As we approach the Day of Judgment

(Qiyāmah), we find ourselves amidst an era

marked by profound trials (fitan), during which

the foundations of our īmān are under

relentless assault from unforeseen sources.

Disturbingly, those whom we instinctively trust 

to guide us in the path of the Divine Law (Dīn)

are increasingly seen to be traversing perilous

and questionable trajectories.

In these challenging times, the phenomenon of

unquestioning obedience to spiritual guides or

pīrs has, regrettably, rendered many susceptible to

 a form of spiritual blindness. One particularly 

prominent example is the ongoing influence and

deviations associated with a certain silsila bearing

the name of the Naqshbandī-Owaisī order. This

movement, whose founder professed affiliation

with the Deobandi tradition, succeeded in

 attracting a significant following. Today,

individuals espousing similar doctrines continue  

to persist within our communities.

One must also remember the profound statement 

of the great Companion, ʿAbdullāh ibn Masʿūd (may 

Allah be pleased with him), who said:

من كان منكم مستنا فليستن بمن قد مات، فإن الحي لا تؤمن عليه الفتنة 

“Whoever among you seeks guidance, let him seek it from those who have passed away, for the living are not free from Fitna.”

This statement serves as a sober reminder of the

vulnerabilities and trials that accompany

contemporary spiritual leadership, underscoring

the enduring value of the guidance of righteous

predecessors.

Presented here is an excerpt from the fatwā of the

eminent jurist, Mufti Muḥammad Taqī ‘Uthmānī

(may Allah preserve him). This authoritative

opinion addresses and critiques claims propagated

by this silsila. Insha’Allah, a comprehensive

compilation of scholarly refutations from various

respected Islamic authorities is currently

underway, aiming to systematically counter such

assertions associated with this particular silsila.

The Sharī’ (Legal) Status of ‘Kashfe Quboor’ (Unveiling of Graves) and the mystical witnessing of Anwār (spiritual radiances) and Tajalliyāt (divine manifestations) -

Shaykh Muftī Taqī ‘Uthmānī

Question:

Mawlāna Allāh Yār Khān has sent his disciple and

khalīfa (spiritual deputy), Ḥāfiẓ ‘Abd al-Razzāq, to

Noshki in the Chagai district. He is one of his long-

standing disciples. The concise description of 

Mawlāna Allāh Yār Khān’s approach is as follows:

1. In the field of Sufism, he follows the

Naqshbandī-Owaisī silsilā (spiritual

order).

 

2. He claims the ability of kashf al-

qubūr (“unveiling of graves”), asserting

that within six months they  can show

everything [to the disciple] and

facilitate, in a spiritual manner, direct

encounters with the Messenger of Allah

ﷺ in the world of visions, etc.

3. He maintains that kashf al-qubūr

has now become a “dead Sunnah,” and

that whoever strives to revive it will

receive the reward of one hundred

martyrs.

What is the ruling on joining such a path? And is it

permissible in the manifest Sharī‘ah to receive 

spiritual training from Ḥaḍrat Uwais al-Qarnī

(Raḥimahullāh) in this manner or not?

Answer:

If Allah Most High grants one of His servants the

experience of kashf al-qubūr or the spiritual

radiances and divine manifestations (anwār wa-

tajalliyāt), such a thing is indeed possible and

contains nothing inherently contrary to the

Sharī‘ah. However, in both Sharī‘ah and Ṭarīqah,

such phenomena are not the ultimate objective.

The true aim is to follow the Sunnāh and the 

Sharī‘ah, and to reform one’s actions and

character.

To deliberately make such unveilings (kashf) the

primary goal, or to declare them a Sunnah,

constitutes bid‘ah (blameworthy innovation). One

should avoid the company of those who pursue

such matters as ends in themselves. Instead, one

should seek the guidance of a shaykh who adheres

to the Sunnah and is primarily concerned with the

reformation of deeds and character.

And Allāh Most Glorious knows best.

A humble servant,

Muḥammad Taqī ‘Uthmānī (may Allah protect him)

26 Jumādā al-Ūlā 1401 AH

(1) For further details, see: Sharī‘at wa-Ṭarīqat, p. 277; Sharī‘at wa-Taṣawwuf, p. 271; Kashf al Ḥaqīqah, pp. 65–110; Ta‘līm al-Dīn page 77,page 85