IRSHAADAAT

ADVICES OF:
HAKEEMUL UMMAH
HADHRAT MOULANA
ASHRAF ALI THANWI
(Rahmatullaahi Alayh)
Translated by:
Moulana Yusuf Laher
Khaleefah of:
Aarif Billaah Hadhrat Mula!a Shaah Ha"##m
Mhamm#d A"htar Sah#$ (Daamat
Bara"aatuhum)

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FOREWORD

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Hakeemul Ummah Hadhrat Moulana Ashraf Ali Thanwi
( , ) needs no introdution! He is the author of many
books inludin" the famous #eheshti $ewar and #ayaanul %ur&aan'
a Tafseer of the %ur&aan in Urdu om(risin" of three )olumes! His
books ha)e o)ered all the )arious sienes of the *een! His
sermons' letures and ad)ies (Malfoo+aat and ,rshaadaat) ha)e
been transribed by many!
This booklet is a translation of one of those transri(ts! The ori"inal
is in the Urdu lan"ua"e under the name:
,-.HAA*AAT/MAL011$AAT (ublished by Kutub Khaana
Ma+hari' 2ulshan ,3bal' Karahi' 4akistan!
,rshaad or Malfoo+ means a statement of ad)ie! , ha)e attem(ted
to "i)e eah ,rshaad a headin"' but do remember there are
numerous ,rshaadaat whih ha)e muh more in them than what the
headin" states!
May Allah "rant one and all the "uidane to (ratie on these
ad)ies! May He throu"h His 2rae ae(t this effort and bless us
with 5oy and (ros(erity in both worlds! Aameen!
May Allah fill Hadhrat&s "ra)e with 6oor and "rant him a lofty
status in the hereafter! Aameen!
.ometimes due to ertain irumstanes it beomes diffiult to
)erbally thank and e7(ress "ratitude to someone! , hereby take this
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o((ortunity to dediate the Thawaab of this translation to my
(arents who ha)e reared' eduated and su((orted me in omfort
and ad)ersity! , an ne)er re(ay them nor e7(ress ade3uate
"ratitude for their kindness! ,t is only Almi"hty Allah who an
ade3uately re(ay them on my behalf! May Allah Ta&aala "rant them
the full reward of this translation! May He also "rant them
Ma"hfirat and eternal (leasure! Aameen!
1 reader9 , earnestly re3uest you to also onstantly remember
them in your (ious *u&aas! :a+aakumullaah!
Translator

AHAADEETH
;
8! A (erson who fulfills a need of a brother' it is as if he has s(ent
his entire life in the ser)ie of Allah!
;! There is no "reater ,baadat (form of worshi() by Allah than
(leasin" another Muslim!
<! The most su(erior at after ,maan (after ae(tin" ,maan) is to
ser)e the reation!
=! A (erson who does not res(et the elders and is not kind to the
youn"er ones is not from amon" us!
>! The "reatest ause of (a (ersons) Ma"hfirat (for"i)eness) is
((resentin" to others) a (leasant fae and kind words!
?! @hat you do not (refer for yourself' do not (refer for others!
A! .im(liity is a si"n of ,maan!
B! C)erythin" is benefiial for a Mu&min! @hen "oodness reahes
him he makes .hukr (e7(resses "ratitude unto Allah)! @hen "rief
reahes him he ado(ts .abr ((atiene)! #oth these 3ualities are
ommendable!
D! A Mu&min should not remain dis(leased with his wife! ,f there is
a 3uality in her that is dis(leasin"' surely there is a 3uality in her
that is (leasin"!
80! A (erson who ado(ts the middle (ath (moderation in s(endin")
will not beome (o)erty striken!
88! 6othin" is more harmful to a (erson than e7essi)e s(eeh
(futile s(eeh)!
8;! 0irst offer to the dau"hters' then to the sons whate)er is
(urhased from the market (lae!
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8<! .omeone asked: E@hat is sinFG The re(ly "i)en was: EThat
whih the heart dislikes!G
8=! @hen anyone of you has lo)e for a (Muslim) brother' you
should inform him that E, ha)e lo)e for you!G
8>! 1 Allah9 , admit unto You that if in an"er , ha)e said anythin"
unalled for to any member of my Ummah' or if , ha)e ursed
anyone' (after all) , am also human! Like other (eo(le' , also
beome an"ry! You ha)e sent me as a mery unto the reation!
Therefore' transform my urse into a mery for that (erson!
8?! @ho ado(ts silene has ahie)ed suess!
8A! The (erson who is not "rateful unto mankind (for their
kindness) is also not "rateful unto Allah!
8B! Ations are 5ud"ed aordin" to intentions!
8D! The best of ations are those whih are done in moderation!
;0! The (erson whose "ood ations (leases him and e)il ations
dis(leases him is a true Mu&min!

IRSHAADAAT
MODERATION IN THE TEA%HIN&S OF ISLAM
8! The Kalaam of Allah (%ur&aan) is most (erfet beause the
Knowled"e of Allah re"ardin" onditions and irumstanes is
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om(lete! He is the 4ossessor of hoie' has ontrol o)er
e)erythin" and the 1ne who makes e)erythin" effeti)e! 6o
attribute or ondition o)er(owers Him! Thus' e)ery law omin"
from Him will be (erfet!
6e)er an His laws be too strit for He is not o)er(owered by His
attribute of @rath' nor are they absolutely lenient' for He is not
o)er(owered by His attribute of Mery' but He is the 4ossessor of
hoie and is %ahhaar (1ne who has ontrol o)er thin"s) and is
-aheem and Kareem when He wishes to be! He is not o)er(owered
or om(elled by any attribute!
@e learn from this that His Kalaam (%ur&aan) and all His laws are
free from e7tremism! This is e7atly why it is om(ulsory for e)ery
human to sub5u"ate himself to the .hari&ah! The .hari&ah arries
within itself all benefits and wisdom!
C7(eriene has (ro)en to us that we beome o)erwhelmed by
diffiult onditions! This makes it more neessary to follow the
.hari&ah of Allah so that we an (reser)e moderation!
Undoubtedly' there is tremendous moderation in the .hari&ah!
THE ESSEN%E OF NOBLE %HARA%TER
;! ,t is lear from the Ahaadeeth that the essene of noble harater
is not to "i)e Takleef (not to trouble' annoy' hinder and
inon)eniene anyone)! A Hadeeth states that one should not
remo)e the staff (stik) of a brother lest he beomes annoyed! This
should not be done intentionally or in 5est! *ue to the annoyane
aused' suh 5est is forbidden!
ANSWER 'ROM'TL(
<! To a)oid "i)in" an answer when 3uestioned or to delay the
answer ausin" the 3uestioner the inon)eniene of waitin" is
hi"hly disres(etful!
%RITERION OF LO)E FOR ALLAH
AND HIS RASOOL

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=! ,rres(eti)e of the amount of lo)e a Muslim has for his hildren'
he will ne)er tolerate disres(et from them re"ardin" Allah and His
-asool ! The father will not be so an"ered with disres(et shown
to himself as he would be an"ered when disres(et is direted to
Allah and His -asool by his hildren! @hy did the father beome
so an"ry if he ne)er had natural lo)e for -asulullah F (The an"er is
(roof of his natural lo)e for Allah and His -asool )!
THE 'OWER OF TAUBAH * RE'ENTAN%E
>! C)en if the whole world is o)ered in sin' Taubah wi(es it all
out! *ynamite is small in si+e but an destroy hu"e mountains!
%OURA&E AND EFFORT
?! A bondsman (of Allah) should build u( oura"e and make effort'
Allah Ta&aala will ensure the (ersons suess! @hen a father sees
his hild walkin" ten ste(s and fallin"' then due to mery and
om(assion he assists the hild and takes him into his la(! :ust as
the father desires the hild to make an effort to walk' in the same
way Allah wishes to see our effort! #ut sad to say' we are not
(re(ared to mo)e from our (ositions! (@e are not (re(ared to make
any effort)!
A! 6othin" is im(ossible for a (erson with oura"e! Houra"e is
ulti)ated by stayin" in the om(any of a Kaamil (an e7(eriened
s(iritual "uide) or by ommuniatin" with him!
WAITIN& FOR 'ERFE%T SERENIT( IS FUTILE
B! To wait for total settlin" of the mind (i!e! om(lete de)otion to
Allah) is futile! This is not (ossible while one is au"ht u( in this
world (with its res(onsibilities and duties)! To ahie)e this' e)en in
a troubled and (er(le7ed ondition' start the onnetion with Allah
Ta&aala! 2radually suh sin"leIminded de)otion will follow!
1therwise life will ome to an end (waitin") and om(lete de)otion
will not be ahie)ed!
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THE &REATER +IHAAD
D! There was no other .haytaan that led .haytaan (,blees) astray!
His 6afs (arnal desires) led him astray and turned him into ,blees!
1)er(owerin" the 6afs holds (riority o)er o)er(owerin" the
Kuffaar (6onIMuslims)! Thus' stri)in" a"ainst the 6afs has been
referred to as J:ihaadIeIAkbar& i!e! the "reater :ihaad!
TRUE %ONTENTMENT
80! Ha((iness and ontentment in life is not based on wealth' but
on the 5oy of oneself and the soul (s(iritual self)! .(iritual
ha((iness is based on the relationshi( with the *een and Allah
Ta&aala! Thus' a (erson who has *een but little material
(ossessions has a (leasant life! 1n the other hand' without *een the
*unya (material (ossessions) also beomes un(leasant!
,f a (erson (ossessin" wealth is seen to be in ha((iness then it is
either beause of the (ortion of *een that he has in him or the
obser)er has been fooled by the e7ternal ondition of that (erson! ,f
his internal ondition is in)esti"ated' nothin" but distress and
unha((iness will be found! ,t is also (ossible the obser)er is
unaware of the reality of "enuine ha((iness! He (the obser)er) has
taken su(erfiial omfort to be true ha((iness! The seret is that
true ha((iness and ontentment is different and the means of
ha((iness is different! (*o not misunderstand the material means
and (ossessions to be atual ha((iness)!
,f those material thin"s whih (eo(le onsider to be the means of
ha((iness are not so' then @allaah9 ,n reality they are Adhaab K
(unishment! Allah Ta&aala says in the %ur&aan:
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And do not let their wealth nor their offs(rin" im(ress you! Allah&s
(lan is to (unish them with these thin"s in this world' and that their
souls shall de(art while they are disbelie)ers! (.urah Taubah)
,t is not neessary that a (erson in (ossession of the material means
of omfort be in atual omfort! Also' it does not neessarily mean
a (erson not in (ossession of these material thin"s is not ha((y and
ontented!
,t is the way of Allah to de(ri)e a (erson from omfort who is
ne"letful towards the *een! 6e"let towards the *een results in
the destrution of worldly omfort too!
%OMMITTIN& A SIN DOES NOT
DE%REASE THE DESIRE FOR IT
88! Hommittin" a sin thinkin" it will derease (or eliminate) the
desire for that sin (in the future) is a dee(tion of .haytaan! Yes' the
desire will be dereased tem(orarily but the faulty and (ower of
ommittin" sin will be stren"thened (lon" term) resultin" in the
eradiation of sin beomin" beyond ones (ower and stren"th!
TWO )IRTUES OF WOMEN
8;! There are two 3ualities usually more )i"orous in women than in
men' whih makes them (women) worthy of (raise and kindness!
The first is the ability to ser)e others and the seond is hastity!
Althou"h a man may be safe from unhaste ations' it will be
e7tremely rare to find one (ure from unhaste thou"hts!
1n the other hand' if a sur)ey of a hundred noble women is taken'
most (robably the entire hundred will be suh that they ne)er had a
sin"le unhaste thou"ht throu"hout their li)es9 Allah Ta&aala
mentions suh women in the %ur&aan!
B
SALAAH IS %OM'ULSOR( IN ALL %ONDITIONS
8<! A sik (erson re(eatedly e7(ressed his Jutter hel(lessness& with
re"ard to the (erformane of .alaah due to his lothes remainin"
6aaI(aak K im(ure and unlean!
,n re(ly Hadhrat said: E,t is not a (roblem! ,f due to the sikness it
beomes too muh trouble for the sik (erson to lean or han"e
his lothes' then his .alaah will be )alid in im(ure lothes! ,n
whate)er ondition' the sik (erson is not e7used from the
(erformane of .alaah! There is "reat em(hasis on its (erformane!
Althou"h there is "reat em(hasis on its (erformane' (due to
onditions) there is also limitless ease and onessions "i)en (to
make it easier for the sik (erson)!G
The sik (erson was still not satisfied and assured by this answer
and re(eatedly said that how an the .alaah be )alid (in im(ure
lothes)F
Thereafter Hadhrat said: EThis is the detrimental result of (ersonal
o(inions! 4eo(le think that .alaah in this manner (with im(ure
lothes due to irumstanes) will be defeti)e! As it is' the ri"hts
of Allah Ta&aala are so )ast and o)erwhelmin"' our .alaah an
ne)er be (erfet! (i!e! we will ne)er be able to fulfill His ri"hts of
worshi(! 1ur ,baadat will ne)er be u( to standard in aordane
with His ri"hts and status!)
They erroneously think that if the lothes are (ure' there is
humility and onentration and e)erythin" else is in order' the
.alaah is (erfet! , say' with all this (abo)e)' the ri"hts and
"reatness of Allah Ta&aala is still not fulfilled! .o' if in e)ery
ondition the .alaah is im(erfet' why is a (erson not satisfied with
(erformin" .alaah in this onditionFG (@ith im(ure lothes when
fored to do so!)

