The essence and bounds of Ta῾līm and Tablīgh

There is a core essence of Tablīgh and boundaries that govern it. We have been given ta῾līm (guidance) for everything and this ta῾līm is of a very pure nature. So pure that even the theories of elite philosophers also fail to produce something similar.

A non-practicing Muslim is also liable to do Tablīgh

[In the talk “Need for Tablīgh”, Maulāna Ashraf ῾Ali Thānvi rehmatullāhi ῾alayh says]

…Let us look at an Ayah which has been used to take proof that no one should propagate dīn until he brings that action into his own life.

لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ . كَبُرَ مَقْتًا عِنْدَ اللَّهِ أَنْ تَقُولُوا مَا لَا تَفْعَلُونَ

Why do you say that which you do not do? It is most hateful to Allah that you should say that which you do not do. (61:2-3)

In reality these people have relied on the apparent translation only and have been deceived. They think that the Ayah is saying that an action which one is not doing himself, then he should not tell others to do that act, whereas that is completely incorrect. In order to understand Qurān in proper way we need to keep in mind the Asbāb un Nuzūl¹ in mind.

Every Muslim has Nūr ul Imān (Light of Faith) in him.

Maulāna Ashraf ῾Ali Thānvi rehmatullāhi ῾alayh replied to a questioner that every Muslim has Nūr ul Imān in him, whether its effects are apparent or not.

No Wazīfa* is more effective than Duā’ (Suplication).

In a discourse Maulāna Ashraf Ali Thānvi rehmatullāhi alayh said,

One person has sent a letter that he is indebted and needs an effective wazīfa. I replied that there is no better wazīfa in effect than Dua’.

People have stopped asking Allāh. The connection between the slave and Allāh has weakened a lot. The perception of people in this matter is very corrupt, and one thing which is even more harmful than this is when the wazīfa does not work, they start to doubt the ability of the verses of Allāh. This further corrupts ones belief.

Which is the Beneficial Knowledge?

Arabic is a very important language which ought to be learnt. It is not possible to understand Sharīah in its entirety without knowing Arabic; but in case one is unable to learn this Shar’ī knowledge in entirety then this should not be a reason to abandon some form of lower category of Islamic learning (e.g. basic understanding of Islam in Urdu language) as well.

The Vision of QAFILA

Allah subhānahu wa ta’ala says :

الر كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِ رَبِّهِمْ إِلَى صِرَاطِ الْعَزِيزِ الْحَمِيدِ  [إبراهيم/1[

Alif Lām Rā, (Such a book) we have revealed unto you, so that you may lead the people out from darkness towards light (and guidance) with permission of their Lord (rabb) and towards a mighty path, all worthy of praise.
(Surah Ibrahīm : V.1)

Kayfiyāt (Feelings) though pleasurable, are not the aim (of this path of Tasawwuf).

[In a discourse Maulāna Ashraf Ali Thānvi rehmatullāhi alayh said,]

I always say that although Kayfiyāt (feelings) and spiritual conditions are pleasurable but they are not the aim (of Tasawwuf), they are nonetheless a catalyst (towards the goal). In order to attain the goal, such pleasures are not necessarily required. Just like no one gets Wajd (condition of being immersed in ones state) in the prescriptions of Hakīm Ajmal Khan Sāheb, it (prescription) is however very helpful.

The meaning of ridding ones heart from Mā Siwā’ Allāh and a way to do so

In an answer to one Maulāna Saheb, Maulāna Ashraf Ali Thānvi rehmatullāhi alayh said that it is not from amongst the statements of Muhaqiqīn (those with the insight) that one should first rid his heart from Mā Siwā’ Allāh (all that is besides Allāh) and thereafter instill Allāh’s remembrance in it. Whosoever believes this is greatly deceived. It is extremely difficult for a heart to be empty of Mā Siwā’ Allāh, and to think otherwise is a grave error.