Category Archives: A. Reality of Tasawwuf

The nature, definition, goals and principles of Tasawwuf

Beware of imposters

Unfortunately we live in an era where the distinction between real and fake is sometimes very difficult to make. Even in religious issues. Marketing tactics, boastful false claims, slick presentation skills and mass propaganda can be misleading.

We often fall prey to these schemes. This is mainly because we are not aware of the gold standard to assess these issues. Making the correct decision is almost impossible.

Similar is the case in selecting a Shaikh for spiritual improvement.

Hakim al Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,

‘I can not claim any perfections for myself.

All praise is to Allah. I have seen the real perfect men (the pious predecessors Shuyukh and scholars). No imposter can fool me by claiming to be human whereas in reality he is a buffalo.’

Malfuzat e Ashrafiya

The gold standard to make this distinction is the meticulous following of Sunna. This following should be comprehensive and perpetual in outward appearance, morals, behavior and dealings.

Goal of remembrance:Ehsan

Qutub e ‘Alam Shaikh Rasheed Ahmad Gangohi (Allah have mercy on him) said,

‘The end result of all forms of remembrances (adhkar), spiritual exercises (ashgal) and meditations (muraqabat) is awareness of being in the presence of Allah all the time.’

Aap beeti via Zaad us Salikeen, page 803

It is essential to appreciate that this is not the creation of an abstract idle thought but an actual experience that brings a change in the behavior and actions of the individual.

That is, ehsan as mentioned in Hadith e Jibraeel (Allah’s peace be upon him)

The goal of path

 

Hakim al Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,

‘The goal of this path (of Tasawwuf) is cleansing (tazkiya) of the lower self (nafs).

This cleansing is done for two things (in particular): lust and arrogance.

The cleansing is done by being in the company (suhba) of a perfect Shaikh (for this purpose). This is because he has gone through this process himself before (and therefore, knows how to do this).

Ma’asir page 287

Dubai airport

Signs of special relationship with Allah

Shaikh Dhunun al Misri (Allah have mercy on him) said,

Three things are sign of having a (special & close) relationship with Allah. They are;

1.Turning to Him all the matters

2. Asking everything from Him

3. Trying to get close to Him all the time.

Urdu translation of al Kaukab al duriyu fi manaqib Dhunun al Misri, by Ibn al Arabi (Allah have mercy on them), page 79

Practice makes perfect?

Then why do we see otherwise in ourselves?

That is, in spite of performing religious actions ( e.g. salah, tilawat, dhikr, etc) for so many years the same mistakes are repeated,  the outward beauty and inward concentration does not increase. Perfection remains a mirage.

Shah Wasiullah Allahabadi (Allah have mercy on him) said,

‘An action has to be done properly to be beneficial in this world and in hereafter.’

Majmua’ talefat e Mulih al-Ummat ra, volume 2, Sa’adet e haqiqi, page 323,

Foremost , what is going to be practiced must be established properly. The method must be correct.

It is futile to expect perfection when the thing initiated is done incorrectly and then repeated similarly manifolds. The obvious result of this mistake would be perfection in repeating the the mistake itself.

It for this reason our shuyukh stress on learning the basic religious (fiqhi) text (Bashishti Zewar/Thamar) thoroughly upfront on the path of sulook.

Arif billah Dr Abdul Hayy Arifi (Allah have mercy on him) said,

‘Read the book: Uswa e Rasool e Akram (sallalaho aleh e wasalam). It is a manual for your daily life.’

Sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah preserve him) reinforces this in his instruction to the spiritual seekers.

Students and bayaih

During his stay at Darul Uloom Deoband for religious studies Hakim al-Umma Mawlana Ashraf Ali Thanawi requested Qutub e ‘Alam Mawlana Raseed Ahmad Gangohi (Allah have mercy on them) for bayaih (oath of allegiance to traverse the Sulook).

Mawlana Gangohi did not accept it. He considered (formal) spiritual involvement (that requires sincere dedication and time allocation) a distraction in acquisition of religious knowledge.