THE %ONDITION FOR A%%E'TAN%E OF DEEDS,
8=! @ith ,khlaas K sinerity (i!e! doin" somethin" solely for the
(leasure of Allah) e)en a small amount of Amal is ae(ted! ,f
D
there is no thou"ht of ,khlaas but the Jmind is free&' then too will
the Amal be ae(ted! The mind bein" free means there is neither
intention of ostentation (or any other ulterior moti)e) nor the
intention of doin" it for Allah! (,n suh a state the deed will be
onsidered to be for Allah!)
A MANSION IN +ANNAH IN LIEU OF A MEA&ER
DONATION TOWARDS A MAS+ID
8>! -asulullah said that if a (erson builds a Mas5id the si+e of
e)en a nest of the sand "rouse (a ty(e of bird)' a mansion would be
built for that (erson in :annah! A 3uestion arises thatL suh a small
onstrution (the si+e of a nest) annot ser)e as a Mas5id! Althou"h
the answer to this is that aordin" to all lin"uists' rhetori
e7a""eration beautifies s(eehL the other answer is as follows:
.omeone donated one ru(ee towards the onstrution of a Mas5id!
The one ru(ee e3uals the si+e of a nest in the entire buildin"!
Althou"h this (erson has not built the entire onstrution' he will
still reei)e a mansion in :annah! .o' one (aisa (ent) in the (ath of
Allah an suffie for sal)ation 5ust as thousands of ru(ees an!
(The sand "rouse is a relati)e to the (i"eon and is found in desert
areas! ,t makes its nest in the sand without nestin" material' but 5ust
by a hole "ou"ed by its turnin" body K Translator)
MEANS OF %HASTIT(
8?! ,t is mentioned in a Hadeeth if you kee( away from the women
of others then your womenfolk will also remain haste and modest!
-es(et your father and your hildren will res(et you!
0rom this we learn that' if a (erson "a+es at other women and
destroys their hastity' (the result) is the hastity of his womenfolk
will be destroyed!
HUMILIT( A TREASURE
80
8A! Tawaadhu& K humility (to lower and humble oneself) is
e7tremely benefiial and ad)anta"eous! .er)ants of Allah ha)e
renouned their kin"doms for the sake of ahie)in" humility! They
did not bother with material thin"s! After all' there must be a reason
for them "i)in" u( the world and "i)in" (referene to ahie)in"
humility!
'O%KET MONE( FOR THE WIFE
8B! 1ne of the ri"hts of the wife is to "i)e her some money' whih
she an s(end at her own free will' whih is alled J(oket money&!
The amount ((er week' (er month) an be sti(ulated aordin" to
their a(aity and status' whate)er is omfortably (ossible!
TREAT THE WOMENFOLK WITH KINDNESS
8D! The Hadeeth instruts us to treat the womenfolk with kindness'
for they are like a(ti)es unto you! Althou"h the a(tor has full
authority and ontrol o)er the a(ti)e' it would be onsidered
hi"hly unmanly and unbefittin" for the a(tor to illItreat the
a(ti)e!
The word JAwaan& (Arabi word used in the Hadeeth) also
indiates 4urdah! And the (ur(ose of 4urdah is modesty' whih is a
natural 3uality of a woman! To fore someone a"ainst a natural
3uality is a soure of inon)eniene and harm! The result of
inon)enienin" someone is the (erson&s unha((iness! .o' kee(in"
the womenfolk in 4urdah is not o((ression! ,n reality it is a means
of their ha((iness!
THE %RITERION FOR DRESSIN&
;0! The riterion for lothes is that the wearer&s attention must not
be drawn to it' nor should his "a+e lin"er on the "arments he is
wearin"! ,f a 6awaab (a (erson of wealth and (osition) wears
lothin" worth a few hundred ru(ees' he will not be attrated to it at
all! 1n the other hand' a (o)erty striken and ommon (erson' on
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wearin" lothes worth 5ust a few ru(ees will be attrated and
beome (reou(ied with its beauty and desi"ns! .o' for the
6awaab' lothin" worth a few hundred ru(ees is (ermissible' and
for the (o)ertyIstriken (erson' lothin" worth 5ust a few ru(ees is
not (ermissible!
Also' if a (erson (who an afford better) wears hea( and low
3uality lothin"' he too will beome (reou(ied with his lothes
by either (ontinuously) thinkin" how low and humble he is or by
thinkin" that his 6afs is so annihilated' he doesn&t are about
di"nity and honour! This is also (reou(ation in thou"hts (whih
should be a)oided)!
REMED( FOR AN-IET(
;8! .omeone wrote a len"thy letter filled with his an7iety and
worries re"ardin" his mundane and reli"ious affairs! Hadhrat&s
re(ly was: ECntrust all your affairs to Allah Ta&aala! #e (leased
with whate)er He derees! This is the best method! ,f only someone
tries it9G
SALAAH IN A%%ORDAN%E WITH THE SUNNAH
;;! That .alaah is more belo)ed unto Allah' whih is in aordane
with the .unnah' e)en if it is filled with thousands of stray
thou"hts' om(ared to the .alaah (erformed ontrary to the
.unnah! The (ob)ious) reason is the former has been (erformed in
aordane with the .unnah while in the latter the .unnah has been
disarded!
REMED( FOR DOMESTI% 'ROBLEMS
;<! An e7ellent way of a)oidin" domesti (roblems is that a few
families should not stay in one house! The residin" of a few women
in one house is the ma5or ause of disord and strife!
A)ARI%E THE ROOT OF ALL E)IL
8;
;=! A)arie ("reed) is the ause of all troubles! ,t should be termed
the Jroot of all (s(iritual) diseases&' for' this auses ar"uments and
fi"hts! ,t is for this )ery reason that ourt ases our! ,n the
absene of "reed' no one would su((ress the ri"ht of another!
2reed is also the ause of theft and e)ilI doin"! ,t is the root of all
Akhlaa3IeI-a+eelah' i!e! debase 3ualities!
The Aarifeen (saints) say the root of debase 3ualities is Kibr K
(ride! 4ride is the desire ("reed) for name and fame! Thus' the
(ur(ose and ob5et of (ride is ultimately "reed!
;>! A (erson does not beome satiated when the demand of "reed is
fulfilled! ,f man has two 5un"les filled with "old and sil)er' he will
desire a third! This is a wron" assum(tion that fulfillin" its desires
will 3uenh the thirst of "reed! ,n fat' the more its desires are
fulfilled' the more it will demand! 6othin" will fill the Jstomah of
"reed& e7e(t sand (the "ra)e)!
B( %OMMITTIN& SIN THE DESIRE
FOR IT IN%REASES
;?! ,t is a (hiloso(hial fat that stren"th is added to that faulty
whih is re"ularly used! Thus' by usin" the "a+e in the wron" (lae
one does not beome satisfied' but the ur"e to a"ain use the "a+e
wron"fully beomes entrenhed and "ains stren"th! 1ne should not
be fooled by the tem(orary satisfation "ained after lookin"' for' it
is shortIli)ed!
#y way of e7am(le' a (erson in the habit of hewin" tobao "ains
tem(orary relief after hewin" it! Later on' the desire to hew a"ain
is inreased and beomes stron"er!
Another e7am(le is when a tree is watered' the water disa((ears
from si"ht after a short while! The water has not really disa((eared'
the branhes and lea)es will draw from it makin" them stron"er
and the roots will also "ain stren"th from it! Thus' a (erson who
ats on his (im(ermissible) im(ulses is not dereasin" his desires
but is atually waterin" them ("i)in" them stren"th)!
8<
FI&HT SIN AND A%HIE)E TA.WA
;A! 0riends9 0or 6oor to be ahie)ed' e)en thou"h the ur"e for
ommittin" sin is (resent' one has to )ehemently o((ose it! @hen
the ur"e is (resent and one fi"hts it' the house of Ta3wa is lit! The
"reatness of Ta3wa beomes a((arent by o((osin" the desires! The
ur"e for ommittin" sin will not be eliminated' but will definitely
be weakened! This is also a "reat ahie)ement that the enemy
beomes weak!
MODERATION IN A%TIONS
;B! A saint obser)es moderation in ,baadat (worshi() and in Aadaat
(habits)! The ho(e for onsisteny is based on moderation' whih is
a re3uirement of *een! C7tremism (takin" ations to an e7essi)e
and o)erwhelmin" de"ree) results in re"ret' "rief and one beomes
dis(irited whih often results in the disardin" of ations alto"ether!
C7tremism results in immediate abundane of ations but a
disontinuation of them in the future!
REMO)AL OF AN-IET( AND &RIEF
;D! ,t is mentioned in a Hadeeth that to belie)e (firmly) in Ta3deer
((redestination i!e! whate)er Allah has willed will ha((en) remo)es
an7iety and "rief!
LAWS RE&ARDIN& %ALAMITIES AND DISTRESS
<0! (a) A (erson should ado(t .abr K (atiene and (erse)erane
when au"ht in a alamity! This is the a((ro(riate ondut of a
Mu&min! A Hadeeth of -asulullah says: The ondition of a
8=
Mu&min is wonderfulL when "oodness reahes him he makes .hukr
(he is "rateful and offers thanks unto Allah)! And when a alamity
befalls him he ado(ts .abr! #oth these attitudes are benefiial unto
him! (,n the ase of "oodness he is rewarded for his .hukr and in
the ase of a alamity he is rewarded for his .abr' thus' both these
onditions are benefiial)!
(b) @hen in a alamity' do not beome des(ondent of the Mery of
Allah! Kee( on ho(in" for His 2rae and Kindness' for there is also
somethin" else abo)e the ado(tion of the means' i!e! Allah!
.o' one who does not belie)e in Ta3deer will utter words of
des(ondeny! The method of the (ious is J-adhaa bil %adhaa& i!e!
remainin" (leased with Ta3deer at all times!
() #eause of the alamity' do not beome ne"li"ent with re"ard to
the ommands of the .hari&ah!
(d) Hontinuously make *u&aa for the remo)al of the alamity! Also
ado(t the ways and means of remo)in" it but do not onsider the
means as the ultimate! (Cffeti)eness in the means and suess
omes from Allah)! The reason for bein" instruted to make *u&aa
is that without *u&aa the material means are de)oid of #arkat
(blessin"s)!
(e) Hontinuously make ,sti"hfaar K re(ent and seek (ardon for sins!
(f) @hen seein" another Muslim in a alamity' onsider it to ha)e
befallen oneself! Assist him and (lae the means (of remo)in" the
alamity) at his dis(osal' 5ust as you would ha)e done if you were
au"ht in suh a alamity!
REFORMATION OF THE WI)ES
<8! .tudyin" of *eeni Kitaabs by women will suffie for their
,slaah (reformation)! To find a woman amon" them whom' by her
manners and traits an beome an e7am(le for other women is
nearly im(ossible! Also' they will lose faith in their husbands! They
should stik to studyin" and hearin" Kitaabs read to them! The
husbands should make an effort with re"ard to the ,slaah of the
wi)es! The ,slaah bein" aom(lished is not in their (husbands)
hands! ,f the husbands read and e7(lain the Kitaabs to them' they
8>
(the husbands) ha)e fulfilled their res(onsibility and will be free
from bein" 3uestioned about it!
THE NATURALL( HUMOROUS 'ERSON
<;! A (erson who is (layful and humorous is one whose 6afs is
dead and -ooh (soul) is ali)e! 1ne who is heerful is a "ood
(erson! 1n the other hand' one who dis(lays artifiial heerfulness
is one whose -ooh is dead and 6afs is ali)e! .uh (eo(le ha)e
Kibr ((ride) in them! The humorous ones do not ha)e (ride!
A%.UISITION OF 'EA%E
<<! The less a (erson a3uires of the *unya (material thin"s) the
more (eae he ahie)es!
ALLAH IS THE 'RO)IDER
<=! A (erson heard that Hadhrat Thanwi had not ae(ted the estate
of his late father! U(on this the man remarked: E,f Hadhrat did not
ae(t the estate its fine beause Hadhrat has no hildren!G
(Hadhrat did not accept the estate due to certain Shari reasons.
Translator) The (erson further said that a (erson with hildren does
not ha)e a hoie but to ae(t (to (ro)ide for the hildren)!
Hadhrat re(lied that this took (lae when , was twenty years of
a"e' when , did not e)en know whether , was "oin" to ha)e
hildren or not! #ut' my belief is that e)en if , had hildren' Allah
would (ro)ide for them! After all' , am also someone&s offs(rin"
and Allah is (ro)idin" for me9

