What is Wahdat al-Wujood______________________________________________Wahdat al-Wajood or Wahdat ul-Wujood is a concept basedupon the idea that nothing exists other than Allah, andcreation is merely the manifestation of Allah. This impliesthat the creation is Allah, and Allah does not exist outsidethe creation.Hadhrat Imadadullah Mahajir Makki, the spiritual guide ofthe most prominent Deobandis, explains Wahdat al-Wajoodin a booklet by the same name, with an example of a seedand a tree.He states that the seed is Allah and the creation is the treewith its stem, roots, branches and leaves. Initially, only theseed was present, and the entire huge tree was hidden inthe small seed. When the plant grew into a massive tree,the seed disappeared. The seed is now manifest in thishuge tree and does not have an existence outside of it.The Sufis consider the realization of Wahdat al-Wajood tobe a matter of great wisdom. According to them, Tawheed(lit. making one) is a complete denial of existence foreverything other than Allah, as explained by the Deobandisin ‘Irshaadul Mulook’ and ‘Ikhmaalush Shiyaam’,“The root of Tawheed is the negation of the non-existentand transitory things and the confirmation of the everlastingthing.”[1]“A concept which posits true existence for any being otherthan Allah is Shirk in Divine Attribute of Existence(Wajood).”[2]The Sufis consider this type of Tawheed to be suitable onlyfor the ‘Spiritually Elite’ , and claim that only those who havereached the ‘stage’ due to excessive penance and Dhikr areable to comprehend Wahdat al-Wajood.2). The Stages of Wahdat al-Wujood_______________________________________________The Sufis in their circles exaggerated greatly upon theconcept of fearing Allah, and subjected themselves toconstant and excessive mental anxiety. They express theirfear in ways that are far from the Sunnah like in the storymentioned in Fazaail-e-Aamaal of a man who never liftedhis face towards the sky and when asked the reason, hesaid, “I am ashamed! How can I lift up this sinful face tosuch a Great Benefactor.”[3]The effect of this anxiety was that they would enter a stateof ecstasy or fall down unconscious or dead when hearingthe Qur’aan, or music or even the singing of birds.1. ‘One saint relates:‘I saw Hazrat Shaikh Samnoon once swinging side fromside in ecstasy while performing Tawaaf. I took his handand asked him: “By the truth that you shall stand beforeAllah one day, I ask you, how did you reach Allah?” As soonas he heard the words, ‘stand before Allah’, he fell downunconscious…”[4]2. Another incident mentioned in Irshaadul-Mulook states,“Hazrat Hafiz (Dhaamin) Sahib was fond of doves. One daywhen he approached the cage to feed the birds, one of thedoves sang such a rapturous rhapsody that Hazrat HafizSahib fell unconscious into an ecstatic swoon”[5]The effects of Qur’aan on those who listen withunderstanding have been mentioned in the Qur’aan.Listening to the Qur’aan causes the hearts to fear Allah, thefaith to increase, the heart to soften and the eyes to shedtears.[6] But falling unconscious or dead, as a result ofimposed anxiety is not the true fear that stems from theunderstanding of the Qur’aan and the Sunnah and such wasnever reported from the Messenger of Allah (sallallahualaihi wa-sallam) or his Companions.