Qurb e Faraiz wa Nawafil

(Seeking Nearness to Allah through Obligatory and Supplemental Worship)

A good servant (of Allah) does not exercise his own intention. He performs an action after seeking permission from his Lord. This is Istikhāra. Performing a good deed out of one’s personal intention or choice is called Qurb-e-Nawafil. (Nearness through Supplemental Worship).

Performing an action after a command from the Lord is called Qurb-e-Faraiz (Nearness through Obligation). Being subservient to Allah for all your actions is called Tawakkul (reliance).

There are a few important points to remember in this regard. If a person was awake all night and was engaged in prayers all night long but slept at Fajr (dawn) time and missed 2 rakats of Fajr prayer. On the other hand, if one remained asleep all night and woke up for Fajr and performed the obligatory prayers, then his two rakats are better than the hundred nafl prayers, because these are under the command of Allah. 2 rakats of Fajr prayer are Obligatory and are categorized as Qurb e Faraiz as compared to the 100 rakats of supplemental prayer (Qurb-e-Nawafil).

What can we do that all of our actions are included in Qurb-e-Faraiz (Nearness through obligations)? Some people recite those verses from the Holy Quran which may contain the command for a particular action before performing it.

There are two types of commands in the Holy Book. Commands of action and commands to desist (from bad deeds). One must avoid the actions which have been commanded to desist from.

Since we do an action under a commandment, it is called Qurb-e-Faraiz action. For example reciting

وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا

Eat and Drink but do not be wasteful (7:31), before eating.

If you want to do remembrance of Kalima

(لَآ اِلٰهَ اِلَّا اللّٰهُ مُحَمَّدٌ رَّسُوْلُ اللّٰهِ ؕ), recite

فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ

So Know well, O Prophet that there is no god worthy of worship except Allah (47:19).

If one is about to recite Darood (salawat on Prophet Peace Be Upon Him), one should recite the following verse followed by the salawat;

إِنَّ ٱللَّهَ وَمَلَـٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى ٱلنَّبِىِّ ۚ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ صَلُّوا۟ عَلَيْهِ وَسَلِّمُوا۟ تَسْلِيمًا

Indeed Allah showers His blessings upon the Prophet, and His angels pray for him. O believers! Invoke Allah’s blessing upon him, and salute him with worthy greetings of peace (33:56)

Similarly, one should recall the prophetic saying أَعْطِ كُلَّ ذِي حَقٍّ حَقَّهُ (“Give every right-holder their due right” — a well-known ḥadīth maxim, confirmed in al-Bukhārī and al-Tirmidhī) before fulfilling the rights of spouse and family, as it is a comprehensive prophetic commandment.

So recite the verses of commandments before starting any work. Some folks would recite the prayer of istikhāra (istikhāra) after finishing their daily acts of devotion and remembrance and ask Allah to make all of their actions according to His will.

Some ask Allah before performing any action. They recite Allahumma Khirli wakhtarli

اللهم خر لي واختر لي

(O Allah, choose for me and make it good for me)

(al-Tirmidhī 3516) (short form of Istikhāra)

Initially when you get intuition after Istikhāra practice, you may not feel satisfied, however, after a few days you get clarity in your thoughts and one can keep their actions under the commandment of Allah.

Remember, istikhāra is not suitable for obligatory commandments and prohibitions. Scrutinize your intentions/inspirations, with The Holy Quran and Hadith and if they are compatible, act on it, if it is contradictory, desist from it.

If you are given an order in the Kashf (opening of divine inspiration) or Aalim-e-misal (world of ideas), analyze who is ordering it. Since the devil cannot appear in the form of the Holy Prophet (Peace Be Upon Him), all commands given by the Prophet (Peace Be Upon Him) must be accomplished.

Beware, independent reasoning is not acceptable over the written (rules in the Quran and Hadith). If one commits such actions for some obvious reason, one should repent and seek forgiveness immediately.

The masters of the spiritual path, especially those who have reached the stage of fanāʾ fi’l-Rasūl, their commands will be considered, orders from the Prophet (Peace Be Upon Him). Some argue irrationally, that if you see the prophet (Peace Be Upon Him) (in dream or Kashf) around 40 years of age, only then you must act on the commandment otherwise not. (This claim is pointless).

