Category Archives: True Sufism/ Tasawwuf

The Meaning Of Tasawwuf

[Mujlisul Ulama]

TASAWWUF,  also  termed  Sufi’ism,  is  not  a  mystical  cult  of  rituals.  Tasawwuf  has  no  rituals.  The  Shariah  has  its  rituals  such  as  Salaat,  Saum,  Hajj,  Qur’baani,  etc.,  but  Tasawwuf  is  an  integral  component  of  the  Shariah,  and  it  has  no  rituals.

The  various  forms  of  athkaar  and  spiritual  practices prescribed  by  the  Auliya,  are not  part  of  Tasawwuf.  These  are  all  spiritual  remedies  for spiritual  ailments  which  the Mashaaikh  diagnose  in  their mureedeen. 

Tasawwuf  deals  only  with  moral  character.  Its  objective  is  moral  reformation  and  spiritual progress  for  the  sake  of  Divine Proximity  which  is  the  only objective  of  the  Mu’min  for  his presence  on  earth.

There  is  Ijma’  (Consensus)  of  all  the  Mashaaikh  of  Tasawwuf  of  all  Sufi  Math-habs  that  any  brand  of  tasawwuf  which  is  bereft  of  the  Shariah  and  Sunnah  or  in  conflict  thereof,  is  in  reality  satanism.

Describing  Tasawwuf,  Hadhrat  Abdullah  Khafeef  (Rahmatullah  alayh)  –  a  renowned  Wali  of  bygone  ages  said: 

“Tasawwuf  is  to  accept  whatever  is  recorded  in  the  Tablet  of  Taqdeer;  to  ask  from  only  the  Great  and  Glorious  King  (Allah  Azza  Wa  Jal),  and  to  traverse  wildernesses  and  mountains.”

The  Tablet  of  Taqdeer:  Whilst  employing  the  ways  and  means  permitted  by  the  Shariah  for  the  acquisition  of  needs,  the  Mu’min  has  to  be  satisfied  with  the  end  result  of  his  lawful  efforts.  Whether  he  succeeds  or  fails  in  his  lawful  pursuit  of  the  dunya,  his  focus  must  at  all  times  be  on  Allah  Ta’ala.  If  he  fails,  he  is  not  expected  to  become  despondent  and frustrated. 

He  is  not  permitted  to  complain.  He  has  to  understand  that  the  ultimate  result  is  Allah’s  ordainment.

Asking  from  only  Allah  Azza  Wa  Jal: This  precept  does  not  negate  employment  of  the  lawful  means  and  ways  created  by  Allah  Ta’ala  for  acquiring  lawful  objectives.  But,  it  demands  implicit  faith  (yaqeen)  that  needs  are  fulfilled  by  only  Allah  Ta’ala,  not  by  the  means and  agencies  via  which  the needs  are  fulfilled.  Thus,  when someone  denies  the  assistance sought,  one  will  not  feel  the slightest  annoyance.  One  will understand  by  the  refusal  that Allah  Ta’ala  has  not  inspired  the  person  to  render  the  assistance  sought.  If  this  is  one’s  is  asking  only  from  Allah  Ta’ala.  On  the  contrary,    annoyance  is  proof  of  great Imaani  deficiency.  It  will  mean that  one  lacks  belief  in  the Providence  of  Allah  Ta’ala,  and  in  the  fact  that  it  is  only  He Who  ordains.

Traversing  wildernesses  and mountains:  For  the  select  Auliya  of  former  ages,  this  had literal  application.  They  would physically  renounce  the  world and  journey  on  foot  through deserts,  wildernesses  and  over mountains  in  their  quest  for Divine  Proximity.  Their  journeys  were  not  sight-seeing  tours  and  holidaying.  On  the  contrary,  they  underwent  great trials  and  hardships.  The  rigours  of  travelling  on  foot  through  wild  wildernesses  and  deserts  without  provisions  could  be  borne  by  only  those  who  were  lost  in  Divine  Love.  Among  the  Ambiya  (Alayhimus  salaam),  Nabi  Isaa  (Alayhis  salaam)  was  famous  for  such  sojourns.

As  far  as  the  masses  are  concerned,  the  Waajib  degree  of  ‘journeying  through  the  wilderness’  is  to  migrate  from  sin  and  transgression;  to  adopt  solitude  and  seclusion  daily  for  a  short  while  to  contemplate  on  Maut,  the  Qabr  and  the  Aakhirah;  to  drastically  reduce  contact  with  people,  mingling  with  them  only  for  one’s  needs;  to  speak  less,  and  to  cultivate  Taqwa.  And  this  is  possible  only  by  complete  submission  to  the  Shariah  and    adoption  of  the  Sunnah  in  all  aspects  of  daily  life.


