TASAWWUF

TASAWWUF

Statements of the Sufiya:

In this regard Bayazid Bistami Rahmatullah Alayh says:

"Do not be deceived if you see a performer of supernatural feats flying in the air. Measure him on the Standard of the Shariat - how he adheres to the limits of the Commands of the Shariat."

Hadhrat Junaid Rahmatullah Alayh says:

"All avenues besides the strict following of Rasulullah (ﷺ) are closed to mankind".

Hadhrat Nuri Rahmatullah Alayh says:

"Do not venture near to one who lays claim to a condition which brings about transgression of the limits of the Shariat".                             

Hadhrat Khwajah Naseeruddin Chiraghe Dehlawi (Rahmatullah Alayh) says:

"Obedience to Rasulullah (ﷺ) is imperative. Such obedience is essential in word, act and intention because Love for Allah Ta'ala is not possible without obedience to Hadhrat Muhammad Mustafa (ﷺ)".

Hadhrat Khwajah Mueenuddin Chisti Rahmatullah Alayh says:

"He who adheres to the Shariat, executing its commands and refrains from transgression, progresses in spiritual rank, i.e. all progress is dependent on adherence to the Shariat."

Hadhrat Hakimul Ummat (Rahmatullah Alayh) says: in Ta'limuddin:

"Whoever acquires the wealth of Wusul (Attainment having attained the Love of Allah) has acquired it by virtue of following the Sunnat."

The Technical Terms of Shariat and Tareeqat:

The fountain of all Islamic teaching is the Qur'an and the Sunnat. The inception of this teaching was in the Majlis (gathering) of Nabi (ﷺ). It was the initial stage of Islam which was present in its headquarters. It had a confined number of adherents, hence all branches of Islamic instruction - Tafseer, Hadith, Fiqh and Tasawwuf - were imparted ill one venue, the Madressah of Nabi (ﷺ). Separate departments did not exist. However, in this Madrasah of Nabi (ﷺ) there was a permanent group of lovers of Allah and devotees of Rasulullah (ﷺ) who were at all times engaged in the purification of the nafs, and the reformation of the batin by means of practical education. This group is called Ashab-e-Suffah, later when Islam acquired a universal status, the Ulama of the Deen formulated the teachings of Islam into separate departments. Those who rendered service to the Knowledge of Hadith are called the Muhadditheen; those who undertook the responsibility of Tafseer are called the Mufassireen; those who specialized in Fiqh are called the Fuqaha while those who took custody of the department of Islah-e-Batin (purification of the nafs) became known as the Masha-ikh Sufiya. Hence, not a single one among the great authorities of former times ever divorced the Shariat from Tareeqat. On the contrary they also held Tareeqat in subservience to the Shariat.

Shariat. Tareeqat. Haqe,eqat and Ma'rifat:

The whole combination of the teachings imposed by Islam is known as the Shariat. Both sets of acts, viz., A',al Zahiri and A'mal Batini, are included. In the terminology of the Mutaqaddimeen (the early authorities of the Shariat) the term Fiqh was synonymous with the word Shariat. Thus Imam A'zam Abu Hanifah (Rahmatullah Alaihe) defined Fiqh as follows:                              i- "The recognition of that which is beneficial and harmful to the nafs."

Later, in the terminology of the Muta-akh-khireen (the later authorities of the Shariat) the word Kiqh was used for that branch of Islam which related to A'male Zahiri while the branch which dealt with A'male Batini became known as Tasawwuf. The ways or methods of acquiring the A'male Batini are called Tareeqat

The reformation of life A'male Batini brings about spiritual lustre and glitter of the heart to which is revealed, in consequence, certain realities (haqa-iq-e-kauniyah) pertaining to tangible and intangible occurences especially virtue and vice; as well as certain realities (Haqa-iq-e-Ilahiyyah) pertaining to Divine Attributes and Acts especially related to affairs between Allah servants. These revelations (makshufat) are known as Haqeeqat. The process of these revelations (i.e. inkishaf) is called Ma'rifat while the Saint of Inkishaf is known as a Muhaqqiq and Arif.

All the aforementioned relates to the Shariat. [The notion that the Shariat and Tareeqat are entities part - this notion has gained prominence in the public in totally false and baseless. Now that the nature and reality of Tasawwuf and Suluk have become clear, it will be understood that:

Kashf (inspiration and revelation) and karamat I miracles) are not necessary.

ll does not promise success in the wordly affairs.

11 does no assert that one's work will be achieved by leans of ta'weez and potions; nor does it claim that one will be successful in court cases by means of duaa.

* It does not promise increase in one's earnings nor does it promise one cure from physical ailments.

* It does not foretell future events.

*  It does not contend that the disciple's (mureed) reformation will be achieved by the spiritual focusing of the Shaikh. Extra-normal operation is not j necessary to Tasawwuf.

* It does not contend that the one who trods this Path I will not be afflicted by even the thought of sin nor does it claim that the mureed will automatically (without effort) engage in Ibadat.

* It does not promise total self-annihilation so that one is not aware even of one's presence.

* It does not promise the experiencing of states of ecstacy and spiritual effulgence in Thikr and Shaghll (spiritual exercise) nor does it claim that one will see beautiful dreams and wonderful visions. All these are not the aims of Tasawwuf. The purpose is the Pleasure of Allah Ta'ala. This then, should be kept in sight.