Category Archives: A. Reality of Tasawwuf

The nature, definition, goals and principles of Tasawwuf

The real benefit of suhba!

Mawlana Abul Hasan Ali Nadwi said in regards to Shaykh Shah Wasiullah (may Allah have mercy on them),

“Those who attended his discourses not only felt the aroma of faith, the zest of worship and awareness of Here-after but also became aware of their own short comings and their unique personal spiritual ailments.

They left these gatherings not only with spiritual satisfaction but with a desire to change their present condition, feeling burdened with the previous mistakes and remorseful on the life already wasted.

This is the real benefit and result of being in presence (suhba) of and attending the spiritual discourses of the the pious (ahl Allah), the spiritual physicians (musliheen).

Halat e Muslih al-Ummat ra, page 6

Never be negligent

The very first advice sayyidi wa sanadi Hadhrat Mawlana Mohammad Taqi Usmani (may Allah preserve him) gave to a murid while giving him permission to instruct others,

“Never be negligent of your own self’s reformation (islah) effort.”

Hedayat bara-ay mujazeen

That is, the first and foremost in importance is my own self-reformation. Do not be missed led by Shaytan and nafs that I have graduated and now my primary concern is to do reformation of others.

This is a very common mistake.

Readers of the biographies of piously elders are well aware of the fact that how deligent they were in keeping their own self on tract. At the slightests indication of a slip they would jump and make amendments.

May Allah give us the tawfiq to do this also. Amin!

Manhattan, New York

Watchout for the demand of the moment

Sayyidi wa sanadi Hadhrat Mawlana Mohammad Taqi Usmani (may Allah preserve him) has instructed on multiple occasions,

“Do not be trapped in the dreamworld of fulfillment of your own desires even in the sphere of religion.

Be the son of the moment (ibn al-waqt). That is, do as each and every moment demands from you. For example, if there is a blessing be thankful to Allah, if there is a mistake repent, if there is hardship be patient and if there is fear ask refuge, etc.

This is servitude (abudiyet).”

IDSA, Washington DC

The company of the pious

Sayyidi wa sanadi Hadhrat Mawlana Mohammad Taqi Usmani (may Allah preserve him) read aloud an excerpt from a letter of a seeker,

‘How is it possible to achieve self annihilation (fana), especially when anger and arrogance is manifested in all daily interactions?’

And then read the answer he had written,

“As per the sayings of the elders this is only possible by being in the service of the pious with extreme humility, self-negation and readiness to perform as being instructed. That is as per Urdu proverb, being the dust under his shoe (paiymal hona).

However, when this is not possible their biographies, discourse and other works can be a substitute for this to some degree.”

Malfoozat e Kamalat e Usmani, Ramadhan 1429

New York, NY

Categories of love

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

‘There are two categories of love,

1. The intellectual and

2. The emotional

Of these it is essential to acquire the intellectual one. That is, being obedient in following the commands of the beloved by annihilating one’s desires and determinations by giving priority to none except them.

Whereas the emotional love, that is being attracted, having fascination and yearning is beyond one’s volition and control and therefore, not an essential requirement to be accquired.

The one that we are required to have is the intellectual love that is within our control.’

Ardha e Haqq, Mawaiz Ashrafiya, volume 15, page 62

P.S. It is essential to understand that, Hakim al-Umma is not downgrading the category of emotional love. The message is to take control and acquire what is within one’s reach. InshaAllah, eventually the blessings of obedience will bring the (true) emotional component along. Also, it is reminder to us that only emotional love without obedience is deficient and unflattering.

Becoming a murid?

A sister asked,

“Can I become a murida of Shaikh Hazrat Taqi Usmani sahib? I was previously a murida of Shaikh Abul Hasan Ali Nadwi (may Allah have mercy on him) from India.”

All praise is to Allah, as per the teachings of sayyidi wa sanadi Hadhrat Mawlana Mohammad Taqi Usmani (may Allah preserve him) following reply was sent,

‘It is a great blessing of Allah that you are a muridah of Hadhrat Ali mian (may Allah have mercy on him).

I pray and hope that you are continuing with what Hadhrat told you to do, such as remembrance(tasbihat, dhikr), recitation of Holy Quran (tilawat), reading (mutala’), etc.

As a basic rule, it is most beneficial that after the passing away of his Shaykh the murid associates with Shaykh’s senior representatives (khulafa) to continue the journey on the same track without any interruptions.

However, if due to unavoidable circumstances you can not contact any of those khulafa then you can correspond with sayyidi wa sanadi Hadhrat Mawlana Mohammad Taqi Usmani (may Allah preserve him) for self-reformation (islah) and bayiat.