“Be with the Saadiqeen” – [Qur’an]

[Jamiatul Ulama Gauteng]

Attaining Divine Proximity

The normal Sunnah of Allah Ta’ala for His servants regarding the attainment of Qurb-e-Ilaahi (Divine Proximity – Nearness to Allah Ta’ala) is to join the ranks of the Saadiqeen. The Saadiqeen are the elite Auliya of Allah Ta’ala. The rule is that it is impossible to travel along the Path leading to Allah Azza Wa Jal without being in the company of the Saadiqeen. While every rule has exceptions, the exception is not the norm. Although the True spiritual guide is Allah Azza Wa Jal, He has created the institution of the Saadiqeen to lead His servants unto Him. It is for this reason that the Qur’aan Majeed commands in several Aayaat cultivation of the companionship with the Saadiqeen.

Allah Ta’ala says:

“O People of Imaan! Fear Allah (adopt Taqwa), and be with the Saadiqeen.” (At-Taubah, Aayat 119)

In this Aayat, Allah Ta’ala informs us that the way of acquiring Taqwa is in the company of the Saadiqeen and Saaliheen. With the march of time, the dearth of Saadiqeen is incremental. The further we move from the age of Nubuwwat, the fewer become the Saadiqeen. The current era in which we find ourselves is practically barren of Saadiqeen. They all have departed and are to be found only in the graves.

Regarding the disappearance of the Saadiqeen and Saaliheen, Rasulullah (sallallahu alayhi wasallam) said:

“The Saaliheen are departing one after the other (in quick succession) until there will remain only the scum such as the chaff of dates or barley. Allah Ta’ala will have no care whatsoever for them.”

How to be with the Saadiqeen
In this era, we are deprived of the Saadiqeen. When the physical companionship of the Saadiqeen is not available, all the Mashaaikh have advised and emphasized the imperative importance of reading daily many pages from the life episodes, advices and admonition of the Auliya. Insha-Allah, this will become an adequate substitute for the sincere seeker of Islaah – moral reformation and spiritual elevation. Hadhrat Junaid Baghdadi (Rahmatullah alayh) said that the Waaqiaat (Anecdotes) of the Auliya are among the armies of Allah Azza Wa Jal. They morally purify and spiritually fortify the Traveler along the Path of Rectitude leading to Allah Ta’ala.

Confirming this truth, the Qur’aan Majeed says:

“And, whatever We narrate to you of the stories of the Rusul (Messengers of bygone times and of the Auliya), is to fortify your heart.” (Hud, Aayat 120)

This Aayat is in the first instance for Rasulullah (Sallallahu alayhi wasallam). The address is directed at him. When the Waaqiaat of the bygone Ambiya and Saadiqeen are a means for fortifying the purified heart of even Rasulullah (Sallallahu alayhi wasallam), then we can understand the need for us to adopt this method prescribed by the Qur’aan Majeed.

The importance of their companionship

The imperative importance of companionship with the Saadiqeen is highlighted and emphasized in the following Qur’aanic Aayat:

“And, keep yourself (O Muhammad!) resolutely with those who call unto their Rabb morning and evening for the Sake of His Face (His Pleasure), and do not divert your eyes from them. Do you desire the adornment of the dunya? And, do not follow him whose heart is ghaafil (oblivious) of Our Thikr and he follows his vain desires, and his affairs are in transgression of the limits.” (Kahaf, Aayat 28)

Someone asked Hadhrat Shaikh Bu Ali Daqqaaq (Rahmatullah alayh) if there was any benefit in listening to the episodes of the Auliya if one does not practice accordingly. He said that there are two benefits.

(1) If the person is a seeker of the Truth, his resolution will increase. His search will increase.

(2) If a person suffers from pride, then his pride will diminish, and he will abstain from making claims of deception. He will view his virtues as deficiencies.

It is accepted that, especially in this era of abject Imaani weakness, it is not possible to follow in exactitude the austere ways of Taqwa and Wara’ of the illustrious Auliya of bygone times. The objective of reading and reflecting on the anecdotes of the Auliya is to view oneself in the mirror of these Auliya. In this Mirror one will observe with clarity one’s own deficiencies, and how far one has drifted from Siraatul Mustaqeem. When this realization dawns on a person, he will make endeavours to reform himself and at least conduct his life within the parameters of the Shariah. And, this is the very minimum obligatory requisite for immediate salvation in the Aakhirah, i.e. salvation from the Fire and entry into Jannat without first having to be purified in Jahannam.

Rasulullah (sallallahu alayhi wasallam) said that the Rahmat of Allah Ta’ala descends when the stories of the Auliya are narrated. The Faidh (spiritual effulgence) of the Auliya whose life episodes are narrated exercises an effect on the audiences and becomes a wealth of fortune for them before Maut.

