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 Advice

Develop this habit of talking to Allah. My shaykh Arif-billah Hadhrat Dr Abdul-

Hayy ‘Arifi (may Allah have mercy on him) told this to us repeatedly. Sit in
solitude and contemplate that I am infront of Allah. Tell Him everything that is
on your mind and bothering you. Your past mistakes, the present difficulties
and future apprehensions . Tell Him in detail and ask for guidance and help.
InshaAllah, in addition, to relieving your anxiety it will lead to the creation of a
bond between you and your Lord, Allah (ta’luq ma Allah).”

Be thankful!

Grand-Shaykh Hadhrat Haji Imadadullah mohajir Makki (may Allah have mercy
on him) said,

‘Most of the individuals (traversing the path) remain devoid (of the ma’arifa)
because of being unthankful. They complain that we do excessive
remembrance (dhikr) and spiritual exercises (shugal) but derive no benefit.

Whereas, in reality, being busy with Allah and His remembrance is a huge
blessing in itself. If Allah would not have attracted (jazeb) you towards
Himself would it had been possible for you to make His remembrance?

A slave (‘abd) should maintain his slavehood (bandegi), and (remember that)
Allah is the Master with absolute authority. ‘

Shama’im e Imadadiya, page 89

Hazrat Shahidullah Faridi on the Divine Name

Saying "Allah Allah" is a Sufi Zikr, to which the restrictions mentioned below
Allah, the name of God - the actual word has an influence of its own. It has a
physical influence too which of course is something which has not yet been
discovered or investigated. A place where the word Allah physically resounds
has such reverberations which are beneficial even in the physical world. That
is why people say that a house where the name of God is taken is more
blessed than others. You find that territory is more blessed by God, where His
name is taken - even physically. So it even has a physical effect. The aim of
Zikr is not to have the physical effect, but to repeat the name of God and not
to think of anything else. By repeating the name of God not only the sound of
God becomes implanted in his ear but the meaning of the word God is
implanted in his heart and the reality of the word - God Himself becomes
implanted in his soul. So this is a form of concentration on God and divorcing
yourself from the world and even divorcing yourself from your own being, from
your own self.

To say it with a loud voice, is a form of concentration which is done in the

beginning, because to collect thoughts in the beginning is difficult. It is easier
to concentrate one"s thoughts by sound because sound also is absorbing and
your body is also engaged in something, otherwise your body might distract
you in some way, so here it itself is engaged in your spiritual activity. Later on
when the thought of Allah is implanted so much in a person"s heart that it
does not require to speak it aloud then you can simply say it inwardly. You can
use the word, but inwardly, just as you can say something in your heart. That
is called Zik-e-qalbi. That is the Zikr of the heart. Then simply the pure thought
of God without even taking His name. Just to think of His being is called
Muraqiba. That is to say remembrance. Zikr means remembrance.
Remembrance without words - simply remembering the Being Himself. That is
the remembrance for which neither the outward word nor the inner is required.

So these are the three stages which are done simultaneously or successively
or as the occasion demands. The idea is to turn one’s heart and soul so much
towards God and wait till He responds by giving out His light, filling that soul
with His light, as much as it can receive. The Sufis have always used this
symbol of a mirror, that you should make your heart and soul like a mirror. God
is like the sun, always reflecting. It is already there giving out light. If you are
in a room where the sun does not enter and if there is a small window then
you can by putting a mirror to it, see it within the room. Something in that
respect, if you are making your heart into a mirror then it will reflect God, that
is the aim.

In the previous ages mirror was even a better symbol than it is today because
they used to polish an iron plate. That used to be an art in those days. They
used to polish it so much that it became a mirror. So in those days they used
to say that you are like raw iron now and if you polish yourself then it will
become a mirror, then that will reflect the light of God. Turn your iron into a
mirror by polishing by Zikr and the thought of God. Now of course the mirrors
are of a different kind but we can say that make your heart like a mirror so
that it can reflect the light of God or the face of God - reflection of His
essence and attributes. How He is in Himself and how He displays himself in
His attributes. That reflection comes from God in all those dealings and
affections that follow; like love of Him and trusting Him and subservience to
Him and humility towards Him and so forth. The many aspects of one"s
relationship with God, the secret or hidden relationship comes out of these
facets of reflections of God. Then, so to speak, man becomes a mirror of God.
Just as when someone asked Hazrat Aisha (Radial llahu anha) about the
manners of the Prophet (may the blessings and peace of Allah be upon him),
peace be upon him. She replied that have you read the Qur’an? The person
replied that I have read the Qur’an. Then she said that his manners were those
of the Qur’an. What you read in the Qur’an, what a person should be, that is
what the Prophet (may the blessings and peace of Allah be upon him) was. So
it means that he was the perfect reflection of the attributes of God.

Repentance, by Hazrat Sharfuddin Maneri(Rah.)

From the Hundred Letters of Makhdum ul Mulk Hazrat Sharfuddin Yahya

Maneri [Firdausi Sufi Order].

"The actual meaning of repentance is “turning back’. There are, however,

many ways of turning back, which vary according to the stages, the actions,
and the stations of those who repent. Ordinary people, out of fear of
punishment, turn from oppressive behaviour to being sorry. The elect turn
away from their evil deeds because they have become congnizant of their
obligation to revere their Master. The elect of the elect, perceiving the
insignificance and instability of all creatures and, indeed, their nothingness in
the light of the glory of the Maker, are able to turn away from all that is not

Once this has been grasped it should be noted that repentance, although it
does not happen “once and for all,” does not thereby cease to be genuine. If a
penitent person, after resolving not to fall into a particular sin again, through
negligence actually does so, he can heed the command to repent, consider its
merit, and rejoin the ranks of the penitent. Once a man made a resolution in
this fashion but again fell. Immediately he went to the shrine of a saint where
one of the shaikhs told him: “By the mercy of God I repented seventy times
and each time I fell again, but after I begged pardon for the seventy-first time,
I fell no more!” He also told him of another person who had made a similar
resolve and after falling again, he hesitated to return to the shrine. “How do I
know what is my present spiritual state” he asked himself. He then heard a
voice within him say, “You submitted yourself to Me and I forgave your sins.
Again you were unfaithful and spurned Me. Now I have given you time to
repent. If you wish to return, I shall receive you in peace.”"

GEMS OF SUFI GNOSTICISM (Jawahir-e-Ma'arifat)

by Alhaj W.B.S. Rabbani

Distinction between a State (Hal) and Station (Maqam)

Generally speaking, a state is a kind of temporary gift in terms of spiritual
inspiration (faizan). It comes and goes after some time. It is an experience of
joy of God's nearness and grace or spiritual bliss which becomes permanent
after practice. When it becomes a permanent exercise or a lasting inspiration
it is known as a station (maqam) which the seeker enjoys day and night, both
during sleep and wakefulness.

Fana and Baqa

When this experience or joy of

satisfaction gets intensified
through constant effort, the
seeker's soul (spirit) gets
purified and starts merging in
Divine Essence. This state is
called Fana-fi-Allah
(unification with God).

In the initial stages of the

spiritual journey this blessed
experience comes and
vanishes after some time and
is called 'hal' (state). But when
it becomes lasting by practice,
the seeker is never without it.
he is always lost in God and
enjoys the pleasure of union
(wasl) with the Divine Beloved.
It is then called 'Maqam'.

But since it is a state of

complete annihilation of
carnal self , absorption or
intoxication in God, the pilgrim is unable to participate in worldly affairs, he is
made to pass into another state known as 'Fana-al-Fana' (forgetfulness of
annihilation). It is a sort of oblivion of unconsciousness. Since two negatives
make one positive, the pilgrim at this stage regains his individuality as he was
when he started the journey. The only difference is that in the beginning he
was self conscious, but after having reposed in the Divine Being, he regains
that sort of individuality which is God-consciousness or absorption in God.
This state is known as Baqa-bi-Allah, living or subsisting with God.

Since in the state of 'fana' the seeker had identified himself with the Divine
Attributes, he retains those superior qualities as propounded by the Holy
Prophet of Islam:
"Allah says when a seeker tries to gain my nearness through supererogatory
worship, I love him...."

Advice from Hazrat Bahauddin Zakaria

"Preservation of the body lies in eating less; preservation of the soul depends
on leaving sin; preservation of Faith lies in sending blessings upon the
Prophet regularly, peace be upon him."
From Tarikh Mashaikh Suharwardiyya Qalandariya by M. Tahir
Suharwardy, Zavia Publishers Lahore.


(On whom be Peace)
Hazrat Shah Shahidullah Faridi, may God sanctify his secret.

Translated by
Mohammad Akmal Saifie

The process of man’s “internal struggle” can be conceived through the

example of the military expeditions of the Holy Prophet (On whom be
peace) which took place after the ‘Hijrat’. Each encounter took place
under peculiar situations to it, and no two expeditions can be classified
as similar.

We find that the physical experiences of the Muslims during these wars
reflected their spiritual aspirations and strength at the time. Thus these
expeditions were a type of a ‘Suluk’ (spiritual journey) as in the war
experiences and lessons emerging therefrom for the Muslims forces,
parallels are available for the successive stages in the ‘Suluk’.

