Studying Religious Books on Your Own is Detrimental, Particularly Books on Tasawwuf

Understand well, reading religious books on your own is detrimental in the following ways:

People these days say that there is no need to patiently deal with a teacher’s demands. Books are available in English and since English is our mother tongue, how hard could it be to understand?

I say, if this were the case, anyone wanting to master any science could do so without a teacher, because there are books available in all subjects. However, experience has proven against this belief. You should take the books in English to a scholar, and learn the material lesson by lesson.

Books on tasawwuf should particularly never be looked at without a teacher. This statement is worth remembering.

Anyways, a wakeel sahib (lawyer) looked at Ihya `Uloom ud-Deen’s Kitab al-Khawf, and he was not able to understand all of it completely. He was overcome by fear that he was unable to speak and he lost sleep. The fortunate part was that  he did not come up with a meaning or opinion himself.

*Note: The author had written this about the Urdu language originally, but we believe this can be universally applied to any language.

Thanawi, Ashraf Ali. Tasheel al-Mawa`iz. Multan:
Idarah Ta’lifat Ashrafiya, 1426H. 60. Print.

Seeking the Unguaranteed

The causes of the world (dunya) do not have that much correlation on their goals as do the causes of the Hereafter (‘akhirah) on their goals. This means that completing tasks to achieve a certain goal of the world does not guarantee the fulfillment of that goal, as opposed to the Hereafter, in which completing tasks for the attainment of a goal certainly results in that goal. Accordingly, proofs and incidents attest to this.

Nowhere does it come in the Qur’an and hadith that gathering the causes of the world will certainly result in the attainment of the goal, and experience and incidents also demonstrate this. Thus, many times people farm, yet not one grain grows.

The same condition is found with respect and prosperity. Many people plan a lot, yet their life passes in poverty. And some imprudent men become rich.

Thanawi, Ashraf Ali. Tasheel al-Mawa`iz. Multan:
Idarah Ta’lifat Ashrafiya, 1426H. 56. Print.

Level of Proficiency in Tajwid al-Quran

Friends, you are not being asked to become `Asim or Hafs in Qira’at and Imam Abu Hanifa in fiqh, instead you are only troubled to attempt, according to your capacity, to correct your (recitation) of Qur’an as is needed. If you try according to your capacity, then the absolute necessary will be accomplished.

For instance if you try but do not succeed, there is no loss, because according to Allah you will be recorded amongst the Qurr’a. As someone said:

I heard from one of my elders that, seeking (talab) is the goal and not achieving (wusool). It is obvious that Allah did not make you responsible for that which is out of your control,  only on the matters which you can control (umoor ikhtiyaari), and reaching the goal is not in the hands of the slave, so how can he be responsible for this? How well has someone said:

Friends, (learning) necessary qira’at is not difficult. There are a total of 28 letters, so if everyday you learn one letter, you can become a qari of what is necessary to learn (of recitation) in 28 days. But the matter is this, that shaytaan has looted us. When someone makes the intention (to correct their recitation), shaytaan says to them, “You do not have the ability to learn qira’at.”

When someone is asked to rectify their (recitation of) Qur’an, they respond “we are old parrots, how can our tongue now be broken (get accustomed to new pronunciations)?” It is said to them “Okay, you are old parrots, but what is the fault of your children, why do you not teach them qira’at?”

Keep in mind, as your children have other rights, this is also their right. If you do not fulfill this right of theirs, and they recite Qur’an with error all their life, you will be responsible for the negative side effects of that.

Thanawi, Ashraf Ali. Huqooq wa Fara’id. Multan:
Maktabah Ashraf al-Ma`arif, 1960. 26. Print.

Manners of Companionship (suhba) and Its Benefits

People seek the benefits of companionship, yet they do not know the manners related to companionship [of the shaykh]. Adopt the manners of companionship and see whether you benefit or not.

With various issues in mind the individuals go to the shuyookh. Some of them seek the shaykh’s du’a for a court case, or because they want a child.

Where are those who seek Allah?

When in the presence of the shaykh, on should only speak of what is absolutely necessary. If the shaykh himself speaks about some worldly affair, then know that for the one who has reached the end [of the spiritual path], will not be adversely affected by the world, but the beginner certainly will.

The situation is such that if there is an important question, the people think that they will go to the shaykh and sit there without questioning the shaykh, as the shaykh will answer [the question in the person’s mind].

