ANSWERING
SOME OF THE OBJECTIONS TO THE TARIQAH OF OUR SHAYKH MAY ALLAH BE PLEASED WITH
HIM
Introduction:
Please
know, may Allah guide me and you, that I did not write this chapter except due
to compassion towards the objectors of the Awliya-Allah.
This is because we are not in need of this (defense of the Awliya) as Allah Most High has Himself taken the responsibility of
defending His Friends. He Most High states, in a Hadith Qudsi:
“Whosoever hurts a Friend of Mine, I will
declare war on him.”
And
indeed, nothing can diminish their high status. In fact, the objector may wish
to disrespect them, but Allah will increase their honor and elevation due to
his insults.
Indeed,
if the objector was fair (to himself), he would have been busy with his own
faults.
The
learned scholar and jurist, Sidi Muhammad al-Kansusi states in al-Jawab al-Muskit fi ’r-Raddi ala man
Ankara ala ‘sh-Shaykh al-Tijani bila Tathabbut:
Shaykh Abd-al-Wahhab al-Sha’rani, may
Allah be pleased with him, stated, ‘My brother (the saint) Afdal-ad-Din used to
say: If the truth was revealed to the human being, he would see his entire
being as a faults that came together and
took the form of human’.”
And
(the great scholar) Abi-Umar Ibn Abd-al-Barr narrates with his chain of
narration in al-Tamhid, that some
princes asked (the saint) Muhammad bin Wasi about al-Qada and al-Qadar. So
he replied to him:
“O Prince, Allah Most High will not
ask His servant about the Qada and Qadar, but will ask him about his
actions”.
Types
of Objectors to the Awliya:
The
objectors to our masters the Awliya
are of three kinds:
A)
Those whose objection to the Awliya
is simply due to prejudice arrogance, jealousy and stubbornness. We have no
discussion with this group, because it would not desist from his objection even
if one had to recite the entire Torah,
Injil, Zabur and Qur’an to it (in
defense of the Awliya)!
As
said (by the poet):
There is hope for the removal of all
enmities
Save an enmity that is based on
jealousy
However
the condition for this is that the objector must be well aware of the
differences of the Ulama (regarding numerous
matters in the Shari’ah). And he must
be well-versed in all the Sciences (of the religion), and must also be aware of
the miracles of the Prophets and the Saints. And there are also other
conditions, mentioned in the Sariyyat
al-Jaysh and other books.
This
group of objectors is rewarded for its effort, because the claimants to the
Sufi Way have become many and the matter has become confusing for people.
Therefore, it has become necessary to scrutinize them and their affairs (i.e.
with the scale of the Shari’ah).
So
if we find these claimants ascribing to the Qur’an
and the Sunnah, then we can concede
that they are Awliya, otherwise they
are heretics posing as Sufi saints in order to rob people.
However!
Only the objector who fulfils the above-mentioned conditions can distinguish
between such false claimants and the True Saints.
We
have no argument with this type of objector as well.
C)
Those who do not fulfill the conditions for (valid) objection, but whose goal
in objecting is to arrive at the truth, as it becomes apparent.
With
the Permission of Allah, such an objector will see here that which will make
him take back his objection, if he is fair person.
Indeed,
it has been said:
“If one looks at matters with the
eyes of fairness, and not the eyes of whim and bias for ones opinion, then
truths become apparent.”
After
this introduction, I state:
The
Objection to Seeing of the Prophet (SAW) while Awake:
Among
the objections raised is that the Prophet (SAW) cannot be seen (after his
death) in wakefulness, and that there is nothing that supports this in the Sunnah. This objection is directed at
the statement (in the Jawahir al-Ma’ani)
that:
“He (Shaykh al-Tijani), may Allah be
pleased with him, informed me that he saw the Prophet (SAW) while awake, and he
took the Wird of his Tariqah from him
(SAW) in person.”
And
the answer to this objection is that the possibility of seeing him (SAW) is
attested to in the Sunnah and by the
statements of great Scholars and Gnostics.
As
for the Sunnah, it is narrated in Sahih al-Bukhari, Muslim and Abu-Dawud from
Abu-Hurayrah, may Allah be pleased with him, that the Messenger of Allah (SAW)
said:
“Whoever sees me in a dream will see
me while awake, and the Devil cannot take my form.”
And
al-Tabarani narrated the same from hadith
of Malik bin Abd-Allah and the hadith
of Abi-Bakrah. And al-Darimi narrated the same from the hadith of Abi-Qatadah.
