Some Malfooz (statements) of Moulana Ashraf Ali Thaanwi (rahmatullahi alaihi)


A remedy for the disease of casting lustful glances is to regularly study the life episodes of the Auliya and to sit in seclusion contemplating on the warnings and punishments for sins. Also, renew this contemplation whenever the thought of sin occurs. Insha’Allah, the evil demand of the nafs will then be eliminated. If the inclination to sin is slight, then confront it with resolute effort. Without effort and struggle nothing will succeed.

(When the nafsaani desire for committing a sin is inordinate and strong, contemplation on the punishment of Allah Ta’ala, Maut, punishment of the grave, one’s ingratitude to Allah,  and on other similar issues becomes necessary to assist in neutralizing the  craving of the nafs. However, when a slight desire for sinning develops, the solution is to apply pressure on oneself to abstain from the act. By such effort the inordinate desire of the nafs is neutralized.)


The objective of enthusiasm is amal (i.e. to practise the ahkaam of the Deen). The objective of amal is not attainment of enthusiasm (or some spiritual state – Kaifiyat). As long as  there is constancy in amal, the Maqsood (objective) has been achieved even if  the amal is not accompanied by enthusiasm (or by some spiritual condition such as pleasure, elation, etc.). One should not become grieved for failure to attain any spiritual condition (kaifiyat). Of importance is to ensure that there is no deficiency in amal. (Readers may refer to our amal chart)


Gheebat is the father as well as the son of animosity. Sometime the consequence of animosity is gheebat, and sometimes the result of gheebat is animosity. This is indeed an abominable lineage. It has been seen that when a person is bent on harming another, he becomes  totally oblivious of the Deen. He neither abstains from harming the other person nor from lies and deception. His objective is only to cause harm to his enemy regardless of the destruction he causes to himself.


“Fahm-e-Saleem (healthy intelligence) and Tafaqquh fid Deen (the ability to ponder in the Deen) are attained by such Students who had studied with attention and who had retained the pleasure of their Asaatizah. A student who had merely made effort without keeping his Asaatizah happy never acquires true Ilm (of the Deen).”

Moulana Maseehullah Rahmatullahi alyh used to say that one should humble oneself in front of ones Ustaad to such an extent that care should be taken that one’s shadow also does not fall on the Ustaad.


“Reduce worldly possessions and expenditure. Be content with necessities. There are different classes of necessities. (i) Incumbent (Waajib): Such needs without which life is not possible. (ii) Permissible: Such needs without which life is possible, but difficult. Possession of such items brings about comfort.

Some worldly possessions are such that fulfilment of needs are not dependent on such items. There is no difficulty without such possessions. However, one acquires them merely for happiness. If one can afford, then the acquisition of suh items will also be permissible (although not encouraged).

Some wordlly possessions are acquired for ostentation (riya) and to vie with others. Acquisition of this type is haraam.

If women acquire expensive garments, jewellery, etc. sincerely for the sake of their husbands and on condition these are affordable, and not to show others, then this is not sinful. But if they adorn themselves only for displaying themselves to others, then it will be haraam. The sign  of  a woman’s base intention in this regard is that at home she dresses shabbily, but when she leaves the house to attend to a function then she adorns herself in her best apparel and jewels. She then emerges as if she is a princess..

The classes described above apply to all types of worldly possessions – buildings, utensils, furniture, etc.”


“Some people having a worldly motive present gifts. This is bribery. Some  do so to obtain answers for their Istifta, etc. This is employment (and payment of a wage). Some people give gifts to gain thawaab. This is Sadqah. Hadyah (a pure gift) is only something given without any worldly or Deeni motive. It is given only to please a Muslim and for the sake of love.”


When  disunity is harmful for the Deen it is evil. If the disunity is beneficial for the Deen, it will not be evil notwithstanding it being harmful for the dunya. Hadhrat Ibraaheem (alayhis salaam) had chosen a disunity about which the Qur’aan says:

“Verily, in Ibraaheem and those with him there is for you a beautiful character (code of life), when they said to their people: ‘We dissociate from you and from that which you worship besides Allah. We reject you. Animosity and hatred have become manifest between us and you  forever (and it will remain so) until you believe in Allah Alone.” (Qur’aan)

Can anyone condemn this disunity? Mentioning a reprehensible unity, Ibraaheem (alayhis salaam) said: “Verily, you have taken besides Allah idols as objects of mutual  love among you in this worldly life. On the Day of Qiyaamah there will be mutual rejection among you. Some of you will curse others among yourselves, and for you will be the Fire.” (Qur’aan)

From this aayat it is quite clear that in opposition to Hadhrat Ibraaheem (alayhis salaam), the kuffaar had displayed a perfect unity. But this unity was never praiseworthy. In fact, Hadhrat Ibraaheem (alayhis salaam) had eradicated the very foundations of this unity. This unity was in opposition to the Haqq.  Therefore, understand well that unity is the objective and desirable only when it is beneficial for the Deen., and disunity is abhorrent only if it is harmful for the Deen.  If unity is detrimental for the Deen  and disunity is  beneficial for the Deen, then  such disunity is the objective.


“There are different ways of recognizing the variety of thoughts which gush into the mind. Some thoughts are Ilhaam-e-Ilaahi (inspiration from Allah); some thoughts are Malaki (inspired by an Angel); some thoughts are shaitaani (satanic), and some are nafsaani (promptings of man’s nafs). If after one evil thought has been eliminated, another evil thought takes its place, and then after eliminating the second one, a third evil thought enters the mind, then such thoughts are from shaitaan. The objective of shaitaan is to disturb and deceive, hence he does not restrict himself to only one evil thought. Sometimes a good thought may also be from shaitaan. One good thought is substituted with another good thought. To recognize this, one should reflect and try to fathom which of the two good thoughts has greater merit. If the latest good thought is of lesser merit than the first one, then understand it to be a shaitaani thought. Shaitaan compromises by diverting a person from a greater virtue to a lesser virtue.

If the same evil thought assaults the mind repeatedly, then it is a nafsaani prompting. The nafs derives pleasure in that evil, hence it makes repeated demands for gratification.

If a thought of pure virtue develops without overwhelming force, then it is Malaki. If the good thought overwhelms the heart and produces restlessness in the urge to give practical expression to it, then it is Ilhaami.”


“Only he who follows in the footsteps of Rasulullah (sallallahu alayhi wasallam) is a kaamil (perfect man). Both his outward (zaahir) and his inward (baatin) way should be in emulation of Rasulullah (sallallahu alayhi wasallam). In every act and condition, Rasulullah (sallallahu alayhi wasallam) is the Ka’bah and Qiblah of the man of perfect moral and spiritual excellence