Friends, firstly this issue can only be known through unveiling (kashf) and know that unveiling (kashf) is not always possible at will. Even if the shaykh does receive unveiling (kashf), why is it necessary that he answer your question?

Though you are the one in need, yet you do not care to ask, then why should he be forced to answer. The fact is that by you asking, his compassion and consideration for you will increase.

You should certainly ask.

When the shaykh answers without you asking, it is because he wants you to know and for you to receive good prosperity, so if you ask, his consideration for you will increase.

Thanawi, Ashraf Ali. Tasheel al-Mawa`iz. Multan:
Idarah Talifat Ashrafiya, 1426H. 52. Print.

Signs of a Qualified Shaykh – Shaykh Kamil

A Shaikh is one who has full knowledge and experience of spiritual ailments (amradh-e-batinah), attributes of vice and virtue (akhlaq-e-razeelah and akhlaq-e-hameedah), their characteristics (khawas) and their effects (ta’theerat).

He should further be able to distinguish between their similarities and he must have perfect ability in devising plans and prescriptions for the acquisition of the attributes of virtue and the elimination of the attributes of vice. He has to be aware of the progress and retrogress of these attributes. He must be well versed in the hazards of the nafs and shaitaan, the intuitive senses and feelings pertaining to the angels and the Divine Being.

He must be able to distinguish these various intuitive and extra-sensory feelings and perceptions.

It is therefore imperative that the Shaikh of tareeqat be one who is qualified in this knowledge, be a mujtahid in this field and possesses natural ability and inherent propensity. if he has acquired the Tareeq by a mere self-study of books on Tasawwuf or by listening from others, he will destroy the mureed whom he is attending, because he will not be in position to correctly diagnose the various states of the mureed.

Shaikh Ibn Arabi (rahmatullah alayh) briefly summarises the signs of a Shaikh-e-Kamil (the perfect and qualified Shaikh) to be three:

1. Deen resembling the Deen of the Ambiya.
2. Prescribing like the physicians.
3. Management and control like that of kings.

The exposition of the above summary is as follows:

1. He should possess the necessary knowledge of the Deen which he must have acquired by either academic pursuit of such knowledge or from companionship with the Ulama-e-Muhaqqiqeen .
2. He must be a deputy (Khalifah) of a Shaikh-e-Kamil attached to an authentic Silsilah.
3. He should be uprighteous and pious.

4. He derived spiritual benefit by remaining for an adequate period of time in the company of the Shaikh. Such “companionship” is either by means of correspondence or by physical presence in the association of the Shaikh.

5. The people of knowledge (i.e. the Ulama) hold him in high esteem, and refer to him.

6. The effect of his companionship (suhbat) is increase in the desire for Akhirat and Divine love as well as detestation for the love of the world.

7. The majority of his mureeds are followers of the Shariat, their conditions conforming with the demands of the Shariat.

8. He is devoid of greed and desire (for worldly gain and benefit).

9. He engages in Thikr and devotional practices.

10. He does not leave his mureeds unfettered, but reprimaands them when the need arises. He treats everyone according to their respective abilities.

The one in whom these attributes exist is worthy of being a Shaikh and he should be considered a wonderful alchemy. His companionship and service to him are in fact priceless treasures. Once these attributes or perfection are found in a Shaikh. one should not be concerned about karamat (miracles) and kushf (inspiration). It is not necessary that these states exist in the Shaikh-e-Kamil nor is it necessary that he be one who does nor himself earn his livelihood.

Taken from: http://books.themajlis.net/node/546

Shariat and Tasawwuf by Maulana Maseehullah Khan

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Beware of This Man

Red Flags – Avoiding Deviant Shuyookh

We live in peculiar times. Moral degradation, deception and selfishness are rampant. None of the facets of human life are spared. Neither the religion of Islam nor its sublime application in form of Tasawwuf are an exception.

For Tasawwuf in very few cases this is in active form (i.e active deception and fraud), sometimes it is due to ignorance and most of the time it is because of a delusional state resulting from lay public admiration and following.

Hence it is essential to be on high alert when approaching Tasawwuf and spiritual masters. A minor lapse can end up in a major disaster, especially in here-after.

No silsila of Tasawwuf is spared. For this reason relying only on a ijazah certification is grossly inappropriate. A thorough evaluation is recommended before committing to a Shaykh.

