who was a very wise man made
a wonderful statement. He said:
“The statement: ‘We should move with the times’, is
absurd. The times refer to our collective actions which are

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under our own control. How then should we become

subservient to these?”

154) Someone wrote: “I have a strong relationship of love

with my wife. Is this not perhaps harmful (for spiritual
progress)?”
Hadhrat Thaanwi (rahmatullah alayh) replied: “It is not
harmful, On the contrary, it is beneficial. However, if she
acts in conflict with the Deen, then beware. Love for
someone who is irreligious constitutes a danger to one’s
own Imaan.”

155) If someone (viz. a Wali) after the incidence of a

Karaamat (miracle) examines his heart, he will not find
any progress in his condition of Divine Proximity. On the
contrary, he may sometimes detect a kind of (spiritual)
retrogression. Thereafter, if he says ‘Subhaanallah’ just
once, he will discern a noor rising in the heart.

156) People who are much enamoured by supernatural

displays, will be with Dajjaal in greater number. I have
heard this from my seniors. I have also heard that Dajjaal
will have the appearance of a Majzoob. (Majzoob is a saint
whose mind appears to be deranged as a result of his total
engrossment with Allah’s remembrance and love.)

This indicates that haal (a spiritual state) is not sufficient.

The vital need (for rectitude) is obedience to the Sunnah.
Those people whose attention is focused only on
spiritual/supernatural states while not accepting the Deen
as the requisite for Tasawwuf, will find it very difficult to
be saved from the traps of Dajjaal. Dajjaal will do

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everything, but he will not be able to act in accordance

with the Sunnah. Only the followers of the Sunnah will be
safe from Dajjaal’s trap.

157) A deceit cannot imitate the Sunnah. The effect of

Sunnah is spiritual reality which the deceit can never
acquire. The difference between a deceit and a true
follower of the Sunnah will become manifest by
observation.

158) Once in a dream I saw numerous females and

plentiful musical instruments with Dajjaal, (These will be
his agencies in luring people to him).

159) In the Mathnavi (of Maulana Rumi) it is narrated

that Shaitaan requested Allah Ta’ala:
“Bestow some tools to me to enable me to execute my
work.” When women were presented to him (to be his
agents in deception and evil), nothing was more pleasing to
him. When Shaitaan saw the women, his elation was
immense and he commented: “Now I shall be successful.”
Nowadays peers (this is a reference to the ‘spiritual
guides’ of the Ahl-e- Bid’ah sect) are entrapped in the
calamity (of mixing with females). They worship
external beauty and they are opponents of the Sunnah.

160) In order to combat corruption of morals, the Fuqaha

(Jurists of Islam) have ruled that a man should not reply
to even the salaam of a young women. In fact, the Fuqaha
have exercised so much caution in this regard that they
have ruled that even the garments of females at times are
in the same category as a woman (i.e. a man should not

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stare at even a female’s attractive garments).

161) I claim with emphasis that if a person submits fully
(to the Shari’ah), the result will be barakaat (blessings) in
abundance. But one should be steadfast. In the beginning
one will not discern benefit. However, later such noor
(spiritual light) will be perceived that peace of mind
without obedience will not be possible. In fact, the effect
of such obedience will extend to others.

162) I always pity the wealthy. They are always engulfed

with worries. Sometimes they lack the means, but feel
constrained to spend for the sake of maintaining their
position and dignity in society. They feel ashamed to
contribute a small amount in charity, therefore give more
than what they can afford, thereby burdening themselves.

163) Ghair muqallid’ism (la-mathabi’ism or the practice

of abandoning Math-hab) has the outer form of Deen, but
is devoid of the reality of Deen.

164) The minds of people have become corrupted. A man

posed some questions and wrote:
“State the answers from the Hadith.”
I responded: “I remember the answers from Fiqh. I do not
remember them from the Hadith, hence excuse me.”
(The questions were thus not answered. This was the
remedy for the futile request- Translator)

165) The intelligence of an obedient (servant of Allah) is

enhanced at the time of hardship and he becomes more
alert because Allah Ta’ala creates irfan (spiritual insight
and vision) in him on account of his obedience and piety.

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166) Visit two Aalims. One who is mutaqqi (pious) and

one who is simply an aalim devoid of piety. I take oath and
say that you will find the pious Aalim to be very intelligent
and wise. On the other hand the one lacking in piety will
be extremely shallow (in his grasp) and devoid of
understanding. In fact, I further say that even an illiterate
man who happens to be pious will have such intelligence
and understanding which will not be found in an Aalim
lacking in piety. The majority of the Sahaabah (radhiallahu
anhum) could neither read nor write. However, when
they addressed kings and emperors inviting them to Islam,
they (kings) were astonished by their talks.

Once in the court of the emperor Heraclius, when the

emperor addressing the Muslim delegation asked for a
description of the character of the Khalifah Umar
(radhiallahu anhu), an illiterate member of the delegation,
dressed in simple garments, replied: “He neither deceives
nor can be deceived.” In a single statement did he sum up
the character of the Khalifah. The emperor was left
speechless and amazed. This was the barkat (blessing) of
obedience.

By virtue of obedience, divine understanding was

acquired. Allah Ta’ala was their supporter and helper. The
emperor addressing his courtiers and noblemen said:
“These two qualities in their Khalifah are such that the
entire world cannot oppose a man in whom these exist. It
is clear from the statement, ‘He does not deceive’, that
he is a man of piety, and piety is the head of kingship. The
statement, ‘He cannot deceived,’ indicates that he is a

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man of great intelligence. A man in whom piety and

intelligence unite, will dominate all.”

167) When the searchers of fame engage in any Deeni

activity, they do so for the sake of acquiring fame.

168) When Sayyidina Abu Bakr Siddique (radhiallahu

anhu) nominated Hadhrat Umar (radhiallahu anhu) to
succeed him, he (Umar) said: “I have no need for the
Khilaafat.” Hadhrat Abu Bakr (radhiallahu anhu) said:
“True! But the Khilaafat needs you.”

169) If the Ulama join the ranks of the ignorant, what

benefit will there be? Yes, if the ignorant submit to
Ulama, then will they gain benefit (Deeni and spiritual
benefit). This is a simple and self-evident fact. If a
medical doctor submits to the whims of the sick, they
(the sick) will not derive any benefit. The sick will benefit
only if they remain subservient to the physicians. This
subservience will be laudable and wise because the patient
has submitted himself to a wise and qualified person. A
doctor who submits to the whims of ignorant patients,
displays gross ignorance.

170) Once (on the occasion of mi’raj) the kuffaar taunted

Hadhrat Abu Bakr Siddique (radhiallahu anhu): “Have you
heard the claim made by your friend? He claims to have
ascended into heavens.”
Abu Bakr’s swift response was: “If he says so,
undoubtedly, it is the truth. He had ascended into
heavens.”
The kuffaar said: “How is it that you confirm this so

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unhesitatingly?”
Abu Bakr (radhiallahu anhu) said: “Do you not know that
prior to this, I have already acknowledged a greater (i.e.
more wonderful) claim? I have acknowledged that a being
of the heavens (this is a reference to Jibraeel) visits him.”
There is greater wonder in a heavenly being (viz. Jibraeel)
visiting the Nabi (sallallahu alayhi wasallam) than the Nabi
(sallallahu alayhi wasallam) being taken into the heavens.
Subhaanallah! Allah Ta’ala had bestowed wonderful
intelligence to the Sahaabah.

171) Speaking about spiritual guides who themselves

suffer from spiritual maladies, Hadhrat Thaanwi
(rahmatullah alayhi) said: “Nowadays, there remain only
policies (of personal and worldly motives). Imam Ghazali
said: ‘O honourable friend! What hope have you for ;your
spiritual reformation when your mentor himself is
afflicted with (spiritual) maladies?’”

172) People search for comfort (and pleasure) in the

works of the Deen. While such comfort does occur, it is
only after accomplishment of the work. But people desire
to attain this comfort first. Their similitude is that of a
sick man who complains of his ill- health. While he wishes
for good health, he abstains from medicine. Health
without eliminating the sickness is not possible. The
eliminating of sickness cannot be effected without
medical treatment. However in the affairs of the Deen
the intelligence of people has become deranged (because
they are reluctant or refuse to adopt correct methods for
spiritual reformation and benefit).

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173) The condition (of Muslims) will become reformed

only if actions conform to the Deen. This is the true sign
(of reformation). This is the aim. All new- fangled acts are
accursed. The need is to abandon them and to act on the
Sunnah.

174) A sick man wrote to me: “I am sick and because of

my illness I am unable to practise the Wazaa-if (forms of
prescribed Thikr). I, therefore, feel very despondent.” I
replied:
“Sometimes such (spiritual) benefits are achieved by virtue
of sickness, which are not attainable from Wazaa-if.”

175) If a Shaikh (spiritual guide), in spite of being aware

of his mureed’s action which the Shari’ah, refrains from
rectifying him, then I believe him (the Shaikh) to be a
khaa-in (abuser of trust). Such a person should not be
appointed as one’s spiritual guide. When they (such
guides) lack the ability to cure, why do they mislead
people? For which sickness are they a remedy? When they
refrain from treating the (spiritual) ailments of people,
then why do they lead people into deviation?

People think that the meaning of amaanat (trust) is only to

keep in safe custody the valuables of others. The talibeen
(those who are desirous of reformation) and the thaakireen
(those who are engaging in abundant Thikr) have submitted
themselves to us (spiritual guides). If then, we fail to
discharge the duty of tarbiyat (spiritual guidance and
treatment), will we not be guilty of abuse of trust? When
they have submitted their Deen and Imaan to you, then

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why do you not concern yourselves with their islaah

(reformation). What reliance could be put on a man who
abuses Imaan? He is capable of doing anything. Whoever is
careless of Imaani matters, cannot be trusted in financial
affairs.

176) Someone wrote: “I am saddled with debt. I always

make dua, but none of my duas is accepted. Allah Ta’ala
says in the Qur’an that He accepts the duas of His
servants. However, my duas are not being accepted,
hence I am overwhelmed by worry. Do make dua on my
behalf. You are a pious servant of Allah.” Hadhrat
Thaanwi, wrote to him in reply:
“Make taubah! (i.e. Repent). Allah Ta’ala had accepted
the prayer of even Shaitaan when he had asked to be
granted life until Qiyaamah.” People misunderstand the
Qur’anic Aayat:

‘Verily, I answer the dua of the caller when he calls Me.’

Imam Raazi (rahmatuallah alayh), explains this Aayat with
reference to another Aayat, viz. ‘In fact, you call only
Him.

He then opens up (i.e. answers) what you had supplicated

for unto Him, if He wishes.’ The former Aayat is
conditioned with this Aayat. The meaning will, therefore,
be that if Allah so desires He will accept/grant the dua.
Furthermore, it should be understood that certain things
are within the power of a person (i.e. they can be
acquired by his effort) while some things are beyond his
volitional power. In matters in which man’s effort plays a
role, it is essential to make effort. Along with effort, dua

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will introduce barkat (blessings). But, in such matters dua

alone is inadequate, e.g. someone desires offspring, but is
not prepared to marry. Making dua will not avail him. His
dua for children will never be accepted.

In matters which are beyond man’s effort, e.g. rain, dua is

accepted if it (dua) is not in conflict with his welfare and
interests. If a little child asks for poison or for a beautifully
coloured snake, will its wish be granted? This explanation
is applicable to worldly affairs. Regarding the Aakhirat,
whatever is asked for, will be granted because the actual
goal is the Aakhirat.

177) The Fuqaha have explicitly ruled that a perpetrator

of even major sins remains a Muslim and will not be
branded a kaafir as long as he accepts the sins to be sins
even though he commits such misdeeds willfully. Yet we
find people (such as the Ahl-e-Bid’ah) who proclaim a
man as a kaafir simply because of a dream (which may
appear to them as kufr). But, these people who become
involved in ihtilam (emission of semen) do not consider
themselves to be fornicators (on basis of ihtilam).

178) In Rampur was a man (a saintly man) who believed

himself to be an atheist. (This was a temporary state.
Such states of depression sometimes settle over the
Auliya). This man was a Sahib-e-Silsilah (an authentic
Shaikh of Tasawwuf). However, he was not fully qualified
in this field and lacked the ability to comprehend Waarid
(spiritual states). The saint suffering with this depression
went to an Aalim who was teaching Mathnawi Shareef. As
he (the depressed saint) entered the class, the Aalim

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enquired: “Who are you?” Spontaneously, the Sahib-e-hal

(the depressed saint) replied: “I am Shaitaan.” The
Maulana Saheb responded:
‫َجَ َيم‬
َََ َ َ‫َََر‬ َ ََ‫َََ َشيَط‬
‫انََال‬ ‫أََعََوَذ‬
‫َََبَََاَهللََمَ َنََال‬

On hearing this, the Sahib-e-hal went straight to his home.

He now felt that he truly was Shaitaan. (He regarded the

Maulana Saheb’s exclamation as confirmation for his idea
that he was Shaitaan). He resolved to cleanse the world of
his existence. He informed one mureed that he was about
to cut his own throat and that he (the mureed) should
complete the job (of slitting his throat) if he (the Shaikh)
does not succeed in accomplishing the task. This
simpleton promised to abide by this instruction.

The Shaikh went inside his room and slit his own throat.
After sometime, the mureed entered the room and found
his Shaikh dead with his throat slit. The head was dangling
by the skin. The mureed completed the job be cutting off
the head. He was arrested by the police. The case was
heard by the Nawaab (Ruler). The simple mureed
narrated the entire episode. Since the mureed had also
mentioned the name of the Maulana (who had recited
‫)ََعََوذ‬,
...ََََ ‫ أ‬he was summoned to appear in court.

The Maulana confirmed the story of the Mureed

(regarding his encounter with the Sahib-e-hal). The
Nawaab then acquitted the Mureed. On hearing of this
episode, Maulana Yaqub Saheb commented: “He (the
Alim) should have replied: ‘Even if you are Shaitaan, so
what?’ After all, Shaitaan too belongs to Allah”. This reply

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would have displaced his depression and peace of mind

would have returned.”

179) Ignorant sufis proclaim the futility of Salaat and

Saum while claiming wazaa-if and athkaar (prescribed
forms of Thikr) to be the actual pursuits. But, Thikr and
shaghl (devotional practices) without Salaat, Saum,
Zakaat, and Hajj, are devoid of benefit. Thikr and Shaghl
strengthen Salaat and Saum. These arkaan (fundamentals)
are like the blooming bud while Thikr and shaghl are like
water. Now if some ignoramus digs up the plant and
continues watering the ground, what ruling will be issued
for him?

180) Someone wrote, seeking advice in his business

affairs. In reply, I wrote:
“In future you should not ask me regarding such things.
Yes, I make dua.......... I don’t have experience in these
matters. Enquire from an experienced person and act
accordingly. I have two activities. One - Making dua.
Hence, ask me to make dua even if the matter is a
worldly affair. After all, that too is Ibaadat. Two - Ask me
about the name of Allah.”

These people at least do understand that I lack

experience in these worldly affairs, yet they will refer
such matters to me. What is the reason for this? They
labour under the notion that the hearts of the people of
Allah will be inspired with what will happen, hence they
refer such things (i.e. worldly affairs) to the people of
Allah (i.e. the Auliya). But this notion is an excess. The
basis of seeking such advice is thus, corruption of beliefs. I

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endeavour to save people from this ignorance so that they

do not dwell in deception. The beliefs of the lay people
are indeed most corrupt.

181) As long as a person himself is not concerned about

his islaah (moral reformation), nothing will be gained by
simply staying with a pious man.

182) During my student days I requested Hadhrat

Maulana Gangohi (rahmatullah alayh) to become bay’t.
Hadhrat Gangohi (rahmatullah alayh) responded: “As
long as you are involved in the acquisition of academic
knowledge (i.e. Deeni knowledge), consider this to be a
waswasah (whisper) of Shaitaan.” Undoubtedly, these
illustrious men of the Deen were truly wise men. Indeed
this advice was wonderful. However, at the time I did not
understand this statement. I thought Hadhrat had merely
postponed the issue. I wrote to Hadhrat Haaji
Imadaadullah (rahmatullah alayh) requesting him to
intercede on my behalf. I wrote: ‘Request Hadhrat
Maulana to accept me in his bay’t.’

Maulana Hadhrat Gangohi (rahmatullah alayh) was

proceeding that year for Hajj. I schemed to send this letter
of intercession with him to hand to Haaji Imdaadullah
(rahma tullah alayh). Of course, Hadhrat Gangohi was not
aware of the contents of the letter. (Haaji Imdaadullah was
at the time in Makkah Muazzamah). Hadhrat Haaji Saheb
(rahmatullah alayh) replied my letter. He had the reply
written by Hadhrat Gangohi (rahmatullah alayh). In his
reply he said that he (Haaji Imdaadullah) had accepted me
into his bay’t. He also wrote that after completing my

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studies if I wished to practise shaghl (special devotional

exercises). I should refer to Maulana Muhammad Ya’qub
(rahmatullah alayh) or to Maulana Gangohi (rahmatullah
alayh). In conclusion he instructed that I should never
abandon the service of knowledge.

183) A Molvi Saheb said to Hadhrat (rahmatullah alayh):

“If it were not for the Fuqaha (rahmatullah alayhim), we
all would have wandered around in error (searching for
the correct rules). They had systematically formulated
the whole Deen.” Hadhrat Thaanwi (rahmatullah alayh)
commented:
“In reality, without them, it would have been darkness.
These ghair muqallids (La-Mathhabis) are great claimants
of Ijtihaad. Everyone among them thinks that he is a
mujtahid. Ghair Muqallid’ism is a grave danger. It leads to
rebellion and vilification of the pious. This in fact is its first
step.” (Finally it leads to kufr.-Translator)

184) Speaking on the state of the masses, Hadhrat

(rahmatullah alayh) said:
“Initiating any work on the strength of the masses is
extremely foolish and negligent. Neither are their beliefs
reliable nor their declaration of love. Even their opposition
is unreliable. They will do whatever they feel to do. They
will suddenly switch allegiances.”

185) A Molvi Saheb said: “Hadhrat, it is difficult

nowadays to differentiate between a majzub and a
majnoon.”
(Majzub: A person who lost his worldly sanity in the
pursuit of Divine Love. Majnoon: An insane person.-

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Translator)
Hadhrat Thaanwi (rahmatullah alayh) commented:
“Absolutely correct. Someone may be a majzub and
another one may be a majnoon. Saintly people are able to
recognize them.”
I have heard from buzroogs that in Deoband Hadhrat
Maulana Yaqub (rahmatullah alayh) was the chief of the
jamaat (group) of majzubs. An episode confirms this. A
majzub who was a foreigner came to live in Deoband. He
took up residence in the Chattah Musjid. But prior to
taking up residence he sought permission from Maulana
Yaqub Saheb (rahmatullah alayh). We, the students
would pester the majzub to curse certain kuffar. But, he
would never respond other than say: “Alright, alright!”
After his death it was learnt from some of our buzroogs
that he was the supporter of certain kuffar (whom we had
asked him to curse). Regarding this support, Hadhrat
Thaanwi (rahmatullah alayh) said:
“Majzubs are like the Malaa-ikah. Among the Malaa-ikah
are those who are responsible for also the training (and
maintenance) of the kuffar.”

186) With regard to the earthly existence, Majzubs are

devoid of understanding. They are not in need of this
understanding. They require another kind of
understanding which they do possess. In this group, there
is no intelligence (aql) although their physical senses are
intact, e.g a horse while not having aql, does have physical
senses or a child lacking intelligence before buloogh
(puberty) even though the senses are fully functional.
The presence of the physical senses does not negate the

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state of mujzubiyat nor do the laws of the Shari’ah, e.g.

Salaat, become obligatory simply because of the physical
sense being fully functional. For the incumbency
(fardhiat) to these laws, aql is the requisite. Hence, both
the majnoon and the mujzub are absolved of the Shar’i laws
on account of the lack of aql in them. However, it is
difficult to differentiate between these two groups. This is
a delicate task.
A probable criterion for this differentiation is the
relationship or treatment which the sulaha and atqiyaa (i.e.
the Auliya) have for the majzub/majnoon. If the Auliya
honour or ignore the person, others too, should behave in
this manner. The general public should not act according to
their opinion.

187) One should not expect any benefit from this jamaat
(the majzubs). As far as possible keep aloof from them.
Since they lack aql, there is the danger of them causing
harm.

188) A Molvi Saheb asked: “What is the reality of majzub?

How does one become a majzub?”
Hadhrat Thaanwi (rahmatullah alayh) replied:

“Sometimes a very strong waarid snatches away the aql.

(Waarid is a spiritual inspiration). This rank of majzubiyat
is acquired by way of majaahadah (striving against the
desires of the nafs). The various affairs of this world are
entrusted of these majzubs. They are responsible for the
systems which operate in the world. On the other hand
the Ahl-e- Irshaad (those Auliya who are actively involved

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in the moral reformation of the Ummah) are the

Representatives of the Rasool. Their rank is far superior.
The actual thing is obedience (to Allah and His Rasool)
Kashf and Karaamat are not excellences. Similar
(seemingly miraculous) wonderful feats are demonstrated
even by the Ahl-e-Baatil (kuffar, magicians, sorcerers,
etc). Once the wife of a man in either America or
Germany, who was deeply in love with her, died. The
husband took a photograph of her dead body. When he
developed the film, to his surprise, five photographs
emerged. Of these five, one was of his wife and four other
people. He recognised two of the photographs. The other
two were the pictures of strangers whom he did not
recognize. The man concluded that the only explanation is
that at the time of taking the photos, the souls of the
other four deceased must have been present, hence the
five photographs. However, what is amazing is the
photographing of invisible entities. How did this happen?
(Also, how did five different photos emerge from the
single photograph taken by the man?-Translator) Look!
Such amazing feats are manifested on the hands of even
Ahl-e- Baatil. It is precisely for this reason that the Ahl-e-
Haq (Ulama-e-Haq) say that the criterion is obedience to
Allah and the Rasool.”

189) Nowadays leaders, whether they are religious or

political leaders, are involved in the pursuit of acquiring
wealth and fame. Some believe that the more a man’s
wealth, the greater is his intelligence. But this is a baseless
notion. In Deeni matters, one should never refer to such
people.

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190) Malaakaat-e-Razeelah (the lowly bestial qualities) by

themselves are not evil, e.g. Shahwat (sexual lust). In fact,
a man with strong shahwat will derive greater noor
(spiritual light) from the opposition he offers his shahwat.
The noor of a man with weaker shahwat will be less. Thus,
the basis of Divine Proximity are Af’aal-e-Ikhtiyaariyah
(actions which are the effects of man’s free will). When
ikhtiyaar (free will) is employed to a greater degree (e.g.
in striving against lowly desires), the Divine Proximity
gained, will correspond to the greater effort.

191) Some non-Hanafi Ulama have written that it is

ignorance for the muqtadi to recite Surah Faatihah behind
the Imam in the Jahri Salaat (viz., Fajr, Maghrib and Isha).
According to them, the muqtadi should recite Surah
Faatihah in the Sirri Salaat (Zuhr and Asr) because silence
is not Ibaadat according to Shari’ah.

We do not accept this view because this silence has been

commanded (by the Shari’ah) and obedience to a
command is Ibaadat. Further, this silence is, in fact, an act.
This act is abstention from speech. There is thus no
ambiguity in this silence being an act of Ibaadat. It is just
like abstention from prohibitions.

192) The power of the mind is an accepted fact. I have

heard the following episode from Maulana Muhammad
Yaqub (rahmatullah alayh): “A man imagined that a lion
attacked him and struck its paw against his back. So strong
was his imagination that a lion’s claw marks were
discernible on his back. Even blood would flow from the

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wound of his imagination.”

This is the reality of mesmerism. It is the assertion of the
power of the mind. The claims of the appearance of
arwah (soul) are all baseless. These things are all in the
manifestations of the mind.

193) A man came to Imam Abu Hanifah (rahmatullah

alayh) and said: “A certain person says that no kaafir will
enter Jahannum. What ruling is applicable to this person?”
Imam Abu Hanifah (rahmatullah alayh) said to his
students: ‘Answer!’ They said: ‘The man is a kaafir and a
denier of the Nusoos (clear proofs of the Shari’ah).’ Imam
Abu Hanifah (rahmatullah alayh) instructed them to
present an interpretation (to avoid the verdict of kufr).
They replied that it is impossible to interpret away this
statement. Imam Abu Hanifah said that the
interpretation (ta’weel) is this: At the time of entry into
Jahannum no man will remain a kaafir, i.e. in the literal
sense. On the contrary he will be a mu’min in the literal
sense even though he will be a kaafir in terms of the
Shari’ah. At that time the realities will be unveiled. Thus,
he will not be a denier (kaafir) of the unveiled realities.
The Qur’an says:

“This is the Jahannum which the transgressors had

denied.”

Further, the kaafir will experience more revelations of

Jahannum than the Mu’min who will cross over Jahannum
swift as lighting. Indeed the intelligence and caution of
Imam Abu Hanifah (rahmatullah alayh) were amazing.

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194) If there is anything in which comfort and rest can be

found, it is Thikrullah. One should be involved in it, adopt
concealment and annihilate oneself (one’s ego - nafs). In
this is pleasure. Without this there is no peace.

“Verily, in the Thikr of Allah do hearts find rest.”

(Qur’an).

195) A manifest difference between Karaamat and

istidraaj is that the person demonstrating Karaamat is a
man of Imaan, Ibaadat and Taqwa. On the other hand, a
person displaying istidraaj is involved in evil deeds.
(Istidraaj - supernatural deeds displayed by Kuffaar and
fussaaq.- Translator)

196) According to Hadhrat Shah Waliullah (rahmatullah

alayh) the mu’jizah (miracle) of Shaqq-e-Qamar (Splitting
of the moon miraculously by Rasulullah -sallallahu alayhi
wasallam) is among the signs of Qiyaamat. This is
confirmed by the Aayat:

“The Hour (of Qiyaamah) has approached near and the

moon has been split.”

197) If one has a bid’ati mentor (spiritual guide), it is

firstly difficult to extricate oneself from him. Even if one
somehow succeeds in withdrawing from him, then too, in
most cases his influence endures.

198) Hadhrat Haaji Imdaadullah (rahmatullah alayh) was

Allah’s Hujjat (Proof) on earth. The Knowledge which had

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become hidden for centuries became manifest on his lips.

His greater treasure was his tareeq-e-tarbiyat (method of
spiritual and moral training of mureeds). I have not seen
any person whose worry/grief did not vanish after
confiding in Hadhrat Imdaadullah Saheb (rahmatullah
alayh).

199) A Molvi Saheb asked: “Hadhrat what actually is

waswasah?” Hadhrat Thaanwi (rahmatullah alayh)
replied: “A detestable thought coming involuntarily into
the mind is what I consider to be a waswasah. However,
since it enters the mind without one’s choice, it is not
harmful.”

200) Compensation for past sins is to repent (seek

forgiveness) and for the future, fix a fine on the nafs
whether it be a bodily fine or a financial fine. (i.e. Resolve
to perform a certain number of raka’ts of Salaat or fasts,
etc or to give a sum of money in Sadqah if one commits a
sin). It appears in the Ahadith that Rasulullah (sallallahu
alayhi wasallam) said: “Whoever says: ‘Come, I shall
gamble with you,’ should give Sadqah.”

If the reason for gambling is searched, it will be found to

be love of wealth. Sadqah eliminates this love.

(The giving of Sadqah mentioned in this Hadith is a self-

imposed fine for a sin which is being contemplated.-
Translator).

201) I am showing the Ulama a very significant thing. The

basis of practising the Deen is the houour and respect for

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the Salf-e-Saaliheen (the illustrious predecessors, viz.

Sahaabah, Taa-bieen and Tab-e-Taabieen). Never allow
the slightest vestige of belittlement and criticism of these
souls to enter our heart.

202) This Road (of Tasawwuf) is very delicate. Therefore,

there is the need for a qualified guide. Sometimes,
remorse over one’s past constitutes a veil for future
spiritual progress. The Saalik becomes engrossed in
excessive remorse, hence becomes useless for the future
(i.e. his excessive regret engenders in him a sense of
hopefulness. He thus becomes stagnant in his regret,
unable to progress, hence, the need for a qualified shaikh).

203) Some sins (which technically are described as

Saghaa-ir), (e.g. an evil gaze) with regard to their effects
are more harmful than even Kabaa-ir (major) sins. (This is
due to constancy in the commission of such sins which are
viewed as insignificant).

Although there are differences in the severity of sins, it

should not be said that one sin is lesser than another sin,
e.g. it should not be said that the sin of consuming liquor is
less than murder. Rather, it should be said that the sin of
murder is worse than drinking alcohol. It should not be
said that the filth of urine is less than faeces. On the
contrary it should be said that the impurity of urine is
great and that of faeces greater. Style of speech is
important for the muslih (spiritual guide) and muballigh
(preacher). There is a need for understanding.

204) Since the mubtadi fails to distinguish between the

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necessary and unnecessary, he is instructed to refrain

from advising and admonishing others. Although
sometimes even the muntahi also commits the error of
indulging in unnecessary talk, he is immediately forwarded
by the inner spiritual intuition which imbues his heart. He,
therefore, hastens towards repentance. But the poor
mubtadi remains blissfully unaware while darkness settles
immediately on the heart of the muntahi. Even if he
speaks one uncalled for word, he immediately perceives it
and makes amends.

205) Commenting on the need for absolute purity of

niyyat, i.e. Ikhlaas, Hadhrat said:

“A mureed living with his shaikh for a very long while was
always engaged in thikr and shaghl. However, despite the
abundance of thikr and shaghl, the Shaikh did not discern
any improvement in the mureed’s spiritual condition.
Once the inquired: ‘What is the motive for this thikr and
shaghl?’
The mureed said: ‘So that I could be of benefit to others’.
The shaikh said: ‘Indeed, this intention is shirk, Repent.’”

The mureed repented and shortly thereafter special

fadhal of Allah Ta’ala began to imbue the heart of the
mureed.

206) The tricks of the nafs are extremely subtle. Man

sees deception of his nafs only after great difficulty.

207) It is never the intention of the Aakhireen (Senior

Ulama /Mashaikh) to respond to criticism in an endeavour

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to vindicate themselves. In fact, they consider themselves

to be the most contemptible. This is their natural attitude.
They never believe themselves to be worthy of any praise.
On the contrary, they are surprised when people follow
them inspite of the abundance of defects they believe
themselves to possess. Some even publicise their faults so
that people refrain from following them. But, those
Akaabireen in the position of leadership should not do so
because this attitude is harmful to the general public.

208) A man who is involved in many occupations should

not leave things to his memory. He should commit it to
writing.

209) Hadhhat Thaanwi narrated the following episode,

which he heard from Moulana Muhammad Ya’qub
(rahmatullah alayh):

“It happened prior to the 1875 mutiny (i.e. the Muslims

uprising against the British). A wealthy Pathaan resident
of the town of Jalaalabad, dist. Muzaffarnagar, had
supported the Hindus in the construction of their shrine.
The wealthy Pathaan after sometime became very ill.
Molvi Ghulaam Husain Saheb who was a hakeem in
Thanabovan, and also among the Auliya, went to
Jalaalabad to attend to another patient. The wealthy
man’s relatives called the hakeem to attend to him.
After feeling his pulse, the hakeem said that there was no
longer any hope for the sick man (i.e. the wealthy
Pathaan). So saying, he stood up to leave, but the sick man
grabbed his hand and implored: ‘For Allah’s sake don’t
leave me. Just now two men with a cage of fire appeared

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in front of me, telling me that they will be taking me away

locked in that cage. When you appeared, they moved off
saying that they would soon return to take me. If you go
they will come.’”

Thereafter the man died. Several people in their dreams

were instructed to abstain from all acts of isaal-e- thawaab
for this man because he had died a kaafir. Na-uthubillah!
Hadhrat Thaanwi (rahmatullah alayh) added:
“The barkat of Ahlullah (Auliya) is such that the Angels of
Punishment withdrew. Some sins while thought to be
insignificant are exceptionally grave in the ultimate end.
Participation in the customs and festivals of the kuffaar is
of this kind.”

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EQUALITY BETWEEN WIVES

Hakimul Ummat went to great lengths in maintaining
equality between his wives. Even in matters which do not
require strict equality, Hadhrat Maulana Ashraf Ali
(Rahmatullah alayh) exercised extreme caution so as to
maintain the happiness of his wives. The following episode
illustrates the great care he would exercise in his
relationship with his wives;

One day someone presented a beautiful piece of cloth as a

gift to Hadhrat Thaanwi. Hadhrat liked the cloth much.
He instructed the servant to go to the bazaar and
purchase another piece of cloth of exactly the same kind.
This he did because he had two wives. After much
searching, the servant returned saying that such a cloth
was not available anywhere in the bazaar. Hadhrat
Thaanwi took the cloth and divided it into two pieces,
sending one piece to each of his wives.
Someone there commented. ‘Now this cloth is of no use to
anyone. If the idea was to mete out equality, then you
could have sent the cloth to one wife and the price thereof
to the other wife.’
Hadhrat commented: ‘Your thinking is not correct.
Equality could not have been maintained in this way.
Equality is necessary in every aspect so that there remains
not the slightest doubt of inequality in the heart of any one
of them.’
When I refuse acceptance of a gift presented to me, I
fear despite the valid reason (for refusing) because when I

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reflect, I discern a doubt of kibr (pride). This creates

great fear in me. May Allah Ta'ala forgive me. It is very
difficult to differentiate between istighna (independence)
and kibr (pride). Both are so similar. Sometimes one is
deceived (in attempting to differentiate between the
two). Sometimes one thinks it to be istighna while in
reality it is kibr. Only Allah can protect one (from this
deception). In fact our every statement is impregnated
with danger. None of our conditions is devoid of danger.

One should not be vain on account of one's acts of ibaadat.

Don't think highly of the hour you had spent in thikr. It is
not known whether it is accepted by Allah or not.

While I am not issuing a fatwa, I certainly do give

mashwarah (advice) that the management of the home
affairs should either be in the control of the wife or the
husband himself. It should not be in the hands of others
even if they are one's brother, mother or father.This is
very hurting to the wife. Either the husband arranges the
finances himself or entrusts this duty to the wife. After
all, she is more entitled to this than others. The right of
the wife is not restricted to only feeding and clothing her.
For the sake of maintaining the happiness of the wife the
Fuqaha have decreed it permissible to speak even a lie.
From this may be assessed the importance of keeping the
wife happy.

Regardless of how beloved a guest may be to me, I never

insist that he stays longer than his wish. When he wishes
to take leave, I wholeheartedly consent. I do not insist
that he eats. I consider such insistance to be very evil. To

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compel a person who is not hungry to eat is administering

poison to him. The disease of forcing guests to eat is
widespread.

Generally people are under the impression that the right

of Allah Ta'ala is not related to Haqqul Ibasd (Right of
people). It is thought that only the rights of people are
involved. This is erroneous. Allah Ta'ala, in fact, has
commanded the observance of Huqooqul Ibaad (Rights of
people), e.g aid the oppressed; refrain from gheebat;
refrain from hurting others. When these commands are
transgressed, it involves violation of the rights of people as
well as violation of Allah's right since it is He who has
decreed these orders. His command was transgressed,
hence, obtainal of pardon from people when their rights
have been violated, is not sufficient. Taubah and seeking
forgiveness from Allah Ta'ala are incumbent. Generally,
Allah Ta'ala forgives the violator when the person whose
rights have been violated forgives However sometimes
when His special and beloved servants (the Auliya) even
forgive a person who had violated their rights, Allah Ta'ala
does not forgive His right, but apprehends the violator
(with His punishment).

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of
Ḥakīm al-Ummah
Mawlānā ʿAshraf ʿAlī Thānwī

Book Two
 MALFOOZAAT PART 2

209. SYSTEM
Just as lack of system and order in mundane affairs, are detrimental
in worldly matters, so too are they harmful in spiritual affairs.
(There should be system and order in our Ibaadat and all Deeni
matters.)

210. FUTILITY
Futile and nonsensical talk involves one in considerable sin. The
Auliya went to great lengths to abstain from such conversation.
Two persons came to Hadhrat Nizamuddin Auliya (rahmatullah
alayh) with the intention of becoming his mureeds. While they were
sitting by the Musjid’s hauz (pond for making wudhu), they engaged
in conversation. One said: “The hauz in our place is much bigger
than this hauz.” Hadhrat Shaikh overheard this comment. When they
met Hadhrat Shaikh and requested to become bay’t, he asked: “How
much bigger than this hauz is the hauz at your place?” When they
said they did not know, Hadhrat Shaikh instructed: “Go, measure it
and come.” Both journeyed back to their homeland. When they
measured the hauz they discovered that it was one baalisht (cubit or
about 15cm) bigger. They returned and informed Hadhrat Shaikh
who said: “You claimed that it was much bigger, but one cubit
cannot be described as ‘much bigger.’ It is clear that in matters of
truth and falsehood you are careless. How will you progress in this
path (of spiritual and moral reformation)?”
The Mashaaikh would first attend to moral reformation before
prescribing Wazaa-if (forms of thikr) and Nawaafil (Nafl Salaat).
Only after moral reformation would they commence ta’leem in the
higher spheres of Sulook. The emphasis was first on correcting the
external actions and eliminating the evil attributes. However,
nowadays many Mashaaikh pay no heed to this requirement. In
consequence, while the mureeds become adept in auraad and wazaa-
if, the evil and bestial attributes remain in them. Thus, they neither
care to distinguish between halaal and haraam nor are they concerned
with truth and falsehood.

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211. FEAR FOR ALLAH

Khashyatullah (fear of Allah) is the fountainhead of all virtue and
goodness. It has great significance. However even this noble attribute
renders a man useless if it exceeds the limit, hence Rasulullah
(sallallahu alayhi wasallam) made dua as follows: “O Allah! Grant
me that much of Your fear which will act as a barrier between me
and disobedience to You.”
This implies that excessive fear will overwhelm a man. Since it will
be unbearable to him, it will incapacitate him, rendering him useless.
(In other words, he will abandon his good acts and become careless.)
On the other hand, the yearning to meet Allah Ta’ala is also a
bounty. But even here, Rasulullah’s (sallallahu alayhi wassallam)
dua teaches moderation:
“(O Allah! grant me) such yearning for Your meeting which is
devoid of severe illness and such trial which deviates (from the
Straight Path).”
It is obvious that the only way by which Allah’s meeting can
materialize is by Maut. Therefore, yearning for maut for the sake of
meeting Allah Ta’ala is a wonderful ni’mat. However, sometimes a
person is driven by circumstances to wish for death. This is a
misfortune and reprehensible. It is for this reason that the yearning to
meet Allah should also been conditioned with moderation.

212. MAGNANIMITY AND HUMILITY

When the leader of the Ulama, Hadhrat Maulana Rashid Ahmed
Gangohi (rahmatullah alayh) wrote in refutation of bid’ah, the Ahl-e-
Bid’ah unleashed a torrent of abuse and insult. Some well-known
men among the Ahl-e-Bid’ah wrote articles filled with abuse and
vilification, and published these in rapid succession, one after the
other. At that time Hadhrat had already lost his vision. Maulana
Muhammad Yahya Khandalwi (rahmatullah alayh) was the close
associate (khadim-e-khaas) of Hadhrat Gangohi. He would read the
incoming letters, etc. to Hadhrat and reply on his behalf.
Among the letters he received were many insulting letters and
pamphlets of the Ahl-e-Bidah. (This is the favourite tactic of
cowardice and malice of the Ahl-e-Baatil who generally excel in
writing anonymous pamphlets of vilification against the people of the
Haq.)

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Once, for several days Maulana Yahya did not read out any of these
pamphlets. Hadhrat Gangohi commented: “Molvi Yahya! Have our
friends forgotten us? Their pamphlets have not come for many days.”
Maulana Yahya responded:
“Many pamphlets have arrived but I cannot read them.”
When Hadhrat Gangohi (rahmatullah alayh) enquired of the reason,
Maulana Yahya said: “These pamphlets are loaded with abuse.”
Hadhrat Gangohi: “Does distant abuse also affect a person? (By
distant abuse Hadhrat meant abuse from those who were far off.) Do
let me hear what is written. I listen to it (their writings and abuse) for
perhaps in their statements there be something worthy of acceptance.
If they perhaps have rebuked me for an error, I can correct it.”
These were our Ulama-e-Haq who feared Allah Ta’ala. Their
disputes with anyone were solely for the Pleasure of Allah Ta’ala.
Instead of seeking revenge and vindicating themselves against the
abuse and slander of opponents, they sought the path of truth and
were concerned with their own reformation. Indeed, these people
(the Ahl-e-Bid’ah) who have slandered these men of Allah are most
unjust.
Those who have studied the works of these Ulama-e-Haq with an
open mind gained the benefit of the association of these pious
Ulama. Their doubts were automatically dispelled.

213. SELF OPINION

Never act on the basis of self-opinion. As long as there are
customary seniors, consult them. When there are no customary
seniors, consult with contemporaries. In their absence, consult with
juniors. I have mentioned “customary” seniors because only Allah
Ta’ala knows who is great.

214. DUA
Here on earth Allah Ta’ala accepts the dua of all people, even of
non-Muslims. The aayat which declares that the dua of a kaafir is
unacceptable pertains to the Aakhirat. It is therefore not proper to
argue on the basis of this aayat that a kaafir’s dua in every aspect is
not accepted.
In fact, Allah Ta’ala has accepted the dua of the greatest kaafir, viz.
Iblees. His dua too was extraordinary since he had supplicated for

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longevity of life until Qiyaamah to enable him to deceive and

mislead the progeny of Adam (alayhis salaam). Accepting this dua,
Allah Ta’ala announced:
“You are among those who have been granted respite.”

215. SAALIK
In this Tareeq (of Tasawwuf) people think that to become a saalik is
a great achievement. In reality, the object is not to become a saalik
(traveller along the spiritual road), but to become a haalik, i.e. to
annihilate oneself. Only that annihilation which is also annihilated is
reliable. In other words, one’s attention should be diverted from
one’s state of annihilation. Like in a deep sleep, the sleeper is
unaware of himself being asleep.

216. AILMENTS AND ATHKAAR

Sometimes when one suffers from spiritual ailments, e.g. ujub
(vanity), takabbur (pride), riyaa (show), etc. then abundance of
athkaar and auraad worsens the diseases. There is the need for
mujahadah (striving against the nafs) so that one does not become
the victim of ujub and takabbur after having rendered a virtuous
deed. Thus, islaah (reformation of moral maladies) enjoys priority
over athkaar and auraad.
(Athkaar-plural of thikr. Auraad plural of wird. These refer to special
forms of thikr which are not masnoon acts of ibaadat).

The Mutaqaddimeen Sufiya (the Auliyaa of former times) paid

particular heed to moral reformation. However, nowadays people are
not concerned with this essential requirement. Even while staying in
the company of Mashaaikh and passing time in thikr and shaghl,
moral reformation is not achieved. The spiritual diseases which in
reality are major sins remain uncured.
The mureed on seeing some dreams considers himself to be a
wali. But the habit of sinning cannot coexist with wilaayat
(sainthood).

217. CUSTOMS
In every group when customs become overwhelming, truths
(haqaaiq) are overshadowed. The actual aim of Sulook / Tasawwuf is

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not auraad and ashghaal. Although auraad and ashghaal facilitate in

the acquisition of the Maqsad (aim and object), the aim is
reformation of the baatin (the spiritual self). As long as moral
reformation has not been achieved, the efficacy of auraad and
ashghaal will not be fully realised. In fact, sometimes on account of
ujub and kibr, these (auraad and ashghaal) constitute dangers.

(This is the precise situation prevailing today in ‘tasawwuf’ circles.

Public programmes of halqah thikr, khatm-e-khwaajgaan sessions,
assemblies of shaikhs and khalifahs have no relationship with the
Maqsad of the Tareeq. Show, ostentation, riba, takabbur and israaf
are the hallmarks of these gatherings which have degenerated into
bid’ah. In the words of Hakimul Ummat: “Haqaaiq have become
overshadowed by customs.”—Mujlisul Ulama)

218. NEED OF A SHEIKH

If someone asks: “What is the need for a shaikh when the
prescriptions for moral reformation are recorded in the books of
tasawwuf?” the answer will be:
Prescriptions, remedies and treatments for physical illness are
also recorded in medical books. What is the need for doctors? Why
then do people consider it necessary to consult doctors? The need
which necessitates consulting a doctor also necessitates consulting a
shaikh (who is a doctor of spiritual ailments).
The sick person is able to perceive his physical ailments, hence
he sets out in search of a physician whose function it is to diagnose
the illness and prescribe remedies. On the other hand, the spiritual
diseases known as Razaail, e.g. ujub (vanity), ghuroor (haughtiness),
takabbur (pride), riyaa (show), hirs (greed), hasad (jealousy), etc. on
account of their subtlety remain hidden. In most cases the ailing
person does not even perceive the existence of these ailments. When
he is unaware of his ailments, he is not concerned with diagnosis and
treatment. It is the Shaikh-e-Kaamil who is the expert in detecting
spiritual ailments, who informs the ailing mureed of his spiritual ills
even though the latter considers himself to be spiritually healthy.
Nowadays most people are unaware of their spiritual and moral
diseases because of the abundance of books and the preponderance
of diversionary factors producing ghaflat (carelessness, inertia and

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neglect). Leave alone the masses. The Ulama too are caught up in
this malady. One becomes aware of one’s moral and spiritual
ailments only by the suhbat (association, companionship) of the
Auliya or by studying the books of the Mashaa’ikh or by the
admonition of one’s Murshid (spiritual guide).

219. HADYAH
I know that to accept hadyah (gift) is Sunnat. I, therefore, usually
accept gifts provided there is no spiritual detriment in acceptance for
either myself or the presenter of the gift. Reformation of wealthy
people is difficult without exercising caution and independence in
the matter of accepting gifts. By way of such independence of the
shaikh they will fully understand that they cannot gain the proximity
of the shaikh by means of money and gifts. A special and close
relationship with the shaikh can be established only by way of moral
and spiritual reformation.
Just as flattery with these people (the affluent ones) is not good,
similarly harshness is contrary to the Sunnat and negatory of the
aadaab (etiquettes) of da’wah. Nowadays, the people of da’wah and
the musliheen (spiritual guides) adopt these extremes when
associating with the affluent. (Either they resort to flattery and
acquiesce to all the whims and fancies of the arrogant wealthy
people or they adopt an attitude of sneering harshness— Translator).
Therefore, wealthy people not influenced (by the da’wah of the
musliheen). On the contrary, this attitude is counter-productive,
having the opposite effect (viz. the attitude of the affluent hardens
against the naseehat).

220. GARMENTS
If fine garments are donned for one’s own pleasure, it is permissible.
But it is not permissible to dress for tafaakhur (pride and pomp). The
sign by means of which the two conditions (personal pleasure and
pride) can be distinguished is the person’s attitude in privacy and
public. If his attitude in dressing is the same in privacy and public,
namely, he wears fine garments at all times, then it indicates
refinement of disposition. Thus, there is nothing wrong when such a
person dons fine apparel. In contrast, if in privacy a man dons
inferior garments while in public he dresses gaudily with fine dress,

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then this attitude displays tafaakhur (pride), which is haraam.

221. KASHF AND ILHAAM

Revelation of unseen things or of future events is neither a Deeni
excellence nor a sign of divine proximity. Being a Muslim or being
in possession of sanity is not even a pre-requisition of such
phenomena.
Kashf (revelation or inspiration of unseen or future events) is
possible for even non-Muslims. Even insane persons are capable of
receiving correct kashf. According to the well known book of Tibb-
e-Unaani, Sharah Asbaab, in the chapter dealing with mental
diseases, correct kashf occurs even to insane people. There are also
numerous and well known incidents of correct kashf of the kuffaar
and fussaaq.
Qudratullah was a man to whom the incidence of kashf
(revelation) of Quboor (graves) occurred frequently. On most
occasions his kashf was correct. However, he was not a regular
performer of Salaat. Once when he was at a graveside he said that the
inmate was standing and reciting on a tasbeeh made of sandalwood.
A friend of the grave’s inmate commented that he (the inmate) used
to keep a tasbeeh of sandlewood. He was very attached to his
sandlewood tasbeeh. He had therefore asked his friend to put the
tasbeeh in his qabr. This was done.
Once while Qudratullah was performing Namaaz by a qabr he
was startled and exclaimed: “The deceased in this grave is being
punished because he had refused to return the amaanat (trust) of a
man.”
Qudratullah was unaware of the name and identity of the deceased.
On making enquiries, the deceased’s wife confirmed that her
husband did infact misappropriate the amaanat.
Kashf (revelation) of the unseen is the consequence of a physical and
spiritual capacity which even kuffaar, fussaaq and insane people also
possess. This capacity produces kashf and generally such revelations
are correct. This is unrelated to piety and proximity to Allah Ta’ala.
Nowadays people are enamoured by marvellous demonstrations.
They quickly develop faith in a man of kashf. Many among these
persons (of kashf) are astray and mislead others.
The only criterion of Haqq and Baatil — of the accepted and

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accursed —Truth and Falsehood— is obedience to the Shariah and

Sunnah of Rasulullah (sallallahu alayhi wasallam). A man who does
not conform to this standard is neither a wali nor a leader in the
Shariah, irrespective of the abundance of his inspirational
experiences.

222. THE FORLORN

The weak, the forlorn and the poor should not grieve. On the
contrary, they should be happy, parents care more for their weak
children. (Allah Ta’ala always directs His special gaze of Rahmat to
His weak, oppressed and forlorn servants).

223. MUSA AND KHIDHR

The Qur’an-e-Kareem mentions the episode of Hadhrat Musa
(alayhis salaam) and Hadhrat Khidhr (alayhis salaam) to whom Musa
(alayhis salaam) was sent by Allah Ta’ala for the acquisition of a
certain type of knowledge. Before accepting Musa (alayhis salaam)
into his association, Khidhr (alayhis salaam) took a pledge from
Musa (alayhis salaam) that he would refrain from raising any
objection against any act (of Khidhr — alayhis salaam). However,
Hadhrat Musa (alayhis salaam) was unable to honour his pledge. He
repeatedly raised objections against the activities of Khidhr (alayhis
salaam). Why was this so?
Fulfilment of a promise is waajib only if there is no violation of
the Shariah. It is incumbent to dishonour a promise enacted for or
which culminates in any contravention of the Shariah. Similarly, it is
not waajib to fulfil a promise if the other party will not suffer any
harm or loss. (While permissible to honour the promise in this case,
it is not obligatory).
In this episode, there were three incidents in which Musa (alayhis
salaam) reprimanded Khidhr (alayhis salaam). One incident was in
flagrant violation of the Shariah (of its textual law). In this incident
Khidhr (alayhis salaam) had killed a young boy.
The second incident involved the scuttling of a boat. Although
the third incident of straightening the wall (which was about to
collapse) was not in violation of the Shariah, but due to the
circumstances which had transpired, it was not preferable. Nabi
Musa (alayhis salaam) could not tolerate these things — in fact, they

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should not be tolerated — hence he reprimanded Khidhr (alayhis

salaam). Musa (alayhis salaam) also was aware that Khidhr (alayhis
salaam) would not suffer any harm or loss by the reprimands.

224. SUPERIORITY
It is not possible to determine the superiority of one buzrug (saint)
over another buzrug on the basis of their spiritual and moral
excellences nor by means of any rational proofs. The basis for
proclaiming a buzrug’s superiority is the opinion of the
contemporary Auliya and the Ulama. Whoever they say is afdhal
(superior), he is in fact the superior one.

225. INDIFFERENCE OF THE MUREED

A man invited Hadhrat for meals. After talking to him it transpired
that he had taken bay’t with Hadhrat four years ago. Hadhrat asked:
“During this time did you write to me a letter?” When the mureed’s
reply was in the negative, Hadhrat commented: “Now how can I
accept your invitation? My complaint is that despite being for so
long, you have not bothered to write even once. The compensation
for this indifference is that I should not accept your invitation.” The
mureed conceded that he had erred.” Hadhrat replied: “When the
error has been eliminated, I too shall eliminate my refusal. How
could you dissociate so much that on meeting you I did not even
recognise you. There should therefore be some measure of
punishment.”
(The purpose of bay’t is islah of this nafs —moral reformation. If
after entering the path of Tasawwuf, i.e. the pledge to accept spiritual
and moral training from the shaikh, the mureed is indifferent and
neglectful, it indicates a serious defect in the resolve of the mureed
for islah-e-nafs, or worse— insincerity of motive).

226. THINK
Before doing anything, think. Do not do anything without thinking.
You will then err very little. If you think before acting, the need for
asking will be very little. Many things will then automatically be
solved.

227. HOPE OR FEAR?

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Someone asked: “What is better - Rajaa or Khauf? (Rajah means

hope in Allah’s Rahmat. Khauf means fear for Allah’s displeasure
and punishment), Hadhrat said: “Both are praiseworthy on their
occasions, like butter and honey. On its occasion butter is better, and
honey on its occasion.”
(Every attitude should be applied correctly. A particular attitude or
condition is not best or praiseworthy at all times).

228. JAAH (NAME AND FAME)

Those who hanker after jaah (i.e. name and fame) are perpetually
imprisoned by fears of the opinions others have of them. They are
always concerned about losing any of their followers. They fear
criticism. They fear doing something which will displease others.
This applies especially to the mashaaikh (spiritual mentors) of the
present age. They do not want any of their mu’taqideen (followers /
mureeds or those who have confidence in them) to become the
mu’taqid (follower) of someone else.
(That is, they are offended if any of their mureeds initiate an islaahi
relationship with another shaikh. A true shaikh will not take offence
if any of his mureeds terminate his relationship and accepts another
shaikh as his guide).

229. BAY’T
Do not make haste in bay’t. Sometimes after hastily having taken
bay’t, one regrets and in fact feels trapped. Before entering into
bay’t, ascertain the way of the shaikh. One who first examines and
studies the shaikh and his method of ta’leem will not be deceived. A
man who enters into bay’t after having examined (the shaikh) will
not be uncertain. There will be firmness in his resolve.

230. UNLAWFUL FUNDS

Imaam Ghazaali (rahmatullah alayh) said that if by soliciting funds
in the public a contributor gives more than what he would have given
in privacy, then the extra amount thus received is unlawful. Because
the contributor had given more on account of the presence of others.

231. DISOBEDIENCE
By being disobedient to Allah Ta’ala one harms oneself, not Allah

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Ta’ala. Disorder in society distresses people even if it is slight.

232. PURDAH
Even if the Shariah had not ordered purdah (hijaab), then too honour
demands that others do not see a woman. Money is an inferior
commodity. However, it is concealed from others and well-guarded.
Woman deserves greater care and protection than money.
The Fuqaha are the wisemen of the Ummah. They have
prohibited even salaam for young women, (i.e. a ghair mahram male
should not even say ‘Assala-mu-Alaikum’ to young women). Even
this act will incline a man towards her.
Male-female attraction is natural. It is, therefore, necessary to
exercise extreme care in this matter. Some women are so audacious
as to publish their names and even addresses with articles written by
them. Observance of this caution is so necessary that some Fuqaha
have ruled that a niece should remain aloof and far from her uncle.
Although the uncle is her mahram, nevertheless, in order to choose a
wife for his sons he will cast gazes at her (and in this is fitnah).
By the same token it is not permissible for a woman to eat the
food or drink the water left over by a ghair mahram male (even if the
male happens to be her shaikh). In fact, the Fuqaha say that it is not
permissible to look even at the chaadar (outer-garments / jilbaab /
burqah) of a ghair mahram female.

233. DUA BY THE GRAVE

Someone asked: “When making dua by the graveside should the
hands be lifted?” Hadhrat said: “It is not proven, therefore, supplicate
in the heart (i.e. silently without lifting the hands)”.

234. ISLAM, THE PRECONDITION

A hindu who was the mureed of a Buzrug (saint) came to Hadhrat
Gangohi (rahmatullah alayh) and requested to be entered into bay’t.
His earlier mentor (the Buzrug) had died. Hadhrat Gangohi
(rahmatullah alayh) stipulated that he first embraces Islam. He
refused and left.
Some people said to Hadhrat Gangohi (rahmatullah alayh) that by
initiating him as a mureed, he would have come closer to Islam.
Hadhrat Gangohi (rahmatullah alayh) commented:

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“No! He would in fact drift further from Islam. Sometimes in

consequence of thikr and shaghl develops the incidence of kashf
(inspiration from the celestial and heavenly realms). Should this
occur, he (the hindu) will labour under the misconception that Islam
is not conditional for reaching Allah Ta’ala. These experiences
(kashf, ilhaam, etc.) have no relevance to spiritual excellence.
Furthermore, the aqeedah (beliefs) of others too will be
corrupted. Some will infer that Islam is not a condition of Taswwuf.”
The question that arises is: Why did that Buzrug accept the hindu
(i.e. made him a mureed)? The reason for this is the ecstatic spiritual
state of that Buzrug. Sometimes their gaze is focussed on
insignificant things while they remain oblivious of important issues.

235. TRUE CULTURE

Without Islam true culture is impossible. The adornment of moral
character is a volitional act (i.e. acquired by one’s intentional effort).
Hence it will have a goal or purpose. Such purpose is of two kinds.
Changing and static, i.e. the goal is attainable by a fixed process
whereas in the changing kind, the purpose can be achieved in a
variety of ways. The motive of non-Muslims for cultivating good
character is worldly gain which changes from one state to another.
Hence, when the goals change, the actions of these people will also
change.
(As long as their worldly purposes are being achieved by means of
good character, they will display such good conduct. If their aims are
not served, they will abandon their outward facade of good moral
character).
In contrast, the motive for Muslims for good moral conduct is
Deeni, e.g. the aim of morality is Divine Pleasure, which is attainable
only in this manner. The Muslim’s actions will, therefore, remain
constant (or should remain constant). On the other hand, non-
Muslims will adopt any means - vice or virtue- to achieve their
worldly goals. If the goal is attainable by falsehood or oppression,
they will readily adopt such measures.

236. DIFFICULTIES
Some people criticize my ways and method whereas all my methods
are to save others and myself from difficulties.

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237. MEHR DEBT

If a wife during her maradhul maut (last illness) absolves her
husband of the mehr-debt (or any other debt he may be owing her),
such absolution is not valid. (i.e. the husband is obliged to pay the
debt). This is because waiving debt during maradhul maut is
classified as wasiyyat (bequest) which is not lawful for an heir.

238. GHEEBAT
A man who appeared to be a Molvi, asked: “Is it possible to gain
pardon for gheebat from a person whose gheebat was made?”
Hadhrat said: “Yes, gheebat is pardoned.” The man asked: “Should
the gheebat be clearly explained or mentioned in ambiguous terms?”
For example, merely saying: I have committed gheebat of you.
Hadhrat said: “Ambiguous terms are sufficient. Repetition will
cause pain.” The man said: “I ask you to forgive me. I had made
gheebat of you in a gathering.” Hadhrat said: “I daily supplicate to
Allah: O Allah do not punish anyone because of me (i.e. because of
any harm they cause me). I have forgiven all violations of my
huqooq (rights).”
The man said: “Tell me explicitly that you have forgiven me.”
Hadhrat said: “I have forgiven you, not only the past, but for the
future as well. I have forgiven all Muslims for any violations of my
huqooq.”
The man said: “Now make dua for me.”
Hadhrat said: “May Allah Ta’ala grant you His Love and firmness
(istiqaamat) on the Deen.”

239. THE MAQSOOD

Alas! Nowadays people are unaware of even the maqsood. (Maqsood
or goal in this context refers to the pleasure of Allah Ta’ala attained
by means of obedience to the Shariah which is possible only by way
of islaah of the nafs. ‘People’ here means the mashaaikh or spiritual
guides). Nowadays khilaafat no longer needs a standard. What
service (i.e. the sphere of guiding mureeds) can they (the khalifas)
render? In fact they come within the scope of the hadith:
“They are astray and they lead others astray.”
Furthermore, the understanding of people has become so fossilized

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that they lack discernment. (This deficiency is widely prevalent in the

khalifahs of this age. They cannot be termed Shaikhs of Tasawwuf
when they are blissfully ignorant of the meaning, purpose and goals
of Tasawwuf. Islaah of the Nafs is foreign to them—Mujlisul Ulama)

240. SHAITAANI WASWASAH

The aim of shaitaan with his waswasah is to cause grief to the
musalli. If the musalli is not grieved by shaitaani wasaawis (i.e. stray
thoughts), shaitaan will refrain from casting such thoughts in the
musalli’s mind. Indifference to the stray thoughts will cure this
problem.

241. MUKAALAMA MA-ALLAH

A Mufti Saheb said: “It has been narrated that Hadhrat Junaid
(rahmatullah alayh) and Hadhrat Sirri Saqati (rahmatullah alayh) and
other Auliya conversed with Allah Ta’ala.”
Hadhrat replied: “It means ilhaam. They supplicated for something
and Allah Ta’ala inspired the answer into their hearts. This
communion could be described as Mukaalamah ma-Allah
(conversation with Allah Ta’ala).”
Sometimes this ilhaam is inspiration in an ambiguous form from
which is gained an understanding, and sometimes it comes with
specific words inspired into the heart. Sometimes it comes with a
sound (i.e. a voice speaking). This voice is a creation of Allah Ta’ala.
Figuratively this voice could be said to be the Voice of Allah Ta’ala
like the voice that Hadhrat Musa (alayhis salaam) heard in the tree in
the valley of Tuwaa. That Voice was not Allah Ta’ala. It was a
creation of Allah Ta’ala.
Shaikh Fareed who was among the senior Sufiyaa, said that this
Voice is described as the Voice of Allah Ta’ala because between the
Voice and Allah Ta’ala there was no independent actor / medium.
However, just as our voices are the creation of Allah Ta’ala, so too
was that Voice the creation of Allah Ta’ala. Since the medium of
man (the activator) exists for this voice, it is not described as Allah’s
Voice.

242. COMPATIBILITY
When a man insisted to be initiated as a mureed, Hadhrat said: “As

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long as the hearts of both parties (i.e. Shaikh and Mureed) have not
united (in compatibility), this relationship is not beneficial. In fact, it
is harmful. Haste produces regret. The feeling of being trapped
develops (in the Shaikh and Mureed if there is no mutual
compatibility). The relationship of Bay’t confines both parties into a
life-long prison. Never fall into this prison without the pleasure of
both parties. Besides this, I am always at the service of all Muslims
with dua.
Some people think that ta’leem (imparting moral instructions)
and spiritual benefit are dependent on bay’t or without bay’t there
will be no benefit. I believe a man (i.e. spiritual guide / shaikh) is a
highway robber and dacoit if he hesitates to impart ta’leem without
bay’t. Honestly, I do not hesitate in imparting ta’leem to any taalib
(searcher of moral reformation).”

243. SHUKR AND SABR

Giving naseehat to a bed-ridden person in severe pain, who could
perform Salaat only lying in bed, Hadhrat said: “This is sufficient
(i.e. laying in bed and performing Salaat by signs of the head).
Continue reciting ‘Allahu, Allahu’ with the tongue. If this too is
difficult, then engage in thikr with the heart. Allah Ta’ala is the One
who cures. Do not panic. Sins are being expiated. These conditions
will come to an end. Presently difficulty is being experienced, but its
value will be appreciated when the reward will be given (for Sabr
and acceptance of Allah’s decree). Not a single state of the Mu’min
is evil.
In prosperity the Mu’min makes shukr (i.e. is grateful). The
thawaab of shukr is acquired. In difficulty and pain the thawaab of
sabr is achieved. Do not become despondent.”

244. A CONDITION FOR JUMUAH

A Mufti Saheb asked:
“A city (misr) is a necessary condition (shart) for the validity of
Jumah Salaat (i.e. according to the Hanafi Math-hab). Besides
Hadhrat Ali’s statement, is there any other hadith to substantiate
this?”
Hadhrat said: “Yes! In addition to this statement, the best proof is
that Rasulullah (sallallahu alayhi wasallam) had stayed 14 nights in

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Qubaa. Nowhere has it been narrated that he has performed Jumah in

Qubah although Jumuah was already fardh (obligatory). Prior to
hijrat it is recorded that the Sahaabah performed Jumuah.”
The Mufti Saheb said: “If anything is not been narrated, it is not
proof.”
Hadhrat said: “In matters of importance, absence of narration can
constitute daleel (proof). On many issues the Fuqaha and
Muhadditheen say: “It has not been established”, in order to negate
issues.
According to the hadith the Sahaaba would come to Madinah from
Qubaa to perform Jumuah. In fact they would fix turns among
themselves for attending Jumuah in Madinah Tayyibah. None of
them performed Jumuah in Qubaa”.

245. CONDITION OF IMAAM FOR JUMUAH

The Mufti Saheb asked: “On what basis is the Imaam (i.e. the Islamic
ruler) made a condition for validity of Jumuah? Since there is no
Imaam of the Muslims nowadays in Hindustaan (India), it is said that
Jumuah is not valid.”
Hadhrat said: “The presence of an Imaam is for prevention of
disputes. It is not by itself a condition for the validity of Jumuah.
During the days of anarchy (i.e. when the rebels had captured
Musjid-un-Nabawi), Hadhrat Uthman (who was besieged by the
rebels), had ordered Jumuah to continue even with the unlawful
Imaam appointed by the rebels. Although the rebel Imaam was not
the rightful Khalifah, Hadhrat Uthman (radhiyallahu anhu) had
issued the fatwa of the validity of Jumuah”.

246. THE CITY LIMITS

It was asked: “What will be accepted as the city limits in so far as the
validity of Jumuah is concerned?”
Hadhrat said: “The city and the Finaa-Misr are valid venues for
Jumuah”. (Finaa-e-Misr is the vacant land immediately adjacent to
the city’s built-up area. Such land is set aside for city use).

247. FALSEHOOD
Despite of the conspicuousness of falsehood, it will always gain
some followers. On the contrary, it takes time for the Haqq (truth) to

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gain followers. But the moment baatil (falsehood) emerges from a

man’s mouth, it gains some followers.

248. ITTIBA’
Safety is in ittibaa (to follow a senior). Our nufoos (plural of nafs)
incline towards ease and concessions, not towards investigation. By
nature the nafs inclines towards corruption. Experience shows that
the remedy for this is Taqleed-e-Shakhsi (i.e. to follow a particular
Aalim of one’s Math-hab). Since it is Waajib (compulsory) to reform
the nafs, this form of Taqleed
(i.e. Taqleed-e-Shakhsi) too is waajib.

249. FOLLOWING DESIRE

There is nothing wrong in abandoning the taqleed of a particular
Aalim if the motive is to adopt the view in which there is greater
caution. Also, if driven by real need, it will be permissible to act in
accordance with a consenting view (of the Fuqahaa). However, the
exercise of searching for various views simply for gaining
concessions or to follow whimsical fancy is plainly Ittibaa-e-Hawaa
(or to follow the desires of the nafs).

250. IJTIHAAD
The Ijtihaad of giving preference to a particular opinion or narration
(where there are two different views) on the basis of Shar’i Daleel
(Shar’i proof) has not ended.The Ijtihaad which has ended is the
Ijtihaad pertaining to the formulation of Usool (principles on which
rulings are based).

251. TASAWWUF AND TAFSEER

During a discussion towards the end of his life, Hadhrat said: “If ever
there arises the opportunity to teach, I desire two subjects—
Tasawwuf and Tafseer. Tasawwuf has been completely forgotten
while Tafseer too is nearing this stage. In the Madrasahs only
Jalaalain is taught. This is insufficient.”

252. SIMPLICITY
Hadhrat Haaji Saahib (i.e. Haaji Imdaadullah, the Shaikh of Hadhrat
Maulana Ashraf Ali) had a wonderful disposition. If a question was

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posed, he would sometimes respond immediately; sometimes he

would say: “I lack presence of mind now.” Sometimes he would say:
“Alright, wait! A discussion on this question will take place at some
time.”
Hadhrat was totally devoid of pretence and formality. Those who
are concerned with formality and outward display are bereft of
simplicity. They are overwhelmed by what others will say or think if
they do not respond immediately. They fear people whereas such
fear never even crossed Haji Sahib’s mind.

253. ISTIGHFAAR
Istighfaar (seeking forgiveness from Allah Ta’ala) achieves purity of
the heart. I shall now show you something which will create glitter in
the heart. Garments are first washed and then cleansed. Only
thereafter is perfume applied. This has been said by Hadhrat
Zunnoon Misri (rahmatullah alayh). Someone asked him: “Is
Istighfaar better or Durood Shareef?” He replied: “For unclean
garments soap is better and for clean garments perfume is better.” (In
this analogy, Istighfaar is likened to soap and Durood Shareef to
perfume. First Istighfaar should be made, then Durood Shareef be
recited).

254. THE CALAMITY OF LEADERSHIP

Maulana Abdul Hay Lucknowi Saheb (rahmatullahi alayh) was
somewhat lax regarding his academic investigation of the question of
Taqleed. He stopped short of saying that Taqleed is waajib.
Nevertheless, in practice he never abandoned the Hanafi Math-hab.
A great calamity of popularity and leadership is the generation of
the idea of one’s own independence and ability. It would not have
been surprising if Maulana Saheb had claimed for himself the ability
of Ijtihaad and had abandoned Taqleed. However, the fadhl of Allah
on him was that he came into contact with Molvi Siddique Hasan
Sahib who convinced him of the evils of ghair muqallidi
(abandonment of Taqleed). If it was not for this fadhl, Maulana
Sahib would have slipped out of the Path of Taqleed.
I had seen the Maulana. He was very pious and abstemious.
While his research was extensive, he lacked somewhat in depth
although he was not totally devoid of this quality. His greatest

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excellence was his Lillaahiyat (acting for Allah’s sake). May Allah
Ta’ala forgive him.

255. KASHF AS THE BASIS OF DEEDS

During a discussion on some Deeni persons of Lucknow, Hadhrat
commented: “Some big bid’ah dwell there. One man who was a little
child (i.e. in knowledge and piety) has also begun to change. In fact,
he has already changed. In conflict with the demand of Ilm, he has
become an ardent believer in kashf. Presently the ahkaam (Shar’i
rules) over there are formulated on the basis of kashf, and that too,
kashf of mureedeen.
A shaikh (of tasawwuf) should at least be able to distinguish who
the claimants of Haqq and who the claimants of Baatil are.”
Mufti Sahib (who was accompanying Hadhrat on this journey) said:
“These people also engage in thikr and shaghl. Why then is
nooraaniyat (spiritual glitter) not created in their hearts? Why are
they unable to correctly recognise Haqq?”
Hadhrat responded: “Thikr creates the ability to accept the truth. But
the condition for action is tarbiyat (moral and spiritual purification
and reformation). Minus this baseerat (spiritual wisdom /insight) is
not acquired”.

256. THE PRINCIPLE OF ISTI’LAA’

A non-Muslim becomes the owner of expropriated and extorted
wealth by virtue of Isti’laa (i.e. by force and domination). Non-
Muslim in this context refers to a kaafir king, ruler or government.
The earnings a Muslim worker acquired from such non-Muslims are
lawful.

257. THE DECEPTION OF POLITICAL LEADERS

The vociferous slogans of political leaders are nothing but deception
designed for self-aggrandizement. They seek to project an image of
fearlessness for the rulers. Being short-sighted they think that this is
courage. This is pure deception. It is indeed surprising that they
profess no fear for rulers who possess coercive power while they are
overwhelmed by the nafs which lacks coercive power in entirety.
They are unable to restrain or oppose the nafs in its demands for
liquor, fornication, shaving the beard, etc., but they are able to

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oppose the government. This is a snare of the nafs. They have no

relationship with obedience (to Allah Ta’ala) and virtue.

258. THE MUTINY OF 1857 DURING THE BRITISH

OCCUPATION
There was no planning of this upheaval. It happened purely as a
result of emotion. It was a spontaneous erruption. That fight was not
an Islamic issue. It was the product of Hindu agitation in which
Muslims also participated.

259. WISHING FOR MAUT

Haafiz Dhaamin (rahmatullah alayh) mentioning his overwhelming
desire for death, added that since this condition was in conflict with
the Sunnah, he feared it being evil. Haaji Imdaadullah (rahmatullah
alayh) who was his Shaikh, said:
“I inform you of the good tiding that Allah Ta’ala has bestowed to
you the stage of Wilaayat (Sainthood / His Proximity). The evil of
wishing for maut refers to difficulty (pain, grief, worry). It is
reprehensible to wish for maut on account of hardship.”
Hadhrat added: “The wish for maut which is motivated by eagerness
to meet Allah Ta’ala is a sign of Wilaayat. This is borne out by the
aayat:
“If you think that you are the friends of Allah to the exclusion of
other people, then wish for maut.....”

260. HADHRAT HAJI SAHIB’S PREDICTION

Once Hadhrat Haaji Imdaadullah (rahmatullah alayh) happened to be
a guest in Gangoh. He presented two rupees to Bibi Safiyyah who at
that time was a little girl. (She was the daughter of Hadhrat Maulana
Gangohi—rahmatullahi alayh). Bibi Safiyyah placed the two rupees
on the feet of Haaji Saahib. He picked up the coins again and put
them in her hand. She repeated her performance. Haaji Saahib
commented: “She will become a Zaahidah.” (A zaahid is a saint who
has renounced love of the world and its possessions.) Hadhrat said:
“Truly, she is so. Money and sand are the same for her”.

261. THE INTER-DEPENDENCE OF SENIORS AND

JUNIORS

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Some Akaabir (seniors) think of themselves as akaabir whereas their

seniority is on account of Asaaghir (juniors). Their existence and
recognition as Akaabir depend on the existence of Asaaghir. While
this is the reality of worldly seniority, it also is true regarding the
Akaabir of the Deen (the Ulama and Auliyaa). This does not mean
that they became Akaabir as a result of the propaganda and
canvassing of juniors. Those who became Akaabir in this way are
liars and impostors. Those who are true Deeni seniors, acquire such
seniority by virtue of the baatini (spiritual) barakaat (blessings) of the
Asaaghir (juniors—their mureeds and students).
Whatever barakaat reaches our followers from us, are bestowed
to us by Allah Ta’ala by virtue of the Taalibaan (i.e. Searches of the
Truth). This is the state of the entire Ummah of Muhammad
(sallallahu alayhi wasallam).

262. THE SIMILITUDE OF THIS UMMAH

This Ummah (in regard to the inter-dependence of its members) has
been described as a Circle. There is no specific point on its
circumference which could be described as its end. Every point can
be its end, its centre and its beginning. Sometimes the eloquence of a
speaker in a gathering is the result of one particular Taalib sitting in
the group listening to the discourse.
In reality, aid comes from Allah Ta’ala at the time when seniors
have to impart benefit to their juniors. This ability is thus by the
barakat of the juniors. The Waaiz (lecturer) should not labour under
the impression that his discourse is due to his ability and
qualification. Milk is created in the mother’s breast when the infant
has appeared. The appearance of milk is not because of the
excellence of the breast. On the contrary, it is the product of the
infant’s excellence.
The Asaaghir (juniors) should not develop pride because of this
reality. They should not dwell in the deception of their own greatness
and excellence. They should understand that the infant is able to
extract milk only when milk happens to be in the breast. It cannot
extract milk from an empty bottle.
Allah Ta’ala has made all the members of the Ummat-e-
Muhammad-iyyah inter-dependent. No one can display superiority
over another. It is precisely on account of this reality that our seniors

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never thought of themselves as seniors.

When Maulana Gangohi (rahmatullah alayh) would write an
article, he would give it for review to his juniors, instructing them to
look at it critically and to apprise him of any errors. Similarly,
Hadhrat Haaji Saahib (rahmatullah alayh) would say:
“I am illiterate. Show me my errors otherwise on the day of
Qiyaamah I shall say that I had instructed you, but you did not
correct me.”
Truly, this is sincerity. This was the attribute of the Sahaabah.
Gone are those illustrious souls. How can we ever vie with them?
Anyhow, we too are at least imitating them.

263. PREFERRING THE PREFERRED

I have initiated a yearly manuscript which I have named Tarjeehur
Raajih (giving preference to the preferred view). In this manuscript I
record the errors of my viewpoints which come to light. This is an
excellent remedy for the nafs. The exercise for searching for my
errors endures a full year whether I detect the errors or these are
discovered by others. I am grateful to those who apprise me of my
errors. They save me from the onerous task of searching.
It is by virtue of my seniors who are devoid of nafs that I do not
take offence when I am apprised of my errors. Knowledge is a vast
ocean without shores, which cannot be encompassed. Furthermore
one does not enjoy presence of mind at all times. Errors therefore do
occur.

264. IGNORANCE AND DECEPTION OF USTAADHS

To lack awareness of our own ignorance is also ignorance.
Sometimes the Ustaadh (teacher) is aware of his ignorance (on a
particular issue). He is cognizant of the fact that he does not
understand a certain issue (in the text book) and that his explanation
is incorrect. However, people have developed the habit of projection
and silencing others. The aim is to silence the students. But all
students are not alike. Some are extremely intelligent and discerning.
They understand that now the Ustaadh is simply displaying
eloquence of words. As a result of this attitude, the lofty rank of the
Ustaadh is diminished. This attitude (adopted by some Ustaadhs) is
considered proper irrespective of the problem remaining unsolved.

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This attitude of the Ustaadh is contagious. The students too

acquire it. They too react similarly with their students throughout
their lives. Alas! What a grave sin! The Qur’aan which contains
prohibitions also contains the aayat: “I am not among the
pretenders”.

265. KHUSHU’—THE PRODUCT OF THIKR

Someone mentioned to Hadhrat, a Molvi who was accustomed to
vulgar language. He was very abusive. After coming into contact
with Hadhrat Maulana Gangohi (rahmatullah alayh) he underwent a
great change. Hadhrat commented: “It appears that he had
commenced thikr. Khushu’ cannot be acquired without thikr”.

266. DREAM-INTERPRETATION
It is reported that Abu Jahl was an expert interpreter of dreams. A
requisite for the ability of Ilm-e-Ta’beer (the knowledge of
interpretation) is the knowledge of Mahaawaraat (idiomatic
expression). In some people this knowledge (i.e. Ta’beer) is a natural
propensity.
Among the Ahl-e-Islam, the outstanding expert of this science
was Ibn Seereen (rahmatullah alayh). In the present age, Hadhrat
Maulana Muhammad Ya’qub (rahmatullah alayh) and Maulana
Gangohi (rahmatullah alayh) enjoyed special expertise in this
science.

267. LUSTFUL GAZES

An Aalim who had died was seen by someone in a dream. When
asked about his condition, he responded: “I am in pleasure. I have
been forgiven, but one sin remains along with its misery. It is said to
me: “Acknowledge the sin and it will be forgiven.” However, it is so
shameful that I am unable to muster the courage to confess. That sin
is lustful glances which I had cast on lads. On account of extreme
shame I simply cannot confess to this sin, hence am suffering its
punishment.”

268. RELATIONSHIP WITH LADS IS ILLICIT

I have received a letter in which it was mentioned that a man has
developed a ‘pure love’ for a lad whom he desires to kiss only once.

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His love for the lad is consuming him. The lad says that he should
acquire the fatwa (verdict) of a reliable Aalim as to the permissibility
of kissing him. If the fatwa of permissibility is received, he will not
object. The man gives a solemn assurance of the purity of his love
and that he will not go beyond kissing the lad once. If this concession
is not granted, there is the danger of the man dying because of his
burning love.
Hadhrat wrote in reply: “This love is never pure. Death is better
for such impure fellows.”
The lad is to be congratulated. Relationship with lads occurs to those
whose nafs is excessively degenerate and evil. People have dubbed
such immorality ‘love’.
Some ‘sufis’ (deviated slaves of the nafs) consider lads to be the
manifestation of divine beauty. This accursed idea is indeed
shocking. Shaitaan has really destroyed them. Where Allah Ta’ala
explains the manifestation of his Qudrat (in the Qur’aan), He chose
the camel from the animals, and in other aspects the heavens, the
mountains and the earth. According to the baseless idea of these
(ignorant) sufis, it should have been: “What! Do they not look
towards the lads?”

269. SECULARISM
Nowadays the influence of secularism is so strong that even a Molvi
prefers secular studies for his children. It comes in the hadith: “The
love of the world is the root of all evil”. This hubb (love) has
corrupted all people whether Aalim or Jaahil. In whomsoever exists
this malady, he will be corrupt. The worldly man who is devoid of
this ailment will be saved from its evil and corruption. (But the Aalim
suffering from this malady will be ruined).

270. CONTEMPORARIES
Generally people lack love for contemporaries (in the same field /
profession). A man who is devoid of hubb-e-dunya (love of the
world) does not harbour dislike for contemporaries.

271. HUBB-E-DUNYA
Hubb-e-Dunya (love of the world) has two branches—hubb-e-maal
(love for wealth) and hubb-e-jah (love for fame). While both are evil,

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hubb-e-jah is worse. A man suffering from hubb-e-maal will submit

to disgrace in the pursuit of wealth. But, one who hankers after fame,
cannot save himself from takabbur (pride) at any time.

272. EXCESS IN HONOURING

At one place where Hadhrat was a guest, a crowd had gathered to
welcome him. Two men walked slightly ahead of Hadhrat on his
right and left side and were clearing a pathway for Hadhrat. Soon
there was a street-sweeper cleaning the road. The two men mildly
rebuked the street-sweeper and ordered her out of the way.
Becoming visibly annoyed, Hadhrat said: “This is an excess in
honouring one. My heart does not tolerate that I be distinguished in
this manner. Listen carefully! The road does not belong to anyone.
No one has control over it. This (i.e. shunting people to make way
for seniors) is the way of oppressors. The road is closed for their
convenience. While they are in the road others are debarred. This is
not the act of Muslims.
Just as there are bid’at (innovations) in Aqaaid (beliefs), so too
are there bid’at in A’maal (deeds). To remove people from the road
is bid’ah. Even the elite (i.e. the Ulama and Mashaaikh) are careless
in this respect. Honouring a person is permissible as long as others
are not hurt or inconvenienced thereby.

273. THE SHARIAH IS THE CRITERION

Miraculous acts are displayed by even the people of falsehood. Such
displays are not signs of truth. The only criterion is the Shariah. If a
man of ecstasy and miraculous displays is a follower of the Shariah,
then he is a kaamil (a man of perfect truth). If he is not an obedient
follower of the Shariah, he has no rank whatsoever.

274. ANWAAR (RAYS OF LIGHT)

I am extremely disillusioned about anwaar (plural of noor) which
people see. Some people’s disposition is well-suited for such
experiences. Considerable detachment and isolation of the heart are
necessary for seeing such phenomena. Those who have little aql
(intelligence) are more prone to such experiences. (The anwaar to
which Hadhrat refers here are apart from the anwaar of Imaan, of
Ilm and fahm (intelligence). The noor of Imaan and of Ilm are the

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products of obedience, ibaadat and taqwa. Without such noor, man

cannot be a true Insaan (human being) nor can he have correct and
perfect intelligence. The cultivation of noor of Imaan is a necessary
order of Islam.
[The anwaar (rays of light) for which Hadhrat expresses his
disillusionment are phenomena which are physical experiences. They
are not the products of taqwa and ibaadat. Such anwaar could also be
Malakooti (i.e. belonging to the realm of the Angels), but people
rarely experience these. Generally, people who do see such
phenomena experience the effect of the nafs, of shaitaan or of some
other source. Abundance of thikr, shagl and total solitude also
produce such effects which are experienced by both Muslims and
kuffaar—the pious and the sinful.—Translator]

275. KASHF-E-QUBOOR (REVELATION OF THE GRAVES)

Someone asked about kashf-e-quboor. (This is an experience in
which the conditions of the dead are seen. It is a doubtful
experience).
Hadhrat said: “It is the effect of the power of the mind. This power
could be used wherever one wishes. It is a futile exercise. There is no
benefit in it, but people consider it a wonderful accomplishment
while it is absolutely nothing. Sometimes the revelation is correct”.

276. CORRUPTION OF MORALS

I received a letter in which the writing was extremely feint. Reading
it posed a formidable task. This displays the inconsideration of
people. They are totally oblivious of the inconvenience their actions
cause to others. They have confined the Deen to a few acts, while
they have expunged the greater part of the Deen. A fundamental
principle of the Deen is abstention from inconveniencing others.
Indeed our lifestyle has become corrupt Thus, we find ourselves
grovelling in humiliation. Morals and social dealings are all corrupt.
Besides Fasting and Salaat, everything else of the Deen has been
expunged. How is reformation ever possible?

277. OPPOSING THE AULIYAA

A Molvi said: “People who had opposed the Ambiyaa were
punished. Will people also be punished for their opposition to the

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Auliyaa?”
Hadhrat replied: “The Nubuwwat of the Ambiyaa is absolute, hence
punishment for opposing the Ambiyaa is also absolute. However,
Wilaayat (sainthood) is not absolute.
The sin of opposing a Wali by a person who is unaware of the
Saint’s Wilaayat is like the sin of opposing Muslims in general. It is
not permissible to unnecessary harm or hurt any Muslim. If the one
who opposes is aware of the Wilaayat of the Wali, then his
opposition without a valid reason is a sin graver than the sin
mentioned earlier. In this regard it is narrated in the Hadith:
“Whoever harms my Wali, verily I give him notice of war.”
If the opposition offered is for a valid reason, but the statement / act
of the Wali can be reconciled by some interpretation, then the
opponent who states the truth will not be punished. Opposition to the
Auliya is dangerous.

278. HUSN-E-ZANN AND IQTIDAA

Husn-e-zann means to think good of others; to interpret their faults
and to refrain from criticizing. Iqtidaa means to follow another.
In Husn-e-zann there is considerable latitude in me. However in the
matter of Iqtidaa I am extremely rigid. In fact, it should be so. It is
highly dangerous to exercise latitude in this respect (i.e. one should
not easily become the mureed of someone). The road (of tasawwuf)
is nowadays cluttered with (spiritual) bandits and dacoits. May Allah
save us! The essential need is to institute proper inquiry and
investigation (to establish the authenticity and ability of a
prospective shaikh—spiritual guide). As long as one is not fully
satisfied, never become a man’s mureed no matter how well-known
and famous a shaikh may be. Complete confidence is necessary.

279. TRAPPED IN THE COMPANY OF AN UNRELIABLE

SHAIKH
If after having become a mureed a man discovers that he is trapped
in the company of an unreliable shaikh (or he lacks confidence in his
shaikh), the mureed should refrain from acquiring ta’leem from the
shaikh even if the latter takes offence. In this instance the displeasure
of the shaikh is baseless, hence not harmful. However, the mureed
should not oppose the shaikh nor be disrespectful towards him. (He

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should honourably sever his ties with the shaikh).

It is futile to acquire ta’leem from a man on whom the mureed has no
confidence. Confidence is conditional for gaining benefit from the
shaikh. If one lacks confidence in the shaikh, his ta’leem will not
have a beneficial effect on the heart. It is for this reason that I refer
mureeds to other Mashaaikh. When I observe that they lack
confidence in me, I send them to others (i.e. to other Mashaaikh).

280. EXPELLING THE MUREED

It should be well-remembered that when the shaikh realises that the
mureed lacks compatibility with him, then he (the shaikh) should
certainly expel the mureed from his company.
If the shaikh is a true shaikh, he will do so. However, if he is a
‘trader’
(i.e. earning his living from the gifts of mureeds) then obviously he
will see no reason for terminating the relationship. He will then
prevent the mureed from going elsewhere.
Another reason why Mashaaikh do not expel mureeds, is their
extreme concern and affection for the mureed. In this class was our
Hadhrat (i.e. Haaji Imdaadullah). He left no stone unturned in
serving his mureeds.
When people come to me, I always bear in mind their welfare. I
desire to make them the servants of Allah, not my servants. If
someone does not gain benefit from my company, I ask him to leave,
whether before or after bay’t.

281. MUNAASABAT (COMPATIBILITY) WITH THE

SHAIKH
There should be a natural munaasabat (affinity / compatibility)
between the mureed and the shaikh. Results are not procured by
force and compulsion. Islaah (moral reformation) is dependent on
munaasabat. For this reason having more than one shaikh is
prohibited. There will most certainly be differences (in ta’leem and
tarbiyat) of the shaikhs.