‘Hijrat’ itself is like ‘Taubah’ (Repentance). Those who participated in it

turned towards Allah. Followed the Holy Prophet (On whom be peace)
and in this way turned away from their former world and its attractions.
Similarly when man steps into the ‘Suluk’ he take a ‘Baiat’ (vow of
allegiance to stand up for Allah) and this an act of repentance
concerning his activities prior to taking the ‘Baiat’ and a resolve to
overpower the ‘Nafs’ (the evil force) within him in the future. Initially, the
‘Salik’ (traveller) is overawed by the ‘Nafs’ and the task of overpowering
it appears a formidable one to him because he has been accustomed to
being dictated to by it, i.e. his heart has been in the control of the ‘Nafs’,
and at this stage he is unable to appreciate the might or potential force
of the ‘Ruh’ due to inexperience.

The first expedition following the ‘Hijrat’ was the “Battle of Badr” –
Muslims (spiritual force) versus the polytheists (evil force). Since this
was the first encounter, some of the Companions of the Holy Prophet (On
him be peace) were not only doubtful of success but were actually afraid
of the enormous odds. But what actually happened was that Allah gave
them special help and courage, and contrary to their expectations they
won this encounter. This is precisely what happens in the ‘Suluk’. The
‘Salik’ learns that the enemy (evil force of the ‘Nafs’) is not really that
powerful and recognises the reality and power of God’s help. He
understands the meaning of “God’s help” and also learns that the initial
‘break-through’ against the ‘Nafs’ was made only with special aid from
Allah. As a result, he suddenly finds courage, heretofore unknown to him,
and now has a different view of the might of the ‘Nafs’. He is not afraid

The ‘Nafs’ is an “aggressor” by nature, and its aggression against the

‘Ruh’ increases in proportion to the increase in strength of the ‘Ruh’ (upto
a certain stage). So after the first ‘set-back’, the ‘Nafs’ becomes wary of
the might of the ‘Ruh’ and resolves to fight harder in the next encounter.
This situation has a parallel in the experiences of ‘Uhud’ the Muslims
entered this conflict with a high moral and were confident that God’s
help will come again, and were not awed by the enemy’s strength this
time. But, during the battle as victory appeared to be in sight some of the
Muslims left their battle positions and scrambled for the Booty. They did
so in direct contravention to the command of the Holy Prophet which
was that under no circumstances the ‘Archers at the Pass’ were to leave
their positions. This move of disobedience therefore created disaster
providing an immediate upper hand to the enemy. Had it not been for
God’s help, the Muslims would surely have been completely routed. God
mercifully saved them: but not without the lesson that if your motives are
going to be selfish (Booty), then God’s help cannot be expected. His help
is for “Jehad’.

A similar situation is also experienced by the ‘Salik’, when he comes to

desire the acquiring of spiritual powers for himself. He wants to acquire
‘Kashf’ (revelation of the hidden), ‘Ilqa’ (premonition), ‘Ilham (inspiration).
In other words, he wants to go directly after the ‘Booty’ and tends to
stray from the main objective. These are actually “selfish” motives
emanating from the ‘Nafs’. There is no room for “selfish” motives in the
‘Jehad’ against the ‘Nafs’, otherwise the ‘Salik’ is doomed to failure
because God’s help will not be forthcoming.

In the ensuing stages, as the ‘Ruh’ develops and gains “combative”

experience and strength, the ‘Nafs’ upon realising that the ‘Ruh’ is a very
formidable force and cannot be overpowered, tends to panic in
frustration and goes in for a final, “all-out’ attack. A parallel of this type
of situation may be viewed from experiences of the ‘Battle of the Ditch’.

The enemy attacked the Muslims with its full might and fury, and this
encounter represented a ‘finality’, in a sense. The Muslims, who had not
as yet achieved full strength, adopted a new strategy – they simply “held
on” to their positions and were not prepared to be impressed by the
enemy’s strength, or simply refused to recognise the odds. This was of
course done on Allah’s direction and represented ‘Istiqamat’
(steadfastness). The enemy eventually just gave up!

‘Istiqamat’ in ‘Suluk’ is not only a powerful weapon against the ‘Nafs’, it

is also the most useful one. This is a much recommended approach and
the ‘Salik’ is “Shielded” by ‘Fear of God”-“Taqwa” (protecting oneself
from God’s displeasure) and these qualities help to ward off attacks of
the ‘Nafs’. Having ‘Istiqamat’ or adopting it, is indicative of a ‘conclusive’
stage in the ‘Suluk’, just as the “Battle of the Ditch” represented a sort of
a finality, in the sense that there were no further attacks from the
Meccan’s side of any speekable magnitude, on the muslims after that
war. This, however, does not mean that the ‘Ruh’ is free from any further
mischief from the ‘Nafs’. Because the triumph of the ‘Ruh’ is gradual, or
that spiritual development takes place stage by stage, there are other
types of tests to be taken. In other words, the ‘Nafs’ employ a totally
different type of tactics! The overt hostile attacks having failed, it
resorts to covert, deceptive methods.

A typical feature of the ‘Suluk’ is that before the goal has been reached,
Allah shows a “glimpse” of the destination to the ‘Salik’, and there is a
great wisdom in this. Following the “conclusive” triumph at open conflict
(Battle of the Ditch), the Holy Prophet was shown a dream in which he
was granted permission to perform “Umra”. The Holy Prophet made full
preparations, and accompanied by his companions, proceeded to perform
this pilgrimage. But this ‘Umra’ was not performed. And some of his
companions raised concern and pointed to the sanction of his dream.
The Holy Prophet replied that, “the sanction was granted by Allah, but it
will not be performed this year”. Thus, the lesson which emerged from
this incident was that of “Sabr” (Patience).

Similarly, patience and tests of it are necessary conditions of the’Suluk’.

The ‘Salik’ tends to get impatient, and laments about not having been
rewarded despite his undertaking the rigours of the Mujahida’. But, there
is an appointed time for everything and events are completely controlled
by God. it is entirely His Will. The timing of the “awards” should not be
pleaded for and cannot be dictated. The sensible approach is to
persevere patiently.

The ‘Nafs’ now employs a new type of tactics-covert and deceptive! This
is a stage in the ‘Suluk’ where both the ‘Nafs’ and the ‘Ruh’ operate
within their respective spheres and none has any power over the other.
But the ‘Nafs’ being a habitual “mischief-monger” resorts to guile and
deception. Experiences connected with the ‘Treaty of Hudaibiya’ bear a
parallel. This was an inconclusive truce, to start with. But the enemy
violated the rules, and deceptively attempted to penetrate the Muslim
strength. So God ordered that the idols in the Kaa’ba should be smashed,
i.e. the enemy should be completely crushed. With God’s help, this is
precisely what was done at the conquest of Mecca, leaving the enemy
absolutely powerless.

Deep in the heart of man, there are ‘idols’-those of “selfishness” and

“egotism” – impossible to reach without God’s help. But when help
comes from God and these hidden ‘idols’ are crushed, a stage of spiritual
heights has surely been reached. It is at this point in the ‘Suluk’ that the
‘Nafs’ has been overpowered by the ‘Ruh’, and becomes a “Muslim”, as if
it were, just like the conversion of the remaining Meccans following the
breaking of the idols by the Holy Prophet instead of opposition to the
‘Ruh’, the ‘Nafs’ actually becomes cooperative.

Even after the highest stage of ‘Suluk’ has been reached, the mischief of
the ‘Nafs’ does not completely cease. There is periodical interference:
now through its other traits, which are comparatively minor but about
which the ‘Salik’ was heretofore unaware. An example of this is in the
experience of the Muslims in the ‘Battle of Hunain’. The Muslims were
‘too sure ‘ of victory on the basis of their enormous strength as compared
to the enemy. But what actually happened was, that simply on account
of a natural factor, lack of visibility (light), they fell into disarray and at
one stage had actually fled from the battle scene. Had it not been for the
help of God and the Holy Prophet who stood his ground, practically alone,
facing the enemy, this battle would have been a catastrophe. The result
was not only victory but collection of Booty of unprecedented

Having achieved domination over his ‘Nafs’, the ‘Salik’ tends to feel proud
and may fall prey to yet another deceptive tactic of the ‘Nafs’. He tends
to ascribe his success to himself. It is, therefore, dangerous to forget the
fact that it is God who bestows everything and the ‘Salik’ should pass on
the credit to Him; where it properly belongs.

The achievement of the ‘spiritual heights’ provides such delightful

“luxuries” of worship that one is tempted to busy himself in this solitude,
and to avoid any involvement in the spiritual development or correction
of others. This approach and attitude is, however, not permitted. The
Quranic injunction specifically stresses his interests and effect towards
others, “save themselves and others from the fire”. Those who engage
themselves in solitary worship at this high stage, in effect become
victims of covert manpowers (deception) by the ‘Nafs’ which succeeds in
‘fooling’ a man into believing something to be proper and good, whereas
in reality it is not proper for him and is against Allah’s commands.

Experience connected with the ‘Expedition of Tabuk’ bear examples of

the foregoing point. In that encounter against the Christians and the
Jews, the Holy Prophet had greatly stressed participation in that effort,
particularly for the people of Madina. This stress is included in the Quran
(Surah Taubah). Yet there were some who did not respond to this call,
and put forth excuses for staying behind – such as, that it was necessary
for some men to stay Medina as ‘rear-guards’ and that the heat would be
too severe! Although some of their excuses appeared to be intelligent,
their staying behind was really due to cowardice. Even God severely
reprimanded these people and through the Quranic ordinances we find
that only some were excused: while the rest were not excused.

