The book “Rashahat ‘Ain Al-Hayat” of Ali ibn Husain Safi is a reference book of the Naqshabandi Tariqah and it gathers many sayings of the people of this Tariqah. This book has been translated into English under name “Beads of Dew from the Source of life” by Muhtar Holland and it has been published by Al-Baz Publishing in Florida USA.
Wahdatul Wujud in the book “Rashahat Ain Al-Hayat”
Seeing Allah in the form of a horse (La Hawla wala Quwatta ila Billah)
P 188-189, Ali ibn Husain Safi mentions some sayings of Mawalan Abd al-Ghafur:
“Shaikh Baha’ ad-Din ‘Umar would always ride a white horse. When asked the reason for this, he said that he rode a white horse because, in certain revelatory experiences, his visions showed him in that form. As for the reason why each recipient of revelatory disclosure becomes visible in a different form, that is due to differences of spiritual content and the facts of reality. [Divine] manifestation takes the form of things appropriate to the spiritual states of the individuals concerned. For instance, the manifestation granted to the venerable Moses took the form of a tree. In the case of the Prophet of the Prophets, it took the form of a handsome young man. There are Prophetic traditions to confirm this explanation.
“The Greatest Shaikh [Ibn ‘Arabi] writes that he once saw Allah in the form of a horse.” End of quote
Comment: This is the clear Aqidah of Wahdatul Wujud, that Allah is present in every thing, and more manifested in some, that is why people who worshiped idols or the calf did not worship but Allah for these people.
In the name of the perfect human being
P 174 about Al-Jami:
“In his book, one of the great saints interprets Bismillah (In the name of Allah) to mean Bismi ‘l-insani-‘l kamil (In the name of the perfect human being). This interpretation met with extreme disapproval from the religious scholars of the time, so they went and asked the venerable Mawlana Jami about it. He said:
That is the interpretation of the term ism (name). It is not the interpretation of the word Allah” End of quote.
Comment: What a ridiculous defence of this Sufi quote by Al-Jami. Else the meanibg of these Sufis is clear.
Everything is He for these people
P 261 about Khwaja Ubayd Ullah:
”When I was in his presence one day, he asked me: “What news is there in the city?” I said: “There are two items of news,” and I explained: “Shaikh Zain ad-Din and his companions say that everything is from Him [hama az Ust], while Sayyid Qasim and his affiliates say that everything is He [hama Ust]. What do you say?”
He bowed his head as he replied: “Shaikh Zain ad-Din’s followers are right.” Then he went on to adduce evidence in support of their assertion. As I noticed, however, his arguments actually confirmed the view of Sayyid Qasim’s party. I said: “The evidence you adduce is apparently intended to prove the case of Zain ad-Din’s followers, but it actually proves the opposite side correct!” He produced further strong arguments to the contrary, but they were again supportive of the other side. I then understood his purpose: While he secretly shared the view of Sayyid Qasim and his party, he needed to show superficial agreement with Zain ad-Din and his followers.”
Comment: So one can see these people have a secret Batini creed and claim the opposite to escape blame or because of fear of being killed
Allah behind the Awliya for these people
P 310, sayings of Khwaja Ubaidullah:
”The speaker of the saying:
I am astonished by that person who says: “Do not notice the speaker, but notice what he says!” He should have said: “Do not notice what he says, but notice the speaker!” That is because the One who does the speaking, from the veil of outward appearances, is Allah.
Musa and Firawn are one for these people
P 310, sayings of Khwaja Ubaidullah:
When the Sufi masters said: “All existence is a single entity, than which there is no other,” they invited questions like: “Since this implies that everything is without antithesis, what is all this conflict and collision between the believers and the unbelievers?” They answered by quoting a few lines from the Mathnawi:
When the colourless fall captive to colour,
Moses does battle with Moses.
If colourlessness comes and antithesis departs,
Moses and Pharaoh become one.”
End of quote
Comment: So for these people, for the people of reality, the great Prophet of Allah and the enemy of Allah Firawn are one.
