Tasawwur-e-Sheikh

(Visualization of Sheikh or Spiritual Master)

Once Hazrat Imam Hassan (RA), came to Hind ibn Abi Hala and asked him; Dear maternal uncle, how was the appearance of the Prophet of God (PBUH)? Please tell me, so that I can connect to him (in my imagination). The words of the blessed imam are لِأَتَعَلَّقَ بِهِ

The Sufi Masters put a lot of emphasis on “visualization of Sheikh”. Imagining a lion instills awe and fear and imagining a woman creates emotion of love. A man gets seminal emission with the thought of a woman. This shows the effect of thought on the human body.

Visualization of Master (Tasawwur- e-Sheikh) brings with it focus, attention and respect along with the hidden attributes of the Master. Murshid (the spiritual master) belongs to the aalim-e shahadat (the world of witnessing), or Nasoot. As one sees his or her master, it is easy to keep the image in one’s memory. With consistent practice of visualization of one's Sheikh, one can open the Aalim-e Missal (the world of similitude) easily.

Missal is an Image or form or analogy or symbol. This term is synonymous with Imagination (khayal). The Missal is the isthmus between the World of the Unseen and the Visible World.

Some recite

يا عليم يا خبير يا سميع يا بصير

Ya Alimu, Ya Khabiru, Ya Samiu, Ya Baseeru

, other say,

يا خلاق يا فعال يا مصور

Ya Khallaqu, Ya Faalu, Ya Mussawiru

One can use

قوى مقتدر

Qawiyyun Muqtadir

or

قدير مقتدر

Qadeerun Muqtadir

or recite the following verse, while passing through the houses and markets, gently keeping their eyes closed to achieve the visualization.

إِن يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍوَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ

“If He Willed, He would eliminate you and produce a new creation. And that is not difficult for Allah at all.”

(35:16-17)

Some simpletons, consider the practice of visualization of spiritual master, as shirk. They do not realize the true meaning of devotion. Worship is solely for God. Elders and spiritual masters deserve respect, and they are not worshiped. Others find it hard to imagine the Sheikh and consider whatever picture they could imagine as the picture of a Sheikh. One should not be discouraged by such folks.

آئین محبت ہے، عشاق کی عادت ہے

ہر اک کی سن لینا، اوردل کا کہا کرنا

It is a Lover’s constitution and a custom,

To listen to everyone, but to do what heart says

Words bring meaning and meaning creates illustration which generates a thought. If you hear a friend’s name, it brings joy and if you hear an enemy’s name, it brings forth anger.

The verse (of AL-Fatiha);

اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيْمَ ۙ

صِرَاطَ الَّذِيْنَ اَنْعَمْتَ عَلَيْهِمْ

Show us the right path; the path of those who you bestow favor upon (1:6-7)

primarily exemplifies the Prophet Muhammad (Peace Be Upon Him), therefore, one would think and imagine him reciting this verse. Likewise, when one says Assalamu alaka ayuhan Nabiyyu (السلام عليك أيها النبي), while performing Salah (Prayer), one will definitely experience His thought and imagine him in the prayer. An insolent, cruel writer claimed that the imagination of the prophet of God (Peace Be upon Him), is worse than committing theft and fornication.

A Muslim is shown the face of the beloved prophet (Peace Be Upon Him), in the grave and the light of one’s faith helps in recognition. This is our Beloved Prophet (Peace Be Upon Him), although one has not heard about his blessed appearance, his love becomes the guiding light and gnosis. Hazrat Abubakar Siddique (RA) saw the Prophet (Peace Be Upon Him) and Abu Jahl saw him too. Hazrat Abubakr (RA) never doubted his faith, while Abu Jahl did not believe him (despite seeing him in person). Surely, faith and love are great (blessings). These are the life-lines of belief. “May Allah (SWT) bless us with belief and truthful faith”. Ameen!

The primary object of Tasawwur-e-Sheikh is to bring focus to your thoughts. The following Azkar will also help in achieving the focus: یاعلیم یاخبیر یا سمیع یا بصیر

When you recite (Ya Aleemu) یاعلیم , focus on the Umm al-dimāgh — the central faculty of the brain (أمّ الدّماغ) because it is the center of knowledge, so that the knowledge from the higher realm, enters your heart. When you recite یاخبیر (Ya Khabiru), focus on the heart or the middle of the chest, so that you can ignore the rest of the world. When you recite یا سمیع (Ya Samiu) Focus on your ears, your hearing will strengthen and you will be able to hear the worlds from higher realm. When you recite یا بصیر (Ya Baseeru), pay attention to your eyes and you will be able to see which you were not able to see before. The Formless (God) will appear in your vision with a veil. Awareness of others' thoughts and seeing distant things are much inferior things.