It is incumbent upon one who has reached ‘spiritual heights’ not to

ignore the right that others in the community have over him, and to keep
before him the command of Allah and act accordingly.

The incident of Tabuk highlighted the point about the ‘Hypocrites’ who
were outwardly with the Muslims from the beginning to the end, stayed
among the Muslims, but covertly they were upto mischief against the
believers. The ‘Nafs’ also operates in a similar fashion. Its hypocritical
traits can be dangerous as it disguises them, i.e., what appears to be a
‘good’ act is in reality not ‘good’. Inflicting physical and mental cruelty on
other i.e. persecution to obtain one’s rights or to correct them are
examples of such deception of the ‘Nafs’. This is an everpresent danger
from the “enemy-within” and requires continuous watch and fore-

It is significant that the Holy Prophet proceeded first with the

purification of souls of men, and the eradication of evils of the world
followed thereafter. This indicates that the reform of others cannot be
achieved unless one thoroughly reforms oneself, and that an external
spiritual and moral revolution has to be proceeded by an internal one.
How to deal with a difficulty?

Arif-billah Dr. Abdul-Hayy ‘Arifi (Allah have mercy on him) said:

“When faced with a difficulty which seems to be either unavoidable
or irresolvable, our Hadhrat (Hakim al-Umma) used to advice us not to
think and ruminate about it . Start making dua in your heart
regarding it. And repeatedly recite ‫ اياك نعبد و اياك نستعين‬Iyyaka na’abudu wa
iyyaka nasta’een.
By doing so, inshaAllah, the anxiety will vanish, peacefulness will be
achieved and the difficult task will be settled with ease.”

The salient features of Ashrafiya path

A. The fundamental principles

Thorough understanding of these principles will ensure avoidance of all

confusion, doubts and abstruseness regarding the spiritual path.

1. The demands of the religion should be given preference over worldly


2. The intellect should always remain subservient to the Divine Law (Shariah).

3. Do not to be negligent in volitional (ikhteyari) actions (that is, within one’s

determination and control).

4. Do not be in pursuit of things that are beyond one’s control ( ghair-


5. The seeker must abandon all his mental planning and delegate (tafwidh) all
this to Allah.

6. Keep focused on the goals of Shariah and not to be distracted by things

their opposite.
7. Consider spiritual states (kayfiyat-e-batiniyah) to be a good thing to happen
but not to regard them as the primary goal and objective (of the sulook).

8. Do not to be overwhelmed by emotional factors and desires. Act judicious

as per the verdict of intellect. Keep the intellect subservient to Shariah at all

Progress in Tariq explained

Sayyidi wa sanadi Shaykh Mawlana Mohammad Taqi Usmani (may Allah

preserve him) said,

‘In a Prophetic tradition (hadith) it is narrated that; the person whose two days
are the same is in big loss.

This means that his today was spent in the same manner as yesterday and no
progress occurred.

That is, no progress in being more religious, in spiritual evolution, increase in

worship and improvement in obedience, following of Sunna and abundance in
Allah’s remembrance.’

An individual inquired that after becoming aware of this constant progress I

feel at loss. My religious activities in worship, wird, recitations, etc. have been
at a static level for a considerable period of time. I feel guilty.

Sayyidi wa sanadi Shaykh Mawlana Mohammad Taqi Usmani (may Allah

preserve him) answered as he walked towards the mataf to perform tawaf,

“This progress does not mean that one is praying (salah) in abundance.

It must be remembered that there are two components involved in this

advancement one is quantity and the other quality.

There is room that the quantity remains static, but for a seeker it is essential
that the quality of his actions increase every day.

He must try to develop more sincerity, precision and concentration in his

actions following the Sunna. Moreover he must be in constant contact with
Allah via remembrance (dhikr) and supplications.

This is an absolute imperative of the spiritual path.’
Having Husn e zan about all auliya Allah

Following the usual practice of his Shaykh Haji (Imdadullah mohajir Makki)
sahib, Hakim al-Umma Mawlana Ashraf ‘Ali Thanawi (may Allah have mercy on
them) used to initiate the seekers in the four major Sufi lineages (that is,
Chishtiya, Qadiriya, Naqshbandiya and Suharwardiya).

This was to establish a connection with all the pious predecessors and gain
their spiritual blessings.

Moreover, this was also to maintain an equivalent reverence for all pious
predecessors and not to give preference to a saint over another. The latter is
not allowed because it usually results in denigration of other saints. This is
impermissible and very dangerous. Holding a bad opinion (su-e-dhan) about the
pious sometimes results in a bad ending (of life, su-e-khatama, i.e. without
faith), whereas it surely results in being bereft of their spiritual blessings.

Ashraf us-Sawanaih, part 3, page 18

Rabita: From the root "rab," 'binding," to keep inward contact with one's guide
through tawajjuh, concentrating one's being upon another.

Faiz-Spiritual benefit

Hadhrat Mawlana Abdul-Ghani Phulpuri (may Allah have mercy on him) said,

“Once Hadhrat Haji (Imdadullah) mohajir Makki told my blessed Shaykh (may
Allah have mercy on them), ’Dearest Ashraf Ali! Even when I am talking to
others you should remain attentive towards my heart (qalb) aspiring for
spiritual benefit (faiz). Do not think that when I am busy talking to others my
heart becomes idle (ghafil). Even during these convesations my heart is busy
with Allah most High.”

Ma’arifat e Illahiya, page364


Once a Shadhili inidividual invited Shaykh al-Arab wal-A’jam Hadhrat Haji

Imdadullah mohajir Makki (may Allah have mercy on him) and his close
companion for dinner. Hadhrat Haji sahib accepted on the condition that there
must be sama’ (audition) accompanied with it.

Some of his close scholar (ulema) companion were reluctant to go and

excused themselves out. However, Hakim al-Umma accompanied Hadhrat Haji
sahib without any hesitation. While the companions were discussing this issue
amongst themselves, Hakim al-Umma reiterated that he was going to attend
this event, indeed. If Hadhrat Haji sahib was going what questions other could
have. None of them was more pious then him.

At the event prior to meal being served, the (Shadhili) Shaykh’s companions
stood up in a circle and one of them started to recite a Divine Name. Others
chanted the same in chorus. The person leading this is called the munshid.
After a while all became silent and munshid recited some poetry related to
Divine Love. It was in a simple but very pleasant tone. The munshid was an old
person. After it they recited another Divine name similarly. In summary, this
sama’ was a very fine, pleasant and enjoyable event.

After its completion Hadrat Haji sahib inquired, ‘Did you enjoy?’

Hakim al-Umma replied affirmatively that, ‘Hadhrat indeed it was very


Hahdrat Haji sahib then said that, ‘This is (in reality) the sama’. Some of our
companions were uncomfortable with it for no definite reason. I had
purposefully asked for this condition (sama’) just to show what are it limits.”

A brother emailed me: I have a question about this post on the Shadhili hadra.
This incident from Maulana’s biography as well as Maulana’s fatwa in Imdad
al-Fatawa (5:151-155) suggests that Maulana Thanwi was of the view of jawaz
for the hadra. Is this correct?

Some people are vehemently opposed to this, and exert a lot of efforts in order
to prove that Maulana Thanwi did not consider it ja’iz. Their primary argument
is that the contemporary Shadhili hadra is different from what Maulana Thanwi
saw and what Maulana gave fatwa upon. What do you say to this?

The reply:
Being a Shadhilli it is best that you ignore these issue and focus on the path

There are various modes of zikir done by the sufis. They consider them neither
sunna nor mustahib. They use them as a medicine to remove the
ghaflah/heedlessness. As no one has any issues with using paracetmaol for
headache or aspirin for muscular pain, similarly, they should not fuss over
sufic zikir. Personal experience or expert opinion should satisfy them.
Permissibilty of use exists. No one considers it to be wajib, sunna or

“Ziya us sulook” by Hadhrat Haji Imdadullah mohar Makki (may Allah have
mercy on him) has detailed accounts of various methods of sufic zikir. One of
them (zikir e Haddadi) is the recitation of ism-e-zaat or kalimah tayyiba (I
forget) while standing and swaying forwards and backwards with hand
movements, etc.

The thing that is troubling about the present hadra (which is quite complex
than the simple one described in this post) is: Being open to all. That is, it is
general public event. Most of the time with sama’accompanied by duff/drums.

Sufic zikir is only effective for the salikeen who are treading the path. And
aslo for them it is a medicine. A prelude to the real zikir. It is not a sunna or
mustahib form of zikir. It remains unclear that what benifit will those achieve
who are not treading the path from it?

Also, there are criteria for listening to sama’, which are generally ignored in
this public event. Are most of us capable enough to understand the classical
sufic poetry and apply it to The Divine Reality appropriately? Senior well-
versed saliks may but general layman may lose his eman in this feat!

Also, use of instruments is a fiqhi issue differed upon.

Hadhrat Hakim al-umma ra’a “Haq us Sama” is a remarkable read in this

context. It draws information form senior Shuyukh, like Suharwardi, Ghazali,
Mehboob-e Illahi (may Allah have mercy on them). Please, read it. It is
available freely online somewhere.

Please, do not be offended on this rambling thoughts. Ignore them. They are
from someone inept in this field. However, please, do try to make dua for this
lowly writer.