Some people asked Shaikh Abu Yusuf Hamdaani (Rahmatullah alayh): “When the Auliya disappear – when they are hidden, then what should we do to remain safe from the moral and spiritual ravages of the world?” The Shaikh said: “Daily read 16 pages of their advices and admonition.”

Hadhrat Shaikh Fareeduddeen Attaar (Rahmatullah alayh) said: “This kalaam (i.e. the advices of the Auliya) is the best speech. It creates an aversion in the heart for the dunya. It reminds of the Aakhirat. It cultivates friendship for Allah Ta’ala in the heart. It impels a person to make preparations for the Aakhirat. The kalaam of the Auliya is the commentary of the Qur’aan and Ahaadith.”

Although we are not of the Saaliheen and Saadiqeen, we do love them. Perhaps Allah Ta’ala will bestow to us reformation by virtue of this love, and perhaps he resurrects us in the assembly of those whom we love.

Click Here for Stories of the Auliyaa

The Fuqaha, Fiqah & Tasawwuf

[Jamiatul Ulama Gauteng]

Imam Abu Haneefah’s insight is remarkable. Consider the view of Imam Abu Haneefah that it is not permissible for a waa’iz (public-speaker) or anyone else to break musical instruments otherwise compensation will be liable. This is the prerogative of the ruler. He can investigate and break these instruments. He can mete out appropriate punishment for the use of such haraam items.

Consider how much peace there is in this ruling. Such forceful action taken by any one besides the ruler does not stop the actions of the guilty party; it only serves to inflame the situation and cause strife. The resultant friction and anarchy have wide-reaching consequences. Similarly, enacting penal punishments is the exclusive right of the Sultaan.

Fiqah is a difficult subject. The Faqeeh should be an all-rounder. He should be a mufassir, muhaddith, faqeeh and mutakallim. (In other words, he should be a specialist in the fields of Tafseer, Hadeeth, Fiqah and Ilmul Kalaam which is the science of Islamic Scholasticism.)  He should have an understanding of politics. In fact, there is a need for being aware of Tibb here and there. Even awareness of physiology is required for certain issues.

Fiqah is not an easy subject, yet in some quarters the gratitude shown to the Fuqaha is by reviling them. These revilers are extreme anarchists. They wilfully cause anarchy and fuel fires of trouble.

The ghair muqallids (those who make taqleed of their nafs instead of Taqleed of the Aimmah Mujtahideen) frequently call themselves ‘Ahlul Hadeeth’ whereas they have no clue what is Hadeeth. They only confine themselves to words. What is to be understood by the Hadeeth, alluded to in the narration:  “Whoever Allah wishes well for (khair), He makes that person a Faqeeh of the Deen,” that is something else. If it was only a matter of understanding words, the kuffaar of Makkah understood the words and thus they would have been Faqeeh and among the Ahlul Khair.

Being a Faqeeh in Deen is to have acumen in the Deen together with the understanding of words of the Qur’aan and Hadeeth. Such persons are found in abundance among the Hanafiyyah.

Hazrat Haji Imdaadullah Saheb was a Shaikh of Tasawwuf. He wasn’t a complete textual Aalim, but listen to his philosophy of the truth. A person from Bhopal came for Haj. He became bai’t to Haji Saheb. This person was accompanied by another person also from Bhopal who was an extreme ghair muqallid and who took his companion also to be a ghair muqallid. By his companion being accepted into bai’t the ghair muqallid assumed that there were no restrictions on ghair muqallideen being taking into bai’t by Haji Saheb and he therefore requested via his companion for bai’t stipulating however that he will remain ghair muqallid.

Hazrat accepted the condition. He then came personally and asked. Hazrat replied that there was no problem and he was accepted into bai’t. Allah Ta’ala alone knows what effect this bai’thad upon him that the first Namaaz thereafter he did not say Aameen aloud and nor did he make Rafa’ Yadain (raise his hands before and after Ruku’). Hazrat came to know of this. Hazrat was startled. Hazrat called him and said: “If your findings have changed then, fine. But if it is for my sake that you did so then I do not wish to bear the consequences of you forsaking the Sunnah.” Just consider this philosophy of the truth.

[The ghair muqallid believed Aameen bil jahr and Rafa’ Yadain to be Sunnat. It was, therefore, not permissible for him to forsake something which he believed to be Sunnah merely for the sake of being bai’t to a Shaikh.]

Our august elders and in particular Hazrat Haji Saheb were obsessed with the Sunnah. Isn’t it then absolute zulm (injustice) to brand such personages of being muta’assib (bigoted)? Yes, they were mutasallib (rigid), not muta’assib.Tasallub is one thing and ta’assub is something else. Mutasallib Fid Deen is he who is rigid in the Deen whilst a mut’assib is he who clings to wrong intransigently.

