TASAWWAF IN ISLAM

[Sehar]

PS: I apologize for this lengthy post but it was necessary to cover up a concise detail on the subject and a true picture of Tasawuf could be brought in FFI.

[size=18][b]ISLAM AND TASAWUF (SOPHISM)[/b]

The purpose of life is to unify self with the existence of Allah. For this purpose seclusion is the foremost and indispensable element. Only through this way we can clean our inner, our prayers can nourish and energize our soul and unify ourselves to Almighty creator.

This is main objective of Sophism. All other teachings and rituals are based on this. For example, humbleness, continency, fatalism, patience, restriction of desires like teachings are emphasized. For nourishment of soul Zikr (alleluias), meditations, prayers, Mantras, less eating, less sleeping etc are stressed.

Tyrannical system and insurgency movements had suffered people into bewilderness and disorderness. At this time when the tyrannical system of Umaya was near to end and Abbasiyas was getting powers, Usman ibn Shareek Kufi alias Abu Hashim Kufi laid the foundation stone of Sophism in Islamic society.

As per social point of view Sufi adopted a third way to mitigate the sore of people without trying to bring any change in the prevailing system. They emphasized that for spiritual up gradation it is pertinent to reduce the worldly resources.

Sufis found out the solution of problems, deprivation and human degradation in the teaching of contentment, hungriness, humbleness, killing of worldly desires. They adopted a cruel way i.e encouragement of poverty, begging to kill Nafs (haughtiness of self) and seclusion for removing social injustice and disorder.

They started teaching of contentment, hungriness, humbleness, killing of worldly desires etc so that people could get rid of themselves from deprivation and degradation. These teaching and practice hidden the social injustice with the people. For creating humbleness, patience and killing worldly desires begging eatable thing is also included in the practice of Sophism. Recently this practice has been abolished.

In 900 AD when a debate was going on the subject between Muslims scholars and Ulammas that who is superior Rich or Poor, Sufis advocated that the poor are superior to the riches; having worldly thing means that Self is slave of worldly things. Freedom means to rid of the Self from worldly things. Money and properties creates love to the world. This worldly love is a great hindrance in the progress of spirituality. Hungriness, begging and killing desires are rudiments for evolution of spirituality. Maulana Rumi says: If hollowness of bamboos is filled then how it will give sound. Hence hungriness, deprivation of worldly things, suffocating of desires is necessary elements for a Sufi.

Sufi Abu Saeed Abel Khair says: Honour is in humbleness, opulence is hidden in poverty, emancipation is in slavery, life is in death, and sweetness is in soreness.

Sufi started using ocular language and words in their teaching to safeguard their teachings and practice from the detectors of rulers and opponents groups as they did not want to indulge in any confrontation with rulers or other political groups.

Monastery system emerged in Abbasiya age. There was no concept of property and wealth and they passed collective life and all were considered equal. Alms and gifts were main sources of income to fulfill the expenditure of Monastery.

Their teachings and mode of life induced Ulamaas and Imams to oppose them.

Sunni and Shia Ulammas as Sibt ibn Jozi, Zamukhsari, Ibn Khalqan, Allama Dumeri, Fakhrud Din Razi, and Muhammad ibn Ismael Bokhari (in his book Faziha tul mulhideen), Syed Muhammad Hussain Tabba Tabai, Allama Baqir Majlisi, Sheikh Saduq, Shiekh Mufeed, Kh. Naseerud Din Tusi, Allama Hilli, Allama Murtaza Almul Huda, Ayatullah Syed M. Kazim Yazdi, Syed Abul Hassan Esphahani etc have condemned Sophism in their books.

Imam Jafar Sadiq said that Sophi are our greatest enemies. Imam Musa Kazim said accepting Sufi’s thought is Kufr and Shjrk. Imam Raza ibn Musa Kazim said Sufis are the enemy of Islam.

But after 230 Hijra when a sect of Sufi included love to Ahlulbait in their teachings, majority of Shia accepted Sophism and named it Arfan.

Sufi sects emerged at the time when Abbasiya dynasty became weak. There are 33 sects of Sufi but their basic sects are two.

One sect called that Allah has infused in us. Every existence is Allah. Mohi ud Din ibn Arabi, Abdur Razzaq kashi and Mansoor Hillaj were related to the same sect. It may be kept in mind that Ayat ullah Khomeini was also a follower of Mohi ud Din ibn Arabi. In the letter to Gorbacheve, Khomeini asked him to send students for studying of philosophy of Mohi ud Din ibn Arabi. The other sect was exuberant to exalt the position and place of Ahlul Bait.

There are many words used in the place of the word Sufi. Among these words Sufi, Murshid, Wali or Waliullah, Pir, Faqir and Aarif are very popular. Ghouse, Qutab, Majzoob, Abdal, Qalandar etc are spiritual stages in Sophism.