282. IMAAM GHAZAALI AND HIS BROTHER

Shaikh Ahmed, the brother of Imaam Ghazaali (rahmatullah alayh)
would not follow him in Salaat. Once Imaam Ghazaali complained

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about this to his mother. The saintly lady reprimanded her son. He
then complied with his mother’s instruction.
When it was time for Salaat, he joined Imaam Ghazali. During
those days Imaam Ghazaali was writing a kitaab. On that particular
day he was writing Kitabul Haidh (the chapter on menses).
During the salaat, some mas’alah (rule) pertaining to haidh
entered his mind. Imaam Ghazaali’s condition of mind became
revealed (makshoof) to his brother (He was a Saahib-e-Kashf).
Shaikh Ahmed disassociated himself from the Salaat led by his
brother.
He went to his mother and asked: “If the garments are soiled with
the blood of haidh, will Salaat be valid?” His mother replied: “No,
the Salaat will not be valid.” Shaikh Ahmed said: “When Salaat is
not valid with clothes soiled in the blood of haidh, how can it be
valid when the heart is contaminated with the blood of haidh?”
The saintly and intelligent mother said: “Haidh is a Najaasat-e-
Zaahiri (an external / physical impurity). When Salaat is not valid on
account of this impurity, how can it be valid with Najaasat-e-Baatini
(internal / spiritual / pertaining to the heart), i.e. sin? (Sin causes
spiritual contamination of the heart). His (i.e. Imaam Ghazaali’s)
mind was on the blood of haidh while you were involved in the sin of
tajassus (searching for or prying into the faults) of others. You
criticize someone else’s Salaat while being oblivious of your own
Salaat which is worse than his”.

283. SALE OF RIGHTS

“The sale of Huqooq (rights) is meaningless (baseless – baatil). It is
devoid of reality. Huqooq are not saleable commodities. Huqooq
have no price. All of this (i.e. the arguments to substantiate the
validity of the baseless sale of rights) is due to ignorance.
When ignorant people engage in such (baseless) exercises, it is
not surprising. But when those who are supposedly learned indulge
in such exercise, then it is truly surprising.” (Hakimul Ummat
Maulana Ashraf Ali Thani – rahmatullah alayh)

284. FRATERNIZING WITH KUFFAAR

In Jiddah, Muslims, Christians and Jews congregate at the same
venues. They gather in the same tea-houses to sip tea and discuss. In

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all such places mixed groups gather and indulge in light-talk and
drinking tea. It does not matter to them if the tea-house belongs to a
Muslim, Christian or Jew. They eat and drink together in the same
place without hesitation. Furthermore, they attend the funerals of one
another. Indeed this is most lamentable. (Hadhrat commented on the
situation of irreligiousness prevailing among the Muslims of Arabia
about 60 to 70 years ago. What would be his comments to observe
the rampant immorality and kufr prevailing nowadays in those
places?)

285. A WARNING FOR THOSE WHO CRITICIZE THE

AIMMAH
Molvi Abdullah Sahib informed me that Hadhrat Gangohi stated:
“Whoever wishes, should open the grave (a certain) of Molvi, and he
will find his (the Molvi’s) face turned away from the Qiblah.” (Molvi
Abul Hasan who was present on this occasion said): “I had
personally heard Hadhrat Gangohi saying: ‘Whoever criticizes the
Aimmah, his face is turned away from the Qiblah. I am seeing that
his face has been turned away from the Qiblah.”
Hadhrat Gangohi (rahmatullah alayh) had made these comments
when news of the Molvi’s death reached him.

286. KHULAFAA
I wish to prepare a list of all my Khulafaa to prevent impostors
claiming to be my Khulafaa after I have died. There appears to be
considerable goodness in this. Furthermore, if any among my
khulafaa become corrupted, I have no control over such
developments.

287. DISFIGURATION OF THE HEARTS OF THE AHL-E-

BID’AH
It is truly amazing that the hearts of kuffaar are not disfigured to the
degree of disfiguration of the hearts of the Ahl-e-Bid’ah.

288. KNOWLEDGE OF THE DEEN

Nowadays there is no better profession than the occupation of Deeni
knowledge. There is no better service than this for those to whom
Allah Ta’ala has granted Deeni knowledge. There is a great need for

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this knowledge today. Its virtues are numerous. Perhaps no other

activity has so many virtues. As long as the teaching of Deeni
knowledge continues, the thawaab of it will also continue until
Qiyaamah.

289. THE END OF THE THAAKIR IS PURE AND SACRED

Whether the heart derives pleasure or not, continue with Thikrullah.
Thikrullah is wonderful. Its value and benefit will be understood at
the time of death. A person in whose heart thikr has become
engrained, his death is very pure and holy.

290. TAUFEEQ OF CONSTANCY

The Taufeeq of constancy is a sign of acceptance. If a man has
cultivated even a little affinity with Allah Ta’ala, he will perceive a
variety of mercies of Allah Ta’ala. Hadhrat Haaji Sahib would say
the constancy in any amal (Deeni act) is a sign of acceptance.
Sometimes the magnetism in A’maal-e-Saalihah is so powerful that a
man is unable to abandon these deeds of virtues (regardless of the
agitation and contrary demands of his nafs).

291. TABARRUKAAT (OBJECTS AND ITEMS OF BARKAT)

I have distributed all the items of tabarruk which I have received
from Hadhrat Haaji Saahib (rahmatullah alayh). I did not keep these
items as others do. People honour items of barkat more than
righteous deeds. They commit excess in venerating these items. The
actual things (of barkat) are A’maal (righteous deeds) which should
be practised constantly and carefully.

292. EATING FROM TABLES

Irrespective of whatever interpretation or argument is presented to
justify eating from tables, the actual reason for this (style of eating)
is tashabbuh
(i.e. imitating the kuffaar). While the conscience of people (i.e. of
those who have not lost their souls to modernity and kufr culture)
bothers them, they nevertheless, onerously endeavour to make this
practice lawful.

293. NEW BRAND TASAWWUF

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Nowadays tasawwuf is considered to be a discussion of peculiar and

mystical acts. In reality tasawwuf means a special relationship with
Allah Ta’ala. After traversing the stages of tasawwuf, a man remains
a human being just as he was a human before (i.e. he is not
transformed into an angel). However, occasional display of a
miraculous act is an exception. This never means that he becomes
independent of the ways and means necessary for this earthly
sojourn.

294. TILAAWAT
There are many aadaab (etiquettes) of tilaawaat of the Qur’aan
Shareef. I shall however mention one which is all-embracing. When
you decide to recite the Qur’aan Shareef, think that you are doing so
in response to a request by Allah Ta’ala. You will be reciting and
Allah Ta’ala will be listening. When one has to recite for others, one
will endeavour to put up one’s best performance. To a greater degree
should this apply when reciting for Allah’s pleasure.

295. QURB
In a dream Imaam Ahmed Bin Hambal asked Allah Ta’ala to inform
him of the way in which to gain Allah Ta’ala’s Qurb (Proximity /
Nearness). Allah Ta’ala said: “By the tilaawat of the Qur’aan.”
Imaam Hambal asked: “Reciting with or without understanding?”
Allah Ta’ala replied: “With and without understanding.”

296. HOW TO MAKE TILAAWAT

A man said that if he recites the Qur’aan with reflection, then he
recites a lesser quantity. And if he recites swiftly, he is unable to
concentrate on the meanings. I told him to make tilaawat at two
different times. At the one time he should recite slowly with
contemplation, and at the second time he should recite swiftly
making only tilaawat the goal. He was well-pleased with this
prescription.

297. HONOURABLE
To become great and honourable, first become small and
insignificant. Then you will automatically become elevated. But, do
not have the niyyat (intention) of being elevated.

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298. WHAT IS DISGRACE?

The reality of disgrace is to ask others for one’s needs. Lifting loads,
working with mud, wearing cheap clothes, etc. are not disgraceful.
These are acts of humility and simplicity.

299. ISTIGHNAA AND KIBR

There is a great difference between istighnaa (independence) and
kibr (pride). Kibr is evil while istighnaa is praiseworthy. But an
excess of istighnaa too is reprehensible. However, ghulu fil istighnaa
(i.e. excessive independence) when dealing with arrogant and proud
persons is honourable. And, the best attitude is khulu (i.e. to divert
one’s attention from all).

300. TA’WEEZAAT
In actual fact, the effects of ta’weezaat (plural of ta’weez) are the
letters and words written therein. For those who are unable to read,
the substitute is the written letters and words. This is clear from a
narration in Hisn-e-Haseen.

301. MAULANA NANOTWI’S ISTIGHNAA

The ruler of Rampur, Nawaab Kalb Ali Khaan invited Maulana
Qaasim Nanotwi (rahmatullah alayh) on the occasion when he
(Maulana Nanotwi) visited Rampur. Hadhrat Nanotwi sent the reply:
“I am a villager. I am not aware of the respects and etiquettes to be
observed for royalty. My presence will therefore annoy you.” The
Nawaab sent the following reply: “We ourselves shall honour you.
You are not expected to honour us. Do come. I have a great desire to
meet you.”
Hadhrat Nanotwi sent the following response: “Subhaanallah!
You have the desire, but I have to come! Make dua that I develop the
desire to meet you. When this desire develops in me, I shall come to
meet you.”

302. FALSEHOOD
Falsehood understandably is dark. Allah knows why the description
‘white lie’ was coined. All sins are dark.

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303. NISBAT (SPECIAL DIVINE RELATIONSHIP)

An Aalim asked for the meaning of Nisbat. Hadhrat said: “Nisbat
means relationship (with Allah Ta’ala, i.e. a special and close bond).
It has two essentials: Thikr and Taa’at (obedience). However there
are two kinds of Nisbat: Dha-eef (weak) and Qawee (strong). The
first class is common to all Muslims in general by virtue of Imaan.
Stating this fact, the Qur’aan Shareef says: “Allah is the friend of
the people of Imaan.”
The second class of Nisbat is exclusive with the Auliya. The
Qur’aan Shareef says: “Verily, the Auliya of Allah—there will be
no fear on them nor will they grieve. They are those who have
Imaan and who had adopted taqwa.”

304. DEFINITION OF SUFI

The author of Al-Yawaaqeet defined a Sufi as an Aalim ba Amal (i.e.
an Aalim who acts in accordance with the Deeni knowledge he has
acquired. What a wonderful definition!

305. THE DARKNESS OF SIN

The darkness which develops on the heart as a consequence of sin is
a special type of spiritual zulmat (darkness). Its effect is the creation
of a disinclination for obedience. In contrast, the effect of A’maal-e-
Saalihah is Noor (spiritual light). This is not a visible physical light.
There is a variety of such anwaar. A particular kind of noor which is
the product of ibaadat creates magnitude (inshiraah) and enthusiasm
in the heart. The darkness and raa’n (corrosion) of sin develops on
the spiritual heart.

306. ETERNAL KNOWLEDGE

One should not probe much the knowledge pertaining to the Zaat
(Being) and Sifaat (Attributes) of Allah Ta’ala. It is impossible to
fully comprehend a knowledge pertaining to the Eternal Zaat and
Sifaat. Precisely for this reason did Rasulullah (sallallahu alayhi
wassallam) prohibit discussion (i.e. in-depth probing) of the question
of Qadr (taqdeer).
Understanding such questions does not engender Qurb
(Proximity to Allah). On the contrary, one will gain Qurb by not
understanding these issues because of the prohibition to probe.

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Abstention from probing this question is therefore obedience (which

engenders Divine Proximity).

307. THE QUR’AANIC STYLE IS COMMAND

Generally, the style of the Qur’aan is command. In response to the
arguments of shaitaan, Allah Ta’ala said: “Get out!” Experience
proves that in issues beyond man’s comprehension, the style of
command is best.

308. CORRUPT TASAWWUF

When Tasawwuf becomes corrupted it is transformed into either
insanity or hereticism (zindaqah). When a delicate object becomes
corrupt, its decomposition is intense.

309. SUITABLE RESPONSES

Someone asked Hadhrat Shah Abdul Azeez (rahmatullah alayh):
“How is it to perform Jumu’ah (Friday) Salaat in Hindustaan?”
Shah Saahib replied: “Just as it is to perform Salaat on Thursday.”
Someone asked: “Is it permissible to perform Janaazah Salaat of a
prostitute?”
Shah Saahib replied: “How do you consider it permissible to perform
the Janaazah Salaat of those who prostituted her?”
Shah Saahib had a wonderful knack of answering people according
to their understanding.

310. KHILAAFAT
Khilaafat belongs exclusively to the Quraish. A non-Quraishi ruler
will be called Sultaan. But obedience to both is waajib. Although
appointment of a khalifah is compulsory, ability / power to appoint is
a condition for this wujoob (compulsion). Presently this power is
lacking, therefore no one is sinful for the absence of a khalifah.
(This position has changed in recent years. During Hadhrat’s era,
all Muslim lands were under foreign kuffaar domination. The present
Saudi authority—the King—is under Shar’i obligation to appoint a
Khalifah from the Quraish tribe. He possesses the power to do so.
Those who possess this power, but refrain from the wujoob of
appointing a Khalifah are the transgressors and sinners—
translator).

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The view that a non-Quraishi can become a Khalifah, is in

conflict with the Hadith (“The Imaams are from the Quraish”).
When this hadith was presented to the Ansaar (the Sahaabah of
Madinah ), they accepted it. Thus, there exists Ijmaa’ (consensus) of
the Sahaabah on this issue. Those who have political power, but
refuse to appoint a Quraishi Khalifah, are undoubtedly transgressors.

311. TABLEEGH
Tableegh, i.e. Amr Bil Maroof Nahy anil Munkar is waajib on
condition that the Haqq did not reach the audience and one feels
reasonably confidant that the people will not inflict on one such harm
or injury beyond one’s ability of forbearance. At such a time it is
waajib to act in accordance with the Hadith, “Whoever among you
who sees evil should prevent it with the hand.”
When one lacks the ability or power for rendering this duty or the
audience is capable of injuring one, tableegh will then not be waajib.
Even if there is the fear of danger but it is known that the audience is
intransigent and will resort to abuse of the Shariah (or of Allah and
Rasulullah—sallallahu alayhi wasallam), then too tableegh is not
waajib.

312. SUFIYAA AND FUQAHAA

The Sufiyaa do not pay much heed to precautionary measures for the
public. They, therefore, in some practices act until the limits of
permissibility. On the other hand, the Fuqaha are very cautious and
prohibit even permissible and preferable acts when these constitute a
danger for the corruption of the masses. It is for this reason that the
Fuqaha have totally prohibited Sima’ since the corruptive influence
of it is overwhelming.
Among the Sufiyaa were those who permitted it conditionally.
Some have permitted it even unconditionally. (This last view is
obviously in conflict with the Shariah as this practice consists of
many evils).

313. ADAB (RESPECT)

The reality of Adab (respect) is to give a person to comfort. An act or
custom which causes discomfort to a person is not adab even if it
superficially is customary to honour someone in this way. The

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Sahaabah had a very informal relationship with Rasulullah

(sallallahu alayhi wasallam).

314. EXTREMES
People commit extremes. If they are treated with adab, they react
very formally. If they are treated informally, they become
disrespectful. It appears that there is nothing like moderation by
them.

315. MAULANA MADANI

Maulana Husain Ahmed Madani Saheb has an extremely honourable
disposition. Inspite of political difference with him, he has not been
heard to utter a word of disrespect.

316. TILAAWAT AND THIKR

The Mashaaikh generally instruct their mureeds to engage more in
(certain forms of) thikr than in Tilaawat of the Qur’aan Shareef
although tilaawat is superior. The reason for this is that in the initial
stage the emphasis is on cultivating concentration (of the mind).
Thikr has the special propensity to create this effect. The criticism
against the Mashaaikh is therefore baseless.
The instruction of thikr is in fact the preliminary step of tilaawat.
As a result of the ability of concentration engendered by thikr, the
mureed will gain the ability to recite the Qur’aan Shareef with
perfection.
In fact the ultimate aim is tilaawat. Once the necessary
concentration has been developed, the mureed will be engaged in
more tilaaawat. Further, what the unqualified (spiritual guides) teach
and do is beyond the scope of this discussion.

317. IKHTILAAF AND KHILAAF

If one has affection and confidence in a person, then even if some
ikhtilaaf (difference of opinion) develops, there should not be any
khilaaf (ill—feeling / enmity).

318. SUHBAT OF THE PIOUS

A perfect relationship with the Deen is possible only by virtue of
suhbat (companionship) of the pious. Such a relationship is not

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engendered by reading books.

319. I’TIKAAF
One of the benefits of I’tikaaf is mentioned in the Hadith:
“He (the mu’takif ) abstains from sins and he gains (the
reward) of virtuous deeds just as one who is practising
virtuous deeds.”
The first part of this Hadith is quite clear. Obviously he is
rewarded for abstention from sin. But, why is he rewarded for such
good deeds which he has not rendered? I have understood this Hadith
as referring to such good deeds that the mu’takif is unable to do by
virtue of his confinement in i’tikaaf, e.g. participating in Janaazah,
visiting the sick etc. It is purely the mercy of Allah Ta’ala that the
mu’takif is not deprived of the thawaab of such virtuous deeds which
he cannot do as a result of I’tikaaf. Since the mu’takif would have
participated in such deeds if it was not for his I’tikaaf, he is rewarded
for all such deeds despite not participating in them.

320. LAILATUL QADR

In relation to other nights, one should stay awake more on the Night
of Qadr (one of the odd nights during the last 10 nights of
Ramadhaan). It is not necessary to remain awake the entire night.
The best Ibaadat during this Night is Nafl Salaat. Some tilaawat
and thikr are also advisable. But when making thikr there is no need
to observe the conditions and methods of the Sufiyaa. The Sufiyaa
themselves abandon these particular methods on attainment of the
goal. Special methods here refer to loud thikr, swaying the head, etc.

321. A SAHAABI’S REPLY TO HERACULEUS

During the conflict between Islam and Christianity, the emperor
Heraculeus said to the emissary of Islam: “The common factor
between us (i.e. Muslims and Christians) is that after all we are the
Ahl-e-Kitaab. But, there is nothing in common with the fire-
worshippers. So why did you not first initiate war with them? Why
do you begin with us?”
The Sahaabi replied: “The Qur’aan Shareef commands: ‘Fight
those who are next to you (i.e. those who are nearest).’ Since you are
the nearest we begin with you.”

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It is clear from this answer that the Sahaabah acted only after the
motive or reason was clear to them. They did not first act, then
thought of a basis of justification for their actions. They were unlike
people of these times who commit acts at the behest of their
emotions and desires, and thereafter search for Qur’aanic proof to
substantiate their deeds.

322. LOOKING AT THE PIOUS

A man wanted proof for the popular claim that sins are forgiven
simply by looking at a buzrug. Hadhrat said: “Apparently there is no
proof for this claim. Perhaps this has been inferred from the Hadith:
“The best servants of Allah are those who, when they are
seen, remind of Allah’s thikr.”
The thikr of Allah is ibaadat and ibaadat eliminates sins. Thus,
the buzrug becomes the medium for forgiveness of sins. It is
therefore commonly said that by looking at a buzrug sins are
forgiven.

323. MANKIND’S HISTORY

According to historians, seven thousand years have passed from
Hadhrat Adam (alayhis salaam) to the present day. In terms of the
indications of some ahadith, Qiyaamah is very near.

324. THE BENEFIT OF SUHBAT

The benefit of the suhbat of a buzrug is sometimes the acquisition of
such knowledge from him, which spurs one on to do deeds of virtue.
The experiencing of spiritual states and conditions is not a necessary
product of suhbat. In fact, ahwaal and kaifiyaat (spiritual states) are
experienced more by people of little intelligence. The reason for this
is that haalaat require dormancy of the mind. A person of slight
intelligence enjoys such dormancy more.
On the contrary, the mind of an intelligent person is always
preoccupied with a variety of thoughts. However, sometimes a
powerful haal overwhelms him too. But these are exceptional cases.

325. DIVINE RELATIONSHIP

In this entire world the only thing worthy of acquiring is a proper
relationship with Allah Ta’ala. Everything besides this is

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insignificant.

326. HADHRAT ABDUL AZIZ DABBAAGH

Abreez is a kitaab on the life and conditions of an Egyptian buzrug,
Hadhrat Abdul Aziz Dabbaagh (rahmatullah alayh). He was a
complete illiterate. Inspite of this, he explained the Qur’aan and
Hadith with great authenticity.
He was able to distinguish between the Qur’aan/Hadith and the
statements of people. Explaining this ability he said at the time of
narrating Qur’aan and Hadith, a special kind of noor emanated from
the mouth of the narrator. The noor which emanates at the time of
reciting the Qur’aan differed from the noor of Hadith narration. This
special noor did not accompany the speech of others.
Another ability of this buzrug was his ability to discern the types
of relationships people had with one another. He could discern if the
relationship was lawful or unlawful. He explained that he would
perceive a rope of noor binding the persons of a lawful relationship,
and a rope of darkness extended if it was an unlawful relationship.
(Rasulullah—sallallahu alayhi wasallam—said: “Beware of the
firaasat of the mu’min, for he looks with the noor of Allah.” This
‘firaasat’ is the special power and ability of discernment and
perception which Allah bestows to his Auliya in various degrees. —
Translator)

327. SUNNAT-E-AADIYAH
Thawaab is acquired for practising acts described as Sunnat-e-
Aadiyah because this is a sign of love for Rasulullah (sallallahu
alayhi wasallam). This love is in fact ibaadat. (Sunnat-e-Aadiyyah
are the personal likes and dislikes of Nabi-e-Kareem—sallallahu
alayhi wasallam. Non-observance thereof is not sinful —
Translator).

328. THE MUJTAHIDEEN

A special characteristic of the Mujtahideen is that they formulated
such Usool (principles) from the Nusoos (Qur’aan and Hadith) which
never break. These principles are uniformly applicable to all
situations. However, the principles which the Muta-akh-khireen had
later formulated as branches of the Usool of the Mujtahideen, do

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break at times. (The Mujtahideen are the great Fuqaha such as

Imaam Abu Hanifah, Imaam Maalik, Imaam Shaafi and Imaam
Hambal-rahmatullah alayhim. The Ulama-e-Muta-akh-khireen refer
to Ulama who appeared from the end of the century, Hijri).

329. GHAIR MUQALLIDEEN

Thinking ill and speaking ill of the Salf-e-Saaliheen is among the
necessary attitudes of most Ghair Muqallideen. They labour under
the notion that the Salf-e-Saaliheen had contradicted the Ahadith.

330. IKHMAALUSH SHIYAM

Ikhmaallush Shiyam is a wonderful kitaab. The author, Ibn Ataa
Iskandar (rahmatullah alayh), has filled a whole ocean into a mug.
Madaarijus Saalikeen is the work of Ibn Qayyim (rahmatullah
alayh). From this commentary it transpires that he was not spiritually
barren as is popularly known about him. It is clear from this
commentary, that Ibn Qayyim was well-versed in Tasawwuf, hence
he wrote such a wonderful commentary. If this was not so, he would
have applied the fatwa of kufr against the author on whose treatise he
was writing the commentary.

331. DEVIATE SUFIS

Someone said to Junaid Baghdaadi (rahmatullah alayh): “There are
some persons who claim that neither is Salaat nor Saum necessary
for them because they have already attained their goal.” Hadhrat
Junaid commented: “In attainment of the goal, they are true. But
their goal is Saqar (i.e. Jahannam). If I have to live a thousand years,
I will not refrain from any of my duties without valid Shar’i reason.”
(The group of persons refer to the so-called sufis among the Ahl-e-
Bid’ah.)

332. ACCEPTING THE TRUTH

When the truth has been proven, it should be immediately accepted
notwithstanding difference of opinion (with the opposition).

333. RESPECT FOR SAYYIDS

It is necessary to take into consideration the offspring of the
Saaliheen. In this regard the episode of Abdullah Bin Mubaarak

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(rahmatullah alayh) is well-known.

A Sayyid observing the great honour and respect people were
conferring on Hadhrat Abdullah Bin Mubaaruk, questioned him
about this. Hadhrat Bin Mubaaruk said: “This is not for my honour.
In reality it is respect for you. They are honouring me only on
account of the knowledge in me, and that is a treasure from your
home. And in you is what is from my home (i.e. ignorance). This is
the reason for the disrespect.”
During the night both saw in their dream Rasulullah (sallallahu
alayhi wasallam). To Abdullah Bin Mubaaruk, Rasulullah (sallallahu
alayhi wasallam) said: “You had taunted my off-spring, causing grief
to them.”
To the Sayyid, Rasulullah (sallallahu alayhi wasallam) said:
“You were disrespectful to Abdullah Ibn Mubaaruk. He is my
Representative. Why did you speak disrespectfully to him?”
In the morning both set out simultaneously from their homes with
the intention to please each other. They met in the road and each one
apologised for his indiscretion.

334. ABSTENTION FROM SINS

Some people inspite of paucity of A’maal (righteous deeds) have
attained the objective of a close relationship with Allah Ta’ala (i.e.
Nisbat-e-Maqsoodah). Due to this, some people gain the impression
that this Wusool (Attainment of the objective) is not in need of
a’maal and mujaahadah. This is a misconception.
While overtly it may appear that wusool was achieved without
a’maal, in reality the goal was attained by means of a’maal. The
only difference is that in this case (of paucity of zaahiri a’maal) the
a’maal are of a Baatini (inner / spiritual) kind. Such a’maal are
classified as Kaf-fun nafs anil ma-aasi (preventing the nafs from sin).
It is obvious that the acts of repeatedly restraining the nafs from
transgression are a’maal-e-saalihah. This person restrains his nafs at
all times from every kind of sin — sins of the ears, of the eyes, heart
and limbs. A saw is constantly moving on his nafs. This is an act of
great mujaahadah.
Thus, if wusool was attained despite paucity of A’maal-e-
Zaahirah (outward of practical acts), it was on account of A’maal-e-
Baatinah even if these appear to be little. Furthermore, if even a little

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is done systematically, there is much barkat in it.

(Paucity— i.e. the little or less — of a’maal refers to nafl acts of
ibaadat, not to Fardh, Waajib and Sunnatul Muakadah deeds —
Translator).

335. SALAAT OF THE AARIF

Hadhrat Haaji Imdaadullah (rahmatullah alayh) said that two raka’ats
performed by an Aarif is superior to two hundred thousand rak’ats of
a non-Aarif. This is on account of the ikhlaas and baseerat of the
Aarif. These attributes exercise a special influence on the excellence
of deeds.

336. HAQ AND BAATIL

Allah Ta’ala will always prevents the contamination of the Haq by
Baatil. There will always remain a group who will differentiate
between truth and falsehood.

337. HUBB-E-JAH
The senior Ulama of former times would expel from their circle of
dars (teaching) a person in whom they detected the ailment of hubb-
e-jah. Nowadays no measures are adopted against this disease.

338. ABUNDANCE OF MADRASAHS

The Musjid is Daarul Amal (the abode of practice) while the
Madrasah is Daarul Ilm (the abode of knowledge). Just as there is no
harm in the presence of many Musaajid, so too should there be
nothing wrong with the abundance of Madaaris. But ill-feeling
develops with the establishment of new Madaaris. This should never
be so. On the contrary one should become pleased because of the
increase of Deeni workers. However, in view of Nafsaani diseases,
ill-feeling develops when a new madrasah is established.

339. BID’AT ATHAAN

Athaan which is proclaimed during a plague is bid’ah. Similarly the
athaan at the graveside after burial and at the time of supplicating for
rain (Istisqaa) is bid’at.

340. A MOLVI

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One versed in the law (of Islam) is called a Molvi, not one who is
versed in the Arabic language. Abu Jahl was an expert of Arabic, but
his title remained Abu Jahl (the Father of Ignorance). He was not an
Aalim (on account of his expertise in Arabic).

341. A PIOUS STUDENT

Nur Muhammad was a young student studying under Maulana Fateh
Muhammad Saahib. When Maulana Saahib passed away during the
plague, this student made preparations to return home. Suddenly he
too was overtaken by the plague. His condition was wonderful.
Someone said: “May you quickly recover.” He responded: “Don’t
say so. I now desire to meet Allah Ta’ala.”
His companion who was studying in Jalalabaad had also died
during the plague. When Nur Muhammad enquired about his
companion, those present not wanting to cause grief to him said that
he was well. Nur Muhammad said: “Why speak a lie? He has died
and is standing by me.”
His experience was truly wonderful. He was able to differentiate
between the beings of this material world and the realm of Barzakh
(the life after death, before Qiyaamah).
There was a halo of anwaar and an attraction on his janaazah. I,
myself, had conducted his Janaazah Salaat.

342. NEGATION OF IMAAN

At the time of death Imaan is not snatched away as people believe.
Imaan is snatched away long before. However, at the time of death
the earlier negation of Imaan is manifested. In other words, the
Imaan which was already negated before becomes known and
exposed at the time of maut. Veils are lifted at this time.
The senses of some people remain intact even at this time.
Shaitaan seeks to mislead them in this delicate stage. A person who
falls into shaitaan’s trap does so of his own volition. We are
instructed to make the dua:
“O Allah! Instruct us with the proof of Imaan at the time of death.”
A man who utters kufr when his senses are deranged is excused.
He will not be apprehended for this.

343. THE SHAIKH’S PRESENCE AT MAUT

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Someone asked: “Is the Shaikh present at the time of the death of his
mureed.”
Hadhrat said: “There are two ways for this presence. Sometimes the
Shaikh is present in reality. This is by way of karaamat. Such
incidences are rare. Sometimes Allah Ta’ala despatches a spiritual
substance in the form of the shaikh because of the mureed’s affinity
with that form which draws his attention towards Allah Ta’ala.

344. KARAAMAAT (MIRACLES)

While karaamaat are signs of Qurb (Divine Proximity) they are not
the ways of attaining Qurb.
According to the Akaabir (senior Auliyaa) the stage of
karaamaat is lower than thikr with the tongue. Thus, saying once
Subhaanallah, is superior to a karaamat because the former is a
medium of Qurb, while karaamat is not. In fact, it is an effect of
Qurb.

345. THE NAFS AND SHAITAAN

Generally there is a difference between sins committed as a result of
shaitaani influence and nafsaani influence. If the desire to commit
the sin repeatedly recurs, it is the action of the nafs. If one refrains
from further commission of a sin after having committed it, then
desires to commit another sin, it indicates shataani influence.
The aim of shaitaan is to induce commission of sin regardless of
the type of transgression. In contrast the nafs derives pleasure from
the sin, hence its repeated urging. The single remedy for all kinds of
transgression is to abstain from all sinful desires. This is the actual
way and remedy. While thikr aids one to combat sin, it alone is
inadequate. Thikr engenders Qurb which leads to divine aid.
Then there is the need for a shaikh to guide the mureed. The
responsibility of the mureed is to keep his Shaikh informed of his
conditions, and to obey the instructions of his Shaikh.

346. PERMANENCE OF THIKR

Thikr done once is permanent (in its effect) as long as a negatory act
is not committed, in the same way as Imaan professed once is
everlasting as long as an act negating Imaan is not committed. Thus,
a thaakir will be regarded as a thaakir even during his sleep although

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his thikr is practically terminated involuntarily by sleep. Since it was

his intention to perpetuate his thikr, he is considered a permanent
thaakir.

347. SEEKING ADVICE

A woman asked me to advise her regarding her contemplated
marriage. I informed her: I have two duties.
1. To explain the laws and rules which I am aware of.
2. To make dua.
I have no third duty, especially regarding mashwarah (giving
advice). For several reasons I have not developed the habit of giving
advice. Firstly, advice is not appropriate as long as all angles of the
matter are not known. In most cases this is not so. Secondly, most
people ultimately attribute the result to the one who gave advice and
he gets criticized and disgraced.
When a person insists that I give advice, then I request him to
first present all the advantages and disadvantages of all angles.
Thereafter, I will say that if it is so, then this angle will have
preference, and if the other angle is more advantageous, then it will
be better. In short, he, himself, remains responsible for the choice.

348. SPENDING FROM THE HUSBAND’S WEALTH

Someone asked if it was permissible for a woman to spend from her
husband’s wealth without his consent. Hadhrat said: “No! In fact, on
the basis of a Hadith in Nisaai some Ulama say in view of them
being naaqisaatul aql (of deficient intelligence) they are not
permitted to spend even their own wealth without the consent of their
husbands. However, the majority of the Ulama say that the
prohibition in this narration (of Nisaai) is in an advisory capacity.
(According to the Shariah a woman is allowed to take from her
husband’s wealth without his consent only for her basic needs if he
refuses to fulfil his obligatory duty of supporting her — Translator)

349. KEEPING A MUSLIM SAFE

The Hadith says: “A true Muslim is he from whose tongue and
hands Muslims are safe.” However, no one is concerned with this
instruction. No one bothers if he is causing difficulty to others.

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350. THE SIX FASTS OF SHAWWAAL

According to Durr-e-Mukhtaar the six fasts of Shawwaal may be
incorporated with Qadhaa fasts (to acquire their thawaab as well).
But this is incorrect. Tadaakhul (or incorporation of two different
acts of ibaadat) will be proper if the purpose of both could be
achieved by the incorporation, e.g. Tahayatul Musjid. Its object is to
discharge the right (haqq) of the Musjid by performing Salaat
immediately on entering. Hence if a person engages in Sunnat Salaat
on entering, the objective of Tahayatul Musjid will also be
simultaneously acquired. Thus, tadakhul will be correct in this case.
On the contrary, tadakhul will not serve to attain the purpose of
the six fasts of Shawwaal. Explaining the objective of these six fasts,
the Hadith Shareef says: “The fasting of the month (of
Ramadhaan) equals ten months (of fasting), and the six days
(of Shawwaal) equals two months. Thus, this is the full year
(12 months).” (Narrated by Daarami)
Another Hadith states: “Whoever renders a good act, for him will
be (thawaab equal) to ten times the act.” (Ibn Maaj’ah)
This full year of fasting (i.e. its thawaab) is possible only if in
addition to Ramadhaan, six days are fasted in Shawwaal.

351. SALAAT IN THE MUSJID

For performing Salaat in the Musjid of the neighbourhood one
obtains the thawaab of 25 Salaat. For Salaat performed in the Jaami’
Musjid, the thawaab is 500 Salaat. Inspite of this, the Ulama say that
it is superior to perform Salaat in the Musjid of one’s neighbourhood.
The quality of the 25 Salaat will be superior to the 500 for one living
in the neighbourhood of the Musjid. (This applies to the daily Salaat,
not Jumu’ah Salaat—Translator)

352. IBAADAT DURING RAMADHAAN

According to the Hadith, the thawaab for acts of Ibaadat rendered
during Ramadhaan is more. However, this does not mean that an act
of Ibaadat which needs to be executed now, e.g. Sadqah, should be
delayed until Ramadhaan. It also means that the act should not be
delayed beyond Ramadhaan.

353. ISTIGHNAA

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The people of Ilm (Ulama and the Students of Deeni Knowledge)

should cultivate the attribute of istighnaa (independence). Disgrace
is in presenting one’s needs (to the wealthy). There is no disgrace in
old and torn garments. When adopting istighnaa, the niyyat should
be to maintain the honour and dignity of the Deen. By this niyyat,
one will gain thawaab while at the same time refrain from going to
the rich (for one’s needs). There is no disgrace in visiting the poor.

354. THE PERCEPTION OF THE DEAD

Most of the Ahl-e-Kashf (People of Inspiration) are unanimous in
claiming that the dead do hear the Salaam, etc. (which those who
visit the graves offer). This issue refers to kashf and it is in the
category of zann (i.e. there is no absolute Shar’i daleel to
substantiate it).
Allamah Suyuti (rahmatullah alayh) narrated a very interesting
episode in this regard. There was a man whose practice it was to visit
his mother’s grave to recite Qur’aan Shareef. Once his mother
appeared to him in a dream and requested that whenever he visited
her grave he should first sit at her graveside for some time before
commencing his tilaawat. She explained when he began his tilaawat
his face would be densely enveloped in a halo of anwaar. This
prevented her from seeing him. Thereafter he would sit for a while
before commencing tilaawat to enable her to see his face.

355. TILAAWAT AT THE GRAVESIDE

Reciting the Qur’aan Shareef at the graveside produces spiritual
contentment and peace for the mayyit.

356. INTENTION WHEN VISITING THE GRAVES

When visiting graves the niyyat should be to remember one’s own
impending death and that the mayyit derives benefit from one’s dua.

357. GHAFLAT
The opposite of presence of the mind is called ghaflat (i.e. to be
oblivious, neglectful, careless). Ikhlaas and presence of mind are the
requisites of Ihsaan. (To worship Allah Ta’ala as if one is seeing
Him is the first and higher stage of Ihsaan. The lower stage is to be
conscious that Allah Ta’ala is observing one while one is engaged in

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ibaadat — Translator)

358. BID’AT
Even in our Jama’at (the Ahl-e-Haqq) only a couple of things are
regarded as bid’ah, everything else has become lawful. (Here
Hadhrat means that bid’ah has crept into our deeds as well. Only a
couple of customs such as meelaad, urs, etc. are branded as bid’ah
while other acts which have also entered the domain of bid’ah, are
considered lawful — Translator)

359. NATURAL APTITUDE

A man entered the Musjid for Salaat. Imaam Muhammad
(rahmatullah alayh) and Imaam Shaafi (rahmatullah alayh) were
present. One of them said that the man was a blacksmith. The other
said that he was a carpenter. After the man completed his Salaat, they
enquired about his profession. He replied: “First I was a carpenter.
But presently I am a blacksmith.” Similarly, there was a buzrug who
would inform people of their names simply by looking at their faces.

360. DIFFERENCE BETWEEN A NAMAAZI AND A NON-

NAMAAZI
A hakeem (physician) said that there is a difference in the urine of
one who performs Salaat and one who does not. There is a special
type of glitter in the urine of one who performs Salaat. (Hadhrat said
that he raised the following doubt: ‘What noor can there be in
impurity?’ Shah Lutf-e-Rasool explained: “It comes in the Hadith: O
Allah, create noor in my blood.’ ” From this we understand that there
is noor even in blood notwithstanding it being an impurity.” (Even
the impurities of the sincere devotee of Allah Ta’ala are diffused with
noor. —Translator)

361. MADRASAH FUNDS

Funds contributed to a Madrasah may not be used to feed guests.
This is not permissible. People contribute for the expenses of the
Madrasah. Feeding guests is excluded from this expenditure. The
principal of the Madrasah is only the Ameen (the Trustee—the one
entrusted with the funds) and the wakeel (the agent or
representative). He is not the owner of the funds. He may therefore

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not spend in just any way he wishes.

362. INSTANT INITIATION OF MUREEDS

Some people say that whoever comes should simply be accepted in
bay’t (i.e. made a mureed) otherwise he may become trapped at the
hands of some bid’ati peer (one who initiates mureeds). In response
to this argument I say that on the contrary, I have saved him (the one
who was refused) from the clutches of a bid’ati.
The reason for my procrastination (i.e. not immediately making
bay’t) is to convey that there should not be haste in this relationship.
This relationship should be cultivated only after considerable
reflection.
Assuming a particular man who was refused does become the
mureed of a bid’ati, another 50 will be saved from falling into the
clutches of bid’atis. They will understand that they should refrain
from haste and think before making their decision. Thus, my attitude
prevents people from bid’ati’s. If anyone does fall into a bid’ati’s
trap, he does so out of his own free will. He, himself, is responsible
for this action.

363. SADQAH FITR

The purpose of Sadqah Fitr is said to be enrichment of the
masaakeen (the poor). This is truly so. They become rich with only
Sadqah Fitr, because their hearts conform to the natural disposition.
Man naturally becomes contented if he has sufficient food for a day
(i.e. if his natural disposition has not become corrupted by nafsaani
and other influence).
In contrast to the miskeen (a poor man) is the ghani (one who has
abundant wealth). Even if he has sufficient wealth for 10 years, he
will worry about the acquisition of provisions for the 11th year.

364. PROGRESS IN ISLAM

The following is an excerpt from an address Hadhrat gave to a group
of modernists.
The meaning of istibaaq (make haste towards goodness) is
progress. While you (i.e. the modernists) say that progress is
rationally necessary, we say that it is waajib (compulsory) in terms of
the Shariah. We are therefore more ardent supporters of progress

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than you. While we all (you and us) are unanimous in claiming the
need for progress, you will have to agree that every progress is not
desirable. The increase and spreading of a boil / sore / wound are
also a form of progress. Similarly you take steps to prevent obesity
despite it being progress of the physical body.
It is, therefore, clear that only progress which is beneficial is
desirable. A progress which is harmful is not desirable. So far, in
these views you and we are unanimous. We, however, differ in the
definition of beneficial progress. Which progress is beneficial and
which is harmful? Here lies our difference.
You regard only worldly benefit as progress even if it is harmful
for the everlasting life of the Aakhirat. On the other hand, we
consider Deeni progress unconditionally beneficial, and worldly
progress which is devoid of harm (i.e. not in conflict with the
Shariah) is also beneficial. If it is harmful, it will be like the progress
of obesity and of a wound.
The Qur’aan Shareef in the aforementioned aayat commands the
pursuit of this beneficial progress. Thus it says: “Make haste
towards goodness.” Only that which is beneficial is described as
khair (goodness).
Further, it is alleged that the Ulama do not deliver lectures on
even lawful worldly progress. In reply I have to say that the need for
such lectures would be justified if you were not aware of worldly
ways and means of progress. In fact, you are so much engrossed in
such worldly pursuits that you have even transgressed the limits of
the Shariah. What need do you have for our lectures on subjects
dealing with material and mundane progress?
Allah Ta’ala has explained this issue with great clarity in the
Qur’aan Majeed. In this regard, first the worldly life of Qaaroon is
mentioned.
“He emerged on his people with pomp.....” Then Allah
Ta’ala, mentions the statement of those who hankered after only
worldly progress. Those who desired this worldly life said: “We
wish that for us there was like that (worldly wealth) which has
been given to Qaroon. Verily he is the owner of a great
fortune.”
Thereafter Allah Ta’ala mentions the response of the Ulama. This
is the Qur’aanic narration of the dispute between the people of the

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world and the people of the Deen. Then Allah Ta’ala states His
decision. In fact, His decree was a practical enactment. Thus, the
Qur’aan says: “Then, We caused the earth to swallow him and
his palace. Thus, there was no group to help him besides Allah
nor was he (destined to be) among those to be helped.”
When the people of the world (the materialists) observed this
practical decree of Allah Ta’ala, they changed their earlier opinion.
In this regard the Qur’aan says: “Those who had yesterday
wished for his (status of progress) said: Alas! Allah bestows
provision (rizq) abundantly to whom ever He wishes among
His servants, and (likewise) does he restrict (provision). If it
was not for Allah’s favour on us He would have us also
swallowed by the earth. Woe on him (Qaaroon)! The Kaafiroon
do not attain success.”
Indeed, I swear by Allah that you too will acknowledge at the
time of decision that what the Molvi said was correct. But when will
this decision be made? When maut suddenly dawns, then you will
confess your error and exclaim: ‘Alas! The Ulama were proclaiming
the haqq.’ ”

365. STUDENTS AND THIKR

During the period of pursuing knowledge, the students of Deen
should not become involved in thikr and shaghl (i.e. the specific thikr
and other exercises of the Sufis). But correction of deeds and moral
reformation are compulsory.

366. RENUNCIATION
Renouncing the world is very admirable. Even those who hanker
after the world, love those who have renounced the world.

367. WHEN SEEING A JINN

If one should see a jinn, recite the athaan.

368. ABUNDANCE OF IHTILAAM

A remedy for abundance of ihtilaam (nocturnal emission of semen)
is to recite Surah Nooh before going to bed.

369. APPEARANCE OF SPIRITS

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Some arwaah (souls) after departing from the material world are able
to make appearances in different forms with the permission of Allah
Ta’ala. A man from my homeland narrated the following interesting
episode: “At one place in Afghanistan I saw a Musjid on a mountain.
On reaching the Musjid I saw a few men getting ready to perform
Jamaat Salaat. As I was about to join them, they prevented me and
said: ‘Perform alone. We are a group of shuhadaa (martyrs). Namaaz
is not obligatory on us. Your Fardh Salaat will therefore not be
proper behind us. We are performing Namaaz for deriving pleasure.’
This same person also narrated the following episode which he
witnessed on his wanderings in Afghanistan after the defeat of the
British army: “We came across a man living in a hut in a wilderness.
We requested permission to spend the night with him. He said that if
we spent the night with him, we should not venture out of the hut at
night. After a part of the night had passed we heard the sounds of
piglets. When we went out to see. We saw the entire area in the
vicinity filled with piglets. We were really perturbed and became
very fearful. In the morning when we asked the buzrug for an
explanation, he said: “The piglets are the transformed souls of those
(kuffaar) who were slain while fighting the Muslims.”

370. FOR AWAKEFULNESS

Chewing black peppercorns is good for wakefulness as well as for
the brain.

371. THE UWAISIYYAH SUFI SECT

The Uwaisiyyah Sufi sect is related to Hadhrat Uwais Qarni
(rahmatullah alayh). This designation is only on account of their
derivation of roohaani (spiritual) benefit without the intermediary of
a physical shaikh. They are not called Uwaisiyyah on account of
Hadhrat Uwais being their source of origination.

372. GREETING A BEARDLESS MAN

A beardless man (one who shaves his beard) should not be offered
Salaam (i.e. one should not say ‘Assalaamu Alaikum’ to him).
However if one believes in one’s own superiority (i.e. I am better
than him), then it is necessary to greet him. (This is to remedy one’s
pride).

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373. SALAAM
The Fuqahaa have prohibited salaam on these occasions:
1. When a person is engaged in worship.
2. When a person is engaged in sin.
3. When a person is engaged in natural demands (e.g. eating,
answering the call of nature).

374. A JUST RULER

A king (or government) whose law is in conflict with the Shariah
cannever be just. True justice requires conformity with the Shariah.
A violator of the Shariah, therefore, cannot be a man of justice. A
law which does not conform to the Shariah is zulm (injustice /
oppression). However, there are two kinds of Zulm — Constitutional
oppression (i.e. legalised injustice) and unconstitutional oppression.
The masses generally regard constitutional zulm as being justice.

375. A BID’AH FORM OF SADQAH

The doubt of corrupt belief accompanies the practice of slaughtering
a sheep (for distribution to the poor) on the occasion of sickness.
Slaughtering an animal is believed to be necessary. However, there is
no narrational evidence to substantiate this belief. If the
interpretation of sadqah is presented, in justification of slaughtering
an animal, then why is this quantity of meat or wheat etc. not
acquired and given to the poor? This shows that the actual act of
slaughtering is the prime objective, hence it is bid’ah.

376. EMULATING THE KUFFAAR

Some people have alleged that the Hadith pertaining to prohibition of
emulating the kuffaar is Dha-eef (weak). Regardless of the sanad
(chain of transmission) of the Hadith, the Qur’aan Shareef upholds
this prohibition. The Qur’aanic aayat says: “Do not incline to those
who transgress.......”
Along with this, is the rational rule, tashabbuh (emulation)
without inclination does not occur. First comes the attitude of
inclining (towards the kuffaar), then follows emulation. Now when
rukoon (inclining) is haraam (on the basis of the Qur’aan), then
tashabbuh (emulation) too is haraam. If there is no evil in tashabbuh,

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then a man should clad himself with the garments of his wife and
step into the public. He should appear in public with a female’s
dress, scarf, etc. Those who don kuffaar garments say that they
remain Muslims notwithstanding their tashabbuh. In the same way
we can say that those who don female garb, remain males.
According to the Auliya a man who emulates the Sulahaa (the
pious) ostentatiously (by way of riyaa) is also worthy of respect
because his tashabbuh bis-Sulaha indicates that in his heart he
honours the pious people, hence he has adopted their appearance.

377. TASAWWUR-E-SHAIKH
(Tasawwur-e-shaikh means to meditate on the form of one’s shaikh.
Shah Waliullah (rahmatullah alayh) has mentioned this form of
spiritual exercise. Maulana Ismail Shaheed (rahmatullah alayh) has
vehemently prohibited it. While I do not prohibit it, I have a great
aversion for it. Focussing the mind with such engrossment towards a
created object is in conflict with Tauheed. I feel ashamed of
providing such focus in the mind for the form of ghairullah (a being
besides Allah). Such focus befits only Allah Ta’ala.

378. AALAMGHIR
Aalamghir (Aurangzab, the Moghul Emperor) used to personally
write the Qur’aan Shareef. Once a man pointed out an error.
Alamghir made a mark by the word (conveying the impression that
he would correct it later). After the departure of the man, Aalamghir
erased the mark and explained that what he had written was correct.
However, to avoid hurting the man’s feelings Aalamghir pretended
that he had erred. The king said that if he had immediately rejected
the man’s claim, he would in future refrain from presenting advice.
He (Aalamghir) did not want to reduce his number of advisors.
Aalamghir was a man of lofty spiritual excellences and
accomplishments). He was a Saahib-e-Nisbat (one who enjoys a
special bond of Divine Proximity). Towards the end of his life he
instructed that his kafan should not be acquired with the money he
had earned by his trade. He did not want the money earned from
selling Qur’aan copies to be used for his kafan although the Ulama
had issued the fatwa of permissibility. Nevertheless, overtly it
resembled selling the aayat of Allah Ta’ala. He, therefore, did not

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wish to meet Allah Ta’ala with such kafan in which there was the
slightest vestige of doubt.
Muhammad Qali was a close attendant of Aalamghir. Once
Aalamghir, while calling him, exclaimed: ‘Qali!’ The servant
immediately arrived with a jug of water. The king made wudhu.
A guest who was present was very surprised. How did the servant
know that Aalamghir required water for wudhu? The king had not
mentioned this nor was it time for wudhu. When he enquired the
servant said: “My name is Muhammad Qali. On account of the
king’s profound respect, he never calls me with half my name. He
always calls me by my full name. Today when he omitted the name
Muhammad, I understood that the king was without wudhu. He
therefore, refrained from mentioning the word, Muhammad. (From
this could be gauged the profound respect and veneration the king
had for Rasulullah — sallallahu alayhi wasallam).
Subhaanallah! Attributes such as the respect of Aalamghir and
the intelligence of the servant are now non-existent.

379. TODAY’S ATTITUDE

Nowadays in the dispositions of people there is generally no
sharaafat (honour and dignity). There exists in them only sharr
(evil) and aafat (calamity).

380. PURDAH FOR OLD MEN

There is a greater need to observe purdah for old men. An old man
also desires and inclines towards females. Since the sensation of
carnal lust has decreased in an old man, he does not consider his
inclination towards females to be the product of lust. However, if he
reflects a bit on feminine beauty, his carnal passion is stirred
although he is unable to attain gratification. Hence, his inclination
always remains strong and unfulfilled. He simply derives pleasure by
contemplating on feminine beauty, and this is the zina of the heart.

381. DUA AND EFFORT

There are two kinds of Maqaasid (aims and objects). The one type is
ghair ikhtiyaari (i.e. cannot be acquired by one’s efforts), e.g. rain.
For this acquisition only dua suffices. The other kind is ikhtiyaari
(acquirable by effort), e.g. earning a livelihood. Along with effort,

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dua should also be made. Dua brings barkat in one’s efforts.

382. SUPERIORITY OF THE ULAMA

The superiority of the Ulama is not acquired by effort. It is a bounty
from Allah Ta’ala. It cannot be effaced by the efforts of irreligious
persons.

383. ALLAH’S AID

When the relationship with Allah Ta’ala has been set in order, then
aid will assuredly come from Him.

384. SIMAA
When Haaji Muhammad Ali Ambethwi returned from Makkah
Shareef he said that Hadhrat Haaji Imdaadullah Saahib had permitted
him to participate in ‘sima’. When Hadhrat Maulana Gangohi heard
this, he commented: “Muhammad Ali has erred. If his claim is
correct, then Haaji Saahib has erred. Hadhrat Haaji Saahib is not a
Mufti. Hadhrat Haaji Saahib should consult us in regard to these
masaa-il.”
Truly, Hadhrat Gangohi’s vehemence in this regard was to save
the masses from deviation.

385. MAN’S INSIGNIFICANCE

What is there really in man which creates in him the desire to have
others follow him? Let him reflect on his namaaz. Is his namaaz fit
for presentation in Allah’s court? Similarly, he should meditate on all
acts of his ibaadat. In the same way should he examine his
knowledge. What does he possess to justify his desire for others to
follow him?
A man who desires that others follow him, first becomes his own
follower. However, when he reflects (and does some soul searching)
he will discover that he is truly bereft of excellences. He will then
cease to be his own follower. When he has developed this attitude, he
will not strive to create followers for himself. In fact, he will deter
people from becoming his followers and he will believe that they are
in error.

386. EXCHANGING OUR EVIL

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Commenting on the aayat:

“Allah will exchange their sins with virtuous acts.”
Hadhrat Haaji Imdaadullah (rahmatullah alayh) said that these sins
refer to our present good deeds which are in reality sins. Such good
deeds are not befitting for divine presentation (on account of extreme
deficiencies). However, by virtue of His Mercy, Allah Ta’ala will
accept these deeds and record them as hasanaat (acts of virtue).

387. GHEEBAT
Munshi Akbar said: “A man in my presence cast an aspersion against
the character of a woman. I said to him: ‘You did not see her
committing it. You, therefore, have no certitude in this matter to
claim knowledge of her sin. If you narrate it, you will be transmitting
a doubtful story. I shall apprise you of something which has certitude
(i.e. in which there is no doubt). Instead of narrating the doubtful
report pertaining to the woman, narrate that which is absolute in
truth. The fact of certitude is your awareness of your own faults. You
must have committed some evil deeds of which you are sure. Now
please narrate some episodes from your stock of evil deeds.’ ” (This
anecdote has been mentioned here because Hadhrat Thanvi—
rahmatullah alayh— was highly pleased with this answer).

388. KNOWLEDGE DOES NOT MEAN ABILITY TO SPEAK

Most of those called ‘Allaamah’ nowadays have no affinity with Ilm
(knowledge of the Deen). However, they are able to deliver
concocted lectures. He (i.e. the lecturer) deems himself to be an
Allaamah. Lecturing is not the end or goal of knowledge. Knowledge
is something else.
The introductory stages of Ilm have been understood as being the
goals (Maqaasid) of Ilm. This is in fact Jahaalat (ignorance).
If language is knowledge, then the Bedouins will be great Ulama.
(Proficiency in speaking the Arabic language and the ability to
lecture do not make a man an Aalim).

389. FIQAH
Fiqah (Islamic Law) is a very difficult subject. But nowadays some
people have no honour for the Fuqaha. They insult and abuse the
Fuqaha. This group (i.e. the Ghair Muqallideen) is extreme in

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spreading mischief. They deliberately seek to spread mischief, by

inciting people. Sometimes great mischief is caused over something
insignificant.

390. VALUE OF ZAKAAT STOCK

For paying Zakaat on merchandise (stock-in-trade), the current value
will be taken. If the prices for the stock vary, the average will be
taken into account. A good method is to pay Zakaat with the stock.
One fortieth of the stock should be given. (Current price refers to the
price one has to pay to acquire the stock, i.e. the current wholesale
price.)
Paying one fortieth of the stock, i.e. the physical stock and not its
value, is possible only if the stock is of the same kind, e.g. sugar,
rice, flour, etc., etc. (If the stock consists of a variety of products, the
total value will have to be calculated. Then Zakaat could be paid in
either cash or kind. If in kind, then one fortieth (2½ %) in value of
the stock should be given. —Translator)

391. THE REALITY

We have been given the reality without any difficulty. Rasulullah
(sallallahu alayhi wasallam) delivered the reality to us via the agency
of Wahi. The reality (in completeness) cannot be attained solely by
the intelligence (aql).

392. THE SHARIAH IS THE CRITERION

Ahwaal and Muwaajid (spiritual states and states of ecstasy) occur to
even the Ahl-e-Baatil (people of falsehood). They too display
supernatural acts. These are not signs of the truth. The only
distinguishing criterion is the Shariah. If the man of haal, wajd and
supernatural display is obedient to the Shariah, then only is he a
kaamil (perfect follower of the truth). If he is not a strict follower of
the Shariah, he has no worth whatsoever — he is nothing.

393. MORAL REFORMATION

It was mentioned that the Auliyaa of former times had undergone
great struggles. Hadhrat commented: “Yes. The Mashaaikh of former
times paid great attention to the reformation of character. They
underwent intense hardships and struggles for this. Some worked for

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years in bathrooms (i.e. preparing hot water) some spent years in the
wilderness, etc. At that time they did not pay so much attention to
thikr and shaghl (i.e. prescribed forms of thikr and spiritual
exercises). They had much courage and resolve and could bear the
severest struggles. They regarded the Baarah Tasbeeh (the 12
tasbeehs) as being very advanced while nowadays this is the
elementary instruction (for mureeds).
The people of these times no longer have the same strength and
resolve as the people of former times. In view of this weakness, the
Mujtahideen of Tasawwuf have introduced concessions and made the
task (of Islaah) easier.

394. KASHF
What relationship has kashf with the Tareeq? The Tareeq is the
acquisition and perfection of A’maal-e-Baatinah (i.e. the moral
attributes of excellence). (Tareeqat or Tasawwuf deals with moral
reformation. Kashf and Ahwaal are not its goals).

395. A MUDHIL (ONE WHO MISLEADS OTHERS)

Referring to a particular deviate (dhaal) and misleader (mudhil),
Hadhrat said: “When he was born his father took him to Shah
Ghulaam Ali Saheb. When he saw the baby, he commented: “He will
mislead numerous people.”

396. TA’WEEZ
When a man requested a ta’weez for a painful limb, Hadhrat said: “It
is more beneficial to recite and blow on water or medicine. Since the
water or medicine will enter the body, hopefully it will be more
effective.”

397. I’LAAUS SUNAN

I’laaus Sunan is a wonderful kitaab. It is incomparable in defence of
the Hanafi Math-hab. Ahadith have been compiled in substantiation
of every mas’alah. Now the opponents of the Hanafi Math-hab have
been silenced. They can no longer claim that the Hanafi Math-hab
has no Hadith evidence for its masaail. (The claims of ignoramuses
should simply be set aside).

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398. ISLAAH
Some people come with the intention of acquiring only barkat. They
have no intention of islaah nor of understanding anything. Of what
benefit is their coming?

399. GHAFLAT
The opposite of ihdhaar-e-qalb (presence of heart / mind and
alertness) is ghaflat (obliviousness / neglect). Idhaar-e-qalb and
ikhlaas (sincerity) are among the requisites of Ihsaan (perfect
Imaan).

400. EVERY MOVE IN THE DIRECTION OF GOODNESS IS

REWARDABLE
The Qur’aan-e-Kareem praises those who leave their beds in the
night time for the sake of Ibaadat. The aayat in this regard refers
actually to those who get up to perform Tahajjud Salaat. However, if
anyone due to Imaani weakness does not get up for Tahajjud, but
simply sits up in his bed and engages in thikrullah for a few minutes,
he too will, Insha’Allah, acquire a share of the thawaab due to those
who act in accordance with the command stated in the aayat: “(They
are such men) who separate their bodies from their beds, supplicating
to their Rabb, in fear and hope.”

401. CALLING FROM BEHIND

Among the advices Imaam Abu Hanifah (rahmatullah alayh) gave to
Abu Yusuf (rahmatullah alayh) was the following: “When a person
calls you from behind, do not answer him. This (form of calling) is
the way of driving along animals. In calling you from behind, he has
treated you like an animal hence he is not deserving of a reply.”

402. FINANCIAL DIFFICULTIES

People in financial strait are always in the worry of augmenting their
income. Generally this is beyond their control. However, they are not
concerned about reducing their expenditure, especially unnecessary
and wasteful expenses whereas this is within their control.

403. A RULE OF TILAAWAT

According to the Ulama, among the aadaab (etiquettes) of Tilaawat

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is to slightly lower the voice when reciting an aayat which narrates a

statement of some kaafir.

404. THE ERRORS OF THE AMBIYAA — A BLESSING

The elevated rank, divine proximity and ismat (sinlessness) of the
Ambiyaa (alayhimus salaam) are pure rahmat (mercy) and ni’mat
(bounty) of Allah Ta’ala. In the same way, the errors of the Ambiyaa
(alayhimus salaam) mentioned in the Qur’aan-e-Kareem in relation
to some episodes are also His pure rahmat and hikmat (wisdom).
One benefit of such errors is the negation of any doubt of
godhood of the Ambiyaa (alayhimus salaam). The commission of
errors and the resultant admonition of Allah Ta’ala dispel any idea of
the Ambiyaa (alayhimus salaam) having divinity (i.e. being gods). It
confirms they too are Allah’s servants.
Haaji Imdaadullah (rahmatullah alayh) would say: “The Ambiyaa
(alayhimus salaam) progress (spiritually) in every state. The acts
which are said to be errors, in the ultimate end, these are also a
means of progress for the Ambiyaa (alayhimus salaam). They derive
lesson from their errors and they express greater humility and
Istighfaar (repentance).”

405. TASAWWUF
In reality, only the illustrious Auliya have understood fully the
meaning of tasawwuf. Inspite of Ahwaal and Mawaajeed (spiritual
states and ecstasies) the limits of the Shariah are applicable to all.

406. SUBJUGATING JINN

Once I asked Hadhrat for an amal (method or act) of subjugating the
jinn. (Hadhrat here may refer to Hadhrat Haaji Imdadullah Sahib or
Hadhrat Maulana Yaqub Sahib). He responded: “I have such an easy
amal by means of which you could easily gain control of a jinn. But
first, listen to this — Allah Ta’ala has created you to be a slave not to
be a god to subjugate other creatures for controlling them. (Hadhrat
Thanvi comments): “From that very moment I developed an aversion
for such amals.”

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407. DUA, TAFWEEZ AND TAWAKKUL

Constant and repeated dua and petitioning Allah Ta’ala are not in
conflict with Tafweez. (Tafweez means to assign all affairs to Allah
Ta’ala). However, to become agitated when unable to discern the
effects of acceptance of dua is negatory of Tafweez. Such agitation is
the product of personal tajweez (one’s own endeavour).
Tafweez in relation to the acquisition of Deeni Ilm and Practice
necessitates intention as well as effort. However, failure to achieve
these goals should not cause agitation. One has to remain contented.
The following Hadith points to this meaning of Tafweez: “O Allah! I
ask You for health, purity (of the heart and body), trust (honesty and
truth), beautiful moral character and contentment with (Your)
Taqdeer.”

408. THE HAND OF THE GUIDE

Entry into this Path (of Tasawwuf) without the supervision of a
Shaikh-e-Kaamil is not devoid of danger. The traveller in this Path
sometimes experiences such states and episodes which can ruin his
entire effort and journey if not dealt with expertly. There is therefore
a need for the hand of an expert over the head of the traveller to pilot
him out from these pitfalls.

409. THE WEALTHY AND MATERIALISM

The western nations are very clever in worldly and material affairs.
They have a great compatibility with materialism while they have no
relationship with spiritualism (roohaaniyat) and intelligence. Yes,
undoubtedly, they have a strong relationship with edibles. They are
perennially concerned with food. In fact, the limit of their moral
character is determined by mundane motives of earning a livelihood.
Hence, their glib and subtle talk overwhelms the audience.
Sometimes the effect of their talk exercises a detrimental influence
on the Deen of weaklings. I, therefore, issue fatwa on the basis of
experience that one should not even meet with them unnecessarily.

410. IDLENESS
Safety lies in ensuring that you are not idle. Be involved in some
activity, even if it is a worldly occupation provided that it is lawful.
At all times, occupation is better than idleness. When a man is idle,

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shaitaan settles on him. The best occupation is the Suhbat of an Aarif

(Companionship with a Buzrug). If one is without an occupation,
then sleep is better than idleness.

411. TAWAKKUL
The reality of Tawakkul is to focus the gaze on Allah Ta’ala
irrespective of the availability or unavailability of the usual means of
accomplishment. Allah has the power to effect accomplishment
without the need of means and ways. The gaze should be on
Musabbibul Asbaab (The Causer of all causes / means). The
adoption or abandonment of the normal means is another issue. A
person of determination is permitted to abandon such means which
are described Asbaab-e-Zanniyyah. However, it is not permissible to
abandon those means called Asbaab-e-Yaqeeniyyah. For a person of
weak faith, it is not permissible to abandon any of the means.
(There are two kinds of ways and means to accomplish the aims
and purposes of man on earth. These are called Asbaab-e-Zanniyyah
and Asbaab-e-Yaqeeniyyah.
Asbaab-e-Zanniyyah are such ways and means in which there is no
absolute certitude for accomplishing the purpose, e.g. trading,
working, medicine.
Asbaab-e-Yaqeeniyyah are such means without which attainment of
the purpose is impossible, e.g. eating, learning, to travel for the
purpose of Hajj.)

412. ADORNMENT
As long as a person is engrossed in personal adornment, he will not
develop excellence (in the moral, spiritual and intellectual spheres).

413. TODAY’S INTELLEGENTSIA

Once in a village, a man climbed to the top of a date palm. After
climbing to the top he was unable to climb down. The entire village
assembled by the tree. However, the simple villagers were unable to
devise a plan to bring him down from on top of the tree. The village
folk then summoned the village’s wiseman to gain his opinion. When
he came, he surveyed the situation, gazed to the top of the tree. After
deep reflection, he nodded his head to indicate that he has found the
solution.

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He ordered them to bring a long rope. A loop was made and the rope
was thrown to the man trapped on top of the tree. When he caught
the rope, the wiseman instructed him to tie it firmly around his waist.
After he had complied the wiseman ordered the simpletons of the
village to give a powerful tug. In unison they tugged. Down came the
man. His brains and bones were smashed as he hit the ground.
The village folk wailed in consternation: “He is dead!” The
wiseman responded: “He died because of his fate. I had pulled to
safety in this manner numerous people who had fallen into wells.”
The intelligentsia of this age are of this hue. They act on the basis
of corrupt reasoning. The consequence of such corrupt reasoning is
destruction.
If someone requires correct knowledge and correct practise, there
is only one correct method for this acquisition — make someone
from amongst the living (authorities) your guide and leader. Mere
book-knowledge without the guidance of such a leader is
insufficient. I have seen many people of knowledge stumbling (in
deviation). When they themselves have not understood reality, how
can they offer guidance to others?

414. BOOK-KNOWLEDGE
What benefit is there in only book-knowledge! In fact, in this
age, even the original books do not remain. Translations are
considered adequate, hence ignorance has reached its current level.
Even learned men are trapped in this ignorance. They lack extensive
awareness of even the essential principles and particulars (Usool and
Furoo’), yet they claim to be Mujtahids. Such Mujtahids have
corrupted the Deen.
As a test for this type of ijtihaad, I have devised a very simple
plan. Compile twenty such masaa-il (questions), the answers of
which cannot be located in the Kitaabs of the Fuqaha. Then they (the
claimants of ijtihaad) should reply on the basis of the Qur’aan and
Sunnat. They will then understand that in relation to the Fuqaha, they
are infants in a nursery school.

415. THE FUQAHA

As long as I have not obtained substantiation for a view from the
juz’iyaat (particular rules) of the Fuqaha, I always distrust my

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personal opinion. On the contrary, these ghair muqallideen always

repose reliance on their opinion while they distrust on the opinion of
others. This attitude is in complete conflict with the Hadith. One who
does not rely on his nafs will always exercise caution (ihtiyaat).

416. FUTILITY
Those who are oblivious (ghaafil) of essential matters, indulge in
futility and nonsensical things. They are unconcerned with important
issues. A man who has the concern of the Deen and Aakhirat will
never have the leisure for indulgence in futility. Consider the state of
a man whose son has just died. He is concerned about the burial
requirements and needs of his deceased son. Now if at this time
someone asks him to solve a mathematical problem, what will he
respond? This in fact, is the perpetual state of the Ahlullaah (People
of Allah).
Someone asked Hadhrat Raabi’ah Basriyyah: “Have you ever
cursed shaitaan?” She said: “When I have no time to spare in my
engrossment in the remembrance of my Beloved, how can I have
time for cursing shaitaan?”

417. DECEITS
Today is the age of deceits. In former days even Bid’atis were
(sincere) thaakireen (those who remember Allah). Despite their
errors, there was a Deeni impression on them. However, nowadays
there is a preponderance of deceits and impostors — faasiqs and
faajirs who are involved in even Kabaa-ir (major sins). They are
adept in earning (by deceit) money.

418. CUSTOMS
In this age customary practices have gained so much ascendancy that
reality is completely over-shadowed. The reality of adab (respect) is
the observance of the limits. The effect of this observation is peace
for others (i.e. others will not be subjected to distress and
inconvenience).
Just as it is necessary to refrain from customary adab (i.e. from
such respect which is a mere outward façade and a pretence), so too
is it imperative to abstain from disrespect. It is necessary to observe
moderation in everything. And, it is difficult to acquire this ability

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without the guidance of an expert Shaikh. Treading even one step in

this Path without the guiding hand of a Shaikh-e-Kaamil is not
without danger.
There is a dire need to have a Shaikh to oversee one. His teaching
should be followed. Annihilate all your opinions and desires, and
submit to a Shaikh. (In the era in which we find ourselves, there is
almost a total lack of true Mashaaikh -Spiritual Guides. There is a
glut of impostors. It is essential to exercise exceptional caution when
linking oneself to a person for the acquisition of moral and spiritual
guidance—Mujlisul Ulama).

419. DESIRE FOR RESULTS

Nowadays there is a great calamity — while there is indifference
towards effort and struggle, the desire is to obtain the results and
fruits of effort. Is the taufeeq of engagement in the effort an
insignificant result? A person complained to Hadhrat Haaji
Imdaadullah (rahmatullah alayh): “I engage in thikr, but do not
discern any benefit.” Hadhrat said: “Is your engagement in thikr an
insignificant benefit?”
A person said to me: “I do not derive pleasure in thikr.” I said:
“What pleasure do you expect in thikr? Where are you searching for
pleasure?” People understand such issues as the goal when in reality
these things are not the goal. This attitude is proof for a person’s
unawareness of the Path. People have become total strangers of this
Path. Leave alone the poor masses. Even the Ulama are trapped in
such misconceptions.

420. THE PLEASURE OF ALLAH

The true motive for A’maal-e-Saalihah (righteous deeds) is the
Pleasure of Allah. This is the purpose. The aim is the acquisition of
divine pleasure and proximity.

421. THE TAREEQ (TASAWWUF)

The Tareeq had died. People had become unaware of its reality.
Now, after ages, the Path has become alive and as clear as day light,
Al-hamdulillah! Every mas’alah of Tasawwuf has been substantiated
on the basis of the Qur’aan and Hadith. Now if any objectors find
any fault with Tasawwuf, it will be testimony for them being

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deprived (of goodness).

It has been proven by means of dalaa-il (Shar’i proofs) that the
aim is volitional deeds. The only division is in name. The name
given to A’maal-e-Zaahirah (external/physical deeds) is Shariah
while the name of A’maal-e-Baatinah (Internal deeds—morals) is
Tareeqat.
Besides these A’maal (Deeds), the ashghaal and riyaadhat
(spiritual exercises and penances) are not the maqsood (goal /
purpose). Rather, they are aids for the attainment of the maqsood.
They occupy the rank of medical prescriptions. By themselves they
are not acts of ibaadat. In view of such acts being aids for
achievement of the maqsood, they cannot be labelled as bid’ah just
as medical prescriptions are not termed bid’ah. It is precisely for this
reason that these prescriptions differ and vary according to the states
and conditions of the Saalikeen (those who are engaged in moral
reformation).

422. PHYSICAL AND SPIRITUAL PRESCRIPTIONS

What is bid’ah in spiritual prescriptions and remedies? If these are
bid’ah, then why are the prescriptions of the physicians of the
physical body not bid’ah? What differentiates between the two?
When we do not consider these prescriptions as being the goal, then
why should they be labelled bid’ah?
I shall explain the motive for this differentiation. While the nafs
adopts one, viz. the medical prescriptions, it brands the other, viz. the
spiritual prescriptions, bid’ah. The motive for this is that while
physical ailments are accepted to be sickness, the spiritual diseases
of the nafs are not regarded as sickness, hence the medical
prescriptions are accepted and the spiritual prescriptions are
described as bid’ah.
The prescriptions of the spiritual physician are called bid’ah for
gaining an excuse to avoid treating the spiritual ailments. These
errors are the consequence of the ignorance of the ignorant,
mercenary so-called spiritual guides who have disgraced Tareeqat.

423. MUTUAL DEPENDENCE

Just as juniors are dependant on seniors in many matters, so too are
seniors dependent on juniors. Self-opinion is not commendable,

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neither for juniors nor for seniors. Today the ailment of self-opinion
and pride is widely prevalent. This evil nafs is a great enemy. No one
should ever be complacent towards it. The nafs had in a moment
destroyed many great men. It is the nafs which had misled and ruined
shaitaan.
From this should be understood that the evil of the nafs is worse
than the evil of shaitaan. Even those who are engaged in mujaahadah
and riyaadhat should not be complacent regarding their nafs. They
should not be confident of having achieved control of the nafs, and
labour under the impression that there is no need to fear the nafs.
Sometimes the nafs remains submissive on account of having been
deprived of the means (for accomplishing its evil). It remains
simmering in dormancy. However, when the means are found, the
nafs suddenly asserts itself with great rebellion.
Mujaahadah does not eliminate the evil attributes of the nafs. It
merely changes their direction. One should, therefore never become
careless. The enemy lies perpetually in ambush.

424. FUTILITY
Nowadays people squander their time in futile talk and nonsensical
activities. Even when meeting buzrugs they do not refrain from this
futility. They destroy even the time of the buzrug. Much of the
futility consists of discussing others and complaining about them. Its
remedy is to be concerned with oneself. Complaining about others
while forgetting oneself is like being unconcerned about the snakes
and scorpions on your body, and making an issue of the flies on
someone else’s body.
This disease has today reached epidemic proportions. Everyone is
involved in it. From every walk of life, even the Sufis and Ulama are
caught in this disease. Why don’t they appreciate the value of time?
Every second which passes without Thikrullah is a great misfortune.

425. HIS FADHL

Although we lack the ability to reach the goal of Divine Proximity,
we can attain it by means of His Fadhl (Kindness), not by our
efforts. Even if our efforts are useless, He is such a Gracious One
Who ensures that we attain the Goal. At least we are expected to get
up and walk. Then His Rahmat will take us into His Merciful Lap. It

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is however necessary that we be constant in our effort.

426. EVIL ATTRIBUTES

Nowadays every person is the victim of Akhlaaq-e-Razeelah (evil
attributes of the nafs). The primary cause for this is that people are
deprived of the suhbat (companionship) of the devotees of Allah.
suhbat is an essential need. People do not appreciate it because they
are bereft of concern for the Aakhirah. One who has the fikr
(concern) of the Aakhirah will never think that he is independent of
suhbat. In fact, I say that in this age suhbat with the Saaliheen is
Fardh-e-Ain. This age is extremely delicate. Besides other things,
Imaan itself is under grave threat. The safety of Imaan in this age is
ensured only by companionship with these pious men. What doubt
can there be in something being Fardh-e-Ain when the safety of
Imaan is dependent on it?

427. LIBERALISM
The Deeni condition of people has become corrupted mainly because
of liberalism. The criterion for everything by people is intelligence
(or reason). It is commonsense that a created entity being finite
cannot fully comprehend the Uncreated Creator. Aql (intelligence) is
a creation which has its limit of flight. There is, therefore, an
imperative need to keep the Aql subservient to Wahi (Divine
Revelation). Without submission to Wahi, it is impossible to find the
right way, and never will one attain the goal.

428. FOLLOWING THE HAQQ

Following the Haqq and the Sunnah is of great significance. Others
too are influenced by it.

429. LACK OF INTELLIGENCE

If a person is pious on account of his lack of intelligence, then this
too is the mercy of Allah Ta’ala. It is a very great bounty. Perhaps
this person, if he was intelligent, would have used his intelligence for
mischief. Thus, even this condition of lack of intelligence
accompanied by piety should be valued.

430. NEUTRALITY OF THE ULAMA

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Imaam Muhammad (rahmatullah alayh) advised the Ulama to abstain

from appending their signature to any document nor should they sign
as witnesses. Upon reflection, the reason for this appears to be the
neutrality of the Ulama. They should not be seen as partisans or the
supporters of any group. If they become associated with a particular
group, their universal benefit will be terminated.

431. THE MOVEMENT OF THE AGE

Among the reasons for my dissociation and non-participation in the
(political) movements of this age is that I believe them to be in
conflict with the Shariah. Another reason is that such participation is
in conflict with my personal disposition. Most of the Ulama who had
participated in these movements had become useless. They failed to
maintain their (Deeni) obligations. But, they remained diligent in one
activity — they would quickly provide Qur’aanic and Hadith
substantiation for the shaitaaniyat which was proclaimed by the
tongues of kufr.

(Hakimul Ummat here refers to the participation of the Ulama in

kuffaar politics. They had joined with the Hindus in the political
movement to oust Britain from India. In this process, the Ulama had
over-stepped the limits of the Shariah by providing Shar’i “proofs”
for the political slogans and ideologies of the kuffaar. This self-same
disease afflicts the Ulama of the present age.)

432. BENEFIT OF CRITICS

I consider as a bounty of Allah the criticism of critics as well as the
critics themselves. Even if large amounts of money should be spent,
the benefit acquired gratis from critics cannot be achieved despite the
ill-conceived intention underlying their criticism. Irrespective of their
intention, at least I am made aware of my errors which I then rectify.
I am grateful to Allah Ta’ala -- opponents render such a service
which sometime associates cannot do.

433. SIMPLICITY OF OUR SENIORS

A salient feature of our seniors was that they were embodiments of
equilibrium. They were devoid of excesses amd pretence. Neither
were they proud nor was their humility a pretence. Along with their

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simplicity they had independence.

Once Hadhrat Maulana Muhammad Qaasim (rahmatullah alayh)
went to Rampur on a Deeni mission. When the Nawaab (ruler) of the
principality of Rampur was informed of Maulana Qaasim’s arrival,
he sent a messenger to invite him to the palace. Hadhrat Qaasim
Saheb refused the invitation and presented the excuse: “I am a simple
villager who is unacquainted with royal etiquette and protocol. I may
create embarrassment, hence it is inappropriate for me to come.”
The Nawab sent the following reply: “You are welcome. No one
will rxpect observance of etiquette and protocol by you. We,
ourselves, shall observe respect for you. I am yearning to meet you.”
The first answer of Maulana was a humble response. When the
Nawab insisted, Hadhrat responded on principle and said: “It is
indeed surprising that while you yearn to meet me, I have to come.”
Hadhrat Maulana did not go.
Inspite of his natural independence, Hadhrat Maulana Qaasim
reacted differently when the magistrate of Roorki wanted to meet
him. He did not refuse the invitation of the magistrate (although he
had refused the invitation of the king). In Roorki, (the Hindu
missionary) Diyaanand had issued a challenge to Maulana for a
debate. When Hadhrat Maulana was informed of this challenge, he
set off for Roorki. At the time he was very ill. Nevertheless, he went
to Roorki. A number of his followers had accompanied him. In
Roorki, Hadhrat instructed all his companions to make their own
food arrangements so that they do not impose on anyone. This was
done. When the magistrate of Roorki was informed of Maulana
Qaasim’s arrival with his retinue of companions, he commented:
“They must be some of those molvis in search of food.”
When the people explained that his companions had made their
own food arrangements, the magistrate was impressed. He then
extended an invitation to Hadhrat Maulana. Hadhrat accepted the
invitation. The reason for his acceptance will become apparent from
the conversation with the magistrate. Despite acceptance of such
invitations being in conflict with his natural disposition, Hadhrat
went to meet the magistrate. In this regard, he had given preference
to the requirement of Deen.
When the magistrate asked Hadhrat for the purpose of his visit to
Roorki, he said:

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“Diyaanand is going all over the show issuing challenges to

debate with him. I have come in response to his challenge, but
now he refuses to debate.”
Magistrate: “I shall send for him.”
When Diyaanand came, the magistrate asked: “Why do you refuse to
debate?”
Diyaanand: “There is danger of public violence.”
Magistrate: “Don’t fear public violence. We take responsibility for
ensuring the peace.”
Hadhrat: “If there is the fear of public violence, there is no such fear
right now (because the public is not present). Let’s debate now.”
Diyaanand: “I did not come at this time with this intention.”
Hadhrat: “Intention is a volitional act. You can make your intention
now.”
But, Diyaanand was not at all inclined to debate.

This is the nobility of attitude of our seniors. They were devoid

of pride. When there was a Deeni need, he met with the magistrate.
When there was no such need, he did not unnecessarily humiliate
himself by meeting the king. He did not regard a meeting with the
king to be honourable.
The true goal of these seniors was the Deen. Prominent and high-
ranking people would visit Hadhrat Maulana Qaasim Saheb and sit
on his dusty, tattered straw mats. He would honour those who came
for the sake of the Deen. In observance of these limits, Hadhrat Haji
Imdaadullah (rahmatullah alayh) would say:
“Honourable is the Ameer (man of wealth / worldly prominence)
at the door of the Faqeer.”
The wealthy man at the door of the Faqeer is truly an honourable
Ameer. His goodness should be appreciated. However, it is important
to totally abstain from the company of proud rich people. There are
many evils in such association. The greatest evil is that these
arrogant men look with contempt on the knowledge of the Deen and
the Ulama.
Once the Nawaab of Dhaka invited a delegation of Ulama of
Deoband. I too received an invitation which I declined. However, on
the insistence of the Ulama of the delegation, I agreed to accompany
them. I stipulated that I would not be travelling on the expenses of

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the Nawab. Secondly, since I had refused the Nawaab’s invitation, I

would not live at his place. I had decided to live with some Muath-
thin or Imaam of a Musjid.
On arrival in Calcutta, the man whom the Nawaab had appointed
to welcome us, had acquitted himself somewhat disrespectfully. My
conditions proved their utility on that occasion. I immediately left
and returned home.
The reason for the disrespectful attitude of the Nawaab’s man
was the evil in his ideas. It is safest to be totally independent and free
from such arrogant people. In fact, the Ulama do not derive any
benefit from such proud men of wealth. Furthermore, the benefit
which the poor derive from the Ulama is lost because the poor lose
confidence in those Ulama (who bow to the rich). Hence, there
should be no contact with such arrogant people.
Associating with such wealthy persons is extremely harmful for
the Deen. However, if they invite one with humility and sincerity,
then there can be benefit in meeting with them. But when the Ulama
go to them without their desire and invitation humiliating
themselves, these people infer that the Ulama are in search of their
wealth. No one can then complain if they treat such Ulama with
contempt because this is the usual treatment reserved for those who
hanker after the dunya. However, if inspite of this situation the
wealthy do not despise such Ulama, then truly they are worthy of
praise while the Ulama deserve to be criticised.
On this basis my uncle would say, that the wealthy of a certain
place are Jannati (i.e. destined for Jannat), and the Ulama are
Jahannami (destined for Jahannum).

434. THE FUTILITY OF SOLID GRAVES

Those who construct solid (cement/concrete) graves, are in fact
eliminating one of the factors which cause mercy to descend on the
mayyit. In a hadith it is mentioned that a Nabi who passed through a
qabrustaan perceived that some of the dead were being punished.
After sometime when he again passed through the same cemetery, he
perceived that they were forgiven.
He supplicated to Allah for the reason of this transformation. It
was revealed to him, “The reason for their punishment was their evil
deeds. However, when their kafan and bones had decomposed, and

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their graves demolished. We took pity on them. We thus forgave

them.”
Logically one can understand the futility of solid graves. When
the person himself had disappeared, what benefit is there in the grave
remaining? Solid graves are totally redundant.

435. NO BENEFIT IF THE BASIS IS FALSE

Once a Shiah who had studied many books of Tasawwuf as well as
my works came to me with some questions. Although I was not
inclined to entertain his questions, I accommodated him because he
was a guest. I, therefore, answered his questions. He expressed his
happiness and said that he had also posed these questions to the
Shiah Mujtahideen. (The Shiah call their Ulama, ‘Mujtahideen’).
But, none of them presented any intelligent answer.
He wanted to know if members of other sects could gain any
benefit from Khanqah Imdaadiah. (This was the name of the
Khanqah where Hadhrat Thaanvi -rahmatullah alayh- was stationed).
I said to him: “This session is not adequate for answering this
question. You should obtain this answer by way of correspondence.”
Afterwards he wrote a letter posing this question. In response to
his query I wrote: “This question is like asking someone whether it is
permissible to lead in Salaat a person who is without wudhu. It will
be said to such a person, ‘Do you know how to perform wudhu?’ ”
To give a clearer reply would be inconsiderate. Sometime
afterwards, he wrote saying that he does perform Namaaz. (Hadhrat
commented):
“This luminary lacks even the understanding of the purport of the
example I gave. I had presented an analogy in which I compared the
aim with namaaz and the conditions with wudhu. How does he fulfil
the duties of a magistrate? (This person was a magistrate). I shall
now reply unambiguously. ‘Do excuse me. As long as you do not
adopt our way, you will not gain benefit from us.’ ”

436. RESTLESSNESS
In reply to a Molvi Saheb who had complained about his feeling of
restlessness, Hadhrat commented:
“What really is the incumbency for tranquillity (sukoon)? Even if
one does not achieve sukoon throughout life, there is no harm?

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Restlessness (Idhtirab) is also a great ni`mat (bounty) of Allah

Ta'ala. There is also much wisdom for this state.”

437. HOW TO GO ABOUT SELECTING A MURSHID

“Those who come to me should stay here (i.e. in Hadhrat’s Khanqah)
for a few days with an open mind (not with any preconceived ideas)
and with a closed mouth. They should sit in the majlis (talks and
bayaans) silently. Thereafter, if my way and attitudes are acceptable,
they may refer to me (for their islaah), otherwise it is best for them to
return peacefully and safely to their homes.
In this method is the peace of both parties. Besides this method,
there will be nothing other than uncertainty, anxiety and agitation.
Their will be no hope of achieving benefit.”

438. NO NEED FOR BAY’T

“A man wrote requesting to be accepted in bay’t. I replied: ‘There is
no need for bay’t.’ He wrote back: ‘It is extremely necessary.’ I
responded: ‘When you yourself are an expert, why do you desire to
refer to a man who is not an expert? Furthermore, in this difference
of opinion, either I am regarding the necessary as being unnecessary
or you are regarding the unnecessary as being necessary. This leads
to the conclusion that either I am the ignoramus or you are the
ignoramus.’ ”

439. BENEFIT WITHOUT BAY’T

“A man wrote:
‘Initiate me into the Silsilah.’ I replied: ‘For which benefit? Can that
benefit not be acquired without initiation into the Silsilah (i.e.
without bay’t)?’
I wrote this as ta’leem (to teach) not by way of reprimand. By me,
the very inception (of islaah) is with ta’leem.”

440. THE FUTILITY OF TITLES

Nowadays there has spread the calamity (balaa) of futile titles. These
titles did not exist in former days. No one was in former days called
Shaikhut Tafseer and Shaikhul Hadith. In fact, most Akaabir (senior
Ulama) were not even called ‘Maulana’. They were only referred to
as ‘Molvi Saheb’. But nowadays, you have Shaikhut Tafseer,

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Shaikhul Hadith, Imaamush Shariat, Imaamul Hind and Shaikhul

Hind. This title of Shaikhul Hind was adopted for Hadhrat Maulana
Mahmod Deobandi (rahmatullah alayh). In fact he was Shaikhul
Aalam (i.e. Shaikh of the world). But, those who professed love for
him awarded him the deficient title of Shaikhul Hind. All this is the
influence of liberalism.
Now, a novel kind of title has been lately introduced. In this
regard I usually say, that inspite of a man being a human being, the
names of animals have been chosen. Someone is called ‘Bulbul-e-
Hind’ (The Nightingale of Hind); someone is titled ‘Tauta-e-Hind’
(The Parrot of Hind). Now, the next step will be ‘Gung-e-Hind’ (The
Wolf of Hind); ‘Isp-e-Hind’ (The Stallion of Hind); ‘Feel-e-Hind’
(The Elephant of Hind) and ‘Khar-e-Hind’ (The Donkey of Hind).
What drivel is all this? People have completely abandoned the simple
ways of our seniors.
Similarly has developed the futile custom of kissing the hands (of
a buzrug).

441. NIYYAT OF BENEFIT

A Molvi Saheb asked: “When sitting in the company of a buzruq,
what niyyat should one have?” Hadhrat replied: “Simply intend the
obtainal of benefit. This benefit is of a general kind which includes
Ilm, Amali and Haali benefit. In the company of pious there is
nothing but benefit. Alhamdulillah, there is never any vestige of
harm.”
(Ilmi, i.e. that which pertains to knowledge. Amali, i.e. that which
pertains to practical deeds. Haali i.e. that which pertains to emotional
states.)