The four worst sins in Shariah

Hujjat al-Islam Imam Ghazali (Allah have mercy on him) has mentioned
following to be the worst sins in Shariah:
1. Associating partners with Allah SWT. Either in His being or His attributes.
2. Considering a sinful act to be within the acceptable limits in Shariah. That
is, to consider it halal.
3. Because of failure in one’s efforts, give up performance of good actions
4. Because of being unafraid of Allah SWT, commit the prohibited actions
without any reservation (nedar).

We all must ponder over the second crime (in bold).

How many sins prevail in our daily life and how lightly do we take them?

Sayyidi wa sanadi Moulana Mohammad Taqi Usmani sahib (Allah preserve him)
tells us to leave all the sins immediately. However, due to our weak
determination, non-Islamic surroundings or secular social pressures if we are
not able to do so, we should make a habit of repenting for these sins every
night, each single day. This will at least keep our balance sheet of deeds
clear. And if God forbid, we were to die, there won’t be the huge amount of
sins in arrears for punishment waiting.

Useless reflection

Hazrat Haji Imdadullah mohajir makki ra said;

“Heart is a like a mirror so protect it from reflecting on any thing other than
Allah SWT.”

That is because these useless reflections will waste your time and if you
develop a habit of thinking about them all the time they will become
permenant dwellers of your heart. Allah SWT save us all from this. Ameen,
bijah e Sayyidul mursaleen.


Sayyidi wa sanadi Hazrat Moulana Muhammad Taqi Usmani sahib (Allah SWT
preserve him & allow us to benefit from him abundantly. Ameen) said:

“Do not adopt any attire, attitude or practices that make you distinctive and
different from rest of the Muslims. Live like an ordinary person.
This is particularly so in the tareeq (path) of our grand Sheikh Hazrat Haji
Imdadullah mohajir Makki qaddas sirrahu. Because, our path is of absolute
self-effacement and pure annihilation (fana).

Never ever even think of adopting the attitude of the contemporary (pseudo)
Pirs & Sufis.
Consider it to be deadliest poison for the heart!

A person who adopts an individualistic & innovative demeanor in our tareeq

has not even sniffed the smell of this tareeq!”


Hadhrat Maseehul Ummat Maulana Mohammed Maseehullah Khan

Consider yourself to be the most inferior, so much so, that if you observe with
your own eyes another indulging in the worst of vices then too you shall not
despise him/her, nor shall you consider yourself nobler than him/her. On the
contrary one should fear and bear in mind that it is very possible that the
perpetrator of the vice may resort to sincere taubah and become a person of
high piety while the one who had despised the sinner become ensnared (Allah
forbid ! ) in the meshes of the nafs and shaitaan and be diverted from Ibaadat
and obedience. One has no certainty regarding one's end. One, therefore, has
no basis for regarding another with contempt.

This instruction is the first step in Sulook (those treading the path of
tasawwuf). Without taking this step, the Path of Tasawwuf remains closed.

Essence of the Ruh of Suluk

1. Talab (desire/quest) is the objective. Wusul (attainment) is not an objective.

This is confirmed by the Ahle Tareeq (scholars of Tasawwuf).

And when the above is accepted, then one should not nurture in one's heart
the demand and insistence on achieving what is not one's objective, because
this is also a barrier. The reason is that by nurturing such a demand, one is all
the time in anxiety and disquietude in anticipation of what is not an objective.
This anxiety and disquietude causes severance of jam'iyat and tafweedh
(peace of mind and a state of entrusting), whereas both jam'iyat and tafweedh
are preconditions for attainment (wusul).

My dear friend! Embed this and ground it in firmly within yourself!

2. Mujahadah is an objective, and is of two types:

a) Mujahadah haqeeqiyah: To be involved in good deeds, and to be steadfast in
their performance; and to stay away from sin.

b) Mujahadah hikmiyah: To refrain from those mubahat that lead one to wards

The Reality of Mujahadah

The reality of mujahadah is this that one should refrain from sin completely by
resisting and opposing the nafs, and this resisting and opposing the nafs is
wajib and fardh. Also, one should oppose the nafs to a lesser extent in what is
mubah, and here resisting and opposing the nafs is mustahab. However,
opposing the nafs in this latter situation is such that attaining that stage of
opposition which is wajib is dependent on this opposition which is mustahab.

Examples of Mujahadah Mustahabah

To eat less; to sleep less; to associate less with others; to speak less; not to
wear very fine clothes.

May Allah Ta’ala grant my mukhlis, muhib and sadiq friend the wealth of wusul
and ridhaa and nisbat, aameen.

Ahqar Muhammad Maseehulla

Fundamentals of Unity

Sidi wa sanadi Hazrat Moulana Mohammad Taqi Usmani sahib db has related
to us the following statements of Sayyid-ut-taifa Hazrat Haji Imdadullah
mohajir-Makki ra & Hakeemul Ummat ra many times;

People call for unity again and again.

But they do not unite.

Do we know: What are the fundamental ingredients to make unity?

They are humility (tawa’duh) and giving preference to others over one’s self

There can never be unity between two arrogant (mutakabir) individuals.

Also, it can never be imagined until one is willing to sacrifice his own benefit,
be it physical like money, property and position or whimsical like fame,
stature and public appeal.
Without these two essential components talking of unity is mere lips service
and diplomacy to gain some quick benefit. And once this benefit is achieved
the factions disunite to be mortal enemies again.

wa ma taufiqi ila billahe

Asking forgiveness from Allah swt

Shaykh Mufti Muhammad Rafi` Usmani (may Allah preserve him) states:

In the Noble Qur’an, the command for repentance has been given as such:
َ ‫حو‬
‫ن‬ ُ ‫ن َلَعّلُكْم ُتْفِل‬
َ ‫جِميًعا َأّيَه اْلُمْؤِمُنو‬
َ ‫ل‬
ِّ ‫ُتوُبوا ِإَلى ا‬

Turn to Allah in repentance, all of you, O believers, that you might succeed.
(Surah Nur, Verse 31)

Each one of us is involved in some sin or another, as no one is free from sins.
Some of us, however, commit more sins and some of us less. From all people,
though, the best are those who repent. Therefore, when a sin is committed,
keep the requirements of repentance in mind and immediately repent.

In Surah Tahrim, Allah Most High says:

ً ‫صو‬
ُ ‫ل َتْوَبًة ّن‬
ِّ ‫ن آَمُنوا ُتوُبوا ِإَلى ا‬
َ ‫َيا َأّيَها اّلِذي‬

O you who believe, repent to Allah with a sincere and firm repentance (Surah
Tahrim, Verse 8

This verse refers to a repentance that is both sincere and has firmness.
Therefore, we can see that, despite being innocent and protected from sin, the
Holy Prophet (Allah bless him and grant him peace) used to seek forgiveness
from Allah more than 70 times in a day (as mentioned in a Hadith.)

Now, the question comes to mind: If the Holy Prophet (Allah bless him and
grant him peace) did not sin, then from what did he repent? Understand that
there are two aspects to this:

One purpose was to set an example for the Ummah. If the most beloved
creation to Allah and such an exalted messenger used to seek Allah’s
forgiveness more than 70 times a day, then we should do even more than that.

The Holy Prophet (Allah bless him and grant him peace) did not seek
forgiveness due to sins. His good deeds and piety are matchless. However, it
has been set that the Holy Prophet (Allah bless him and grant him peace)
would, in his supplications, frequently say statements meaning: “O Allah! We
have not fulfilled the right of Your worship, as its right is. We have not
recognized You as Your right is. We have not acquired the piety as Your right
deserves. We ask forgiveness for our shortcomings in fulfilling Your rights.”

In another Hadith, it is mentioned, “O people! Repent to Allah and seek his

forgiveness. Verily, I repent 100 times in a day” (Muslim).

In the previously mentioned Hadith, the count was not specified, but in this
Hadith, it is specified to be 100. Therefore, when our elders instruct people on
adkhar, tasbihaat, and ma’mulaat, they always include 100 times istighfar
(seeking forgiveness) with the following words:

‫استغفر ال ربي من كل ذنب وأتوب إليه‬

The word tawba (seeking repentance) is also included here; however, it is also
important that we also make the intention for seeking repentance.

So if the Holy Prophet (Allah bless him and grant him peace) used to seek
Allah’s forgiveness 100 times in a day, and this is also included in the routine
of our elders, then we should also bring this deed into practice.”

Tawba ki Haqeeqat Aur Ahmiyat

Tasawwuf is an experiential knowledge

Like previous masters of the path Hakim al-Umma Mawlana Ashraf Ali
Thanawi (may Allah have mercy on him) made it explicitly clear that
Tasawwuf is a practical thing which has to be experienced personally.

It is, however, important to clear a misconception which especially plagues

those who stress on reading the advanced text of Tasawwuf dealings with
higher spiritual realities of experiences and unveilings without proper
guidance of a Shaykh.

We mistakenly set an imaginary expected standard for this experiential


For example, in love of Allah and His Prophet (Allah bless him and give him
peace) we select Sheikh Abdul Qadir Jilani or Khawajah Moinuddin Chishti
ra’s state of love. And when this not happen within our expected short time
frame, we feel at loss.
This is inappropriate. This is the path (tareeq) of slave hood (abdiyat). Our
under-par desires, immature wishes and unrealistic standards have no place
in this path. They have to be annihilated (fana).