Powers attributed to saints in the book “Rashahat Ain Al-Hayat”
Awliya have power to create according to these Naqshabandiyah
P 188-189, Ali ibn Husain Safi mentions some sayings of Mawalan Abd al-Ghafur:
“Some of those who know by direct experience (‘arifin, pl. of ‘arif) have been granted the power to create whatever they may wish. The creation of the ‘arif survives on a permanent basis, but only so long as he establishes it in the realm of allegory. He does not need to focus on his creation with sensory and visual attention. If he applies the form that exists in the realm of allegory to the created form, that is enough. So long as attentiveness is maintained in the realm of allegory or perception, the entity will survive on a permanent basis. If attentiveness happens to be be cut off, however, that entity will immediately cease to exist and revert to absolute nothingness.”
Comment: So these people declare that others than Allah have the power to create, while for the Mushrik of Makkah, Allah only was the creator.
Even Kafir can have power by concentration
P 314, in chapter: Charismatic talents and supernatural exploits of the venerable Khwaja Tashkandi:
”Spiritual influence [himma] is exerted through concentration of the will in every undertaking, to the point where its opposite is inconceivable. If spiritual influence is exerted like this, the object sought will come to hand.
In his own words:
In the time of my youth, I was with Mawlana Sa`d ad-Din Kashghari in Herat. While strolling one day through the sights and fairgrounds, we stopped to watch a wrestling match. We decided to test the extent of our spiritual influence by exerting it on the wrestlers, and the one we supported came out the winner. Then we deserted him and switched to the other side, and this time we made his opponent victorious.
We came back another day, holding hands to prevent anyone from coming between us, and settled ourselves in a corner of the wrestling place. One of the wrestlers had a body like a massive statue, while his opponent was weak and skinny. I said to Mawlana Sa`d ad-Din: “Let us try and make this weak fellow win! You exert your spiritual influence, and let me be your assistant!”
The well-built champion was tossing the weak and skinny fellow around like a rag, so we brought our spiritual influence to bear on the weakling. At that very moment, a remarkable change came over him. He stretched out his hands, hoisted that huge body into the air, turned it upside-down and dropped it flat on its back. A terrific clamour of cheers and shouts erupted from the crowd. They were all stunned by this unexpected result, and weird sounds issued from their throats. No one could understand the cause of this dramatic upset.
I noticed that Mawlana Sa`d ad-Din still had his eyes shut. I tugged at his sleeve and said: “Don’t exert your spiritual influence any longer. It’s all over and done with!”
In his own words:
Just as it is impossible to dispute with the Qur’an, it is infeasible to withstand the spiritual influence of someone who really knows his business. His challenger is bound to be defeated. Even an infidel can achieve his object, so they say, if he concentrates his will on a particular point, and expends all his effort. Where this matter is concerned, faith and good work do not produce an exclusively effective agent. The effectiveness of bad natures is as certain as that of pure hearts.” End of quote
Comment: One can wonder why martyred Prophets or Sahabah did not use such powers???
And how Kafir have such powers???
Power for Awliya to change form and take another’s form
P 346, more powers attributed to saints:
”Such accounts of the great saints’ ability to transform their appearance are thoroughly confirmed.
As the venerable Mawlana Jami has written in his Nafahat, a manifestation of that ability, on the part of Mawlana Ya’qub Charkhi, was directly witnessed by Khwaja Nasir ad-Din ‘Ubaidu’llah. The latter noticed a slight blemish on the face of the venerable Mawlana Ya’qub Charkhi, and this caused a feeling of coldness to penetrate inside him. He also observed a stern and inflexible attitude, from which his inner being recoiled, and he came close to losing his connection with him. On his second visit, however, he found that Mawlana’s whole appearance and his whole manner had changed, striking him as so beautiful and agreeable that he could only say: “Up until that time, I had never seen such beauty, refinement and pleasantness in any individual!”
According to the venerable Mawlana Jami:
White the venerable Khwaja was relating this account of transformation, he took on the appearance of someone very special, someone for whom I still felt extraordinary love and affection, though a very long time had elapsed since his death. He then transformed that shape, and appeared again in his own true form. After that, I found myself wondering: Was this manifestation caused by some influence on my imagination? Was it my own illusion that I had seen? As I came to know later, however, the venerable Khwaja had also appeared to others in that form. I am satisfied with the conclusion that this aptitude, as demonstrated by the venerable Khwaja, was a volitional quality; that is to say, it was connected with his power of command and his wish. I am also convinced that it was exercised in order to prove the reality of Mawlana Ya’qub Charkhi’s experience.
