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

‘An incident from the life of Shaikh Ibrahim bin Adham (Allah have mercy on him) is mentioned in books. The Shaikh said,’ One night I overslept and missed my wird. This disturbed me a lot and I became agitated. This was because in those days I was from the individuals who have faith in their effort and see them (as their own achievement). In its retribution,due to oversleeping, I missed few essential (fardh) religious duties.

I became extremely anxious and cried asking Allah, ‘What is this happening? Having surpassed omission of supererogatory (nafil)  actions now I am missing the essential ones.’

Instantaneously I heard a voice from within,

O Ibrahim! Become Our slave (abd).

By doing so you will find spiritual serenity.

(This means to abandon your own determination and choices and act as per Our decree and guidance). When We make you to oversleep then sleep. And when We command you to get up then rise. Between these two extremes you have no choice of your own.’

Talifaat e Muslih al-Ummat ra, volume 2, page 20

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حضرت حکیم الامت مولانا اشرف علی تھانوی قدس اللہ سرہ

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A person wrote the following,

“I saw a dream that I am writing to you. It was the night of 27th Ramadan 1237H. With the possibility that it may be the Night of Power (shab e qadr) I had planned to offer optional salah (nawafil) all night. However, after ‘esha salah when I returned home I laid down on the bed besides the main door (to rest for a while). I fell asleep. Around two o’clock I saw a dream that I have traveled to a place where there is a very large open area, many miles wide. There is organized seating arrangement on the floor. In between there is a table covered with a table-cloth. Millions of people wearing their best clothes and perfume are sitting with reverence (adab). There are few high ranking individuals sitting on the chairs around the table. On the table there is writing board around 2-3 yards in length and 1 or 1.5 yards in breadth. A respected individual dressed in white gown (‘abaya) and green turban (‘amamah) on head is standing besides the table greeting and shaking hands with the crowd. The blessed face in radiant like the sun and with his enlightened and enlightening tongue he is telling them,

“I tell you with much emphasis that you should abstain from all that is impermissible (haram) and be steadfast on that is permissible (halal).”

Observing all this I went forward and greeted the blessed person with ‘as salam o alaikum’. He replied, ‘wa alaikum as salam wa rehmatullah’. I reached forward and shook hands and embraced him also. He told me that it was very good and that I should become a mureed, and he promised to tell me eleven things that he has reserved especially and exclusively for me. This humble guy (myself) stood there with utmost reverence. He gave me the permission to sit. I was going to sit on the floor but he instructed me to sit on one of the chairs. Thanking him I sat on one of the vacant chairs. I was extremely happy in my heart.

On the blackboard I saw numerous names written in elegant and bold white letter. I saw them very clearly. The names that I could read included, Hahdrat Mawlana Fazalur Rehman Ganjmuradabadi, …….., Haji Imdadullah, Haji Ashraf ‘Ali and Molvi Mohammad Ishaq, etc.

As I turned to my side I saw Hadhrat Mawlana Fazalur Rehman Ganjmuradabadi, whom I was blessed to visit as a child. Immediately it flashed to me that this is the scenario of Judgment day. The blessed individual is our Prophet (صلى الله عليه وسلم) and those sitting on the chairs are his Companions, including Sayyidina Abu Bakr, Umar, Usman and ‘Ali (may Allah be pleased with them all).

It also occurred to me that I am already a mureed (of a Shaykh) and should not hide it from the blessed Prophet (صلى الله عليه وسلم) and should seek Allah.

Around an hour or later the blessed Prophet (صلى الله عليه وسلم) called for me. I shook hands and embraced him. Furthermore I reminded him of those eleven things he had promised to tell me so that I can follow them wholeheartedly. I also informed him that I am already a mureed but I want Allah. On hearing this, he immediately pulled away his hand from me and said, ‘Indeed you are ………. and you are the mureed of …………., an innovator (bida’ti). Futhermore he took a pencil and crossed out my and my Shaykh’s names from the list on the blackboard. Then the blessed Prophet (صلى الله عليه وسلم) told me to go away. With lots of courage and adab I humbly said that my Shaykh is not an innovator.

The Prophet (صلى الله عليه وسلم) replied that he is an innovator and in addition he associates partners with Allah (mushrik).

Humbly and with utmost veneration I said that I have never seen him doing any shirk.

The Prophet (صلى الله عليه وسلم) said, he is involved in taking out effigies of the tombs of the martyrs of Kerbala (taziyadar), a lover of the worldly things, an idolater prostrating in front of the graves. Didn’t you see him at …….. village, in Lucknow that he bowed his head infront of his Shaykh’s grave and forbade you from visiting the holy sanctuary in Medinah e munawwara.

(I became a mureed in 1893 CE. In 1898 I received khilafa and in 1900 this incident happened. In this 26 or 27 years relationship I attended the death anniversary of a sufi saint (urs/hawl) and listened to the sufi poetry sung with musical instruments (qawwali) only once.)

