50 questions and answers about tasawwuf ( english ) - by ameer maulana akram awan ( mza)

8/4/2019 50 Questions and Answers About Tasawwuf ( English ) - By Ameer Maulana Akram Awan ( MZA)

1/26

Questions and Answers about Tasawwuf

Questions of Ahbab

answered by

His Eminence Ameer Muhammad Akram Awan

Shaikh Silsilah Naqshbandiah Owaisiah

Q 1: Does Zikr by breathing cause any harmful effect to a persons brain, heart or lungs? Surely, when breathing

done unnaturally, there should certainly be some effects, good or bad.

A 1: There are a number of methods of Zikr, all of which were adopted during the Quroon-e Oola (EarliestPeriod). The Sahabah (Companions) also did Zikr. However, with a single glance from the Holy Prophet-SAWS

their whole bodies had become Zakir (i.e. resonated with Allahs name); the Holy Quran confirms this fact.

One of the attributes of an ideal Muslim stated by the Holy Quran (the Companions being the ideal Muslimof the Holy Quran) is that when he hears Allahs Zikr or HIS Ayaat (Verses), his head, his heart and the cel

of his skin to the core of his heart also feel its effect and resonate. Then, each cell of his body becomes a

Zakir, from his outermost skin to the innermost recess of his Qalb. This was the state of the Companions,however, they didnt have to make any effort to acquire it. One single glance from the Holy Prophet-SAWS did

the job. The Tabain also didnt have to make any effort, for in the company of the Sahabah, every visitor

became a Tabai. Similarly anyone who met a Tabai became a Taba Tabai.

Performing Zikr in the company of a Shaikh is proved from even the Sahabah. Zikr in the presence of theHoly Prophet-SAWS, or together in a Halqah (Circle) in Masjid-e Nabvi-SAWS is proven from them. Zikr, up to now

has also been curing ailments of the head and heart. This is also our personal observation and we have read

and heard of past incidents of patients getting cured by Zikr Allah. I myself have been doing Zikr for the las


2/26

half a century (and thats a long time) and have not experienced any ill effects.

Hadhrat ul Mukarram-RUA spent more than eighty years in this world. Till the last day of his life, his mind and

heart were better and stronger than those of other people. His memory was vivid and his organs werefunctioning normally. He spent a lifetime in Zikr, even now thousands are doing Zikr in the same manner

without the slightest of ill effects.

As far as breathing unnaturally is concerned, if walking is natural, why will walking quickly or running

become unnatural? Similarly, if breathing is a natural activity, why will breathing rapidly be called unnatura

Yes, it can be difficult, but why unnatural? This is just lack of understanding and a wrong choice of words! the theory of probability is considered, there is a probability of some ill for every action. There is a

probability of falling sick after drinking or eating, a probability of the roof collapsing while sleeping or theprobability of an accident while driving. Shall we then forsake all worldly activity for fear of some fatal

probability?

Q 2: Is there any reference of doing Zikr by breathing either in the Holy Quran or in Ahadith?

A 2: If the Holy Quran gives details of the ways and means to be adopted for Hajj whilst giving the Command t

perform Hajj, then all forms and methods of Zikr would also be mentioned in it. Where in the Holy Quran is

given the order to draw water from a river or a rivulet for making Wudhu? The Holy Quran gives the aims

and objectives only, not the means and methods. There is only one restriction for the means and methods:they should not be against the Shariah. Lets say we require water for making Wudhu for Salah, should we

take it from a person dying of thirst? No. Rather, we should perform Tayyemum. The Holy Quran and the

Ahadith dont discuss specific means and methods, they mention only the goals and objectives. Building amosque can be an objective, it is for you to decide whether the walls should be of brick or of stone, will they

be whitewashed or not, will the plaster be of cement or of mud, will the roof have iron bars or wooden logs.is childish to ask for the reference of a reinforced-concrete-cement roof in the Holy Quran or Ahadith.

The Holy Quran has clearly and repeatedly commanded, Do Allahs Zikr frequently. Of all that you do in li


3/26

Zikr Allah should be the most frequent act. Do it in any manner under all circumstances: Those who

remember Allah standing, sitting and reclining. The Holy Quran has not placed any restriction whether

someone is breathing fast or slow, but has emphasised the importance and superiority of doing Zikr with theQalb. Dont obey (follow) the one whose heart WE have made unmindful of OUR Zikr. It is a punishment f

some fault or sin that a Qalb forfeits its capacity to do Zikr. In this verse, the Holy Prophet-SAWS is being

instructed not to pay any attention to such a person. Had he been of any worth, then why would WE take ou

OUR Zikr from his Qalb, such a person is not worthy of attention.

The sayings of the Holy Prophet-SAWS are recorded in al Bukhari but al Bukhari was not there during the times

of the Holy Prophet-SAWS. Where will anyone find the authentic reference for al Bukhari and al Muslim

themselves? Our present schools of religion (Madaris) teach Quran and Ahadith. If we wish to search for th

references during the times of the Holy Prophet-SAWS

, we wont find a single school where one teacher taughtgrammar only, the other taught only Ahadith, whilst the other taught only Tafseer and yet another taught the

memorization of the Holy Quran. We dont find such departments during that time. We find only one schoowith only one teacher-SAWS. Battle training was also imparted there, Quran and Hadith were also taught there,

this happened at one place. Why have different departments been organised today? Where is their reference?

All these are means and methods and require no reference. The fact that they are not considered unlawful by

the Shariah is sufficient for their adoption. Authentic reference is needed only for goals and objectives andthese should be separated from means and methods. As I have mentioned before, performing Hajj is an

objective. The person, for whom it is an obligation, must perform it. However, the Holy Quran is notconcerned whether someone travels on a horseback, on a camel, by road or by air. His reward will notincrease if he travels by air, nor will it decrease if he goes riding a horse, nor will it increase if he goes on

foot. In reality, such concepts are the by-products of ignorance. It is Allahs Grace that HE keeps providing

for newer means and resources. Similarly, the objective is to perform Zikr Allah; one can adopt any form anmethod (permitted by the Shariah).

No scholar of religious knowledge can accomplish literary works with so much of care, logic and authentici

as has been done by Sufis and Mashaikh. The religious scholars have only one source of knowledge, the

documentation; while the Sufis have two sources, the documents as well as their acumen or insight. If theyhappen to take a step against the Sunnah, their Qalb is affected and they immediately stop, realizing it was

wrong. In the writings of Sufis, you find that many things that are considered lawful by religious scholars, a

regarded unlawful by the Sufis. There are Ahadith about which the Sufis opine that these are not authenticbecause these dont reflect Prophetic blessings.


4/26

Q: 3 It is quoted in Dalael us Sulook that the breathing of the Holy Prophet-SAWS became fast during reception of

Divine Revelation, but there is no mention of Zikr in it.