442. TASAWWUF IN THE QUR`AAN AND HADITH

The Tareeq (i.e. Tasawwuf) is not at variance with the Ahkaam (of
the Shariah). It is not apart from it. Hence the Aalim of the Tareeq is
the Aalim of Ahkaam as well. In fact, Tasawwuf is for developing
perfection in Salaat, Saum, Hajj, Zakaat etc. The Mashaaikh design
Thikr and Shaghl for the attainment of perfection in Ibaadah.
Alhamdulillah! I have substantiated the masaa-il of Tasawwuf on
the basis of the Qur`aan and Hadith. These very acts (of the Qur`aan
and Hadith) are the Tareeq while the Maqsood (objective) is Allah

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Ta`ala’s Pleasure. Besides this there is nothing else.

The special methods of Ta`leem in vogue by the Mashaaikh are
all tadaabeer (methods and exercises of attaining the goal). They are
not the Maqsood (goal). Yes, they facilitate attainment of the goal –
in short, the Qur`aan and Hadith are replete with Tasawwuf.
However, intelligence is necessary for understanding.

443. TASAWWUF WITHOUT A SHAIKH

Entry into this Path (of Tasawwuf) without the supervision of a
Shaikh-e-Kaamil is not devoid of danger. The traveller in this Path
sometimes experiences such states and episodes which can ruin his
entire effort and journey if not dealt with expertly. There is therefore
a need for the hand of an expert over the head of the traveller to pilot
him out from these pitfalls.

444. THE WORLD -- AVOID EXTREMES

Neither be so engrossed in the world that you become totally
immersed and lost in it nor abandon it entirety. The consequence of
total immersion in the dunya is the fear of an evil death. A man who
is fully engrossed in worldly affairs develops an aversion for
departing from the world. At the end of his life he perceives Allah
Ta`ala as the One Who separates him from his object of love (the
world). There is therefore the fear of such a person developing
animosity for Allah Ta`ala at the time of Maut. This is a great
danger.
Do not commit the opposite extreme of totally abandoning the
world and its lawful means and agencies. Moderation is not to
abandon the lawful means and agencies of earning a livelihood (for
example) when this is necessary. By remaining within the limits, the
worldly agencies also aid one’s Deen.
However, abandon such worldly engrossment which transgresses
the limits of the Shariah. Such engrossment is in fact hubb-e-dunya
(love of the world). The world is extremely treacherous. It never left
anyone unscathed. It has blemished and contaminated everyone (who
indulged in its pursuit recklessly). When a person becomes
treacherous by transgressing the limits of the Shariah, the world
succeeds in contaminating him.

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445. CRITICIZING THE DEVOTEES OF THE AAKHIRAH

Your love for this world constrains you to criticize the devotees of
the Aakhirah. You are in need of the perishable carrion of this
transitory world. In fact, you are totally immersed in the pursuit of
unnecessary worldly things. You are therefore engrossing yourself in
the dunya unnecessarily and losing yourself therein. In this process
of engrossment you have forgotten the Aakhirah as a consequence of
your love and quest for the dunya.
In the pursuit of the world, you have destroyed your honour and
life. But, when you see a man having a similar extreme relationship
with Allah Ta`ala, His Rasool and the Aakhirah, which immerses
him in the love and quest for the other world, you say that he is mad.
If this immersion is truly insanity, then you too are insane just as the
devotee of Allah Ta`ala is insane. But there is a difference in the two
insanities.
Insanity, literally speaking, is to turn away from The Creator and
to violate His commands. This type of insanity is abominable and
accursed. To pursue the Pleasure of Allah Ta`ala, to submit to His
commands and to strengthen the bond with Him is not insanity. And,
if it is insanity, then it is acceptable to sacrifice thousands of
‘sanities’ and ‘wisdoms’ to gain this ‘insanity’.

446. TRUE COMFORT

Without Thikrullah, the acquisition of true comfort is not possible. I
take oath and say no one has such comfort and peace which the
Auliya experience. They have been blessed with such treasures
which others do not have although it may appear that they and others
are the same on account of the external façade of worldly difficulties
and hardships. Inspite of this external similarity, there hearts are in
peace and tranquillity. The basis of peace and comfort is the heart.
There is no frustration and despondency in their hearts.

447. TASHADDUD (SEVERITY)

The endeavour to disgrace and slander me is prompted by the desire
to compel me to submit to their way of thinking. I do not desire them
to conform to my way of thinking. On the contrary, I desire them to
conform to the correct principles. I myself submit to the correct
principles. My attitude is described as tashaddud (severity,

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harshness, extremism).
A benefit of my attitude is that intelligent people establish a
relationship with me while people of corrupt intelligence stay away. I
thus am left in peace in my duties. If this had not been my attitude, I
would have been overwhelmed with the assembly of unintelligent
people who would be obstacles in the execution of my duties.

448. PRETENCE
Sometimes takabbur (pride) assumes the form of tawaadhu
(humility). Some people adopt an outer-façade of humility to gain
the praise of people. Humility with this motive is takabbur. On
account of such confusion, there is a great need for a guide
(Murshid) in this Path (of Tasawwuf—moral reformation). When
you locate a true guide, submit wholly to him.

449. FEAR OF AUTHORITY

The root of aman (safety) is fear. Safety is a desirable goal. Someone
in the gathering said: “There is no longer fear for the government.”
Hadhrat Thaanvi commented:
“Undoubtedly, this is good for honourable people, but as far as
criminals are concerned, it is a dangerous development. It is
necessary that they have fear for the authorities. Fear plays a great
role in the maintenance of law and order.”

450. MODERNISM
Masha Allah! There is no pretence in our Ulama. They are
embodiments of simplicity. Despite their excellences and perfection
(in knowledge and piety) they have annihilated themselves. Look at
the people of this age.Although lacking in excellence and perfection,
some have appropriated titles such as ‘Shaikhul Hadith’, ‘Shaikhut
Tafseer’, ‘Imaamut Tafseer’, ‘Ameerul Hind’, etc. This is the
influence of modernity. Despite their excellence and perfection, our
seniors did not appropriate any of these titles. At most, they were
called ‘Maulana’ or ‘Molvi’. But nowadays the effect of modernity
permeates everything. I have a natural aversion for these things.

451. ENSLAVING THE JINN

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Shah Muhammad Ghauth Gwaliar had made some muakkalaat (jinn)

subservient to him. Once he ordered some of these jinn to bring
Hadhrat Shah Abdul Quddus Gangohi (rahmatullah alayh) to him.
When the jinn arrived, they found Hadhrat Abdul Quddus engrossed
in Thikrullah. The jinn were awed and overcome with fear. When the
Shaikh looked up he saw some powerfully built beings standing in
his presence. The Shaikh said: “Who are you?”
Muakkalaat: “We are muakkalaat.”
Shaikh: “What has brought you here?”
Muakkalaat: “Shah Muhammad Ghauth has sent us. He is anxious to
meet you. If Hadhrat commands, we shall deliver you to him in great
comfort.”
Shaikh: “Bring him here.”
The jinn departed. When they reached Shah Muhammad Ghauth,
they took him and set off. He protested: “You are under my control.”
They responded: “Yes, in relation to others. But as far as the Shaikh
is concerned, we follow his command.”
They delivered their master to Shaikh Abdul Quddus at Gangoh. The
Shaikh severely reprimanded him for his misdeed of having enslaved
the jinn. He repented and became the mureed of Hadhrat Shaikh.

452. EFFECT ON A JINN

A man complained to Hadhrat Haji Imdaadullah (rahmatullah alayh)
that the jinn, Allah Baksh was molesting his daughter. He requested
Hadhrat to visit his home for this purpose. Hadhrat declined, saying
that he was not an aamil (exociser). When the man begged, Hadhrat
Haji Saheb accompanied him to his house. The jinn on seeing
Hadhrat professed his profound regret and apologies. He added that
if Hadhrat had just written a letter, he would have left. He promised
to leave immediately and he also said that he would not molest
anyone belonging to the silsilah (spiritual family) of Hadhrat Haji
Saheb.

453. HADHRAT HAJI IMDAADULLAH

Hadhrat Haji Saheb was in Tareeqat, the Imaam and Mujtahid of his
time. In this field he was a Muhaqqiq and a Mujaddid.
Once a man complained to Hadhrat Haji Saheb, “I engage in
thikr, but do not discern any benefit.” Haji Saheb said, “What! Is

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your constancy in thikr and the taufeeq to engage in thikr not a

benefit?”
Nowadays, people are averse to striving. They want to attain the
ranks of wilaayat and qutubiyyat in a day. This is the path in which
you even spend your entire life without realizing if you have
achieved anything or not. Even if you discern that you have achieved
nothing, the reality is that you have attained success. Everything has
been achieved. The condition of constancy is very blessed. The aim
is to achieve this condition.

454. SINGING
Singing is extremely dangerous (for spiritual reformation and
progress). This danger is more potent if the singer is a woman. It
causes extreme tension in the heart. This is precisely why the Shariah
forbids it. It is a calamitous thing. It engenders (false) emotional
love. The Qur`aanic statement: “Its sin is greater than its benefit,”
applies to singing.
Some people died while absorbed in listening to singing. I, in
fact, do not consider it permissible to listen to even the rhythmical
Qur`aan recital of handsome children since this involves
contamination of the nafs.
Once I met a durwaish (buzrug) in Ilahabad. When he asked me
about sima’ (singing songs of divine love), I asked him, “What is the
reality of this Path of Tasawwuf?” He said, “The actual thing in this
Path is mujaahadah.” I said, “What is mujaahadah?” He replied,
“Opposing the nafs.” I said, “Do you desire to listen to singing?”
He said, “Yes, I do.” I said, “I also desire to listen to singing, but I
abstain from it while you listen. I do not do what my heart desires
while you satisfy your heart. I oppose the nafs while you conform
with it. Now tell me – who is the one of mujaahadah? You or I? Are
you close to durwaishi (being a durwaish) or I? Do I deserve being
called a Sufi or you?”
The durwaish was very pleased with this answer. He commented,
“Today I have understood the reality of sima’.”
I always say that in the early days the people of sima’ were
people of samaa (the heaven). But today they are people of the earth.
Most of them are flagrantly involved in fisq and fujoor (sin and evil).
They are openly involved with young lads and women, yet have the

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audacity to claim that they are durwaishes and Sufis. Despite this
(evil) condition, the ignoramuses of today run behind and follow
these highway robbers and dacoits, believing them to be saints. They
have ruined thousands of the creatures of Allah Ta’ala.

455. ADORNMENT
Whenever I observe a person involved in the adornment of external
appearance, I understand that he is devoid of excellences, hence he
engages in futility. The baatin (soul) is adorned and developed with
Thikrullah. Spiritual adornment exercises its effect on the outer-
physical body, hence such a person is unconcerned with external
adornment.

456. DROUGHTS
Someone said, “Nowadays there is a great shortfall of rain. Despite
the construction of dams and canals, there is a great shortage of
water. In former times, farming was totally dependent on rainfall.
There was then no shortage of water.” Hadhrat Thaanvi said, “You,
yourself, have explained the reason for the shortage. In former days,
trust was on Allah Ta`ala. Today the gaze is focused on the dams and
canals. Some experts have concluded that the denuding of the forests
and vegetation has led to decrease in rainfall. It is the natural law of
Allah Ta`ala to increase the means of something which is in great
need. Hence there is more rainfall in the jungles.In lush mountains,
there is abundant rainfall. One reason for the decrease in rain is
abundance of sin. It is necessary to abstain from sin.

457. USING THE MUSJID AS A PATHWAY

The Fuqaha have ruled that it is Makrooh to use the Musjid as a
pathway (as a shortcut to get to the other side). If this is done
occasionally, it is tolerable. But it is reprehensible to make it a
regular practice. Nowadays people are totally unconcerned regarding
such matters. They have become insensitive.

458. HONOUR AND KINDNESS

True honour and kindness are attributes which belong exclusively to
Muslims. The only way in which to subjugate Muslims is to be kind
to them. Suppression only incites them and makes them rebellious.

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459. EVIL EFFECTS ON THE LACK OF SUHBAT

(Suhbat is companionship of the Auliya – to be in the company of the
pious.) Alas! Nowadays people are oblivious of essential things.
They dwell in ghaflat (oblivion). The suhbat of the Ahlullah is an
incumbent need of the times. According to me, this suhbat in this age
is Fardh-e-Ain. The present time is extremely dangerous (for Imaan
and Akhlaaq). Experience has established that this suhbat is the
medium for the safety of Imaan. There is, therefore, no doubt in it
being Fardh-e-Ain. However, people are completely oblivious of this
imperative need.
One of the effects of the lack of suhbat at this time is the total
lack of respect. Students mock their ustaadhs. The Qur`aan and the
Hadith are misinterpreted. The limit of excellence today is the ability
to deliver lectures and to write. People consider themselves as the
equals of their ustaadhs and their buzrugs. So far, they are not
verbally proclaiming this attitude. However, in the future such claims
will be overtly proclaimed. (Hadhrat Thanvi made these
observations 75 years ago. Today students of the Deen are flagrantly
disrespecting their ustaadhs, slandering them, mocking and belittling
them. In fact, they openly challenge their ustaadhs and think of
themselves as being superior to their ustaadhs. They stand up as
adversaries to their ustaadhs.)
There is no honour left in people. Their thinking has become
corrupt, hence in their minds, the ustaadh is insignificant; the sheikh
is nothing and even the father is of no value for them. There is no
longer moderation. Neither principles nor rules remain to regulate the
lives of people. There is therefore a dire need for an expert guide to
oversee on.
People have started to oppose their buzrugs in words, deeds,
appearance, lifestyle, dress and character. There has been a sudden
inversion of values. Thus, the Deeni Madaaris of the present time
(i.e. 75 years ago) appear like Aligarh University (secular
universities). Concepts have changed; dress and appearance have
changed.
The decline has reached such a low ebb that the jamaat (group)
which is related to the Masha-ikh has become corrupt and polluted.

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460. DON’T DESPISE ANYONE

How can anyone ever be despised? It is quite possible that with
outward defects the sinner is superior to you on account of some
inner attribute of beauty. The sinner may be truly superior to you
because of some excellence which he may possess. His overt sin may
be a temporary ugliness. At the time of Amr Bil Ma`roof (and
admonishing) never despise the sinner.

461. THE NEED FOR A SHAIKH

The need for a physician in the physical sphere is necessary because
he is able to base the particular circumstance on the principles.
Similarly, the Shaikh applies the particular conditions of the mureeds
to the principles. You should, therefore, not rely on your personal
opinion (for your spiritual diagnosis and prescription).

462. THE NOOR OF THE HEART

It is possible for A’maal-e-Saalihah (righteous deeds) to gather
with sins, but Noor-e-Qalb (the Noor of the heart) and sins cannot
co-exist in one substratum.
(Sins produce zulmat – spiritual darkness. This zulmat repels the
Noor of the heart. The co-existence of these opposites is therefore
impossible.)

463. THE NAFS

One should never be unconcerned with the nafs. The nafs is not
something to be ignored. The slightest indifference and latitude will
bring about the assault of the nafs. The nafs has to be constantly and
diligently kept under observation. Men of profound piety were ruined
when they relaxed their guard and became careless of their nafs. It
will attack you like a lion if the slightest leeway is allowed to it.

464. DECEPTION OF POLITICAL LEADERS

Commenting on a certain Taghut of Kufr (Shaitaan of kufr-this is a
reference to a prominent Hindu political leader of India), Hadhrat
Thaanvi (rahmatullah alayh) said, “He is extremely devious and an
enemy of Islam. He has deceived Muslims. This is not surprising nor
extraordinary. It is natural for an enemy to devise his scheme. His

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job is to harm Muslims and fulfil his plot.”

Confirming this, the Qur`aan states:
“Verily, shaitaan is an open enemy of man.”
But the condition of Muslims is lamentable. (They allowed
themselves to be entrapped in the tentacles of the Taghut).

465. INTERCESSION
It is Mustahab to intercede on behalf of someone. However, if the
intercession causes distress, then it will be incumbent to refrain.
Preventing harm is of greater importance than acquisition of benefit.
This is a Shar’i as well as a rational principle. For example, it is not
obligatory to give someone a gift, but it is incumbent to abstain from
hurting him. It is therefore necessary to abstain from intercession if it
causes distress.
The sphere of Akhlaaq (Morals) is extremely subtle. Most people
fail to understand it. There are nowadays hardly any true spiritual
guides left in this field. Nevertheless, eyes have begun to open up a
bit, although many have chosen to deliberately close their eyes to
reality even after having realized it. In this regard, Allah Ta’ala
states: “They intend to extinguish the Light of Allah with their
mouths, while Allah will complete His Noor even though the
kaafiroon abhor it.” (Qur’aan)

(There is consensus of the Ulama that in recent times Hakimul

Ummat Maulana Ashraf Ali Thaanvi-rahmatullah alayh—was a
Mujaddid who excelled in the field of Tasawwuf (Islamic Morality).
He eradicated numerous misconceptions and mutations which had
been introduced into the Deen. His unambiguous and straight
forward, and often hard-hitting teachings and admonition did not
find favour with the ’guides’ of the age. But they had no alternative
other than taking note of what he proclaimed.—Mujlisul Ulama)

466. EMOTIONAL LOVE

Muhabbat-e-Tab’i (emotional love) with the Shaikh (Spiritual
Guide) is insufficient (for the acquisition of moral and spiritual
benefit). For the acquisition of moral and spiritual benefit from the
Shaikh, Muhabbat-e-Aqli (rational/intellectual love) is necessary.
Abu Taalib, Rasulullah’s uncle, had a profound emotional love

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for Nabi-e-Kareem (sallallahu alayhi wasallam). But this love did not
benefit him. If he had Muhabbat-e-Aqli as well, he would have been
the first person to have benefited and accept Imaan.
(Muhabbat-e-Aqli is a intellectual harmony and confidence which
the mureed has in the ta’leem and tarbiyat of his Shaikh. He has no
doubt whatever in the correctness of the teachings of the Shaikh.)

467. SINCERE QUEST

Islaah (moral reformation) is not possible without talab-e-saadiq
(true and sincere quest) and iraadah (determination). It is essential to
annihilate oneself when setting foot in this Path. But this is not an
easy task. It is a lifelong responsibility and struggle. There is no
fixed time limit for achieving accomplishment in this Path. In fact, if
someone is blessed with the age of Hadhrat Nooh (alayhis salaam)—
950 years—then too this is a never-ending journey.

468. THE SHAIKH’S STERNNESS

Hadhrat Maulana Muhammad Qaasim Nanotwi (rahmatullah alayh)
frequently said: “If the Shaikh is not stern and reprimanding,
reformation of the mureed will not be accomplished.”

469. SOUL OF TAREEQAT

The Soul of Tareeqat is abdiyat (slavery). The attribute of abdiyat
strengthens roohaniyat (spiritual fibre). Its effect is the emaciation of
the nafs, which leads to self-annihilation (fana) These are the
peculiarities and effects of abdiyat.
Adiyat is achieved by action (i.e. giving practical expression to
the teachings of the Shariat and Sunnat). These accomplishments are
not the products of emotional states. Nowadays there are many
people of hawa (desire) who hanker after emotional effects and
acquisitions.

(Hakimul Ummat refers to such ‘guides’ who lack understanding of

the moral path (Tareeqat). Islaah of the nafs (moral reformation) is
an unknown path for them. They sit in circles engaging in thikr
programmes. When they are emotionally effected by the melodious
tunes of their collective chorus singing acts, they are duped into
believing that they are accomplished spiritualists who have attained

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lofty roohaani status. Yet when someone annoys them, they let off a
litany of expletives. Describing such hallucinating ‘thaakireen’,
Hadhrat Maulana Ashraf Ali Thaanvi says that they are “Bul
Hawaas”, i.e. the Father of Desire”—Mujlisul Ulama)

470. INTELLIGENCE
A man who has been endowed with a healthy intelligence is capable
of understanding the subtlest issues. On the contrary, a dense mind
fails to understand even simple issues.

471. LOUD THIKR

In Thikr-e-Jahr (Loud Thikr) the Fuqaha have explained that such
thikr is permissible as long as a musalli or a sleeping person is not
disturbed. On the basis of this principle, I do not permit Thikr-e-
Jahri (in the Khaanqah) from 12 pm until after the Zuhr Athaan.
Similarly during the night time from after Isha until Tahajjud.
Thereafter there is permission.
This rule is to protect those who are sleeping. Furthermore, when
it is allowed, there is no permission for jahr-e-mufrit (excessive
loudness) so that no one is disturbed in his Salaat.Even while they
(the mureeds) are sleeping, I do not allow even silent thikr with a
hum. They have to recite in their minds, i.e. in total silence.

472. DECEPTION OF A DEVIL

This Taghoot (Devil) is extremely cunning. He made all the
arrangements for his personal benefit while others were shouting
slogans of ‘swaraj, swaraj’. After achieving swaraj (independencee
from the British colonial rulers) he withdrew from politics. He had
established several textile factories. The agenda for the boycott of
English goods was the promotion of his own wares. In fact, he had
no animosity for the British. He was concerned solely with the
benefit of his (Hindu) people, while his personal pecuniary benefit
had priority.

473. SOUL OF TAWAKKUL

The reality of Tawakkul (trust in Allah) is to focus the gaze in only
Allah Ta’ala whether one possesses the means of acquisition or not.
Allah Ta’ala is Qaadir (All-Powerful). It is within His power to grant

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the matloob (the object) even without employment of the means of

acquisition (asbaab). The attention should also be on Musabbibul
Asbaab (The Cause of all causes and effects). This is the soul of
Tawakkul.

474. PERSONAL ADORNMENT

As long as a man is engrossed in personal adornment and luxury, he
will remain deprived of spiritual and moral excellences. Engrossment
in physical adornment is evidence for engrossment with the nafs.

475. HARAAM IS UNACCEPTABLE

Something which is haraam is not accepted in the Divine Court.
Only that which is halaal is accepted on condition it is accompanied
by khuloos (sincerity).

476. INJUSTICE
Our degenerate condition is such that if we are displeased with
someone on a specific issue, we vent our gall on every act of that
person. The principle by Allah Ta’ala is: “Whoever practises an
atom of goodness, he will see it, and whoever practises an atom of
evil, he will see it.”—Qur’aan

477. EFFECT OF INTENTION

An instalment paid by the debtor on the interest account is in fact
deductible from the capital amount (the loan). However, since the
intention underlying the payment and its acceptance is interest, the
rule of interest will apply in the Aakhirah. It is sinful and punishment
is applicable. (Whether the debtor paid the interest or not, both he
and the creditor are sinful as long as the intention of interest
remains. If the debtor paid the interest and unilaterally decided to
deduct the paid ‘interest’ from the loan amount, he is entitled to do
so. He may thwart payment of the interest by any strategy which is
lawful in the Shariah—Mujlisul Ulama)

478. THE FUQAHA

I never repose confidence in my own understanding until I have not
seen the juziyaat (specific rules and examples) of the Fuqaha. (This
was generally the attitude of all seniors. This is a lesson for the

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junior muftis of this age who have fled from the sanctuary of caution
to fish in the kutub of Hadith in blind endeavours to extract basis for
developing issues. The imperative need is to search for a basis in the
kutub of the Fuqaha—Mujlisul Ulama)

479. THE PIOUS PREDECESSORS

Whoever has adopted the ways of the Salf-e-Saaliheen (the Pious
Predecessors) and followed their Path, he has been successful.
Whoever diverged from their way, fell into the pit of disgrace.
(Hadhrat Junaid Baghdaadi –rahmatullah alayh– said: ‘Whoever
searches for honour by means of baatil, Allah will impose on him
disgrace via the Haqq.’ All the ways and methods of liberalism in
emulation of the kuffaar adopted by the men of learning in this age
culminate in failure and disgrace in both worlds.—Mujlisul Ulama)

480. DEVIATION OF THE ULAMA

The participation in kuffaar politics by those who are Ulama in
name, caused considerable harm to the Muslim masses. When even
the Ulama have slipped and deviated (from the Straight Path), then
what complaint can be registered against the masses?

481. IGNORANCE OF THE TAREEQ

(The Path of moral purification, reformation and spiritual elevation
is called Tareeq) Ignorance of the Tareeq has degenerated to such a
low ebb that even the so-called mashaaikh, leave alone the Ulama (of
book knowledge), are ignorant of the Path. The Tareeq is an
independent subject. Without expertise and accomplishment in this
field, one will always stumble and fall over impediments strewn in
this Path. The Road will not be visible.
Once a senior Aalim said to someone: “Do you engage in thikr
and shaghl (devotional exercises)?” The person said: “Yes”. The
Aalim asked: “Do you see anything (i.e. any spiritual revelations)?”
The response was in the negative The Aalim dejectedly commented:
“Anyhow, at least you will obtain thawaab. Other than this, you did
not derive any benefit.”
(When this episode was reported to Hadhrat Thaanvi, he
commented): I was dumbstruck on hearing this. Despite being an
Aalim he made such a (ludicrous) comment. The objective of all

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a’maal (virtuous deeds) is thawaab and the Pleasure of Allah Ta’ala

to gain His Proximity—nothing else. What else is there besides this
on which the devotee has to focus his gaze, and which the Aalim
described as ‘benefit’? The Aalim’s comment is the consequence of
ignorance of the Tareeq which is an extremely delicate. The need is
to tread warily.

482. THE CUSTOMARY BAY’T

Of what use is mere bay’t when the mureed does not obey the
ta’leem? Nowadays bay’t has become a mere custom. Similarly,
there is no benefit staying in the company of a buzrug without
obedience to his ta’leem. Staying minus obedience is like a pawned
object. The pawnee does not derive any benefit from the pawned
item. However, if the item is sold, there will be benefit. The pawned
item remains idle in the custody of the pawnee and will be reclaimed
by its owner. The one who desires to gain the benefit of the Tareeq,
should ‘sell’ himself to the Guide (i.e. he should not remain
redundant like a pawned item).

483. THE EVIL OF LIBERALISM

Nowadays every man projects himself as an Aalim and a Mujtahid.
This is a widespread disease. When a man fails to understand a
mas’alah, he questions Molvis. On obtaining the answer, he will
comment on it (to others to convey that he has deducted the mas’alah
from the principles of the Shariah).
There is no need for a man who lacks knowledge to propagate to
others and to endeavour to guide them. He should be more concerned
about himself. If someone asks him about a mas’alah, he should
unequivocally state that he is not a learned person. If a medical
question is asked to a person who is not a medical doctor, what reply
will he give? If a man who is not a lawyer is asked a question
pertaining to law, what will he answer? Similarly, in matters
pertaining to the Shariah, he should unhesitatingly refer people to the
Ulama.
In this age, even after the Ulama have explained the masaail, people
clamour for the wisdoms underlying the masaail. This evil is the
consequence of liberalism. Every rule of the Shariah is subjected to
this attitude.

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A man wrote, asking: “Why is it haraam to take interest from a

kaafir?” In reply I wrote: “Why is it haraam to fornicate with a kaafir
woman?” This type of response is befitting for such deviates.
The laxity of the Ulama has corrupted the brains of the people.
The Ulama should be stern so that the brains of the masses become
reformed.
Another man querying a mas’alah, wrote: “What is the hikmat
(wisdom) of this mas’alah?” In response I wrote: “What is the
hikmat of your querying the hikmat of the mas’alah? You ask us for
the wisdoms underlying the Divine Commands. We now ask you for
the hikmat of your own acts.”
Truly the minds of people have become corrupt. According to
Hadhrat Mujaddid Sahib, the search for wisdoms and mysteries of
the ahkaam is tantamount to the denial of Nubuwwat. Such probing
is a sign of the person’s deficient belief in Nubuwwat. He therefore,
wishes to submit the issue to his intelligence. There is no need for
probing the rationale underlying the Ahkaam.

484. JANAAZAH IN THE MUSJID

Janaazah Salaat in the Musjid is Makrooh (Tahrimi) whether the
musallis or the janaazah are in the Musjid. According to the Fuqaha,
both are Makrooh.

485. BID’ATIS AND GHAIR MUQALLIDS

Bid’atis are like the corrupt people of the home. After all, they do
accept (and revere) the Auliya (hence they are not total outsiders).
On the contrary, the Ghair Muqallideen are like aliens. They reject
the Auliya. While Bid’atis are not disrespectful to buzrugs, their
relationship with buzrugs is corrupt.

486. SAINTHOOD
Reprimanding a person, Hadhrat Thaanvi said: “Elsewhere buzrugi
(sainthood) is doled out. But here by me, insaaniyat (humanity) is
distributed. I teach the elementary rules. There are seniors present to
teach the advanced subjects. In fact, I tell my friends to refrain from
encouraging people to visit me. I am unable to please people. In fact,
for islaah there is no need to please people. The need is to purify the
hearts.

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In former days this was achieved by pleasing the hearts. The

searchers of reformation were intelligent people. Their obedience
would increase by the Shaikh’s concession (and showing
favouritism). The present time is an age of corrupt intelligence. If in
this age the Shaikh should adopt the policy of pleasing mureeds, they
will gain the impression that he has some worldly motive. It is
therefore inappropriate in the present time to please mureeds (in the
process of tarbiyat). The Shaikh should conduct himself with
istighna (independence) without having contempt for anyone. While
istighna is a virtue, despising others is evil.”
(Refraining from pleasing the whims and fancies of mureeds is not
motivated by contempt for them nor by indifference towards them.
Istighna of the Shaikh is incumbent for the reformation of the
mureed, especially in this era of corrupt ideas, motives and self-
esteem—Mujlisul Ulama)

487. ATTITUDE WITH THE WEALTHY

If wealthy people come to a buzrug, he should treat them with
consideration and concession. He should attend to their comfort
without clinging to them. Neither should he be extravagant in
entertaining them nor despise them. There is neither pride nor
disgrace in this balanced attitude.
(Rasulullah—sallallahu alayhi wasallam—said: “Treat people
according to their status.”—Mujlisul Ulama)

488. WAZAAIF
If the Wazaaif (special thikr formulae) are not in conflict with the
Qur’aan and Sunnah, and recited for the acquisition of barkat, then
this is permissible.
(This permissibility pivots on observation of the limits of the Shariah.
If the limits are transgressed, the Wazaaif will degenerate into
bid’ah. Transgression of the limits occurs by: (1) Believing that these
Wazaaif are Sunnat, and, (2) By transforming these essentially
private acts into congregational ‘ibaadat’ acts in the Musaajid. This
leads to the impression that these Wazaaif are the Maqsad in the
same way as the Masnoon acts of Ibaadat.— Mujlisul Ulama)

489. THE AHKAAM OF THE SHARIAH

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Amal (to practise) on the Ahkaam of the sacred Shariat generates

peace and tranquillity in the heart of the Mu’min. This is indeed a
wonderful treasure and ni’mat of Allah Ta’ala. A verbal explanation
is not adequate for comprehension of this reality. It is understood
only by practical experience.

490. DISPLAYS OF OSTENTATION

Munaasabat (compatibility) with the Shaikh is the most important
requisite for the acquisition of benefit in the spiritual Path of
reformation.
Ittiba’ (obedience) is another vital requirement along with
Munaasabat. This is necessary for attainment of the goal (Divine
Proximity).
It is a grave error to believe that a buzrug’s companionship
without the mureed practising the teachings of the buzrug is adequate
for moral reformation. One with this attitude is merely spending a
holiday in the khaanqah.
Cause for lamenting is also the attitude of most of the present-day
mashaaikh who are desirous of decorative gatherings—displays of
ostentation—to convey the impression that the shaikh has a large
following. The achievement of such ostentatious displays is nothing
other the ruin of time.
Alhamdulillah! I do not have any of these functions of
ostentation. This brings about the annoyance of people since they
desire such functions of show. It is indeed dishonourable for the
shaikh to pursue the mureed by fulfilling his desires. In this inversion
the searcher becomes the object of search. It is utterly ridiculous that
while the Taalib (the searcher—the mureed) is in need, the Shaikh
has to flatter and pamper him.

491. THE SHAIKH

A true Shaikh has great affection for his mureeds. At the same time
he is an expert of the Path. There are dangerous pitfalls in this Road.
It is extremely difficult to traverse this Path without the guidance of a
Shaikh-e-Kaamil.
Before bay’t, I apprise the Taalib of the nature and reality of the
Path. Progress without awareness of the Maqsood (Goal) is not
possible.

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492. DEPENDENCE ON OTHERS

Reliance on others for doing anything, especially in this age, is
extreme childishness and stupidity. The entire responsibility and
burden of the project will devolve on the one who had initiated it and
who had relied on others. In will, therefore, be unable to execute his
tasks in which he is engaged. This applies in particular to the
customary committees/associations of this age.
Hoping to accomplish a project on the basis of having reposed
reliance on committees, is to hope for the near impossible. Muslims
had united with non-Muslims to achieve something. But they failed
miserably and are lying prostrate on their faces (in humiliation).
It is impossible to rely on non-Muslims because their goal is the
world. They are motivated by love for the world, never the Deen.
When they have attained their worldly aims, they will ditch the
alliance.
The gullibility of Muslims induces them to positively respond to
anyone’s call. They lack the ability to distinguish between friend and
foe. It is inconceivable that a denier of Tauheed and Risaalat
becomes a helper and a sympathiser of Muslims. This is not such a
subtle issue which is undetectable. But worldly motives blight the
intelligence.
(Although this naseehat applies to all Muslims wherever they may
be, the reference here is to the temporary Muslim-Hindu alliance of
convenience during the independence struggle against the British.
When the Hindus achieved their goal, the Hindu-Muslim unity which
had been forged was of no avail. Marauding mobs of Hindus
massacred tens of thousands of Muslims, and this process continues
to this day —Mujlisul Ulama)

493. VANITY AND IBAADAT

A man should not become vain and proud on account of his ibaadat
and taqwa which in reality are the bounties of Allah Ta’ala. With the
attitude of gratitude for His favours, safety is ensured. Great men
were ruined when pride overwhelmed them.
Humility is essential in all excellences and accomplishments, not
only in ibaadat, for all these are the favours of Allah Ta’ala. Wealth,
health, fame, intelligence, knowledge, beauty, strength, power,

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expertise, etc. are all divine bestowals. These attributes can lead to
pride and arrogance.
None of these attributes of excellence is within the power of man.
Pride is therefore irrational. It is imperative to inculcate in one the
praiseworthy attributes of tawaadhu’ and abdiyat.

494. PEOPLE OF KAMAAL (EXCELLENCE)

People of spiritual, moral and intellectual excellence and
accomplishment have no need for ostentation, decoration and
adornment of appearances. They have neither time nor inclination for
such futility. Whenever I see a person indulging in the adornment of
external appearance, I understand that he is bereft of lofty
excellences, and that his mind is not even focussed on the acquisition
of moral and spiritual excellences in the future.

495. LIBERALISM
In this era there is a raging storm of liberalism sweeping the world.
All respect and reverence for the Deen have been eliminated from
the hearts. This disease is very marked in modernists. They have
already liberated themselves from their parents, teachers and
authorities. In fact they have liberated themselves from even Allah
and His Rasool (sallallahu alayhi wasallam).
They oppose, alter and negate the laws of the Shariah without the
slightest compunction. They blurt out any drivel that comes to their
mouths. They seek to subject every law of the Shariah to rationalism.
In view of the corruption and derangement of their intelligence, they
discern deficiencies in every sacred law of Allah, hence they raise
irrational objections.
The only remedy for this severe disease is to stay for some time
in the suhbat (company) of a buzrug. Such companionship will
cultivate love for Allah and His Rasool (sallallahu alayhi wasallam).
Love eliminates all doubts and scepticism.

496. UNAWARENESS OF THE PATH

There exists so much unawareness of the Path of moral reformation
that, besides the masses, even to the elite (mashaaikh and ulama),
this Path appears strange. They have memorized a few acts, and
consider these to be necessary attributes (lawaazim) of wilaayat

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(sainthood). In fact, they have made the Maqsood (the Goal) the
ghair maqsood (something not to be pursued). What is ghair
maqsood is regarded as the Maqsood. Truly, they have no affinity
with this Path, and they lack understanding of it.

(Thus we find in this day practices such as halqah thikr in the

Musjids, khatm-e-khwaajgaan, khatm of Yaaseen, singing songs in
praise of the shaikh, etc. are regarded as the lawaazim of
Tasawwuf—Mujlisul Ulama)

497. TASAWWUF IS SIMPLE

If the Path is pursued correctly, the simplicity of Tasawwuf will be
understood. The machinations of the mercenaries have made
Tasawwuf into a mysterious and difficult cult. (Mercenaries here
refer to impostors and incompetent khalifas / sheikhs / peers who
lack proper understanding of the methods and goals of Tasawwuf.
They have worldly and nafsaani motives, hence they mislead those
who seek moral reformation — Mujlisul Ulama)
The aim of Tasawwuf is the attainment of perfection of the
Shariat. The experts have named this branch Tareeq – The Path – for
easy comprehension. The name of the branch of Islam which relates
to the reformation of A’maal-e-Zaahirah (External/physical acts) is
called Shariat, while the branch which deals with A’maal-e-Baatinah
(moral acts) is called Tareeqat. However, as a result of the confusion
created by these ignoramuses, these two branches have been made to
appear as opposites, repelling one another.

498. TAKABBUR (PRIDE)

The malady of takabbur permeates all people with rare exceptions.
But, no one is concerned about remedying and eliminating this
disease. This malady is ingrained in political leaders in particular.
Every capillary in their body is permeated by this disease. They are
the prime victims of the disease of takabbur. Furthermore, their kibr
is compounded with hasad (jealousy). This is the main reason for
their vilification of the Ulama, an exercise in which they are
engrossed night and day. Kibr and hasad are the motivation for their
criticism and insult of the Ulama. They are averse to counselling and
admonition (naseehat).

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499. THE CALAMITY OF MOCKING

Once a Wali (Saint) sat down to engage in Thikrullah. To his shock
and consternation he discovered that he was unable to say: ‘Allah’.
As much as he struggled, the Name of Allah would not flow from his
tongue. Fear, shock and grief overwhelmed him. He was unable to
fathom the reason for this momentous calamity. Weeping profusely,
he fell into Sajdah and implored Allah Ta’ala to unravel the mystery
of this calamity. He pleaded: “O Allah! Why has Your Wrath settled
on me?”
By way of ilhaam (Divine Inspiration), it was revealed to him:
“On a certain day a word which mocked the Deen had slipped from
your mouth. Today you are tasting the punishment for that mocking.
You are thus deprived of the taufeeq to mention My Name. You had
not yet repented for the offence.”

(Istikhfaaf or to regard any teaching or aspect of the Deen as

insignificant or to speak jocularly or mockingly about any item or
act of the Deen is a grave sin, and kufr..—Mujlisul Ulama)

500. NEVER DESPISE ANYONE

Once an Aabid (Saint) had accompanied Hadhrat Nabi Isaa (alayhis
salaam) along a journey. A sinful man who had also joined them,
supplicated to Allah Ta’ala for forgiveness. The Aabid looking with
contempt on the sinner, supplicated: “O Allah! Do not unite me with
him in one place.”
Allah Ta’ala sent Wahi to Nabi Isaa (alayhis salaam): “Inform
both of them that I have accepted their duas. I have forgiven the
sinner. His destiny is Jannat. I shall not unite the Aabid with him.
Jahannum will be his destiny.”

501. FEMALES AND SECULAR EDUCATION

Deeni education is adequate for females. Secular education should
not be taught to them. Magazines and novels are destructive and fatal
poisons for them. The honour and reputation of women are ruined as
a result of reading these evil magazines and newspapers. (Hakimul
Ummat speaks of the newspapers of about 80 years ago when,
comparatively speaking, the papers were very conservative and

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totally bereft of nudity and immorality. The newspapers of today are

incorrigibly pornographic, filthy and evil — Mujlisul Ulama)
It is also of utmost importance to protect females from women
who roam outside the home precincts. The practice in cities to
engage non-Muslim female teachers to privately teach Muslim girls
should be strictly prohibited.
Occasionally I hear of girls absconding from home. This is the
direct consequence of the influence of non-Muslim female teachers.
In early times, people of piety and nobility did not allow girls to
attend even Madrasahs. (This does not mean that they were left in
ignorance. A mahram male of the family would teach them Deeni
Knowledge — Mujlisul Ulama)
In the bigger towns, girls are generally literate. They had
acquired their education at home, not in a Madrasah (or school).
When girls are educated at home, they are saved from exposure to
harmful outside influences. The Muslim teacher who teaches at home
is also pious and purdah-nasheen. The girls thus are reared and
nurtured in a Purdah environment of haya (shame and modesty).
Experience has proven the grave danger and detriment of present-
day girls’ institutions. In the wake of attending such institutions, the
girls develop liberalism and lewdness. They become shameless. They
develop an aversion for purdah. Nowadays their moral condition has
degenerated to an extremely low level. Thy audaciously have their
articles printed in newspapers and magazines with their names and
addresses.
Women should be treasured in total concealment to the degree
that the residents in the neighbourhood should not be aware of the
number of females in the homes in their midst or whether there are
any females at all in a particular house. In this system (of Islam) lies
the safety and honour of Muslim women. Besides the house folk, no
one else should know anything about them.

502. PARENTS
Let me tell you of something proven by experience. If parents reform
their own moral condition before the birth of a child, the latter will
be pious. The actions, attributes and states of the parents prior to
birth of their children exercise a profound influence on the children.
The son of a buzrug was very evil. Someone enquired: “Why

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such an evil son was born to such a pious man?” The buzrug said:
“One day I ate the food of a wealthy man. I was overwhelmed by a
desire for sexual relations. I had relations with my wife, and this son
was conceived. This son is the fruit of that Mushtabah (Doubtful)
food I had consumed.” The condition of the parents at the time of
conception, good or bad, has its effect on the child.

503. PIOUS CHILDREN

The first step for the piety of children, is the piety of the parents.
They have to be pious. The second step is that after birth, parents
should not commit any reprehensible deed in front of even the infant.
The child’s mind is very impressionable. The scenes enacted in front
of the infant are indelibly impressed in the mind of the child. These
images are retained in the mind of the child. In later life the child
acts according to the scenes impressed in his/her mind. Therefore
bear in mind that your actions done in front of the child will
influence him.
The third step is to provide the child with Deeni education, and to
prevent him from un-Islamic acts. Prevent him from bad company,
and let him be in the company of the pious.

504. THE TRUE PHILOSOPHERS

A man saw Aflaatun (Plato) in his dream. He asked Aflaatun for his
opinion on Arastu (Aristotle) and Jaalinoos (Socrates). Aflaatun said:
“They are worthless.” Then the man asked about Bayazid Bustami
and Junaid Baghdadi. Plato said: “They are the true philosophers.”

505. REMEDY FOR RIYA

Offering a simple remedy for riya (show), Hadhrat Haji
Imadaadullah (rahmatullah alayh) said: “Practise abundantly the
action which is affected by riya. Ignore the thoughts of riya which
accompany the action. However, it is necessary to understand that
riya is evil.
Constancy in practising the deed will gradually eliminate the
riya. The deed will develop into an aadat (habit), and ultimately it
will become ibaadat (worship).”

506. ABUNDANCE OF WASAAWIS

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People usually complain of the onslaught of abundant wasaawis

(shaitaani thoughts) and lack of concentration while engaged in
Thikr and Salaat. The remedy for this is to continue with the Thikr
regardless of the abundance of wasaawis. In the beginning the thikr
is only Thikr-e-Lisaani (verbal thikr). Later this thikr will become
ingrained, and the mind will automatically divert from the Name of
Allah to the Zaat (Being) of Allah Azza Wa Jal.

507. REFRAIN FROM FUTILITY

When people would seek a fatwa from Hadhrat Umar (radhiyallahu
anhu) on some issue, he would query whether the episode had
actually transpired or whether it was merely an assumed occurrence.
If it was a real episode, he would answer. If not, he would refrain
from answering and reprimand the person for indulgence in futility.

508. INDULGENCE IN FUTILITY

Nowadays, all people, whether Mashaaikh, Ulama or laymen, are
involved in futility. By indulging in futile acts and conversation they
cause harm to their worldly and Deeni lives. This applies in
particular to women. Their sole occupation, night and day, is to
discuss about futile things—clothing, jewellery, furniture, etc., etc.,
The discussions, actions and possessions of women are totally futile.
The abundance of their futilities makes it impossible to enumerate
them.

(Hakimul Ummat here refers to the simple purdah-nasheen women of

his age. At least their futile conversation centred around lawful items
such as garments, jewellery and furniture. But, today—May Allah
Ta’ala save us—their futilities are no longer confined to lawful
things. They excel in evil and immorality. Kuffaar schools, television
and the computer has opened up new vistas of filth and zina for them.
Their minds are clogged with shamelessness and western evils. Zina
of the mind has become their favourite mental game and occupation.
Young girls dwell in realms of fantasy. And what do they fantasize
about?—May Allah Ta’ala protect our Imaan and Akhlaaq, and that
of all Muslims—Mujlisul Ulama)

509. SPIRITUAL STATES AND TRANCES ARE NOT THE

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GOALS
The Maqsood of Tareeqat (the Path of Moral Reformation) has no
relationship with spiritual experiences and states. Remember that
these kayfiyaat (spiritual conditions), tasarrufaat (supernatural or
spiritual machinations), kashf (inspiration), etc., are in fact nafsaani
states. Any person (even those bereft of piety) can achieve such
states by way of solitude.
The kayfiyaat which play a role in the attainment of Qurb-e-
Ilaahi (Divine Proximity) are different from these nafsaani states.
These kayfiyaat are the conditions which settle on the Saalik as
effects of the manifestation of the Divine Attributes.
If the Saalik is travelling along the righteous path, the nafsaani
states do lightens the Tareeq. But the belief that these states are the
goal is evidence for one’s ignorance. Such a person is unaware of the
Path.

103
 Malfūzāt
of
Ḥakīm al-Ummah
Mawlānā ʿAshraf ʿAlī Thānwī

Book Three
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MALFOOTHAAT PART 3

INTRODUCTION
“And whatever We narrate to you (O Muhammad!) of the
episodes of the Messenger, We fortify your heart with it.”
(Qur’aan)

Purely by the fadhl of Allah Ta’ala do we present this third instalment of

the Malfoothaat (advices and statements) of Hakimul Ummat Maulana
Ashraf Ali Thaanvi (rahmatullah alayh).
The stories, episodes, and words of Hikmat (Wisdom) of the Ambiya,
Auliya, Sahaabah and the illustrious Salf-e-Saaliheen in general, are not for
merely passing the time. Allah Ta’ala states in the Qur’aan Shareef:
“Narrate the stories (of the Pious) so that they reflect.” The purpose of
reflection and contemplation is to gain lessons to understand why Allah
Ta’ala has created us and what is our duty here on earth. The purpose of
these episodes is to cultivate in us the perception of the futility of this
transitory and perishable earthly existence, and the reality and everlasting
nature of the life in the Aakhirah.
The purpose of the Qasas (the stories) of the illustrious Sages of Islam is
to create in us the realization that without spiritual elevation, Qurb-e-Ilaahi
(Divine Proximity) is unattainable. Nearness to Allah Ta’ala depends on
moral reformation. The Portals of Divine Love and Proximity open up for
only a morally purified Mu’min –a Mu’min who has succeeded to gain
control of his bestial and carnal nafs by means of the process of
Mujaahadah (struggle against the emotions). He has overwhelmed his
emotional state by adorning his nafs with the attributes of moral excellence.
The Malfoothaat of Hakimul Ummat in this era of the Ummah’s stupor of
moral decadence, bid’ah and baatil, are of fundamental importance to
achieve Islaah-e-Nafs (Self-Reformation). It is with this intention and end
in view that this book is presented. May Allah Ta’ala guide the Ummah and
extricate it by His Qudrah from its state of abject decadence and
humiliation.

MUJLISUL ULAMA OF S.A.

Rabiul Awwal 1428
April 2007
1
(510) QUNOOT NAAZILAH
Better than Qunoot Naazilah is to make dua after the daily five
Salaat. This is a wonderful and efficacious method. It is also an easy
method in which there is Ikhfa' (concealment bereft of pride and
show) whereas in Qunoot Naazilah is to advertise one's concern.

(511) THE PRIMARY SOLUTION

The primary solution for difficulties and calamities is reformation of
actions. If this method is adopted, Insha'Allah, within a short while
by virtue of its barkat the enemy will become fearful.

(512) FABRICATED WAYS

With regard to fabricated and innovated ways and methods (to
combat the attacks of the enemy), there are only two valid methods
in the Shariah: (i) At the time of power, wage Jihad and fight. (ii) At
the time of weakness, adopt Sabr and make Dua. Allah Alone knows
from whence they have fabricated the third method of voluntarily
submitting to arrest (as in the passive resistance movement of the
kuffaar in India).

(513) PLEASURE IN OBEDIENCE

The accepted servants of Allah who derive pleasure in obedience of
Allah Ta'ala have neither need nor desire for worldly kingdoms and
political power. Even if these should be bestowed to them, they yearn
for the pleasure which is the effect of the obedience. They have no
desire for the pomp and pleasure of the world.

(514) SPEAKING LIES

A very efficacious remedy for a compulsive liar is that whenever he
speaks a lie he should immediately make known to the person that he
has spoken a lie.

(515) REMEDYING AVERSION

When one hears that someone had gossiped about one, it is natural to
become offended and be grieved. This natural feeling of emotion is
not evil. But to act according to its demands is evil. Continue
2
greeting and speaking to the person even if it is difficult. After a few
days, the effect of aversion will be eliminated.

(516) INCUMBENT ABSTENTION

Giving practical expression to things not within volitional control is
sometimes harmful. In such cases, abstaining from the dictates of
involuntary emotions is Waajib. For example, an emotional
inclination as a result of having cast an evil glance of lust. While the
resultant emotional state after the glance is natural and involuntary,
restraining it is incumbent.

(517) REMEDY FOR PRIDE

Whenever your attention focuses on your own excellence and the
defects of another person, then it becomes incumbent to neutralize
this state of pride by reflecting: “It is quite possible that there is
concealed in him such and excellence and in me such a defect, by
virtue of which he occupies a higher rank by Allah Ta'ala.” This
attitude will suffice for the elimination of pride.

(518) THE PRIOR NEED

The prior and incumbent need is for everyone to be concerned with
his/her own islaah (moral reformation). Nowadays there is the
widely prevalent malady of every person showing concern for the
reformation of others (hence their gaze is on the defects of others)
while they are forgetful about themselves. This malady exists in the
laymen as well as in the learned men.

(519) THE GOAL OF SULOOK

The Maqsood (goal) of Sulook is the attainment of the Pleasure of
Allah. For this purpose there are two requisites: (a) The Knowledge
of the Path (b) Giving practical expression to this knowledge. The
Tareeq (Path) is nothing other than resolute adherence to the
Ahkaam-e-Zaahirah and Ahkaam-e-Baatinah. This Path has two acts
which facilitate the Saalik (Traveller of this Path): Constant Thikr
and the Companionship of the Pious as much as possible. If such
Suhbat (companionship) is not attainable, then reading the works of
3
the Auliya will be its substitute. Two things are obstacles in the
Tareeq: Sins and involvement in futility. One act is beneficial for all
of this. That is to keep the Shaikh informed of one's conditions.
Thereafter remains the natural ability of the Saalik. Depending on his
own ability, he will progress. This is the Tareeq in a nutshell.
(Ahkaam-e-Zaahirah refer to physical and practical deeds of the
Shariah, e.g. Salaat, Saum, the rules pertaining to dealings, etc.
Ahkaam-e-Baatinah refer to Morality – character – the purity of the
heart and the like.)

(520) REMEDY FOR EVIL GLANCES

A remedy for the disease of casting lustful glances is to regularly
study the life episodes of the Auliya and to sit in seclusion
contemplating on the warnings and punishments for sins. Also,
renew this contemplation whenever the thought of sin occurs.
Insha'Allah, the evil demand of the nafs will then be eliminated. If
the inclination to sin is slight, then confront it with resolute effort.
Without effort and struggle nothing will succeed.
(When the nafsaani desire for committing a sin is inordinate and
strong, contemplation on the punishment of Allah Ta'ala, Maut,
punishment of the grave, one's ingratitude to Allah, and on other
similar issues becomes necessary to assist in neutralizing the
craving of the nafs. However, when a slight desire for sinning
develops, the solution is to apply pressure on oneself to abstain from
the act. By such effort the inordinate desire of the nafs is
neutralized.)

(521) THE OBJECTIVE IS AMAL

The objective of enthusiasm is amal (i.e. to practise the ahkaam of
the Deen). The objective of amal is not attainment of enthusiasm (or
some spiritual state – Kaifiyat). As long as there is constancy in
amal, the Maqsood (objective) has been achieved even if the amal is
not accompanied by enthusiasm (or by some spiritual condition such
as pleasure, elation, etc.). One should not become grieved for failure
to attain any spiritual condition (kaifiyat). Of importance is to ensure
that there is no deficiency in amal.
4
(522) WHEN A MALADY DEVELOPS
Take immediate cognizance of any spiritual malady which develops.
If after a week of effort, the malady has not disappeared, notify your
Shaikh.

(523) A REMEDY FOR KIBR

A remedy for kibr (pride) is to keep in mind the possibility of the
superior rank of the other person by Allah. In all likelihood he enjoys
a lofty rank by Allah Ta'ala. Also keep in mind your own defects and
sins. Practical kibr (i.e. to display pride by action) is to treat others
with contempt. The remedy for such action is to praise the Ahl-e-
Haqq who have become the target of your pride. Speak highly of
them and practically honour and respect them. If they (i.e. those who
are the target of your pride) happen to be from the Ahl-e-Baatil (such
as the people of bid'ah), then do not criticize them merely as an
occupation.
(Hasad motivated by pride constrains even Ulama to indulge in
gheebat of even the Ahl-e-Haqq, and even the People of Haqq at
times unnecessarily indulge in gheebat of the people of Baatil. The
people of baatil should be criticized only when there is a need to
safeguard the Deen and to warn people of the deviation of the
miscreants. But the habit of making gheebat of the people of baatil in
private sessions merely to pass the time is despicable and haraam.)

(524) A SIMPLE REMEDY

A simple remedy for Akhlaaq-e-Razeelah (evil attributes) is
reflection and tolerance. In other words think before acting – is the
act permissible or not? Do not make haste. Be tolerant and
procrastinate (in worldly acts).

(525) IMAAM-E-RAATIB
As long as the appointed Imaam (Imaam-e-Raatib) of a Musjid has
not been dismissed, even a better qualified man too does not have the
right of imamate (in that Musjid). However, with the permission of
the appointed Imaam, it is permissible for another person to lead the
Salaat.
5
(526) TARBIYAT BY ALLAH
When Allah Ta'ala desires to do good to a person, but he (this
person) is deficient in his struggle against the nafs, then Allah Ta'ala
creates such circumstances which cure the maladies of his nafs. For
example, Allah Ta'ala afflicts him with sickness or imposes the
domination of an enemy who harms and disgraces him. Initially this
person suffers much in consequence. But then he confronts his
difficulties with sabr and ridha. In this manner he develops
considerable spiritual power. Then in consonance with: "Verily, with
difficulty is ease”, Allah Ta'ala grants him honour and acceptance by
the masses. When this occurs, he is devoid of pride. His
independence increases with the increase of his ranks by Allah.
Along with the attainment of ranks of elevation, the desire for fame
is annihilated.

(527) ALLAH IS THE DEFENDER

The Sufis (or the pious servants of Allah) are always criticized. But
they adopt patience and silence. Do you know why they remain silent
and adopt sabr? By means of sabr they acquire the aid of Allah
Ta'ala. According to the Hadith, when a man vindicates himself, then
Allah Ta'ala leaves him to defend himself. When a man adopts
patience then Allah Ta'ala Himself extracts vengeance on his behalf.
Describing Allah's revenge taken on behalf of His patient servants,
the Hadith explains that Allah Ta'ala becomes as angry as a raging
lioness which protects her cubs. Sometimes He inflicts His
punishment right here on earth on those who harm His servants, and
sometimes He delays the punishment for the Aakhirah.

(528) A DESIRABLE DISUNITY

When disunity is harmful for the Deen it is evil. If the disunity is
beneficial for the Deen, it will not be evil notwithstanding it being
harmful for the dunya. Hadhrat Ibraaheem (alayhis salaam) had
chosen a disunity about which the Qur'aan says:
"Verily, in Ibraaheem and those with him there is for you a
beautiful character (code of life), when they said to their people: 'We
dissociate from you and from that which you worship besides Allah.
6
We reject you. Animosity and hatred have become manifest between
us and you forever (and it will remain so) until you believe in Allah
Alone.’" (Qur'aan)
Can anyone condemn this disunity? Mentioning a reprehensible
unity, Ibraaheem (alayhis salaam) said: “Verily, you have taken
besides Allah idols as objects of mutual love among you in this
worldly life. On the Day of Qiyaamah there will be mutual rejection
among you. Some of you will curse others among yourselves, and for
you will be the Fire.” (Qur'aan)
From this aayat it is quite clear that in opposition to Hadhrat
Ibraaheem (alayhis salaam), the kuffaar had displayed a perfect
unity. But this unity was never praiseworthy. In fact, Hadhrat
Ibraaheem (alayhis salaam) had eradicated the very foundations of
this unity. This unity was in opposition to the Haqq. Therefore,
understand well that unity is the objective and desirable only when it
is beneficial for the Deen, and disunity is abhorrent only if it is
harmful for the Deen. If unity is detrimental for the Deen and
disunity is beneficial for the Deen, then such disunity is the
objective.

(529) AL-FURQAAN
One of the titles of the Qur'aan is Al-Furqaan (The Separator/The
Distinguisher). From this title it is clear that the Qur'aan does not
always unite. Sometimes it unites and sometimes it disunites. The
command is to unite with the People of Haqq and to dissociate from
the people of Baatil.

(530) SUPPORT THE HAQQ

When there prevail differences between two groups or two persons,
the first step is to ascertain who is on the Haqq and who is plodding
baatil. When this has been established, the party on the Haqq should
not be rebuked in any way. On the contrary, they (the People of
Haqq) should be supported. The party of baatil should be prevented
from its opposition against the Haqq. It is thus stated (in the
Qur'aan):

7
“Thus, fight the party which commits excess until it returns to the
command of Allah.”

(531) THE MEANING OF FASAAD

Transgressing the limits of the Shariah is termed fasaad (anarchy).
This condition is not restricted to disunity. Sometimes the
consequence of unity is also fasaad. Such unity is also
reprehensible.

(532) FAME
Fame causes harm to both worldly life and Deeni life. But this
reprehensible fame is such fame which is pursued by a person. He
hankers after it. Fame which has not been pursued and which the
heart does not hanker after, is a ni'mat (bounty of Allah).

(533) THE LINEAGE OF GHEEBAT

Gheebat is the father as well as the son of animosity. Sometimes the
consequence of animosity is gheebat, and sometimes the result of
gheebat is animosity. This is indeed an abominable lineage. It has
been seen that when a person is bent on harming another, he becomes
totally oblivious of the Deen. He neither abstains from harming the
other person nor from lies and deception. His objective is only to
cause harm to his enemy regardless of the destruction he causes to
himself.

(534) NOBILITY
A man of nobility, even if he lacks in Deeni culture, is saved from
many evils. When a man is bereft of Deen and nobility, there is no
hope of him refraining from any lewd act. Nowadays while there is
nobility of lineage, there is no nobility of character, hence a man will
not refrain from any kind of misdeed in serving the ends of his
animosity.

(535) PURDAH

8
An insane person is generally confined, and not left to wander
around. It is thus clear that deficiency in intelligence is a valid reason
for confinement. On the basis of this, confinement (Purdah) is
necessary for females as well. They too have the attribute of
deficiency in intelligence. There is consensus on this. However, there
is a difference. The confinement will be in accordance with the
degree of deficiency. The confinement for a lesser degree of
deficiency will also be of a lesser category. Thus, while the
confinement of a totally mad person will be permanent and of a high
degree, that of a woman will be of a lesser degree. She should thus
not leave the home confines except with permission when need
becomes compelling.

(536) FAMILY STRIFE

To avoid family strife, it is best that several families should not live
together. The presence of a few women in the same house is the
cause of considerable mischief and strife in the family.

(537) GROUP ACTIVITY

If any Deeni activity can be accomplished in solitude without
participating in an organization/group, then never do it collectively.
In most cases group activity leads to failure, even in worldly fields.
Sometimes while there is worldly benefit in organizational activity, it
is at the expense of ruin of the Deen. If any activity can be executed
only with a group, then if the members of the group are people of the
Deen, participation will be proper on condition that all or the
majority are pious persons. If the majority is impious, then there is
no need for participating. In such circumstances it is not incumbent
to join with the group to effect the Deeni task. In this case one is not
obliged by the Deen to embark on the activity. Such a group is an
outer façade of unity. In reality it is a group of discord and
dissension. Their condition is reflected in the aayat: “You think that
they are united. In reality their hearts are rent asunder.”

(538) CONSTANCY

9
Constancy in practising righteous deeds is a gift from Allah Ta'ala.
Allah Ta'ala creates a capacity in your heart, which draws you to
deeds of virtue. We should therefore not become vain on account of
our righteous deeds. We should express our gratitude to Allah Ta'ala.

(539) SOLUTION FOR WORRY

According to the Hadith, when Rasulullah (sallallahu alayhi
wasallam) was confronted by any issue of worry or fear, he would
hasten to perform Salaat. Engrossment in Salaat would produce
peace of mind. Experience has established that engrossment with
Salaat reduces worry substantially.

(540) THE FEMALE'S VOICE

According to some Fuqaha, the voice of a woman is also aurah
(compulsory to conceal) even if she is fully covered (and behind a
screen). The female's voice also exercises an emotional effect on
men, hence the need for the 'concealment' of her voice.

(541) PERFECT MORAL EXCELLENCE

The perfect stage of moral excellence is to restrain the nafs from
transgression at the time of its inordinate promptings. Restraint when
having the ability and the inclination is the perfect stage. If a blind
man does not cast an evil gaze, it is not an excellence for him. The
excellent stage is to restrain the nafs when attracted by beauty.
Inspite of inclination, the eyes are restrained and a glance of lust is
not cast.

(542) PURPOSE OF JIHAD

Jihad was not ordained to spread Islam. The purpose of Jihad is to
establish the domination of the Islamic political state.

(543) REQUEST FOR DUA

The Sufiya request every Muslim to make dua for them. The basis of
their request is the Hadith: “Seek in abundance dua for goodness
10
from people. A person does not know on whose tongue is the
acceptance of his dua and (with whose tongue) will mercy be on
him.”

(544) VISITING THE SICK

It is mentioned in the Hadith that the best form of visiting the sick is
a brief visit, and Ta'ziyat (visiting the home of the bereaved) is only
once.

(545) HONOUR THE DEEN

Never do anything which brings disrepute to the Deen. Rasulullah
(sallallahu alayhi wasallam) said: “Honour the commands of Allah,
He will elevate you.”

(546) YOUR HANDS

Wash your hands and drink water therewith because there is no more
wholesome utensil than your hands.

(547) THE PURPOSE OF WA'Z (LECTURE)

(Introduction: The Ahl-e-Bid'ah – those who practise bid'ah- in
India accuse the Ulama of Deoband of being disrespectful to
Rasulullah- sallallahu alayhi wasallam - Such accusations and
slander have been evoked in consequence of the criticism of bid'ah
customs such as meelaad and qabar-puja –grave worship- by the
Ulama of Deoband. Since the Ulama of Deoband prohibit all acts
and customs of bid'ah, the Bareilli sect propagated the slander that
the Ulama of Deoband are disrespectful of Rasulullah – sallallahu
alayh wasallam. In view of this false propaganda, the Ulama at
Darul Uloom Deoband asked Hakimul Ummat, Hadhrat Maulana
Ashraf Ali Thaanvi- rahmatullah alayh- to deliver a wa'z on the
fadhaa-il of Nabi-e-Kareem- sallallahu alayhi wasallam- to counter
the false propaganda.—Mujlisul Ulama) Commenting on this
request, Hadhrat said:
11
“During the Jalsah of Deoband (Darul Uloom Deoband), I was
requested to deliver a wa'z on the fadhaail (virtues) of Rasulullah
(sallallahu alayhi wasallam) so that the ill-conceived notion of the
masses regarding the Ulama of Deoband could be dispelled. The
opponents (of the Ulama of Deoband) had deceived the people into
believing that the Ulama of Deoband vilify the lofty status of
Rasulullah (sallallahu alayhi wasallam) – Nauthubillaah! I said to
them (i.e. those who requested the wa'z): Such a discourse will only
serve the motive of the speaker. A wa'z should in reality be for the
benefit of the audience. Since no one present here (in the jalsah)
denies the virtues of Rasulullah (sallallahu alayhi wasallam), of what
benefit will such a wa'z be for them? After some thought, I delivered
a wa'z on the malady of Hubb-e-Dunya (love of the world) which is a
widely prevalent disease among the people. If I had delivered a wa'z
on the virtues of Rasulullah (sallallahu alayhi wasallam), then
perhaps the misconception may have been dispelled. But this
misconception which (countenances slander against the Ulama of
Deoband) is not such a grave malady to warrant a special lecture). It
is neither kufr nor shirk. While it is incumbent to believe in the Nabi,
it is not incumbent to believe in any particular Aalim or Wali.
Just as Allah Ta'ala will forgive other sins, so too will He forgive
this misconception (of the Ahl-e-Bid'ah). This forgiveness will be
even if their niyyat (intention) was malicious. On the contrary, if
their intention is sincere and their accusation is the product of a
genuine intellectual error of judgement, then instead of being
punished, they will be rewarded.”

(548) DISSOCIATE AND ADOPT PATIENCE

Why do you abandon the Deen and become involved in Ghair Deen
(i.e. issues which are unrelated to the Deen)? If you are irked by the
foul propaganda (of enemies), then adopt Sabr, or get up from the
gathering and walk away. There is no need for dispute and fighting.
What is the need to counter with violence? No! Have patience, and
go away (from the scene where the opponents indulge in their
slanderous propaganda). Prior to Hijrat (Migration), the kuffaar
12
would discuss such issues in their gatherings (i.e. reviling and
slandering the Muslims). Thereupon was revealed the aayat: "Do not
sit with them until such time that they (do not) engage in some other
talk." This was the instruction applicable for the Makkah era when
the People of Truth lacked power. When the Madani era came, the
ruling changed. Now the command was to utilize power and strength
to rebut the slander. This principle applies even to this day.

(549) PREVALENT IGNORANCE

Nowadays, a man completes the study of all the kutub (Deeni
kitaabs) and even becomes a mudarris (teacher in a Darul Uloom),
but he is ignorant of the Path (Tasawwuf). People are involved in
paraphernalia (zawaaid). They have abandoned the Maqaasid (true
objectives). (The Maqsad of Tasawwuf is the acquisition of Allah's
pleasure. This is attainable only by way of moral reformation –Islah-
e-Nafs. Acts such as advertised public halqah thikr and other public
displays of non-Masnoon acts of 'worship' are among the
paraphernalia which are not the objectives of Sulook. - Mujlisul
Ulama).

(550) THE MEANING OF TAWAKKUL

A man wrote explaining that he had started a Madrasah on the basis
of Tawakkul. However, he was unaware of the meaning of Tawakkul.
He said that due to lack of funds, a mudarris (teacher) had resigned.
The resignation of the mudarris brought great grief to the principal.
He was short of one mudarris. Now why does he grieve so much on
account of the resignation of the teacher? The reality is that there is a
thief lurking in his heart. The desire is to advertise that 'I am
executing this great and noble (Deeni) project'. Therefore, the
reduction in the material ways and means causes this grief. Why does
one fix a target for one's activity? Do only what you are able to
accomplish –what is within the limits of your ability. Thus, if due to
lack of funds all the mudarriseen (ustaadhs) resign, then sit in your
house and teach a couple of students yourself.
Do not fix a specific target in your project. The objective of the
activity is Ridhaa-e-Haqq (the Pleasure of Allah). The attainment of
13
this objective is not dependent on factors beyond one's control and
ability. This is a principle which should always be remembered.
Pursue what is within your power if it is not futile. Never
contemplate to acquire what is not within your ability. If you adopt
this principle in all pursuits, both your Deen and dunya will be
reformed. Worry will not afflict such a person.

(551) DON'T PURSUE WHAT IS BEYOND YOUR ABILITY

(Things which are beyond one's means are termed Ghair Ikhtiyaari,
and what is within one's means is called Ikhtiyaari.)
The pursuit of ghair ikhtiyaari things was cleared from the mind of
Rasulullah (sallallahu alayhi wasallam) by several aayats in the
Qur'aan Shareef. Allah Ta'ala says: “You (O Muhammad!) are not a
guard over them. If your Rabb had willed, most assuredly all people
on earth would have accepted Imaan. What, do you want to compel
people to become Mu'mineen? And, no person will believe except
with the permission of Allah. You are not a protector over them.
Verily, We have sent you with the truth as a bringer of glad tidings
and as a warner, and you will not be questioned about the
companions of the Fire.”
The theme of all these aayats is: Refrain from pursuing something
which is not within your ability.

(552) PREOCCUPATION WITH THE OBJECTIVE

Our Hadhrat Maulana Muhammad Ya'qoob (rahmatullah alayh)
narrated: “Once Hadhrat Khidhr (alayhis salaam) met Hadhrat
Ibraahim Bin Adham (rahmatullah alayh) who was at the time
engrossed in Thikrullaah. After musaafahah (hand-shaking), Hadhrat
Bin Adham immediately resumed his Thikr. Somewhat surprised,
Hadhrat Khidhr said: ‘You have not recognized me. I am Khidhr.’
Ibraahim Bin Adham said: ‘Fine, it may be so. Since I had not met
you before, I did not recognize you.’ After this comment, he once
again became engrossed in his Thikr. With much surprise, Khidhr
thought: ‘He is truly unconcerned.’ He commented: ‘Brother, you are
very indifferent. Other people yearn for years to meet me, but are not
14
blessed with the opportunity. I myself have come to meet you, but
you pay no attention.’ Hadhrat Ibraahim Bin Adham said: ‘Whoever
has leisure in his pursuit of meeting Allah, can yearn to meet you.’
Hadhrat Khidhr said: ‘People ask me to make dua for them. You too
should ask of me to make dua for you.’ Hadhrat Bin Adham said:
‘Good! Make dua that I become a Nabi.’
Khidhr: ‘This is impossible.’
Ibraahim: ‘If this is not possible, then whatever has been decreed
will happen. Please take leave. You are disturbing me.’”
(Hadhrat Thaanvi then commented): “This is the way in which work
is accomplished.”

(553) LIGHT WORK AND NO REDUCTION IN THAWAAB

The principal (mentioned in Malfooz 550) grieved because the
Madrasah's activity was curtailed as a result of the resignation of the
mudarris. The objective of the project is Allah's Pleasure. There is no
reduction in this. When you had the ability to cater for a hundred
students, you executed that task. Now you have the ability to cater
for only five students. The work has lightened while the thawaab
(reward) remains the same. Now why grieve? It is narrated in the
Hadith that when a person becomes ill (and is unable to fulfil his
usual quota of ibaadat), Allah Ta'ala instructs the Recording Angels:
“My servant has become helpless. Continue recording whatever good
deeds he used to practise.” Thus, the reward is the same despite the
inactivity. If while serving five students, our niyyat is to serve 100 if
we are able to do so, we shall reap the reward of serving 100
students. In fact, this is even better because the same thawaab is
obtained with lesser headache. Let the work be curtailed if it has to.
Your objective will not be curtailed. The curtailment in fact is fine
because you will suffer lesser headaches. So why become frustrated
when the mudarriseen resign?
The hidden reality is the fear of being humiliated (in the eyes of
others) if the project is reduced. People will sarcastically comment:
“What has happened? You had opened up a big Madrasah, but now
there remains only a shadow of it.”

15
 This is the calamity besetting people. People have drifted very far
from the Tareeq (Path).

(554) THE AARIF'S ATTITUDE

A man came to Hadhrat Haaji Imdaadullah (rahmatullah alayh) and
said: “I am very ill and am unable to perform Salaat in Musjidul
Haraam. This is causing me great distress. Do make dua for my
recovery.” Hadhrat Haaji Saheb made dua. After the man departed,
Hadhrat Haaji Saheb commented: “The Aarif is not grieved if due to
illness he is unable to perform Namaaz in the Haram because the
objective is Allah's Pleasure. There are different ways of acquiring
this objective. One way is to perform Salaat with jamaa't in the
Haram Shareef. Another way is to have Sabr when afflicted with
sickness. By means of Sabr the very same objective which is
achieved by performing Salaat with jamaa't in the Haram, is
achieved. This is also a way of gaining Allah's Pleasure. The Aarif
therefore is not grieved since the objective is secured.”

(555) THE ATTTITUDE OF THE AKAABIR

It never even crosses the minds of the Akaabir (the senior Ulama) to
vindicate themselves against criticism. They consider themselves to
be the most contemptible. This is inherent in them. They do not
regard themselves deserving of any praise. By Allah! They are truly
surprised and cannot understand why people follow them despite
their weaknesses and defects (which they perceive in themselves).
Sometimes, some of them expose their own defects to deter people
from following them. However, Ulama who are in position of
leadership should not do so. This attitude (of extreme humility) is in
fact harmful for the masses.

(556) 'THE SUFI HAS NO MATH-HAB'

(“The Sufi has no Math-hab”-- This statement has been the subject
of much misunderstanding. The opponents of the Four Math-habs
are fond of citing this statement in substantiation of their view.
Explaining the meaning of this statement, Hadhrat Thaanvi –
rahmatullah alayh- said):
16
“The meaning of this statement is that the Sufi practises on the
Ihtiyaat (the precautionary measure) which he discerns in the Four
Math-habs. In contrast, those who abandon Taqleed of the Math-
habs, adopt the rukhsat (concession) which he finds in the Math-
habs. Taking into account the differences is valid as long as it does
not clash with any prohibition of one's Math-hab. For example, a
Hanafi should abstain from touching his wife since this act
invalidates wudhu according to the Shaafi Math-hab. The best course
is to steer away from differences and act in terms of Ihtiyaat. If there
are members of the different Math-habs performing Salaat behind an
Imaam, then it is incumbent for him to take into account such
differences.

(557) DOUBTFUL FOOD

Someone said to Hadhrat Thaanvi (rahmatullah alayh): “I develop
doubts regarding certain kinds of food. Should I take cognizance of
such doubts?” Hadhrat responded: “Most certainly you should act
accordingly (that is, abstain from such food). Abstain from such food
about which you develop a doubt. This type of inspiration is in the
category of Ilhaam. Although there is no absolute certitude (Qat-
iyyat) in Ilhaam, nevertheless, one should act accordingly.”

(558) CANVASSING FOR MUREEDS

A mureed should not exhort others to become the mureeds of his
Shaikh. Such canvassing creates a bad impression of the Shaikh in
the minds of people. People will entertain the notion of the Shaikh
having let loose his underlings to canvass on his behalf and to
apprehend and drag people to him. Suspicion about the Auliya can
lead to grave moral and spiritual consequences."
(In the present era, the sheikhs in fact appoint canvassers. His
'khaas' (special and close) mureeds roam about canvassing and
trying to rope in mureeds for the sheikh. This conduct is most
despicable and is motivated by base nafsaani desires.—Mujlisul
Ulama)

(559) THE GUEST AND THE WAYFARER

17
One type of visitor is called 'Dhaif'. This is a guest who comes to
visit a particular person. The rights of the guest devolve on the host
whom he had comes to visit. It is his duty to attend to the guest. The
other type of visitor is called 'Musaafir' or Ibnus Sabeel (wayfarer).
He did not come to visit any particular person. His right (of food and
accommodation) devolves on the entire community by way of
Kifaayah. (Kifaayah: If any person hosts the Ibnus Sabeel, the entire
community is absolved of the obligation. If no one hosts him, the
whole community is sinful.—Mujlisul Ulama)
(560) CLASSES OF GIFTS
"Some people having a worldly motive present gifts. This is bribery.
Some do so to obtain answers for their Istifta, etc. This is
employment (and payment of a wage). Some people give gifts to
gain thawaab. This is Sadqah. Hadyah (a pure gift) is only something
given without any worldly or Deeni motive. It is given only to please
a Muslim and for the sake of love."

(561) TAWASSUL
"The meaning of Tawassul (or Waseelah) is to seek aid from Allah
Ta'ala by mentioning one's relationship to something which is
beloved to Allah Ta'ala. Tawassul bil A'maal (seeking aid via the
medium of good deeds) is mentioned in the Hadith. Three persons
caught up in a storm, after seeking refuge in a cave, became trapped
when a huge boulder blocked the entrance. Each one of them in their
supplication to Allah Ta'ala to remove the boulder, mentioned a good
deed which they had rendered with sincerity. As a result of their dua
the boulder shifted sufficiently to allow them to leave the cave. The
meaning of this Tawassul was: "O Allah! These deeds are beloved to
you. We have a relationship with these deeds. Therefore have mercy
on us by the virtue of these deeds." Similarly, making dua by the
Tawassul of Allah's Pious Servants, means: 'O Allah! These are your
beloved servants. We love them. You do have mercy on them.
Therefore do have mercy on us as well."

(562) ENTRENCHED CUSTOMS

18
Some customs are so firmly entrenched that even great Ulama and
Sulaha (Auliya) despite their profound Taqwa and Tahaarat also
remain unaware in this regard. Regarding these customs they are
extremely lackadaisical. This laxity in their attitude is due to the
good opinion (husn-e-zann) they entertain. They are not informed of
the motives and beliefs of the masses. Their gaze does not extend to
the future evil consequences and corruption of these customs due to
their subtlety. Only those whom Allah Ta'ala has created for the
specific mission of eradicating these evils have the ability to
recognize and detect the corruption of these customs.
(563) A SIGN OF ACCEPTANCE OF TAUBAH
"Shaikh Akbar Ibn Arabi (rahmatullah alayh) said that a sign of the
acceptance of one's Taubah (Repentance) is forgetting the sin. The
sin after repentance no longer dominates the mind. But this forgetting
refers to forgetting after Taubah. If one forgets about the sin before
Taubah, then it is ghaflat (indifference –a careless and unconcerned
attitude)."

(564) WARA'
Abundance of Nafl and righteous deeds is relatively speaking easy
for the nafs. These are existent acts which others can also observe.
Hence the nafs also derives pleasure in such acts. The probability of
ujub (vanity), riya (show) and jaah (desire for name) also is ever
present. On the other hand, the non-existent acts are very difficult for
the nafs, e.g. abstention from gheebat, and abstention from sin in
general. This is extremely difficult for the nafs. Furthermore, there is
no riya and ujub in such abstention. Others do not observe this
abstention nor is anyone's attention drawn to it. The nafs also does
not derive pleasure from such abstention. This degree of piety is
termed Wara'.

(565) KASHF AND KARAAMAAT

Kashf (inspirational revelation) and Karaamaat (miracles) are not
accomplishments of excellence. If there was excellence in such
supernatural demonstrations, these would not be granted to Dajjaal.
Whenever he will desire, he will cause rain to fall. Shaitaan
19
permeates the very veins of human beings. Despite such acts, he
remains accursed. Some Auliya would weep when karamaat would
become manifest on their hands. They would fear the development of
vanity and pride as a consequence of the supernatural acts.

(566) THE SHARIAT

In our age the Shariat is viewed with contempt. People have no
regard for the Shariat. They abuse and revile the people of the
Shariat. I take oath by Allah! Divine proximity without the Shariat
can never be achieved. If the 'aarif' of this age becomes the recipient
of inspiration, he deems himself to have acquired Divine Proximity.
Just as Kashf and Waaridaat can be a mercy, it can also be a trial. It
is lamentable and most unfortunate that people search for divine
proximity in ways other than obedience to Rasulullah (sallallahu
alayhi wasallam), when Allah Ta'ala says: "We have not sent you
except as a mercy unto the worlds."

(567) ACCEPTANCE OF DUA

Acceptance of dua is in three ways. (1) The very object supplicated
for is acquired. (2) Instead of the object requested being granted, a
calamity is warded off in lieu. However, since a person is unaware of
calamity which has been warded off, he is afflicted with doubts
regarding acceptance of his dua. One should not doubt acceptance of
one's dua. Allah Ta'ala says: "I answer the call of the caller when he
calls Me." (3) The requested object is saved (for the future or for the
Aakhirah).

(568) COLOSSAL DECEPTION OF SHAITAAN

Shaitaan is such a villain that he adorns some actions and entraps a
person in it. He covers an act with a beautiful external veneer whilst
in it is great temptation and trial. Some shaitaani attraction
accompanies the action. The person involved in it gains the
impression of divine acceptance. For example sima' (spiritual
singing). The participant sometimes is overwhelmed with emotion
and ecstasy. Superficially it appears that the person who has been
transported into an ecstasy is absorbed in divine love. But every state
20
of ecstasy is not from Allah Ta'ala. During such trances certain forms
become impressed in the mind of a man who lacks knowledge (of the
Deen). He gains the idea that these are the forms of Allah Ta'ala. The
form appears so stunningly beautiful that he labours under the
impression that he is visualizing Allah Ta'ala. Some even develop a
belief in it. Thus when the attributes of the Beloved (Allah Ta'ala) are
sung in sima', they keep in front of them the form in which they now
believe. In the search for that form they become restless and go into
trances and ecstasy.
Sometimes shaitaan conjures a heaven which he displays to a
person who sees 'angels' fluttering about. The simpletons believe this
to be a true manifestation. But the true Aarifeen immediately
understand that it is neither a heaven nor are there any angels. The
whole act is either a satanic imposition in one's imagination or armies
of shaitaan. At such a time one falls into colossal shaitaani deception
without a Shaikh-e-Kaamil.

(569) OBEDIENCE TO THE SUNNAH

The condition of the Auliya is indeed wonderful. One Buzrug
mistakenly placed his left leg first in the Musjid. He was
immediately overcome with great fear. When someone asked him for
the reason for so much fear, he said: 'I fear that the Noor-e-Baatin
(spiritual effulgence) which has been bestowed to me might be
snatched away in consequence of me having acted in conflict with
the Sunnah.'
In our age such a wide avenue of permissibility has opened up that
besides such issues, people are not concerned with even Fardh and
Haraam acts.

(570) FOR RIZQ

Reciting 3def g- (Yaa Mughni) 1100 times, with Durood Shareef 11
times before and 11 times after, is extremely beneficial for increase
in Rizq.

(571) THIKR AND THE SUNNAH

21
Perpetual Thikr is the objective. Whatever (spiritual)
accomplishment anyone has achieved was the result of Thikrullaah
and obedience to the Sunnah. Nisbat (a special relationship) with
Allah is attained by means of Thikrullaah.

(572) DIVINE BOUNTIES

Morning and evening there descends on man a variety of bounties
(Ni'maat) and favours (Ihsaanaat) from Allah Ta'ala, e.g. food,
drink, comfort, pleasure, rest, etc. One should always reflect on these
bounties as they materialize. Such contemplation brings about
progress in the recognition of Allah Ta'ala. Although all the bounties
which are daily received are from Allah Ta'ala, one should not be
neglectful of the ways and means of achieving these.

(573) KAIFIYAAT
(Spiritual conditions such as ecstasy, exhilaration, trances, etc. are
termed Kaifiyaat.)
Tajalli Zaati (a Divine Manifestation which is inexplicable) is among
the Final States (Muntaha-e-Ahwaal) of the spiritual journey. It is not
among the Maqaasid (Objectives) and the Maqaamaat (Stages along
the spiritual journey). The actual Maqsood (Goal/Objective) is
Ridha-e-Haqq or Divine Pleasure –the Pleasure of Allah Ta'ala. The
slave's Thikr should be for the acquisition of Ridha'. He should not
hanker after kaifiyaat. Allah Ta'ala declares in the Qur'aan Majeed:
"Remember Me, and I shall remember you." Thus, the fruit of Thikr
is this Maqsood, that He should remember us with His Rahmat and
Ridha. Hankering after states and stages is in conflict with the aim of
the quest. The one who hankers after haalaat (states and stages) is
not a searcher of Allah.

(574) TRANSFIGURATION
There is no excellence in the act of transfiguration by which a man
assumes different physical forms. Some Buzrugs (Auliya) who had
achieved the ability of subjugating the elements were able to assume
different physical forms. In view of the Rooh (soul) being a spiritual
substance, these Auliya permeate the various physical forms with it
22
(the Soul). Thus the single soul assumes several different physical
forms.

(575) REVELATION OF REALITIES

After Maut (Death), the reality of things will automatically be
revealed even to the kuffaar. Thus, Allah Ta'ala states: "And from
Allah it will become apparent to them what they had not expected."
The pursuit of things which will automatically be revealed is highly
erroneous. Now is the time to pursue acts which one will not be able
to accomplish after death. Such acts are Imaan and A'maal-e-
Saalihah. People usually abandon the essentials and pursue what is
not essential. May Allah have mercy.

(576) THE BEARD

Once a modernist/agnostic criticizing the beard said to Hadhrat
Maulana Shaheed (rahmatullah alayh): “The beard is a futile excess.
The proof for this is that a person is born without a beard. Therefore,
a beard should never be kept.” Hadhrat Maulana Shaheed
(rahmatullah alayh) spontaneously responded: “Then break all your
teeth.” (A person is born also without teeth. Hence, if non-existence
at the time of birth is a daleel – proof – for excess and futility, then
the same logic should be applied to the teeth.—Mujlisul Ulama).
Maulana Abdul Hay Saahib who was present, exclaimed in delight:
“What a wonderful teeth-breaking reply!”

(577) EATING FROM A TABLE

In view of the factors of iftikhaar (pride) and tashabbuh (emulating
the kuffaar), eating from tables is prohibited.

(578) AUTOCRACY
Citing as proof the aayat: “And consult with them in matters….”
some people claim that autocracy is in conflict with the Qur'aan. On
the basis of “Consult with them”, they aver the validity of majority
rule which is in fact the parliamentary system. This very same aayat
disproves this deduction and indicates its error. The succeeding
portion of the aayat states: “And when you have decided, then repose
23
trust on Allah.” (The pronoun, ‘you’ in this aayat is singular and
refers to Rasulullah – sallallahu alayhi wasallam). Although in
terms of the aayat, consultation is meritorious, after consultation the
final decision is left to ‘you’ (Rasulullah- sallallahu alayhi
wasallam). This aayat, on the contrary, substantiates the validity of
autocracy, not democracy or the parliamentary system. Certainly, the
aayat confirms the incumbency of mashwarah (consultation), but the
final decision is not based on majority opinion. In fact, by virtue of
the generality (itlaaq) of the aayat, the one who consults is allowed
to make mashwarah with only one person and act according to his
advice, instead of a group or council of members.

(579) DID ISLAM SPREAD WITH THE SWORD?

The claim that Islam was spread with the sword is highly erroneous
and false. The first step (in a conquered territory) is the imposition of
Jizyah (a tax levied on the non-Muslim citizens). When the non-
Muslims have accepted to pay this tax, then it becomes unlawful to
wield the sword against them.

(580) THE BEGINNINGS OF URS

The Auliya had initiated Urs with good intentions. Initially the
practice was devoid of evils. (Evil acts of bid'ah and shirk never were
part of the Urs gatherings of the Auliya), But today the unadulterated
practice no longer remains nor the pure (Deeni) motives. Now this
practice is accompanied by unlawful and evil actions. How can it
ever be possible for an uprigteous Aalim to permit it?

(581) INFORMATION BY A MAJZOOB

(A Majzoob is a saintly person who has become mentally deranged in
his quest for Divine Love. Sometimes he makes future predictions
which materialize. Commenting on this, Hadhrat said): "The
predictions of a Majzoob pertaining to future events materialize in
accordance with what has already been ordained. Even if the
Majzoob did not predict an event, it would still most certainly
materialize. There is no new dimension to the prediction. People
consider such predictions to be an attribute of excellence (in the
24
Majzoob). They also labour under the erroneous notion that events
materialize as a consequence of the statements made by the
Majzoobs, whereas this is not so. The only thing is that people are
made aware of an event prior to its occurrence. Besides this, there is
no new dimension. This pertains to worldly events. As far as Deeni
benefit is concerned, the Muhaqqiqeen say that there is no Deeni
benefit in the company of a Majzoob. Benefit is acquired from the
companionship of a Saalik."

