Category Archives: A. Reality of Tasawwuf

The nature, definition, goals and principles of Tasawwuf

Allah’s proximity explained

In the exegesis of the verse,

نحن اقرب اليه من حبل الوريد 50-29

Shaykh Mufti Mohammad Shafi’ (may Allah have mercy on him) said,

“According to the Honorable Sufis, here the term qurb (closeness) goes beyond the concept of nearness  in terms of knowledge. It is a special type of ittisal (contact or bond or relationship between Allah and His creation, including man who is placed at the center of this wonderful universe), the reality and nature of which is not known to anyone but it does necessarily exists  bila kaif, ‘without how’ or ‘indescribably’.

Various Quranic verses and authentic Prophetic Traditions bear ample testimony to this fact.  For example,  Quran commands, وسجدو اقترب  (bow down in sijdah and come closer…Al-‘Alaq:18).  This is just like what Prophet (Allah bless him and give him peace) is reported to have said: “The closest that a servat can be to his Lord is when he in prostration. Therefore, make abundant supplication (i.e. while in prostration).” Another Tradition reports the Holy Prophet (Allah bless him and give him peace) said: “When My servant performs  supererogatory prayers, he attains proximity to Me.” On the occassion of migration to Madinah, the Holy Prophet (Allah bless him and give him peace) told Sayyidina Abu Bakr Siddiq (may Allah be pleased with him),ان الله معنا, “Allah is with us.” (9:40) Holy Prophet Musa (peace be upon him) told the children of Israel, ان معى ربى, “My Lord is with me”. (26:62)

This qurb (nearness or proximity to Allah), which a man attains though the observance of obligatory and supererogatory works and through his effort is reserved exclusively for a believer. Such believer are called awliya’ullah (the friends of Allah: they are those whom Allah has chosen to be His friends). This special bond with Allah is different from general relationship with Allah and man,whether believer or non-believer.

In brief ,the above verses and narrations bear testimony to the fact that man has a special type of proximity to his Creator and Master though its reality and nature cannot be perceived. Maulana Rumi (may Allah have mercy on him) has versified this concept thus,

اتصالے بے مثال و بے قیاس

 ہست رب الناس را با جان ناس

The Lord of the people has a special contact with the people,

which is beyond one’s perception and has no other example.

This nearness and proximity can not be perceived by the ordinay sensation of physical sight but is recognized through farasah of iman (perspicacity through faith).”

Ma’arif ul Quran (English), volume 8, page 157

Allah’s proximity

1555213989_6bcf6902eb_m.jpg Hakim al-Umma Mawlana Ashraf ‘Ali Thanawi (may Allah have mercy on him) writes,

و قال في ايات اخر, و كان الله بكل شئ محيطا و ان ربى بما يعملون محيط و ان ربك احاط باالناس و احاط بما لديهم

All of these verses verify the truth of the statement of those scholars and sufis who said that Allah is everywhere; however, we are not aware of the exact nature (kayfiyet) of this encompassment.  These people acknowledge this encompassment in person (dhatiyah), not the encompassment by attributes (sifatiyah) only, as the people of outward knowledge (ahle dhahir) admit.

Taied al-haqiqah bil Ayat al-‘atiqah. Book on margins (hashiya) of Haqiqat at-Tariqa, At-takashuf, page 256

Advice to a seeker

1065705979_080912fe56_m.jpgHakim al-Umma Mawlana Ashraf ‘Ali Thanawi (may Allah have mercy on him) said, 

“A seeker should never consider himself to have attained the goal (wasil). This is because in reality there is no end to this journey (sulook).”

‘Irfan e Hafiz, At-Takashuf, page 118

Rule #1كل حقيقة ردتهاالشريعة فهى زندقة

Hadhrat Hakim a-Umma Mawlana Ashraf ‘Ali Thanawi (may Allah have mercy on him) writes that according to the legal verdict (fatwa)of the people of this path (tareeq)
كل حقيقة ردتهاالشريعة فهى زندقة
That is, any ‘reality’:esoteric information (haqiqa) that contravenes the Shariah is a misguidance.

Tarbiyet us Salik, volume 2, page 1127

Essentials for a salik

 Hadhrat Mawlana Abdul Ghani Phulpuri  a very senior khalifa of Hakim al-Umma (may Allah have mercy on them) mentions the following first and foremost in the list of essentials for a salik,

“Following the Sunna, both in exoteric (dhahiri) and esoteric (batini) matters. ”

Usool e tasawwuf, page 15

Essence of tasawwuf

shah_jahan_mosque_s_.jpgHadhrat Mufti Mohammed Hasan (may Allah have mercy on him), Hakim al-Umma’s khalifa and founder of Jamia Ashrafia Lahore said,

“The essence of  tasawwuf can be condensed in two terms, the means (tareeq) and the objective (maqsud).

The means are the acts of worship (‘amal).

And the objective is Allah’s pleasure. 

That is, at all the times one should be striving to gain Allah’s pleasure.”

Ahsan as-Sawanih, page 252

Shariah always reigns

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

“Another misconception is a belief that there comes a stage in the path of tasawwuf where the Shariah rulings are annulled and the sufi is exempted from their observation. This thinking is unbelief (kufr) without any doubt.

The Shariah rulings are never ever lifted from a conscious and oriented individual. However, loss of consciousness (and orientation) are a genuine reason for excuse.

A person informed Hadhrat Junaid Baghdadi (may Allah have mercy on him) that there are individuals who say that we have reached the goal (wasil). It is not necessary for us to observe the Shariah rulings anymore.

