Category Archives: H. Whispering & random thoughts

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Making multiple bayiah

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

‘It is an abominable practice and (sign of spiritual) debauchery to make bayiah with multiple Shuyukh without a genuine reason.

This results in loss of the blessings (barakah) of bayiah.

Moreover, it befogs the (spiritual beneficence received from the) heart (qalb) of the Shaykh and ripping of the (spiritual) connection (nisbet) is feared.

Such a person gains the reputation of being a (spiritual) delinquent.

Taleemud Deen, page 125-6

Eid: An unimaginable joy!

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The Prophet of Allah (Allah bless him and give him peace) said,

“On the day of eid (when people gather to offer eid prayers)
Allah says to the Angels,
‘Have these people fulfilled the obligation (of fasting)
and are now gathered for prayers?

I swear by My pride, magnificence, majesty, mercy and elevated status that I will fulfill their prayers.

Tell them to return,
I have forgiven them all
and furthermore
I have replaced their sins with virtuous deeds.

Hence they return completely forgiven.

(Mishkat/Bahaiqi)

On our eid visit to Sayyidi wa sanadi Mawlana Mohammad Taqi Usmani (Allah preserve him) we always found him to be extremely happy and cheerful, repeatedly telling usArifbillah Dr Abdul Hayy Arifi (Allah have mercy on him)’s saying regarding Eidul fitr

“We are excessively blessed individuals today.

All our sins have been forgiven.

They have been bartered with good deeds.

We are completely clean and tidy.”

An unimaginable joy!

In regards to taking another Shaikh

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

‘If an individual with correct intention stayed in the service of a Shaikh for considerable duration but did not find any influence (ta’seer) in his company than he should seek his objective at another place. This is because the objective is Allah not the Shaikh.

However, one should not have bad belief about the first Shaikh. It is possible that he is perfect and accomplished but one’s share was not there.

Similarly, if the Shaikh dies before the objective is achieved or it is impossible to meet him then one should seek another Shaikh. The thought of benefiting from his grave being sufficient and no need for another living Shaikh must not be entertained . This is because the benefiting from the grave is not for instruction (and guidance), only a sahib e nisbet can benefit, resulting in progress of his state (Ahwal). Whereas, this individual is still in need of instruction. Moreover, if this was the case (that benefiting from grave of pious was enough) then there would be no need of bayiah (taking another Shaikh). There are millions of graves of perfect Shuyukh and even Prophets (to benefit from in the world).

Taleemud Deen, page 125

Repentance in Ramadan is essential

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Sayyidi wa sanadi Shaikh Mufti Mohammad Taqi Usmani (Allah preserve him and allow us to benefit from him abundantly, Amin!) said,

‘It is absolutely essential (fardh e ‘ain) that we make genuine repentance for all our sins during this month.

This is to avoid being the subject of the supplication made by Sayyidna Jibrael (Allah’s peace be on him) that destruction is for the person who finds Ramadan but does not have himself forgiven and our master Prophet Muhammad (Allah’s blessings and peace be upon him) saying ‘Amin!’ on it.’

Ramadan 1434 after dhuhar majlis, Darul Uloom

Clarification regarding unveilings

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

It is not essential to have events that happen out of the normal means (khawareq) for wilayet (Allah’s special friendship).

Some of the Holy Companions never had a single paranormal event in their life, in spite of being superior to all awliya.

Superiority is contingent on Allah’s proximity and sincerity in worship.

The paranormal events can happen to non-Muslim ascetics. They are the result of training (one’s self).

The level of events that happen out of the normal means (khirq e adet) (on scale of virtuous deeds) is less than that of remembrance if Allah by heart (zikr e qalbi).

The author of Awarif (al Ma’arif, Shaikh Soharwardi, Allah have mercy on him) considers those without paranormal events to be superior to those who posses them.

The most awesome extraordinary feat (karamat) of the Gnostic is to be steadfast on Shariah. And their loftiest kashaf is to asses the capabilities of the sincere seekers and train them accordingly.

Shaikh Akbar (Muhyuddin ibn al Arabi, Allah have mercy on him) has written that some of the possessors of extraordinary feats (karamat) desired at their deathbed, alas! these feats had not occurred at their hands.

