500 Golden Sayings of

Hazratji Maulana Saad Kandhlavi (db)

Compilation of selected quotations of Maulana Saad (db) translated from

Urdu to English
 Preface

The sayings of Hazratji Maulana Saad (db) are too expansive and exhaustive. Perhaps volumes
are needed to collate his teachings. Due to the insistence of several English-speaking brothers
who are often deprived of proper translations of Hazratji’s words, this humble collection of a
few sayings that I was able to compile over the past few years have been put together. It is
probably due to their love towards the elders of the effort of deen that Allah enabled this
small compilation to come into existence.

It is important to understand that quite often the essence of what is being spoken is lost in
translation since certain phrases of Arabic or Urdu do not find appropriate English words to
explain the true meaning or communicate the desired sentiments. For this reason, some
sayings may be deficient in conveying the true understanding. Nonetheless, an effort has been
made to provide a taste or gist of what is being expressed.

There is no replacement for an in-depth understanding of deen or the effort of deen other
than proceeding in the path of Allah. For that very reason those who may not have spent
sufficient time in the path of Allah may find it difficult to comprehend many of these sayings.
Therefore, this compilation is primarily meant for those who have sacrificed time in the path of
Allah and are genuinely wanting to gain a deeper insight into the effort of dawat and tabligh as
per guidance from Banglewali Masjid in Nizamuddin, New Delhi.

Ehsan Dehlavi
5th Dhul-Hijjah 1443 / 5th July, 2022
New Delhi

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 About Maulana Saad Kandhlavi (DB)

Belonging to a very illustrious family, Maulana Saad is linked all the way back to the first
Khalifa of Islam, Abu Bakr (RA). More significantly perhaps is the fact that his forefathers have
played a crucial role not only in India but around the world in not only preserving but also in
spiritually uplifting the condition of Muslims in accordance with the core teachings of Islam.

Orphaned at a young age, Maulana studied deen in Kashif-ul-uloom, Nizamuddin. After the
death of Hazratji Maulana Inamul Hasan in 1995, Maulana Saad came in the limelight due to
the responsibilities entrusted upon him to carry forward the mission of Maulana Ilyas (Rah).
Being a direct decedent in the linage of the founders of the mission, Maulana Saad not only
imbibed the true essence and spirituality of the revivalist mission, he also has been blessed
with the qualities of being a firm and compassionate leader to carry forward the mission in
sync with the guidelines and desires of his predecessors.

After the death of Maulana Zubair (Rah) in 2015, Maulana Saad, is the last of the handpicked
elders from the core jamaat chosen by Hazratji Maulana Inamul Hasan for consultation in
guiding the effort of deen forward. With millions of followers from all walks of life in each
country of the world, Maulana Saad has emerged as a blessing for the tumultuous condition of
the ummat to guide and prescribe Muslims in general and specifically his followers to adapt a
lifestyle of purity, sincerity, and self-sacrifice while supplicating to Allah for the betterment of
the entire humanity.

As the Aalami Ameer of the Tablighi jamaat, Maulana Saad has been leading by example by
way of putting into practice and application the ways and teachings of Rasulullah (saws) into
his own life. He is looked upon as a source of strength and steadfastness not only by esteemed
scholars of deen but also by the masses.

Maulana Saad’s compassion and restraint for all fellow beings and country men have been
acknowledged by one and all. He has brought hope and unity amongst different factions of
society and provided a platform for one’s inner development, spiritual upliftment, and a
pathway to connect with Allah.

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iv
To understand a bayaan firstly one must empty their minds as well as their
containers (hearts) from objections, suspicions, and rebuffs. If a bayaan is heard
with a mindset of criticism or rebuttal or rejection, or placed in contrast to
another amal, or its objective is underestimated or it is heard with a faulty
intention, then there will be definite deprivation even if it is a genuine talk of
value.

To listen to a talk of deen in bits and pieces is inadequate for deen or dawat, and
it is even worse to convey that half-baked understanding further as it may
potentially become a means of spreading harm of a very high magnitude;
therefore, we must listen to a bayaan with full concentration.

_____________________________________

The one who is giving sacrifices is the one who will be able to understand the
talks of sacrifice in the correct perspective.

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 Index

1 Desired Imaan and Taqwa 1

2 Importance of Sunnats 14

3 Reality of Aamaal 22

4 Salaat and Acceptance of Duas 29

5 Ilm and Zikr 35

6 Ikram and Unity 43

7 Ikhlas and Intention 51

8 Essence of Dawat and Tabligh 55

9 Steadfastness and Sacrifice 76

10 Modus Operandi of the Work 83

11 Qualities of a Daee 90

12 Unseen Help of Allah 99

13 Significance of Mashwara 105

14 Environment of the Masjid 109

15 Effort of Masturaat 113

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 Desired Imaan and Taqwa
Generally, Muslims feel that only such statements that are acceptable to the masses should
be spoken. However, whenever glad tidings were given by Rasulullah (saws) they would
1
always be in contrast with the apparent conditions; as a result, it would become clear as to
who had yaqeen, who would out right reject, and who were in doubt.

Unfavorable conditions upon Muslims are a result of their misdeeds, whereas good
conditions are a result of their good deeds. If you want to change the environment then
2
you must make effort to change evil whenever you see it, (preferably) by your physical
means. This is the highest level of jihad.

A single narration of Rasulullah (saws) becomes a means of increasing the imaan of a

3 Muslim, at the same time increasing the nifaaq of a munafiq and simultaneously increasing
the kufr of a kaafir.

Using your physical capabilities (toiling yourself) you should bring people into the
4 environment of imaan. If you do not have the physical ability, then the next alternative is to
make effort in changing circumstances by use of your tongue.

To take a sinner out of his environment of sin is in fact what is meant by the changing of
evil into good. If circumstances are such that despite making an effort you are unable to
prevent evil physically or verbally then the lowest level of imaan demands that one must
5 plead in front of Allah in isolation to bring about that needed change. The important point
here is to do the needful in order to make the change happen. We must therefore ponder,
in our 24 hours how much time do we dedicate for pleading in front of Allah in order to
ward off evil and bring about change.

If we are not pleading in front of Allah in isolation for evil in the environment to end, that is
6
an indication that we do not have an iota of imaan left in our hearts.

1
 While purchasing small day-to-day items one inspects them. Iman is not such an
7
insignificant thing that Allah will accept it without testing.

Just like cure comes from the order of Allah, similarly disease also comes from the order of
8
Allah.

The most phenomenal imaan is neither of Malaika nor of ambiya or sahaba, rather, the
most phenomenal imaan is our imaan in this time and age. Rasulullah (saws) had
9 mentioned that after my passing away a people will come who will read the Quran, they
will listen to my teachings and follow them, and they will have full conviction on my
promises. Their imaan will be most admirable and phenomenal.

We think imaan is groomed during time of peace and tranquility, however this is not
10 correct. Abundance of wealth and convenience of means lead to carelessness. The test of
Sahaba's imaan was always taken in adverse conditions.

Allah brings trials so that individuals may be categorized amongst 3 types, i.e., Momin,
munafiq, and kafir. Today due to the intermingling of our society this demarcation has
become blurred whereas, Muslims were bound by such ijtemai aamaal which would
11
distinguish them from the others. The reality is that trials come for the purpose of creating
this separation, and (during such trials) Allah keenly listens to the difference between the
words and utterances of a momin from that of a kafir.

If those with imaan were given glad tidings in favorable conditions, then how could that
12 have tested their imaan. Similarly, if the munafiqeen were told of any good news in
favorable conditions then for them to accept it would be elementary.

Conditions come upon everyone. A condition that comes upon a Muslim is very different
from that of a kaafir. Without testing Allah does not accept imaan. Allah also tests the
13 aqaaid. Whosoever believes that conditions come from Allah, he will proceed towards Allah
in order to be safe against the conditions. However, he who believes in makhlooq will lean
towards makhlooq for safety against the conditions.

2
 It is not befitting a Muslim that he says whatever everyone else is saying, and he does what
14
everyone else is doing.

To change a condition with aamaal is the way of a momin. One should seek the relevant
order of Allah that is related to the kind of condition that has come about. We must ponder
15
(remind ourself) that it is Allah who brings conditions and, in this condition, what is it that
he wants from me.

Till the time you perceive every personification of kufr as being no different from one of
16
their idols (that cannot do anything) you will not be able to recognize Allah.

When a person does not consider evil as evil and good as good then his heart has been
17 overturned just like a bag that has been turned upside down and all its contents have come
out. There is nothing left in it.

When someone is unmoved upon seeing misdeeds and is indifferent upon seeing good and
18
is not saddened to see evil, this is an indication that there is no imaan left in his heart.

Use means but do not have any expectation from them. To use means is not against
19
tawakkul, however to hope from them is against tawakkul.

To the extent one has expectation from means, to that extent he is disillusioned from
20 aamaal. Whichever means you hope from, that very means will lead you to despair against
aamaal.

Maulana Ilyas (Rah) used to say that if I had to name this work, I would have labeled it as
21 the Movement (i.e., development) of Iman. This effort is to learn imaan and the effort to
bring imaan into action.

To link the happenings of the universe to the universe itself is Antitheism; to connect them
22
to the creator is imaan.

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 Maulana Yusuf (Rah) – Do not bring means and amal together in your yaqeen. We do not
refute means however, we cannot put means and salaat together in our yaqeen. It is not
23
possible that we have some yaqeen in means and some in aamaal; they cannot be put
together. It is not acceptable.

Maulana Yusuf (Rah) – When yaqeen is polluted with importance of means (in the heart),
24 an amal like salaat ejects out of this person's yaqeen. Salaat is such an exclusive amal that it
does not tolerate the infusion of the significance of means in its yaqeen.

If we can come to this understanding that whatever happens in the universe happens only
by the will of Allah, then I believe all the ills and problems of the Muslims will dissipate.
Allah does everything, and he does as he pleases. The slave of Allah should be prepared for
any condition from Allah. To make statements such as, if a particular course would have
been taken such and such condition would not have occurred or had this been done that
25
could have happened; such talk is not at all appropriate. Hazrat Ali (RA) used to say that if a
person makes a statement with his tongue that if such and such would have happened such
would not have happened, or if this would have been done then that could have been
achieved, then it would be far better that this person keeps a burning piece of coal on his
tongue. It is better that such a tongue is destroyed instead of it uttering such words.

4
 First and foremost, we need to correct our creed or core set of beliefs because our belief
system is distorted. People believe an astrologer or soothsayer or the meteorologists
predicting something. Maulana Yusuf (Rah) used to say that the non-believers send
scouting dogs to assess conditions before taking a step forward. For a believer the core
belief is that Muhammad (saws) is his guide who has informed him of all conditions that are
to come. He has apprised him of conditions from a position where neither Jibraeel (AS) has
26 ever gone nor will he ever be able to go. How can a Muslim leaving aside the path shown
by Rasulullah (saws) proceed based upon apparent means? Maulana Yusuf (RA) used to say
that the scout of the non-believers is a dog whereas the emissary of the Muslims is
Muhammad (saws) who has reported conditions to us from such a distance in the future
where no being has ever gone before. Jibraeel (AS) himself has claimed that the level he
was allowed to ascend was only because of the company of Rasulullah (saws) which he will
not be able to ascend ever again. We need to therefore use our intelligence and ponder.

What after all is imaan bil ghaib? It is actually an open denunciation of the means and the
apparent system of things. The system of the universe is not what it appears to be. Real is
the order of Allah. If the meteorologists say that it will rain, then people become hopeful of
27
rain and if they say it will not rain then they lose hope. In reality the knowledge of the
unseen and the future is only with Allah. Whosoever claims to know the future or the
unseen must be rejected.

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 If we look into Ahadees we will see how Rasulullah (saws) would inculcate rejection of the
apparent amongst the sahaba. The condition of benefiting directly from the being of Allah
is that the yaqeen on the system of nature needs to come out of us. One is the apparent
system by which the universe is operating, but what is its significance. The purpose of its
creation is to test if we will get lost in it or will we make it a means to reach to Allah. The
creation is meant to introduce the creator and not to derive benefit from the creator
28 through it. Where it is mentioned ‘derive benefit from this duniya’ that is directed towards
the non-believers. The non-believers are addressed as culprits and are being told to take as
much benefit from it as possible. They are culprits because they do not recognize Allah as
he is. It is they who are being advised to relish this short life because they are culprits. How
can one be called a Muslim if one desires the duniya of the non-believers and believes that
whatever has been given to them, if those means were provided to him, he would have
become successful.

It is mandatory for perfecting one's imaan that dawat be given to all the Muslims to come
29 upon fulfilling the obligatory duties of Allah. Giving dawat is a condition for
accomplishment of imaan.

From the incidents that display strength of imaan from the lives of Sahaba we need to
30 gauge our own imaan and have concern for it. Their narratives are meant for us to learn
imaan.

Spending 4 months annually was the lowest level of sacrifice of Sahaba, i.e., one third life
31 tarteeb. Maulana Ilyas (Rah) - Unless and until you make spending 4 months every year as
part of your life's routine you will not be able to taste the sweetness of imaan.

6
 Allah has kept the change of yaqeen and change in the environment as a result of the effort
of dawat. Both yaqeen and environment are bound to change because of dawat. We need
to correct our yaqeen through the effort of dawat. The human being is subservient to the
yaqeen he has. It is in his nature that whatever is uncertain he will discard or abandon it.
He strives for duniya while ignoring aakhirat. For him aakhirat is to come later while duniya
is immediate. Yaqeen removes the distance from what is further away while doubt
removes the proximity from what is close by. The sahabi who could smell the fragrance of
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Jannat in the battle of uhud was because of his yaqeen of aakhirat. What was far away
became close to him due to his yaqeen. Would a person prefer a promise to receive Rs. 100
in future or Rs. 50 in cash instantly. This was the difference in the imaan of Sahaba (in
comparison to our imaan). At any cost they preferred aakhirat (over duniya) as instant
cash. Aakhirat had become so close to them that giving up duniya for the hereafter was
very easy for them. They believed that aakhirat was certain whereas duniya was uncertain.
We need to therefore correct our yaqeen with dawat ilallah.

Unless we gauge our imaan against the yardstick of the signs of imaan we will not realize
33 the weakness of our imaan, and everyone will consider himself a momin while being
deprived of real imaan.

The signs of imaan are not hidden, similarly the signs of nifaaq are also not concealed. A
person's health and sickness become apparent. An internal ailment within the body
manifests itself on the outside. Looking at the symptoms the doctor can determine that
there is some disease in the patient's blood. The blood is inside but its malady becomes
apparent on the outside. Similarly, nifaaq and imaan become apparent from the aamaal of
34
a person. Today there is this thinking that we should not look at a person's outward
condition and that imaan is in the heart. They say no matter how a person is apparently; his
heart should be clean. This is a ploy of shaitaan. Maulana Yusuf (Rah) - If a person is devoid
of sunnats, his heart is also bound to me devoid of imaan. It is simply not possible that a
person has imaan in his heart and he is not adhering to sunnah.

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 Whichever line of effort one chooses, he will inadvertently develop a yaqeen of success
from it. We do not have yaqeen of success from deen therefore, as a result deen is being
35
destroyed in front of us. Due to this yaqeen of success from duniya, one is willing to go to
any length and sacrifice for its sake.

Each person should be given dawat so they are prepared and groomed to participate in
36 aamaal. In order to perfect their imaan sahaba would give dawat to each other. They would
ask each other to sit with them for a little while in order to bring imaan upon their Rabb.

Whenever the Muslims have been impressed and complacent with their majority (at
various occasions in history) Allah has withdrawn his help from them. The help and nusrat
of Allah can never be associated with greater numbers. The means for the help of Allah are
not greater numbers. Sahaba used to say that help from Allah never came based upon their
37
being more in number or by them having more weaponry or greater strength. We need to
understand that Sahaba whom Allah chose for the nusrat and company of his Nabi, even
when they thought that they would overpower the enemy due to their larger numbers, the
help of Allah was withdrawn from them.

To the extent you attribute conditions to the ghair of Allah to that extent incoherence and
38
disintegration will result.

The greatest strength after the strength of Allah is the power of presupposition or notion of
39
Allah.

8
 Taqwa

One must be particular to read the Quran from the mus'haf. Gadgets and devices like
cell phones are not at all worthy for the Quran to be kept in them, and therefore
reading Quran on such devices is not befitting. This however should not become a point
of arguments or debates. There is no benefit in that. We need to stick to the way of our
righteous elders. If the use of a toothbrush cannot replace the sunnah and virtues of
using a miswak, then how is it possible that for tilawat of Quran the mus'haf can be
replaced with a cell phone. We should constantly steer our aamaal towards the way of
40
our righteous elders. By divulging into discussions and seeking round abouts to justify
use of cell phones for reading Quran is not desirable as this will only drive the ummat
further away from sunnats and make them more dependent and habitual of modern
ways. There is no greater loss than to engage in discussions about jurisprudence in
order to seek and justify ways of accommodation. The new generation has already
replaced the traditional tasbeeh with a digital one in addition to finding it convenient to
read the Quran on their cell phones.

The one who has taqwa in the heart will never tolerate to place the Quran in such a
container that is full of indecent and undesirable content. What will be the reaction of a
person who is presented water in a portable urinal? That person will be highly annoyed
41 and humiliated and may not want to talk to you any more, even if this container is
brand new and has never been used for its intended purpose. The urinal's purpose is for
collecting urine, something it has been made for. It is only logical that it be used for that
purpose. This is also the ruling of shariat.

9
 Shaitan will present convincing excuses - Who will carry the Quran? Will require to
make wuzu? Special care will have to be taken to keep the Quran (at a high place), or
there may be a possibility of disrespecting it. Therefore, shaitan will assure us that it will
be better not to carry it with us. In reality to have the Quran with us is a basic means for
Allah's help to be with us. The past ummats used to carry their prophet's sacred texts
42 and scrolls in a chest so that the help of Allah would be with them. This has been the
way of all the previous ambiya (AS). We have to follow of our (righteous) predecessors.
Modern ways make us shun sunnats. Maulana Ilyas (Rah) - Modern and prevalent ways
are surrounded by needs and wants even though we may feel they have benefit for
deen. Sunnats are surrounded by blessings and noor, even though we may feel they
involve difficulty.

Never doubt your yaqeen and insight. Doubts infiltrate one's yaqeen when one starts
listening to everyone. Only keep the Quran and Ahadees in front of you. Advice from
43
Hazrat Ali to Hazrat Umar (RA) - The more you listen to vain talk the more you will begin
to doubt the words of Ahadees.

There is no khair in duniya except in the case of two types of persons. One who sins and
44 then through his tauba absolves himself of that sin. The other is the one who hastens to
do good. The amal that is done with taqwa is by no means little.

Merely by adorning clean clothes one does not become clean. To relinquish old sins,
45
one must strive to do new good deeds. The real attire is deen.

Your worst enemy is your own nafs. It is strange that people shelter the bigger enemy
and combat the smaller one. The bigger jihad is the one which is against the nafs. The
one who cannot do jihad against the enemy within, he will not be able to do jihad
46
against the baatil outside. The biggest jihad is the one against traditions and customs in
order to bring sunnats to life. Entire deen will be established by establishing the sunnah
of dawat. The biggest sunnah is going out in the path of Allah.

10
 When there is some valuable merchandise in the car, the driver is extra cautious at
every traffic light and ensures that he does not invite any trouble by breaking the law.
47
(In times of trials and tribulations) usools (rules and regulations) of the work should be
adhered to in a similar fashion so as not to invite annoyance of Allah.

First and foremost, we get corrupted in our seclusion then this evil has its effects on
48
others.

Haya is the quality of feeling shy from Allah in seclusion. That person is not shameless
49 who commits sins openly. Shameless is that person who sins in seclusion. The one who
commits sins openly is like an animal.

Proportionate to the amount of taqwa, one will have ikhlaas and taqwa is nothing but a
condition of the heart. If one does not have taqwa then riya will penetrate. Taqwa and
50
ikhlaas are one and the same thing. Taqwa is being afraid of Allah, and those who do
not have taqwa their amal cannot be trustworthy. And the place of taqwa is the heart.

Thirst is not quenched with impure water, similarly due to our sins committed in privacy
51
people will not be impressed (with us or our bayans) in order to bring deen in their life.

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 Tauheed

The forces of nature like the moon, the stars, the sun, etc. are beyond the reach of
human beings. The few means which are apparently in grasp of the Muslims, even upon
them they do not have full control. Allah alone is the one who bestows the system of
the universe to the Momin otherwise even the smallest of means routinely used by him
52
are not in his control. A person could be engaged in business but there is no benefit. A
person could have farms but no crop. A person could have wives but no children. There
could be medicines but no cure. One could have weapons and still be unprotected. One
could have a leadership position but no one to adhere to him.

Conditions of the world are dependent upon the rules of Allah and not upon those who
53
rule the world.

When you bring brothers to the Masjid through your efforts, first and foremost
introduce Allah in your dawat. To the extent you will talk about Allah in your bayans
54 and in your gatherings of imaan accordingly the effect of the ghair of Allah will come
out of the hearts. This tarteeb is precisely the way to perfect one's imaan. Maulana
Yusuf (Rah) - All the evil in society is due to the effect of the ghair of Allah.

We do zikr of Allah however we do not talk about Allah. Kalima Laailaha illallah is not
only meant for reciting on a tasbeeh, rather the order is to discuss the meaning or
interpretation of this kalima. We need to bring this aspect into our dawat. In order to
55 bring yaqeen upon this, it is necessary to discuss this. Merely to recite the kalima is
insufficient. In order to remove the effect of the ghair of Allah we will need to negate
each and every ghair of Allah. Maulana Yusuf (Rah) - Whosoever you will talk about, you
will develop yaqeen upon them.