A: 3 Revelation of the Divine Word was accompanied by Divine Refulgence. When Divine Lights descended onthe noble Qalb of the Holy Prophet -SAWS, the blood became hot, the Qalb started beating faster and the breathi

became rapid. Someone has written a book on the life of Abu Hanifah-RUA. Summarising the whole discussion

he concluded that the people who criticise him are not blameworthy. His approach and ability to comprehen

and express religious issues is so high that a common man cannot access it and thus starts passing verdictsagainst him. In the end he has quoted a poetic verse to illustrate his point, Your enlightenment is like

darkness to me. The same is the case here. There is such a clear and strong reason in Shaikh ul Mukarraminference, and you have not been able to see any logic in it! It requires someone's company to develop an

understanding for such discourse. Whenever the Holy Prophet-SAWS was receiving a new Divine verse, he was

overwhelmed by the same state. He-SAWS is the source of light, the centre of Divine Refulgence; yet, wheneverhe received fresh revelation, he experienced the same condition, that is, more heat was generated in his bloo

his noble Qalb started beating faster which was reflected in his rapid breathing. Spiritual teachers have

reversed this principle, that is, if you breathe faster you will increase your heart rate, invigorating the blood

which will, in turn, help in the absorption of Divine Lights (by the Qalb) that are descending on it through thTawajjuh (spiritual attention) of the Shaikh.

Q: 4 Sufis conduct the Zikr of Allah Hoo, while this phrase does not exist in the Holy Quran. Phrases like Alla

o La Ilaha illa Hoo or those containing the pronoun, like Lahoo Mulk as-Samawaat-e wal Ardh do exist inthe Holy Quran. Similarly, the pronoun Hoo in Qaulohoo refers to its preceding word. I dont understand

how an erroneous phrase can become Zikr Allah. What is the use of such Zikr when even the Personal Nam

of Allah is not recited properly? If you remove the Hoo after the word Allah, it will be pronounced asAllah, which will be correct. Otherwise, according to the rules of grammar, it is a flawed composition.

A: 4 Allah Hoo becomes a complete sentence, meaning HE is Allah. When the pronoun Hoo is combined

with the word Allah, it becomes a complete sentence: HE is Allah. Understand a simple grammaticalprinciple that this is a complete sentence. The pronoun Hoo gives it the meaning HE is (exists), Whose


5/26

name is Allah.

Q: 5 Is the power of concentration related to the brain or the Qalb?

A: 5 There are five senses, one of touch, taste, smell, sight and hearing associated with the human body; there isyet another, a sense of thought also. The information processed by them directly affects the Qalb. If the eye

sees something beautiful, a beautiful flower, a lovely picture, the Qalb also feels delighted; if it sees

something ugly, the Qalb also feels distressed. If the ear hears something good or bad, or if the tongueindulges in noble or loose talk, the Qalb feels their effect. Similarly, the thought process of the brain also

affects the Qalb. When, it is advised to close the eyes during Zikr, lock the tongue, move the body slightly

and focus the mind on Allah Hoo, all these steps are aimed at reducing the external effects on the Qalb. If

the Qalb is distracted, it will divide its attention and consequently its connection with Zikr Allah will be lostIt means the Qalb can remain attentive to only one thing at one time. The power of concentration is, in fac

one of the yoga practices and worship of Hindus. These are exercises of the brain that are similar to telepath

This power is attained by focussing the entire mental energy at one point. Such people start with constantlygazing at the flame of a candle for five minutes in the beginning and gradually extend this time to several

hours. Those who become experts can continue gazing at the sun for hours at a time. They do this to attain t

ability to focus the entire mental energy at one point. Having attained it, they use this ability to transfer their

thoughts to other peoples minds or to read their minds to some extent. During these times, you are usingmachines for similar purposes.

You can watch on TV, a game being played on the other side of the world. A person who has learnt the art to

concentrate may see it even without a TV; it is possible. You can converse with someone across the globethough a telephone, while such a person may be able to communicate without a telephone. There still exists

tribe in Africa, where this concentration of attention is regarded as worship. Their religion dates back to the

prehistoric period. One of them informs the other of his plan to communicate at a particular time. The otherperson also concentrates at the same time and they are able to communicate even if they are hundred of mile

apart. It is possible, because anything that can be perceived through material means can also be perceived byconcentration of attention, because the brain is also a material entity. However, it is not possible to observethe angels, facts of Barzakh or the realm above the heavens or the Divine Refulgence, through concentration

of attention.


6/26

Q: 6 How can the effect caused by the lack of attention and concentration on Kashf and Maraqbat be removed?

A: 6 Our reason for attention and concentration is to guard the Qalb against external disturbances. Our real obje

is the Qalb. If the concentration is inadequate, the mind starts thinking of something else. If you open youeyes and start looking at something or start listening to a song, it will disturb the attention of your Qalb. For

this reason, our Qalb does not absorb the spiritual states. Now the question: how to overcome this weakness

The best cure is frequent meditation. Meditate for long duration after Zikr. If Maraqbat-e Thalatha (the Thre

Meditations) are your lessons, meditate about Aqrabiyyat when going to sleep. If you are doing Lataif andRabitah (Connection - the basic meditation) only, concentrate on your Qalb while going to sleep. If you find

some time to meditate, sit down and meditate. Frequent meditation strengthens the Qalb.

Q: 7 How can one achieve constancy in Zikr?

A: 7 Constancy is achieved through concentration, and concentration is achieved through frequent Zikr. It is a

condition achieved by performing an act continuously. If you observe those who indulge in worldly activitielike gambling, drinking or bird-fighting, they become so engrossed that their minds, tongues and hands

remain occupied in their hobbies, whether they are driving, cooking or doing anything. Similarly, the blessi

of constancy is achieved through frequent Zikr.

Q: 8 What is meant by confirmation by the Qalb?

A: 8 If this confirmation by the Qalb is absent, one may be included in Muslim lists, but is not considered a

Muslim by Allah-SWT. Allah-SWT accepts his Islam only when his Qalb accepts Islam. If a student loses faith in h


7/26

teacher after obtaining an education, he doesnt lose that knowledge, but for the acquisition of Prophetic

blessings, it is obligatory to place complete faith in the Holy Prophet-SAWS. The Deen, in reality, denotes the

strength of relationship with the Holy Prophet-SAWS

, the stronger this relationship, the stronger the Faith!Secular knowledge comprises mere words, but Prophetic blessings comprise both words and feeling that

suffuse the character of a believer. You may keep teaching about honesty to a student, but you cannot make

him honest, yet when the Holy Prophet-SAWS describes honesty, it shall become the second nature of a listening

believer. And this is the distinguishing greatness of Prophets!

Q: 9 What is meant by the illumination of the Lataif and what is its indication?