Imam Shaafi’ (Rahmatullahi alaih) says: “I desired Jannat when I learnt that it is the meeting place of friends.” This was a Faqeeh and a Sufi. Now people have distorted the meaning of Fiqah and Tasawwuf. They have declared the two to be opposites, whereas there is nothing contradictory between the two. Tasawwuf means: to build oneself externally and internally; externally with A’maal and internally with Akhlaaq.

Imam Abu Haneefah (Rahmatullahi alaih) has defined Fiqah as: “Understanding what is beneficial for one and what is harmful.” This definition is wide-ranging and covers external acts and internal traits. Thus, how can Tasawwuf and Fiqah be opposites?

Muslims of former times were endowed equally with Fiqah and Tasawwuf. This curse has spread only in these times where both are considered to be separate and the two have been corrupted, whereas both are harmonious.

Shah Waliyyullah (Rahmatullahi alaih) writes that one should keep the company of a person who is a muhaddith, a faqeeh and also a soofi. Equilibrium is in this. He stated this in Qaulul Jameel. The family of Shah Abdul Azeez Saheb, Masha-Allah, were paragons of this comprehensiveness.  Among them was Shah Isma’eel Shaheed Saheb.

Some people think Shah Isma’eel Saheb was a ghair muqallid. This is absolutely false. An Ustaad of mine used to say that he met a person who was in the army of Hazrat Sayyid Saheb and asked him whether Moulana Isma’eel Saheb was a ghair muqallid. He replied: “I don’t know, but what I can tell you is that in the army of Sayyid Saheb it was common word that ghair muqallids are Little Raafzis (Shiahs).” From this you can judge whether there was any ghair muqallid in that army.

Once, someone asked Moulana Shaheed Saheb a mas-alah. Moulana replied that according to Imam Abu Haneefah the ruling was this… The person posing the question said: “Tell me what is your view?” Moulana responded: “What can I say in front of Imam Saheb?”

(Extracts from Adabul I’laam and Adabul I’tidaal of Hazrat Moulana Ashraf Ali Thanwi Quddisa Sirruhu)


Allah Ta’ala says:

“The worldly life is nothing but substance of deception.” 

Rasulullah Sallallahu Alayhi Wasallam  said: “The world is the prison of the Mu’min and the paradise of the Kaafir.”

All things which give pleasure here to the nafs without being of any merit in the Aakhirah is termed dunya. We are afflicted with a number of spiritual ailments all having their origin in the love of the world. About this disease, hubb-e-dunya, Rasulullah Sallallahu Alayhi Wasallam  said:

“Love of the world is the root of all evil.”

If this root ailment is treated and cured, all other maladies flowing from it will also disappear. A man overwhelmed by hubb-e-dunya has no concern and time for the Aakhirah. Such a person having no care for the Aakhirah will not be bothered about righteous deeds nor will he abstain from evil. The one in whom there is hubb-e-dunya has very little fikr for the Deen. Increase in the degree of hubb-e-dunya brings about a corresponding decrease in fikr (concern) for the Deen. Total hubb-e-dunya entails total lack of fikr for the Deen. This is manifest in the kuffaar.

Dunya does not mean wealth and family.

Dunya is the intentional and voluntary adoption of anything evil which causes one to become forgetful of Allah Ta’ala irrespective of what that thing may be. Thus, acquisition of wealth and other material means is not evil, but hubb-e-dunya (love for such material objects) is evil. Wealth is like the water in the ocean and the heart of man is like the ship sailing in the ocean. Water, while it facilitates the movement of the ship can also bring about its sinking. As long as the water remains outside the ship, it aids its sailing. But entry of the water into the ship causes it to sink. Similar is the case of wealth. Wealth aids man as long as it remains outside his heart. However, if its love enters the heart it will bring about his destruction.

The Hadith Shareef states: “Halaal wealth is a benefit to a pious man.”

He benefits because he (a pious man) spends his wealth in meritorious ways. On the contrary, if love of wealth captures the heart of man, he suppresses the rights of others. When the treasures of the Persian Empire were ushered into the presence of Hadhrat ‘Umar (radhiyallahu anhu), he recited the Qur’aanic aayat:

“The love of pleasures has been adorned for mankind.”

He then commented: “O Allah! It is evident that the desire for pleasure is inherent in us. Its total elimination is not the aim. But, we supplicate that wealth aids us in the attainment of Your Love.”

The dunya (or the world) which has been criticized is like a serpent whose skin is colourful and most beautiful. But its poison is fatal. Intelligent people maintain a distance from such danger and are not lured by the externally adorned skin. But a little child unaware of the danger of a snake is attracted by the external beauty and is prepared to grab hold of the snake. We are comparable to the little child. We are attracted to the world by its external beauty and adornment without being aware of its dangers. Men of intelligence and experience do not incline towards the world.

