Category Archives: A. Reality of Tasawwuf

The nature, definition, goals and principles of Tasawwuf

Chishti sulook

_____________________________

‘It has always been an outstanding feature of the Chishti masters that they do not have a established or rigid curriculum for the traveler on the path (sulook).

Instead, it is the insight of the Shaykh which is used to diagnosis the spiritual ailment and taking into consideration the disposition of the seeker a treatment is prescribed.

…..

Each seeker is dealt with differently based on his individual disposition and capability.

…..

Due to this individual consideration the benefit is also achieved very quickly.’

Tazkirah e Suleman ra, page 328

Karachi

Spiritual workout

It is a hallmark of Ashrafiya teachings to keep the things at their appropriate level in the hierarchy of Shariah rulings. An overemphasis on an issue can make it bida’ (innovation). Whereas, an underestimation can lead to loss of significant benefit.

There seems to be this kind of controversy regarding certain specific methods of remembrance and concentration techniques in Tasawwuf.

Understanding by means of example may make the issue a bit clearer.

Following extract is taken from an athletic training website,

‘Most of us enjoy watching professional athletes, at the peak of their performance, participate in their sports. Practicing a sport effectively demands a high degree of skill and requires the ultimate in physical fitness. This can only come about with regular training.

A professional athlete will need to plan a daily workout schedule so that they peak at their top performance on the day of the competition. This requires a carefully thought-out regime of cardio workouts, strength training, and stretches; along with strategic rest periods interspersed so that the athlete arrives at the day of the event perfectly trained but not over trained or under trained.

Exercise logs are how they keep track of all the details of their workouts each day. They include information such as the type of workout, the duration and the intensity. This not only keeps them on track to meeting their overreaching goals, but it also helps to motivate them because they can see in writing every day that they are making progress, which is encouraging.’

Months and years of such dedicated effort is needed to achieve the goal.

A spiritual seeker’s goal is to attain the absolute pleasure of Allah.

This can only be achieved by doing what is required and abandoning what is restricted by Shariah. This is his competitive event. It happens multiple times during the day each day of his life. This sounds simple. However, due to lack of knowledge, proper upbringing and regular guidance, corrupt social and financial influences and complicated life styles a overwhelming heedlessness has  developed in us that makes this task practically very difficult. Especial effort and extensive reprogramming of mind is required.

To face these challenge the pious Sufi masters developed spiritual workouts. These are the Sufi forms of remembrance (dhikr), concentration techniques (muraqaba and ashgals) and repetition of various prayers, litanies or actions in certain specific ways. They are not the goal or objective in themselves. They are a means to create the determination, motivation and strength to implement Shariah rules at each and every moment of one’s life. It is futile for this reason to search for an explicit source from Quran and Hadith literature to approve of them. They are neither considered to be more rewarding nor superior to the acts mentioned in Quran and Sunna.

Moreover, it is unnecessary to discuss these issues in public. All of the spectators are focused on the performance of the athlete in the arena. None cares what type, how much or how extensive his routine workout was during his training? The serious athlete need to follow their coach’s recommendations. Sporadic following of such workouts by enthusiastic individuals is futile to bring about the desired results.

Meticulous following of Sunna and abstaining from all that is sinful (actions and thoughts) are the gold standard to measure an individual’s success in attaining the pleasure of Allah.

Million times repetition of the Supreme Name (Allah) with jahr o zarb or habs e dam, vigilant pas anfas, hours of muraqaba or months of khalwah, recitation of litanies, singing qasaid, etc are of no benefit in reality if the above mentioned gold standard is not achieved.

Wa ma taufiqi illa billah!

وَذَرُواْ ظَاهِرَ الإِثْمِ وَبَاطِنَهُ

 

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

These days people have restricted the religion to some external things, like clothes, external appearance of religious individuals, prayers and fasting, etc.  With these they consider themselves to be perfectly religious individuals. Whereas, from within they are just like the open or closeted sinners. They have their sinful morals (ikhlaq), dealings (ma’amlaat) and corrupt life style (ma’sharet). Even then they consider themselves to be religious. This is very strange, indeed. 