A: 9 When the Lataif are illuminated, a person develops hatred for sin and feels a wave of delight passing

through the body by doing a noble act. This is the real indication. If one is blessed with Kashf (spiritualobservation), one can also detect the increase and decrease in the lights of Lataif.

Q: 10 A member of the Order, who visits us to conduct Zikr once remarked that these meditations are only abstracand conceptual. Please explain this.

A: 10 This is not correct. This is the concept in Hindu yoga. The meditations in Islamic Tasawwuf are real and

actual. There is no room for any imaginations, nor are such imaginations taught.

Q: 11 What should be imagined during Ahadiyyat, Maiyyat and Aqrabiyyat?

A: 11 My brother, there is not need to imagine anything. Whenever you are blessed with Ahadiyyat, you will get


8/26

one of the two things through the Tawajjuh of either the Shaikh or a Sahib-e Majaz. You will either get

Mushahidah (spiritual observation) and see Ahadiyyat or observe its Lights or see your Rooh standing there

Some lucky ones may be able to see all three things while some may observe only two. It is possible that ifone doesnt get Mushahidah, one may get Wajdan. One does get either of the two blessings. Although the

person blessed with Wajdan doesnt observe anything, he is fully convinced that he is standing there and all

these things are also present there. The indication of Wajdan is that it is such a strong inspiration from Allahswt that no intellectual reason can override it. No one can convince him that it is not correct. Although he is nseeing anything, yet he is observing everything. Wajdan is more reliable than Mushahidah. There is the

possibility of an error in Mushahidah; although Shaitan cannot go above the heavens, he tries to colour the

lights going up and tries to paint his image in them, which is very difficult to detect. However, in Wajdan, thlights are descending onto the Qalb, if Shaitan tries to interfere with them, the hair stand at their ends and th

Qalb immediately realizes that there is something wrong. Wajdan is, as such, more reliable. However, HE

doesnt deprive anyone and certainly blesses everyone. If this blessing takes time or is received immediately

it is timed by HIM, because HE knows what should be granted to whom and at what time. Your duty is tomake an effort; our job is to give Tawajjuh and work with you, and it for Allah to reward our efforts.

Q: 12 What should be thought of during Maraqbat (meditations)?

A: 12 Nothing should be thought of during Maraqbat. My brother, when you are fully concentrating on Allah Hoduring Zikr, there is no need to think of anything else. Full attention should remain focussed on Allah Hoo

in this part. The Rabitah (connection) is the first Maraqbah during the meditation part. In this Maraqbah,

lights rise up from the Qalb to the 'Arsh (The Divine Throne). Again, full attention should remain focussed this. Those who have been blessed with other Maraqbat should concentrate on their respective meditations.

Q: 13 Are the Lata'if and Maraqbat affected if a Zakir eats the market food or the food prepared by someone who

doesnt offer Salah?

A: 13 Even if such food is Halaal (permitted), a certain type of Nahusat (impurity, inauspiciousness, impiety) is

produced in it for remaining in the market. Being Halaal is one aspect while being Tayyib (pure, clean) is


9/26

another. It will be Tayyib, only if the cook is Tayyib and the hands preparing it are also Tayyib. If the food

Halaal but not Tayyib, then the soot of its impiety will also affect the Qalb and Lata'if. Every human being

radiates the effect of his/her persona. Whenever a person who doesnt offer Salah or a greedy, hungry or animpious person looks at the food in the market, it transfers his/her effect to the food. This radiation is like

soot. When, in the beginning, there were only a couple of us, doing Lata'if, Shaikh ul Mukarram-RUA advised

us, You must offer Salah with Jamaat (congregation) in the Masjid, but only the Fardh Salah. Offer the

Sunnah Salah in your home, before going to the Masjid and offer the remaining Salah back at home. If youhave to offer the remaining Salah in the Masjid, separate yourself from others offering Salah. Their effect is

enough to block your Lata'if. The influence of those who forsake Salah is even worse. Even those who offe

Salah but their hearts are not illuminated, are overwhelmed by worldly thoughts and the soot of worldlyconcerns. The Lata'if are influenced by offering Salah with them, even if they dont indulge in any

conversation. Visiting the market for the sake of window-shopping or passing time is plainly detrimental,

such activities are simply harmful.

Q: 14 Is the seventh Latifah Sultan al-Azkaar a Latifah of the body or of the Rooh or of both?

A: 14 My brother, Lata'if are essentially from Aalam-e Amr and are elements of the Rooh. Not only the seventh,

but all Lata'if belong to Aalam-e Amr. Mujaddid Alif Thani-RUA has written in his Maktoobat that a human

being has not been raised from five elements (clay, water, fire, air and the Nafs that comes into being with tcombination of these four elements), but from ten elements that also include Qalb, Rooh, Sirri, Khaffi and

Akhfa. Lata'if are elements of the Rooh. The Rooh permeates the body, therefore the body is directly affecte

by the illumination of Lata'if. And when this light spreads through the body, each cell of the body isilluminated and also becomes a Zakir. The Holy Quran mentions, Then soften their skins and their hearts

towards Allahs Zikr. The fact is that unless the organs of the body become a Zakir, a person cannot ward o

neglect. Even a pious worshipper cannot experience a state of Presence, and remains neglectful even durinhis worship, and the possibility of his experiencing this state outside worship is remote. For this reason, Qaz

Thana Ullah Panipatti, in his Tafseer-e Mazhari has graded performance of Zikr-e Qalbi as Wajib

(obligatory) for every Muslim male and female.

Q: 15 What will be the effect of Maraqbat in the life of Barzakh (life of the Hereafter)?


10/26

A: 15 Maraqbat are the currency of Barzakh. They will have exactly the same effect as that of a currency in its owcountry. The righteous scholars opine that, after Fardh and Sunnah worship, Maraqbat are superior to Nawa

worship. The accomplished Mashaikh also advise frequent Maraqbat.

Q: 16 What is meant by the Roohs ability to fly?

A: 16 There is a method of Zikr known as Pas Anfas (guarding the breath), which has been adopted by our

Silsilah. After doing Zikr on the Lata'if, the meditation of Rabitah (connection) is taught. When thisconnection grows strong, the Rooh flies through it to higher spiritual stations. This is known as Flight of th

Rooh.

Q: 17 How does the body remain alive, when Rooh goes to spiritual stations during meditations?

A: 17 If you dont have the meditations, how will you understand how the body remains alive when the Rooh

ascends to spiritual stations? If the sun doesnt explode after dissipating light to the whole world, similarly t

body doesnt die when the Rooh leaves it to go to spiritual stations. It retains its connection with the bodyduring meditations; however, this connection is severed at the time of death. The state of death is different,

while the states of meditations are different. Consider this tiny, material eye. When you look towards the sk

or the moon and sun, the sight reaches there in an instant. Does the eye explode when the sight leaves and

returns? If the material eyes possess this capacity, you cannot imagine the strength and capability of the Roo

Q: 18 Is the Rooh disfigured into the form of an animal because of evil deeds?


