Knowledge and Cognition

TEXT OF THE LETTER

I had the chance to go through your book Dalael-us-Sulook, given by a friend, Dilawar Khan. The book lighted up the dark corners of my heart and strengthened my faith. I was surprised to find, that our sub continent had been blessed with such a glittering jewel at a time when we are groping in the darkness of secularism. I would never have believed had I not personally seen your book. If someone had described these facts to me, I would have doubted him. Although whatever you have written has the full support of the Quran and the Sunnah and you appear to combine in yourself the best of Shariah and the Tariqah, yet it is a rare thing in the present age.

For a long time, I had been in search of someone who could cure my heart of all spiritual ailments but all my efforts were in vain. The so called spiritual guides that I met proved to be more of businessmen and as such I could not achieve my cherished goal. If I could come over to meet you I shall be very fortunate because I am at the tail end of my life. Meanwhile, I am eager to seek certain clarifications and I hope you will be kind enough to oblige.

Question 1

Does one find similar Sufi practices and twice a day gathering for Zikr, during the Qurun-e-Thalatha (the period of the Holy Prophet till the Tab‘a Taba‘aeen, i.e. approximately the first three hundred years of Islam), renowned for its goodness. If not, wouldn’t these fall in the category of bidah (heretic innovations)?

Question 2

Are the Book and the Sunnah not enough for one’s salvation on the Day of Judgement? If yes, than why should one resort to Sufi practices of Zikr with the specified restrictions, even when he is following the Book and the Sunnah?

Question 3

Does Tasawwuf form part of religion? If so, why it did not exist during the first three hundred years of Islam?

Question 4

If Sufi knowledge is part of religion, why should its attainment depend on an accomplished Shaikh? Why can’t it be achieved through the Book and the Sunnah alone?

 

Question 5

The Sufi knowledge is said to be an esoteric science which can be learnt from living people. How amazing then is the claim by some Sufis that it can also be attained from the Ruh (spirit) of those in the grave, which is part of another world, particularly in the light of the fact that some outstanding theologians, including Imam Abu Hanifa, deny the phenomenon of hearing by the dead?

Question 6

ALLAH described the creation of the human being, jinn and the Satan, in the Quran, without being asked, but did not disclose the reality of the Ruh even when asked. It clearly implies that Ruh is more subtle than the angles or the jinn. How can any benefit be derived from such as subtle being, in the absence of all the pre requisites, like observation, communication and company of the Ruh? The claim of Kharqa-e-Khilafat (Robe of Permission) from a deceased saint will, therefore, seem totally absurd. Could you please quote any example?

Question 7

Will the Ruh not taste death? The Quran asserts: ‘Every soul will taste death.’ How can an exception be made in case of Ruh?

Question 8

Is there any reality of Fana-fi-Rasool, Fana-fi ALLAH, Baqa-bi-ALLAH and other meditations? How can these be achieved? Can you describe in detail so that we may also achieve these and enter the group of select slaves of ALLAH. We are living in a remote land. Considering me a member of you Order, please provide detailed guidance to acquire kashf-e-malaeka (seeing the angels) and kashf-e-quboor, (seeing the condition of the dead inside the graves.)