12
 To talk about the tauheed of Allah is in itself the objective. The ilm of the orders of Allah
is necessary for amal and it is possible to acquire all that knowledge (since it is not
endless) however, a momin can never be relieved of expressing the tauheed of Allah.
56
The ilm of tauheed in itself is the desired goal. The basis of all good deeds is the
tauheed of Allah. We therefore need to negate the systems of the universe in front of
the unseen system of Allah.

We all should ponder and assess on a daily basis as to how much we have given dawat
towards the tauheed of Allah and talked about his greatness, and how much have we
57 negated his ghair. This is the basic objective of our bayaans. If we do not do this then
our bayaans will deviate into narrations of stories, anecdotes and life experiences and
ultimately become devoid of the tauheed of Allah.

In order to benefit from Allah, the pre-requisite is to remove the yaqeen of the entire
universe. All forms and shapes that exist will have to be negated in order to connect
58 and gain from Allah. The creation is meant for the recognition and appreciation of the
creator. There is no other purpose of the creation. The one who gets entangled in the
creation will not be able to connect with Allah.

13
 Importance of Sunnats

In the effort of dawat and ibadat and in fulfilling one's needs, to the extent we are
particular with adherence to the sunnah way to that extent there will be mujahida. If,
however, the sunnah way is not followed then these actions will become a hardship and
1
one will achieve nothing except toiling oneself. Therefore, in every amal we must
ponder if we are doing mujahida or simply toiling ourselves. If juhud is lacking in our
actions then those amaal will never become a means of hidayat.

Those whose dawat is given in the way of Rasulullah (saws) and the Sahaba, Allah takes
responsibility to implant their message into the hearts of the people. On the contrary
2
those who do not adhere to the way of Rasulullah (saws) and Sahaba with respect to
doing the effort, then Allah does not take any responsibility of conveying their message

Till Qayamat Allah has established the adherence to the sunnah way as the way to get
hidayat. We have gone too far away from that path. Even in the obligatory amaal
3
(faraiz) we overlook the sunnats; Sahaba on the other hand were particular about the
minutest sunnats even in their routine actions of fulfilling necessities.

Whoever is impressed with the prevalent conditions to do aamaal he will be inclined to

bring about changes in the way deen is practiced. Whosoever will keep aakhirat as their
4 focus when doing aamaal, he will be particular in fulfilling all its intricacies. And one
who is meticulous in following the sunnah way while fulfilling his personal needs, how
much more will he be conscious of the same while doing aamaal of dawat and ibadat.

The awe with which Allah empowered Rasulullah (saws) that awe Allah has kept in the
5
sunnats of Rasulullah (saws) till the Day of Qayamat.

14
 To the extent one is observant of sunnats in his life, Allah will accordingly elevate him in
6 this work. Adherence to sunnats is a pre-requisite for Allah to utilize a person in this
work.

The different forms of the unseen help of Allah are attached with adherence to sunnats.
7 At times great aamaal are performed however Allah's help does not descend due to
negligence in the observance of sunnats, which at times, appear to be minor in nature.

Steadfastness in deen implies adherence to complete deen. The one who is picking and
choosing aamaal of deen is observing partial deen. The beauty, strength, and depth of
8
Islam is in adherence to sunnats. We need to bring this first and foremost in the effort
of dawat.

Adherence to sunnats in the effort of dawat, above and beyond anything else, is giving
9
infirati (one on one) dawat.

Whether an amal is mujahida or mushakkat (travail) will be determined by its

conformity to sunnah. The one who is adhering to sunnah is like one who is aboard a
10 ship, whereas the one who is not adhering to sunnah will eventually drown. Sahaba
would bring into practice an amal by the virtue of it being a sunnah, we on the other
hand ignore an amal for it being merely a sunnah.

Maulana Ilyas (Rah) used to say that the purpose of this work is to establish the sunnats
of Rasulullah (saws). Remember one thing, I swear by Allah that there cannot be any
nusrat of Allah, any effect, any penetration, in our talks or in our mashwaras, or in our
planning unless and until our workers are following the sunnats of Rasulullah (saws) in
11 their lives. This is a very basic and core requirement. Only to spend time in jamaat (for
the sake of spending time), is to move around purposelessly. There is no doubt that this
moving around in itself is an amal, however this not to complete a course. This
movement is in fact a constant order of Allah, similar to having deen in our lives at all
times. The objective of this effort is adherence to the sunnats of Rasulullah (saws).

15
 The help that Allah provided to Rasulullah (saws) through awe, that awe Allah has kept
in the sunnats of Rasulullah (saws) till the day of judgement. To the extent there are
12 sunnats in the lives of our workers to that extent our work will have awe and
effectiveness. People will be pulled towards this work only because of adherence to
sunnats in our workers.

Hidayat in summary is nothing but compliance to sunnats. I swear by Allah, the beauty
13 and reality of Islam cannot be attained only by observing mandatory orders of Allah.
Compliance to sunnats is the real identity of Islam.

Maulana Yusuf (Rah) used to say that, such is my worker who is pained and grieved to
see an amal that is being performed against sunnah. If this is not the case and he does
not have this remorse then he is not really associated with this effort. Adherence to
sunnats is the soul of this work. We therefore need to come upon adherence to
14 sunnats. This compliance is essential because we are all blind and the only one who can
see (beena) is Rasulullah (saws). A blind person walking behind someone who can see
cannot comment on which way to go or not to go. Compliance to sunnats also means to
handover yourself to Rasulullah (saws), who has been given the greatest portion of
intelligence.

16
 Maulana Yusuf (Rah) used to say that Rasulullah (saws) is at the pinnacle of all those
having intelligence. Therefore, his deen is such that it has eclipsed all previous shariyats
completely. His deen has in fact made all previous ways of life obsolete and impractical
just like small clothes no longer fit when a child grows up. If one tries to wear them,
they will be restrictive and tight and if one forces them on, they will tear or fall apart at
the seams. Whether it is clothes or shoes or any other belonging, after a point none can
be used any more. Their utility is ceases after a point. The Shariyat of Rasulullah (saws)
15 has made all the previous deens obsolete similar to the obsolesce of old clothes that
are rendered useless. When a person reaches maturity all his old belongings become
useless however, from this point onward all his clothes will remain the same size for the
rest of his life. Therefore, till Qayamat this deen will prevail and the Shariyat of
Rasulullah (saws) will dictate the dos and don’ts. Why is this so? The imamat of
Rasulullah (saws) and the fact that he is Khatam ul Amibya has put a seal to the chain of
prophets and their ummats. Neither will there be any other prophet nor any other
ummat to come.

17
 Allah created intelligence and then distributed one part out of a hundred amongst the
entire makhlooq. This includes all the scientists, professors, politicians, and all those
with whom Muslims are impressed today to the extent that they are running after them
and following them in various aspects of life. All of them combined have only one
percent of intelligence. I can assure you; I am not saying this to belittle anyone at all or
to compare who amongst them has more and who has less intelligence. However, we
need to understand that in the context all are unintelligent since all put together
possess only one out of a hundred parts of intelligence created by Allah. 99 parts of
16
intelligence have been given to Rasulullah (saws) alone. How foolish is that person who
questions the need or reasoning behind a sunnah. We are simply to follow the person
who has been given 99 portions of intelligence and shun the ways of those who merely
have a fraction of that one percent of intelligence distributed over the entire creation.
Just ponder for a moment what a meagre amount of intelligence would have come in
the kitty of an individual. If by chance the reasoning behind some sunnats of Rasulullah
(saws) are verified and their being beneficial is justified through scientific research then
is that a thing for us to be impressed.

Maulana Ilyas (Rah) used to say that the objective of my work is the revival of the
sunnats. And out of all the sunnats, the most important and exalted sunnah is the
17
sunnah of giving dawat. Through the movement of this ummat, each ummati should be
taken out of their environment as that is essential for grooming and taleem and islaah.

18
 Iman is simply not to fulfil the obligatory duties of Allah. The fulfilment of the obligatory
duties is a condition for admission in Islam. The one who disregards the requisites his
admittance in Islam is questionable. According to some scholars the one who does not
make salaat is an apostate. When someone would accept Islam, he was explained that
he will have to make salaat, pay zakaat, perform haj, and fast in the month of Ramadan.
Islam is based upon the 5 pillars but what about the building. What is Islam after all?
People think the foundation pillars are sufficient. If a person lays down the foundation
and erects the pillars but does not construct the house then what benefit can he derive
18 unless he builds his abode. The foundation is meant to erect the structure. On the
contrary, what about a person who does not lay the foundation? Some say making
salaat, paying zakaat, performing haj, fasting in Ramadan are all between the individual
and Allah. Whether one fulfills these orders or not is his business (according to such
persons). They say, it is after all the akhlaaq and dealings and social conduct of a person
that matter. This thinking is distorted as well; if there is no foundation it is not possible
for the building to hold up. If a structure is to have four levels what will hold their
weight. Without the foundation it is simply not possible to erect a building. One who
builds a house builds it for various needs and necessities and to provide comfort.

Without adherence to sunnats it is not possible to achieve perfection in any amal,

whether it be ibadat, dealings, akhlaaq, or social conduct. We have delinked sunnats
from faraiz and this is a big mistake. One cannot achieve perfection in the performance
of faraiz without adherence to sunnats. And by adherence to sunnats does not merely
mean performance of 4 rakaats of sunnah salaat before or after farz. Adherence to
19 sunnah in tareeqa or method of performing aamaal is what is crucial. Those who are
satisfied with making 2 rakaats sunnah salaat before farz and think they are adhering to
sunnah need to ponder about the farz they perform, to what extent do they observe
the sunnats of that amal. Whichever amal is devoid of the sunnah tareeqa, that amal
will be no more than a skeleton of an amal. As a result of disregard for sunnats the soul
and beauty of that amal ceases to exist.

19
 Maulana Yusuf (Rah) - In the ways of baatil, Allah has kept darkness and obscurity
therefore their way will never be effective for deen. Permeation and effectiveness are
20 characteristics attached with sunnats. All the customary ways are against sunnah and as
a result they are ineffective. To make mujahida is a quality associated with the human
being and the promise of hidayat is associated with mujahida.

While the world is moving forward, worldly doom is also approaching. The closer it
comes, that much more the world will be moving towards destruction. On the other
hand, hidayat of deen and its progress lies in moving back towards the time of sahaba.
21
To the extent the Muslims move back towards Seerat to that extent they will come
closer towards hidayat. And similarly, to the extent they forge ahead towards duniya to
that extent they will come closer towards ruination.

Maulana Ilyas (Rah) - Adopting prevalent or customary ways (for deen) will do nothing
except promoting prevalent customs, but not deen. Maulana Yusuf (Rah) - If you utilize
22 baatil as crutches for supporting haq then baatil will prevail not haq. Haq is never
dependent upon any support. A dead body needs support as it has to be carried; Haq is
alive.

Maulana Yusuf (Rah) - Only after Muslims corrupt (and contaminate) their deen the
non-Muslims are able to eradicate it. Whatever laws are introduced against Islam, they
23 will only be pertaining to the already damaged (aspects of) Islam (by the neglect of
Muslims); otherwise, the entire baatil put together cannot challenge or wrestle down
even a single sunnat.

We have only viewed this effort from an apparent perspective whereas this movement
24
and proceeding in the path of Allah is the core sunnah of Rasulullah (saws).

20
 The akhlaaq of yahood and nasara are full of sunnats. They are compelled to
demonstrate good manners to entice others towards their ways. They invest
25 tremendously for this cause. The non-believers are practicing what was supposed to be
the work of Muslims. Dealings with others, good character and social conduct were
meant for the introduction of Islam.

Nifaaq comes along with its signs, so does imaan. Just like pimples and scars appear on
the skin due to internal maladies, similarly bad habits such as lying are signs of nifaaq. A
26
Momin can never lie. The sign of imaan is adherence to sunnats. This is the proof of
one’s love for Rasulullah (saws).

The one who is distancing himself from Allah by shrugging aside sunnats, how can he
27
become a means of bringing others close to Allah.

21
 Reality of Aamaal

Maulana Ilyas (Rah) - If one has made his Asr salaat similar to Zohar (quality wise) then
he is declining (in deen). If his Asr is worse than Zohar then he is headed towards
deprivation. And if his Asr is better than his Zohar salaat then he is progressing (in
deen). Progress happens when each amal is performed better than the previous one. If
a person gets the same salary year after year, will you consider that as progress? In
large companies often people raise objections, retaliate and go on strikes if their
1
salaries are not increased. From a worldly perspective we are not content, although we
are told to be content, but when it comes to deen (where we should not be
complacent) we become contented (at a very low level). We feel what we have is
enough. We have the 'anything goes' attitude. When a businessman makes the same
amount of money as he did earlier, he comes and cries and ask for duas. He claims that
he is going in loss. However, for deen we feel that just to fulfil the routine is progress.

If you want cure (from ailments) then engage in such aamaal which will become a
2 means for you to be surrounded by the feathers of Malaika. For this to happen, there
are 3 sorts of amaal - dawat, taleem and ibadat.

To gauge progress in the effort of deen one should always observe on a global level if
the percentage of those making salaat has increased. The real nusrat of deen is the
3 coming together of the ummat to fulfil the obligatory orders of Allah. If the Muslims are
neglecting the obligatory duties towards Allah, then that is an indicator that deen is
eroding.

Idle time is the biggest door of committing offences and doing evil. At this time and age
4 all the evil in the world is due to people having idle time. The person who is idle, shaitan
will certainly engage him into some sort of evil or the other.

The conditions that are a result of sins cannot be fixed through means. Their riddance
5
can only come about through aamaal.

22
 As long as the ummat is engaged in 3 things – ilm (taleem), dawat and ibadat, they will
6 remain in the wings of Malaika. And by virtue of being in company of Malaika the body
attains noor, spirituality, good health, and the capability to do aamaal.

The appearance and form of conditions will keep changing. In every time and age tests
will come according to the circumstances of that time. Those who forgo aamaal due to
7 conditions, Allah does not subdue the system of the universe to work in their favor. In
fact, Allah turns even the smaller means to work against them. In conditions, Allah
observes how much of a craving and urge do we have for doing aamaal.

The light from the sun is makhlooq, whereas the light from aamaal is not makhlooq.
Makhlooq is meant to guide other makhlooq. The light from aamaal is meant to show
the rewards and blessings, to show Jannat and to reveal the hidden mechanism of
8
Allah. The light from the sun is only to reveal the apparent. Therefore, the light from
the sun will disclose what is apparent, whereas the light of aamaal will disclose what is
concealed. What then is the value of the sun in comparison to the amal of salaat.

To the extent diktats are imposed against the orders of deen, to that extent they will
9 become a means of destruction of baatil, provided the Muslims do what the Sahaba
did.

Till the Day of Qayamat, Allah will help this ummat like he helped Ambiya (AS). In fact,
the help that will be provided to one momin will be equivalent to what was provided to
10 Sahaba, and one momin will be rewarded for his aamaal 50 times more than Sahaba.
10
The more we move away from the time of Nabi (saws), that much more it will become
difficult to do aamaal. And depending upon the difficulty and hardships encountered,
the reward from Allah is multiplied accordingly.

23
 Improve the quality of your salaat in the path of Allah so that it becomes perfect. It
should not be that you return with the same quality of salaat that you are performing
now. Now a days brothers are counting days in jamaat and the number of jamaats they
11
have taken out. Certainly, to take out jamaats is our purpose, however we are going out
to perfect our imaan and amaal. You must develop an attachment with salaat; in the
path of Allah make long salaats so that you develop an attachment.

When a need arises, our first thought and our first move should be towards aamaal.
Our first instinct should be towards aamaal. At this very juncture it will become
apparent if yaqeen is being strengthened or corroded. If at the time of a need we
12 instinctively think of means then our yaqeen is on means. We have distributed all our
needs upon various means therefore we don’t even think of aamaal or of Allah. We only
turn to Allah when we become unsuccessful in our means, but Allah wants us to turn to
him before anyone or anything else.

For the Sahaba, means had no significance. With less means they were given more, and
13
at times they were provided without any means.

Allah’s help with Sahaba was not because they were Sahaba, rather it was because of
their yaqeen and aamaal. This was the main reason for the unseen help of Allah. You
14 must call towards aamaal instead of means. Yaqeen has to shift from appearances and
forms towards aamaal, therefore give dawat towards aamaal that make a dent on
means.

When inviting towards aamaal, to the extent you compromise with means, to that
extent you will be destroying your yaqeen. And to the extent you compromise with
15 means in performing aamaal, to that extent you will be destroying your aamaal. Give
extensive dawat towards the fact that Allah is the provider and he provides on the basis
of aamaal.

24
 The divine help of Allah is with his promises and his promises are aligned with his
16 orders. Neither is there any commitment of divine help upon means nor are there any
promises on the basis of means from Allah.

Salaat which is not (performed) according to ilm will not be acceptable. The value of
aamaal in front of Allah is neither based upon toiling nor upon the amount of labor put
in by a person. Promises are with aamaal that have been performed with mujahida (in
17 accordance to deen). If your currency is not valid in a country you will not be able to
purchase anything. With counterfeit coins you cannot even get shabby or run-down
merchandise. Similarly, if aamaal are invalid then even the lowest category of rewards
cannot be acquired.

Maulana Ilyas (Rah) - if a Muslim does not practice deen as per the ability and
opportunity that Allah has given to him then Allah will not assist him in those aspects of
18
deen upon which he does not have the ability. This is so because he did not practice
that portion of deen for which he had the capability.

The one with ilm and aamaal is tested. The ignorant do not have to go through any
19 examination. And when one does not fulfil the orders pertaining to the test then there
is certain deprivation.

20 To defeat baatil it is important to stop talking about it.

If the amal of dawat is not creating a taqaza for ibadat that means the benefit from this
21
effort is not being derived.

The aamaal of dawat, taleem and ibadat cannot be affected by any condition. Rather,
22
the conditions are influenced by (the performance of) these aamaal.

25
 Today all hopes and aspirations of the Muslims are attached with the politicians instead
of the orders of Allah. The system of the universe is dependent upon the orders of Allah
and not on the actions of politicians. Allah has associated the conditions that descend
upon the earth directly to the amaal stemming from each individual Muslim. I swear by
Allah that the conditions that occur in the world are neither related to any makhlooq,
nor any tribe, nor a believer of any other religion, nor any of the worldly powers, except
for the Muslim. Allah has stated that all evil and corruption is a result of the amaal of
the momin. The system of the universe has no connection with the conditions in the
world. We on the other hand have attributed all the difficulties and corruption to
23 various means on the outside. This is the reason why people make extensive plans and
schemes upon means on the outside in order to defend against conditions which, in
reality, have germinated due to the aamaal coming from within them. Allah has
mentioned that the evil and corruption whether it happens in the skies or on land or in
the depths of oceans is only and only a result of the of amaal that are done by the
momin. Always remember that evil and corruption will never come about as a result of
the bad deeds of a mushrik, rather, it is the outcome of what is done by the momin. The
result of the good deeds of a mushrik are rewarded back to him in this world so as to
compensate him in this world itself. However, it is the aamaal of the momin which
result in conditions from Allah whether good or bad.

Barakaat are not measured by a person's wealth or the number of children he has.
24 Barakat comes with increase in ilm, with increase in his forbearance, placidness and
calmness, and in striving to surpass others in ibadat.

26
 Maulana Yusuf (Rah) - The damage that will be caused to Islam will not be at the hands
of baatil, rather it will come from the Muslims. Those aspects of deen which are
crippled and ignored by Muslims, laws and regulations will be made against them as a
result. As a further consequence, Muslims will plead their helplessness in practicing
those aamaal due to the prohibitory laws and therefore will conveniently give up doing
25 those aamaal. Muslims are of the thinking that those orders of Allah which are
permissible to be practiced as per law and conditions may be practiced however, they
are excused with regard to the other orders as they are helpless in practicing them. Up
until the Muslim does not make effort according to his capability which he has been
given, he cannot be considered helpless in the eyes of Allah. For an excuse to be
acceptable in the eyes of Allah, the effort of dawat is the pre-requisite for that.

Maulana Yusuf (Rah) - Just like the one who searches for water to make wuzu, similarly
one should search for deserving people to discharge their zakaat. For purposes of khair
spend that wealth which you have cleansed after giving zakaat. When you slaughter an
animal in the name of Allah, it becomes halaal for everyone to consume. Similarly,
when you discharge the zakaat of your wealth, it is cleansed so it may be utilized for
purposes of khair. What you have separated as zakaat that is the filth of your wealth
26 and must be given to the deserving; it is their right. Therefore, you must ensure it is
taken to them. The remaining wealth that is cleansed after discharging zakaat should be
spent on righteous objectives. Beyond their needs, whatever Sahaba had in their
possession, they would never consider it as theirs. They would say that whatever
wealth they have been given beyond their needs is not their right at all. Maulana Ilyas
(Rah) - If Muslims start discharging their zakaat as prescribed, they will not be able to
tolerate the intensity of the barakaat of this amal.

The fundamental objective of our effort is to create an environment of aamaal, both in

27 the masaajid as well as in the homes. On the pattern of the Sahaba, we need to give
dawat and bring each ummati towards these aamaal.

27
 Sins

It is the height of blindness that Muslims search for causes of diseases and their reasons
in things and means. A disease that has germinated inside the body of a human being
cannot be a greater agent than the body itself. External agents do not create the
28 disease inside the body, rather it is the environment which gets contaminated due to
sins coming out of this body. As a result, this unhealthy environment makes people sick.
This pollution (of the environment) is related to the aamaal coming out of a Momin's
body.

Allah made our body parts in order to be engaged in ibadat. When these body parts are
29 used for committing sins then this becomes the primary reason for the body to be
affected with diseases.

People think diseases are contagious, whereas much more contagious are the sins
which people commit. Ibadaat are also contagious. If you sit near a pious person who
30
does lot of ibadat, that will have an effect on you. And if a Muslim engages in sins, then
his sins will transfer in others in the form of diseases.