11/26

A: 18 This is correct. If the form of the Rooh changes into that of a Halaal (permitted, acceptable) animal, inaccordance with Hadith, that person can hope for Salvation. Due to weaknesses and shortfalls in deeds, the

Rooh doesnt retain its human form (because that person has fallen below the human level). If the Iman(Faith) is not lost, it remains in the form of a Halaal animal with a possibility of Salvation in the Hereafter.

But, if the Iman is also washed away, it is disfigured to assume the form of a Haraam (prohibited, impious,

despicable) animal. In the beginning, Shaikh Allah Yar Khan-RUA used to conduct the meditation ofObservation of Forms regularly; later he stopped it. If this meditation is conducted with due attention, it ca

be observed how many people of a city retain their human form and how many have fallen below the human

level and have turned into pythons, pigs, bears and monkeys. If those people whose Rooh have beendisfigured dont repent before death, they will be thrown into Jahannam (Hell) in the same form. They will

not be granted the human form, because the human form is the distinction of those slaves of Allah who attai

to Salvation and of the dwellers of Jannah (Paradise).

Q: 19 What is the remedy for evil whispers occurring during Maraqbat (meditations)?

A: 19 There is only one remedy for such whispers and that is to pay them no attention. There is just no other

remedy for Wasaawis. The Shariah also attaches no importance to Wasaawis and instead gives importance certainty. For example, you made Wudhu; then a thought crosses your mind that the Wudhu has broken. Buit will be the certainty of making Wudhu that shall be taken into account and not the mere thought of its

breaking. Therefore it will be proper to offer Salah with that Wudhu. Lets say a man is offering Salah and i

sure that he has prayed four Rakat (cycles), but becomes unsure that he has prayed only three. He will needto act upon his sureness and not on his thought. It is the Yaqeen (certainty) that is important and not the

Waswasah (stray thought).

Q: 20 It is my utmost effort to spend time in noble deeds, by Allahs Grace. However, evil thoughts keep occupyinthe mind. What is the way to get rid of evil thoughts?


12/26

A: 20 Only one! Dont give them any importance at all, and they will, Insha Allah, subside by themselves. What

happens is that Satan induces a whisper and we, due to our weakness, start thinking about it. Then it doesnt

remain Satans whisper any more, it becomes our own illusion and thought. If Allah grants the strength and person rejects it, doesnt care about it, ignores it and doesnt assign any importance to it, then it vanishes by

itself. This is the only way. You may start reciting La Haula wa La Quwwata illa Billah or Darood Sharee

Keep reciting Darood Shareef; that is the best remedy.

Q: 21 What should a Salik do, when the devil induces evil thoughts in the Qalb, about the Shaikh?

A: 21 My brother, if Shaitan doesnt try to instigate, will he advise a Salik to remain in the company of a good

person? Shaitan should try to instigate, that is his job. If he doesnt do it there should be a complaint. But he

doesnt try this trick with every one. The Holy Prophet-SAWS said Shaitan leaves that way from where Umar-ra

is coming. Shaitan knew that his trick wont succeed and he will receive a thrashing. We have spent a

lifetime with our Mashaikh. They were human beings, better than many and not better than some. They also

had feuds with people, faced cases in the courts and encountered all the ups and downs of life. But Shaitannever had the nerve to instigate us against our Shaikh. I had once remarked Whether we remain in this

Silsilah or not, is a separate issue, but it is a sure fact that this is an absolutely true Silsilah. Such problems

are the results of our own weaknesses; when we dont make the proper effort, dont devote time and dont p

attention, Shaitan will most certainly avail himself of the opportunity. If we two brothers fight, a third persowill come over to me to backbite my brother, because he knows that now I want to listen to ill about my

brother. Shaitan is also a great opportunist; he will talk to only those, where he sees a chance. He will try to

incite only those who are indulging in evil deeds, forsaking Salah and Zikr, and weakening the relationshipwith their Shaikh. If you dont provide him the opportunity, he wont talk against the Shaikh.

Q: 22 Please mention some attributes of an accomplished Murshid (spiritual guide), so that I can easily recognise

him and attach myself with him.

A: 22 The attributes of a real Murshid are of two types: for him and for others. Those related to him are that he

must possess the mandatory religious knowledge, should abide by religious injunctions and should follow th


13/26

Sunnah. Those related to other people are that he should possess the ability of teaching religion and of

reforming them. Both attributes are such that a common man cannot judge anyone by these standards.

Therefore, a common measure is the positive change in the belief and conduct of those associated with him,such that an onlooker should see that their practical lives reflect the Sunnah of the Holy Prophet -SAWS.

Q: 23 Leaving the view of the ignorant aside, what is meant by deriving beneficence from the Rooh of the Aulia,

and how can a Salik get this Faidh (beneficence)?

A: 23 The word Faidh is used in Shariah to describe the blessings of the Holy Prophet-SAWS. Although his-SAWS

teachings (knowledge) are also a Faidh, but this word has now come to be used specifically for his-SAWS

blessings. If someone conveys even a single sentence of the Holy Prophet-saws, that also is Faidh and

enlightenment but, at times, some phrases get reserved for specific meanings. The word Faidh has similarlybeen reserved in Tasawwuf for the states of the Qalb, for inner blessings, for a condition that causes a positi

change within the heart and for that journey which denotes going from darkness to the Light. The departure

from darkness to the Light, from ignorance to knowledge, from non-cognition to cognition and frominactivity to positive activity is known as Faidh. However, in the view of the ignorant, Faidh denotes

acquisition of worldly benefits. We visited that tomb and were blessed with a son. We delivered the Niaz o

that Wali and recovered from the illness. All such beliefs are un-Islamic, against the Shariah and have been

borrowed from Hindu customs.

To pray is the right of a human being, he should pray to Allah. The place does make a difference. If one pra

in a Masjid, the Barakah will be more. Similarly, if one prays while in the company of a man of God, the

status of the prayer will change because of his Barakah, making it more acceptable. But, in any case, theprayer will be made to Allah only. It is up to HIM to accept or reject it. The entombed Wali can have no say

in it. People have, due to ignorance, equated Faidh with worldly benefits. On the other hand, if you read abo

the men of God, you will find that due to their thought of the Hereafter, they remained engaged in thisconcern most of their time. They could not adequately attend to worldly issues and thus kept facing problem

After enduring these hardships for a whole lifetime, when they finally escaped to Barzakh, why would theystick their fingers in your worldly problems? These are all superstitions, more so in the Indo-Paksubcontinent, resulting through the interaction of Hindu and Islamic civilizations, especially during the perio

of Akbar the Great. It was the mixture of these civilizations, cooked during his time, which has cast such

effects. Islam is a very simple religion that places a man before Allah; now, it is between him and his Lord!


14/26

Q: 24 What is meant by a connection with the Shaikh?