Shiekh Akbar Mohiud Din ibn Arabi writes in Fasoosul Hukam : though Awlia ullah (friends of Allah) are in subordination of prophets but they too received knowledge from the place where from prophets received. Ulammas do Ijtihad but we get knowledge by inspiration from Allah directly. …………….Hadiths are not innocent by itself hence Awlia ullah asked about Hadiths from prophet directly. Ulamma decide according to Quran and Hadiths whereas we announce decision from God’s inspiration…………..

Shiekh Akbar Mohi ud Din ibn Arabi writes: Pharaoh had right to say that I am God because he was not alienated from the God though he was in the guise of Pharaoh.

He also writes: The meanings of Quran which are induced by words are for laymen. Its real meanings are hidden and only Sufi knows hidden meanings of the words of Quran.

Sufi and other Muslims believe that mysticism, inspiration, exhibition of miracles, and insight can be achieved only by adopting the path of Sophism. These things are considered as necessary for a waliullah that is how we find biographies of Sufi filled in by miracles, mystical and inspirational events.

A prominent wali ullah Makhdoom Jehanyan Jehan Gusht writes in Sirajul Hudaya:

The earthly kings are the superior creature of Allah. Disobedience of their order either explicitly or implicitly is tantamount to disobey to Allah and his Prophet. Mushaikh of Makka and Madina have advised me to obey the rulers in every condition as obedience of Rulers is equal to the obedience of Allah and prophet.

When Sultan Alaud Din Khilji sent a chit to Nizam ud Din Awliya Ullah for getting advice in a political matter Nizam ud Din Awliya Ullah replied that: Faqirs have no ambition with Kings and kingships; I am a Faqir and leading life far away from city area.

Keeping away from political affairs resulted that Rulers always extended their help to Sufi and monastery by giving them lands, constructing monasteries and other privileges. So distribution of Langar (food) increased the number of followers (mureeds). Followers started exaggeration to produce the personality of Shiekh only for to safeguard the monastery system. They ascribed miracles, stories of sobriety and holiness to aloft their personality in the eyes of people.

The popularity in masses inspired them to establish their spiritual kingdom parallel to the worldly kingdom. Getting political powers is not an easy task. It needs wars, blood shedding, plotting and wealth to face defeats and victory. A kingdom where fear of defeats and insurgency not be present and by due to mystical and spiritual powers can easily be maintained was an ideal concept of Kingdom for Sufi. Unlike to the worldly kingdoms, spiritual world was so spacious and large that various chains of Sufi had their own kingdoms without interference by others. Shiekh Mohi ud Din ibn Arabi writes that there is a spiritual kingdom along with worldly kingdom on the earth which is consist of Qutabs, Abdal etc.

As per Rozathul Qayyuma Vol-I and Rooda Kausar by Shiek Muhammad Akram the followers of Sir Ahmed Hindi named him as Qayyum ul Awal and said that Qayyum is called to the man that has all attributes, unseen, past and future, heavenly knowledge and systems under his subordination and without his will nothing can occur in the universe. Prominent scholar and Mujadad Shah Wali Ullah divides Khilafat in to two sections worldly and spiritually Khilafats. The responsibilities and limitations of worldly Khilafat is preparation for Jihad, safeguarding the boundaries, collecting taxes and Jazyas, construction of mosques and ways whereas the responsibilities of Spiritual Khilafat is to invite people towards Islam, Sharia and sobriety. (See world fame book: Hujatul Baligha by Shah Wali Ullah).

One asked from Hazrat Nizam ud Din Awliya that who is better among these two murreds that a mureed (follower) love to his Murshid and pray only five times and the second mureed prays exuberantly, give alms and do good deed but has no love to his Murshid? Khawaja Nizam ud Din Awliya replied He who has love to his Murshid is better than the other.

In political Kingdom loyalty with Sultan or Ruler is essential. Likewise obedience of Murshid is indispensable in Spiritual kingdom. No follower is allowed to consider other Wali superb to his own Murshid. Disobedience in both kingdoms is considered a great crime.

Establishment of Spiritual kingdom and tremendous regards by people and followers brought changes in the views of Murshideen. They considered themselves superior to worldly kings and they preached that worldly kingdoms are also under their spiritual powers. Ahmed Sir Hindi writes in Risala Tehlailiya as: Maintaining of Earth, livelihood, rains and blessings on human beings are only due to the existence of Sufi who get inspiration from Allah and get light from the candle of prophethood.

Sultans of Delhi Al-tatmush, Balbun, and Muhammad Taghluq etc mostly visited to monasteries of Moeen ud Din Chisti, Fareed ud Din Shakar Gunj, and Nizamud Din Awlia for getting victory over enemies and kingdoms through these Awliya. It is also called that victories of Mehmood Ghaznavi were the results of prays of Abu Muhammad Chisti.

