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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.

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.