Followers of Siddiqui (Bahr-ul Uloom), should close their eyes and imagine coming to Malikpeeth (the ancestral home of Bahr-ul-Uloom was located in the Malikpeeth locality of Hyderabad). Look at all the houses on the way, and whoever has access to Qibla-e Alam, (the title of murshid (spiritual teacher) of Bahr-ul Uloom, whose residence was in Qazipura) he or she should go to Qazi Pura and pay their respects (to the spiritual master) before returning.

Pious people should imagine going to Makkah and pray 2 rakah prayer in front of Khana Kaba. Lovers of Prophet Muhammad (Peace Be Upon Him), should imagine going to the Musalah e Nabi (in Riayadul Janna, Madina Munawara) and say 2 rakah prayer there, and imagine the Holy Prophet (Peace Be Upon Him) is watching you from the blessed Jali of the roza Mubarak. After 2 rakah prayer send salutations on the Prophet before returning. Maps of Makkah and Madina are available and looking at those frequently helps in the process.

During the process of bringing focus in your imagination, consider a strong light source, like a searchlight is reaching to the heart of the Prophet (Peace Be Upon Him), from Allah (SWT), and from there it is reaching the heart of your sheikh and eventually reaching your heart from the sheikh. Try to absorb this light wholeheartedly. Do not consider it only mere imagination. This is Fatooh e Baab (Opening of the door). Once you make progress in this process, you will see wonders. The Formless will appear in your vision and Aalim-e Misaal will open up.

With further strengthening of this phenomenon, the Murid (follower), considers himself to be a replica of the sheikh (the spiritual master). Apparently, his face also starts to resemble that of his sheikh. Others also start to notice this resemblance and even their voice sounds similar.

میں کہوں میں تو زباں سے مری تو ہی نکلے

میں نظر جس پہ کروں تو ہی مرا ہومنظور

In this verse, Hasrat says,

If I say “me”, my tongue utters “you”

If I look at anyone, my eyes envision you

(Hasrat)

Then comes the Sair (Travel), Sair is of three types;

Sair Lil-Sheikh Fil Sheikh- This informs you of the excellence of the Sheikh

Sair LiNabi Fil Sheikh- This reflects the excellence of the Prophet( Peace Be Upon Him), through the Sheikh

Sair Lillah Fil Sheikh- you experience the knowledge of tajalliyyāt-e-Illahi through Sheikh.

For Sair Lil-Sheikh, one requires a strong Tassawur-e Sheikh. It should be strong enough to engulf all the attributes of the Sheikh. At this stage, thoughts of the murid and Sheikh are so synchronized that murid does not experience his own thoughts.

گرمن گویم زمن توئ مقصودم

O’ Almighty, even if I say “I”, my purpose is You Only

I have witnessed that people who have reached extinction in Sheikh ( fanāʾ fi’l-shaykh), their physical appearance started resembling their sheikh. If they are walking, people can see the reflection of their sheikh in them. In case of, Extinction in Prophet (fanāʾ fi’l-Rasūl (PBUH)), one acquires, the attributes, appearance and mannerism of the Prophet (PBUH), and then one gets the Extinction in Allah (fanāʾ fi’Llāh), one no longer has any thoughts other than God.

گم شدن در گم شدن دین من است

نیستی در ہست آئین من است

Being lost in the Being of Allah (SWT) is my religion.

The religious law requires me to be extinct in His existence.

Afterwards, one finds all that was lost. He or She never neglects the connection with God (Nisbat il Allah). With further progress, one is bestowed with Sair Fil Rasool, LilRasool and then one goes further in the process, is bestowed Sair ulllah fil Nabi.

tajalliyyāt-e- Illahi are bestowed through the Prophet (Peace Be Upon Him). This station belongs to those elders who advance in the journey beyond their Spiritual masters in ṭarīqat.

