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AHYA Multi-Media - QSEP

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Sambhani, “(Moulana Ilyas) has been granted a knowledge from<br />

Allah (that is not the ilm of the scholars and library). Therefore,<br />

many of his statements were recorded, after which a part of them<br />

were published in the form of a book. It was clearly apparent<br />

from the speeches of Moulana Muhammad Yusuf that he too was<br />

granted the same knowledge…”<br />

4. “I have attended five lectures of Hazrat (Muhammad Yusuf), of<br />

which one lasted five and half hours. Knowledge seemed to be<br />

surging from inside him. It was clearly apparent that he wasn’t<br />

speaking but was being made to speak. The knowledge from<br />

Allah used to confer upon the heart of Hazrat (Muhammad Yusuf)<br />

like heavy rain. And it is my strong estimation that just like<br />

perpetual Dhikr 518 Hazrat was in a state that at all times and in<br />

every condition whether asleep or in wakefulness, knowledge<br />

would be inspired to him.” 519<br />

Tawajjuh<br />

We have already seen the passing of knowledge from one person<br />

to another through ilhaam and dreams (like the book Marif al-<br />

Mathnawi). Keeping with the subject of unusual modes of<br />

transmission of knowledge, we come across another Sufi concept,<br />

called ‘Tawajjuh.’<br />

Tawajjuh as the Sufis claim is the miraculous power of a Sufi<br />

Shaikh to grant a great amount of knowledge or completely<br />

transform someone, by just gazing at that person. Following are<br />

some quotes form Moulana Zakariyah’s book Mashaikh-e-Chist…<br />

1. “Abu Saeed Gangohi who was to be his Khalifah and<br />

representative in Hindustan. Any person, on whom Hazrat<br />

(Nizamuddin Deen al-Umri) cast his gaze, would become a<br />

Shahid-e-Shuhood immediately. (Shahid-e-Shuhood is a high ranking<br />

518 The Soofi concept of the heart of the Soofis being constantly<br />

engrossed in Dhikr.<br />

519 Tazhirah Hazrat Jee Moulana Muhammad Yusuf by Moulana Manzoor<br />

Numani and Ateequr Rehman Sambhani, p.31.<br />

183

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