People are generally deceived and overwhelmed by the glitter of the world because they are not aware of its reality. Should the reality of the world be revealed, they would become utterly disillusioned and detest it. The Hadith Shareef states:

“If the value of the world was equal to that of the wing of a mosquito by Allah, He would not have allowed any kaafir even a drink of water from it.”

In the Eyes of Allah Ta’ala the world has no value. It is a detestable object. He therefore prefers it for His enemies. A man aware of the realities if fearful of an object detested by Allah Ta’ala. Rasulullah Sallallahu Alayhi Wasallam described the world in the following similitude: 

“What relationship with the world have I? My similitude is like a traveller on a mount, halting in the shade of a tree (for a short while only to leave it again, and proceed along the sojourn).”

The traveller rests a while in the shade and then moves on again.


Remember maut (death) in abundance and do not involve yourself in distant and remote hopes. The pursuit of distant schemes and material enterprises should be shunned. In this way the love of the world will be eliminated from the heart.

This elimination is in fact the stage at the end of Sulook (the Path along which the Mureed travels in his spiritual journey). One has, in fact, to become imbued with the spirit and quality spoken of in the following Hadith:

“Die before your death.”

This Hadith means that one has to inculcate the attribute of the dead in one even before death, and that attribute is the lack of worldly love. There are three ways by which one can attain proximity with Allah Ta’ala, These are explained in detail as follows.

1. Atwal (the longest way).

2. Ausat (the middle way).

3. Aqal wa Aqrab (the shortest and nearest way).

This consists of observing in abundance Saum, Salaat, Qiraa’t, Hajj, Jihaad’ etc. This is the way of a class of Auliyaa known as the Akhyaar.

In addition to the above acts of Ibaadat is engagement in Mujaahadah, Riyaadhat, elimination of Akhlaaq-e-Zameemah and the acquisition of Akhlaaq-e-Hameedah, The majority of men travelling along the Path of Sulook become Waasil (attain the goal of Divine Proximity) via this second way.

This is the way of Ishq (Love). Riyaadhat (spiritual exercises) and mingling with people are suffocating to the Saalik (spiritual traveller) along this path. Thikr, Fikr, Shukr and Shauq are the intellectual occupations of the traveller plodding along the Path of Ishq. The traveller along this Road become Waasil by this method. Purification of the nafs and adornment of the heart and soul are realized by the method of Love. They have no interest in kashf (inspirational revelation of the Auliyaa) and karaamat (miracles of the Auliyaa). They are totally immersed in:

“Die before your death.”

This third way is the way of the class of Auliyaa known as the Shataariyah.

At the time of death, the dying man possesses certain attributes, the inculcation of which is exhorted by the Hadith: “Die before your death.” These attributes which are in the perfect state in the dying man are:

Taubah (repentance), zuhd, (abstention), qanaa’at (contentment), tawakkul (trust in Allah), azlat (solitude), tawajjuh ilal-laah (attention directed to Allah Ta’ala), sabr (patience), ridhaa (pleased with Allah), thikr (remembrance of Allah) and muraaqabah (meditation).

Among the Shataariyah the salient feature is Muraaqabah.

One has to inculcate the above qualities which overtake a dying person to a high degree. Taubah, i.e. repentance to emerge from all evil as is the position at the time of maut; Zuhd, i.e. to shun the world and everything in it as is the case at maut; Tawakkul, i.e. to shun all abnormal worldly agencies as is the case at maut; Azlat, i.e. to sever all ties with creation as is the case at maut; Qanaa’at, i.e. abstention from lowly desires–to be contented–as is the case at maut; Tawajjuh ilal-laah, i.e. to rivet one’s attention towards only Allah Ta’ala as is the case at maut; Sabr, i.e. to shun pleasures as is the case at maut; Ridhaa, i.e. to abstain from pleasing the nafs, and to be pleased with Allah and to submit in entirety to Allah Ta’ala as is the case at maut. This is the conception of “Die before your death.”

One has to transform one’s condition so as to be imbued with the conception of “death before death”. In this earthly life, the body is on earth, but the rooh should be directed to the Aakhirah, and be in communion with Allah Ta’ala. Possession of even the kingdom of the earth should not affect one’s heart. The heart at all times should be empty of the world. The sign of this lofty state having settled over one is total abstention from everything branded as evil by the Shariah. The mind, tongue and the whole body have to be sealed from evil. The heart is to be emptied of all things other than Allah Ta’ala. It has to be adorned with Akhlaaq-e-Hameedah.

A man dwelling in this lofty state of purity and communion with Allah Ta’ala is always aloof from gatherings of futility. Whatever diverts the mind of the Seeker of Allah from the remembrance of Allah is futility and nonsensical. The Seeker refrains from association with men of baatil (falsehood and corruption). One who does not pursue the Path in quest of Allah, is in fact a man of baatil.

