Category Archives: A. Reality of Tasawwuf

The nature, definition, goals and principles of Tasawwuf

Guidance

The pious Gnostic (‘arif)  swear by Allah that acceptance of guidance is neither achieved by intelligent argumentation nor via thorough research. Neither can one thrust it forcefully nor passionately upon another.

It is the light of guidance itself from Allah that illuminates the heart. The doubts cease and truth is manifested. It is an act of mercy, kindness and benevolence from Almighty Allah.

Supplications play a vital role in facilitation of this. Therefore, one should not be neglectful of making excessive dua. This is asking, showing one’s need, reliance and humility to Allah.

اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ

كام بنتا ھے فضل سے اے اختر

فضل   كا  آسرا  لگا؁ے  ھیں

حضرت شاہ حكیم اختر صاحب مدظلھم العالی

۔

اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ

ٓآمین

A reality indeed!

Neither by excessive knowledge nor sincere action!

The Door is opened by His benevolence alone!

 

Setting priorities

 

The initial instruction given to the seekers by the khalifa of Hakim al-Umma Shaikh Mawlana Shah Asadullah (Allah have mercy on them) have been published in ‘Asa’ad ut-Talibeen’.  

They include;

Completion of qaza salah and fasts, performance of the fardh Hajj and emphasis on payment of zakah.

Moreover, abstaining completely from back-biting (ghiba), foul language, loose talking and purposeless interminlgling with others.

Reading the books of Hakim al-Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him).

Performing each salah meticluously in first row with the opening takbir along the Imam’s.

The following issues were especially instructed,

1. Keep the dealings (with others) very clear.

2. Do not cause any discomfort and harm to others

3. Do not interfere in the matters of others unnecessarily.

4. Take account of yourself (nafs) daily. Be thankful for the good deeds and repent on the mistakes.

5. Never ever be satisifed with yourself (nafs). Always watch over your outward and inner actions.

6. Follow the instructions given and the ma’amolaat.

7. Keep (the Shaikh) updated about your state and condition.’

Akse-Jameel ra, page 201-2

Company of the pious

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

‘This is known from experience that the companionship of pious is the root cause of all religiosity.

The company of the pious is most superior from all the sources of achieving the reality, the sweet savoring and the majesty of religion.’

Hayyatul Muslimeen, via Uswa-e-Rasool-e-akram (صلى الله عليه و اله وسلم), page 207-8

Reading classic text without Shaykh’s permission

Shaikh Abdul Qudoos Gangohi [d. 944 Hijri/1537 CE] (Allah have mercy on him) said,

‘Qutub e ‘Alam Sultan al-Mashaikh Khawaja Nizamuddin Awliya came to know that Shaikh Naseer uddin Chirag Dehlavi (Allah have mercy on them) is reading a book authored by Shaikh Dhunun Misri (Allah have mercy on him). He called him and informed him that this had come to his knowledge and it was his instruction not to do so. The reason being that when you read about the pious predecessors and do not find some of their attributes in your Shaikh the Satan finds a way to sow the seed of contention. Moreover, he creates doubts about your Shaikh in your heart (and mind). This dissipates the effort (of islah & sulook).

The point to pay attention attention in this incident is that he forbade reading such text for Qutub e ‘Alam Shaikh Naseer uddin Chirag Dehlavi (Allah have mercy on them) in spite the fact that he was perfect (kamil) and truthful (sadiq), and truthful can not be misguided by Satan. This forbidding was an admonition for the others.’

Maktubat e Qudusiya, # 89, page 331

Apathetic murid

Sayyadi wa sanadi Mawlana Mufti Mohammad Taqi Usmani (Allah preserve him) said,

‘Previously it was well known that two individuals seldom slept at night. One is the newlywed. The other is a new disciple (murid). However, the situation has changed for the murid with a very few exceptions.

Apathy is common. Yearning and desire to progress is totally lacking.  Completing the daily basic wird is a humongous unsuccessful challenge even after years of relationship with the mentor. This is a common complaint in their islahi letters. What can be done in this regards? No one can do what you have to do yourself. There are no magic potions, amulets or invocations to facilitate this.

Even senior aspirants are stuck on the very basic wird. Aspiration for doing more remembrance (dhikr) and communicating this desire to the mentor is absent. Remember the Shaykh is not going to advance you to the next level until you verbalize your interest and show progress.’

Ramadhan 1429

Treatment of worrisome random thoughts

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

‘None of us can surpass the ranks of the Holy Companions (sahaba). They were also afflicted with such worrisome random thoughts (waswasa) that they approached the Prophet (Allah bless him and give him peace) and said that they felt it was easier to burn and turn to char then to utter them. However, the Prophet (Allah bless him and give him peace) replied;

ذاك صریح الایمان

It is very obvious that there can be no worst random thoughts than that of unbelief (kufr). However, this ruling applies even to it.

If there are such overwhelming random thoughts then one should use the prescription of diverting one’s thoughts towards something else. This something else could even be a worldly matter, like carrot halwa or turnip pickle. Thoroughly occupying one’s thoughts with (the list of) their ingredients, amounts and recipe. Diverting the thoughts in this manner will indeed require effort initially. However, inshaAllah, eventually the power to ward off these worrisome random thoughts will be achieved.’