By means of such unauthentic and fabricated stories the Sufi tried to entrap the minds of masses so that they might bow down their forehead before the Murshid for solving their worldly problems as kings and sultans did.

An important tradition in Sufi is taking allegiance (Bai at) from followers. If one takes allegiance of any Murshid then he is bound to obey him. In chain of Chistia, at the time of taking Bai at some hairs above ears has to cut and then a cap was to wear him.

Scenes of the courts of worldly kings were observed in the Majalis of Murshid. Murshid sit on a peculiar and separate place. Every visitor enters quietly, bow and kiss the hand or sleeve of Murshid or prostrate before Murshid. When Mureed came before Nizam ud Din Awliya they touched the earth. He used to say I do not forbid them because when mureed came before my Murshid they did so and my Murshid never forbade them. Once a Syrian came into monastery of Nizam ud Din he looked a man prostrating before Nizam ud Din. The Syrian said that it is Shirk. Nizam ud Din Awliya replied that such prostration was allowed in previous Ummahs. People’s prostration before kings and followers prostration before prophets was allowed. A special code of ethics was adopted in monasteries, murshideen were bound to sit quietly with keeping eyes down, laughing, coughing were banned before Murshid and showing back towards Murshid was considered disrespect. Going bar headed before Murshid or gazing the face of Murshid was also considered disrespect. Worldly kings have many servants for their various kinds of works. Likewise in monasteries there were deputed many murshideen for various kinds personal works of Murshid i.e. for making ablution, looking after the foods and cloths etc Kings kept historians in his court and likewise Murshid kept some special murshideen to record his sayings and miracles.

Succession by inheritance was started by Sehrawardya Murshid Bihaud Din Zakriya. He made his successor his son Shiekh Sadrud Din. At the time of announcement or appointment a succession Murshid gave turban, cloak, staff, shirt etc. When Khawaja Moeen ud Din gave Khilafat (succession) to Qutab ud Din Bakhtiar Kaki he wore a turban on the head of his Khalifa and gave Quran. Khawaj Nizam ud Din Awliya gave a wooden cup and a rosary to his successor Shiekh Naseer ud Din Chiragh Dhelwi which was given him by his Murshid Fareed ud Din Gunj Shakar.

At the time of appointment of successor Murshid also gave him title like Sultan-ul Awliya, Meboob-e-Subhani (beloved of Lord) Ghous ul Azam, Shiekh Mohi ud Din, Sheikh o Shiyookh, Sheikh ul Mashaikh, Kishwar Kushai Walayat etc.

Worldly kings divided their kingdom into provinces and appointed there Governor for the sake of management. Likewise Murshid divided spiritual kingdom in walayat and appointed Khalifas for various walayat for looking collection of gifts and alms for monastery.

Worldly kings and kingdoms ended by the time whereas spiritual kingdoms are remain yet. The majestic tombs of Awliya are present in every city and village of subcontinent, Iran and Iraq. These shrines in start were unknown or limited to the followers of Murshid but as miracles and supernatural stories fabricated by the followers of Murshideen spread more and more people are gathered around the tombs for solving their worldly and spiritual problems. The grave of Khawaja Moeen ud Din Chishti was at a deserted place and animals were living there. The first shrine on his grave was constructed by Sofi Shiek Hussain Nagori and the money was provided by Sultan Ghiyas ud Din Khilji. It got fame when Akbar the great constructed a grand building on the shrine.

Sufis do not believe on acquirement of knowledge they believe on inspiration and revelation that is how we do not find any useful thing in their teaching except some loquacious advices.

Some renown Sufis are:

Shiekh Abdul Qadir Gilani, Rabia Basri Data Gunj Bakhtsh, Shah Shamsud Din Tabrizi, Bayazid Bistami, Moheen ud Din Chisti Hussain ibn Mansoor, Baba Fareed Guj Shakar, Qutub Din Bukhtiar Kaki, Muhammad Shah Alam, Sufyan Thauri, etc.

Their biographies are contents on saying that:

- They were difference from their birth comparatively to common children.

- The started showing miracles from their early childhood.

- They preached and embraced Non Muslims by showing various kinds of miracles. Example of ethics and characters are very rare in their biographies.

- Prophet, Ali or Khizar came into them physically or in dreams to guide them.

- They did not ever like books and other explicit means of education, they transformed hidden and inwardly education to their pupil (a) by eyes contact (b) by an eatable thing which they chew it first and then give it to pupil to eat it.

Some Examples:

When Shiekh Abdul Qadir Gilani used to deliver speech not only Jinn but also Muhammad and his Companions participated to listen to Gilani. Satan also come in various shape to devoid them but they always failed his plot.