A: 24 Allah Kareem pours Divine Lights from the Qalb of the Shaikh, even without his knowledge into the Qalb o

a seeker, according to his sincerity with the Shaikh, and this process continues at its own. The Shaikh is notknower of the unseen. The Knower of the unseen is the One Who grants these relationships. You can only

present purity and sincerity from your side and nothing else. Even the Shaikh cannot judge the level of this

sincerity. Yes, the Shaikh is a sure source, because he contains that blessing in his Qalb, which is poured int

the Qalb of a seeker who brings in sincerity and true and pure longing. The Granter of this blessing is seeingit Himself. He will respond in accordance with the level of this sincerity and will accordingly convey it to

him. Shaikh Maulana Allah Yar Khan used to say, Many a time I wished to conduct the Maraqbat of a seekbut he was unable to get these even in years; while, at times, a seeker who comes and sits by, attains those

Maraqbat, even without my knowledge. It is an extraordinary phenomenon! Allah Alone knows the

conditions of the Quloob; how pure is a seekers Qalb and how much can he gain in so much time; it is onlyHIS decision!

Q: 25 What is meant by the Company of the Shaikh?

A: 25 The Company of the Shaikh means to spend the maximum time with the Shaikh; it doesnt necessarily

mean sitting next to him. You are present here, if you happen to meet the Shaikh, get the opportunity ofperforming morning and evening Zikr with him, this is also the Company of the Shaikh. Doing Zikr alone

even for years, though it increases the capacity of Rooh but it cannot initiate spiritual progress. When a seek

joins the company of his Shaikh, he instantly progresses to the highest level of his spiritual capacity, becaushis Qalb has to draw the lights from the Qalb of his Shaikh. This is common to all Salasil. However, in this

Silsilah, a seeker may attain to a level, where his stay anywhere in the world is similar to his physicalpresence in the company of his Shaikh and he keeps ascending to higher spiritual stations. However, becausof the distance, his spiritual condition will not be as strong as it would be in the company of the Shaikh.


15/26

Q: 26 Is it necessary to take a formal Baiat to join the Silsilah or is a person considered to have joined the Silsilahif he does Zikr by your method?

A: 26 We havent placed a Baiat as a precondition. Whosoever does Zikr by this method has joined the Silsilahand can acquire all blessings. Taking Baiat is a Sunnah and Sunnah has its own blessings. The blessings

acquired by a Baiat seeker are many times more. However, this is a personal decision. We dont differentia

whether a seeker has taken Baiat or not.

Q: 27 After meeting the Shaikh once, when again should a seeker meet him?

A: 27 My brother, I have a very vivid experience of this feeling. When we met the Shaikh, we felt the same

saturation as a thirsty person feels after drinking water to his full. Gradually, this feeling of fullness starteddecreasing and led to a stage, where it became impossible to withstand the spiritual thirst anymore. How do

someone feel? It depends upon his individual connection with his Shaikh. Love is not measured in terms of

time, but in terms of the intensity of feelings. Every soul has its own state, how deeply is someoneoverwhelmed by love! It is the strength of the relationship, the love and the connection with the Shaikh thatmatters. Every moment spent in the company of the Shaikh has its own value. Men of God have to seize the

moments from the hustle and bustle of life. They have to strive to earn this time, in the same way that a

student works hard for his examination or a businessman strives to develop his business. To remain in thecompany of the Shaikh with sincerity and absorb his Tawajjuh is the real objective. The company of the

Shaikh denotes absorption of his direct Tawajjuh during Zikr with him. However, if one doesnt have enoug

time, then just seeing the Shaikh, meeting him and remaining in his company for some moments can alsosatiate the spiritual thirst to a great extent. The company of the Shaikh has its strange effects, here hearts

communicate with hearts.

Q: 28 Is there any difference between performing Zikr on the Internet and in Dar ul Irfan?


16/26

A: 28 One of the difference between doing Zikr on the Internet and in Dar ul Irfan is that of physical nearness.Then, the Masjid and area of Dar ul Irfan has its own Barakah; whoever did Zikr here, whoever visited here

and whose Barakah are present here, Dar ul Irfan thus enjoys a unique distinction. Just by coming in theMasjid, without even doing Zikr, one starts experiencing spiritual feelings. Even those people who dont do

Zikr and seldom offer Salah, express that upon entering the Masjid, they also experience a different state,

while they are neither Zakireen nor belong to the Halqah. Although one gets full Tawajjuh during Zikr on thInternet, because it is direct, online Zikr, but it is second to the Zikr in Dar ul Irfan.

Q: 29 Even in Dar ul Irfan, we tend to make mistakes, usually unconsciously, though, at times, deliberately. What

remedy for this?

A: 29 This is the indication of being human. If a human being does not make mistakes, he is an angel and not a

human being, though HE hasnt created us as angels. It is not the omission, but the sincerity for Allahs

obedience that is important. At times, a person feels so pained by his omission and repents so sincerely that

earns greater reward for this repentance than for the good deed that he had omitted. The criterion defined bythe Holy Quran is They dont insist on what they have done. If the slaves of Allah commit a mistake, they

dont make it a hobby or profession; it rather perturbs them, they repent and seek forgiveness from Allah anbeg HIS pardon. As far as making a mistake is concerned, to err is human; no one other than Prophets isimmune from errors. Only they are innocent and no one else. Even when someone is granted a high spiritua

status, he may receive Allahs protection, but he cant become innocent. Zikr attracts Divine protection, but

still small errors and mistakes do remain an integral part of human nature. A human being remains a humanbeing!

Q: 30 Can women be taught Zikr Allah?

A: 30 Just as women acquire knowledge from men, in all walks of life; they can similarly learn Allahs Zikr, whi

remaining within the limits of Shariah.


17/26

Q: 31 Can we conduct the Zikr of a non-Muslim?

A: 31 All human beings are Allahs creation. If a non-Muslim does Zikr, he gets blessed with Islam. You can onl

teach him the method, but cannot conduct his Zikr. He should do it alone. It is enough for him till he acceptFaith.

Q: 32 Does the person conducting Zikr have to keep in mind some special considerations while conducting the fir

Zikr of a beginner?

A: 32 No. Just teach him the method of Zikr, sit him beside you and start the Zikr. Allah Kareem knows, HE will

take care of everything.

Q: 33 Hadhrat, what is difference between Tawajjuh and Ilqa and what is the technique of giving Tawajjuh?

