حکیم الامت حضرت مولانا اشرف علی تھانوی قدس سرہ نے فرمایا،
” دین میں دنیوی مصالح سے متاءثرہونا سب کمزوری کی باتیں ہیں۔
بڑی چیز دین ہے۔ یہ محفوظ رہے،
خواہ تمام مصالح بلکہ سارا عالم فنا ہو جاۓ کچھ پرواہ نہیں۔”
ملفوظات الافاضات الیومیۃ من الافادات القومیۃ، ج 2، ص389،م 640
Hadhrat Shaykh Masihullah Khan (may Allah have mercy on him) said,
“The sign of existence of the servant’s relationship with Allah is his zeal to engage in obedience and worship as well as total abhorence for all forms of sin and disobedience -both outward and inward. In addition to this is the servant’s continuous determination to follow the Sunna.”
The Path to Perfection, page 112
Hadrat Shaykh Masihullah (may Allah have mercy on him) said,
“Nisba literally means relationship or connection.
A relationship or a connection is a two-way process. In our context the relationship with Allah means Allah’s connection with the servant and the servant’s connection with Allah Most High.
The attainment of relationship with Allah (nisba) is also referred to as wusul ila’Llah.
The relationship of Allah with the servant is Allah’s pleasure with His servant. The relationship of the servant with Allah means the servant’s constant obedience and involvement in abundant remembrance with perfect awareness.”
The Path to Perfection, page 112
Hadhrat Shaykh Masihullah Khan (may Allah have mercy on him) said,
“The journey of suluk comprises two journeys: the journey towards Allah (sayr ila’Llah) and the journey in Allah (sayr fi’Llah ).
The journey towards Allah
This journey consists of two fundamental aspects.
One is the purification of the lower self (nafs) from egotistical ailments known as blame worthy character traits. Reference to this is made in the Qur’aanic verse, “Verily, he has attained success, who has purified his nafs.”
And the other is adornment of the heart with praise worthy character traits. This is called tahliya and also tajaliya. In suluk this acquisition is described as stages (maqaamat).
The journey in Allah
Upon having attained the stage of journey towards Allah, a special celestial radiance (jila) and light (nur) permeate the heart. The heart then is at all times dissociated from all things other than Allah. The heart is now truly occupied with Allah Most High.
In this high stage of spiritual development, matters pertaining to the Being of Allah (dhat), Attributes of Allah (sifat), Acts of Allah (af’al), and the Realities (haqaiq) as well as relationships between Allah and His servants become manifest. This then is termed journey in Allah.
In the realm of journey in Allah there are no limits. Progress is infinite. Progress is proportional and continuous in relation to one’s ability, occupation with Allah Most High and casting aside all motives, irrespective of wether such motives pertain to this world or the Hereafter. When one has attained this rank, one attributes nothing to oneself.”
The Path to Perfection, page 114-5
It is quite a task to get baya in Ashrafiya tariqa.
Until and unless the Shaykh is sure that there exists a mutual congeniality (munasbet) between him and the potential murid, baya is postponed.
Why?
Baya is not something trivial. It is an immense responsibility. Some compare it to marriage. So until one is absolutely sure to the best of his abilities that this is the right Shaykh and he himself is ready to take the responsibility it is best to maintain a relationship with a Shaykh for one’s religious betterment (islahi ta’luq) and wait on the baya.
This is a principle of Ashrafiya tariqa.
Violating principles always results in problems.
It is for this purpose Hadhrat Hakim al-Umma Mawlana Ashraf ‘Ali Thanawi (may Allah have mercy on him) used to tell his disciples,
“Here we spray a repellent to cast away the pests. Only the sincere can remain here.
Whats the use of gathering a crowd? Do I need to enlist an army?
Few able murids are better than hundreds of inept ones.”
Hadhrat Mufti Rasheed Ahmad Ludhyanawi (may Allah have mercy on him) had announced that,
“If a person is able to break away any of my murids’ I will award him fifty rupees and if that murid is a scholar (‘alim) the reward will be five hundred.”
Similarly, Qutub e ‘Alam Hadhrat Mawlana Rashid Ahmad Gangohi (may Allah have mercy on him) had made a similar statement.
Shaykh is in no need of the murid’s devotion. To him Allah who is Besought of all, needing none is enough. It is the murid who is completely dependent on the Shaykh for his religious betterment.
It must be clear to the murid who secedes that in reality it is not him but the maShaykh of the tariqa who have turned away from him. This may be because of his callousness to Shariah rulings, involvement in innovations (bida) or unhealthy company of pseudo-sufis/anti-sufi individuals.
May Allah save us from this!
The nikah ceremony in Masjid al-Haram’s coutyard behind the rukn e yamani conducted by Hadhrat Mufti Mohammad Taqi Usmani ( may Allah preserve him) was simple.