FULFILLMENT OF NEEDS

<>! The means of fulfillin" the needs of the *unya and Aakhirah is
,sti"hfaar!
A''RE%IATION OF THE WI)ES
8?
<?! 0or two reasons husbands should a((reiate their wi)es at all
times:
8) A wife is like a a(ti)e unto the husband and it is unmanly
and owardie to illItreat a a(ti)e!
;) A((reiate her beause of the *een! #oth of you are
Muslims! Like you' she also (erforms *eeni ations and one does
not know who amon" you has been more ae(ted by Allah! This is
not a "eneral rule that a woman is lower than a man in e)ery
as(et! ,t is hi"hly (ossible that by Allah she holds the same
(osition as the man or e)en hi"her9 *o not think low of the
womenfolk! Allah Ta&aala ae(ts the seemin"ly small and
insi"nifiant deeds of the hel(less' broken hearted (erson and raises
her status throu"h it (more than the husband)!
%URE FOR STRA( THOU&HTS
<A! The remedy for stray thou"hts (@asaawis) is to i"nore them!
The Hadeeth .hareef instruts us to s(it thrie towards the left side
(without s(ittle)! This also indiates that they should be i"nored
and not "i)en due attention!
DUT( OF THE BONDSMAN * A%%E'TAN%E
<B! The duty of the bondsman is to remain (leased with whate)er
ondition he is ke(t in! ,f he is raised on an ele(hant ("i)en honour
and omfort)' he should be (leased' and if he is tread u(on by
asses' he should ae(t!
%OM'AN( OF THE SAINTS
<D! *urin" a lesson of Mathnawi .hareef Hadhrat said: EThe
om(any of the Ahlullah (saints)' is Jlike bein"& in the om(any of
-asulullah G!
A''RE%IATION OF WEALTH
8A
=0! 0riends9 A((reiate wealth for it is an aid in your material life!
.(end with intelli"ene and understandin"! ,f you truly ha)e the
+eal and (assion of s(endin"' then test your oura"e by s(endin" in
the (ath of Allah9
RE'L( TO A WRITTEN &REETIN&
=8! To re(ly to a written "reetin" (.alaam) is @aa5ib' whether the
re(ly is in writin" or )erbal!
REFORMATION THE OB+E%T
=;! The main ob5et is ,slaah (reformation)! Ha)in" knowled"e is
not a re3uirement for ,slaah! ,n fat' knowled"e without .uhbat
(om(any of the (ious) is worthless! The ,slaah of a (erson without
knowled"e but who ado(ts the om(any of the (ious is easier! ,
usually ad)ise (eo(le to send their seularly eduated offs(rin" to
the (ious' for they will benefit "reatly from this! @e (romise that
we will not 3uestion the len"th of their trousers nor their beards!
@e will not (unish them re"ardin" their .alaah! :ust by sittin"
to"ether we will de)elo( an attahment and affetion for eah
other! The result is that an affinity with *een will be formed! This
affinity is the root and foundation! ,lm (knowled"e) and Amal
((ratie) are the branhes! All the .ahaabah were not Aalims!
@hate)er they "ained' they "ained throu"h .uhbat! The Ahlullah
ha)e always taken "reat are re"ardin" .uhbat! They onentrated
more on .uhbat than on knowled"e!
THE METHOD OF REA%HIN& ALLAH
=<! , ha)e re(eatedly ad)ised students and (eo(le in "eneral that if
they beome firm in two matters' , "uarantee they will reah Allah:
a) disardin" of sin and (b) s(eakin" less! As well as a little time
s(ent in solitude for $ikr and 0ikr K remembrane of Allah and
ontem(lation!
8B
BENEFIT OF KEE'IN& %ONTA%T WITH THE 'IOUS
==! Kee(in" ontat with the (ious retifies (ersons *een! Throu"h
this ontat he also reei)es #arkat (blessin"s) in his *unya but
should not ha)e the intention of reei)in" this worldly benefit! 0or
e7am(le' a (erson (roeedin" for Ha5 will also see and )isit
#ombay and also e7(eriene a 5ourney by shi( (if tra)ellin" by
shi() but this should not be his intention and "oal! (The intention is
Ha5 and the other thin"s are inidental)!
INSTANT ERADI%ATION OF 'RIDE
=>! A (erson ame to me in Keraanah (a )illa"e in ,ndia) to beome
bay&it! He also brou"ht a tray of sweetmeats but with someone else
arryin" it! , reali+ed that this (erson had an effet of (ride in him
(otherwise he would ha)e arried it himself' but onsidered it
below his di"nity)! ,nidentally' , had to )isit a few (laes' so , told
him that , ha)e to "o and see a ertain (erson and don&t ha)e the
time to make him bay&it here! , told him to 5oin me and maybe ,
will make him bay&it there! He now 5oins me arryin" the tray in
his own hands! After reahin"' , told him the same i!e! there is no
time here' let us "o to the ne7t (lae! , had him arryin" this tray
around from house to house for two hours! , also ensured that we
(ass throu"h the marketI (lae so that (eo(le ould see him
arryin" this tray! After bein" )e7ed for 3uite a while' and reali+in"
that this e)il of (ride has left him' , finally made him bay&it and
also e7(lained to him the wisdom of my ation! Thus' a malady
((ride) whih is sometimes not eradiated throu"h years of effort
and de)otion' by the 2rae of Allah' was eradiated in this manner
within two hours9

%ONSTAN%( IN /IKR AND ITS BENEFITS

=?! #e onstant in $ikr e)en if the heart and mind is not (resent
and there is no en5oyment! ,n due ourse the $ikr will de)elo( into
8D
suh a habit' there will be no re(ose without it! 0or e7am(le'
initially when a (erson smokes a Hu33ah (smokin" (i(e)' he
e7(erienes "iddiness' nausea and )omitin"! #y re"ularly smokin"'
this ondition han"es and now he annot do without it' so muh so
that e)en if he doesn&t ha)e food' he must ha)e a few dra"s on the
Hu33ah!
1n another oasion Hadhrat said (on the same sub5et):
Althou"h not felt' benefit (from $ikr) is ahie)ed from the )ery
be"innin"! A hild "rows daily' but it an ne)er be determined how
muh the hild has "rown for a (artiular day! 1ne an "au"e the
"rowth of the hild only after a onsiderable amount of time has
(assed by om(arin" his (resent ondition to the (re)ious! A ma5or
differene will be noted! ,n the same way' $ikr' in the initial sta"es
seems to be de)oid of benefit' but atually he is reei)in" benefit
all the time (without reali+in" it)!
1ne Hadhrat said: *ro(s of water ontinuously falls on a stone
resultin" in e)entually a hole bein" formed! Han it be said that the
last dro( formed the hole on the stoneF 6e)er9 The first dro( was
5ust as effeti)e as the last dro( in formin" the hole! 6e)er onsider
the first dro( to be useless! ,n the same way' the first day&s $ikr that
one onsidered to be without benefit is undoubtedly benefiial9 The
s(eial (s(iritual) ondition that has been ahie)ed is the result of
the first $ikr 5ust as the latter $ikrs!
%ON%ENTRATION IN SALAAH
=A! A ursory onentration suffies in .alaah' $ikr' et! *o not
e7ert yourself otherwise the heart and mind will be harmed!
C7ertion in onentration also auses tiredness and distress'
resultin" in the disru(tion of benefit! 4rofiieny in onentration
will "radually' ste( by ste( be ahie)ed throu"h ursory
onentration!
Also' do not e7ert yourself to (reser)e a ertain (s(iritual)
ondition' nor hanker after suh a ondition! C7tremism is harmful!
;0
*o what you are re3uired to do! Ability and onditions will form on
its own! *on&t a"itate yourself nor onern yourself with results
and onditions! The main ob5eti)e is to kee( oneself en"a"ed and
ou(ied!
BENEFI%IAL /IKR
=B! 1ne or two ty(es of $ikr are more benefiial than ado(tin"
many ty(es (at the same time)! ,n ado(tin" many ty(es of $ikr the
(erson&s mind is not foused' thus the benefits of the $ikrs are not
fully effeti)e and lon" lastin"! 0ull benefit is ahie)ed in a short
s(ae of time by adherin" to one or two ty(es of $ikr!
DOUBTS IN A.AA0ID
=D! A (erson said he had ertain mis"i)in"s and doubts in ertain
A3aa&id (beliefs)! Hadhrat re(lied that if it is so' then it is
absolutely neessary the doubts be leared as soon as (ossible'
otherwise no Amal (deed) would be benefiial! All your deeds will
be wasted! 0irst it has to be asertained as to whether you truly
ha)e doubts or 5ust thou"hts! *oubt is one thin" and stray thou"hts
another' and both ha)e se(arate laws! To doubt the neessary
beliefs results in dama"e and harm to ,maan! 1n the other hand'
thou"hts are not e)en a sin' for there will be no 3uestionin"
re"ardin" it!
Thereafter Hadhrat in3uired from him as to whether he is troubled
by those thou"hts and do they ause him an7iety or not! Also
whether he had onsidered (re)entati)e measures or not! He re(lied
that they ause him "reat an7iety and uneasiness! Hadhrat said:
Then these are 5ust stray thou"hts and not doubts! The
differentiatin" fators are that thou"hts ha)e an7iety attahed to
them' the heart is troubled' and the (erson abhors suh thou"hts
and onsiders (re)entati)e measures! #ut when one e7(erienes
doubts' all these fators are absent! The heart is om(letely at ease!
Thus you will not see a Kaafir in suh an7iety! You only ha)e
sus(iions! *o not beome troubled by them' for .hari&ah has
;8
"ranted us immunity re"ardin" them! @hen there will be no
3uestionin" re"ardin" them' then to be troubled by them is a
om(lete waste of time! ,t is aknowled"ed that they are
troublesome but they will not be if you i"nore them! 0or e7am(le'
if one is feelin" slee(y' let it ome and don&t fi"ht it! *o not make
an intention of i"norin" the thou"hts! The intention of i"norin"
them (or fi"htin" them) is atually "ettin" in)ol)ed in them! The
more you try to fi"ht them the more they will attak you! *o not
beome (erturbed e)en if you are not free from them your entire
life beause they are not harmful to you in any way!
THE FAULTS OF OTHERS
>0! To be free from lookin" at the faults of others is a "reat 6i&mat
(bounty)!
ATTA%HIN& HO'E ON ANOTHER 'ERSON
>8! Hadhrat Moulana 2an"ohi D ,) said: E*o not
attah any kind of ho(e and e7(etation with anyone' e)en with
me!G (*o not ho(e for anythin" from anyone)! This is the essene
of ones *een and *unya! ,f this is a (erson&s ondition' he will be
free from an7iety and "rief!
SHUN THAT WHI%H IS NON1 BENEFI%IAL
>;! .hun that whih has no benefit in it (worldly or *eeni)! A
(erson who does this will en5oy his life and will ahie)e the
"oodness of both worlds! 4lenty time is wasted in nonIbenefiial
ats!
SLEE' WHEN FEELIN& SLEE'(
><! ,f one beomes slee(y while readin" (studyin"' (rayin") then
sim(ly (lae your head on a (illow and slee(9 1ne you feel fresh'
be"in studyin" a"ain! ,f one kee(s on fi"htin" slee( the mind will
;;
be harmed! Also' the bile duts will malfuntion and de(ression
will set in! .uh a (erson&s ima"ination will run wild and at times
he will onsider these ima"inin"s to be ,lhaam i!e! di)ine
ins(iration' thus onsiderin" himself to be a #u+ur" or saint! The
end result will be insanity! -asulullah also ad)ised us in the
followin" words: 6