I cried and begged but the Prophet (صلى الله عليه وسلم) did not reply. As the last resort I ran and held the blessed feet of the Prophet (صلى الله عليه وسلم). The Prophet (صلى الله عليه وسلم) rebuffed my hands and stroked me (with his blessed foot) strongly in my ribs. I fell down and started to tremble. This woke me up. At that time I was crying, feeling the pain in my ribs and I was trembling. I went inside the house and told my son ………. Chatari the whole dream just mentioned. In the morning I wrote this all and send it to my Shaykh. He came in person to my house and listened to the whole incident again. His response was to prepare for Hajj journey this year in order to visit the blessed Prophet (صلى الله عليه وسلم) and ask forgiveness. I did not commit due to insufficient funds and debts.

Since I have seen this dream my conviction towards my respected Shaykh has waned off. Now I am approaching you for my religious betterment (islah). I will be very fortunate if I am considered to be your humble servant.

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

“This dream is absolute guidance. It is essential (wajib) to leave the Shaykh who acts against Sunna and to establish contact with truthful people (ahl e haqq). I have no hesitation in giving instructions regarding the spiritual path. Start acting on the fiqh as outlined in the books, Behashti Zewar (Heavenly Ornaments) and Islah e rasoom. Take the awrad from Qasdus sabil and general advices from my spiritual discourses (mawaiz). The full instructions in detail will be discussed when we meet in person.

Tarbiyet us Salik, volume 2, page 1069-70

Allamah Sayyid Suleman Nadwi (Allah have mercy on him) said,

‘Sultan al-azkar, shugal-e-anhad, kashaf-e-qaboor and things similar to them are not Tasawwuf. They are the art (creation meant to communicate or appeal to senses or mind) of Tasawwuf.

How can art be the reality?

The real purpose of Tasawwuf is to gain Allah’s pleasure and follow the example of Prophet (Allah bless him and give him peace).

Yes, if any of these things are acquired involuntarily then it is another discussion.’

Tazkirah e Suleman, page 332

Karachi

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

‘For us the reality of Tasawwuf is only knowledge accompanied with actions .

The actions are limited to those that have been instructed by the Prophet (Allah bless him and give him peace) and are within the volitional means of the spiritual aspirant (salik).

Besides these all other things are superfulous. If they are bestowed and the Shaykh approves of them then they are a blessing and one should be thankful for them.

However, if they are held or taken away after being given then striving to achieve them or being extremely sad on their withdrawal is impermissible in the path. Moreover it is extremely harmful for one’s spirituality. This is irrespective of whatever that thing may have been.’

Basair e Hakim al-Ummat ra, page 56

أأأأأأأأ

حضرت محمد احمد پرتابگڑھی رحمة اللہ علیہ

 

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

‘As regards to the safest position in the like of these issues, it is what we set forth beforehand, in leaving discussion about it and consigning its reality to Allah Most High.

Thus we believe generally in that the existence of Allah Most High is independent, complete, eternal and beginningless, while the existence of creatures in their entirety is a temporal existence dependent on the will of Allah Most High and it is imperfect in all respects relative to the existence of Allah Most High. As regards to the true understanding of this imperfect existence and the manner in which the creatures are characterised by it, we are not commanded to investigate this and arrive at its true nature. There is no way for us to have firm resolve in this at all.

Read the full article on Deoband.org

An individual asked that the pious usually instruct their disciples to develop determination (himmat) for doing good deeds and abstaining from sinful acts. What is the method to develop this determination?

Hakim al-Umma’s khalifa Shaykh Mawlana Khair Mohammad Jalandhari (Allah have mercy on them) replied,

‘The heartfelt acknowledgment of the significance and the importance of a matter instinctively creates the determination (for action).

For example, when one has to travel for an important journey and the train leaves at midnight it is reflexively that one prepares to do so.’

Khair us Sawanih, page 308

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

“People yearn for vision of the Prophet (Allah’s blessing and peace be upon him) in their dream. However, this is not within our volitional achievements.  Therefore, I am telling you a method by which perpetual spiritual vision of the Prophet (Allah’s blessing and peace be upon him) can be achieved.

That method is, to be vigilant in keeping in mind and putting into action the Sunna of each occasion and activity. By doing so the impression and reflection of Prophet (Allah’s blessing and peace be upon him) will dominate your thoughts. And this is a magnanimous blessing!’

It is easy to say this.

In reality, in spite of being easy, recalling them (at the appropriate time) and acting on them is solely depended on facilitation (tawfiq) from Allah, Most High. In practical life usually we forget and action on Sunna is missed.  Therefore, we should (make it a habit to) supplicate, ‘O Allah! By Your mercy facilitate for us thorough following of the Sunna of your Beloved Prophet (Allah’s blessing and peace be upon him)’. ذالك فضل الله يوتيه من يشاء

Tazkira Musleh al-Ummat ra, page 99 – 100