Imam
Muhammad bin Abi-Jamrah states in his commentary on the Ahadith he selected from al-Bukhari:
“This hadith affirms that the one who sees him (SAW) in a dream will see
him (SAW) while awake. However, is this (guarantee) general for during his life
and after his death as well, or only during his life? And is this (guarantee)
general for all those who see him (SAW) or only for those who are deserving and
are observant of his Sunnah?
(I answer) The wording (of the hadith) is general, and whoever claims a
limitation to it without endorsement from the Prophet (SAW) is being unfair.”
As
for the statements of the Ulama, I
quote the words of (al-Imam)
Ibn-al-Hajj in al-Madkhal:
“To see him (SAW) while awake is a
slim chapter (i.e. a very difficult and rare experience). Few are those who
experience it, save for a person who is of such a quality that is extremely
rare today, in fact generally non-existent.
However, we do not deny those who
experience this (vision) from the great saints who have been protected by Allah
outwardly and inwardly.”
Qadi
Sharaf-ud-Din Hibat-Allah bin Abd-al-Rahim al-Barizi states in his book Tawthiq Ura ’l-Iman that Imam al-Bayhaqi
states in Kitab al-I’tiqad:
“The Souls of the Prophets have been
returned to them after their passing away. Therefore, they are alive in the
company of their Creator, like the Martyrs. Indeed, the Prophet (SAW) saw a
group of them on the Night of the Mir’aj.
And he (SAW) informed us – and his
report is true – that our Salats (on
him) are presented to him (SAW), and that our greetings (to him) reach him
(SAW), and that Allah Most High has forbidden the Earth to eat the flesh of the
Prophets.
Al-Barizi states: ‘And it has been
heard from a group of Awliya in our
time and before, that they saw the Prophet (SAW) while awake, alive after his
death’.”
As
for the statements of the Aqtab al-Arifin.
From them is the statement of the great Qutb
Sidi Abd-al-Qadir al-Jilani, may Allah be pleased with him:
“I saw the Messenger of Allah (SAW)
before the Zuhr Prayer, so he
asked me, ‘My son why don’t you speak (in public)?’. So I replied, ‘O Father, I am a non-Arabic
speaking person, so how can I speak in front of the eloquent men of Baghdad?.’
So he (SAW) said, ‘Open your mouth.’ So I opened it and he spat in it seven
times and said, ‘Speak in front of the people, and call towards the Way of your
Lord with wisdom and beautiful admonition.’
So I performed the Zuhr prayer and sat down (to preach)
and a large number of people gathered in front of me and I started getting
nervous. Then I saw Sayyiduna Ali
(RA) standing next to me, and he asked me, ‘My son, why don’t you
speak?...etc.”
Check
the complete story in the Bughyat
al-Mustafid li-Shar’h Munyat al-Murid by the learned scholar Sidi Muhammad
al-Arabi bin al-Sa’ih, may Allah be pleased with him.
And
it is stated in the book al-Minah
al-Ilahiyyah fi Manaqib al-Sadah al-Wafa’iyyah by Ibn-al-Faris:
“I heard Sidi Ali (Wafa), may Allah be
pleased with him, state that:
I was a boy of five and reading the Qur’an to a man named Shaykh Ya’qub. One
day, when I came to him, I saw the Prophet (SAW) in wakefulness and not in
slumber. He was wearing a white cotton garment. Then I saw the same garment on
me. Then he (SAW) requested me to recite. So I recited the Surah of Wa’d-Duha and Alam Nashrah. Then he (SAW) disappeared
from my sight. Then, when I was twenty one, I commenced the Fajr prayer at the Qarafah (in Cairo) one day, and I saw him (SAW) facing me. Then he
(SAW) hugged me and said, ‘As for the blessing of your Lord; Proclaim it.’ And
I was granted his tongue since then’.”
And
Sidi Ali al-Khawwas, may Allah be pleased with him, stated that:
“A servant does not completely arrive
at the stage of Divine Gnosis until he starts meeting the Prophet (SAW)
personally while awake.”
And
among those who saw him (SAW) while awake are Shaykh Abu-Madyan al-Maghribi,
Shaykh Abd-al-Rahim al-Qinawi, Shaykh Musa al-Zawawi, Shaykh Abu-’l-Hasan
al-Shadhili, and Shaykh Abu-’l-Abbas al-Mursi who used to say:
“If the Messenger of Allah (SAW) is
veiled from me for a moment, I will no consider myself among the Muslims.”