In addition to numerous pilgrims and guests, Pir Zufiqar Ahmad Naqshbandi and Hadhrat Mansoor Ali Khan (may Allah preserve them) were among the audience.
Afterwards there was a reception in one of the five star hotel ballroom in front of the holy Haram. The arrangements were lavish. The food was delicious, plentiful and in variety.
Seeing this arrangement Hadhrat Mufti Mohammad Taqi Usmani (may Allah preserve him) said,
“It is in these settings the difference between a novice sufi, a sufi who has attained ma’rifah and a sufi who is deficient can be seen.
The novice (mubtadi) sufi devours the food and enjoys the luxuries for the pleasure of his own self (nafs).
Whereas, the one who is realized (muntahi) sufi considers these luxuries to be a blessings and benevolence of the real Provider (جلا جلاله). He partakes of them feeling obliged and thanks his Lord abundantly.
The sufi who is deficient considers these to be blame-worthy extravagance and indulgence in worldly luxuries and tries to spoil them before consuming. For example adding water to dilute the most delicious curry, etc. His sight is still on the material things themselves and not on their Creator and Provider (جلا جلاله). ”
(Makkah e mukarramah, 26th Sha’ban 1428/8thSeptember 2007, After ‘esha)
A senior murid wrote,
“How should I treat any negligence in my daily wird (ma’molat) and delay in writing to you a letter (regarding my current spiritual state)?”
Hadhrat Mufti Rasheed Ahmad Ludhyanawi (may Allah have mercy on him) replied,
“For being negligent in any wird pray two units (raka’h) of nafil salah and for delay in writing a letter fast for a day (as a penance).”
Sayyidi wa murshidi, page 138
P.S. Writing a letter/email to the Shaykh is essnetial in Ashrafiya tariq. Hadhrat Sayyidi wa sandi Mawlana Mohammad Taqi Usmani (may Allah preserve him) recommends to write a letter regularly, atleast once a month.
Hadhrat Hakim al-Umma Mawlana Ashraf ‘Ali Thanawi (may Allah have mercy on him) said,
“Do not assume that we are devoid of inner states (kaifiyat e batinah) and spiritual stations (muqamat e ruhaniya). The praise is for Allah, all of these entities, like unveiling (kashaf), miracles (karamah) and spiritual interventions (tasarrufat) are manifested at their appropriate place. However, (the thing to understand is that) in fact all these are still material entities.
Allah has gifted the people of truth (ahl e haq) with something better and more potent. That is, spirituality (ruhaniyat). (It belongs to the non-material world.) It has various degrees in excellence and magnitude. But its progress is totally contingent on following the teachings of Shariah. The inner states and unveilings have no role whatsoever in this (progress).
The ultimate secret of all Tassawuf (tariqat) and spiritual path (sulook) is incorporated in the following verse,
اياك نعبد و اياك نستعين
اهدنا الصراط المستقيم
صراط الذين انعت عليهم
[1:5]
You alone do we worship, and from You alone do we seek help.
[1:6]
Take us on the straight path.
[1:7]
the path of those on whom You have bestowed Your Grace”
(Maasir Hakim al-Umma, page 151)
Arif billah Hadhrat Dr. Abdul Hayy ‘Arifi (may Allah have mercy on him) use to tell us that it is very difficult trying to appreciate and experience a non-material, spiritual entity with our material senses, intellect and mind.
An aspirant wrote,
“I can not wake up for tahajjud salah at all. This causes me a lot of distress and remorse.
By the way you had previously advised me to pray (tahajjud salah ) after ‘isha prior to witr, however, my mind does not accept this method.”
Hadhrat Hakim al-Umma Mawlana Ashraf ‘Ali Thanawi (may Allah have mercy on him) replied,
“This is regrettable.
Is this saying that my mind does not accept the instruction given the level of trust on and following of someone considered to be knowledgeable and considerate?
In this situation Shaykh will always have doubts regarding the instructions given that probably the respectable mind of Mr. Mureed will not accepts them. In this case how will he feel motivated to instruct this mureed.
(Hence) It is best to abandon this heedless Shaykh and select another Shaykh. This new Shaykh can be your lower-self (nafs) or some other individual.”
Tarbiyet us Salik, volume 1, page 651
An individual wrote, “In Bombay I informed you that I had pledged (bay’a) to late Shah……..Madrasi. After bay’a, even without starting any wird my emotions were ecstatic. In salah I felt so much pleasure that I can not tell.
Hadhrat Hakim al-Umma Mawlana Thanwi (may Allah have mercy on him) replied, “This emotional condition is from the category of states (ahwal). These are neither the objective (of bay’a) nor are they permanent. To consider them the goal results in nothing but despair and misery.”
The individual continued, “Shah sahib passed away and all those emotional states and yearning started to decrease. Now I do not find pleasure in anything. The salah is done as a routine without any pleasure.”