[7]Another good example of misunderstanding the proper wayto love and fear Allah, and subjecting oneself to extremeanxiety can be seen in the following incident mentioned inFazaail-e-Aamaal.It is said that Malik Ibn Deenar met a young man on his wayto Hajj, walking on foot, with no provision or water. MalikIbn Deenar offered him his shirt, but he refused saying: “…Itis better to remain naked, than to acquire worldly shirts.”Later, when the Hajis (the pilgrims) put on the Ihram, readthe Talbiyah, this young man kept silent and said, ‘I fearthat on reciting ‘Labbaik’, a reply may be heard, “LaLabbaik, La Sadaik” (Your cry is not heard and we do notreturn to you in Pleasure.) The young man justified his actsthat were apparently opposed to the Sharee’ah by saying,“And blame me not for this love for Him, for if thou knowestthe thing I see then surely will you never speak.” Later,when the pilgrims sacrificed the sheep, this young manasked Allah to accept his life as a sacrifice and then diedshortly afterwards. This story also claims that a voice fromthe Unseen said: “This is Allah’s friend, and Allah’smartyr.” Later that night, Malik Ibn Deenar asked the youngman in his dream, ‘What did Allah do to you?’ He said: ‘Ihave gained a reward like that of the martyrs of the battle ofBadr – Nay, even more… They died at the swing of theswords of the infidels, while I died by the sword of Allah’slove.”[8]3). Degrading oneself to the status of Dogs and Pigs_______________________________________________After having exaggerated and innovated in the concept ofAllah’s love and fear, the Sufis began to compare theirexistence and stature to that of Allah, and found themselvesto be completely insignificant in front of Him. Exaggeratingfurther in the concept of humility and modesty, they felt thatthey should degrade themselves in order to be truly freefrom Riya (showing off). Following are some examples ofthis…1. Moulana Zakariyah saysthat among the Akhlaq of the Sufiya is ‘to regard oneself asthe most inferior…’ This has also been quoted as a saying ofRasheed Ahmad Gangohi by Moulana Zakariyah inMashaikh-e-Chist (Eng. Trans.) p.255.2. Moulana Zakariyah says:“Hazrat Shah Ishaq Muhajiree Makki advised to ImdadullahMuhajir Makki: “Regard yourself to be most inferior in theentire creation.”[9]3.Story is mentioned,“A man, who used to fast throughout the year and offerSalaat throughout the night for thirty years. He was one ofthe regular attendants of the circle of Abu Yazeed al-Bastami (one of three mystic ‘masters’). Nevertheless, hewas unable to find the kind of knowledge, which AbuYazeed possessed! So, Abu Yazeed taught him that even ifhe fasts for three hundred years and offers Salaatthroughout the nights of such period he would not be able tofind even an ant-weight of such knowledge! When askedabout the ‘cure,’ Abu Yazeed told him that he should shavehis head and beard, hang a nosebag filled with nuts aroundhis neck, gather some kids in the market around him andtell them, ‘Everyone who slaps me once, I will give him anut!’[10]4. Shah Abu Saeed Naumani traveled to Balkh to his Shaikhin order to learn Sufism.His Shaikh started his training by assigning him to lookafter the toilets. He was given little food but was notallowed to meet his Shaikh not was any Dhikr prescribed forhim. After a considerable period passed, the Shaikh ordereda cleaner to dump a basket of dirt onto Abu Saeed. Thecleaner did as he was told. This angered Abu Saeed and hethreatened the cleaner, which meant that he was not readyto enter Sufism. After a period of time, the Shaikh againinstructed the cleaner to do as before, but this time AbuSaeed got angry but did not say anything. Now too, AbuSaeed was not ready. After a period of time, the Shaikhinstructed the cleaner to throw dirt on Abu Saeed again. Onthis occasion his Nafs was completely docile andsubmissiveness. He gathered the dirt, which had fallen toground and strew it onto himself. When the Hazrat Shaikhwas informed, he commented: “Alhamdulillah! The firststage has been traversed.”