The remaining steps like Sair Lillah, Sair Fil-Allah, Min-Allah, Ill-Allah are unique to the Holy Prophet (Peace and Blessings upon Him). Sometimes, like good eye-glasses, the Prophet (PBUH), show Allah clearly and one perceive that He or She is witnessing Allah but remember (it's only possible through the lens of the Prophetic Nur)

میں عینک لگا کرجس کو چاہوں دیکھ لیتا ہو ں

اگر اس آنکھ پرعینک نہ ہو پھر نور ظلمت ہے

نہ اٹھا ہے نہ اٹھے گا کبھی یہ بیچ سےپردا

تو اے نور خدا بے شک حجاب روۓ وحدت ہے

I can see whatever, I wish with these eye-glasses

Was it not for this lens, every light would be darkness

Neither this veil has been lifted, nor would it

O Light of God, Surely you are veiled in the Oneness

TawajjuhFocus

When a tiger looks at a deer with fury and runs towards it, the deer forgets its steps. Similarly when a cat examines a mouse, it fails to jump. This shows the will power is present to some extent in the animals. Human beings are distinguished to have the best will power amongst other creatures.

Every human experiences the currents of his thoughts. When someone comes in this current, they experience the effects of the thoughts. To use one’s will power is called attention, focus, command, or intuition. You may call it will power or mesmerism. When someone comes in the wavelength of a person with strong will power, his thoughts are influenced by it.

A circle of waves appears if you throw a pebble in the water. If you throw a stone in the water, its wave currents will absorb the circle created by a pebble. Therefore it is said,

صحبت طالح ترا طالح کند

Bad company makes you bad

To increase your will power, it is essential to get rid of your thoughts and focus your attention on one point. Use of will power is not limited to the virtuous. It is used by evil doers to disseminate evil. In a battle of good and evil, belief fights with belief. The one with strong belief, wins. Some folks put a rose flower in a container full of water and try to bring attention so it starts swirling. After trying for a few days, this flower starts swirling easily.

As we mentioned earlier, both good and evil try to use attention and focus intuitively, however, good takes help from the pious souls, the Names of Allah and the Quranic Verse and casts its effect on others. When a pious person bestows a holy name, or prayer to someone, this permission creates an effect. So reciting the Name of Allah with permission has a different effect than reciting without permission.

A person gave me some specific words to recite over some glass pieces and advised me to chew the glass pieces. I did so and gave it to others and no one was affected by it.

The Prophet of Allah (Peace Be Upon Him), hugged Hazrat Abdullah bin Abbas (RA) and prayed to Allah, to bestow him the knowledge of the Holy Quran. He was the first commentator of the Quran and became the head of all the commentators of the Holy Quran.

Hazrat Abu Huraira (RA) used to hear Hadith but could not remember those. Hazrat Muhammad (Peace Be Upon Him) asked him to spread out his handkerchief and cast his sight on it. Hazrat Abu Huraira, touched that cloth to his chest. He developed a strong memory and was able to remember the Hadith.

Some elders advise people with fever or magic to say, “Go Away” to the fever and ask the Devil not to bother them. The Devil cannot see the pious people of God with open eyes (and runs away). People with a strong power of imagination, can witness different people and they can be seen in multiple places. They can appear in different forms to other people and hence perform great spectacles.

Brother Burni reports that an American person who was adept in mesmerism visited Mairath. He has such an effective imaginative power, that he could stop the train at any point. Local people visited a sufi saint Hazrat Abdullah Shah Qadri and asked him to show his imaginative powers. Shah sahib came and sat at the appointed place. The American mesmerizer continued to attempt stopping the train but could not succeed. In fact, he lost his powers. He promised to Shah sahib that he will not compete with Muslims in future, then he returned his psychic abilities.

The power of imagination and focus is used by pious people and hypnotizers. Hypnotizers make people lose consciousness with their attention and make others their subject. These subjects have a connection in the Aalim-e Misaal (Realm of Souls or Barzakh e Kubra). They ask them, where is so and so, what are they doing. The subject answers these questions.

A person with strong power of imagination and will power is not affected by this but the thoughts of a person with weak will power, gets subdued. Such a person's will power is personal and arises from his lower self. On the other hand, pious religious elders derive their will power from their Murshid (spiritual master), who similarly gets it from the Holy Prophet (Peace Be Upon Him), who is bestowed by Allah Jalla Jalaluhu (SWT).

ملی ہےعرش کی زنجیر سے زنجیر مے خانہ

The chain of tavern is connected to the heavenly chain

Their purpose is neither power nor money, as people who practice hypnotism. They wish that their murid gets better. His or her thoughts are purified and all their hard-work is for the sake of Allah (SWT). These are the people who possess focus, courage and self-determination. Others do not focus on helping someone.

This can be illustrated as a fire-place and it provides warmth to the surrounding people or a flash light which is providing light to everyone. These are the people with vibrations and provide the righteous company. The thoughts of a teacher, annihilate the thoughts of a student. Like someone who throws a pebble in the water which creates a rip current. Simultaneously if someone throws a bigger stone in the water, it will absorb the ripple created by the pebble. Hence a murid reaches the fanāʾ fī’l-shaykh (Annihilation in Spiritual master).

