Teachings of Hakim al-Umma Mawlana Ashraf 'Ali Thanawi & his spiritual successors, particularly 'Arifbillah Dr 'Abdul Hayy 'Arifi (may Allah bless them) and Sayyidi Mawlana Mufti Mohammad Taqi Usmani (may Allah preserve him) regarding Tasawwuf
A seeker inquired about the procedure of getting baiyet to Hazrat Mufti sahib.
Sayyidiwasanadi Mufti Mohammed Taqi Usmani (Allah preserve & protect him) usually does not take baiyet from anyone up front. When he feels that the seeker has recognized the true meaning of this commitment, only then he does so.
For some this duration is in months. For me it was 4 years and my wife 14 years.
In the mean duration you are suppose to do what is being told and provide regular feedback.
Individuals with whom Hazrat db does not feel munasbet are reffered to other Shuyukh. However, this may also be a test for the seeker to guage his talub (desire).
The qualities a Shaykh looks for in a potential murid are his yearning and desire to gain Allah SWT’s pleasure, readiness for anniliation of self -suggestions/opinions and enthusiasm for following what is told to be done.
How do we understand the role of music in the tasawuf of Maulana Room ( Allah have mercy on him) specifically the Ney(flute)
It (ney) is to be ignored. Hazrat Maulana (Allah have mercy on him) is in overwhelming state (magloub al haal).
Even his mathnawi is not for everyone. http://www.ashrafiya.com/2010/08/01/mathnawi-tasawwuf/
the present day melvis and their musical assemblies are a much later development.
After reading Haqq us sama you will see the difference between real sama: audition and the present day musical qawwali: where everything goes.
In Urdu there is book Islam aur musiqi by Hazrat Mufti Mohammaed Shafi (Allah have mercy on him). It has been incoperated in the english book the slippery stone by brother Khalid Beg http://www.albalagh.net/bookstore/?action=view&item=1355
Both of them include the stance of sufiya on this topic.
A seeker wrote, On the issue of the Shaykh Muhammad ibn Abd Al Wahhab, I find various aqwaal amongst the akabir e Deoband.
We follow Hakim al Umma rehmatullah aleh. This is what he said http://www.ashrafiya.com/2008/12/13/wahabi/
the view point of Shaykh Maulana Rasheed Ahmed al Gangohi (Allah have mercy on him) was different as you say. However, it was historically incorrect as pointed out by Mufti Mehmood al Hasan Gangohi (Allah have mercy on him) in his fatawa.
The seeker inquired, Was he a mujaddid or was he somebody who misunderstood the deen.
Ashrafiya replied, To the best of my knowledge none of our akabir considers him to be a mujaddid. A ‘mujaddid’ is an individual who’s teachings are indispensable for his times and for the generations coming after him. None can escape his faiz (benefiting spiritually from him).
At the most he was a sincere overzealous reformer. (viewpoint of Maulana Manzoor Nomani (Allah have mercy on him) in particular)
Neither do we read his books nor his teaching are mentioned in our talks. We do not take deen from him or his followers.
It is a shame that people only blame him and do not tell what was the condition of lay people in belief and practice during his times. Ignorance was rampant in Arabs. People did not know and practice the basics of deen but indulged in the customary rituals and practices with zeal and passion. Prostrating to the graves, including that to the blessed grave of our mastet Prophet salAllaho aleh wasalam is well documented. “Sunni” ulema of that time condoned it with their husun e zan and taweel.
Hakim al Umma Moulana Ashraf Ali Thanwi (Allah have mercy on him) once mentioned:
Every action of a person, whether relating to deen or dunya, if analyzed on the surface, can be divided into one of three categories. The first category of actions are those actions which bring benefit to a person, the second category of actions are those actions which bring harm and loss to a person, and the third category of actions are those actions that neither bring benefit nor harm to a person.
However, if one has to carefully ponder over these three categories of actions, one will realize that the third category of actions also falls under the second category (the category of harmful actions). The reason is that had one utilized the time and energy that he spent in the futile action for some beneficial action, then he would have certainly reaped some benefit. Thus, one not utilizing the time and energy correctly causes one to be deprived of the benefit that he could have acquired. This in itself is a great loss.
This can be easily understood through the example of a businessman who invests his capital in a business venture through which he neither yields profit nor incurs a loss. Even though he did not lose any money through such an investment, on account of him not acquiring the profit that he had anticipated and hoped for, he considers such an investment as a loss.