According to the author of the Rashahat:
Two seekers attached to the venerable Sa`d ad-Din Kashghari, Mawlana Hajji Mirza and Hafiz Ismail by name, have stated that the venerable Khwaja appeared to them in the form of their teacher Mawlana Sa`d ad-Din. They have also correctly specified the time and location of the event, as having occurred at such-and-such a time, in such-and-such a place, at the foot of a tree, in the corner of a valley….” End of quote
Comment: One can see the total science fiction of this Naqshabandi book. The Prophet Yusuf (aley salam) did not change his form to escape jail, nor did any other Prophets.
Invoking dead saints
P 281, saying of Khwaja Ubaidu’llah:
”He addressed one of his close companions, saying:
If you experienced a close relationship and special connection with Shah Naqshband, and if you later derived the same bliss and delight from the fellowship of another great saint, should you leave the venerable Khwaja Baha’ ad-Din, or should you not leave him? The answer is this: Wherever, and by whatever means, you obtain a share of that kind of good fortune, you are obliged to acknowledge that it has come from Shah Naqshband.
One of Shaikh Qutb ad-Din Haidar’s disciples went to visit Shaikh Shihab ad-Din Suhrawardi. His stomach was hungry, so he turned in the direction of his own Shaikh’s village and begged for help, saying within himself: “Grant me something for Allah’s sake, 0 Qutb ad-Din Haidar!” Shaikh Shihab ad-Din Suhrawardi became aware of this state of his, and promptly ordered food to be set before him.
As soon as the disciple had filled his stomach, he turned again in the same direction and said, speaking aloud this time: “Thank you, 0 Qutb ad-Din Haidar! Nowhere do you ever leave us destitute!” A servant in charge of the food reported this to the Shaikh, saying: “He eats your meal, and then he thanks his own Shaikh!” Shaikh Shihab ad-Din Suhrawardi replied: “You must learn discipleship from this man’. Wherever a person acquires something of value and benefit, he must never lose his conviction that it comes from his Shaikh!”” End of quote
Comment: So here, invoking others than Allah for help is told to be recommended.
Other Khurafat in the book “Rashahat”
Batini Tafseer of the Quran doing a clear Tahrif of the Book of Allah
P 265-267, some Batini Tafseer of Khwaja Ubaid Ullah, doing a Tahreef of the Book of Allah:
”6. concerning the Qur anic verse:
Say: “Allah!,” then leave them.
quli ‘llahu thumma dhar-hum. (6:91)
This means: “Leave the attributes and return to the Essence.”
9. Concerning the Qur’anic verse:
It is the same to them, whether you warn them
wa sawd’un ‘alai-him a-andharta-hum
or do not warn them, for they do not believe.
am lam tundhir-hum 1a -yu’minun. (36:10)
This refers to a group of human beings who are lost in contemplation of the Essence. They are unaware of the existence of anything but the Essence of the Truth, for they are cast in the mould of the trusted angels. As a result, they have no faith or belief in anything other than Allah.
12. Concerning the Qur’anic verse:
Surely We have given you Abundance.
That is to say: “We have granted you the vision of Oneness in multiplicity.”
Saying 6: for Sufis the creation are manifestations of Allah’s attributes, so leaving the creation means for them leaving the attributes.
Saying 9: For Sufis, perfect human are no more submitted to the Shari’ah. Also this verse was addressed for the disbelievers, not for Sufis
Saying 12: for Sufis, Sufis should see Khathrah (multiplicity) as one, and this is their creed of Wahdatul Wujud. They have no shame to do tahrif of the Quran to justify their creed.
The sayings of saints should be treated as Quran and Hadith
P 173 among sayings of Al-Jami:
”The sacred words of the saints are gathered from the light of the Muhammadan Reality. The speech of the saints deserves to be treated with the same respect as the Qur’an and the Prophetic tradition (hadith]. If someone seeks good fortune for himself, he must accord due reverence to the speech of the saints.” End of quote
Comment: This is clearly the creed of Christians who say that their scholars and saints are writing with the help of the Holy Spirit, and Nur Muhammadi or Haqiqah Muhammadiyah is the equivalent of the holy spirit of the Christians.
