sii ge ‘Yo Rewasbs Or Pury @ Dedicated toe All the writings of this humbie servant are in reality dua to tie combined blessings of the company of our spiritual guides: © Muhyius-Sunnah Hazrate-Aqdas Moulzna Shah Abrarul-Hag Saheb (die) and © —_Hazrate-Agdas Moulana Stah Abdul Ghanl Saheb Phoulpoort ( ceaitads ) and © Hazrave-Aqdas Moulana Shak Muhiammas Ahmed Saheb (bin) e909 Muhammad Akhur (us ghodtuic) es0re Toric Compiler's Note The Alm of Life. The Reason for Mentloning Death First The Wisdom of Inspiring Evil ond Piet; 10 ‘The Secret of Mentioning Sin Before Piety | 10_| The Deinition of TAQWA 1 Joy at the Uneasiness of the Nafs W The Angels are Stnless, not Plous 12 Man ts Blessed with Prophethood 12 ‘The True Lover of Allah Ta’ala LE] THE REWARDS OF TAQWA ig THE 1ST REWARD OF TAQWA 15 (Ease in Every Task) - The Perpetration of Sin is a Difficulty 15 THE TAFSEE! OF (6:3: 15 {A Constrained Life) 15, | The Medical Harms of Evil Glances 16 16. | The Sweetness of imacn Bulls 16 a Broken Heart ‘Such Closeneas that has no Replacement 7 The Rights of the Greatness of Allah Ta’ala 418 THE 2ND REWARD 19 (Release Feom Calamities) THE SRD REWARD 19 (Unitentted Sustenance) 21. | THE 4TH REWARD 20 (A Dectstve Light) l 22. | THE STH REWARD a (The Light of Tranquillity) ef ee 4| Tranquility from the Sky 24, | The Example of the Compass 2 25. | The Dark World of the Sinner m= 22 26. | THE 6TH REWARD 23 (A Life of Enjoyment) 27, | THE 7TH REWARD 24 (Respect and Honour) 28. | THE 8TH REWARD 25 (he Crown of Altah’s Friendship) 29. | THE 9TH REWARD 136 (he Wiping out of Sins) 30. | THE 10TH REWARD 26 Forgiveness in the Hereafter) THREE ACTS 26 ® Courage 26 @ Asking for the Usage of Courage 27 @ Request for Duas 27 | ‘An Incldent of Repentance 27 The Amazing Style of Nasuh’s Dua 28 | Requesting Courage _ 30 ‘Shaytaon's Deceliful Business 30 How Much Courage? 31 The Taste of Having a Connection 35 tolth Allah Ta'ata Gi. | Reformation without Courage 4 42, | Man's Greatest Enemy | 43. | TWO VERSES TO PONDER OVER 36 44. | @ Mediate Over These Verses © EMSS) — ¢atndlyedry ® Meditate over the Verse - ¢ hiss Ay Tut RewanesOrPurr_Jf ~_ ® Imporrant Deraus © 1 Name OF THe THE REWARDS ! j Lecture: OF PIETY | Lecturer: Arifbillah Hazrat-e-Aqdas } Mouwlana Shah Hakeem Muhammad Akhtar Saheb | May His Shadow Remain Over Us for A Hugdred And Twenty Years Dar: 22°4 Ramadh nul Mubarak 14€1 A.H. | Dav & Tae: (Weonesoi) After Taraweeh Salah || Puace: Khangah Imdadia Ashrofiyah | Gurstian lasat, KaRacHt. | Comrosine: Syed Azcem-ul-Haq Haqgui t Finsr Epon: Shauaval 1426 an, Nov: 2005 ap Cosues: 1000 ! ! 1 Pablisher Kutub Khane Mazhari Gulshan Iqbal No. 2, Karachi Post Box No. 11182, Ph: 4992176,Compiter’s Nore F This booklet is @ tonsctipt of the discourse of Modan Shah Hakeem Muhammad Akhtar Saheb (ce) which be delivered on Wednesday 22 Ramadhan 1415 AH. (22 February 1995) ot 10.30pm. Aller Taraweeh Salaks'. People come to the Khangah imdadiyah Ashraflyah, Gulshan \qbol, Karachi ofter performing Taraweeh in Masjid-e-Ashraf. W's Hazrat's hebit to satiote the hunger of his listeners with Allah's love ond recognition. ws Stputx wes Closing all the doors and opening the bottle of perfume. Generally such gatherings ore more beneliciol than normal lecture programmes becovse such knowledge is disseminated for those who tread the poth of Tasawwuf" that is normally not mentioned in general gatherings. In this discourse, Hazrat explains the rewords earned due to piety by providing proof from the Qur’aan, He also explains fvaw much courage one needs in order to obtoin piety, thot is to ‘efrain from sing. No one con become a Wali {friend of Aah} | by committing sins. The manner in which Hazrat exploins how ‘one con achieve the sweetness of Imaan (faith) ond ‘the unexplainable toste of Alloh’s contact due to the grief coused by abstaining from sin, makes one feal that Alloh M3 is right in froni of one. é r i" ay asis > “This ts Allah! Your Nourisher and Sustainer.”” 4 Sotab which ts performed in the month of Ramadhan. * The poth of attalning the closeness of Allah ‘and reformation of the Nafs. es we Sa Tt & 7h 7 ST SA UT Knowledge is that which opens the away to Allah 3%, And the road is that which leads to Allah 3. Every discourse of Hazrat creates an eorthquoke inside the | heart, it carries the reolity and taste of Deen and makes one reoch the Real Beloved. Just os Alloti3%é has a diferent state every doy, lb 8 9 JX 80 do the Ablullah hove o new stote ond condition in their discourse. They ore granted new ways and styles, Hazratwala hos explained this in one of his verses: i vf. < FSF Ju ” UF ean ee le see 2 The old wine is stronger indeed but, ‘New goblets.and glasses are always being granted. Moulana Shah Muhammad Ahmad Saheb (ilu) soid, PorreaGZKse Ite Urb BO Lag bes ie The story of tove which you have touched by diving into the state of ecstasy, Tlost control, could not contain myself and began crying in praise. This brief discourse which touches on the topics of the Impartante of piety, the promised rewards, mustering courage for obstention | from sin, the methods of relorming the self ond other loly subjects | is @ monifesiation af this reality:mer Oe oluny This is that torrential rain which has no season. After the progromme, oll the people expressed their desire to hhave this discourse publishad immediately. Hezratwala made Dyat for this as well. All praise is due to Alloh 3 for granting me the ability 0 compile three quarters of the discourse in four ‘hours till the time of Sehr! and the balance was completed jf the next doy offer which it was sent for typesetting. Today, on the 10" Shawwal 1416 AH. (12 March 1985) it is being published with the permission of Hazratwata. ‘We supplicate to Allah 3B to accept this discourse ond make it beneficial for the Umumat?, May Allh $% keep the shadow of Hazrat for 6 long while over us ond grant him complete good health, May his benefit last fll the Day of Judgement. May Allah 3% make this discourse o means of eternal charity and © meons of salvation For the compiler and all those who rasisted in it, Ameen. Compiled by (Sayyid Ishrat Jameel Meer Saheb (6c2-b) @BSSOB 1A supplication and prayer made to Allch Ta'alo, Te Rewarps OF Piety ‘THE AIM OF LIFE ‘Whot is the aim of coming to this world? Is it merely to import ‘ond export; 1o import by eating and to export it in the tollef? If this is the cim, then’ an elephont is more successful thon us becouse if con import ond export more than us. Man is the noblest of creation. We therefore have to ask Allah 3E why He sent us to this word. Ask the Creotor of life what the oim of our Hife is. The Creator of life says, & ake Gash Mi est dpa oph ge > “He created death and life to test you by seeing who és the best in action.” THE REASON FOR MENTIONING DEATH FIRST 1 am mentioning deoth fiest because the one who constontly keeps death in front of him will be successiul, ge desea sibdligls “Allah Te’ala has mentioned the death of His slave before his life.” The one who knows that he has to face Alloh $¥, does not lead @ free life like on animal. (ois ssi gigeta y "To test vou by seeing who és the best in ciction.” He will not commit any sins. This“indicales thot the alm of | coming into this worle’ isto please Allah 9.THE WISDOM OF INSPIRING EVIL-AND PIETY Alich 33% says that He kept two’ substances in’ men to test hin, gkle pert ater alt & aj 185548 Gag > “He inspired the sout vith its evil and its piety.” We hove created the substances of sin in you so that you can commit sins. You will have a greot urge to sin. We have also given you the substonce of piety and fear. Whichever side you desite, you con strengthen by striking it. There are two edges to every match. Until you don't strike the sides, it will not burn, Therefore, Alloh 3 has not been oppressive by plocing the substance of sin within us. If you have matches in your pocket, does it burn the pocket? Fire is only produced by striking. Similarly, the Nafst has sin on one side and piety ‘on the other. If you mix with attractive faces, women ond boys, the substance of disobedience will be. struck together. This ‘will produce the fire of sin. And if you stay with the Auliya, ‘the substance of obedience will be struck together, thereby illuminating the light of piety. THE SECRET OF MENTIONING SIN BEFORE PIETY \ travelled with o leomed scholar many years ogo. He fected this Surah in Faje Satah, Ater Salah | asked him why disobedience wos mentioned’ first. Why did Alloh $M mention a filthy thing first? Disobedience is-a vile thing. A good thing should have been mentioned first. The scholar asked me io answer the question myself. | replied thot Mauquf Alath {The pre-final yeor) comes fiest ond then Sahih Bukhari is tought in the final year Had Allch 3% not kept the material for disobedience, piety would not have existed. "The carnal sulf which prompts one to sin. THE DEFINITION OF TAQWA Taqwa meons that one hos the urge to disobey and one prevents onesell from doing so. One undergoes the. pangs of not sinning, This grief creoies the light of piely: eat og 4 Ss i id ot aT “Stopping the Nafs from evil desires.” Had there been no substance of disobedience, then one would not have prevented the Nafs from desires. Alich BE says: SB A Fd 5 > “He prevented the Nef from eull desires.” The. one whe does this is pious and entitled do enter Jannah. ‘When one has fo. prevent desires, the existence of dasires is essential. If | say, “Co not loox at the glosses in my hand,” while. there ore no glasses in-my hond, the stotement will be futile. If there ore glasses, then the statement will be vaiid. This indicates that every prohibition necessitates the existence ‘of the prohibited substance. If the. prob absent, the prohibition becomes: null and void. And the words of Allah 3 ore pure. Therefore, the existence af desires is essential. Allohi9e says: € sible A #5 > “He prevented the Nafs from evil desire Our special servonls prevent their souls from becoming embroiled in desives. They endure the gre! af obstention becouse the nature ond food of the Naf is sin. JOY AT THE UNEASINESS OF THE NAFS When tho Nafs does not obidin its food, it becomes cestiess.. Your soul should be pleased when the enemy is restiess. Don't you express happiness when your enemy is resiless and full of