(582) DECEPTION BY MESMERISM

Some dervishes (the reference here is to fake spiritual guides who
perpetrate deception) have acquired the expertise of manipulating
the powers of imagination of others. When a person becomes a
mureed, this type of dervish, employing mesmerism and the like,
displays the sun to the disciple. He informs the mureed that this is the
Noor of Allah. Then he displays the moon and says that it is the noor
of Muhammad (sallallahu alayhi wasallam). It is nothing but the
effect of manipulating the imaginary capacity, but the mureed
develops conviction. By means of concentration, these anwaar are
perceived by the mureed. Thus he is perpetually entangled in this
deception and ruins himself.
A greater calamity than this is the display of numerous anwaar.
Each noor is given a specific name. It will be said to the mureed that
this is the rooh of Hadhrat Saabir (rahmatullah alayh); this is the
rooh of Shaikh Mueenuddin Chishti (rahmatullah alayh), etc. In
reality the entire display is a shaitaani affair. Only the imagination is
employed. It is nothing besides this. The mureed then remains in the
deception of having seen the souls of the Auliya.

(583) PROXIMITY TO ALLAH IS DEPENDENT ON

OBEDIENCE
Some people request such a wazeefah which will enable them to see
Rasulullah (sallallahu alayhi wasallam), the Ambiya and the Auliya
in their dreams. Nowadays this is considered to be of the excellences
of sainthood. Seeing Rasulullah (sallallahu alayhi wasallam) in
dreams is not within the volition (ikhtiyaar) of anyone. Some Auliya
25
did not see Rasulullah (sallallahu alayhi wasallam) in dreams in their
entire lifetime. Yet they were perfect and remained perfect.
Divine Proximity is not elevated by ziyaarat in dreams. Assuming
someone makes ziyaarat daily in his dreams. Neither does this make
him perfect nor elevates his spiritual ranks or his Divine Proximity
although it will be a means of barkat. By Allah! The divine proximity
gained by reciting Subhaanallaah once will not be attained by
ziyaarat in dreams. Obedience to the Shariat is the way of attaining
Divine Proximity. Qurb (Nearness to Allah) is proportionate with
obedience to the Shariat. People have abandoned what is essential
and have elevated the non-essential to the status of the essential.

(584) HUQOOQUL IBAAD

Observing Huqooqul ibaad (the rights of others) is of far greater
importance than Wazaaif (prescribed forms of thikr). Failure to
observe the rights of others is punishable whereas there is no
punishment for neglecting Wazaaif. Observance of Wazaaif is
Mustahab, but people have abandoned what is essential and have
adopted what is not essential.

(585) TAWAJJUH
(Tawajjuh in this context means to focus intently on the soul of
another person thereby influencing his attitudes.) There are two
types of Tawajjuh. One is the way of the Ambiya (alayhimus
salaam). Their tareeqah consists of naseehat, dua and affection for
creation. Reformation in this way is gradual, but enduring. The
second kind is the cultivation of spiritual ability, then to focus on the
heart of the mureed. While the effect of this type of tawajjuh is
immediate, it is not enduring. The effect quickly disappears.

(586) REFORMATION OF MORALS

I do not emphasise on my associates the observance of auraad,
ashghaal and wazaaif as much as I emphasise reformation of morals.
Adornment of character is absolutely essential. Therefore, I insist
much on this. In this era most people are not concerned with
reformation of morals. However, they are observant of wazaaif."
26
(587) IMPORTANCE OF THE KNOWLEDGE OF WAHI
In our era people regard such knowledge which is acquired by Kashf
and Ilhaam to have greater importance. It is for this reason that they
are more observant of such duas which were acquired by way of
Ilhaam. They generally ignore what has been acquired by way of
Wahi. Shaikh Akbar (rahmatullah alayh) has categorically said that
sometimes there is a trial in knowledge acquired via the agency of
Kashf and Ilhaam, while at sometimes there is rahmat in it. In
contrast, knowledge which has been acquired by way of Wahi is
always pure rahmat because our Nabi (sallallahu alayhi wasallam)
was Rahmat lilaalameen (A mercy to the worlds). The rank of Kashf
and Ilhaam is not equal to that of Wahi. People do not understand the
value of the Pure Shariat. How lamentable!

(588) RECOGNIZING THOUGHTS

There are different ways of recognizing the variety of thoughts which
gush into the mind. Some thoughts are Ilhaam-e-Ilaahi (inspiration
from Allah); some thoughts are Malaki (inspired by an Angel); some
thoughts are shaitaani (satanic), and some are nafsaani (promptings
of man's nafs). If after one evil thought has been eliminated, another
evil thought takes its place, and then after eliminating the second
one, a third evil thought enters the mind, then such thoughts are from
shaitaan. The objective of shaitaan is to disturb and deceive, hence he
does not restrict himself to only one evil thought. Sometimes a good
thought may also be from shaitaan. One good thought is substituted
with another good thought. To recognize this, one should reflect and
try to fathom which of the two good thoughts has greater merit. If the
latest good thought is of lesser merit than the first one, then
understand it to be a shaitaani thought. Shaitaan compromises by
diverting a person from a greater virtue to a lesser virtue.
If the same evil thought assaults the mind repeatedly, then it is a
nafsaani prompting. The nafs derives pleasure in that evil, hence it
makes repeated demands for gratification.
If a thought of pure virtue develops without overwhelming force,
then it is Malaki. If the good thought overwhelms the heart and
27
produces restlessness in the urge to give practical expression to it,
then it is Ilhaami."

(589) SHAITAANI AND NAFSAANI DECEPTION

"Sometimes there develops a strong urge to commit a sin. Despite
striving to prevent the nafs, the urge becomes stronger. Then shaitaan
and the nafs collude to hoodwink the Saalik. He gains the idea that if
at this time he commits the sin just once, the desire of the nafs will
be gratified and the urge will be totally extinguished. Sometimes on
the basis of this nafsaani and shaitaani interpretation, he regards the
commission of the sin at that juncture to be permissible on the basis
of need. He then indulges in the sin. This is an exceptionally grave
error. In fact, it is ilhaad as well. (Ilhaad: Kufr by interpretation). It
is a grave error because by perpetration, that sin becomes embedded
in the nafs. Thereafter it becomes almost impossible to eradicate it. It
is ilhaad because sin is accepted as a means of obedience. When
such an urge develops, never grant the nafs the slightest leeway.
Muster up courage and restrain the nafs. Even if the urge is not
extinguished, there is no harm in its lingering. The urge itself is not
punishable. Perpetration of the act is sinful and punishable. By
exercising restraint a few times, such urges will become easily
suppressed."

(590) TAWAADHU'
"Honouring contemporaries is evidence of one's Tawaadhu'
(humility).When a contemporary is honoured, it is possible for
onlookers to conclude that the honoured person is superior in rank. It
is therefore difficult on the nafs to honour contemporaries."

(591) THE JOURNEY

There are two stages in the Journey (Sulook): Ser Ilallaah (the
journey towards Allah), and Ser Fillaah (the journey in Allah). Ser
Ilallaah is the process of moral reformation and firmness in
Thikrullaah. Customary Sulook ends when these objectives are
accomplished. Thereafter commences Ser Fillaah. This stage is a
continuous process of spiritual elevation as the mysteries of the
28
Divine Attributes unravel and the relationship between the Rabb and
the Abd (slave) becomes revealed. There is no limit in this stage of
the Journey. The Qur'aanic aayat: "Verily, I am going towards my
Rabb, and He will certainly guide me", refers to these two Journies.
The first portion of the aayat alludes to Ser Ilallaah, and the second
portion, namely, "He will guide me”, refers to Ser Fillaah.

(592) A'MAAL SAALIHAH

There are two kinds of A'maal Saalihah (righteous deeds). One kind
consists of such deeds which generally yield benefits even in this
world. At the same time the form of such deeds provides pleasure for
the nafs, e.g. Jihaad. The other kind consists of such acts from whose
outward forms the nafs does not derive pleasure. The benefits of such
actions are also not perceived, e.g. Thikrullaah. While the first kind
of actions are easy on the nafs, the second kind is extremely onerous
for the nafs.
To lighten these forms of actions on the nafs, do not intend to
acquire any immediate benefit. The niyyat should be regulated by
only the promise of Allah stated in the aayat: "Remember Me, and I
shall remember you." His remembrance is the greatest objective.
There is no possibility of this Divine Promise being violated. Hence
when the objective has been achieved, the lack of emotional pleasure
is of no significance."

(593) DO NOT INTRUDE

When visiting someone, do not read any of his letters (which may be
scattered on his desk/table). It is quite possible that some letter might
have some secret which you are not supposed to be aware of. (Some
people have the bad habit of simply pickling up the letters of others
and reading without their permission. This is despicable and not
permissible—Mujlisul Ulama).

(594) MUKAASHAFAH
Mukaashafah (inspirational revelations) is among the Ahwaal
(spiritual states and conditions), hence it is not an objective to

29
pursue. If Kashf does not occur to a man his entire life, his status of
Qurb (divine proximity) is not reduced by one iota.
Mukaashafah is not an excellence. Kashf occurs to even the kuffaar.
In fact, after death everyone will automatically acquire the capacity
of Mukaashafah.
Here on earth we should pursue and acquire what we shall not be
able to pursue after death, such as Salaat and Thikr. Furthermore,
sometimes mukaashafah is harmful. For example, if kashf occurs to a
man who lacks Deeni Knowledge, the pleasure of it will induce him
to believe that Salaat and Saum are insignificant acts. This danger is
more marked if he begins to see some visions of celestial light. He
will then gain the impression of himself being on a Mi'raaj journey.
The Auliya say: “The veils of noor are worse than the veils of zulmat
(darkness).” (Veils of light are extremely deceptive. The novice in the
Path is unable to distinguish between satanic light, Angelic Light and
Divine Illumination). If there was any merit in the pursuit of kashf,
Rasulullah (sallallahu alayhi wasallam) would have instructed us in
this sphere.

(595) REFORMATION OF MORALS IS A PREREQUISITE

Imaam Ghazaali (rahmatullah alayh) has written in one of his kitaabs
that the novice in Sulook (the Path of moral reformation –Tasawwuf)
should refrain from giving lectures. In the initial stage the nafs has
not yet been perfectly adorned with the moral attributes of excellence
(Akhlaaq-e-Hameedah), hence there is always the probability of
pride and vanity corrupting the nafs. This opinion is substantiated by
the Qur'aanic aayat: “Forgive and overlook until Allah issues His
command.” This aayat was revealed in Makkah to prohibit the
Sahaabah from waging Jihaad against the kuffaar. The reason for this
prohibition was that the Sahaabah were new converts to Islam. They
had not as yet achieved perfect adornment of the nafs with Akhlaaq-
e-Hameedah. There existed the possibility of nafsaani contamination
in Jihaad. The reason for the prohibition was not numerical
inferiority. Numerical inferiority never constituted an impediment for
Muslims. In fact, 60 had confronted an army of 60,000, and they
were victorious.
30
 When the Madani era dawned, most of the Sahaabah had attained
perfection in moral reformation. The small minority (those who had
not yet attained perfection) was under the domination of the majority.
Thus, the aayat granting permission for Jihaad was revealed:
"Permission (to wage Jihaad) has been granted to those who are
being persecuted because verily they have been oppressed.”

(596) GUIDANCE
Whoever desires hidaayat (guidance), Allah Ta'ala will assuredly
guide him. The Qur'aan states: "Those who strive in Our (Path), most
assuredly, We shall guide them to the Paths (of Rectitude)." The
Shaikh cannot reform a person who does not desire to be reformed.
(This principle applies to even sincere non-Muslims who are in
search of the Truth. Allah Ta'ala ultimately guides them to the Path
of Imaan—Mujlisul Ulama).

(597) ATHKAAR AND ASHGHAAL

(Athkaar: Plural of Thikr. In the context of this discussion it refers to
prescribed forms of non-Sunnah thikr. Ashghaal: Plural of Shaghl.
Here it refers to forms of spiritual exercises such as breathing,
contemplation, etc.)
The Mashaaikh in former times would not teach the masses athkaar
and ashghaal. Nowadays, there prevails astonishing disorder in the
ranks of the Sufis.
They prescribe thikr and shaghl to just anyone. The consequences of
this are evil. These people become involved in a variety of errors.
Some times educated persons are also involved in such errors. It then
becomes difficult for them to be extricated from such errors.

(598) HIYAL (STRATAGEMS)

Some people criticize the Ulama for employing hiyal (stratagems).
They say that the Ulama prohibit others from everything whereas
they legalize the prohibitions for themselves on the basis of
stratagems. There are two kinds of hiyal. The one kind negates the
objectives of the Shariah, e.g. to employ a stratagem to escape
payment of Zakaat the objective of which is to aid the poor and to
31
eradicate evil qualities of the nafs. This type of heelah (stratagem) is
not permissible. The second kind of hiyal is for the acquisition of a
Shar'i objective. Such stratagems are permissible.

(599) TA'LEEM IS THE BASIS

The basis (of Islaah-e-Nafs) is Ta'leem (teaching of the Shaikh).
Bay't is not essential. However, it (Bay't) strengthens the
relationship. The Shaikh by virtue of bay't regards the reformation of
the mureed an incumbent duty on himself. He therefore, pays greater
attention to him.

(600) SUBTLETIES OF TASAWWUF

It is futile, in fact detrimental to lecture about the subtleties of
Tasawwuf to the masses.

(601) COMFORT
Wealth is not comfort. Comfort is related to the heart. A person
whose heart is deprived of contentment, will not enjoy comfort
(regardless of the amenities procured by wealth). As long as greed
endures in the heart, man will not experience comfort and peace.

(602) BID'AH
If a person intentionally performs five raka'ts for Zuhr instead of
four, then even his four raka't are not valid. He may argue that he had
not committed any evil deed by performing an extra raka't. On the
contrary, he can say that he had in fact done a good deed. Why then
is his Namaaz not valid? The answer is that he acted in contravention
of the Law, hence even his four raka'ts have gone to waste. While
everyone understands the invalidity of these five raka'ts, they do not
understand this principle regarding other acts of bid'at. They will
argue: 'What is wrong with this good deed we are doing?'
Interpolating in the Laws of Allah is bid'at. All prohibited practices
of bid'at are in the same category. There is no valid basis for
differentiation.

(603) ENEMIES
32
Once when someone mentioned that certain kuffaar were great
enemies, Hadhrat Thaanvi commented: "Speak about friends, not
about enemies. Rahmat descends when the discussion pertains to
Saaliheen. Similarly, zulmat (spiritual darkness) is the effect when
the discussion pertains to evil persons. When such persons are
discussed, I immediately perceive the zulmat. Only if there is a need,
should such persons be mentioned. Without a need, they should not
be mentioned."

(604) THE INCUMBENCY OF DIVINE LOVE

(In this Malfooth, Hadhrat Hakimul Ummat- rahmatullah alayh—
explains the degrees of Divine Love imperative for Imaan.)
The actual nature of Muhabbat (Love) is the inclination of the heart.
This degree of Muhabbat is natural and its acquisition is not
commanded (in view of it not being in one's volitional control—or
ikhtiyaar). The presence of this natural and emotional love for Allah
Ta'ala is a ni'mat and it is a pure bestowal of Allah. (In other words,
it is not attainable by effort). The effect of Muhabbat for Allah is to
prefer the Pleasure of Allah over and above the pleasure of others.
This kind of love is rational (Aqli) and its cultivation is imperative.
(This is the minimum degree of Divine Love. The presence of this
degree of Love induces the Mu'min to give preference to the
commands of Allah Ta'ala in any conflict between personal desires
and Divine Desires.)

The category of Aqli Love on the basis of which preference is

given to the desire and pleasure of Allah Ta'ala has several classes.
The first class is to prefer Imaan over kufr. This is the very minimum
degree of Divine Love. In the absence of this degree, one cannot be a
Mu'min. In the other classes of rational Love for Allah, are the
various kinds of Ahkaam (Laws of the Shariah). Giving preference to
the Laws over what is not law is subdivided into different categories.
Some are Waajib and some are Mustahab.

33
(605) QUNOOT-E-NAAZILAH
Instead of Qunoot-e-Naazilah, it is better to make dua after every
Fardh Salaat. This is a wonderful and efficacious method. It is also
easier and therein is ikhfa (concealment which precludes riya -
show), whereas in Qunoot-e-Naazilah there is ostentation.

(606) THE ACTUAL SOLUTION FOR CALAMITIES

The actual solution for calamities and hardships is Islaah
(reformation) of A'maal (deeds). If this solution is adopted, within a
short while, Insha'Allah, the enemy will be subjugated.

(607) REMEDY FOR PRIDE

If your gaze is focussed on your personal excellences and on the
defects of another person, then it is incumbent to believe that perhaps
in this person there is such a hidden excellence and in me such a
defect which make him more acceptable to Allah Ta'ala. This will be
an adequate remedy for eradicating pride.

(608) THE OBJECTIVE OF SULOOK

(The Path of moral reformation and spiritual progress leading to
Allah's Proximity is called Sulook or Tasawwuf or Tareeq).
The objective of Sulook is Divine Pleasure. There are two
fundamentals for this acquisition: Knowledge and Practise (i.e.
giving practical expression to knowledge). Thus the Tareeq is only
one, namely, adherence to the exoteric an esoteric laws of the
Shariah (Ahkaam-e-Zaahir and Baatin). Two acts aid the traveller in
this Path: Perpetual Thikr and the company of the Pious. If one is
unable to be in the physical company of the Pious, then the substitute
for this is to study the life episodes of the Auliya. Two acts are
obstacles in the Tareeq: Sin and futility. Then there is one act which
is beneficial for the acquisition of all these factors. That is, constantly
informing one's sheikh of one's conditions. Progress will then be
proportionate to one's natural ability. This in a nutshell, is the
meaning of Sulook.

(609) A CONCISE PRESCRIPTION

34
A concise prescription for evil attributes (to attain moral reformation)
is reflection and forbearance. Think before doing anything to
understand whether it is permissible or not, and do not make haste.
Exercise forbearance and self-control.

(610) ELEVATION VIA SABR AND RIDHA'

When Allah Ta'ala wishes goodness and elevated ranks for a
servant, but finds him deficient in his resolve to strive for its
attainment, then He afflicts this bandah (slave) with such calamities
which eradicate his evil attributes. For example he is afflicted with
sickness, or an enemy is imposed on him, who persecutes and
humiliates him. Initially this bandah experiences severe suffering in
consequence of these calamities. However, he gradually acquires the
capacity of forbearance. As a result of his firmness and patience in
calamity, his spiritual ranks are exalted and he even gains public
acclaim. But such acclaim has no attraction for him. He has become
totally independent of it.

(611) THE TRUE SUFI

The true Sufi is always criticized because he is always patient and
silent. (A true Sufi does not defend himself by responding to
criticism). But do you know why he adopts sabr? By means of sabr
he enlists Allah's aid. According to the Hadith, a man who takes
(lawful) vengeance (by defending himself), Allah Ta'ala allows him
to act unilaterally (i.e. he is deprived of Divine Aid). He aids the one
who adopts patience and extracts retribution on his behalf. His
Vengeance is dreadful. Describing His Vengeance, the Hadith says
that for the sake of His beloved servants, Allah's Wrath is like the
wrath which a lioness displays when protecting her cubs. Sometimes
He inflicts His Wrath in this world on those who persecute His
beloved servants, but the full measure of Divine Vengeance and
Wrath will be in the Hereafter.

(612) UNITY AND DISUNITY

Disunity is reproachable because it is detrimental to the Deen.
However, if disunity is beneficial for the Deen it will not be
35
reproachable even if it is detrimental for the dunya (world). Nabi
Ibraaheem (alayhis salaam) had also chosen disunity when he
dissociated from his people. Thus, Allah Ta'ala says in the Qur'aan
Shareef: “Verily, there is a beautiful example for you in Ibraaheem
and those with him when they said to their people: 'Verily, we
dissociate from you and from whatever you are worshipping besides
Allah. We refute you. Animosity and hatred have become manifest
between us and you forever (and so shall it be) until you believe in
Allah, The One.’” Can anyone criticize this disunity? Regarding a
certain act of unity, Ibraaheem (alayhis salaam) said: “Verily you
have taken idols besides Allah as (your) friends in this worldly life.
Then on the Day of Qiyaamah there will be mutual rejection (and
dissociation) among you all (you and your idols). Some of you will
curse others among you. And for you will be the Fire.”
From this it is clear that there was unity of the kuffaar against
Ibraaheem (alayhis salaam). Understand well that only such unity is
desirable and praiseworthy which is a benefit to the Deen, and
disunity is reproachable only when it is harmful for the Deen. When
disunity serves the interests of the Deen, then such disunity is
desirable.

(613) GRIEF
The stages of Sulook are traversed swifter by means of grief/sorrow
than by means of mujaahadah (striving against the emotional
desires). It is worthy to remember this fact.

(614) A DIRE CONSEQUENCE

One of the consequences of hurting a beloved bandah of Allah, is
Divine Apprehension (Allah's Punishment) even if the bandah
forgives the oppressor/persecutor. The crime is sometimes not
forgiven (and the punishment takes its course).

(615) SPIRITUAL ELEVATION

Do not act in accordance with such emotional desires which are in
conflict with the Shariah. You will then soar towards the spiritual
realms.
36
(616) MAUT ON A FRIDAY
According to the Hadith when a person dies on a Friday, he/she is
absolved from the questioning in the grave until the Day of
Qiyaamah. This is on account of the fadhielat (auspiciousness) of the
Day of Jumuah. It is unrelated to the time before or after Jumuah
Salaat. It is therefore in conflict with the Shariah and an act of futility
to unnecessarily delay the burial until after Jumuah Salaat.

(617) SYSTEM
It is mentioned in the Hadith that Rasulullah (sallallahu alayhi
wasallam) had a system for everything. Therefore, everything should
be done systematically.

(618) HEALTHY INTELLIGENCE

Fahm-e-Saleem (healthy intelligence) and Tafaqquh fid Deen (the
ability to ponder in the Deen) are attained by such Students who had
studied with attention and who had retained the pleasure of their
Asaatizah. A student who had merely made effort without keeping
his Asaatizah happy never acquires true Ilm (of the Deen).

(619) HOPE
Valid hope (in the mercy of Allah) is such hope which is
accompanied by amal (virtuous deeds). Minus deeds, the hope is
deception (of the nafs or shaitaan).

(620) BELIEFS FOR THE PURPOSE OF ACTIONS

While Aqaaid (Beliefs) per se are objectives, they are also objectives
for the purpose of practical deeds. For example, the objective of
teaching the belief of Taqdeer is not only for believing. When
calamity and hardship overtake, then it is necessary to reflect on the
belief of Taqdeer and to remain firm and bear the situation with
patience. Similarly, the Aqeedah of Taqdeer should be invoked to
neutralize pride and arrogance when in possession of bounties and
excellences. Another example is the Aqeedah of Tauheed which

37
should be invoked to eliminate fear for everything besides Allah, and
hope on others.

(621) REDUCTION IN MUNDANE RELATIONSHIPS

Islam neither advocates total renunciation of worldly relationships
nor engrossment in the world. It teaches reduction in mundane
relationships. (Unnecessary and futile relationships should be
abandoned).

(622) A PERFECT PERSON

Only he who follows in the footsteps of Rasulullah (sallallahu alayhi
wasallam) is a kaamil (perfect man). Both his outward (zaahir) and
his inward (baatin) way should be in emulation of Rasulullah
(sallallahu alayhi wasallam). In every act and condition, Rasulullah
(sallallahu alayhi wasallam) is the Ka'bah and Qiblah of the man of
perfect moral and spiritual excellence.

(623) THE DEVOTEES OF ALLAH

The intelligence and actions of those who are the closest devotees of
Allah appear to be in conflict with worldly expediencies. It is
precisely for this reason that the people of the world award to them
the titles of 'madmen', and 'fanatics'. Hence, we find that the kuffaar
of Makkah had described the Sahaabah as 'As-Sufaha' (ignoramuses).
They had sacrificed worldly wealth, their homes and families for the
sake of Imaan.

(624) SPIRITUAL WEALTH

A man born blind has no conception of colour. Similarly, a
spiritually blind person has no understanding of spiritual wealth.

(625) QALANDAR
A Qalandar is a man who has perfect love for Allah. He is engrossed
in obedience, and he is unconcerned with the criticisms which people
hurl at him.
38
(626) ALLAH'S BELOVED?
If you desire to become the beloved devotee of Allah, then adhere
courageously to the Shariat, exoterically (zaahiran) and esoterically
(baatinan) – physically and spiritually, and maintain your tongue
moist with the Name of Allah, and occasionally sit in the company of
the pious. In the absence of such companionship, study their kitaabs.

(627) A KAAMIL SHAIKH

The features of a Shaikh-e-Kaamil (a perfect uprighteous spiritual
guide) are: He is a staunch and perfect follower of the Shariah; total
abstention from bid'ah and shirk; abstention from futile and silly talk;
the effect of his companionship is reduction in worldly love and
increase in Divine Love; he pays attention to the spiritual ailments of
the mureed and he provides prescriptions; benefit is perceived in his
prescriptions by an obedient mureed; incremental progress is
perceived in moral reformation by the mureed who follows the
Shaikh's instructions.

(628) SLACKEN WORLDLY TIES

Reduce worldly possessions and expenditure. Be content with
necessities. There are different classes of necessities. (i) Incumbent
(Waajib): Such needs without which life is not possible. (ii)
Permissible: Such needs without which life is possible, but difficult.
Possession of such items brings about comfort.
Some worldly possessions are such that fulfilment of needs are not
dependent on such items. There is no difficulty without such
possessions. However, one acquires them merely for happiness. If
one can afford, then the acquisition of such items will also be
permissible (although not encouraged).
Some worldly possessions are acquired for ostentation (riya) and
to vie with others. Acquisition of this type is haraam.
If women acquire expensive garments, jewellery, etc. sincerely for
the sake of their husbands and on condition these are affordable, and
not to show others, then this is not sinful. But if they adorn
themselves only for displaying themselves to others, then it will be
39
haraam. The sign of a woman's base intention in this regard is that at
home she dresses shabbily, but when she leaves the house to attend
to a function then she adorns herself in her best apparel and jewels.
She then emerges as if she is a princess.
The classes described above apply to all types of worldly
possessions – buildings, utensils, furniture, etc.

(629) LIBERALISM
Nowadays, there is a preponderance of liberalism which has affected
even the majority of the people of the Deen. All levels of people, not
only the religious ones, have been smitten by this disease. The few
exceptions who adhere steadfastly to the way of their seniors are
ridiculed with a variety of derogatory epithets. The effect of this evil
malady of liberalism is discernable in almost all people. Its effect is
extremely poisonous.

(630) REFORMATION OF DEEDS

The true and actual solution for calamities is rectification of A‘maal
(deeds). If deeds are rectified (and this depends on moral
reformation), within a short while by virtue of the barkat of virtuous
deeds the enemy will be overwhelmed with fear, Insha’Allah.

(631) LIES
A very efficacious remedy for a habitual liar to cure him of speaking
lies is for him to immediately confess his lie to the person whom he
addresses. (If he is sincere and desires to be cured of his evil habit,
he should adopt this treatment).

(632) SELF-CONCERN
The great need for every person is that he/she should be concerned
with his/her own moral reformation and rectification of deeds.
Nowadays the widely prevalent disease among the masses as well as
among the elite is to be concerned with others and to forget oneself.

(633) ALLAH’S PLESURE

40
The goal (Maqsood) of Sulook (Tasawwuf) is Allah’s Pleasure. There
are two essentials for this acquisition: Knowledge of the Road and
practising accordingly. The Tareeq (Road) is only one, namely, firm
adherence to moral and physical laws (Ahkaam-e-Zaahirah wa
Baatinah). There are two aids for this Tareeq: Perpetual Thikr and
the Companionship of the Ahlullaah (Men of Allah) as much as is
possible. If physical companionship is not available, the episodes and
stories of the Auliya are an adequate substitute. Two things are
obstacles in the Road: Sins and indulgence in futility. This is the
essence of the entire Tareeq.

(634) REFLECT BEFORE ACTING

A simple remedy for the evil attributes of the nafs is to ponder and
reflect. Before embarking on any act, reflect and try to understand
whether the contemplated act is lawful or not. Do not make haste.
Exercise patience.

(635) HARMS OF FAME

Both worldly and Deeni harm is the consequence of fame. However,
this applies to such fame which a man pursues and desires. Fame
which is acquired without one’s search for it is a ni’mat (bounty of
Allah Ta’ala).

(636) FASAAD OF WOMEN

An excellent plan for safety from the corruptions of family life is that
several families should not live in one household. The consequence
of a few women living together is fasaad (corruption and anarchy).

(637) HONOUR THE DEEN

Do not do something which brings disrepute to the Deen. It comes in
the Hadith: ‘Honour the affairs of Allah, He will then honour
you….’ Maintain the honour of Allah’s Deen, He will then ennoble
you and make you honourable.

(638) AN EASY MAUT

41
For attaining an easy Maut (Death), the Hadith commands abstention
from sin, and for a free life, abstain from incurring debt. Do not
disgrace yourself by asking.

(639) THE BOUNTY OF GRIEF

The spiritual stages of Sulook are traversed swifter by means of grief
and sorrow than by means of mujaahadah (striving against the nafs).
This fact should be remembered.

(640) GHEEBAT
Whenever you have made gheebat about a person, praise that person
in public. He will surely have some virtue which could be praised.
This is a cure for gheebat.

(641) DEATH ON A FRIDAY

According to the Hadith, a person who dies on a Friday is absolved
of the questioning in the grave. Until Qiyaamah the Malaaikah
(Munkar and Nakeer) do not question him. This is due to the virtue
(fadheelat) of the Day of Jumuah. Prior to the Jumuah Salaat or after
Jumuah Salaat has no relevance to this issue. It is therefore in
conflict with the Shariah and futile to delay the Janaazah Salaat until
after the Jumuah Salaat.

(642) A PERFECT MUSLIM

A Kaamil (perfect Muslim) is he who follows meticulously in the
footsteps of Rasulullah (sallallahu alayhi wasallam). His external life
should be like the external (Zaahir) life of the Nabi (sallallahu alayhi
wasallam), and his internal (Baatin) life should be like the Baatin of
the Nabi (sallallahu alayhi wasallam). In every condition and affair,
the Nabi (sallallahu alayhi wasallam) should be his pivot.

(643) THE BLIND

42
What does a person who was born blind understand of the nature of
light? Similarly, how can a spiritually blind man understand the
reality of spiritual treasures?

(644) FOLLOW THE SHARIAH

If you desire to become the beloved of Allah, then muster up courage
and follow the Shariah with firmness in both the zaahir and the
baatin (i.e. in the observance of the outward deeds as well as in the
moral precepts), and perpetually remember the Name of Allah (i.e.
engage always in Thikr). Also occasionally stay in the company of
the Ahlullaah (Men of Allah). In their absence (i.e. when physical
association is not possible), then study the kitaabs they prescribe.

(645) SAFETY FROM THE WORLD

It is mentioned in the Hadith that when Allah loves a servant, He
saves him from the world just as you prevent a man suffering from
the disease of hydrophobia from water. Accumulation of much
wealth destroys the tranquillity of the heart. The kingdom of the
world is of no significance in relation to this tranquillity.

(646) ZULM
An empire is lost on account of oppression (zulm), not on account
of kufr.

(647) MUJAAHADAH
Dua is inadequate for Islaah-e-Nafs (moral self-reformation). Dua
should be complemented with Mujaahadah (striving against and
restraining the nafs).

(648) SIN
The heart’s perception is ruined by abundance of sin. Then the heart
becomes desensitized to sin and its darkness.

(649) THE DIVINE BOND

The weakness of the bond with Allah Ta’ala corresponds
proportionally to the increase of sin and disobedience.
43
(650) A FEARFUL PUNISHMENT
Hadhrat Maulana Gangohi (rahmatullah alayh) said that the faces of
the denigrators of the Ulama are turned away from the Qiblah in the
grave.

(651) A SATANIC DECEPTION

The idea that after committing a sin the desire for the sin will
weaken, is in reality a shaitaani deception. While commission of the
sin will temporarily reduce the crave, its effect will be an increase in
the craving to commit the sin. Then it will become beyond one’s
ability to restrain it. (This is the effect of addiction).

(652) THE SUNNAH

A Salaat performed according to the Sunnah even if the mind is
assaulted by innumerable wasaawis (shaitaani whisperings), is more
desirable to Allah Ta’ala than a Salaat which is performed in conflict
with the Sunnah.

(653) TAHAJJUD
Allah Ta’ala wakes up His select servants who regularly and
punctually perform Tahajjud. He thus grants them the opportunity to
commune with Him. Therefore, instead of vanity, the servant should
express gratitude for this favour.

(654) TAUBAH
If the entire earth becomes filled with sins, Taubah has the capability
of eliminating all the sins.

(655) SUCCESS IN THE PATH

Reflect, ponder and supplicate to Allah Ta’ala. Strive and struggle.
Lament and shed tears by Allah. Cultivate humility. Banish pride and
vanity from your mind. Thereafter there will be no undue delay in
reaching Him. Without cultivating this state, there will be no success.

(656) DO IT YOURSELF
44
What you are able to do, do it yourself. Do not impose it on others.
This is a demand of morality. You may ask others if you are unable
to do a task on condition that it is not the imposition of a difficulty on
them.

(657) FUTILITY
I take an oath and say that if a man reflects, he will understand that
indulgence in futility and nonsensical things most certainly leads to
the commission of sin. There is not a single futile act whose
boundary does not adjoin sin. Futility while initially permissible
culminates in sin.

(658) FULFILMENT OF DUA

The condition for fulfilment of Dua is to refrain from haste. (Do not
expect immediate fulfilment). Continue supplicating. The
relationship with Allah Ta’ala is lifelong. Even if it appears that the
dua is not being fulfilled, you should continue your duty of
supplication. Do not abandon your humility. There are good reasons
for delay in fulfilment of the dua. There is greater fear of Allah’s
Wrath for abandoning Dua after having supplicated for a few days.
Prior to abandonment, the person believed that the dua may not be
accepted due to his own deficiencies. But abandonment implies that
he feels that Allah Ta’ala is unjust in not answering his dua. It is
obvious that this implication is dangerous. It is tantamount to
levelling an accusation against Allah Ta’ala, and this is in negation
of uboodiyyat (being the slave of Allah). It is therefore incumbent to
continue making dua. If He wills, He will grant the dua by actually
fulfilling the desire or if He wishes, He shall not fulfil it in this way.
You should nevertheless discharge your obligation of making dua. It
behoves the slave to always be humble.

(659) ZULMAT AND NOOR

Zulmat (spiritual darkness) accompanies even the Deeni talks of an
irreligious person. Even the words he writes are enwrapped in a
measure of darkness. In contrast, there is Noor in even the worldly
45
talk of a pious person. Speech in reality springs from the heart.
Therefore, the state of the heart will most certainly exercise its effect
in a man’s speech and writing. Since the impression of the speaker’s
heart is in his speech and in his writing, one should not be in the
company of irreligious persons nor study their books.

(660) OPPONENTS
The books of opponents should not be studied even with the intention
of debating and refuting them. If a wrestler desires to wrestle with a
person, he should first ascertain whether the opponent is weaker or
stronger than him. If he is weaker, then wrestle him. If stronger, stay
far from him. A more powerful man should wrestle with him. It is
improper for one who is not an expert to attempt a refutation of
opponents. Besides a Muhaqqiq (expert) no one should venture to
embark on a refutation of opponents (deviates) because of the danger
of falling into doubt (due to lack of adequate knowledge and
expertise).

(661) TABARRUKAAT
The impression of the heart becomes conspicuous in the speech and
on even the garments of a person. It is precisely for this reason that
there are good effects in the Tabarrukaat of the Ahlullaah.
(Tabarrukaat refers to the memorabilia which the pious ones give.

(662) ILM AND AMAL

According to the Shariah, only Ilm accompanied by its impressions
is desirable, that is, Ilm with amal or Knowledge which is given
practical expression. For example, only a sword which is able to cut
is desirable. If it is unable to cut, it will be merely an ornament.

(663) COMFORT
The reality of success is comfort. The comfort which the heart
derives from Salaat cannot be gained from even a thousand
varieties of delicious food. However, the perception of this comfort
is attained after a specific time period which varies for different
persons (depending on their effort and moral reformation).
46
(664) THE EFFECT OF VIRTUOUS DEEDS
There is Noor in the heart of the musalli (one who performs Salaat).
The effect of this Noor becomes discernable on the face as well. On
the contrary there is zulmat (darkness) in the heart of one who does
not perform Salaat. This zulmat becomes manifest on the face as
well. The zulmat on the face indicates that certainly there is a fire
inside the heart and the darkness on the face is its smoke. Such a
person has darkened his body and soul. The effect of this darkness of
the heart/soul is that such a person has no detestation for bribery, lies
or slander. He is unconcerned if he usurps someone’s property and if
he refuses to pay his debts. He flagrantly stares with lust at young
lads and women. He has no dislike for the adoption of the appearance
of non-Muslims.

(665) THE FLAMES OF SINS

The paralysis of ghaflat (indifference, obliviousness) has
desensitized the body, hence the flames of sins are not being
perceived. But one day this paralysis, desensitization and
indifference will disappear. At that time the scorching flames of sins
will be fully perceived. (That will be the time of Maut).

(666) SECLUSION
The meaning of Khalwat (seclusion) is that the heart should be
perpetually attached to Allah Ta’ala. Remain in seclusion while the
heart remains attached to Allah Ta’ala. When the heart is overtaken
by disturbance and abundance of distracting thoughts, then remain in
the company of people. But it should be the company of the pious.
The avalanche of disturbing thoughts will then dissipate. At such a
time the jalwat (being in public) will be classified as khalwat because
the Maqsood (aim) is that the heart should be attached to Allah
Ta’ala, and when this has been achieved even in company, then such
jalwat is like khalwat.

(667) BE NOT VAIN

47
Ilm and Amal are noble only when they are acceptable to Allah
Ta’ala. However, no one has certitude in this regard. In fact if we
reflect on the state of our knowledge and deeds, it will not be far
fetched to conclude that rejection by Allah Ta’ala is certain. There is
therefore no cause to be vainglorious on account of one’s knowledge
and deeds of virtue. The validity of Ilm and Amal is in relation to
one’s state at the end of life. No one knows how his end will be.
Consider knowledge and good deeds a ni’mat and express gratitude
for it.

(668) NO PLEASURE IN SIN

A Muslim who has fear for Allah Ta’ala does not derive pleasure in
sin. He understands that Allah Ta’ala becomes displeased when sins
are committed and that punishment awaits him in the Aakhirah.
These thoughts cast a shadow of disturbance on the pleasure of sin.
The Muslim therefore does not derive total pleasure from sin.

(669) CULTIVATING PERCEPTION

To cultivate perception f the spiritual realities, the way is
Muraaqabah (meditation). Meditate on the annihilation and
deficiency of the world and on your own death; on the everlasting
nature of the Aakhirah, on reward and punishment, and on the
bounties and kindness of Allah Ta’ala. Be in the company of the
pious and engage in Thikr.

(670) TWO ENEMIES

When two enemies fight, do not unnecessarily side with one and
become the enemy of the other one. Remain aloof and be concerned
with your own safety as far as possible.

(671) JUSTICE
Justice does not mean tenderness. When severity is necessary, it
should be adopted. If tenderness is adopted when the demand is for
severity then such tenderness is injustice.

(672) INTELLIGENCE AND THE SHARIAT

48
Aql (intelligence) is the slave while the Shariat is the Sultan.
Accepting the Shariat on the basis of rationalism is like accepting the
orders of the king only if the king’s slave affirms them. The
ignorance of such a person is manifest. The order of the king is by
itself law. It is crass ignorance to require the affirmation of the slave.

(673) OUR SPOILED TASTE

Our condition now is like a person who has been bitten by a snake.
The bitter leaves of the Neem tree taste sweet for him. Similarly, sins
which are a fatal poison appear pleasurable to us. There is the need to
remedy this malady. Search for a physician who can treat this
disease. As long as you are unable to find a physician, an effective
remedy is to reflect. (Before doing anything, ponder and try to
fathom whether it is lawful or unlawful in the Shariah).

(674) RENOUNCE THE WORSHIP OF THE WORLD

The root of all spiritual maladies is the heart’s contentment with the
world and its indifference towards the Aakhirah. Eliminate this
contentment from your heart. The way for achieving this is to make
obedience to Allah Ta’ala incumbent on yourself by striving. There
is a special effect in obedience to Allah Ta’ala. Concern develops as
an effect of such obedience. Once concern (fikr) has been cultivated,
all acts become reformed. Furthermore, impose one more thing on
yourself. Do not make haste to do something which comes to mind.
First consult with the Ulama. If they say that it is not permissible,
never venture near to it. Consider yourself to be dependent on the
Ulama.

(675) ABUNDANT THIKR

The method of abundant and perpetual thikr is to engage in the thikr
of La ilaha il lallaah. Keep the tongue engaged in this thikr and
recite it somewhat audibly (that is, not in the mind) so that you
remember. When not occupied with any work, keep a tasbeeh in the
hand. A tasbeeh is a reminder of thikr.

(676) A SPECIAL FEATURE OF HUMILITY

49
T7e life episodes of the Auliya testify that the more they had
humbled themselves, the more Allah Ta’ala projected them. In
Tawaadhu’ (humility) there is the special feature of attraction. The
hearts of people are automatically attracted to a man of true humility.

(677) HUMAN ATTRIBUTES

As long as man is alive, human attributes cannot be eliminated.
Regardless of the degree of moral and spiritual excellence a man may
achieve, the inclination and thought of sin sometimes do develop in
him.

(678) DESIRE FOR VENGEANCE

(Someone wrote: ‘I do not derive any peace as long as I do not
extract vengeance from someone who has harmed me. What is the
remedy for this condition?’) Hadhrat replied: “Lack of peace is not a
sin. It is only a difficulty. It should be tolerated by mujaahadah
(applying pressure on the nafs to restrain it from taking vengeance).
This mujaahadah is rewardable.”

(679) SPEAK WITH CLARITY

A leader of Islam (an Alim of the Haqq) should state with clarity
every issue of the Shariat as Imaam Ahmad Bin Hambal
(rahmatullah alayh) did on the question of Khalq-e-Qur’aan (Is the
Qur’aan created or uncreated?). He proclaimed the truth with clarity
(and was severely lashed by the order of the king). One who is not of
such calibre should not engage in such debates. There is no need for
it. If the audience is intelligent and unbiased, the question should be
correctly stated with clarity. If the debate will be acrimonious,
maintain silence.

(680) THE SECRET OF MUSLIM PROGRESS

O Muslims! For progress, study the cause underlying the progress of
Muslims (the Sahaabah and the early Muslims). Never look at the
cause of the worldly progress of the kuffaar. The spiritual disposition
of every nation is different. It is not necessary that a method which is
50
beneficial for one nation will also be beneficial for all other nations.
Things which are beneficial for a cultured man of elevated
disposition will not necessarily be beneficial for a rustic of rough
habits. After having embraced Islam your disposition became
cultured and elevated. Therefore, the things which benefit the kuffaar
will not benefit you. Your similitude is like that of a topi (headgear).
If the topi becomes slightly soiled, it is removed and discarded. If
shoes become impure, they are not discarded. (One continues
walking with impure shoes). Allah Ta’ala dislikes seeing you in the
state of impurity. If you become soiled (with sin), you are
immediately apprehended and punished (as clothes are being
purified). On the contrary, regardless of the degree of contamination
with which the kuffaar become polluted, it is tolerable. Obedience to
the Shariat is the cause for true honour of Muslims.

(681) THE BASIS OF UNITY

The basis of unity has always been observance of the limits of the
Deen. Be firm in the Deen and consult with an Aalim, then unity will
become a reality, Insha’Allah. Unity will endure only with Taqwa.
With Taqwa comes the fear of Allah, the consequence of which is the
observance of the rights of others.

(682) THE SECRET OF PEACE

The basis for all worry and frustration are the plans of man. He
builds castles in the air for himself and his relatives. Plans hatched
for the lifelong sojourn on earth end in frustration. The Ahlullah are
always experience tranquillity and peace (because they do not
engineer future plans).

(683) GREED
Allah Ta’ala says in the Qur’aan Shareef: “What, does man think
that his every wish will be fulfilled?” It is for this reason that a
harees (one in whom exists the inordinate disease of greed) never
experiences peace and comfort. The people who nowadays impart
the lesson of customary (worldly) progress are in actual fact giving
the lesson of worry and frustration. Their concept of progress is in
51
reality hirs (inordinate greed for the dunya). Those who are opposed
to customary progress are the teachers of comfort and peace. They
emphasise the need and importance to adhere to the Shariat in all
conditions. In this there is only peace and comfort.

(684) ADDICTION TO SIN

It is logical that the more a part of the body or faculty is exercised,
the stronger it becomes. On the basis of this same principle, the
carnal lust will not be satisfied by casting a lustful glance. On the
contrary the root of the evil will become stronger. One should not be
deceived by the satisfaction derived from an evil glance. This
satisfaction is temporary. Soon the urge will assert itself with
greater force. It is like a drug addict deriving temporary satisfaction
from drugs. The effect soon dissipates and the urge for more is
stronger.

(685) THE SIN OF MURDER

According to the Hadith, the sin of not speaking to a Muslim for a
year is like the sin of murder.

(646) FUND-RAISING
Never extract funds by applying pressure on the contributors. The
projects of Allah do not come to a standstill. Contributing to a Deeni
project is to contribute to Allah Ta’ala. Allah Ta’ala is not in need of
anyone. Therefore do not act in conflict with the command of Allah
Ta’ala. We are encouraged to contribute because in contributing
there is benefit for ourselves. Sadqaat increase wealth in this world
and in the Aakhiraah treasures are accumulated for us. The projects
of Allah are not dependent on anyone’s contribution. Allah’s work
will be accomplished. However, by abstaining from contributing,
people harm themselves. They deprive themselves of immense
rewards and virtues.

(687) COMPASSION FOR OTHERS

The Shariat emphasises much on compassion for others by aiding
them in their needs and times of hardship. But, alas! We no longer
52
have any concern for this command of the Shariah to benefit others.
We have become so miserly and selfish that we horde wealth only
for ourselves. Others are completely forgotten whether they are in
grief or whether they perish. Some people argue: “To what extent
should we have compassion? Thousands are in need of compassion.”
This is a great deceptive argument. It does not follow that if we are
unable to aid all, we should refrain from assisting even ten. These are
flimsy excuses for abstaining from aiding others.

(688) REWARD ON THE BASIS OF NIYYAT

Some people believe that it is futile to make donations when one has
no inclination for contributing. When there is no desire in the heart,
there is no benefit in giving. This belief is incorrect. If the niyyat
(intention) is sincere, that is, to gain Allah’s Pleasure, then there is
thawaab (reward) despite the disinclination to donate. In fact, the
thawaab is greater because of the internal struggle and the pressure
which has to be applied on the nafs. Similarly, if someone who
dislikes it, places his hand on the head of an orphan, he will gain
more thawaab because he has opposed the inclination of his nafs and
executed a deed on the basis of it being an act of the Deen.. The
desired benefit and reward will be acquired.

(689) THE WIFE TO SEEK PERMISSION

It is not permissible for women to give the wealth and assets of their
husbands to charity without their consent. If they give from their own
property, then although it is permissible, nevertheless, Rasulullah
(sallallahu alayhi wasallam) instructed that the wife should give
(even her own wealth) after consulting with her husband.

(690) THE MUNTAHI

(Muntahi—one who has reached the goal)
The meaning of a Muntahi is a person who has gained such
excellence and control that he has the ability to keep his nafs in
subservience and shaitaan is unable to deceive him. He also does not
labour in vainglory.

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(691) ADORNMENT
It is mentioned in the Hadith: “Simplicity is from Imaan.” Abstention
from adornment (zeenat) is a branch of Imaan. The reason is quite
obvious. The entire focus of the Mu’min is on the Aakhirah. His
mind is therefore not on adornment. If items of adornment are
acquired without hankering after them, then such adornment is not
evil. However, since in most cases effort is required for the
acquisition of adornment, the Hadith praises abstention from zeenat.

(692) PRESENTATION OF DEEDS

According to the Hadith, the deeds of people are presented to Allah
Ta’ala on Mondays and Thursdays, and to the Ambiya and ancestors
(parents, grandparents, etc.) on Fridays. The Malaaikah present the
deeds to them. The deeds of every Ummat are presented to its
respective Nabi. They derive pleasure from the good deeds of people
and become grieved when they view the evil deeds. Therefore, fear
Allah Ta’ala and abstain from sinful acts. Do not cause grief to your
dead. While they become pleased with your virtuous deeds, they are
immensely grieved by your evil deeds. Therefore do not hurt them
with your evil deeds.

(693) ALLAH’S AID

It is mentioned in the Hadith that aiding three types of persons is the
responsibility of Allah Ta’ala. (1) The Mujaahid in the Path of
Allah. (2) The Mukaatab whose intention is to pay the money
stipulated for his emancipation. (Mukaatab is a slave who purchases
his freedom). (3) A man who marries with the intention of leading a
life of moral purity.

(694) A REMEDY FOR ENVY

If you become envious of a ni’mat which someone possesses, then
reflect: ‘Despite me not deserving it, Allah Ta’ala has bestowed to
me many such favours which that person does not have. Why then
should I become envious over one ni’mat which has been bestowed
to him?’ By reflecting in this manner, the envy will disappear.

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(695) THE EFFECT OF PIOUS COMPANY
Even if complete reformation is not achieved from the company of
the pious, one will at least gain the ability to discern one’s own
faults. This too is a substantial gain and it is the key to the Tareeq
(Path of Reformation).

(696) THE BEAUTY OF ISLAM

A beauty of Islam is that it is not in need of gold and power for its
recognition.

(697) EXCELLENCE OF THE SHARIAT

The excellence of the Shariat is that it has principles for every human
contingency. It is not possible for the development of any
contingency for which there will not no hukm (law) of the Shariah.

(698) PATIENCE IN CALAMITY

When overtaken by calamity, adopt Sabr (patience). This is befitting
the Mu’min. Rasulullah (sallallahu alayhi wasallam) said that the
state of the Mu’min is wonderful. In prosperity he praises Allah and
expresses shukr (gratitude), and in adversity he also praises Allah
and exercises sabr. Both conditions -- Sabr and Shukr -- are
commendable and beneficial. During calamity do not despair of the
mercy of Allah. Be hopeful of the grace and mercy of Allah Ta’ala.
He who has no Imaan on Taqdeer loses hope. The way of the people
of Imaan is to be contented with the Divine Decree.

(699) WHAT TO DO DURING CALAMITY

Continue making dua for the elimination of the calamity and engage
in ways of combating the calamity. But do not believe in the plans.
The command to make dua is because there is no barkat in the plan
without dua. Continue repenting (making Istighfaar) Seek
forgiveness for sins. If a calamity descends on a brother Muslim,
consider it to have fallen on you. Institute such measures for his aid
as you would have instituted if the calamity had befallen you.
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(700) INTERFERING WITH THE AULIYA
In a Hadith Qudsi Allah Ta’ala says: “When My beloved servants
(the Auliya) are interfered with, I become as wrathful as a lioness
when her cubs are interfered with.” Entire cities were destroyed by
Divine Punishment because its inhabitants had hurt and grieved a
Saint of Allah.

(701) THE FATHER OF SHAITAAN

The cunning nafs is in fact the father of shaitaan. It has surpassed
shaitaan (in evil). It was the nafs which had deceived shaitaan. He
fell into the trap of his nafs and became evil and accursed.
(702) THE EVIL NAFS
Hadhrat Haaji Saahib (Haaji Imdaadullah—rahmatullah alayh) said:
“Wisdom dictates that a man should always be suspicious of his own
nafs. Never repose confidence in your nafs. Always be diligent (for
the snares of the nafs).” According to the Aarifeen one should hold a
good opinion of others, but always be suspicious of one’s own nafs.

(703) BARKAT (BLESSINGS)

The nature of barkat is abundant benefit. If there is much benefit in
something, it will be correct to describe it as being mubaarak.

(704) TAHAJJUD
It is mentioned in a Hadith that Allah Ta’ala becomes immensely
pleased with a man who gets up for Tahajjud because he has
sacrificed his wife and the warmth and comfort of his bed for the
pleasure of Allah.

(705) THE SAHAABAH AND US

Someone once asked a Buzrug to explain the difference between the
Sahaabah and us. He replied that if the Sahaabah had to see us, they
would say that we are kaafir, and we would say that they are mad
men.

(706) YOUR WIVES

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These earthly wives will be superior (in every respect) to the Houris
(Damsels) of Jannat. The quest for something which is superior is
neither in conflict with narrational proof nor with rational proof.
Therefore, it is neither in conflict with Naql (narrational proof) nor
with Aql (rational proof) to make dua to be united with your wives in
Jannat.

(707) REAP WHAT YOU HAVE SOWN

It is mentioned in the Hadith: Do not defile the honour of the women
of others (i.e. Do not direct your lustful gazes and lustful intentions
towards them). If you honour them, then your womenfolk will
remain with honour. Respect your father, then your children will
respect you. The logical conclusion of this Hadith is that a man who
casts evil gazes at other women or ruin their morality and chastity,
his womenfolk will suffer the same fate at the hands of others.

(708) ENGROSS YOUR EVERY MOMENT

Even if reciting continuously, ‘Allaahu, Allaahu’ is not accompanied
by sincerity, it is not futile. However, as a result of continuous
repetition the ability (for Thikr) will be cultivated. The very initiation
of this act will be an aid for future endurance. Therefore, do not
consider even a little effort to be futile. Not a single moment should
be devoid of some activity. (Every moment of the Mu`min’s life
should be occupied with something beneficial).

(709) A RIGHT OF THE WIFE

A right of the wife is also some pocket-money (which is besides the
normal maintenances for the house). She is entitled to a sum of
money which she could spend as she wishes. The amount should be
mutually fixed within the means of the husband and the rank of the
wife.

(710) MALTREATING WIVES

It is stated in the Hadith: “Treat well women (i.e. your wives)
because they are (like) prisoners by you.” It is dishonourable (and
cowardly) to maltreat a prisoner who is within one’s control. The
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term ‘awaan’ (in the Hadith translated as ‘prisoners’) also indicates
the need for Purdah. The implication is that women should remain
enclosed, and the meaning of living enclosed is Purdah (Hijaab).
Furthermore, the purpose of Purdah is Haya (shame and modesty).
Haya is a natural attribute of women. (Obviously the masculinized
and defeminized shameless women of the western world—both non-
Muslims and Muslims—are excluded from the category of modest
and pure women—Translator). Compelling someone to behave
unnaturally is abhorrent and the imposition of a hardship. Thus,
keeping women in Purdah is not an act of injustice. In reality it is
pleasing for them (i.e. for those women whose natural tastes have no
been corrupted by the poison of westernism).
Imprisonment means restraining the natural disposition of a
person. A restraining act which is not in conflict with one’s natural
disposition can never be described as imprisonment. A person sits in
purdah in the toilet (or while taking a shower). This enclosure should
also be described as a prison (if Purdah has to be defined as
imprisonment). However, no one says that the toilet is a prison
because this enclosure is not in conflict with natural disposition. On
the contrary, it is in consonance with nature. Similarly is the Purdah
of females. Their being in Purdah is in conformity with their natural
disposition. It is therefore highly erroneous to describe their
confinement to their homes as imprisonment. (Of course, this does
not apply to westernized women of the women’s lib mob whose
femininity has been totally corrupted by the administration of the
immoral cult which they have adopted).

(711) YOUR STATE IS APPROPRIATE FOR YOU

The condition which Allah Ta’ala has chosen for everyone is best for
him/her. However, everyone yearns to be like the next person (who is
perceived to be in a better worldly position). People are not
contented with the state which Allah Ta’ala has chosen for them. If a
man sincerely contemplates on his own condition, he will not fail to
understand that the condition divinely apportioned to him is the most
appropriate.

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(712) APPRECIATE YOUR WIVES
At all times, men should appreciate their wives. There are two
primary reasons for this. (1) Her position as wife has placed her
under the jurisdiction and control of her husband. It cowardly to
cause grief to someone under your control. (2) Her Deeni position.
She is a Muslim. You are a Muslim and so is she. Just as you are
engaged in Deeni service, so too is she. No one knows who is more
maqbool (accepted and preferred) by Allah in terms of Deeni state.
As far as the Deen is concerned, it is not axiomatic that a woman is
always inferior to a man. It is possible that by Allah she is equal to
her husband in rank or even superior than him. It is therefore
unbecoming the husband to despise his wife. Allah Ta’ala accepts
and appreciates even the insignificant acts of goodness of a weak and
forlorn person and elevates his/her ranks.

(713) SEARCHING FOR THE WISDOM OF THE AHKAAM

Searching for the hikmat (wisdom) underlying the laws of Allah
Ta’ala eliminates the reverence for the Ahkaam. One harmful effect
after being apprized of the hikmat (wisdom) or illat (reason), is that
the reverence and impression of the Ahkaam on the heart are
reduced. It will not be the same as it was prior to awareness of the
wisdoms. If someone truly has a desire to comprehend the mysteries
underlying the Ahkaam, the way of understanding these wisdoms, is
to first begin practising the commands. Gradually the mysteries will
become unravelled and clear by the barkat of amal.

(714) EXERCISE MODERATION

If while engaged in Thikr/Tilaawat (or one’s daily quota of auraad),
sleep overwhelms you, take a rest. Go to sleep. Do not combat the
overwhelming sleep. This could lead to a dryness in the brains. The
consequence of this is the development of corrupt thoughts.
Sometimes the zaakir gains the impression that such thoughts are
ilhaam (divine inspirations) and he begins to think of himself as a
buzrug. Such a person ultimately becomes insane. It is for this reason
that Rasulullah (sallallahu alayhi wasallam) said: “There should be

59
no extremes in sleeping.” (Sleep should neither be excessive nor too
little.)

(715) THE NIYYAT OF THE TAALIB

The niyyat of the Taalib (Mureed/Student of the Deen) should not
even be that he would one day become a guide for others. The
intention should be to gain the ability of seeing the Path (leading to
Allah Ta’ala). In fact the niyyat should not even be to become a
buzrug. If this is the niyyat, it indicates that the mureed/student is not
a searcher of the truth.

(716) THE FORMULA OF COMFORT

Hadhrat Gangohi (rahmatullah alayh) said: “Do not have any kind of
hope on anyone whomsoever, even on me.” This is the formula of
the Deen and dunya. A man who has inculcated in himself this state
will be saved from a preponderance of worries.

(717) GOODNESS OF THIS WORLD AND THE HEREAFTER

Abandon anything in which there is no benefit. (That is, do not
indulge in futility). A person who adopts this prescription will live a
life of peace. He will attain the goodness of this world and the
goodness of the Aakhirah. Considerable time is wasted in futility.

(718) THE PLEASURE OF BEING A JUNIOR

People derive pleasure from seniority (leadership and high posts). In
reality, pleasure is in remaining a junior. All responsibility devolves
on seniors. However, if the seniority is divinely imposed, then it will
be accompanied by Divine Aid. Allah Ta’ala aids such a person. But
if the seniority has been pursued and acquired, there will be no
Divine Aid for such a person. In fact, even divinely imposed
seniority is not without its dangers. What then should be said about
seniority after which one hankers and strives to acquire? Rarely are
there people who despite having the means of seniority (wealth and

60
power), are not overtaken by pride. Leadership is the occupation of
only the Siddiqeen.

(719) ISAAL-E-THAWAAB
(Isaal-e-Thawaab is deliverance of thawaab to the dead by
performance of good deeds).
There is consensus regarding the validity of Isaal-e-Thawaab of acts
of ibaadat involving wealth (giving Sadqah, for example). It is
therefore more meritorious than Isaal-e-Thawaab of acts of bodily
ibaadat such as Tilaawat of the Qur’aan. Secondly, the benefit of it
extends to others (to the poor) as well. Thirdly, contributing wealth
in the Path of Allah is difficult on the nafs. Imaam Shaafi
(rahmatullah alayh) differs on the issue of deliverance of thawaab to
the dead by the performance of bodily acts of ibaadat.
(720) EXAMINE YOURSELF, NOT OTHERS
A person should do soul-searching and examine himself. He should
impress on himself that he has more evils in him than others. It is the
fadhl of Allah Ta’ala that he has concealed our faults and defects. He
should tell himself: ‘My faults are more. Why should I feel insulted?’
If it reaches you that someone spoke ill about you, do not investigate
the matter nor plan ways of vengeance or retaliation.

(721) THE SIGN OF IKHLAAS

The sign of ikhlaas is that if another qualified person arrives on the
scene, then you will hand over the Deeni activity to him . However,
nowadays the condition is such that if another Madrasah opens up
nearby, the concern is to uproot it despite the good work of the new
Madrasah. The first Madrasah perceives a reduction in worldly
benefit as a consequence of the new Madrasah.

(722) A LITTLE INCOME

A little income is sufficient if a person is contented with necessities.
Only a man of Taqwa can honestly discharge the duties of his post.

(723) CHILDHOOD TRAINING

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Tarbiyat (moral training) inculcated during childhood is like an
inscription engraved in stone (it remains forever). Most people do not
arrange for the tarbiyat of their children during their early childhood.
They shrug it off by saying: ‘They are still small.’ In fact, habits
become grounded during childhood. Habits cultivated during
childhood are enduring. Childhood is the time for rectification and
reformation of moral character. Since infancy a person lives with his
parents. If during adulthood someone tries to convince him that they
are not his parents, they will not be able to create any doubt in his
belief. With rare exceptions, the knowledge and morality grounded
during childhood are never eradicated.

(724) THE SIMILITUDE OF THE WORLD

The similitude of the evil and accursed (mal-oon) world is like a dirt-
dump where the dirt-dunes have been covered by green grass. From a
distance it appears to an observer as a garden. Seeing its external
beauty, the observer falls in love with it. But when he sets foot inside
the dump, his feet sink into the filth. This is the condition of the
world. Its outer façade is beautiful and attractive while its inner
reality is impurity and filth. Or its likeness is like a serpent whose
outer skin is beautiful. While its outer appearance is adorned with
beautiful colours, its inside is filled with deadly poison.

(725) REMEDY FOR HIRS

Allah Ta’ala did not command the total elimination of hirs (desire for
the good things of the world). On the contrary, He has instructed that
we should employ this desire/greed to acquire the bounties of the
Hereafter. This is the remedy for hirs. (Desire should be restrained
and operated within the bounds of the Shariah).

(726) OVERWHELMING GRIEF

The remedy for overwhelming grief is to refrain from thinking about
the cause of the grief. Do not think about it nor speak about it.
Although the grief will remain, it will be in moderation and not prove
harmful. On the contrary, moderate grief is beneficial. There is
wisdom and benefit in grief as well. Exceeding the limits in grief is
62
sinful. It is therefore incumbent to treat it. Focus the mind on the
good things of the Aakhirah and do not contemplate on the good
things of the world.

(727) THE WELCOME BY THE AMWAAT

People generally understand that the dead person is dumped to lay in
solitude and fear in the pit (grave). But, it is not so. There is
considerable comfort for the Muslim in the grave. According to the
Hadith, the Arwaah (souls of those who had already departed) come
to welcome him (the one who was just buried). Relatives and friends
who had already died come to meet the new arrival. They question
him about relatives and friends who are still on earth. If he says that a
certain person about whom they are enquiring has already died, they
lament: ‘Alas! He is in the Fire otherwise he would certainly have
met us.’ They are grieved at this revelation. Remember that Qabr is
not the pit in which the mayyit is buried. The pit is merely the outer
form of the Qabr. In reality the Qabr is the realm of Barzakh. All
pure and holy people unite and meet over there.

(728) A MUHAQQIQ IS ALWAYS A TRAGET OF

CRITICISM
(A Muhaqqiq is an Aalim of the Haq who is grounded in knowledge
and taqwa.)
The greater a Muhaqqiq, the more will he be criticized. The reason
for this is the profoundness of his knowledge and intellectual grasp.
Others are unable to understand the profundity of his investigative
research. His statements appear to be in apparent conflict with what
the masses believe, hence even verdicts of kufr are doled out against
him. However, they were truly wonderful men. In their short life
they prepared volumes of such books which are not normally
possible. Added to their works of knowledge, is the abundance of
their ibaadat. They would perform hundreds of raka’ts daily and
engage in abundance of Tilaawat. Hadhrat Haaji Imdaadullah
(rahmatullah alayh) said that when a man develops a compatibility
with the realm of souls (Aalam-e-Arwaah), then he is not much
restricted by time and space. There is barkat in his time and work.
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The illustrious seniors among the Mutaqaddimeen were such men.
The determinant in this barkat is primarily Taqwa.

(729) ZIYAARAT OF RASULULLAH (sallallahu alayhi

wasallam) IN DREAMS
There is considerable barkat in Durood Shareef. The more Durood is
recited, the better. However, it does not follow that reciting a specific
Durood in abundance leads to Ziyaarat of Rasulullah (sallallahu
alayhi wasallam) in a dream. Such a belief should not be entertained.
However, one should wish to see Rasulullah (sallallahu alayhi
wasallam) in one’s dreams. Dua for this is adequate. At the same
time believe firmly that even if Rasulullah (sallallahu alayhi
wasallam) is not seen even once in one’s dreams, but one is a
follower of the Sunnah, then one will be beloved to Nabi-e-Kareem
(sallallahu alayhi wasallam). On the other hand, if a person sees
Rasulullah (sallallahu alayhi wasallam) often in his dreams but he is
not obedient to the Sunnah, then he is detested by Nabi-e-Kareem
(sallallahu alayhi wasallam).

(730) ISTIQAAMAT (FIRMNESS)

Firmness in the perpetuity of one’s ma’mulaat (programme of daily
ibaadat) is an elevated, wonderful acquisition. With this acquisition,
the lack of any new spiritual experience is not disadvantageous.
Firmness is termed Istiqaamat. The Akaabir (senior Mashaaikh) aver
that Istiqaamat surpasses Karaamat (miracles).

(731) SHAITAAN’S TARGET

An idle man is the target of shaitaan. The less free time a Muslim
has, the better. Once a Buzrug was going somewhere with a group of
his mureeds. Along the way they came across a man who was sitting
idly. The Buzrug passed by without making Salaam to the man. After
some time, when the Buzrug was returning, the man was still sitting
in the same place. This time the man was scratching the ground with
a twig. The Buzrug made Salaam to him. The mureeds who were
surprised, asked the Buzrug why he did not greet the first time and
why he had now greeted. The Buzrug said: ‘The first time he was
64
sitting idle. I did not greet him because shaitaan engages a person
who is completely idle. The second time, although the man was
involved in a futile act, nevertheless, he was not idle. He was thus
saved from involvement with shaitaan, hence I greeted him.’

(732) THE METHOD FOR WOMEN’S REFORMATION

For the reformation of women it is sufficient that they study Deeni
books. Besides this, it is virtually impossible nowadays for them to
find a female who could be a role model whom they could emulate.
Furthermore, they have no confidence in their husbands. It is
therefore best that the husband reads Deeni books to them. The
husband should endeavour to reform the moral character of his wife
whether she reforms or not. Read Deeni kutub to her. At least the
husband will be saved from apprehension by Allah.

(733) CALAMITY OF VIOLATING THE SHARIAH

One of my relatives once shaved his beard with the intention of
enhancing its growth. He became old, but his beard never again
grew. Such was the Wrath of Allah Ta’ala.

(734) THE AHULULLAAH ARE NOT AWED

The hearts of the Ahlullaah (Men of Allah) are not awed by anyone.
Natural fear for something is another issue. Besides this, they are not
awed by anyone.

(735) TAKABBUR IS A BANDIT

Kibr (pride) is an extremely dangerous bandit in the Path of Allah. In
relation to other evils, this should first be remedied. Nisbat (a special
relationship with Allah) is acquired by taking Allah’s Name. But if
the relationship is not accepted by Allah Ta’ala, of what benefit will
it be? (Kibr is the greatest obstacle for achieving this Nisbat). When
a person achieves some concentration, he feels that he has become a
saint. The standard for a valid Nisbat is obedience to the Sunnah in
word, deed and character. Everything should conform with the
Sunnat otherwise nothing has been achieved.
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(736) ANSWERING A QUESTION
When you have no clarity and certitude on a question, respond
without ambiguity that you are not aware of the answer. There is no
need to answer every question. In fact, saying: ‘I do not know’, is
also an answer. But people have the idea that it is incumbent to reply
to every question whether the answer is known or not. This is not
permissible. As long as you do not have clarity and certainty, do not
answer.

(737) BEGGING
The worst and most despicable and sinful profession is begging.
Digging grass and selling wood are a thousand times better than
begging. If circumstances compel one to seek aid, ask pious and
honourable persons who will not disgrace you. Better than taking
gratis, muster up courage, earn and assist others.
(738) SKULDUGGERY
If something is haraam according to the Shariah, do not resort to
skulduggery, stratagems and misinterpretation. Allah Ta’ala is aware
of what lurks in the heart.

(739) DEENI SERVICE

Those persons (Ulama) who have dedicated their lives to the Deen
and are fully engrossed in Deeni service, if they pursue an
occupation to earn their living, the Deeni service will be severely
curtailed. It is permissible, in fact meritorious, for such persons to
refrain from earning. It is the incumbent responsibility of the
community to see to their needs.

(740) INSTRUMENTS OF SIN

Instruments which are made for sinful activities should not be sold.
(Such as television, musical instruments, etc.)

(741) TRADE
Trade is a noble profession. Honesty is its primary constituent. It
enhances worldly rank and in the Aakhirah the honest trader will be
66
blessed with the companionship of the Ambiya, Siddiqeen and
Shuhada. Adopt a policy of regular charity from the profits.
Discrepancies do occur during the course of trade. Charity will
somewhat lighten the calamity of the irregularities. Never conceal
any defect which may be in the stock. The barkat is eliminated
thereby.

(742) GIFTS OF DEBTORS

If your debtor presents a gift to you or invites you, never accept it if
prior to him having become your debtor you had no such relationship
with him. (It is mentioned in the Hadith: ‘Every loan which draws a
benefit is riba.’)

(743) LAWFUL GHEEBAT

If someone consults you regarding a marriage proposal, and if you
are aware of any corruption, then informing the person thereof will
not be haraam gheebat. Similarly, if it is not your intention to speak
ill of anyone, but for the safety of someone there is a need to apprize
him of the evil of the other person, then it will be permissible. In fact,
in some cases it will be Waajib.

(744) FEARFUL DREAMS

If you see a fearful dream, then spit three times on your left side and
recite Authu billaahi minash shaitaanir rajeem three times, then turn
and sleep on your other side. Do not narrate such a dream to anyone.
Insha’Allah, you will be safe from its harms.

(745) A PEACEFUL PEOPLE

Hadhrat Sirri Saqati (rahmatullah alayh) said: “One day while I was
passing through the qabrustaan, I saw Bahlool Majnoon –
rahmatullah alayh (who was a Majzoob) sitting. I said to him: ‘What
are you doing here?’ Bahlool said: ‘I am the companion of such
people who do not persecute me nor speak ill about me.’” (He was
referring to the amwaat).

(746) A MOST INTELLIGENT MAJNOON

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(Majnoon is an insane person. In the context of this episode it refers
to a Majzoob—one who has lost his sanity in the search for divine
love.)
A Majnoon who in reality was the most intelligent, was coming from
the qabrustaan. Someone asked him: “From where are you coming?”
He responded: “From this caravan which has halted at this place.”
The person said: “Did you converse with them? Did they tell you
anything?” The Majnoon said: “Yes.” I asked them: “When will
you be departing?’ They said: ‘When you will come here.”

(747) AQL AND FADHL

Someone asked a Buzrug regarding the Majzoobs: “These people are
insane, yet they speak words of hikmat (wisdom) and ma’rifat
(divine knowledge). What is the underlying mystery?’ The Buzrug
explained: ‘Initially these people had possessed two things: Aql and
Fadhl. Allah Ta’ala eliminated their Aql, leaving them with Fadhl,
hence they speak words of hikmat and ma’rifat.’ (Fadhl refers to the
special grace of Allah Ta’ala.)

(748) FORBIDDEN MIRRORS

Some heretics contend that since all created things are the
manifestation of Allah’s beauty and excellence, it is not unlawful to
look at any thing. This reasoning is baseless. Regardless of Allah’s
beauty being manifested in everything, when Allah Ta’ala Himself
has prohibited us from viewing His Beauty in certain mirrors, then it
behoves us to obey His command.

(749) CORRUPT FRIENDSHIP

If the basis of a friendship is corrupt, the ultimate consequence will
be animosity.

(750) RESPONDING TO SALAAM

It is Waajib to respond to the Salaam which is written in a letter.
Either respond verbally or by writing.

(751) PRESCRIPTION FOR WUSOOL

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(Wusool means to reach Allah Ta’ala).
I have often said to students in particular, and to the people in
general, that they should adhere to three acts steadfastly. I assure
them of Wusool. (1) Abstain from sins. (2) Speak little. (3) A bit of
seclusion for thikr and fikr (contemplation).

(752) WHEN TO BEGIN PURDAH

A girl should begin observing purdah for strangers even before she
reaches seven years, and for relatives from the age of seven. I believe
that as long as a girl has not adopted purdah, she should not be
allowed to wear even a bangle. Her clothes too should be very simple
and inexpensive. In this there are worldly as well as Deeni benefits.

(753) BENEFITS OF VISITING THE QABRUSTAAN

A man queried the benefits of visiting the qabrustaan saying that dua
for the deceased could be made from any place. There are several
advantages in visiting the qabrustaan. In addition to the amwaat
benefiting from the recitation, the benefit for the reciter is that the
qabrustaan is more conducive for the remembrance of Maut. Also,
the amwaat derive solace from Thikr whether the recitation is
audible or inaudible. Allah Ta’ala endows the amwaat with the
capacity to hear the recitation.

(754) DEEN AND INTELLIGENCE

The intelligence of a man who is not a firm adherent of the Deen
becomes corrupt. This has an adverse affect on even his mundane
affairs. On the other hand, a pious man’s intelligence even in worldly
matters functions correctly even if he lacks experience in such
affairs. This same effect is also in halaal earnings. Haraam earnings
disfigure the intelligence.

(755) SECLUSION
Nowadays safety is in seclusion and solitude. A Buzrug said that
when adopting seclusion the niyyat should not be to be saved from
the evil of people. The intention should be to save people from one’s
own evil.
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(756) WASAAWIS
(Wasaawis are stray thoughts whispered into the heart by shaitaan.)
Do not become perturbed by wasaawis. In fact, these stray thoughts
will be entered into your Book of Deeds as virtues. (Stray thoughts
which flash into the mind without one’s contemplation do not harm
one. Never become frustrated at the abundance of wasaawis which
enter into the mind usually during Salaat. The remedy is to ignore the
thoughts, not to brood over them.)

(757) NASEEHAT OF A BUZRUG

Hadhrat Zunnun Misri (rahmatullah alayh) along his travels in the
mountains of Libnaan, met a Shaikh in one of the caves. His beard
and hair were completely white and full of sand. He was as thin as a
rake. He gave Hadhrat Zunnun (rahmatullah alayh) the following
Naseehat: “When Allah Ta’ala endears a person with His Qurb
(Proximity), He bestows to him four attributes: (1) Honour without a
family. (2) Knowledge without searching for it. (3) Solace without
society. (4) Independence without wealth.”

(758) ACCEPTANCE OF THE HAJJ OF 600,000

Hadhrat Abu Abdullah Jauhri (rahmatullah alayh) narrated that once
during the last night of Hajj he fell asleep. In a dream he saw two
Angels conversing. The following conversation took place:
First Angel: How many people made Wuqoof of Arafaat this year?
Second Angel: Six hundred thousand. But the Hajj of only six
persons was accepted.
First Angel: What has Allah Ta’ala decreed about those whose Hajj
has not been accepted?
Second Angel: With His kindness and grace Allah Ta’ala accepted
the Hajj of every 100,000 by the barkat of each one of the six whose
Hajj He had accepted. This is the fadhl of Allah Ta’ala. He bestows it
to whomever He wishes.

(759) PROJECTION OF THE ROOH

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It is possible for a living person to project his rooh (soul) into the
body of a dead person. This feat is achieved by spiritual exercise. It
is also possible for a soul to enter the body of a living person. This is
a common practice of the shaitaani jinn. Human beings can also
accomplish this feat as a supernatural demonstration.

(760) THE INCIDENCE OF THOUGHTS

The thoughts which enter into the heart are of four types. (1) From
Allah Ta’ala. This is called Khaatir-e-Haqq. (2) From an Angel. This
is called Ilhaam. (3) From the Nafs. This is called Hawaajis. (4)
From Shaitaan. This is called Waswaas. The way of differentiating
these thoughts is as follows: If a good thought is so compelling that
one is unable to act in conflict, then it is Khaatir-e-Haqq. If it is
possible to act in conflict of the good thought, then it is Ilhaam. If an
evil thought inclines one to lust, pride, anger, etc., it is Hawaajis. If
the evil thought prompts one to commit a sin, it is Waswaas.

(761) THE WASAAYA (ADVICES) OF SHAH WALIYULLAH

The summary of Shah Walyullah’s Wasaaya is: Do not unnecessarily
keep company with the wealthy. Abstain from the company of
ignorant Sufis, spiritually barren Ulama, and those who are
engrossed in the rational sciences (logic, philosophy). Be in the
company of an Aalim who is a Sufi who has renounced the world,
who loves Thikrullah and the Sunnah, who does not give preference
to one Math-hab over the other. Follow your own Math-hab (without
believing that this Math-hab is better than the other Math-hab).
Similarly, do not give preference to one Sufi Path over another Sufi
Path.
(While it is incumbent to adhere to one’s Math-hab, it is improper to
denigrate any of the Four Math-habs. All Four Math-habs are the
Truth and collectively constitute the Ahlus Sunnah Wal Jama’ah.)

(762) PUNISHMENT
It is mentioned in Awaarif that a Baatini sin (i.e. related to the heart)
is punished even after a lapse of time. A mureeed of Buzrug once
cast a gaze of lust at a young lad. His Shaikh commented: ‘He will
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receive its punishment.’ After a considerable time had passed the
mureed had forgotten the entire Qur’aan.

(763) INITIATING MUREEDS

I generally do not believe in the efficacy of initiating mureeds. True
benefit is in conveying the truth. It is not Waajib to initiate mureeds.
Yes, Ta’leem (imparting Deeni lessons) is the right of ever person.

(764) THE RICH AND THE POOR

The rich should make more shukr. They have an abundance of the
bounties of Allah Ta’ala. The poor have one very great ni’mat of
Allah, namely, Allah has saved them from obstacles (in the Path
leading to Him. Wealth is a great obstacle). If the rich love the poor,
Insha’Allah, they will attain the ranks of the poor. It comes in the
Hadith: “A man will be with those whom he loves.”

(765) DISPOSITION IN JANNAT

In Jannat our natural disposition will be moulded in accordance with
the A’maal we had practised here on earth. It will not be what the
natural disposition was here on earth.

(766) INTERMINGLING
I regard solitude to be a moral excellence and intermingling a crime.
There are innumerable disadvantages in meeting with people.
Everyone should be concerned with his own matters.

(767) REFRAIN FROM CAUSING INCONVENIENCE

In your actions and attitudes always remember not to cause
inconvenience or distress to others. Do not speak ambiguously.
Reply questions with clarity. Do not impose the difficulty of your
food on someone else.

(768) RESPECT THE PIOUS

It is disrespectful to compare the Ahlullaah (Men of Allah), saying
that this one is holier or greater than that one. Only Allah Ta’ala
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knows who is superior and more acceptable to Him. Hold everyone
in high esteem.

(769) SENIORS AND JUNIORS

Seniors are also in need of juniors. Sometimes a junior acquires an
excellence which a senior lacks and is unable to acquire. If this was
not so, then a senior will not remain a senior because the nafs would
become bloated with the praises he hears (of himself). But when he
realizes that he lacks in an excellence which a junior possesses, then
he understands that a senior is also in need of juniors.

(770) EXTERNAL EXCELLENCE

Mere external excellence is not acceptable by Allah Ta’ala. A man
may be an Aalim, Muhaddith, Haafiz, Qaari and a Mufassir. He
believes that he is Maqbool (accepted by Allah Ta’ala) while there is
the possibility of him being mardood (rejected by Allah Ta’ala).
External excellences and qualifications are not proof of Divine
Acceptance (Maqbooliyyat). It is probable that such a person may
have in him such an evil trait which is abhorrent to Allah Ta’ala.

(771) THE ZUHD OF THE AARIFEEN

(Zuhd means renunciation of the world)
Gold and silver, in fact the whole world with all its possessions, have
no attraction for the Aarifeen whose gaze is on Allah Ta’ala and His
treasures. Rasulullah (sallallahu alayhi wasallam) did not prefer the
world for himself and his beloved family members. He did not
tolerate them keeping even a single dinaar.

(772) THE CONCERN FOR ISLAAH

A Muslim should perpetually, until the last breath of life, be
concerned about his Islaah (moral reformation). Then if on this basis
salvation is achieved, everything has been attained. If we succeed in
obtaining a place in Jannat by the shoes of the inmates of Jannat, it
will be a great achievement.

(773) EVERYONE CANNOT BE PLEASED

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You cannot please everyone. As long as something conforms with
the Shariah, do not be concerned with the criticism of people.

(774) THE EFFECT OF THIKR

There are two effects of Thikr. One effect which is the actual aim, is
Divine Pleasure. This will be manifested in the Aakhirah. The other
effect is acquired in this world. That effect is a special relationship
which the heart perceives with Allah Ta’ala. Of fundamental
importance is obedience to the Ahkaam. To achieve this, study the
books which I have written.

(775) EVIL GAZES

A man argued that restraining the eyes from lustful glances is beyond
a man’s control. This is baseless. The fact is that man is reluctant to
apply pressure on his nafs. Instead of striving against the nafs, he
joins forces to gratify his desires. This argument implies that the
Shariat has imposed on us something which is beyond our capacity.

(776) WHO IS AMONG THE AHL-E-HAQQ?

He is not among the Ahl-e-Haqq who initiates mureeds in order to
increase and strengthen his circle. A man whose gaze is on others
cannever be a person of the Haqq. Confound such ideas. The power
of Haqq is such that if in the entire world there is only one man who
is on the Haqq and all others are people of Baatil, then too, the man
of Haqq dismisses them as insignificant. He understands that by
virtue of the Haqq he will overwhelm them. If a man lacks in this
perception then he is not among the Ahl-e-Haqq.

(777) CANVASSING FOR MUREEDS

In this age there exists the disease of canvassing for mureeds. A
mureed strives to rope in others to become the mureeds of his
Shaikh. I am so averse to this, that if I slightly suspect that a man has
been brought by someone, I will not initiate him as a mureed. If a
man is in the quest for the truth, he does not need anyone to intercede
for him.

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(778) BAY’T IS NOT INCUMBENT
Bay’t is not necessary. The imperative demand is ta’leem and
i’tiqaad (confidence on the Shaikh). It is also necessary that the
Shaikh belongs to an authentic Silsilah. Confidence alone is of no
value if the sheikh does no belong to an authentic Order of
Tasawwuf.

(779) MUJAAHADAH
(Mujaahadah is the struggle against the bestial dictates of the nafs).
There are two kinds of Mujaahadah: Volitional and non-volitional.
When Allah Ta’ala wishes that His mercy settles on a person, He
involves him in the non-volitional type of Mujaahadah by imposing a
calamity on him. The person adopts Sabr, and his ranks are elevated.
In the other Mujaahadah, one volitionally struggles against the nafs
by reducing or abandoning pleasures.

(780) CARNAL LOVE

Falling in love with appearance is a punishment especially the
inclination towards young lads. This is indeed an extremely severe
disease. When Allah Ta’ala desires to make someone accursed. He
involves that person with young lads. Thus this type of ‘love’ is the
sign of wretchedness (mardoodiyyat). A tenet of Tasawwuf is total
abstention from mingling with lads and to refrain from speaking
tenderly with women (ghair mahram females). Allah’s statement (in
the Qur’aan): ‘Do not speak tenderly…’, confirms this rule. Artificial
love (love for women) is a great calamity. In contrast, true love (i.e.
love for Allah Ta’ala) is a wonderful experience in which there is
Noor, peace and tranquillity. There is no distress.

(781) ENGROSSMENT WITH THIKR

Hadhrat Khidhr (alayhis salaam) once came to meet Hadhrat
Ibraaheem Bin Adham (rahmatullah alayh) who at the time was
absorbed in Thikrullaah. After responding to Khidhr’s Salaam,
Hadhrat Ibn Adham resumed his Thikr. Hadhrat Khidhr was
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surprised at the indifference displayed by Hadhrat Ibn Adham. He
commented: “Brother, you appear to be very indifferent. People
yearn for years to meet me, but there wish remains unfulfilled. I
came myself to meet you, but you ignore me.” Hadhrat Ibn Adham
said: “Whoever has time to spare in the quest for Allah may yearn to
meet you.”

(782) SELF-VINDICATION
The Akaabir (our seniors) never contemplated to vindicate
themselves against any criticism or slander. They regarded
themselves as the most contemptible. They never considered
themselves worthy of any praise. In fact, they genuinely were
surprised when people reposed confidence in them. Some of the
seniors were so overwhelmed by the idea of their own
contemptibility that they would narrate their own weaknesses to deter
people from following them.

(783) CONFORM WITH THE SHARIAH

It is essential to scale every act on the basis of the Shariah. It is
necessary to establish which act conforms with the Shariah and
which deed is in conflict. It is not incumbent to have confidence in
anyone. But it is not permissible to baselessly think ill and to abuse
others. The primary cause for thinking ill and speaking ill is kibr
(pride). If a person considers himself to be the lowest of all, then as
soon as bad thoughts of others develop, his gaze will be focussed on
his own evils. The need is to remedy kibr.

(784) BAY’T—WHAT IS BID’AH

Bay’t is not bid’ah. However, to believe that it is Waajib is bid’ah.
The benefit which is obtainable from bay’t could be acquired even
without bay’t. The acquisition of moral and spiritual benefits are not
dependent on bay’t. Bay’t is certainly a Mustahab Sunnah. (But when
a Mustahab is assigned the status of Wujoob or excesses are
committed regarding the practice, then it becomes bid’ah).

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(785) WEAKNESS OF HEART
I read in Awaariful Aarif of the changes which one Buzrug
underwent during old age. He would sometimes scream and
sometimes cry. The authorities of Tasawwuf explain that such
changing states are due to weakness of the heart which makes it
difficult to control the changing spiritual conditions which the
Thaakir experiences.

(786) A JAAHIL
An Aalim who is a lover of the world and does no practise according
to his knowledge is a jaahil (ignoramus). There is a special barkat in
the hearts of the Ahullaah (Men of Allah). If this barkat is focussed
on someone, Allah Ta’ala by its virtue bestows His fadhl (grace and
kindness). When the hearts of the Auliya incline to someone, Allah
Ta’ala bestows His fadhl on that person. (This is one of the important
benefits for being in the suhbat- company- of the pious Mashaaikh).

(787) THE METHOD OF TRAINING THE NAFS

It has been confirmed by the authentic kitaabs and by experience that
as long as the nafs is not humiliated, it will not reform. It is quite
obvious that no one will impose disgrace on himself. Disgrace is
imposed via the medium of someone else. (In the process of suffering
humiliation, the nafs becomes reformed.)

(788) THIKR BIL JAHR

Listen carefully! The expediency of Thikr Bil Jahr among the
Chishtiyyah is for the Thaakir's voice to reach his own ears in order
to ward off stray thoughts. This aim is acquired from khafeef jahr
(slightly audible). Excessive loudness in thikr is a futile act which is
reprehensible. According to the Fuqaha the condition for the
permissibility of Thikr Jahr is that musallis should not be disturbed.
Khafeef Jahr exercises a better impact on the heart. Excessive
loudness leaves no impression on the heart.

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(789) COMPENSATION FOR SIN
Instructing a mureed, Hadhrat Thaanvi said: “Lower your gaze. To
compensate for this sin (of casting lustful glances), perform fifty
raka'ts Nafl Salaat daily.”

(790) MAQBOOLIYYAT
Correctness of Aqaaid (Beliefs), firm adherence to A'maal-e-
Saalihah (righteous deeds), abstention from sin and refraining from
the love of the world are the signs of Maqbooliyyat (Acceptance by
Allah Ta'ala). He who has these attributes is Maqbool by Allah
Ta'ala.