The personal or infirati life of a person plays a greater role in steering him towards sins
31
and undesirables rather than his public or ijtemai life.

Those who live only by the apparent conditions while their thinking is overwhelmed by
32
circumstances and means, they will remain oblivious of the outcome of their sins.

They are the ones who will be concerned about rectifying their amaal who are able to
relate the onslaught of a disease to their sins. On the other hand, those who relate the
33
disease to external factors like the weather, they will continue to commit sins while
waiting for the weather to change.

28
 Salaat and Acceptance of Duas

Although salaat is supposed to be a means of nearness to Allah more than any other
amal, the one whose salaat does not prevent him from doing wrong, that salaat will
1
keep distancing him from Allah. If a person’s salaat is not stopping him from
wrongdoing then he needs to analyze the defects of his salaat.

Good deeds have the quality of extinguishing evil urges. Why then does a Muslim
making salaat indulge in sins? This is so because his salaat is corrupted. He who steals
2 from his salaat has been called the worst thief. In other words, the one who does not
do his ruku or sajdah with composure, is in fact the worst thief. In such a case his salaat
cannot prevent him from evil. Therefore, we need to bring perfection to our salaat.

In order to strengthen yaqeen on Salaat, one will need to prioritize making salaat over
fulfilling taqazas of means. If perchance one gives precedence to taqazas of means over
salaat, the value of salaat will not be disclosed or revealed upon him while the amal (in
3 this case Salaat) will be annoyed with him. Just like Allah is not dependent on anyone,
similarly his orders are also not dependent upon anything. The one who defers aamaal
is in fact deferring Allah. He has in fact put means, its forms and shapes, ahead of Allah.
Then how can such a person derive benefit from Allah.

Without composure in Salaat it will not be possible to die upon the deen of Mohammad
4 (saws). Therefore, bring your Salaat completely upon the ilm of masaail and upon the
yaqeen of promised rewards.

The perfection in one's deen is directly proportional to the perfection in one's salaat.
Amongst all aspects, deficiency in salaat is most detrimental to our deen. The one
5
whose salaat is defective his deen is bound to be defective as well. The one whose
salaat is perfect his deen is also going to be perfect and complete.

29
 Instead of searching for the means that provoke sin in the environment or attributing
sins to shayateen, we need to look closely at our salaat for reasons of lack of deen in
our lives. Whenever a sin is committed, one must ponder over the condition of the
preceding salaat. Either the salaat was missed or an important sunnah was amiss during
salaat. According to me it is not right to blame the environment for one's sins or
6
deficiencies in deen. There is no such thing as environment (as we have understood).
The amal of the Muslim is the environment. If a Muslim transgresses or commits sins
then the environment becomes polluted. And if the Muslim does good deeds, then the
environment is accordingly purified. The environment therefore, good or bad, in
actuality is nothing other than the aamaal of Muslims.

Check the defects in your salaat. We are under the impression that good deeds and bad
deeds are mutually exclusive and separate. Committing zina, lying, dealing with
interest, backbiting, etc. are bad deeds, whereas salaat, saum, zikr, tilawat, etc. are
good deeds. However, we need to examine the faults of our good deeds. If we do not
7
keep an eye on the defects and shortcomings of our good deeds then these good deeds
will not prevent us from committing sins and other vices. The worst thief is the one who
steals from his salaat. The one who does not perform his ruku and sajdah properly with
poise becomes a thief who steals from his salaat.

Although there is no amal which provides greater proximity to Allah other than salaat,
8 the one whose salaat cannot prevent him from undesirables and from sins, such a
salaat (instead of bringing him close to Allah) distances him from Allah.

The ikhlaas of the kalima will prevent its reciter from haraam and the ikhlaas of salaat
9
will prevent one from wrongdoing.

It is quite strange that during salaat someone is unable to concentrate on Allah because
10
salaat is a Momin's meraaj and in meraaj it is unfortunate that he is unable to see Allah.

30
 What is meant by establishing salaat is that not even a single Muslim should remain
11 who is not making salaat. Perfect your salaat to such an extent that it perfects your
deen for you.

The first and foremost curse of (not making or ruining) salaat falls upon the means as
12
they are the reason for the ruination of salaat.

We are neither kaafir nor munafiq however, to prove this, one will have to present
13 himself in the masjid (five times a day). This is like a pre-requisite for maintaining
oneself as an employee of an organization.

Duas

When the yaqeen of apparent means comes in the heart, the heart is deprived of the
yaqeen in acceptance of duas. Condition for acceptance of duas is not based upon
14
having apparent means, rather it is based upon joining (the aamaal) of dawat and
ibadat.

The ummat today is not at peace because it has made effort on means and is then
asking for Allah's help in those means. People prepare means of various sorts then
15
expect Allah to make them successful in those means. This is not the way for
acceptance of duas.

Allah has made bringing together dawat and ibadat as a condition for acceptance of
16 duas; Muslims on the other hand have connected duas with means along with plotting
strategies and plans.

To counter a worldly punishment from Allah, people devise strategies and proclaim that
17 one should adopt a plan then hope for the best from destiny. In reality, hoping from
destiny while restricting oneself to a specific course is pointless.

18 In order to become a person whose duas are accepted, one must become a daee.

31
 Be punctual of masnoon duas. Masnoon duas have seen the pathways of acceptance.
19
There is no alternate of masnoon duas.

Dua is a demonstration of one's humility and meekness. Dua demands lowering oneself
20 and requesting in the humblest way possible. Proportional to the humility a person has
in making dua to that extent the reality of dua will open up.

The biggest expression of humbleness is salaat and ibadat, and dua is its brain. Dua is
21 the apex of one’s humbleness; it is the completion of one’s ibadat. Dua is accepted by
praising Allah and by using Isme-Aazam.

Instead of making effort to please Allah, today people chase elders and the pious to ask
them to supplicate to Allah on their behalf. Maulana Yusuf used to say, when Muslims
22 degrade themselves by disobeying Allah, how can they expect that someone else’s duas
will solve their problems. Today we have not understood the significance of making
dua.

The effort of inviting the people towards Allah and discouraging them from evil is a pre-
requisite for making duas. This effort also requires that the daee himself goes to each
person and gives him dawat personally. It is clearly mentioned in Ahadees that when
23
this ummat stops inviting towards Allah and discouraging evil, their duas will not be
acceptable. Therefore, to have duas accepted it is mandatory to be doing the effort of
deen.

32
 The tradition is that people ask for duas from pious people, however sunnah is that dua
should be made by the person himself. It is certainly acceptable to ask pious people to
make dua however, the person seeking dua should also refrain from sins and lead a
pious life. Today people have become totally disheartened due to their aamaal and are
24 certain that their duas will not be acceptable. They believe that Allah will not listen to
them and for them to convey their pleas to Allah they need to ask a pious person.
Maulana Yusuf (Rah) used to say that this is a form of shirk. A person who is not
convinced about his duas (being accepted), he cannot benefit from anyone else’s duas
either.

For this ummat Allah has elevated the level of duas to the level of Ambiya (AS) so that
25 each ummati can directly ask from Allah. In the case of previous ummats, they had to
ask their Nabi to supplicate to Allah on their behalf.

We make ijtemai duas to reap the benefit of the Aameen of the gatherings. When the
entire gathering says Aameen, Allah accepts such duas. Acceptance of duas is
26 dependent on the person making the dua and the gathering saying Aameen. Therefore,
duas of both are accepted. It is mentioned that Moosa (AS) was making dua while
Haroon (AS) was saying Aameen. Allah in return said that their duas were accepted.

Maulana Yusuf used to say that people have lost faith in duas because they think that
they are not capable of making duas. Rasulullah (saws) on the other hand trained this
27 ummat to make duas even in his presence. He asked sahaba to make dua for him and
also told sahaba to seek duas from tabiyeen. The acceptance of duas is not dependent
upon a Nabi or sahaba supplicating to Allah.

Make a habit of saying durood shareef in duas. Without durood duas are suspended
28
between the earth and sky and do not proceed.

33
 Due to not having concern for the ummat today we are crying over our debts, for
marriages, for the sick, and for our personal matters. However, if we see the duas of
Rasulullah (saws) we will see that most of the duas were made for the ummat. He
29
(saws) was so cautious about this matter that he even refrained from revealing the
special Isme-Azam to none other than Hazrat Aaisha (RA) for fear that she may use it for
duniya rather than for the ummat.

To have your duas accepted by Allah it is mandatory to make dua for the ummat. In
order to have your duas accepted by Allah one should make dua for the ummat and
30 then supplicate to Allah. Allah always accepts duas for the ummat and if our duas are
also attached with them, they will also get accepted. It is mentioned in Ahadees that
when a Muslim makes dua for another Muslim that dua is never rejected by Allah.

Being part of the ummat of Rasulullah (saws) just as it is incumbent upon us to give
31
dawat, similarly it is important for us to make dua for the ummat.

To develop the desired qualities in us, we need to firstly make dua and then make
ourselves punctual. Maulana Ilyas (Rah) used to supplicate – Oh Allah whichever amal is
32
pleasing to you, you make us firm in it, and whatever displeases you, you detach us
from that.

The ummat has left the definite and certain means and embraced the uncertain and
unreliable means. The uncertain and unreliable means lead to sins and undesirables.
Means that are haraam penetrate only when the Muslim shifts away from the definite
and certain means. Only one kind of yaqeen can remain in the heart - either haq or
33
baatil. If one shuns the guaranteed means then through the uncertain means, haraam
elements will have to be compromised with. Rasulullah (saws) had therefore made the
ummat punctual of masnoon duas, and these duas are familiar with the pathways of
acceptance.

34
 Ilm and Zikr
In order to understand Quran, it is very important to understand Sahaba, because
1
sahaba are a practical tafseer of Quran.

Articulating new stories and churning out new material will not create reverence of
2 deen. The reverence of deen will be created when we reproduce the sayings of the
truthful ones.

Ilm is not achieved by merely studying, gathering information, or researching. Rather, it

grows in proportion to one's taqwa. Accumulating information is related to one's
3
mental capability. On the other hand, ilm is related to the heart. The more simplicity a
person has in his lifestyle the greater will be his grasp and depth of ilm

Ilm turns into ignorance when a person does not do amal on it. Ilm will remain ilm only
4
when it is corroborated with amal.

A fitnah of this time is that people try to acquire ilm on their own. According to me this
is even more dangerous than taking medication without consulting a doctor. When
taking medicines (without a doctor's supervision) even for small ailments can be
5 harmful then how much more damaging for our deen can be to acquire ilm without
consulting ulema. Consider the company of ulema as your need and consider their
gatherings as a great source of reward for your aakhirat, and believe in the fact that
visiting them is ibadat.

35
 Deeni Madrasas are like fortresses of Islam. Modern gadgets have deprived the ummat
of the gatherings and company of ulema. They think spreading information about deen
by any means is service to deen. Ilm should only be sought through the company of
ulema. Whosoever travels to meet an Aalim in order to ask a masla of deen, all the
6 creation of Allah including the angels and fish in the oceans to make dua for him. If a
person asks a masla through a cell phone, no such virtue is there for this amal. On the
other hand, if you (personally) go and ask this masla, your going there will be
considered equivalent to jihad and by your mujahida Allah will put the reality of this
(aspect of deen) in your heart and all the creation of Allah will make dua for you.

Modern gadgets have deprived us of the company of ulema and duas of angels and all
7 the creation of Allah. People think these gadgets have convenience however in reality
they have damnation.

Through the effort of dawat we desire the ikhlaas of ilm as well. There are two types of
ilm. One is ilm of the tongue and the other is ilm of the heart. Ilm of the tongue will
8
become a means of ruination for ibn-Adam, whereas ilm of the heart will become a
means of providing benefit.

Ilm of the heart is such that it creates the fear of Allah in a Muslim’s heart. Therefore, if
the fear of Allah has been created then one has ilm else what a person has acquired is
9 nothing more than information. This is the basic difference between ilm and
information. What one has accumulated merely in his mind is information; the real ilm
penetrates in the heart.

It is the fear of Allah that defines an Aalim. One who does not fear Allah cannot be an
10 Aalim. Ilm is not defined by what a person has accumulated in his head, rather it is
signified by the aamaal which he does.

36
 Having ilm leads to perfection of aamaal. Maulana Yusuf (Rah) – In the grave the tongue
will not answer based upon information (accumulated in the brain), rather, the replies
11
will be based upon ilm and yaqeen. We therefore desire ikhlaas of ilm through the
effort of dawat.

One must strive in the path of Allah with his ilm. The striving of Ulema in the path of
Allah is like the movement of clouds, wherein the ummat is like the earth. The clouds
shower everywhere without discrimination. This movement is meant to ensure ilm
12
reaches throughout the ummat. Through this movement the objective is to take the
ummat out of ignorance. Ilm is the amanah (trust) of the ummat. Dispense it to the
ummat without any compensation. This is the right of the ummat.

I believe that the process of motion of this ummat, going out of their localities like
Sahaba, taking along ilm from the company of ulema, will enable deen to penetrate.
And with proper grooming it will not be restricted to merely information of deen. Today
the avenues of propagation and printing are limited to learning of information (from
13
our perspective, about deen) and information is such through which a person passes by
casually without comprehending it. Even our workers often do not want to listen to or
review the bayaans which they have heard before. This is so because they have already
heard (them before) and (they think they have) understood.

Ilm is not for information; rather, it is for practice. Unless and until ilm is learnt in the
environment, it cannot come into practice; it will merely remain as information. Ilm
comes into practice and is converted into amal when it is learnt in the environment of
14 aamaal. Sahaba learnt ilm in the company of Rasulullah (saws), and the tabiyeen learnt
deen in the company of sahaba. The true relay of ilm is transferred from person to
person. Taleem and Tabligh are such that they require renunciation of the widespread
(unfounded) customs.

37
 Desire for convenience has deprived us of the company of ulema. We no longer yearn
or consider it our need (to be in the company of ulema), therefore our inner
development is not happening. We may have information but the grooming which
comes only from company (of ulema) is no longer there. How can we expect that ilm
will reach us just like the tarteeb of duniya? A person who goes to acquire ilm and
15 travels or moves himself whether in the capacity of a teacher or as a student will be
reward one accepted Haj. A person who ventures out to acquire ilm is a mujahid in the
path of Allah. Near meaning of a hadith is that a person who proceeds towards ulema
to benefit from them becomes deserving of the accepted duas of Allah’s innocent
makhlooq (i.e., Malaika). The entire creation makes dua for a student of deen to the
extent that even the fish in the oceans also make dua for him.

Quran and Ahadees have their own inherent noor in them. In taleem (if possible) the
words of hadees must be read. This will create a zeal and capability to do aamaal. The
16
foundation of ignorance is on the apparent whereas the foundation of ilm is upon
ghaib.

The importance of dalaail (proof from Quran and Hadees) is like the importance of
17
carrying an identification with you. When asked it may be produced.

People equate spreading of ilm with the spreading of Islam. As a matter of fact, taleem
18
comes only after dawat. And publications and circulars are not dawat.

Maulana Yusuf (Rah) used to say, to engage oneself in assessing what my Allah wants
19
from me, that is real ilm. To remember Allah in fulfilling his orders is the reality of ilm.

If whatever you are learning is going to (help you to) answer the three questions of the
20
grave then that is indeed ilm, else it is ignorance.

38
 Ulema

That person is an Aalim who has fear of Allah and piety. We think that a person who can
narrate what is in books is an Aalim. Reproducing what is heard is not the purpose of a
21
sermon or bayaan. The real bayaan is from the heart, that which creates fear of Allah
and fikr of deen.

We need to create the desire and want for gatherings of ulema and their company. The
person who takes noor from the environment of noor will become a means of
spreading hidayat. Merely listening and replicating the talk of deen is not what is
desired. Ulema are the inheritors of ambiya; just like it was necessary to take from
22 Rasulullah (saws) in order to carry it forward, similarly it is necessary to take from the
ulema and relay it to the rest of the ummat. There will always be a rivalry or clash
between prevalent ways or customs and sunnats. Those who are attached to these
(worldly) ways and customs will not be able to tolerate listening to anything against
them. We therefore need to come upon (unconditional) obedience to sunnats.

We will have to come on the path of our elders since things have gone too far in the
wrong direction; our nature and temperaments have gone astray. Hazrat Abdullah ibn
Masood used to say, acquire ilm on the way of those who have gone ahead. At that
23 time, I believe he was referring to our age. At his time there was no other way or
methodology except the company and gatherings of ulema. I am of the belief that he
had a foresight that a time will come when people will not feel the need to go to ulema,
which is the case today.

39
 If you go and make effort amongst the poor people you will value the amenities that
Allah has given to you and if you stay in the environment of wealth then you will never
cherish or value what has been given to you. Those people belittle their wealth who live
in an environment of luxuries. On the other had if you go to the poor, you will realize
two things, one is that you will discover places worthy of spending your wealth and
secondly you will realize the value of blessings that have been bestowed upon you. You
will realize that you have been given so much whereas those people have nothing. You
24 will observe their ehwaal and value your wealth and blessings. Similarly, when you take
your ilm to those who do not have ilm you will begin to value your ilm. Then Allah will
open up upon you the objectives of ilm. Don’t mind my saying, but today the objective
of ilm is limited to teaching it to those who are desiring ilm. Majority of this ummat is in
darkness. That is the reason that ulema were on the tarteeb of spending 6 months in
the path of Allah and 6 months in teaching. The reason for Abdullah ibn Mubarak (Rah)
having a large number of students was due to the fact that he was spending 6 months
in the path of Allah as a routine.

On the Day of Qayamat no one’s position will be based upon their ilm, it will in reality
25
be based upon their aamaal and ikhlaas.

The ones whose ilm has noor they will be able to see the harm in the undesirable and
26 inappropriate things. Tahajjud is the amal which is most conducive in opening or
revealing the depths of ilm.

If the eyes, ears, and tongue are engaged in sin then you will not be able to utilize them
for acquiring ilm. You will not be able to remember the amal of a particular occasion.
27
And to not remember the amal of the occasion is precisely what is ghaflat
(unmindfulness or negligence).

Rasulullah (saws) and sahaba never taught deen from books. They taught deen from
28 their amal. Like salaat, taleem is also an amal of the masjid. Bring the ummat to the
masjid so they may learn deen.

40
 Today our mindset has become such that we want to extract money from the ignorant
rich people and use that money to spread ilm. In worldly schools on the other hand,
29
even the children from poor families arrange for their fees on their own. You must
endure this mujahida with your own being.

Two types of people will not do this work – firstly those who believe that this effort is
30 for learning deen which they have already learnt; second are those who do not consider
themselves worthy of this effort.

Zikr

Zikr is not to merely complete a tasbeeh in the morning and evening. In reality that
person is a zaakir who is able to remember Allah whenever an incident, whether big or
31
small occurs or some event or a change takes place. If such a state is not achieved then
this person is oblivious and not really a zaakir.

Ambiya (AS) were sent to introduce Allah to their people. On occasions when they
would forget to remember Allah even in their good aspirations, Allah would place
32
obstacles in fulfilling those tasks; if perchance they would forget to attribute their
plans to Allah’s desires, they would as a result become unsuccessful in their intentions.

Real zikr is when a person is able to remember Allah all the time. To remember Allah
does not mean that you think of him when a need arises, rather, whenever you see
33
something coming from any means whatsoever, you should negate that source and
think of Allah instead.

The order of salaat, or tilawat, or saum, or zakat are all supposed to be fulfilled with
the fundamental belief and consciousness that 24 hours of each day it is ultimately
34
Allah who is the doer. This was supposed to be the pre-requisite for the establishment
of all the aamaal.

41
 Every form of ibadat is a means of nearness to Allah provided his slave remembers him
35
through it.

36 The reality of zikr is that when one sets gaze upon a zaakir he is reminded of Allah.

The tilawat of Quran is the highest form of zikr. Quran is the king of all azkaar. Before
sleeping at night make it a point to recite Sura Mulk, Sura Waqia and Sura Yaseen.
Before subah sadiq read some portion of the Quran by looking into the Quran, even if
37 it be a few aayaat. This amal is a tremendous means of achieving closeness to Allah.
Maulana Ilyas (Rah) - I have tried a variety of azkaar and special recitations given by
various elders however, no other amal is a means of gaining nearness to Allah faster
than the reading of Quran before subah sadiq.

42
 Ikram and Unity

In this time and age Muslims are concerned about helping and aiding each other from a
worldly perspective, thus resulting in a compromise with baatil. When Muslims will
1
begin to have empathy and concern to save each other from the fire of hell only then
they will desist pleading their affairs in front of non-believers.

Through ikraam inculcate humility within yourself. In the path of Allah, through ikraam,
make the most effort to become humble. The real essence of ikraam will come about
2
when you will do khidmat of unknown people. By doing khidmat of unknown people
you will develop good manners.

To practice humility, one must (minimally) take care of his own needs himself (without
asking anyone). Allah’s connection with his slave and the connection of the slave with
3 Allah is maintained up until the point he does not demand khidmat from others. Doing
khidmat of others is for one’s own grooming and rectification. And whatever belongs to
a person, it is most desirable that he carries it himself.

We are taught to talk about the good qualities of a Muslim, and search for the good
qualities of each other. No one is devoid of short-comings. A hadith states that you are
4 all at fault. No person can claim that he free of faults. We therefore should find good
qualities of Muslims. If a Muslim has 99 faults and only one good quality, then we will
do his ikram due to that good quality and overlook his 99 faults.

One needs a very big heart for this work because the objective is to make an ummat.
5 With rigidity and narrowness even a household cannot function. To carry the entire
ummat one needs to be very accommodative and tolerant.

43
 Rasulullah (saws) was informed that his ummat was fortunate that they got a soft Nabi.
This is indeed a great rahma for the ummat. Rasulullah (saws) was told, ‘’Had you been
hard-hearted they would have all left you. Therefore, you keep ignoring their faults. If
they do not adhere to rules and regulations, then you do istighfar for them. And if they
6 cause pain and hurt to you then you over-look their misdeeds.’’ Patience and
forbearance are qualities and signs of nabuwat. These are such signs of nabuwat that
one cannot come to know of them without experiencing the intricacies in the course of
discharging a deal. Only upon dealing with a person first-hand you really get to know
that person.

