After an
analysis of
the Aqeedah,
manner and
exaggeration
in the Sufi
Dhikr (also
called,
‘Riyaadah’
and ‘Shagl’),
we take a
look at the
end-result
of the Dhikr
as claimed
by the
Deobandis in
their books.
It is
mentioned in
Irshaadul-Mulook,
“Mukashafat
– the sight
of noorani
(spiritual
radiant)
forms. By
virtue of
the purity
of the heart
and the
effect of
Dhikr and
Shagl,
sometimes,
past,
present and
future
episodes are
revealed.”[1]
Moulana
Zakariyah
mentions,
‘Once an
Alim
enquired
from Hazrat
Mianji about
the stories
of the
Awliya whose
bodies
dismember.
Hazrat
Mainji
affirmed
about this
state and
narrated to
him a story
of his uncle
who visited
Hazrat Mian
Sahib and
his whole
body was
dismembered.
As he saw
Hazrat Mian
Sahib, his
various
limbs
reunited and
he sat up
asking him
not to
divulge what
he has seen.[2]
Moulana
Ashraf Ali
Thanvi says,
“A Ruh may
leave its
live body
and enter
the body of
a dead
person. This
can be
achieved by
Riyaadah
(excessive
Dhikr).”[3]
Moulana
Zakariyah
mentions
that Abdul
Haqq Quddus
Gangohi used
to start
dancing in
the state of
ecstasy.[4]
These are
some of the
alleged
effects of
the Sufi
Dhikr. Some
of the
effects are
so extreme
that they
consider it
inappropriate
to reveal
even in
books.
Moulana
Ashraf Ali
Thanvi
writes in
his
Malfoozat
that Haji
Imdadullah
said: “I
have deleted
two thirds
of Zayaul
Quloob
because I
was informed
by Ilham
(divine
inspiration)
that is
inappropriate
to reveal
it. In it
(the two
thirds) is
written the
effects of
Ashgaal (Dhikr
exercises).”[5]
These quotes
show that
the Dhikr
opens the
door to
endless
possibilities
for the
Sufis. It
bestows upon
them
knowledge of
the Unseen,
and
dismembering
of the body
and even
union with
Allah (Fanaa
der Fanaa).
The Sufis
claim that
their Dhikr
makes them
reach a
“stage” or “Haal”,
which makes
them
experience
things like
Wahdat al-Wajood
that cannot
be
experienced
under normal
circumstances.
The Sufis
have uttered
the words of
open Kufr in
this state,
like the
saying of
“Anal Haqq”
and
“Subhaani
ma-Aadhama
Shani.”
Some Sufis
are
constantly
in this
state, and
become
totally
oblivious to
this world.
To the
common
people they
appear
insane, but
to the
Sufis, it is
a sign of a
very lofty
position.
They refer
to such
people as ‘Majzoobs,’
(a detailed
discussion
on the
Majzoobs
follows
next). But
in reality,
what the
Sufis
experience
is a result
of the
physical and
mental abuse
of their
body. They
weaken their
senses by
starvation,
dehydration,
chanting for
hours
together,
lack of
sleep,
mental
anxiety,
extreme
seclusion
and
wandering in
the forests.
At times,
they force
themselves
to near
death
conditions
by holding
their
breath,
whilst their
body has
been
weakened by
physical
abuse.
Irshaadul-Mulook
mentions the
initial
‘experiences’
as,
“If during
the course
of the Dhikr,
the Mureed
experiences
the vision
of good or
bad dreams,
luminous
lights, or a
variety of
colors,
never should
he pay
slightest
attention to
these
manifestations.”[6]
The Sufi
experiences
are nothing
but
hallucinations
and
imaginations.
They
experience
in their
venerable
state that
which the
Sufi Shaikhs
have already
programmed
them to
experience.
Wahdat al-Wajood
too is a
product of
Sufi
imaginations,
and so is
this false
claim, “In
this high
stage of
spiritual
development,
matters
pertaining
to the Thaat
(Being of
Allah),
Sifaat
(Attributes
of Allah),
Af’aal (Acts
of Allah),
Haqaaiq
(realities)
as well as
relationships
between
Allah and
His servants
become
manifest.”[7]