(791) HARDNESS OF THE HEART

The sign of a hardened heart is that a man neither has an aversion for
sin nor an inclination for deeds of goodness.

(792) ONLY THE PLEASURE OF ALLAH

A searcher of the Truth is not concerned with the displeasure of
people. While one should not intentionally make enemies, one should
not be concerned with their displeasure (on matters of the Haqq).
Allah is the Helper. Focus the gaze on Him, and please Him. In fact,
sometimes the displeasure of people saves one from many calamities.

(793) DEFECTIVE DEEDS

Continue practising deeds as best as you can. Never abandon deeds
because of deficiencies. By constancy the defects are removed and
perfection attained. This is the way to improve and perfect deeds.

(794) INTERPRETING SINS

It is better that a man acknowledges a sin and regards himself sinful
than justifying the sin by some interpretation. It is extremely evil to
fail understanding that a sin is a sin.

(795) PERPETUAL THIKR

It is possible to sit for a day and engage in Thikr for some time. But,
perpetual Thikr is not possible without Islaah (self-reformation) and
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seclusion. The focus on perpetual Thikr is the effect of Divine Focus
on a person. It is a bestowal of Allah Ta'ala. If Allah's Focus is not
directed to a man, he will never acquire the taufeeq for perpetual
Thikr. Awaariful Ma-aarif is a kitaab of Hadhrat Shaikh
Shuhaabuddin Suharwardi (rahmatullah alayh). He narrates therein
the episode of a Buzrug who one day found that he was unable to
move his tongue with Thikr. He had the intention and the sanity, but
his tongue refused to co-operate. Greatly distressed, he supplicated to
Allah Ta'ala to apprize him of his sin to enable him to repent. By way
of Ilhaam (divine inspiration) he was informed that on a certain day
an evil word had slipped from his mouth. He was now suffering its
punishment. After considerable supplication, remorse and shedding
tears, he was forgiven and his tongue regained the ability of Thikr.

(796) THIKRULLAAH
Thikrullaah is man's primary obligation. If you regard Thikr as your
primary obligation then you will become distressed by any activity
which interferes with Thikr. Every sinful act interferes with Thikr.
You will therefore develop a natural aversion for sin. Gradually, you
will detest every futile act (even if not initially sinful).
(797) THE BASIS OF RIZQ
The basis of rizq is not intelligence. It was the belief or Qaaroon that
the acquisition of wealth is the product of man's accomplishment and
effort.

(798) THE CLOSE PROXIMITY OF QIYAAMAH

People understand Qiyaamah to be a far off event. In reality it is
close by. Allah Ta'ala says: “They regard it (Qiyaamah) to be far off
while We see it to be near.” There is no need for surprise if
something is far for you, but near for Allah Ta' ala. A furlong appears
very far for an ant while it is a very short distance for you. If you find
it difficult to understand this example, then at least know that while
the Greater Qiyaamah may be far off, the Lesser Qiyaamah, i.e.
Maut, is very near. It can occur at any moment. The process of
reward and punishment commences with Maut.

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(799) IMMEDIATE CONSEQUENCES
I take an oath and say that every act of obedience is immediately
compensated (rewarded). Similarly, every sinful act is immediately
punished. However, there is a need for a healthy spiritual disposition
to understand this reality. The world has injected its poison into us,
hence our spiritual disposition has been corrupted. We therefore fail
to understand this transcendental reality.

(800) SPIRITUAL PERCEPTION OF THE AULIYAA

Buzrug once went to meet someone. At the entrance he called the
person. From inside came the response: “He is not here.” The Buzrug
called: “Where is he?” The response from inside said: “I do not
know.” For thirty years thereafter, this Buzrug cried and regretted
having asked a futile question. Castigating himself, he would say:
“Why did I ask a futile question? In my Book of Deeds, a futile
statement has been recorded while the Qur'aan says about the state of
the Mu'min: “They turn away from futility.” Now when he was
distressed so much by a futile statement, how great would the pain be
if he had to commit a sin?

(801) THE CARNAL ATTRIBUTES

Carnal attributes per se are not evil. For example, lust by itself is not
evil. In fact, a man of strong carnal lust derives greater noor from his
struggle against his nafs than a man with a weak lust. When a man
utilizes his volitional power more to combat his inordinate emotional
desires, he gains greater proximity to Allah Ta'ala.

(802) THE FAIDH OF A MAQBOOL BANDAH

(Faidh here means spiritual benefit and noor which emanate from a
devotee of Allah.)
There are such devotees of Allah Ta'ala from whom emanate
spiritual benefits which reach the creation of Allah. The devotee
himself is not even aware of this emanation and the accrual of benefit
to the Makhlooq of Allah Ta'ala. The indication of this reality is
experienced when a devotee dies. Some pious hearts immediately
discern and feel a change. The nooraaniyyat and barakaat which had
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prevailed during the lifetime of the Buzrug have dissipated. This is
perceived by even such people who had never met, saw or even
communicated by letter with the Buzrug. The spiritual aid is reduced
with the departure of the Buzrug.

(803) LAXITY IN BAY’T

I do not like laxity in bay’t. The only result of this (i.e. of the policy
of indiscriminate bay’t) is the increase in one’s following of people
of corrupt understanding and little intelligence. I am not enlisting
volunteers for an army. It is sufficient to have a spiritual relationship
with a few intelligent persons.

(804) GHAIRULLAAH
Engrossment in ghairullaah is reprehensible even though it is
permissible. (Ghairullah, i.e. anything which is other than Allah
Ta’ala) Involvement with worldly activities—profession and
occupation—should not be to the extent of engrossment. Pursuit of
worldly affairs such as earnings, should not be man’s primary
occupation in life. Man’s goal is the Aakhirah. This demands
engrossment. Engrossment should not be in the transitory and
inferior gains and pleasures of this world.

(805) COURAGE AND DUA

The way of abstaining from transgression is firstly to muster up
courage for effort (in the struggle against the nafs). Secondly, to
make dua for courage and firmness. Thirdly, to request the pious
servants of Allah Ta’ala for dua. Insha’Allah, then there is certainty
to acquire the necessary courage for abstention from sins. Personal
effort and the duas of the pious are the two wheels of spiritual
success.

(806) BOUNTY AND CALAMITY

When the purpose of a (divine) calamity is to alert (the Mu’min to
his misdeeds), then such a calamity in reality is a Ni’mat (Bounty).
On the contrary, if the purpose of a bounty is to give respite and lull

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the transgressor into greater indifference, then such a bounty is a
calamity.

(807) MISCONCEIVED PIETY

Nowadays, piety is confined to recitation of wazeefas (litanies of
thikr). Reformation of moral character is no longer allocated any
importance.

(808) HOPE AND FEAR

Despite man’s piety and saintliness, he has no knowledge of his rank
by Allah Ta’ala. When there exists the possibility of one not having
any rank of elevation by Allah Ta’ala, then on what basis can a
(pious) man believe himself to be pious. When one is not aware of
one’s rank by Allah Ta’ala, one does not know what the future holds.
Someone asked me: ‘How is it to curse Yazid?’ I said to him: ‘Only
a man who knows that he will not die in a state worse than Yazid,
may curse him. Since no one knows how his ultimate end will be,
he should concentrate on seeking the protection of Allah Ta’ala.’

(809) BE UNKNOWN
Serve the Ummah and guard the Deen. Do not be concerned with
fame. The attitude (of the sincere devotee) should be the desire to be
unknown on earth, and even after death people should not become
aware of your deeds of service.

(810) HIFZ OF QUR’AAN

A friend of mine who is a resident of Bardwaan had made hifz of the
entire Qur’aan Shareef in less than three months. Another friend of
mine saw one of my Ustaadhs in a dream. The Ustaadh embraced
him and a Noor could be seen entering into his heart. This friend
asked a muabbir (an interpreter of dreams) to interpret his dream.
The muabbir informed him that he would become a Haafiz of the
Qur’aan. Thus, he became a Haafiz within six months.

(811) THE MEMORY OF IMAAM TIRMIZI

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Once after he had become blind, Imaam Tirmizi (rahmatullah alayh)
went on a journey. Along the journey when the camel reached a
certain spot, Imaam Tirmizi (rahmatullah alayh) bent his ahead (as if
to avoid something). The camel-driver asked the reason for this
action. Imaam Tirmizi (rahmatullah alayh) said: “At this spot there
is a tree.” The camel-driver said that there is no tree here. Imaam
Tirmizi (rahmatullah alayh) ordered the camel-driver to halt at the
spot, and he said: ‘If my memory has weakened so much, then from
today I shall no longer narrate Hadith.’ He sent someone to make
enquiries in the nearby village. Most people denied that there was a
tree. However, some aged men said that 12 years ago there was a tree
on this spot, but it was cut down. After having received confirmation
of the existence of the tree at the spot where he had lowered his head,
he ordered the camel-driver to resume the journey.

(812) THE MEMORY OF THE MUHADDITHEEN

It is narrated in Abu Daawood that a man heard a Hadith being
narrated to him. The man thought of testing the memory of the
narrator for ascertaining the correctness of the narration. He went to
the narrator and asked about the Hadith. After narrating the Hadith,
the narrator said: “You are testing my memory. I have performed
Hajj 70 times, and every year it was on a different camel. I remember
well on which camel I rode in which year.”

(813) THE EFFECT OF TAQWA

Maulana Muhammad Qaasim Naanotwi (rahmatullah alayh) did not
acquire more academic knowledge than his contemporaries. It will in
fact be appropriate to say that he had studied less than them.
However, the ocean of his knowledge has watered the entire
Hindustan. Even now, any Taalib-e-Ilm (student of the Deen) may
experiment by means of adopting Taqwa and see how much
knowledge is gained. There is no limit in acquisition if Taqwa is
cultivated with ikhlaas (sincerity).

(814) THE HONOUR OF ILM

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The Khalifah Haroon Rashid requested Imaam Maalik (rahmatullah
alayh) to teach the Ilm of Hadith to his sons. Imaam Maalik
(rahmatullah alayh) said: “The honour of the Knowledge of Deen
was initiated in your Family (Haroon Ar-Rashid was a Sayyid). But
now you want to dishonour that Knowledge.” Haroon Ar-Rashid
then requested that when Imaam Maalik teaches the princes, other
students should not be present. (However, Imaam Maalik --
rahmatullah alayh-- did not accept even this proposal of the
Khalifah).

(815) RECITING BISMILLAAH ON HARAAM

The Fuqaha have written that it is kufr to recite Bismillaah on
anything which is haraam because it implies rejection of the Shariat.

(816) DIVINE APPREHENSION

Imaam Ghazaali (rahmatullah alayh) narrated an episode of an
Aabid (pious worshipper) who lived in a forest. The Aabid had a
donkey. Due to a drought all the grass had burnt out. Suddenly the
rain came and the entire forest became alive with greenery. The
donkey became very fat and healthy. Once while admiring the health
of the donkey, the Aabid with fervour exclaimed in his ignorance: “O
Allah! If you also had a donkey and if it came to this forest to graze,
I would never prevent it.” When this comment of the Aabid reached
the ears of the Nabi of that age, he (the Nabi) was greatly annoyed.
He intended to curse the Aabid. Allah Ta’ala revealed to him: “We
deal with every man according to his intelligence. His intelligence
constrained him to speak thus. Do not curse him.”

(817) JUSTICE
Our condition is so degenerate that if we are displeased with a
person, then we dislike every act of his. This is not the way by Allah
Ta’ala. By him operates the principle: “Whoever practises a grain of
goodness, he will see it, and whoever practises a grain of evil, he will
see it.”(Qur’aan). Whoever transgresses the limits will be
apprehended, even if the one whom he oppresses is detested (by
Allah Ta’ala).
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(818) CRITICISM ALSO A FAVOUR
I consider critics and their criticism to be also ni’maat (favours) of
Allah. Even after spending considerable sums of money one does not
acquire what the critics offer free although there intentions may not
be sincere. Nevertheless, at least I am apprized of my errors,
permitting me to rectify them. I am grateful to Allah Ta’ala for
extracting from opponents something which sometimes even friends
are unable to offer.

(819) A UNIVERSAL MALADY

Nowadays there is a universal malady of forcing into the Qur’aan
worldly aims and the issues of science. This is extremely dangerous.
But they feel elated with this exercise. The pride of the Qur’aan
Shareef is that it is devoid of everything which has no relationship
with Deen. Many enemies appear like friends. Under the veneer of
friendship they cause great harm to Islam. If tomorrow the
(scientific) theories which you seek to prove by means of the
Qur’aan, are established to be baseless, then it will open up the
avenue for denying the Qur’aan. If the method of sewing shoes is
explained in a medical book, it will be a defect in that book. The
Qur’aan is a book exclusively dealing with the subject of spiritual
medicine, and nothing else.

(820) TRUE PEACE

True peace is not attainable without Thikrullaah. I can take an oath
and say that no one enjoys the peace of the Ahlullaah although it may
appear that there is no difference between them and others in relation
to physical difficulties and hardships. Notwithstanding the physical
difficulties and discomforts, their hearts are at peace on account of
their engrossment with Thikrullaah. “Hark! With the Thikr of Allah
to hearts find peace.”—Qur’aan

(821) THE GIFT OF AWE

Awe is a divine gift. It is not acquired by effort. It is a very great
treasure which is a favour Allah Ta’ala bestows. Musaa and Haaroon
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(alayhimas salaam) wrapped in simple shawls arrived alone in the
imposing court of Fir’oun. All the noblemen present were
overwhelmed with awe for these two mendicants.

(822) DEVOID OF EXCELLENCE

Look at the people of these times. They are devoid of excellence and
expertise. But titles such as Shaikhul Hadith, Shaikhut Tafseer,
Imaamut Tafseer, Ameerul Hind and Imaamul Hind have been
coined for them. This is the effect of liberalism. Despite there being
among our seniors men of wonderful excellence and expertise, these
titles did not exist. At most they were called ‘Maulana Saheb’ while
most were referred to as ‘Molvi Saheb’. Today, in everything the
effect of the new education (western liberalism) is conspicuous. I
have a natural aversion for this.

(823) EVEN THE JINN WERE AWED

Shah Muhammad Ghauth Gwaaliari had several jinns under his
control. Once he ordered his jinns to bring Hadhrat Shah Abdul
Quddus (rahmatullah alayh) from Gangoh to him. When the jinn
arrived in Gangoh they found Hadhrat Abdul Quddus engrossed in
Thikrullaah. They were overwhelmed with awe and fear, hence they
remained standing silently and respectfully nearby. When Hadhrat
Abdul Quddus (rahmatullah alayh) perceived some strange, powerful
and fierce looking beings, he asked: ‘Who are you?’ The jinns
responded with respect and humility: ‘Shah Muhammad Ghauth
desires to meet you. If you command, we shall transport you with
comfort to him.” Hadhrat Abdul Quddus ordered: ‘Bring him here.”
In obedience to the command, the jinn returned and lifted their
master, Shah Muhammad Ghauth. When he remonstrated and tried to
curb them, they said: ‘With regard to others, we are at your
command, but not with regard to the Shaikh. We are under his
command.” When they delivered their master, Hadhrat Shaikh
severely reprimanded him. Shah Muhammad Ghauth repented and
became the mureed of Shaikh Abdul Quddoos Gangohi (rahmatullah
alayh).—(Jinn, like Insaan, is a free being. It is haraam to subjugate
and control a jinn.)
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(824) SINGING
Singing is extremely dangerous, especially if the singer is a female.
A man loses control of himself. This is why the Shariat has
prohibited it. It is a calamity. Its sin is greater than its benefit. In fact
I do not regard as permissible listening to even the Qur’aan recitation
of beautiful children in view of nafsaani contamination.

(825) OUR STATE OF DEGENERATION

The condition nowadays has degenerated to such a low ebb that
Ustaadhs are mocked, and the Qur’aan and Hadith are distorted. The
limits of excellence are the ability to give a lecture and to write, and
to consider oneself on par with one’s Ustaadhs and the seniors.
Although this has not yet been verbally asserted, but in the future it
will be proclaimed. People (laymen as well as molvis) are opposing
their illustrious seniors in word, deed, appearance, and character. A
sudden evil change has overtaken our social life, dress and
appearance. Thus, the Deeni Madaaris appear to be like Aligarh
College. Ideas have changed. So much change has been wrought that
moral and spiritual condition of the Jamaa’t which used to be related
to the Mashaaikh has become rotten.
(826) NOOR OF THE HEART
While it is possible for sin and good deeds to co-exist, the Noor of
the heart and sin cannever co-exist. Sin repels it.

(827) IGNORANCE OF THE MASHAAIKH

The degree of ignorance regarding the reality of the Tareeq (Path of
Tasawwuf) has reached such a low level that even those who are
known as the Mashaaikh are unaware and lack knowledge of the
Path.

(828) OBEDIENCE TO INSTRUCTION

What will be achieved only from bay’t if the instruction (ta’leem) is
not obeyed? Nowadays the practice of bay’t is merely a custom
devoid of reality. Similarly, staying with a buzrug will not benefit if
there is no obedience to his teaching.
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(829) JANAAZAH SALAAT IN THE MUSJID
Janaazah Salaat inside the Musjid is Makrooh whether the mayyit or
the musallis are in the Musjid. The Fuqaha have said that both are
Makrooh.

(830) RELIANCE ON OTHERS

It is indeed extremely childless and ignorance to repose trust in this
age on anyone for accomplishing any task. All the responsibilities
will settle on only one person.. This applies especially to the
customary committees and organizations. No reliance and hope can
be reposed on them. They united with non-Muslims and in the end
fell on their faces in humiliation. The reason why they cannot be
relied on is that their beloved is the dunya. Their aim is not the Deen.
Once they have achieved their aims and objectives, they will
dissociate from the Muslims. Then whether Muslims live or perish is
not their concern. However, the Muslim community is so gullible
that it answers the call of anyone. They are unable to distinguish
between friend and foe. How is it possible for those who deny
Tauheed and Risaalat to be the friends of the Muslims. This is not an
unfathomable subtlety.
(831) THE SAMA’ OF THE SUFIYA
For the permissibility of sama’ the Mashaaikh have formulated about
22 conditions. Today there does not remain even a vestige of these
conditions. Hadhrat Nizaamuddeed Sultanul Auliya (rahmatullah
alayh) use to participate in sama’. However, it is clearly mentioned
in Fawaaidul Fuaad, that there are four conditions for sama’.
(1) The listener: The one who listens to sama’ should not be a
person of nafs and hawaa (lust and passion). He should be a Saahib-
e-Haal.
(2) The one who listens to sama’ should not be a female nor a lad.
(3) The song/poetry should not be immoral. It should be
statements of piety and in praise of Allah Ta’ala.
(4) The singing should not be with musical instruments.

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 Their sama’ consisted of only the abovementioned acts. It was not
a gathering of fussaaq and fujjaar. The singer too belonged to the
same circle (of Sufis).

(832) SALE OF RIGHTS

The sale of huqooq (rights) is meaningless (baseless – baatil). It is
devoid of reality. Huqooq are not saleable commodities. Huqooq
have no price. All of this (i.e. the arguments to substantiate the
validity of the baseless sale of rights) is due to ignorance. When
ignorant people engage in such (baseless) exercises, it is not
surprising. But when those who are supposedly learned indulge in
such exercises, then it is truly surprising.

(833) DUROOD SHAREEF

The following episode which will be enacted in Qiyaamah is
recorded in Mawaahibil Ludinni:
In Qiyaamah, the virtuous deeds of a Mumin will be found to be
insufficient on the Meezaan (Scale). Rasulullah (sallallahu alayhi
wasallam) will produce a tiny piece of paper the size of the tip of the
finger and place it on the Scale which will then weigh heavy in
favour of the Mumin. The Mumin will exclaim, “May my parents be
sacrificed for you! Who are you? How wonderful are your
appearance and character!”
Rasulullah (sallallahu alayhi wasallam) will say,
“I am your Nabi and this (the tiny piece of paper) is the Durood
which you had recited on me. I have utilised it for you at your time of
need.”

(834) TWO EFFECTIVE FACTORS

There are two such effective things which will save a man from
falling into deviation. The one is that he should obliterate his own
opinion and the second is that he should not anticipate seeing the
results (of his ibaadat). Whatever the Shaikh prescribes, should be
acted on. When a person considers his a’maal (good deeds) to be
worthwhile, then he anticipates quick results (spiritual benefits).

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Hadhrat Haaji Imdaadullah Saheb would usually say: “The taufeeq
for doing good is in fact a great treasure.”

(835) A SINCERE INTENTION

After Hadhrat Ibraaheem Bin Adham (rahmatullah alayh) had passed
away, a Buzrug saw him in a dream and asked how he had fared by
Allah Ta’ala. Hadhrat Ibn Adham said: ‘Alhamdulillah! Allah
Ta’ala bestowed His fadhl (grace and favour) and lofty ranks.
However, near to my home lived a poor man. He always yearned to
devote all his time for the Thikr of Allah, but he never gained the
opportunity. I did not receive the lofty ranks which Allah Ta’ala had
bestowed to him.’

(836) CALAMITIES OF THE TONGUE

I become very disturbed when people use the word, ‘perhaps’ when
they narrate reports. This term is an instrument of speaking lies.
Alas! People do not abstain from the calamities of the tongue. People
endeavour to make others believe what they themselves are uncertain
of. They desire evil for themselves and for others as well (with their
narration of lies).

(837) FOUR KINDS OF PERSONS

There are four types of persons. (1) A man who has intelligence and
courage. (2) A man who neither has intelligence nor courage. (3) A
man who has intelligence but lacks courage. (4) A man who has
courage but lacks intelligence.

(838) TAFAQQUH-FI-DEEN
Tafaqquh-fi-Deen (understanding in Deen) is not merely the literal
understanding of the words (in the kitaabs). The kuffaar also
understand written words. So if the mere understanding would be
Tafaqquh then the kuffaar would also be amongst the Ahle Khair
(chosen, good people). The real meaning of Tafaqquh-fi-Deen is that
together with understanding the literal import of the words, it is the
recognition of its reality, as well.
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(839) FIQH IS NOT THE MERE SUPERFICIAL READING OF
KITAABS
Fiqh would not be defined as the mere superficial perusing of
kitaabs. Fiqh is a celestial light (noor) which subsists in the heart. It
is the blessing of this that the holder thereof gains an understanding
of Deen. It is this very noor which Allah Ta`ala sometimes snatches
away. This is something which is not in the control of man. Now,
you can read and study thousands of kitaabs, but because you have
no understanding of the Deen, you will never become a Faqeeh.
This noor of fiqh increases with obedience and wanes with sin. That
‘Faqeeh’ who is not obedient or pious, is a Faqeeh of the kitaabs (and
not of the Deen). He is not a haqeeqi (real) Faqeeh and is not
included in the class of fuqaha regarding whom Nabi (sallallahu
alayhi wasallam) gave glad tidings.
And since we are aware that fiqh is the understanding of the Deen,
what doubt can there now be in that a Faqeeh is also a soofi. All our
Fuqaha, as many as there were, were all Sahib-e-Nisbat and Sahib-e-
Ma`rifat (i.e. Walis who followed the Path of Tareeqat). The proper
and total understanding of the Deen cannot be acquired without
nisbat and ma`rifat. This is the reason why it has been mentioned
regarding the Fuqaha, “One Faqeeh is harder on shaitaan than a
thousand `aabids.” The person who understands the Deen well, will
be well-acquainted to the deceptions and ploys of shaitaan. He will
not allow a single trick to entrap him. As for the unlearned `aabid,
shaitaan can manoeuvre and manipulate him as he pleases.

(840) THE COMPARISON BETWEEN THE FUQAHAA AND

US
The Faqeeh also explains his proofs and codes of law with regard to
his research, but the example of these proofs are like the eyes. His
walking is not dependant on a walking-stick. Allaah Ta'ala has
blessed the Fuqahaa with ‘eyes’, which are the instrument of Ijtihaad.
They are not in need of the walking-sticks, but we are. Our example
is like that of the blind person, whose entire trust and reliance is on
the stick. If he walks without the stick, then he will fall into a ditch.
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(841) THE RULINGS OF DREAMS AND STATES OF
ECSTASY
Dreams and states of ecstasy are not proofs in the Shariah. It neither
confirms the unconfirmed, nor renders the preferred unpreferred nor
vice versa. Every ruling remains in its place and unchanged by virtue
of these (dreams and ecstasy). However, only that may be considered
which conforms to the Shariah and precaution should be observed.
It is not permissible to base Masaa`il on dreams.

(842) THE RULING OF ILHAAM AND KASHF

Issues of kashf are not in any level of proof in the Shariah. The only
upside of it is that if it does not conflict with the Shariah, then the
person upon whom the kashf manifested itself, and his followers,
may practise upon it. They may not be bigoted in its observance. Its
non-observance may result in worldly harm and not harm in the
hereafter.

(843) USURPATION
If someone usurps the ground of another person and builds a Musjid
thereon. This place will not be a Musjid in view of it having being
erected on land which was usurped from its owner. If the Qaadhi
orders the demolition of the Musjid and the restoration of the land to
its true owner, the Qaadhi may not be criticized for ordering the
demolition of the building which in reality is not a Musjid.

(844) TYPES OF TAWAKKUL

There are two types of Tawakkul: Conceptual and Practical.
Conceptual Tawakkul is the rational understanding that every aspect
of creation is in the control of Allah Ta'ala Who is the True Cause
and Controller, and that our reliance and dependence are on Him
Alone. This category of Tawakkul is the minimum degree of Trust in
Allah. This degree is Fardh (compulsory) and it constitutes an
integral part of Imaan. The second type of Tawakkul, namely
Practical Trust in Allah, is total reliance on Allah Ta'ala, not on the
means of enactment nor on one's effort. (While employing the lawful
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ways and means of acquisition in a lawful manner, the gaze is not
focussed on these ways, means and one's effort. The end result of
employing the agencies and means is the decree of Allah Ta'ala.)

(845) HARM AND BENEFIT

(In the Shariah there is a principle which states: Warding off harm
has priority over the acquisition of benefit.) The benefit in this
context refers to such benefits (which are lawful in the Shariah) and
which overshadow the harm inherent in the act. Similarly, the harm
here means that which is harmful in terms of the Shariah and it
overshadows the benefit. (An example of this in mentioned in the
Qur'aan Shareef which states in regard to liquor and gambling: "In
both (liquor and gambling) there is sin as well as many benefits for
mankind. But their sin is greater than their benefit. Therefore abstain
from them both." Despite the recognition of the benefits by the
Shariah, in terms of its aforementioned principle, abstention is
incumbent.)

(846) HARM AND NO BENEFIT

There is a difference between harm/loss (dharar) and no benefit
(admun nafa').For example you have 100 rupees which are snatched
from you (or you lose the money). In this case you have suffered a
loss and harm. On the other hand, if you are prevented from making
100 rupees profit, you have not suffered a loss. You have merely
been denied a profit/gain. You have not received a benefit. (Harm--
dharar—relates to the loss of an existing asset in one's possession.)

(847) REMEDYING SIN WITH SIN

Most certainly it is not permissible to choose one sin in an endeavour
to abandon another sin. A sin has to be avoided and abandoned (not
remedied with another sin, for this is a satanic deception). For
example, the cure for the urge of the lustful gaze (to look at a ghair
mahram), is not to give vent to the prompting of the nafs and to
derive pleasure by looking (justifying the haraam look with the
argument that after the nafs has been satisfied, it will refrain from
such looks). The incumbent requisite (and remedy for the disease of
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haraam gazes) is to restrain the eyes from the very inception of the
development of the nafsaani urge. Although this may appear
difficult, one has to exercise control and apply pressure on the nafs to
restrain it.
A man used to organize bid'ah celebrations on the 10th Muharram
justifying the practice with the argument that his celebrations of the
10th Muharram prevented people from participation in the Shiah
celebrations. A Molvi gave him a befitting reply. He said that on the
basis of his argument, he should organize celebrations on the Hindu
days of Diwaali and Holi so that people (Muslims) who attend these
celebrations (of kufr and shirk) would abstain therefrom and attend
his functions. The factor of sin is common to both kinds of
celebrations.

(848) PRACTICAL REFORMATION

A mere profession of verbal reformation (islaah) is inadequate.
Practical reformation is essential. Initially, I was in trepidation
regarding the insistence of the Ulama on marrying widows. (In India,
due to Hindu influence, marrying widows was regarded as an evil,
hence Muslims would not marry widows. A person marrying a widow
would be despised and taunted.) During the days of my youth I did
not understand why the Ulama vehemently advocated marriage to
widows. After all, marriage to widows was not Fardh or Waajib. It
was Sunnat (However, not of the Muakkad category). So why the
insistence to practically marry widows. The Ulama say that it is
Waajib to consider it as a Sunnat. (For example, the Fuqaha
explicitly ruled: 'Miswaak is Sunnat. But its rejection is kufr.' By
despising the practice of marrying widows, an abhorrence was
displayed for a Sunnat practice, hence the imperative need to insist
on its practical observation in order to reform the corruption
(fassad) in belief.) Alhamdulillah, I have understood the wisdom
underlying the insistence of the Ulama. In view of the fact that this
fasaad (corruption) was a practical one, it had to be practically
eliminated to rectify beliefs. (A perfect basis for this insistence of the
Ulama on practical demonstration, was Allah's command to
Rasulullah (sallallahu alayhi wasallam) to marry the divorcee of
94
Zaid, his adoptive 'son'. Since it was extremely abhorrent in the
conception of Jaahiliyya to marry the divorcee/widow of one's
adoptive 'son', Allah Ta'ala instructed Rasulullah (sallallahu alayhi
wasallam) with practical demonstration in order to eradicate the
corrupt belief.)

(849) CAUSE AND MEDIUM OF SIN

Both the cause and the medium of a sin are sinful. It is precisely for
this reason that it is forbidden to unnecessarily indulge in
conversation after Isha Salaat. Since this indulgence will prevent one
from waking up for Tahajjud and Fajr, it has been prohibited in the
Hadith.

(850) THE RULE OF AMBIGUITY

A person asked whether the thawaab (reward) of reciting the Qur'aan
Majeed will reach all the deceased in equal measure. In other words,
will each mayyit (deceased) receive the full thawaab of the recital or
will the reward be distributed among them. (Hakimul Ummat
responded): In issues which are ambiguous in the Shariah, there is no
need for clear-cut answers. (What the Shariah has left ambiguous,
should be left in ambiguity.) The way of the Sahaabah was excellent.
Why should we probe an issue which the Shariah has left ambiguous
(Mubham)? Salaat and Wudhu are said to be Mukaffiraatus Sayyiaat
(Compensators of sin—i.e. sins are forgiven by virtue of Salaat and
Wudhu) in the Hadith. The Nass (clear text of the Hadith) does not
elaborate on the type of sins for which forgiveness is secured by
means of Salaat and Wudhu). In this regard, the Hadith is
ambiguous. It is improper to restrict the Nass to a specific category
of sin on the basis of conjecture. Students of the Deen should
remember this well.

(851) THREE CATEGORIES OF DEEDS

A'maal (Deeds) are classified into three types. (1) Beneficial deeds
which are commanded by the Shariah. They are classified as Fardh,
Waajib, Sunnat and Mustahab. (2) Harmful deeds which are
prohibited by the Shariah. These are known as Haraam and Makrooh.
95
(3) The third category consists of acts which are neither commanded
nor prohibited by the Shariah. These actions are termed Mubah
(permissible).----With regard to this third category, the actions will
remain permissible only as long as they do not become a medium or
an introduction for sins. If, for example, conversation leads to
forgetfulness of Thikr or to lies, slander, etc., then the talk will no
longer be permissible.)

(852) CIRCUMSTANCES CAN CHANGE RULINGS

Changing conditions or circumstances can give rise to a change in a
ruling. In one instance something may be good whereas in a different
situation it will be evil. There is no question in the goodness of
Salaat. But it becomes Makrooh to perform Salaat when there is a
strong urge to answer the call of nature (or if Salaat is performed
during forbidden times or more raka'ts than ordained by the Shariah
are performed, e.g. four raka'ts for Fajr instead of two.)
Similarly, an act may have been permissible during a certain era
because there were no factors of Karaahat (abomination) attached to
the act, and later due to the Makrooh accretions the act became
unlawful. For example, during the age of Rasulullah (sallallahu
alayhi wasallam) women were allowed to attend the Musjid.
However, later the Sahaabah unanimously prohibited them due to the
malpractices which developed. During the age of Nabi-e-Kareem
(sallallahu alayhi wasallam), the fitnah (moral corruption) which
developed in later years did not exist. (The same argument is
applicable to the prohibition of women attending walimah functions.)
There are numerous such examples.

(853) THE MEANING OF SUNNAT

A verbal statement (or even an isolated practice) of Rasulullah
(sallallahu alayhi wasallam) does not necessarily render the act a
Sunnat. However, his constancy in practising an act renders it
Sunnat. (The same applies to the acts of the vast majority of the
Sahaabah. Thus, the 20 Raka'ts Taraaweeh Salaat with jama'at are
Sunnatul Muakkadah, whereas the isolated act of planting a twig on
the grave is not Sunnat because Rasulullah-sallallahu alayhi
96
wasallam—did this act only once. He never instructed his Sahaabah
to observe it, nor did he repeat it, nor did the Sahaabah adhere to it.)

(854) REVIVING A SUNNAT

Once Shah Abdul Qaadir (rahmatullah alayh) said to Hadhrat
Maulana Ismaail Shaheed (rahmatullah alayh) to discontinue
Rafa'Yadain (raising the hands repeatedly) during Salaat as his
practice would lead to unnecessary fitnah among the masses (who
were all Hanafis). Hadhrat Ismaail Shaheed said: 'If the fitnah of the
masses is to be considered, then what would happen to the Hadith,
'He who adheres to my Sunnah at the time of the corruption of my
Ummah, will receive the reward of 100 shuhada (martyrs)'? Hadhrat
Shah Abdul Qaadir responded: “We were under the impression that
Ismaail was an Aalim, but it is clear that he lacks understanding of
the Hadith. The Hadith applies to a situation where a (new) act has
been introduced in conflict with the Sunnah. But the act we are
discussing (viz., abandoning Rafa' Yadain,) is not in conflict with the
Sunnah. Irsaal (leaving the hands without raising them) is also a
Sunnat act.”

(855) DIFFERENTIATING BETWEEN SUNNAH AND BID'AH

There is an extraordinary difference between Sunnah and Bid'ah by
means of which a bid'ah could be recognized. The proponents of
Sunnah are the Ulama whereas the initiators of bid'ah are from
among the laymen (those who lack in Islamic Knowledge). The
masses organize and participate in bid'ah functions. They are its
originators and upholders. The meelaad celebrations for example,
were originated by a king (not by the Ulama). The king was from
among the laymen in so far as the Knowledge of the Deen is
concerned. This practice is perpetuated by the ignorant masses (and
by evil learned men who gain material benefit from the ignorant
masses).
If an act/custom/practice has no basis in the Qur'aan, Sunnah, Ijma'
or Qiyaas, and those who uphold it deem it to be a Shar'i practice,
then understand that such an act is a bid'ah. In terms of this meaning
and way of distinguishing between Sunnah and Bid'ah, it should be
97
observed that customs such as urs, faatihah, salaami, setting aside a
particular day for isaal-e-thawaab (sending thawaab of good acts to
the amwaat), etc., have no origin in any of the four Sources of the
Shariah. Despite this fact, the votaries of these practices consider
them to be integral constituents of the Deen.

(856) AN ACT INNOVATED AS PART OF DEEN IS BID'AH

(Arguing in favour of customary bid'ah practices) A person
contended that if these practices are bid'ah because they did not exist
during the Khairul Quroon era, then by the same token Salaat and
fasting time-tables should also be classified as bid'ah (but this is not
being done). If this understanding/concept of bid'ah has to be
accepted, namely, whatever did not exist in Khairul Quroon should
be branded bid'ah, then the very existence of the objector should also
be classified bid'ah because he too did not exist in that era. These
poor souls have failed to grasp the meaning of bid'ah. Time-tables
have not been claimed to be part of Islamic Belief or a practice of
ibaadat. Since these time-tables are not regarded as part of belief or
ibaadat, they are not bid'ah. Their non-existence during Khairul
Quroon will not render them bid'ah, whereas meelaad and similar
other functions are bid'ah because such practices have been elevated
to the status of ibaadat (and even Wujoob). Ibaadat is only an act of
worship which had existed during the era known as Khairul Quroon.
A new act which pertains to ways and means, but not regarded per se
to be an act of ibaadat, will not be a bid'ah. (Thus, going for Hajj by
plane or boat or road transport will not be labeled bid'ah on the
basis of the non-existence of these modes of transport during the
Khairul Quroon era. But if the status of a particular mode of
transport is elevated to Wujoob and claimed to be ibaadat by itself,
then undoubtedly, such a belief will be branded bid'ah.)

(857) THE HADITH OF ‫ت‬g,d$g* ‫ل‬g!5w‫ ا‬g!7‫ا‬

The words, “Actions are based on their intentions” which appears in
the Hadith, is regarding acts of obedience and permissibility. This is
not applicable to sins. The objective is that in acts of obedience, if
the intention is good, then it will be accepted. Similar is the case with
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permissible acts. If the intention is for some Deeni goodness, then it
will be regarded as Deen. However for a sin, if the intention is good,
it still remains a sin.

(858) WILL THERE BE REWARD WITHOUT INTENTION?

If anyone gives his father or son anything without the intention of
receiving any benefit, he will still be rewarded. As it is mentioned in
the Hadith that if a husband places a morsel of food into his wife’s
mouth he will be rewarded for it, whereas no one really does this
with the intention of reward.

(859) THE DEFINITION OF MOLVI

A molvi is not one who is well-versed in the Arabic language, he is
well-versed in the laws of the Shariah, otherwise Abu Jahal would
have been a great molvi.

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 Malfūzāt
of
Ḥakīm al-Ummah
Mawlānā ʿAshraf ʿAlī Thānwī

Book Four
 MALFOOZAAT PART 4

860. INSAANIYAT
Reprimanding a Molvi, Hadhrat Maulana Ashraf Ali Thaanvi
(rahmatullah alayh) said: "Should I not reprimand even when
an error is committed? Should I maintain silence? If I do so,
how will errors be rectified? What then will be the way of
reformation (islaah)? Learn insaaniyat (humanity) and abandon
bestiality. It is easy to become a buzrug and a wali. But to
become an Insaan (human being) is difficult. I desire to
administrate this dose into the hearts, but people sulk."

861. MISCHIEF OF THE MULHIDEEN

A noble disposition is indeed a wonderful bounty of Allah
Ta'ala. Nowadays there is a preponderance of morons. The
cause for this lack of understanding is generally an unconcerned
attitude. If people think before acting or speaking, the incidence
of error will not be so much.

862. MULHIDEEN
This is an age of immense mischief. There is an abundance of
people who distort the Deen. Mulhideen (atheists) abound in
these times. Night and day it is their occupation to interpolate
and tamper with the Deen and nibble at the ahkaam (laws of the
Shariah). If it was not for Allah's protection, they would have
dug up the very foundations of the Deen. They are perpetually
engaged in schemes to destroy the Deen. Let them continue
with their plots. There are champions of the Deen to confront
them.

863. SELFISHNESS
Nowadays everyone selfishly thinks only of himself. He is not
concerned with others.

864. UBOODIYAT
The function of Uboodiyat (enslavement to Allah Ta'ala) is to
fulfil service (i.e. ibaadat and obedience) to the best of one's

1
 MALFOOZAAT PART 4

ability. Be steadfast on A'maal-e-Matloobah (i.e. the commands

of the Shariah). Repent for defects. In this attitude is goodness
and safety. This is the state of abdiyat (being the slave of Allah
Ta'ala). Normally this state is not attained without severing
unnecessary relationships. It is therefore essential to curtail
mingling.

865. KHALWAT
The meaning of khalwat (seclusion/solitude) is that the heart
should not have any relationship other than with Allah Ta'ala.
This is the state of peace. However, nowadays, people have
converted the heart into a railway station (or airport) where all
and sundry mingle whereas the heart is the abode of only One
Being (Allah Ta'ala). When the Divine Being has settled in the
heart, then every displeasing development appears pleasing.

866. ASSOCIATION
Even association with authentic Mashaaikh despoils one's
disposition. (i.e. Sitting in the company of different Mashaaikh.)
What then is the consequence if the shaikh is an unreliable
man?

867. CRITICISM
No one is safe from criticism whether he be an Aalim or a
jaahil, pious or impious. Ignore what the critics say and do what
is right. What is in accordance with the Shariah, execute it
regardless of the criticism. Do not transgress the limits. The
best goal to pursue is to create a beautiful bond with Allah
Ta'ala. Then, whether someone praises or insults, it will be of
no significance. Every deed of a man of this status is for the
sake of Allah Ta'ala. Such a person is called an Aarif.

868. FALSE CLAIMS

The Mashaaikh of this era claim to be Shaikhs (of Tasawwuf).
They claim to have a bond of love with Allah Ta'ala. Despite

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these claims their gaze is focused on people to whom they are

subservient.

869. WISEMEN
The wisemen (of the Deen) said that zulm (oppression) leads to
the demise of an empire.

870. ACADEMIC DISCOURSES

The Salf-e-Saaliheen did not restrict themselves to academic
discourses. They would derive practical benefit from the
Qur'aan and Ahaadith. On the other hand, those of later times
indulged more in academic exposition of theories. For example,
according to the Hadith, Allah Ta'ala descends to the first
heaven in the last portion of the night. On the basis of this
Hadith the Salf-e-Saaliheen engaged more in worship during
this time of the night. They did not indulge in theoretical
discussion regarding this Hadith. They were not concerned
with the manner of Divine Descent. They did not ask: 'Since
Allah is not a physical body, how does he descend?' They were
not concerned with theories and abstract arguments.

871. FEAR FOR ALLAH

A man spent his entire life as a nabbaash (one who digs open
graves at night to steal the kafan). Towards the end of his life he
was overtaken by fear for Allah Ta'ala. He instructed his sons
that after his death they should incinerate his body and strew the
ashes into the sea. His profound fear for Allah's punishment
overwhelmed him to order this action. He thought that in this
way he would be saved from Allah's punishment. His body
reduced to ashes dissolved in the ocean would not be recovered
to undergo punishment. After his death, his instructions were
carried out.
Allah Ta'ala resurrected him and asked: "Why did you do
this?" He replied: "O Allah! For Your fear." Allah Ta'ala then
forgave him.

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Allah Ta'ala imposes liability on people in proportion to the

intelligence He has bestowed to them. This episode reflects the
boundless mercy of Allah Ta'ala.

872. BIDATI
A person becomes a bid'ati even if he practises one act of bid'ah
in the same way as a man becomes a kaafir if he commits just
one act of kufr. It is not necessary for a number of acts of bid'ah
or kufr to be in him.

873. BE ALERT
Always be alert regarding the nafs. Whenever the nafs finds an
opportunity, it will most certainly act (to involve one in evil).
Even those who have attained moral reformation should not be
careless in this regard. However, at least they will be able to
apprehend and control the nafs by virtue of knowledge and
experience. On the contrary the condition of our nafs is like that
of a wild horse out of control. It is therefore necessary to be
alert at all times. Carelessness will culminate in deception. How
can one become careless regarding a snake? Shaitaan is not as
dangerous as the nafs is.
874. SELF OPINION
Self-opinion in this path is a notorious bandit and a fatal poison.
A man in whom this exists will be totally deprived of benefit.
He will not gain any benefit in this Path. The very first step in
this path (of moral reformation) is self-annihilation.

875. FEAR OF CRITICISM

Nowadays a widely prevalent malady is the fear for criticism.
No one should speak ill of me. This malady is called hubb-e-
jaah (love for fame). It develops from takabbur (pride). Pride is
a destructive disease. Do not be concerned with the criticism of
people. Let them say whatever they desire. There is no harm in
it.

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876. JAHL
In addition to hardness settling on the heart as a consequence of
bid'ah, jahl (ignorance) also darkens the heart. Bid'ah
completely eliminates Nooraniyat and Roohaaniyat. The effect
of bid'ah is the elimination of intelligence. Therefore, when
they are admonished, they resort to vilification. They are the
enemies of the Auliya. They are bereft of respect.

877. MISCHIEF OF BID’ATIS

In bygone times at least bid'atis would engage in some
Thikrullah. But, today they flagrantly indulge in fisq and fujoor
(immorality). Their nufoos (plural of nafs) are clogged with
mischief. They are the worshippers of lust and pleasure. They
are audaciously proud of their irreligiousness. Music, singing
and association with young lads and prostitutes have become
their salient features. Night and day they indulge in these
immoralities at the mazaars (graves) of the buzrugs. They
disgrace the buzrugs and cause distress to them. They are the
enemies and the opponents of the buzrugs. They deceive the
Makhlooq (people) of Allah and disgrace Tasawwuf and the
people of Tasawwuf.

878. THE ENEMIES FROM WITHIN

This is the age in which Fitnah is in the form of ilhaad and
zindaqah. Besides the open enemies of Islam, there are
numerous enemies lurking within (the Muslim nation)
pretending to be the friends of Islam. From within they give
effect to their plots. Their plots come within the purview of the
aayat: "Verily, their plots are such that even mountains will be
eliminated."
However, Allah Ta'ala has given the assurance: "Verily, We
have revealed the Thikr (the Deen), and most certainly We are
its Protectors." Accordingly, Allah Ta'ala has created a group to
defend His Deen. In this regard, Rasulullah (sallallahu alayhi
wasallam) said: "There will ever remain a group in my Ummah

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who will be aided on the Haqq until the Day of Qiyaamah."

Thus Allah Ta'ala establishes the Ulama-e-Haqq to neutralize
all the clamour and deception of the people of baatil.
The reformers and so-called friends of Islam of this age are
in reality enemies of Islam whose salient feature is to mutilate
the ahkaam (laws) of Islam.

879. WAZAAIF
Nowadays wazaaif and auraad are equated to buzrugi
(sainthood). It is believed that a great achievement has been
accomplished by fulfilling the wazaaif and auraad prescribed by
the shaikh.
(Wazaaif is the plural of wazeefah and auraad is the plural of
wird. These are forms of thikr which the shaikh prescribes for
mureeds. In this age, the objective of Tasawwuf is ignorantly
believed to be wazaaif and auraad.)
The sheikhs (spiritual guides) of this age have corrupted the
mureeds. Even the Mashaaikh abstain from instructing the
mureeds in the sphere of islaah of the nafs. They only teach
wazaaif and auraad. They ask about kaifiyaat (spiritual
experiences). Did you see anything? Has any yearning
developed in the heart or not? All these are in fact states of the
nafs. While in some instances these kaifiyaat are praiseworthy,
they are not the objective. All these kaifiyaat are transitory
impressions which are not commanded by the Shariah. Even
some kuffaar experience such states. Yogis attain these states
by way of their spiritual exercises.

880. SPIRITUAL PERFECTION

Spiritual perfection is proportionate to Tashabbuh
(emulation/resemblance) with Rasulullah (sallallahu alayhi
wasallam). The greater the emulation of the Sunnah, the greater
the degree of perfection. Absorption (in some spiritual state) is
not a criterion of perfection.

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881. THE DUNYA (WORLD)

Engrossment in the dunya – in worldly pursuits – ruin even
one's physical health and beauty. The spiritual destruction is
even greater. However, due to desensitization people are
imperceptive. At the time of Maut this spiritual paralysis will be
cured and the ruin and destruction will become vivid.
The less the relationship with the dunya, the more peace and
tranquillity will one experience. The people of the dunya are
deprived of this treasure. Even if they experience it partially, it
is contaminated and imperfect.

882. BARKAT OF THE SUNNAH

Hadhrat Maulana Fazlur Rahmaan Gunj Muradabaadi
(rahmatullah alayh) was generally in the state of jazb (a
spiritual state of absorption in divine love). Once a leper (one
who has the disease of leprosy) came to visit him. The people of
the locality maintained their distance from him. Hadhrat Fazlur
Rahmaan invited the leper to have meals with him. After he had
meals, the leper was cured. Hadhrat commented: 'Rasulullah
(sallallahu alayhi wasallam) had also invited a leper to eat with
him. By virtue of the barkat of the Sunnah, the leper was cured.'

883. NISBAT AND AMAL

(Nisbat-e-Baatini is a close spiritual relationship with Allah
Ta'ala. Amal in the context of this discussion refers to spiritual
remedies and prescriptions)
Once a man who was sitting in the company of Hadhrat
Fazlur Rahmaan Gunj Muradabaadi (rahmatullah alayh)
thought to himself: 'Hadhrat must be having some sort of an
amal to subjugate the hearts of people, hence so many people
incline to him.' As this thought was going through the person's
mind, Hadhrat Fazlur Rahmaan commented: "Taubah! Taubah!
Do you not know that amal extinguishes Nisbat-e-Baatini?"

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884. HARJ (HARDSHIP)

Once a man said to Hadhrat Maulana Fazlur Rahmaan Gunj
Muradabaadi (rahmatullah alayh): “Hadhrat, there is great harj
in Imaam Abu Hanifah's fatwa pertaining to a Mafqoodul
Khabr."
(Mafqoodul Khabr is a husband who has gone missing and his
whereabouts are unknown. According to Imaam Abu Hanifah,
the wife has to wait a lifetime in anticipation of his return. The
marriage cannot be annulled.)
Hadhrat Fazlur Rahmaan responded: "Yes, there is great
harj. The mas'alah of Jihad is in the Qur'aan. There is greater
harj in Jihad. You may excise it also from the Qur'aan."

885. DIFFERENT DISPOSITIONS

The Auliya are of a variety of dispositions. In some Tawaadhu'
(Humility) is overwhelming; in some Shafqat (Affection); in
some Rahmat (Mercy); in some Jamaal (Tenderness), and in
some Jalaal (awesomeness). None may be criticized. These
dispositions are not voluntary acquisitions. (These are the
natural dispositions which are inherent in the Auliya).

886. SHUKR UNTO ALLAH

I am grateful to Allah. It is His favour (Ihsaan) that
considerable (Deeni) work has been accomplished. For ages
there will be no need, and when the need arises, Allah Ta'ala
will harness in one of His servants (to guard His Deen). No one
can be proud of his accomplishment. It is only by His grace
and kindness that He appoints someone to undertake the work
of the Deen. Yes, I am most happy that He has bestowed the
ability, courage and strength to execute the obligation. What is
there in the existence of man? Nothing!

887. DEPLETION OF TAQWA

Taqwa and Tahaarat have decreased in every group whether it
be the Ulama or the Buzrugs, whether Zaahid or Aabid. There

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is a great dearth of these attributes nowadays. There is no

longer Ihtiyaat (caution). Just look at the irregularities of Ulama
in the matter of funds, barring a few. Similarly, those who claim
to be durwaish and sufi. They utilize amaliyaat to subjugate the
hearts of people, and devour the wealth of people. This is just
like a bandit who snatches the wealth of people by robbery and
banditry.
Since there is a depletion of Taqwa and Tahaarat nowadays,
there is no barkat in either Deeni or worldly projects. This
depletion has culminated in the increase of nahoosat
(misfortune), hence goodness and barkat have terminated.

888. SERVANTS
Generally the wealthy show no respect for servants. They treat
them with considerable humiliation, and exceed the limits.
However, there are exceptions. Everyone is not the same.

889. 'MUJTAHIDS' LIKE RAIN-FROGS

Nowadays, like rain-frogs, numerous 'mujtahids' have
mushroomed. Their outstanding feature is to mutilate and
distort the ahkaam (laws) of the Deen. This is their occupation
night and day. They have made the ahkaam of Islam a target for
practice. They expend their entire intellectual ability to nibble at
the Deen. Undoubtedly, these claimants of Islam cause greater
harm to Islam and the Ummah than aliens (the kuffaar).
These people (the modernist zindeeqs) masquerading as
'friends' of Islam and Muslims are in reality enemies. Under
guise of Islam, they engage in the destruction of the Deen and
the Ummah. While they conspire to destroy the Deen, they are
in fact destroying themselves. Islam will remain pure forever.
They say that they understand the Qur'aan and Hadith better
than the Ulama. On the basis of this corrupt understanding they
interpolate and transmogrify the Shariah. The changes they
wrought in the meanings and concepts of Islam are worse than
the changes which a total ignoramus effects in the text of the

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Qur'aan. In this manner with their interpolation they destroy

their Aakhirat. May Allah Ta'ala bestow righteous intellect to
them.

890. INTELLIGENCE
Nowadays, intelligence is equated to earning and eating (i.e.
worldly progress). He who can earn and eat abundantly is an
'intelligent' person in these days. But even animals earn and eat.
They too fill their stomach. But this is not insaaniyat
(humanity).

891. CUSTOMARY PRACTICES

Customary practices are indeed evil. Many great scholars and
men of intelligence are trapped in customary practices. On
account of widespread prevalence, they lack the courage to
extricate themselves from these customs. Indeed it is a great
weakness in them. It is imperative to combat these customs with
courage and resolution. Without this, it is almost impossible to
eliminate these customary (bid'ah) practices.
Ameer Shah Khaan had met many great and noble buzrugs.
Among them was Hadhrat Shah Abdul Azeez (rahmatullah
alayh) whose family was famed for Knowledge. However, there
existed some entrenched customary practices in the family, for
example, instead of 'Assalamu Alaikum', they would say:
'Aadaab!' Despite Shah Sahib's detestation for this custom, he
was not severe in his opposition due to its widespread
prevalence. When Hadhrat Sayyid Sahib (rahmatullah alayh)
came to visit him, he (Hadhrat Sayyid Sahib) said loudly:
“Assalamu Alaikum!". Hadhrat Shah Abdul Azeez (rahmatullah
alayh) responded: "Who is this visitor who has come to revive
the Sunnah?"

892. TA-ALUQ MA-ALLAAH (BOND WITH ALLAH)

Ta-alluq ma-Allah is a great treasure. It is the primary objective
(Maqsood). When the bond with Allah Ta'ala is created, then

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one becomes concerned with the Aakhirah. Besides Allah, he

has no fear for any one. He is unconcerned about wealth and
life. To create the bond with Allah, the Ambiya (alayhimus
salaam) were despatched to earth for man's guidance. Ittibaa-e-
Sunnah (Obedience to the Sunnah) is in fact Ta-alluq ma-Allah.

893. TAUBAH
When engaging in Taubah (Repentance) in general, do not
intentionally think of specific sins which had been committed.
However, whenever the sins come to mind of their own accord,
then renew Taubah.

894. THE SUNNAH

Ittibaa-e-Sunnah (obedience to the Sunnah) is the quick and
easy way of gaining Divine Proximity.

895. REJECTING NUBUWWAT

Hadhrat Mujaddid Alf-e-Thaani (rahmatullah alayh) said that
searching for the reasons underlying the ahkaam of the Shariah
is tantamount to rejecting Nubuwwat. A person who searches
for reasons in order to follow, actually follows expediency and
desire. He does not follow Rasulullah (sallallahu alayhi
wasallam).

896. MINIMIZING SIN

Committing a sin on the understanding that it is Sagheerah, is a
grave error. Whilst the person committing the sin thinks of it as
'minor', he fails to understand the Being against Whom he is
sinning. If he would only ponder, he will understand that even
the sin which he believes to be sagheerah (minor), is in reality
akbarul kabaa-ir (the greatest of the great sins).

897. BASIS FOR DOUBTING

The doubts which modernists suffer (regarding Deeni ahkaam)
have two causes: (1) Lack of respect for Allah Ta'ala, and (2)

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Lack of love for Allah Ta'ala. These doubts vanish once Azmat
(honour/respect) and Muhabbat (love) have been cultivated.
(By submitting to the Shariah and adopting the Sunnah, these
two essentials are cultivated).

898. CONCEDING ERROR

It is a great mujaahadah (struggle against the nafs) to concede
one's own error. It is indeed a great virtue to retract an error
after having been informed, and to state the truth.

899. THE DISGRACE OF ZINA

When Allah Ta'ala wishes to disgrace a person, he embroils him
in zina (fornication).

900. REASON FOR INGRATITUDE

A reason for ingratitude for the bounties of Allah Ta'ala is
focusing the gaze on what one does not possess instead of on
one's possession.

901. BAY'T IS NOT NECESSARY

For islaah (reformation) of the nafs, bay't is not imperative. The
belief that bay't is necessary for islaah is a bid'at. The first
obligation of the Shaikh is the islaah of the mureed. He should
not conceal anything in consideration of others.

902. THIKR AND SHAITAAN

Thikrullaah wards off shaitaan. It is mentioned in the Hadith:
"Verily, shaitaan sits glued on the heart of man. When he (man)
engages in thikr, shaitaan flees. When he (man) becomes
forgetful (of thikr), shaitaan casts waswasah (in his heart)."

903. SAAHIB-E-TASARRUF
It is not necessary that a Saahib-e-Tasarruf is also a man of the
Shariah. Dajjaal will be a great displayer of supernatural feats.
Iblees too is a great saahib-e-tasarruf. He penetrates into the

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body of man. (Saahib-e-Tasarruf is a person who is able to

demonstrate supernatural feats).

904. SECLUSION
Seclusion is essential for even the Shaikh.
"And, sever all relationship (with people) and turn towards Him
(Allah)" – Qur'aan
(Allah Ta'ala issues this command to Rasulullah sallallahu
alayhi wasallam).

905. THE CONSEQUENCES OF DISRESPECT

Disrespect is indeed evil. Once a Saahib-e-Kaifiyat spat in the
direction of the Qiblah. All his kayfiyaat were snatched away in
consequence of this disrespect.
(Saahib-e-Kayfiyat is a person accomplished in spirituality. He
experiences lofty spiritual states).

906. PUNISHMENT FOR AN EVIL

A one-eyed man whilst making Tawaaf of the Ka'bah was
supplicating: "O Allah! I seek protection with You from You."
When he was asked about this queer dua, he said: "Once when I
cast an evil gaze at a young lad, I lost the vision of my one
eye."

907. ASSOCIATION WITH KUFFAAR AND FUJJAAR

Nooraaniyat (i.e. the Noor of Imaan) is extinguished by
association with kuffaar and fujjaar (immoral persons). Zulmat
(spiritual darkness) then develops. The knowledge which
emanates from the niches of Nubuwwat contain Noor, and what
emerges from the heart of a faasiq is zulmat.

908. WUDHU AND THE MUSLIM

Once when Hadhrat Sultaanul Auliya (rahmatullah alayh) was
in a jungle, it was time for Namaaz. He waited for some time in
anticipation of someone arriving so that the Namaaz could be

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performed in Jamaat. Soon he saw a wood-cutter carrying a

bundle of wood. Hadhrat Sultanul Auliya asked: "Have you
made wudhu?" The wood-cutter responded: "Is it possible for a
Muslim to be without wudhu?" Hadhrat said to himself with
surprise: 'Some Auliya are so hidden that we fail to recognize
them.’

909. THE ATHEISM OF ALIGARH UNIVERSITY

An old man complained that his son who was studying at
Aligarh University refused to perform Namaaz. I called him to
proffer naseehat (advice). When I spoke to the son, he said: "I
don't believe in the existence of a Creator." Then he lamented:
'My parents have ruined me by sending me to Aligarh." I told
his father to lament the departure of his son's Imaan. I also
advised him to remove his son from Aligarh University and
have him admitted to a government secular college. This was
done.
After some time, the father happily reported that his son had
become a true Muslim and was performing Namaaz punctually.
The reason for this change was that at the government
college he was confronted by many anti-Muslim Hindus who
criticized Muslims and Islam. This criticism kindled within him
the desire to defend his nation (Muslims) and the Deen. In
consequence of this emotional feeling, he reformed himself. On
the contrary, at Aligarh University (where all the students were
Muslims) atheism was considered to be Deen.

910. NEVER COMPLAIN

Someone saw Hadhrat Mahmudul Hasan Deobandi
(rahmatullah alayh) in a dream. He asked about his condition.
Hadhrat Mahmudul Hasan replied: "Once there was too much
salt in the food. I ate the food without the slightest complaint.
On the basis of this act, I was forgiven."

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911. HAAJI IMDAADULLAH AND ALLAH'S AID

During the 1857 Jihad campaign in India against the British
invaders, Hadhrat Haaji Imdaadullah (rahmatullah alayh) who
was wanted by the British government went into hiding. He
remained in concealment in a room near to the stables of a
wealthy person. A spy notified the British authorities of Haaji
Sahib's place of hiding. Soon some English officers came to the
mansion of the wealthy person. They said that they had heard of
his excellent horses and desired to view them.
They were taken to the stables. Whilst looking at the horses
they came to the room wherein Haaji Sahib was in hiding. The
owner of the house was in a state of panic. When the door was
thrown open, they saw a musalla spread open and a jug of
water. No one was present. The officer asked: 'Whose musalla
and jug are these?’ The owner said: "I perform Namaaz in this
room." The officer: "Namaaz is performed in the Musjid not the
stable." The owner: "I perform Nafl Salaat in concealment."
The officers feeling embarrassed, apologized for the
inconvenience caused and departed. After they left, the owner
of the mansion went into the little room. When he entered, he
saw Hadhrat Haaji Imdaadullah (rahmatullah alayh) sitting on
the musalla engrossed in Thikr. Surprised and bewildered he
asked Haaji Sahib: "Hadhrat, where were you?" Haaji Sahib
said: "I was right here." Indeed Allah Ta'ala had protected
Haaji Sahib. The officers were unable to see him.

912. THE ZULMAT OF EVEN BOOKS

Once when several persons visited Hadhrat Mirza Jaan Jaan
(rahmatullah alayh), he perceived a veil of spiritual darkness
(zulmat) emanating from them. Hadhrat commented: "They
have kitaabs of zulmat with them". It was then discovered that
they had Bu Ali Sina's (Avicenna's) kitaabs, Ash-Shifa'.

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913. THE METHODOLOGY OF ISLAAH

It was the tareeqah (methodology) of the Akaabir Mashaaikh to
first attend to the reformation of the deeds of their Mureedeen.
They would not initially instruct them with Nawaafil and
Wazeefahs. They would first inculcate in their Mureedeen the
habit of abstaining from evil acts. Nowadays, numerous
Mashaaikh do not heed this method. Therefore the consequence
is that the mureedeen become apt in auraad and wazaaif whilst
their evil traits remain embedded in them. They do not
distinguish between halaal and haraam, truth and falsehood.
This attitude has brought disgrace to the Tareeq.

914. CONSULTATION
One should not act on one's own personal opinion. As long as
there are seniors, consult with them. In the absence of seniors,
consult with contemporaries. In their absence consult with
juniors.

915. THE BASIS FOR THE DOUBTS OF THE

MODERNISTS
On careful reflection, it will be realized that the basis of all the
doubts which modernists are creating regarding the Shariah, is
that western secular education eliminates from the hearts
honour and love for Allah Ta'ala and Rasulullah (sallallahu
alayhi wasallam). When this is eliminated, it gives rise to
innumerable doubts and queries. When there is honour and love
in the heart for someone, then doubts do not develop regarding
his statements and laws.

916. THE OBJECTIVE OF TASAWWUF

When customs become overwhelming, haqaaiq (realities) are
then overshadowed. The true objective is lost. The objective of
Tasawwuf is not auraad and ashghaal. Whilst these acts are
aids for achieving the objective, they are not the objective. The
actual objective of Tasawwuf is the islaah (reformation) of

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a'maal-e-baatinah (moral character). As long as reformation has

not been achieved, the full benefit of auraad and ashghaal will
not be acquired. In fact, sometimes the effect is vanity and
pride. Therefore, reformation of moral character takes
precedence over auraad and ashghaal.

917. REVELATION OF THE UNSEEN

Revelation of magheebaat (unseen and future things) is not the
sign of Deeni excellence. It is possible for even a kaafir or an
insane person to receive such revelation. Sometimes people go
astray by believing in the truth of every person who receives
such revelation (kashf).
The kashf of unseen or future events is neither a Deeni
excellence nor the sign of divine proximity. In fact, being a
Muslim or a sane person is not a condition for being a
repository of such revelation. In the famous book of Tibb-e-
Unaani (Greek Medicine), Sharh Asbaab, it is recorded in the
chapter of mental sickness that many insane persons are the
repositories of kashf saheeh (correct revelation of unseen
things).
There are also numerous incidents of such revelation
occurring to kuffaar and fussaaq. Qudratullaah was the name of
a man who experienced kashf-e-quboor (the happenings which
occurred in the graves). In the majority of cases his kashf was
correct despite him not even performing Namaaz. Once whilst
he was at a graveside, he said that the inmate was standing and
making thikr on a sandalwood Tasbeeh. On making enquiries it
was established that the inmate of the grave while he was alive
used to make thikr with a sandalwood Tasbeeh. He had
therefore, before dying, instructed his friend to put such a
Tasbeeh in his kafan.
Once whilst Qudratullah was performing Namaaz near to a
grave, he suddenly exclaimed that the inmate was being
punished, and the reason for the punishment is that he had in his
possession an amaanat (an object of trust) which he had not

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returned to the owner. Qudratullah was not aware who the

inmate was. When an investigation was made, it was
established from the deceased's wife that her husband had truly
usurped the amaanat of one person.
Kashf of magheebaat is a spiritual faculty within a person. It
exists also sometimes in even kuffaar, insane persons and
fussaaq. People are awed by supernatural feats. Any person
who has this ability is regarded to be a saint. Many people have
gone astray in this way and have led others astray as well.
The criterion of Haqq and baatil, Maqbool (accepted by
Allah) and mardood (accursed and rejected by Allah) is only
following the Shariah and the Sunnah. Regardless of the many
correct revelations a man may receive, if he does not conform
to this criterion, he will not be a Wali.

918. WEAKNESS IS ALSO A NI'MAT

Weak, destitute and forlorn people should not grieve. Their
weakness is also a ni'mat (bounty) for which they should be
happy. Even parents are more concerned and affectionate to
their weak offspring. In a Hadith-e-Qudsi it is said: "Verily, I
(i.e. Allah Ta'ala) am by those whose hearts are broken." In
another Hadith-e-Qudsi, Allah Ta'ala says: "Search for Me via
your weak ones, for verily you are being granted rizq (or being
aided) via your weak ones."
Strength, weakness, wealth and poverty are all from Khaaliq
(Allah, The Creator). With every one of these conditions come
their peculiar effects, and Allah's mercy accompanies each
condition in a special form. Therefore, be pleased with a
condition beyond your control which Allah Ta'ala has imposed
on you. Consider it to be in your best interests. Allah Ta'ala is
All-Wise. Therefore be contented with the state which Allah
Ta'ala has selected for you, for in that condition lies your
goodness. In any other condition one may have become the
victim of deviation. Thus, Allah Ta'ala says in the Qur'aan
Majeed: "Do not yearn for the condition which Allah has

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bestowed to some over others."

919. AHWAAL
“Pleasurable spiritual states (ahwaal) are dependent on
istiqaamat (steadfastness) and A’maal-e-Saalihaat (pious
deeds).”

920. NISBAT
“Nisbat (a special relationship) with Allah Ta’ala is the effect
of Allah’s Ridha’ (Pleasure), and this is attainable only by way
of obedience.”

921. EFFECTS OF LOVE

“On some people the effects of Love for Allah are dominant,
while on others the effects of Love for Rasulullah (sallallahu
alayhi wasallam) appear dominant. There is no conflict between
the two. Both are the same. It is only a difference of colour.”
(Love for Rasulullah – (sallallahu alayhi wasallam) is the effect
of Love for Allah Ta’ala. The Qur’aan says: “Whoever obeys the
Rasool, verily, he has obeyed Allah.”)

922. A NONSENSICAL QUESTION

A lawyer once asked me: ‘Why has Namaaz been made
compulsory five times?” I replied: “What is the reason for your
nose having been created on your face?” He responded: “If it
was on the neck, it would have a horrible appearance.” I said:
“Never. If everyone’s nose was on the neck, it would not have
had a horrible appearance.” Thereafter he was silent.

923. RENDERED SPEECHLESS

Once a senior police officer mockingly asked a Madrasah
student whose head was shaven: “Why do I see all Madrasah
students with shaven heads?” Spontaneously the student
responded: “Why do I see all westerners with shaven faces?”
The officer went silent.

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924. FAME AND WEALTH

Hubb-e-Jah (love for fame) and Hubb-e-Maal (love for
wealth) are such evils which do not permit a person any solace.
All the corruption is caused by the quest for greatness. A man
who is contented with humility and a little provision is devoid
of worry.

925. DISGRACE
Disgrace is to present one’s need to others. If a person
abstains from asking, he will never be in disgrace even if he is a
pauper. We have never seen a person involved in Deeni service
being disgraced if he does not present his needs to anyone.

926. AN ISLAMIC PAPER

Molvi Muhammad Shafi Sahib Deobandi desires to initiate a
newspaper. I advised him: ‘If you wish to begin a newspaper, it
should be in complete conformity with the Shariah. It should be
possible for people to comment: ‘Indeed this is an Islamic
paper.’ The criterion for this is: If whatever you wish to write is
permissible to speak in terms of the Shariah, then publishing it
is permissible otherwise not. …A (truly Islamic paper) will be
able to inform Muslims of the corrupt state of the Ummah and
of the method of reformation.’

927. THE DEEN

Our Maulana Khaleel Ahmad Sahib (rahmatullah alayh)
frequently said: “We are in need, but we are not sellers of the
Deen.”

928. ISLAMIC JUSTICE

Hadhrat Shuraih was the Qaadhi appointed by Hadhrat Umar
(radhiyallahu anhu). He remained the Qaadhi also during the
Khilaafate of Hadhrat Ali (radhiyallahu anhu). When Hadhrat
Ali’s coat of armour was stolen, it was found by a Jew. Hadhrat
Ali (radhiyallahu anhu) reported the matter to Qaadhi Shuraih.

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The Qaadhi demanded witnesses. Hadhrat Ali (radhiyallahu

anhu) presented his son and a freed slave. However, since
according to Qaadhi Shuraih the testimony of a son is not
acceptable in favour of his father, the Qaadhi dismissed Hadhrat
Ali’s claim. The armour was awarded to the Jew.
Hadhrat Ali (radhiyallahu anhu) happily, without displaying
the slightest annoyance, left the court. When the Jew observed
this scene, he immediately recited the Kalimah, embraced Islam
and handed the armour to Hadhrat Ali (radhiyallahu anhu).
Hadhrat Ali said: “I have gifted the armour to you.” That
Yahudi remained constantly in the company of Hadhrat Ali
(radhiyallahu anhu) and was martyred in the Battle of Siffeen.
If the disposition of this era had existed at that time, the
comment would have been: ‘What! Was Hadhrat Ali a liar that
his claim was dismissed.” Furthermore, it was the time of his
Khilaafat, but he was not slightly annoyed.

929. PURDAH
The consequence of the movement to eliminate Purdah is
nothing other than to involve women in flagrant acts of fisq and
fujoor (immorality) and to be released from the control of their
husbands.

930. SIGNIFICANCE OF VIRTUES

If in a man from the general public there happens to be 99
defects and one virtue, then my focus is on the one virtue.
However, if in a mureed of mine there are 99 virtues and one
vice, then my focus is on his one vice, not on his 99 virtues.

931. OBEDIENCE
Nowadays there no longer remains in people the ability of
obedience. Once whilst Hadhrat Umar (radhiyallahu anhu) was
making tawaaf of the Ka’bah, he observed a woman suffering
from leprosy making tawaaf. He forbade her from tawaaf
because of the inconvenience and distress she was causing

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others. He told her that remaining at home for her was better
than making tawaaf.
After some time, the woman yearning to make tawaaf came
again. The people informed her to be at ease since the one who
had prevented her from tawaaf had died. The woman said: “I
thought that he was alive, hence I came to plead with him to
allow me to make tawaaf. But now he is no longer alive. He is
not a person whom one has to obey in his presence and disobey
behind his back. He is such a person whose order has to be
obeyed whether he is alive or dead.” Then she departed and
never returned to make tawaaf.

932. FASTING DOGS

There are many episodes of some dogs fasting one day in a
week. On that day, they consume no food. People who fast
should derive lesson from this.

933. CORRUPT DESIRES

Nowadays the hearts of people are filled with desires,
fulfillment of which is not within their power, hence they are
always worried and agitated. They have no peace. Why do these
people overwhelm themselves with so much worry?

934. A SIGN OF QIYAAMAH

“Acquisition of the world (wealth and fame) in worldly garb is
not as harmful as the acquisition of the world in Deeni garb.”
(Hadhrat Maulana Ashraf Ali Thanvi)
Pursuing worldly gain in the name of the Deen is spiritually
destructive. According to the Hadith, one of the signs of
Qiyaamah is the pursuit of the mundane objectives by means of
deeds of the Aakhirah. Acts of ibaadat will be used as a screen
to fulfill worldly and nafsaani desires. The Ulama of this age
are generally the fulfillment of this prediction of Rasulullah
(sallallahu alayhi wasallam).

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935. PROCLAMATION OF HAQQ

I had written a refutation of the tafseer of one Molvi. This
Molvi wrote to me (prior to the publication of the article): “You
have written a refutation against me. What if I too refute you?
What respect will then remain?” I said to him: ‘I did not
mention any specific person’s name in my article. If you are
indeed such (as mentioned in the article), then it applies to you.
I have understood it to be the Haqq, hence I wrote it. You are
most welcome to write a refutation. The readers themselves will
decide.’ The Molvi did not comment further. In fact, after some
time he wrote a book and sent it to me for checking. This is the
effect of following the Haqq. The one who seeks to please
everyone, ultimately will displease everyone.

936. OPRESSION
“If a person who witnesses oppression being committed does
not report the oppressor to his superior, then he too will be
regarded as a participant in the oppression.”

937. UNITY AND DISUNITY

“Disunity is detestable because it is detrimental to Deen.
However, if it is beneficial for the Deen, it will not be
detestable even if it is detrimental to the dunya (worldly life).
Thus, there is the disunity which Nabi Ibraaheem (alayhis
salaam) had adopted, and which Allah Ta’ala glowingly
describes:
“Verily, for you in Ibraaheem and those with him is a beautiful
character when they said to their people: ‘Verily, we are free
from you and from the (idols) which you worship besides Allah.
We reject you. Animosity and hatred have become apparent
between us and you forever, until you believe in the One Allah.”
(Aayat 4, Mumtahinah)

Can anyone label this disunity as detestable? Regarding a

detestable unity, Nabi Ibraaheem (alayhis salaam) said:

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“Verily, you have taken besides Allah idols (for worship)

because of mutual love in this worldly life, then on the Day of
Qiyaamah you will mutually reject one another, and some of
you will curse others (among you). And your destination will be
the Fire.”
(Aayat 25, Ankabut)
The kuffaar opponents of Ibraaheem (alayhis salaam)
enjoyed perfect unity. But their unity is not commendable. On
the contrary, Ibraaheem (alayhis salaam) eradicated the very
foundation of this unity. This unity (of the kuffaar) was based
on falsehood. Therefore, understand well that unity is
commendable only if it is beneficial for the Deen, and disunity
will be detestable only if it is harmful for the Deen. When
disunity is beneficial for the Deen, then at such a time, disunity
will be the objective.” (Hadhrat Maulana Ashraf Ali Thanvi)

938. QUR’AAN – THE SEPARATOR

“One of the titles of the Qur’aan is Furqaan (The Separator).
From this title it is learnt that the Qur’aan does not always
unite. Sometimes it disunites and separates. The instruction is
to unite with the People of the Haqq and to break away from the
people of baatil.”

939. AID THE HAQQ

“The demand of Haqq at the time when there prevails
difference between two parties is to firstly ascertain who is on
the Haqq and who is on baatil. Do not criticize the one of Haqq.
On the contrary, join and aid him, and prevent the baatil party
from his falsehood. Commanding this, the Qur’aan says: “Then
fight the party which commits transgression until it returns to
the Command of Allah.”

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940. RAISING THE HANDS

Someone asked Hadhrat Thanvi about raising the hands in dua
at the graveside. Hadhrat Thanvi replied: “It is not substantiated
(in the Sunnah). Therefore make dua in the heart.”

941. TAQLEED SHAKHSI

Safety (of Imaan) is in ittiba’ (following a Math-hab). Our
nafs always searches for latitude. Experience substantiates that
the remedy for the nafs is Taqleed Shakhsi. Reformation of the
nafs is Waajib, hence this Taqleed being Waajib is correct.

942. IJTIHAAD
To abstain from the taqleed of someone (i.e. of one’s Imaam in
a specific issue) for the sake of adopting the ahwat (i.e. the
view in which there is greater caution) or on account of a dire
need is permissible. This type of Ijtihaad has not terminated.
But to search for different views for the sake of latitude/ease is
ittibaa-e-hawa (following desire).
The Ijtihaad which has ended pertains to the formulation of
Usool (Principles). Although some among the Fuqaha Muta-
akh-khireen (the Fuqaha after the 4th century) had also
formulated principles, this was extremely rare. Allah Ta’ala had
bestowed such lofty intelligence to them, which enabled them
to comprehend the objectives of Rasulullah (sallallahu alayhi
wasallam). We lack such intelligence. We cannot rely on our
intelligence. When looking at the istimbaat (deductions) of this
age, the corruption of intelligence is quite obvious.

943. ISHRAAQ AND CHAASHT

Ishraaq and Chaasht (Dhuha) are two separate Salaat. This is
substantiated on the basis of the narration of Hadhrat Ali
(radhiyallahu anhu).

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944. VISITING THE SICK

According to the Hadith, the most meritorious Iyaadat is that
visit which is the lightest. Ta'ziyat (visiting the home of the
deceased to offer sympathy) should be only once. (Iyaadat
means to visit the sick. Too much time should not be spent at the
home of the sick).

945. HONOUR THE DEEN

Do not do any act which brings disgrace to the Deen. It comes
in the Hadith: "Honour the command of Allah, Allah will
honour you."

946. YOUR HANDS

Wash your hands and drink water from them. No utensil is
superior and more wholesome than the hands. This is according
to the Hadith.

947. DEATH AND DISGRACE

The Hadith says: "Sin less, and Maut will become easy for you,
and abstain from debt, and you will have freedom." In other
words, you will not have to adopt humiliation in front of
anyone.

948. WASTEFUL EATING

According to the Hadith, eating more than once a day is waste.
Israaf (extravagance/waste) does not coexist together with need
and permissibility, therefore this Hadith means eating a second
time without being hungry as is the habit of the affluent ones
who are slaves of the stomach. They eat simply because it is the
time for meals.

949. INTENTION AND REWARD

Reward (thawaab) is not awarded merely on an intention. It is
necessary that the intended deed be permissible in terms of the
Shariah. For example, if someone organizes a dance (or

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qawwaali/music) gathering with the intention of assembling

people for the purpose of giving a Deeni lecture, then this will
be impermissible regardless of the intention.

950. HIZBUL BAHR

General people have greater faith and conviction in their hearts
for Hizbul Bahr than for the Masnoon Duas. It is therefore
necessary to refrain from reciting it (i.e. Hizbul Bahr).

951. GRIEF
Attainment of the stages of Sulook (the Path of moral
reformation) is more efficacious by means of grief than by
mujaahadah (struggle against the nafs). Remember this well.

952. DISTRESSING ALLAH'S WALI

Causing pain and distress to Allah's Beloved (Wali) is
punishable in every case even if the Wali forgives. The Hadith
mentions: "He who distresses My Wali, I give him notice of
war."

953. SPIRITUAL ELEVATION

Refrain from acting in conflict with the Shariah, you will then
attain spiritual elevation.

954. DEATH ON JUMUAH

It comes in the Hadith that when a person dies on a Friday, he is
absolved of questioning until the Day of Qiyaamah. This is the
consequence of the auspiciousness of the Day of Jumuah.
Burying before or after Jumuah Salaat is of no significance. It is
in conflict with the Shariah to delay the Janaazah until after
Jumuah Salaat.

955. RIGHTS (HUQOOQ)

Generally it is understood that Haqqul Abd (the right of a
person) is restricted to the person. This is an erroneous

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understanding because the right of a person has been

commanded by Allah Ta'ala. For example, He has commanded
to aid the oppressed; to abstain from gossip; to abstain from
causing distress to anyone. When any of these commands is
violated, then along with the violation of Haqqul Abd, violation
of Haqqullaah (the Right of Allah) is also violated. Therefore it
is imperative to seek forgiveness from both the oppressed
person and from Allah Ta'ala.

956. ACQUISITION OF TRUE KNOWLEDGE

Understanding (Tafaqquh) in the Deen is acquired by one who
has pursued Knowledge (of the Deen) with attention, and who
had honoured his Asaatizah (Teachers). The student who
displeases his Asaatizah will never gain true Ilm regardless of
his efforts. Experience has confirmed this.

957. THE OBJECTIVE OF AQAA-ID (BELIEFS)

Just as Aqaa-id are per se the objective, so too are they (Beliefs)
required for A'maal (deeds). For example, just as it is necessary
to believe in Taqdeer (for validity of Imaan), so too is Taqdeer
necessary for firmness when calamity strikes. When afflicted by
hardship, by focusing on Taqdeer, one does not unduly worry
and panic. In the same way, in prosperity, one should not
become proud and arrogant, since it (prosperity) is not the effect
of one's perfection, but is the bounty of Allah Ta'ala.

958. REDUCTION IN RELATIONSHIPS

Islam neither advocates severance of relationships nor
engrossment in worldly relationships. However, it instructs
reduction in relationships. (Mingling with people should be to
the degree of need.)

959. MA'RIFAT
The heart being devoid of the value of the world is Ma'rifat. Do
not accumulate worldly provisions unnecessarily.

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960. ADMONITION
Do admonish the musallis (for their misdeeds) by way of
affection, but do not despise them nor consider yourself better
than them (those whom you admonish).

961. A KAAMIL PERSON

A Kaamil (spiritually perfect) person is one whose zaahir
(body) and baatin (soul/heart) are in conformity with the zaahir
and baatin of Rasulullah (sallallahu alayhi wasallam). In every
sphere of life he should be treading in the footsteps of Nabi
(sallallahu alayhi wasallam).

962. WHY ARE THE AHLULLAAH CALLED MAJNOON?

When a person reaches the lofty ranks of Divine Love, then his
actions, intelligence and lifestyle are in conflict with worldly
objectives. The people of the world then describe him as
Majnoon (insane). Thus, the kuffaar of Makkah had labelled the
Sahaaba with the term 'As-Sufaha' (ignoramuses), for they had
abandoned their families and wealth for the sake of Imaan.

963. BE CONTENT WITH NECESSITIES

Reduce expenditure and material provisions. Be contented with
only necessities. Necessities have different categories. One
category consists of essentials, the acquisition of which is
Waajib (incumbent). Without these needs, life is not possible.
Another category consists of such provisions which bring
comfort in life. Although one is able to do without them, its
non-possession makes life difficult. It is permissible to possess
such provisions. The third category consists of such provisions
on which nothing is reliant. Without such provisions life is not
impeded in any way. There is no difficulty without these
provisions. The only purpose of this category is to gain
pleasure.
Regarding this category, it is also permissible if affordable.
However, if the objective is pride and riya (to show others),

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then the acquisition of such provisions is haraam. These rules of

the different categories will apply to everything whether
property, utensils, furniture, garments, vehicles and all material
provisions.

964. THE WILES OF WOMEN

If women adorn themselves with expensive garments and
jewels genuinely for the sake of the happiness of their
husbands, then this is permissible. However, if the adornment is
for ostentation – to show others – then it is sinful. The sign of
adornment being sinful is that within the home, her appearance
is that of a menial worker. She dresses shabbily without having
concern for her husband. But when she has to go out of the
home or attend a function, then she adorns and decorates herself
like a princess.

965. THE TRAVELLER OF THE AAKHIRAH

It is mentioned in the Hadith: "Live in the world like a
traveller." The sign of this attitude is that one is not engrossed
in unnecessary pursuits and material provisions. He does not
dispute with anyone (in any worldly matter). He is like a forlorn
person without any helper.

966. DESTROYING THE IMAAN OF OTHERS

Those who expound spiritual mysteries and the masaa-il of
Tasawwuf on the basis of what they read in the kitaabs of
Tasawwuf destroy their own Imaan and the Imaan of others.
Only a man who is in possession of a ship (i.e. true Ilm) or is
able to swim (i.e. he is a Saahib-e-Haal) is permitted to venture
into this ocean (of spirituality).

967. THIKR WITHOUT PLEASURE

By means of constancy in even Thikr without experiencing
pleasure (sweetness), divine proximity and spiritual health are
achieved. This achievement overshadows all kinds of pleasure.

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968. CURING SIN

The way of remedy is to eliminate the cause of the illness. If the
cause of the sickness (i.e. the sin) is happiness, its remedy is to
overwhelm the happiness with worry and grief. Maut and the
episodes after Maut in Barzakh produce the most worry and
grief. Therefore, reflect on these episodes. If your reflection is
weak, then read a book on Maut, etc. in solitude. It will remedy
the cause of the sins in which you indulge.

969. ALLAH'S PROTECTION FOR HIS BELOVED ONES

According to the Hadith, when Allah Ta'ala loves His servant,
he saves him from the world in the way a person suffering from
hydrophobia is saved from water. Accumulation of much
wealth and material provisions eliminates spirituality which is
the basis of peace.

970. LECTURE ON THE DAY OF EID

If giving a bayaan (lecture) on the Day of Eid is considered
suitable, then after reciting the Arabic khutbah, the Khateeb
should dismount from the mimbar and deliver his talk.

971. MISPLACED THIKR

The Fuqaha have prohibited misplaced Thikrullah. For
example, to recite Bismillaah when eating haraam food is kufr.

972. ELIMINATION OF KINGDOM

A kingdom (or an empire) is not eliminated with kufr. It is
eliminated with zulm (injustice/oppression).

973. NOOR, THE EFFECT OF GRIEF

Although grief is emotionally distressful, it cultivates Noor in
the Rooh (Soul) because it (grief) is mujaahadah (struggle
against the nafs), albeit involuntary. Involuntary struggle is also
meritorious and rewardable. The Hadith explicitly confirms this
fact.

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974. SIN IN ABUNDANCE

Sin in abundance desensitizes one. The spiritual perception of
the heart is corrupted. One then is unable to perceive zulmat
(spiritual darkness) and the effects of sinning.

975. JIHAD-E-AKBAR
To transform Azaazeel into Iblees, was not the work of another
shaitaan. It was the nafs which had ruined him. It is therefore of
greater importance to defeat the nafs than to defeat the kuffaar.
It is for this reason that the struggle against the nafs is termed
Jihaad-e-Akbar (the Greatest Jihaad). – (Azaazeel was the
name of Iblees before he became the shaitaan.)

976. MARITAL CORRUPTION

Corruption of husband-wife relationship creates numerous other
corruptions.

977. THE CONTAGIOUS EFFECT OF SIN

Once, after making a mistake in Salaat, Rasulullah (sallallahu
alayhi wasallam) said: "What has happened to the people. They
do not perform Wudhu correctly, which causes the Imaam to
make mistakes. The effects of sins also affect those who do not
sin.

978. THE EFFECT OF HARAAM FOOD

It is haraam to feed even animals with haraam food. Those who
feed their children haraam food, cultivate in them the ability
for mischief.

979. MUSHAAHADAH HAQQ (DIVINE PERCEPTION)

Divine perception is not possible with disobedience. The eyes
of the heart and soul open when the nafs is prevented from
haraam gratification.

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980. EVERY EYE SHALL CRY….

According to the Hadith, Rasulullah (sallallahu alayhi
wasallam) said that on the Day of Qiyaamah every eye will be
crying except the eye which was prevented from looking at
prohibited things; the eye which stood guard in the Path of
Allah, and the eye which had shed even a tiny tear drop for the
fear of Allah Ta'ala.

981. HARAAM MEDICINE

It is mentioned in the Hadith: "Verily, Allah has sent down both
disease and medicine. He has created a medicine for every
sickness. Therefore adopt medicine, and do not remedy with
haraam." This is the Masnoon way. Nevertheless, abstention
from medicine is also permissible if one has the necessary
Tawakkul (Trust in Allah). Abstention from medical treatment
may not be criticized.

982. WAIVING DEBT

The statement of a creditor: 'I shall not claim, neither here nor
in the Hereafter', is not a valid waiver of the debt even if he
makes no demand lifelong. On his death, the debt owed to him
will become part of his estate for inheriting by his heirs. To
waive the debt, the creditor should explicitly mention that he
has waived the debt.