Sayyidi wa sanadi Mawlana Mohammad Taqi Usmani (Allah preserve him)

repeatedly tells us that after implementing the requirements of Shariah
correctly (with the additional aid of the Shaykh’s instruction) experiential
knowledge will be gained by each and every salik. It will develop accordingly
to our aptitude and effort. Moreover, with persistence in these spiritual
works of body and heart it will, inshaAllah, increase both in quantity and
quality over time and become ingrained in us.

mun ifadat e sayyidi wa sanadi Hazrat murshidi db

Reality of Tasawwuf

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

‘For us the reality of Tasawwuf is only knowledge accompanied with actions .

The actions are limited to those that have been instructed by the Prophet
(Allah bless him and give him peace) and are within the volitional means of
the spiritual aspirant (salik)(Ikhtiyari).

Besides these all other things are superfulous. If they are bestowed and the
Shaykh approves of them then they are a blessing and one should be thankful
for them.

However, if they are held or taken away after being given then striving to
achieve them or being extremely sad on their withdrawal is impermissible in
the path. Moreover it is extremely harmful for one’s spirituality. This is
irrespective of whatever that thing may have been.’

Not proper for a Believer to disgrace himself

The honorable Companion Huzaifah (Allah be pleased with him) narrates that
the Prophet of Allah (blessings and peace of Allah be upon him) said:

“It is not proper for a Believer to disgrace himself.”

It was asked: “O Prophet of Allah ! What is meant by this?”

The Prophet of Allah (blessings and peace of Allah be upon him) said: “To
undertake something which you cannot bear.” (Tirmizi)

Hakim al-Umma Mawlana Asharf Ali Thanawi (Allah have mercy on him)

To assume a task beyond one’s capability is not proper for a believer . The
consequence will be failure, disgrace, worry, and shame. Frustration will then
overtake one.

This saying of the Prophet (hadith) covers all such acts and tasks which are
beyond one’s power. In all such cases of difficulties adopt patience (sabr) and
supplicate to Allah for aid.

Rights of kuffar

In his weekly islahi lecture sayyidi wa sanadi Shaykh Mohammad Taqi Usmani
(Allah preserve him) reminded us,

‘There are no circumstance under which it is permissible for individuals to

take law in their own hand to punish those who commit major sins or turn
apostate. It is the task of the government administration to apprehend them.

Killing non-Muslims (dhimmis) living in a Islamic country is as haram

(impermissible) as murdering a fellow Muslim.

To emphasize the significance of this it is reported in a saying of the Prophet

(Allah bless him and give him peace) that the peron who kills a non-Muslim
(dhimmi) living in a Islamic country will not even smell the fragrance of
Paradise (which is so strong that it can be smelt at a distance of 500 years).

More explicitly he (Allah bless him and give him peace) admonished the
Muslims at his last Hajj, to not to become like non-Muslims killing one

The reward of remembrance of Allah (dhikr) is the facilitation (tawfiq) of dhikr

itself. And Allah, most High, acknowledges this action of of His slave.

Dhikr removes heedlessness.

The method of dhikr for the novice seeker is the vocal repetition of the Holy-
name (ism-e-dhat). For the moderately advanced (mutawassit) it is the
contemplation (tasawwur) of this by heart (qalb). And for the graduate
(muntahi) seeker it is the perpetual following of the commands of Shariah as
though they are his instinctive nature.
Ahzab tahzib un nafus, Munajat e maqbool, ((zamimajat, Saeedi)) page 308


Mawlānā Shabbīr Ahmad `Uthmānī ‫ رحمه ال تعالي‬mentions:

Those scholars who have used harsh words against Imām Abū Hanīfah ‫رحمه ال‬
‫ تعععالي‬, we should only think good regarding them as a believer is jealous
(ghayyūr) and sincere in his intentions. When he is informed of something
which seems to be contradicting the sunnah and destroying dīn (even though
in reality it is not so) then his jealousy for dīn overtakes him causing him to
get angry for the pleasure of Allāh Ta`ālā. Thus, resulting in him using harsh
words in defence of the dīn.

An example of this is Imām Muslim ‫ رحمه ال تعالي‬using strong words against Imām
Bukhārī ‫ رحمه ال تعالي‬in his muqaddimah. Most commentators have preferred the
view of Imām Bukhārī ‫ رحمه ال تعالي‬but they did not criticise Imām Muslim ‫رحمه ال‬
‫ تعالي‬for using harsh words. (Fathul Mulhim 1/73)

Extracted from Ask Imam fatwa #18609

A lesson and reminder for us.

Our scholars and mashaykh do the same regarding those who reviled their
akabir. Even those who went to the extent of making corrupt allegation of kufr
against them.

What is Tasawwuf

Following is a summary of a talk by ‘Arif-billah Dr Abdul Hayy ‘Arifi (Allah have

mercy on him) ,

Keep your understanding of Tasawwuf clear.

Do not be misled by those who consider it to be limited to the recitation of

litanies and excessive remembrance (dhikr).
Practical application of Tasawwuf in everyday life boils down to paying close
attention to the rights of the others. Make sure that you do not become a
source of any discomfort for them, however, minute it may be.

And remember, the most immediate, important and best evaluation of your
success in this endeavor will be your dealings, attitude and behavior with
your spouse .

it must be clear that ‘any discomfort’ here should be interpreted wisely.

Otherwise, Shaykh disciplining the murid and teacher reprimanding the
student etc will all become blame worthy.

A simple principle to distinguish this would be any discomfort that is because

of your own egoistic reasons and not for the benefit of the other.

DERVISHHOOD (FAQR) from Hazrat Data Ganj Bakhsh RA

Know that Dervishhood (faqr) is an extremely exalted state in the way of God
Almighty, and dervishes are men of high rank. Says God, The Most
Exalted:"Charity is for those who take to contentment for God's sake and
cannot get about in the world (being too busy in remembering God) but those
who are unaware of their cult, imagine that they are rich." [2:273].

Commentary by Maulana Wahid Bakhsh RA: Nicholson has translated faqr as

"poverty" which is the literal meaning of the word, whereas in the language of
Sufism it stands for being rich with God, known as istighna. A near substitute
of this word in English is "asceticism" which is the life of complete trust
(tawakkal) in God and non-dependence on anything other than God. But
actually in Islam, asceticism or renunciation is purely spiritual or mental, not
physical, which means that an ascetic of Islam need not renounce the world
and sit in seclusion for good. What the Muslim ascetics do is that they live in
the world, attend to its affairs, earn a livelihood, having full trust in God and
believing that it is not their efforts which bring them bread, but it is through
God's grace and kindness that they get what they get. In other words their
tawakkal (trust in God), or renunciation is really mental or spiritual not
physical, for physically they are men of the world and do not run away from its
duties, pains and sorrows unlike the ascetics of other religions who do not
face the world and take to seclusion for good.

So in Sufism faqr does not means poverty. It means wealth and abundance,
because a faqir in the real sense, is an extremely rich person who lives on
spiritual and not physical wealth. That is why the Prophet (s.a.w.) said," Faqr
is my Fakhr (pride)". Persian poetry is very rich on the subject.

One of the saints of Islam has said: "I am the monarch of the domain of Faqr,
enjoying the fruits of Fana (self-negation). I am the Ghazal (deer) of the realm
of Divinity, free from 'otherness' (anything other than God)."

Approach to Tasawwuf-Ishq and Taqwa

Hazrat Hakeem Akhtar is a Pir of Maulana Thanvi's Sufi Order, Chishti Sabri

They're a VERY strict, ultra-orthodox order, no Sema for example. They follow
the principle of tark al-Mubah [leaving the permissible for the recommended].
We believe that the permissible remains the permissible. However, this is also
a valid approach.

Sufis say that there are two types of Sufis, either stressing Taqwa [piety &
extreme care] or Love. This does not mean they disregard the other, but it is a
matter of proportion.

Just because most orders allow Sema and Urs etc., doesn't mean they're in
favor of unrestricted TV and surfing. Quite the opposite.

Tasawwuf is spirit of Islam

To sum up in the words of Hazrat Wahid Bakhsh:

"It is more than crystal clear ... that Sufism is not something occult or alien to
Islam, but it is the very life, blood and soul of Islam. It is the inner spiritual
result of the outer action (Shariat). It is a programme of intensification or
specialization of Islam for the elite (Khas), elite of the elite (Khas ul khas) and
the super elite (Akhas). It is meant to take him to the higher domains of
nearness, presence, union and communion with the Divine Lord. Not by any
imaginary or wishful thinking of the Sufis, but in terms of Al Quran in which
Allah Almighty has praised those “Whose bodies do not touch their beds in
night,” “who spend nights with Allah bending and bowing before Him.” In
terms of Hadith al-Qudsi (Al-Bukhari) by doing additional worship- resulting in
“Seeing by Divine sight, hearing by Divine hearing and doing everything with
Divine Power."
Modern Muslims different attitudes towards Tasawwuf- Hidden plot to devide
muslim ummah:

There is a concentrated attempt these days to divorce Sufism from Islam.Of

course innocents do it too.
Westerners only interested in a few techniques or stories that give them
peace of mind, some solace from the bleak materialism of modern thought.
For such it is the same, a yoga posture, a Zen story or a Sufi
visualization/meditation technique. Whatever helps.

Then, the secularists, who flee from Islam, perhaps due to their own slack
practice, weakness of faith, love of the West, or perhaps because they have
been frightened off by the fanatics such as the Taliban. Forced to choose
between 2 false extremes, they choose Liberal Humanism over the Taliban.

