The rot of the fish starts from the head. The success of this Ummah depends much on the guidance of the Ulama. If the Ulama fraternity are seen to be Al-lah Fearing, then the effect will most certainly mani-fest itself in the masses.

Once Imaam Abu Hanifa Rahmatullahi alayh saw a child slipping. Imaam Saheb steadied the child. The child thanked him and said: “O Imaam Saheb, be careful you do not slip otherwise the Ummah will slip.” Truly when an Aalim slips, the community slips.

Hereby follows some advices of Hadhrat MoulanaThanvi Tahmatullahi alayh. May Allah Ta’ala grant us all the Hidayat to benefit from his wise words. (Ameen)


Fiqh would not be defined as the mere superficial perusing of kitaabs. Fiqh is a celestial light (noor) which subsists in the heart. It is the blessing of this that the holder thereof gains an understanding of the Deen. It is this very noor which Allah Ta’ala sometimes snatches away. This is something which is not in the control of man. Now, you can read and study thou-sands of kitaabs, but because you have no understanding of the Deen, you will never become a Faqeeh. This noor of fiqh increases with obedience and wanes with sin. That ‘Faqeeh’ who is not obedient or pious, is a Faqeeh of the kitaabs (and not of the Deen). He is not a haqeeqi (real) Faqeeh and is not included in the class of fuqaha regarding whom Nabi (sallahu alayhi wa sallam) gave glad tidings. And since we are aware that fiqh is the understanding of the Deen, what doubt can there now be that a Faqeeh is also a soofi. All our Fuqaha, as many as they were, were all Sahib-e-Nisbat and Sahib-e-Ma’rifat (i.e. Walis who followed the Path of Tareeqat). The proper and total understanding of the Deen cannot be acquired without nisbat and ma’rifat. This is the reason why it has been mentioned regarding the Fuqaha, “One Faqeeh is harder on shaitaan than a thousand ‘aabids.” The person who understands the Deen well, will be privy to the deceptions and ploys of shaitaan. He will not allow a sin-gle trick to entrap him. As for the unlearned ‘aabid, shaitaan can manoeuver and manipulate him as he pleases.”


It appears in the Hadith that on the Day of Qiyaamah a man will be seen circling his entrails which will be outside his body. People will enquire about his fate. Why he is being pun-ished in this way? He will reply: “I did not practise in accord-ance with my knowledge.” Of what benefit and pride can be such a knowledge which will be Allah’s evidence against a man? Did you not hear that the Hadith says that for the ignoramus (jaahil) there is one ‘Wail’ and for the non-practising Aalim there are ten ‘Wails’. (Wail is a terrible section in the dregs of Jahannum). Is there some other creation who has to act ac-cording to the knowledge of the Deen? Are these teachings not for us to follow? Although all Ulama are not in this class (of non-practising Aalims), nevertheless, even one such Aalim is a blot and a cause of complaint. The ruin which ensues is not restricted to the one non-practising Aalim. Others too are influenced by this one non-practising Aalim. The damage caused by the non-practising Aalim is twofold. one: Observing his actions, laymen gain audacity and perpetrate evil. Two: People lose confidence in all Ulama as the a result of his misdeeds.


What are the adverse affects on ta’leem if the Talaba (students of knowledge) perform Ishraaq, Chaasht (Duhaa) and Tahajjud Salaat? And, if instead of becoming involved in futile talks, the Students of Hadith engage their tongues in Thikr and Durood Shareef, what negative affect will there be on their studies? (If they engage in these acts), then In-sha’Allah, the Noor of Ibaadat and the sweetness of Thikr will develop in the Students. Fahm-e-Saleem (correct understanding) and the Noor of intelligence cannot be acquired without Taqwa and Amal. Adherence to this is highly beneficial for studies. While stu-dents should be prevented from participation in the special ways of Sulook, they should diligently observe the Athkaar (plural of Thikr) which are narrated in the Ahaadith, and with-out fail be regular and punctual with Tilaawat of the Qur’aan Majeed. These are such acts which may not be discarded in any way.” NAFL SALAAT IS EXCEEDINGLY IMPORTANT, PARTICULARLY FOR THE ULAMA

People in general regard Nafl as superfluous, and so do the Ahl-e-Ilm (People of Knowledge) in particular. The People of Knowledge are more trapped in this misconception. From the very beginning the students are taught that while there is thawaab for Nafl, there is no sin in abstaining. In view of this definition, the students labour under the impression that there is nothing wrong if Nawaafil is discarded. A more ruinous idea is that Nafl is not an act of importance. Thus, they dismiss Nawaafil as if the Shariat’s exhortation to perform Nafl is futile. Nafl is never futile or unimportant. It is complimentary of Faraaidh compulsory acts of ibaadat. It per-fects Fardh (by compensating for the deficiencies in the way of discharge). From this angle, Nafl is exceedingly important. Furthermore, Nafl is a salient sign of Divine Love.


Following the Ulama is essential. Opposition to the Ulama is tantamount to opposing Allah and His Rasool. Nowadays, affairs (of importance) are entrusted to unqualified people merely on account of their worldly status. The Ulama are not thirsty and the wealthy ones are not the wells. The reality is the other way around. In all actions of life, ittiba’ (obedience) to the Shariah is es-sential. The Ulama are the ones who are aware of the Ahkaam of the Shariah. Thus, by following them, one fol-lows the Deen. Rasulullah (sallallahu alayhi wasallam) called to the Path of Allah Ta’ala, and this is also the attitude (and obligation) of the Ulama (since they are his representatives).


It is lamentable to see that nowadays the meaning of being a Buzrug is considered to be that one should not say anything to anyone; one should make peace with everyone. They con-sider this to be saintliness. One should not hurt anyone; one should not trouble anyone. So one should not make Amr Bil Ma’roof!!! If this is the case then one should not tell a haughty person anything. One should not hurt his feelings and one should let everyone do as they please. General permission should be granted for everyone to do as they please. Then open zina should be tolerated, robbery, murder; everything should be condoned! If you say that in robbery and murder people are hurt therefore these are prohibited according to the precept of not hurting anyone, then it can be argued that zina doesn’t hurt anyone. And if it is contended that the husband or father is hurt, then where a woman does not have a father or any family member and she voluntary submits to this vile act then who is hurt in this case? In fact, the meaning of not hurting anyone is to willfully hurt someone.

When someone wishes to correct a wrong or disease as a result of which the other party is hurt, such as a surgeon performing an operation to remove an infected tissue or dentist extracting a rotten tooth or father disciplining a delinquent child then these are not considered hurting others.