Contents > Chapter 8: Worship in Islam > The Effects and Benefits of Dhikr according to the Deobandis:


 

The Effects and Benefits of Dhikr according to the Deobandis:

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.

 

Revelation of the past, present and future episodes:

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]

 

Dhikr causes the body to dismember:

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]

 

Entering of the soul into the body of dead:

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]

 

Dhikr causes loss of sanity and induces dancing:

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]

 

Which form of worship in Islam causes one to see lights, visions, dreams and colors?

 

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]


 


[1] Irshaadul-Mulook (Eng. Trans.)  pp. 50.

[2] Mashaikh-e-Chist (Eng. Trans.)  pp. 213.

[3] Taleemuddin, p.118.

[4] Mashaikh-e-Chist (Eng. Trans.)  p.188.

[5] Mashaikh-e-Chist, page no 225.

[6] Irshaadul-Mulook (Eng. Trans.)  pp. 60.

[7] Shariat and Tasawwuf p.113.

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