Senior Shuyukh continue to evaluate their khulafa on a regular basis and revoke the permission ( ijaza) granted to them if necessary. Any suspicious activity by any of the khulafa needs to be reported to his Shaykh.

For a seeker following are some of the points that should raise red flags and alert him/her to be more cautious in this context. They are from the teachings of Hakim al-Umma Shaykh Ashraf ‘Ali Thanawi (Allah have mercy on him).

1. The preaching and propagation are for a specific Shaykh and Tariqa. All others Islamic groups and activities are looked down upon.

2. There are boastful claims (kashaf o karamat, dreams) and self-eulogies by the Shaykh himself or those close to him.

3. The rituals and customs are given preference over Sunna and piety in everyday life. The hierarchy of fiqh is ignored. The reward-able (mustaheb) actions are done as though they are essential (wajib).

4. There is micromanagement of murid‘s affair. That is, vital financial, social interaction and marital issue decisions are made by Shaykh.

5. There are financial schemes for donations or investments by Shaykh or his representatives.

6. The tariqa teachings are imposed on the seeker to the extent beyond their current yearning and capabilities. The instructions given to and restrictions set are unrealistic for their current spiritual state.

7. The inappropriate actions of senior or close murids are ignored.

8. People are actively recruited by senior and close murids to make baiyah without having a clear understanding of the commitment.

9. All those who approach for baiyah are accepted immediately.

10. None or limited individualized guidance and follow up is possible from the Shaykh.

11. The established text and teachings of the previous spiritual masters of the tariqa are ignored. In our case they are the books & teachings of Hakim al-Umma in particular.

12. Emphasis is on a physical structure of khanqah or zawiya than on the spiritual tarbiyat.

13. Specific type or color headgear and particular style of attire becomes the hallmark of the silsila.

14. The majority of the followers are lay people and their spiritual condition has not changed in spite of being with the silsila for considerable amount of time.

15. The non-scholar sufi masters do not refer fiqhi questions to the scholars. Moreover they actively create mistrust of scholars in general.

16. The issues discussed in spiritual talks are beyond the comprehension and practical benefit of an ordinary seeker.

17. All genuine criticism is taken negatively. The reply is reflective of poor adab and blameworthy morals. It does not lead to introspection and improvement.

Etcetra.

In summary, it is essential to be very careful before committing our most precious thing: faith (eman). A thorough investigation is essential.

And remember it is never to late to do so.

May Allah save us all. Amin!

Taken from: http://www.ashrafiya.com/2010/03/21/red-flags/

Written by Khalifa of Mufti Taqi Uthmani.

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Beware of This Man

Beware of This Man

Pashto: http://nahianilmunkar.wordpress.com/pashto/
Urdu: http://nahianilmunkar.wordpress.com/about/

Assalam alaykum,

There is a man named Mohammad Noorul Amin Shah who claims to be a Mufti and a khalifa of Sufi Sarwar sahib of Jamia Ashrafia.

This man is a rapist and a thief. He has raped many young girls after making them his mureeds(students), he has also stolen jewelry and money from them, and has stolen money from masjids. Do not believe anything he says, and keep yourself, and your families away from him. His khilafaat was revoked by Sufi Sarwar Saheb, after he committed these acts. Last I heard, this man is in NWFP area, Pakistan.

Some ways to recognize him are:

(Also see attached Picture)

1. He is about 5 foot 6 inches tall, and he is very obese.
2. He has more than 6 children, the first four are boys. Three of the boy’s names are Mohammad Taqi Uddin, Mohammad Safi Uddin, Mohammad Obaid urRahman
3. His wife’s name is Khalida.

To verify what I am saying feel free to contact Jamia Ashrafia in Lahore. Their phone numbers are +425427440, + 42 757 79 73, +42 757 79 72, and +42 755 27 72.

If you know any information related to this, please contact me.

Noorul Amin Shah

Proof His Khilafat was Revoked

Listen to this audio.

It is a conversation with Sufi Sarwar’s son, Ateequr Rahman.

http://abdullahtot.xanga.com/audio/b5b6f3824017/

Possible Locations

Noorul Amin Shah has many houses that he has bought from the money he stole from various people and masjids.

Two possible locations:

House #198

Street #17

Sector D/3

Phase 1

Hayatabad Peshawar

N.W.F.P Pakistan

and

House # H8, Danishabad

Post Secondary Board

Peshawar, Pakistan

He might be here.