Al-Khidr taught esoteric knowledge to Naqshabandi saints for these people
In Rashahat Ain Al-Hayat, eng trans. p 79:
“After pronouncing these words of wisdom on the subject of the moment (waqt), the venerable Ya’qub Charkhi went on to say:
“After that, the venerable Shah Naqshband traced his chain of connection (silsila) as far as the venerable Abd al-Khaliq Ghujdawani, and he urged this poor creature to practise numerical awareness (wuqud ‘adadi) in the course of remembrance (dhikr). He also said: Esoteric knowledge is, in fact, the knowledge taught by Khidr to the venerable Abd al-Khaliq Ghujdawani” End of quote
Comment: Like other Sufis, these people also claim to receive secret knowledge from Al-Khidr, showing their creed is secretive and Batini.
Power of dead saints increase for these people
P 231, there are words of Shams ad-din Muhammad Ruji:
“When Allah’s saintly friends pass on to the hereafter, they do not die, but simply move from one home to another. In accordance with this principle, they change their state and quality, but this alteration presents no obstacle to their constancy in the provision of bountiful grace. Indeed, their migration from the hereafter actually increases their power to confer benefit. That is because their separation from the body of human nature has removed them from the defects and hindrance of that body, and no obstacle remains to hinder their effectiveness”
Comment: This is the creed of grave worshippers, and they have no Ayat of the Quran or authentic Hadith to prove this, only fairy tales.
Other famous Naqshabandis books
The quotes below are taken from the book “An-Naqshabandiah” of Shaykh AbdurRahman Ad-Dimashqiyah
Invoking the Ghawth for help is recommended in many famous Naqshabandis books
It is quoted in “Al-Mawahib As-Sarmadiyah” of Muhammad Amin Al-Kurdi p 210, “Al-Anwar Al-Qudsiyah” of Ibrahim As-Sanhuti p 195, “Al-Hadaiq Al-Wardiyah” of Abdul Majid ibn Muhammad Al-Khani p 195:
“Shaykh Muhammad Ma’sum was a Ghawth whom people used to invoke and he would help them. He was named “Al-Hadarah Al-Qayum”. One of his student fell from his riding animal in the desert and said :”I seek the help of Al-Hadarah Al-Qayum, and he ( Muhammad Ma’sum) came himself and rescued him.
Also one of his student was on a ship that was close to sink and he (student) invoked him (Muhammad Ma’sum), and he extended his hand from his house and rescued the ship. And his companions that were present with him in his house saw that his hand was wet.”
Comment: So for these people, the Ghawth can hear calls from far and has the power to rescue his invokers. Also one should call the Ghawth in great difficulty, while Mushrik of Makkah in such cases like on ships close to sink would invoke only Allah and abdandon whatever they invoked besides Him.
And all these books are saint books for Naqshabandis…
Some Awliya do not die and their knowledge is without limit for some Naqshabandis
Ahmad Dhiya ud-Din Al-Kamshakhatli wrote in his book “Jami’ Ul-Usul Fil Awliya” p 131:
“As for the categories of saints and people possessing control (Mutasarrifun), we have among them: The Qutb ul Aqtab, the Qutb ul Irshad, the Qutb ul Bilad, the Qutb ul Mutasarifin. They are the divines completes words. Their power is the power of the essence…they are the pillars of the universe and these Awtad are their assistants: neither death nor any incident, nor any vanishing nor any change do affect them…
Among them there are 11 Naqib: they know the effects of the stars that descend upon the constellations.
Also among them are the Nujaba that are 8, the number of skies with the Kursi (7 skies + 1 Kursi), and they know the state of stars and know the secrets of stars.
Also there are 300 saints upon the heart of Adam, 40 upon the heart of Nuh, 7 others than the Abdal upon the heart of Ibrahim, 5 upon the heart of Jibril, 3 upon the heart of Mikail, one upon the heart of Israfil and his knowledge is that of Israfil gathering grasp and extension, and Abu Yazid Al-Bastami is according to this school.
Also there are 18 people respecting the rights of Allah, who manifest by His order and judge according to His desire.
Also 15 people called men of divine tenderness and kindness
Also 4 called the men of fear and greatness and they are relied to the 4 Awtad: their external aspect is spiritual and their heart is heavenly, they are known from people of heavens and unknown from the people of earth, their knowledge is without limit...”
Comment: So one can see that these people attribute to some human beings the attributes of Allah. They are even worse than the Mushrik of Makkah.
Compiled by Ali Hassan Khan
May Allah send Salah and Salam upon the Prophet (saw), his family, companions and those who follow them