Once Hazrat Mawlana Shah Wasiullah Khan saheb ra sat silently among those gathered to listen him speak. After a prolonged duration he said;

“You should not consider it essential that I am going to talk (every time we gather). 

Only those people should attend this gathering who consider it equally beneficial for themselves just sitting quietly without any thing being said.”

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Foot note: Imam Abdul Wahab Shi’rani ra’s famous saying is:

من لم ينفعه سكوتنا لم ينفعه كلامنا

Whoever does not benefit from our silence,

he can not benefit from our speech.

Halaat e Muslehul ummat ra, page 73

Hakeemul Ummat Hazrat Mawlana Ashraf Ali Thanawi ra said:

“It is an established practice of Allah SWT (‘adatullah) in regards to the individual who after taking the path of ahlullah (tareeq) forsakes it, either due to laziness or by rejecting it (in principle), he is most of the times denied the tawfeeq (opportunity) of returning back to it.  He remains redundant.”

Masail us Sulook min Kalam Malik ul Mulook, page 104

Allah SWT save us all from this.

Maseehul-quloob, Hazrat Mawlana Maseehullah Khan sahib ra said in regards to the importance of being in contact with the Sheikh on regular basis:

“Delay in writing letters (i.e. informing one’s condition) to the Sheikh gradually leads to decreasing munsabet (receptiveness to the instructions given) with him.”

Islah-afraoze bayanat, page 198

Sayyidi wa sanadi Hazrat Mufti Mohammad Taqi Usmani sahib db said while explaining the Sheikh-mureed relationship;

“My Sheikh ra used to say that there are three levels of relationship with the Sheikh.

First is the ‘aqidet’ (reverence). That is, being impressed by Sheikh’s reputation of either scholarly knowledge, or piety or association with pious predecessors, or affectionately guiding disciples, a feeling of respect and desire to benefit from him arises. This is the first stage.

Second stage is that of ‘munasbet’ (congeniality). That is, on hearing Sheikh’s advice the aspirant readily accepts it and feels as though the words are pouring directly into his heart. The advice seems to be aimed directly at him. It appears to addresses his own spiritual ailments. Most importantly it does not stir any significant negative thoughts and criticism.

The final stage is that of ‘muhabbet’ (love). That is, being in association with the Sheikh for some time gradually a desire strengthens to benefit from him abundantly, to visit him often, to hear his advice and act accordingly. This is the desired level necessary for benefiting from the Sheikh. It is at this stage taking bayah is most useful. And it is the usual practice in the tareeq of Hazrat Hakeemul Ummat Mawlana Asharf Ali Thanawi ra to take bayat at this stage.

Waaz: 9th July 2006, Sunday, Masjid Darul Uloom, Karachi

Hakeemul Ummat Hazrat Mawlana Ashraf Ali Thanawi ra said:

“The achievement of goal is not dependent on how much you toil & labor.

It is contingent on working according to the yearning and determination within your means.

Pious elders have said that six units of prayer by a sick and feeble are equal to six hundred rakah of a strong healthy person. This is so because the feeble has the strength of praying six units only and Allah SWT rewards him, for He knows the condition and capabiity of all very well.”

Ma’asir e Hakeemul Ummat ra, pge 179

Hakeemul Ummat Hazrat Mawlana Ashraf Ali Thanawi ra said:

“Remember a scholar who after completion of his education does not attend a khanqah (zawiya) for islah (self reformation) is like a person who is satisfied with the wudhu alone and does not proceed to offer the salah (prayers).

Mere learning and teaching is of no use. To be effective they have to be accompanied with the suhba (company) of the ahlul Allah (the pious).”

Ifadhatul yoomiya, volume 5, page 515. Quoted from Albalagh (Urdu) Safar 1427, 50.

Explaining Hazrat Hakeemul Ummat ra’s statement;

“No doubt the dua and barakah of Sheikh plays a major role in one’s islah (reformation). But its status is that of supplementary assistance and not the main thing to rely on exclusively.”

Sayyidi wa sanadi Hazrat Mufti Mohammad Taqi Usmani sahib db said:

“It means that you will have to do the work yourself. Dua, attention and guidance of the Sheikh becomes a motivation and catalyst for this work. It increases the aspiration, boosts the determination and assists its performance. But you will have to toil and do the task yourself. You will have to travel yourself.”

Islahi majalis, volume 2, page 243

Malfooz of Hazrat Baba Najam Ahsan رحمۃ اللہ علیہ :

“What is Tasawwuf?

Weakening the possibilities of committing sin is in reality Tasawwuf.”

(Zikir e Ahsan ra page 252)

Hakeemul Ummat Hazrat Mawlana Ashraf Ali Thanawi ra said, while highlighting the necessity of informing the Shiekh of one’s conditions:

“Even if you were to start a new worldly task ask the Shiekh regarding it.

That is, ask him, will it be deleterious for my spirituality?

For example, I want to do this business. Is it appropriate or not? Do not ask this to ascertain that this endeavor will be financially profitable or not. As though Sheikh will consult Allah SWT and tell you definitely. Do not ask for this reason. This is a dirty intention.

Ask him I want to do this specific business. Will it be an obstacle for my spiritual path? I want to be transferred to that specific position, or I want to study secular sciences or medicine would these be deleterious for my spirituality.

These are the things to be inquired from the Sheikh.

Now days the state of affairs (of mureed) is to do what ever he wishes. Without informing the Sheikh, to the extent that it may destroy his spirituality completely.

And they (mureed) say that these are our worldly matters what is the need of informing the Sheikh of these.

In reality these things have a great impact on one’s spirituality.

Therefore, it is essential to inform and consult the Sheikh in advance whenever starting any new worldly venture.

This is the method of islah (self-reformation). ”

Waaz: Rahat-ul-quloob; Mawaiz e Ashrafiya volume 22, page 263-4