@FG

/<; 4 *o not derease slee( (do not

slee( less than the re3uired amount)!
MODERATION IN S'ENDIN&
>=! #e eonomial (do not waste) when s(endin" and (urhasin"
"oods! .uffie on neessity! 6eessity has different le)els! The one
le)el is suh that one annot do without it! This is not only
(ermissible but @aa5ib K om(ulsory! The seond le)el is that one
an do without it but its absene will ause inon)eniene and
diffiulty and its (resene will result in ease and omfort!
4ermission is also "ranted for thin"s of this le)el! The third le)el is
that without it no work is hindered and no inon)eniene is aused'
but by ha)in" it one beomes (leased and ha((y! This is also
(ermissible on the ondition of affordability! Another le)el is to
(ossess thin"s to show others i!e! ostentation! This is Haraam! Thus
a woman who wears e7(ensi)e lothes and 5ewellery for her own
ha((iness or for the (leasure of her husband and not for
ostentation' will be allowed to do so! ,f the intention is ostentation'
she will be a sinner! The yardstik for this is that when she is at
home she is unkem(t and untidy and when she attends an oasion'
she dresses like a (riness! They usually "i)e a ludirous
e7(lanation that we are dressin" u( to (reser)e the di"nity of our
husbands! This is om(letely false! ,f it were as they laim' then the
dress worn on the (re)ious oasion would suffie for the
husband&s di"nity! @hy a new set of lothes for e)ery oasionF
This is am(le (roof that it is to show others! The abo)e mentioned
le)els are a((liable to e)erythin" )i+! houses' dishes' et!
To summari+e' if inon)eniene is aused without it' it is neessary'
and if no inon)eniene is aused without it' it is unneessary! ,f it
;<
is to (lease oneself it will be (ermissible' and if it is to show others
it will be Haraam!
%ONSTAN%( IN /IKR
>>! Honstany in $ikr e)en without (leasure results in Ma&iyyat i!e!
a loseness with Allah Ta&aala and the heart bein" wholesome! ,n
om(arison to this boon' all other (leasures beome insi"nifiant
and worthless!
ALLAH OUR 'ROTE%TOR
>?! Allah Ta&aala ad)ises us that when you issue a loan' reord it in
writin" and make two (eo(le witnesses to the loan! 0rom this we
learn the "reat mery and om(assion Allah has for us for' He does
not want us to suffer a finanial loss! .o how will He o)erlook loss
of lifeF Also' will He be (leased to de(ri)e us of :annah and flin"
us into :ahannamF ,t will not ha((en unless and until we oursel)es
do not attem(t to enter it (:ahannam) throu"h our sins! Allah says
in the %ur&aan:

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@hat has Allah to do with (unishin" you if you thanked (Him) and
belie)ed in Him! And Allah is All A((reiati)e' AllIKnowin"!
(.urah 6isaa)
THE SE%RET BEHIND UNIT(
>A! The seret behind unity is not to burden anyone' so muh so
that do not take work from your brothers em(loyees! ,t is (ossible
that it is not liked! Also' (ay for an ob5et' no matter how small!
The wise amon" the Arabs ha)e said: Li)e with eah other like
brothers but deal like stran"ers!
;=
DU0AA NOT SUFFI%IENT FOR ISLAAH
>B! *u&aa is not suffiient for ,slaah (s(iritual reformation)! 1ne
has to ado(t the ways and means too! To ha)e hildren *u&aa does
not suffie but there is a need for a husband and wife9
/AKAAH STI'ULATED FOR (OUR OWN BENEFIT
>D! @hate)er $akaah' .ada3ah' et! you dishar"e is normally
referred to as the Ha3 K ri"ht of Allah! ,n reality' they ha)e been
sti(ulated for your own benefit! You will reei)e #arkat in your
wealth in this world and Thawaab (reward) in the hereafter!
/EAL AND FUR(
?0! Hiddat (+eal) is one thin" and .hiddat (fury) another! $eal is a
om(onent of ,maan! A Mu&min is e7tremely +ealous! 0or e7am(le'
a (erson will beome an"ry if someone interferes with his wife! ,f
another obser)es this and says that this (erson is shortI tem(ered'
he will be told: 1 idiot9 To kee( 3uiet on suh an oasion is
shameless9 ,n the same way' a *eendaar (reli"ious (erson) annot
stand anythin" ontrary to the *een!
ASK FOR DONATIONS FROM THE 'OOR
?8! Ask for donations from the (oor' for one will suffer no dis"rae!
@hate)er they "i)e' they will "i)e with sinerity and humility!
Also' #arkat will be ahie)ed in their donations! 1n the other hand'
the rih look down u(on the olletor and donate while onsiderin"
themsel)es to be su(erior! Thus' there is dis"rae in olletin" from
them! Also' the rih are deser)in" of your (ity' for they are
onstantly troubled due to their e7(enses e7eedin" their earnin"s9
'UNISHMENT FOR DIS&RA%IN& THE ULAMA
;>
?;! Hadhrat Moulana 2an"ohi D ,) said: E4eo(le' who
dis"rae the Ulama' insult and taunt them' their faes will be turned
away from %iblah in their "ra)es!G
Thereafter Hadhrat 2an"ohi said: E@hoe)er wishes may "o and
see!G
DO (OUR OWN WORK
?<! 4ro(er eti3uette is not to ask someone else to do that whih you
an do yourself! Yes' only ask if it is not (ossible to do it without
another&s hel(' on ondition that it has to be done and doin" it is
easy u(on that (erson!
INSISTEN%E IN DU0AA
?=! Allah lo)es it when a (erson asks from him be""in" and
insistin"! The Hadeeth says: M$!
?
@

"# N
?
"#/

1
Merily Allah lo)es those who are insistent in *u&aa!
LO)E FOR THE %REATION
?>! To kee( ontat with someone for the sake of another is
atually beause of that seond (erson! ,n the same way' to ha)e
lo)e for the reation for the sake of Allah is also )irtuous! (@hen
lo)e for the reation is solely for the (leasure of Allah Ta&aala)!
THE BENEFITS OF IMAAN AND RI&HTEOUS DEEDS
??! A (erson "ains ae(tane and lo)e amon" mankind when he
ado(ts ,maan and ri"hteous deeds! Those will also lo)e him who
ha)e no ontat with him i!e! benefit has not been ahie)ed from
him' nor has he harmed them in any way! .uh (eo(le will also
de)elo( lo)e for him on ondition they are of a healthy dis(osition!
;?
C)en those 6onI Muslims who are free from enmity will res(et
him9 0or"et man' e)en the animals will res(et him!
1ne .ayyidina .afeenah ' the emani(ated sla)e of -asulullah '
"ot se(arated from the ara)an and was unaware of the road! He
met a lion in the 5un"le and addressed it: E1 lion9 , am .afeenah
the sla)e of -asulullah 9G 1n hearin" this statement the lion
started wa""in" its tail and tried to flatter him! ,t led .ayyidina
.afeenah to the ara)an and while still wa""in" its tail' de(arted!
This all is lo)e from the reation! And the HreatorF Allah Ta&aala
e7(resses His lo)e differently! , take an oath' the (erson will
e7(eriene the effets of *i)ine lo)e in his heart9 4er(etually he
will be aided and assisted! *i)ine ins(iration will desend u(on his
heart! He will feel as if Allah Ta&aala is s(eakin" to him but of
ourse there will be no sound and )oie! He will definitely know
that Allah is fa)orin" him! *o not e)en ask about his 5oy9 The full
benefit of this lo)e will be manifested in the hereafter!
ATTITUDE WHILE MAKIN& DU0AA
?A! Ha)e "ood thou"hts (re"ardin" Allah Ta&aala and the
ae(tane of *u&aa) and kee( ho(e when makin" *u&aa! You will
definitely "ain suess!
ENFOR%EMENT OF RI&HTEOUS DEEDS
?B! The enforement of ri"hteous deeds (om(ellin" someone by
(hysial fore) is not a "eneral law' but it is the (rero"ati)e of those
in authority i!e! the ,slami "o)ernment! @hen this authority is not
a)ailable (and one wishes to "uide towards ri"hteousness)' then
only "entleness and kindness (in ad)isin") will be (ro(er' not fore!
,mam Abu Haneefah D ,) understood this )ery well
indeed! Thus' he rules that if a (erson breaks the tambourine
(musial instrument) of another' he will ha)e to (ay a fine! 1n the
other hand' .aahibayn (a title of the two famous students of ,mam
Abu HaneefahL ,mam Abu Yusuf and ,mam Mohammed $5
,OO rule that he doesn&t ha)e to (ay for he has destroyed a
forbidden ob5et and the Hadeeth s(eaks of forbiddin" e)il by
;A
hand! ,n re(ly ,mam Abu Haneefah says that this is the ri"ht
en5oyed by the authority! The laity do not en5oy this ri"ht! The
wisdom behind ,mam Abu Haneefahs o(inion is sim(ly that haos
will result in the (ubli usin" fore and the (ur(ose behind
Een5oinin" what is ri"ht and forbiddin" e)ilG is reform and not
haos!
6onetheless' Jauthority& is of different le)elsL father o)er the
hildren' husband o)er the wife' teaher o)er the student' et! They
ha)e authority o)er their sub5ets' thus they are instruted to
enfore ri"hteous deeds o)er them but not o)er others i!e! o)er
those whom they ha)e no suh authority! @ith others only the
ton"ue (s(eeh) should be used' and that too' with kindness! The
elders an also be enoura"ed towards ri"hteousness kee(in" in
mind kindness and res(et (for the elders)!
METHOD OF A%HIE)IN& 'EA%E OF MIND
?D! , wish to mention a )ery subtle (oint whih (eo(le are
"enerally ne"letful of! ,t is with re"ard to J:am&iyyat e %alb&' i!e!
om(osure of the heart! The onern for attainin" (eae of mind is
itself ontrary to (eae of mind9 How an (eae of mind be
ahie)ed if one is onstantly worried about itF #y worryin" about
it' it will not be ahie)ed till %iyaamat9 ,t an only be ahie)ed
when one is free from this onern! (The (erson should not onern
himself about ahie)in" it' it will e)entually ome)!