Hadhrat Hakim al-Umma commented, “If this state of not feeling any pleasure is accompanied with steadfastness on prescribed actions (‘amal) then it is called constriction (qabd). This is from elevated states and has numerous benefits. However, if this (your) state is with abandonment of the required actions then it is veiling (hijab). It can be rectified by returning to the prescribed actions.”
The individual added, “This seems to be the bad result of my actions and sins.”
Hadhrat Hakim al-Umma comforted him, “No. Rather, lack of insight in this art (of Tasawwuf) is its basis. Its remedy is very easy. That is to concentrate on the essential principles (of Tasawwuf, that is, to gain pleasure of Allah) and being steadfastness on actions required (as per Shariah).
The individual further informed, “Now whenever I hear of a Shaykh I seek him out and visit him.”
Hahdrat Hakim al-Umma advised, “These are the signs of true desire (talab). However, until you follow a thoroughly realized (muhaqiq) Shaykh and continuously keep him informed (of your condition) the objective will not be achieved. And even if (supposedly) it is achieved, due to the lack of insight (in art of Tasawwuf) contentment will not be achieved (even after arriving at the goal).”
The individual added, “These Shuykh instruct me lengthy adhkar.”
Hadhrat Hakim al-Umma, “This is a sign that they are not thorough (muhaqiq).”
The individual, “My heart is dead. It does not have any desire to pray. I can not do all these remembrance (dhikr) and litanies (wadhifa).”
Hadhrat Hakim al-Umma, “The real (muhaqqiq) Shaykh keeps in consideration all the conditions of the seeker and instructs him accordingly.”
The individual, “Molvi………Farangi-mahali visited us here. I heard that he is also a traveler on this path (of sulook). I met him and begged him for help. He instructed me to recite few litanies (wadhifay). I could barely comply to there recitation for a week.”
Hadhrat Hakim al-Umma, “Quite contrary to my usual practice, merely due to your pure desire and seeking I disclose the truth to you that whatever you heard about him was a huge mistake of the informant. This individual is not even at the very starting point of this path.”
The individual elaborated, “Prior to the recitation of these litanies and remembrance desire and yearning has to be rekindled in my wretched heart.”
Hakim al-Umma emphasized, “There is no need to do effort for this even. Volitional (ikhteyari) actions (a’mal)are the feet of this path of sulook. Walk with them.”
Tarbiyat us Salik, volume 1, page 705-6
In order to develop clear understanding and for easy practical implementation of the principles of Tasawwuf as outlined by Hakim al-Umma Mujaddid Hadhrat Mawlana Ashraf ‘Ali Thanawi (may Allah have mercy on him) most of the senior shuyukh of the tariqa recommend thorough reading of the following three books;
1. Tarbiyet us Salik (3 volumes) by Hakim al-Umma
2. Ashraf us Sawanih, volume 2, by Khawaja Aziz ul Hasan Majzoob
3. Maasir e Hakim al-Umma by ‘Arifbillah Dr. Abdul Hayy ‘Arifi
Hadhrat Mujaddid Alif Thani Shaykh Ahmad Sirhindi (may Allah have mercy on him) narrated the saying of the pious (sufiya),
“The one who does not benefit from our silence how can our speech be helpful to him.”
Durr e lasani, Intekhabaat e maktubaat e Imam Rabbani, p 99
Hakim al-Umma Hadhrat Mawlana Ashraf ‘Ali Thanawi (may Allah have mercy on him) said,
“A sincere seeker (talib) at all times witness’s in himself the real miracles (karama) of his Shaykh. That is, by contemplating about his progress over a period of time from darkness into light.”
Waaz: al’abd ur rabbani,Huqooq o faraiz, Khutbaat volume 4, page 105
Masih al-quloob Hadhrat Mawlana Masihullah Khan (may Allah have mercy on him) said,
“These days effective reformation (islah) is taking longer duration to be accomplished. The reasons for it are, firstly, the the seeker acts on his own suggestions instead of the Shaykh’s instructions. And secondly, the seeker holds his effort in high standing (and is looking forwards to their reward).”
Majalis e masih al-Umma, volume 1, page 126
Many seekers feel embarrassed discussing their sinful conditions with their Shaykh. This should not be the case. Shaykh-disciple relationship is similar to the physician-patient liaison. In both of them it is essential that the disciple or the patient is open, truthful and precise. This an absolute requisite for obtaining any benefit from these relationships.
Hadhrat Mufti Mohammad Taqi Usmani (may Allah preserve him) says,
“This Shaykh-disciple relationship is not an ordinary ritualistic practice. One should have firm conviction and trust in the Shaykh that he is the best person to make the correct diagnosis of my spiritual ailments and considerately prescribe the best treatment for my circumstances.” (Dastoor al-‘amal, 1)
It is arrogant and deceitful to hide one’s real condition from Shaykh.