It is difficult to draw the attention of individuals towards the rectification of the inner self these days.

Initially an individual tries not to reveal his inner self (batin) to his mentor (Shaykh).However, if by virtue of his intuition the Shaykh recognizes the inner self’s corruption then this individual does not acknowledge it upfront and his lower self (nafs) tries to avoid (the blame).

However, when with proofs and examples of speech and actions committed by this individual over time it is shown to him that his inner self is as the diagnosis done previously only then he acknowledges it and pays attention towards its rectification.’

Taharet e qalb, page 81

Knowledgeable hypocrite speakers

___________________

It is narrated from Sayyidina Umar (Allah be pleased with him) that Prophet of Allah (blessings and peace of Allah be upon him) said,

‘The worst thing I fear for my Ummah are the hypocrites who are knowledgeable speakers.’

Allama Munawi (Allah have mercy on him) said, this is the person who is expert in knowledge and can easily speak at lengths but by his heart (qalb) and actions he is an ignorant with corrupt beliefs. However, with his cunning speech he can misguide the public.

Taharat al-Quloob, page 42-3

This is an eye opener for all of us.

[Hypocrisy: a pretense of having a virtuous character, moral or religious beliefs or principles, etc., that one does not really possess.]

We need to check ourselves first, whether we are in this category.

Also, it gives as the clear direction that we should not be misled by speeches alone. The most important thing to see is the action of the speaker.

Is it in conformity with the teachings of Quran and Sunna, as done by our pious predecessors?

If not then it must be clear that ostentatious traditional garb (beards, turban, jubba, tasbih, etc.) or verbose heartrending stories or superb vernacular or expertise in contemporary marketing techniques (like stylish and sleek power point presentations, projectors, top of the line sound system, online state of the art setup, etc.) will not be spiritually beneficial at all.

Moreover, there is a greater chance that the speaker’s hypocrisy will be transferred to us.

Allahuma hafizna!

A considerable research, companionship and sincere advice from pious knowledgeable individuals is required to ascertain the sincerity of a speaker to benefit from him spiritually.

wa tawfiqi ila billah!

Company of the pious

___________________

Shaykh Abdul Haq muhadith Dehlawi (Allah have mercy on him) [d. 1052H/1642CE] said,

‘The most superior form of worship is being in the company of pious (ahl-Allah) and sitting with those who are closer to Allah.

This is because by observing their steadfastness, firm resolve and complete devotion a special motivation and determination develops in the spiritual seeker. This eases the hardship of worship and makes bearable the spiritual struggle which are a necessary component of traveling on this path (tareeq).

Moreover, the observation of their magnificently graceful demeanor (jamal) creates a light in his heart that dispels the darkness of doubts and suspicious (whispering) which are the cause of being far and veiled (from the Truth).’

Halaat Muslih al-Ummat ra, page 328

The spiritual light

In the final chapter of his primer on Hanafi fiqh Shaykh Qadi Thana’ullah Panipati (Allah have mercy on him) [d. 1225 H/1810 CE] said,

‘The spiritual light of Islam or the Messenger of Allah, may peace and blessings of Allah be upon him, should be sought in the breasts of the true ascetics so that that light may be kindled in your own heart.

When this light enters you, you will be able to recognise, through your faculties of discernment, all good and evil.

One becomes a stranger in this temporal world and is transported to the next world through one’s constant remembrance of Allah.

One begins to seek the company of others who cause one’s love for this world to decrease, and one’s love for Allah and the next world to increase.’

Essential Islamic Knowledge: A Handbook of Hanafi Fiqh, page 256

Ijazet

_______________

Mawlana Kalim Siddiqqui (Allah preserve him), khalifa of Sheikh al-Hadith Mawlana Zakariya mohajir Madani and Mawlana Sayyid Abul Hasan Ali Nadawi (Allah have mercy on them) said,

‘In reality the ‘ijazet’ (permission to take murid & instruct others) from the pious are of three types.