This raises a doubt, that is, then how is possible to ascertain that an individual is from the friends of Allah (awliya)?

Wilayet is a hidden affair. Why is their a need to disclose it?
If this is to benefit from them, then avail from their company and instructions. If you find your condition changing (for better) everyday you will know for sure that this individual has influence.’

Taleemud Deen, page 122-3

Rules regarding unveilings & ilham

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

The information gained via unveiling (kashaf) and ilham is implied knowledge (not definitive).

If it is in accordance to the principles of Shariah then it will be acceptable. Otherwise it is imperative (wajib) to abandon it.

If it is not against the principles of Shariah but there is conflict between two kashaf, then if they are of the same individual then latest will be reliable. If they are from two different individuals then the kashaf of the person who is of calm and composed demeanor (sahib e sahaw) is to be followed than the individual who is in overwhelmed state (sahib e sukar). If both individuals are sahib e sahaw then the kashaf of the individual who has most of his kashaf in accordance to Shariah will be reliable. If they are equivalent in this respect then preference will be given to the individual who has more signs of Divine proximity and acceptance. If they are equal even in this aspect then it is permissible to follow whichever is accepted by your heart.

In scenario of kashaf of an individual versus kashaf of many individuals the kashaf of the group is more worthy. However, if that individual is superior to all of the others than his kashaf will be preferable.

Taleem ud Deen, page 121-2

Unveilings & other paranormal happenings

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

‘The events that happen out of the normal means (khirq e adet) are of various types.

One of them is unveiling (kashaf). It is of two types, kashaf e kuni and kashaf e illahi.

Kashaf e kuni is that the confines of distance and time do not remain a barrier and the individual becomes aware of (hidden) affairs.

Kashaf e illahi is that the knowledge, secrets and gnosis about the path (sulook) or Allah and His attributes dawn on an individual’s heart (qalb) or they are seen in domain of sleep or trance (alem e mithal) being manifested in various forms.

Another type (of paranormal) is ilham. That is, knowledge of some thing is put into the heart of the Sufi with serenity (and conviction). Sometimes he hears the voice of the hidden caller (hatif e ghaibi).

The third type is the intervening (tasarruf) and influencing (taasur). This is of two kinds. Firstly, influencing the inner self (batin) of the disciple so that he is attracted towards Allah. Secondly, influencing the other things of the universe, either by concerted concentration (himmat) or by making supplication (dua). Numerous incidents of these sort are reported from the friends (awliya) of Allah.

Taleemud Deen, page 121

Doubts & questions

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A scholar approached Hakim al Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him). He stated that he had some questions and doubts about the belief of pre-determination of affairs (taqdeer). He added that he had done extensive research about this topic and read almost all the major texts regarding this issue. However, he still remained unsatisfied.

Hakim al Umma replied that this was not the way to approach the matter of doubts and questions.

A thorough reply may for the time being provide a satisfying answer. However, this is usually for a short duration. The lower self (nafs) comes up with an antithesis or another more powerful question or doubt. Thus, it becomes a vicious cycle. Answers leading to more questions and doubts.

The need is to cease this random whispering of nafs and Satan that created this problem in the first place.

The most effective way to do so if to stay in the company of a perfect (kamil) Shaikh for some duration.

This pious company will create deep love and strong connection with Allah. This in turn will remove all doubts and questions.

Malfuz paraphrased

The company of pious

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Hakim al Ummah Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,

‘I consider that in this era keeping company of the pious (ahl Allah) is an absolute essential (fardh e ‘ain).

Moreover, my fatwa is that in these times keeping the company of and having close contact with the pious and elite (friends of Allah) is absolutely essential.

This is because, there can not be any doubts about taking the means of safeguarding one’s faith being essential.

And it has been established by experience that in these times safeguarding one’s faith (eman) is only possible by keeping company of the pious. No spell works, with the blessings of Allah, after this relationship.’

Fayuz ar Rahman, page 123

On Death of the Shaikh!