O beloved one! This then is the meaning of “die before your death” stated by Rasulullah Sallallahu Alayhi Wasallam. This is the way of Rasulullah Sallallahu Alayhi Wasallam. This is the life which Rasulullah Sallallahu Alayhi Wasallam desired for his Ummah.


Mujlisul Ulama

Tasawwuf  or  Sufi’ism  is  an  integral  constituent  of  Islam. Tasawwuf  which  has  been  erroneously  described  as ‘mysticism’,  is  the  product  of  the  Qur’aan  and  Sunnah. Tasawwuf  is  completely  subservient  to  the  Shariah.  Any  brand of  sufi’ism/tasawwuf  which  is  in  conflict  with  the  Shariah  is  Satanism. 

Elaborating  this  subject,  Hadhrat  Sayyid  Abdul  Qaadir  Jilaani  (rahmatullah  alayh)  classified  these  Satanists  into several classes.

1)  Hulooliyyah   or  the  Incarnationists:  They  believe  that it  is lawful  to  stare  at  a  woman  or  a  man  whether  they  happen  to  be wives  or  husbands,  daughters  or  sisters,  etc. They  intermingle and dance  together.

2)  Haaliyyah:  They  claim  to  be  in  ecstasy.  They  are  entranced  by  singing,  jumping,  shouting  and  clapping  hands. They  believe  that  their  sheikhs  are  above  the  laws  of  the Shariah

3)  Auliya-iyyah:  They  claim  to  have  achieved  divine proximity  of  the  loftiest  stage,  hence  all  the  injunctions  of  the Shariah  are  not  applicable  to  them.  They  also  claim  that  a  wali has  a  higher  status  than  a  Nabi.  They  believe  that  while knowledge  came  to    Rasulullah  (sallallahu  alayhi  wasallam) via  Jibraeel  (alayhis  salaam),  it  comes  to  the  wali  directly  from Allah Ta’ala.

4)  Shamuraaniyyah:  These  heretics  believe  that  the  world  is eternal.  It  never  had  a  beginning  nor  will  it  ever  end.  They  consider  themselves  above  the  ahkaam  of  the  Shariah  which  they  believe  do  not  apply  to  them.  There  is  nothing  such  as  haraam  and  halaal  in  their  belief  concept.  Musical  instruments  are  used  in  their  so-called  religious  rituals.  They  do  not differentiate  between  man  and  woman  regarding  them  to  be  the  same.

5)  Hubbiyah:  They  believe  that  when  a  person  attains  the stage  of  ‘love’,  they  are  freed  from  the  obligations  of  the Shariah.  They  also  believe  in  nudism.  They  expose  their private  parts.

6)  Huriyyah:  They  seek  to  gain  ecstatic  experiences  by  means of  shouting,  singing  and  clapping  hands.  They  claim  to  having  sexual  relations  with  the  houris  of  Jannat.

7)  Mutakaasiliyyah:  Laziness  is  a  cardinal  article  of  their  faith.  They  beg  from  door  to  door  for  their  sustenance.  While  they  rot  in  their  laziness  they  claim  that  this  is  renunciation  of  the world.

8)  Mutajaahiliyyah:  They  deliberately  feign  ignorance,  dress immodestly  and  emulate  non-believers  (They  resemble  the  modernists  of  our  age.  –  The  Majlis)

9)  Waafiqiyyah:  They  claim  that  no  one  can  understand  and know  Allah  Ta’ala,  hence  they  deliberately  abandon  the  Shariah  on  the  basis  of  this corrupt  assumption.

10)  Ilhaamiyyah:  They  believe  in  ilhaam  (inspiration). Thus  they  abandon  knowledge  and  forbid  its  acquisition.  They believe  that  the  Qur’aan  is  a  barrier  for  them.  Poetry  and  music are  their  Qur’aan.  (On  the  occasion  when  Allah  Ta’ala expelled  Iblees  from  the  heavens,  he  supplicated  for  a ‘qur’aan’.  Granting  his  supplication,  Allah  Ta’ala  informed  him that  his ‘qur’aan  will  be  poetry   and singing.  This  group  of  Satanists  follow  him  in  this  aspect.  They  receive  their  ‘ilhaam’ (inspiration) from shaitaan. – The Majlis)

Besides  these  sects  of  Satanists,  there  were  many  others  as  well  such  as  the  Qalandaris  (wandering  beggars),  Haydaris (those  who  pretend  to  be  heroes)  and  Adhamis  (those  who  fraudulently  pretend  to  follow  Hadhrat  Ibraahim  Adham’s  path  of  renunciation. He  had  abandoned  the  throne of  Balkh).