A: 33 The technique of giving Tawajjuh is that the person who is conducting Zikr should think that the Divine

lights are descending on his Qalb (first Latifah), are also going to the Quloob of those who are doing Zikr

with him; this thought will divert the lights. Ilqa is the reflection and Tawajjuh is the thought that this

reflection is taking place. If an Imam makes Niyyah (intention) of leading the Salah, then the Salah of allthose who join him is accepted. However, if the same Imam starts offering his individual Salah, then the

Salah of none of those who join him later will be accepted, because the Imam had not made the Niyyah in thfirst place. If he makes the Niyyah, the Salah of all those joining him will be accepted whether they are ten o

a hundred thousand. Tawajjuh is akin to making this Niyyah, while Ilqa is the process of reflection caused b

this Tawajjuh. As far the technique of giving Tawajjuh or Ilqa is concerned, you have only to think that you


18/26

are conducting their Zikr. The connection of Lataif with the Prophets-as is like that of your body with the fo

elements. A man appears to be made of muscles and skin, we see no clay in him, but he has actually been

raised from clay, air, water and fire. Similarly, Allah Kareem has made each Prophet the symbol of aparticular relationship and feeling. All these relationships converge at one centre, the Holy Prophet-saws! The

lights coming on the first Latifah are of Prophet Adam-as, descend from the first heaven and are yellow in

colour. The lights coming on the second Latifah are from two Prophets, Prophet Nooh-as and Prophet

Ibraheem-as. The lights coming on the third Latifah are from Prophet Musa-as. On the fourth Latifah the lightcome from Prophet Isa-as, descend from the fourth heaven and are deep yellow in colour. The lights coming

the fifth Latifah are of the Holy Prophet-SAWS and descend from the fifth heavens. On the sixth and seventh

Lataif descend the Divine lights. Their colour and state cannot be described; they are like lightening thatflashes and disappears. When someone is conducting Zikr, he should think that the lights descending on his

Lata'if are also going to the Lataif of others; the Ilqa will start.

Q: 34 Is the flow of Lights interrupted if eyes are opened for a couple of seconds during Zikr?

A: 34 It is not the opening or closing of eyes, but the focussing of attention that is important. An open eye looks

around and thus disrupts the attention. There is no harm if the eyes get opened unintentionally like a wink, b

if that causes distraction, one should be careful.

Q: 35 What is the reason that even after the illumination of Lataif and performing Salah, Tasbeehat and Zikr for

forty years, a Sufi doesnt understand Sufic expressions and cannot comprehend their meanings?

A: 35 It is not possible to learn Tasawwuf without knowledge. If he doesnt possess knowledge, he may walk the

Path with the help of a religious scholar. Illumination of the Lataif does bring piety in conduct, but it isnecessary to formally learn the phrases and their meanings. There may be one Sufi out of millions, blessed

with Ilm-e Ladunni (Knowledge from Divine Presence), who may understand the expressions and

comprehend their meanings without formal learning.


19/26

Q: 36 Are high spiritual stations a prerequisite for accessing the Court of the Holy Prophet-SAWS or can a person with

lower spiritual stations also seek access?

A: 36 When a seeker is blessed with nearness, his/her spiritual stations are also elevated. It is just like asking, isgood health necessary for wrestling? It is but obvious that only a healthy person will wrestle; how can a sic

person undertake this activity? If the spiritual stations of a seeker, who has attained access to the Court of th

Holy Prophet-SAWS are not high, whose spiritual stations will then be high? To be in the audience of the Holy

Prophet-SAWS

is the root cause of being raised in spiritual stations. However it is not necessary that a seeker wiautomatically attain to higher spiritual stations. His spiritual progress will take place in the normal manner.

Yes, the spiritual capacity of such people is definitely enhanced. If another seeker requires Tawajjuh of awhole year to attain to a particular station, such a person may require only a single Tawajjuh to reach that

station; however the spiritual path will be traversed according to the normal procedure. Those, who receive

spiritual education directly in the Court of the Holy Prophet-SAWS, are very rare, one in a century or probablyone in a millennium. Such people serve as the building blocks of great revolutions. This is a unique honour,

known only to those who are blessed with it. In any case, Deen denotes the relationship of an adherent

(follower) with the Holy Prophet Muhammad-SAWS. His capacity to obey the Holy Prophet-SAWS will depend on

the purity and sincerity of this relationship. The three tributaries of obedience, respect and trust, keepsaturating the Qalb of a believer and lead to his spiritual growth. May Allah Kareem grant this to everyone!

Q: 37 It was observed this evening that during the meditation of Spiritual Baiat, you (spiritually) stood up from

your chair, stood in front of the Holy Prophet-SAWS and presented the Ahbab for Spiritual Bai'at. This doesnthappen normally.

A: 37 It is not necessary to stand up during normal attendance, but there is a great difference between normal

attendance and the presentation of Ahbab for Spiritual Bai'at. For this, one has to appropriately present one

self before the Holy Prophet-SAWS

.


20/26

Q: 38 What is the ultimate outcome of Mushahidat (spiritual vision)?

A: 38 Mushahidat are the source of gaining access to further explanation and elucidation of Divine Commands.

Observation of wondrous phenomenon is not their real purpose. Their real achievement is that, thosephenomena, which cannot be understood by people even after extensive reading, can be comprehended easi

(with greater detail) if they are viewed through Mushahidah. It is like teaching a person the theory of a

machine for five years and then showing him the machine and its workings for just one day. His practical

knowledge of a single day will be greater than his theoretical knowledge of five years. Mushahidah is a greasource of acquisition of knowledge. The Prophets-as were blessed with Mushahidat; they neither attended an

school, nor visited any teacher, while Rabb-e Kareem (the Gracious Lord) facilitated their acquisition of

knowledge through Mushahidat. Mushahidah is not meant to be used for worldly aims, like identifying

thieves. If someone tries to use Mushahidah for such purposes, it is withdrawn. Mushahidah is a favour fromAllah, a great blessing from HIM! May Allah grant it to everyone! Its real utilization is to develop the abilit

to understand Divine Commands.

Q: 39 What effect can a talisman or a charm have on Rizq (Divine provisions), children, age and adversity? Can

anyone decrease them with an evil spell?

A: 39 It is a matter of ones own belief. One may get an amulet for an increase in provisions and health, but at thesame time, one should also arrange for medical treatment. An amulet and a blowing on are prayers (Dua)

and a Dua is related to actions. One should take appropriate action and also make Dua to Allah for good

results. Fate is of two types: fixed and suspended. The fixed fate has been decided and cannot be changed.

Suspended fate is connected with a mans conduct; if he does this, he will get into this trouble, and if he doethis, he will get this blessing. Now, it is for him to choose the path. An amulet and a blowing on show thei

effects, by Allahs leave, with regards to the suspended fate only. Same is the case for protection against ev

spirits. Magic spells and charms cannot affect fixed fate; however they affect the suspended fate in a way ththey influence the human mind, driving a man to do things that bring him trouble. Remember one basic

principle about magic and evil spells; they cannot influence a person, who is not afraid of them.


21/26

Q: 40 Is Darood Shareef also included in Zikr Allah or not?