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On the death of Mawlana Shah Abrarul Haq (Allah have mercy on him) (died May 17th, 2005), the last surviving khalifa of Hakim al Umma, an individual inquired sayyidi wa sanadi Shaikh Mufti Mohammad Taqi Usmani sahib ( Allah preserve him and allow us to benefit from him a lot. Ameen!) regarding the attitude to be adopted by a murid on the death of his/her Shaikh.

Shaikh replied,

“Regarding this murideen fall into two categories.
First are those who are mojaz (have permission to initiate and guide others). For them it is not essential to take another Shaikh. However, it is very beneficial and advisable to take one and not leave one’s self independent.

Second category is the rest of murideen (disciples). It is absolutely essential for them to take another Shaikh as soon as possible.

In both the cases it is wise to select the next Shaikh from the same silsila (spiritual lineage) with the similar disposition and style (hum mazaq) in approach to Tasawwuf/islah as the recently deceased Shaikh, for uninterrupted spiritual progress.”

Jeddah, 18th May, 2005

Dealing with lustful thoughts

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An individual (blind, physically weak and financially challenged) complained about the (lustful) attraction towards women and young men that was driving him crazy. He elaborated that this engrossment is to the extent that I am negligent of food consumption. I pray but sometimes I’m unaware of what was recited in prayers. I am very much afraid of this condition. I request a remedy for it.

Hakim al Ummah Mawlana Ashraf Ali Thanawi (Allah have mercy on him) replied,
There are two levels of being attracted towards something.
One is mere attention towards it and the second is love that is attention accompanied with a desire.

The first level is a natural thing. Allah has placed (sexual) attraction in men (for women). It can neither be eliminated by any means nor it is required from us to do so.
The second level is within one’s control (ikhteyar). It means that one has control to some extent in keeping it or annihilating it. An individual can increase his involvement in a thing to such an extent that that he is engrossed in it completely all the time. On the other hand he can avoid a thing to the extent that he no more desires it. Hence being volitional it is binding (to be acquired).

First treatment is use of determination (himmat). Allah has placed the performance of volitional acts on the determination of an individual. He has promised assistance after determination.

The second treatment is diverting thoughts. The attention has to be diverted away when there are overwhelming thoughts (of this nature). It is an axiom that lower-self (nafs) can not be attentive towards two things at one time. Therefore, at times of excessive desires be busy with something else. This may be religious activity like offering prayers, making remembrance or reciting Holy Quran, or it may be worldly activity like visiting someone, etc, etc..

The third treatment is to ignore these overwhelming desires completely. This is with the understanding that these feelings are not going to harm me at all. This is the most effective treatment.
The individual said that how was it possible to ignore these thoughts. They have spoiled my prayers, dhikr and shugul. Not for a moment these thoughts leave me.

Hakim al Ummah replied,
These thoughts are from the first level. They are not sinful. You are responsible for your actions. You are responsible for implementing these thoughts into action. Until then it is neither sinful nor are you accountable for them. These thoughts are not going to harm you even if they continue for your whole life.

The fourth treatment is to make supplication.
The individual requested for some special prayer formula recitation (wazdhifa) to ward away this calamity.

Hakim al Ummah replied,
Wazdhifa can not do this. The treatment is as mentioned above. Instead to wazdhifa make supplications (dua).

(In summary) use your determination, become busy in something else, cry and make heartfelt supplications showing extreme neediness that O Allah! Save me from these calamities.

Indeed supplication is effective and leads to facilitation in difficulties.

Malfuzat e Hakimul Ummat, volume 29, page 131

دين أور شوق

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Difference between a scholar & a Shaikh

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‘There is difference between the duties of a scholar and a Shaikh.

The duty of a scholar is to recite from the holy Quran and Prophetic sayings, explain them and give beneficial advice to people. Then it is up to the people if they listen or snooze, accept or become hostile, act on the advice or criticize it. The scholar does not care about these attitudes. He did his job. That was to convey the message.

Whereas, the Shaikh gives religious instructions to the audience and in addition demands actions from them accordingly. He gives guidance to the people, mentors them and then evaluates their progress (or failure).’

Halaat Musleh al Ummat ra, volume 4, page 253-4