983. WASTING IN MARRIAGES

It is mentioned in the Hadith that the most blessed marriage is
the one in which the least expense is incurred. The greater the
expense, the less the blessings (barakaat).

984. WITNESSING SINS IN QIYAAMAH

Some Akaabir (senior Auliya) have said that the physical forms
of sins committed here on earth will be exposed and witnessed
by all and sundry in Qiyaamah. For example, one who has

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committed zina, will be seen by all in Qiyaamah indulging in

zina.

985. REDUCTION IN THE DIVINE BOND

The Divine Bond decreases with the increase of disobedience.
The more one sins, the weaker becomes the relationship with
Allah Ta'ala.

986. ANGER FOR THE SAKE OF THE DEEN

Anger for the sake of the Deen is an attribute of Imaan. If
someone criticizes a man for his anger when his wife is
interfered with, it will be said to the critic that he is shameless
and dishonourable. A man of the Deen cannot tolerate abuse of
the Deen.

987. INSULTING THE ULAMA OF THE DEEN

Hadhrat Maulana Gangohi (rahmatullah alayh) used to say that
the faces of those who insult and criticize the Ulama of the
Deen are turned away from the Qiblah in the grave.

988. ENGROSSMENT
Engrossment in ghairullah (things other than Allah) is
detestable even if such things are permissible.

989. SINS AND TAUBAH

A Mu'min is scared of his own sins even if the sins are minor.
On the contrary, one devoid of Imaan regards sins to be
insignificant. He remains unconcerned. It is a sign of Imaan to
view sin as being severe and evil.

990. FUTILITY
Although futility (laghw) is initially permissible it ultimately
culminates in sins. There is no futility which does not border on
sin.

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991. THE SOLUTION FOR DROUGHTS

The solution for a drought is to eliminate its cause which is the
displeasure of Allah Ta'ala. The solution is to make Istighfaar
and Taubah and to become morally reformed.

992. DESIRABLE KNOWLEDGE

Desirable Ilm (Knowledge of the Deen) is absolute conviction.
The degree of conviction which is the objective of the Shariah
is not attainable without amal. Thus desirable knowledge is
only such knowledge which is accompanied by practice.

993. DARKNESS OF AN IRRELIGIOUS PERSON

Even in the Deeni talks of a bad-deen (irreligious) there is
zulmat (spiritual darkness). Even in his written text is wrapped
a form of zulmat. On the contrary, there is noor in even the
mundane talk of a man of the Deen. This is so because talk
originates from the heart.
Since the effect of the speaker is in his talk, and the effect of
a writer is in his written text, one should never cultivate the
company of irreligious people nor read their books.

994. THE BOOKS OF OPPONENTS (THE PEOPLE OF

BAATIL)
Even if the intention is to debate with deviates, their books
should not be studied. When a wrestler intends fighting another
wrestler, he firstly ascertains whether he has the strength and
ability to wrestle the opponent. If he is weaker, he will not
become entangled with the stronger opponent. Only the one
who has the strength should confront the strong opponent. Only
a Muhaqqiq (one who is fully qualified) who is able to refute
opponents may study the works of the deviates. One who is not
a Muhaqqiq may himself be cast into doubt by the arguments of
the deviates.

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995. THE EFFECT OF THE HEART

The effect of the heart manifests itself in the talk and even on
the garments of a person. This is why there is barkat in the
tabarrukaat (relics) of the Ahlullaah (the Auliya). There is even
greater effect in their suhbat (company). The company and
ziyaarat (visiting) of the Buzrugs are extremely important.
Seeing the relics of the Auliya freshens the memory which in
turn creates noor in the heart, and a bond is created with Allah
Ta'ala.

996. SECULAR EDUCATION

Secular education is not Ilm (Knowledge). It has no relationship
with the Deen. In fact, the Deeni relationship of most of those
who pursue secular education is weakened.

997. THE REALITY OF SUCCESS

The reality of success is comfort (raahat). The comfort which
the heart derives from Namaaz cannot be acquired from a
thousand kinds of delicious foods. However, perception of this
(spiritual) comfort is achieved after a considerable time, and it
is awarded in degrees which are suitable for different persons.

998. A BENEFIT OF NAMAAZ

One of the benefits of Namaaz is physical health. Physicians too
acknowledge this. Moral excellence exercises a beneficial effect
on health.

999. MANIFESTATION OF THE EFFECTS OF A'MAAL

(PIOUS DEEDS)
There is noor in the heart of the Namaazi (one who performs
Salaat). Its effect becomes manifest on the face. On the
contrary, there is zulmat (spiritual darkness) in the heart of one
who does not perform Salaat. This darkness becomes manifest
on the face. The smoke in the heart darkens both the zaahir and

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the baatin. The darkness of the heart is the effect of sin and
transgression.

1000. THE SCORCHING OF SINS

Ghaflat (obliviousness) has paralyzed the soul, hence the
scorching heat of sins is not perceived. However, there will
come the day (at the time of Maut) when this paralysis will
dissipate, and the sizzling heat of sins will then be experienced.

1001. SINS WEAKEN THE HEART

The fire of sins is a divine fire. The substratum for this fire is
the heart. The heart of the sinner is restless. He does not derive
peace and comfort. Sins weaken the heart. This weakness is
observed at the time of calamity when the person panics. In
hardship, the Muttaqi (pious one) remains firm whilst the
impious person panics and loses himself.

1002. KHALWAT (SOLITUDE)

Attachment of the heart with Allah T'a'ala is the meaning (or
the objective of) khalwat (solitude). Therefore, remain in
solitude as long as the heart remains attached to Allah Ta'ala.
When the heart becomes overwhelmed with other concerns
during solitude, then sit in company. However, it must be pious
company. This will eliminate the other concerns. At such
times, sitting in company has the effect of solitude. The
objective is to achieve attachment of the heart with Allah
Ta'ala, which is at this time acquired from being present in
pious company.

1003. THE BASIS OF SULOOK (THE SPIRITUAL PATH)

The basis of Sulook is to restrain the nafs from nafsaani
gratification. The lusts must be subdued. There has to be total
prevention from sins and reduction in permissibilities.

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1004. SEEING RASULULLAH (SALLALLAHU ALAYHI

WASALLAM) IN A DREAM
To see Rasulullah (sallallahu alayhi wasallam) in a dream is not
an acquirable excellence commanded by the Shariah. It is a
great Ni'mat (Bounty). If someone is not blessed with this
ziyaarat his entire life, he has not committed any prohibited
deficiency. The basis of moral excellence and deficiency is
volitional deeds (deeds which are acquired by one's effort). The
absence of non-volitional aspects is not a deficiency.

1005. HARAAM WEALTH

If haraam wealth becomes admixed with halaal wealth, then
Zakaat is payable on the whole sum. (But, eliminating the
amount of the haraam wealth still remains an obligation).
However, if the haraam wealth has not been mixed with halaal
wealth, then there is no Zakaat payable on it. It has to be
compulsorily returned to its rightful owners.

1006. CONCERN AND YEARNING

The method for inculcating concern and yearning for the
Aakhirah is Muraaqabah (meditation). Meditate on the
perishable nature of the world, on your death, on the perpetuity
of the Aakhirah, on reward and punishment, and on the
blessings and bounties of Allah Ta'ala. Also sit in the company
of the pious.

1007. HOOKAH
Hookah is a dacoit (highway robber). It is a waste of valuable
time and money.

1008. MEAT
Buzrugs (Sages of Islam) said that consuming meat for 40 days
continuously creates hardness in the heart. Similarly, abstention
from meat for forty days also create hardness of the heart.

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1009. PERFECTION IS IN ENGROSSMENT

Desire should be only for what is substantiated on the basis of
the Qur'aan and Hadith. Such persons are benefited by only this.
They adhere to the Mustahab acts just as they adhere to the
Waajib acts. Perfection in everything is achieved by
engrossment in it.

1010. PROCLAIM THE DEEN WITH CLARITY

The Ulama are required to present every tenet of the Shariat
with clarity in the manner Imaam Hambal had proclaimed in the
mas'alah of Khalq-e-Qur'aan. If the Aalim is not of this calibre,
he need not involve himself in dispute. (Obviously every Aalim
lacks the ability to emulate Imaam Hambal who was severely
flogged for proclaiming the Haqq.)

1011. THE WORST UNITY

If unity is achieved on the basis of disunity with Allah Ta'ala,
i.e. to unite in sin, then such unity is the worst unity. Opposing
such a unity and disuniting from it is praiseworthy.
Always establish unity on the basis of the limits of Deen.
The unity will then become solid, Insha-Allah. This unity will
remain as long as Taqwa prevails. Taqwa creates fear of Allah
and the concern for fulfilling the rights of others. When the
rights of others are observed, unity will be perpetuated. When
the rights of others are violated, the consequence is disunity.

1012. FOLLOWING THE SHARIAH

Follow the Shariah. Everyone will then honour you, Insha-
Allah. Become firm on the Deen, then all nations will become
subservient to you.

1013. KINGDOM IS NOT THE OBJECTIVE

Kingdom is not the objective. The objective is the establishment
of the Deen. Thus, the Qur'aan states: "When We grant them

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power on earth, they establish Salaat, pay Zakaat, command

virtue and prohibit evil…"

1014. IRRIGATING THE LUSTS OF THE NAFS

The more an ability is employed, the stronger it becomes. It
becomes embedded. The 'comfort' derived from looking once
(at a ghair mahram) is temporary. One should not be deceived
by this short-lived 'comfort'. It is a comfort such as the comfort
of drugs. The desire increases. Fulfilling the bestial desires is in
reality irrigating the lust and making it stronger.

1015. REPEATED OPPOSITION

There is noor in combating base desires. Out of this conflict is
created noor. Repeated opposition will not eliminate bestial
desire. Nevertheless, it will considerably weaken it. Combating
it will then become a simple task.

1016. TAWAKKUL
The essence of Tawakkul is to remove the focus from the one
who is not the true dispenser. This diversion of focus (from
others besides Allah) is doctrinally Fardh. (In other words, it is
the minimum degree of Tawakkul, observance of which is
compulsory in belief. It is imperative to believe that it is only
Allah Ta'ala Who is the Provider and Dispenser of all affairs).
Practical Tawakkul which is abandonment of the normal
means and agencies of acquisition, is Mustahab provided one
has the ability to bear the consequences of difficulty stemming
in the wake of abandoning the means and agencies. However,
if the means and agencies of acquisition of needs are absolutely
imperative, then abandonment of such means is sinful, except
for such Auliya who are among the Ahl-e-Haal. For them it is
permissible to abandon even the absolutely necessary means
and agencies.

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The abandonment of means explained above is related to

material or worldly means and agencies. It does not apply to
Deeni means and agencies.

1017. ISLAAH HAS NO LIMIT

The process of Islaah (moral reformation) has no limit. It is a
never-ending process. Hence, it is a deception to gain the idea
that one has achieved perfection in Islaah.

1018. REMEDY FOR SIN

The remedy for sin is to muster up courage against the nafs
prior to enactment of the sin, and Taubah after indulgence in it.
There is no other remedy besides this.

1019. THE MEANING OF REDUCTION IN FOOD

Taqleel-e-Ta-aam (reducing food) means to eat when one is
very hungry, and to refrain from satiation (i.e. to eat to
completely extinguish the hunger). When there still remains
some desire for eating, halt at that point.
The maqsood (objective) is not taqleel-e-ta-aam per se. The
objective is to neutralize bestial lust, and the purpose of this
neutralization is abstention from sin. Therefore, if abstention
from sin for someone is possible without taqleel-e-ta-aam, then
there is no need for reduction in food.

1020. RELEASED FROM DEBT

For freedom from debt, dua is the most efficacious. No
wazeefah is more effective than dua.

1021. FOR MAINTAINING SHAR'I ORDER

Hadhrat Maulana Gangohi said that on the Day of Qiyaamah
there will be many who were branded kaafir here, but who will
be forgiven, for in reality they were not kaafir. However, for
maintaining Shar'i order, if there is a need, then a person may
be labelled as a kaafir.

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1022. CRITICIZING THE MUA-ALLIM

In this Path of Islaah (moral reformation), the worst danger is to
criticize the Mua-allim (Teacher/Spiritual Guide). Always
remember this.

1023. THE EFFECT OF DIVINE LOVE

One who is in love with Allah Ta'ala is unable to tolerate
injustice to even a kaafir or an animal.

1024. REMEDY FOR A SUSPICIOUS PERSON

An effective remedy for a suspicious person is to consume
halaal food. Halaal food creates noor in the heart. This noor
enables a person to distinguish between truth and falsehood.

1025. THE ESSENCE OF MORALITY

Abstention from causing distress and inconvenience, both
zaahir and baatin, whether in someone's presence or absence, is
the essence of moral character.

1026. THE MEANING OF TAKABBUR (PRIDE)

Takabbur consists of two parts – to regard oneself as being
superior or great, and to despise the other person. This is
haraam.

1027. MULTI-FACETED ISSUES

In multi-faceted issues, those who peddle personal motives,
present to Buzrugs (Ulama and Mashaa-ikh) only one side of
the issue. In this way they secure confirmation for their motives
from the Buzrug. When the Buzrug sanctions the issue, his
focus is not on the other (harmful/unlawful) aspects of the issue.
However, if someone specifically points out the other side of
the issue to the Buzrug, seeking a fatwa, then most certainly he
(the Buzrug) will condemn the issue because his Aqaa-id
(Beliefs) are correct. (This is precisely the machinations which
the liberal molvis employ to dupe their seniors for extracting

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fatwas of permissibility for their evils such as haraam radio

stations, Muslim personal law, carrion chickens. etc.).

1028. REMEDY FOR HASAD (ENVY)

Dua in abundance for the envied person will, Insha-Allah,
eliminate the jealousy.

1029. A BELIEF OF KUFR

To believe that sin is obedience (or permissible) is tantamount
to kufr. (E.g. believing pictures of animate objects and
television to be halaal is kufr).

1030. SECULAR EDUCATION FOR FEMALES

Imparting secular education to females is tantamount to
destroying them. Their education should be restricted to the
Qur'aan Shareef and the necessary Deeni education.

1031. NOT SPEAKING TO A MUSLIM

It is mentioned in the Hadith that the sin of not speaking to a
Muslim for a year is the equivalent of murder. (Rasulullah -
sallallahu alayhi wasallam – said: 'He who rebuffs (does not
speak with) his brother (Muslim), will meet Allah on the Day of
Qiyaamah with the sin of Qaabeel. Nothing will free him except
the flames of the Fire.' Qaabeel, the son of Nabi Aadam –
alayhis salaam – was the first one on earth to commit murder.
He murdered his brother, Haabeel.)

1032. COLLECTING FUNDS

Never apply pressure when collecting funds (for Deeni
projects). The projects of the Deen will not be halted.
Contributing to a Deeni project is to contribute to Allah Ta'ala.
Allah Ta'ala is not in need of anyone or anything. Therefore
never act in conflict with the orders of Allah Ta'ala.
People are encouraged to make contributions for their own
benefit. By giving Sadqah one's treasure in the Aakhirat

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accumulates. The projects of Allah Ta'ala are not reliant on the

contributions of anyone. Whoever has any doubt, may put the
matter to test (by withholding his contributions). Giving in the
Path of Allah is for the benefit of the contributor.

1033. SYMPATHY OF OTHERS

The Shariat emphasizes much sympathy for others, and to aid
those in distress. Alas! Today we are totally unaffected by the
plight of others. The niggardliness of people has made them so
selfish that they are concerned with only their own comforts
and luxuries. They are totally impervious of the plight and need
of others, regardless of whether they perish or languish in grief.

1034. CONSULTING THE HUSBAND

Although it is permissible for a woman to give to charity
anything which belongs to her, Rasulullah (sallallahu alayhi
wasallam) said that a woman should give after consulting with
her husband.

1035. MUDAAHANAT
Mudaahanat (flattery/obsequiousness) is to flatter irreligious
persons with the motive of gaining wealth or fame.

1036. REWARD IN THE AAKHIRAH

According to the Hadith if the Muslim army waging Jihad for
the Sake of Allah, is defeated, then they will receive their full
reward in the Hereafter.

1037. DIVINE AID

When Muslims become grounded in Sabr and Taqwa, then
Divine Aid arrives. The meaning of Taqwa is abstention from
prohibitions and obedience to commands based on sincerity
(Ikhlaas).

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1038. DURING CALAMITIES

When afflicted by calamity, do not lose hope of the mercy of
Allah Ta'ala. Have hope of Allah's kindness and aid. Do not
falter in the laws of the Shariat because of calamity. Make dua
for amelioration, and engage in the lawful ways of overcoming
the calamity. However, do not believe in the efficacy of your
schemes. Schemes without dua are devoid of barkat. Be
constant in Istighfaar (seeking forgiveness for sins). If a
calamity descends on another Muslim, consider it as a calamity
on yourself and engage in plans for its alleviation as you would
do for yourself.

1039. ESSENCE OF CALAMITY

That which produces worry and disturbs the peace of mind is a
calamity. If a sick person becomes agitated and distressed, the
sickness is a calamity for him. On the contrary, if the indisposed
person is patient and grateful to Allah Ta'ala, then the sickness
is not a calamity. It serves the purpose for the elevation of his
ranks by Allah Ta'ala.

1040. IKHLAAS
On the basis of Ikhlaas (sincerity) even a little effort is adequate
for acceptance.

1041. CONTRIBUTING SMALL AMOUNTS

Even if a person has contributed a very small sum of money in
the Path of Allah, e.g. in the construction of a Musjid, he will
obtain the thawaab of having constructed the entire Musjid.

1042. VALUE THE CONTRIBUTIONS OF THE POOR

Value the contributions of the ghuraba (the poor). Do not mock
them. (i.e. Do not regard their paltry amounts with contempt),
for this is a great crime. Allah Ta'ala warns of this attitude in
the Qur'aan.

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1043. DO NOT DISTRESS ALLAH'S BELOVED ONES

In a Hadith Qudsi, Allah Ta'ala states that when His beloved
servants are caused distress, then He becomes as wrathful as a
lioness whose cubs are interfered with. Thus, whole cities had
been utterly destroyed when distress was caused to even a
single Wali of Allah Ta'ala.

1044. BANK SAVINGS

Alas! Nowadays Muslims crave to save/invest money in banks
while they have no desire to invest by Allah Ta'ala.

1045. THE NAFS

One should always be suspicious of one's own nafs. Never
repose any confidence in your nafs. The Aarifeen advise that
one should entertain a good opinion about others and remain
suspicious of one's own nafs.

1046. TREATMENT FOR UJUB (VANITY)

Once when Hadhrat Umar (radhiyallahu anhu) was seen filling
water in the homes of Muslims, he was asked for the reason for
doing this menial labour. He responded that the emissaries of
the Roman emperor Heraculeus had praised his justice. Since he
was pleased with their praise, he resorted to filling water in the
homes of the Muslims to remedy his vanity.

1047. THE SAHAABAH AND US

A Buzrug said: "If the Sahaabah had to see Muslims of this age,
they would say that these people are kaafir, and the people of
this age will say that they (the Sahaabah) are insane. This is the
difference between the Sahaabah and the Muslims of this age.”

1048. NO GOOD DEED IS INSIGNIFICANT

Do not consider any good deed to be insignificant. Whatever
good you are able to do, do not regard it as being insignificant.
(i.e. Do not forego it, thinking it is insignificant.) For example,

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do not believe that there is significance only in rising late in the

night for Tahajjud and ibaadat. If rising for Tahajjud is difficult,
then at the time of Isha', perform Tahajjud Salaat.

1049. HARSHNESS
People have the wrong conception of harshness. If obedience to
the Law is commanded with sternness, it will not be harshness.
All the rules of Salaat are easy. However, harsh warnings have
been sounded for non-observance. Rasulullah (sallallahu alayhi
wasallam) had also instructed the hudood (the punishments of
stoning and cutting off the hands). Despite such severity, the
Qur'aan describing the character of Nabi (sallallahu alayhi
wasallam) says: "Verily, you (O Muhammad!) are on a
wonderful moral character."

1050. GOVERNMENTAL INTERFERENCE

Since Waqf is a Deeni fundamental, governmental interference
is not permissible in the same way as interference in Salaat,
Fasting, Zakaat, etc. is not permissible. The same law of non-
interference applies to matters pertaining to Nikah, Talaaq, etc.
(The error of governmental entanglement in Muslim personal
affairs in the name of 'Muslim' personal law may be understood
from this view of Hadhrat Thanvi).

1051. THE CONCERNS OF THE DEEN

It should be the nature of every Muslim to accord priority to the
concerns of the Deen over and above the concerns of the world.

1052. DISLIKE FOR DEATH

The dislike for Maut is transformed into eagerness at the time of
death – eagerness and happiness to depart from this world.
(Obviously this is the condition of the Beloved servants of Allah
Ta'ala).

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1053. SUPERIORITY OF WIVES

In Jannat, wives (i.e. wives of this world) will have a higher
status than the Hoors of Jannat. They will be superior and more
beautiful. Therefore, making Dua to be united with your wives
in Jannat is not unintelligent nor in conflict with any narration.

1054. TAWAKKUL
The scope of Tawakkul allows planning. After planning, trust
should be reposed in Allah Ta'ala, not on the plan. A further
condition for validity of Tawakkul is that the plan must be
permissible, and there should be no engrossment in it. (This is
the minimum degree of Tawakkul which is incumbent on every
Muslim).

1055. TAFWEEDH
If the plan (tadbeer) is unsuccessful or if it is an issue unrelated
to planning, e.g. calamities beyond one's control, then never
complain. Be satisfied with the final outcome. This is called
Tafweedh which is the highest stage of Tawakkul. Its effect is
Ridha' (total contentment and pleasure with Allah's decree).

1056. HONOUR THEM

It is mentioned in the Hadith: "Honour the women of the
Muslimeen, then your women will be honoured. Honour your
fathers, then your children will honour you."
Those who cast lustful gazes at the women of others and
seek to despoil their chastity, will find their own females
subjected to the same treatment.

1057. A WIFE'S RIGHT

One of the rights of the wife is to give her some pocket money
which she may spend as she wishes. The amount should be
according to the standard of living of the husband and wife.

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1058. ALLAH'S INTERCESSION FOR WOMEN

Men should ponder! Allah Ta'ala has interceded on behalf of
women in a very beautiful manner. He says (in the Qur'aan):
"Live with them beautifully. If you dislike them, then perhaps
you dislike something whilst Allah has created much goodness
in it." For example, tolerating a woman's ill-disposition is
immensely rewardable by Allah Ta'ala, or she may give birth to
offspring who will come to one's aid in the Hereafter.

1059. OBEDIENCE TO THE SHAIKH

Obedience to the Shaikh (one's spiritual guide) is not absolute
nor in everything. For example, if the Shaikh requests that his
mureed should give his daughter in marriage to his (the
Shaikh's) son or to someone else, then accepting this request is
not incumbent. Obedience to the Shaikh is only in the matter of
Islaah of the nafs. Furthermore, obedience even in this sphere is
incumbent only if the Shaikh's prescription is permissible in the
Shariah.
However, it is improper to debate with the Shaikh. At the
same time it is not permissible to violate the Shariah. In such a
state of conflict, maintain respect and seek a fatwa from the
Ulama. Then inform the Shaikh that a certain act in the Silsilah
is not permissible. Thereafter if the Shaikh still insists on his
instruction, then abandon the Shaikh and terminate the
relationship. This is the meaning of perfect obedience.

1060. MARRIAGE TO QADIANI WOMEN

Nikah with Qadiani women is baatil. Their kufr is confirmed.
Since they are murtad, they are not in the category of the
women of the Ahl-e-Kitaab. Although the Lahoris (Ahmadis)
do not accept Mirza as a nabi, they do not label his beliefs of
kufr to be kufr. Not accepting kufr to be kufr is also kufr.

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1061. GREETING THE BLIND

To refrain from making Salaam to a blind person is khiyaanat
(abuse of trust).

1062. THE MUREED'S NIYYAT

The mureed's intention should not be to become a guide. The
niyyat should be only to be able to see the Path (i.e. become
morally reformed and gain the ability to be saved from the
deception of the nafs and shaitaan.)

1063. FUTILITY
Shun anything in which there is no benefit. Whoever is
steadfast on abstaining from futility will enjoy life. He will
achieve the goodness of this world and the goodness of the
Aakhirat. Considerable time is squandered in futility.

1064. PRAISE AND CRITICISM

Praise and criticism are equal to a person who is devoid of
pride. Neither does praise affect him nor criticism.

1065. DUA BETWEEN THE TWO KHUTBAH

While the Imaam is seated on the mimbar between the two
Khutbah, it is permissible to make Dua in the mind, i.e. without
lip and tongue movement.

1066. SALAAT BEHIND A BID'ATI

It is best not to perform Salaat in a Musjid of the Ahl-e-Bid'ah.
However, if due to circumstances one happens to be there, then
follow the Bid'ati Imaam. Jamaat should not be abandoned.
(The same ruling applies if the imaam is a faasiq).

1067. LAILATUL QADR

The significance of Lailatul Qadr is related to the entire night,
not to any specific moment during the night as is the case with
Jumuah. On Jumuah there is a specific moment of significance

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(when Dua is accepted). According to the majority of the

Ulama, Lailatul Qadr is one of the last ten Nights of
Ramadhaan. However, according to some Ulama it could be
any night of the year.

1068. THE THAWAAB OF THE SUPERIOR IBAADAT

There is consensus on the validity of the thawaab of Ibaadat-e-
Maali for the purpose of Isaal-e-Thawaab. Imaam Shaafi'
(rahmatullah alayh) differs regarding the thawaab of Ibaadat-e-
Badani. (According to him it is not valid). Therefore, Isaal-e-
Thawaab by means of Ibaadat-e-Maali is superior. Secondly,
the benefit of Ibaadat-e-Maali extends to others as well, (the
poor benefit from the Sadqah), and it is also a trial for the nafs.
(Ibaadat-e-Maali refers to Sadqah/Lillaah given in the Path of
Allah. Ibaadat-e-Badani refers to Tilaawat of the Qur'aan,
Salaat, Fasting, etc. Isaal-e-Thawaab is to supplicate to Allah
Ta'ala to award the thawaab of the ibaadat to the deceased.)

1069. BEGGING
The Fuqaha have ruled that it is haraam for a healthy person to
beg, and it is haraam for people to give anything to such a
person. Giving to such a person is to aid in sin.

1070. KHUSHU' AND KHUDHU'

The concentration and humility of the heart are termed Khushu'.
Khudhu' is related to the physical limbs. (The peace and
concentration of the limbs during Salaat are called Khudhu').

1071. A SMALL INCOME

If a person is contented with necessities, then even a little
income will be adequate.

1072. CHILDHOOD TRAINING

Most people are oblivious of teaching and training their
children during their childhood days. A common statement is:

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'They are still small.' However, habits acquired during

childhood become ingrained and enduring in the child.
Childhood is the time for the moral reformation and
development of the child. Ideas are grounded during childhood.

1073. GRIEF IN MODERATION

The remedy for grief (excessive grief and sorrow) is to refrain
from thinking (of the cause of the grief). Don't think and don't
discuss it. Although the grief will remain, it will become
moderate. It will then not be harmful. On the contrary, moderate
grief is beneficial.
An important effect of grief is the protection of mercy. If
grief is totally eliminated, mercy will vanish from the heart.
Morality too is reformed by means of grief. In grief there are
benefits for the individual as well as for the community.

1074. THE QABR (GRAVE)

Remember that the Qabr is not merely the pit in which the
mayyit is buried. The pit is only the outward form. Qabr is
actually the World of Barzakh. People will assemble in
Barzakh, and it will be a holy assembly. In this world people
can become separated, but not in Barzakh. There is only
comfort and pleasure.
Since people are not aware of the reality and nature of
Barzakh, Maut appears fearful to them. Maut in fact is a bridge.
After passing over this bridge is the meeting with the Beloved,
Allah Ta'ala. It is for this reason that the Ahlullaah yearn for
Maut.
It is mentioned in the Hadith: "Maut is a gift for the
Mu'min."

1075. THIS WORLD AND THE AAKHIRAT

This world in comparison to the Aakhirah is like the mother's
womb in comparison to the world outside the womb. The baby
lives comfortably inside the mother's womb. It is in fact, its

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whole world. Assuming the baby is informed that it is living in

an extremely restricted abode beyond which exists a vast,
limitless world, the baby will not believe it, and will not desire
to leave its restricted world of the womb. However, after the
baby's emergence, he realizes the vastness of the new world. If
now the baby is told to return to his former narrow and
restricted abode, it will never accept.
Similarly, this world in comparison to the Aakhirah is
extremely restricted and narrow. After you depart from this
narrow world, you will be grateful. You will then never desire
to return to this world.
Maut is the sport of the Ahlullaah. It is their constant
occupation. We should endeavour to cultivate this condition.
Always meditate on the comforts and pleasures of the Aakhirat.

1076. PLAGUE
Reformation of deeds and Istighfaar in abundance are
efficacious for eliminating a plague/epidemic. (This is also the
solution for all calamities which are generally the
consequences of sin and transgression.)

1077. SUNNATUL MUAKKADAH

It is best to perform all Sunnatul Muakkadah Salaat in the
Musjid. This avoids emulation with the Ahl-e-Bid'ah who
generally abstain from Sunnat, and from the suspicion that the
Sunnat Salaat is being abandoned.

1078. DUROOD SHAREEF AND SEEING RASULULLAH

(SALLALLAHU ALAYHI WASALLAM) IN A DREAM
The more Durood Shareef is recited, the greater will be the
barkat (blessing). However, one should not believe that one will
see Rasulullah (sallallahu alayhi wasallam) as an effect of
Durood Shareef. One should wish for this bounty and make Dua
for achieving it.

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Furthermore, firmly believe that if a person is a follower of

the Sunnah, he will be the beloved of Rasulullah (sallallahu
alayhi wasallam) even if he does not see Nabi (sallallahu alayhi
wasallam) in a dream his entire life.

1079. REFORMATION OF WOMEN

It will suffice for the moral reformation of women for them to
study the kitaabs of the Deen. Wives generally lack confidence
in their husbands (i.e. to act as spiritual guides for them).
Therefore, they should study kitaabs, and their husbands should
read these kitaabs of the Deen to them. Husbands should
endeavour to reform their wives. Regardless of whether they
will become reformed or not, the husband should discharge his
duty by constantly reading the kitaabs to their wives. At least
they will be saved from being apprehended by Allah Ta'ala.

1080. SKINS OF WILD ANIMALS

The Hadith prohibits using the skins of wild animals.
Furthermore, sitting on the skins of wild animals causes
physical weakness.

1081. ADORNMENT
Adornment is befitting for females, not for males.

1082. KIBR, THE ROBBER IN THE PATH

Kibr (pride) is a great bandit in the Path of Allah. It is
imperative to treat this malady. Nisbat (a special relationship
with Allah Ta'ala) is acquired with the Name of Allah (by
means of abundant Thikr). But, as long as a perfect bond has
not been established from Allah's side (by way of the Saalik's
moral reformation), there is no benefit. When someone has
acquired a little concentration in his thikr, he labours in
deception with the idea that he has become a man of Allah.
The true criterion for Nisbat is obedience to the Sunnah in
word, action and moral character. Everything has to be in

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conformity with the Sunnah. If this has not been attained,

nothing has been achieved.

1083. KIBR, HASAD AND RIYA

It is imperative to eliminate the maladies of kibr (pride), hasad
(envy) and riya (ostentation). Even the Mashaaikh (spiritual
guides) are entrapped in these diseases despite their claims of
having annihilated their nafs.

1084. BE HONEST
If you have no absolute certitude regarding the answer to a
question posed to you, honestly inform the person that you do
not know. It is not necessary to answer every question. In fact,
saying: 'I do not know', is also a response to the question.
However, people consider it necessary to reply to every
question even if they lack clarity and full awareness of the
answer. This is not permissible.

1085. WASAAWIS
The remedy for wasaawis (stray thoughts) is to ignore them.

1086. PRIDE IN THE GUISE OF HUMILITY

Sometimes takabbur (pride) is in the form of tawaadhu'
(humility). The sign of this is that the display of tawaadhu' is
followed by pride. If this person is not honoured after his
display of humility, he becomes annoyed.
On the other hand, genuine tawaadhu' is followed by khauf
(fear). This person has no concern for being honoured for he
regards himself undeserving of any respect and honour.

1087. CORRUPT BASIS OF FRIENDSHIP

A friendship developed on a corrupt basis will culminate in
animosity. Friendship with ghairullah (anyone besides Allah),
will end in animosity. (If the basis of the friendship is the
dunya, it will end in animosity).

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1088. TWO DESTRUCTIVE FORCES

Two things are extremely poisonous (in the spiritual path).
Tenderness to women (i.e. to ghair mahram females), and the
company of young boys. This malady is endemic in the peers
(spiritual guides) of Gujerat (a province in India). Purdah is not
observed by women for their guides. The husband remains
outside whilst his wife converses inside with the peer.

1089. THE AGE OF PURDAH

For strangers, the age of purdah for a girl is even before 7 years,
and for relatives, the age is 7 years. In my opinion, as long as
the girl is not completely in Purdah (i.e. confined to the home),
she should not be allowed to wear a single item of jewellery nor
should be dressed gaudily. Her dresses should be simple.

1090. THE REMEDY FOR LUST

The remedy for bestial/carnal lust is nothing other than courage
and Dua. With courage one has to restrain the lustful desires.
Dua brings barkat in one's efforts. This malady is not cured by
wazeefahs.

1091. EVIL ATTRIBUTES OF THE ULAMA

When the people observe evil attributes in the Ulama, then there
is no effect in their talk nor do the people respect their
knowledge. Together with them (the Ulama), knowledge is then
also disgraced.

1092. THE IMMEDIATE BENEFIT OF THIKR

Be constant in Thikr regardless of lack of spiritual enthusiasm.
Gradually the thaakir will become so much addicted to Thikr
that he will have no peace without it. The benefit of Thikr
begins from the very first day although this is not perceived.
After a considerable period of time, if the thaakir's present state
is compared with his previous condition, the difference will be

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discerned. In the beginning it appears that there is no benefit

whilst in reality the benefit is constant.
Water constantly dropping on rock ultimately creates a deep
impression in the rock. The deep impression is not the effect of
the final drop. The very first drop has the same effect as the last
drop. It is therefore improper to negate the efficacy of the first
drop. The Thikr of the first day has the same effect as the Thikr
of the last day has on the ultimate spiritual state of the thaakir
(the one who engages in thikr).

1093. A VARIETY OF ATHKAAR

Different forms of thikr are not as beneficial as one or two
forms. In a variety of athkaar, the mind is scattered preventing
the thikr from becoming embedded. However, the benefit is
quicker if there is constancy on one or two forms of thikr.

1094. THE STATUS OF BAY'T

Bay't (the mureed placing his hand in the hands of the Shaikh to
denote his allegiance) is not of imperative importance. Of great
importance is Ittiba' (obedience) and muhabbat (love). Placing
hand in hand is merely for the solace of the seeker. It contents
him to know that he has pledged allegiance to a particular
guide. Besides this, bay't has no share in the acquisition of
spiritual benefit. I give the assurance that even without the
ceremony of bay't there will be not an iota of reduction in the
benefit.
Bay't is a burden on me. In fact I desire that no one becomes
bay't to me, but they should extract Deeni service from me.

1095. SHAKK (DOUBT) AND WASWASAH (SATANIC

THOUGHT)
Someone complained to Hadhrat Thanvi: "I have doubts in the
Aqaaid (Beliefs). Hadhrat Thanvi said: "If this is so, it is
imperative to quickly eliminate the doubts otherwise no amal
(virtuous deed) will be of benefit. All a'maal (deeds) will then

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be futile. However, it is necessary to firstly ascertain whether

you are plagued by waswasah or shakk. There is a difference
between shakk (doubt) and waswasah (satanic
thought/whispering). The hukm (ruling) for both differs.
Doubting in the imperative Aqaa-id (Beliefs) causes defect
in Imaan whereas waswasah is not even in the category of sin
since there is no apprehension (or punishment) for it. Do the
thoughts (pertaining to the Aqaa-id) cause you any distress, and
do you make any effort to ward off these thoughts?"
The person replied: "I become greatly agitated and
distressed." Hadhrat Thanvi said: "This confirms that the
thoughts which occur to you are not shakk, but are waswasah.
Be at ease. Do not worry at all about such waswasah. Since it is
not something punishable, there is no need to be apprehensive.
To become perturbed in this regard is futile. Ignore the
waswasah, and it will automatically vanish. In the case of shakk
there is no agitation in the heart. This is the difference between
waswasah and shakk.”

1096. SIN, WHETHER MAJOR OR MINOR

It is imperative to abstain from sin whether kabeerah (major) or
sagheerah (minor). The sins of the eyes, ears and heart must be
incumbently avoided.

1097. COMPANY
Companionship of the pious produce noor (spiritual light) in the
heart. On the contrary, evil company creates zulmat (spiritual
darkness) in the heart. The consequence of companionship of
the evil is the reflection of the darkness of their hearts on one's
heart.

1098. KASHF
Kashf (inspiration) is generally considered to be a great
achievement of perfection whereas it has no effect in the
attainment of Qurb (Divine Proximity). Wallaah! Even if a

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person experiences kashf a thousand times, he will perceive not

an iota of spiritual elevation as a result of such inspirations.
However, after reciting Subhaanallaah a few times, he will be
able to perceive a degree of Qurb with Allah Ta'ala.

1099. THE BENEFITS OF VISITING THE GRAVES

There are three benefits in visiting the graves. (1) Isaal-e-
Thawaab (Delivery of Reward) for the deceased. (2) Greater
remembrance of Maut. (3) The mayyit (deceased) derives
solace from the thikr of the visitor whether the thikr is silent or
audible. Allah Ta'ala enables the mayyit to hear the thikr.
This hearing (by the deceased) is not restricted to the Auliya.
Even the ordinary Muslimeen amwaat (deceased) are able to
hear the thikr. The anwaar (celestial rays) of the thikr spread
and permeate the environment. This too benefits the amwaat.

1100. INTELLIGENCE
Even the intelligence pertaining to worldly issues of one who is
not steadfast on the Deen, becomes corrupt and defective. On
the contrary, the intelligence of a pious person is sound in even
mundane matters although he may be lacking in experience.
This is also the effect in halaal earnings. On the other hand,
haraam earnings corrupt and disfigure fahm (understanding
/intelligence).

1101. USE OF WAQF ITEMS

The items of a Madrasah (and of a Musjid) are Waqf. If an item
is used, a rental/fee should be paid for it.

1102. ABSTENTION FROM DUA?

Someone said to Hadhrat Thanvi: "Ghauth-e-Paak (i.e. Hadhrat
Sayyid Abdul Qaadir Jilaani – rahmatullah alayh) has written
that to refrain from Dua is superior to making Dua. Hadhrat
Thanvi responded: "He must have mentioned this whilst in
some state of spiritual ecstasy or it is his personal opinion. In

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this sphere he was a Mujtahid. The view of the majority is that

making Dua is superior to refraining from Dua.” (Furthermore,
making Dua is Sunnah.)

1103. SECLUSION
Nowadays safety is in seclusion and solitude. A Buzrug
mentioned that the intention for adopting seclusion should not
be protection against the evil of people. On the contrary, one
should believe that one is like a snake and a scorpion. Thus, one
adopts solitude to save others from one's evil. This is the
precaution which the former seniors had adopted as protection
against ujub (vanity/self-esteem).

1104. HARMING YOUR DEEN

It is indeed stupidity for one to harm one's Deen for the worldly
benefit of others. It is also improper to cause harm to one's own
Deen for the sake of the Deeni benefit of others. One's own
Deen has priority.

1105. SERVICE TO HUMANITY

Service to humanity is wonderful. It is not easy to suffer
hardship for the sake of the comfort of others. (Service to
humanity is praiseworthy as long as there is no conflict with the
Shariah in the service.)

1106. THE DUA OF OTHERS

According to the Hadith, the Dua of a brother Muslim for you is
more acceptable than your own Dua for yourself. Therefore,
always ask others to make Dua for you.

1107. MODERN CULTURE

Modern culture is in fact a horrific punishment. It has no
relationship with Islamic culture.

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1108. DELIVERY OF THE HAQQ

I do not discern benefit in initiating mureeds. True benefit is to
deliver the Haqq to the mureed. It is not incumbent on the
Shaikh to initiate mureeds. To impart ta'leem (Deeni
instruction) is the right of every Muslim.

1109. SHUKR
The wealthy should be more grateful (make shukr) than the
poor because Allah Ta'ala has bestowed numerous bounties to
them. Allah Ta'ala has also bestowed a great ni'mat (bounty) to
the ghuraba (the poor). Allah Ta'ala has saved them from
obstacles (which impede spiritual progress). If the wealthy love
the poor, then, Insha-Allah, they will attain the rank of the
ghuraba. It is mentioned in the Hadith: "A man will be with the
one whom he loves."

1110. THE BARKAT OF THE MONEY OF THE POOR

I usually advise the wealthy to include the small amounts of the
poor in any Deeni project they are contemplating for the sake of
gaining barkat. If the poor have not made any contribution, the
wealthy should solicit a small amount from them for inclusion
in the project. The barkat in the funds of the wealthy is the
effect of the contributions of the poor. The wealthy should
therefore be grateful to the poor.

1111. HUMILITY AND SINCERITY

When Hadhrat Maulana Gangohi (rahmatullah alayh) would
write an article, he would present it to his subordinates
(mureeds and students) with the instruction to review it
critically, and to inform him of errors. Similarly, Hadhrat Haji
Sahib (Hadhrat Haji Imdaadullah) would say: ‘I am unaware.
Inform me of my errors otherwise I shall proclaim on the Day
of Qiyaamah that you (the Ulama) had not corrected me.’ This
is khuloos (sincerity) which is the attribute of the Sahaabah.

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1112. KNOWLEDGE
Knowledge is a boundless ocean without shores. No one can
encompass it. Therefore, errors do occur (.i.e. in understanding
and opinion). Only Allah Ta’ala encompasses all knowledge. It
is indeed ignorance that a person remains unaware of his own
ignorance.

1113. A VULGAR TONGUE

A cure for an abusive tongue is Thikrullaah. Humility is not
cultivated without Thikr.

1114. THE CURSE OF A LUSTFUL GAZE

After an Aalim had died, someone in a dream enquired from
him his condition. The Aalim said that all his sins, except one,
have been forgiven. He said: “I was instructed to make a public
confession of the sin. However, extreme shame prevents me
from making the confession. That sin was a gaze of lust which I
had cast at a young lad. I am suffering the punishment for this
sin. Shame prevents me from making the confession.”

1115. THE POISON OF SOFT DRINKS

Once in Meerut, I was given a soda (soft drink) to drink. When
I drank it, I suffocated and it appeared that I would die. I
placated myself with the fact that it was the day of Jumuah.
Maut on this day is a great virtue. (A pure soul is immediately
affected by any filth ingested.)

1116. WESTERN EDUCATION

Nowadays, Muslims are so much enamoured by western
education that even a Molvi sends his children for such
education. In comes in the Hadith: “The love of the world is the
root of every evil.” This love has corrupted both the jaahil and
the aalim. Whoever suffers from the love of the world is
corrupted.

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1117. HUBB-E-DUNYA
Hubb-e-Dunya (Love of the world) has two branches: Hubb-e-
Maal (love of wealth) and Hubb-e-Jaah (love for fame). While
both branches are evil, love for fame is worse. Sometimes the
person suffering from love of wealth humiliates himself in the
pursuit of wealth. He thus tolerates disgrace for himself. On the
other hand, a man suffering from the malady of hubb-e-jaah is
perpetually trapped in Takabbur (pride).

1118. TODAY’S ALLAAMAHS

Most of the Allaamahs of this age have very little compatibility
with Ilm (Knowledge of the Deen). They are considered to be
reliable Allaamahs on the basis of their ramshackle lecturing.
Language is not knowledge. If expertise in language is Ilm, then
the bedouins will be great Aalims.

1119. OPPRESSORS
The road is not the property of any person. Oppressors block off
the road to prevent others whilst they are passing through. This
does not befit Muslims. (The reference is to dignitaries and
government officials for whom the roads are sometimes
cordoned off to allow their convoys to pass through. This is
oppression.)

1120. PERSONAL OPINION

Do not do anything on the basis of personal opinion. When
seniors are present, consult with them. If there are no seniors,
consult with contemporaries. If there are even no
contemporaries, consult with juniors.

1121. BASIS OF DOUBTS

The basis for all the doubts of modernists in the Ahkaam of
Islam is the elimination of love and honour of Allah and His
Rasool (sallallahu alayhi wasallam) from the hearts of the
modernists, which is the effect of this education (western

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education). When this love and honour is eliminated then

innumerable doubts develop regarding the Ahkaam.

1122. THE HAQQ

When there is a dispute between two groups or persons, the
demand of Haqq is to first establish who is on the Haqq and
who is on baatil. When the Haqq has been established, the
group on the Haqq should not be rebuked in any way. On the
contrary, the group of Haqq should be supported. The group on
baatil should be prevented. The Qur’aan says: “Then fight the
group who transgresses until it returns to the command of
Allah.”

1123. FASAAD (ANARCHY/CORRUPTION/MISCHIEF)

Fasaad means to exceed the balanced way of the Shariah.
Fasaad is not restricted to disunity. Sometimes it accompanies
unity as well, hence such unity is evil.

1124. REMEDY FOR GHEEBAT

In a gathering praise the one about whom you have made
gheebat. Speak of his moral excellences.

1125. REMEDY FOR SPIRITUAL MALADIES

One form of remedy for spiritual maladies is volitional (within
one’s power and control), and which should be diligently
pursued. Another form is involuntary (i.e. beyond one’s
control), e.g. sickness and grief.

1126. DIVINE LOVE

One category of Divine Love is such that if Allah’s Mahboob
(Beloved Wali) is caused distress, then the oppressor will be
punished even if the Mahboob forgives his crime. But, Allah
Ta’ala will not forgive. The punishment will befall the criminal.

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1127. REFRAIN FROM CAUSING DISTRESS

Always remember in all walks of life not to cause distress or
inconvenience to anyone.

1128. OUR CONDITION

Our condition (moral and spiritual) is absolutely degenerate.
Our beliefs, ibaadat, social dealings, morality and statements
are corrupt. Everything in us is defective. If the Sahaabah had
been alive today, it would be difficult for them to accept that we
are of the Ummah of Rasulullah (sallallahu alayhi wasallam).

1129. THE BENEFITS OF IBAADAAT

Huqooq (the rights of Allah and the rights of all and everything
else) should be correctly fulfilled. When Huqooq are
discharged, then Insha-Allah, the wisdom and benefits for
which the acts of Ibaadaat have been ordained will become
manifest. If Huqooq are not fulfilled, the ibaadat will be without
their effects.

1130. A PERSON OF THE DEEN

The Deen has two compartments: Huqooqullaah (the rights of
Allah) and Huqooqul Ibaad (the rights of people). A person of
the Deen is one who observes both sets of Huqooq.

1131. DON’T DESPAIR

Make dua for ease and comfort while also engaging in effort.
But, do not repose trust on your effort. Dua creates barkat in
the effort. Do not lose hope in Allah Ta’ala regardless of how
great a calamity may be. Do not panic. The sacred Shariah has
ordained a method for our every condition. Among the
conditions which befall us is calamity. There is a method to
adopt during a calamity. Make dua as well as engage in the
necessary effort. To make dua is the Sunnah of Nabi (sallallahu
alayhi wasallam). (When a misfortune befalls one, engage in
Istighfaar, repent for sins and keep the focus on Allah Ta’ala.

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Know that everything that happens is by the command of Allah

Ta’ala.)

1132. THE LAW OF THE SHARIAH

There is a law of the Shariah governing every act. Social
relationship, marriage, and all acts are governed by the laws of
the Shariah. Before embarking on any activity, first ascertain
the law of the Shariah.

1133. INCOME
Nowadays most of the earnings of people consist of interest,
bribery, gambling, etc. Reformation is possible only by
associating with the Men of Allah, for then love of Allah Ta’ala
will be generated.

1134. THE DEEN IS EASY

There is no constriction (hardship/undue difficulty) in the Deen.
On the contrary, everything of the Deen is easy and simple. The
tenets of the Deen are viewed as hardship as long as Imaan is
in only the stage of Ilmul Yaqeen (i.e. intellectual understanding
devoid of the emotional state). After the acquisition of the stage
of Ainul Yaqeen (conviction acquired by spiritual vision) every
teaching of the Deen will be seen to be easy and simple.
(Ainul Yaqeen is acquired after initially struggling against the
nafs, restraining the inordinate lusts of the nafs, obedience to
Allah Ta’ala, adoption of the Sunnah, and constant
Thikrullaah.)

1135. FOLLOWING THE ULAMA

Following the Ulama is essential. Opposition to the Ulama is
tantamount to opposing Allah and His Rasool. Nowadays,
affairs (of importance) are entrusted to unqualified people
merely on account of their worldly status. The Ulama are not
thirsty and the wealthy ones are not the wells. The reality is the
other way around.

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In all actions of life, ittiba’ (obedience) to the Shariah is

essential. The Ulama are the ones who are aware of the Ahkaam
of the Shariah. Thus, by following them, one follows the Deen.
Rasulullah (sallallahu alayhi wasallam) called to the Path of
Allah Ta’ala, and this is also the attitude (and obligation) of the
Ulama (since they are his representatives).
(In the present age there is a glut of deviate scholars whose
objective is money, name and fame. One should therefore first
examine the lifestyle of a scholar before following him. Not
every scholar is an Aalim of the Deen.).

1136. FOLLOWING THE SUNNAH

Nowadays every person desires to maintain his style of life.
They search for a Hadith to substantiate their way of living.
This is not Ittiba-e-Sunnah (following the Sunnah). Obedience
to the general pattern of Rasulullah’s life is Ittiba-e-Sunnah.
The endeavour to maintain one’s life style and to corroborate it
with a Hadith is ittiba-e-hawa (following lust).

1137. MAN’S EXCELLENCE

Man’s excellence is to be steadfast in ibaadat despite being
disinclined, and to abstain from sin despite the desire to commit
it. One who is permanent in this aspect is an Aabid
(worshipper).

1138. EVIL GAZING

Evil gazing (lustful gazes at females and lads) corrupts both
one’s Deen and dunya, (spiritual and physical life). Beware of
this malady. The natural peculiarity of sin is to despair of the
mercy of Allah.

1139. THE EFFECT OF MUJAAHADAH

Everything in creation worships Allah except some human
beings. Mujaahadah (struggling against the nafs) does not

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eliminate the natural lusts of the nafs. However, it (mujaahadah)

simplifies the struggle against lustful demands of the nafs.

1140. HUMILITY
There is nothing in man to warrant him to be proud and
arrogant. Always understand yourself to be helpless and
contemptible. Beware of pride and vanity.

1141. HARAAM WEALTH

Rasulullah (sallallahu alayhi wasallam) would not accept every
contribution (of wealth). Nowadays, haraam money is accepted
(for use in Deeni projects).
According to the Shariah it is not permissible to charge fees
for offering an opinion. However, lawyers charge such
(haraam) fees. It is likewise not permissible to charge fees for
explaining any mas’alah of the Deen.

1142. JANNAT
Jannat is the objective. The way of its acquisition is to abandon
lustful desires. Khauf (fear for Allah) aids this process. The
method of gaining khauf is muraaqabah (meditation).
Muraaqabah generates khauf. Khauf eliminates nafsaani
desires. Thus, Jannat is attained.
(Muraaqabah means to spend some time in solitude and to
meditate on Maut, the Qabr, Qiyaamah, etc.)

1143. MUJAAHADAH
Tazkiyah Nafs (moral purification and reformation) is
obligatory. Tazkiyah of the nafs is reliant on mujaahadah
(struggle against the nafs). There are two kinds of mujaahadah:
Mujaahadah with the body and Mujaahadah with wealth. It is
therefore necessary to also engage in mujaahadah with wealth.
(i.e. to spend in the path of Allah Ta’ala).

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1144. THE REALITY OF SABR

Sabr (Patience) when a calamity/misfortune occurs is to ensure
that the emotional grief does not reach the intellect. (i.e. It
should not overwhelm the intelligence) nor should there be a
reduction of one’s virtuous deeds. Keep the focus on Allah –
that is the Pleasure of Allah Ta’ala. In misfortunes there are
wisdoms (i.e. Divine Wisdoms). One such wisdom is that
Imaan is being put to test, and strengthened. If one bears the
calamities with patience, then Allah Ta’ala follows it up with
torrents of bounties.

1145. DEENI EXCELLENCE

The Deen is not confined to Nafl acts of ibaadat and Tasbeeh.
Perfect piety is to walk in the footsteps of Rasulullah (sallallahu
alayhi wasallam) (i.e. to adopt his Sunnah). The Qur’aan
Shareef is a wonderful bounty. Endeavour to implement its
teachings. This is our obligation.

1146. PERFECT FASTING

Perfect observance of the month of Ramadhaan is possible only
by abandoning the evil attributes of the nafs and adorning it
with the attributes of moral excellence. Fasting is not difficult.
However, sin makes it difficult. Before Ramadhaan, clear the
hearts of malice and live together peacefully.
The virtues and reward of fasting increases correspondingly
with the improvement in moral conduct. Some people while
fasting do not fulfil the rights of the fast. (Rasulullah –
sallallahu alayhi wasallam- said: ‘Many are the fasting persons
in whose fast is nothing but hunger.”) It is indeed a colossal
deprivation not to endeavour to obtain forgiveness during the
month of Ramadhaan.

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1147. REMEDIES
For abstention from lustful pleasures, the Shariah has prescribed
the mujaahadah of fasting, and for pride, the mujaahadah of
Salaat.

1148. SEARCHING FOR EASE

Nowadays the people of Sulook (the shaikhs and the mureeds)
are in search of ease. Therefore, they do not employ their
volitional willpower. Thus they destroy this divine trust. Do not
search for ease. Utilize your volitional ability. (Moral
reformation, spiritual elevation and Divine Proximity are
acquired by mujaahadah against the nafs and complete
submission to the Shariah and adoption of the Sunnah.)

1149. SAFETY FROM PUNISHMENT

Whoever is desirous of being saved from athaab (Allah’s
punishment) should firstly correctly repent for all sins; then
engage in virtuous deeds. This entails constancy in observance
of the commands and total abstention from the prohibitions.

1150. FUTILITY
Shun futility and reduce unnecessary association. Anything in
which there is neither Deeni nor worldly benefit is futile.
Abandonment of futility does not bring about any harm in the
Deen nor in the dunya.

1151. PLEASURE AND DISPLEASURE OF PARENTS

It is mentioned in the Hadith that if in the morning both parents
are pleased with their son (or daughter), then two portals of
Jannat open up for him (her). If only the mother or the father is
alive, then one portal of Jannat opens up.
On the contrary, if in the morning both parents are
displeased, then two gates of Jahannum open up for the child. If
only one parent is alive, then one gate of Jahannum opens up.

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1152. STRIVE WITHOUT PRIDE

There is nothing wrong with involuntary pleasure when
successful in Tableegh. But, to recount one’s efforts and
express happiness thereafter is evil. At all times make effort and
leave the result to Allah Ta’ala. Do not grieve if unsuccessful in
the effort nor be proud and vain when successful. Initiate the
work of the Deen. The avenues will open up.

1153. DIVINE LOVE

The fruit of Imaan and A’maal Saalihah (virtuous deeds) is
Divine Love. This is acquired in both worlds – in this world and
in the Aakhirat.

1154. PLEASE ONLY ALLAH

Do not please anyone for the sake of the evil world. Be
contented with only the pleasure of Allah. Whomever you wish
to please, please him for the sake of Allah. Generate a bond
with Allah Ta’ala. Reduce your relationship with others.
Annihilate your nafs. Buffet away your desires and lust, and
adopt Tafweedh (i.e. assign your affairs to Allah Ta’ala). Be in
search of Allah’s Pleasure. The quest for Jannat is in reality the
quest for Allah’s Pleasure. Allah Ta’ala Himself has
commanded us to search for Jannat.

1155. FASTING
You fasted but filled your stomach with haraam, indulged in
gheebat, etc. This fast is devoid of substance. Learn the rules
and respects of fasting, and also teach it to your womenfolk. It
is mentioned in the Hadith that there are many fasting persons
and those who perform Tahajjud Salaat, but Allah is not in need
of their hunger. If these acts of ibaadat are observed with their
respects (aadaab), then according to the Hadith, they will
intercede on behalf of the person. He will have two guards to
protect him from punishment.

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1156. INFERIOR ANIMAL FOR QUR’BAANI

Some people offer for Qur’baani very inferior animals. This is a
sign of defective love. Deficiency in Ikhlaas (sincerity) is
proportionate to deficiency in love (for Allah Ta’ala).

1157. SIN IS NOT INSIGNIFICANT

Do not consider sin to be insignificant, neither in belief nor in
action. Sin is in conflict with Deen and intelligence. Virtue and
vice should not be considered insignificant even if it is
quantitatively little. Even if there appears to be some benefit in
a sin it never becomes permissible. It will remain haraam.The
barkat (blessing) of ibaadat is reduced by sins.

1158. HARAAM SUBSTANCES

It is haraam to feed impure and haraam substances to even
animals.

1159. WHAT CAUSES SIN?

Sins are actually without pleasure. Sins are the effects of the
demands of the nafs. The demands of the nafs are because the
issues which are able to neutralize such demands are abstract
and hidden from sight, e.g. Allah’s Remembrance, Jannat,
Jahannum, remembrance of Allah’s bounties and remembrance
of the Huqooq (Rights). Therefore consciously reflect on these
issues. Such reflection will overwhelm the demands of the nafs
and you will be saved from sin. Engrossment in the dunya is the
root of every sin.

1160. CALAMITIES
Most calamities are the consequences of sins. When afflicted
with calamity, repent and recite Istighfaar. Become concerned
with reforming deeds. Calamities are not the consequences of
natural causes. They are the effects of sins. Derive lesson from
the episodes of bygone nations (who were destroyed by Allah’s
athaab). Take lesson from the dead. Take lesson from the

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hardships of others, and abstain from the sins which had invited
Allah’s punishment.

1161. REFORMING THE TONGUE

The root of disunity is an unfettered tongue. Keep your gaze on
your own sins and be concerned with reformation. Of the
physical limbs, the sins of the tongue are numerous. Muster up
courage to restrain the tongue and save yourself from its sins,
especially gheebat. When the tongue is reformed, then a great
part of the physical limbs also become reformed.

1162. ANGER
Restrain yourself and do not allow anger to overwhelm you.
The consequences of anger are evil (and are always regretted
later). Repeatedly recall the evil consequences of anger. This
will aid you in controlling anger. If you muster up a little
courage, then Allah Ta’ala will aid you. You will then very
soon be able to keep anger in subjugation.

1163. UNITY AND DISUNITY

Nowadays, wheedling/flattery is called unity. Unity at any cost
is not praiseworthy nor is it the objective. In fact, sometimes
disunity is the objective when unity is detrimental to the Deen.
Unity is valid in obedience to the Shariah. Disunity is the
consequence of acting in contravention of the Shariah.

1164. HUSBAND AND WIFE

Allah Ta’ala has described (in the Qur’aan) that the husband is
the garment of his wife and vice versa. The close relationship
between husband and wife is a great mercy. Love makes
fulfilment of rights easy.

1165. DEEN AND AQL

When man abandons the Deen, his Aql (intelligence) vanishes.

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1166. THIKR AND FIKR

Make thikr and fikr incumbent on yourself. (Fikr is to ponder,
reflect and derive lesson). Allah’s remembrances becomes
embedded in the heart by means of fikr. Then Allah’s
remembrance becomes simple at all times. The remembrance of
Allah produces peace in the heart. The effect of thikr is the
flight of shaitaan whereas the effect of ghaflat (obliviousness) is
shaitaani wasaawis.
Keep the tongue moist at all times with the thikr of Allah
whether you are able to concentrate or not. The gain of thikr is
virtue. The tongue is the organ involved the most in sin. Thikr
prevents the tongue from indulgence in sin. The cause of sin is
forgetfulness. Its remedy is Thikrullaah.

1167. TAUBAH AND ISTIGHFAAR

Mere verbal utterance of Astaghfirullaah is not Taubah and
Istighfaar. The soul of Taubah is regret and to supplicate to
Allah Ta’ala. Sins have different ways of Taubah (repentance).
The Taubah of Huqooqul Ibaad consists firstly of fulfilling the
usurped rights or making appropriate
amends, and then also seeking forgiveness from Allah Ta’ala. If
Salaat and Saum (fasting) had been omitted, qadha is firstly
necessary. If a deed is a sin e.g. eating haraam, drinking wine,
fornicating, indulgence in riba,, etc., then regret and
supplicating for forgiveness, and pledging never to commit the
sin again is the way of repentance. After repentance, be
constant with obedience.
After sincere and correct Taubah, the Mercy (Rahmat) of
Allah will cascade on the heart. The heart will gain in spiritual
strength. Thereafter even a calamity will appear to be comfort.

1168. MAUT
The primary reason for ghaflat is forgetfulness of Maut (Death).
We sin at all times, yet we refuse to confess to Allah Ta’ala. We
perpetrate sins audaciously. When virtuous deeds are practised,

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there will then be no fear for Maut. A peculiarity of good deeds

is the desire for Maut. On the contrary, the attribute of evil
deeds is abhorrence for Maut and fear.

1169. REFORMATION
Reformation is valid if it is valid by Allah Ta’ala. A valid
reformation (of one’s moral condition) is based on Wahi
(Revelation). Nowadays many people (namely modernists)
confine virtue to service to humanity. However, Moral
reformation is Waajib. To achieve this reformation, abandon
your opinion and follow the Sunnah of Rasulullah (sallallahu
alayhi wasallam). A’maal Saalihah (Virtuous Deeds) are such
acts which are beneficial in the Hereafter.

1170. REFLECT ON THE CONSEQUENCES

Before embarking on any act/venture, reflect to understand if
the venture will be beneficial in the Hereafter or harmful. If it
will be to the detriment of your Aakhirah, abstain from it. By
adopting the practise of reflection, you will, Insha-Allah, soon
be emancipated from sins.

1171. MUBAAHAAT (PERMISSIBILITIES)

Excessive indulgence in permissible things leads to corruption
(moral corruption) and is nUgatory of khushoo’ (fear and
humility).

1172. JAHL (IGNORANCE)

Jahl (ignorance) of the laws of the Shariah is a disease worse
than physical disease. (Whereas physical disease causes pain
and discomfort in this world, the consequence of the malady of
jahl is Jahannum in the Hereafter.)

1173. ILM (KNOWLEDGE OF THE DEEN)

The meaning of Ilm is such Knowledge of the Deen which has
been acquired with khuloos (sincerity). Knowledge pursued for

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the sake of gaining honour, name, fame and which is subject to

worldly motives and objectives is not the meaning of Ilm (in
terms of the Qur’aan and Ahaadith). There is a great need for
Ilm of the Deen.

1174. LOVE OF WEALTH AND CHILDREN

Do not indulge in the love of wealth and children to the extent
of becoming forgetful of Allah Ta’ala. Man labours under the
impression that he is allowed to spend wealth as he pleases.
This is his error. Whatever man possesses belongs to Allah
Ta’ala. Man is only the trustee of what he possesses. He is
allowed to spend in only avenues permitted by Allah Ta’ala.
Never should he spend on prohibitions. He has no right to
spend on things for which he has no entitlement from Allah
Ta’ala. (The Qur’aan Majeed states: “O People of Imaan! Do
not allow your wealth and your children to divert you from the
remembrance of Allah. Those who do so, verily they are the
losers.”)

1175. THE BOUNTY OF EYES

The eyes are a special ni’mat (bounty) of Allah Ta’ala. The
eyes which hope to see the Divine Vision should never view
prohibitions (such as ghair mahaareem). A true blind person is
he who does not correctly utilize the ni’mat of the eyes. Those
who have eyes should be grateful to Allah Ta’ala. (One of the
ways of making shukr for the eyes, is to restrain the eyes from
looking at haraam.)

1176. SHIRK, BID’AH AND RUSOOM (CUSTOMS)

The thought of pleasing others in virtuous deeds is shirk. Bid’ah
effaces the noor of the heart. Rusoom (customs) in deeni form
are severe (sins). The present form of culture is mere pretence.

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1177. OBJECTIVES
For desirable objectives which are beyond one’s control, Dua is
sufficient. For things which are within one’s ability of
acquisition, in addition to Dua, employ the means and ways for
obtaining them.

1178. WASAAWIS
Thikr is life and ghaflat is death. When Allah’s remembrance
(thikr) becomes dominant, then wasaawis (shaitaani and stray
thoughts) will vanish. Therefore engage in Thikr at all times.

1179. NOBILITY
Nobility without Ilm and Amal has no value by Allah Ta’ala.
Fear is a requisite of Imaan. Amal (practising virtuous deeds) is
more important than fear.

1180. AMR BIL MA’ROOF

The first condition for Amr Bil Ma’roof (Commanding virtue) is
not to despise the person who is being admonished. If he is
despised, the Amr bil Ma’roof will be for the sake of one’s nafs.
For Islaah (reformation) both mildness and harshness are
necessary. There are two types of mildness—for the Deeni
benefit of people, and for one’s own worldly benefit. This latter
kind is evil.

1181. GOVERNMENT
The Qur’aan confirms only autocracy, not democracy.
(Democracy is the style of the western kuffaar).

1182. BE ALERT
The need is to be alert. Be perpetually alert and diligent. Behind
you are the great enemies – the nafs and shaitaan. Do not fall
into their traps of deception. Act according to the commands of
Allah Ta’ala. Compel the nafs to submit to the Ahkaam (laws)

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of Allah Ta’ala. Acquire Islam fully. Allah Ta’ala will provide

the fruits of it.

1183. SOLUTION FOR HARDSHIPS

The actual solution for calamities and hardships is reformation
of A’maal (virtuous deeds). If this solution is adopted, then,
Insha-Allah, within a short time the enemy will be
overwhelmed with fear (for Muslims).

1184. REMEDY FOR LIES

A habitual liar should immediately after speaking a lie confess
to the person that what he had said is false. This is an effective
remedy to cure him.

1185. TASAWWUF-A SUMMARY

The objective (Maqsood) of Sulook (Tasawwuf) is the Ridha
(Pleasure) of Allah Ta’ala. Knowledge of the Tareeq (Path) and
practical implementation are essential. The Tareeq is only one,
namely, constancy in the Ahkaam Zaahirah and Ahkaam
Baatinah. (Ahkaam Zaahirah refer to the laws of the Shariah
which govern all actions pertaining to Ibaadat, Muaamalaat
(dealings) and, Muaasharaat (social relations). Ahkaam
Baatinah relate to moral and spiritual reformation of the nafs
and soul).
Two acts aid this Tareeq: permanent Thikr and the suhbat
(companionship) of the Ahlullaah. If this suhbat is not
available, then study the life episodes and advices of the Auliya.
It will be the substitute in the circumstances.
Two acts are impediments in the Tareeq: Sin and futility.

1186. DOMESTIC CORRUPTION

To avoid domestic corruption, more than one family should not
live together (in the same house). When a few women live
together, it leads to domestic corruption.

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1187. HONOUR THE DEEN

Do not do anything which brings disgrace to the Deen. It is
mentioned in the Hadith: “Honour the command of Allah. Allah
will then honour you.”

1188. DEATH AND DEBT

Abstain from sin. Maut (death) will then become easy for you.
Abstain from debt. You will then be a free man. You will then
not be humiliated.

1189. THIS WORLD AND THE AAKHIRAT

The similitude of this world with the Aakhirat is like a bird. The
Aakhirat is the bird, and this world is its shadow. If you catch
the bird, you will have the shadow as well. If you pursue the
shadow, you will not succeed.

1190. ABUNDANCE OF SINS

Abundance of sin corrupts and desensitizes the heart. Then one
is no longer affected by sins.

1191. DIVINE PERCEPTION

Remember that with disobedience there cannever be Divine
Perception. The eyes of the heart and soul open only when the
haraam dictates of the nafs are restrained.

1192. SHEDDING TEARS

Rasulullah (sallallahu alayhi wasallam) said that on the Day of
Qiyaamah every eye will cry except the eyes which had not
looked at things which Allah had made haraam, and the eyes
which were awake in the Path of Allah, and the eyes which had
shed even a single tear because of fear for Allah.

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1193. TAHAJJUD-BE GRATEFUL

Allah Ta’ala wakes up |His special servants who are in habit of
performing Tahajjud. They should be grateful for this bounty
(of waking up in time), not vain and proud.

1194. ASHGHAAL OF THE SUFIS

The purpose of the ashghaal (spiritual exercises) of the Sufiya
is only to generate concentration and peace of mind to banish
wasaawis from the heart. The particular exercises of these
ashghaal are not based in the Sunnah. However, the principle
underlying these ashghaal is substantiated by the Sunnah. The
sutrah which a musalli places in front of him serves the purpose
of achieving peace of mind and concentration. If these ashghaal
are believed to be commanded acts of ibaadat, then it will be
bid’ah.

1195. INHERITANCE
Many people of knowledge and piety also commit serious errors
in the division of inheritance. They give assets of the deceased
to Sadqah for Isaal-e-Thawaab without the consent of all the
heirs. In so doing, they usurp the rights of the heirs.
The rights of minors are of special importance. Their rights
have to be diligently safeguarded. Most people are negligent in
this regard. Also remember that an asset of a minor is not halaal
for anyone even with the consent of the minor.

1196. CRITERION OF THE TRUTH

The criterion of Haqq and Baatil, Maqbool (acceptance by
Allah) and Mardood (rejected by Allah) is only Ittibaa-e-
Sunnah (following the Sunnah) and the Shariah. A man who
does not satisfy this criterion is not a Wali. On the contrary, he
is a deviate regardless of him being the recipient of kashf
(spiritual inspiration).

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1197. MODERN EDUCATION AND DOUBTS

All the doubts which modernist students (of secular education)
develop with regard to Islamic teachings are the effects of the
elimination from the hearts of love and honour for Allah Ta’ala
and His Rasool (sallallahu alayhi wasallam). Due to the lack of
love and honour, they pose numerous questions.

1198. OUR BUZRUGS

My faith in our Buzrugs (Ulama and Mashaaikh) is not because
I believe that they are the greatest Ulama and that there are no
greater Ulama than them. My faith in them is based on the fact
that they were Men of Allah. They were not men of the world.
They were devoid of the desire for worldly fame nor did they
have a desire for wealth. Whatever they did was purely for the
sake of the Deen even if the consequence was the destruction of
their personal issues.

1199. DECEPTION IS PUNISHABLE

One of the companions of Suffah (Rasulullah’s Madrasah in
Musjid-e-Nabawi) had died. From his pocket was retrieved one
dinar (gold coin). When this was brought to the notice of
Rasulullah (sallallahu alayhi wasallam), he commented: “It will
be one branding from the Fire (of Jahannum).” Afterwards
another companion from Suffah also died and two dinars were
found in his pocket. Rasulullah (sallallahu alayhi wasallam)
said: “It will be two brandings from the Fire.”
The question arises that why should they be punished when
possession of gold is not unlawful. In fact, Zakaat is not even
incumbent on one or two dinars. Hadhrat Abu Bakr Siddique
(radhiyallahu anhu) had owned 40,000 dinars which he had
contributed towards the Deen. At the time of Hijrat he had
seven thousand dinars which he took with him to Madinah. He
spent it according to the advice of Rasulullah (sallallahu alayhi
wasallam). Hadhrat Uthmaan, Hadhrat Abdur Rahmaan Bin
Auf and Hadhrat Zubair (radhiyallahu anhum) were very

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wealthy Sahaabah. Rasulullah (sallallahu alayhi wasallam) did

not reprimand them for their abundance of wealth. But, he
sounded extremely severe warnings of punishment for the two
Sahaabah who had the paltry sum of one and two dinars. What
was the reason for this?
The Companions of Suffah were Fuqara. Their appearance
and condition testified to their status as Fuqara who were not
supposed to have any wealth, hence the stern warning. (The
possession of wealth was in conflict with the Faqr status of the
Companions of Suffah who had devoted themselves to the Deen.
They were supposed to be men of Tawakkul of the highest
category. Possession of wealth made their appearance
deceptive.)

1200. USELESS AND COWARDLY

When I observe a man paying undue attention to clothes, I
conclude that he is a useless and a cowardly person. A man
involved in constructive work is not meticulous with garments.
He (the man who pays undue attention to clothes) has no
beneficial objective, hence he wastes his time in this manner.

1201. THE RAHMAT OF ALLAH

While a jaahil (ignorant) woman was dying she was uttering
some words. Her ignorant relatives did not understand what she
was saying. They called a Molvi and asked him to listen to her
‘muttering’. The Molvi listened carefully and heard her saying
in Arabic: “These two men are saying: ‘Enter into Jannat.”
The Molvi Sahib informed her relatives that she had been
given the glad tidings of Jannat. He was curious to know what
her good deeds were to entitle her to this good fortune. They
said that leave alone good deeds, she was in fact extremely
irreligious. The Molvi Sahib urged them to ponder. Finally they
said that the only good deed she had was to become very
attentive whenever the Athaan was being proclaimed. She

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would not speak nor allow others in her presence to speak for
the duration of the Athaan. She would listen attentively.
This respect which she showed for Allah’s Name had effaced
all her evil deeds.

1202. HADHRAT QARSHI MAJZOOM (THE LEPER)

Hadhrat Qarshi Majzoom was a great Wali who suffered from
leprosy. Although he was a young man he abstained from
marriage due to his condition. One day he said to his mureedeen
that he had now resolved to get married. He asked them to
propose to someone on his behalf but on condition that they
give a full explanation of his condition. They were to mention
that he was a leper.
A mureed went home and informed his young daughter of the
Shaikh’s desire for marriage. He explained the Shaikh’s
condition. The girl said that she was prepared to marry Hadhrat
Qarshi for the sake of gaining thawaab and for Allah’s Pleasure.
He went and informed his Shaikh. Hadhrat Qarshi asked if he
had fully explained to his daughter his condition. The mureed
assured that he had, and that the girl had happily given her
consent.
The Nikah was performed. Hadhrat Qarshi was a Wali who
performed karamaat (miracles). He supplicated to Allah Ta’ala
to transform him into a healthy, handsome man for the sake of
the girl who had demonstrated such a lofty standard of morality
and courage. Allah Ta’ala accepted his dua and he became a
handsome healthy person.
When his wife came to him, she recoiled with fear when she
saw the young, healthy handsome man. She asked: ‘Who are
you?’ He said: ‘I am your husband, Qarshi.” She said: ‘But he
is a leper.” When he informed her of what had transpired, she
commented: “Alas! You have ruined my intention and thawaab.
I married you, not for worldly comfort and nafsaani
gratification. I married you thinking that you were a leper,
hence I shall be rewarded for serving you. Now, if you are

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prepared to meet me in your original form, I shall be at your

service otherwise give me Talaaq.” Thus, Hadhrat Qarshi
returned to his original form and his wife lived with him in that
state.

1203. THIKR BIL JAHR (LOUD THIKR)

According to the general purport of the Ahaadith, Thikr bil Jahr
is prohibited. This is also the view of Imaam Abu Hanifah
(rahmatullah alayh). Hadhrat Maulana Rashid Ahmad Gangohi
(rahmatullah alayh) was a Faqeeh and the greatest among our
Buzrugs. According to him it is bid’ah to consider Thikr bil
Jahr to be better and more meritorious. However, for gaining
concentration it is permissible.

1204. THE NUSRAT (AID) OF ALLAH

On the occasion of the Battle of Yarmuk, Hadhrat Khalid Bin
Walid (radhiyallahu anhu) selected 30 Sahaabah to confront
Jablah Bin Aiham who was at the head of an army of sixty
thousand soldiers. Hadhrat Abu Ubaidah (radhiyallahu anhu)
commented: “Do you want to destroy the Muslims?” Hadhrat
Khalid Bin Walid (radhiyallahu anhu) said: “No! I have
selected such men who are the equivalent of 60,000.” But
Hadhrat Abu Ubaidah (radhiyallahu anhu) was not satisfied.
Hence, another 30 Sahaabah were selected. The sixty Sahaabah
went into battle against Jablah and his army. The battle raged
fiercely all day long. Finally, the army of Jablah fled from the
battlefield in defeat. (This was the Nusrat of Allah Ta’ala with
the Sahaabah.)

1205. RESPECT FOR THE MASHAAIKH

Of greater importance than academic research is adab (respect
and honour) for the Salaf-e-Saaliheen. By virtue of adab Allah
Ta’ala bestows the ability of research also. There is error,
misunderstanding and great danger in such research which sets
aside the adab of the Salaf-e-Saaliheen.

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1206. DOUBTS AND THEIR ANSWER

It has been observed that generally the masses quickly
understand doubts (which are created in the Ahkaam). But they
find it difficult to understand the answers to the doubts. The
reason for this is that doubts are the effects of jahl (ignorance).
The masses quickly understand issues based on ignorance. On
the other hand, the answers to doubts are the effects of
Knowledge, and this is not within the comprehension of every
person.

1207. INTRUSION INTO THE DEEN

A person who is not qualified in any mundane
science/profession, if questioned, will say without hesitation
that I have no knowledge in this field. If someone asks an
engineer about a medical issue, he will unhesitatingly say that
he is not a doctor. Similarly, if someone asks a doctor anything
about engineering, the former will unhesitatingly say that he is
not an engineer.
But, this attitude is not adopted for the Deen. However, the
Deen is regarded so insignificant that every person will shove
his opinion into the Deen. Here he will not say: “I am not an
Aalim.”

1208. COURAGE AND COWARDICE

Nowadays, zulm (oppression/injustice), theft and brutality are
described as ‘courage’. However, a truly courageous man is
merciful to the weak. Cruelty and hard heartedness are the
attributes of people who are bereft of courage. It is for this
reason that Hindus lack mercy and pity. When they gain control
of an opponent, they subject him to such brutality which causes
humanity to shudder. Allah Ta’ala has bestowed true humility
to Muslims. When they capture a weak enemy, they do not
maltreat him. They are not cruel with him (as the kuffaar are
with their prisoners).

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1209. REDUCTION IN SPEECH

It is mentioned in one Hadith: “Modesty and speaking less are
part of Imaan.”. (In another Hadith it is mentioned: “Verily,
Allah loves a person who speaks little and is modest.”)
The heart of the Mu’min should perpetually be engrossed in
the fikr of the Aakhirat. When he has gained this attribute, then
he will be one who speaks little. In such a state, it is not
possible for the tongue to be unfettered. However, when there is
a need, then temporarily eloquence develops as was the case
with the khutbaat of Rasulullah (sallallahu alayhi wasallam)
and the Sahaabah.

1210. NAFSAANI AND SHAITAANI DICTATES

If the urge to commit a particular sin develops repeatedly in the
nafs, it indicates that this desire is a nafsaani dictate. On the
other hand, if the urge develops to commit a variety of sins, it
indicates shaitaani promptings. The dictates of the nafs are the
effects of the urge of the nafs to fulfil its lusts, hence the
repeated demands while the motive of shaitaan is merely to
involve a person in sins – any type of sins. Therefore, when a
person wards off a desire for a sin, shaitaan introduces another
sin. Furthermore, deviated thoughts about beliefs are all
shaitaani.

1211. TA’WEEZ AND DUA

Nowadays people attach great value to Ta’weez for the
fulfilment of their objectives, e.g. cure for sickness, warding off
calamities, etc. They make diligent endeavours to acquire
Ta’weez. It is my experience that no Ta’weez is as efficacious
as Dua. Yes, Dua should be made correctly and the
impediments which block acceptance of Dua should be
removed.

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1212. A QUR’AANIC REMEDY

When I was a mudarris (teacher) at Madrasah Jaamiul Uloom
in Kanpur, there was a plague. In a dream I saw a Buzrug who
advised me to recite Surah Qadr fully thrice and to blow on the
food of the patient for cure and health. The efficacy of the
prescription was established by experience.

1213. FRIENDSHIP WITH WESTERNERS

The effect of friendship with westerners is baatini fitnah
(spiritual mischief), and their animosity (for Muslims) is
zaahiri fitnah (open hatred). We seek refuge with Allah from
both these mischiefs. Rasulullah (sallallahu alayhi wasallam)
had supplicated: “O Allah! We seek your protection from zaahir
and baatini fitnah.”

1214. THE DECEPTION OF SOME AGED MASHAAIKH

Some aged Mashaaikh think that because of their old age it is
permissible for ghair mahram women to appear in front of
them. They also see nothing wrong with taking service from
young lads. In most cases they are deceived in this regard.
Regardless of how old a man has become, lust remains in his
heart. He will most certainly become involved in sins of the
heart and eyes. It is therefore imperative for women to stay far
away from them.

1215. PICTURES AND ALCOHOL

Nowadays pictures and alcohol have become widely prevalent.
(Someone asked: ‘Due to this wide prevalence, will there be any
concession in the ruling?’ Hadhrat Maulana Thanvi
responded): In matters pertaining to hillat (being halaal) and
hurmat (being haraam), Umoom Balwa (wide-scale prevalence)
has no validity. Umoom Balwa is valid in najaasat and
tahaarat, and that too if there is difference of opinion among
the Mujtahideen of the Salaf.

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1216. TAQDEER
The quest to fully comprehend Taqdeer is ignorance. Taqdeer
in reality is an attribute of Allah Ta’ala. Just as encompassing
and fully understanding the Nature of Allah Ta’ala is beyond
human comprehension, so too is the nature of Allah’s attributes
beyond man’s comprehension. Just as we believe in Allah
Ta’ala without comprehending His Nature (Zaat), so too is it
incumbent to believe in His Sifaat (Attributes) without
comprehension of their Nature.

1217. FUTILITY IS HARMFUL

Man’s every action, be it mundane or spiritual, is of three kinds:
beneficial, harmful, and neither beneficial nor harmful (i.e.
futile). However, on closer examination it will be understood
that the third category, viz. futile acts, is also part of the second
category, namely, harmful. The time and effort expended in a
futile act would be considerably beneficial if spent
constructively. Deprivation of this benefit is in fact harm and a
loss. It is like a trader investing his capital in an unprofitable
business. He will regard lack of profit as a loss and deprivation.

1218. DEFECTIVE LOVE AND HONOUR ARE THE BASIS

OF DOUBTS
The primary basis for the development of doubts in the Ahkaam
(laws/teachings) of the Deen is defective love and honour for
Allah Ta’ala and Rasulullah (sallallahu alayhi wasallam). A
person whose love and honour are defective becomes a victim
to doubts.
The remedy for doubts is to cultivate Muhabbat (Love) and
Azmat (Honour) for Allah Ta’ala and His Rasool (sallallahu
alayhi wasallam). The way of acquiring love and honour is to
spend some time in the company of a Buzrug. Within a short
while, all doubts will automatically vanish.

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1219. THE SPREAD OF ISLAM

Islam was not spread by means of debates and research
conventions (symposiums and conferences). Islam was spread
by the practical example and obedience of Muslims. People
who observe the sterling character of Muslims will of their own
accord enter into the fold of Islam.

1220. TAMING THE NAFS

The method for taming and apprehending the recklessness of
the nafs is Taqleed Shakhsi which is known in the terminology
of the Sufiya as Wahdat-e-Matlab (Unity of Purpose). This
means that one should follow one particular Aalim/Spiritual
Guide in all affairs of the Deen. The attempt to select for
oneself from a variety of opinions of different Mashaaikh will
not safeguard a person from the deception of the nafs.

1221. FUND-RAISING
Nowadays many irregularities accompany fund-raising for the
Madaaris. The worst corruption is the erosion of the dignity of
the Ulama who collect funds, and this constitutes poison for the
generality of the people. Furthermore, those who collect funds
are generally not careful. They adopt such methods of fund-
raising which embarrass contributors who feel pressurized to
give something. This ruins Ikhlaas (sincerity). It is not
permissible to even accept such contributions (which are
extracted by the application of indirect pressure).
It is therefore best not to solicit funds from particular
persons. The community in general should be addressed (and
informed of the needs). It will be permissible to solicit funds
from a particular person only if the fund-raiser is one without a
high reputation. In this case it is easy for a person to refuse if
he is not inclined to contribute.

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1222. THE BARKAT OF INAABAT ILALLAAH (TURNING

TO ALLAH)
Hadhrat Haaji Imdaadullah (rahmatullah alayh) –who was
Hadhrat Thanvi’s Shaikh – said: “Allah Ta’ala has bestowed to
me Sharah Sadr (expansion of the spiritual breast, i.e. complete
comprehension with the effect of conviction) in four Masaa-il,
which precluded the slightest vestige of doubt: the Mas’alah of
Taqdeer, the Mas’alah of the reality of the Rooh, The Mas’alah
of the mutual disputes of the Sahaabah, and the Mas’alah of
Wahdatul Wujood.”
It is quite obvious that such Sharah Sadr is not the effect of
academic research. It is the effect of Inaabat Ilallaah, and the
concern to gain this Inaabat.

1223. DALAAILUL KHAIRAAT

I prefer that the time required to recite one manzil
(stage/chapter) of Dalaailul Khairaat should rather be devoted
to reciting the formulae of Durood and Salaam narrated in the
Ahaadith.

1224. THE REFORMATION OF THE NATION

Maulana Ubaidullah Sindhi narrated that Allaamah Shibli
Nu’maani had said that experience has established that it is only
a man of a lofty standard of Taqwa who can impart to the nation
the benefit of moral reformation. Minus this, regardless of how
great an Aalim/Muhaqqiq may be, he will not be able to
morally reform people.

1225. THE BENFITS OF THE AULIYA

Muslims in general derive benefits from the Auliya of Allah
without even the intention of these Auliya and without them
being aware of it. Similarly, the people too are unaware of the
benefit which accrues to them from the Auliya who are like the
sun. The light of the sun benefits all and sundry without the sun
being aware of it.

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1226. ATTACHMENT WITH THE SHAIKH

The Mashaaikh advise that a mureed should not be perpetually
attached to his Shaikh (i.e. following him all over the show and
in all conditions being with him). The reason for this is that no
person is devoid of human frailties. When the focus of the
mureed falls on such human frailties of his Shaikh, the honour
of his Shaikh in his estimate will be diminished, and this will
prove morally and spiritually fatal for the mureed. The
diminished attitude of the mureed will constitute a formidable
barrier between himself and his Shaikh and the door of spiritual
benefit will close.
But this should not be misconstrued. It never means that the
mureed should labour in deception regarding his Shaikh’s
supposed greatness if he (the mureed) observes the Shaikh
persisting in the indulgence of haraam and major sins. In such a
state it is haraam for the mureed to entertain the idea of the
piety of the Shaikh. It becomes incumbent on the mureed to
cancel his bay’t to the Shaikh. At the same time, the mureed
should not become insolent towards the Shaikh (with whom he
has terminated the bay’t relationship).

1227. DISSOCIATION FROM THE PEOPLE OF FISQ AND

FUJOOR (FLAGRANT AND IMMORAL SINNERS)
Every Muslih (spiritual guide) and commander of virtue when
dissociating from fussaaq and fujjaar should understand that the
reason for dissociating is Allah’s command which prohibits
close relationship with such persons. But at the same time he
(the warner/guide) should understand that: ‘It is possible that
the faasiq is superior by Allah Ta’ala than me. Perhaps there is
with the faasiq such a maqbool (divinely acceptable) virtue
which elevates him over myself, and perhaps there is in me
such an evil which casts me lower than his (the faasiq’s) rank.”
By adopting this attitude, one will be able to maintain humility
as well as the Shariah’s command regarding fisq and fjoor.