What is more important than seeking forgiveness is to forgive others for their misdeeds.
7
If you want Allah to forgive you then forgive the sins of the makhlooq of Allah.

Rectification is done through elders who despite seeing faults (in a person) do not
8 mention them even to their closest associates. The process of correction and
rectification requires that dua and ikram is done for the ones who err.

44
 Unity

There is great scope in the field of dawat of a daee. The dawat of Rasulullah (saws) had
umoomiyat. The mention of ethnicity, language, color, or region are all words of
breaking the ummat. Such and such person is of my clan, or one who speaks my
9
language, or one who thinks like me - all these associations were crushed by the dawat
of Rasulullah (saws). There is no association on such grounds. Ummat will never unite
based on such associations. We will have to rise above them to do the work.

We had once travelled to an English-speaking country where a person met us and said
“since this work started in India, therefore we the people of Urdu language are more
deserving and appropriate for this effort and what we can accomplish no one else can
accomplish that.” At times a person develops a superiority complex due to his skills or
10
his language and he feels proud. This person expressed that in front of me. I told him
that as long as he had such a thinking, work would never grow in his country. This is
because his thinking was on the basis of language and this ummat will never come
together like this.

Do understand that in the eyes of Allah there is no bigger crime than creating a rift in
the ummat. Cutting the ummat into pieces is not acceptable at any cost whether it be
on the basis of language, color, wealth, or position. This aspect is of utmost importance
in Seerat. There is no scope (in deen) of underestimating or undermining anyone. At
11 one occasion Rasulullah (saws) addressing the Kaaba said, “I know that your fragrance is
enticing, I know that your respect is mandatory, but remember that the status of a
Muslim is more exalted than you.” There is no tolerance for making a Muslim feel small
or to degrade him in any way. Indulging in such a practice becomes a means of great
deprivation.

45
 We seem to have become devoid of the temperament of doing ikraam for each other
and covering-up each other's mistakes. Maulana Yusuf (Rah) used to say, “until this
ummat brings into practice making conciliatory excuses for a Muslim’s faults they
cannot possibly come together.” In other words, up until a Muslim does not come up to
12 the level of making excuses in order to justify another Muslim’s shortcomings (in order
to cover them up), they will not be able to come together. This is such a lie which Allah
loves very much. What is being desired here is to inculcate a notion that a Muslim
cannot do such and such a (bad) deed; a Muslim cannot be like this, or he cannot say
such a thing.

Associations of color, language, tribe, or even status in society are baatil and these
baatil associations are a means of slaughtering the ummat into pieces. Rasulullah
13
(saws) would never consider anyone's status less than that he should be given dawat
directly by Rasulullah (saws) himself.

Our ijtemaiyat (collectiveness) should be visible and obvious to all outsiders. This is
14 what an ummat is supposed to be like. All the outsiders should see the collectiveness of
this ummat, that’s why the order to cover the faults of a momin has been given.

The sahaba have given us a prescription for ijtemaiyat and shown us how it can be
maintained as well. You must do a reasonable cover-up of a Momin’s mistakes and hide
his faults. That person becomes effective in stopping someone from a forbidden act
when he does not inform anyone else about the misdeeds known to him committed by
15 that person. If indeed he does not inform anyone about that person’s sins, then he is
certainly an edifier and a nurturer providing a remedial path without reprimand. On
the other had if he informs others then he becomes calumnious and certainly he is not
a nurturer. Such an act will lead to a lot of harm and that is the reason we need to
uphold the procedure of the effort (prescribed by our elders) in front of us.

46
 We need to understand that the one who witnesses a sin committed by a Muslim and
then goes around informing others about it, I swear by Allah, he himself is a greater
sinner than the one who commits zina. The informer’s sin is greater than the one who
16 commits zina. This is so because the news will give rise to corruption and blunders. The
act of zina does not promote zina, rather it is the act of spreading the word that gives
rise to zina. According to a saying of Hazrat Umar (RA), “if you want to kill baatil, stop
talking about it.”

Any branch of deen cannot possibly reach perfection unless and until those who are
responsible for that branch of deen have a united fikr and are on the same frequency.
17 Each and every individual worker should be having the same ijtemai fikr as the others
and amongst themselves they should be speaking the same language (figuratively).
Unless this is the case, their efforts and toiling cannot bring about the desired results.

That is considered as the true guild (core jamaat) which is always aware and has an
understanding of all the taqazas at hand. They are fully conscious of the demands of the
effort. This is the sort of jamaat that was always around Rasulullah (saws) and would
not only keep an eye on the taqazas of deen but also would be ready to fulfill them.
Taqazas of the work should always remain in front of the workers. Those who were
mature and of understanding, who could fulfill any taqaza that came their way, were
part of the core jamaat that would constantly remain with Rasulullah (saws). The
purpose for which Rasulullah (saws) was sent, taqazas for the same objective would
18
constantly keep coming upon him. If the core jamaat is not united and together or not
aware of the taqazas then those taqazas will not only be neglected they will also be
wasted, and this becomes a means of apostacy within the ummat. On the other hand,
fulfilling the taqazas of the effort is a means of bringing the ummat upon hidayat.
Therefore, one core group would always be ready for any taqaza that would come their
way. If for a short while a sahabi had to leave the company of Rasulullah (saws) and in
that short duration an order came, then this absent sahabi would be immediately
apprised of the same.

47
 Rasulullah (saws) disliked being distanced from his sahaba even if it was as much as the
width of a tree trunk. If the workers are making effort individually and they get together
19
only once in a while then how will it be possible to know what were the taqazas
yesterday and what are the taqazas for today.

In our social gatherings when our friends and relatives get together, even if one of our
friends or relatives is absent, we can feel their absence. However, what sort of
gatherings and mashwaras of workers are these that have become unmindful and
unconscious of those who are absent. Upon reaching Tabuk, Rasulullah (saws) inquired
about Kaab bin Malik as he could not see him amongst the sahaba. That is considered a
20
close-knit core jamaat which remains attached and ever present with their responsible
brothers to such an extent that even one person's absence is felt by all of them. We on
the other hand are yet to familiarize ourselves with those who are making salaat in our
masajid. All we are aware of are the few brothers who have either spent time with us or
those who sit with us routinely.

Baatil is fully aware that if we are not united in what we say or tell then we will also not
be united when baatil confronts us. And if we are not united at the time of any
confrontation then baatil will over-power us. Baatil always tries to penetrate from
cracks where it finds disunity or discord amongst the Muslims. We are under the
impression that unity (ijtemaiyat) is demonstrated by eating and drinking together,
21
having love and staying with affection amongst each other; however, these are traits of
humanity and also a moral and social demand of basic good character. For the help of
Allah to descend, the basic requirement is for everyone to be speaking the same
language (figuratively) and that all are on the same frequency. For this 'wahdat-e-
kalima' to come about, the workers have to unite and collect together.

48
 If a person's big toe has a wound, no one says that such and such person's big toe is
sick, rather it is said that such and such person is sick, even though his body maybe
otherwise healthy and strong. Simply his big toe having a wound labels him as being
sick. I don't understand why some people become excited seeing some level of deen in
a small locality knowing full well that in the entire world majority of the Muslims are far
far away from even fulfilling the obligatory duties towards Allah. How can one say that
deen has been established? When a small wound on a person's foot qualifies him as
22
being sick, then even if a single person in a small town in America is not making salaat
means we must acknowledge that deen is in trouble. Brothers get elated hearing about
some karguzari of a shabguzari taking place; they think great work is being done. You
have a jor (gathering) and huge numbers get together and as a result you brothers are
thrilled that so much work is being done. You get excited if a few hundred thousand
gather for an ijtema, but you don't become restless and agitated knowing full well
about a single Muslim not making salaat.

For the unseen help of Allah to come, the first condition is dawat ilallah and the second
condition is collectiveness. Ijtemaiyat or collectiveness is not that a particular clan or
tribe gets together. All blacks uniting in one place and all whites uniting in another place
is not ijtemaiyat. Real ijtemaiyat can be witnessed when divisions of tribe, race,
23 ethnicity, categorization of rich or poor, black or white, and divisions on the basis of
mother tongue are abolished. Due to these divisions the split that has been caused in
the ummat has to end. This is the essence of the collectiveness of the ummat which
desires all such divisions to finish and each ummati to unite with each other on one
platform similar to a saff in salaat in a masjid.

49
 There are two things without which it is not possible to create unity. Firstly, having a
good presupposition or notion about a Momin and secondly a reasonable (taveel)
justification for his doings (shortcomings). Without these attributes this ummat cannot
24
come together. The interpretation of taveel is to say something to defend a Momin so
that his sin cannot be proved. The objective is to save him not only from sin but also
from the accusation of sin.

A person came to Maulana Yusuf (Rah) asking for dua as he was contesting in a local
25 election. Maulana told him, how can something which starts with a fight (and is divisive)
result in something beneficial.

50
 Ikhlas and Intention

Sahaba had such love for Rasulullah (saws) that whosoever loved him (saws) Sahaba
would start loving them, and whosoever had hatred for him (saws) they would start
1
hating that person whether it be their father, mother, brother, son or wife. There was
no room for compromise in this regard.

When a person's desires take control, he loses his senses and is unable to differentiate
2
between who to associate with and who to avoid.

When giving dawat, call towards aamaal with full conviction. Kalima Laa ilaha illallah
should be discussed in your dawat in such a way that the fear of Allah comes in the
3
hearts. For that to happen, one must talk about Allah to such an extent that the fear of
Allah begins to penetrate in the hearts and this is the ikhlaas of the kalima.

From our dawat we desire the ikhlaas of the kalima so that it prevents us from doing
4 wrong. To learn this much imaan is incumbent on every momin so that it prevents him
from haram.

There is ikhlaas of Salaat as well. This is supposed to prevent the Muslim from doing
wrong. We need to ponder, despite making salaat why do we commit wrong. One level
5 of wrong is to not make salaat, this wrong is such that for him there is no portion in
Islam. The other wrong is committed by the one making salaat. He indulges in wrong
due to being neglectful in his salaat and therefore ends up damaging his salaat.

Talks and speeches can be acquired or learnt without much effort, however effort has
to be made for ikhlaas to come. Kalima Laailaha ilallah has words as well as ikhlaas. In
6
this case ikhlaas does not mean having a correct intention, rather ikhlaas of the kalima
is that the one who recites it will be shielded from haraam.

Those who are true in their intentions, Allah gathers them with those who get together
7
for purposes of khair.

51
 Every person today is focused upon their own routine. What am I doing? What have I
accomplished? Our old workers should neither look at their practices nor should they
eye their sacrifices. Those who keep a keen eye on their sacrifices fall from grace. And
those who take pride in their achievements and accomplishments for them there is
8 deprivation. Claims of what they have done and the feats they have achieved will in
actuality take them back, whereas negation and denial of what one has done (i.e.,
attributing accomplishments to Allah rather than oneself) will take them forward. In the
effort of dawat and deeds of khair the key of elevation is humility. Allah likes the quality
of humbleness in his slave.

Ikhlas and steadfastness are one and the same thing. The one who does not have
9
ikhlaas cannot possibly have steadfastness.

Intention

Leaving one’s locality for the sake of work, business, or government regulations is often
considered as migration or hijra. However as far as Ahadees are concerned only to
leave one’s locality for the sake of Allah and his Rasool (saws) is Hijra. Leaving with the
10
intention of establishing the deen of Allah is what is desired. If this person makes any
additional intention, then this will not be considered Hijra. Allah’s promise is that
whatever Hijra is made for, he will grant the same.

If a person wants duniya he will get duniya, if he migrates for marriage, he will get
married. If his intention is anything besides uplifting the kalmia and making effort for
11
the deen of Allah, even if a fractional intention is for some other purpose, then this
Hijra will not become a means of hidayat.

52
 Only that person will be considered a shaheed who strives exclusively for the sake of
uplifting the kalmia and for making effort for the deen of Allah and finally dies while
making this effort. This work is very delicate and pure. In the case of Haj, Allah has
12 permitted that a person may combine the same with tijara, if required. However, while
in the path of Allah there is absolutely no room for any other intention at all. Even
though doing tijara is permissible, and has fazaail, however it is not acceptable when
combined with proceeding in the path of Allah.

The biggest obstacle that comes in the way of obedience is to consider oneself better
than others. This was the first and fore most sin resulting in deprivation to such an
extent that the one who was in the ranks of Malaika was ousted. From being amongst
the near and dear ones, shaitan was deprived and made to go afar only due to the fact
13 that he started to think that he was better. Had he fulfilled the order of prostrating to
Adam (AS) this deprivation would not have taken place. We feel that the task that is
being demanded of me is inappropriate or excessive for me. The purpose, however, of
this order of Allah is to check the level of obedience and compliance after years of
ibadat. Ultimately all the ibadaat are for reaching the pinnacle of obedience.

One thing needs to be borne in mind is that a person’s zeal and thinking may be good,
however the order that comes to test a person’s obedience is against his routine and
nature. If an order is there against a bad aspiration or desire then obedience upon that
is not as commendable as it is when the order is against doing something which was
14
supposed to be done. Refraining from drinking alcohol, refraining from zina, or stealing
or telling lies, is also obedience however a much higher level of obedience is to abstain
from doing something that was supposed to be done. What happened at Hudaibiya is
an example of this.

53
 Rasulullah (saws) was ordered in the middle of Zohar salaat to turn his direction from
Baitul Maqdis to Baitullah. The order could have come later, or the obedience could
have been made from Asr salaat onward. However, we need to understand that non-
compliance to an order is also disobedience. Therefore, during the salaat itself the
15 sahaba turned when Rasulullah (saws) turned. This was done to test their compliance
and to see who was obedient to Rasulullah (saws) and who was not. This changing of
the qibla was to check the collective obedience of sahaba. It may be difficult to digest
but this is the level of obedience that has been established as a yard-stick for this
ummat.

Do understand that the job of nature is to serve the human being whereas the
responsibility of the human being is the obedience of Allah. Nature's role is to serve the
human being and the human being's role is to do ibadat of his Rabb. Those who say that
the law of nature will follow its own course, they can never derive benefit directly from
16 Allah against nature. On the other hand, those who have conviction that the system of
the universe does not function on its own, rather it functions as per the orders of Allah
then for them nature becomes their servant. During this time and age nature has
gained the upper hand while the Muslim, who was created as a leader, has become a
servant and slave of nature.

At times obstacles will be put in the middle of an amal to gauge if one is doing the amal
to fulfill his desires or for the sake of obedience. In order for a hunted animal to be
halaal (for the hunter) there are three conditions. Firstly, when the hunter dogs are let
17 loose the hunter must recite Bismillah, secondly the hunted animal must be brought
back to the hunter, and thirdly as soon as the hunter summons the hunter dogs to
return, they must come back immediately (even if they have not completed their
mission).

54
 Essence of Dawat and Tabligh

If you do not come upon the amal of dawat then you will not be able to bring Allah on
your side to confront baatil. If you neglect the amaal of dawat either due to ibadaat or
1
due to conditions, then in reality you have departed away from the way of bringing
Allah to deal with your enemies.

Dawat is the condition for establishment of deen. Neglecting the amal of dawat is
bound to lead the ummat to apostacy. Out of all the means that have contributed
2
towards the abandonment of deen by the ummat, negligence in the effort of dawat is
the biggest reason.

The unseen help of Allah that is associated with the amal of infirati dawat cannot be
found in the greatest of amaal. Be it some great act of ibadat or any other amal of
3
significance; there is no such promise of the help of Allah which is assured with the
amal of infirati dawat.

The unseen help of Allah has always come due to hardships similar to the type of
hardships that came upon the Ambiya (AS), and the hardships of Ambiya (AS) are all
4 linked with the effort of dawat. A person will never encounter difficulties or trials (the
likes of those experienced in the effort of dawat) when performing their individual
ibadat.

None of the factions of baatil have any problem with a person's infirati ibadat. All the
objections arise when dawat is given towards the oneness of Allah. The engagement
5
of every worker in giving infirati dawat is the key for attracting the unseen help of
Allah.

To give infirati dawat on a daily basis is as important as doing one's individual ibadat.
6 Often due to mashwaras or other ijtemai taqazas brothers may undermine the
importance of this amal or they may not get time for it. Just like we take time out from

55
 ijtemai taqazas to take care of our infirati taqazas similarly it is necessary to take time
out of ijtemai taqazas of dawat in order to take care of the infirati taqaza of giving one
on one dawat.

Allah showers most mercy upon the daee who tires himself (striving with an objective)
7
giving dawat to each and every individual.

The most fundamental element of dawat is to glorify Allah. Now a days putting forth
or talking about the oneness of Allah is declining. This is the primary reason our hearts
8
are impressed by the ghair of Allah. The more one talks about Allah that much more
will the effect of the ghair of Allah come out of our hearts.

The difference between the work of dawat and an organization is that organizations
function on the basis of prevalent conditions, whereas the effort of dawat functions
9 with an eye on Muhammad (saws) and the Sahaba. That is dawat which is according to
the Seerat of Sahaba. And that which is based upon desires, or conditions, or even the
prevalent circumstances of Muslims, is nothing but an organization.

The basic objective of our work is that through the effort of dawat we divert our
yaqeen as well as that of the people in the entire world from the ghair of Allah
10
towards Allah. Following the way of Sahaba, in order to bring about this change we
need to come upon that routine (ourself) and bring the entire ummat upon the same.

According to Maulana Ilyas (Rah) individual dawat holds such importance that if a
person is engaged in nafil salaat and a new person who has come to the masjid is
11
about to leave without being spoken to about deen then this person should break his
salaat, give dawat to the new person and then makeup his salaat thereafter.

Some are of the opinion that by reading books people will accept Islam. Books are not
a means of giving dawat. Aside from the physical striving of a Muslim, all other means
12
and methods of giving dawat are unfounded conventions. Fulfilling obligations using
traditional or customary ways neither lead to hidayat, nor grooming, nor mujahida.

56
 Allah has promised hidayat when mujahida is made. What a Muslim does with his own
physical being that becomes mujahida.

To spend one's wealth for a deeni cause qualifies as helping Muslims but that does not
help Islam. The real help of Islam is when a Muslim makes effort by his physical being.
13 In order to establish deen in the world, physical movement is required. If someone
spends all the wealth of the world for some cause of khair even then he cannot match
the one who has spent half a day giving dawat in the path of Allah.

This ummat was given collective aamaal of dawat so that their engagement in them
14 will prevent them from accepting the dawat of baatil. Aamaal of dawat are not limited
to learning deen, they are in fact a shield against baatil.

The consistency and engagement in the aamaal of dawat will either compel baatil to
15 come on the course of hidayat or it will remove them from your path. These aamaal
are a fortress against baatil.

The biggest challenge is to have steadfastness in deen. For steadfastness Allah has
made dawat ilallah a criterion. People have the impression that this effort of dawat
and Tabligh is like any other branch of deen and if a few persons discharge this
responsibility, then everyone will get absolved of it. They consider this effort as fard
kifaya and treat its fulfilment no different to the obligations of washing the body of a
16 deceased person and taking part in their burial. Dawat ilallah is in reality the
responsibility of every individual. To remain firm on one's deen is the individual
responsibility of each person. Some are of the thinking that this effort is for the
correction of others and therefore if one jamaat is doing this effort that suffices for all.
This is a very wrong and misguided thinking. Dawat is meant for the daee himself, it is
for safeguarding one's own deen.

We must ponder over the fact that all our skills, abilities, time, and energy are being
17
spent on acquiring and expanding duniya, and merely by making duas we want

57
 decisions of hidayat to be made. Maulana Yusuf (Rah) - The ummat has left hidayat to
duas and duniya upon effort. If duniya, which Allah dislikes (and is insignificant),
cannot be acquired only by making duas, then how is it possible that deen, which Allah
loves, can be acquired merely by duas without any effort. Can anyone imagine
extracting benefit from a business only by making duas and no effort, or harvesting
crop only by duas and no effort? This deen which is loved by Allah, how is it possible
that it can be acquired simply by making duas without toiling or laboring for it.

18 Infirati dawat is the greatest amal which diverts Allah's attention towards his slave.

Our jaula has become a routine while its rooh (soul) has departed from within. Today
jaula is not being done with the intention of gaining nearness to Allah. For the one
who achieves nearness to Allah, it becomes apparent in his salaat. Salaat after all is
19
the manifestation of one's relation with Allah while dawat is the means of (achieving)
nearness to Allah. And Allah enables his nearness firstly unto those who make effort
and bring the slaves of Allah close to him.

We like prevalent customs because they have convenience. To simply convey deen is
20
not dawat. When deen is taken (with one's effort) to another, that becomes dawat.

The real work of nabuwat is to connect everyone with Allah. No matter for what
purpose anyone would come to Rasulullah (saws) he would divert their attention
21
towards Allah. In the environment of dawat even the worst of people are bound to
take effect.

The one who proceeds to take the message of Allah to others, Allah removes the fear
22 of his ghair from this person's heart. This is the greatest help which Allah bestows
upon him.

If dawat comes on the pattern of nabuwat then Allah will certainly soften the hearts of
23
the people towards Islam.

58
 A daee's tolerance upon facing hardships becomes a means of hidayat for those who
are invited. Rasulullah (saws) made intention to take that path from Makkah which
24
was infested with dacoits for the objective of giving them dawat. Simply by the effect
of making this intention the hearts of those dacoits started softening towards khair.

Whenever someone with problems or personal ahwaal came to Maulana Ilyas (Rah)
for dua, he would turn them towards the amal of jaula with tremendous conviction.
25 He would say that you engage yourself in this effort and Allah will engage himself in
your work. He would further stress that without an iota of doubt, he will engage
himself in your work.