For some Sufism is a genuine religious expression, but for many it is only
interesting cultural phenomena, a literary diversion, or another kind of
universal humanistic liberalism.

Hence presenting Sufism as some sort of alternative, "liberal Islam" primarily

concerned with self-development, a vague New-Age Universal peace & love

So the sayings of saints in the state of annihilation [Fana fi'llah] about seeing
God everywhere: in the mosque, the temple and the tavern- appeal to such
folks, oblivious to the context of such verses.

Of course Sufism is the soul of Islam itself.

Yet there is also another, altogether more sinister effort to divorce Sufism
from Islam. A group which hates Islam and its spiritual power, uses the many
means at its disposal to take Islam out of Sufism and align Sufism with New
Age mysticism, pluralism & humanism.

They use lukewarm Muslims, modernists, feminists, communists, secularists,

agnostics for whom Sufism is a stick to beat 'the mullas' and orthodox Islam

Among those who fall victim to this plan are extremist Barelvis: unwittingly
they aid Zionists by limiting Sufism to their brand of Islam and making Takfir
of Auliya such as Maulana Thanvi.

This is not the time for division. We have to stress there is no Sufism without
Islam, and that Sufism does not consist only of Milad/Mawlid, or Urs, Qawwali
etc. All these are peripheral to the Path.

Yes, I believe in these, but the Deobandi Sufis don't become non-Sufi by not
practicing these.
The essentials of Sufism are all there: initiation, a Spiritual master, regular
namaz and extra worship- Qur'an, fasts, contemplation, self-accountability
etc.- and the improvement of one's morals manners and love for others above

As Pir Mehr Ali Shah said, Deobandis & Barelvis are both Sunni Muslims &

Celebrating the Prophet's birthday or not does not make anyone a disbeliever
or non-Sufi. Many Sufis never kissed their thumbs. Countless great Sufis did
listen to music with instruments, that did not make them heretics, and many
great Sufis thought music unlawful, and didn't even hear purely vocal music.

Many but not all, Sufis celebrate Mawlid, but not all on the 12th of Rabiul
Awwal... some do so on the 2nd, some the 7th, some the 9th.... and celebrate
with Qur'an rcitation, some with songs in the praise of the prophet, peace be
upon him.

It's all good.

These matters are not central to Sufism, we can disagree about them.

Sufism is to try become a better human being, to worship your Maker, obey
the Qur'an in everything, and emulate the Messenger of God, and send
blessings upon him, help one's fellow Muslims and all God's creatures, as
much as possible. Till God Alone remains.



It is recorded that Hazrat Khwaja Hasan Basri (Radi Allahu Anhu) used to
constantly stare at the beautiful face of Hazrat Ali (Radi Allahu Anhu). People
asked, “O Ali, why does Hasan Basri gaze at you like that?” Hazrat Ali (Radi
Allahu Anhu) replied, “That is the devotion of Hasan Basri”. The BELOVED
Prophet (Salallahu Alaihi Wasallam) has said, “A little meditation is more
beneficial than the Ibadat of a thousand years”.

When one becomes a mureed one of the instructions the murshid will give is
that the mureed must contemplate as often as possible on the face of the
murshid. This practice is very important. This practice will increase in the
heart of the mureed the love for his/her murshid. When this practice becomes
a daily routine, a mureed will find that he is at all times conscious of his
murshid and this will elevate him spiritually and will also save him from a lot
of vices. This practice is the foundation of the spiritual path. One’s murshid
will instruct the mureed as to what method one should follow when
conducting this practice. We will quote one example of one of the methods of
Tasawwur-e-Sheikh. A mureed must close his eyes and visualize being seated
in front of the murshid. One must imagine that one’s heart is fixed below the
heart of the murshid and the spiritual blessings and light of the mashaaikh of
the spiritual order is filling the heart of the murshid and these drops are
slowly flowing from the heart of the murshid into your heart. With this
constant practice, one’s heart will transform and become spiritually elevated
adopting certain qualities of the murshid.

Adab as Shaikh

Q: Is there something more I can do in order to progress towards the point of

spiritual unveiling more quickly?

A: You can do nothing except to follow. Follow your Guide: his orders, his
examples, his manners. If you concentrate on following him you will precede
along the path with him: to follow is important, nothing else.

Even if you can only manage to connect to and remember your Sheikh once a
day, that will be enough for you to be written as his follower. It means you
have boarded that “train” and are still riding on it. As long as the train
continues on towards its destination you will move towards yours as well.
Even if you are not working as hard as you should for your spiritual life, it
doesn’t matter so much, for you are still aboard the train- and be you asleep
on the floor on the third class car: the train is moving and you are on it. What
is important is to take a train.

Yes, even if you are asleep day and night you may progress if you just keep up
your connection with your Sheikh. Pointing to this fact is the saying of the
Holy Prophet, peace be upon him, that on the Last Day everyone will be raised
up with his loved ones. So the more you love your Sheikh, the more you should
be able to follow his orders and examples in obedience to Allah Almighty and
His Prophet. But even the laziest follower will not be left behind until he
reaches his station. For if he is asleep the conductor will come and wake him
up, saying “wake up, wake up, we have arrived at your station.” Then he would
groggily reply “What? Have we really arrived?”, “Yes, take your baggage and
Source: Mercy Oceans: Pink Pearls, By Sheikh Nazim Al-Qubrusi, p.50

Follow Shaikh whole heartedly

“Look, I am not speaking from myself. I am always in contact with the

Spiritual Power Center. The Prophet’s servant Anas Ibn Malik once said the
following about his life with the Holy Prophet – and from his description you
may know whether our methods resemble his, on whom be Peace, or whether
we are following some other way. Anas reported: “I served the Messenger of
Allah for ten years, and never once did I hear him object to any of my actions,
saying ‘Do this’ when I hadn’t done something I should have done, or ‘Don’t do
this’ or ‘Why did you do this?’ when I had done something wrong.”

Now do you understand, or not? This is proof that comes down to us from the
Prophet; and just as that tradition is still intact that we may refer to it today,
so also the inner spiritual authority passed down from the Prophet to our
Grandsheikh and then to us remains intact. That spiritual authority for the
guidance of people has come down to me, has been given to me. I am not such
a person who appoints himself to be a guide for people – no, rather I have been
given authority by those who have authority to give.

Our way is a way of authority and integrity, and a way that is safe for a seeker
to follow. Because of the high rank that this Path holds among the various
ways, the seeker who wishes to follow this path must abandon himself to the
discretion, wisdom and understanding of the Sheikh. Our Grandsheikh often
said to me: “O Nazim Effendi, don’t put my words and actions in a scale and
weigh them. Don’t say ‘Why is that Sheikh saying such-and such or doing so-
and-so’. If you are thinking and evaluating in such a manner you will never be
able to derive any benefit at all from your teacher, and we will leave you on
your way and go on ours. In order to follow us you must follow without judging
or objecting. Only if you can follow in this manner may you come to know
anything of our realities.

Why did Allah Almighty tell the story of Moses and Khidr in the Holy Qur’an?
What does that story have to tell us about using our minds to judge that is
beyond our understanding? What is our position when we think that we know
so much whereas we actually know nothing?
Yes, that tale was told so that we might take wisdom from it, not just for
amusement, for people to read and enjoy such an entertaining story. It is an
undisputable fact that hidden wisdom may be found in the actions of Saints,
even if those actions appear to contradict our idea of how things should be
done. For your own good you must learn how you can acquire the attributes
necessary to go with such people.

As far as the actions of your Sheikh are concerned, don’t try to weigh and
evaluate them with your mind, even if you be the Prophet Moses! For if you be
a Moses, someone else may be a Khidr, and so despite your station, he may
be above you and may be able to teach you. Moses kept weighing Khidr’s
actions (Peace be upon them both!) and Khidr kept saying: “Don’t confront me
or object to anything I do until I explain its meaning to you.” Finally, when
Moses found it too difficult to keep these instructions and objected to the
actions of Khidr which were beyond his understanding, Khidr told him: “You
will never be able to be patient with me – go on your way.”

So, all that the follower of a Sufi Path may do is to try and learn from the
Sheikh’s way of dealing with people and from the Sheikh’s attributes in
general. A follower can never fully understanding the meanings and
implications of an authorized Sheikh’s actions. He cannot know what orders
may be coming to the Sheikh from the Holy Prophet. He who has the guidance
of the Holy Prophet has been given the wisdom and authority to catch people
from the road of self-destruction and degradation and bring them to the Path
of Eternal Happiness.


There was once a robber and thief. As long as he was young and strong, he
continued his robbery and theft, but later when he became old and weak, he
consulted his friends as to what work he should now do. They told him that to
play as a saint (Peeri-mureedi), it being such a job from which without much
hardship and effort, one can earn much. He would then be able to live a life of
comfort and ease. (The story is quite long. Perhaps I have already told it
somewhere in some of my books.)

He did just that and became such a ‘Peer’. It so happened that a true seeker
after spiritual progress, came to him. The Peer continued with this pretended
piety but the sincerity and earnestness of the mureed, did not allow him to
even think about the Peer Saheb’s evil ways. He hardly saw it. With great
sincerity he told the Peer: “I have come to you for the sake of Allah, to learn
from you the path towards Allah.”
It so happened that he made a mistake in coming to meet the Peer at a wrong
time, with the result that Peer Saheb was very displeased. He replied: “ The
path towards Allah is not attained easily at all.”