DO NOT 'ASS +UD&EMENT WHEN AN&R(
A0! The Hadeeth says the ruler should not (ass 5ud"ement while in
an"er! He should rather (ost(one 5ud"ement for a later date! The
word ruler refers to any (erson in)ested with authority o)er others!
,t inludes the teaher and the master of the house too!
'RA%TI%E ON THE SHARI0AH AND &AIN RES'E%T
;B
A8! 4ratie on the .hari&ah and others will res(et you ,nshaa
Allah! Hlear (roof of this is the Cn"lish' Hindus' 4ersians' et! all
res(et a (erfet Muslim! .tay firm on the *een and other nations
will ome under your s(ell!
%URE FOR &RIEF AND SORROW
A;! The ure for "rief and sorrow is not to think about it and not to
disuss it! The "rief will still remain but will beome more
balaned and harmless! ,n fat it will beome benefiial' for "rief
too has its wisdom and benefits! ,f there were no suh thin" as
"rief' soial relations would ha)e suffered! ,ts e7(lanation is as
follows: ,t is a sientifially and medially (ro)en fat that a
faulty that is re"ularly used "ains stren"th' otherwise it beomes
weak! ,f there were no "rief' the feelin" of om(assion would not
ha)e e7isted' with the result that it (om(assion) would ha)e
beome om(letely nonIe7istent! @ithout om(assion' no hel(
would ha)e been rendered to others! @ithout hel( bein" rendered
to others' soial relations would ha)e beome nonIe7istent! .o'
there are benefits in "rief and the harater of a (erson is retified
throu"h it! Thus' "rief has its benefits for the indi)idual and for
others (as e7(lained abo)e)!
,f e)eryone were without "rief and worry' no one would ha)e done
anythin"! ,f e)eryone remains healthy the dotors would ha)e
beome redundant! This is the worldly benefit! The *eeni as(et is
that if e)eryone was wealthy' who would $akaah been "i)en toF ,n
short' "rief is benefiial' but only the amount Allah has "i)en! The
e7tra that we ha)e added is harmful!
A<! To e7eed the limits in "rie)in" is a sin and it is suh a sin that
is om(letely without (leasure! ,t is @aa5ib to ure this malady!
Allah says in the %ur&aan:
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@hate)er is with you will be e7hausted and whate)er is with Allah

will remain! (.urah 6ahl)
;D
This )erse ontains the ure for "rief! This disussion is based on
that instane when the "rief is beause of the loss of a belo)ed
thin" (or (erson)! ,f the "rie)in" (erson omes to know of a
re(laement to the lost ob5et with on)ition' a re(laement that is
thousands of times su(erior to the lost one' he will not "rie)e! 0or
e7am(le' a (erson has one (aisa (one ent) in his hand! Another
(erson omes and "rabs it from him but re(laes it with a ru(ee!
1b)iously he will not "rie)e for the one (aisa (beause the
re(laement is su(erior)! ,n fat' if the (erson wishes to return the
one (aisa and retrie)e the ru(ee' he will beome dis(leased9 This is
the lesson tau"ht to us in this )erse i!e! althou"h we lo)e the thin"s
in our (ossession' but they are all of a tem(oral nature! Thus' we
are instruted to fous our "a+e on that whih is better and eternal
and not on the tem(oral thin"s so that lo)e for the tem(oral an be
subdued! The atual ure for "rief is to kee( the "a+e on the
belo)ed thin"s of the Aakhirah and not onentrate on the belo)ed
thin"s of the world! ,f this is done then the "rief will be dis(ro)ed!
A=! A wonderful method of alle)iatin" "rief is to understand that
the thin"s by Allah (in the hereafter) are eternal and only they are
worthy of our lo)e and attahment! Also understand that when a
(erson dies he also beomes inluded in !

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K that whih is
by Allah! 0irst he was lassified under C

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K that whih is by
you! 6ow he has beome immortal for there is no death after death!
After death he has entered a better life! The first life was tem(oral
and the seond life is eternal! @e should be more (leased with our
lo)ed one bein" with Allah (after death) than bein" with us!
A #edouin understood this well and onsoled .ayyidina ibni
Abbaas on the demise of his father .ayyidina Abbaas with the
followin" words: E1 ibni Abbaas9 0or makin" .abr on the loss of
the tem(oral you ha)e reei)ed eternal reward! Abbaas was mortal
and now has beome immortal (he has entered into a su(erior
realm)! .o' you ha)en&t been harmed' nor him' then why do you
"rie)eFG
<0
LIFE AFTER DEATH
A>! 2enerally (eo(le think that when a (erson dies and he is (laed
in the %abr ("ra)e)' he remains alone in that fearful (lae and that
life there is Jlifeless&! 0riends9 This is not so9 There is "reat omfort
for a Muslim there!
,t is mentioned in the Hadeeth .hareef that the Arwaah (souls)
ome and meet and welome him (the newly deeased)! Also'
relati)es and family who (assed away before him ome and meet
him! They ask him 3uestions re"ardin" their relati)es (who they
think are still li)in")! ,f this newly deeased answers that so and so
has already (assed away' they e7(ress their "rief and say that that
(erson has entered :ahannam otherwise he would ha)e definitely
met us! The Arwaah beome saddened at that (erson&s entry into
:ahannam! Anyway' the Arwaah meet eah other and beome
ha((y! 4eo(le think that after death one will 5ust lie lifeless and
useless9 Laa Haula wa Laa %uwwata illaa #illaah9
#ehold9 %abr is not merely that hole! The hole is the e7ternal and
)isible form! ,n reality %abr is the name of Aalam e #ar+akh K the
realm of #ar+akh! There' they meet eah other and it is a meetin"
of the (ure!
4eo(le "et se(arated in the world! A worker obtains lea)e and
returns home to stay with his family! 1n om(letion of his lea)e he
returns to his (lae of em(loyment and "ets se(arated a"ain! 1n the
other hand' in the Aalam e #ar+akh the to"etherness and
om(anionshi( doesn&t ome to an end! There is omfort u(on
omfort there! The (roblem arises due to (eo(le bein" unaware of
the reality of death' resultin" in an unwarranted fear' whereas Maut
(death) is a brid"e by whih one meets the #elo)ed i!e! Allah
Ta&aala9 @hat an be better than meetin" Allah Ta&aalaF 0or this
)ery reason do the Ahlullah lon" for death! Ask them re"ardin" the
reality of death9 A Hadeeth says: 7

, <"

#;

*eath is a
"ift unto a belie)er!
<8
,f the ruler of Hyderabad sends a "ift to a (erson' isn&t it a shame if
the rei(ient&s family ries and laments on suh an oasionF @hat
, am referrin" to here is deliberate and intentional "rief and not
natural and unontrollable "rief whih ours at the time of
se(aration! There is no harm in natural "rief! To deliberately brin"
bak memories of sorrow for the (ur(ose of inreasin" the "rief is
wron" and e)il! ,n fat a (erson should rather (onder o)er the
abo)eImentioned (oints with the intention of dereasin" the "rief!

This world om(ared to the Aakhirah is like the womb of the
mother! 0or as lon" as the baby remains in the womb' it onsiders
the womb to be e)erythin"! C)en if the baby is told to lea)e the
narrow onfines of the womb and enter the s(aious world' it will
not belie)e and will still onsider the womb to be e)erythin"!
C)entually' when the baby does emer"e from the womb' it now
sees the world and reali+es that the womb is insi"nifiant om(ared
to the world! ,f the baby is told to reIenter the womb it will refuse
and ne)er ae(t to "o bak! ,n the same way' this world om(ared
to the Aakhirah is absolutely narrow and onfined! @hen a (erson
de(arts from this world he will e7(ress .hukr ("ratitude) and ne)er
wish to return!
@hen the time draws near to meet Allah Ta&aala (the time of
death)' the bounties of the hereafter are re)ealed to the dyin"
(erson! ,f at that time the dyin" (erson is offered a life (rolon"in"
substane and is told that if you onsume this you will li)e lon"er'
he will an"rily re5et it and will wish that he dies immediately!
There was a forei"n student who was affeted by the (la"ue! To
(aify him (eo(le would tell him not to worry and "rie)e' for he
will be ured! He would say in re(ly: E*on&t say that' for now ,
desire to meet Allah Ta&aala and at this )ery moment , am reei)in"
the followin" "lad tidin"s from Allah Ta&aala:

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1n them an"els will desend (at the time of death) (sayin"): 0ear
you not' nor "rie)e9 #ut reei)e the "lad tidin"s of :annah' whih
you ha)e been (romised! (.urah 0ussilat)
Another e7am(le is when a ruler sends a (ro(osal of
ambassadorshi( to someone! @hen this (erson de(arts from his
home his family will be "rie)ed by his se(aration but he himself
will be ha((y' ea"er and e7ited! C)en if the ruler tells him that he
may delay his de(arture by a few days' he will not be ha((y and
will wish to de(art immediately!
,n the same manner' a (erson is not only informed of the bounties
of the hereafter (at the time of death) but also sees it! He will ne)er
be (leased to remain in this world e)en if he is told to do so!
0riends9 *esire that whih is by Allah! ,t is beause of this desire
that the Ahlullah always remain in hi"h s(irits' they onstantly
desire the )arious boons of the Aakhirah! They are ne)er "rie)ed!
,n short' death is hild&s (lay for the Ahlullah and they are
(reou(ied with it!
@e should also ado(t this attitude and ondition! ,nstead of "rief
we should e7(eriene the desire for death!
An easy way to de)elo( this desire is to (onder o)er these (oints ,
ha)e mentioned! ,nshaa Allah it will be a ure for "rief and
simultaneously the desire for the Aakhirah will be de)elo(ed!
.o' in the )erse: P$

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C!

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Allah has "i)en

us this ure!
.ubhaanallah9 @hat an ama+in" ure9 Meditate fre3uently that the
(leasures and omforts of the Aakhirah are far more su(erior and
muh more than worldly omforts and also that the deeased ha)e
reahed Allah! Meditate that it is better for the deeased to stay
with Allah than to stay with us' for Allah lo)es him more than we
an e)er lo)e him!
<<
,t is mentioned in a Hadeeth that the lo)e of Allah for His ser)ant is
muh more than the ombined lo)e and affetion e7(ressed by
animals and mothers towards their offs(rin"!
Althou"h there is a (ossibility of the deeased reei)in"
(unishment in the Aakhirah' why should we think ill of our
deeased and belie)e that they are reei)in" the (unishment meted
out to sinnersF ,n aordane with this Hadeeth:

X9

'

