Following is
a detailed
explanation
of the Sufi
concepts
based solely
upon
quotation
from the
books of the
Deobandis.
It has been
mentioned in
Irshaadul-Mulook:
“Among the
conditions
for Dhikr is
to acquire
the Dhikr
from a
Shaikh of
Dhikr just
as the
Sahabah took
their Dhikr
from
Rasoolullah.”[1]
This
condition in
Irshaadul-Mulook
gives the
Sufis their
allowance to
prescribe
innovative
forms of
Dhikr to
their
Mureeds
(disciples).
Comparing
the Sufi
Shaikhs to
the
Messenger of
Allah (sallallahu
alaihi
wa-sallam)
is a clear
error,
because the
Sahabah
(radhi
allahu anhu)
refered to
the
Messenger of
Allah (sallallahu
alaihi
wa-sallam)
for guidance
since he was
the sole
recipient of
revelation
from Allah.
But the Sufi
Shaikhs do
not receive
any
revelation
from Allah
that their
disciples
must take
Dhikr from
them. This
comparison
is therefore
false
because
comparison
is only done
in similar
matters.
Allah says:
“O you who
believe!
Obey Allah
and obey the
Messenger
and make not
vain your
deeds.”[2]
Hence, any
matter of
the religion
that does
not have its
origin from
the Sunnah
can never be
beneficial
or a source
of guidance.
This is why
the Sufi
Dhikr is a
source of
hardship,
torture,
anxiety and
insanity –
as we shall
see with
ample proofs
in this
chapter,
Insha’Allah.
From
Irshaadul-Mulook,
“The Dhakir
(one
involved in
Dhikr)
should
maintain his
body,
clothes, and
place clean.
He should
acquire
perfect
purity by
wudhu and
ghusl and
then sit in
the
Tashahhud
position
facing
Kiblah,
keeping both
his hands on
his thighs
in close
proximity to
the knees.
Alternatively,
hold back
the right
hand with
the palm of
the left
hand,
gripping the
right thumb
with the
left thumb…
Thereafter,
close the
eyes and
either
inaudibly or
a slightly
raised
voice, in
whatever
manner the
Shaikh has
instructed,
focusing the
heart on
Allah,
recite La-ilaha
illaAllah
repeatedly,
expelling
with full
force and
full
attention of
the heart
all good and
bad thought
from the
heart. Draw
La-Ilaha
from the
heart and
deliver with
full force
ill Allah
into the
heart.”[3]
This quote
describes
the manners
of the Dhikr
of the
Sufis, for
which there
is no proof
in the
Sunnah. The
Sufis act
upon these
types of
Dhikr upon
the
prescription
of their
“Shaikhs of
Dhikr.”
From
Shamaaim-e-Imdaadiyah,
“… its
reality (Wahdat
al-Wajood)
is
experienced
only when a
disciple
becomes
distant from
his own self
by striving
hard and
ignoring
every
danger.
Because when
a person
becomes
unaware of
his self, he
is unaware
of
everything.
Nothing
remains in
his thoughts
or his sight
except
Allah.
Therefore,
all
concentration
of the
disciple is
upon Allah.
When nothing
distracts
his
attention
and he
meditates
his mind on
Allah; then
when he
opens his
eyes, he
sees nothing
but Allah.
(At this
stage) the
Dhikr of Hu
Hu (He He)
turns to Ana
Ana (Me Me).
This stage
is called
Fanah der
Fanah…
(Similarly)
from the
special
Ummah, Ba
Yazid
Bastami
said:
‘Subhaani
maa
Aadhaam-Shaani
(Far removed
am I from
all
imperfections,
how great is
my state)
and Mansoor
Hallaj said:
‘Anal-Haqq’
(I am the
Truth)
[4]
(click to
view scanned
image of the
quote)
This quote
shows the
beliefs of
the Sufis
and what
they wish to
achieve by
their Dhikr.
Their Dhikr
causes them
to
experience
Wahdat al-Wajood,
as they
claim.
Irshaadul-Mulook
states, “The
Khalwat
Khana (the
place of
solitude)
should be
such a small
cubicle
wherein one
may sit
cross-legged
at the time
of Dhikr and
stand erect
for Salaat.
It should be
dark inside,
not allowing
penetrating
sunlight and
light of the
day.”[5]
This
“Khalwat
Khana” is
similar to
the extreme
punishment
reserved
only for
hardened
criminals at
prisons
whereby they
are put in a
dungeon
secluded
from the
other
prisoners
without
sunlight or
fresh air.
Such
self-imposed
punishments
have not
been
prescribed
by Allah and
His
Messenger (sallallahu
alaihi
wa-sallam).