A: 40 You talk of Darood Shareef, while every act that is performed in accordance with Sunnah is included in Zik

There are three types of Zikr. Abiding by the religious injunctions is Practical Zikr. Recitation of TasbeehatDarood Shareef and the Holy Quran is Oral Zikr. Third is Zikr-e Qalbi (Zikr by the heart) like Pass Anfas,

which has been adopted by our Silsilah.

Q: 41 Should one recite Salaat-o Salaam (as-Salaat-o as-Salaam-o alaika ya Rasool Ullah) or the Darood Shareof the Silsilah during Maraqbah of Raudha-e Athar?

A: 41 My brother, he can recite any Darood Shareef of his choice, but one thing is certain, no Darood Shareef

coined by him can match the greatness of the ones mentioned by the Sunnah. There are many Darood

Shareef, mentioned in the books of Seerat, that have been taught by the Holy Prophet-SAWS himself, their wordhave also been mentioned by him-SAWS. Of these is the one adopted by the Mashaikh of our Silsilah. It contain

two Barakah, one from the Sunnah and other from the Mashaikh.

Q: 42 Is it proper to recite as-Salaat-o as-Salaam-o alaika ya Rasool Ullah?

A: 42 As-Salaat-o as-Salaam-o alaika ya Rasool Ullah is one of the Daroods. If a person recites it with the

intention that my Darood reaches the Holy Prophet-SAWS, or that the Angels carry it to him-SAWS, there is no harm

The Holy Prophet-SAWS doesnt listen the way Allah listens, nor did he ever claim that he was like Allah. On th

other hand, it was his blessed mission to negate such claims. But, if a person believes that the Holy Prophet-

SAWS is listening to his recitation as if he-SAWS is physically present, how can he recite it loudly through a

loudspeaker? The Holy Quran has forbidden raising of voices above the voice of the Holy Prophet-SAWS.

Therefore, it is not just prohibited to speak loudly in front of the Holy Prophet-SAWS, but such action is enoughto destroy all good deeds of a whole lifetime. When you shout at the top of your voice as-Salaat-o as-

Salaam-o alaika ya Rasool Ullah through a loudspeaker, believing that the Holy Prophet-SAWS is himself


22/26

present, you have indeed wasted the good works of your entire life. Masnoon (adopted in the Sunnah) Daro

Shareef have great importance. Just to illustrate, if a person keeps reciting various Awrad throughout the da

they wont benefit him as much as will a single Tasbeeh prescribed by the Shaikh. You can thus imagine thegreatness of something endorsed for recitation by the Holy Prophet-SAWS. Therefore, the best Darood Shareef a

those proven from the Holy Prophet-SAWS, they are mentioned in Ahadith and are in the hundreds.

Q: 43 You have mentioned in your booklet Noor and Bashar, that one Noor (light) is Allahs Personal Noor; othis the Noor that HE created, from which HE made HIS creation of light. Human beings have also received a

portion of this Noor according to their status. Kindly explain whether the phrase Noor from the Noor of

Allah, mentioned in Darood-e Taj is right or wrong?

A: 43 If it is believed that of all the Noor created by Allah-swt, the Holy Prophet-SAWS is the most superior, this exactis our belief. The term, Noor from the Noor of Allah means that the Holy Prophet-SAWS was created as light b

Allah-swt, and after Allah-swt, the light of the Holy Prophet-SAWS is the most superior of all lights existing in the

universe. However, if he-SAWS is considered as part of Allah, it will amount to Shirk (polytheism). It dependsupon the person reciting this phrase, which meaning he has in mind.

Q: 44 If the Azan (the call for Salah) is given during Zikr, should one recite Darood Shareef when the name of the

Holy Prophet-SAWS is mentioned?

A: 44 One should not respond to the Azan under certain circumstances: during Salah, while in the washroom,

intimacy with the spouse, while listening to religious sermon or while learning religious knowledge. Such

people should recite the response to the Azan after being free, if its not too late. It is permitted to recite the

response to the Azan while eating, but it is not mandatory. Similarly, one shouldnt respond to the Azanduring Zikr.


23/26

Q: 45 You have said that every person should try to propagate religion, even if s/he has only one Latifah. On theother hand the religious scholars maintain that making effort for the Tazkiyah of others is Fardh-e Kifayah.

A: 45 My brother, how many people are attending towards this Fardh-e Kifayah? Have you ever pondered howmany people like you do Zikr out of the total world population of about six billion? If you also forsake it, w

else will do it? A Fardh remains Fardh-e Kifayah as long as some persons out of a community fulfil that

obligation, otherwise it becomes Fardh-e Ain and the entire community is held accountable for forsaking aFardh. The funeral Salah of a Muslim remains Fardh-e Kifayah only if some members of the community off

it and the obligation is deemed to have been fulfilled by the whole community; however, if none from that

community offers this prayer then all of them are held accountable for having forsaken a Fardh-e Ain. Youcan count yourself, how many members of the human race are fulfilling this Fardh-e Kifayah. Dear, this is amatter of ones own choice. This blessing increases when it is distributed freely. If someone doesnt want to

teach others, he wont do us any harm but will certainly decrease his own reward. You read this instruction

the jurists that it is Fardh-e Kifayah, why do you forget the directive of the Holy Prophet-SAWS Convey from mto other Muslims, be it only one sentence? And why do you forget this Divine injunction, You are the best

Ummah, raised for mankind? Dont you think you will be questioned with reference to this Ayah about you

contribution for others?

Q: 46 Shah Wali Ullah has written that he learnt the Holy Quran from the Holy Prophet-SAWS. Can every Wali seek t

guidance from the Holy Prophet-SAWS in this manner, when required?

A: 46 Yes, he can. However, nothing new will be obtained today. The Holy Prophet-SAWS left the world only aftergiving us the complete Deen. Nothing can be added to it nor subtracted from it, now. There is, usually, more

than one aspect and interpretation of a religious instruction. The Aulia seek his-SAWS guidance only to request

which of those aspects is more blessed or more suitable for their times. This is the type of guidance that is

sought from him-SAWS

. Neither does he-SAWS

give any new instruction nor can anyone receive any new instructiofrom him nor is there any such requirement. The Holy Prophet -SAWS left this world only after he had complete

and explicitly conveyed every major and minor Command of the Religion. When the Ayah This day I have

completed your Deen, and have perfected My Favours upon you and have chosen Islam as the Deen for youwas revealed, it signified that the requirement for the Holy Prophet-SAWS to stay in this world had been fulfille

After its revelation, the Holy Prophet-SAWS remained in this world for about eighty-three days. No new


24/26

instructions can be received by any Sahabi, Wali or Sahib-e Kashf (a person blessed with spiritual

observation), because the Deen has been completed and fully conveyed by the Holy Prophet-SAWS.