[11]Taking a step further, the Sufis began to addressthemselves as dogs, given that dog is generally lookeddown upon. The Qur’aan says, “So his description is thedescription of a dog: if you drive him away, he lolls histongue out, or if you leave him alone, he (still) lolls histongue out. Such is the description of the people who rejectOur Ayah (proofs, evidences, verses, lessons, signs,revelations, etc.).”[12]1. Moulana Muhammad Qasim, the founder of Darul-UloomDeoband says in a poem, which has been recorded inFazaail-e-Aamaal,“Because of the huge amount of sins even the dogs treatmy name as an abuse, but I am proud of your name andyour relationship (Allah’s Messenger (sallallahu alaihi wa-sallam))... and I desire that my name may be included as adog of (the streets of) Medina… May I live with the dogs ofyour Haram and when I die may my corpse be eaten by thevultures of Medina.” [13]2. Moulana Zakariyah advises a person in a letter that whenhe goes to the Prophet’s grave he should also say:‘One black Indian dog (Moulana Zakariyah Kandhalvi) alsosends his salaams.’[14]3. Moulana Ilyas signs his letters addressing himself asTHE DOG OF PROPHET’s CITY [15]4). Denying the Existence of all the creation_______________________________________________The Sufis eventually denied their own existence and theexistence of all the creation. They claimed that only Allahexists and nothing else. Having reached the pinnacle ofmisguidance, the Sufis took an extremely dangerous andopposite turn, whereby they explained that the existence ofthe creation does not negate Tawheed al-Wujoodi, becauseAllah is manifest in his creation. The creation is part ofAllah Himself, and Allah does not exist outside his creation,as explained by Haji Imdadullah Muhajir Makki with theexample of the seed and tree.Now the people, who did not consider themselves worthy ofbeing called humans and referred to themselves as dogs,now consider themselves to be Allah and Allah to be in thedetestable creatures like dogs and pigs![16] And Sufis likeMansoor al-Hallaj proclaimed ‘Anal-Haqq’ (I am the Truth,i.e. Allah) and Abu Yazeed al-Bastami said: ‘Subhani ma-Aadham-shaaani’ (far removed am I from all imperfections,how great is my state) (And these descriptions are only forAllah).From the above, we see the various stages of Wahdat al-Wajood in light of examples and quotes from the books ofthe Deobandis. What started with self-imposed anxiety ledto degrading one’s existence to the level of dogs and pigs.Further exaggeration led to the complete denial of theexistence of the creation, until finally it was claimed that allthat exists is nothing but the Creator.This evil concept is a result of the Sufi’s grossmisunderstanding and distance from the clear teachings ofthe Qur’aan and the Sunnah and arrogance in followingone’s own whims and desires.The most overt and clear refutation of Wahdat al-Wajood isthe unmistakable distinction between the Creator and thecreated in the Qur’aan and the Sunnah. “Allah created allthings and He is the Wakeel (Trustee, Disposer of affairs,Guardian) of all things.”[17] We are the creation and Allahis our Creator. He is the One in Whose Hands our affairs lie,and He is the One, Who truly deserves to be worshiped. HisAttributes cannot be compared to ours and His Self isbeyond our comprehension and imagination.5). Wahdat ash-Shuhood______________________________________________Backing down from the extreme concept of Wahdat al-Wajood was the later innovated concept of Wahdat as-Shuhood. The Majlis ul-Ulema, the Deobandi lobby of SouthAfrica, describes the believer in Wahdat ash-Shuhood as, ahigh ranking Wali whose soul dwells in a lofty state ofDivine Presence and Perception.[18]From Irshaadul-Mulook,“To the Sufiya, the true Tawheed means the abandonment ofevery Tawheed during the state of Tawheed because anyfocus of the attention of any being other than Allah is withinthe scope of Tashbeeh (comparison).”