EMy mery has o)ertaken my wrathG' think well of the

deeased! 0or him (the deeased) to reei)e this mery make *u&aa
for him and also Cesaal Thawaab (by "i)in" harity' makin"
Tilaawat' et!) and sendin" the Thawaab to him!
This is more benefiial to the deeased than merely e7(ressin" our
"rief and sadness!
A?! .omeone in3uired as to the benefit of "oin" to the %abr and
makin" *u&aa' et! Thawaab an be sent from any (lae! (@hy
should one "o to the %abrF) Hadhrat re(lied: EThere are three
benefits in this (ratie (of "oin" to the %abr)! The first is when a
(erson )isits the %abr' besides *u&aa and Thawaab for the
deeased' the )isitor himself is reminded more of death! The
seond s(iritual benefit is that the deeased finds solae in $ikr'
whether it is made softly or loudly! @hether reited audibly or
inaudibly' Allah Ta&aala makes the sound of readin" reah the
deeased! This is not only (euliar to the Auliyaa' instead all
deeased Muslims are able to hear (the readin")! The -ooh (soul)
om(ared to when the (erson was li)in"' beomes more
inde(endent after death (due to freedom from worldly onstraints)
and its (ere(tion is inreased! Thirdly' the rays of 6oor s(read by
the $ikr' Tilaawat' et soothe the deeased!
AA! Althou"h the Thawaab of monetary ,baadat and (hysial
,baadat reah the deeased' the Thawaab of monetary ,baadat is
more benefiial to the deeased!
AB! Aordin" to Hadhrat Ha5i .aheb D ,) (Hadhrat
Ha5i ,mdaadullah' the .haykh of Hadhrat Thanwi) the full Thawaab
<=
reahes the deeased and it is not di)ided! 1ut of res(et' one
should reite somethin" se(arately for the Thawaab of -asulullah !
,f one doesn&t ha)e the oura"e to reite muh' %ul Huwallaah
(.urah ,khlaas) reited thrie will suffie! Hadhrat Ha5i .aheb
further says: , make the intention of (assin" the Thawaab to
-asulullah ' all the Ambiyaa ' the (ious' all Muslims male and
female who ha)e already (assed away' who are still li)in" and who
are still to be born! .ometimes , also reite se(arately for a ertain
deeased! 1n bein" 3uestioned' he (Hadhrat Ha5i .aheb) said: EThe
li)in" also reei)e the Thawaab of ,baadat (by way of Cesaal
Thawaab)!G
THE %ON%ESSION AND THE FORMAL RULIN&
AD! ,n ertain irumstanes , (refer (ratiin" on the -ukhsat i!e!
onession (easier rulin" of the .hari&ah) than on the A+eemat or
formal rulin"! A (erson who re"ularly (raties on the on)entional
rulin" tends to start fousin" on his ations! He onsiders that
whih he reei)es to be less than what his ations deser)e! He
de)elo(s this om(laint that for so many days , ha)e under"one the
diffiulty of abstinene and Ta3wa' and s(ent so muh time in $ikr
and de)otion' yet thus far , ha)e reei)ed nothin"9 @hat en e)il
thou"ht9 1n the other hand' a (erson who oasionally (raties on
onession does not fous on his ations! @hate)er he reei)es he
onsiders it to be more than what he deser)es! He doesn&t om(lain
if he e7(erienes no s(eial s(iritual onditions! He tells himself
that his ations are not deser)in" of suh bounties!
Anyway' a (erson who (raties on onessions always feels that
the fa)ors of Allah far e7eed his worth' thus he de)elo(s a natural
lo)e for Allah and what a "reat "ift this is9
SER)IN& OTHERS
B0! .er)in" others is a "reat )irtue! ,t is not easy to take diffiulty
u(on oneself for the (ur(ose of ser)in" others! Most of the time she
(the wife) is alone at home and she remains alone the entire day!
<>
These ser)ants of Allah (the wi)es) ha)e suh a hi"h de"ree of
altruism and the 3uality of "i)in" (referene to others embedded in
them' they ne)er om(lain! ,n fat they would rather say E*o that
whih suits you' do not disru(t any of your habits beause of me!G
(At times)' beause of this altruism they "et in)ol)ed in debt
des(ite me forbiddin" it and ad)isin" them not to take so muh
burden u(on themsel)es! Anyway' my heart testifies that their
Ma"hfirat K (ardon and for"i)eness will be beause of these
3ualities' ,nshaa Allah!
%OMFORT AND DI)INE LO)E
B8! 1ur 6afs ha)e beome so (olluted that without omfort and
ease we annot de)elo( lo)e for Ha3 Ta&aala! Therefore always
stay in Aaraam K omfort but refrain from Haraam. 6owadays the
4eers ha)e made the (eo(le disard Aaraam and ha)e not (re)ented
them from Haraam! 1nly those (eo(le should ome to me who are
(re(ared to be ontinually J"rinded&! C)ery ste( they take they
should (onder whether this is (ermissible or not!
METHOD OF DIS%ARDIN& SIN
B;! .ome sins are suh that by disardin" them no harm and
an7iety is aused' e!"! sha)in" the beard' o)erin" the ankles' et!
These sins whih ause no diffiulty by disardin" them should be
sto((ed immediately!
1ther sins are suh that by disardin" them an7iety and uneasiness
results! -e"ardin" suh sins , usually say that lea)e them "radually!
Althou"h there is no ho(e of lea)in" them immediately' the
intention should be to e)entually lea)e them! ,n fat' if the (erson
a((lies too muh (ressure on himself to lea)e it' he will not lea)e it
for his entire lifetime!
, also e7(lain another method of lea)in" sin! #efore slee(in" and
after lokin" the doors of your house (at ni"ht)' daily make *u&aa
unto Ha3 Ta&aala and say: E@allaah9 , am truly most wrethed'
unworthy and )ile!G Use the most se)ere words for yourself and
<?
thereafter say: E1 Allah9 My oura"e is insuffiient to lea)e these
sins' so You assist me9G
Ado(t this method and in one or two weeks (in a short s(ae of
time) all sins will be disarded ,nshaa Allah' but no one is (re(ared
to try this9 ,t is like a student who doesn&t memori+e his lesson and
tells the teaher to memori+e it himself9
FOR SU%%ESS FOLLOW M( INSTRU%TIONS
B<! , do not attah strenuous and diffiult onditions to stay with
me! , only ask you to follow my instrutions and they are not
diffiult to abide by! , do not om(el you to Mu5aahadah (s(iritual
e7ertion)' , do not wake you at ni"ht nor do , derease your food
onsum(tion! , only teah you a little $ikr that you should re"ularly
do! , ask you to disard all sin and to reform your habits! #y this ,
mean that no one should be aused harm or an7iety throu"h your
s(eeh or ation! Trustin" in Allah' , say that whoe)er does this
will ne)er remain de(ri)ed! You tell me now' if this is a diffiult
taskF
A''RE%IATE LIFE
B=! .omeone asked .ayyidina Ali whether he would ha)e
(referred to die in hildhood and assuredly reei)e :annah or
beome and adult and take the riskF He re(lied that , (refer
beomin" an adult and takin" the risk! ,f , had died in hildhood ,
would not ha)e reei)ed the Ma&rifat i!e! -eo"nition of Ha3
.ubhaanahu wa Ta&aala! Althou"h , am at risk now but , ha)e
reei)ed the Ma&rifat of Ha3 Ta&aala! Ahead is whate)er my
#elo)ed (Allah) wishes! (The future is in the Hands of Allah)!
Thereafter Hadhrat said: Life should be a((reiated! Therefore'
aordin" to me' it is absolutely neessary to look after ones health!
C)en if a (erson is not (ratiin" on 6afl (o(tional) ats' but when
he is in ease and omfort he will de)elo( lo)e for Ha3 Ta&aala!
Man is Abd e ,hsaan i!e! a ser)ant of kindness and fa)or! @hen he
obser)es that he has been "i)en ease and omfort' he will
(automatially) be drawn and attrated (towards Allah Ta&aala)!
<A
S'IRITUAL EFFE%TS OF THE 'IOUS
B>! , heard from Hadhrat Ha5i .aheb D ,) that one a
ertain #u+ur" was busy in *i)ine meditation! A do" (assed by and
oinidentally his "a+e fell on the do" (while meditatin")! The
effet was suh on the do" that where)er it went other do"s would
follow and where)er it sat' other do"s would sit in a irle around
it!
1n the humorous side Hadhrat (Thanwi) said: As if this do"
beame the .haykh of the other do"s9 Thereafter he said: ,f the
blessin"s of the (ious an fall on animals' then how an man be
de(ri)edF 6e)er lose ho(e9 A little inlination is re3uired (towards
the (ious)!
WHAT TO RE%ITE AT THE &RA)E
B?! After bein" 3uestioned Hadhrat said: , usually reite those
.urahs at the "ra)e whih ha)e s(eial )irtues (for the oasion)'
e!"! Alhamd .hareef (.urah 0aatihah)' %ul Huwallaah (.urah
,khlaas)' (.urah ,khlaas twel)e times beause a narration mentions
the s(eial benefits of reitin" it twel)e times)' Alhaakumut
Takaathur (.urah Takaathur)' ,dhaa $ul+ilat (.urah $il+aal)' %ul
Yaa Ayyuhal Kaafiroon (.urah Kaafiroon)' %ul A&oodhu bi -abbil
0ala3 (.urah 0ala3)' %ul A&oodhu bi -abbin 6aas (.urah 6aas)'
.urah Mulk and .urah Yaaseen!
Thereafter Hadhrat said: You should reite while fain" your bak
towards %iblah so that you are fain" the deeased!
RE'LA%E SOLD 'RO'ERT( WITH ANOTHER
BA! ,t is mentioned in a Hadeeth .hareef that when sellin" fi7ed
(ro(erty' use the same money immediately and (urhase another!
TAKE ON ONL( AS MU%H AS (OU
ARE %A'ABLE OF
<B
BB! 6e)er take on a res(onsibility whih is more than what you an
bear!
E)ER(ONE %ANNOT BE KE'T HA''(
BD! A (erson annot kee( e)eryone ha((y when he himself will
fae disa"reeable onditions! *o not forsake your own e7(ediene!