Firstly, the permission is granted trusting an individual who has the capabilities to guide and do reformation of others. This is the real ijazet. It is given to the very special and selected individuals.

Second type is when seeing the poor religious state of an area Shaykh gives permission to a relatively more religious person to work for inviting and guiding others in that specific area.

The third type of ijazet is what individuals like us hold. That is, because of it he will abstain from sins. The Shaykh thinks that considering himself to be a mojaz and khalifa he will stay away from sinful activities.’

Arghaman, monthly, June 2010, page 28

Benefitting from Shaykh’s letter

Shaykh Ahmad Ali Lahori (Allah have mercy on him) said,

‘The spiritual effulgent blessings (faiz) that a disciple attains by being in the company of a perfect Shaykh can also be effectively accquired from the letter of the Shaykh. This is because when the seeker shakes hand with the Shaykh he derives blessings (tawajjuhat) through touch, when Shaykh observes him he derives benefit from the sight. And when the Shaykh responds to the disciple’s letter, the blessings from his hand, sight and mind all are concentrated in that writing.

Therefore, it is essential that the murid not only reads the letter with full concentration but he should show perfect reverence and full devotion to it in order to benefit from the three fold spiritual blessings.’

Shaykh al-Tafsir kay hairet angez waqeyat, page 277

Developing congeniality with this path


Shaykh Nawab Eshrat ‘Ali Khan Qaiser (Allah preserve him) instructed,

‘To develop perfect congeniality of this path (tareeq) it essential that senior murid reads the biography of Hakim al-Umma, Ashraf us-Sawanih volume 2, Maasir e Hakim al Ummat and Tarbiyet us Salik. The intention should be to act on the information for his own reformation (islah).

Halaat e Eshrat wa Maktubat e Masih al-ummat ra, page 80

What to ask Shaykh?

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

‘One should keep the Shaykh constantly informed about his spiritual diseases & states and follow whatever he recommends. Just continue with these two things for your whole life.

Inform Shaykh explicitly about your condition. People hide their ailments from the Shaykh. How is it possible that without telling the he will be informed of your condition?

Even if you intend initiating a new worldly endeavor ask the Shaykh would it be detrimental for your spirituality. For example, I intend doing this trade, is it appropriate for me to indulge in it. However, this should not be with the intention that by doing so the trade will be profitable. As though the Shaykh will consult Allah and confirm the success. This should not be the intention at all. This is an extremely corrupt intention.

The method should be like this; I intend to do this business, or I want to be transfered to such a position or I want to study English or medicine would it be detrimental for my spirituality.

These are the things to be asked from the Shaykh.

Nowadays people do whatever they desire. They do not inform the Shaykh. Hence, they corrupt their spirituality. They make excuse that these are worldly issue and it is not essential to inform the Shaykh about them. Whereas in reality these things have major effect on one’s spirituality.

Therefore, whenever you intend to initiate a new worldly endeavor inform the Shaykh in advance and get his advice regrading it.’

Waaz Rahat al-Quloob, page 263-4

Whom to follow?

_____________________

Imam al-Ghazali and the signs of the ‘Ulama

____________________

A considerable confusion exists among the Muslims regarding the religious leadership.

This is compounded by the plethora of religious information and instructors online.

Some people endorse scholars from a particular lineage, others from a particular ethnicity, fiqh following or no fiqh following and others look up to some families that their forefathers have been following  from centuries. Many recommend any scholar with a continuous teacher-student lineage (sanad) reaching up to our master Prophet Muhammad (Allah bless him and grant him peace.)

However, the confusion remains.

The most beneficial information in this regards is the one being presented in the above article. It expounds on the qualities a true scholar must have.

Shaykh al-Hadith Mawlana Zakariyyah (Allah have mercy on him) quoted this in Fazail -e-Sadaqat, from ‘Proof-of-Islam’ Imam Ghazali’s (Allah have mercy on him) epic work Ihya al-Uloom ad-Deen, volume 1.

