By Mawlānā Sa‘d Kāndhlawī
The following is a summarised translation of Mawlānā Sa‘d Kāndhlawī’s advices to the senior workers of Tablīgh Jamā‘at delivered at the Markaz Niẓām al-Dīn on the 11th March 2014. These advices have been summarised and translated by the team at attablig.com. The original Urdu audio of this summary is also available from their site.
Herewith follows the summary:
● This effort [of tabligh] will not progress through acting by experience, but rather by adopting the ways of the Sahaba (RD)
● Those involved in tabligh have begun to view studying the lives of the Sahaba (RD) to be of less importance and have popularized speeches, mashwara, and programmes in its place
● Hazratji Mawlana Ilyas (ra) would say that a speech or discussion that does not instill an awareness of Allah is nothing but pleasure for the ears
● Hazrat Mawlana Yusuf arranged Muntakhab Ahadith so that workers would not be free to explain the 6 principles according to their own whims and so that there would be no misinformation in their explanation
● Ignorance is that a person narrates whatever he hears or has been told. Such a person has been labeled a liar in the hadith. These days, it’s become common for people to say, “We have heard…” When asked for a reference, though, they are unable to give one and even struggle to tell you whom they heard it from Continue reading
By ‘Allamah Abu ‘l-Hasan ‘Ali Nadwi
Mujaddid disagreed with Ibn ‘Arabi but his criticism of the latter was always moderate and showed no signs of rancour against him. In a letter included in the first volume of the Maktubat he expresses his views about Ibn ‘Arabi:
“This meek-spirited considers Shaykh Muhyi al-Din as one of the elects but regards his doctrines (which are against the faith of the Muslims and teachings of the kitib and the srnnah) as incorrect and injurious… There are people who have either exalted or denounced him and strayed far from the road of moderation Some of these persons denounce him and controvert his doctrines and ecstatic illuminations while there are others who follow him unreservedly, are convinced of the truth of his doctrines and bring forth arguments and evidences in his favour. There is not the least doubt that both these groups have been guilty of either overrating or belittling the Shaykh and have left the golden mean… It is rather strange that Shaykh Muhyi al-Din seems to be one of the elects and the saved but most of his spiritual illuminations which do not agree with the faith of the true believers are erroneous and untrue.”1
By Muhammad Ma’sum al-Sirhindi
Muhammad Ma’sum al-Sirhindi states in the 182nd letter of the first volume of his Maktubat writes:
“[You ask,] ‘Is there such a high status in our religion so that one who attains to it will have forgotten about himself and about everything?’ In response to your question, we say that there is the status called fana’ in tasawwuf. One who endeavors on the way of tasawwuf forgets about himself and about everything when he attains to that status. Nevertheless, his batin (heart, soul) is the one who reaches the status of fana’ or baqa’. This hal (state) occurs in one’s heart and soul. The zahir (body, intellect) of a human being has to supply his own needs. Even if he has advanced much further, he cannot rescue himself from this duty.
“You ask whether discovering others’ thoughts, getting information about lost things and the acceptance of the prayers said are the signs of advancing on the way of tasawwuf, of attaining to Allahu ta’ala’s love. Dear brother! These are the extraordinary things Allahu ta’ala creates outside His usual custom (‘adat). Their occurrence to somebody does not show his advancement and acceptance. They may occur also to the people of istidraj who are devoid of felicity. They may also be observed in disbelievers who polishes their nafses through undergoing riyada. In some, they happen without riyada, too. Since undergoing riyada is not a condition for becoming a wali, that is, for attaining to the degrees of wilaya, so it is not a condition for the people of istidraj to display khariqas and for awliya’ (rahimahum-Allahu ta’ala) to display karamas. Undertaking riyada facilitates their frequent occurrence.