When you do not engage in infirati dawat you will be drawn towards futile activities
26 (laayani) and your heart will be inclined towards such things that are not even
remotely connected with the work.

If for whatever reason you find yourself out of the mainstream of dawat hold on firmly
27
to infirati dawat and infirati ibadat.

In the field of dawat the feeling of (worldly) pain will subside. Sahaba were able to cut
28
off their dangling arms and continue fighting.

To merely convey the message to someone's ears is not tableegh. To ensure the
29
message penetrates into their hearts is tableegh - Maulana Yusuf (RA)

Our dawat today has shifted away from sunnah therefore our bayans and written
communication are no longer affective. No compilation can be affective unless it has
30
movement behind it. That pen (writing) will also remain ineffective unless and until it
has effort (physical movement) according to the tarteeb of sahaba behind it.

Postal system is not affective because there is no mujahida involved on part of the one
31 delivering the letter. Ambiya (AS) did not take salary in delivering the message of
Allah. A Postal employee does his work for salary. Today you may protest and shout as

59
 much as you want, the ones in power don't pay heed. On the other hand, when the
Persian king had torn the letter sent by Rasulullah (saws), Allah tore apart his entire
nation into pieces.

There are people who do not consider going out in khurooj as important. They think
that this is only a type of madrasa for learning deen, and that there are other madaaris
where one could go to learn deen, therefore it is not necessary to go in jamaat to
32
learn deen. It needs to be understood that although there are several mediums and
sources of leaning deen, however there is only one way for the effort of establishing
deen.

In order for deen to be established, ummat should come on 100% deen; this is the
33 essence of establishment of deen. And the ultimate objective of khurooj is that the
ummat is safeguarded against apostacy.

The Sahaba were warned to such an extent for not going in khurooj that even the
34 munafiqeen dared not shy away from going out in the path of Allah. They would
fabricate excuses but could never refuse from going out in khurooj.

The diktats related to Ibadaat are not jihad because they are time bound. There are
four pillars of Islam and they are performed at specific times. The mujahida of the
35
effort of dawat is at a totally different level because its demands come unannounced
and abruptly - Maulana Yusuf (Rah)

Hazrat Abu Bakr (RA) was ready to wage war on those who would neglect giving a
tethering rope along with the animal for zakaat. Now however, there are people who
36
don't even have deen in their lives as much as a rope's worth and still they are not
willing to go out in the path of Allah.

In a time when apostacy becomes rampant, even to engage in earning halaal is a crime
37
- Maulana Yusuf (Rah). 8 months out of one year are more than sufficient to arrange

60
 for one's needs for the entire year, however, if a person engages in earning halal with
the objective of increasing his wealth, then Allah will be angry with him

38 There is no mashwara required for fulfilling the orders of Allah

In this time and age neither is there anyone to say this nor is there anyone who
understands - As long as they do not deal with challenges between Muslims and the
disbelievers, all issues that pertain to the personal lives of Muslims can be resolved
39
through ibadat. It is not possible for baatil to be subdued and Muslims to emerge
(triumphant) out of the traps and sinister schemes (plotted against them) without the
effort of dawat.

In actuality the nusrat of deen is the effort of dawat itself. The root cause of the
conditions that have come upon the Muslims is the fact that they have not only
forsaken the ways which would subdue the disbelievers, they have also adopted ways
which facilitate the disbelievers in overpowering them. Firstly, in your hearts you
40 should not have aspirations of revenge against the disbelievers, rather there should be
concern for their success in aakhirat. Secondly, you should not be desirous of their
positions or possessions. These are the conditions that Allah has put as a criterion for
elevating the Muslims. In the absence of these, Muslims will always remain subdued
and suppressed.

The mushrikeen of that time knew that the propagation of deen was dependent on
41 the movement of Sahaba, therefore they would object to their movement. Today,
Muslims are themselves objecting to this movement in the path of Allah.

Dawat illallah is a means for increasing the hope of hidayat for the entire ummat.
During time of Maulana Ilyas (Rah) wherever jamaats went to meet ulema, the ulema
42
would simply say that this effort of Ilyas has changed the hopelessness into hope for
the ummat. No matter what happens to the ummat at the end, with this effort a hope

61
 for their hidayat is increased. If you move around the ummat doing this effort you will
see that your hope of hidayat for the ummat will certainly increase.

In our madaaris, makatib and khankaas deen is being taught to those who have some
craving and concern for deen, and this is hardly 1 or 2 per cent but what about that
huge portion of the ummat that is outside and running towards the fire of hell. Striving
43 in the path of Allah is undoubtedly mandatory (farz) on each and every one. To make
effort on each and every person in order to save them from the punishment of Allah
and to bring them on the orders of Allah is obligatory on part of this ummat. This
effort is not Fard-Kifaya, rather is it Fard-Ayn.

If there is a fire or calamity everyone will instinctly run to help those in distress,
however if a person is dying without kalmia what can be a bigger calamity than that. A
44
Muslim dying in an accident or a disaster may attain shahada by Allah’s mercy
however, so that a person does not die without kalmia needs so much more concern.

Had Sahaba decided to sit in Madina and focus on their own aamaal only then this
deen would not have gone beyond Madina Munawwara. Rasulullah (saws) had
groomed Sahaba in such a way that to die in a place like Madina Munawwara was
considered unfortunate in comparison to being martyred in the path of Allah. Upon
seeing a sahabi die in Madina, Rasulullah (saws) said that he wished this sahabi had
45 not died in Madina, rather he should have given his life in the path of Allah while
striving to spread deen. Another sahabi while dying at home saw his wife crying, he
told her that it was sad that he was dying like a camel with his soul was being pulled
out from his nose. Rather, he said, he would have liked to be wounded in the path of
Allah and that his soul should have been extracted from that wound. That would have
been such an honorable death.

Maulana Ilyas (RA) used to say that our responsibility is not to just to convey words to
46 others; rather it is to ensure that the message has penetrated the hearts. And the
place to make effort on the hearts is the masjid.

62
 The concern is not merely of one’s own self, rather it is of the entire ummat, and at
47 large the entire humanity. The object of the effort of dawat is not merely for one’s
own self to come on deen, rather how can the entire humanity become successful.

A person who is simply content with living life according to deen cannot be considered
as a helper of deen. Help from Allah is linked with the act of helping the deen of Allah.
48
If you are a helper of deen then Allah is your helper. Allah’s (collective) help will not
come unless collectively Muslims become helpers of deen.

Our work does not focus around bayans, rather it needs reminding. Ultimately
49
reminding is what is beneficial.

There is no doubt, for this ummat to be identified as the best, giving dawat-ilallah is
the condition. Hazrat Umar (RA) used to say, if we had done all the aamaal of khair
50 and would have skipped the amal of dawat then Allah may have mentioned that you
are good people, however, we have been identified as ummat of khair because we
ourself enjoin good and we ourself forbid evil.

For the revival of deen, each Muslim must be utilized in his person. Each ummati must
enjoin good and forbid evil himself. This is the real dawat. Whatever alternates have
emerged they have lowered the value of this great amal (of dawat). In other words,
51 the process of communicating or carrying dawat to the ummat using various other
means (modern devices) have tremendously downgraded the value of the actual amal.
Using simply any means to publicize deen is certainly not the way for recognition as
the best ummat.

Hidayat is based upon mujahida and mujahida is an exclusive quality of a human

being. There is no alternate to that. Our mind should not go in the direction that by
52 this we are belittling the benefits or refuting the status of any branch of deen. I swear
by Allah that neither has such a thought come in any corner of my heart or any vein of
my mind. If someone harbors such thoughts, then we cannot control that. In the

63
 history of the effort of dawat and tabligh such an ideology has never ever been
harbored. In fact, having such thinking in itself is depraved.

To enjoin good and to forbid evil was made mandatory upon each and every individual
so that not a single person would become a means of corrupting the environment or a
means of any ills in society, slackness in ibadat, or a means of spreading evil. Every
person needs to enjoin good and forbid evil, which is the actual purpose and objective
53 of dawat. Quran has also clearly stated this as dawat - to enjoin good by one's own self
and to discourage evil by one's own self. Both these responsibilities were given as
each person's own aamaal so that through these deeds society becomes pure to the
extent that no forbidden act is allowed to occur, and no good deed is omitted. This is
what was desired of the effort of dawat.

Dawat and taleem are the only two amaal that can be identified (from Seerat) as a
means of spreading hidayat and a means for the establishment of deen in the ummat.
For those seeking ilm there was taleem and for the others (non-students) there was a
joint effort of dawat and taleem. With this in mind we must ponder over the sayings of
54
Maulana Ilyas (Rah) that dawat is the prescription to subdue the universe. This work in
reality is neither mine nor yours, it is in fact the work of ambiya (AS) and has been
transferred on deputation to this entire ummat with the same temperament, same
methodology, and with the same particulars.

Once Rasulullah (saws) consumed some honey in the house of Zainab (RA); Hazrat
Aaisha and Hazrat Hafsa (RA) got peeved that Rasulullah (saws) should develop a
greater liking for Zainab (RA) in comparison to them. We need to understand that this
was due to their love for Rasulullah (saws) and was not a trait of some ill-will. Because
55
of their relationship and influence, Rasulullah (saws) swore that he would never take
honey again in order to please them. There is a reprimand on making something as
halaal which is not halaal, and something as haraam which is not haraam for the sake
of pleasing any makhlooq. At times due to certain conditions a person speaks out

64
against haq; that is often due to the ehwaal or prevailing circumstances that one has
to take a step or do things due to helplessness to please someone. This is a
fundamental aspect without which haq cannot be established. In a hadith it is
mentioned that the person who, in order to please Allah, annoys the entire makhlooq,
Allah becomes pleased with that person and also makes the makhlooq pleased with
him; and the person who, in order to please the entire makhlooq, displeases Allah,
then Allah not only becomes displeased with him, he also makes the makhlooq
displeased with him. After all, the hearts are in the hands of Allah. Rasulullah (saws)
made honey haram upon himself because his wives expressed displeasure about his
taking honey water at the house of Zainab (RA). Allah's reprimand came for his making
something haraam which was not made haraam by Allah and that too for pleasing his
wives. Rasulullah (saws) immediately broke his vow and gave kaffara as atonement.
Now we all need to think and ponder, any reprimand that comes upon Ambiya (AS)
that is not at all meant to demean them, rather such incidents are narrated to the
ummat as a warning or chastisement, and for enlightenment of the entire ummat. This
however, was a small incident of a house wherein Rasulullah (saws) took some honey
inviting the displeasure and objection of the other wives. The consuming of honey is
neither fard, nor waajib, so when such a commodity, the consumption of which is not
incumbent raised an issue inviting a warning from Allah upon the sacred wives - that if
you both create such a commotion on the consuming of honey by Rasulullah (saws)
then remember that Allah is with Rasulullah (saws), so is Jibraeel, along with all the
Muslims who are there to help Rasulullah (saws), and so are all the Malaika. Such is
the force behind Rasulullah (saws). At this juncture we need to ponder, when all the
forces and powers are with Rasulullah (saws) for nothing but a small household matter
then then what sort of help can be expected when the ummat comes upon the effort
and faces opposition in the path to fulfill the very purpose for which Rasulullah (saws)
was sent.

65
 The daee should always be mindful that in this path protection from Allah is always
promised. This promise is not only for Rasulullah (saws) but for each ummati till the
day of judgement. Near meaning of an Ayat of the Quran is that those who carry the
56
message of Allah, Allah removes the fear of makhlooq from their hearts. In other
words, those who are making effort to convey the message of Allah, they do not fear
anyone other than Allah.

Unfortunately, we do not read Hayatus Sahaba. Maulana Yusuf (Rah) compiled this
book especially for this work so that the workers get guidance and understand the
rules and regulations of the effort. We on the other hand have not considered the
reading of Hayatus Sahaba as our need or as part of our routine. The Arabs are quite
57 particular about it. Regrettably, our workers are very negligent of this amal. Maulana
Yusuf (Rah) was asked to write a book about the rules and regulations of this work so
that the work stays on course, he however said that, ‘I am not an example, the sahaba
are our examples.’ Hayatus Sahaba was compiled so that we can bring about discipline
in our work.

This movement of tabligh is not only for taleem, or for the sake of learning deen.
Some brothers think that the reason for going out is to learn deen and this notion has
spread in various places. For a person going out in the path of Allah and not keeping
58
an eye on the multiple objectives of this work is in reality belittling this effort. Those
who think of this work as being casual do not have the purpose of this work in front of
them.

Maulana Ilyas (Rah) used to say that going out in khurooj is the starting point; like the
learning of basic alphabets in a madrasa. He used to say that for a person correcting
the words of his kalima and correcting his salaat is like a child learning the alphabets.
59
Whatever Rasulullah (saws) has brought as complete deen, that should come into
existence in the entire ummat. This should be the intention and real reason for an
individual going out in the path of Allah. To establish complete deen universally in the

66
 entire world was the purpose of khurooj during time of sahaba. If one is going out with
the intention to only learn deen, then once he has learnt deen, he will feel his
objective has been completed and will not see a need to go out any more.

We need to understand that the retention and establishment of our deen is

60 dependent upon this effort. Earlier, khurooj was meant to counter the winds of
apostacy and to prevent it from scraping away deen (from our society).

Because of Rasulullah's (saws) dawat, a tree traversed from its place towards him and
bore witness about the oneness of Allah and Rasulullah's (saws) prophethood.
61 Unfortunately, to whom Rasulullah (saws) has been sent as a prophet they are the
ones who are in ignorance. It is a matter of shame that even the deserts and the trees
know about his being a prophet but to whom he has been sent are unaware.

To save the ummat from the fire of hell is the real objective of this work, therefore
ambiya (AS) would never be perturbed by ahwaal. There were severe ahwaal upon
Yusuf (AS) - he was accused and imprisoned, however his effort of dawat never
stopped despite the conditions. This can only happen because of firm yaqeen. The
62
aamaal of dawat will eventually make a way out of unfavorable conditions and when
dawat can take us out of these conditions then how can we possibly leave dawat
under any circumstances. If you leave dawat due to some ahwaal then it is certain that
more severe conditions will come as punishment.

Don’t become like an ox which is tied with a rope and keeps moving in a limited
circular periphery. It makes lot of movement but in a very limited area without
venturing out. Maulana Yusuf (Rah) used to say that the more you go out of your
63 country you will accordingly, not only value your deen but also will become firm upon
it. Therefore, to the extent our workers go out of their countries proportionately they
will acquire stability in their work. By going to unfamiliar and adverse environments
one values their deen even more.

67
 The most important objective of our wealth and resources is not that it should be
spent on marriages or on fulfilling our desires, rather, its first and foremost utilization
is that it needs to be used for establishment of the deen of Allah in the world. Do
64
understand that for not performing a non-obligatory act there is no warning or
punishment however, that is not the case for shying away from spending in the path
of Allah or for the effort of deen.

Sahaba used to spend their wealth on non-believers while in khurooj so that they
would soften towards Islam. Maulana Ilyas (Rah) used to say, your spending on others
65
will increase your rewards 70 times by virtue of being in the path of Allah. Therefore,
spend on all such avenues while you are in the khurooj.

If you do ibadaat or spend without khurooj then you will get the reward of saleheen,
66 but if you spend along with movement in the path of Allah then you will be rewarded
in a manner similar to that of Saiyadul Ambiya.

It is mentioned in a narration that the one who reads 1000 aayaat in the path of Allah
he will be included in the jamaat of ambiya, siddiqeen, shuhada, and saleheen. This
status is achieved by virtue of being in the path of Allah. Therefore, your doing aamaal
67
in the path of Allah will make your aamaal exponentially greater. Your spending in the
path of Allah will make your spending exponentially greater, which is why reward of
such aamaal are far greater than doing the same staying at home.

With respect to the needs or safety against conditions of this earth or the skies, or
with regard to the makhlooq in between them, certain means were provided to fulfill
the requirements of the human being. This ummat has forgotten and left aside those
68
means. I swear by Allah that up until the time this ummat embraces the work of
dawat, this ummat cannot seek the help of Allah whether it be matters of this world or
the hereafter.

68
 Maulana Yusuf (Rah) used to say that if this ummat wants a solution to its problems
merely by way of pious people then it will never be able to get it. And if they want a
69 solution to their problems by way of the previous prophets then also, they will never
be successful. Doing the effort which was done by Rasulullah (saws) and the sahaba is
the only way for this ummat to get help and assistance.

Maulana Ilyas (Rah) used to say that an individual following deen in his person may be
considered pious, however he cannot be considered a helper of deen. This ummat will
70
be considered help worthy only when it fulfills the condition of combining dawat and
ibadat as was demonstrated by the sahaba. This is the hallmark of this ummat.

Maulana Yusuf (Rah) - Those who spend time as per their routine may be able to bring
71 deen in their personal lives however, they cannot become a means of bringing about a
deeni insurgence.

Maulana Ilyas (Rah) - The objective of this effort is to take the ummat back to where
72
Rasulullah (saws) had left it from the perspective of dawat and ibadat.

The effort of tabligh and dawat is not simply meant for learning deen, rather its
73
purpose is to safeguard the deen we have learnt.

The importance of the effort of deen is similar to the obligatoriness of zakaat. To go to

74
jannat both are necessary.

The purpose of the effort is to change one's self. Hijrat does not merely mean that one
should leave their country. In fact, hijrat takes place whenever a person turns away
from that which Allah has prohibited. In jihad the external enemy is confronted while
75
(in most cases) the internal enemy is being sheltered within. How can a person remain
safe when he is sheltering the enemy in his house even though he may be making
arrangements and preparations to fight the external enemy?

69
 Anyone who thinks that khurooj is not necessary, he has no understanding of this
76 effort. Despite all the virtues of Madina, in view of Sahaba, to die in Madina was
considered woeful.

Out of all the avenues of promulgating Islam none involves practical demonstration or
amal except for khurooj. Amal is only and only attached with the person of a human
77 being while all other avenues are either written or spoken communication. A Muslim's
physical toiling in the path of Allah is the only way that is practical and one that entails
and revives mujahida.

Environment is not created by aamaal of a few individuals, rather it is created by the

aamaal of a group of individuals. One cannot setup a shop in one's house, it has to be
78
brought to the marketplace. The buyers will come to the environment where buying
and selling takes place, i.e. market.

There is a tendency of developing an affection or becoming attached towards the

work one does. A businessman will not tolerate the burning or destruction of his shop
and a farmer will not be able to tolerate his crops being destroyed by floods. If the
rains are delayed or do not come at all the farmers cry out tears of blood because they
made effort to acquire the land then they made effort to plough it and then they
made further effort to sow the seeds. They cry and make dua with utmost humility
79 (because they have made all that effort). Today the pain and grief of the deterioration
of deen is missing from our hearts. When effort is undermined or neglected, the
human being becomes oblivious and any sort of connect or attachment or softness in
his heart ceases to exist with regard to that which he has left. Attachment or love of
deen has not yet penetrated in our hearts because the assets of life and wealth given
to us by Allah for the purpose of establishing deen are not being utilized for that
purpose.

We have the temperament of withstanding pains and struggles for the sake of this
80
world however, we do not have the same attitude towards deen. When a person

70
 makes effort and sets up a shop, he takes loans to buy it and considers it imperative to
spend time for its demands. He knows that he not only has to extract profit out of it,
he also has to pay monthly installments towards the loan amount. His having invested
in his shop drives him to give time to it with regularity. Similarly, remember this, when
a Muslim engages in the effort to establish deen, he will not be able to tolerate any
harm or loss to deen.

In the path of Allah, we need to become habitual of making tahajjud salaat. By

mashwara 2 or 3 brothers should be designated so that whosoever wakes up they
should wake up the other brothers. It is wrong to be simply concerned about one's
81 own salaat and one's own tahajjud while being indifferent towards others who are not
even praying. We go out in the path of Allah in order to assist each other. If we are
awake before others we must wake-up the other brothers with compassion, pressing
their legs if needed.

When something breaks or develops defects at the very place where it is supposed to
be fixed or repaired then it cannot be fixed anywhere else. A pita bread that loses its
82 shape while being prepared cannot be fixed anywhere else in the world. Maulana
Yusuf (Rah) - The duration in the path of Allah is extremely crucial. The one who goes
out will either be reformed or deformed.

Our workers (at times when faced with an occasion to give dawat) walk away stating
that they are not in khurooj (jamaat) at this time. (Such brothers do not understand
83
that) dawat is the soul of their life and Ambiya (AS) would never leave any opportunity
to give dawat no matter what their circumstances.

A shop owner has to shut shop in adverse conditions but a hawker keeps moving
84 around selling his merchandise regardless of conditions. Our work is like that of a
hawker.

85 The amal of karguzari safeguards against despair and hopelessness.

71
86 The work is not dependent upon nusrat, rather nusrat is a result of the work.

Turing a blind eye towards the work of dawat and passing it over as a responsibility or
task of a specific group is detrimental; if the ummat does not embrace the effort of
deen then it will be completely deprived of all the avenues and means of the unseen
help of Allah as well as the unseen mechanism meant for the protection of the ummat
that has been brought to us through Rasulullah (saws). The deprivation from the
87 unseen help and assistance of Allah will drive the ummat to such a plight that the
Muslims will be left abandoned, helpless, weak and suppressed. We must not be
disillusioned or disheartened. I swear by Allah, when Muslims were so few that they
could be counted on fingers, they were such that they could over power the non-
believers who were in great majority. Now when our numbers are far too great to
even begin to gather everyone in one place then how can we be suppressed.

The effort of deen being made by individuals single handedly cannot be considered as
coming upon this work of dawat. Since this ummat is an envoy or representative of
88
their Nabi therefore the effort of dawat is delegated to this entire ummat by virtue of
that affiliation.

