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
رسول اللہ صلی اللہ علیہ واہ وسلم نے ارشاد فرمایا، جب عید کا دن ہوتا ہے تو اللہ تعالی ان (روزہ دار مسلمانوں) کی وجہ سے فرشتوں پر فخر کرتا ہے پس فرماتا ہے اے میرے فرشتوں کیا بدلہ ہے اس شخص کا جس نے اپنا کام پورا کر لیا ہو،
وہ عرض کرتے ہیں اے ہمارے رب ان کا بدلہ یہ ہے کے ان کا ثواب پورا دیا جاۓ۔
اللہ تعالی فرماتا ہے میرے بندے اور بندیوں نے میرے فرض کو پورا کردیا جو ان پر (ضروری)ہے پھر نکلے فریاد کرتے ہوۓ(مجھے) قسمہےاپنیعزتوجلالکیاوراپنےکرمکیاورعلو (شان) کیاوراپنےمرتبہکےبلندہونےکیمیںضرورانکیدعاقبولکرونگا۔
پھر اپنے بندوں سے خطاب فرماتا ہے تم لوٹ جاؤ! بےشکمیںنےتمکوبخشدیااوربدلدیاتمہاریبرائیوںکونیکیوںسے۔ (آنحضرت صلی اللہ علیہ والہ وسلم نے ارشاد فرمایا) پس وہ (عیدکی) نمازکےبعدبخشےہوۓلوٹتےہیں۔
For development and maintenance of reverence of God (taqwa) in our post-Ramadan life sayyidi wa sanadi Shaikh Mufti Mohammad Taqi Usmani (Allah preserve him) said,
1.Leave sinful activities:
Be strict on holding your lower (nafsani) desires. Make a firm determination. Do not yield to these sinful desires easily. These desires and Satan are our two arch enemies.
2. Change the thought pattern.
The mind is constantly occupied with thoughts. There is no gap or vacuum in this process. These thoughts are either of worldly matters or useless issues or sinful activities. It is essential to intervene and develop a spiritually healthy though pattern. We have to actively think about hereafter, heavens, thankfulness of Allah for the innumerable bounties and blessings bestowed upon us, asking refuge for anticipated calamities, repenting from sinful activities, etc.
3. Adopt pious company
This is the most effective way to achieve the change of thought pattern. It leads to absorption, assimilation and implementation of the Divine teachings in our life. Without the company of the the pious the Deen remains limited to superficial level.
4. Make remembrance of Allah
Set up a daily routine of making remembrance of Allah. There are three categories of remembrance of Allah. First is that it is done with the tongue without presence of mind. Second is when tongue is silent and there is mindfulness. Finally, when both tongue and mind are making the remembrance together. Do not under evaluate even the first category. It is a stepping stone for the rest of the categories. Moreover, with consistency it eventually engulfs the mind also.
Make a daily time table for this. The daily activities done in an organised method creates barakah in time. More things are done in the same period of time. Include in it these four things, recitation of Holy Quran atleast two pages daily, durood, third kalima and istegfar. Fix a specific time for them. In other times recite whatever form of remembrance comes to mind.
The remembrance of Allah (dhikr) is a form of energy and power. It assists in development of determination to fight the lower desires.
5. Make supplication (dua)
Set a specific time for this. Like prior to sleeping, after esha. For few minutes sit and supplicate.
Say, ‘O Allah I want to follow the path You are pleased with. I want to control my thoughts, aspirations and desires as per Your desires. You have repeatedly instructed us in the Holy Quran to do so. How can I do it? I am weak. My determination and effort are feeble. Provide from Your benevolence and mercy the determination, power and motivation so I can control my desires and make them totally subservient to Your commands.’
Make this supplication daily without any gap. It is impossible that Allah will reject this supplication indeed.
29th Ramadan 1432/30th August 2011, Darul Uloom masjid, after duhur bayan.