[19]This concept implies that the creation exists, but due to theSufi’s complete concentration upon Allah, the creationbecomes oblivious to him. This concept just serves onepurpose and that is to make excuses for the previous Sufisand their open statements of Kufr. Otherwise, this conceptis too as baseless as Wahdat al-Wajood. The best and themost perfect worshiper of Allah – Allah’s Messenger(sallallahu alaihi wa-sallam) - did not experience Wahdatal-Wajood or Wahdat ash-Shuhood.What the Sufis experience in the form of hallucinations orimaginations is due to the excessive physical abuse of theirbodies and Shaytaan’s taking advantage of their venerablestate of mind weakened due to starvation, anxiety andwandering in the wilderness.6). The Concept of Allah being everywhere_______________________________________________A closely related concept that has been spread among themasses is that Allah is everywhere. The people areexpected to believe in this concept without questioning orpondering upon its implications. The saying, “Allah iseverywhere by His Self (Dhaat)” opposes the guidancegiven in the Qur’aan and the Sunnah. It is mentioned atseven places in the Qur’aan[20] that Allah (who callsHimself al-Alaa (the Most High), is above His Arsh(Throne). He is not within or among His creation in HisEssence. However, He is all-Seer (as-Sameeh) and all-Hearer (al-Baseer), and Knows everything that the heartsconceal.The concept of ‘Allah being everywhere’ was neither thebelief of the pious predecessors (as-Salaf as-Salih) nor thepious Imams (scholars) of Islam who came after them. Forinstance is the belief of Imam Abu Haneefah recorded by IbnAbil-Ezz al-Hanafee in the explanation of “Al-Aqeedah at-Tahawiyah (p. 288)”Mutee’ al-Balakhee reported that he asked Abu Haneefah’sopinion about a person who says that he does not knowwhether his Lord is in the Heavens or on earth? Imam AbuHaneefah (rahimahullah) replied: “He has disbelieved, forAllah says: ‘The Most Merciful is above the Throne’[21] andHis Throne is above His Seven Heavens.” Al-Balakhee thenasked: “What if he said that Allah is above the Throne, buthe does not know whether the Throne is in the Heavens oron earth? Imam Abu Haneefah replied: “He has disbelievedbecause he has denied that Allah is above the Heavens andwhoever denies that He is above the Heavens, hasdisbelieved.”This is an example of how a large number of Hanafeescholars adopted an important matter of Aqeedah fromdeviant Sufi beliefs. Imam Abu Haneefah used the word“Kufr” or ‘disbelief’ for him, who denies that Allah is aboveHis Arsh or above the Heavens, which show the greatimportance, which he gave to the matters of Aqeedah. Thisis an example of how those who affiliate themselves withthe Hanafee Madhhab, only follow the Hanafee Fiqh, but notthe Aqeedah (beliefs) of Imam Abu Haneefah.Likewise, various beliefs of Imam Abu Haneefah mentionedby Ibn Abil-Ezz al-Hanafee (in the explanation of “Al-Aqeedah at-Tahawiyah”) are contradictory with the ideas ofthe present day Deobandi scholars.7). Deobandi Scholars unanimously support the theory ofWahdat al-Wajood______________________________________________Following are some quotes from the books of Deobandis…1. Moulana Ashraf Ali Thanvi says about his Pir (spiritualguide),“Haji Sahib (Haji Imdadullah Muhajir Makki) was greatlyover-powered by Tawheed… As for Wahdat al-Wajood, itseemed as if he was an eyewitness to it. Once, he waslistening to Soorah Ta-Ha, a condition overcame him whenhe heard the verse: “Allah! There is no God but He, to Himbelong the Best Names (al-Asma al-Husna).” He said in theexplanation (Tafseer) of this verse: “A question may beraised from the first part of this verse that since there isnone other than Allah, (then) what are these Hawatith?