قلب کا جاری ہونا

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حضرت حکیم الامت مولانا اشرف علی تھانوی قدس اللہ سرہ فرماتے ہیں،

“ایک شخص شاہ ولی اللہ صاحب رحمۃ اللہ علیہ کے پاس آیا اور عرض کیا کہ،

 ‘حضرت میرا قلب جاری ہوگیا ہے۔’

 آپ نے حاضرین سے فرمایا کہ دل کے دھڑکنے کو قلب کا جاری ہونا نہیں کہتے۔

 قلب کا جاری ہونا یہ ہے کہ ہر وقت خدا تعالی’ کی یاد رل پر حاضر رہے۔’

 الرفیق فی سواء الطریق، ملفوظات حکیم الامت رح، جلد 27، ص108

Abandon innovation but don’t quarrel with innovator

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

From the general lay public when I accept someone’s request for allegiance (baya’), I instruct him to abandon innovations (bida’) but at the same time I tell him not to quarrel with those who indulge in these sort of activities. Allah is not going to ask you why did those people indulged in them.”

Mufti Jamil Ahmad Thanawi (may Allah have mercy on him) adds in a footnote,
“However, the knowledgeable (scholars) have the permission do so if there is a need.”

Al-rafiq fi sawa et-tareeq, Malfuzat e Hakim al Ummat, volume 27, page 205

It is important for the novice seeker (salik) to understand this upfront.  

Indulgence in these sorts of argumentation is a waste of quality time and destroys spiritual serenity. Moreover, without having the blame worthy moral characteristics under control it leads to sinful activities, like anger, arrogance, ostentation, looking down on others, etc.

May Allah save us all from these! Amin.

The real karama

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Arif billah Shaykh Dr. Abdul Hayy Arifi (may Allah ahve mercy on him) said,

“Once I inquired a pious person that these days we do not see saints similar to those who performed extra-ordinary feats (karama) anymore.

He replied that saints who had this blessing had always been very few in each era. Most likely you have read a book that compiled many such incidents of pious individuals. And now you are misled to believe that all Shaykhs must have this capability.

Remember in previous days the karama was in matter (maadi) and hence, it was visible to others. Nowadays it is in essence (manawi).

These days any company (suhba) that leads one to do good deeds, cleanse inner self (batin from moral corruption) and make rememberance of Allah is a karama.

A company like this is achieved by true yearning (talub). If you sincerely desire this, than be reassured that individuals like this are always present in each era.”

Khutbat e Arifi, Idarae Talefat e Ashrafiya, Multan, page 164

Ramadhan and ta’aluq ma’Allah

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A murid requested sayyidi wa sanadi Hadhrat Mawlana Mohammad Taqi Usmani (may Allah preserve him) to consider a programme for the ‘itekaf (seclusion) in the last 10 days of Ramadhan. He elaborated that it will be of utmost benifit for the murideen. They will be in the company of their Shaykh and pious fellow seekers, able to better utilize their time in worship and listen to spiritual discourses gaining the essential understanding of religion and learning the arts of its application in personal life.

Hadhrat listened to it attentively and then commented,
“It is a very good idea. However, eventually people involved in this will lose focus and it will take a form of a religious carnival. This has happened a lot in our history. Things start simply but over time they are elevated to be akin to essential and compulsory actions (faraidh, wajibat).

The blessed moments of Ramadhan are not for communal activities. They are to establish and reinforce one’s relationship directly with Allah, Most High. This is best achieved in seclusion. That is the reason it is best to perform all the supererogatory (nafil) worship in private.  Where the slave (abd) is in front of his Lord alone, acknowledging his short comings, asking for forgiveness, thanking for the bounties, seeking protection from all that is discomforting and begging for the burning desire of his heart. That is, Allah’s pleasure in the exact foot steps of His Beloved Prophet!”

Jeddah International airport, May 2005

Some sections of Tasawwuf are dangerous!

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Having a clear perspective of Tasawwuf’s reality is essential from the very start of the spiritual journey.

That is, what is the goal and means to reach it?

Hakim al-Umma Mawlana Ashraf ‘Ali Thanawi (Allah have mercy on him) made this vividly clear upfront to every seeker who approached him for spiritual reformation (islah).

People with their creative imagination, knowledge of partially correct or interpreted information and especially readers of Sufi hagiographies and difficult classic texts make assumptions and set unrealistic goals.

To dispel these sorts of myths Hakim al-Umma wrote exegesis of some of the Sufi texts that are commonly misinterpreted.  They include explanation of Mathnawi of Mawlana Rumi (in 24 volumes), poetry of Hafiz Shirazi and Fusoos of Ibn Arabi (may Allah have mercy on them).

A very beneficial point he makes in the introduction to one of the text is as  follows,

“From the teachings of Tasawwuf, I always had intellectual interest in the instructive section (uloom e ma’amla) because this deals with the commands and prohibitions and acting on them leads to the proximity of Allah, Most High.