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1228. THE JIHAD OF 1857

The Ameer (Commander) of the Jihad in Thanabovan and
Shaamli in 1857 was the Leader of our Taaifah (Jamaat/Group),
Hadhrat Haaji Imdaadullah (rahmatullah alayh). All his
associates had participated in this Jihad. By the decree of Allah
Ta’ala the Muslims were defeated.
The British had issued orders for the arrest of the
Mujaahideen. Hadhrat Maulana Rashid Ahmad Gangohi
(rahmatullah alayh) was arrested and jailed. Hadhrat Maulana
Muhammad Qaasim Nanotwi (rahmatullah alayh) went
underground. He remained hidden for three days. After three
days he emerged and stated that Rasulullah (sallallahu alayhi
wasallam) had been concealed in the Cave of Thaur for three
days, hence he (Maulana Qaasim) also remained in concealment
for three days. Now that he had fulfilled that Sunnah, he would
no longer go into hiding. Allah Ta’ala had created such
circumstances which defeated attempts to arrest him.
Haaji Imdaadullah (rahmatullah alayh) also went into hiding.
One day whilst still in concealment, he went to the town of
Gangoh to console the family of Hadhrat Maulana Gangohi
(rahmatullah alayh). At their home, Hadhrat Imdaadullah lifted
on to his lap, Safiyyah, the little daughter of Hadhrat Maulana
Gangohi. He gave her a gift of 2 rupees. The little girl placed
the two rupees at the feet of Haaji Imdaadullah who commented
that she will become a Zaahidah (a woman who will renounce
the world).
Hadhrat Gangohi frequently commented that Allah Ta’ala had
made his daughter a Zaahidah just as Hadhrat Imdaadullah had
predicted. When she grew up, Zakaat never became obligatory
on her. Whatever money would come to her would be
immediately distributed to the poor.

1229. FEAR ONLY ALLAH AND THE NAFS

Once the authorities of Makkah Muazzamah (where Hadhrat
Haaji Imdaadullah had migrated to) resolved to expel him from

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Makkah Mukarramah. When Haaji Sahib was informed, he

commented: ‘Besides Allah Ta’ala and my nafs, I fear no one.’
Fearing Allah Ta’ala is a constituent of Imaan. The nafs has to
be feared since it is man’s biggest enemy. It deviates man from
the Straight Path.

1230. THE EFFECTS OF NAMES

The neighbour of Imaam Abu Hanifah (rahmatullah alayh) was
a Raafdhi (a Shiah) who owned two mules. He named the one
Abu Bakr and the other Umar. Shiahs are notorious for their
vilification of the Sahaabah. One day one of the mules kicked
the Raafdhi and split open his stomach. When Imaam Abu
Hanifah was informed, he spontaneously commented that it
must have been the mule whom the Raafdhi had named Umar.
This is the effect of the name. On making enquiries it was
confirmed that it was the mule with the name, Umar which had
kicked the Raafdhi. Allah Ta’ala has instilled considerable
effect in even names.

1231. HARAAM OFFERINGS OF SHIRK

Besides animals (slaughtered in the names of idols), according
to the Fuqaha any other type of food offered in the name of
idols is also haraam and najis. (People should therefore not eat
of the food / sweatmeats which their Hindu friends and
neighbours send, especially on occasions of their festivals.)

1232. THE FEMALE’S FACE

For the purposes of Salaat, the Fuqaha have excluded a
woman’s face, hands (from below the wrists) and feet (from
below the ankles) from the requisite of Satr. If these parts are
exposed, her Salaat will be valid. However, this ruling does not
apply when a female is in the presence of ghair mahram males.
It is then Waajib for her face to be also concealed. This ruling is
based on fitnah. The face of a woman is a distinguished part of
her body. Revealing it in the presence of males is a cause for

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great fitnah. (The fitnah of an exposed face is greater than the

fitnah of exposed hair as far as ghair mahrams are concerned.
The need for concealing her face is therefore imperative.)

1233. ISTIGHNAA’ (INDEPENDENCE) OF OUR FORMER

MASHAAIKH
Our former Mashaaikh had passed their lives in dire straits of
poverty and hardship. They had adopted their poverty to
conform with the poverty of Rasulullah (sallallahu alayhi
wasallam). It was a voluntary, self-imposed poverty. If they had
desired, they could have accumulated abundant wealth. But
they never even considered it. Whatever they would receive
would be contributed in the Path of Allah Ta’ala.
Hadhrat Maulana Qaasim Nanotwi (rahmatullah alayh)
possessed only two sets of clothes. One set he donned while the
other set was being washed. But the Mashaaikh of today live
like nawaabs (rulers/kings). Even if they adopt Istighnaa’, it is
not as the lofty degree of Istighnaa’ of our former Mashaaikh
who had lived with Istighnaa’ despite their poverty and
hardship. There is an incumbent need for Istighnaa’. (Istighnaa’
means independence – to be independent of others. The gaze
should not be on the wealth of others nor should one expect any
aid / gift from others.)

1234. WASTING ON FUND-RAISING FUNCTIONS

There was a jalsah (function) in Muradabad for raising funds
for some Deeni project. My advice is: Close all these functions
of waste in which huge sums of money of Muslims are
destroyed. Rather contribute this money (which is wasted in
organizing the function) to the Deeni project.

1235. DIFFERENCE BETWEEN A MAJZOOB AND A MAD

MAN
It is not easy to distinguish between a majzoob and a mad man.
Only the Ahl-e-Nisbat Auliya are able to differentiate between

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them. If they say that a certain person is a majzoob, he will be

so, otherwise he will be a mad man even if he is a recipient of
kashf (spiritual inspiration). Kashf occurs to even mad men.

1236. WAHI AND ILHAAM

Acting in contravention of Wahi is sinful and a punishable
offence. Acting in conflict with Ilhaam is not sinful. In the
Hereafter there is no punishment for violating Ilhaam.
However, generally, if a man of Ilhaam acts in conflict with his
Ilhaam, he is punished in this world. He is afflicted with some
calamity.

1237. CURSING AND ABUSING

A person who engages in cursing and abusing others is deprived
of spiritual blessings. One whose gaze is on the faults and sins
of others, is indifferent and unaware of his own sins and end. A
person who is concerned with his own condition has no time to
interfere in the affairs of others.

1238. NABI ISAA (ALAYHIS SALAAM) AND NABI YAHYA

(ALAYHIS SALAAM)
Hadhrat Nabi Yahya (alayhis salaam) was always overcome
with fear and crying while Hadhrat Nabi Isaa (alayhis salaam)
was always smiling and happy. Once Nabi Yahya (alayhis
salaam) said to Nabi Isaa (alayhis salaam) that the one who
always smiles and is happy lacks fear of Allah. Nabi Isaa
(alayhis salaam) responded that the one who is always crying
and gloomy despairs of the mercy of Allah Ta’ala.
Allah Ta’ala sent an Angel to arbitrate. The angel decreed that
the condition of Yahya (alayhis salaam) is best in seclusion and
the condition of Isaa (alayhis salaam) is best in public.

1239. ISHRAAFUN NAFS

Ishraafun Nafs is to wait in expectation for a gift. Rasulullah
(sallallahu alayhis wasallam) decried such a gift and said that it

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is bereft of barkat. But a gift received without desire and

expectation is blessed. The Auliya do not accept such gifts
accompanied by Ishraafun Nafs. For them it is tantamount to
begging.

1240. A MEDITATION FOR REFORMATION OF DEEDS

Allaamah Suyuti (rahmatullah alayh) narrates a Hadith in
Sharhus Sudoor in which it is mentioned that the deeds of the
living are presented to their fathers, forefathers and close
relatives in the realm of Barzakh. If a person reflects on the
grief he will be causing them with his misdeeds, then it will
assist him to abstain from evil deeds.

1241. BEING INSOLENT TO THE AULIYA

Dealing insolently with the Auliya is to invite destruction for
oneself. There is the fear of an evil death for such an insolent
person.

1242. THE REALITY OF TAUHEED

On his death-bed, at the time of Sakraat, Hadhrat Shah Ghauth
Panipati (rahmatullah alayh) said that Tauheed is not the mere
verbal proclamation of the unity of Allah Ta’ala. But in all
states of life, whether in public or seclusion, there should be a
heartfelt relationship with only Allah Ta’ala.

1243. RAMADHAAN AND THE QUR’AAN

Ramadhaan should be devoted to the tilaawat of the Qur’aan
Shareef. If I initiate a person into a Thikr programme, I avoid
doing so in Ramadhaan. In Ramadhaan only such ibaadat
should be practised which are Ma’thoor (Sunnah) and Manqool
(Narrated). True ibaadat is only what is Ma’thoor and
Manqool.

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1244. BARKAT IN TIME

Hadhrat Khidhr (alayhis salaam) had imparted to Shaikh
Abdul Azeez Dabbaagh a wazeefah. The time duration for
reciting this wazeefah was from Fajr until Isha. Then with
barkat in the time, he managed to complete the wazeefah by
Maghrib. After sometime, there was more barkat in the time.
This enabled him to complete the wazeefah by Asr time. With
more barkat entering into his time, he managed to complete the
wazeefah by Zuhr time. Ultimately he was able to complete the
wazeefah at the time of Chaasht Salaat.

1245. TA’WEEZ
A wrestler requested a Ta’weez for remaining the champion. I
said to him, if your opponents are non-Muslims, I shall give you
a Ta’weez otherwise not. (A Ta’weez should not be given to an
oppressor or one involved in Haraam activities because it will
be I’aanat alal ma’siyat (aiding in sin).

1246. COMPARATIVE RELIGIOUS STUDY

Nowadays in secular schools as well as in Madrasahs the trend
is to impart comparative religious education. Such study is
extremely dangerous for a student who is not grounded in
Islamic knowledge.

1247. WHAT IS DISGRACE?

If the world accuse the Ulama of pride, it is better than being
labelled contemptible. The epithet of takabbur (pride) for the
Ulama is better than the disgrace of obsequiousness and
servility (tamalluk and khushaamad). By Allah! There is no
humiliation in donning torn and patched garments and shoes.
Humiliation is to spread hands askance, presenting one’s needs.

1248. THE METHODS OF THE SUFIYA

The methods and prescriptions which the Sufiya have devised
for the Saalikeen (mureeds) are not Ahkaam of the Shariah.

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Therefore, there is no need to search for Qur’aanic and Hadith

evidence to substantiate such practices. These methods are
merely remedies for the reformation of the nafs. These
prescriptions differ for people according to the diagnosis.
For example kibr (pride) is haraam, and its elimination is
compulsory. This is among the Ahkaam which is explicitly
stated in the Qur’aan and Sunnah. For the elimination of kibr,
the Mashaaikh have devised different methods. Since these
methods are only remedies, there is no need to substantiate
them in terms of the Qur’aan and Hadith.
For establishing the Ahkaam of the Shariah, it is necessary to
present evidence from the Qur’aan, Sunnah and the practice of
the Sahaabah and Taabieen. Any act which is not substantiated
by the Qur’aan, Sunnah and the Ta-aamul of the Sahaabah and
Taabieen will be bid’ah. However, the methods to eliminate
man’s natural impediments for practising the Shariah are
remedies and treatments for which there is no need to present
Qur’aan and Sunnah evidence. It is similar to physical ailments
for which a physician prescribes different remedies. It will be
ludicrous for someone to ask the physician to produce Qur’aan
and Sunnah substantiation for the medicines and remedies he
employs to treat different sicknesses.
However, it should be remembered, that if the methods are
elevated to the status of ibaadat, then it will be bid’ah. To treat
and reform the nafs is substantiated, but to rebuke others who
do not submit to these methods is bid’ah.

1249. AIDED BY ALLAH

The oppressed cannot be disgraced. In the Qur’aan Kareem,
Allah Ta’ala states: “He (i.e. the Wali of the murdered person)
should not commit excess when taking revenge, for verily he is
aided by Allah.” In other words, Allah’s help is with him. He
should therefore be grateful and when extracting vengeance
from the oppressor, he should not himself become an oppressor.

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This aayat declares that Allah’s aid is with the oppressed. No

one can disgrace a person who enjoys the aid of Allah Ta’ala.

1250. SAGHEERAH AND KABEERAH SINS

A sin is sagheerah (minor/small) in relation to another bigger
sin which is termed kabeerah. Thus being minor is in
comparison to another sin. But in reality, every act of
disobedience to Allah and His Rasool (sallallahu alayhi
wasallam) is kabeerah. To recklessly perpetrate sins which are
said to be sagheerah is to invite self-destruction.

1251. THE REWARD OF OBEDIENCE

The great and primary reward of Taa-at (obedience to Allah
Ta’ala) is thawaab (reward) in the Aakhirat. This reward is
attainable if the act of obedience is executed correctly by
observing its conditions and etiquettes (aadaab). Another
benefit is the special barakaat of the good deed which is
manifested even in this world. However for this achievement it
is necessary to have the intention of it at the time of rendering
the deed. For example, one of the benefits of Namaaz according
to the Qur’aan is the taufeeq to abstain from sins. This benefit
will be obtained only if Namaaz is correctly performed with its
conditions and etiquettes and also the intention of gaining the
taufeeq to abstain from sins.

1252. THE STATUS OF KARAAMAAT (MIRACLES)

The emanation of karaamaat (miracles) from the Auliya is a
confirmed Truth by the consensus of the Ummah. However,
the masses have accorded an exaggerated status to miracles
while they overlook the actual excellences of the Auliya.
According to the Auliya, the status of karaamaat is less than
even the Thikr-e-Lisaani (verbal thikr) which is unaccompanied
by concentration of the heart. Thikrullah, irrespective of it being
without concentration, is rewarded by Allah Ta’ala. Proximity
of Allah Ta’ala is acquired by means of such rewards. On the

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contrary, karaamat is merely the demonstration of a feat.

Neither is there thawaab for it nor is Divine Proximity achieved
thereby.
The display of karaamat is without the volitional power and
action of the Buzrug. Sometimes the Buzrug is even unaware of
the manifestation of a karaamat from him.

1253. SAMA’ IS A MEDICINE

Some Sufiya had allowed Sama’ (singing divine songs without
musical instruments), but have restricted it with a number of
conditions. Other Sufiya have totally prohibited it. However,
there is consensus of all four Silsilah (Chishtiyyah,
Naqshabandiyyah, Suharwardiyyah and Qaadiriyyah) that
sama’ is not a constituent of Tasawwuf nor is it among the
methods which different Sufiya have devised for Tazkiyah
Baatin (moral reformation). In this Tareeq, sama’ is not
(spiritual) nourishment. It is a medicine (for some ills).

1254. THE EVIL CONSEQUENCES OF WESTERN

EDUCATION
Formerly Muslims viewed with abhorrence emulation and aping
of the western way of life. Alas! The slow poison administered
by the British has permeated the body of Muslims. Now in
every sphere of life emulation of the west is considered to be an
excellent virtue. Today, we are observing with open eyes that
after acquisition of western education, generally a person
remains Muslim merely in name. Ignorance of the beliefs of the
Deen and recklessness have become their salient features. Now,
they flagrantly object to the Usool of the Deen. Inna lillaahi.

1255. TASAWWUF IN A NUTSHELL

Tasawwuf in a nutshell consists of Thikrullaah and obedience to
the Ahkaam of the Shariah. The variety of customary practices
among the Sufiya are not constituents of Tasawwuf. They are
employed according to need.

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1256. KASHF AND KARAAMAT

The revelation of episodes of the spiritual/celestial realm which
are hidden from the gaze is called kashf. This occurs when a
person’s heart is emancipated from material and worldly
relationships. For the incidence of kashf acceptance by Allah
Ta’ala is not a requisite. In fact, being even a Muslim is not a
condition for kashf. Kashf occurs to even a faasiq, kaafir and
a mad man. It has no relationship with karaamat. Karaamat is
the bestowal of divine honour to a person. But these persons
(i.e. faasiq, kaafir, mad men) are not the recipients of this divine
bestowal. However, sometimes Allah Ta’ala bestows kashf to a
Buzrug by way of karaamat as it generally happens to Auliya.
The sign that the kashf is from Allah Ta’ala, is increase in
humility and the realisation of one’s helplessness. A kashf
unaccompanied by this attitude is not karaamat. It is Istidraaj
(shaitaani manipulation).

1257. HADHRAT SHAH WALIYULLAH

In his kitaab, Fuyoodhul Haramain, Hadhrat Shah Waliyullah
(rahmatullah alayh) said that Rasulullah (sallallahu alayhi
wasallam) in a dream had compelled him to act in conflict with
some issues of his desire. “I had a natural inclination to give
preference to Hadhrat Ali (radhiyallahu anhu). Rasulullah
(sallallahu alayhi wasallam) compelled me to give preference to
Shaikhain (i.e. Hadhrat Abu Bakr and Hadhrat Umar –
radhiyallahu anhuma). Secondly, I had a natural dislike for
Taqleed. Rasulullah (sallallahu alayhi wasallam) prohibited me
from acting beyond the confines of the Four Math-habs.”

1258. VENGEANCE IS SOMETIMES INSPIRED BY

AFFECTION
A Buzrug was going somewhere with some of his mureeds.
Along the way they passed by a well where people were
drawing out water. An old woman began reviling and insulting
the Buzrug. The Buzrug instructed a mureed to give the old

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woman a slap. The mureed was perplexed since this was

completely abnormal for the Buzrug, hence he (the mureed)
thought that he may not have understood the instruction. Whilst
he hesitated to fulfil the Shaikh’s instruction the old woman
dropped down dead. Extremely annoyed and grieved, the
Buzrug reprimanded his mureed:
“Zaalim (oppressor)! You killed her. When she abused me, I
saw the Wrath of Allah Ta’ala descending on her. The way of
saving her from the Wrath was to extract a measure of
vengeance. I therefore instructed you to slap her. You hesitated,
hence the athaab overtook her.”

1259. BARKAT IN TIME

It is well-established that there is considerable barkat in the
time of the Auliya. According to Hadhrat Maulana Qaasim
Nanotwi (rahmatullah alayhi) in time there is a length duration
which everyone is aware of. This consists of minutes and hours,
etc. In addition, time also has a breadth which is unknown to
most people. The Auliya accomplish great feats during the
breadth of time.

1260. THE BASIS OF PIETY

The basis of piety of a person is on the confidence one has on a
Buzrug and following him. But, there is an imperative need to
first investigate the Buzrug whom one intends appointing as
one’s guide otherwise one will be deviated from the Path.

1261. THE 72 DOOMED SECTS

According to the Hadith, of the 73 sects into which the Ummah
will split, 72 will be in the Fire and one will be the saved
(Naaji) sect. This does not mean that the 72 sects will suffer
everlasting perdition in Jahannum, nor does it mean that those
of the Naaji sect will be completely free from the Fire. The 72
sects will be punished for their erroneous beliefs as well as for

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their misdeeds while the Naaji sect will be punished for only
their misdeeds. Both groups will eventually be freed.

1262. HAVE MERCY ON THREE PERSONS

“Have mercy on three persons: (1) An honourable man of the
community falling from his pedestal of honour into disgrace. (2)
A wealthy man reduced to poverty. (3) An Aalim who has
become the toy of ignorant people. This is a statement of the
Buzrugs. Some say that it is a Hadith.

1263. IF ENTRAPPED
Firmness (i.e. firmness on the Deen) demands that if one is
entrapped in a gathering (where bid’ah takes place), one should
not participate in the acts of bid’ah. There is no permission (of
the Shariah) for weaklings to attend such gatherings.

1264. HAYAATUL MUSLIMEEN

(Hayaatul Muslimeen is a kitaab written by Hadhrat Maulana
Thanvi)
Hayatul Muslimeen is actually a political book which has been
written with Deeni hues. It explains progress and every kind of
success for Muslims. If Muslims follow it, they will achieve
such power and honour which cannot be acquired from any
political movement.
Our function is to only disseminate the Haqq. Forming
parties is not devoid of nafsaaniyat.

1265. THE CORRECT BENEFITS OF WEALTH AND

STATUS
The actual benefit of jaah (status/high rank) is defence against
harm, and the true benefit of wealth is fulfilment of needs. If
status is utilized to gain wealth, the latter being halaal becomes
doubtful. Sometimes one may give because of the status of the
person seeking the wealth. One is awed and gives without

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wholehearted happiness. Wealth acquired in this manner by

virtue of one’s high rank is haraam.

1266. DO NOT DESPISE ANYONE

Hadhrat Maulana Muhammad Qasim Nanotwi (rahmatullah
alayh) saw a Hindu in a dream after he (the Hindu) had died.
The Hindu was in Jannat. When Maulana Nanotwi asked him:
‘How did you reach here?” He (the Hindu) said: “Before I died,
I recited the Kalimah of Islam. It was accepted by Allah
Ta’ala.”

1267. WRITTEN SALAAM

It is Waajib to respond to the Salaam written in a letter. The
response may be verbal or written.

1268. ABBREVIATED DUROOD

It is incumbent to recite Durood with the Name of Rasulullah
(sallallahu alayhi wasallam). Writing the Durood in an
abbreviated form (e.g. S.A.W/ PBOH, etc.) does not discharge
the obligation.

1269. WHAT IS YOUR PROOF?

A man came to a Molvi seeking assistance. He said that he was
a Sayyid. The Molvi asked: ‘What is the proof for you being a
Sayyid?’ The man said: ‘Besides my claim, I have no proof.’
The Molvi refused to give him anything.
That night in a dream, the Molvi sees himself on the plains of
Qiyaamah. He was overcome by intense thirst. He saw
Rasulullah (sallallahu alayhi wasallam) at Haudh-e-Kauthar
giving his Ummah water to drink. The Molvi went forward and
said: ‘O Rasulullah! I too am an Ummati. Give me too water.’
Rasulullah (sallallahu alayhi wasallam) said: “What is your
proof for being an Ummati?” When his eyes opened he
profoundly regretted what he had done.

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1270. COLLECTIVE ACTION

Nowadays any action by Muslims collectively is not without
calamities and mischief. Even if they unite to do something
collectively, their hearts are torn apart. I therefore operate alone
and do what is not dependent on a group/organization.

1271. A DUA BY IMAAM ABU HANIFAH

I read in a kitaab that Imaam Abu Hanifah (rahmatullah alayh)
said: “Whatever I have received was by virtue of the Dua:

َ ََ‫اعَت‬
َ‫ك‬ َ ََ‫كَ َعََلىَََط‬ ‫اَلَلَََ َهَمََ اََنَاَن‬
َ ََ‫ََََ َسَتَََعََيَن‬
“O Allah! We seek Your aid to obey You.”
I immediately made it incumbent on myself to regularly recite
this dua. I also advise students of Hifz who seek Ta’weez, to
recite this Dua eleven times after every Namaaz.

1272. FAULTS OF FEMALES

Some common faults of women are:
* They do not fulfil the rights of Fasting. They destroy the
fasts with indulgence in nonsensical and sinful conversation.
* They are careless regarding purdah. They do not observe
purdah for ghair mahram relatives (e.g. brothers-in-law, male
cousins.)
* They are negligent in the matter of Thikrullah.
(Nowadays, males are no better)

1273. WESTERN EDUCATION

Western education is the destruction of women. Women should
be taught only the Qur'aan Shareef and the basic masaa-il of the
Deen.

1274. NOT SPEAKING WITH A MUSLIM

According to the Hadith, the sin of not speaking to a Muslim is
like the sin of murder. (In fact, Rasulullah – (sallallahu alayhi

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wasallam) said: 'He who does not speak to his brother (Muslim)
will meet Allah on the Day of Qiyaamah with the sin of
Qaabeel. Nothing will free him except the flames of the Fire.)

1275. THE PROPERTY OF MINORS

It is not permissible to accept the money (or any asset) of a
child even if he/she gives it happily. Nor is it permissible for the
parents to take or give away anything belonging to minors.
However, parents may give from their own money without
making the children the owners, to give to charity.

1276. CHARITY IS TO GIVE TO ALLAH

Never apply pressure on any one to acquire funds (for
charitable works). The work of Allah's activities of the Deen
will never be halted. Contributing to any Deeni activity is to
contribute to Allah Ta'ala. Allah is not in need of anyone.
Therefore never raise funds in conflict with the laws of Allah
Ta'ala. The contributors of funds give for their own benefit.
Sadqah increases one's treasures in the Aakhirah. The projects
of Allah are not dependent on anyone's contributions. Whether
people give or withhold, Allah's projects will continue to
flourish. But those who abstain from contributing, deprive
themselves of great virtues.

1277. THE SECRET OF UNITY

Unity is achieved by benefiting others. If Muslims act
according to this precept, all will become united.

1278. SIMPLICITY IS OF IMAAN

It is mentioned in the Hadith: "Simplicity is of Imaan." The
reason for abstention from adornment being a branch of Imaan
is that the full focus of the Mu'min is on the Aakhirah (or so
should it be). When this is his condition, he has no time for
adornment. However if things of adornment are acquired

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without engrossment in the means of acquisition, then it will not

be reprehensible.

1279. AN OBESE AALIM

Rasulullah (sallallahu alayhi wasallam) said: "Verily, Allah
Ta’ala abhors an obese Aalim." An Aalim whose obesity is on
account of indulgence in the world and forgetfulness of the
Aakhirah is hated by Allah Ta'ala.

1280. BY ALLAH IT REMAINS FOREVER

Once a goat was slaughtered at the home of Rasulullah
(sallallahu alayhi wasallam) and distributed. Nabi (sallallahu
alayhi wasallam) enquired if all the meat had been distributed.
He was informed that one leg was retained. He commented:
"Only the leg is perishable. Everything else (which was
distributed) will remain perpetually." (Whatever is given in the
Path of Allah, remains forever. Its reward is treasured in the
Hereafter. The Qur'aan says: "That which is by Allah, remains
forever.")

1281. A SHAITAANI CLAIM REGARDING CUSTOMS

Some people say that if the whole community abstains from
(bid'ah) customs, only then will it be possible to abstain from
customary acts. This in reality is a shaitaani claim. You, alone
should abandon all bid'ah customs immediately. Don't wait for
the community. If you have to wait for others, these customs
will not be eliminated even until Qiyaamah. A community
consists of people with a variety of ideas and temperaments. It
is not possible for people with diverse attitudes and ideas to
unite on one issue, especially if it is an act of virtue. Yes, it is
possible to unite on shirk. (This is the way of the majority.)
Such is the state nowadays. Every intelligent and unintelligent
person, and every high and low person, is entrapped in the unity
of these customary (bid'ah) customs.

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1282. LOVE OF WEALTH

A person who pursues wealth for needs is not one who loves
wealth. Love of wealth is when one does not distinguish
between halaal and haraam in the pursuit of wealth, or when
one acts miserly when it is necessary to spend.

1283. THE DANGER OF KUFR

For some worldly expediency to describe a kaafir as a 'Muslim'
and to deal with him as one would deal with Muslims is highly
improper (e.g. performing janaazah Salaat for a professed
murtad). If despite the presence of kufriyaat
(act/beliefs/statements of kufr), a person is described as a
'Muslim', then in the estimate of ignorant Muslims kufr will
become an insignificant issue. Ignoramuses can then easily
become the victims of kufr. Thus, the consequence of admitting
kuffaar into Islam is to pave the way for the departure of
Muslims from Islam. Is there any wisdom to counter this evil?

1284. THE KALIMAH IS INSUFFICIENT

For proclaiming a kaafir to be a Muslim, it is not sufficient that
he recites the Kalimah. He has also to renounce his beliefs of
kufr.

1285. PROOF OF ISLAM

Practices which are exclusive with Muslims is proof of Islam
provided there is no absolute daleel of kufr. If there is any
absolute factor (belief/practice) of kufr, the ruling will be kufr.
(Example: A person who performs Salaat wears a cross or also
prays in a church or does not believe in the Finality of
Nubuwwat).

1286. NEITHER KUFR NOR ISLAM

If there is doubt regarding the kufr of a person or of a group,
whether the doubt is the effect of difference of the Ulama or
conflicting indications or the subtlety of the Principles (of

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belief), then the safest option is to refrain from the proclamation

of either kufr or Islam, viz., neither should the fatwa of kufr be
given nor of Islam. With such a person permission of Nikah
should not be given nor should he be followed (e.g. in Salaat),
nor should the meat of an animal slaughtered by him be
consumed.

1287. INDISCRIMINATE KILLING IS NOT PERMISSIBLE

IN JIHAD
Despite women, the aged, the lame and the blind remaining
kaafir, it is not permissible to kill them (during Jihad). If the
objective of the sword was to compel acceptance of Islam, then
why do these people have to be left in their condition (of kufr)?

1288. QABAR PUJAARIS (GRAVE-WORSHIPPERS)

Those qabar pujaaris (grave worshippers) who believe that the
inmates of the grave possess invisible powers (of enactment)
are mushriks. However, those grave- worshippers who perform
acts of worship as marks of honour and respect without
believing in the powers of the inmates, are faasiq. They are not
kaafir.

1289. REWARD IS BASED ON INTENTION

It is mentioned in the Hadith that a person who goes to bed with
the intention of rising in the night to perform Tahajjud, but
missed Tahajjud since his eyes did not open, will receive the
reward of Tahajjud, and his sleep will be a gift for him from
Allah Ta'ala. (This bounty is for one who had a sincere niyyat
of getting up for Tahajjud, but his eyes simply did not open.)

1290. THE WORST ACT OF KHIYAANAT

It is mentioned in the Hadith that the worst acts of khiyaanat
(abuse of trust) is for a ruler to trade among/with his subjects.
The reason for this is that the people will feel obliged to make
concessions, and this causes inconvenience to them.

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Furthermore, his trading with his subjects portrays selfishness.

If the ruler should enact a law pertaining to commerce, then
irrespective of its benefit for the public, it will create the
suspicion that he had promulgated the law for the benefit of his
commercial enterprise.
Similarly, it is inappropriate for a person involved in public
works for the benefit of the people to trade in such merchandise
which benefits him personally. For example, an Aalim advises
people to study certain kitaabs. It is inappropriate for him to sell
such kitaabs. It will most certainly create the suspicion that his
advice was in fact designed for his personal benefit. Such a
doubt/suspicion is an impediment for deriving barkat. It is not
appropriate for a Shaikh to become the cause of deprivation of
barkat. Even if he (the Shaikh) trades any type of business, he
should not transact with those who are under his influence (such
as his mureeds).

1291. SHAME AND HONOUR

Shame and honour prevents one from many sins. It is a
safeguard against almost all sins. There are many sins which are
undetectable by intelligence, but recognized by shame and
honour which agitate the conscience thus saving one from
committing the sins. Precisely for this reason does the Hadith
say: “Haya (shame) is a branch of Imaan."

1292. DO WHAT YOU ARE ABLE TO DO

(Advising a principal of a Madrasah, Hadhrat Thanvi said):
Render service to the extent of your ability. If the funds are
depleted and all the mudarriseen (teachers) abandon their posts,
then teach a few students at your home. This is within the scope
of your ability. Do not fix any target for yourself. The objective
of Deeni service is the Ridha (Pleasure) of Allah Ta'ala, and
this (i.e. the acquisition of Allah's Pleasure) is not reliant on
factors beyond one's volitional control. Always remember this
principle. Acts which are within your ability should be adopted

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provided they are not futile. Never contemplate doing what is

beyond your ability. If you conduct your life in this manner,
both your Deen and dunya will be rectified. Such a person will
not be the victim of worry and frustration. His heart will be
attached to Allah Ta'ala. Peace of mind is a great treasure.
Furthermore, only worry which is self-induced is harmful.
Worry which comes of its own accord is not harmful. On the
contrary it is beneficial.

1293. THE MAQASID (OBJECTIVES) OF THE DEEN

Nowadays the condition of people is such that despite having
completed the academic course of study and having becoming
mudarriseen (teachers in Madrasahs), the Path (of Tasawwuf
leading to Allah Ta'ala) remains unknown. People are involved
in superfluities and have abandoned the Maqaasid.

1294. FUND-RASING/COLLECTIONS
I detest that Ulama even mention the word fund-
raising/collection. People slander the Ulama. They labour under
the notion that the Ulama have established Madrasahs as a
source of livelihood. Never venture at their doorstep for
collecting funds. Do service for the Deen within the bounds of
your ability. If funds are not forthcoming, let it be so. If our
hearts become reformed, we shall be able to render service of
the Deen as the Salaf-e-Saaliheen used to do. They were never
in need of mansions. An Aalim should impart knowledge (i.e.
dars and tadrees ) from his home (if he lacks the means for
operating a conventional Madrasah). While I am not advocating
closure of the Madaaris, I emphasize that they (the Madrasah
authorities) should not exceed moderation (in building and
other Madrasah expenditure). Madrasah are ventures of great
virtue. But in every venture moderation must be rigidly
observed.

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1295. THE RIGHTS OF THE WIFE

It is my advice that the financial affairs of the home (i.e. the
expenses to run the home) should be in the control of either the
wife or the husband. It should not be assigned to any one else,
not even to one's parents. It is very distressful to the wife if the
home's expenditure is entrusted to someone else. Among
relatives, the wife is the most deserving of this responsibility.
The rights of the wife are not restricted to food, clothing and
shelter. Keeping her happy is also essential.

1296. MOLVIS AND WESTERN EDUCATION

A Molvi relative of Hadhrat Thanvi (rahmatullah alayh) who
was a Waa-iz (lecturer) sent his sons to acquire western
education. Hadhrat Thanvi was extremely annoyed and grieved.
Despite Hadhrat Thanvi forbidding his relative from this move,
he ignored it. Hadhrat then forbade the Molvi from
corresponding with him. Hadhrat commented:
"He (the Molvi) accepted this (i.e. severing of the
relationship) for the sake of western education. I said to him:
Are you not ashamed of yourself delivering wa'z (lectures)
while you are sending your children for western education? If
you were not a Molvi, I would not have been so considerably
displeased. But, you sit on the Mimbar and encourage people
towards the Deen yet you send your children for western
education!"

1297. THE SHARIAHS METHODS OF PROOF

The Shariah has its ways and methods of proving something. If
anything is not substantiated and proven in terms of the
Shariah's method, it will not be confirmed and proven. Ilhaam,
kashf, amaliyaat, (ta'weez, etc.) and dreams are not among the
Shariah's ways for proving and confirming something. It is
therefore haraam and a grave sin to brand a person a criminal, a
thief, etc. on the basis of any of these methods which the

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Shariah does not include among its Turq-e-Ithbaat (Ways of

proving and confirming).
To accuse a person of a crime on the basis of information
acquired from occult practices, a jinn, astrologer, mesmerism,
etc., is such a severe sin which is tantamount to kufr. The
Shariah does not accept any of these methods as absolute proof.

1298. DREAMS
Dreams, visions and trances are not ways of Hujjat (proof and
certitude) in the Shariah. Masaa-il cannot be formulated on the
basis of dreams. Whatever is confirmed in the Shariah may not
be abrogated by directives in a dream or vision. All Shar'i
masaa-il remain intact. However, it is permissible on the basis
of a dream to emphasize the angle which is precautionary in the
Shariah. (Example, according to the Shariah it is best to abstain
from anything which is doubtful. If such abstention is indicated
in a dream, then abstaining will be emphasized without
changing the classification of doubtful (mushtabah). The
doubtful will not be labelled haraam on the basis of a dream,
vision, ilhaam, etc.)

1299. MISUSE OF THIKR

The Fuqaha have explicitly prohibited a trader from reciting
Durood Shareef, etc. to impress buyers or to promote his stock.
Similarly, they have prohibited a guard from reciting aloud
tahleel (La-ilaha il lallaah) for waking up those who are
sleeping. (Clocks with Athaan, etc. as alarms to wake up
people are also prohibited).

1300. A VERY IMPORTANT NASEEHAT

If a person whose moral and spiritual conditions are virtuous
and in accordance with the Shariah, and furthermore, he wakes
up regularly at night (for Tahajjud) – if he sees in a dream that
his condition is corrupt, then regardless of how corrupt and
immoral it may be (in a dream) even if he sees himself eating

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pork or uttering kufr (in the dream) – Ma-aazallaah! – he should

not become worried and depressed. He should continue with his
acts of ibaadat and way of life according to the Shariah. He
should not be affected by the dream. If he does feel somewhat
depressed, then he should recite:

َ‫ح سب ناَاهللَونعمَالوكيل‬
Hasbunallaahu wa Ni’mal Wakeel (Arabic).

1301. HAALAAT AND MAQAAMAAT

(Haalaat literally means conditions/states, and Maqaamaat
means stages/stations/places. In Tasawwuf these terms have
particular meanings which Hadhrat Thanvi explains in this
Malfooth.)
Imperfect spiritual states – spiritual conditions in which one
has not yet gained fortitude and steadfastness – are called
Haalaat. When these states become grounded and firm then in
Tasawwuf they are called Maqaamaat. However, people (i.e.
crank and quack ‘sufis’ – the people of bid’ah) have fabricated
baseless meanings for these terms. The meaning is simply this
that Haalaat (spiritual states) are called Maqaamaat when they
become grounded.

1302. ROOHAANI (SPIRITUAL) AND NAFSAANI

(EMOTIONAL) HAALAAT (STATES)
The Saalikeen (Mureeds pursuing the path of moral reformation
and spiritual progress) experience two kinds of conditions:
Roohaani and Nafsaani. The Roohaani conditions are such
attributes which remain with the soul even after death and
separation from the physical body, e.g. tawakkul, sabr, shukr,
ikhlaas, sidq, etc. These attributes do not weaken in consequence
of the weakness of the physical body. They remain inherent with
the soul after separation from the body.

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The Nafsaani attributes such as emotion, anger, vengeance,

etc., are eliminated after the separation of the soul from the body,
and they become weak with the weakening of the physical body.
Generally, the Nafsaani Haalaat occur to people of little
intelligence. These conditions occur with rarity in people of
perfect intelligence. The reason for this is that these haalaat
require mental tranquility (i.e. mental inactivity). An intelligent
person’s mind is generally not in the state of tranquility. Precisely
for this reason did these haalaat not occur to the noblest
personalities of the Ummah, viz., the Sahaabah. They were men
of the highest level of intellectual perfection.
Furthermore, these Nafsaani Haalaat develop generally during
the age of youth. They occur rarely during old age. However,
even in the Nafsaani Haalaat there are some such spiritually
subtle conditions which occur to even men of perfect intelligence,
e.g. crying in profusion which occurred much to the Sahaabah.
Hadhrat Maulana Gangohi (rahmatullah alayh) had a mureed
who was maghloobul haal (a person who is overwhelmed by
emotional states which are beyond his volitional control). This
mureed would laugh very loudly. When some people questioned
about his loud laughter (loud laughter is prohibited in the hadith),
Hadhrat Gangohi said: “He is maghloobul haal.” Such states do
occur to the Saalikeen. Then, they asked Hadhrat Gangohi: “Did
you also experience such states at any time?” Hadhrat Gangohi
responded: “Was I some moron to experience such a state?”
This response of Hadhrat Gangohi confirms that generally
Nafsaani Haalaat occur to persons of little intelligence, and do
not as a rule occur to people of intelligence and wisdom.
Regarding these Nafsaani conditions Hadhrat Junaid Baghdaadi
(rahmatullah alayh) said:
“These are such imaginations by means of which the infants of
Tareeqat (Tasawwuf) are nutured.” These emotional states aid
the weaklings. However, the Auliya had no care whatsoever for
such conditions.

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1303. NO GUIDANCE WITHOUT INTENTION

As long as a person has no intention of reforming himself, the
teaching and training of a murshid (guide) will be of no benefit
nor will anyone’s dua normally be of benefit. Who can be a
greater guide and teacher than Rasulullah (sallallahu alayhi
wasallam), and whose dua can be more acceptable than
Rasulullah’s dua? His uncle, Abu Talib had profound love for
him. Rasulullah (sallallahu alayhi wasallam) constantly made
endeavours in the hope that Abu Talib would accept Imaan.
However, since Abu Talib himself had no intention of reforming,
all endeavours were of no avail.

1304. OBSERVE THE LIMITS OF THE SHARIAH

In Surah Taubah Allah Ta’ala has abundantly praised the Sulaha
(the Pious ones). The aayat mentions many praiseworthy
attributes. However, at the end, the aayat states about these
Sulaha: “They observe the limits of Allah.” It is thus clear that all
praiseworthy attributes are praiseworthy as long as they are
practiced within the limits prescribed by Allah Ta’ala. There
should be no extremes whether positive or negative. The attribute
will no longer be praiseworthy if the bounds of the Shariah are
transgressed. All acts are correct and accepted only if they are
maintained within the prescribed limits of the Shariah.

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of
Ḥakīm al-Ummah
Mawlānā ʿAshraf ʿAlī Thānwī

Book Five
 MALFOOTHAAT PART 5

1305. WHO ARE THE ULAMA-E-HAQQ?

Explaining who in the truest sense of the concept are the
Ulama-e-Haqq (the True Ulama), Hakimul Ummat,
Hadhrat Maulana Ashraf Ali Thaanwi (rahmatullah
alayh) said: “How can he (an Aalim) be of the Ahl-e-
Haqq when his gaze is focused on others (besides Allah
Ta’ala)? Walahoula wa la quwwata! It is utterly
disgraceful that a man is initiated as a mureed (by a
Shaikh) merely to increase his circle and strength. Haqq
is such a power that if in the entire world there remains
only one Man of the Haqq, and the whole world is filled
with Ahl-e-Baatil (People of Falsehood), then the Aalim
of Haqq views them all as beings devoid of reality. He
understands and knows: ‘I can overwhelm them all (with
the Haqq).’ If he (the Aalim of Haqq) lacks this degree of
spiritual power, then, in fact, he is not among the Ahl-e-
Haqq.”

1306. FIQAH IS DELICATE AND

DANGEROUS
Nowadays, people are extremely audacious in the matter
of Fiqhi Masaa-il. What I fear most, is the expression of
opinion in issues pertaining to Fiqah. Masaa-il are
extremely delicate. It is not a sphere for every person.
Just anyone should not venture into this domain. When a
mas’alah or fatwa is submitted to me, very remote
probabilities come to mind on the issue. It is precisely for
this reason that nowadays I furnish the reference of
others in the fataawa which I issue. I observe that some

2
 MALFOOTHAAT PART 5

persons are extremely audacious in this field when in fact

there is an imperative need for the greatest caution.

1307. THE MUFTI’S FOCUS

A Buzrug said: “Whenever a person asks me a mas’alah,
then before answering I reflect: on my presence in
Qiyaamah. I imagine myself standing in front of Allah
Ta’ala. Now if someone (in Qiyaamah) had to ask me
this question in front of Allah Ta’ala, then what would I
answer? And, if the daleel (proof and basis) for my
answer is sought from me (by Allah Ta’ala), then what
will be my response? If I am confident that I will be able
to furnish the daleel for the fatwa I issue, then only I
respond, otherwise not.” Hadhrat Maulana Ashraf Ali
Thaanwi (rahmatullah alayh), commenting on this
attitude of the Buzrug said: ‘This is indeed a wonderful
Muraaqabah (meditation).’

1308. TODAY’S JALSAHS

“Today’s jalsahs are jhulsah (an inferno or an evil
disaster). In most cases, the objective is pride and fame.”

1309. NADWATUL ULAMA AND ABU

JAHL
“Nowadays, people suffer from a lamentable insanity
regarding names. When they embark on a project, they
desire a new and a unique name. By virtue of this
insanity, Nadwah (i.e. Nadwatul Ulama in Lucknow)
committed a serious blunder. Searching for a new name,
they named the their council of the Ulama with the
epithet of ‘Nadwah’.

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Nadwah was the designation of the organization of the

chief of the juhhaal (ignoramuses), the enemy of Allah,
Abu Jahl. The primary objective for the formation of this
body (the Nadwah of Abu Jahl) was to harm Rasulullah
(Sallallahu alayhi wasallam) and to prevent the spread of
the Deen. It is therefore not surprising that this very
influence (of Abu Jahl’s Nadwah) is today raining on
Nadwah (i.e. Nadwatul Ulama of Lucknow).”

1310. ORAL EXAMINATIONS

Hadhrat Maulana Ashraf Ali (Rahmatullah alayh) was
averse to written examinations which are customary in
the Madaaris. Commenting on the system of written
examinations of the Madaaris, Hadhrat Thanvi said:

“My opinion in regard to Imtihaan (Examinations) is

that the Imtihaan should be taqreeri (oral). The oral
imtihaan quickly reveals the student’s ability and
potential. The purpose is to see whether the student has
understood what he has learnt, not whether he is a Haafiz
of the Kitaab or not. Thus, in oral examinations there is
ease for the student, and the objective of the Imtihaan is
also achieved.

On the contrary, in the customary method, i.e. written

Imtihaan, there is nothing but hardship. When I was
studying in Deoband I had to spend the entire night in
preparation for the Imtihaan. I would be deprived of
sleep. My health would suffer. As long as the whole
kitaab was not studied one could not write the
examination.

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On the basis of these experiences, when I was in

Kanpur I formulated simple rules and regulations for the
Imtihaan. Outstanding results were obtained.

Now nothing is in my control. I can only proffer

advice. I have explained to the Authorities of the
Madrasahs about the (ills of the) current system of
written Imtihaan in the Madaaris. The entire kitaab has to
be swotted. Only then can a candidate confidently write
his Imtihaan. However, no one is interested.”

1311. THE EXCELLENCE OF STRUGGLE

“It is not a wonderful feat for those who have a perfectly
entrenched Nisbat (spiritual relationship of divine
proximity) with Allah Ta’ala if they do not incline
towards sin. There is nothing astonishing if a man who is
constantly overwhelmed by Khauf (fear) remains
spiritually pure at all times. It is only by the special
favour of Allah that these lofty spiritual states have
become their nature. The Qur’aan says: “Do not express
your favour on Me because of your Islam. On the
contrary, Allah expresses His favour for having guided
you to Imaan, if indeed you are truthful.” (Man owes all
his excellences to Allah Ta’ala. Every goodness is a
bestowal of Allah Ta’ala.)

However, those people who have not yet developed a

Nisbat with Allah Ta’ala, if they struggle against their
nafs to abstain from sin and disobedience, then
undoubtedly, their effort is a perfect excellence although
the willpower and enthusiasm for this struggle are also
bestowals of Allah Ta’ala. Nevertheless, this

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mujaahadah (struggle against the bestial instincts of the

nafs) is praiseworthy.”

1312. FOR STUDENTS

“The fundamental requisite for becoming a Molvi is
worship of the Haqq, not worship of the nafs. The one
who pursues Knowledge of the Deen should be bereft of
greed (for the world), for such a molvi will alter the laws
(of the Shariah) for the sake of gratifying his avarice.

The authorities of the Madrasah should forthwith

expel such students who lack the moral ability of
becoming Molvis. Mass production of Molvis is not
permissible.”

1313. THE ULAMA HAVE BECOME

WORSHIPPERS OF FUTILE CUSTOMS
The fraternity of the Ahl-e-Ilm (i.e. the Ulama)
frequently labels people as worshippers of customs.
However, I say that these Ulama are the worst
worshippers of custom. They will not abandon old
practices (i.e. practices which have outlived their utility,
e.g. jalsahs and dastaarbandi customs) despite the need
for abandoning the customs.

Hadhrat Maulana Gangohi (Rahmatullah alayh) had

proffered some advice to a certain Madrasah (namely,
Darul Uloom Deoband). He had advised that certain
kitaabs be expunged from the syllabus (these were the
books of philosophy). But no one (of the authorities of
the Madrasah) had practically implemented his advice
despite all of them being Hadhrat’s devotees. But they

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did not pay any heed to the mashwarah of Hadhrat

Gangohi. This is the ‘value’ they attach to the
mashwarah of the Buzrugs.

The condition of the Ahl-e-Madaaris is that whatever

is entrenched in their minds, they will act accordingly.
(In other words, their brains are fossilized). They will not
listen to anyone.

My opinion regarding examinations is that

examinations should be oral. In oral examinations, the
worth of the student is quickly ascertained… Although I
had advised the authorities of the Madaaris in this regard,
no one paid any heed. …

There is no proper system and principles in the

Madaaris. The situation is extremely deplorable. How is
it possible for these people to govern a country when
they are unable to govern even a Madrasah?

Furthermore, the students too nowadays are such

whose attention is not focused on Uloom. They consider
it a great mi’raaj to be fitted with a huge turban and
given a large printed poster (the certificate). Thus they
have become molvis and maulanas! This fossilization is
the effect of worshipping customs. The fossilization is
extreme.

For them, progress is to join the khilaafat movement (a

political movement of that era) or the Congress (i.e. the
Hindu Congress). They do not progress in Uloom. Yes,
their progress in jahl (ignorance) is incremental.

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Truly, those who have not been in the suhbat (company)

of the Ahlullaah, their hearts are incapable of
comprehending realities. Their hearts are totally dead.”

1314. THE EVIL OF DELAYING THE

JANAAZAH
A person posed the following question to Hadhrat
Maulana Ashraf Ali Thanvi (Rahmatullah alayh):

Question: A man passed away on a Friday after Fajr

Namaaz. Should he be buried before Jumuah Salaat or
afterwards? If the Janaazah is delayed until after Jumuah
there will be numerous persons participating in the
Janaazah Namaaz.

Answer: He should be buried as soon as possible. The

burial should not be delayed to after Jumuah. They
delay the burial because they are unaware of the
mas’alah. The poor souls are unaware of the fact that
there are severe warnings for delaying the burial.

Question: I have heard that when a person dies on a

Friday, the Angels do not take a reckoning from him
until Qiyaamah.

Answer: This is correct according to the Hadith. But

do remember that this is due to the fadhieelat (virtue /
significance) of the Day of Jumuah. Burying before or
after Jumuah Salaat has no bearing on it.

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1315. THE PRIDE, DECEPTION AND

CORRUPTION OF THE MOLVIS AND THE
TALABA
In particular, I address the Ulama and students of the
Deen and say, you content yourself with pride on account
of only the possession of knowledge. You consider
yourself qualified for the lofty ranks of ‘ilm. Every now
and again, whether appropriate or inappropriate, you
quote to the masses the Hadith, ‘The superiority of an
Aalim over an Abid is like my (i.e. Rasullulah –
Sallallahu alayhi wasallam) superiority over the most
inferior amongst you.’

But, are you aware what kind of knowledge has this

excellence? Does this superiority only apply to
knowledge or knowledge accompanied with practise? If
there were no dire warning of punishments in the Kitaab
and Sunnah for non-practising Ulama, then to some
degree your averment could be entertained. But, when
there are these warnings (in the Quran and Hadith) how
can knowledge alone be a medium of pride.

You display considerable pride, thinking, ‘We are

Ulama.’ Remember, without self-annihilation you are
nothing. You have to annihilate yourself and understand
that you are nothing. As long as you have not attained
this attribute of self-annihilation, then understand you are
ruined.

Man should never have pride, no matter what pedestal

he occupies. How can he have pride when he is an

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embodiment of defects and faults? Always strive in

pursuit of cultivating humility. Only then will there be
safety. If humility is not inculcated, there will be no
safety ahead.

Nowadays, some (learned ones) suffer under the

deception that delivering a speech in Arabic is a great
excellence and a source of pride. I maintain that no
matter how eloquent you become in Arabic and even if
you become Abul ‘Ilm (the father of knowledge), you
will not be able to converse in Arabic as Abu Jahl had. If
only knowledge of Arabic and ability to speak in Arabic
were ‘ilm, then Abu Jahl would be a greater Aalim. But,
in spite of the superiority of his Arabic, he remained Abu
Jahl (the father of the ignorant).

Nowadays, once a person has studied a couple of

Arabic books, he is given the title of Molvi whereas in
actual fact he is not a Molvi. A Molvi is a person who
understands the laws of the Shariah and practises
accordingly in both the Zaahiri and Baatini spheres. He
has to be a man of Allah. A man of Allah is never a
jaahil.

I take qasam (oath) and say if the greatness of Allah

Ta’ala enters into the heart, you will become ashamed if
someone addresses you as ‘Maulana Sahib’, ‘Hafiz
Sahib’, etc. When one gains kamaal (perfection or
excellence in the moral and spiritual realms), then one
will realize that one is in actual fact a jaahil.

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I always maintain that the Ulama are in greater need of

moral reformation. We (i.e. Molvis) do very little, but
publicize it (our little) much because the desire is only to
create a name among people.

Nowadays, the Talaba (students of Deeni Madaaris)

are not concerned with Uloom (true knowledge). Their
concern is simply to complete a course (of study). They
consider it a great Mi’raaj (ascension into the heavens),
progress and perfection to have a big turban tied around
their heads and be doled out a long certificate. Thus, they
(think) they have become Molvis and Maulanas.
However, this is not an occasion of happiness nor a sign
of having achieved any excellence (kamaal). Nowadays,
some students although they are turbaned (and officially
titled Molvi), lack entirely in ‘ilm and aql (intelligence).

1316. BETTER THAN A SERVANT

Blisters had developed on the hands of Hadhrat Faatimah
(radhiyallahu anha) due to her housework. She had no
servant. On the advice of her husband, Hadhrat Ali
(radhiyallahu anhu) she requested her father, Rasulullah
(Sallallahu alayhi wasallam) for a servant. Rasulullah
(Sallallahu alayhi wasallam) said the he can arrange a
servant for her. However, if she desires he will inform
her of something better than a servant. Hadhrat Faatimah
(radhiyallahu anha) happily accepted the better option.
Rasulullah (sallallahu alayhi wasallam) presenting the
better option said, at night before sleeping she should
recite Subhaanallah (l‫ن ا‬opqr) 33 times; Alhamdulillah
(l tupv‫ )ا‬33 times, and Allahu Akbar (wq‫ أآ‬l‫ )ا‬34 times.

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Hadhrat Faatimah (radhiyallahu anha) was most pleased

with this option.

1317. FEAR ALLAH

Whoever fears Allah, all others will fear him. Taqwa
inspires awe. Deficiency in Taqwa causes deficiency in
awe.

1318. QALB-E-SALEEM
Qalb-e-saleem (a sound heart) is the basis for benefit in
Deen. Worldly prosperity and adversity (wealth and
poverty) are equal for one whose heart is saleem (sound).
It is mentioned in the Hadith: “Saalih (halaal) wealth is
beneficial for a Saalih (one of Taqwa) man.”

The similitude of wealth and the heart is like the water

and the ship. As long as the water remains outside the
ship, the ship will safely sail. If the water enters, the ship
will sink. Similarly, the heart is ruined when the love of
wealth enters it.

1319. GREED
A man of the world always languishes in misfortune. His
greed for more wealth cannot be satisfied because he is
not in control of the means of fulfilling his desire. On the
other hand, a man of the Deen has the treasure of Divine
Love which makes him independent and always
contented.

A man of the Deen has no worry if wealth is lost. In

fact, even if his children die, he is not worried since the

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focus is on Allah Ta’ala Who ordains and decrees all

things.
Natural grief is not negated. Even the Ambiya
(alayhimus salaam) experienced natural grief and sorrow.
But they were not smitten with despondency, frustration
and discontent.

Allah Ta’ala says in the Qur’aan Shareef:

“Whoever practises virtuous deeds, whether male or
female whilst he (or she) is a Mu’min, We shall grant him
(or her) a happy life.”

1320. CONTENTMENT IN POVERTY

Once when Hadhrat Shah Abul Ma-aali (Rahamatullah
alayhi) was not at home, his Sheikh came to visit him.
On that day there was not a morsel of food in the house.
Overcome with grief, the Sheikh bought some wheat and
placed a Ta’weez in the container.

There was considerable barkat in the flour. Despite the

daily use, the flour remained the same.
After a few days, Hadhrat Abul Ma-aali returned. After
some time when he had observed the abundance of bread
daily, he enquired of the source. His wife explained the
episode.

Combining Tawakkul and respect for his Sheikh, he

removed the Ta’weez from the container saying it was
befitting to be worn on his head (inside his topi). Then he
gave all the flour to the Fuqara (the poor). From that

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time, hunger in his home resumed. In this he and his

family found contentment.
The poverty of these noble Auliya is self-imposed. They
believe it to be Sunnat.

1321. NO CONCERN FOR ISLAAH (MORAL

REFORMATION)
Most deendaar people (those who are generally observant
of Deeni requisites) do have the concern regarding the
beard and wearing their trousers above the ankles. Their
dress conforms to the Shariat. However, their degree of
their moral corruption confirms that they lack in entirety
in understanding the Deen.

Many people are deceived by our outward Deeni

appearance. They are duped into understanding that these
people by virtue of their appearance, are pious servants
of Allah Ta’ala whereas, in reality, we are bereft of the
moral attributes of excellence which constitute a great
part of the Deen. All our actions are based on pretence
and show.

1322. REFORMATION OF EXTERNAL

APPEARANCE
Remember that correction (to conform with the Sunnah)
of even external appearance is essential. It is not futile. It
exercises a profound effect on the Baatin (heart/soul).
The magicians who had come to challenge Nabi Musa
(alayhis salaam) had all accepted Imaan after their
deafeat, but Fir’oun did not. Nabi Musa (alayhis salaam)

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asked Allah Ta’ala for the reason of Fir’oun’s failure to

accept Imaan. Allah Ta’ala revealed to him:
“O Musa! The magicians had come dressed with the type
of garments you had donned. My mercy did not accept
that those who were dressed like you should be cast into
Jahannum, hence I granted them the guidance of Imaan.”

Fir’oun was deprived of this treasure. Thus, it should

be clear that reformation of the Zaahir (appearance) is
also essential.

1323. MASHAAIKH AND GHEEBAT

The Muqtada’ (i.e. Mashaaikh and Ulama) should
exercise greater concern in the matter of listening to
gheebat (backbiting). Comparatively the Muqtada’ have
more occasion than laymen to listen to gheebat on
account of people seeking advice and guidance from
them. (People come to the Muqtada’ with their problems,
complaints and disputes. In the process they vent their
emotions about others. – Mujlisul Ulama)

Innumerable people come to the Muqtada’ and

generally they come with this ‘gift’ (of gheebat). If the
Sheikh/Aalim is intelligent, he will know how to treat
and remedy these people.

Once a man came to Haaji Imdaadullah (rahmatullah

alayh) and narrated another person’s criticism of Haaji
Sahib. Hadhrat Haaji Sahib said:
“He said it behind my back. But you are more shameless
for saying it in my presence.”

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Men of intelligence immediately silence those who

engage in gheebat. However, those who are not cautious,
become embroiled in sin by virtue of those who visit
them.

1324. PERMISSIBILITY OF SPEAKING ILL

(In general, gheebat is not permissible. It is not
permissible to speak ill of even the fussaaq and fujjaar.
The sins of people should not be publicized. However,
there are occasions of exception when gheebat is
permissible. In this Malfooth, Hadhrat Thanvi
(rahmatullah alayh) elaborates. – Mujlisul Ulama)

It is permissible for the mazloom (the oppressed one –

the one whose rights have been usurped) to speak ill of
the zaalim (the oppressor). The mazloom is grieved and
angered by the zaalim, and his grief and anger are
justified. Therefore, the Shariah permits the mazloom to
vent his anger. Subhaanallah! The ta’leem of the Shariah
is wonderful and pure. It does not overlook any valid
angle.

Another advantage is that when people are made

aware of the oppression of the zaalim, they will take
measures to protect themselves. In fact, according to
some Auliya, a hidden advantage in speaking ill of the
oppressor is to save him from the wrath and punishment
of Allah Ta’ala.

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Their advice is that if the mazloom due to his divine

proximity realizes that the wrath of Allah Ta’ala is
imminent for the zaalim, then he should speak ill of the
oppressor to avert Allah’s punishment overtaking him. In
the wake of his silence, Allah’s wrath will overtake the
oppressor.

However, according to some Buzrugs, it is afdhal

(preferable) to remain silent because Sabr is a deed of
immense virtue. There is greater thawaab for the
mazloom in adopting Sabr.

(This latter view of Sabr has greater virtue and is more

in conformity with the Qur’aan and Sunnah. In the
Qur’aan Majeed while permission is given for revenge if
oppressed, the better option stated is Sabr. In this respect
the Qur’aan says:
“And if you adopt Sabr, then that is best for you”.
(Mujlisul Ulama)

1325. DIVINE VENGEANCE

A Buzrug walking in the road with his mureed was
reviled by a man. The Buzrug ordered his mureed to give
the man a slap. Not sure of his Shaikh’s instruction, the
mureed hesitated. Meanwhile, the man dropped down
dead. The Buzrug said in grief:
“When he reviled me, I perceived the wrath of Allah
descending on him. To save him I instructed you to slap
him, for this would have compensated for the man’s
vilification. But you hesitated, hence the punishment
destroyed him.”

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It is also permissible for the mazloom to mention

about the zulm (oppression) even if there is no
discernable benefit. If the intention is to avert calamity
overtaking the oppressor, then speaking ill of him is
virtuous.

(The Auliya have different views on issues. Regarding

speaking ill of the oppressor, Hadhrat Hasan Basri
(rahmatullah alayh) cautioned people against speaking ill
of the ruler Hajjaaj who was notorious for his oppression
and cruelty. The zulm of Hajjaaj, according to Hadhrat
Hasan Basri was the consequence of the sins and
transgression of people. – Mujlisul Ulama)

1326. KNOWLEDGE - A NOOR

Praiseworthy and virtuous knowledge is not textual
learning. Ilm is a Noor (spiritual light) about which Allah
Ta’ala says in the Qur’aan:
“We have created for him a Noor with which he walks
among the people.”

Even if a man who possesses this Noor is surrounded

by swords, he does not panic. Once an enemy of
Rasulullah (sallallahu alayhi wasallam) was informed
that he (the Nabi) was resting alone under a tree. When
the enemy reached the spot, he found Rasulullah
(sallallahu alayhi wasallam) asleep and his sword was
hanging from the tree. Very silently he took the sword
and unsheathed it. Standing with the drawn sword, he
awoke Rasulullah (sallallahu alayhi wasallam) and said:

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“Who will save you from me?” Without the slightest

agitation or panic, Rasulullah (sallallahu alayhi
wasallam) responded:

“Allah will protect me.”

This response caused the enemy to shiver. The sword

fell from his hand. Promptly, Rasulullah (sallallahu
alayhi wasallam) leapt, grabbed the sword and
exclaimed: “Who will save you?”

Filled with fear he said: “Only you can save me.”

Rasulullah (sallallahu alayhi wasallam) forgave him and
set him free.

This was the effect of the Noor of Ilm. As far as

textual knowledge is concerned, even shaitaan is well
versed in it.

1327. BEWARE OF VANITY

Generally, during famine/drought most people say that
this calamity is the consequence of the gambling, zina,
etc. of people. But they never attribute the calamity to
their own sins. In fact, there is a greater need for
attributing the calamity to one’s own sins.

Once during a famine the people complained to

Hadhrat Zunnun Misri (rahmatullah alayh) about the
hardships. He responded: “The only way for the
alleviation of the hardships is to expel me from this city.
The famine is a consequence of the abundance of my
sins.”

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This was not a mere verbal expression. Hadhrat

Zunnun Misri left the city because he was convinced of
the veracity of his statement.

(While it is correct that according to the Hadith,

abundance of zina, etc. is the cause for drought and
famine, Hadhrat Thanvi (rahmatullah alayh) draws
attention to the malady of self-esteem which constrains
people to look at and comment on the sins of others
whilst they are oblivious of their own sins. – Mujlisul
Ulama)

1328. THE EFFECT OF SELF – ESTEEM

(UJUB)
Imaam Ghazaali (rahmatullah alayh) said:

“O Honourable one! On your body are snakes and

scorpions, but you criticize the one on whom a fly is
sitting.”

Being oblivious of one’s own sins is a sin, and

focusing on the sins of others without a valid reason is
also a sin.

1329. THE NEED TO SHUN FUTILITY

Acts which according to the Shariah are neither
necessary nor beneficial are termed Abath and La-ya’ni
(futile and nonsensical). The Hadith Shareef commands
abstention from such acts. The Auliya took great
measures to avoid such acts. Once a Buzrug went to visit

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someone. At the door of the house, the Buzrug called to

the person. From inside, the wife said that he was not at
home. The Buzrug asked: “Where has he gone?” The
wife responded: “I do not know.”

Immediately it occurred to the Buzrug that his

statement “Where has he gone?”, was futile.
Overwhelmed with remorse, he cried for 30 years unable
to overcome his act of indulgence in futility.

Some morons have the habit of squandering their time

in nonsense. For example, they ask: “What is your
opinion about Hadhrat Mu’awiyah (radhiyallahu anhu)?”
Someone should ask this moron: “What concern do you
have in the affair of Mu’awiyah (radhiyallahu anhu)? Be
concerned with your own reformation.”

A man came to a Maulana Sahib and enquired whether

the parents of Rasulullah (sallallahu alayhi wasallam)
had Imaan. The Maulana Sahib said: “Are you aware of
the Faraa’idh of Namaaz?” He said: “No.” The Maulana
Sahib said: “It is absolutely scandalous that you do not
know the Faraa’idh of Namaaz which will be the first act
about which you will be questioned on the Day of
Qiyaamah. But you ask about the Imaan of Rasulullah’s
parents. Most certainly you will not be asked about this
on the day of Qiyaamah nor is any worldly activity
reliant on its awareness. Be concerned with your own
condition.

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(Furthermore, it is highly disrespectful to Rasulullah

(Sallallahu alayhi wasallam) and contumacious to
investigate the Imaani state of his parents. – Mujlisul
Ulama)

1330. RABIAH AND FUTILITY

Hadhrat Rabiah Basri (rahmatullah alayha) never spoke
ill even of shaitaan. She said that the time wasted in the
futility of condemning shaitaan, should be spent in
Thikrullah. In Thikrullah is great benefit.

1331. IMAAM ABU HANIFAH’S

INTELLIGENCE
Hadhrat Sufyaan Thauri (rahmatullah alayh) said:
“Imaam Abu Hanifah is a man of profound wisdom. He
takes away our acts of virtue whilst not parting with his
good deeds.”

In other words, Imaam Abu Hanifah (rahmatullah

alayh) never spoke ill (made gheebat) of others, thus
preserving his good deeds to himself.

1332. THE WEAPON OF WUDHU FOR THE

AALIM OF HAQQ
The king of Delhi once desired to don silken garments.
Some palace molvis (ulama-e-soo’) provided the king
with the fatwa of permissibility. They also presented
many reasons for the permissibility.

The king said that if Mulla Jeevan also endorses the

fatwa, then he will wear silken garments. The Istifta’

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(question) was sent to him. Mulla Jeevan (who was an

Aalim of Haq,) said: “I shall come to Delhi and respond
in the Jaami’ Masjid.”

He went to Delhi, mounted the Mimbar and read the

question and the answer (of the ulama-e-soo’). Then after
commenting on the sin of making haraam permissible, he
declared with emphasis:

“Both the Mufti and the mustafti (the one who had asked
the question) are Kaafir.”

Hearing this proclamation, the king overwhelmed with

wrath ordered the execution of Mulla Jeevan. One of the
sons of the king hastened to warn Mulla Jeevan of the
kings order. When Mulla Jeevan heard this, he became
extremely inflamed and said: “What sin have I
committed? Bring water for wudhu to enable me to arm
myself because (Rasulullah – Sallallahu alayhi wasallam
said): Wudhu is the weapon of the Mu’min.”

In reality, these illustrious Auliya are not alone. It is

mentioned in the Hadith:

“He who becomes the enemy of My Wali, verily, I

give him the ultimatum of war.”

When the prince observed the awe-inspiring

countenance of Mulla Jeevan, he rushed to inform his
father (of the peril which will overtake him). He said to
the king:

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“Mullaji has made wudhu to confront you. He is

preparing the weapon of wudhu.”

Overcome with fear the king asked: “What should I

do?” The prince advised: “In the presence of all the
palace people, hand a set of royal raiments (to convey
peace) for me to present to Mulla Jeevan. It was only
then that the anger of Mulla Jeevan subsided.

1333. BECOMING A MUQTADA’ BEFORE

MORAL REFORMATION
(Muqtada’ here means becoming a spiritual guide – a
sheikh)

The akhlaaq (moral state) of some people who become

muqtada’ (such as the khalifahs of today) are deplorably
corrupt. The reason for this is becoming big before even
being small. (In other words becoming too big for ones
boots).

It is of imperative importance to first attend to moral

reformation.

1334. LOVE FOR ALLAH – A FIVE-POINT

PRESCRIPTION
Search your hearts to discern if you have perfect love for
Allah Ta’ala. If you lack love, then strive in its
acquisition. For the attainment of this objective, I present
the following prescription:

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(1) In seclusion engage in Thikrullah even 15 or 20

minutes daily. The niyyat should be to cultivate the love
of Allah Ta’ala.

(2) Sit in solitude at any time for a few minutes and

meditate on the bounties of Allah Ta’ala. Then reflect on
your treatment of Allah’s favours and on Allah’s Mercy
despite your ingratitude.

(3) Foster a relationship with the devotee of Allah Ta’ala.

If being physically in their company is difficult, then
communicate with them by letter. However, do not
burden them with your worldly problems. Seek guidance
from them of the path leading to Allah Ta’ala. Let them
treat your spiritual maladies and request them to make
Dua for you.

(4) Submit in total obedience to the laws of Allah Ta’ala.

Such submission will increase love for Him.

(5) Constantly make Dua to Allah Ta’ala for His love.

Give practical expression to the five-point

prescription. Insha-Allah, soon the Love of Allah Ta’ala
will germinate and salvation from all spiritual ills will be
achieved.

(To this prescription should be added perpetual Thikr.

Perpetual Thikr is to keep the Name of Allah Ta’ala
constantly on the tongue. While walking, sitting, lying
down and in all walks of life keep the tongue fresh with
Thikrullah. This is the primary way of achieving the
Love of Allah Ta’ala. – Mujlisul Ulama)

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1335. THE INCUMBANCY OF KHUSHU’

Khushu’ is the act of the heart. Its existence in us is rare.
In fact, it is the root of all Itaa-at (Obedience), but we are
not concerned to acquire it. Explicitly mentioning the
absence of Khushu’ in us, the Qur’aan states:

“What, has the time not yet come for people of Imaan
that their hearts develop Khushu’ for the Thikr of
Allah?”

(Khushu’ is a blend of humility and fear – Mujlisul

Ulama)

In the Aayat, Allah Ta’ala complains about our

abstention from Khushu’ of the heart.

1336. QASAAWAT (HARDNESS OF THE

HEART)
The opposite of Khushu’ is Qasaawat. In this regard
Allah Ta’ala says:
“What (do you not see that) he whose breast Allah
expands for Islam, he is established on a Noor from his
Rabb. Alas! (ruined are those) whose hearts become
hard (as a consequence of abstaining) from Thikrullah.”

Regarding a hard heart, Rasulullah (sallallahu alayhi

wasallam) said:

“Verily, the furthest from Allah is a hard heart.”

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1337. KHUSHU’ AND THE ULAMA

It is incumbent on every Alim and Taalib-e-Ilm (searcher
of Knowledge) to cultivate Khushu’. The zaahiri
(apparent/outward) effects of Khushu’ is walking with
humility with the head lowered, tenderness in speech and
dealings, not to be overwhelmed when angry, abstention
from vengeance and uprighteousness in conduct.

If there is genuine Khushu’ in the heart, its effects will

certainly become apparent on the limbs. Once when
Rasulullah (Sallallahu alayhi wasallam) saw a man
fiddling with his beard during Salaat, he commented: “If
there was Khushu’ in his heart, never would he have
done so.”

1338. SIMPLICITY
The Hadith says: “Simplicity is of Imaan.”

Now we should make a self-introspection to discern if

there is simplicity in us. In reality, we are bereft of even a
vestige of simplicity.

It is extremely lamentable to observe that most of the

Ahl-e-Ilm (Ulama and Students of Deen) are nowadays
trapped in adornment like females. This attitude is an
extreme deficiency in us, both from the Deeni as well as
worldly perspectives. Instead of respect, this attitude
produces disgrace.

1339. TAQWA IS THE OBJECTIVE

The objective by Allah Ta’ala is Taqwa. That is to
abandon all things which displease Allah Ta’ala.

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Customary fabrications are baseless. Allah’s Pleasure is

not gained merely by opposing the nafs.

Most so-called sufis of this age are trapped in the

misconception that the greater the opposition to the nafs,
the more will Allah Ta’ala be pleased regardless of
whether this opposition is in conflict with the Shariah.
For example, some people abandon eating meat or they
abstain from drinking cold water or they will not sleep on
a bed. All of this is the effect of ignorance. The Hadith
mentions that:

“Your nafs has a right over you and your eye has a right
over you.”

On the basis of this explanation, do not find fault with

those Auliya who had subjected themselves to severe
measures of Mujaahadah (struggle). They did not exceed
the limits of the Shariah nor did they implement such
severe austerity as an act of Ibaadat. It was for the islaah
(reformation) of their nafs. It was for training and taming
the rebellious nafs.

On the contrary, the juhala (ignoramuses) of this age

resort to such methods on the basis of their
misconception that these measures are imposed by
Shariah, hence necessary.

1340. DECEPTION OF OUR “TAQWA”

While the noble Auliya such as Sayyid Abdul Qaadir
Jilaani (rahmatullah alayh) and Hadhrat Junaid
Baghdaadi (rahmatullah alayh) considered themselves

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great sinners, we of this age labour under the impression

of having “Taqwa” solid as rock, and which is not
affected by indulgence in fisq and fujoor. Regardless of
transgressions, we believe that we are buzrugs.

1341. KASHF AND KARAAMAT

Kashf is the revelation of unseen things. Karaamat is
supernatural display. Kashf and Karaamat are not
necessarily the effects of spiritual perfection. These states
occur to even a kaafir who engages in austere measures
against the nafs. In fact, even insane persons experience
kashf. I am aware of a mad woman who experiences
kashf in such abundance which does not occur to even
Auliya.

Accepting a non-Muslim as maqbool (accepted by

Allah on the basis of his display of supernatural feats) is
in total conflict with the Qur’aan. Therefore, to become
followers of yogis and jaahil peers is to destroy one’s
Aakhirat.

(Many ignorant Muslims are awed by kuffaar faith-

healers and those who perform supernatural acts. Their
Imaan becomes contaminated with doubt and
uncertainty. They should understand the seemingly
miraculous acts displayed by kuffaar, fussaaq and fujjaar
are manifestations of Satanism. – Mujlisul Ulama)

1342. A’MAAL AND KHULOOS

The basis for acceptability of A’maal (righteous deeds) is
Khuloos (sincerity). The qubooliyat (acceptance) of

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virtuous deeds is proportionate to the degree of sincerity.

The greater the sincerity, the greater the qubooliyat.

The differences in the ranks of the Ulama is based on

their degree of Khuloos.

Nowadays, while many people practise virtuous deeds,

they lack in khuloos. By virtue of their lofty degree of
sincerity, their spending 1kg grain in the path of Allah is
more meritorious than our spending gold as much as
Uhud.

One raka’t of an Aarif is superior to 100,000 raka’ts of

one who is not an Aarif. By virtue of ma’rifat his khuloos
is superior.

1343. ALLAH IS EVER PRESENT

Allah Ta’ala says in the Qur’aan Shareef

“Allah is aware of whatever you do.”

In this Aayat Allah Ta’ala imparts to His servants the

lesson of always contemplating on His presence. If
Allah’s Presence is perpetually kept in mind, viz. That
He is aware of everything we do and think, of our zaahir
and baatin, then our deeds will not be defective.
Abstention from transgression will become a natural
condition.

Constancy in this contemplation will produce in the

heart a spiritual perception of Allah Ta’ala. All these
forms of reflection mentioned in the Qur’aan and Hadith

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are Muraaqabaat (meditations). Such meditation

cultivates entrenchment (rusookh) in Itaa-at (obedience).

This prescription (of meditation) is very simple.

There is no need for a Shaikh for engaging in these

Muraaqabaat to create in one the vivid perception of
Allah’s presence.

1344. THE AAKHIRAT

There is no Muslim who denies the validity of the
Aakhirat. However, the deeds of people create the
impression that they do not believe in the Aakhirat. The
love of the dunya is the evidence for this. If the hearts are
searched, it will be discerned that the love for this world
is embedded. The Aakhirat is the furthest from their
minds.

The effort and struggle made for the betterment of this

worldly life are also not expended for betterment and
salvation in the Aakhirat.

You have made this dunya your home whereas this

world is an inn (hotel) while the Aakhirat is our home.
The source of worry and sorrow is the world which is
regarded as home.

1345. ACCUMULATION OF WORLDLY

PROVISION
Accumulating worldly possessions for adorning worldly
life is like spending one’s wealth on beautifying a hotel
room where one will be staying for a few days.

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In the Hadith it is mentioned: “The dunya is a prison

for the Mu’min.” Just as a prisoner in jail will never be
happy even if all amenities of life are provided, so too the
true Mu’min derives no pleasure on earth.

Apart from the people of the dunya, even the so-called

people of the Deen are alienated from the Aakhirat. They
hardly entertain hopes of the Aakhirat whereas Allah
says explicitly:

“O people of Imaan, Fear Allah! Every person should

look at what he has sent forth for tomorrow (in
Qiyaamah). Fear Allah.”

1346. LOVE OF THE DUNYA

Earning the dunya is not evil. Love for the dunya is
contemptible. Engrossment in worldly activities is love
for the dunya. This engrossment conveys the impression
that the dunya is the deen and Imaan. The heart’s
engrossment in the world is a fatal poison. The danger of
this engrossment is that even at the time of Maut, the
world will be overwhelming while one will be oblivious
of Allah and Rasulullah (Sallallahu alayhi wasallam).

Therefore, as far as possible do not become absorbed

by the world. The heart should be engrossed with Allah
Ta’ala. It is mentioned in the Hadith that although
involved in their housework, the wives of Rasulullah
(Sallallahu alayhi wasallam) would behave as if they do
not know one another at the time of Athaan. Everything
would come to a halt with their hearts fully focused on
the Athaan.

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However, the condition of people nowadays is total

obliviousness. If they are involved in any worldly
activity, they remain engrossed therein regardless of
Namaaz, etc. The Deen is in fact insignificant for them.
Alas! This, in reality, should be the attitude for the
dunya, not for the Deen.

1347. TAUBAH
Taubah (repentance) is not valid without fulfilling the
huqooq (rights) of others. Fulfilment of usurped rights is
a precondition for acceptance of Taubah. Hasten to fulfil
the rights of others. Allah Ta’ala will forgive all sins and
bestow the everlasting life of happiness of the Aakhirat.

1348. VIRTUOUS DEEDS

Even a sinner will receive reward for his virtuous deeds,
while the calamity of sins will befall him if Allah Ta’ala
does not forgive him. However, the Noor which
accompanies virtuous deeds of a person who abstains
from sins, will not be with the good deeds of one who is
addicted to sins.

The joy and peace experienced in Salaat will not be

for one who indulges in sin notwithstanding the reward
for the good deed. The heart will remain spiritually
barren.

1349. A WARNING FOR THE MODENISTS

The qubooliyat (acceptance) of some kinds of Taa-at
(obedience/worship), abstention from sin is conditional.
Some kinds of Taa-at, for qubooliyat are not reliant on
this condition.

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The kinds of sins which negate the validity of Taa-at

are of two types.

The first type absolutely nullifies the good deed.

Validity of the good deed is dependent on absence of the
sin, e.g. kufr. In the presence of kufr, no good deed is
accepted by Allah Ta’ala.

Also, this type of sin nullifies previous good deeds.

For example, if a Muslim becomes a murtad by
committing kufr, all his previous virtuous deeds are
nullified. Those who blurt out statements should derive
warning and lesson from this fact.

For example, someone says: “Those who have no food

at home can fast.” One who makes such a statement
becomes a kaafir. His nikah is also nullified. He should
renew his Kalimah and nikah and also Hajj if he is by the
means. All his previous good deeds are nullified by this
utterance of kufr. As long as he does not repent, all future
deeds of virtue will be null and void.

The second type of sin is similar to kufr since it is

established on the basis of Nass Qat’i (Proof of absolute
certitude). Commission of such an act will nullify good
deeds. For example, causing grief to Rasulullah
(Sallallahu alayhi wasallam) or to insult or mock
Rasulullah (Sallallahu alayhi wasallam) even if it is
committed unintentionally due to a lackadaisical attitude.

(Thus both classes of kufr eliminate Imaan and good

deeds. Herein is a sombre warning for the modernists of

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our age, who mock and reject many Ahkaam (laws) and
A’maal (practices) of the Deen, example the beard,
purdah/hijaab, hurmat of pictures of animate objects,
Miswaak, wearing the trousers above the ankles, etc.

Transgression, if believed to be sinful, is fisq not kufr.

But mocking any rule or practice of the Deen or rejecting
it, is kufr which invalidates Imaan – Mujlisul Ulama)

1350. THEY NEVER DESPISE OTHERS

A true Buzrug never despises anyone. Therefore, he does
not reveal the secrets of others. It is mentioned in the
Hadith that if there is a need to ask (e.g. a loan), ask from
the pious. According to the Hadith, asking/begging is
disgraceful. However, one is not disgraced by a Buzrug.
He does not view with contempt the one who seeks aid.
Disgracing oneself and encumbering another with a
difficulty are both haraam. A Buzrug is free from both
these attitudes.

He will not despise the one who is in need nor will he

regard the request for assistance to be a difficulty
imposed on him. If he lacks the means for assisting, he
will say so without hesitation, and if he is by the means,
he will wholeheartedly assist.

1351. THE HUMILITY OF THE AULIYA

The Auliya believe themselves to be the most
contemptible creatures on earth. According to them, a
person will not be a Kaamil (perfect) Mu’min as long as
he does not consciously believe himself to be more
contemptible than even a kaafir.

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(Spiritually barren people misunderstand this

statement and criticize the Auliya accusing them of
giving preference to kufr over their Imaan. This criticism
is the effect of ignorance. With regard to the future, no
one knows the state of the kaafir of today. It is quite
possible that Allah Ta’ala guides the kaafir to accept
Imaan.

As far as today’s Muslim is concerned, he has no

guarantee that tomorrow his Imaan will be intact. He has
no guarantee that he will depart from this dunya with
Imaan. Rasulullah (Sallallahu alayhi wasallam) said:
“Imaan is suspended between fear and hope.”
- Mujlisul Ulama.)

1352. CALAMITIES AND SINS

Calamities are the consequences of our sins. However,
our sins are furthest from the mind when a misfortune
befalls. Instead of Istighfaar (seeking forgiveness),
people complain, become frustrated and even utter
blasphemous statements. This is because they believe
themselves to be sinless.

Allah Ta’ala says:

“Whatever misfortune befalls you, is the consequence of

what your hands have earned. (But despite your sins) He
forgives much of your sins.”

Once Hadhrat Umar (Radhiyallahu anhu) ordered a

thief’s hand to be cut off. The thief pleaded saying that
this was his first offence. Hadhrat Umar (Radhiyallahu

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anhu) rejected his plea saying that Allah Ta’ala never

humiliates a person for the first offence. Investigation
established that it was his fourth offence.

Allah Ta’ala overlooks and forgives numerous of our

sins. But when the point of no return is reached, then His
chastisement overtakes us.

1353. PROCRASTINATION IN PUNISHMENT

Do not dwell in deception if punishment for sins does not
settle immediately on the transgressors. Due to the
punishment not overtaking the wrongdoers the same time
the sins are committed, people gain the impression that
such deeds are not sinful. This is a fatal error.

Fir’oun was given respite of four centuries. Only then

was he destroyed. After having cursed Fir’oun, the Dua
(curse) was fulfilled 40 years later.

It is not necessary for effects of sin or of virtue to

transpire immediately.

Procrastination in the punishment should not be

understood that Allah Ta’ala is not displeased with the
misdeed.

1354. THE CRITERION OF PIETY

The criterion of piety is resemblance with Rasulullah
(Sallallahu alayhi wasallam). This resemblance increases
with increase in piety of the durwaish (Buzrug). The
greater the Taqwa, the more will be the resemblance with
Rasulullah (Sallallahu alayhi wasallam).

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Wilaayat (sainthood/being a Wali) is derived from

Nubuwwat.

The ability of overwhelming a person with some

spiritual power (e.g. Tawajjuh) has no relationship with
piety. This idea is nonsensical and baseless.

(Kuffaar too have such powers- Mujlisul Ulama)

If such displays are buzrugi (piety), then most

certainly it would have been an emanation of Rasulullah
(Sallallahu alayhi wasallam).

When the kuffaar had plotted to kill Rasulullah

(Sallallahu alayhi wasallam), he made necessary
arrangements for his protection and awaited for an
opportune moment to elude them. Now what was the
reason for this? Why did he not vanquish them with the
power of the eyes (i.e. by Tawajjuh)?

(The Sunnah of Rasulullah (Sallallahu alayhi

wasallam) as transmitted by the Sahaabah is the only
criterion of piety. – Mujlisul Ulama)

1355. HONESTY
It is most lamentable that most people nowadays are
devoid of Sidq (honesty) and honouring promises. In this
regard, the condition of Muslims is extremely deplorable.
Violating promises and deception preponderate in
Muslim societies of this age. Cause for lament is that not
even the “pious” ones are free from these maladies.

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1356. FORGETTING THE JOURNEY OF THE

AAKHIRAT
Well before embarking on a journey, preparations are
made. No one goes on a journey without making the
necessary preparations for it. Worldly journeys are short,
yet thorough preparations are planned and made.

Maut (death) is an extremely long journey. There is no

return from it. It is a journey which requires considerable
planning and preparation.

There are two kinds of people on earth. Those who are

devoted to the obedience of Allah Ta’ala, and those who
are in rejection.

For the first class of people Safr-e-Maut (the journey

of death) will be a pleasant journey. For the second class,
it will be a journey of terror.

Maut is an absolute certainty. If we are obedient to

Allah Ta’ala, Maut will be a pleasant journey. If not, it
will be a journey of terror and fear. Now reflect to see
what preparations you are making for this journey.

1357. FEAR AND HOPE

Hadhrat Umar (Radhiyallahu anhu) said that if on the day
of Qiyaamah it is announced that only one person will
enter Jannat, then “I shall hope that it will be me.” And if
it is announced that only one person will enter Jahannam,
then “I shall fear that it will be me.”

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1358. LAUGHTER- WHO IS ABLE TO LAUGH

Those who are totally oblivious (ghaafil) are able to
laugh. Rasulullah (Sallallahu alayhi wasallam) did not
exceed smiling. Never did anyone ever hear the sound of
laughter from Rasulullah (Sallallahu alayhi wasallam).
The sound of laughter is not heard from one who is
overwhelmed with grief. At most, to please others he lets
out a smile.

Rasulullah (Sallallahu alayhi wasallam) was

perpetually in worry and grief. He said that when the
Angel is always ever ready to blow the Trumpet, being at
ease and comfort was not possible. The people of Allah
(Auliya) are never without worry and grief. Therefore
they are unable to laugh. However, for the sake of others
they smile.

Once Hadhrat Nabi Isaa (alayhis salaam) met Hadhrat

Yahya (alayhis salaam). Hadhrat Isaa (alayhis salaam)
was always smiling while Hadhrat Yahya (alayhis
salaam) was always crying. Nabi Isaa (alayhis salaam)
said: “O Yahya, have you lost all hope in Allah’s mercy?
You are forever crying.”

Hadhrat Yahya (alayhis salaam) responded: “O Isaa,

are you completely at ease regarding the wrath of Allah?
You are forever smiling.”

Allah Ta’ala sent an Angel to arbitrate the issue. The

Angel said to Nabi Isaa (alayhis salaam). O Isaa! In
public be as you are (i.e. smiling), but in privacy cry like
Yahya.”

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Then, he said to Nabi Yahya (alayhis salaam): “O

Yahya! In privacy be as you are (i.e. crying), but in
public smile so that people do not lose hope in Allahs
Mercy.”

Rasulullah’s smiling was only for the sake of people.

If it was not for his relationship with people, he would
not have even smiled.

(It is mentioned in the Hadith: “Laughter kills the

heart.” Allah Ta’ala says in the Qur’aan: “They should
laugh less and cry much.” (Mujlisul Ulama)

1359. DISGRACING THE KNOWLEDGE OF

THE DEEN
We (i.e. the Molvis and the Shaikhs), ourselves have
brought disgrace to the Knowledge of the Deen by means
of greed and hankering after the world. The Knowledge
of the Deen is such a treasure which constrains everyone
to submit to it. But, we ourselves do not value it. Very
few are free from the malady of hankering after the
dunya. This state is extremely disgusting for Molvis and
Shaikhs. They earn the Dunya by deception.

The way of eliminating love for the dunya is to

meditate on Maut, the Qabr and Aakhirat.

Every night devote some time to meditate on the

torments and terrors of these three occasions. If there is
consistency in this meditation, Insha-Allah the love of
this dunya will evaporate.

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1360. A FORTUNATE PERSON

The Hadith mentions that a fortunate person is one who
derives lesson and gains experience from the conditions
of others. Only one who is alert and conscious is a man
of such fortune. However, obliviousness is a universal
malady. We do not reflect on our condition. This disease
is embedded in us and it pervades all our affairs.

Allah Ta’ala says in the Qur’aan:

“Verily, in their stories is lesson for the people of

intelligence.”

