Their sufism is focused on and limited to anti-wahabi rhetoric and ritualism. Certain specific practices (rasoom) for remembrance (zikr, sama’, etc.) and celebration (hawl, milad, etc) are over emphasized. The stress on acquiring the knowledge of actions of the heart (maqamat) and the spiritual training (tarbiyet) to develop these are completely ignored. Hence, their tasawwuf does not lead to gnosis (marifah) and perfect slave-hood (‘ubodiyah). This is reflected in their noncompliance to Shariah rulings in the truest sense in all matters of their daily life.
Deobandi Shaykh are qalander
Following was written in response to a brother’s comment. He felt a rigidity in the maslak of Deobandi Shuyukh in regards to the following of Sunna and avoidance of innovation (bidah).
“You may not be aware that in general Deobandis mashaykhs are qalanders*. Their spirituality is hidden beneath their apparent scholarly demeanor (‘ilmiyet). People see them as molvi, mulla and mufti. Seldom do they conform to the prevalent sufi facade.
I am not aware that any of the senior Shuyukh discuss these controversial issues per se. However, if these topics do come up in their discussion they clarify their stance. In general, their talks are usually free from these issues.
Other unique thing you will notice is their emphasis on Sunna. People nowadays do whatever is permissible (jaiz/mubah). Our mashaykh still insist on Sunna. This is more reflective of their being really the true sufis. Sufis do not look for dispensation. They go the best method possible. Steadfastness (‘azimat) on Sunna is their way.
*In sufi terminology qalander is a person who’s outward appearance does not display his inner spirituality.
The sulook ‘tip’
As per teachings of sayyidi wa sandi Hadhrat Mawlana Mohammad Taqi Usmani (may Allah preserve him) following was written to a sincere brother searching for a Shaykh,
“The “tip” in sulook is yak dar geer muhkam geer or tauheed e matlab. That is after carefully selecting a Shaykh sticking to him no matter what.
People slip and fall. It is natural. They blame themselves or their shuyukh and then start doubting their selection or become shy and non-open to Shaykh. This peer-murid relationship is a very intimate relationship. To benefit you have to be very open. Not even try to hide anything. How can the Shaykh reform and do islah if he is not made aware of the short comings?
What is the purpose of bayat/islah? If murid was already perfect, what was the need to go through the Shaykh? Wird, zikr and other things are prescribed to facilitate this process. They do can not replace the main thing: the effort of reformation (islah).
Previously this was done by being in presence of Shaykh for long duration of time. That is staying in the khanqah (similar to treatment under direct observation). Now the life is more complex. Very few have this opportunity. It is for this reason that in Ashrafiya tariq correspondence is essential. It may be email, postal letter, sms or telephone conversation. But you have to be very open. Actual details of daily life incidents that are suspicious of moral short comings have to be narrated. For example, your angry attitude displayed by loud voice and sharp comments when your wife asked something mundane have to be reported.”
Allah’s marifah
Hadhrat Shaykh Wasiullah Khan (may Allah have mercy on him) said,
“Once Hadhrat Mawlana (Thanawi) was telling us very fine subtleties regarding the gnosis (marifah).
Mawlana Abdul Ghani (may Allah have mercy on him) humbly commented, “When the understanding of the mystical secrets (marifah) of the friends of Allah (awliya-Allah) is so difficult than how much more demanding it would be to achieve Allah’s marifah.”
Hadhrat Hakim al-Umma (may Allah have mercy on him) appreciated and acknowledged this comment.”
Halate Musleh al-Ummat, page 115
سیرت النبی صلی اللہ علیہ وسلم
بندہ پیر
بندہ پیر خرا باتم کہ لطفش دائم ست
ورنہ لطف شیخ و زاہد گاہ ہست گاہ نیست
حا فظ رح
Amr bil ma’ruf
Hakim al-Umma Hadhrat Mawlana Ashraf Ali Thanawi (may Allah have mercy on him) said,
“Under certain circumstances instructing and advising others is merely a praiseworthy action (mustahib, not an absolute essential). However, if this indulgence interferes in one’s essential (wajib) activities than this praiseworthy action becomes impermissible (ghair mubah).”
Irfan e Hafiz: At-Takshshuf, page 184
The four deadly morals
Masih al-quloob Hadhrat Shaykh Masihullah Khan (may Allah have mercy on him) said,
“It takes a very long duration to eradicate the following four deadly morals and even thereafter, like returning waves of the sea, they try to return frequently. They are,
1. Arrogance (kibr)
2. Self-praise (ujub)
3. Envy (hasad)
4. Ostentation (riya)”
Isah afroze bayanat, page 543
The Ashrafiya hallmark
Masih al-quloob Hadhrat Masihullah Khan (may Allah have mercy on him) said,
“The hallmark of Ashrafiya (tariqa) conduct (mazaq) is to maintain perfect steadiness (e’itedal) in observance of the Sunna.”
Iskah afroze bayanat, page 169
Sahib e nisbet?
Sayyidi wa sanadi Hadhrat Mawlana Mohammad Taqi Usmani (may Allah preserve him) said,
“Some individuals achieve nisbet (a perpetual, close and strong relationship with Allah) but they themselves are unaware of this fact. There is benefit from Allah, Most High, in this unawareness also. That is, if they were to know, then either they will fall into self-pride (‘ujub) or their yearning will decrease.”
October 24, 1990, Hadhrat’s residence, Darul Uloom Karachi
Demand of the moment
Sayyidid wa sanadi Hahdrat Mawlana Mufti Taqi Usmani (may Allah preserve him) said,
“If the aim of a deed is to please Allah, then an individual should always be on the look-out as to what is being demanded of him on that particular moment.
[”Discourses of Islamic Way of Life” ,Vol. 1: pages 186]
As it is said, “sufi is ibn al-waqat”.
غم
کیوں شکوہ غم ، اے دل نا شاد کرے ہے
The stages of tawassuf
The begining of Tasawwuf is knowledge. Its middle stage is actions. And the final stage is endowment of Allah.
Awarif al-Marif, page 95
قطع راہ عشق
بس چلا چل قطع راہ عشق اگر منظور ہے
Follow the instructions
Sayyidi wa sanadi Hadhrat Mawlana Mohammad Taqi Usmani (may Allah preserve him) instructed an individual who had requested for bayah,
“Be involved in the performance of actions as you are being instructed. Do not make suggestions from yourself. Whenever the appropriate time comes for this, inshaAllah it (bayah) will be done.”
Islahi khutoot