If a Murid (spiritual student) is sincere in his effort and receives the commandment fully attentively, this is meant to be for him.

پیر من خس است اعتقاد من بس است

My old man is simple

My belief is enough

وَٱلَّذِينَ جَٰهَدُواْ فِينَا لَنَهۡدِيَنَّهُمۡ سُبُلَنَاۚ وَإِنَّ ٱللَّهَ لَمَعَ ٱلۡمُحۡسِنِينَ

“And those who strive for Us – We will surely guide them to Our ways. And indeed, Allah is with the doers of good (29:69)

At times, a wise person does not have control over his limbs. If he is trying to go somewhere and reaches a different place. Sometimes you utter something out of your mouth unintentionally or commit something with your hands which is not intended. He does not think before his actions and realizes only after he has done something.

It is the Act of God to keep you on a straight path.

اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيْمَ ۙ

صِرَاطَ الَّذِيْنَ اَنْعَمْتَ عَلَيْهِمْ

Guide us to the straight path (1:6)

The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray (1:7)

مِّنَ النَّبِيّٖنَ وَالصِّدِّيْقِيْنَ وَالشُّهَدَاۤءِ وَالصّٰلِحِيْنَ ۚ وَحَسُنَ اُولٰۤىِٕكَ رَفِيْقًا    النساء: ٦٩

And whoever obeys Allah and the Messenger - those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions.

ہاتھ میں ان کے ہاتھ دونوں جگت میں ساتھ پھرڈر کاہے کا

My hand is in His Hand

It is a company for both worlds

What’s there to be afraid of?

There are several types of followers in Qadiriyya order. Some have their wants and desires and they ask in the Gausia court and it is granted.

کس چیز کی کمی ہے مولی تری گلی میں

دنیا تیری گلی میں عقبی تیری گلی میں

کیا حسن و عشق کا ہے چرچا تیری گلی میں

مجنو ں تیری گلی میں لیلی تیری گلی میں

In these poetic verses, Hazrat Abdul Qadeer Hasrat, mentions about Hazrat Abdul Qadir Jilani,

(O Spiritual Master), there is no dearth in your dominion

Whether this world or hereafter,

Beauty and Love are abundant in your presence

The Lover and Beloved present in union

Other types of Qadri followers like to seek nearness to the beloved through supplemental prayers and there are some who do not have any desires in their hearts.

They desire neither good nor protection from evil. They are as if a dead body is in the hands of a Gussal (person in charge of bathing the deceased). Or as a ball which is hit by a horse-rider's stick (in the game of Polo). It is struck with force and falls several meters away, however, it is the one that strikes a goal. Another example of such Qadri followers is that of an infant who is taken care of by a nanny who feeds it, changes its diaper and brings it to the parents. These are the people who seek nearness to their Lord through Qurb-e-Faraiz (seeking nearness through obligatory actions). These are true Qadri and followers of Ghaus-e-Pak. If he has to bestow a spiritual reward to someone, it is bestowed through these Qadris.

It is mentioned in Hadith that people who seek nearness to Allah through supplemental prayers, Allah becomes their hands and limbs and hence, fulfill their needs. Those who seek nearness to Allah through Qurb-e-Faraiz and do not desire anything. Therefore, Allah (SWT) assigns them different matters. They serve as God’s servants and live without a will. For others, work brings gains, for these (Qadris), there is dignity in peace.

ببیں تفاوت رہ از کجا است تابہ کجا

Look! The difference in our paths has taken us so far apart

(Hafiz Shirazi)

Ibtila

(Afflictions)

If one practices complete reliance on Allah (SWT), He can grant without any obvious resources. Allah (SWT) takes care of all matters for the one who relies upon Him. Even if they have a wish in their heart, Allah (SWT) fulfills it.

When Allah (SWT) observes that his servant has righteous thoughts and strong faith, He starts his tests. The world will show animosity and he is tested with hardships, diseases, starvation and death. Allah (SWT) expects obedience in such times.

A wife requires riches and a good lifestyle. On one hand is disease and on the other poverty; leading to an uneasy situation which requires patience.

Enduring hardships and sufferings wholeheartedly is patience.