“Allah
intends for
you ease and
He does not
want to make
things
difficult
for you.”[6]
It should be
noted here
that the
Khilwah is a
Sufi
practice on
its own and
is in no way
related to
the Itikaf
in the
Masjid.
Itikaf
involves
seclusion
from worldly
desires,
avoiding
vain talk
and devoting
one’s time
purely to
worship
Allah. It
has no
likeness to
the Sufi’s
practice of
seclusion in
a
claustrophobic
room with no
sunlight or
fresh air.
Itikaf in
the Masjids
is not done
with the
extremist
belief of
abandoning
the society
because
unlike
Sufism,
Islam
teaches the
middle
course
between
associating
with the
people in
order to
benefit them
and avoiding
the wastage
of time in
vain talk
and
frivolities.
As Ibn Aun,
said:
“There are
three things
that I love
for myself
and for my
brothers (in
Islam and
one of them
is)... That
they should
leave the
people
except when
intending to
do good (for
them).”[7]
The
Messenger of
Allah (sallallahu
alaihi
wa-sallam)
said:
“The
believer (Mu’min)
who mixes
with people
and remains
patient on
their harms
is better
than the
believer (Mu’min)
who does not
mix with
people nor
does he
remain
patient on
their
harms.”[8]
In the
Fazaail-e-Aamaal,
Moulana
Zakariyah
mentions, “…Haatim
Asam Balkhy
was an
ascetic
Sufi, who
secluded
himself in a
vault for
thirty
years. He
did not
speak to
anyone
except when
it was of
dire
necessity.
When he
visited the
grave of the
Prophet, he
merely said,
‘O Allah! We
have come to
the grave of
your
beloved. Do
not send us
away with
desires
unfulfilled.’
A voice was
heard from
heaven
saying,
‘Indeed,
have We
granted you
the favor of
visiting the
grave of My
beloved so
that your
greatest
wish may be
granted. Go
forth now.
We have
forgiven you
and your
companions
and all
those who
are present
here.”[9]
Not only
does this
story
support the
Sufis
practice of,
“Khilwah”,
but also
assigns a
great
position for
those who
indulge in
it. Keeping
with this
important
Sufi ritual
of seclusion
in small
rooms, or
Khanqahs
(hermitage)
or graves,
Moulana
Ilyas
prescribed
it for his
Tableeghi
Jamaat,
whereby the
Tableeghi
group goes
on its trips
for fixed
periods of
three days,
or forty
days, or
four month.
The
forty-day
period,
known to the
Sufis as
“Chillah” is
the same
term also
used by the
Jamaat
Tableegh.[10]
The Sufis
claim that
the Chillah
serves as a
source of
purification.
Moulana
Ashraf Ali
Thanvi
narrates a
strange
story
related to
the forty
Chillah.
He said,
once a
devotee went
to visit a
Buzurg (a
Sufi
Shaikh).
Upon meeting
his Shaikh
he was
greatly
saddened.
The Buzurg
asked, ‘What
seems to be
the matter?’
He said, ‘On
my arrival,
I saw a
strange
thing, that
your face
looks like
that of a
pig’. The
Buzurg said,
‘Go and
spend a
period of
Chillah (40
days)’. When
the devotee
returned
from Chillah
his Buzurg’s
face
appeared to
be like that
of a dog. He
was asked to
spend
another
Chillah. On
his return,
the face of
his Buzurg
appeared to
be like a
cat. He
again went
for a
Chillah and
finally the
Buzurg’s
face
appeared
like a human
being. The
Buzurg said,
“These evils
were within
you. I am
just a
mirror. The
way your
condition is
the same you
have seen in
me.”[11]
This is
another
addition to
Dhikr that
has been
prescribed
by the Sufi
Shaikhs, and
many
references
can be found
in the books
of the Sufis
to it. This
practice is
very similar
to the way
of the yogis
and ascetics
in other
oriental
religions.
Moulana
Zakariyah
says: “Shah
Abu Saeed
Nu’mani once
wanted to
experience
the tajalli,
which he had
experienced
before, so
one day he
sat down
doing the
shagl of
Habs-e-dam
(withholding
the breath).
He resolved
that he will
not breath
as long as
the tajalli
does not
manifest
even if it
means death
which he
preferred to
the insipid
life he felt
he was
leading. He
held his
breath for
several
hours until
finally
manifestations
of the
tajalli
occurred.[12]
Moulana
Zakariyah
says:
“Hazrat
Nizamuddin
al-Umri was
instructed
by his
Shaikh to
recite
‘Allahu’ 90
times, in a
single
breathe,
gradually
increasing
the number
in
accordance
with his
ability.