A  very  prominent  sect  of  Satanists  in  our  era  is  the  Qabar  Pujaari  sect.  They  worship  the  graves  of  dead  saints  and  claim  to  ascend  to  lofty  spiritual  stages  via  the  avenue  of  ecstasy  while  in  reality  their  ‘ecstasy’  is   nothing  but  pure  hallucination,  the  product  of  smoking  dagga  (hashish)  and  opium.  Their  headquarters  are  always  located  at  the  graves  of  Auliya  which  they  have  converted  into  haunts  of  shirk  and kufr.

Hadhrat  Abdul  Qaadir  Jilaani  (rahmatullah  alayh)  states  in his  kitaab,  Sirrul  Asraar  that  there  are  two  signs  of  the  people of  Truth  who  follow  the  Sunnah  of  Rasulullah  (sallallahu alayhi  wasallam).  One  sign  is  zaahir  (external).  They  follow  the  ahkaam  of  the  Shariah  meticulously.  They  are  firmly fettered  to  the  Shariah.  The  other  sign  is  baatin  (internal  spiritual).  They  follow  the  Akhlaaq-e-Hasanah  (Beautiful Moral  Character)  of  Rasulullah  (sallallahu  alayhi  wasallam). Thus,  they  are  firmly  anchored  to  the  Shariah  and  the  Sunnah. And,  this  is  the  Naaji  group  –  the  only   group  of  the  73  sects, which  will  attain  salvation in  the  Aakhirah.

Warning  Muslims  of  the  Satanist  trap  of  deception,  Hadhrat  Sayyid  Abdul  Qaadir  Jilaani  (rahmatullah  alayh)  says  in  his  kitaab:  “Beware, O  Traveller  in  search  of  the  Truth!  Beware of the  blind  leading  the  blind. Your  sight  should  become  so  fine  to enable  you  to  distinguish  between  the  slightest  particle  of  good  and  evil.”

Deobandi Sufi

Tasawwuf is an essential element of religion according to the Deobandis.

It is this tasawwuf that produces life in the physical forms of worship done and makes them worthy of being accepted. Without it Shariah is a body without a soul.

However, it must be clear that tasawwuf alone without the actions prescribed by Shariah is heresy (zindaqah).

All great scholars of Deoband were either shuyukh or mureedeen in Chishti, Naqshbandi, Qadri or Suharwardi tariqahs.

For example, Qutub e ‘Alam Mawlana Rashid Ahmed Gangohi , Hakeemul Ummat Mawlana Ashraf Ali Thanavi and Shaykhul-Hadith Mawlana Zakariyyah Kandhlawi (rahimahumullah) were from Chishti silsilah. Mawlana Aziz ur Rehman, Mawlana Habibur Rehman and Mawlana Badar e Alam Meerthi (rahimahumullah) were Naqshbandi-Mujaddidi. Mawlana Taj Mehmood Amrooti and Mawlana Ahmad Ali Lahori (rahimahumullah) were Qadiri. Mawlana Anwar Shah Kashmiri (rahimahullah) had ijaza’ from his father in Suharwardi tariqah.

Also, most of the present day serious Deobandi scholars are into Tasawwuf practically. This is evident by their demeanor, speech, mutual and financial dealings, etc. Not by mere lip-service and boastful claims.

As it is said in Persian proverb: mushuk (musk) does not need a label to let others be aware that it is musk. Its smell in enough advertisment.

A very important fact is that real tasawwuf exists in these Deobandi shuyukh to date.

In Muslim world you find a lot who claim to be sufi, whereas in reality they are not. It is a ritualistic or ceremonial SUFISM  they follow. It has nothing to do with effacement of destructing moral characteristics like pride, envy, love of wordly etc and establishment of elevating moral traits, like sincerity, love of Allah Ta’ala and His Prophet (sallallaahu alayhi wasallam), humility, perpetual remembrance, etc. all leading to a firm and acceptable relationship with Allah Ta’ala (that is, ta’aluq ma’Allah).

The real Tasawwuf  is thriving, vital and pristine in Deobandi-tradition. It is totally subservient to Shariah and hence, in complete harmony with Sunnah. It is a unique treasure to be acquired as soon as possible.

It is within our home. Why ignore and look outside at the flashy gimmicks?

Please, take time to reflect!

We, the admirer of Deobandi-tradition where do we stand?

Are we following the real inheritors of this tradition?

Present-Day Sufis & Bid’ah

[Majlisul Ulama]

Some of the ‘khulafaa-e-mutakh-khireen’ (the later spiritual mentors) of this lofty branch (of Tasawwuf, viz., Naqshabandiyah) have been guilty of the introduction of bid’ah practices into the Path. Consequently, they strayed from the Path of the Seniors (Akaabir). They have thus lost the direction of the Senior Mentors of this Path. A group of the disciples of these later mentors (who had gone astray by their introduction of bid’ah) hold the i’tiqaad (belief) that the perfection of this Path (of Naqshabandiyah) is to be achieved via the means of these bid’ah practices. Allah forbid! Never is this possible.