And
also amongst them is Shaykh Abu’-s-Su’ud bin Abi-’l-Asha’ir, Shaykh Ibrahim
al-Matbuli – and he used to meet him (SAW) for all his affairs – and Shaykh
Jalal-ud-Din al-Suyuti, and he sued to say:
“I have seen the Prophet (SAW) and
met him while awake more than seventy times.”
The
above has been summarized from the book Rimah
Hizb al-Rahim ala Nuhur Hizb al-Rajim by Sidi Umar bin Sa’id al-Futi.
And
it is stated in the Bughyah (by Sidi
al-Arabi bin al-Sa’ih), quoting from the Kitab
al-Jaysh al-Kafilbi-Akhdh al-Tha’r amman Salla ala ’sh-Shaykh al-Tijani sayf
al-inkar by the great scholar Sidi Muhammad bin al-Saghir al-Shinqiti:
“Imam al-Laqqani, may Allah have
mercy on him, narrated the agreement of the Huffaz
(the highest ranking scholars of Hadith)
on the possibility of the seeing him (SAW) while awake and while sleeping, and
they did not differ about this.”
Whoever
wishes for more information than what we have mentioned here can refer to the
more extensive books of the Tariqah.
Objections
Related to the Wazifah:
And
they also object to the claim that the Prophet (SAW) and his Four Companions
attend the Wazifah at the 7th
recitation of the Jawharat al-Kamal,
and they object to the spreading of the cloth during it, and to the condition
of only reciting it in a place that can accommodate the reciter and 6 more
people, and to the condition of only reciting it with Wudu with Water (and not Tayammum),
and their objection to the usage of the word “Asqam” in it, claiming that it is a word that is disrespectful to
the Messenger of Allah (SAW).
The
Objection to the Attendance of the Prophet (SAW) in the Wazifah:
As
for the objection to the attendance of the Prophet (SAW) and his Companions
during the 7th (recitation of the Jawharah). This is refuted by the afore-mentioned statements of the
honorable scholars that the Prophet (SAW) is alive and appears in any place he
wishes to. Indeed Imam al-Suyuti saw him in Cairo and kissed his hands!
Imam
al-Manawi and others have mentioned that the Prophet (SAW) attends every
gathering in which the Salat on him
is recited. And the Sahabah can also
(spiritually) attend any gathering they wish to attend, as attested to by the
afore-mentioned story of Sidi Abd-al-Qadir, as he had also seen Sayyiduna Ali (RA) appearing next to him
and saying, “My son, why don’t you speak?.”
And
(Sidi al-Arabi bin al-Sa’ih) states in the Bughyah:
“Sidi Ali al-Khawwas clearly states
in one of his answers that the Awliya
have freedom and mobility to move around in the Barzakh, as they are like others.”
And no doubt, the honorable Sahabah, may Allah be pleased with them,
are the Masters and Leaders of the Awliya,
especially the Khulafa whose status
has been indicated by Scripture. may Allah be pleased with them and make us
benefit from them. Amin.
Therefore,
if this is established, then there is no barrier to their attendance (in the Wazifah), especially when it has been
confirmed by a saint from the greatest saints.
If
it is said that how do we understand the Prophet (SAW)’s attendance in many
places at the same time?
I
state that the answer to this objection is that his attendance in many places
is from the extraordinary matters (i.e. a miracle).
One
of the scholars was asked, ‘How does the Prophet (SAW) reply to all those who
greet him from the East of the world to the West?’. He replied by saying:
“Like
the Sun which is in the middle of the Sky
But
its light covers the East and the West!”
An
excellent answer!
Indeed,
if Sayyiduna Izra’il (the Angel of
death) pulls out the souls of 100,000 persons at the same time without one
distracting from the other, and yet keeps busy with the worship of Allah, then
our Prophet (SAW) is more deserving (of such spiritual presence) as he is the
origin of Creation!
The
Objection to the Spreading of the White Cloth:
As
for the objection to the spreading of the cloth at the recitation of the Jawharat al-Kamal. There is no meaning
to such an accusation, as it has been narrated from the words of the honorable
Sufis that it is recommended to honor the place of Dhikr and of making sure that is clean, and to perfume it.
And
(Sidi al-Arabi bin al-Sa’ih) stated in the Bughyah
that:
“It is mentioned in the Shar’h al-Hasan that the great Imam
Abi-Maysarah, may Allah be pleased with him, stated that, ‘Allah Most High
should not be mentioned except in a clean place’.”
Imam
Fakhruddin Owaisi
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