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2. The belief that the Prophets and the Sufi saints are alive in their
graves, just as they were alive in this world. They are fully aware
of the outside world; they can communicate with the living and
help those who call upon them.
3. The spirits (Ruh) of the righteous comes back from the Barzakh.
4. Gross exaggeration in praising the Messenger of Allah whilst
neglecting his teachings in understanding the religion.
5. Total and complete obedience to a Sufi Shaikh.
6. Penance and living the lives of hermits are ways to get closer to
Allah.
7. Some Majzoobs, who have reached the goal of Sufism, run the
affairs of the creation. 45
Extremist Sufis have even more deviated beliefs, but we limit our
discussion to only those beliefs that are related to the Deobandis in
this book.
S. R. Sharda comments in his book, ‘Sufi Thoughts’, “Sufi
literature of the post-Timur period shows a significant change in
thought content. It is pantheistic 46 . After the fall of Muslim
orthodoxy from power at the center of India for about a century,
due to the invasion of Timur, the Sufi became free from the
control of the Muslim orthodoxy and consorted with Hindu
saints, who influenced them to an amazing extent. The Sufis
adopted Monism 47 , Bhakti 48 and Yogic practices from the Vaishnava
45 Moulana Zakariyah says: “According to some Ulema, he (Shaikh
Ibnul Hamaam Hanafee) was among the Abdal (the Deobandi
translator says Abdaal are a class of Awliya whose identities remain
concealed. They possess miraculous powers and execute a variety of
tasks under Divine Command in various places of the world).
[Ikhmaalush Shiyaam (Eng. Trans.) p.59.]
46 Pantheism: The belief that God and the universe are the same -
doctrine that God is an expression of the physical forces of nature
[The World Book Dictionary]
47 Monism: The doctrine that the Creator and His creation are one
and that nothing exists other than Allah. In Soofi terminology, it is
known as Wahdat al-Wajood
48 Bhakti: Selfless devotion as a means of reaching a higher
spiritual being.
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