The Peer gave him a spade and ordered him to go and clean a certain orchard,
fix the buckets and repair the water channels. The Mureed immediately took
the spade and went off to the orchard and started working on the repairs.

The owner of the orchard was displeased with this interference in his personal
affairs. The sincere mureed practically begged the farmer: “Allow me to
proceed. I am not coming to take anything from you. My Peer has instructed
me to clean and repair this orchard.”

Initially the people were quite suspicious of him and they even beat and
scolded him. But they saw that he never asked for anything, not even food. If
he found a piece of dry bread, he ate it. He lived like this for three months.

It is famous among the people of Tasawwuf that when an ‘Abdaal’ passes

away, his substitute is chosen among the Majlis of the ‘Ghowth’ of the time. It
so happened that a certain ‘Abdaal’ passed away and from the Majlis of the
Ghowth, the other Abdaals submitted various names of people. The Ghowth
listened to all the names and then asked if he could suggest a name from his

All of them said: “Certainly.”

He said: “There is a gardener in a certain orchard, who is a most sincere

person and who has a sincere desire for spiritual progress. He is busy trying
very hard in his efforts.”

All of the Abdaals accepted his suggestion. Thereupon the Ghowth and all his
Abdaals cast their attention upon him and immediately he became one of
extremely high rank. He gave the spade to the people of the orchard and
asked them to deliver it to the Peer Saheb. Before he left them, they asked
him to tell them who he really was. He told them nothing, begged them for
pardon and went off. This is what is meant by the well-known saying:

“To have complete faith and conviction (in the Sheikh) is all that is needed.”

In other words, it does not matter who and how the Peer (Spiritual guide) is.
The main thing is, how is the faith and sincerity of the mureed. There is great
value in sincerity by Allah Ta’ala.

Once in reply to a letter of mine, my Spiritual Guide Maulana Khaleel Ahmed

wrote: “I may be likened to a tap. As much as is the desire for benefit from the
side of the mureed, so much will be granted to him from the Original Reservoir
of Grace (Allah Ta’ala). What is however, to be noted is that it will only come
through the tap.”

This is another fine and delicate matter to understand. Some people have
made objections and raised criticism, as to why certain persons had been
made Khalifas of certain Sheikhs. One should not criticize or object against
the Khalifas of a true Sheikh, because such criticism and objections are in
fact against the Sheikh himself. What do you or I know about the hidden cause
or foresight which brought the Sheikh towards selecting him. What you and I
can do if we have no faith and confidence in him, is to avoid becoming a
mureed of his."

Translated from Khutbaat e Hakeemul Ummat: Volume 19


The Patience of the Sufi

Members of the society argue with the Sufi regarding matters of the Oneness
of Allah. Why don't they explain a bit what the Sufi's have incorporated from
themselves? They are just saying that which Haqq Ta'ala is saying.


But the poor Sufi has been defamed in every era because they are silent and
patient. And it is an elementary principle within society that the patient one is
oppressed more by the people; while people run from the person who stands
with tenacity. But do you know why the Sufi remains patient? They remain
patient and attain the alliance of Allah. Because in Hadith Shareef we learn
that the person who takes revenge by himself, Allah leaves the matter
completely in that persons hands. While the person who is patient, Allah takes
revenge for him by Himself. Then how is that revenge? It is the same kind of
vengeance that a lion has for its cubs. Then at times, the taste of this
vengeance is wholly delivered in this world, and other times it is saved for the
Hereafter. Sometimes the punishment given in this world is such that the
person actually feels it as a punishment, while at other times it is in a sweet
form where the person feels as if it is a reward.

The Majzoob gave him badh-dua that, "Oh Allah! Make him a Constable ." So
that man became Constable within just a few days and was so happy that the
supplication of the Majzoob was accepted. He thought to himself, 'I should go
and ask forgiveness from him for my mistake and also present some gift to
him.' He took sweets along with him. It is a big fortune that he did not hit him
with another rock considering the genius people of these days might have
done just that. In view of this ‘reward’ he got from throwing the first rock,
maybe hitting a second another big feat would be achieved. So he went with
the sweets and said, “'Sir, from your supplication I actually got that exact
position which you prayed for and due to this good news I have brought these
sweets for you. I feel shame for my disobedience because I made a big
mistake and despite that you still prayed in my favor. I wanted to present
myself at your service for some time as well.' The Majzoob replied, “Bring me
some scorpions that are black in color and each one bilshath in length.”

So he searched in despair for such scorpions and returned after some time to
the Majzoob saying, "Hazoor, these kinds of scorpions are nowhere to be
found.” The Majzoob replied, “Come with me, I will show you.”, and led him to
the graveyard. After digging up a grave thousands of scorpions were seen
gripping onto the flesh of the corpse. The man was horrified. He came to know
that this was the grave of a Constable who oppressed the people. The Majzoob
said, “Son, I did not supplicate in your favor, this was indeed a badh-dua
against you that you should also receive this kind of punishment. Because
now you will govern and oppress the people and later in your grave, bilshath
long scorpions will cling onto your flesh as well; here you were thinking I
prayed in your favor? You were thinking it a blessing and in reality it was a

So my friends! Sometimes from giving hardship to the Saints and pious people,
Allah gives such sweet punishments that you consider them blessings where
in reality they are punishments. So, one should not rest in comfort after giving
hardship to Friends and Saints of Allah (Ehl-Ullah).

In Summary! The Sufi, because he is patient, everyone criticizes him where in

fact his statements on Deen and the Oneness of Allah are not against Shari'at.

a Tafseer by Hazrat Hakeem ul-Ummat Maulana Shah Mohammad Ashraf Ali

Saheb Thanvi (rahmatullah alayh) of Hazrat Maulana Jalaal Uddin Rumi’s
(rahmatullahi alayh) Mathnavi

Volume 9-10
The Story of The Blind Sheikh Who Could Read the Holy Qur’an

One time a man saw the Holy Quran in the house of an old blind Saint. He
happened to stay as a guest in this blind Saint's house during the summer
time. For a good while the two Saints lived pleasantly. After some time,
however, he thought that the presence of this Holy Quran is very surprising
because this man is strictly blind and he cannot read it. He tried to comfort
himself by thinking that someone else may be living here and reading the
Quran, but when he gained certainty that this man lives alone and no one else
lives here, his uneasiness and confusion increased. Then he thought, ‘ I
cannot be informal and ill mannered and just ask him the reason forthright,
now what should I do?’ Then he decided to himself, ‘No, I will not do anything.
In fact I should stay quiet and adopt patience so that, through the blessings of
patience I can reach my aim’. In the end, he was patient. For a few days, he
remained in distress, but after a few more days, the secret was revealed to
him; because patience is the source to success. Through the blessings
(barkaat) of patience, his success was indefinite. Before we go on with the
details of his success, it seems appropriate to advise a bit on patience.

You should be patient because patience is a glorious blessing (AZEEM UL

SHAAN Nemat). Through its blessings you will gain freedom from your distress
and be cured from all your old diseases in which you are involved. Remember,
that patience has a very big role in the revelation (inkishaaf) of thousands of
secrets, given no larger matter is at hand. And although, according to your
Nafs (inner-self), patience is disliked its result is extremely pleasant. Now we
will lecture on an incident reflecting how patience is the key to secrets being
revealed to you.

Hazrat Luqman, with sincerity, came to present himself at the service of

Hazrat Dawood alayhissalaam. He saw that Hazrat Dawood alayhissalaam was
making circles of steel and he was intertwining the circles into each other.
Because Hazrat Luqman had never seen masonry before, he became very
surprised. Different strange thoughts came into his mind. He thought to
himself, ‘I should ask what is going on here and what is being made by
layering these steel circles on top of each other’. Then again he thought in his
heart that it is not appropriate to ask and he should be patient, because
patience brings you to your aim very quickly. The patient bird flies much faster
than all the other birds and he reaches his destination much faster than the
other birds. And, ‘If you ask’, he thought, ‘there will be delay in you reaching
your goal’. With impatience, even the easy task is made difficult. Then, when
Hazrat Luqman remained silent, Hazrat Dawood finished his work. In front of
patient Hazrat Luqman, he wore the steel ensemble and said, ‘During the time
of war and competition, this outfit is best to save from injury’. When Hazrat
Luqman got the result of his patience, he said, ‘Indeed, patience is a good
alternative, it gives comfort in distress at all instances and gives the cure to
all distresses’.

The summary is that Haq Ta'ala has made thousands of high level sources to
reveal the essence of the heart. But mankind does not have any greater cure
than patience. From this, you can estimate what great treasure patience is.

So, this guest adopted patience and immediately the condition of the blind
Saint was unveiled to him. This is what happened.