The objective of narrating stories of bygone times is

for deriving lesson – to understand the consequences of
their deeds. We are supposed to reflect and understand
that the same consequences will befall us if we too
follow in their footsteps. How many of us derive lesson
from the calamities which had overtaken others? Most
people are aware of the calamities befalling Muslims, but
remain unperturbed. Ninety nine percent remain detached
from the hardships settling on Muslims. Thus, they do
not deserve being recognized as human beings.

1361. CALAMITIES – THE CONSEQUENCES

OF SINS
The gaze of people is only on the ostensible (zaahiri)
causes of calamities. The focus is not on the actual cause.
Remember that misfortunes and calamities are the
consequences of sins.

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The wind, the oceans, fire and all natural upheavals

causing disasters are subject to the command of Allah
Ta’ala. Whilst all these worldly agencies appear lifeless
to us, they are actually alive and obedient to the
command of Allah Ta’ala.

In bygone times, a kaafir king had cast many Muslims

into a blazing fire because they had refused to worship
idols. A woman holding her baby was brought to the
blazing furnace and ordered to prostrate to the idol.
When she refused, the king ordered her baby should be
flung into the fire. Unable to bear this calamity, the baby
spoke and said: “Mother! Enter into the fire. I am in
comfort here.” The mother plunged herself into the fire
and numerous others followed. In exasperation the king
exclaimed: “O fire! Are you no longer a fire?” The fire
responded: “Enter to discover if I am a fire or not.”

All calamities are the consequences of sin and

transgression. Everything is subordinate to Allah Ta’ala.
In times of misfortune and calamity, recite Istighfaar in
abundance.

(Seeking forgiveness is not restricted to mere verbal

profession of Istighfaar. It has to be accompanied by
sincere repentance and the pledge of abandoning the
sins. – Mujlisul Ulama)

Some years ago there was a severe plague in our

district and environs. A Buzrug engaged in Ibaadat
during the latter part of the night experienced the
dawning of the following Aayat on his heart:

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‫ﺎ‬‫ﺎ ِﺀ ﹺﺑﻤ‬‫ﻤ‬‫ﻦ ﺍﻟﺴ‬ ‫ﻣ‬ ‫ﺍ‬‫ﺰ‬‫ﺔ ﹺﺭﺟ‬ ‫ﻳ‬‫ﻩ ﺍﻟﹾ ﹶﻘﺮ‬ ‫ﺬ‬ ‫ﻫ‬ ‫ﻫ ﹺﻞ‬ ‫ﻋﻠﹶﻰ ﹶﺃ‬ ‫ﻨ ﹺﺰﻟﹸﻮ ﹶﻥ‬‫ﻣ‬ ‫ﻧﺎ‬‫ﹺﺇ‬
O‫ﺴﻘﹸﻮ ﹶﻥ‬  ‫ﻳ ﹾﻔ‬ ‫ﻮﺍ‬‫ﻛﹶﺎﻧ‬
“Verily, We shall afflict the people of this town with a
punishment from the sky because of the evil they
perpetrate.”

That Buzrug mentioned this in a discourse and warned

of the impending punishment. However, the Buzrug’s
warning was not heeded, hence the punishment overtook
the people. One of the crimes was sodomy.

1362. EVIL GAZES

This is a severe disease even in people of piety. Casting
lustful glances at young lads and females is a universal
malady. It is mentioned in a Hadith or it may be a
narrative of a Buzrug:

“The glance is an arrow from the arrows of Iblees.”

People do not understand the gravity of this malady,

hence they are not concerned about remedying the
disease. Their attitude of regarding this grave sin as
insignificant is akin to kufr. Shaitaan has cast them into
great deception. This evil ruins and darkens the heart. It
is absolutely necessary to exercise restraint to prevent the
eyes from these evil lustful glances.

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1363. LESSON FROM THE DEAD AND THE

UNFORTUNATE
When seeing a person dying, take lesson. This day of
death will overtake everyone. Alas! Despite seeing a
dead person, people remain oblivious and derive no
lesson. In fact, whilst at the graveside, then too the dunya
overwhelms the mind and the heart.

Similarly, people remain impervious when seeing

someone overtaken by misfortune. It is obvious that the
calamity is the consequence. But it is understood to be
restricted to the suffering one. But in reality, we too are
embroiled in sin. Derive lesson from the misfortunes
which befall others. The Hadith states: “Do not be
pleased with the hardships of others.” Do not taunt or
mock them. The Hadith adds: “Perhaps Allah will have
mercy on him and embroil you in the misfortune.”

1364. THE MISFORTUNES OF PEOPLE.

There is no person on earth who is free of any
calamity/hardship. It is not possible that nothing
unpleasant happens to him. Man is subordinate to the
Qudrat of Allah Ta’ala. He is not independent although
he fabricates plans for himself. But, his plans do not
necessarily materialize according to his wishes. In this
regard the Qur’aan mentions:

“What! Is there for man everything he desires?”

Whilst he has an abundance of desires, very few are

fulfilled. Only the will of Allah Ta’ala prevails, and that
is best for him. But man fails to understand this mystery.

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Nevertheless, if he reflects, he will be able to understand

this secret.

If the focus is on the wisdom underlying the hardship,

then the hardship will be understood to be a blessing in
disguise. This explanation pertains to such calamities
which are beyond one’s control (ghair ikhtiyaari). On the
contrary, a calamity which a person volitionally adopts,
namely sin, is of his own making. There is no wisdom in
such calamities. (These are consequences of sins. –
Mujlisul Ulama.)

Whatever befalls you, regard it as goodness. Whether

it is sickness, or the domination of enemies or poverty or
any other calamity. There is betterment in all these
misfortunes. The Qur’aan says:

“Perhaps you dislike something whilst it is best for you.”

1365. THE BARRIER OF TAKABBUR

Takabbur (Pride) is a greater barrier which prevents
acceptance of Haqq (Truth) and retraction of baatil
(falsehood). This is precisely why the yahood had not
accepted Imaan from Rasulullah (Sallallahu alayhi
wasallam. In fact, they had recognized the Nabi
(Sallallahu alayhi wasallam) even prior to his declaration.
They had even informed the mushrikeen of the coming
Messenger. Thus the Qur’aan says:

“But when there came to them what they recognized, they

committed kufr with him.”

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They rejected Rasulullah (Sallallahu alayhi wasallam)

because they believed he was a threat to their worldly
status.

It was pride which had also constrained the

mushrikeen of Makkah to reject Rasulullah (Sallallahu
alayhi wasallam). Mentioning this, the Qur’aan narrates
their averment:

“Why was this Qur’aan not revealed to a noble

(leader) from the two cities (Makkah and Madinah)?”

Why was it revealed to a poor orphan? It was their

pride which debarred them from accepting the truth.

This evil is severely criticized in the Hadith. Whoever

has a grain of pride will not enter Jannat. Few are free of
this disease. This was the disease which had destroyed
shaitaan after he had worshipped Allah Ta’ala for eight
hundred thousand years.

Elimination of pride is not achieved only by reciting

litanies (wazeefah). It is necessary to be in the suhbat
(companionship) of a qualified Shaikh who treats these
moral maladies. It was takabbur which drove shaitaan
into refusing to prostrate to Aadam (alayhis salaam).
Thus he became mal-oon (accursed).

1366. THE SHIRK OF HINDUSTAN

Deviates of Hindustan (India) have exceeded even the
Arab mushrikeen in shirk. (The reference here is to the
shiah mushrikeen – Mujlisul Ulama). In times of

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calamity they proclaim: “Ya Ali! Ya Ali! Ya Ghauthal

A’zam!”

Rasulullah (Sallallahu alayhi wasallam) asked one

kaafir: “How many gods do you have?” The kaafir said:
“Seven – six are on earth and one in the heavens.”
Rasulullah (Sallallahu alayhi wasallam) said: “Which
god do you call at the time of misfortune?” He
responded: “To the god in the heavens.”

Thus, even the mushrikeen of Arabia used to call on

the one Allah in times of calamity while in Hindustan
they (the shiahs) call on other deities at the time of
calamity.

1367. THE ROOT OF ALL SINS

Everyone is aware of the brief list of sins such as
fornication, falsehood, theft, etc. However, there are
some such sins which are the roots of these sins, but no
one considers these as sins.

Everyone understands that abstention from Namaaz

and stealing are sins. But, engrossment in the world is not
regarded as a sin. Almost all people are embroiled in this
sin. All sins are its branches. For example, neglecting
Namaaz is because of engrossment in the dunya and
being oblivious of the Deen. This applies to all acts of the
Deen. Deficiency in these acts is caused by worldly
absorption. This engrossment is the outstanding feature
of all people. Even the Deendaar (So-called pious ones –
Mujlisul Ulama) people except the Aarifeen are trapped
in this sin. The deendaari (religiosity) of people is limited

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to performing Namaaz, keeping a beard and wearing the

trousers above the ankles. They are oblivious and
uncaring of the corruption in their dealings and conduct.
Their piety is restricted to appearance and some ritual
acts of worship. They themselves are corrupt and they
corrupt others too (with their deceptive piety – Mujlisul
Ulama).

1368. WEALTH
The need of wealth is only for acquiring benefits.
However, people regard wealth as an object of worship.
This is indeed a massive error.

(The objective of wealth is not hoarding. With wealth,

needs are to be fulfilled and the success of the Aakhirah
should be acquired therewith by spending in Allah’s Path
with whole-hearted generosity – Mujlisul Ulama).

The actual objective of this life is the Deen. If the

Deen has been acquired, then all else will be acquired. A
perfect Muslim is one on whom the Deen is dominant
while he possesses sufficient of the dunya for his needs.

(‘Perfect’ in this context refers to one who combines

the Deen with the dunya in such a manner in which the
Deen is dominant. – Mujlisul Ulama)

1369. ANSWERING QUESTIONS

The Ulama should remember never to be subordinate to
the one who poses questions. There is no need to provide
answers to suit his whimsical fancy. Respond in a
manner which is appropriate for him even if it is not to

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his liking. Subordination to the whims of the questioner

aggravates his spiritual sickness leading to an increase in
his doubts.

A person asked me: “Why is it not permissible to

accept interest from a kaafir?” He required a lengthy
exposition with evidences. I did not submit to his desire.
I responded: “Why is it not permissible to fornicate with
a kaafir woman?”

1370. AMAL – PRACTICAL

IMPLEMENTATION
Ilm (Knowledge) without Amal is devoid of significance.
Amal consists of A’maal-e-Zaahri (external/ritual acts),
and of A’maal-e-Baatini (moral attributes). Nowadays,
the focus is only on A’maal-e-Zaahiri. As far as A’maal-
e-Baatini are concerned, they are barren. They are like
the grave of a kaafir, which is externally adorned whilst
within is the wrath of Allah Ta’ala.

The Baatin (the heart/morality) of most people are

corrupt. The rectitude of the Baatin is based on correction
of beliefs and adornment of moral character. While to a
certain extent beliefs are rectified, reformation of morals
has been completely expunged or abandoned. There are
two reasons for this corruption.

One: The people of the dunya are simply not concerned.

Two: Bogus spiritual guides.

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Nowadays, they have named customs ‘tasawwuf’

whereas Tasawwuf is the reformation and adornment of
the Zaahir and Baatin. Reformation of the Zaahir is that
all statements and actions should be in conformity with
the Shariah. Reformation of Baatin means adornment of
the heart by means of attributes of moral excellence.

Today, even the learned ones are concerned only with

the Zaahir. Some have even abandoned both dimensions.
They are drowned in the love of the dunya.

The effect of Tasawwuf is the creation of Nisbat (a

special bond) with Allah Ta’ala. Then obedience is
facilitated and the ability for perpetual Thikr is achieved.

Spiritual and emotional states are not constituents of

Tasawwuf. People labour under the misconception of
having attained the Maqsood (objective) if they derive
ecstatic pleasure (wajd) in Thikr. On the other hand, if
they do not attain such states and feeling, they believe
that they have not gained any benefit from the Thikr.

The objective of Thikr is fulfilment of Allah’s

command: “Remember Me, I shall remember you.”

Its manifestation will be in the Aakhirat.

1371. LEADERSHIP – IT’S CALAMITY

Regarding leadership in this world, it is mentioned in the
Hadith that whoever rules even over ten people will be
dragged on the Day of Qiyaamah to give an account of

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his reign even though he will be released later (i.e. if he

had ruled with justice).

However, nowadays people pursue and strive for

becoming leaders and rulers, and they squander money in
this pursuit.

Who is qualified to be a ruler/leader? Rasulullah

(sallallahu alayhi wasallam) said:

“Rulers are of three classes. Two will be in the fire and

one in Jannat.”

The one will be an Aalim ba Aml (a practising Aalim).

Minus these attributes, there is only corruption and
injustice. A condition is also not to request or apply for
leadership. He who is self-conceited and selfish hankers
after leadership. He will acquit himself in subservience to
his nafs. His focus will not be on the welfare of the
people. Hadhrat Uthmaan (radhiyallahu anhu) requested
Hadhrat Ibn Umar (radhiyallahu anhu) to accept the post
of Qadhi. But he refused. Hadhrat Uthmaan (radhiyallahu
anhu) implored him not to mention his refusal to others
for the fear of them also declining. This incident
demonstrates the attitude of the Sahaabah regarding
leadership. The people of the dunya are in reality
floundering in considerable hardship and punishment (in
hankering after leadership).

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1372. ABDIYAT
Man has been sent to earth to acquire the state of Abdiyat
(i.e. being a slave of Allah Ta’ala). This state is acquired
by obeying the commands of Allah Ta’ala.

While man was not in this world, he was a pure

celestial being devoid of physical form. He was a Rooh
(soul) which did not have the ability of performing
Qiyaam, Qu-ood and Sujood. Therefore, it was not
possible for the soul to spiritually progress without these
physical postures on which spiritual elevation is reliant.

1373. EDUCATION FOR LAYMEN

Laymen should not study books of Fiqh. There is more
harm than benefit in this for them. They will be confused
by the differences of opinion. Narrations of Tarheeb and
Targheeb suffice for them.

(Targheeb refers to such narrations which explain the

virtues of deeds. Such Ahadith encourage virtuous deeds.
Tarheeb narrations are Ahadith which warn of the dire
consequences of sins. – Mujlisul Ulama)

1374. DECEPTION
During the era of Rasulullah (Sallallahu alayhi
wasallam), a woman called her little son. To entice him
to come, the lady showed her closed hand urging the
child to come and take what she had in the hand.

Rasulullah (Sallallahu alayhi wasallam) asked what

she had in her hand. She showed that she had a date. He
commented that if she had no intention of giving the

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child something, then her promise to the child would

have been recorded as a sin because it was false.

1375. HALAAL RIZQ

Those who are unconcerned of the sources of their
earnings (whether halaal or haraam) entertain the corrupt
notion of there being no avenues for obtaining halaal rizq
in this age. They give full expression to their nafsaani
dictates, hence they are addicted to haraam.

If they are reminded of the prohibition of haraam

earnings, they find it almost impossible to abandon it. On
the contrary, they retort: “These people (i.e. Ulama)
unnecessarily make even halaal into haraam. They
restrain Muslims from progress. For them, everything is
haraam. Nothing is halaal.”

The condition of Hadhrat Maulana Muzaffar Husain

was such that even if haraam food was given to him by
deception, then on placing it in his mouth he would
vomit it out. Haraam food would automatically be
expelled from his mouth. Now if all ways of earning in
this age had been haraam, it would have constrained the
Hadhrat to vomit out all the food he consumed. He would
have been completely deprived of eating food. The fact
that this did not occur to him, shows that there are many
avenues of halaal rizq even today.

(The arguments of those who earn in haraam ways are

baseless. – Mujlisul Ulama)

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1376. BARZAKH
The existence after Maut is termed Barzakh. The
Mu’tazili sect and western-educated youth of today deny
the reality of Barzakh. They lack knowledge and they are
too proud to follow an Aalim of the Deen.

Qabr does not refer to merely the sandpit. Qabr is in

reality the realm of Barzakh which is the world between
the dunya and Aakhirat. The world of Barzakh is
figuratively called Qabr (grave).

All doubts regarding Qabr are spawned by ignorance

of the Realm of Barzakh. However, when the denier dies,
then he will understand.

1377. HEARTS OF WOLVES

People are under the impression that a man is perfectly
pious when he fulfills the ritual obligations of Salaat,
Saum, Hajj, Zakaat and dealings. This idea is incorrect.
A man of perfect piety is one whose Zaahir and Baatin
are reformed and adorned.

There are many so-called deendaar (religious) persons

whose moral state comes within the scope of the Hadith:

“Their tongues are sweeter than sugar whilst their

hearts are the hearts of wolves.”

Their external appearance conforms to the Shariah, but

morally they are bankrupt. They are plagued by the
calamities of pride, malice, envy, greed, etc.

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1378. TAWAADHU’ (HUMILITY)

Tawaadhu’ is not the mere display of customary
etiquettes. True humility is to consciously believe oneself
to be the most contemptible creature. Tawaadhu’ is a
moral attribute. It is not a compound of external display
of customary etiquettes. (In other words, humility is not a
custom devoid of the inner attribute mentioned above –
Mujlisul Ulama). This attribute is practically extinct. Its
presence is rare. (Only the Auliya are blessed with this
treasure – Mujlisul Ulama). There are numerous who
verbally proclaim humility whilst in reality they are
spiritually barren.

1379. OUR RIZQ

Someone complained to Hadhrat Bahlool (rahmatullah
alayh) about the exorbitant price of wheat. He responded:

“There is no need for concern. Our obligation is to

worship Him as He has commanded, and His obligation
is to feed us as He has promised.”

Alas! Nowadays, engrossment in the pursuit of money

is considered progress while Tawakkul is regarded as
retrogression and uselessness.

Someone asked a Buzrug for the source of his food.

The Buzrug said: “The world is the House of Allah and
we are His guests. According to the Hadith, a guest is for
three days. By Allah one day equals a thousand years (as
is mentioned in the Qur’aan Majeed). Therefore I remain
a guest (for 3000 years). Thereafter you may ask me.

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1380. HANKERING AFTER THE WORLD

Allah Ta’ala says in the Qur’aan-e-Kareem:

Whoever desires this world, We grant him from it

whatever We will. Then we decree for him Jahannum
wherein he will enter disgraced and accursed. However,
whoever desires the Aakhirat and strives for it whilst he
is a Mu’min, indeed their effort shall be appreciated (i.e.
well rewarded).

1381. INITIATION OF BID’AH

A Waa-iz (a professional lecturer who goes from place to
place on lecture-tours) came to the town of Garhi (in
India) and mentioned that a garment of Rasulullah
(Sallallahu alayhi wasallam) has reached the Madrasah in
Deoband. Since it is an item of immense virtue, the
people should go to Deoband to make ziyaarat (visit) the
garment.

All the inhabitants of the town, men, women and even

the sick resolved to travel in a group to Deoband to make
ziyaarat of the garment. Some intelligent persons advised
that before undertaking the journey, they should consult
with Hadhrat Maulana Thanvi. A delegation went to
Thana Bhawan where they sought Hadhrat Thanvi’s
advice. Hadhrat Thanvi (Rahmatullah alayh) said:

“Undoubtedly, there is barkat in making ziyaarat of

the garment. However, it is inappropriate to make such
an elaborate arrangement for a big group to undertake a
journey specifically for this purpose. It is tantamount to
organizing an urs. (Urs is an anniversary custom of the

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bid’atis). Whenever someone happens to go to Deoband,

he should make ziyaarat and derive barkat from the
garment. There is nothing wrong in this. But, a journey in
group form should not be undertaken. This is the way in
which bid’ah is initiated.

Even if the garment is genuine, then too such an

elaborate arrangement to visit it should not be made. It is
not devoid of fitnah. These short-sighted wandering
lecturers perpetrate this type of corruption for mercenary
objectives.

1382. SEEK ADVICE

Before embarking on a new project, seek advice from an
experienced Aalim who follows the Shariah. The advice
of inexperienced youngster (molvis) is unreliable,
especially if there is some (worldly/nafsaani) objective
involved. His (i.e. the young molvi’s) appearance may be
deeni whilst his motive is worldly. Indeed, evil is it when
the Deen and the dunya unite.

1383. BID’AH TO BE NIPPED IN THE BUD

Elimination of bid’ah should be in the very inceptional
stage. An example is the custom of welcoming the
Hujjaaj. Whilst this is virtuous, the consequence is a
hollow custom consisting of much corruption. The origin
for this practice is the acceptance of dua. (i.e. the Dua of
the Haaji is readily acceptable on arrival.) However, this
primary purpose has been lost. No one is really
concerned with it. The ultimate consequence of all forms
of bid’aat is the elimination of the initial reality.

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1384. AN EVIL DEATH - THE CONSEQUENCE

OF INTERFAITH
A prominent wealthy man (a Muslim) had sided with the
Hindus in the town of Jalalabad when they were about to
construct a temple. Afterwards, this prominent
personality was overtaken by sickness. Molvi Ghulaam
Husain who was a pious hakeem went to Jalalabad to
attend to a patient. The relatives of the prominent
personality requested the hakeem to attend to their
patient. After the hakeem conducted his diagnosis, he
mentioned that there was no hope for the patient.

As the hakeem was about to depart, the wealthy man

held on to his hand and implored the hakeem not to
leave. The man said: “Two men appeared to me holding
a cage of fire and saying that they would soon be
imprisoning me in the cage. On seeing you, they moved
back, but said that they would soon take me in the cage.”
The hakeem could not remain for long. Soon after his
departure, the wealthy man died.

Several persons saw in their dreams someone warning

them: “Do not perform any deeds of Isaal-e-Thawaab for
him. Nothing will benefit him. He died a kaafir.”
(Those who participate in interfaith exercises should take
note. Beware and fear!)

1385. PRETENCE
Honouring the guest is laudable while tasannu’
(pretence) is prohibited. “I am not among the
pretenders.” (Qur’aan) Ikraam (honouring the guest) is

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the effect of ikhlaas (sincerity), while tasannu’ is the

effect of riya (hollow show). Customs pertaining to
marriages and functions are all of the class of riya.

1386. FRUSTRATION
The beneficial remedy for frustration is to read the
anecdotes of the Saaliheen and Auliya. The heart derives
strength and peace from this. Firmness increases. In
addition, engage in some Thikrullaah on a regular basis.
Recite Durood Shareef at least a hundred times daily.
This will, Insha-Allah, prove very beneficial. Then make
dua for fulfilment of your needs and objectives and for
elimination of the frustration. Repeat each request thrice.
Regardless of whether the objective is attained or not,
dua exercises a very peaceful effect on the heart.

1387. THE WORDING OF DUA

There are two kinds of Dua: General and Specific.
General is a dua which is not related to any specific need.
A Specific dua relates to a particular need. Regarding
general dua, the best form is the wording mentioned in
the Qur’aan and Sunnah. There is considerable barkat in
the Ma’thoor (Masnoon) Duas. On the other hand, as far
as particular / specific needs of the hour are concerned,
one should make dua in one’s own language whether
Urdu, Arabic, etc.

1388. SUHBAT
Suhbat (i.e. companionship with the Saaliheen/Auliya) is
the fundamental basis of Islaah (moral reformation).
Even if one lacks knowledge (i.e. of the higher/academic

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level of Deeni Knowledge), then too, suhbat is of

paramount importance. In fact, Knowledge minus this
suhbat is futile. (In this context the reference is to higher
Deeni Knowledge, not to Waajib Ilm which is essential
for every Muslim).

The islaah of a person of suhbat, despite lacking in

knowledge, is quicker accomplished to a greater degree
than the islaah of an Aalim who lacks suhbat. I therefore
always advise sending those pursuing western education
to the Saaliheen and the Ulama. All the Sahaabah were
not Ulama. The wonderful spiritual and moral benefits
and virtues which they possessed were acquired from
only suhbat (the suhbat of Rasulullah – sallallahu alayhi
wasallam).

(In the absence of the suhbat of the Saaliheen, the

Mashaaikh advise reading the kitaabs of the Auliya.
Their anecdotes and advices will, Insha-Allah, assist the
Seeker of Islaah, to gain moral reformation. We are in an
era which is bereft of Saaliheen).

1389. AMAARAT (LEADERSHIP)

I always remain aloof from these issues (related to
amaarat). Imaamate (i.e. being Imaam in a Musjid) is
also a kind of Amaarat. One should not request
leadership of one’s own accord. It is mentioned in the
Hadith: “Whoever requests amaarat, he is left to himself,
and whoever is presented with it without him asking, he
is aided (by Allah Ta’ala).”

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1390. BEWARE OF UJUB

Ujub is self-esteem and vanity – to think highly of oneself
on account of some excellence.

A man in his old age became a Haafiz of the Qur’aan

by virtue of the duas of several Buzrugs. The duas of the
Buzrugs was a sign of maqbooliyat (acceptance by Allah
Ta’ala). After having accomplished the khatam, he saw
in a dream two Buzrugs congratulating him on his
accomplishment of having made Hifz of the Qur’aan
Majeed. This further substantiated his maqbooliyat.

Thereafter, he went to another city where the people

requested him to perform Taraaweeh in their Musjid. He
considered this invitation as a call from the Ghaib (i.e.
from Allah Ta’ala). He mentioned to one Buzrug that he
would this year be performing Taraaweeh making
khatam of the Qur’aan Shareef in a certain Musjid. The
Buzrug said: “Your Qur’aan is Maqbool. Wherever you
go, people will clamour to listen to you.” This comment
was extremely pleasing to the Haafiz Sahib.

However, the very first night when Taraaweeh began,

a controversy developed between him and the people of
the neighbourhood. The dispute turned violent. He then
recalled the naseehat of his Ustaadh who had said that
one should not pay attention to waaridaat, kashf and
karaamat. The people of the Musjid humiliated and
expelled him. He now understood that this was the
punishment for having become enamoured with his
accomplishment.

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Many learned persons (molvis and sheikhs) err in this

matter. On discernment of any good (spiritual) sign, they
deem themselves to be among the khawaas (Allah’s
special servants – the Auliya). This malady (of ujub)
gradually becomes incremental and culminates in two
diseases: (1) Self-esteem, and (2) Despising others. If
they do not observe such signs in others, they begin to
despise them.

Regard the good sign (and accomplishment) as the

bounty of Allah Ta’ala and do not forget about uboodiyat
(that you are a slave of Allah).

1391. HARMFUL ILM

For some people Ilm is harmful. (Ilm in this context
means higher Ilm at the academic level. It does not refer
to dhuroori or necessary Deeni Knowledge which is
Waajib for every Muslim).

There are many masaa-il which despite being correct

lead to corruption. If the awaam (masses) are made
aware of such masaa-il, corruption will then prevail. I
have mentioned many times that Ilm is harmful for some
people. It is improper for an Aalim to search and select
from the kitaabs concessions for his friends and
associates while making it difficult for others with whom
he has no relationship.

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It is for this reason that the Ulama are prohibited from

participating in all kinds of customary innovations which
lead to the corruption of the masses.
(A practice may be per se permissible. However, if it
leads to fitnah for the masses, then the Ulama too should
abstain from it even if they are able to observe the limits
of the Shariah and contain the practice within the
confines of permissibility.)

1392. ANSWERING QUESTIONS

The Mufti should not immediately respond to every
question. This trend is prevalent in our era. It is
considered incumbent to respond to every question.
Furthermore, the Mufti takes pride in this. Explaining
subtle and intricate masaa-il to laymen is like handing
possession of valuable treasures to a child or like giving a
small child a dagger.

A person who asks questions for causing fitnah is not

one who seeks Ilm. He is a mujaadil (one who
intransigently disputes). Such disputation is an attribute
of ignorance (jahl) with regards to which the Qur’aan-e-
Kareem says: “When the jaahiloon (morons) address
them (the muttaqeen), they say: ‘Salaam’. That is, they
greet and move on. The Qur’aan also says: “And they,
ignore futility.”

A Mufti needs to be an experienced and intelligent

person. Issuing fatwa is remedy for spiritual illness. An
inexperienced person is not qualified for such treatment.
There are many masaa-il which despite being valid,

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fatwa should not be given in terms of these masaa-il on

account of the consequence of fitnah.

1393. BECOMING A MOLVI

There is no imperative need for imparting Ilm (higher
Knowledge) to every person. Some students pursue Ilm
merely for being known as ‘molvi’ and that their fatwa
be accepted. Such molvis cause great harm to Ilm and the
Ulama. They themselves go astray and mislead others as
well. The Madaaris should bear this in mind. Becoming a
molvi is not for everyone.

1394. REFORMERS
Nowadays, most of the reformers of the nation suffer
from the disease of totally ignoring Huqooqullaah (the
Rights of Allah). Some of them have even said that
without being liberated from the Deen, the nation cannot
progress, Nauthubillah! This is explicit kufr. Even those
(among these so-called reformers) who have some regard
for Huqooqullaah resort to mutilation and baseless
interpretation of the Deen. This is precisely Ittiba-e-Nafs
(following the nafs). In this regard the Qur’aan-e-Kareem
states: “Do not follow hawaa (vain desires), for then it
will lead you astray.”

1395. DALEEL
When someone asks a mas’alah, I answer and explain it
clearly without mentioning the daleel (proof, evidence).
Fatwa applies to only explaining the extent of the Deen
which is Waajib, concealment of which is not
permissible. It is not incumbent to mention the daleel.

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1396. AMR BIL MA’ROOF NAHYI ANIL

MUNKAR
(Commanding virtue and prohibiting evil)
Wherever possible, one should not shirk in this
obligation. It is mentioned in the Hadith: “Whoever
among you sees evil, should prevent it with his hand.” If
the Ulama of the Deen adopt this to eliminate evil
customs, there will be salvation from numerous
calamities, both Deeni and worldly. Mere verbal attempts
are not sufficient. The need is for action.

1397. WUSOOL ILALLAAH

(Reaching Allah)
I have frequently advised the Talaba as well as the
general public of a simple shortcut to Allah Ta’ala.
Resolve to implement two acts and you are assured of
Wusool Ilallaah. (1) Abstain from sins, and (2) Speak
little and adopt some seclusion.

1398. THE EYES AND THE TONGUE

Guarding the eyes and the tongue is of extreme
importance. There were many cases of the ruin of
Shaikhs and Aabids who had attained lofty spiritual
heights by virtue of thikr and shaghl, but despite their
good spiritual state, they were destroyed with just a
single misdirected glance.

People generally do not accord any importance to evil

glances. Many Muqtad (Ulama and Mashaaikh) too do
not exercise caution in this matter. One Buzrug was
apprehended after his death for not having prevented a

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man and a woman who had squatted outside his property.

The man and woman were not married.

Some sagheerah (minor) sins, despite being minor,

sometimes are more ruinous than kabeerah (major) sins.
This is due to the corruption spawned by the minor sin –
such corruption which is not caused by even a major sin.
In an evil gaze, there is such corruption which is not
found in some major sins. The underlying rule is that
every sin terminates after its commission, e.g. murder,
theft. On the other hand, one evil lustful gaze creates the
desire for another glance. A chain reaction of glances is
developed. Thus, the first intentional glance is not
confined to only one gaze. It spawns numerous evil
glances.

1399. GENEROSITY
Although sakhaawat (generosity) is not Fardh, it is the
remedy for hubb-e-maal (love for wealth). It prevents
many corruptions spawned by love of wealth, thus it
gives rise to numerous virtues. Sometimes a dua acquired
from someone in lieu of an act of generosity is adequate
for one’s forgiveness.

After a man had died he appeared in the dream of one

of his friends. He said that he was forgiven merely
because a pious man had once rested in the shade of the
grape tree which was growing in front of his house.

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1400. OUR CONDITION

The only attribute in us is mutual rivalry and infighting,
and to harm one another. No one on earth is comparable
to us in this attribute, and this is the secret of our
weakness (and humiliation).

1401. WOMEN AND LADS

Qushairi said that two acts are fatal poisons: Acting
tenderly with women and association with lads. These
diseases prevail considerably among the peers (guides) of
Gujerat. Women do not observe purdah for the shaikh.
They even massage the feet and hands of their peers. The
husband is working outside while the peer is inside the
house with his wife.

1402. PURDAH
Even girls of seven years pose a fitnah. When a girl is six
years, purdah should be observed for strangers. When 7
years, purdah should be for ghair mahram relatives. Little
girls should not be adorned with any kind of jewellery.
Their dresses too should be very simple.

1403. THE ERROR OF SOME ULAMA

REGARDING BID’AH
If a mubah (permissible) act spawns an evil, it should be
abandoned. In fact, even if a Mustahab leads to the
commission of evil, it (the Mustahab) should be
abandoned. Many Ulama are involved in this fitnah (i.e.
merely because the deed is mubah or mustahab, they
adopt it regardless of the evil consequences). In most of
the customary bid’ah deeds, this is the common error.

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Despite intelligence and knowledge, they deem to

practise such deeds (which culminate in sin).

1404. OBJECTIVE OF THIKR

A thaakir said: “I engage in much thikr but do not
perceive any effect. I do not see even a dream nor
experience any noor.” Hadhrat Thanvi said: “Thikr is not
for such purposes. The purpose of thikr is Qurb (to
become close to Allah Ta’ala). It is mentioned in a
Hadith Qudsi: “He who remembers Me (makes thikr), I
remember him in a nobler gathering.” In the Qur’aan
Shareef is mentioned: “Remember Me, then I shall
remember you.”

People dwell in the misconception of seeing

something when making thikr. The great effect of Thikr
is constancy. The obligation is to be constant in thikr.
Kaifiyaat (spiritual conditions) are not the objective
(maqsood).

1405. SPIRITUAL POWER

A haraam act done by means of physical power is also
haraam if executed by spiritual power, e.g. murder, apply
pressure to extract money from a person, etc.

1406. DREAMS
Regardless of the clarity of a dream, it does not constitute
a daleel (proof) of the Shariah nor can it ever be a
substitute for any Shar’i daleel. It should be viewed in
the light of the principles of the Shariah. If it is not in
conflict with any principle, it will be accepted otherwise

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not. The Shariah has not accorded dreams the status of

daleel. Furthermore, interpretation varies. There are no
principles regulating interpretation of dreams.
Interpretation can differ widely. (This applies to even the
dreams of the Auliya).

If in a dream it is seen that Rasulullah (Sallallahu

alayhi wasallam) is issuing an instruction then too, it will
be permissible to act accordingly only if it is not in
conflict with the Shariah. Despite the fact that shaitaan
cannot appear in the form of Rasulullah (Sallallahu
alayhi wasallam), it is possible for errors in the
interpretation of the dream. Thus, the instruction of
Rasulullah (Sallallahu alayhi wasallam) in a dream is
unclear (ambiguous) whereas the command of the
Shariah is clear. When there is a conflict between the
ambiguous and the clear, the latter takes preference.
Therefore, abstention from Rasulullah’s instruction (i.e.
the instruction in a dream) is on the basis of Rasulullah’s
instruction (i.e. the Shariah).

Nowadays, people accord much importance to dreams,

especially those who engage in thikr and shaghl.
However, there is no significance in our dreams. Night
and day we are engrossed in eating, drinking, and
worldly activities. (and in an abundance of futility,
haraam, fisq and fujoor). All of these activities
accumulate in the mind and appear in different forms in
our dreams. Even if a dream is true, it is no more than a
conveyer of tidings. It is never a hujjat (proof).

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Even if one sees oneself in Jannat in a dream, one has not

attained Allah’s proximity by an iota. Similarly if one
sees in a dream one eating pork, it does not distance a
person an iota from Allah Ta’ala. Dreams per se have no
effect. Yes, dreams could sometimes be signs indicating
the condition of one’s deeds. A good dream could mean
that one is practicing virtuous deeds, and conversely a
bad dream could indicate that one is involved in evil
deeds.

1407. FLEEING FROM A PLAGUE

Someone asked: “Why is it not permissible to flee from a
plague?”
It is not permissible for the same reason that fleeing from
the Battlefield of Jihad is not permissible. Life is not our
property. Where the order of Allah Ta’ala is to protect
life, it shall be protected, and when the order is to
eliminate it, it shall be eliminated. Allah has forbidden
fleeing from a plague, hence it is not permissible. The
reason for the prohibition is the command of Allah
Ta’ala. But nowadays, the so-called intelligentsia search
for ‘rational’ wisdoms and reasons. The actual response
does not satisfy them.

1408. THE STAGES OF WARA’

There are four stages of Wara’ (Piety): Wara’ Udool,
Wara’ Saaliheen, Wara Muttaqeen, and Wara’
Siddiqeen.

Wara’ Udool
This is the waajib stage applicable to every Muslim. It is

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abstention from such acts for which there is the

punishment of Jahannam, and which eliminate one’s
adaalat (credibility) in the dunya. Such acts are
described as haraam, e.g. speaking lies, stealing, liquor,
etc. (Elimination of a man’s adaalat is not restricted to
abstention from haraam. Adaalat is negated by even
indulgence in such acts which are unbefitting of the
dignity of the Mu’min, e.g. eating while walking, being in
the public with a bare head, urinating in public, etc.)

Wara’ Saaliheen
This stage of Wara’ necessitates abstention from
Mushtabahaat (Doubtful things).

Wara’ Muttaqeen
In this stage is abstention from Mubaahaat for fear of
committing impermissible deeds. In this regard,
Rasulullah (Sallallahu alayhi wasallam) said that a
person will not attain the stage of the Muttaqeen as long
as he does not abstain from permissible acts for fear of
indulging in impermissible deeds. In this stage, the
Muttaqeen do not claim that the mubah acts are haraam.
However, they exercise considerable restraint on the nafs
to avoid approaching within the proximity of
impermissible deeds. Thus, they abstain from delicious
foods and other unnecessary luxuries and comforts.

Wara’ Siddiqeen
In this stage, they (the Siddiqeen) abstain from even acts
which are not doubtful and acts which are not solely for
the Sake of Allah Ta’ala. For example, Hadhrat Yahya
Bin Katheer (Rahmatullah alayh), after drinking some

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medicine was advised by his wife to do some walking to

avoid vomiting out the medicine. He responded: “I do not
understand how this walking will be ibaadat. I have for
thirty years abstained from acts which cannot be included
in ibaadat.”

(It should be noted that the Muttaqeen and Siddiqeen

have a basis in the Sunnah for their high standard of
austerity. Therefore, people of the dunya should not be
surprised nor criticize these Auliya for their lofty state of
Zuhd.)

1409. THE DUNYA AND THE AAKHIRAT

Hadhrat Maulana Gangohi (Rahmatullah alayh) narrating
from one of his Ustaadhs, said: “If a person is to acquire
worldly prosperity and Deeni loss (and ruin), then he
should be assigned to doctors. And, whoever is to acquire
Deeni prosperity and worldly loss should be assigned to
the Sufiyaa (Auliya), and whoever is to sustain the loss
of both (i.e. of the dunya and Deen) should be assigned
to poets.”

I (i.e. Maulana Ashraf Ali Thanvi) queried: “Hadhrat,

if someone wishes to gain both, what should he do?”
Hadhrat Gangohi responded: “It is impossible.”
(Our Comment: Apparently by ‘doctors’ is meant
those who are professionals in mundane spheres. Hadhrat
Gangohi’s statement is actually based on the Hadith of
Rasulullah (Sallallahu alayhi wasallam) in which is
mentioned that Deeni harm is concomitant with worldly
prosperity, and worldly harm is concomitant with Deeni

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prosperity. Those who sincerely seek the salvation of the

Aakhirah should always be in expectation of worldly
trials and hardships. - Mujlisul Ulama)

1410. ANTS
Shaikh Muhammad (Rahmatullah alayh) said that once in
his house an abundance of ants were all over the place.
He saw that they were emerging from a hole. He wrote
this Aayat:
‫ﺎ ﹸﻥ‬‫ﻴﻤ‬‫ﺳﹶﻠ‬ ‫ﻢ‬ ‫ﻨ ﹸﻜ‬‫ﻤ‬ ‫ﻄ‬ ‫ﺤ‬ ‫ﻳ‬ ‫ﻢ ﻟﹶﺎ‬ ‫ﻨ ﹸﻜ‬‫ﻛ‬ ‫ﺎ‬‫ﻣﺴ‬ ‫ﺧﻠﹸﻮﺍ‬ ‫ﺩ‬ ‫ﻤ ﹸﻞ ﺍ‬ ‫ﻨ‬‫ﺎ ﺍﻟ‬‫ﻳﻬ‬‫ﺎ ﹶﺃ‬‫ﻳ‬
‫ﻭ ﹶﻥ‬‫ﻌﺮ‬ ‫ﺸ‬
 ‫ﻳ‬ ‫ﻢ ﻟﹶﺎ‬ ‫ﻫ‬ ‫ﻭ‬ ‫ﻩ‬ ‫ﺩ‬ ‫ﻮ‬‫ﺟﻨ‬ ‫ﻭ‬
and placed it in the hole. All the ants disappeared into the
hole.

1411. A MU’MIN’S HONOUR

A Mu’min has a great sense of honour (Ghairat). In fact,
Ghairat is among the necessary attributes of Imaan. A
man becomes enraged if someone interferes with his
wife. If someone says that because of his anger he is ill-
mannered, it will be said to him: ‘O miserable one!
Silence here is dishonourable.’ Similarly, a man of the
Deen is unable to tolerate acts which are in conflict with
the Deen.

1412. WEAKNESS OF IMAAN

A man asked Hadhrat Maulana Muhammad Ya’qub
(Rahmatullah alayh):

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“Why is there no qadha for Namaaz which is not

performed during the state of haidh (menses) whereas
there is qadha for Roza (Fasts) which are missed because
of haidh?” Hadhrat Ya’qub responded: “The reason for
this is that if one does not accept it, then he will be struck
on the head with a shoe so much that he becomes bald.”

Continuing, he commented: “As long as education was

simple, Imaan remained strong. When the new
enlightenment (western education) commenced, the
Imaan of people became defective. For every mas’alah
they seek reasons. The greatness of Allah and His Rasool
(Sallallahu alayhi wasallam) has disappeared from the
hearts. It is quite simple to understand that when we
believe in Allah and Rasulullah (Sallallahu alayhi
wasallam), then there is no need for investigating the
Ahkaam (of the Shariah).

1413. THE POOR AND THE RICH

Our Haaji Saahib (Hadhrat Imdaadullah) would
delightfully comment: “Alhamdulillah! In our Silsilah all
is the assembly of Talaba (Deeni Students) and Ghuraba
(Poor). The durwaish by whom there is a preponderance
of people of worldly status is generally a man of the
dunya.”

1414. HARAAM FOOD

Someone once presented a parcel of sweetmeats as a gift
to Hadhrat Maulana Fadhlur Rahmaan (Rahmatullah
alayh). (Hadhrat Fadhlur Rahmaan was a Majzoob
Wali). He asked the person: “What is your profession?”

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The man said that he was a singer. Maulana said:

“Mardood (accursed, rejected one)! You want to feed me
with haraam?” He then kicked the parcel with such force
that it landed at a great distance.

1415. COMPANY OF THE WEALTHY

Once it appeared to me that my Fajr Namaaz had become
qadha. Although I was not certain that the sun had risen,
it appeared so to me. That night I had slept at the place of
a wealthy man. I do not sleep at the homes of wealthy
people. However, on that occasion to avoid him feeling
offended, I slept at his place. He was also a good person,
nevertheless he was wealthy. From that day I repented
and resolved never to sleep by wealthy persons. His Fajr
became qadha. If I had performed the Namaaz at the
house, it would not have become qadha. However, I
could not convince myself to perform Namaaz in the
house, hence I rushed to the Musjid.

(Association with the wealthy exercises a spiritually

detrimental effect. Hadhrat Aishah (Radhiyallahu anha)
narrated: ‘Rasulullah- sallallahu alayhi wasallam- said
to me: ‘If you desire to link up with me (in Qiyaamah),
then take from this world such provision which is
sufficient for a horse-rider (along the journey); beware
of the company of the wealthy, and do not regard a
garment to be old as long as you can patch it.”)

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1416. THE COMPANY OF THE SULAHAA’

(PIOUS)
As long as we are in the company of the Sulahaa’, we too
will be Saalih (pious). Everything is lost when exiting
from their circle, and sometimes it becomes difficult to
save Imaan. Safety of Imaan, Ilm of the Deen, virtuous
deeds, etc. are all acquired via the medium of the
company of the pious.

1417. PONDER
Do not initiate something merely on the basis of passion.
Whatever you wish to do, ponder and consult with a
senior.

1418. SERVICE FROM MINORS

It is not permissible to extract service from a naabaaligh
(minor) without the consent of his father. I therefore do
not make wudhu from some jugs (i.e. those which were
filled by minors). Perhaps wudhu with such water will
not be permissible. When a naabaaligh fills a jug with
water, he becomes its owner. It is not permissible to use
the property of a minor without payment.

1419. TAKABBUR
Takabbur (pride) is spawned by jahl (ignorance). A
person who is proud of his knowledge has not understood
the reality of the Knowledge. If he had understood it, he
would have understood that he has not achieved
anything.

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1420. REMEDY FOR PRIDE

With regard to the present, you may consider yourself
better than a kaafir. However, with regard to the future
bear in mind that it is possible that the kaafir may die
with Imaan and my end may be evil. This understanding
is an adequate remedy for pride.

1421. REMEDY FOR AN AALIM’S PRIDE

An Aalim should reflect that perhaps there is some such a
sincere amal (deed) of the jaahil (the ignorant one) which
surpasses all of my Ilm (knowledge) and amal (deeds),
and there is the probability of me being apprehended by
Allah Ta’ala. You should not imagine the ignoramus to
be an Aalim and yourself to be a jaahil. Yes, it is not
known who is maqbool (accepted) by Allah Ta’ala.

1422. UJUB (VANITY – SELF-ESTEEM)

Do not even by mistake imagine that there is any
excellence in you, whether it be an excellence of
knowledge, virtuous deeds or intelligence. Self-esteem
brings about the Wrath of Allah Ta’ala, and in
consequence intelligence is eliminated. At all times keep
the focus on your faults and sins.

1423. HIRS (GREED)

Hirs has increased in people. Although it is said that
things have become expensive, it is hirs which has
increased. Also, superfluous trappings (takallufaat) have
increased.

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(Avariciousness – hirs – and superfluities in emulation

of kuffaar lifestyles eliminate barkat from earnings.
Therefore, the income of most people does not suffice.)

1424. THE MAQAASID OF THE DEEN

The concern and effort (ihtimaam) for issues which are
not the Maqaasid (Goals and Objectives) of the Deen
lead to deficiency in observance of the actual Maqaasid
of the Deen. Then the Maqaasid are neglected. This
spawns ghulu’ (haraam extremism/bigotry), hence others
(and their methods) are despised.

(This naseehat is in particular applicable to the

Tabligh Jamaat. Terrible ghulu’ exists in the Tabligh
Jamaat. Its members, even its seniors, are generally
ignorant of the Maqaasid of the Deen. They now believe
that their specific methodology of tableegh is the
Maqsood and be all of the Deen, and all other forms of
Tableegh are baseless. They hold in contempt those who
are not linked with the Tabligh Jamaat. Even great
Ulama and Auliya are despised by the bigots of the
Tabligh Jamaat. This attitude is transforming the Tabligh
Jamaat into a sect of deviation. It is essential that the
elders of the Jamaat, reflect, ponder and meditate on the
many deficiencies plaguing their Jamaat. (Mujlisul
Ulama)

1425. GHAIRAT (HONOUR)

According to the Hadith, Ghairat/Hamiyat (i.e. sense of
honour spurring one to spring to the defence) is the
natural disposition of the Mu’min. This Hadith is
narrated in Maqaasid-e-Hasanah.

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(It is this natural Ghairat which impels a Mu’min to

spring to the defence of the Deen when it (the Deen) is
insulted or disparaged in any way.- Mujlisul Ulama)

1426. THE WOES OF A FLATTERER

A flatterer labours in considerable misery. The
dispositions of people vary. It is not possible to please
everyone. But some people have ludicrous policies. They
court everyone in order to please them (by flattery).
These people are very devious. They are perpetually
plagued with the issue of pleasing all and sundry. They
dwell in considerable misery. According to me their
attitude is shirk. It is the worship of creatures.

(Those who call for unity at the cost of compromising

the Deen, those who strike up association with the Ahl-e-
Baatil, and those who grovel at the feet of the kuffaar in
their interfaith plots are of the ilk mentioned by Hadhrat
Thanvi in this Malfooth. – Mujlisul Ulama)

1427. DARUL HARB AND DARUL ISLAM

Darul Harb is a land which is under Kuffaar domination.
There are two kinds of Darul Harb: Darul Aman (Land of
Peace) and Darul Khauf (Land of Fear). Darul Aman is
a land where there is a mutual treaty between the
Muslims and the Kuffaar. It is a land of peace. On the
other hand, if there are hostilities between the Muslims
and Kuffaar, then it will be Darul Harb.

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1428. THE NAJAASAT OF KUFR

The najaasat (filth) of the Mushrikeen mentioned in the
Qur’aan refers to the najaasat of kufr. Even if a kaafir is
washed thoroughly (by way of ghusl), he remains
impure. Water does not cleanse the mushrik of his kufr.
However, if he recites the Kalimah, the najaasat of kufr
is eliminated.

It is immensely pleasing to me when a Muslim does

not accept food from a Hindu.

(If one has certitude that the food (i.e. non-meat food)
of a non-Muslim is not contaminated, then it will be
lawful to accept it. However, in view of the kaafir’s
spiritual impurity, the food handled by him is spiritually
impure. Everything has an athr (effect/impression).
Hence, Hadhrat Thanvi said that he is delighted if a
Muslim does not accept food from a Hindu.

While this is the mas’alah if there is certitude

regarding the physical purity of the food, in our time
there is almost certitude regarding the contamination of
the food of the kuffaar, especially of the cow-urine-
drinking Hindus. Therefore, it is not permissible to eat
food provided by the kuffaar. –Mujlisul Ulama)

1429. THE ABJECT CONDITION OF MUSLIMS

In reality, our nation (i.e. the Muslim Ummah) is bereft
of both worldly and Deeni capability. (i.e. Muslims of
this era are absolutely useless- Mujlisul Ulama). If they
had possessed ability, Allah Ta’ala would have retained
them as rulers (of the world). When they had the

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capability, no one dared oppose them. Today there is

nothing left of that former capability.

(Allah has promised those of Imaan and who practice

virtuous deeds that He would grant them power on
earth… (Qur’aan) –Mujlisul Ulama

1430. HADHRAT GANGOHI

In a dream, a Buzrug saw Hadhrat Maulana Gangohi
(Rahmatullah alayh) sitting on the Arsh (The Divine
Throne) writing Fatwas.

Molvi Shabeer Ali, during his childhood, in a dream

saw a beautiful lady approaching him. She asked for the
residence of Maulana Ashraf Ali Thanvi. Molvi Shabeer
said: ‘I shall show you. Who are you?” She said: “I am
the wife of Imaam Abu Hanifah.” Shabeer Ali asked her
a mas’alah. She responded. Then Shabeer Ali sought
clarification. She said: ‘Abu Hanifah is coming. With
him is a Buzrug from your Jamaat. Ask him.’ Shabeer
Ali said: ‘When I looked I saw that with Imaam Abu
Hanifah was Hadhrat Gangohi. I asked Imaam Abu
Hanifah: ‘From whence is he with you?’ Imaam Abu
Hanifah responded: ‘He, in fact, lives with me.’

1431. THE BESTOWAL OF IMAAN

At the time of death, a Hindu requested Zam Zam water.
He refused to drink any other water. Someone asked me
whether it was permissible to give him Zam Zam. I said
that he should be given Zam Zam water. There is no law
(of the Shariah) prohibiting it. It will not be surprising if
he dies as a Muslim.

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Hadhrat Maulana Qaasim Nanotwi (Rahmatullah alayh)

saw in a dream a Hindu moneylender strolling in Jannat.
He asked: ‘Lalaji, how come you are in Jannat?’ The
Hindu replied: ‘At the time of death, I recited the
Kalimah. Allah Ta’ala accepted it, and forgave me.’

Throughout his entire life he dealt with interest. At the

end he was saved with the Kalimah.

(Allah guides whomever He wills, and He misleads

whomsoever He wills – Qur’aan)

1432. MOLVIS AND DIGNITY (SHAAN)

Molvis are generally concerned with their shaan
(dignity). They are worried about their dignity
diminishing. This attitude is the inheritance of Iblees.
Iblees had also adorned his response (to justify his
rebellion). Allah Ta’ala commanded: “Get out from here
disgraced and accursed.”

Those who indulge in wrangling should be expelled.

(It is this accursed heritage – inherited from Iblees-

which induces molvis to compromise the Haqq, to
conceal the Haqq and to become ‘dumb devils’ with
unjustified silence when the Haqq is being trampled on.
They seek to cultivate the pleasure of people regardless
of inviting the Displeasure of Allah Ta’ala. The ‘shaan’
they pursue is a phantom whispered into their hearts by
Shaitaan. – Mujlisul Ulama)

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1433. MINGLING WITH PEOPLE

Being of benefit to others is laudable. But for a mubtadi
(one who has just begun the process of self-reformation)
it is a fatal poison because it entails mingling with
people. The mubtadi should totally abstain from
associating with people.

1434. ADVERTISING
Once someone placed a signboard with the name of the
Madrasah, Imdaadul Uloom, outside the Madrasah. I
severely reprimanded him, and had the board removed. It
is not our purpose to earn money with the Madrasah.

1435. THE FIRMNESS OF HADHRAT

GANGOHI
The Istiqaamat (firmness) of Maulana Gangohi was
indeed wonderful. Once the people of the city were in
great opposition to the Madrasah of Deoband. They
wanted one of them to be appointed a member of the
Shura of Darul Uloom Deoband, but Hadhrat Gangohi
refused. The agitation of the people threatened the
closure of the Madrasah.

I wrote to Hadhrat Gangohi advising him to accept the

membership. Even if one of them is accepted, the
majority would still be the supporters of Hadhrat
Gangohi, hence the view of the majority would prevail.
In response, Hadhrat Gangohi wrote: “We shall be
questioned (i.e. by Allah Ta’ala) for having appointed an
unqualified person (i.e. a faasiq) as a member. Whether
the Madrasah remains or is eliminated is of no concern.

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The Madrasah is not the Maqsood (Objective). The

Maqsood is Allah’s Pleasure. It shall be pursued and
acquired.”

Nowadays, the Ulama become subdued by even the

slightest threat of the masses.

1436. A DOUBTFUL GIFT

A railway officer collected some money from his
colleagues and sent it as a gift. It appeared to me that his
status may have induced the others to contribute.
Because of this doubt, I returned the money and advised
him to refund each person. Whoever wishes may present
a gift himself. Whatever is destined, will come.

1437. REFORMATION
Experience has established that islaah (reformation of
mureeds) is not achieved by tenderness. I therefore adopt
harshness.

1438. ELIMINATION OF IMAAN

Imaan is not snatched away at the time of Maut. This
idea is completely erroneous. Imaam Ghazaali
(Rahmatullah alayh) has written that no one becomes a
kaafir at the time of death if he was not a kaafir before.
At the time of death, his (hidden) kufr becomes manifest.
In reality, at the time of Maut, Allah’s Mercy settles on
the Mu’min.

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1439. TAUBAH – DO NOT BE DECEIVED

Do not dwell in the misunderstanding of repenting
(Taubah) at the time of Maut (or in old age). No one
knows what will be his condition at that time.

1440. AUNTS OF SHAITAAN

Someone asked: “My wife torments my mother. Should I
punish her?” I said to him: What type of punishment will
you mete out? Furthermore, who is at fault?” In reality,
these old women are very hard-hearted. They are
merciless butchers. In fact aunts of Shaitaan.

(Although daughters-in-law too are callous and

spiteful to their mothers-in-law, the vast majority of
mothers-in-law are the primary cause for the collapse of
marriages. They believe that their daughters-in-law are
servants to be domineered. That is why Hadhrat Thanvi
describes them as ‘merciless butchers’ and ‘aunts of
shaitaan’. –Mujlisul Ulama)

1441. GHEEBAT IS WORSE THAN ZINA

It is mentioned in the Hadith: “Gheebat is worse than
zina.” One reason for the gravity of gheebat according to
Shaikh Saadi (Rahmatullah alayh) is that gheebat is
spawned by kibr (pride) while zina is the consequence of
shahwat (carnal lust). Shahwat relative to kibr is the
lesser evil.

1442. QUR’BAANI SKINS

It is permissible to give the skins of Qur’baani animals to
Sayyids just as it is permissible to give Qur’baani meat to

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the wealthy. However, the money acquired from the sale

of Qur’baani skins may not be given to Sayyids. Such
money is Sadqah which is not permissible for the Sa’daat
(Sayyids).

1443. “WHAT SIN DID I COMMIT?”

People usually comment (when some calamity befalls
them): “I don’t know what sin have I committed.” This
statement is like a bullet shot into me. One should be
surprised if one is saved from sin. A person commits sins
at all times. One is therefore befitting for punishment at
all times.

1444. WORSE THAN A DOG AND A PIG

The meaning of regarding oneself to be worse than a dog
or a pig is: I am in danger. There is the fear of an evil
death for me. I do not know if I shall die with Imaan or
kufr. A dog and a pig do not have this fear.

1445. THE MOTIVE IS KIBR

A man asked: “What is the daleel for the hillat
(permissibility) of the eggs of birds?” I responded: “What
is the daleel for the hillat of the birds?” If he had
responded, then I would have asked: “What is the daleel
for the hillat of springbuck, etc.” The motive of such
questions is kibr. Everyone desires to be an authority.
They feel belittled by submission (to authority). Firstly,
they are averse to submit to their contemporaries, then
this evil is extended to the Salfus Saaliheen. By degrees,
it is extended to even the Ambiya (Alayhimus salaam).

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1446. INDULGENCE IN FUTILITY

Someone asked whether Munkar and Nakeer are two
specific beings or are they a class of beings? I said: What
is the motive for this question? Until the objective of the
question is unknown, an answer shall not be given.
People indulge in nonsensical issues which are futile.
They have no better work. Tomorrow he will ask about
the heights of Munkar and Nakeer, and if the one is taller
than the other. The Sahaabah never asked such futile
questions.

1447. FORBIDDEN PERMISSIBILITIES

Some Mubaahaat (permissible things) are Qabeeh
lighairihi (evil due to other factors). If an evil
accompanies a permissible act, then the act becomes
impermissible. Gradually, indulgence in it leads to
haraam. Just as it is Waajib to abstain from Haraam li
ainihi (that which is haraam per se), so too is it Waajib
to abstain from Haraam li ghairihi (Haraam due to other
factors which are evil).

1448. ISLAAH (REFORMATION)

A Molvi Sahib wrote asking for some form of Thikr by
means of which he can achieve Islaah (moral
reformation). I replied that Islaah is not achieved by
Thikr. It is achieved by tadbeer (ta’leem and suhbat of
the shaikh).

1449. WILAAYAT-E-KHAASSAH
(Wilaayat-e-Khaassah means a special bond of Divine
Proximity. All Mu’mineen are the Auliya (Friends) of

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Allah Ta’ala. However, the popular understanding of the

term ‘Wali’ refers of Wilaayat-e-Khaassah.)

Two acts are incumbent for Wilaayat-e-Khaassah:

Thikr in abundance (i.e. perpetual Thikr), and perpetual
obedience to Allah Ta’ala. When a sin is committed,
Wilaayat-e-Khaassah is eliminated. (Sometimes even the
Wali lapses into sin.) However, after Taubah, Wilaayat-
e-Khaassah is re-instated. Sometimes, the state of the
Wali is enhanced after Taubah.

1450. FOR EMPLOYMENT

For finding employment recite YAA LATEEFO 1100
times after Isha’. First recite Durood Shareef, then YAA
LATEEFO, then again Durood Shareef. This has reached
us from the pious predecessors. (Durood Shareef may be
recited 3 times or 7 times. It is also preferable to make
dua after this Wazeefah).

1451. TA’WEEZ SHOULD NOT BE OPENED

The efficacy of a Ta’weez is either reduced or eliminated
by opening it to see what is written. The mind plays an
important role in the efficacy of the Ta’weez. People of
weak Imaan may consider insignificant whatever is
written in the Ta’weez, hence the efficacy is eliminated.

An Aalim acquired a Ta’weez from a Buzrug for his

migraine. Whenever the Aalim would keep the Ta’weez
on, his head would not pain. His curiosity constrained
him to open the Ta’weez. When he saw only Bismillaahir
Rahmaanir Raheem written, his confidence evaporated.

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Henceforth the Ta’weez did not benefit him. His head

continued paining.

1452. SMILING AFTER DEATH

Many people who are overcome with khashiyat (fear for
Allah and the Aakhirat) have been seen to be smiling
after Maut (death).

1453. DISRESPECT FOR THE AULIYA

It is the way of Allah Ta’ala not to overlook disrespect
shown to his accepted servants (the Auliya). (Disrespect
for the Auliya will certainly be punished here on earth.
Rasulullah – Sallallahu alayhi wasallam – narrated that
Allah Ta’ala said: ‘He who distresses My Wali, verily, I
give him notice of war.”)

1454. RENUNCIATION OF THE WORLD

A person should be taarikud dunya (one who renounces
the world), not matrookud dunya (one renounced by the
world). An additional benefit in being a renouncer of the
world is that people will not think of the people of the
Deen to be contemptible.

(One should not hanker after the world. This has

greater emphasis for the Ulama. It is disgraceful to look
askance at the people of wealth. A man who hankers
after the world, will find the people of the world rejecting
and despising him. This is the meaning of matrookud
dunya).

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1455. IJTIHAAD
Ijtihaad is a natural disposition. A man does not become
a Mujtahid from the study of an abundance of kitaabs.

(This natural disposition – Thauq – is enhanced by

Taqwa.)

1456. FOUR KINDS OF PERSONS

People are of four kinds. One: A person has intelligence
and courage. Two: He neither has intelligence nor
courage. Three: He has intelligence but lacks courage.
Four: He has courage, but no intelligence.

1457. ATHR
Everything has an athr (effect/impression). Just as the use
of something beneficial has a beneficial effect, so too is it
beneficial to reflect on it and to speak about it. For
example, thinking and speaking well about the Auliya.
Similarly, something harmful has a harmful effect if
used, and even if reflected on or spoken about.

1458. INVERSE ORDER

Alas! We flee from the things which create love for
Allah, and we hasten to things which create a barrier
between us and Allah Ta’ala. We are walking in reverse
order.

1459. WAZEEFAHS
Spiritual diseases are not cured by wazeefahs (i.e. thikr).
Moron peers (so-called spiritual guides) have ruined the
people. For everything they prescribe a wazeefah.

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Wazeefahs are like a tonic. Wazeefahs are not the

medicine for curing the disease. In fact, sometimes the
spiritual disease deteriorates further with wazeefahs.
Bitter medicine is the cure for disease.

1460. DALAAILUL KHAIRAAT

Regarding Dalaailul Khairaat, I advise my friends to
recite Durood Ibraaheem. The time spent reciting
Dalaailul Khairaat should be devoted to reciting the
Durood Shareef which is recited in Namaaz. The entire
Ummah recites this Masnoon Durood which has been
narrated from Rasulullah (Sallallahu alayhi wasallam).

1461. DEEDS ACCORDING TO INTENTIONS

The Hadith: “Actions (will be judged) according to
intentions”, does not pertain to sins. It relates to
permissibility and obedience. If the niyyat for virtuous
deeds is sincere, the deeds are accepted. Similarly, if the
niyyat in permissible acts is sincere, i.e. done for the sake
of the Deen, then these acts become the Deen. The
Hadith does not mean that sins are accepted if the
intention is pious.

(If, for example, the intention for gambling is to give

the proceeds to the poor, the sin is not transformed into
virtue. The intention here is corrupt.)

1462. DUA AND QUALIFICATION

A man asked me to make dua for him. I advised him to
also make dua. He responded: “I am unfit to make dua.” I
said to him: “Subhaanallaah! You do recite the Kalimah.
You are qualified for the Kalimah, but not for Dua?

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There is no need for any qualification for making dua.

Dua is to ask. It is obvious that one who lacks
qualification asks. In fact, even the dua of shaitaan was
accepted. I therefore do not understand how you are not
qualified to make dua. Shaitaan has indeed deprived
people of considerable goodness.”

1463. TAFAQQUH IS NECESSARY

In every activity Tafaqquh is necessary. Memorizing
numerous riwaayaat (narrations) is not tafaqquh.
Understanding the Deen is Tafaqquh. Nowadays, the
imaams cause distress to the muqtadis by performing
excessively long raka’ts. Once on a journey to
Muzaffarnagar, I was in the company of a Buzrug who
engaged in Salaatul Awwaabeen in the field. The delay
distressed me considerably.

In Bani Israaeel there was a Raahib (monk) by the

name of Juraij. He devoted all his time to ibaadat in his
Sauma’ah (his hut of ibaadat outside the town limits).
Once while engaged in Salaat, his mother appeared and
called him from outside. Since Juraij was in Salaat, he
did not respond. His mother was highly offended. In
anger she cursed: ‘O Allah! Before his death let him see
the face of a prostitute!’

After some time, a prostitute gave birth to a child. The

people of the town apprehended her, demanding to know
who had fathered the illegitimate child. She mentioned
the name of Juraij. The people were appalled. They tore
down his hut and manhandled him. When he queried the
reason for their action, they accused him of having

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fornicated with the prostitute whom they had brought

with them. Juraij said to the infant: “Who is your father?”
The baby spoke and mentioned the name of a shepherd.
Thus his innocence was established.

Juraij was an Aabid, not a Faqeeh. If he was a Faqeeh

he would have terminated his Salaat to attend to his
mother.

(Rasulullah –Sallallahu alayhi wasallam – said: ‘One

Faqeeh is harder on shaitaan than a thousand Aabids.’
While performing Nafl Salaat if one’s parents call, the
Salaat should be terminated to attend to them. If it is
Fardh Salaat and urgency is understood from the manner
of their calling, even the Fardh Salaat should be
discontinued.

Parents should also not curse their children. It may be

a moment of maqbooliyat (acceptance), and the curse
will settle on the child being cursed.)

1464. THE HEIRS OF IBLEES

Who are the heirs of Iblees? Just as the Ambiya have
heirs, so too does Shaitaan have his heirs. The Heirs of
the Ambiya according to the Hadith are the Ulama – the
Ulama-e-Haqq – those who are Ulama in the meaning of
the Qur’aan which states:
“Verily, only Ulama of His servants fear Allah.”

Explaining who the heirs of Iblees are, Hadhrat

Maulana Ashraf Ali Thanvi (Rahmatullah alayh) said:

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“The main concern of molvis is that their status

(shaan) should not be demoted. This attitude is the
meeraath (inheritance) of Iblees. Allah Ta’ala did not
respond to the shenanigan of Iblees (i.e. when he justified
his refusal to make Sajdah for Hadhrat Aadam – alayhis
salaam) because He was aware that shaitaan would not
be able to understand the (logical) response. Instead,
Allah Ta’ala commanded: “Get out from it (from Jannat)
accursed and buffeted.” From this response, it should be
realized that the obsequious ones (the bootlickers) should
be expelled. The duty of the Muallim is to inform (of the
Haqq). To debate is not the function of the Musliheen
(spiritual guides). It is the function of Madrasah teachers
(when explaining to their students).”

Thus, the molvis who bootlick rulers and the wealthy,

and who seek to be in the good books of the people of
the dunya at the cost of proffering baseless interpretation
of the ahkaam of the Shariah to soothe the westernized
palates of deviates, are in reality the heirs of Iblees,
hence we dub them the Agents of Iblees.

1465. HARAAM DONATION

If in public a man gives a beggar one dirham, but in
privacy he will give only half a dirham, then it is haram
for the beggar to accept one dirham. The extra half
dirham is acquired by pressure on the heart of the donor,
and this is not permissible.

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1466. ABANDON US
By Allah! I wish with all my heart that the entire world
brands me as a mulhid (atheist/heretic) and a zindeeq
(kaafir) and abandon me. I will then remain with my
Mahboob (Beloved Allah Ta’ala).

1467. THE DETRIMENT OF THE COMPANY

OF THE WEALTHY
Once during my youth, it appeared to me that my Fajr
Namaaz had become qadha although according to the
Fiqhi rules it was not qadha. Nevertheless, it appeared to
be that the sun had risen although there was no certitude.
The cause for this disquiet (the feeling of my Fajr
Namaaz becoming qadha) was that I had slept near a
wealthy man. Although I do not sleep by wealthy people,
on this occasion he had made arrangements for my
sleeping, and since he was a pious man it was
embarrassing to refuse. On that day I made Taubah that I
shall never again sleep by a wealthy man.

1468. THINK BEFORE ACTING

Do not embark on anything without reflecting. Do not act
merely on enthusiasm. Reflect on all angles. Appoint
someone as your senior and seek advice from him.

1469. PERMISSION FOR SERVICE FROM

MINORS
Without the permission of the father do not take any
service from a naabaaligh (minor). Some minors fill the
water jugs. I do not use the water for wudhu because I
doubt if it is permissible.

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1470. THE INFERIORITY OF THE AALIM

The method for an Aalim to regard himself inferior to a
jaahil is for him to think: “Perhaps some of his deeds due
to sincerity surpass my knowledge and deeds. Perhaps I
may be apprehended by Allah Ta’ala”. Do not regard the
jaahil to be an Aalim, but it is not known who is maqbool
(accepted) by Allah Ta’ala.

1471. EFFACEMENT OF UNDERSTANDING

Even by error, do not think of there being any excellence
in you whether it be knowledge, deeds or intelligence,
etc. This idea is so abhorrent and evil that it immediately
invites the Wrath of Allah Ta’ala. Which effaces the
understanding of the person.

1472. DON’T PURSUE SUPERFLUITIES

Do not pursue what are not the objectives of the Deen.
By such pursuit, the Maqaasid (objectives) of the Deen
are neglected. This leads to ghulu’ (bigotry/haraam
extremism) in the Deen which culminates in despising
others.

Comment
This Malfooth applies aptly to the Tabligh Jamaat. The
Jamaat has made its specific methodology of tabligh the
maqsood (objective) of the Deen, hence all other
branches of Tabligh including the Ulama, Madaaris and
Khaanqahs are despised, and even regarded to be futile. –
Mujlisul Ulama

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1473. PLEASING ALL AND SUNDRY

Some people labour under great stress as a result of
attempting to please everyone. This is not possible. In
fact, it is shirk and the worship of creation.

(The Muslim’s focus should be on pleasing Allah Ta’ala.)

1474. CAUSE NO DISTRESS TO OTHERS

Great care should be taken to avoid causing distress to
others by one’s statements and actions. In fact, this is half
of Sulook (Tasawwuf). There is much barakaat in this.
Benefiting the creation of Allah Ta’ala is beneficial.
However, if one is unable to be of benefit to others, then
at least do not cause them distress.

1475. A FATAL POISON

The mubtadi’ (the one who begins the islaah of his nafs)
should have no relationship with others. He should sever
all relationships for this is a fatal poison for his moral
reformation.

1476. THE GHILAAF OF THE KA’BAH

It is not permissible to sell the Ghilaaf (Cloth) of the
Ka’bah. This sale is in fact bribery. Tamleek (ownership)
does not apply to it. The Ghilaaf may be distributed to
others. The person who possesses a portion of the
Ghilaaf is the mutawalli of it.

1477. KIBR
The Shuyookh and the Ulama proffer answers for
everything. There are two reasons for this. One: they

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have a desire for this, and two: kibr (pride). If they do not
answer, they feel that their dignity is lowered.

1478. THE ASSEMBLY OF THE SOULS

When all the souls of entire mankind were assembled in
the spiritual realm long before the physical creation of
people, they were not gathered in any orderly manner
such as in rows. Some were at a distance from others;
some were facing each other; some faced those whose
backs were towards them.

The effect of this manner manifests in even this

worldly life. Those who were close by facing one
another, develop mutual love and affinity in this earthly
life. Those whose backs were towards one other become
strangers or enemies on earth. The soul which faced the
one whose back was towards it, develops love for that
person, whilst the other one does not reciprocate.

An example is the relationship between Hadhrat

Mugheeth (Radhiyallahu anhu) and his wife Hadhrat
Bareerah (Radhiyallahu anha). She was first a slave.
Hadhrat Aishah (Radhiyallahu anha) had purchased and
set her free. On attaining her freedom, being aware of the
mas’alah, she annulled her marriage and separated
herself from her husband. Hadhrat Mugheeth
(Radhiyallahu anhu) was deeply in love with her. He
walked in the alleyways grief-stricken and sobbing at the
separation, begging her to return. But she was adamant in
her refusal. Feeling pity for Hadhrat Mugheeth,
Rasulullah (Sallallahu alayhi wasallam) interceded on his

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behalf and advised Bareerah (Radhiyallahu anha) to

return to him. She asked: ‘O Rasulullah! Do you instruct
me to return to him or do you advise me?” Rasulullah
(Sallallahu alayhi wasallam) said that he was merely
advising her. She said that since it was not an instruction,
she chose not to return to him.” (She utilized her Shar’i
right, and Nabi – Sallallahu alayhi wasallam – did not
reprimand her nor was he annoyed.)

1479. ANGER
Imaam Shaafi’ (Rahmatullah alayh) said in Tabqaat
Kubra: “He who is not angered when angry is a donkey,
and he who does not accept an apology is a Shaitaan.”

Comment: The meaning of “not angered”, does not

mean that the angry person should give vent to his anger.
He has to restrain his anger. The meaning refers to anger
in its emotional state. For a valid cause, becoming angry
is natural and justified. Restraining the anger is another
issue.

1480. FRAUDS
If the Shaikh does not rectify any Shar’i contravention
which he discerns in his mureed, then he (the shaikh) is a
khaa-in (a fraud/abuser of trust). Such a person is not fit
to be a Shaikh. When he is unable to cure the mureeds,
then why does he become an obstacle in their path? Of
what benefit are such guides?

Amaanat (Trust) is not restricted to material objects.

The mureeds who are subordinate to the Shaikh are also
Amaanat. If the shuyookh are deficient in the Islaah of

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their mureeds, then they will be frauds. A man who

commits fraud in the Deen and Imaan (such as these
fraud shaikhs) cannot be trusted in anything. The shaikhs
of today have ruined the Imaan of innumerable people.
They conduct themselves in contravention of the Shariah.

1481. FULFILLING RIGHTS

Only a man in whose heart is the fear of Allah will fulfil
the rights of his wife. Fear of Allah is the effect of Ilm
(Knowledge). In this regard the Qur’aan says: “Verily, of
the servants of Allah only the Ulama fear Him.” An
ignorant person cannot fulfil his wife’s rights. In fact, he
will not fulfil anyone’s rights.

1482. COMPANY OF THE WEALTHY

Deficiency of intelligence is an effect of being in the
company of the wealthy.

There is no benefit in such company because

generally, the wealthy ones are bereft of sincerity.

(Rasulullah (Sallallahu alayhi wasallam) said to

Hadhrat Aishah – Radhiyallahu anha: ‘If you wish to
link up with me (on the Day of Qiyaamah), then beware
of the company of the wealthy.”)

1483. MEHR – IS AN INTENTION

SUFFICIENT?
Someone asked: “Will it suffice for discharging the Mehr
if the intention is made at the time of giving the wife an
amount without verbally stating that it is for the Mehr?”

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The intention will not suffice because gifts are usually

given to the wife.

1484. THE ULAMA AS SUBORDINATES

If the Ulama join the ranks of the laymen, there will be
no benefit. But, if the laymen join the ranks of the Ulama
(i.e. follow the Ulama), then there will be benefit. If a
physician follows the whims of patients, they will not
benefit. They will, however, benefit if they are
subordinate to the physician.

1485. THE STATUS OF ILHAAM

Ilhaam (inspiration of the Auliya) is not absolute in
certitude. However, there will be worldly harm acting in
conflict with Ilhaam although it may not be harmful in
Deeni terms. A Buzrug intended to meet another Buzrug.
His Ilhaam forbade it. Ignoring his Ilhaam he took some
steps, fell and broke his leg. Later, it transpired that the
buzrug he had intended to meet was a bid’ati. Meeting
the bid’ati would result in fitnah.

While Ilhaam is correct (saheeh), it is not Hujjat

(Shar’i proof). Something may be correct, but will not
necessarily be Hujjat. For example, only one person saw
the Eid moon. Whilst his sighting is saheeh, it is not
Hujjat. He will have to discard his sighting, and fast.

1486. WILAAYAT-E-KHAASSAH
Wiliyaat or friendship: Every Muslim has a wilaayat with
Allah Ta’ala by virtue of Imaan. However, the special
type of Friendship – Wilaayat-e-Khaassah – is the bond
which the Auliya have with Allah Ta’ala)

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There are two essentials for Wilaayat-e-Khaassah: Thikr

in abundance and constancy in obedience.

1487. TA’WEEZ
A Ta’weez should not be opened to see what is written
therein. Its effect is diluted. An Aalim had acquired a
Ta’weez from a Buzrug for some pain. After the pain had
disappeared, the Aalim opened the Ta’weez and saw only
Bismillaah… written. His faith weakened. When the pain
again developed, he made use of the Ta’weez, but it was
now inefficient. It did not benefit him.

1488. AHL-E-BAATIL
Conversation with Ahl-e-Baatil (deviates/people of
falsehood) transfigures one’s disposition. It dilutes one’s
confidence. It is therefore necessary to exercise extreme
caution regarding debates. The Hadith instructs that we
should stay aloof from Dajjaal (i.e. when he appears,
safety from his evil is to flee far from him).

1489. THE CONDITION OF A MAJZOOB

There was a Majzoob whose condition was wonderfully
strange. When he recited Durood Shareef, he would
physically perceive a sweet taste in his mouth.

A Buzrug (who was unaware of the mas’alah) had

kept a dog. A Molvi informed him of the prohibition. The
Buzrug, addressing the dog, said: “Rasulullah
(Sallallahu alayhi wasallam) has prohibited keeping
dogs.” The dog promptly departed and was never again
seen.

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1490. IN NEED OF UMAR

When Hadhrat Umar (Radhiyallahu anhu) was appointed
the Khalifah, he said: “I am not in need of the Khilaafat.”
Hadhrat Abu Bakr (Radhiyallahu anhu) said: “The
Khilaafat is in need of you.”

1491. DISTRESSING THE AULIYA

It is the Sunnah of Allah to forgive even disrespect
caused to Him, but he generally does not forgive the
distress caused to His Auliya. It is mentioned in a Hadith
Qudsi: “Whoever distresses My Wali, I give him notice of
war.”

1492. RIYA (SHOW)

Do not abandon Thikr (or any good deed) if the thought
of riya occurs. Shaitaan conspires to terminate the
ibaadat with the waswasah of riya. Continue with the
Thikr and also resort to Istighfaar.

1493. GREETING A DOG

Once Hadhrat Sayyid Ahmad Kabeer Rifaai
(Rahmatullah alayh) made Salaam to a dog. When he
was asked if there is thawaab (reward) in making Salaam
to a dog, he said: “No.” However, this was a method for
treating his nafs.

1494. DOUBT IS BASED ON IGNORANCE

Laymen are quickly influenced by the objections (against
Islam) by non-Muslims. Thus they begin to doubt. Doubt
is based on jahl (ignorance). Since they are unaware of
the context, they are readily influenced.

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1495. IJTIHAAD
Ijtihaad is a natural propensity. The study of an
abundance of kitaabs does not render a man a Mujtahid.

1496. ATHAR
Allah Ta’ala has created in all things an athar (effect).
The manifestation of the athar is not dependent on
awareness. Whether one is aware or not, the effect will
manifest itself. For example, whether one is aware of the
effect of a poison or not, if it is taken, it will exercise its
effect.

Just as benefit is derived from beneficial things by

using them, so too is benefit derived by speaking about
them and reflecting on them provided it is in good faith,
not to criticize and condemn. Similarly, harmful things
will exercise a harmful effect by thinking and speaking
about them.

1497. THE SOLUTION

The methods which we have innovated today to attain the
objectives (of the Deen) will not bring success. The only
solution is to strive to gain the Pleasure of Allah Ta’ala.

1498. LET THEM CONDEMN

Whatever they (the opponents) say is baseless
disputation. No one can seal the tongues of all creation.
May Allah Ta’ala keep us engrossed in the service of His
Deen. Then even if the whole world criticizes, it will be
of no concern. (The Qur’aan says: ‘They do not fear the
insults of those who insult.”) I am grateful to Allah for

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the honour of my kitaab (Bahishti Zewer) being burnt (by

the Bid’atis) as Imaam Ghazaali’s kitaab, Ihyaaul Uloom
was burnt. Just as the fatwa of kufr was applied to Imaam
Ghazaali, so too has it been lauded on me.

1499. DOMINANCE OF CUSTOMS

Customs have become so dominant that even the
Haqaaiq (Reality and Truth) are overshadowed and even
effaced. Even senior Ulama (and Auliya) are at times
helpless and they submit in silence.

1500. SIMPLICITY AND HONESTY

I have observed these qualities in Maulana Ya’qoob
Sahib (Rahmatullah alayh), and in no one else, (i.e. in no
other Ustaadh. Hadhrat Ya’qoob was one of the
Ustaadhs of Hadhrat Maulana Ashraf Ali Thanvi).
Whilst teaching, if he did not understand something (in
the Kitaab), he would immediately go to his subordinate
Mudarriseen (Teachers), and in the presence of all say:
“Maulana, I have not understood the meaning of this.
Please explain it to me.” After acquiring the explanation,
he would return to the class, explain it to the Students,
and also inform them of the Ustaadh who had explained
it to him.

In fact, even if a Student explained the correct

meaning, Maulana would immediately accept it and
comment: “What you have said, is correct.” He would
say so several times. This was a haalat (emotional state)
in him.

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This was also the state of Hadhrat Haaji Sahib (Hadhrat

Haaji Imdaadullaah, the Shaikh of Hadhrat Thanvi). He
would always ask his mureedeen to explain the masaa-il,
then act accordingly. He would frequently say: “You are
Ulama. If I err in any of my views, inform me,” He would
even mention his Waaridaat (Spiritual Inspirations), and
say: Search the Kutub to see if perhaps my inspiration is
not in conflict with the Shariah.”

1501. WAZAAIF (RECITATION OF FORMS

OF THIKR)
Nowadays, Wazaaif is regarded as Buzrugi (sainthood –
being a Wali). Moral reformation is not considered to be
important and necessary whereas moral excellence is the
objective of Buzrugi.

1502. IN THE CLUTCHES OF SHAITAAN

Understand well that just as the fussaaq and fujjaar are in
the clutches of shaitaan, so too are those Muttaqeen
(Pious ones) who exceed the limits of the Shariah.

1503. PRIDE CAUSED BY THIKR LITANIES

Someone (a mureed) here made Amr Bil Ma’roof (i.e.
commanded virtue) to another person. I doubted (his
sincerity), hence I said to him: “Speak the truth. At the
time of making the Amr Bil Ma’roof, did you regard
yourself to be better than him?” He conceded that it was
so. I said to him: “This (your Amr Bil Ma’roof) is not
hidaayat (guidance). It is deviance. In fact it is shirk.”

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(To remedy his pride) I ordered him to set in order all

the shoes of the musallis and to fill the wudhu jugs with
water. Since this disease (of pride) was the effect of
Thikr and Shaghl, I instructed him to desist therefrom.
However, I advised him to continue making Thikr
without observing the specific formulae. He should
engage in Thikr whilst walking, working, sitting, etc.
This remedy had vastly benefited him.

1504. THE ABUNDANT GOODNESS OF THE

MADAARIS
Despite the avarice of the Ulama (of this era) having
disgraced this Tareeq (of acquiring Ilm of the Deen),
there is goodness in abundance in the Madaaris. It is out
of these Madaaris that such men emerge who uphold all
the affairs of the Deen.

1505. DEEDS ON THE BASIS OF

INTENTIONS
The Hadith: “Actions will be judged on the basis of
intentions”, applies to deeds of virtue not to sin. If the
intention for a good deed is sincere, the deed is accepted.
Similarly, if in a permissible act the niyyat is for the sake
of the Deen, then that act become Deen. The Hadith does
not mean that a sinful act practised with a sincere
intention is transformed into an act of virtue.

1506. THE ISLAMIC SYSTEM IS NOT A

DEMOCRACY
In a democracy, the decision is the effect of majority
opinion. Even the king (in a democracy) cannot decree in

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conflict with the majority opinion. If he has the power to

overrule the majority, then it will be a dictatorship. A
system is not a democracy merely on the basis of
consultation. It is based on the majority.

This was not the principle in the system of governance

of the Sahaabah Kiraam. There is not a single instance in
which the Khalifah was made subordinate to majority
opinion.

The Qur’aanic Aayat: “Consult with them. Then if you

decide, repose trust on Allah (and act according to your
resolution).”, substantiates the Islamic system of
dictatorship (the system in which the Khalifah governs
according to the Law of Allah Ta’ala). (Advising the
liberals who attempt to justify western democracy with
the Qur’aan, Hadhrat Thanvi said: “Involve yourselves in
your respective professions/occupations. Do not intrude
in a domain for which you are not qualified. Reading a
translation does not make you an Aalim.”)

1507. THE NEED TO FOCUS ON THE ONE

WHO IS THE ACTUAL CAUSE
Allah Ta’ala is Musabbibul Asbaab (The True and Actual
Cause of all events).

During the khilaafat of Hadhrat Umar (Radhiyallahu

anhu), a Christian clerk was employed by Hadhrat Abu
Musaa Ash’ari (Radhiyallahu anhu). When Hadhrat
Umar (Radhiyallahu anhu) instructed him to dismiss the
clerk, he (Hadhrat Abu Musa) explained that the clerk
was an expert accountant. Hadhrat Umar (Radhiyallahu

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anhu) said that if the clerk dies then some arrangement

will have to be made to replace him. Therefore, the same
arrangement should be made now (i.e. on the dismissal of
the clerk).

When Hadhrat Abu Musa Ash’ari (Radhiyallahu anhu)

returned, he found the clerk had died. Hadhrat Umar’s
focus was on Allah Ta’ala. Similarly, when he dismissed
Hadhrat Khaalid Bin Walid (Radhiyallahu anhu) and
appointed the weak Hadhrat Abu Ubaidah (Radhiyallahu
anhu) as the governor there was considerable surprise.

Hadhrat Umar (Radhiyallahu anhu) mentioned that the

focus of the people was on Hadhrat Khaalid
(Radhiyallahu anhu). The battle victories were attributed
to him. The focus had shifted from Musabbibul Asbaab.
Now that a weak man was appointed, the focus returned
to Allah Ta’ala.

When there were no reservoirs and dams, the focus

was only on Allah Ta’ala. When dua was made, the rains
would arrive. Now that people have become reliant on
dams, the gaze has shifted from Allah Ta’ala. The rains
too have decreased.

1508. THE EFFECT OF KASHF

The effect of kashf and karaamat is not Qurb (Nearness
to Allah). In fact, if after having received some kashf or
having displayed a karaamat, if the Buzrug reflects, he
will realize that instead of spiritual elevation, he has
suffered a degree of spiritual demotion. After

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experiencing this decline, if he recites Subhaanallaah

just once, he will perceive Noor entering the heart.

1509. MORONS – THE FOLLOWERS OF

DAJJAAL
People who are greatly enamoured by supernatural feats
will be mostly the followers of Dajjaal. The need for
following the Sunnah is imperative. Without this, there is
deviation, hence such people (despite being professed
Muslims) will follow Dajjaal. The people will not be able
to escape the tentacles of Dajjaal. Only the followers of
the Sunnah will be safe from Dajjaal.

Once I saw Dajjaal in a dream. He was accompanied

by innumerable women and musical instruments. People
who worship beauty (in haraam ways) will join Dajjaal.
It is narrated in Masnawi that Shaitaan had supplicated to
Allah Ta’ala for traps. When he was informed that his
traps will be women, his delight was beyond all bounds.
Nowadays, the peers (the fake spiritual guides) are
trapped in this calamity. They worship beauty (i.e. they
intermingle with women) and they act in conflict with the
Sunnah.

1510. GREETING FEMALES

The Fuqaha have prohibited responding to the Salaam of
ghair mahram females in order to close the avenue of
fitnah. In fact, the Fuqaha have even prohibited staring at
the garments of females. (Neither should men greet
women – ghair mahram women – nor should they greet
men.)

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1511. THE NOOR OF ITTIBA’

(Ittiba’ is to obey and follow the Sunnah)

There is an abundance of barkat in total Ittiba’. While

in the beginning this Noor may not be perceived, after
some time one will experience such spiritual effulgence
that will make one restless without Ittiba’. In fact, the
spiritual effect of Ittiba’ will extend to even others.

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