Ultimately,
he developed
his ability
to the
extend of up
to 400 time
with a
single
breath.”[13]
(6)
Exaggeration
in the
number of
Dhikr
Fazaail-e-Aamaal
exaggerates
greatly on
the number
of Dhikr.
Moulana
Zakariyah
says:
“Fortunate
are those
pious people
who send one
Lac twenty
five
thousand
(125,000)
times Darood
daily. I
have heard
about this
number from
some of the
pious
ancestors of
my own
family.”[14]
Sending
Darood upon
Allah’s
Messenger (sallallahu
alaihi
wa-sallam)
is a very
meritorious
action, but
to recite
the Darood
125,000
times is not
from the
Sunnah of
Allah’s
Messenger (sallallahu
alaihi
wa-sallam)
(even if it
is possible
to
accomplish
it in the
first
place).
Furthermore,
the Sufis
speak of
total
absorption
and oblivion
of the world
due to
constant
Dhikr.
Moulana
Zakariyah
says:
“Shaikh
Muhammad bin
Shaik Aarif
had gained
Istighraaq
(absorption)
to the
degree of
perfection
in the
spiritual
state known
as
Mushaahad-e-Mutlaq
(being in
divine
presence
with the
Batini heart
at all
times).”[15]
They also
claim that
the Sufis
whose hearts
are
continuously
involved in
Dhikr,
continue to
do so even
after their
death.
Moulana
Zakariyah
says: “After
the death of
Hazrat
Shaikh Abdul
Quddus
Gangohi,
Shaikh
Riknud Deen
after
completing
the ghusl,
placed his
hand on the
blessed
breast of
Hazrat. He
felt the
movement of
Dhikr-e-Qalbi
(Dhikr of
the heart).”[16]
We do not
find any
example of
such kind of
absorption
or Dhikr of
the heart
after death
from the
lives of the
Sahabah
(radhi
allahu anhu),
who are
undoubtedly
the best of
the
worshipers.
Moreover,
Dhikr is an
action of
the tongue
and not the
heart, as
the
Messenger of
Allah (sallallahu
alaihi
wa-sallam)
said:
“…Let your
tongue be
constantly
occupied
with the
remembrance
of Allah.”[17]
In Islam,
the quantity
of deeds
does not
ensure
reward with
Allah;
rather deeds
are accepted
by the
obedience to
Allah’s
Messenger (sallallahu
alaihi
wa-sallam).
The
following
narration of
Anas Ibn
Malik (radhi
allahu anhu),
shows the
importance
of Ittiba
(guidance or
following).
“A group of
three men
came to the
houses of
the wives of
the Prophet
(sallallahu
alaihi
wa-sallam)
asking how
the Prophet
(sallallahu
alaihi
wa-sallam)
worshiped
(Allah), and
when they
were
informed
about that,
they
considered
their
worship
insufficient
and said:
‘Where are
we compared
to the
Prophet (sallallahu
alaihi
wa-sallam)
as his past
and future
sins have
been
forgiven.’
Then one of
them said:
‘I will
offer prayer
throughout
the night
for ever.’
The other
said: ‘I
will fast
throughout
the year and
will not
break my
fast.’ The
third said:
‘I will keep
away from
women and
will never
marry.’ When
the
Messenger of
Allah (sallallahu
alaihi
wa-sallam)
heard this,
he called
them and
said:
“Are you the
same people
who said
so‑and so?
By Allah!
Indeed, I am
the one who
fears Allah
the most
amongst you,
and the most
pious of
you; yet I
fast and
break my
fast, I pray
and I sleep,
and I marry
women. So he
who opposes
my Sunnah is
not from
me.”[18]
Therefore,
deeds become
insignificant
and yield no
gain if they
are not
performed
with the
Ittiba
(guidance or
following)
of Allah’s
Messenger (sallallahu
alaihi
wa-sallam).
The three
men wanted
to perform
more prayers
and fast,
which are
great
worships,
and
encouraged
by Allah’s
Messenger (sallallahu
alaihi
wa-sallam) -
but this
worship
would not
benefit them
because it
lacked the
Ittiba of
Allah’s
Messenger (sallallahu
alaihi
wa-sallam),
even though
their
intention
was solely
to worship
Allah and
achieve His
pleasure.
[1]
Irshaadul-Mulook
(Eng.
Trans.)
p.93.
[2]
Soorah
Muhammad
(47):
33.
[3]
Irshaadul-Mulook
(Eng.
Trans.)
p.92-93.
[4]
Shamaaim-e-Imdaadiyah,
p.35 and
36.
[5]
Irshaadul-Mulook
(Eng.
Trans.)
p.69.