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Mufti Ahmed Desai (Damat Barakatuhum) on the Sufi Zikr practices

The Athkaar and Ashghaal practices of the Mashaaikh have come down from centuries before the establishment of Darul Uloom Deoband, and as long as these practices are executed within the limits of the Shariah, and in privacy, it is baseless to brand them bid’ah. Any person has the right to recite, for example, La ilaha il lallaah 10,000 times, and perform 100 raka’ts Nafl Salaat every day, and recite the Qur’aan Shareef at fixed times at his convenience. Despite this programme not being Sunnah, it is perfectly valid. However, if this programme is imposed as a Sunnah act of ibaadat on the community, then undoubtedly, it will be branded bid’ah. If someone sits on a chair to recite the Qur’aan Shareef, it may not be branded bid’ah. But, if this form is elevated to the status of Sunnah, then it would be bid’ah...

Such practices of Tasawwuf which are not part of the Sunnah are never presented by the Mashaaikh of Deoband as teachings of the Sunnah or of the Shariah. Such acts are not practised as acts of ibaadat. They are in the category of remedies (ilaaj) in the same way as medical remedies and medication. Just as physical remedies and medicines which did not exist during the age of the Sahaabah are permissible, so too are spiritual remedies valid and permissible. The argument against such spiritual remedies would be valid only if these are accorded Sunnah status.

Stating the category of ashghaal, Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh) said: “The purpose of all ashghaal is concentration of the heart. They are not Maqsood bith-thaat (objectives by themselves)."

The Akaabir of Deoband have made it very clear that these athkaar and ashghaal are not Masnoon Ibaadat nor the objectives (maqaasid). Rather they are the tharaa’i (means and ways) for the acquisition of perfect concentration in Ibaadat. Such concentration is Maqsood bith-thaat since it is commanded in the Hadith. Anyone who contends that a particular way is not permissible should present his Shar’i proof. Medicine of this era did not exist in the Khairul Quroon. The remedies for physical cure and health of this age are all innovations, yet no one contends that they are haraam unless a specific remedy is proven to be haraam. Similarly, spiritual cure and health which are imperative commands of the Shhariah also have different ways and means which did not exist during the age of Risaalat. But non-existence in that age is not a daleel for prohibition. Only if these tharaa’i are elevated to the status of Ibaadat or Aqaa’id or they violate any principle or teaching of Islam, could they justifiably be declared bid’ah and haraam...

Ways for the acquisition of Zaahiri Ilm (academic knowledge of the Shariah) have been innovated after the age of the Sahaabah. The construction of Madaaris, introduction of syllabi, printing of kitaabs, etc. are all tharaa’i for the acquisition of the Maqsood. Since there is no conflict with any principle or teaching of Islam in these ways and means for acquisition of Ilm, it is justifiably averred that these ways and means are meritorious although not Waajib if lawful alternatives exist or could be introduced. The Ulama among the Sahaabah did not acquire their Ilm in the way subsequent generations pursued Knowledge. Yet, no one brands these innovated ways to be bid’ah.

Exactly in the same way did the Auliya introduce new ways and means for achieving Tazkiyah of the Nafs. While Tazkiyah is the Maqsood, the new methods are the tharaa’i. The suhbat (companionship) of Rasulullah (sallallahu alayhi wasallam) had made the Sahaabah independent of any way for achieving Tazkiyah. Rasulullah (sallallahu alayhi wasallam) was the supreme Sheikh in whose blessed suhbat Tazkiyah was achieved rapidly. After the departure of Rasulullah (sallallahu alayhi wasallam), there developed a definite decline in the spiritual system. Hence we find that the athkaar and nafl acts of ibaadat of the Auliya after the age of the Sahaabah, quantitively by far exceed that of the Sahaabah. The Auliya of later times had to strive for years to acquire the roohaaniyat which the Sahaabah gained within a short while in the suhbat of Rasulullah (sallallahu alayhi wasallam). The deprivation of Rasulullah’s suhbat constrained the Auliya to adopt measures and introduce ways and means for the attainment of the Maqsood. If it is permissible to introduce new ways and means for the achievement of physical health, for the pursuit of Zaahiri Knowledge, and for about just everything in this mundane world, there can be no Shar’i impediment for the introduction of ways and means to develop roohaaniyat. It devolves on the opponents of these tharaa’i to produce solid Shar’i dalaa-il for the negation of such ways and means which are not in violation of any express teaching or principle of the Shariah. Only moron Salafi coprocreeps baselessly brand such tharaa’i to be bid’ah.