The Sufi Gaze !!!

 

Below are some powers attributed to the sufis of the Chisti Tariqah by Zakariya Khandlawee al-Deobandee al-Hanafee (Mashaikh-e-Chist, Eng.Trans. Saadiq publications)

  • Any person, on whom Hazrat (Nizamuddin Deen al-Umri) cast his gaze would become a Shahid-e-Shuhood immediately. (Shahid-Shuhood is a high ranking Wali those who dwell in a lofty state of Divine Presence and Perception – Translator of Mashaikh-e-Chist) (page.192, Saadiq publications)

 

  • By a gaze of Hazrat Abu Ahmad (Khawajah Abu Ahmad Abdaal Chisti), a man could be transformed into a performer of karaamat. (page.145, published Majlisul Ulama of South Africa)

 

  • Hazrat Shaykh Abdul-Haqq Quddus Gangohi cast a powerful gaze of Tawajjuh on Moulana Jalal Deen. In consequsnce, his entire treasure of knowledge was affected. (page.188, Saadiq publications)

 

  • His (Khawajah Moinud Deen Chisiti) gaze was sufficiant to transform a man into a Sahib-e-Marifat.(page.45, Saadiq publications)

 

  • Khawajah Moinud Deen Chist became ba’yt to Hazrat Uthmaan Haaruni, and by his virtue of Tawajjuh, Moinud-Deen Chisiti attained perfection in sulook in a single day. (page.145, Saadiq publications)

 

  • Khawajah moinud Deen Chisti once passed by an orchard of a hostile Shiah chief, who would kill any person who adopted the names, Abu Bakr, Umar, and Uthmaan. Moinud Deen Chisti sat near the pond. The Shiah appeaerd in a furious state intending to kill Moinud Deen Chisti. But when Hazrat glanced at him, the shiah fell down. When he gained his consciousness, he was a transformed person and a staunch follower. (page.147, Saadiq publications)

 

Comment:

The Prophet’s ( صلى الله عليه وسلم) uncle Abu Talib was within sight of the Prophet ( صلى الله عليه وسلم), but he was not able to bring him to Islaam and Allaah said to him ( صلى الله عليه وسلم):

“Indeed, you (Muhammad صلى الله عليه وسلم) guide not whom you like, but Allaah guides whom He wills. And He knoes best those who are the guided” (Qur’aan 28:56)

Furthermore, the son of Nuh (عليه السلام) and the father of Ibraheem (عليه السلام) were within sight of these great Prophets, but they were unable to guide them.

 

Do the Deobandi’s believe in every tale without asking why the Prophets did not have these powers?

 

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  1. sanaulla sharief
    March 10, 2015 at 2:42 pm

    There is another type of gaze among the sufis, looking at the pre-pubertal boys

    The idea of gazing at the beauty of young beardless boys, al_nazar ila al-amrad, coupled with the sama‘, a part of the Sufi ritual known as dhikr (Turkish zıkır) which consisted of music, song, dance, and often sitting close together, produced an irresistible erotic mixture. According to Sufi authors, sama‘ ‘can induce intense emotional transports
    (tawajjud), states of grace (ahwal), of trance or of ecstasy (wajd, wujud), and even revelations’. (Ze’evi, 2006, p. 83)

    The presence of the beautiful youth facilitated the transcendence into ecstasy desired by Sufis on their path to divine union. Ze’evi notes that the sama‘ ceremony made its way into Sufi devotional practices as early as the ninth century and became a focal point of heresy accusations launched two centuries later. Some accounts describe ceremonies involving long periods of gazing at beautiful male youths that often resulted in various forms of embracing and touching of the beloved youth in an actthat symbolized the relationship between the divine (beloved) and the spiritual devotee (lover).

    Accounts of love relationships between Sufi guides and their disciples appeared in early modern writings in the form of condemnations of Sufism as sexual libertinism. For example, a sixteenth-century account by Antolian writer
    Sinan al-Din al-Amasi presented a condemnation of inappropriate relationships between Sufi masters and their young male companions.

    It has reached such a degree that they brag about it, and blame those who do not possess a beardless youth [saying]: ‘You do not practice liwat [sodomy] and you do not drink wine, so you are an unrefined Sufi’ [ghaliz]. . . Some of these accursed hedonists give away youths as presents to others and these others show their joy at [having
    received] the gift, and take pride in holding these youths in their arms. Many of them do not marry women, and instead use the boys, saying ‘we do not have to support them as we do women’. They give them names like ‘travel wife’ [zawjat al-safar] or ‘bed boy’ [ghulam al-firash] or ‘favorite’ [khalsikiyya].

    . You may see many in our times claiming to be learned ulema, sitting at the head of a court [majlis], and yet
    taking pride in their young companions, accompanying them when they go out among people, preceding or following them, and dressing them in the finest clothes until they look their best. Some of them look for the prettiest youths and buy them. In truth they are among the greatest sinners. Not only are they not learned, they are completely ignorant. (Ze’evi, 2006, p. 88)

    In this passage, the author draws a clear connection between sexual deviancy and Sufi practices in condemnation of the use of boy companions; his claim that the boys become de facto wives clearly implicates Sufis in subverting natural social order. Such substitution, of woman for boy, further subverts the financial obligations of Muslim marriage that require sums of money to be paid as dowry by the husband as well as spousal support (nafaqa).

    al-Amasi’s account suggests that from his point of view same sex intimacy was pervasive among Sufis to the extent that the practice of sodomy was central to their understanding of proper religious practice thus affirming the popular belief that sodomy and Sufism went hand in hand

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