The Reality of Sufism

(A real conversation)

My beloved said:

“Some people take the tariq to be “a better person;” others to “become a muttaqi;” others in order to have “some guidance;” others to “bring the sunna in my life”; all good things, but not quite the “full picture”.”

I asked:

“Whats the full picture sayyidi?”

My beloved replied:

” أن تعبد الله كأنك تراه
التحقق بقوله سبحانه وتعالى ** كل شيء هالك إلا وجه*
حقيقة “قيومية الله تعالى
“كون على قدم حال سيدنا المصطفى عليه الصلاة والسلام الذي كان يذكر الله في كل أحيا

(s: “To worship Allah as if you see Him” and “Everything shall perish except his wajh” and “Being on the steps of the state of our master Mustafa (Peace and blessings upon him) who remembered Allah in every breath”)

My beloved continued:

“But there is dhikr, and then there is dhikr.”

I asked:

“Explain it to me sayyidi.”

My beloved said:

“What is the difference between a thousand tahlils we make, and one tahlil made by the `arifin–the Sahaba–the Nabiyyin… actually, between our constant dhikr, and their silence? They draw close to Allah further by their mere silence than we do by our dhikr whats the difference?”

I replied:

“I dont know Sayyidi, ofcourse the difference is there.”

My beloved said:

“In reality, there is little point of comparison.

مثل إيمان أبي بكر، الذي وزن بإيمان العالمين لرجح. هذا مع التصريح بأنه ما فضلكم بكثرة صيام وصلاة ولكن بسرّ وقر في قلبه

(s: which means that the the Iman of Abu Bakr compared to the Iman of creation, then Abu Bakr’s Iman would outweigh theirs. This was not because of the amount of his prayers and fasts but a *secret* placed in his heart).

My beloved continued:

“A *secret* is a reality beyond others’ comprehension — something they don’t know, not something in principle unknowable. That light in the heart, soul, and body–my friend–is sufism. It is the science of the states of the Messenger of Allah (peace and blessings be upon him), the outward sunna is a means to this inward sunna and the resultant relationship with Allah is the end, goal, and fruit.”


Filed under Tasawwuf

15 responses to “The Reality of Sufism

  1. basair al-haqq

    Who is your beloved, bro?/

  2. aa

    is it Shaykh Faraz by any chance?

  3. basair al-haqq

    Seems so. I thought Salman is Chisti?

  4. Salamu `Alaykum

    Yes, I am Chishti Alhamdulilah and an unwavering murid of my murshid, Insha’allah.


  5. basair

    Just for clarification.

    Most respected Mr. “basair al haqq” is not me or related to basair site at all.

    For most respected and honorable Molvi Salman saheb. Why: “I” remains infront of the “beloved”?

  6. Salamu `Alaykum

    Sidi Basair, I did not understand your question. Could you clarify exactly what you are asking Insha’Allah?


  7. Karim

    Assalam alaikum Sidi Salman. I read your recent posts and scans on SunniForum. I have a couple of questions regarding those. Since SF has temporarily shut down, I am posting them here. I hope you don’t mind…

    1. Could you please list the munkaraat which, if removed, would make the mawlid permissible according to Maulana Thanwi?

    2. Would you agree that Maulana Rashid Ahmed Gangohi and his school are more strict and conservative in these matters of ikhtilaf?

  8. Salamu `Alaykum

    Sidi Karim,

    [1] None, it has been established as a being connected with innovative practices `urfan and `aadatan and thus even if there was no munkar the mere presence of such gatherings is a wasila to bida`.

    [2] Yes.


  9. Karim

    I’m afraid I didn’t phrase my first question properly. What I meant to ask was:

    What were those innovative practices that led to the mawlid being declared a bid’a?

    Jazak Allah khayr for your quick reply.

  10. Salamu `Alaykum

    I pray you are well.

    Among the innovative practices that had crept in were corrupt beliefs, such as belief in the coming of the prophetic spirit to such gatherings, which although is a possibility does not dictate necessity and it is known that when the possible is considered necessarily certain to occur then it is a bida` – unless such imkan is established as such through sound texts and methodological principles.

    Others include the habitual practice of the unlearned in narrating everything and anything whether sound or forged at such gatherings. Also, their practice of condeming those who differed with them on the mawlid and those who did not do it or participate, and this falls under the principle of iltizam ma la yalzim.

    However, there is still a code of propriety that all Muslims – whether Deobandi or not – should follow which encompasses the very spirit of khilaf in accepting the validity of the opinions of others and not condemning that which the Ummah has soundly disagreed upon.

    Whoever fails to abide by such propriety is not only going against the very spirit of the Akabir, but the essence of Sunni Islam itself and he has merely narrowed the road that Allah has set for us.


  11. Hanif


    Allah SWT increase your knowledge, understanding and practice of deen with sincerity, love and ma’arifa. And guide you to be a guide for others. Ameen, bijah Sayyidul Mursaleen.

  12. Salamu `Alaykum

    Sidi Hanif, jami`an (all of us), Insha’Allah – Amin.


  13. Karim

    Jazak Allah khayr Sidi. As Shaykh Faraz says, “God bless and grant bliss.”

  14. Do these munkaraat relate to all mawlids, everywhere? In the Arab world? What about the majalis of mawlid celebrated by Arab scholars in the West? Would they be allowed? If so, would the majalis of Mawlid by Indian scholars be allowed if free of what you mention?

  15. Salamu `Alaykum

    Sidi Ashiq, I dont know. I think the answer above is clear.

    However, there is no condemnation in matters of khilaf – simple. I myself have gone to mawlids, as you can see from my previous posts out of respect and love for some of my teachers.


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