Hadhrat Junaid (may Allah have mecy on him) replied, “Yes! They have reached, indeed. But it is at the Hell they have reached and not (the ma’rifa of) Allah. A person who fornicates and steals is better then the individual who holds this belief. If I were to live for thousand years, I would not even miss my daily recitations (wird) without a genuine excuse.”

Ta’lim ud-deen, page 123

اللہ جل شانہ

allah.gif 

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

 وہاں تو اس قدر تنزیہ ہے کہ حواس باطنی اور عقل کی بھی رسائی نہیں۔ خیال و فکر میں جو آوے اللہ تعالی اس سے بھی منزہ ہے۔ 

تعلیم الدین، صفحہ 130

اشرفیہ (اردو بلاگ)

Questioning the Islahi correspondence

Written correspondence between the murid and Shaykh is an essential principle of Ashrafiya tareeq.

Commonly known as islahi makatabet, it’s efficacy and importance has been extremely underestimated and neglected by us at practical level. This is specially true for the younger generation for whom writing letters is unknown.

Disregarding this effective mode of benefiting from the Shaykh has led to what we are observing these days. That is, effective islah does not take place even after years of baya and attending majalisof Shaykh for those who do not engage in islahi makatabet.

In this regards a sincere brother asked the following,

“Consider a case where a person living in the other extreme corner of the world, having never met his ‘Shaykh to be’ (his first ever shaykh of tareeq). However, he has been reading his books, articles, blogs etc. Can he still start and maintain a very effective ‘relation for islah‘ using ordinary postal mail ? (which takes 7 days to reach, then takes time to be answered due to busy schedule on the Shaykh’s part, and is then sent back, so 7 more days).

In case this person feels that the desires of the nafs still rule a lot of his daily routine and there is nobody around him to physically or verbally instruct him, would an islahi letter (which takes a long round time) be as thoroughly instructive to cater for this amateur’s Islahi need?

The following response was sent,

Your question is excellent and reflective of true desire (talab).

The ideal thing in tasawwuf for islah is blessed company (suhba)of the Shaykh. This is not only limited to attending the darsor visiting him occasionally. It should be staying at length close to him. This is to observe and learn from his behavior in different situations and allow the Shaykh to observe and make islahof your behavior in regular every day settings. For this previous day Shuyukh had live-in khanqahs. This is still very much desired and encouraged. However, during these days of busy life and many economical, educational or family commitments it is very difficult to squeeze out time for this. It for this reason a substitute by writing letters has been arranged. However, this can take any form of communication like e-mail, postal mail or contact via fax, etc.

A very essential point to remember in this substituted form of islahi ta’luq, is that one has to be very candid, explicit and truthful in telling his condition to the Shaykh. This islahi relationship is absolutely for gaining Allah’s pleasure. Shaykh is like a doctor if a patient hides important information, for example not being compliant in taking the medicine, or indulging in prohibited eating or physical activities or not following other recommendation, etc. from him it will lead to deterioration of the illness and cure will never be achieved. This is a very common pitfall we all encounter.

The scenario you describe is a common everyday reality for those involved in their islah. Even living in Karachi it may take up to 14 – 21 days for the letter’s reply. InshaAllah, email will soon facilitate this also.

It should be very clear upfront that Shaykh is going to give you advice and instructions to do what is the best for your settings. He will also prescribe some award and make dua for its facilitation. But it is YOU who has to take the bold step of crushing the desires of nafs and DO what is instructed. If you do not or can not or fail for some reason to do it, inform this to the Shaykh OPENLY. Do not be shy. Shyness here is HARAM. Shaykh may use some other method for your islah.

I hope I made my point clear.

Be aware that our nafs and shaytan are very knowledgeable and expert in misguiding us via genuine, logical and seemingly sound religious argumentation. You need an equally learned expert to counter their attack. He is the Shaykh.

Islahi makatabet is very effective, easy and practical means of benefiting from the Shaykh where ever you might be. Millions have and are profiting from it.

Try it on a trial basis!

Ever lasting spiritual struggle

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

“Hardship persists in performance of good deeds.  It is because these actions are against the desires of the lower self (nafs). The lower self essentially tries to fight them off. This  may be a minor or a major battle. Hence, it remains essential to act against the desires of the lower self by doing spiritual struggle (mujahida) life long.

This is true both for the novice (mubtadi) and the one who has arrived (muntahi). Both of them have to face the opposition of the lower self some time or another, either in  form of laziness in performance of good deeds or indulgence in a sin. Novice gets into it a lot and the muntahi a little. In order to prevail in this battle it is essential for both of them to engage in spiritual struggle (mujahida). ”

Basair al-Hakim al-Umma, page 164-5

Related: Spiritual struggle

The Spiritual Struggle

Hadhrat Mawlana Masihullah Khan (may Allah have mercy on him) said,

The reality of spiritual struggle (mujahada) consists in the habitual practice of opposing the lower self (nafs).

In other words, it is to check and control the physical, pecuniary, egotistical, and mundane desires, delights and preferences of the lower self in persuit of the obedience and the good pleasure of Allah Most High.”

The Path to Perfection, page 36

Mujazeen! Do not take baya or hold a majlis.

Hadhrat Mansur Ali Khan (may Allah preserve him) narrates that,

‘Arif-billah Hadhrat Dr. Abdul-Hayy ‘Arifi (may Allah have mercy on him) used to tell his mojazeen (those to whom he gave permission to take baya ‘and train murid) very firmly that until and unless they have an internal overwhelming yearning to take someone as a murid they should not take baya.

Similarly, without this intense inner desire to tell others about the spiritual path (tareeq) they should not open their mouth to give a speech. They should wait for their spiritual puberty and maturity.”