[22]The answer is thus, (as in the next part of the verse), ‘LahulAsma al-Husna’ meaning that all are the Madhahar[23](manifestations) of Him (Allah). Someone has said (in apoem): “In the garden, I saw every flower. Neither does ithave Your color nor Your fragrance.” Haji Sahib(Imdadullah Muhajir Makki) said: “This poet is a Dhahiri(only aware of the outward matters). If he were an Aarif[24],he would have said: “In the garden I saw every flower. Theyall have Your color, they all have Your fragrance.” However,expressing such sayings or relating them is not foreveryone.”[25]Click to view the Scanned Image of the QuoteImdadullah Muhajir Makki has also written a book onWahdat al-Wajood.2. Moulana Ashraf Ali Thanvi said,“He (Imdadullah Muhajir Makki) used to say that the humanbeing is outwardly a slave and inwardly (Batini) the Haqq(Allah).” Moulana Ashraf Ali Thanvi further elaborates, “Thebatin is the reality which is manifest in the human, and thebatin should not be considered a part of the human…”[26]Click to view the Scanned Image of the Quote3. Once, Moulvi Muhammad Ahsan, a resident of Mecca,expressed his skepticism on the issue of Wahdat al-Wajoodto Moulana Ashraf Ali Thanvi. He (Moulvi Ahsan) remarkedthat this issue seems to oppose Eemaan. Ashraf Ali Thanvireplied:“Someday listen to my lecture on this issue, then you willyourself say that Eemaan cannot be complete without thebelief in this (i.e. Wahdat al-Wajood).” Then, Ashraf AliThanvi gave a speech of two hours on a Friday morning.After the lecture, Moulvi Ahsan could not help saying:“Belief in this (Wahdat al-Wajood) is so crucial that withoutit Eemaan cannot be understood.” The biographer of AshrafAli Thanvi comments, “Ashraf Ali Thanvi declared the beliefof Wahdat al-Wajood as the completion of Eemaan. ButMuhammad Ahsan went much further by saying thatEemaan rests on the belief in Wahdat al-Wajood.”[27]4. Ashraf Ali Thanvi says:“You are amazed at people who claim Prophet-hood…People have claimed Lordship. However, nobody must thinkthat Hussain bin Mansoor (al-Hallaj) in his saying, ‘Aanal-Haqq’ [I am the Haqq (Truth meaning Allah)] claimedLordship (i.e. claimed to be God). Because upon him was acondition, otherwise he also believed in Abdiyaah (the stateof being a worshiper) and therefore he offered Salaah.Someone asked him (al-Hallaj): “Since you are Allah, towhom do you prostrate?” He (al-Hallaj) answered: “I havetwo states, one outward and the other inward. My outwardself prostrates to my inward self.”[28]Click to view the Scanned Image of the Quote5. Moulana Zakariyah says:“Hazrat Shaikhul Islam, Moulana Madani said that the samekaifiyat (spiritual state) which constrained Mansoor al-Hallaj to proclaim: “Anal Haqq (I am the Truth i.e. Allah)prevailed for six months on Hazrat Mainji (Nur Muhammad)[who was the Pir (Shaikh) of Imdadullah MuhajirMakki].”[29]6. In Shamaaim-e-Imdadiyah, a story of a Fakir (hermit)who believed in Wahdat al-Wajood is mentioned. Afterapproving the Aqeedah of the Faqir, the author says:“It is Shirk to differentiate between the worshiper (Aabid)and the Worshiped (Mabud)… To summarize, based uponthe explanations of our predecessors, we understand thatthis position is Haqq (true) and there is no doubt about it.However, its reality is experienced only when a disciplebecomes distant from his own self by striving hard andignoring every danger. Because when a person becomesunaware of his self, he is unaware of everything. Nothingremains in his thoughts or his sight except Allah. Therefore,all concentration of the disciple is upon Allah. When nothingdistracts his attention and he meditates his mind on Allah;then when he opens his eyes, he sees nothing but Allah. (Atthis stage) the Dhikr of Hu Hu (He He) turns to Ana Ana (MeMe). This stage is called Fanah der Fanah … (Similarly)from the special Ummah, Ba Yazid Bastami[19] said:‘Subhaani maa Aadhaam-Shaani (Glory be to me, Farremoved am I from all imperfections, how great is my state)and Mansoor Hallaj said: ‘Anal-Haqq’ (I am the Truth).