Ashraf us Sawanih, volume 1, page 236

The rules, like this one, are set by pious elders (akabir) based on their fruitful experiences. Ignoring them will be a great loss for the naive juniors.

It was only after graduation that he would accept such request.

A serious islahi ta’luq is encouraged and more beneficial during the period of study.

The ease & comfort in religious works

Hakim al-Umma Mawlana Shah Ashraf Ali Thanawi (Allah have mercy on him) said,

‘Even in religious endeavors (daily actions/commandments/prohibitions. etc.) people seek ease and comfort.

(No doubt) Ease and comfort is achieved in these issues (eventually) but after accomplishment of these endeavors. People seek it early on.

It can be understood by this example;

A sick person complains about his imperfect health, aversion and difficulty in swallowing the medicine. (Whereas in reality) the perfect health will not be achieved until the illness is eradicated. And the illness will not be eradicated without the medicine.

God only knows why their intellect has been corrupted in religious issues.’

Mazeed al Majeed, page 42

حضرت تھانوی قدس سرہ کا انداز تربیت اور تقوی کا حصول

سیدی و سندی حضرت مولانا مفتی محمد تقی عثمانی صاحب مدظلھم العالی

وعظ

حضرت تھانوی قدس سرہ کا انداز تربیت اور تقوی کا حصول

Supplicate for true yearning

Shaikh Mawlana Qamar uz Zaman Allahabadi (Allah preserve him) said,

‘Special supplications (dua) should be made for the development of true desire (talub).

In particular the (following) supplication prescribed by the Naqshbandi saints. Allah will surely develop true yearning.

O Allah!

You are my goal and I seek Your pleasure!

(Therefore) Bless me with Your love and marifa.’

Amin!

al Ifadhat al Ahsaniya, page 146-7

Spiritual Company of Shaikh

One of the purposes of the company of the pious is to be in sync with them spiritually.

Physical closeness, correspondence and other means of communications are to firmly establish this. The pious (Shaikh) should be able to recognize the seeker individually,  acknowledge his sincerity and, hence,make abundant supplications (dua) for his success.

It is this Sunnah of sincere dua of a fellow Muslim for the spiritual benefit of another Muslim individual that acts like a catalyst in the alchemical process of Sulook.

Shaykh Abu Taleb Makki (Allah have mercy on him) reported this in Quwwat al-Quloob,

A seeker approached a Gnostic of Allah (‘arif billah) and said,

‘ I am heedless of Allah’s remembrance, usually procrastinating good deeds and extremely lazy. Please, advice me on how can I overcome these things.

The Gnostic replied,

 ’O brother!

If it is possible for you to love the friends of Allah (awliya) and keep their close company then immediately do so.

Perhaps they will keep you in their heart. And remember every day seventy times Allah’s special mercy is focused on these hearts. Maybe someday because of the love you have for them this mercy of Allah will be focused on you to. This will indeed take care of all your problems of this world and here-after.’

Ahl-e-sulook par achi buri Sohbet kay asaraat, page10

Sheikh Ahmed Abul Abbas Mar’ashi ra said:

“Do not demand that the Sheikh keeps you in his heart. But you should ask your heart to lodge the Sheikh in it. As much as you keep the Sheikh in your heart, similarly the Sheikh will accommodate you in his heart.”

Rooh e Tasawwuf, page 129

Hazrat Arifbillah Dr. Abdul Hayy Arifi ra said;

“If you desire Allah’s love, sit in the heart of any of the Awliya and keep his company physically. InshaAllah, you will develop love of Allah . Secondly, continue to make lot of remembrance of Allah.”

Shaikh-murid relationship

Hakim al Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,

‘The analogy of the company of pious is like planting a sour-flavored mango sapling beneath a Fajri  (better quality and sweet tasting) mango tree. And then grafting a branch of Fajri on its stem. It is quite evident that (now) this (sour-flavored) tree will bear Fajri mangoes.’

Majeed al Majeed, page 33

The pious elders commonly use the analogy of plant grafting when discussing the Shaikh-murid relationship. In order to understand this better we discuss the technical part of this plant grafting first. Thereafter, we draw the similarities between them.

