Question 

Shaikh Wasiullah Allahabadi (Allah have mercy on him) wrote to a disciple ,

‘You are coming (to me) for so many days now, however, neither have you become involved in (religious) work as required nor have you developed the understanding as per my standards. The reason for this is not reading the essential books of Maulana (Ashraf Ali) Thanvi (Allah have mercy on him). Why is this so? This coming (to me) is just in vain or for religious betterment (Islah). 

The (religious/Islah) work starts after acquiring knowledge. What will an individual without knowledge do?

If you have understood something from this write it (back) to me’

Maktubaat e Islahi , wasiyet al Irfan, May 1995, page 19-20

Blameworthy morals lead to loss of tawfeeq


Sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah protect and preserve him. Ameen!) instructed senior Mufti of Gilgit,

‘Be vigilant in protecting yourself from thoughts of self praise and arrogance. That is, I am a scholar, a Mufti, I am superior to others. Etc.

Remember that acting on blameworthy morals lead to diminishing facilitation (tawfeeq) of good deeds.

A real loss indeed.’

Office Darul Uloom Karachi, 30/4/1438: 29/1/2017, after zuhar

Instructions to a female regarding new dresses 

A female spiritual aspirant wrote, ‘Respected sir! I have a desire to wear good, crisp and clean clothes. Allah has bestowed the capacity to do so. Moreover my intention is make my husband happy and my husband also wants this. 

The problem is that whenever I see someone wearing good clothes I deeply desire to buy the same outfit. Most of the time I remain silent, however, occasionally I make a request (to my husband) and eventually get it. 

Sir, please, let me know if this is a spiritual ailment or not. And if it is, then please, prescribe a treatment for it. ‘

Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) replied,

‘There are levels of adornment.  The extremes are disliked and the moderate level is recommendable. 

The way of moderation in this matter is not to make similar clothes at that time. If with passage of time this desire slips away then it is well and good. If not, then when there is a need to make new dress get it. If it is unavailable (in the market now) then forget about it. However, if you feel (that by delaying the purchase) you will remain preoccupied by thinking about it then buy it but do not get it stitched. Save it till there is a need for a new dress. This will fulfill your desire without compromising the (household) finances. 

If your husband gives you pocket money in addition to the essential household running costs then add to the above regimen that you buy this dress from your own (pocket) money. This will keep the lowerself (nafs) within limits.’

Tarbiyet us Salik, volume 3, page 136

Wird: تارک الورد ملعون 

A spiritual seeker wrote, I read in many books the saying تارک الورد ملعون (one who abandons his daily wird is cursed).  What exactly does it mean?

Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) replied, 

‘First of all sayings like this are not an evidence without an explicit reference. 

Even if it is considered to be a testament then ‘cursed’ (here) means deprivation from the special blessings that is associated with (the recitation of) this wird

In addition the wisdom of wording it so (dramatic) is to state the repugnance of abandoning the daily routine wird without a genuine excuse. This practice (of abandonment of established worship) being abominable is mentioned in sahih Prophetic saying

یا عبداللہ لا تکن مثل فلان کان یصلی بالیل ثم ترکہ

O Abdullah! Do not be like XYZ who use to pray at night and then abandoned it. ‘

Tarbiyet us Salik, volume3, page 134

Anger: How to control it?

  1. ‘To use will power and determination to stop (display of anger)
  2. If one succumbs (and displays anger) then to repent and
  3.  Ask forgives (from the victim)
  4. To ponder before speaking on the evil and good results it will lead to
  5. To intentionally keep one’s tone mellow (at the time of feeling angry)
  6. To move away from the individual on whom one is feeling angry
  7. To supplicate for Allah’s protection
  8. To recall one’s own sinful actions (and feel ashamed for censuring another for some minor faults)
  9. To recall the possibility of wrath of Allah (on displaying anger) and His love of forgiving
  10. To recall that I am more disobedient of Allah and if similar display of anger is done with me what will I do.
  11. To recall that if I forgive than I will be also forgiven (by Allah)
  12. Drink water
  13. Make wudhu
  14. To become busy in some other activity
  15. To remember that even the display of anger to correct someone else is detrimental for a  novice (spiritual seeker)’

Tarbiyet us Salik, volume 2, page133

Sunna: Leaving it leads to gaflah 

Shaykh Ibn ‘Ata Allah al Iskandari (Allah have mercy on him) said,

Negligence (gaflah) does not come upon you except as a consequence of your negligence in emulating the Prophet (Allah bless him and grant him peace). 

Moreover (remember) you will never attain honor in Allah’s sight except by emulating him (Allah bless him and grant him peace). 

Taj al ‘Arus p 4

Sama’ a

Data Ganj Baksh Ali Hujwari writes about Khawaja Abu Ahmed Al Muzafer   (Allah have mercy on them) ,

‘On a very hot summer day I visited him in a unsettled state. He inquired, What do you desire? I replied, Sama’a (audition). He immediately called for the cantors (qawwal).

During the sama’a session I remained extremely agitated.  Eventually when I calmed down he inquired, How much did you enjoy this?  I replied, O Sheikh! Very much indeed. 

The Shaikh continued, A day will come when the sound of the sama’a and the cry of a crow will become same for you. The influence of sama’a is prior to witnessing the Reality (mushahida).  After mushahida the desire for sama’a will vanishes.

Kasheful mahjoob, p 100

Know your worth!

Shaikh Mirza Mazhar Jan-e-Janaa shaheed (Allah have mercy on him) said,

‘An individual must be aware of his own real worth. This is necessary so that he is not elated by someone’s praise or disappointed by another’s criticism. 

The cause of an individual’s resentment and displeasure is most of the time being unaware of his own real worth and status. ‘

Meerza Mazhar Jan-e-Janaa aur unka Urdu kalam, p 163