A seeker from India requested to join the Ashrafiya silsila,
I’m from Maharashtra state India…After studying and researching on Islam and tassawuf I came to conclusion that ” Silsila of Hazrat Thanvi” has the perfect balance of tariqat and shariat….And I am amazingly impressed by Hakeemul ummats book, dr Abdul Hai arifi and Mufti Taqi Usmani…..I want to practically join this silsila for the purpose of attaining the riza e elahi….so that i could have the communications with shaikh and undertake the process of islah…..Please guide me what should i do for this need….
MashaAllah your email is reflective of your intelligence, correct understanding of deen and desire for gaining Allah’s pleasure. These are magnanimous blessings of Allah. May Allah increase them more with ‘afiyet and give you their rewards. Amin!
Please, do not rush to commit.
Physical nearness is highly recommended for this relationship.
Take your time.
Visit 2 or 3 pious Shuyukh of Ashrafiya silsila in your vicinity.
Do research about them.
See the condition of their murideen. Have they progressed to be better practicing Muslims?
Do consultation (mashwera) with pious individuals and istekhara and then only commit.
In the blogroll there are links to various Shuyukh in India.
Personally I recommend contacting Hazrat Mawlana Qamaruz Zaman sahib Allahabadi db. He is one of the senior most mashaikh of our silsila. Take his guidance on this matter.
I think I have quite clear in my mind – from the theorical point of view – the status of Kashf, Tawajjuh, Karamat and so on in relation to the true objective of the Tariqah, their not being the goal, and even more, their being a potential fitnah and trap for the murid. But this quote I’ve read on a forum:
“The line of the chisti imdadiyah stopped doing these  because they became more of scholars. The elders were very high accomplished scholars and sufis. Unfortunately, the 2nd and 3rd generations lost this and the condition is even worse these days amongst the present day mashaikh of the tariqa”. [ The reference is to certain “particular” practices and ashghal adopted in the past in the Chishti Tariqah].
..raised some doubts in my mind, as I got the impression that some of today’s other Shuyukh propose a “dry”, simplified and just “moral” brand of Tasawwuf, with just its “ethical” part, leaving “metaphysics”, “spiritual stages” and more “deep”, “ruhani” stuff aside. I’d appreciate to read what would you reply to such allegations, so to put clarity and tranquility in my heart.
It is essential to have a vivid understanding of the reality of Tasawwuf upstart.
Please, review all the post on the site regarding this.
The greatest sufi having the highest level of marifah possible is our master Prophet Mohammad (Allah bless him and give him peace). His blessed life and ways are a role model for us.
Tasawwuf is to make this happen. It is always subservient to Shariah. The level of awareness of Allah needed to bring this is relative to the ghaflah (heedlessness) and involvement in worldly affairs of an individual.
The ashgal and azkar used by sufis to do so are therefore adjusted accordingly. They are neither a goal in themselves nor a superior form of worship or supposed to create a state other than required by Shariah.
The khashaf, karamat, etc are just some of the spiritual benefits of the moral purification. The best spiritual thing is a very strong and perpetual connection with Allah. A yearning and overwhelming desire to please Him and abstain from everything that displeases Him. This leads one to follow the teachings of Shariah meticulously.
I have persoanlly met sincere sufis that promise bayiat to the Prophet Prophet Mohammad (Allah bless him and give him peace) in a wakeful state. However, when measured in the scale of Sunnah and Shariah they failed terribly.
Alhumdullilah Ashrafi silaila is blessed with its portion of spiritual blessings. It is seldom mentioned due to their overwhelming state of humility. But you can have a glimpse of it in their poetic expressions. Most of our Mashaikh have dewans of poetry.
I hope I have made some sense. Please, do not hesitate to ask if there remains something unclear.
Jazakallahukhair Hazrat Ali Mian (Allah have mercy on him) told us to do the 3 tasbeehat of durood,astaghfar and 3rd kalima.
Unfortunately i dont do them regularly.I just do some zikr of durood and istaghfar randomly or while doing some household work.
Maybe i should try to be punctual in those before taking bayat from someoneelse?
JazakAllah for the kind email. It is very much reflective of your ture yearning (talub). MashaAllah. May Allah increase it with afiyet. Amin.
Yes continue with what Hadhrat instructed.
If due to work, etc you cannot do 100 times, do 33 or 11 times daily. However, fix a time for them, for example after asr salah.
Also, make daily esal e sawab for him, atleast surah ikhlas 3 times.
In the meantime look for a Shaykh with whom you can easily communicate. The reality of bayat is to get instructions (to lead a true Islamic life). These are individualized to your circumstances and therefore, more beneficial then other good advice.