إِنَّ ٱللَّهَ مَعَ ٱلصَّٰبِرِينَ

Allah is truly with those who are patient (2:153).

Achieving a balance between desires and intellect is a trait of true servants of God.

Neither more nor less, a precise middle response is required.

The middle path is the one and desired path.

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

Guide us to the Straight Path (1:6)

One who chooses the straight path after leaving all other paths, is bound to reach the destination.

وَٱللَّهُ يُحِبُّ ٱلصَّـٰبِرِينَ

And Allah Loves those who are firm and steadfast (3:146)

When a servant endures hardships and does not have any ill-feelings in heart while fulfilling the commands of his Lord, this is called Acceptance (Tasleem) and this is the education of our elders.

When a servant of Allah (SWT) acclimatizes to hardships and practicing commands of Allah (SWT) is easy for him, he starts enjoying it. This state is called Riza (Pleasure). It is in the Holy Quran,

ورضوان من الله أكبر

The pleasure of God is great (Success) (9:72)

Someone mentioned in front of Hazrat Imam Hassan (May Allah Be Pleased with him) that Hazrat Abu Dar Ghaffari (May Allah Be Pleased with him), says that “I take hardship in my right hand and ease with my left.”

The exalted Imam said “May God have Mercy on Abu Dar. I take both sadness and ease with my right hand. " This is the station of

وَكِلْتَا يَدَيْهِ يَمِينٌ ‏‏

Muhammad (one of the narrators) said in his Hadith: "And both of His hands are right hands."

(al-Nasa’i 5379)

So far we had discussed the virtues and redemptions, contrary to these are vices and fatalities.

Some of these fatal sins are related to tongue such as lying, back-biting, and gossip. Others related to heart, like pride, self-praise, jealousy, seeking loss of blessings for others, ostentation of worship etc. Some vices are universally disliked by Muslims like Zina, Homosexuality, killing someone, running away from the battlefield, gambling, alcohol abuse etc.

Remember, prevention is always better than cure. First avoid all vices and then open the gates of virtues.

One should not think that he/she has been through a test and can be carefree now. These tests are lifelong and if you are negligent, you will feel remorse. One enemy is inside and the other is in ambush. These are lower self (Nafs) and Satan respectively. Beware of them and ponder on their working. You can succeed over them with the mercy of Allah (SWT).

For example, your lower self (Nafs) is like a snake. It may be small and contracted due to cold weather. As soon as it gets warm, it gains strength and is ready to bite with its venom. Considering it dead or lifeless is mere foolishness.

Satan is our ancestral enemy. He got our great grandfather Hazrat Adam (Peace Be Upon Him), out of paradise. Will it let us go to paradise with ease? Absolutely not!

How excellent is this enemy that you cannot see. It is wise and clever. It can reach wherever our blood flows. What can one do to defeat it?

Satan is like a dog in the majesty of our Lord. It only barks at the incompetent.

Say, أَعُوذُ بِاللَّهِ مِنَ الشَّيطَانِ الرَّجِيمِ “I seek refuge in Allah from Shaytan (Satan), the outcast (the cursed one)”. Its Master will hush it and you will be saved from its evil.

When the lower self is civilized, it is granted with fanāʾ-e-afʿāl (annihilation of actions). In this valley of fanāʾ-e-afʿāl, a great number of people fall face forward despite huge claims. Without taming your nafs, all claims of annihilation of actions are mere talk.

When one is granted the station of fanāʾ-e-afʿāl, one does not consider anyone other than God as his Benefactor or Distressor. The attributes of all the creation also nullifies when he reaches this stage. Things appear as red, green, blue and yellow or violet. However, on keen observation, one realizes that it is just a reflection of Divine light which illuminates the universe. When he/she understands they are powerless and have no personal attributes, one realizes that every creation is a mere reflection of the tajallī-Asma wa Siffate Ilahi “manifestation of Divine Light of the Names and Attributes of Allah (SWT)”. At this stage, one attains the fanāʾ-e-ṣifāt (annihilation of attributes).

With more effort and progress, one feels oneself is annihilating. Who are you? When the tajallī of God’s name reflects on God’s Insight or Ain-e-Thabitha, your form appears. Afterwards, one is granted BaQaa (Eternity or perpetuity after extinction).