I am telling this to you with utmost emphasis that the sayings of Maulana Ilyas (Rah)
that have been complied by Maulana Manzoor Nomani (Rah) should be read
meticulously, with proper focus and attention and in seclusion, and also when you are
out in the path of Allah. How did he want the work to be done, and what did he want
89 from the work – both aspects are in this compilation. Do this particularly so that there
is no deficiency in your effort of dawat, otherwise such trials and tribulation and
waves of corruption and evil will come that they will drive you out of the work. As a
victim of this fitna, you will even leave your jaula due to one reason or another and
you will stop sitting in taleem due to some lame excuse.

The greatest irregularity of this effort is to fight (with each other) for (enforcement of)
90
regularities.

72
 In order to safeguard yourself from shaitaan remain attached with umoomi gatherings
91
(common people), remain attached with mashwara and with the aamaal of masjid.

Emphasis this in the gatherings (of workers) that during times of tests and trials often
92
the workforce is replaced. Be afraid (of Allah) and remain attached (to the work).

93 The real acceptance for the effort is when one is able to die in the path of Allah.

Hasad is precisely the disagreement with the distribution of Allah. Those who are
obedient do not ask questions. Bani Israeel asked questions when they were simply
ordered to slaughter a cow. At times orders come against emotions and sometimes
94 against a routine. Sahaba were emotionally drawn and were looking forward to make
umra but were not allowed. For 17 months they prayed towards Baitul Maqdis and
then were asked to turn their faces towards Baitullah. The temperament of a munafiq
is to raise objections.

95 Even the mere existence of dawat will draw the ummat towards deen.

There is no avenue or department for filing complains in our work. We are instead
96
ordered to make istighfar for our companions.

In this work neither can anyone promote someone nor can they demote someone.
97 However, the one who sorts out his relationship with Allah he is certainly going to
progress.

Do not get impressed by the number of jamaats that have proceeded in the path of
98 Allah, you need to ponder instead, for how many have they been sent. How much is
the work at hand and what are the taqazas?

There are two means of cooling down the anger of Allah - one is the amal of aabadi of
99
masjid and the other is the movement of walking jamaats in the path of Allah.

73
 Sahaba's object of expenditure while in khurooj was on others and not on themselves,
100
therefore spend on others as much as possible.

Merely to convey the message of deen is not the objective. The real objective is to
101
carry that message with sacrifice in the path of Allah.

Maulana Saeed Ahmad Khan (Rah) used to say that you will have to read Hayatus
Sahaba 200 times in order to understand the work of Sahaba. While compiling it
102 Maulana Yusuf (Rah) summarized the foundation of the entire effort in the chapter
headings of Hayatus Sahaba. Earlier jamaats used to do extensive study of these books
(during infirati time) therefore there was depth in their work.

The one who is attached with this effort but does not study Hayatus Sahaba he cannot
103
possibly have any understanding of this work.

104 Without going through hardships, it is not possible to be accepted (for this effort).

The one who does not have the pain for the apostacy in the ummat will not be able to
105
continue in the effort.

Only the chef knows each and every ingredient that has been used in cooking food.
The one who is eating that food is unaware of those elements. Similarly, the one who
106
is in the field, upon his opinion even the course of Badr is altered. The one who is
familiar he is aware of all the intricacies of the work.

Talk about fazaail to such an extent that brothers have to be stopped. When certain
sahaba were stopped (by mashwara) from fulfilling a taqaza, it was their zeal and
107
craving to offer themselves which made them surpass the recompense of many of
those who proceeded in the path of Allah.

The one who does not engage in dua (in isolation) and dawat by his person, he will not
108
be able to make bayans that are beneficial.

74
 If there is a health emergency the medical officials penetrate into each and every
109 household to ensure every member of the house receives a shot. Unfortunately,
where there is certain apostacy, no effort is being made to remedy that disaster.

Those who make effort on such persons who are least bothered about deen or have
110
no desire for deen, they are the ones who will truly value the effort of deen.

If a doctor merely lectures the patients and leaves, will that cure his patients? He will
have to check each and every one and accordingly treat them. Similarly, every masjid
111 should have a spiritual equivalent of an OPD (Outpatient department - basic diagnosis
and treatment center where doctors guide the incoming patients). Everyone who
comes to the masjid can be diagnosed to determine what he needs (spiritually).

Infirati (one on one) dawat is like a business, while ijtemai (collective) dawat is like its
112
earning.

Raub (awe) is the biggest nusrat of Allah (when derived on the basis of deen). On the
113 other hand, love of baatil or its raub will derail a Muslim from his deen. However,
when a Muslim engages in dawat by his person, the raub of baatil will wean away.

75
 Steadfastness and Sacrifice

In this work one cannot achieve steadfastness unless and until the workers feel the pain
1
in their heart for the apostasy in the ummat.

Success is promised by Allah upon adherence to complete deen and not partial deen.
Only when circumstances are conducive you perform aamaal else you excuse yourself
2 out of them; this is what is meant by having partial deen in one's life. One will never
remain firm on his deen if he chooses occasions to practice deen while at other times he
becomes indifferent towards them.

3 The effort of dawat needs similar consistency as is practiced in ibadat.

The tarteeb of 3 days, 40 days, and 4 months is the prescribed way for doing this effort.
Even though this is the outline of the work, according to me this is not the point. A
person may make the effort based upon his strengths and abilities. I believe that the
real aim is isteqamat or steadfastness which is an inner strength. This conviction needs
to come inside of us that there is no replacement of the human being when it comes to
4
the work of giving dawat. This is a basic belief. We must understand that the unseen
help of Allah has descended only when dawat and ibadat have been combined together
(supplement each other). We need to ponder in depth about seerat because we are
highly impressionable with predominant and prevalent things and regrettably seerat is
not in front of those who are making the effort.

During times of calamities two things are tested. One is yaqeen and the other is aamaal.
5 Every trial comes with full intention of Allah and as an order of Allah. Calamities are sent
to test how those with imaan will react. What will they do to ward off the calamity?

By bringing conditions Allah is observing the urge we feel towards aamaal. How much is
6
our desperation for not being able to do the aamaal affixed for a specific time.

76
 Glad tidings are for the purpose of drawing us closer (to Allah) while warnings are for
7
steadfastness. Ensure a balance between both.

Sacrifice

Those who go out in the path of Allah in consideration of their worldly engagements
and as per their convenient time, they may bring deen in their personal lives, however,
8
they cannot become a means of bringing about an insurgence to usher deen in the
world - Maulana Yusuf (RA)

For the ummat to come on hidayat and shun apostacy Allah makes such persons a
means who proceed in the path of Allah in hardships and in unfavorable conditions.
9
Such are the ones whom Allah also makes a means for getting rid of those in whose fate
there is no hidayat

Out of our entire earnings of the year, we must assess how much we are spending for
khurooj in the path of Allah. Spending half of our wealth and half of our time is only a
mediocre level of sacrifice in Islam. Spending one third is the lowest level. We should
10
analyze and ponder how much of our earnings are being spent on eating and drinking,
on marriages, and in fulfilling our desires. And ultimately how much are we spending on
saving the ummat from the fire of hell.

Depending upon the hardships and sacrifices borne by a person there is a proportional
impact of his bayaans. This is the reason it is said that after returning back from the
11
path of Allah you must give dawat in your localities. This will also inculcate fear in their
hearts.

77
 The horse is such an animal that when it notices its master approaching, it instinctly
knows that it has to get ready to move, even though the master may not be
approaching it for that purpose. Amongst Arabs it is well known that those who are
generous or philanthropic, at the sound of drum beats their camels would get up from
their resting positions knowing that their time has come. The drum beats were an
indication that either some guest has arrived or there is some event like an aqeeqa or
12
perhaps a walima. The camels would get ready for the ultimate taqaza (without
hesitation) knowing full well that time has come for them to be slaughtered. Taking
effect from their masters, these animals had developed a temperament and nature to
give their life upon demand. And if the animals were of this nature then how much
more zeal would have been there amongst the people at that time to remain ready and
prepared for any taqaza of deen whatsoever.

When sacrifices were made for taqazas of dawat then for nahr the camels would via
one with another and compete to get sacrificed ahead of others. At one occasion when
Rasulullah (saws) started slaughtering the camels even those dumb and innocent
animals understood that to be slaughtered or utilized at the hands of Rasulullah (saws)
13
was an honor for them. If this was the level of zeal amongst animals then how much
more would have been the zeal and yearning of the sahaba to sacrifice for taqazas of
deen. The animals were affected by the allegiance which the sahaba had for the object
of their attachment with Rasulullah (saws).

78
 The taqazas of dawat are very different from the taqazas of ibadat. Maulana Yusuf
(Rah) used to say that the taqazas of ibadat are not mujahida because they are confined
to a specific time. Zakaat has to be discharged at a specific time of the year. Fasting
comes during the specific month of Ramadan. A person is able to prepare for it and
knows that he has to take sahoor in the morning. The taqaza for salaat will come at the
prescribed time and there is sufficient time to make preparation for it. Similarly, the
14
performance of Haj will come in its designated month, and for that as well one can
prepare well in advance; their timings are pre-determined. For all these ibadaat
preparation and arrangements can be made well in advance. This is not mujahida.
Mujahida will come about for those who remain collected together at all times for the
purpose of fulfilling any taqaza of dawat that needs to be fulfilled. The taqazas of dawat
will come unannounced and unplanned.

The biggest manifestation of the chastisement of Allah is the hell-fire. When that is made
15 haraam by proceeding in walking jamaats then why will the much smaller forms of punishments
not be extinguished by this amal.

Allah makes sabr borne by a daee a means of his rectification and the hidayat of others,
16
provided he has a desire for their hidayat.

79
 The one who is giving sacrifices is the one who will be able to understand the talks of
sacrifice in the correct perspective. Those, on the other hand, who are not in the field
sacrificing upon the demands of deen, will consider those sacrifices as excessive and
against a moderate and balanced life style. Such people are of the view that only that
much effort must be taken from the ummat of which they are capable. Those who do
weight-lifting (as an exercise routine) never fix a weight for their regiment. Once they
are able to lift a particular weight, they increase it further and when they are able to lift
that as well, they increase it even more. Similarly, they keep increasing it throughout
their routine (to increase their challenge). If they stick to a pre-determined weight, can
they possibly achieve the body shape they are able to acquire. They have a specific
17 regimented program in which they have to keep lifting a certain weight for a duration
and then keep increasing it progressively. They keep pushing themselves even though
they keep sweating and straining themselves beyond their (apparent) limit. Maulana
Yusuf (Rah) - If this work is taken based upon the (apparent) capability of the ummat
then their abilities and their capabilities will not divert them away from baatil towards
haq. They will excessively toil for duniya and bare all sorts of hardships but for the work
of deen they will only do effort based upon their (apparent) capability. They will strive
for duniya beyond limits but for the effort of deen they will surrender to (what they
believe is) their potential. In this case (like the body builder) the strength they will
develop will be to fulfill their desires and needs of duniya and not for the demands of
deen.

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 Rasulullah (saws) had taken a pledge from Sahaba that they would make nusrat of deen
under all circumstances. When there is taqaza to spend wealth, they would not hesitate
and where there is taqaza to give their life for deen they would not hesitate. And this is
the lowest level of nusrat. We on other hand consider this to be the highest level. We
need to understand that Allah has already exchanged a Momin’s complete wealth and
life in lieu of Jannat. With that context, what then is the big deal in sacrificing one's
entire wealth or one's entire life for Allah. It already belongs to Allah. If you are
purchasing merchandise worth Rs. 1000 from a shop, are you doing the shopkeeper a
18 favor or something commendable by giving him Rs. 1000? You are being compensated
by the purchased merchandise for Rs. 1000 that you are giving to him. The sacrifice of
the Ansaar undoubtedly is that they not only poured their wealth and shed their lives
for demands of deen, they made a greater sacrifice on their part - in order to please
Allah and his Rasool they bore the brunt of their near and dear ones. In order to fulfil
the order of Allah and his Rasool they were never swayed by the annoyance or
objection of anyone. This was the heaviest price and sacrifice the Ansaar endured. Deen
is established due to the efforts of those who are not shaken or brought down by
objections or criticisms for their actions while upholding the deen of Allah

Our repeatedly getting together will help us increase our extent of sacrifice. There are
certain demands of this work about which if we are unaware, we will fall from the
ongoing level of the effort. If any employee or worker in a business is not well versed
with the demands of the business then such a business can never progress. Large
corporations and businesses have daily briefings and meetings. They get together every
19
day to discuss the previous day's karguzari and the future targets and demands.
Maulana Yusuf (Rah) - There is a designated group in government whose job is nothing
but to think and propose future demands. Just to fulfil current taqazas of the work is
actually a decline in the effort and not progress. To proceed as per routine is not
progress either. Progress is when one goes beyond routine.

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 The purpose of Sahaba's pledge of allegiance with Rasulullah (saws) was to affirm that
they are completely handing over themselves to the orders of Allah. The literal meaning
of bayʿah (pledge) in Arabic is to purchase and sell. In the objectives of the pledge, it is
stated (as practiced by Sahaba) that if for the sake of Allah, they were required to
forsake their country they would not hesitate, that they would do the nusrat of deen,
they would not be run down or dissuaded by anyone's objections or criticism, that they
20
would listen and obey in all conditions whether their heart was inclined or not, whether
they were financially sound or not. Rasulullah (saws) would then tell them that after his
demise others would be promoted and given precedence over them. The sahaba would
then further pledge that even in those conditions they would not recede or withdraw
from the effort of deen. Sahaba used to say that we pledged to remain steadfast upon
the effort of deen till death.

Muslims (today) do not have instinctive love for their deen. When the loss of what is
loved cannot be tolerated, that is instinctive love. For the Sahaba sacrificing their life,
wealth and time for the sake of deen was not a big deal. In this time and age however,
for someone to sacrifice their time for deen is considered a favor upon others. Although
when a person has instinctive love for someone or something he considers it his right to
pour out everything for that person or thing. The reason Muslims don't have instinctive
21
love for deen is because their life and their wealth are not being spent specifically for
the establishment of deen. The efforts and energy of Muslims are being exhausted
upon duniya while effort upon deen is limited to saying and listening. Deen has not yet
come into action. This is the reason that there is no instinctive love for deen. Maulana
Yusuf (Rah) - Whatever you want to bring inside of you with its reality, give dawat to
others towards it.

The difficulties and hardships in this path are like signboards indicating that you are on
22 the right path. Upon committing to an operation how can a patient express his
resentment or discomfort when the surgeon starts to use his knife on him.

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 Modus Operandi of the Work

Many are engaged in the effort however, not everyone is successful in their effort.
Success in the effort is related to the correct methodology of the effort. Similarly,
hidayat is related to mujahida and not the amount of labor put into the work. There is a
1
huge difference between mujahida and labor. Hidayat is promised on mujahida. On
toiling oneself neither is there any reward nor promise of hidayat. For the one doing
mujahida, reward as well as hidayat is promised.

We must not forget that the effort made by Rasulullah (saws) and the sahaba cannot be
replaced with anything else. The amal of encouraging others to do good and
discouraging from evil is specific to the physical effort made by each Muslim in the way
2 of sahaba. This effort cannot be replaced by writing in newspapers or magazines or
publishing books on this topic. People say, effort made in any way is acceptable and will
fulfil the responsibility; however, that is not the case. Unless and until the tarteeb of
Rasulullah (saws) is followed, it is not possible for it to be accepted.

This effort is not what we think it to be from our intellect, rather it is the method that
3 was adopted by Sahaba and that is the chosen way by Allah for doing the effort which is
the means of hidayat till the day of Qayamat.

Bring your efforts on the tarteeb of Sahaba and whatever is being told to you from here
4 (Banglewali Masjid) it is waajib for you to implement that. This work is not based upon
anyone’s experiences, rather it is based upon the tarteeb of Sahaba.

Maulana Yusuf (RA) used to say - to the extent this effort matches that of Sahaba, to
5 that extent the noor of hidayat and spirituality will come in our hearts. We therefore
have to bring our efforts in conformity with that of Sahaba.

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 Maulana Ilyas (Rah) used to say - with innovation and modern ways deen will not
progress, rather, that specific medium will gain prominence. You can observe it
6
yourself, with the modern methods deen is not coming in the lives of people, rather it is
the mode of propagation that is gaining popularity.

Deen will only come into our lives with mujahida and sacrifice and doing amaal which
are not possible by any device or medium. Maulana Yusuf (RA) used to say that just like
7 the sun shines on everything on the earth without discrimination, similarly when the
effort of hidayat is made, this deen is bound to reach each and every baked and
unbaked dwelling on this earth. Deen is bound to reach each and every house.

The way Sahaba made the effort of deen is the way Allah wanted this deen to be
established. Without mujahida trying to spread deen is neither sufficient nor is it going
to make an impact. Most importantly, we need to see what was the way through which
Rasulullah (saws) made the effort of deen; unless and until that same methodology is
8
adopted, the objective will not be achieved. And Allah told Rasulullah (saws) that if you
do not convey the message, you will not fulfil the rights of being a Rasool. Therefore,
observe what was the way and means that was used by Rasulullah (saws) to make
effort.

At this time Muslims have resorted to only making a livelihood and have become
satisfied by simply conveying the message of deen using modern gadgets however,
9
Allah has only resorted to spreading hidayat by striving and sacrificing in the path of
Allah. Effort in the path of Allah is for the purpose of bringing effectiveness in the effort.

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 Mujahida endured on part of an individual for enjoining good and forbidding evil was
always a means of stability and steadfastness for their own deen. However, the
predominant and prevalent ways today have been perceived as an alternate to making
10
effort and movement by one's own self. They have been accepted as a replacement of
the actual juhud by an individual. Any predominant method of doing an amal during any
time and age can never replace the way of nabuwat.

If the sunnah way of doing istinja or the sunnah way of Rasulullah (saws) of using a
miswaak cannot be replaced by any other way, then for the purpose for which ambiya
(AS) were sent and for which they went through trials and tribulations, how can there
11 be an alternate to that way. A person may use a brush to clean his teeth and thereby
may achieve the purpose of having his teeth cleaned, however he will never be able to
derive the 70 benefits of using a miswaak. Therefore, take this out of your mind that
any prevalent or predominant way can become a means of taking deen to the ummat.

During the time of sahaba, no other way can be found other than the fact that sahaba
transferred deen person to person and propagated deen person to person. This way of
making effort person to person was the practice from the beginning for acquiring a
12 sound comprehension of deen. In addition, there was the amal of khurooj which served
as a means of understanding deen. For this objective, throughout the time of Rasulullah
(saws) and all through the time of Sahaba (RA) we do not find any way other than the
companionship of those who had ilm.

The Nabawi tareeqa of making effort has been replaced today with prevalent ways.
Ironically, they have been accepted as an alternate to making effort by utilizing one's
13
own self. The amal of making mujahida is exclusively a quality of the human being and it
is not possible to have an alternate for that.

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 If one examines the era of Sahaba, they will realize that aside from the amal of
movement in the path of Allah and the person-to-person effort there is no other amal
14 that can be found which was used as a means to take deen to the ummat. It is therefore
the of duty of each Muslim to take this deen and proceed in the path of Allah to convey
it to the ummat.

The incidents of Sahaba regarding their going out of their way to help non-believers
above and beyond their means showed their clear intent of wanting hidayat for them
more than anything else. Even if there is an iota of inclination for revenge in any corner
of our hearts then to become a means of dawat and hidayat for the ummat is not
15
possible. The intent and desire of the daee should not be of revenge or destruction of
the non-believers, rather it should be of their hidayat and betterment. And this is the
first and foremost condition for the help and nusrat of Allah to descend. The
methodology and way of Sahaba is the key.

It cannot be that dawat may be conveyed in any way, using any means. That would not
be dawat. Dawat is given when a person goes himself to convey a message. There is no
16 replacement of an individual's amal or effort. Except for the effort of the human being
there is no other way mujahida can come into existence; there is no replacement of
that. Mujahida cannot be attributed to any makhlooq other than the human being.

Today all the opposition and disagreements exist because we have deviated away from
the procedure of giving dawat. The first and foremost rule for conveying of ilm and
aamaal to the ummat is that, ‘I should be utilized myself.’ Fundamentally we need to
17
strengthen this basic aspect and reflect over it since it is the ultimate hallmark of
nabuwat. It is the most important aspect of dawat, the most distinguishing feature of
nabuwat and in the dawat of Rasulullah (saws) there is umoomiyat and generalization.

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 Rasulullah (saws) was not sent to any specific tribe or nation, rather he was sent for the
entire ummat. Therefore, each ummati is an ummat which implies that we need to
work as an ummati and not as a group. If your effort is only within a group or
community then your own identity will be lost. What is an ummat? That is an ummat
18
which teaches others khair. The khair which one has, how should it be conveyed? The
primary sunnah (of dawat) is that it is umoomi. Rasulullah (saws) never prepared a
jamaat or a tribe and he never considered anyone's level less than giving dawat to that
person himself.

When you proceed for jaula how much pain and concern (for the ummat) are you
carrying with you. Do you go to fulfill a task or are you going to accomplish a great
19 sunnah? If you are going to discharge a great responsibility, then you must make dua to
carry the same fikr and grief that was given to Rasulullah (saws). The amal of jaula is not
something ordinary.

We need to protect ourselves, our deen, and our work from customs, rituals, and
prevalent ways. Not doing so will always become a means of deprivation from the
20
essence of the work of dawat in every time and age. The prevalent ways will deprive us
from dawat.

When one shifts away from the prevalent ways only then Allah opens upon him the
21
rightly guided aspects of this work.

A sign of ignorance of this time and age is that people will think that we should spread
haq using ways of baatil. Maulana Yusuf (Rah) used to say, when baatil is used for
spreading haq, then baatil will spread and prevail, not haq. People are of the thinking
22
that there should be a TV channel for preaching Islam. During time of nabuwat and
during time of sahaba there was no such medium, rather, the only way of spreading
deen was that each Muslim would engage himself physically to make effort for deen.