Hold on to that whih is benefiial and omfort for you on
ondition it is aordin" to .hari&ah! Thereafter do not onern
yourself with ritiism!
%URE FOR THE E)IL &A/E
D0! .omeone asked the ure for e)il "a+e! Hadhrat re(lied: 6othin"
will be effeti)e besides oura"e and (erse)erane! Two thin"s will
assist: a) the thou"ht of (unishment and (b) e7essi)e $ikr!
WITHHOLDIN& TESTIMON( FOR 'ROTE%TION
D8! .omeone asked that althou"h ha)in" the information one
doesn&t testify beause lawyers and ourt (roeedin"s harass a
(erson! @ill it then be (ermissible not to testifyF Hadhrat re(lied:
E,t is (ermissible to sa)e oneself from harm!G Thereafter it was
asked: EC)en if testifyin" is benefiial to the other (ersonFG
Hadhrat re(lied: E@hat about the harm bein" aused to oneselfF
Man is not obli"ed to (ut himself to harm for the benefit of others!G
'ROTE%TION OF ONES HEALTH
D;! After in3uirin" the ondition of a $aakir .haa"hil (a (erson
in)ol)ed in $ikr and de)otion) Hadhrat said unto him: You do not
ha)e (suffiient) stren"th! .to( the *harb (rhythmi mo)ement of
<D
the head durin" $ikr) and also :ahr (audible $ikr)! -ead your $ikr
in the way a @a+eefah is read! Always onsider two thin"s: a) the
stomah and (b) the mind! 2ood health de(ends on the wellIbein"
of these two thin"s!
OBSTINA%(
D<! 1bstinay is a habit that inon)enienes others!
'O)ERT( THE SUNNAH OF THE AMBI(AA
D=! (.omeone om(lained of (o)erty)! Hadhrat said: 4o)erty is the
.unnah of the Ambiyaa! 1nly that amount will be reei)ed whih
has been dereed for you! There is no s(eial @a+eefah for it (to
inrease sustenane)! Yes' you should make *u&aa' Allah will "rant
you solae! @hen your onnetion with Allah Ta&aala inreases you
will no more be troubled! The best way to inrease the onnetion
is to fer)ently su((liate!
INTENTION WHEN %OUNTIN& MONE(
D>! @hen takin" money from someone and ountin" it' make the
intention that you want to ensure that no e7tra money of that (erson
has ome into your (ossession!
E)ER( A%TION A MEANS OF MA&HFIRAT
D?! 1ne ,mam Ahmad ibni Hambal ( , ) and another
(erson were makin" @udhu at a stream! The (erson was at the to(
setion and ,mam .aheb at the bottom! The (erson thou"ht to
himself that ,mam .aheb is an ae(ted ser)ant of Allah and my
used water is flowin" towards him' this is disres(etful! .o he
mo)ed to a lower (lae than ,mam .aheb! After his death someone
saw him in a dream and asked him if he reei)ed for"i)eness or
notF He re(lied that , had no "ood ation by me! , was told that
Eyou ha)e been "ranted for"i)eness due to the res(et you had
shown to 1ur ae(ted ser)ant Ahmad ibni Hambal9 @e ha)e
=0
a((ro)ed of that ation!G Thus' it is mentioned in the Hadeeth E1
Aa&ishah9 *o not think low of any "ood ation! C)ery "ood ation
has the 3uality of seurin" Ma"hfirat in it!G ,n the same way' e)ery
sin has the 3uality of brin"in" Adhaab ((unishment)' whether a
small or bi" sin!
BASELESS DIS'LEASURE OF 'EO'LE
DA! A (erson on truth should not onern himself with the
dis(leasure of (eo(le! Yes' he should try and a)oid makin"
enemies! ,f someone still beomes dis(leased' let him be! Allah is
the Hel(er so fous your "a+e on Him and kee( Him ha((y! ,n fat'
at times' the dis(leasure of (eo(le beomes a means of sa)in"
oneself from many alamities!
THE 'OWER OF (A.EEN * FIRM FAITH
DB! -e"ardin" the (ower of Ya3een' Hadhrat related the followin"
inident: Alaa& ibni Hadhrami was a .ahaabi! The Muslim army
was on its way to #ahrain but ame aross an oean enIroute!
C)eryone su""ested that boats be or"ani+ed! He said that the
Khaleefah of -asulullah had instruted us not to sto( anywhere!
Thus' , annot wait (for boats)' , will (roeed now! He made *u&aa
unto Allah: 1 Allah9 You "a)e Moosa a road in the sea! @e are
the sla)es of 6abi Mohammed -asulullah 9 2rant us also a (ath9
After sayin" this he entered his horse into the water! C)eryone else
5oined him and they rossed the oean9 The (oint to be onsidered
is the trust they had! They did not ha)e the sli"htest doubt in their
hearts! @hat an be said about the stren"th of their ,maanF The
result was that the entire #ahrain was aweIstruk by this! They
ouldn&t fathom whether these were humans or an"els! This is
(ower and stren"th of Ya3een9
'ERSE)ERE IN &OOD A%TIONS
=8
DD! Kee( u( with the (erformane of "ood ations' e)en if they are
of a low 3uality and irre"ular! ,nitially it ha((ens that there is no
(ro(er order and one doesn&t feel like doin" them but do not let that
worry you! The day Allah "rants you Taufee3' do it! *o not think
that yesterday , didn&t do it' so what&s the benefit in doin" it todayF
*o it whene)er you an! A little inlination is needed' e)en if the
deed is of a low 3uality and you miss oasionally! ,t is not (ossible
that (e)entually) you will not be ri"htly "uided!
S'END LESS IN A WEDDIN&
800! Aordin" to the Hadeeth' the more s(ent in a weddin"' the
less #arkat will be ahie)ed!
EASE %OMES AFTER EFFORT
808! 6owadays this has beome a ommon malady' (eo(le first
desire ease and then they will start the work! The law is first start
the work and ease will follow!
%AUSE OF HO'E AND DES'AIR
80;! .in has the harateristi of ulti)atin" ho(elessness and
des(air in a (erson and (ious ations ulti)ate ho(e and o(timism!
DO NOT DELIBERATEL( THINK OF 'AST WRON&S
80<! To e7essi)ely (onder and re"ret the (ast (beyond the limit)
beomes an obstale with re"ard to the future! *o not deliberately
(onder o)er those sins from whih one has made sinere Taubah!
Also' do not onern yourself o)er it ha((enin" in the future! 2rief
o)er the (ast and onern of the future' both are barriers and
obstales! (These two fators de)elo( des(air)!
=;
'RO%RASTINATION
80=! *oin" work on time takes a bit of are and onern' but later
brin"s relief! ,f one (rorastinates' it auses diffiulty and beomes
burdensome! , mention this so that others an also take heed!
A MEANS OF 'EA%E
80>! There is (eae and ontentment in restritin" relationshi(s and
ontat with (eo(le!
THE ONE SENDIN& THAWAAB IS NOT DE'RI)ED
80?! The one makin" ,saal Thawaab (forwardin" Thawaab to
another) is not de(ri)ed of his own Thawaab! The donor reei)es
his share and the rei(ient reei)es his! Also' if Thawaab is bein"
forwarded to a few' eah one reei)es the full measure!
THE RI&HTS OF SALAAH %ANNOT BE FULFILLED
80A! A (erson said that he annot fulfill the ri"hts of .alaah!
Hadhrat re(lied: #rother9 @ho is able to fulfill the ri"hts of .alaahF
At least you reali+e that you annot fulfill the ri"hts of .alaah and
we are au"ht in this i"norane that we (erform a (erfet .alaah'
whereas our .alaah is worthless9 #rother9 @e make .a5dah unto
Allah' He is -aheem and will ae(t! Althou"h our .alaah is not of
the re3uired standard' we ho(e for ae(tane from Him!
AWE FORMED THROU&H AFFE%TION
80B! Awe formed throu"h affetion annot be ahie)ed throu"h fear
and threats! Hadhrat Moulana Mohammed Ya&3oob .aheb
(6anotwi) D ,) (ossessed "reat awe and (eo(le were
fearful of him but he was always lau"hin" and smilin"!
TAKE A%%ORDIN& TO NEED
=<
80D! A re)enue olletor ame and (resented me with twentyIfi)e
ru(ees! , told him it is too muh! He insisted that , take the entire
amount but , only ae(ted ten ru(ees and returned the balane!
After he de(arted there remained behind a (erson who had ome
with him! He said to me: E@hen we left home the olletor first
deided to (resent ten ru(ees to you but then thou"ht that it is too
small an amount! This is below my di"nity and an affront to
Hadhrat! Therefore' twentyIfi)e will be a((ro(riate! Look at the
4ower of Allah9 You ae(ted aordin" to his first intention9G
Hadhrat said: , had no knowled"e of this! , would ha)e only taken
fi)e ru(ees and returned twenty! The reason for ae(tin" ten is the
other day , bou"ht wood on redit worth ten ru(ees! This mornin" ,
made *u&aa' E1 Allah "i)e me ten ru(ees today to (ay my debt!G
@hen this money was (resented to me , first wished to take less'
but then , feared Ha3 Ta&aala that it will be said that , (Allah) sent
the amount (asked for) and you don&t ae(t9 Therefore , ae(ted
ten ru(ees!
%OMFORT WITH DIFFI%ULT(
880! ,f throu"h sikness Allah "i)es one diffiulty' (then at the
same time) He also "rants fifty (other) omforts! C)eryone takes
(ity on the sik (erson! They bear his moans and "roans! ,f the sik
(erson says or does anythin" offensi)e' they do not beome
offended thinkin" that he is like that beause of the sikness!
Harshness does not remain when a (erson is sik' but weariness
and distress is de)elo(ed! .tability and di"nity is also ahie)ed!
Mileness is eradiated!
E-%ESSI)E %OR'ORAL 'UNISHMENT
888! .ome Ustaads hit the hildren e7essi)ely whereas ertain
hildren are naturally weak! Thus' to hit suh hildren e7essi)ely
is o((ressi)e! Those who hit the hildren e7essi)ely will be taken
to task (in the hereafter)!
THE )ERSE WITH THE MOST MER%(
==
88;! The Aayat of Mudaayinah (%ur&aani )erse re"ardin" redit
tradin"):