In general it is about the importance paid by the Chishti mashaikh on following the Sunnah.
There is a detailed communication of Hakim al Umma rehmatullah aleh on the maslak of Hazrat Haji Imdadullah sahib rehmatullah aleh and that of his deobandi khulafa. It is included in the book Bawader al nawadir, page194 – 204 the book can be downloaded on read online from the following link,
The concept of bidah as understood and implemented in practice by the scholars of Deoband must be very clear upfront. Most of the practices which we identify as bidah these days are rusoom that were mubah/permissible activities. In previous generation the over all religiosity was better than nowadays and people knew that these are cultural and customary practices. They indulged in them with a good intention. Most importantly they knew definitely that these are neither Sunna or wajib practices. However, in later generations the over all religiosity decreased (see for yourself nowadays) and especially the lay people (most of whom are negligent in observance of Sunna and wajibat) started to regard these activities essential. They criticized those who did not do so or said that one can be a Sunni Sufi without them. That was the point when scholars o Deoband took the bold stand.
Hazrat Haji Imdadullah sahib mohajir Makki rehmatullah aleh was well aware of the stance of his deobandi khulafa. However, he was also aware that these practices are cultural/customary rituals, they are neither from aqaid or ebadaat. Thay are zauqi umoor. The book Faisala hafta masala explicitly documents this.That is the reason he did not cancel their khilafet or forced them to do what they considered bidah. He tried his best that the two parties understand each others view point. He endorsed the book written by both of them.
Sometimes I would look at non-Muslims, or non-practising-Muslims, and the thought of Hell would cause me grief and anxiety. I would get this feeling of helplessness, that I’m not helping them despite knowing.
The best help is to make dua for them and be a role model Muslim. Set 2 or 3 minutes daily to make dua specifically for all of them.
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.
The following is in response to a novice seeker’s many religious daily activities.
It is great to know about your activities. They are all fine.
However, I want to stress the importance of giving daily quality time to your spouse, daughter, parents and other very close relatives. This is essential and more beneficial then all other nafil activities.
Also, it must be clear that the knowledge of religion that you require for daily practice is essential and a must. Beyond this religious education is not for all. It is for scholars. For lay people like me it is more necessary to be involved in my own islah.
Also, a general advice akabir give to novice in religion is that,
“Walk slow and steady. Do not rush and run.”
Otherwise soon the enthusiasm will be over and a ‘burnt out state’ will come. It is for this reason having a Shaykh is essential. He directs and tells how much to do
I read about the zikr of the chishti tareeqa i.e. the dowazdah tasbeeh. I have doubts in my mind regarding this. The thought comes to my mind that this is not established by sunnah. I have tried to read many books to clarify this but am not satisfied yet. Although I am ashamed to even think about the likes of Hakeem ul ummah RA or Mufti Taqi Usmani DB involved in any bidah. But I guess the very non-sufi environment that I have been in, gives me these doubts. Any clarification regarding this would be sincerely appreciated. Please forgive me if I offended with this question.
There is no offence at all in asking this question.
However, there is a misunderstanding that needs to be clarified.
That is, every one acknowledges that dowazadeh tashib is not a masnun zikr, but it is a prelude or an excercise to develop interest, concentration and sincerity in the real zikr. This is by experience of the past mashaykh. Just like the physicians treating with different medicine. Sayyidi wa sanadi Mufti Mohammed Taqi Usmani (Allah protect & preserve him) tells us that, ‘is is medicine’, ‘you do not need a proof from Quran and hadith to use Tylenol for headche’,.
Similarly the sufic zikr is a medicine.This is clarified to each and every murid at the time of instruction of this tasbih. Not all murid or talibs are instructed to do it.
Also, the daily masnun tasbihat are in addition to this zikr.
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.
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 us that Arifbillah Dr Abdul Hayy Arifi’s (Allah have mercy on him) statement regarding Eidul fitr