[30]Click to view the Scanned Image of the Quote7. From Shamaaim-e-Imdadiyah,“In the stage of Uboodiyyah (The state of being Abd orworshiper), there are three meanings of the Kalimah – “Laailaha illa Allah” Laa Ma’bood (Nobody is worthy of worship)Laa Matloob (Nobody is desired) and Laa Mowjood (Noneexists), the last being the loftiest stage.”[31]Click to view the Scanned Image of the Quote8. In the book Irshaadul-Mulook, a letter written by RasheedAhmad Gangohi to his Pir, Imdadullah Muhajir Makki, hasbeen mentioned in which Rasheed Ahmad Gungohi writes atthe end,“In reality I am nothing. It is only Your Shadow – only Yourexistence (i.e. Allah’s existence). What am I? I am nothing.Only He is. You and me are Shirk upon Shirk.”[32]Comment : In this letter, Rasheed Ahmad Gungohi informshis Pir, Imdadullah Muhajir Makki of his well being, andthen says that in reality neither he, nor his Pir exists. And todifferentiate between the Creator and the created is Shirk.Creation is only the Shadow of Allah. So, then who iswriting the letter to whom? Sufism is full of self-contradictions!!Shaikh al-Islam Ibn Taymiyyah (rahimahullah) mentions astory in relation to the theory of Wahdat al-Wajood in hisbook, ‘Al-Furqaan bayna Awliya ar-Rahmaa wa-Awliyaash-Shaytaan’ on page. 101, “The book, ‘Essence ofWisdom’ of Ibn Arabee was read to at-Talmasani and said:“This book of yours goes against the Qur’aan.” To which hereplied: ‘The whole Qur’aan is associationism (Shirk),Tawheed is only found in our writings.” Then it was said tohim: “If all existence is only one, why is a wife Halaal to aman while his sister is Haraam?” He said: “Both of them tous are Halaal, but he who is veiled says, Haraam! And sowe say Haraam for you.’ The Shaikh further mentions, ‘Thisperson, aside from his blatant belief (Kufr), has alsocontradicted himself! If all existence is one, who is theveiled one and who is the one who veils? Thus, one of theirShaikhs said to one of his followers: ‘Whoever tells you thatthere is anything other than Allah in the Universe has lied.’The student then asked him: ‘Who then is the one who lied?’They said to another student: ‘These are nothing butappearances.’ He said to them: ‘Are these appearancesother than that, you have introduced relativity (no unity ofexistence!) and if they are the same, then it is as I said.’8). Wahdat al-Wajood and Moksha______________________________________________If one analyzes the Hindu concept of the relationshipbetween God and mankind, he would be startled at thesimilarity between the Pagan concept of Moksha and theAqeedah of Wahdat al-Wajood of the Deobandis and Sufis.Following are some excerpts from the book, “The Religionof the Hindus.”[33]“The Hindu scriptures teach that the ultimate end of humanlife is liberation (Moksha) from that finite humanconsciousness, which makes humans see everything asseparate from one another and not as part of a whole. Whena higher consciousness dawns upon us, we see theindividual parts of the Universe as deriving their truesignificance from the central unity of spirit. This is thebeginning of the experience, which the Hindu scriptures call,‘the second birth’, or ‘the opening of the third eye’ or ‘theeye of wisdom’. The end of this experience is more or lesspermanent establishment of the inspiring consciousness,which is the ultimate goal of man.Our political and social institutions, our arts and sciences,our creeds, and rituals are not ends in themselves, but onlymeans to this goal of ‘liberation’. When this goal is reached,man is lifted above his mortal plane and becomes one withthat ocean of pure Being, Consciousness and Bliss called‘Brahman’ in Hindu scriptures.The ultimate aim of man is liberation. Liberation is not onlyfrom the bondage of the flesh but also from the limitationsof a finite being. In other words, ‘Moksha’ means becominga perfect spirit like the Supreme Spirit.”