K
[
*

& 1
[
/

\ 1

I6

$5/& ]/

$@

1 you who belie)e9 @hen you ontrat a debt for a fi7ed (eriod
then write it down! (.urah #a3arah)L is the )erse with the most
mery' for' we learn from this )erse that Allah does not want us to
suffer the loss of e)en a ent! .o how will He tolerate "i)in" us
Adhaab ((unishment)9
WELL1BEIN& AND 'ROS'ERIT( A BOON
88<! @ellIbein" and "eneral (rotetion (Aafiyat) is a "reat boon'
whih is an aid in matters of *een! 1n the other hand' e7essi)e
wealth makes one ne"letful and is an"uish' onsistin" of
thousands of worries! @ithout wellIbein" e)erythin" else is
worthless! There was a 6awaab of Lukhnow whose stomah had
beome so weak that he would (lae mined meat in muslin loth
and suk on it! C)en this was diffiult on him to di"est! His house
was situated at the ed"e of the ity! 1ne day he obser)ed a
woodutter dro((in" a bundle of wood from his head and wi(in"
his (ers(iration! ,t was summer so he (the woodutter) washed his
fae and hands' took out two rotis (bread) and ate them with onion!
Thereafter he sle(t at the same s(ot! The 6awaab had diffiulty in
slee(in" too! 1n obser)in" all this the 6awaab said to his friends:
E,f that an beome my ondition , will ha((ily "i)e u( my
"o)ernorshi( and lands in lieu of it!G He (ossessed e)erythin" and
e)en his do"s ate that whih he ould not eat! Undoubtedly' that
wealth whih annot be used by one is nothin" but a burden! Yes' if
Allah Ta&aala "i)es without one beomin" (reou(ied then it is a
6i&mat (bounty) in any ase' and its ri"hts should be fulfilled!
=>
AFFAIRS OF THE HOUSE IN THE HANDS OF THE WIFE
88=! , do not issue a fatwa (rulin") but , definitely ad)ise that the
affairs of the house should be in the hands of the wife or in one&s
own hands! *o not hand the res(onsibility to others e)en if it is
your own brother' sister or (arents' otherwise the wife will beome
heartIbroken! Cither the husband ontrols the e7(enditure or hands
it o)er to her' for she is the most ri"htful amon" the family! Her
ri"hts are not only to lothe and feed her but also to kee( her
ha((y! The 0u3ahaa (5urists) ha)e reorded that it is e)en
(ermissible to s(eak lies to the wife to make her ha((y! 0rom this
we an "au"e the im(ortane of kee(in" her ha((y that e)en Allah
has fore"one His ri"ht9 (Allah has fore"one His ommand of
s(eakin" the truth in her fa)or)!
THE BENEFIT OF MODEST(
88>! Alhamdulillaah , ha)e a "reat amount of modesty and shyness
in me' so muh so that , feel shy if others ome to know of my
shyness9 .hyness is a 3uality that sa)es a (erson from thousands of
sins! .hyness sa)es a (erson from almost all sins! There are many
suh subtle sins whih the intellet annot (easily) om(rehend' but
the (erson with modesty will reo"ni+e them learly as sin! After
all' how far an the intellet be usedF
Therefore' when e7(oundin" on the branhes of ,maan with its
hi"hest and lowest le)el' -asulullah said:
.$/_ 7 ,9) M$" (Modesty is a branh of ,maan)! There was
no need for makin" s(eial mention of Hayaa (modesty) sine the
other branhes were not s(eified! 0rom this we understand that
modesty is an inte"ral and )ital branh of ,maan!
FOR&I)IN& THE %REATION
=?
88?! , ha)e been makin" *u&aa for a onsiderable (eriod of time
and ha)e now refreshed it that E1 Allah9 #eause of me' do not
(unish any of your reation for , ha)e for"i)en from my heart
anyone who has harmed me in the (ast or will harm me in the
future!G .o' the reation of Allah should not fear re"ardin" me! ,n
fat' if there is a need then , "rant them full (ermission to tell me
anythin" they desire! ,f , do not for"i)e others' and they are
(unished then what did , "ainF Hadhrat Khwaa5a .aheb remarked:
EYou will reei)e that (ersons "ood deeds (in the hereafter)!G ,n
re(ly Hadhrat said that what would suh formal "ood deeds do for
meF ,f Allah ae(ts this ation of mine (for"i)in" others) then
throu"h it , will reei)e limitless "ood ,nshaa Allah! Han a (erson
be suessful if Allah takes a formal aountF *oesn&t He (Allah)
ha)e the ri"ht to "rant reward without the rei(ient bein" worthyF
,s there a shorta"e of reward by HimF @hy don&t you think in this
mannerF The reason , for"i)e is that if this ation of mine is
ae(ted' then , ha)e ho(e in Ha3 Ta&aala that He will for"i)e me
for those ri"hts whih are on me (whih , ha)e not fulfilled)!
&I)IN& 'REFEREN%E TO OTHERS
88A! , walk on the side of the road and not in the middle! C)en if a
street swee(er omes from behind , "i)e him the better (ortion of
the road' for his ri"ht (Ha3) is more than mine!
DIFFI%ULTIES AND TRIBULATIONS
88B! 1ne (erson said to Hadhrat: E, e7(eriened so muh
diffiulties and (roblems that if suiide was (ermissible then
undoubtedly , would ha)e done it!G Hadhrat re(lied: ,f diffiulties
and (roblems were bad then Ha3 Ta&aala would not ha)e (laed
them on the Ambiyaa ! Yes' you should ask for (eae and
(rotetion' but if a diffiulty omes your way then you should
ado(t (atiene (.abr) and be (leased with your fate! Ha)e faith that
Allah Ta&aala is Haakim K The -uler and Hakeem K 1ne with
@isdom' and fous your "a+e on Him!
=A
HADHRATS HUMILIT(
88D! 1ne Hadhrat said: , am fastin" and , take an oath that there is
no one lower and more dis"raeful than me in this world!
1n another oasion he said: , onsider myself to be lower than
e)ery Muslim (resently and lower than e)ery Kaafir as far as the
future is onerned! (This means that a Kaafir an ae(t ,slam and
beome a better (erson)!
MIS%ELLANEOUS ETI.UETTE0S
8;0! , do not han" my Lun"i and trousers hi"her than the shelf on
whih the %ur&aan .hareef is (laed! , do not take money in my
left hand and do not take shoes in my ri"ht hand!
@hen , walk on the road , lea)e the better (ortion of the road for
others! , e)en onsider the animals in this matter!
%ONSIDERATION OF THE EM'LO(EES
8;8! , do not instrut the em(loyee with two 5obs at one time! , first
instrut him with one! @hen he om(letes the first then , instrut
him with the seond so that he is not burdened with both at the
same time and doesn&t ha)e to remember! , take the burden of
rememberin" (the seond 5ob) u(on myself! ,f a ertain 5ob is
onfusin" then , 5oin him (assist him) to make it easier u(on him!
%HOOSE THE EASIER METHOD
8;;! Always hoose the easier method in anythin"! To hoose the
len"thy and strenuous method in a matter is illo"ial and also
a"ainst the .unnah! Allah "a)e -asulullah suh oura"e and
stren"th that he ould bear any diffiulty and ould (ratie on the
strit rulin" all the time! 6otwithstandin" this' his noble habit was
to hoose the easier method! The wisdom behind this was that the
Ummah ould also (ratie on the .unnah and the weak amon" the
Ummah (the old and sikly) would not be de(ri)ed of the .unnah
=B
and they do not suffer the remorse and re"ret of not bein" able to
(ratie (on the .unnah)! 1b)iously -asulullah had the hi"hest
le)el of trust (Tawakkul)' (iety and ontentment' but still he would
"i)e his wi)es a years su((ly of "rain so that the Ummah would
not be in diffiulty! (.o it beomes (ermissible for the Ummah to
stok u( food for a (eriod of time)!
THE &IST OF TASAWWUF
8;<! Allaamah .ulayman 6adwi ame and asked me for ad)ie! ,
was (er(le7ed as to what ad)ie do , "i)e suh a "reat AllaamahF ,t
ame in my mind to say the followin": Moulana9 The "ist of this
(ath is to annihilate oneself!
8;=! -e"ardin" a ertain (erson Hadhrat said: He was a reli"ious
(erson but he had one defetL he onsidered himself to be a
reli"ious (erson! The need was for annihilation!
THE 'OSITION OF EMOTIONS2 INTELLI&EN%E
AND THE SHARI0AH
8;>! Alhamdulillah' , do not e)er let my emotions o)er(ower my
intelli"ene and ne)er let my intelli"ene o)er(ower the .hari&ah!
RESULT OF FUTILIT(
8;?! A (erson who s(ends his time in (ursuin" futile thin"s will
ne)er be inlined towards the neessary thin"s! This is (ro)en
throu"h e7(eriene!
THE FEAR OF BE%OMIN& 'IOUS
8;A! ,f someone fears that if he beomes (ious (Mutta3i)' he will
lose out on the worldly (leasures' then , sayL EMake the intention
that , do not want to beome (ious! Howe)er' for the sake of Allah
s(end some time in the om(any of the Ulama and the Mashaa&ikh
and understand the *een! The result of this will be that you will not
=D
e7(eriene any diffiulty in beomin" (ious! 1n your own aord
you will build u( the interest to (ratie (on the *een) and you will
e7(eriene suh 5oy and (leasure in (ratiin" on the *een that you
will for"et about all the worldly (leasures!G
%ON%ERN FOR THE AAKHIRAH
8;B! @hoe)er turns all his worries and onerns into one ma5or
worry' and that is the worry of the Aakhirah' then Allah Ta&aala will
suffie for all his worldly worries i!e! Allah will fulfill them! 1n the
other hand' the (erson who takes all the worries u(on himself (with
the result that he ne"lets the Aakhirah)' Ha3 Ta&aala is not
onerned about him and does not are in whih )alley he (erishes!
'ROTE%TION OF (OUR DEEN
8;D! ,f a (erson wishes to (rotet his *een then he should follow a
(ious Aalim!
DO NOT LAU&H AT OTHERS
8<0! *o not lau"h and mok at others! ,t has been obser)ed that
whoe)er lau"hs at others beomes in)ol)ed in the same (roblem
and sin!
THE WRATH OF ALLAH
8<8! @hen the wrath of Allah is u(on someone then that (erson
does not re"ret his sins! This (not re"rettin") is the si"n of the wrath
of Allah! Thus' ,blees has no re"rets o)er his re5etion!
DEATH WITH IMAAN
8<;! Hadhrat9 A (erson should die with ,maan' e)en if it is with the
lowest de"ree of ,maan' it is a "reat treasure! Thereafter' in a
fearful tone' Hadhrat said: ,t is in the Hands of Allah! @ithout His
2rae nothin" takes (lae!
>0
EASE IN DE)OTION
8<<! , ha)e o(ted for ease in my de)otions (Ma&moolaat)! This is
my inlination and , (refer the same for my brethren! My hearts
desire is that they stay with ease in this world and also in the
hereafter!
BOASTIN& AND &RATITUDE
8<=! To boast about a 6i&mat is (ride (Kibr) and to onsider it as a
"ift from Allah while onsiderin" oneself unfit for suh a 6i&mat is
"ratitude (.hukr)!
TRAN.UILIT(
8<>! The easiest way to ahie)e tran3uility is throu"h Tasleem i!e!
ae(tane' Tafweedh i!e! handin" o)er matters to Allah and
,nkisaari i!e! humility!
REALIT( OF TAWAKKUL
8<?! Man should (lot and ado(t the means' thereafter trust in Allah!
This is atual Tawakkul (trust in Allah)!
REASON FOR WEAKNESS IN &OOD DEEDS
8<A! The reason for weakness in "ood deeds is lo)e for the world
and no on)ition in the hereafter!
THE EFFE%T OF DU0AA
8<B! Man should make *u&aa that he ahie)es suess in his
as(irations or for the remo)al of diffiulties! As far as (ossible he
should be attenti)e and humble in *u&aa and say: E1 Allah9 *o this
ertain thin" for me!G C)ery re3uest should be re(eated thrie!
>8
,mmaterial whether the re3uest is fulfilled or not' *u&aa has a "reat
effet on the heart as far as (eae and satisfation is onerned!
KNOWLED&E AND 'IOUS %OM'AN(
8<D! ,lm (knowled"e) without .uhbat (om(any of the Ahlullah) is
not benefiial! The ,slaah (reformation) of a (erson with .uhbat
and ,lm is easier om(ared to the (erson with ,lm but without
.uhbat! All the .ahaabah were not Aalims! @hate)er they
ahie)ed they ahie)ed throu"h .uhbat! The Ahlullah ha)e always
taken are with re"ard to .uhbat! They onentrated more on
.uhbat than ,lm!
SA)IN& A MUSLIM FROM HARM
8=0! The Hadeeth says: A Muslim is that (erson from whose ton"ue
and hands other Muslims are safe! Thus' that ation that harms a
Muslim is not *een but is the disardin" of *een!
LO)E FOR THE DUN(A
8=8! To earn the *unya is not Haraam' but lo)e of the *unya is
Haraam! To earn money is not Haraam' but to beome en"rossed in
it is Haraam! ,f milk' "hee' et! is not eaten then the mind will be
affeted resultin" in that (erson not bein" able to do any work! ,f
the mind is nurtured and (roteted then that (erson will be able to
(erform! 0eed the 6afs and take i)il (*eeni) work from it! The
6afs is like an em(loyee and the mind a "o)ernmental mahine! ,f
it "ets (aid re"ularly (fed) and re"ular re(airs take (lae then it will
kee( on funtionin"!
-asulullah says that your 6afs also has a ri"ht u(on you! He also
says that a stron" Muslim is better than a weak Muslim' i!e! he is
>;
(hysially stron" so that he an assist others' and he is also
s(iritually stron"!
TO FOR&I)E OTHERS
8=;! There are "reat )irtues in ae(tin" the a(olo"y of the
wron"doer!
THE ONE HO'EFUL OF FOR&I)ENESS SHOULD STA( IN
THE %OM'AN( OF THE AULI(AA
8=<! That (erson who desires for"i)eness (in the Aakhirah) should
ado(t the om(any of the Auliyaa! #y stayin" in their om(any you
will reei)e #arkat in your ations' for their hearts are enli"htened!
#y stayin" with them 6oor will de)elo( in the hearts! @hen 6oor
omes then darkness dissi(ates and doubts are remo)ed! :ust seein"
them is enou"h!
WHEN RELATI)ES AND FRIENDS DO NOT E-'RESS
LO)E
8==! ,f relati)es and friends do not e7(ress lo)e then one should be
relie)ed thinkin" that Allah Ta&aala has freed ones heart from
E2hayrullahG i!e! from others besides Allah! .ometimes e)eryone
turns away so that the (erson learns that only Allah is worthy of
bein" lo)ed!
'EA%E ONL( IN +ANNAH
8=>! *o not desire (eae and omfort in this world! Troubles will
only ome to an end when in :annah! Hom(lete (eae is only in the
Aakhirah! That diffiulty whih is a means of buildin" ones
Aakhirah is in reality not a diffiulty! Yes you should make *u&aa
for (eae and (rotetion (Aafiyah) and that you reei)e suh
bounties (6i&mats) whih you an bear!
BENEFITS OF ISTI&HFAAR
><
8=?! The means of fulfillin" the needs of the *unya and Aakhirah
is ,sti"hfaar!
THE ROAD O'ENS WITH EFFORT
8=A! The road o(ens with effort! *o not wait to first )iew the road
and then mo)e forward! ,t is like a lon" road with trees on both
sides! The road is strai"ht but when lookin" ahead it seems that the
trees meet in front' but as you mo)e forward so does the road o(en
u(!
&OOD THOU&HTS ABOUT OTHERS
8=B! Think "ood thou"hts about others' but when dealin" with
them' be autious!
IBAADAT AT NI&HT
8=D! ,t is mentioned in a Hadeeth that the (erson who wakes u( at
ni"ht and (etitions Allah' Allah says that He is )ery (leased with
suh a (erson' for he has left his wife and warm bed for My sake!
THE METHOD OF REA%HIN& ALLAH
8>0! The only way to reah Ha3 Ta&aala is to rid oneself of Akhlaa3
e -a+eelah (the lowly 3ualities)' to de)elo( Akhlaa3 e Hameedah
(the beautiful 3ualities) and the a3uisition of Taufee3 i!e! "uidane
towards obediene (from Allah)! 6e"li"ene of Allah disa((ears
and attention towards Allah de)elo(s!
)IRTUE OF DEATH ON A FRIDA(
8>8! ,t is mentioned in a Hadeeth that if a (erson dies on a 0riday'
the an"els will not 3uestion him till %iyaamah! The reason for this
is the "reatness of :umu&ah! ,t is immaterial whether the (erson
dies before or after the :umu&ah .alaah! Therefore to wait for the
>=
(erformane of the :umu&ah .alaah before (erformin" the :anaa+ah
.alaah is a"ainst the .hari&ah and futile!
SIN OF MURDER FOR BREAKIN& TIES
8>;! The Hadeeth says that if a Muslim does not s(eak to another'
i!e! he breaks ties for a year' then he reei)es the sin of murder!
WE DO NOT UNDERSTAND THE DI)INE WISDOM
8><! A hild was brou"ht to Hadhrat for E*umG' i!e! reitin" and
blowin" on the hild' but the hild started to sream and ry!
Hadhrat said: Absene of knowled"e and understandin" is an
astonishin" thin"! ,t makes a benefiial thin" seem harmful! This
hild has been brou"ht for its benefit but has beome uneasy! ,t is
the same with Allah and us! His attitude towards us is one of mery
but we beome uneasy and sream! @e should take a lesson from
this!
A%%E'TAN%E OF SALAAH
8>=! Hadhrat Ha5i .aheb D ,) said that when a ruler
beomes dis(leased with someone&s (resene (in his ourt) then
will he allow that (erson to enter a"ainF 6e)er9 .o when you went
for one .alaah to the Mas5id and thereafter reei)ed "uidane to "o
a"ain (for the ne7t .alaah) then understand that your first .alaah
has been ae(ted and you are also from the ae(ted ones9

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