In comparison, the section of unveiling (uloom e makashafa) was instinctively attractive but not appealing intellectually. This is because they play no role in gaining Allah’s nearness and have a great inherent danger that some mistakes in them (interpretation and application)  may lead to loss of faith (eman) itself.

(May Allah save us all from this calamity.)”

Al-tanbih al-tarabi fi tanzih ibn al-Arabi ra, page 6

Signs of marifah:humility and servitude

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An individual told sayyid wa sanadi Shaykh Mawlana Mohammad Taqi Usmani (may Allah preserve him) that the most striking thing he felt after reading the biographies of Hakim al-Umma,  Mufti Mohammad Shafi and Dr. Adbul Hayy Arifi (may Allah have mercy on them) was their utmost humility (tawadhu) and self-annihilation or effacement (abdiyet, fana).

Hadhrat agreed with the this intelligent observation and said,

“This is a sign of gnosis (marifah) of Allah.

The Urdu proverb says that a camel considers none taller than himself until he arrives at the foothill of a giant mountain. After observing the real height all his claims and doubts of self-praise vanish.

Similarly, the people who actually become aware of the Allah’s grandeur consider themselves to be nothing at all. The most worthless, insignificant and humble creatures ready to serve as commanded. “

(Hadhrat’s residence, 1991, after asr.)

Moreover, this is also in perfect harmony to the Sunna: The Prophetic state.

It can be said very confidently that the most outstanding characteristics and highest stations of our Master Prophet Muhammad (Allah bless him and give him peace) are his humility (tawadhu) and servitude (abdiyet).

Some senior seekers report that this can be felt by those (having a spiritually ‘alive’ heart) who visit him even today in the radiant city of Medina. (That is, an overwhelming rapture of humility and servitude enters their heart. And Allah knows the best!)

13 Rajab 1429, 16th July 2008.

Teaching by example

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Scrupulousness in matters of religion

The following simple incident demonstrates how a Shaykh teaches the disciples with his actions. May Allah give us the sight to see these and a determination to implement them in our daily life. Amin!

After performing the Umrah sayyidi wa sanadi Shaykh Mawlana Mohammad Taqi Usmani (may Allah preserve him) proceeded to the barbers shop to cut hairs, as it is necessary (wajib) to come out of state of ihram.

To the female companions he specifically instructed to make sure that they cut their hairs within the boundaries of Haram sharif and not on returning back to Jeddah.

Sitting in front of the barber Shaykh asked a lowly murid to check his hairs and make sure that it was greater in length to an interphalangeal space (minimum length when trimming hair is permissible instead of shaving the head completely).

Having made sure about the hair length, Shaykh instructed the barber on how much hair has to be trimmed in order to come out of state of ihram. He did so gently, in very simple language and demonstrated this to him using his fingers.

Friday, 23 Jamadi al-awal 1429/27 June 2008, Misfila, Makkah e mukarramah.

صاحب نسبت ہونے کی علامات

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حضرت علامہ ظفر احمد عثمانی صاحب(خلیفہ حضرت مولانا خلیل احمد سہارنپوری و حکیم الامت مولانا اشرف علی تھانوی رحمۃ اللہ علیہم اجمعین) نے فرمایا،

“ صاحب نسبت ہونے کی علامات یہ ہے کہ

 حق تعالی ہی کو ہر چیز کا فاعل مشاہدہ کرے،

 مخلوق کے فعل سے نظر بالکل اٹھ جاوے۔

 کسی فعل میں مخلوق کو خدا کا شریک نہ پاۓ اور

 یہ مضمون محض درجہ اعتقاد میں نہ ہو بلکہ ہر وقت وجدانا” اس کا مشاہدہ ہوتا ہو۔

وما هم بضارين به من احد الا باذن الله و ان يردك بخير فلا راد لفضله 

جس کا اثر یہ ہوگا کہ مخلوق سے خوف و طمع بالکل معدوم ہو جاوے گا (عقلا”)

 نیز جب کسی سے حق تعالی کو تعلق ہوگا اور وہ فانی و واصل ہوگا تو اس کے لئے یہ بھی لازم ہوگا کہ اس شخص کا ارادہ اور خواہش بالکل فنا ہو جاۓ کہ اپنے واسطے کوئی حالت تجویز کرے۔ جس حالت میں حق تعالی شانہ کہیں اس پر راضی رہے۔ 

کبر و عجب و حب جاہ وغیرہ سےبالکل بری ہو۔ اگر تکبر و عجب باقی ہے تو سمجھ لو کہ تم صاحب نسبت اور واصل و فانی نہیں ہو بلکہ تم کو صرف طریق کا علم ہوگیا ہے اور تم محض صاحب مناسبت ہو۔

 رسالہ انکشاف الحقیقہ عن استخلاف الطریقہ،  مقالات عثمانی، جلد 2 ص389-390