Category Archives: A. Reality of Tasawwuf

The nature, definition, goals and principles of Tasawwuf

Spiritual benefit (faiz)

Hadhrat Mawlana Abdul-Ghani Phulpuri (may Allah have mercy on him) said,

“Once Hadhrat Haji (Imdadullah) mohajir Makki told my blessed Shaykh (may Allah have mercy on them), ‘Dearest Ashraf Ali! Even when I am talking to others you should remain attentive towards my heart (qalb) aspiring for spiritual benefit (faiz). Do not think that when I am busy talking to others my heart becomes idle (ghafil). Even during these convesations my heart is busy with Allah most High.”

Ma’arifat e Illahiya, page364 

Signs of false sufis

Their sufism is focused on and limited to anti-wahabi rhetoric and ritualism. Certain specific practices (rasoom) for remembrance (zikr, sama’, etc.) and celebration (hawl, milad, etc) are over emphasized. The stress on acquiring the knowledge of actions of the heart (maqamat) and the spiritual training (tarbiyet) to develop these are completely ignored. Hence, their tasawwuf does not lead to gnosis (marifah) and perfect slave-hood (‘ubodiyah). This is reflected in their noncompliance to Shariah rulings in the truest sense in all matters of their daily life.

The sulook ‘tip’

As per teachings of sayyidi wa sandi Hadhrat Mawlana Mohammad Taqi Usmani (may Allah preserve him) following was written to a sincere brother searching for a Shaykh,

“The “tip” in sulook is yak dar geer muhkam geer or tauheed e matlab. That is after carefully selecting a Shaykh sticking to him no matter what.

People slip and fall. It is natural. They blame themselves or their shuyukh and then start doubting their selection or become shy and non-open to Shaykh. This peer-murid relationship is a very intimate relationship. To benefit you have to be very open. Not even try to hide anything. How can the Shaykh reform and do islah if he is not made aware of the short comings?

What is the purpose of bayat/islah? If murid was already perfect, what was the need to go through the Shaykh? Wird, zikr and other things are prescribed to facilitate this process. They do can not replace the main thing: the effort of reformation (islah).

Previously this was done by being in presence of Shaykh for long duration of time. That is staying in the khanqah (similar to treatment under direct observation). Now the life is more complex. Very few have this opportunity. It is for this reason that in Ashrafiya tariq correspondence is essential. It may be email, postal letter, sms or telephone conversation. But you have to be very open. Actual details of daily life incidents that are suspicious of moral short comings have to be narrated. For example, your angry attitude displayed by loud voice and sharp comments when your wife asked something mundane have to be reported.”

Allah’s marifah

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

“Once Hadhrat Mawlana (Thanawi) was telling us very fine subtleties regarding the gnosis (marifah).

Mawlana Abdul Ghani (may Allah have mercy on him) humbly commented,  “When the understanding of the mystical secrets (marifah) of the friends of Allah (awliya-Allah) is so difficult than how much more demanding it would be to achieve Allah’s marifah.”

Hadhrat Hakim al-Umma (may Allah have mercy on him) appreciated and acknowledged this comment.”

Halate Musleh al-Ummat, page 115

Sahib e nisbet?

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

“Some individuals achieve nisbet (a perpetual, close and strong relationship with Allah) but they themselves are unaware of this fact.  There is benefit from Allah, Most High, in this unawareness also. That is, if they were to know, then either they will fall into self-pride (‘ujub) or their yearning will decrease.”

October 24, 1990, Hadhrat’s residence, Darul Uloom Karachi

Follow the instructions

Sayyidi wa sanadi Hadhrat Mawlana Mohammad Taqi Usmani (may Allah preserve him) instructed an individual who had requested for bayah,

“Be involved in the performance of actions as you are being instructed. Do not make suggestions from yourself. Whenever the appropriate time comes for this, inshaAllah it (bayah) will be done.”

Islahi khutoot

Suhba to avoid

Shaykh Sayyid Raziuddin Ahmad Fakhri (may Allah have mercy on him) instructed the travelers on the path (salikeen),

” The four imperatives for treating a medical illness are,

1. Correct diagnosis

2. Appropriate consultation and treatment

3. Healthy diet

4. Avoidance of harmful things

Similarly in treatment of the diseases of the soul (batin) these all are essential. However, most crucial in them is the fourth item. That is, avoidance of harmful things. This means to avoid inappropriate companionship (suhba).

What is inappropriate suhba?

Anything, be it an individual person, a thought, a voice, a visual scene, a speech, a written material, a sign, a statement, in summary any entity that is not compatible with the actions, thoughts, mode and method of the traveler on this path is deleterious companionship that has to be avoided.”

Ahl e sulook per achi buri sohbet kay aseraat, page 6 &14

Guard eyes, ears and tongue

‘Arif billah Hadhrat Dr. Abdul Hayy ‘arifi (may Allah have mercy on him) instructed the seekers,

“Do not be slack in your effort of self-reformation (islah) till you die, as some of the ailments of self (nafs) take many years to be recognized.

Strictly guard your eyes, ears and tongue (from unlawful). These three organs are the source of all worships and transgressions, including the inner praise worthy and blame worthy moral traits. It is of utmost importance to take appropriate care of them by using them in lawful and abstaining from prohibited. 

However, (God forbid) when you slip (do not despair), repent immediately.”

Ma’moolat e yoomiya, page 13

Signs of being ‘sahib e nisbet’

“Nisbet” or ta’aluq ma’Allah (a strong, agreeable and perpetual relationship with Allah, Most High) is the goal of every salik.

Hakim al-Umma Hadhrat Mawlana Ashraf ‘Ali Thanawi (may Allah have mercy on him) said regarding the signs of a person having this blessing,

“In company of such an individual there should be an effect of being drawn towards the Hereafter (akhira) and a displeasure for the wordly (dunya).  And, more religious minded people should be attracted to him than those immersed in worldly issues.

However, it is uncommon to perceive these signs.  Particularly the first one is infrequent to be felt by the common heedless individuals, whereas its recognition is easier for those traversing the path.”

Ma’asir e Hakim al-Umma ra, page 280

Is tasawwuf intensified fiqh?

An individual inquired that a lay person gets an impression that the teachings of Hakim al-Umma Mawlana Ashraf ‘Ali Thanavi and especillay, his successors (may Allah have mercy on them) regarding tasawwuf appear to be intensified fiqh. Does this path lead to ma’rifah?

All praise is for Allah.

It should be explicitly clear that we do not divide Shariah and Tasawwuf in to two seperate entities. They are both essential simultaneously.

Sayyidi wa sanadi Shaykh Mawlana Taqi Usmani (may Allah preserve him) said, “Shariah without tasawwuf is a body without soul, whereas, tasawwuf devoid of Shariah is absolute heresy (zindaqa). Strive and implement both of them in your life together.”

To talk of ma’arifa and wilayet without recognizing the essential importance of fiqh practically in one’s life is wrong.

The classical works of tasawwuf, like al–Lama’, Awarif al-Ma’arif, al-Risala, Ihya al-Uloom ad deen, all start with emphasis and detailed discussion of Shariah and fiqh rulings. This is because of the fact that an individual can not attain real wilayet and ma’arifa without the essential fiqh required to live an Islamic life.

May Allah facilitate its understanding and implementation in our life. Ameen!

Spiritual Progress

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

“The spiritual progress is dependent on being steadfast in works of worship (‘amal) and striving (mujahidah) (to abstain from sins). [That is, both exoteric and esoteric works and sins].

Irfan e Hafiz, At-Takashuf, page 252