Gilani was born in the month of Ramadhan. When he born he did not suck milk in the reverence of Ramadhan. Once on 29th Shaaban the night was cloudy and people could not looked the crescent of Ramadhan. At the morning time people came to her mother and asked that Gilani had suck the milk or otherwise. Her mother replied that Gilani had not sucked the milk. Thus people come to know that today is the first of Ramadhan.

Gilani used to say that Jinn and Angels have their own Mashaikh but Allah has given me so much exalted place on them that I am the Shiekh of all human being, jinn and Angels.

Data Gunj Bakahsh says: seclusion from people means salvation from miseries it is essential for man to keep away himself from another man. He also writes that a he is wali who free from lust and can show miracles.
He also writes: that he was in love with someone for one year but before tearing down his faith Allah guided him and his love changed towards Allah.

Madu Lal Hussain was fallen in love with a handsome Hindu guy for many years. This love transformed his heart toward Allah.

When Abdul Latif renown by Sarkar Bari Imam was a child his father sent him to feed grass to cows in the near forest. He was a child hence he started playing with other children and the cows entered into the fields of a Hindus Brahman and ate all the crops. Hindu complained to his father. The father of Bari Sarkar asked his son about the incident. Bari Sarkar said that the Brahma was telling a lie. When they went to the fields the crops were present. Seeing this miracle of the child, Hindu Brahman embraced Islam.

Mohi ud Din Chisti when reached Ajmeer he choose a place for his abode where camels of Prithvi Raj were kept. The servants removed him. He told them that the camels of Prithvi Raj will not be stood here. When camels sat on the ground servants tired their best to get stand the camels. Seeing this miracle many Hindu became Muslim.

Once Prithvi Raj sent Guru Ram Dev along with a group of monks and pandith to see Kh. Chisti when they came in front of Chishti, Chishti gazed into the eyes of Guru Ram Dev. Guru Ram Dev heart changed and bow down before Chishti and embraced Islam along his groups.

Hazart Khizar brought Khawaja Bukhtiar Qutab ud Din Kaki to Abu Hafas for teaching and training. Abu Hafas took Quran to start teaching. The child started reading from 15 Paras. Thereon Abu Hafas asked him about previous paras. Bukhtiar Qutabud Din Kaki replied that I have read from one to fourteen paras when I was in the womb of my mother.

Baba Fareed ud Din looked some hair on the back of his nephew Ali Ahmed Sabir he cried and announced that his nephew is Wali ullah and this is a sign on his back. When Baba Fareed ud Din was in the womb his mother noticed surprising events. One night a thief came into the house when the mother of Fareed ud Din was busy in prayer soon thief lost his eye-sight.

When Junaid Bughdadi was a child and was under training of his Uncle Shiekh Saquti he saw prophet in his dream saying that O, Junaid stand up go before people and preached them goodness.

Once great scholars of Bughdad were debating on the Shukar (Thankfulness) Sheikh Saquti with his nephew Junaid Bughdadi were also present. Every scholar was presenting his view point on the subject. Sheikh Saquti said that his nephew will also state his point of view about Shukar. Scholars permitted him. Junaid Bughdadi said: I have no word to explain the true meaning of Shukar but I only say that what we get from Allah we should say thanks for it. All the scholars astonished to hear the child and they ended the debate that only this explanation of thankfulness is true and real.

These some examples are sufficient as the life of every Waliullah is full of such miraculous events.

Dr. Sir Allama Iqbal the famous poet and philosopher writes in an essay “Islam and Mysticism” writes that sophism is just trickery. He in this essay state that “Sophism is a strange plant in the land of Islam”. Instead of this, he praises Maulan Rumi as his Murshid and guide in his poetry. He shows in his poetry that earlier Sufis were real theologians whereas the Pirs and Murshid of the present era are tricky.

A great affect of Sufi thoughts have fallen in the minds of Muslim deeply i.e. the quest of spiritual development through prayers, Zikr and getting Murishid sight. Rosary, Zikr, mantras, meditations, less sleeping, less eating, fatalism visiting shrines of Sufi is common.

Majority of people go to the shrines for begging child, wealth, health, to win litigation, success in examination and peace of mind etc. These people mostly belong to poor and middle classes. These people have less resources and lack of understanding of the nature of problem and solving techniques.

You will see every Muslim seeking peace of mind. Pray gives peace of mind. Zikr gives peace of mind. Majority of Muslim look religious rituals in this prospect.

Islam as a religion is a facsimile of previous religions and superstitions. Furthermore, advice and instructions “do or do not “have no peculiarity to distinguish it from other religions. If we analyze these instructions, we find out that all these instructions are the whims of [/size]

[Sehar]

The purpose of post about Tasawwaf in Islam is only to provide information. It purpose is not that I am Muslim. Indeed I was Muslim, but I have given up it that is how I visit this site to learn more and more. I am agree with Ali Sina and other learned people on this site trying to eradicate Islam by their worthy arguments..