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 The hardships borne by the inviter become a means of spreading hidayat for the
invitee. The patience borne by the ambiya (AS) against the atrocities of their people
would often become a means of their hidayat. This physical movement by each person
23
himself is the actual objective. Above all, it is an order of Allah. And this going out is not
for some temporary taqaza, rather, this going out is an essential means for preservation
and establishment of deen in the ummat.

In a bayaan Maulana Yusuf (Rah) mentioned that the one who excuses himself from the
effort of deen due to some ahwaal, he is in fact inviting a greater hostile condition in
the form of an azaab from Allah. It is my request that you must constantly review the
24
sayings of Maulana Ilyas (Rah) i.e., Maulana Abdul Hasan Nadawi’s compilation of
‘Maulana Ilyas and his Deeni Dawat’ and Maulana Yusuf's bayans, Hayatus Sahaba and
Muntakhab Ahadees along with the Fazaail books.

Involve yourself more than anything else in person-to-person dawat. Occasions will
come and you will have to do more work than the usual routine. This is mentioned in
Ahadees as well as in one of the chapters of Hayatus Sahaba that you must increase
25 your going out in the path of Allah in order to subdue the various forms of evil. It is
mentioned that one should expedite their going out in the path of Allah in order to end
adverse conditions. Contrary to that, today people are making excuses that they would
go out when calamities end and when things become conducive.

Up until the time Muslims make the effort of inviting utilizing their own person, they
26 will not be considered helpless (deserving of help) in the eyes of Allah in face of
hardships that come about in the process of making the effort of deen.

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 There is no preset program in this effort. As capabilities develop in the ummat, in light
of the Seerat of Rasulullah (saws) and sahaba, the next level of the work will be put
forth before the ummat. This is the way of establishment and reconstruction. If one
27
observes the work of a mason, one will realize that it is a continuous process. Wherever
he stops on one day, the next day he resumes his work from the same point where he
left off. If he were to start from a fresh point every day, the structure will never be built.

During our visitations we should not leave our masaajid devoid of aamaal. While
28 conducting aamaal of dawat in the masjid we need to give dawat to each ummati and
invite them towards those aamaal.

Our gatherings will lose the dignity and reverence of the effort of dawat if you talk
29 about prevalent things (current affairs). Our bayaans must be filled with talk about the
oneness of Allah.

The real karguzari is of the condition of the ummat. When you do not narrate the
30 ahwaal of the ummat (in that locality) then how will you prepare the next jamaat (to
make effort there).

Jaula should be done with such fikr as if there is a flood in the locality or there is a
31
raging fire and you need to pull people out one by one in order to rescue them.

It is very low level (thinking) and a helpless state of affairs if tashkeel is made for
32 sending one person from every house. If there is some worldly need or a family event
the entire household becomes active and gets the job done.

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 Qualities of a Daee

Munafiqeen would become relieved when obstacles came in the path of Allah (since
1 mujahida would be stalled). The Muslims on the other hand would cry all night long
begging Allah to remove the obstacles.

We must imbibe the way of nabuwat which is to suppress the one in your favor. On the
other hand, the nature of politics demands to elevate the one who is in your favor. The
temperament of nabuwat is to suppress one’s supporter so that things don’t get out of
hand. Often things get out of control due to supporters. I frequently say that when our
2
dawat is not towards an individual then what is the benefit of creating a hullabaloo of
support. Our dawat is towards the work. When our dawat is not towards an individual
then why create a support group to defend an individual, one should rather get
engaged in the aamaal of the effort.

From seerat we need to learn to do favors or show kindness towards those who have
3 harmed or oppressed us and to put those upon the effort who have done favors unto
us.

After Makkah was reclaimed, all the wealth was distributed amongst the muhajireen
and their relatives; even the mushrikeen of Makkah were given a share but the Ansaar
were not given anything even though all the work and effort was in fact done by them.
It is but natural that in order to become someone’s beloved one must shun their wants
4 and demands. To satisfy one’s heart is not a desire befitting the old workers. Their
being asked for or inquired about or that arrangements be made for their wellbeing is
not something (required) for those who are your own. The old workers should have a
temperament to come forward themselves upon taqazas (demands) of deen (without
any expectations or desires).

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 It should not be the case that only when we are asked for, we come forward. We need
to become desirous of fulfilling taqazas rather than the object of taqazas. If we become
5 the object of the effort, then we will develop a feeling of being complacent towards the
work. On the other hand, when we become desirous of taqazas, we will realize a need
and want for taqazas and will recognize that we are the ones in need.

Till the time you die you must keep doing the effort as an eager (or desirous) person
who wants to take on taqazas of this effort. Such a person will (constantly) present
himself and will not need to be called. On the other hand, the one who is the object (of
the effort) will not see a need to do the work and the one who has that attitude of
complacency towards the work will also have his own demands. A loved one has lot of
demands because she is viewed by the lover as the one who needs to be satisfied. The
6
one who is desirous of the effort understands that he is dependent on it and therefore
agrees to all conditions and is easily suppressed for the sake of the work. A daee’s
quality is that he will always remain desirous of the effort and never its object. It is
mentioned in a hadith that the sign of a person having ikhlaas is that if he disappears no
one will ask for him, and if he comes to the occasion then also no one will take notice of
him.

Unity of the ummat will come about with a big and accommodative heart while on the
7
other hand, narrow and restricted thinking will give rise to groups.

The way and temperament of dawat is that we must over-look the faults of others and
seek forgiveness for our brothers. Rasulullah (saws) wanted to do istighfar for the
8 munafiqeen; only when Allah specifically stopped him from doing so, he stopped.
Otherwise, even for the munafiqeen Rasulullah (saws) would make istighfar. Such are
the means for creating ijtemaiyat.

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 For a daee, his level and order of obedience in deen and his compliance to sunnats
effect his ability of doing this effort. To have a big and open heart is essential for making
9
an ummat. With this temperament and essentials if we go in the path of Allah then this
dawat will become a means of spreading hidayat in the ummat.

For us to inquire from those who have spent 4 months to go overseas for khurooj, I feel,
is extremely degrading. This would indicate that up until now the pain and concern for
the ummat has not developed in them. These are the brothers who should present
themselves without even being asked or without being tashkeeled. Maulana Yusuf
10 (Rah) used to say that those who do not have the pain and concern for the ummat will
be pushed out in the path of Allah, and as for those who have the concern, mashwaras
will be made to stop them from going as they have just returned from a taqaza in the
path of Allah and there are more taqazas for them to take care of locally. They will have
the zeal and aspiration to go and we will keep pulling them to stay.

Unfortunately, today our connection with the era of sahaba has been lost. Unless and
until you understand and ponder over this work from their perspective and their time,
your level of work cannot possibly come up. You all are thinking of this work from
11
today’s perspective and that is the reason for the work’s downfall. On the other hand,
to envisage the work from the perspective of the sahaba is to bring up the ummat at
their level.

Words of khair and guidance come from those in whose heart there is taqwa. Ambiya
are ameen (trustworthy), similarly those who are entrusted with giving dawat need to
necessarily be trustworthy in worldly affairs as well as in deen. Whosoever does not
12
have fear of keeping a (worldly) trust he will also not have fear of keeping trust with
respect to deen. The quality of trustworthiness and being a benefactor is synonymous
with reference to a Nabi.

To the extent we encourage others to bring qualities in them, to that extent they will be
13
established in our life.

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 In order to attain steadfastness in taking responsibility (for the effort of deen) the first
condition is that one should not profess or assert their own doings. Allah likes dua and
dawat but does not like when one lays claim (for some action). Maulana Yusuf (Rah) -
Those who stake claim upon their abilities loose not only their ilm, such persons also
14
lose their skills and expertise as these are withdrawn from them. Allah is the only one
who is the doer, no one can lay claim over that. The Ambiya are also dependent in
doing their efforts. They have been sent for hidayat however, they are dependent on
hidayat. They are certainly not executors or providers of hidayat.

Allah likes the quality of humbleness. Outcomes that come about as a result of doing
the effort should not diminish our humbleness. They are the ones who are sincere and
15
committed upon whom if Allah bestows certain amenities or blessings their connection
with Allah increases.

The help of Allah stops when the workers associate outcomes with their abilities and
strengths and think that the results are their doing. If you want to progress, negate your
16
abilities and then Allah will not only accept (your efforts) but will also open up ways and
provide strength (to move ahead).

Being humble means, one should negate his own self (his abilities). Only due to the
17 mercy of Allah are we able to gather and only due to him our hearts are able to turn
towards khair. This is the means for Allah's help to be with us.

Quality of Sabr or patience means that one is able to remain steadfast upon the orders
18 of Allah in face of difficult conditions. Saum has been called sabr because one has to
endure hunger and thirst and restrain one's self from things like marital relations.

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 One who patiently endures conditions that come about due to sinning is not making
sabr. Some say that the fruit (outcome) of patience is sweet, however fruit of being
patient upon conditions that come about due to sins can never be sweet. Quite
different is the case when one exercises sabr with obedience. That is the difference
between our sabr and that of Sahaba. We make sabr upon conditions while in the
19
process of committing sins whereas sahaba made sabr with obedience. The conditions
that come due to sinning cannot be fixed by patience. Criminals are beaten and
sometimes tortured in prison; their patiently bearing that drubbing is of no respite for
them. If all the criminals decide to supplicate and make collective dua to chastise the
prison guards or the correctional officers, such efforts will not yield any result.

By breaking the orders of Allah, Muslims become transgressors and when conditions
come, they think they have become helpless and subdued. Maulana Yusuf (Rah) - Being
patient as a sinner is no different than a criminal being patient when he is punished.
Real sabr is with obedience (to Allah). In Quraan where sabr is mentioned, taqwa is also
mentioned. Sabr and taqwa both go hand in hand with each other. The highest level of
20 sabr is when those who torture or mistreat you, you reward or gratify them. To not take
revenge from a cruel person is the lowest level of sabr. We are not even at the level
where we let go and not avenge someone's wrong doing. When sabr is practiced in face
of conditions that have come due to obedience, then this restraint becomes a means of
changing those conditions (in our favor). If there is no taqwa then there can be no sabr.
Sabr and taqwa are interlinked with each other.

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 The absence or deficiency of the quality of being hopeful of recompense from Allah
(ehtisaab) eliminates patience (sabr) from within a person. Such a person is unable to
exercise sabr upon facing difficulties as he does not have ehtisaab. The desire to acquire
duniya keeps a person young and active. Even in old age he does not get discouraged
knowing full well that his being able to get duniya (at that stage of life) is uncertain.
However, just the aspiration itself keeps him active and spirited and despite fatigue and
sickness the desire of duniya keeps him moving in order to fulfil its taqazas. Due to lack
of ehtisaab, minor excuses come in the way of doing amaal. Trivial ailments make such
people depressed and dejected. The amount of sabr a person has is directly
proportional to the amount of ehtisaab he has, and vice-versa, the amount of ehtisaab
21
a person has that is how much sabr he will have. Without ehtisaab one cannot acquire
two things - one is steadfastness and the other is reward from Allah. The one who does
not have (correct) intention his amal is nullified and the one who does not have
ehtisaab his reward is nullified. Therefore, the one who becomes sick must have
ehtisaab; he should think about what Allah is going to give him in return of this sickness.
When Allah wants to elevate his slave or promote him to a higher level, Allah brings
sickness upon him. Now, if he does ehtisaab he will be elevated but if he is not patient
and does not have ehtisaab then he is likely to utter such words from his tongue due to
which instead of the sickness becoming a means of khair, it will become a means of
harm.

A daee needs to develop the qualities of acceptance. Therefore, bring about humility in
your character. This is the most significant quality. To hide one's status and position is
22 humility. The acceptance (from Allah) is on the basis of qualities. Due to humility, there
is softness in one's temperament. If there is softness in temperament then the work
can be explained to even the toughest of the tough.

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 It is not sufficient to express gratitude by the tongue alone. The tongue can only
express words of shukr. Shukr for a favor done to you is that you return a similar favor,
if not better, to that person. The recompense of a favor is a favor. The expression of
gratitude needs to be made by all those body parts that are benefiting from the blessing
that has been provided. While the entire body is benefitting from the blessings, we
think that simply designating the tongue to express appreciation is sufficient. If there
23
are ten members of a family and you give each one a gift then would it be appropriate if
in return, they assign one person to thank you for the gifts. The decent thing would be
to have each individual express their gratitude and appreciation. Where orders of Allah
are violated in contrast of the blessings bestowed by him (and conditions are inflicted
as a result) it is not the tongue alone that will complain, rather, each individual body
part will protest. Therefore, each part of our body should express their shukr.

For the blessings Allah has bestowed, one needs to tire their entire body to thank Allah.
This is the real meaning of shukr. The primary objective of all our efforts and mujahida
is to thank Allah for all the favors he has done unto us. Shukr is when one uses his body
24 to do those aamaal for which Allah has created us. Using our body for something other
than fulfilling the orders of Allah is being ungrateful. When a blessing is utilized for its
intended purpose that is a gesture of being grateful (making shukr) whereas wasting it
is being unappreciative. Therefore, to make shukr of Allah tire your body in ibadat.

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 The virtue of being grateful and being pleased with Allah (expressing shukr) for
whatever he has bestowed upon a person and to be content with Allah's distribution
(qanaat) are qualities that are like sisters. The one who does not have shukr cannot
have qanaat. The epitome of shukr is qanaat. The one who does not have qanaat
cannot possibly be a shakir. Essentially shukr is precisely qanaat. A person who is
pleased with Allah (shakir) for whatever he has been provided, he will be given much
more. And if he is displeased then the blessings from what has been given will be
withdrawn. Qanaat means to remain pleased with Allah without objecting or
complaining about whatever and however much Allah has provided. We on the other
25
hand think that qanaat refers to not being able to fulfil one's desires. Sahaba
interpreted qanaat as not being able to fulfil one's needs. Hazrat Ali (RA) - Blessings of
Allah are connected with shukr and shukr is connected with greater blessings of Allah.
Blessings and shukr are tied with the same rope. One will lead to the other. The one
who does shukr is certainly going to have an increase in his blessings. It is not possible
that Allah opens the door of shukr and closes the door of showering greater blessings.
And it is not possible that he orders us to make dua and closes the door of acceptance.
And Allah is not of the kind who will open the door of tauba and closes the door of
forgiveness. Such gems of guidance will open up upon those who do not do vain talk.

The procedure and temperament of this work demands that in the heart of the daee
there should be openness and acceptability as was in the hearts of ambiya and sahaba.
26 Without this quality neither can an ummat come into existence nor can a Momin’s
misdeeds be concealed from others. The order in this regard is that the mistakes of a
brother should not be exposed so that the momin is not belittled.

The scope of tolerance of a daee is tremendous. The daee is such that he is even
27
hopeful of imaan of the progeny of his oppressors.

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 Sabr is such a strength that it subdues even the greatest of enemies. Sabr is indeed the
28 mightiest strength. The one who practices sabr becomes oppressed in the eyes of Allah
and there is no obstacle for such a person’s malison or curse being heard by Allah.

29 The one who is not desirous of his being forgiven, he will also not be a forgiving person.

He is the one who will discontinue the effort who does not practice sabr. Sabr is to be
30
done till death while the destination is Jannat.

To forgive others means to accept their excuses (for their shortcomings). To not accept
their excuses is a sign of kibr (pride). We are ordered to forgive and let go. We on the
31
other hand expect the workers to become faultless and become like angels. This is not
going to happen.

Keep an eye on the sacrifices and good qualities of the one who has erred. Pull him up
to the level where he will start accepting you (and what you want him to do). The one
32
who was urinating in Masjid e Nabawi was shown kindness by Rasulullah (saws). Today
people belittle others in order to elevate themselves.

That person is not an old worker who demands things. And no matter how much time
33 one may have spent in the path of Allah, the one who is expectant of consolation,
praise, or appreciation for his heart’s satisfaction, he is indeed new in this effort.

Adopt a soft attitude. This is a basic usool (rule) of this effort. Usool in reality means the
root of a tree and if a tree (or plant) has to be relocated it is never pulled out of the
34
ground. Doing so will damage its roots. It is always shifted along with the mud
surrounding it.

The introduction of Islam is not through ibadat, rather it is through dealings, social
35
interaction, and one’s akhlaq or moral conduct.

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 Unseen Help of Allah

During times of calamities, shaitan makes the affected people do things that not only
destroy their good deeds but increase their hardships as well. In every calamity Allah
1 helps in ways similar to those which Allah used at the time of Sahaba, against the
apparent conditions. Today Muslims want to tackle the punishments of Allah in their
own way and think they can combat those conditions with their own means.

The ummat is in need of the unseen help of Allah. Unfortunately, they are seeking help
in the confines of apparent means, whether it be through their leaders or in the form of
medicines or in the form of weapons. Whatever conditions are coming their way, today
2
the Muslims are struggling to fight them through materialistic means. Neither is there a
commitment from Allah to help in these means nor has he ever assisted on the basis of
such means.

In Quran and Hadees, the only criteria mentioned for the unseen help of Allah is dawat-
ilallah. The help that will come upon ibadaat will only be confined to specific needs and
personal issues of Muslims. When hungry, Allah will provide by making salaat, when
3
sick, Allah will cure by making salaat. However, without the effort of dawat, even if all
the Muslims living in the world get together and perform their ibadaat they will never
be able to bring down the unseen help of Allah against the forces of baatil.

Even Ambiya don't know in what way or form Allah's help will come. The help of Allah
cannot be restricted to specific means or power. To restrict his nusrat is not the way of
Ambiya. Ambiya never even asked from Allah for assistance through Malaika, rather,
4
the Malaika sought permission from Allah to assist the Ambiya. The help of Allah that
came upon the Ambiya and Sahaba was completely against the apparent conditions of
that time.

For the help of Allah to descend two things are mandatory - Dawat and Ibadat. Both are
5
essential for the strengthening of your deen as well.

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 As a representative and deputy, this entire ummat has been appointed for dawat-
ilallah. Why then has the perception of the unseen help of Allah that came at the time
of Ambiya and Sahaba changed? Why did the ummat come at this stage and belief that
6 the same cannot happen now which happened earlier. The work is the same, the
ummat is the same, the amaal are the same, Allah is the same with the same qualities
and power, the promises of Allah are the same; only the temperament and procedures
have changed due to which the unseen help of Allah has stopped coming.

There are numerous incidents from the past to make this ummat understand that the
only means of attracting the unseen help of Allah and for baatil to be subdued is in the
7 combined effect of dawat and ibadat. When one invites towards Allah while doing
ibadat then due to the amal of dawat of this daee Allah himself comes to confront the
forces of baatil that are against him.

Desertion of the sunnah way of dawat has led to the closure of all avenues of the
unseen help of Allah. No parallel in seerat can be found to match the extent of help of
Allah that has descended due to the aamaal of dawat. According to Maulana Yusuf
(Rah) with ibadat it is possible to see miracles however, the unseen help of Allah cannot
8
descend without the aamaal of dawat. The unseen help of Allah is exclusively reserved
only for sahaba’s way and procedure of dawat. There is not one but hundreds of
incidents where the combining of dawat and ibadat has elicited the unseen help of
Allah.

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 Once Yusha bin Noon (AS) was in the battlefield against the enemy when time for Asr
salaat set in, thus creating a dilemma for him. He supplicated to Allah, pleading that if
they make salaat then there is fear of the enemy attacking and if they confront the
enemy then there is fear of losing Asr salaat. The system of the universe is appointed
for serving the human being whereas we are appointed to serve Allah. There is a huge
difference. Yusha bin Noon (AS) made dua to stop the sun in its place till the time they
finish the battle. I am calling this as a taqaza of dawat and not merely a battle. We
9 should never think that incidents of the help of Allah cannot happen anymore simply
because there are no battles any more. This is not at all true. In fact, the unseen help of
Allah is with the amal of dawat. As for battles, that is the absolute undesirable and last
resort only after the option of collecting jizya has been exhausted. The objective is not
annihilation, rather it is hidayat. Allah knows full well that his slave is trying to bring
others closer to Allah. This amal is a means of bringing the unseen help of Allah. At
numerous occasions when the enemy has over powered the righteous, Allah has sent
Malaika for assistance.

When instances of the unseen help of Allah and the means which bring about the
unseen help of Allah are no longer talked about then remember what I am telling you –
there will remain no other way in front of the ummat but to surrender in front of baatil
10
and accept their dictates. Muslims will be demoralized and believe that they are totally
helpless. They will succumb and express their inability to follow the orders of Shariyat in
such conditions.

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 We are victims of upended thinking. Maulana Yusuf (Rah) used to say that Allah has
created the universe subservient to the Muslim and the Muslim was to govern the
universe. You submit yourselves to Allah then see how Allah becomes yours and how he
makes you the king over the universe. To casually pass remarks and say that those were
Sahaba and what happened was only for them; such comments are highly inappropriate
11
and misguided. In fact, all the incidents in the lives of the Sahaba are meant as guidance
for us in order to understand the means of getting assistance from Allah. The incidents
of the unseen help of Allah are not meant merely for the introduction of the Sahaba or
for admiration, rather their incidents are meant to demonstrate to the ummat till the
day of judgement regarding how to seek help directly from Allah.

After all, what is the unseen help of Allah. Unseen help of Allah may be explained thus,
12 it is the occurrence of such incidents which compel a non-believer towards submission
that such occurrences can only be the work of Allah and none other.

To the degree one is bound and devoted in the effort of deen to that extent he will
13
witness the unseen help of Allah in this effort.

What is the nusrat of Allah? When collectively Muslims are given the ability and the
right to practice their deen, that is the real nusrat of Allah. No matter where he is, a
Muslim should not face any obstacle in practicing a single sunnah or fulfilling an
14
obligatory amal. And if perchance baatil opposes any order of deen then Allah would
come in confrontation with them. This is the meaning of nusrat and it is linked with the
effort of dawat.