Basair e Hakim ul-Ummat ra, page 254-5

The path

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Shaykh Jalaluddin Thanesari (Allah have mercy on him d.989 Hijra) instructs,

‘Understand that the beginning of this path is Shariah. Therefore, all essential (fardh), recommended (wajib), Sunna, praiseworthy (mustehib) and etiquette (adab) actions are to be performed. Moreover, avoiding in food, residence and personal being all that is impermissible, suspicious, and of minor or major impurity. This is called purity of physical being. This is all Shariah.

Then comes the path of tariqat. This is to keep one’s heart free of the blame-worthy morals, such as love of the worldly, lust, envy, hatred, arrogance, greed, misery,etc. In addition adorning it with praise-worthy morals, like truthfulness, purity, humility, philanthropy, chivalry, trust, sincerity, best manners and trustworthiness in dealing with fellow human beings (etc.). This is called revolution (gardesh) and changing of morals. Acknowledge that this is a magnanimous feat. This is because without it the real wealth of deen is not achieved and traveling on the path of truth is impossible. Moreover, this feat requires keeping the lowest profile and maintaining seclusion, so that these actions become well established without failures.
سخن باكس مگو الا بضرورت
خلل تا در نيفتند در حضورت

After this comes the path of reality (haqiqah) and realization (marifa).’

Irshad ut Talibeen, page 9

2nd AfME Pneumococcal Summit
Dubai, UAE 12-13 April 2011

Essential advice for salik

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Shaykh al-Mashaikh Haji Imdadullah mohajir makki (Allah have mercy on him) said,

‘Keep away from the company of Sufis that act against the Shariah.

Meet other people with good manners only as required.

Consider yourself to be the lowest creature.

Do not criticize anyone.

Speak with compassion.

Love being silent and alone (khalwah).

Keep your time well planned.’

Taleem ud deen, page 227

(The edition by Maktaba e Rehmania, Lahore is the best currently available. It has explanation and translation of all Arabic and Persian quotes in footnotes.)

This path: diving for pearls

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Shaykh al-akbar Muhyuddin ibn ‘Arabi (Allah have mercy on him) said,

‘It is from the criterion of being a Shaykh that he takes into account each breath and every action of the murid.  He puts additional pressure on the one who is more obedient and adherent. This is because this is the path of hardship. It does not have any involvement of leniency in it. The dispensations (rukhs) are for the general public because they are content that they remain faithful and Muslims by name. They fulfill the very basic requirements (faraidh) imposed on them by Allah.

However, an individual who aspires for highest levels beyond that of the general public for him it is essential to bear extra hardships.

A person who desires to wear a pearl necklace must brace the depths of the ocean and hold his breath. This is essential to dive in the ocean (and get pearls).’

Adab al-Shaykh wal-murid, via Madhmun e zikr, MTM-U, volume 3, page 25

 

Purpose of bay’a: Observance of Sunna

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A person requested pledge (bay’a) from Hadhrat Mian Asghar Hussain (may Allah have mercy on him), a senior Shaykh and instructor at Darul Uloom Deoband.

Hadhrat inquired what was his purpose do so?

‘Divine union (wisal e haq)’, the individual replied.

‘ All praise is for Allah, you have very lofty aspirations’, Hadhrat cheerfully chided him.

‘My brother! The only purpose of taking the pledge should be that observance of the Sunna in all aspects of life is facilitated. That is it’, he continued.

And things like strong perpetual relationship with Allah (nisbet) and Divine union (wisal) are the states and talks of high ranking pious people (and not for ordinary sinful people like us).’

Halat Musleh ul Ummat ra, page 94

Spiritual involvement

Shaykh al-Arab wal-Ajam Hadhrat Haji Imdadullah mohajir Makki (Allah have mercy on him) instructs a seeker,

‘After fulfilling the faraidh (absolutely essential), wajibat (highly recommended) and Sunna one should occupy his time in spiritual works of rectifying the condition of his heart (remembrance and contemplation) and not spend it in offering extra (nafil) salah or recitation of litanies. Instead he should consider the rectification of his heart to be a perpetual must (fardh) and never be negligent in it.’

Dhiya al-Qulub via Taleemud-deen, page 45

Love of Allah

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‘It must be acknowledged that the usual mode of acquiring the love of Allah is His remembrance (dhikr) and contemplation (fikr).

That is, it is the usual norm set by Allah that when a person does remembrance and contemplation in the appropriate way the love of Allah develops in his heart.

Then (be aware that this) love has two types, the passionate love (hubb-e-ishqi) and the dogmatic love (hubb-e-emani). The remembrance and contemplation to acquire either of  them are different from each other.

For example, the way of acquiring dogmatic love is the recitation of Holy Quran, following Sunna (meticulously), etc. Whereas, for achieving the passionate love when a person does remembrance (as per the Sufi way) of Allah! Allah! with his tongue then the articulation of this blessed word fills his palate, mouth, tongue, ears and all other body parts with effulgence (nur), serenity (sakinah) and delectable perception (lazzet). (This happens when the audible remembrace (dhikr-e-jahr) is done as prescribed by the respectable Sufis).’

Madhmum-e-Zikr, Majmua’ Talefat e Muslih al-Ummat ra, volume 3page 10