Grafting of graftage is a horticultural technique whereby tissues from one plant are inserted into those of another so that the two sets of vascular tissues may join together.

In most cases, one plant is selected for its roots and this is called the stock or rootstock. The other plant is selected for its stems, leaves, flowers, or fruits and is called the scion or cion. The scion contains the desired genes to be duplicated in future production by the stock/scion plant.

For successful grafting to take place, the vascular cambium tissues of the stock and scion plants must be placed in contact with each other. Both tissues must be kept alive until the graft has ‘taken’, usually a period of a few weeks. Successful grafting only requires that a vascular connection take place between the grafted tissues.

The advantages of grafting include:

1. Precocity: The ability to induce fruitfulness without the need for completing the juvenile phase. Juvenility is the natural state through which a seedling plant must pass before it can become reproductive. In most fruiting trees, juvenility may last between 5 and 9 years, but in some tropical fruits e.g. Mangosteen, juvenility may be prolonged for up to 15 years. Grafting of mature scions onto rootstocks can result in fruiting in as little as two years.

2. Dwarfing: To induce dwarfing or cold tolerance or other characteristics to the scion. Most apple trees in modern orchards are grafted on to dwarf or semi-dwarf trees planted at high density. They provide more fruit per unit of land, higher quality fruit, and reduce the danger of accidents by harvest crews working on ladders.

3.  Ease of propagation: Because the scion is difficult to propagate vegetatively by other means, such as by cuttings. In this case, cuttings of an easily rooted plant are used to provide a rootstock. In some cases, the scion may be easily propagated, but grafting may still be used because it is commercially the most cost-effective way of raising a particular type of plant.

4.  Hybrid breeding: To speed maturity of hybrids in fruit tree breeding programs. Hybrid seedlings may take ten or more years to flower and fruit on their own roots. Grafting can reduce the time to flowering and shorten the breeding program.

6.  Maintain consistency: Apples are notorious for their genetic variability, even differing in multiple characteristics, such as, size, color, and flavor, of fruits located on the same tree. In the commercial farming industry, consistency is maintained by grafting a scion with desired fruit traits onto a hardy stock.

7. Better flavor and price of flowers and fruits. Individuals familiar with the grafted (qalmi) mangoes can appreciate this very vividly.

Now we draw attention to the analogous issues in it to the state of the murid.

The procedure has to be done by an expert (Shaikh) who knows how to make the cuts (tarbiyet) in order to join (establish nisbet) the vascular cambium of stock and scion.

There should be compatibility (munasbet) between the genus, species, etc. of the stock and the scion.

It is essential to make sure that scion being used is the desired quality (Shaikh e kamil).

The murid (stock) has to completely submit to the Shaikh (scion) and remove all of its attributes (takhaliya). It has to remain in constant, firm and intimate contact (suhba) for a considerable duration of time for this to be successful. Confluence of vascularities (spiritual blessing/faidh) has to be maintained. The stem, branches, leaves, flowers and fruits (tajaliay) that ensue are that of the scion.

 The success of the procedure is only evident when the grafted plant bears flowers and fruits. The growth of branches and leaves alone do not guarantee success.

The expert gardener (Shaikh) may even give a certificate (khilafa/ijazah) that this is a grafted plant. However, appearance of desired quality fruits and flowers will prove this without any doubt.

Prior to this we have to wait patiently making sure that the optimum environment (good company), nutrition (desired actions, physical worship & praise-worthy morals) and protection (from all that is undesired, physical sinful acts & blame-worthy morals) are in place for the stock-scion plant to mature.

May Allah make this information beneficial for us. Amin!

True knowledge

Arif-billah Dr. Abdul Hayy ‘Arifi (Allah have mercy on him) said,

‘In reality the true knowledge is that which is incorporated practically into one’s life bringing about a better change.

Otherwise, there are many other pleasurable activities (and acquiring knowledge or information is one of them).

Sawanih o talimaat e Hazrat Arifi ra, page 637