Realizing its benefit Mawlana Mazoor Nomani (Allah have mercy on him) published it in a seprate booklet (Ulama-e-Akhirat ki pehchan, (Urdu) Al-Furqan book depot,Nazeerabad, Lucknow).

It is fortunate that Mawlana Ismael Nakhuda khalifa of Shaykh Mawlana Abdul Hafeez Makki (Allah preserve them) translated and edited this for the benefit of English speaking masses. Allah reward him abundantly. Amin!

Following is a brief summary of the qualities. Careful and repeated readings of the full article in highly recommended to understand and apply this important information in our daily practical life.

1.  An ‘alim is one who does not try to acquire wealth through his learning.

2.  A true ‘alim is that there should be no contradiction between his knowledge and his practice of din.

3.  He is always concerned with such branches of knowledge that are beneficial for the hereafter and which exhort one to perform good deeds.

4.  He is least interested in the elegance of dress or delicacies of food.

5.  He (without any necessity) keeps away from sultans and rulers, and never visits them.

6.  He does not take hasty decisions when giving verdicts in religious law (fatwas) and is very careful in giving advice on religious matters.

7.  He is seriously interested in the esoteric science, in other words Suluk.

8.  His faith and belief in Allah Most High is ever increasing and they are always concerned about this — firm belief is [a believer’s] capital.

9.  Under all conditions, he should wear a true expression of being inspired with the fear of Allah Most High.

10. He is more concerned about those regulations of Islamic law which pertain to religious practices; to what is lawful and unlawful.

11.  He has studied, with deep insight, various branches of knowledge. He does not accept the opinions of others, for we are bound to follow the Messenger of Allah (may Allah bless him and grant him peace) and seek guidance from his sayings alone

12. He is strict and stringent in his avoidance of bid’ah (innovations).

Continue reading……………………..

Cancellation of khilafet

__________________________________

 

Mawlana Shah Wasiullah Allahabadi (Allah have mercy on him) wrote the following to one of his deputies (khalifa),

‘You are aware of the vigilance in maintaining appropriate morals (ikhlaq) in my training. In spite of this what did you do? Mawlana XYZ (a very close murid and another khalifa) came to your town. Considering you to be a close friend (pir-bhai) he paid visit to you. However, you dealt with him coldly showing extreme indifference. Moreover you scolded him.

This (attitude) reveals that you are not capable of instructing and guiding others. Therefore, I cancel your permission (ijazat).

I inform you that should not instruct or guide anyone on my behalf. Neither should you correspond with me nor bother to visit me. Inform all other people (in your area) about this.’

Halaat e Muslih al Ummat, volume 2, page 104

———————————-

Ummah of Prophet Muhammad

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

‘You are from the Ummah of Allah’s beloved Prophet Muhammad (Allah bless him and give him peace). 

So, what rights of his   love and respect are you fulfilling?

How much is the desire and enthusiasm in your heart to follow him  ?

Do you follow his Sunna in your appearance, clothing, daily living and dealings?’

Ahmeyet e ramadhan, page 33

Topic of islahi talks?

A senior associate of Shaykh Wasiullah Allahabadi (Allah have mercy on them) descibing the Shaykhs methodolgy in this regards said,

 ‘The Shaykh did a thorough study of the state of the common and elite (around him). Then according to it he started to advice them in the light of Quran and Sunna. The success of this method is clearly evident in all the sectors of population (that visited him).

It was not that the people required instructions in the basics and in front of them the superior states of the Holy Companions (Allah be pleased with them) were elaborated and no discussion was made about the spiritual diseases afflicting the audience. This would have confused them about their own spiritual state. (That is, by being ignorant of their own poor diseased state and falsely comapring it to the  (healthy) believers state.) Then for obvious reasons how could they strive for islah ?’

Halaat e Muslih al-Ummat ra, volume 2, page 38-9