==========Footnotes==========[1] Irshaadul-Mulook (Eng. Trans.) p.152.[2] Ikhmaalush-Shiyaam (Eng. Trans.) p.219.[3] Fazaail-e-Aamaal (Hindi Trans.) Virtues of Hajj, p.256.story no.3 (First Edition 1984 - Published by Idara Ishaat-e-Diniyaat).Fazaail-e-Aamaal (Eng. Trans.), Virtues of Hajj,Conclusion, p.233, story no. 3, (New Edition 1982,Published by Dini Book Depot - Delhi).[4] Virtues of Charity and Hajj story no: 40, p.270 (NewEdition 1982, Published by Dini Book Depot).[5] Irshaadul-Mulook (Eng. Trans.), p.22.[6] See Soorah al-Anfaal (8): 2, Soorah az-Zumar (39): 23,and Soorah Maryam (19): 58.[7] For more information refer to, “The Dispraise of al-Hawaa” by Dr. Saleh as-Saleh, p.74-75.[8] See Fazaail-e-Aamaal (Eng. Trans.) Virtues of Charityand Hajj story no: 4, p.234 (New Edition 1982, Published byDini Book Depot - Delhi).[9] Mashaikh-e-Chist (Eng. Trans.) p.220.[10] Qut al-Quloob vol.2, p.70.[11] Mashaikh-e-Chist (Eng. Trans.) p.192.[12] Soorah a-A’raf (7): 176.[13] Fazaail-e-Aamaal (Eng. Trans.) The Virtues of Darood,p.164, no. 46. (Edn. 1985 – Published by Dini Book Depot,Delhi).[14] Savaneh Muhammad Yousuf, p.132. (India – MaktabaaTaalifaat Ashrafeeyah) 1304 H.[15] Makatib Hazrat Moulana Shah Mohammad Ilyas)compiled by Moulana Sayed Abul-Hassan Ali Nadvi – IdaraIshaat al-Diniyat, Nizamuddin, New Delhi) p.54.[16] See Al-Kashf anil-Haqeeqat as-Soofiyyah p.162.[17] Soorah az-Zumar (39): 62.[18] Mashaikh-e-Chist (Eng. Trans.) p.192.[19] Irshaadul-Mulook (Eng. Trans.) pp. 155.[20] This has been mentioned at seven places in theQur’aan. Soorah al-Ar’af (7): 54, Soorah Yunus (10): 3,Soorah ar-Rad (13): 2, Soorah Ta-Ha (20): 5, Soorah al-Furqan (25): 59, Soorah as-Sajdah (32): 4 and Soorah al-Hadid (57): 4.[21] Soorah Taahaa (20): 5.[22] Hawatith : Things that do not exist originally, but comeinto existence later.[23] Madhahar : The point of manifestation. Here it means(according to the explanation of Haji Imdadullah MuhajirMakki) that the creatures are nothing but the visiblemanifestations of Allaah. Just like Allaah’s Asmaa al-Husnaa (Beautiful Names) are not other than Him, similarlythese Hawadith are not other than Him.[24] Aarif: a Soofi who has reached the stage of Ma’rifah,i.e. has gained knowledge through mystical means.[25] Malfoodhat Hakeem al-Ummat (a biography of AshrafAli Thanvi by Muhammed Iqbal Quraishi) vol.1, p.244[26] Imdadul-Mushtaq ila Ashraful-akhlaq (Urdu) sayingno.74, p.62.[27] Maqtoobat wa-Malfoozaat Ashrafeeyah (Writings andSayings of Ashraf Ali Thanvi), a biography by one ofThanvi’s Khaleefahs, Moulana Muhammed Shareefp.185-186.[28] Malfoozat Hakim al-Ummat (a biography of Ashraf AliThanvi by Muhammad Iqbal Qurayshi), vol.1, p.251. Thesame belief is found in the poem of Ibn al-Faridh, which heentitled, Nudhum As-Suluuk.[29] Mashaikh-e-Chist (Eng. Trans.) p.213.[30] Abu Yazld bin Tayfur bin ‘Isa al-Bistami, one of thefounders of Soofism hailed from Bistam, a town in theIranian province of Khamis.[31] Shamaaim-e-Imdaadiyah, p.35 and 36. Sai Baba usedto make similar statements such as, “I am Parwardigar(Persian for God)” [The Life and Teachings of Sai Baba,p.4.][32] Soorah al-Hajj (22): 6.[33] Shamaaim-e-Imdaadiyah, p.43.[34] Irshaadul-Mulook, (Eng. Trans.) p.11.
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