A large group of ‘sufis’ have made their exit from the confines of the Shariah. They labour in the deception that they have emerged from the shell of the Shariah and have attained the essence of Tariqat. This deception is among the errors of the sufis. In this way many imperfect persons have embraced atheism and irreligiosity and have made their exit from the glittering circle of the Shariah. Thus have they gone astray and have led others astray as well.

Barkat and Fuyooz (spiritual grace and benefit) remains only as long as bid’ah has not been introduced into the Path (tareeqat). When bid’ah is innovated into the Path (of Tasawwuf), the spiritual effulgence and benefit of the Path come to a halt The mashaa-ikh (spiritual mentors) of other Paths of Tasawwuf too have introduced bid’ah practices based on their intentions and opinion. And, among these mentors of Naqshabandiyah too, a group of later mentors have shunned the lofty Way of their predecessors and have innovated the practices of samaa and raqs (spiritual darkes and music) and zikr jahr (loud forms of zikr).

(Note: According to the general  purport of the Ahaadith, Thikr bil  Jahr is prohibited. This is also the  view of Imaam Abu Hanifah (rahmatullah alayh). Hadhrat  Maulana Rashid Ahmad Gangohi (rahmatullah alayh) was a Faqeeh  and the greatest among our Buzrugs. According to him it is  bid’ah to consider Thikr bil Jahr to be better and more meritorious. However, for gaining concentration it is permissible, but if this same act is given more larger stage as Masnoon Ibadat, then it will be a bid’ah, and this is what the present-day sufis are guilty of by conducting such mass collective-loud “Thikr-programmes”.)

People of this calibre ( i.e. mentors who have introduced bid’ah) by virtue of spreading bid’ah have extremely little relationship with the Seniors of this Path (of Naqshabandiyah) which is a Path established of Sunnah. There are those in this Path who have by virtue of their short-sightedness accepted the bid’ah practices and by means of these bid’ah have; attracted the hearts of people towards themselves. They labour under the deception that their bid’ah practices have achieved the perfection of this Path. Allah forbid! Never is this possible. In reality, this group (of innovators) have initiated the annihilation of this Path.

The way of najaat (salvation) is obedience to the Shariah of Rasulullah (sallallahu alayhi wasallam), both in belief and practice. The mureed (disciple) submits himself to an Ustaad or Peer (Spiritual Mentor) for this very reason – that the way of the Shariah is indicated and by virtue of its grace, practice and belief of the Shariah is made easy. The purpose of being initiated into the Path is not to obtain freedom for the disciples so that they may do as they please and eat as they please the Spiritual Mentors becoming the shield of their disciples, saving them from the punishment (of the Hereafter). This is a hollow wish. There (in Qiyaamah) no one will be able to intercede on behalf of another. without Divine Permission.

In this age many have donned the garments of the Sufis and are masquerading (as spiritual mentors). They are advertising the question of ‘wahdatul wujood’ (unification with Allah) and besides this question they know of no other goodness. They have deprived themselves of the reality of true knowledge. They have dragged the actions of the Senior Mashaa-ikh into the scope of their forged and baneful interpretations and in this manner have set themselves up as the leaders of the community. By means of their deception they are seeking to create a boom in the slump which their market (which involves the plunder of mean) has suffered.

Spiritual exercises which have been adopted besides the taqleed (following) of the Sunnah of Nabi (sallallahu alayhi wasallam) are of no significance because even Hindus, Yogis, Brahmins and the Greek philosophers are their co-partners in such forms of soul-exercising practices. These soul and mind exercises are nothing but error for them. They are led astray by these very practices. These ‘mind over matter’ practices indicates to them no road other than the path of spiritual ruin.

In the view of Tareeqat even the ‘shathiyaaf (statements which are made in ecstacy) of the Mashaa-ikh which are in contradiction of the Shariah, are on the stage of kufr. The true Auliyaa who have been infused with the wealth of Islam are pure from such disrespect and are the firm followers of the Ambiyaa, both in the zaahir (external path) and in the baatin (internal path).

These mentors of bid’ah accord priority to the observation of the day of Aashuraa, the day of Baraat, the 27th night of Rajab and the first Jumu’ah night of the month which they name ‘lailatur – raaghib’. They observe these occasions with the utmost of preparation, and with the fullest of contentment do they perform Nafl Salaat in congregation. They regard these practices as meritorious. But, they are unaware that these practices (the manner in which the innovators are practicing) are among the deceptions of shaitaan who presents evil in the form of virtue.

Also Read: The reasons for un-Islamic ideas being mixed into True Islamic Tasawwuf