Q: 47 Who were the real inheritors of Prophetic knowledge of the Holy Prophet-SAWS? If you say, they were theCompanions, even they had differences at that time. If you say, they are the Ulama (religious scholars), they

have differences even today. If you name the Aulia (saints, spiritual teachers), each one of them has a

different way. If you say that the destination of all is the same, only the paths are different, this is notacceptable to me, because the Straight Path is only one.

A: 47 Please understand a basic principle about inheritance of Prophetic knowledge. The Sahabah (the

Companions) are the only link between the Holy Prophet -SAWS and the Ummah. The Prophetic heritage reache

the Ummah through the Sahabah. If this intermediate link is not reliable, the whole religion is rendereduntrustworthy. The question is did Allah Kareem and the Holy Prophet -SAWS grade this link as trustworthy? A

if they did, it is not correct to doubt it for any reason. More than a hundred verses of the Holy Quran verify

that the Sahabah are not only reliable but also the trustees of the legacy of the Holy Prophet-SAWS and it is onetheir duties to convey it to the Ummah. Addressing his Sahabah on the occasion of The Last Pilgrimage, th

Holy Prophet-SAWS assured his Ummah, My Sahabah are like stars; follow any and you will be rightly guided

Now, it is for the Ummah to either trust Allah and the Holy Prophet-SAWS or adopt the opinion of an ordinary

person.

Q: 48 Did the most Exalted Messenger-SAWS address any of his Sahabah as Wali, Qutb, Abdal or Ghauth? Did he

assign the Wilayah of any region to someone? Did any Majzoob or Salik exist during his-SAWS time? Did any his Companions experience rapture?

A: 48 The status of a Sahabi is so high that Wali, Qutb, Abdal and Ghauth dont match even the dust raised by h

shoes. Therefore, addressing a Sahabi as Ghauth is like calling a President a peon. Experiencing or displayin

rapture is a sign of imperfection. It is not possible that rapture can overwhelm an accomplished Wali.


25/26

Q: 49 What is meant by the two Sufi concepts of Wahdat al Wujood (Unity of Existence) and Wahdat al Shuhood

(Unification of Observation)? Please explain.

A: 49 Sufis experience various stages, meditations and feelings. As apparent knowledge proceeds by lessons, theinner (spiritual) feelings also progress by stages. Those who have been blessed with Mushahidah must have

noticed that during the meditation of Fana, everything appears to have disappeared; the whole universe

vanishes, leaving behind nothing. When, after that, the meditation of Baqa Billah is conducted, the Lights

the Absolute Being, to which everything owes its existence, are seen with everything. Absolute Existence isof Almighty Allah alone. Everything else exists because HE is maintaining its existence; it has no

independent existence of its own. When the Sufis passed through this stage, they said that in reality, existencis of only One Being, that of Almighty Allah, the Eternal, the Infinite. Everything else is, in fact, equal to

naught, it exists because HE maintains its existence and vanishes because HE eliminates it. This view was

called Wahdat al Wujood. It maintained that Being is only One, the Absolute. When Shaikh Mohayy udDeen ibn-e Arbi included this idea is his book and discussed it at length, it assumed the form of a definite

concept. The people who came later, didnt posses such a high level of knowledge and spiritual calibre,

therefore a false notion set in with this concept. Instead of believing that everything exists because of Allah,

came to be believed that Allah exists in everything. Gradually the concept of Wahdat al Wujood started toalign with the Hindu belief, which asserts the presence of Bhagwan (the Super Being) in everything that

appears supernatural or formidable to them. Because of such interpolations, Mujaddid Alif Thani-RUA

renamethe concept as Wahdat al Shuhood, signifying that everything is a witness to HIS Oneness; the existence ofeverything points to the Unity of the Almighty. The concept was thus reformed and the truth refreshed. Eve

being has its own identity, because Allah has created it, blessed it with life, granted it consciousness and

rights. It is as such a witness to Allahs Perfect Power. The Wahdat al Shuhood concept therefore means thaevery being is bearing testimony to a single fact: the Perfect Power and Absolute Authority of Almighty

Allah. This course was adopted to expel the false views that had crept into the concept of Wahdat al Wujood

due to the diminishing level of mens knowledge and spiritual calibre. In essence, both concepts are correct

there is no difference in them, except of terminology. These were the topics of discussions of the scholars,those who were blessed with erudition as well as spiritual excellence. When average people discuss such

subjects, they try to interpret them according to their own intellect, knowledge and understanding and thus

make mistakes. The concept is one, with two names. It is a part of basic Islamic beliefs that only AlmightyAllah is Eternal, everything else is ephemeral.


26/26

Q: 50 The struggle for the establishment of an Islamic state and the administration of its affairs is the Sunnah of tHoly Prophet-SAWS and of the Khulafa-e Rashideen (the Rightly Guided Caliphs). A person who uses authori

justly and correctly can benefit mankind so much that a person without authority cannot benefit. Why is it ththe Aulia and Sufis have been avoiding this way so far?

A: 50 This notion is not correct, they havent been avoiding this line. On the contrary, many Sufis have been men

of great authority. One of the emperors of the sub-continent, Aurangzeb Aalamgeer had been a great Sufi.Similarly, Sultan Shams ud-Din Altamash was a great Wali Ullah. There must have been many more; we

dont necessarily know the names of all of them. Again, Syed Ahmad Shaheed was a great Sufi and so was

Shah Ismail Shaheed. These Sufis laid down their lives in the battlefield. Those, who couldnt go to thebattlefield continued to reform fellow beings throughout their lives. By nature, every man is not fit for everytask. If a person is disposed towards teaching, he will become a Sufi-teacher and not a Sufi-soldier. If a man

has the ability to lead, he will become a Sufi-leader. Becoming a Sufi amplifies the natural faculties of a

person. You cant refute the fact about those Sufis, who couldnt go out to the practical field that they alsoremained involved in welfare of humanity during their whole lives. On the other hand, their students brough

about great revolutions. Mujaddid Alif Thani-RUA didnt take over the rule, but caused the rule to repent and

reform. He was the man of this field! Had he made an effort, he could have dethroned the king, but this wasnot in line with his nature. His natural disposition was the strength that he stood by the truth all alone, in the

whole subcontinent and compelled the king to repent. The fallacious Deen-e Ilahi was in vogue since the tim

of Akbar and none of the great scholars had been able to halt its practise. When a person joins Tasawwuf, h

natural capacities and abilities are further polished. Sufis, most certainly, kept reforming people, propagatedthe idea of Islamic revolution, kept this cause alive and continued to strive for it.

Home | Introduction | About us | Site Map | Contact us | Join us | Help Copyright 2000-2008 OurSheikh.Net All Rights Reserve
http://e/English%20-%20Zikr%20-%20Hazrat%20Ji/Index.aspxhttp://e/English%20-%20Zikr%20-%20Hazrat%20Ji/Index.aspx

50 questions and answers about tasawwuf ( english ) - by ameer maulana akram awan ( mza)

Documents