In the middle of the night he heard the recitation of the Holy Quran and due to
this, he sat up. He saw the perplexing situation of the blind Saint reading the
Quran. His reading was perfectly accurate. From seeing this, he became
overwhelmed and asked the blind Saint, 'Hazrat, what is the secret behind
this? When there is no light in your eyes, then how can you see? How can you
read like this? I see that whatever you are doing recitation of, that is the
exact place of your eyes attention and that is where your hand is pointing. The
movement of your finger shows that undoubtedly you can see each word of
each verse.' He replied, 'You are a Saint with elevated ranks and you are
separate from the ignorant ones; why do you have surprise in the miracles of
Allah? I requested from Allah that I have extreme passion to read the Quran
and it is dear to me as my life is dear. I am not Haafiz that I could read from
my memory, so give my eyes light during the times I want to read the Quran so
I don't have difficulty in reading. And when I want to recite, then give me eyes
so that I can take the Quran and read it word for word. So, the response came
from Haq Subhaana ,'You are a valuable man and in every distress you relied
only on me for the solution and this is your good faith and high hope due to
which I give you even more closeness to me in every way. In other words, I
promise you that I will give you eyes so that, Oh Precious Creation! You can
read the Quran.' Then, He did just that. Whenever I opened the Quran to read
it, that Wise Secret who is never careless from anything and that Respected
Being that has no partners, grants me enlightened eyes.'----

Now that this story has reached an end, listen. The Wali that does not do any
criticism on the acts of Allah, in fact he follows without chun o chura, one
reason is this; he knows that Allah gives equal in return for that thing which
He takes. If He burns your garden, He will give you grapes; in the midst of
distress, He grants you happiness and comfort. He gives hands to the
handicapped; those in worry, He makes their hearts drunk with His Love. The
Wali knows that when he’s getting greater in return from that which he even
planned for, he leaves all chun o chura and criticism; because in this case
criticism is useless. For example, if we get heat without fire, then why should
we complain or be distressed if our fire goes out? And if He gives you sight
without eyes, then what worry do you have that you are blind? This blindness
in itself is a great enlightenment/sight! What reason is there for worry? And if
you are getting light without a candle, in this case, if He blows out your
candle, then what is the reason for your ‘haee’ and sighs of distress?

Pakistan Top Clerics Explain 'Jihad'

Pakistan's top Muslim clerics have said it is becoming increasingly difficult for
them to preach the real concept of jihad, or holy war, to young Muslims.
"The situation in Iraq, Afghanistan and Palestine is radicalising young people,"
says Mufti Rafi Usmani, one of Pakistan's highest-ranking clerics.

"And an angry young man is in no-one's control," he said.

Other high-ranking Islamic scholars have also endorsed these views.

Circumstances for jihad

Mufti Rafi Usmani heads Darul Uloom Karachi, one of Pakistan's most
respected religious schools, or madrassas.

Jihad is not incumbent on all Muslims and a call for jihad can be given only
under special circumstances

Mufti Rafi Usmani

"Islam does not allow killing of innocent civilians and non-combatants under
any circumstances," he said in an interview with the BBC News website.

Asked to explain the concept of jihad as expounded in mainstream Islamic

thought, Mufti Usmani said it had been laid down in great detail precisely to
avoid any confusion.

"To begin with, jihad is not incumbent on all Muslims and a call for jihad can
be given only under special circumstances," he said.

Islamic scholars - or ulema - agree that injunctions explaining the

circumstances for jihad and the people's conduct during jihad constitute the
core principles of the doctrine.

According to three top scholars interviewed by the BBC News website, jihad
can only be called in the following circumstances:

If a Muslim community comes under attack, then jihad becomes an obligation

for all Muslims, male and female, in that community

If that particular community feels it cannot fight off attackers on its own, then
jihad becomes incumbent on Muslims living in nearby communities

If a Muslim ruler of a country calls for jihad, then it is incumbent upon the
Muslims living under that ruler to join the jihad.

Jihad 'not obligatory'

Mufti Usmani says that even in such circumstances, jihad is obligatory only on
as many Muslims as are required to defend the community under attack.

Mufti Akram Kashmiri: Rising tide of Muslim anger

"If Pakistan is attacked but its army is sufficient to deal with the threat, then
Pakistani civilians are under no obligation to join jihad," he said.

The second principle relates to the conduct of the jihadis. Under no

circumstances are Muslims allowed to attack women, children, the old and
the meek, the sick, those that are praying and civilians, say these ulema.

Muslim militants argue that if innocent Muslims are killed in enemy action
then Muslims are allowed to kill innocent people in retaliation.

But clerics strongly disagree with this line of thinking, arguing that Islam does
not allow Muslims to respond to "a mistake" by another mistake.

"Islam is absolutely clear on this issue. Two wrongs do not make a right,"
Mufti Usmani said.

"If they feel that the US or the UK are killing innocent civilians in Iraq or
Afghanistan, it does not give them the right to kill innocent citizens in London
or New York," he said.

Honouring commitments

Dr Sikander, who heads Jamia Binoria in Karachi, says the Muslims have their
options clearly cut out under Islam if they do not agree with the foreign policy
of those countries where they are living.

Jamia Binoria is credited with producing several students who later took to
militancy. The founder of the now banned Jaish-e-Mohammed militant group,
Maulana Masood Azhar, is also said to have attended this seminary.

[Angry young Muslims] go around to all kinds of ulema with dubious

credentials to seek religious sanctions

Mufti Akram Kashmiri

Jamia Ashrafia head

Dr Sikander says that should Muslims feel that their country of residence is
doing something terribly wrong, then all they can do is to leave the country.
"If an Iraqi living in London is outraged over Britain's role in what is happening
in Iraq, then he should go to Iraq and fight the coalition forces there," he said.

"Nothing gives him the right to hit back at innocent civilians living in the UK."

Students cannot understand linking their education to terrorism

Pakistani clerics say that the doctrine evolves from the fundamental Islamic
principle of honouring commitments.

"When a Muslim visits a Western country or if he is living there, then he is

under a kind of a contractual obligation to abide by the law of that land,"
explains Mufti Usmani.

"Islam is so strict about honouring commitments that a commitment cannot

be revoked unilaterally even in times of battle."

Mufti Akram Kashmiri, the head of Jamia Ashrafia in Lahore - another top
madrassa whose students have risen to top posts in various Islamic countries
- says that the existing circumstances are making it extremely difficult for the
ulema to preach this message to disaffected Muslim youth.

"Angry young Muslims are no longer satisfied with this doctrine," he says.

"That is why they go around to all kinds of ulema with dubious credentials to
seek religious sanctions to deal with the rising tide of anger inside them," he

These ulema are convinced that the solution to terrorism no longer lies in the
hands of the Muslim world or the clerics.

The West, they say, must seek a resolution of all the conflicts involving the
Muslim world and hit at the root causes that have spawned terrorism all over
the world.

Hazrat Maulana Wahid Bakhsh on the Modern World

Haq! Haq! Haq!
Do people still want to be told that, as things stand, their future is dark, very
dark indeed?
Do they still need reformers to preach to them the virtues of honesty?

Do they still require another century to learn that material progress and
scientific achievements without a good and genuine moral background are
capable of very great mischief?

There can be no smooth and sustained progress without religion, and no

religion can be true, authentic and complete unless it is comprehensive
enough to furnish mankind with a complete code of life.

The Diagnosis

We have now to go into the causes of the disease and remove them rather
than treat the symptoms. The modern world has failed to root out the disease
because it is only treating its symptoms, instead of its causes.

God Almighty has created separate food for the physical and spiritual parts of
the human being. The food of the body is material like the body itself; while
the soul’s food is of spiritual nature. It is love of God, remembrance of God,
nearness, presence and union with the Divine Beloved. Thus, thirst for the
material and spiritual food is in the very nature of man and nobody can change
his nature.

Hence, the present frustration, lack of peace of mind, mental diseases,

suicides, universal conflicts, confrontations and wars, in short all our
individual and collective woes and worries are due to the fact that, while
every thing possible is being done to feed and fatten the body (the horse),
nothing is being done to feed the soul (the rider) who really matters. So, the
result cannot be different from what is before us in the form of global strife,
warfare and frustration, which even the best brains are unable to eradicate.

Therefore, it can be safely said that one of the greatest tragedies, the worst
failures and the severest misfortunes of all times is that man does not try to
know that he is the masterpiece of God’s creation. He does not know he is the
Vicegerent of God on earth. He does not know that he is the microcosm
combining within himself all the forces of Nature. He does not know how many
suns, moons and stars rise and set in him. He does not know that oceans,
mountains and deserts lie dormant in him. He does not know what forces of
construction and destruction he combines. He does not know that beasts,
monsters and demons lie within him. He does not know how many angels
adore his audience or how many houris adore his countenance. He does not
know what pearls of wisdom and excellence are stored in his nature. He does
not know what powers of miracles and supernatural acts he possesses. He
does not know what Divine Mysteries, Divine Beauty, Grace, Love, Light and
Divine Wisdom he has been blessed with. He does not know what is his worth,
value, greatness, honour and esteem in the scale of creation so that angels
are commanded by the Lord to salute him. He does not know what heights of
spiritual perfection in the nearness, presence and union with the Divine Lord
he is capable of scaling and what depth of Reality he is capable of fathoming.
He does not know that he can fly far beyond the orbits of the sun, moon and
stars and reach the regions of Divine proximity where he is delegated with
Divine powers to rule over the universe. He does not know what charms,
fascinations, raptures and ecstasies he enjoys in the company of the Divine
Beloved so that all barriers of physicality are broken, all veils are lifted, all
curtains are removed, and he stands face to face with Divine Beauty. Not only
that, he becomes one with the One Beloved.

Taken from 1.

Shaykh-Allamah-Khalid-Mehmood IJAZAT OF RABTA E SHAIKH BY HAZRAT