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 What are the signs of the unseen help of Allah? Hardest of the hardened hearts melt
away and turn towards khair. Toughest of the tough terrains (localities) soften and
facilitate khair. We on the other hand associate the unseen help of Allah with
fulfillment of our needs from unseen ways, whereas the real nusrat of Allah is when (he
15
enables) groups after groups to enter into the fold of Islam. To conquer a country is not
victory and to merely get a hold of wealth is not (an indication of) nusrat. What then is
the amal that brings down the unseen help of Allah? That amal is the one-on-one dawat
which is associated with the real help of Allah.

The first thing that shaitaan does is that he removes the yaqeen of nusrat from the
hearts. When a turning point comes about in time, people are affected and influenced.
16 When a car is travelling at a high speed and makes a turn, the passengers tilt to one
side, and when the car straightens its direction, the passengers also return back to their
position. Shaitaan takes advantage of this turn.

You must narrate the incidents from the lives of Sahaba pertaining to the nusrat of
Allah so that the notion of the workers about Allah is corrected. Conditions and means
may despair one from Allah however, in order to build a relationship with Allah it is
important to have a good aspiration about him. One may despair and feel helpless in
17 the absence of means or in face of conditions with no hope of respite. But no matter
what, no condition or turn of events should make us despair from Allah. For those who
have imaan, the promise of the nusrat of Allah is till the Day of Qayamat. The
convention and practice of the nusrat of Allah does not alter due to change of events or
due to the turns and twists of time.

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 The help and nusrat of Allah does not alter due to change of times. Allah's laws and
regulations are fixed till the Day of Judgement. Anyone who has doubts about Allah
coming to the aid of his prophet, might as well tie a rope in the ceiling of his house and
18 put the other end around his neck and just give up his life so that his (misguided)
fixation comes to an end. This is the punishment for harboring such a distorted thinking.
And this is the outcome for the person who believes that Allah will abandon his Nabi
and will not help him.

There is a breaking point of tolerance which is not known to the one who is tolerating.
Allah has hidden that limit from us. Only in the face of difficulties can the talk of Haq be
19
relished. And when tolerance (against atrocities) reaches that limit only then the nusrat
of Allah will begin.

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 Significance of Mashwara

Whether it is our daily masjid-var jamaat mashwara or that of a state or halaqa, their
basic foundation is nothing except that the pain and concern for the absence as well as
demise of deen in the ummat should be felt. There is no other objective of our
mashwara. Unfortunately, today our mashwaras end up becoming administrative
mashwaras whereas the real work is quite different from administration. Mashwara for
the work involves each ummati while administrative umoor on the other hand are for
those who are well versed with those aspects. That is a separate mashwara.
1
Unfortunately, we have merged the mashwara for the work with the administrative
mashwara. This is the reason why the level of the actual work has degraded to mere
administrative and organizational aspects. This is also the reason for discrepancies and
disagreements amongst the workers. There are issues related to finances for instance
that create divisions. When the workers deviate from the actual work and indulge into
administrative affairs then ultimately, they will stop spending time in the path of Allah
which is the essence of what is desired from this effort.

The primary objective of our mashwaras is to create the pain and concern for the
deterioration and downfall of deen in the ummat, therefore opinions should be sought
from each worker as to how can 100% of the Muslims of a locality start making salaat
with punctuality. Our mashwaras should have this aim. Concern should be induced for
the downfall of deen in the ummat. This is the core aspect of our mashwaras. The
2 foundation for this to come into existence is obedience. By obedience get yourselves
accepted in the eyes of Allah. This obedience is fundamental to our work. Ambiya (AS)
were sent in this duniya for obedience only. By the order of Allah, they were sent to do
his obedience. And those who claim to obey will certainly be tested. This test started all
the way at the top. Adam (AS) followed by other Ambiya (AS) and then sahaba, they
were all tested to check as to what extent they were complying.

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 Deen is an amanah. Similarly, the effort of deen is also an amanah. We have to
discharge the responsibility of this amanah. Maulana Ilyas (Rah) - This work is like the
task to heave up an anchor from the depths of the ocean. The work is very exalted and
very weighty. It has fallen into an abyss and to haul it out is a daunting task. Therefore,
it is vital that the entire workforce (workers) is united. When a very heavy weight has to
3 be lifted, all the laborers jointly make intention along with a combined effort to lift it
together. In unison they chant some word or phrase and at a specific instance jointly
put all their strengths together so that collectively they are able to do the job. Your
matters will be accomplished and you will have the help of Allah only when your
mashwara is ijtemai (collective). If your mashwara is not ijtemai then your matters will
also not be fulfilled collectively.

Mashwara is the one amal through which the workers remain aware about the
demands of the work as well as how to fulfil those demands. Mashwara is crucial
because taqazas are thought of and collected therein. Mashwara is the most important
ijtemai amal. The one who is absent from Mashwara is in reality unaware and becomes
detached from the work itself. Just like there is no place in Islam for the one discarding
salaat, similarly mashwara is such an ijtemai amal that the one who is not punctual in
4
attending it, he will end up not having any place in the effort of deen. Salaat and
Mashwara are two aamaal that are most important amongst the ijtemai aamaal. Salaat
is one of the tenets of Islam and Mashwara is one of the tenets of the effort of dawat.
In the Quran both salaat and mashwara have been mentioned together. Those who
have imaan are bound to have two qualities - they perform salaat collectively and they
do mashwara collectively.

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 Salaat with jamaat is important therefore five times a day the Muslims have to separate
themselves from the jamaat of kuffar, munafiqeen, mushrikeen and fussaaq and testify
that they are indeed Muslim. Five times a day they have to collect together in the
5 Masjid and prove that they are Muslim. Indeed, they are the ones who are able to
emerge from the sea of all other groups and factions and collect together in the Masjid
with all the believers. Allah has mentioned mashwara with this amal of Salaat to stress
its importance and its collective nature.

The purpose of Mashwara is to make clear as to what needs to be done; and whatever
is decided in mashwara, brothers must abide by those decisions. Those who submit and
adhere to their respective mashwaras, Allah will make such persons a means for baatil
to be subdued. On the other hand, there will be those who will take mashwaras casually
and will not comply with decisions made therein. They will do as they wish and as they
feel like. They will do things against mashwara thinking that, according to them, their
6
way is the right way. In mashwara such and such may have been decided however,
based upon their experiences and due to ongoing conditions, they will feel doing things
differently is better. This thought process (not to speak of the action itself) is sufficient
for Allah to withdraw his help. The help of Allah is with the decisions of the mashwara.
To the extent our collective actions are in sync with what is decided in mashwara to
that extent the help of Allah will be with us.

In mashwara give your opinion but do not insist. Insisting on one's opinion leads to
7
secession and renunciation.

If a task is performed based upon our own thinking and intellect (against mashwara)
then the damage caused will emerge eventually. On the other hand, adhering to
8
mashwara, disregarding some apparent immediate benefit will lead to eventual khair
(which may not necessarily be apparent at that time).

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 A person, at times makes the wrong move because he is desiring praise from someone,
or he is afraid of someone's rejection. In obedience to Allah and his Rasool (saws) one
should neither desire anyone's praise or recognition nor be afraid of anyone's rejection
or objection. We need to overcome our sentiments in front of the orders of Allah and
his Rasool (saws). We need to overcome the thought of doing something at an
9
opportune time (based upon our thinking) in front of the orders of Allah and his Rasool
(saws). Sahaba were united on the fact that if something was decided in mashwara they
would all collectively make effort to fulfill that taqaza. This is the real objective of
mashwara and this is the reason why the brothers of mashwara should repeatedly
collect together.

Workers all around the world should not only be aware (of the taqazas) but also should
10
have the same fikr and be united upon the same course of action.

The unseen help of Allah that came to the aid of Sahaba was due to the fact that their
mashwaras were collective. Wherever mashwaras will become infirati, dissent and
11
discord will result. Furthermore, the help of Allah will no longer be there and such
people are bound to be overpowered in the battlefield.

12 The discrepancies of our opinions end with the decision of the one who is responsible.

The one who flees from the battlefield does individual harm whereas the one who
13
leaves mashwara, unfortunately, detaches a faction of the ummat from the effort.

After a decision is made it is mandatory to expunge our opinions. If this thorn (opinion)
14
is not removed it will keep on pricking and eventually become a means of a wound.

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 Environment of the Masjid

Those who will not make efforts to save the Muslims and the common people from
hell-fire they will certainly compromise with non-believers in the affairs of the Muslims.
Those who are concerned about saving the makhlooq from the great chastisement of
1
akhirah, through such people Allah will save others from smaller atrocities of this world.
Those who are populating the masajid through them Allah will remove those
chastisements that have been destined to befall upon a people.

Rasulullah (saws) had groomed those around him to connect with the Masjid in such a
2
way that they could not fathom to find a solution to their needs outside of the Masjid.

3 To come towards Allah is in actuality to come towards the Masjid (house of Allah).

Our purpose of making jaula is to bring each and every Muslim in the environment of
the masjid. Dawat is not to simply convey words to those sitting in their homes and
4 shops, rather it is to bring Muslims to the masjid from their houses, their shops,
markets, hotels and restaurants, places of sinning, and other places of distraction and
negligence.

If the reality of bad influence and damaging vibes open up upon those who are doing
jaula, they will neither remain in the market places nor let anyone remain there, rather
5
they would drag everyone to the masjid as soon as possible. Unfortunately, we neither
read the fazaail of the Masjid nor mention them in our bayaans.

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 Ibn Wahab set out to kill Rasulullah (saws) however, upon coming in the environment
his heart changed and he submitted himself to Rasulullah (saws) and recited shahada.
That environment was such that it used to melt and subdue even the most stubborn
6 enemies of Islam. Unfortunately, today even the Muslim’s imaan has become
questionable due to their disconnect with the Masjid. Therefore, you should consider it
as your objective to bring the Muslims in the Masjid and talk to them in that
environment.

A host becomes extremely pleased with the efforts of that person who goes around
calling guests the house of the host. How much happier will Allah become when we are
7 making the effort to call others to the house of Allah. It is mentioned in a sahih hadees
that Allah is happier to meet that person who has come to the house of Allah than the
person who meets his long-lost friend after a long period of time.

People may give you the excuse of being impure, however you may explain to them
that a Muslim is not impure, rather it is a Mushrik that is impure due to not believing in
8 the kalmia. You should remind him that he is a Muslim and he cannot be impure. If he
has a requirement for ghusl that can be arranged; he should come to the Masjid
wearing clean clothes.

There is no greater means of coming closer to Allah than to invite people to fulfil their
9
faraiz. Whoever does not know how to make salaat, teach them how to perform it.

It is important to ponder, what is the way according to sunnah to invigorate one's

imaan and to perfect it. It should be our goal to establish halaqas of imaan in each and
10
every masjid and make effort to connect each and every person of imaan to these
halaqas. This is precisely the masnoon tareeqa.

The place for penetrating the hearts of Muslims is the Masjid. The very purpose of
11
Masajid is to have a base from where guidance can be acquired.

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 The purpose of visiting Muslims is to bring them from the environment of the market
12 place and places of neglectfulness into the environment of imaan. The objective of our
visitation is to connect each Muslim to the environment of the Masjid.

Maulana Yusuf (Rah) - Effort creates the environment. We are not creating that
(desired) environment with our effort. Whosoever we meet, we simply give them dawat
and let them go. This will not create an environment. Once dawat is given, brothers
should be brought in the environment of the Masjid. This will produce that (desired)
collective environment. If Muslims are not gathering in the masjid, then this cannot
13
become an environment of hidayat. If a handful of people from the neighborhood are
coming to the masjid that also cannot be a conducive environment. Amongst all the
shopkeepers if only a couple of them have their shops open, no one will say that the
market is open. Rather, it will be more accurate to say that the market is closed; same is
the condition of our masaajid.

Today a Muslim cannot be recognized as a Muslim without making salaat however,

during time of Sahaba even a kaafir would feel compelled to make salaat. They realized
14 that it was not appropriate for them to remain in that environment without making
salaat. Sahaba were connected with the Masaajid collectively. Even a non-Muslim
coming in that environment would make salaat.

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 Hearts change in the environment of aamaal. On the occasion of Fateh Makkah, seeing
the Sahaba's crying in tahajjud and engaging in aamaal Hinda's enmity and hatred
melted away even though she was a hard-hearted person. When the person who
chewed on Hazrat Hamza's liver can have a change of heart and come upon hidayat in
such an environment, then if such aamaal are established in our masaajid why will a
15 Muslim who is far from deen, or one who has neglected his faraiz or one who does not
do zikr of Allah or one who has forgotten Allah, not change in that environment. These
are aamaal of inner development and aamaal of hidayat. The environment of the masjid
is the place of changing of hearts. Thieves were detained in the masjid so that by being
in that environment of aamaal they would develop a hatred for the things they were
doing.

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 Effort of Masturaat

Allah has created this ummat in three groups, i.e., men, women and children, and he
has selected them (in totality) for the nusrat of deen. And Allah has specifically done
this so there remains no group in the ummat that is not included amongst the helpers
of deen or are under the impression that they cannot help the deen of Allah. All three
1 groups together form the ummat. Even if one of these groups is negligent towards the
aamaal of dawat or they are not firm on dawat ilallah then they will become a means
for baatil to enter our homes. This is not only well understood from experience, it can
be commonly witnessed as well - the one who is not firm on haq with conviction, baatil
is able to utilize them for their dawat.

Maulana Yusuf (Rah) - Up until all three groups of this ummat are collected upon the
2
aamaal of dawat, they will not be able to prevent baatil from entering their homes.

The amaal of the home not only prevent baatil from entering the home, they are also a
means for the noor of hidayat to penetrate into the hearts. The real objective of these
3
aamaal of dawat is hidayat and inner development (grooming) provided they are done
with yaqeen and conviction.

At home, first and fore most such comprehensive and perfect salaats should be
established that they become a means of impacting our lives 100%. When salaat is
perfected, it becomes a means for complete deen to be established. Secondly, zakaat
applicable upon our assets should be discharged. The women folk during time of
4
Rasulullah (saws) had such aspirations that when taqaza came for sending a jamaat to
another country they brought their entire collection of head-to-toe jewelry and piled it
up (to be spent for this taqaza). The first and foremost purpose of the wealth of this
ummat is that it should be spent in the path of Allah.

Every home should have ijtemai (amal of) tilawat of Quran and there should be
5
discussions about the divine system and greatness of Allah.

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 In the prescribed aamaal of the home, Allah has kept the potential to foster all the
6 desired qualities and to cleanse all sorts of filth and sins. Unfortunately, even the
workers do not have yaqeen upon this.

A person's intelligence is wasted when it is not utilized for (effort of) hidayat and
aamaal of dawat and for establishing deen. If these aamaal are done as a need of the
7 hour (to merely combat the ills of society), then they will become a program. However,
if they are done believing that these are the aamaal of hidayat, amaal of nabuwat and
aamaal of sahaba then they will become a means of hidayat.

Maulana Yusuf (Rah) - In your daily home taleems make even your suckling infants to sit
in your laps. Due to the reading of ahadees and halaqas of Quran, malaika will descend;
these babies (sitting in taleem) will get nurtured in the wings of those malaika. The
natural process for the grooming and nurturing of children is being abolished today. The
8 natural place for this to happen is the mother's lap. If, however, both the parents'
aspiration is to increase their wealth and earn as much duniya as possible then these
children end up being taken care of by a third makhlooq. Servants and baby sitters are
hired to fulfil that responsibility while both mother and father are away at their jobs.
This is the way of animals, not humans.

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 Allah has entrusted the men with the duty of earning. It is simple logic that the
responsibility of earning is upon him whom Allah has given the responsibility of
spending. Going out and earning a livelihood for a woman is against the natural system
of Allah. Today care-takers and baby sitters are deputed to raise children resulting in
children not being able to get proper grooming. They are being deprived of a conducive
9 environment for nurturing. The character and mannerisms and qualities that transfer
from one generation to another (through the mother's proximity) are squandered
away. There are certain traits or hallmark qualities of a family that carry on from
generation to generation, unfortunately due to this disconnect with the parents they
are not transferred any further. Ignoring its significance, helpers are hired for this
responsibility which is no different than employing helpers for household chores.

The first and foremost madrasa for a child is his mother's lap. Grooming and providing
care is the mother's responsibility so that the qualities of the mother are transferred to
10
the child. The natural qualities can only transfer in the child when the mother herself
takes care of the child's needs.

It is ideal for women to make their salaat when the time of salaat enters. And the ideal
place for their salaat is the inner most portion (room) of their house. The more they
11 make their salaat in the inner confines of their homes that much more they will gain
nearness to Allah. They should also be particular in making Tahajjud, Ishrak, Chast, and
Awwabeen salaats in addition to the daily morning and evening tasbeehat.

Alhamdulillah there are numerous women who make effort from morning to evening
and complete one Quran every two days. And this they are able to do while attending
to their daily chores and responsibilities of the home. If, however, the woman is treated
12 and considered only for the purpose of doing household work and serving their men
then such a woman will not even get sufficient time to open the Quran. The more we
bring our life upon simplicity that much more time we will get for tilawat of Quran and
for zikr and ibadat.

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 There is a thinking that the sort of work and accomplishments and demands that the
men folk can fulfil in this work, women cannot do that. This is absolutely wrong. Just
13 like the women cannot be disassociated from their relationship with the ummat
similarly the responsibility of dawat ilallah that the women folk have, that cannot be
downgraded or belittled from that (equally important) level by anyone.

By the confinement of women folk within their homes it should not be taken to mean
that they cannot go to other homes for the purpose of establishing an environment of
aamaal of ibadat. However, going out of their abodes prettifying and decorating
14
themselves like the ignoramuses is not permissible. The term 'aurat' used for women
folk means a person's private area, and aurat is supposed to be hidden from top to
bottom. Aurat is also referred to as 'satar' (which is mandatory to cover).

If a woman aspires to advance and progress in duniya as a purpose for which she has to
stride shoulder to shoulder with men then this is an impure ambition. This is completely
against the inherent modesty and nature of a woman. Allah has not kept the (natural)
qualities in her for this purpose. On the other hand, if she proceeds in the direction of
15
aamaal of dawat and aamaal of ibadat then she possesses tremendous qualities and
potential in her to excel. If we reflect upon the aamaal and sacrifices of the women folk
amongst the Sahaba we will realize that they played a fundamental and crucial role in
the ummat's acceptance of Islam.

We need to have complete yaqeen and conviction that these aamaal of the home are
aamaal of hidayat, aamaal for inner development (grooming), and aamaal of nabuwat.
Along with these aamaal, khurooj of the masturaat is essential so that the daily 24-hour
16 routine of every house comes upon the tarteeb of dawat and ibadat along with zikr and
tilawat. This is the actual purpose and fundamental reason for the khurooj of
masturaat. We must therefore give targheeb to our women folk to spend time in the
path of Allah.

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 If there is an occasion of grief or of giving glad tidings in your neighborhood then it is
the right of those neighbors that we participate in their occasion (permissible as per
shariyat) to extend our duas and blessings upon them. The process of movement in the
17
path of Allah is not only a requirement but also an essential aspect of good character,
however for 100% deen to come in 100% of the ummat this taqaza of connecting with
each other (in their good and bad times) is of utmost importance.

Due to the halaqas of imaan in their homes, the strength of the imaan of Sahaba was
such that the women folk would hide even majorly disturbing incidents from their men.
18
Now however, the condition of the imaan of the women is such that things are the
other way around, men have to hide and cover-up incidents from the women.

The responsibility of the work that is upon the men, similarly an equal amount of
responsibility rests upon the women as well. The responsibility of the women is to
establish the aamaal in their homes. The fundamental and basic process to accomplish
this is by placing masturaat jamaats in homes so that they can practically demonstrate
19
the 24-hour aamaal of ibadat and practice the sunnats applicable in 24 hours' life and
the orders of shariyat in front of all the masturaat of the home. We must make an effort
to send jamaats to every Muslim home so as to bring each home upon the 24-hour
tarteeb of ibadat and zikr and tilawat.

The objective is not simply to do these aamaal. If there are valuables in a house then
precautions and measures are taken to protect them. Therefore, protect your deen
20
(which is more valuable than anything else) with aamaal of dawat. Without us even
realizing it, profanity will creep-in as a result of our neglecting the aamaal of dawat.

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 The woman is the doorframe or jamb of the house. The door rests on the doorframe.
She has not been compared to a door, rather the doorframe. If the doorframe is missing
the door cannot be closed. Protection of the home is provided by the woman. We have
21
been ordered to safeguard and hold on to a woman who is thankful. She will preserve
the home. She will protect the home from all sorts of undesirables, profanity and
immorality.

The condition of the ummat is such that khurooj of masturaat is extremely essential and
of utmost importance. We have to bring the entire ummat upon this effort of dawat.
22 Each and every house has to come upon these aamaal. If we have the concern that
these aamaal get established in every home then by virtue of that as a result, we will
develop the taqaza of khurooj.

The effort of tabligh and dawat is not only for learning deen, rather it is meant to bring
the ummat upon their obligatory duties towards Allah and to make them firm upon
their deen. Maulana Ilyas (Rah) - Learning of the kalima and salaat in tabligh is like
23
someone learning alif baa thaa of the Arabic letters. This taqaza of khurooj of masturaat
should be treated with utmost importance. Just like the men are responsible for making
effort upon men similarly, the women are responsible for making effort upon women.

The women must be particular about making effort on the women who come to visit
them. It is their basic responsibility to guide them and direct their attention towards
24 deen. Whether they are friends, relatives, or neighbors, or whatever is the level of
interaction, instead of gossiping and back-biting they must use these interactions to
steer them towards aakhirat and the effort of dawat.

In each and every house masturaat jamaats should be sent so that they demonstrate
25
the 24 hours aamaal in that house. This is the real objective of masturaat jamaats.

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