Are all these concepts devised by the spiritual teachers? Or these are inventions and Bidaat as considered by some sects like Wahabis? Our elders practice in correspondence to prophetic actions. The Prophet of Allah (Peace Be Upon Him), embraced Hazrat Umer (RA) and squeezed him. Hazrat Umer (RA) started trembling. Disbelief turned into faith.

Another companion had a lot of distracting thoughts, the Prophet (Peace Be Upon Him) put his hand on his chest, he sweated profusely and all these harmful thoughts vanished. One companion had a poor memory, the Prophet (Peace Be Upon Him), asked him to spread out his shirt. The Prophet (PBUH), pointed towards it as if he was pouring something on it. The companion then collected it and held it to his chest. His memory improved so much that he became one of the greatest narrators of hadith.

The companions stated that when they were in the company of the Prophet (Peace Be Upon Him), they did not experience any distractive thoughts, but when they returned to their homes, this condition ceased. The Prophet (PBUH) stated that if you experience such a state constantly, angels would come and greet you. This is a perfect example of vibration and effects of thoughts. This is a blessing from Allah (SWT) and cannot be earned.

If you remain in good company, you will become good. If you sit in bad company, the vibration will destroy you too.

صحبت صالح ترا صالح کند

Evil (people) are those mentioned in

مِنَ الْجِنَّةِ وَالنَّاسِ

From among the jinn and mankind (114:6).

It is more important to shun these as compared to devils. It is a saying, Women are the ropes of the devil,

النساءحبائل الشیطان . When he is not effective, he throws a rope to tie and drag one to himself.

How can one gain determination, focus and attention? How can it be augmented?

Our elders consider focusing attention on the spiritual master as a source of blessing. The underlying principle is to focus attention at one point. Some folks draw a circle on paper and make a small dot on it and try to focus on the dot without blinking. After some days they are able to focus their thoughts at a point. Others take water in a container and put a flower on the water and focus their heart’s attention on the flower. After a few days they are able to move the flower with their attention. Some folks wear a ring and it has a black dot to allow focus. This is called a magical ring.

دیکھا تم نے کیا دیکھا اس کی کتنی وقعت ہے

کھیل تماشہ لا حاصل مقصد اصل حقیقت ہے

حسرت

What have you witnessed (in worldly life)?

How much is it worth?

Meaningless game and spectacle

The real purpose of life is (to find) Truth

(Hasrat)

How long would you continue to strive for worldly gains? Do you have any affection and love for God? Did you ever remember God with sincere attention? When water is moving, nobody can see their face in it. When it is still, you can see your face as well as your friend’s countenance. When a mind is full of indecencies and stuck in the worldly desires, how can it see the face of the Beloved?

Remember, when volatile mercury is stabilized with fire, it shines like silver. Amalgamation can turn it to gold. Similarly, you can become valuable like gold and silver. If it is hard, at least try to stick to a piece of glass as mercury and become a mirror which can show you, yourself and help others to see.

GhinaReligious Vocalization

Amongst other arts, singing, poetry and Qawali are forms of art which can fuel the emotions of love and help with emotional catharsis. It helps focus the thoughts on a single point. We will explore its importance so that seekers of Truth understand its utility.

It should be clear that Islam does not suppress a natural instinct, however it rectifies emotions to a balanced state. Singing and poetry have similar commandments. Let’s explore this subject to get a better understanding.

Firstly, what does poetry mean? What is its objective? Who is signing and for whom? Obviously, if poetry verses include disbelief, they are not acceptable. Poetry is one thing, even such things are written in prose, they are not allowed. If the singer is an immoral person, both singing and listening to it is not allowed in Islam. It is not worthy of scholars to give a command without research.

Secondly, people have different personalities. Some like listening to music, others don’t. Even the same person does not remain in a state forever. In my opinion, if something helps to remember God and promote love of God, it is a good thing. If it makes you negligent of God’s remembrance then it is not desired.

Friends! When Arab camel riders recite Hudi, the camel moves faster in excitement. Once a Hudi reciter started singing and camels started running which disturbed the women riding the camels. The Prophet (Peace Be Upon Him) said, رفقا بالقواریر “Be gentle with pearls (women).”

Snakes are considered an enemy by humans and vice versa. However, when it hears the musical sounds of an instrument, it comes out of its hole and starts swaying. Doesn’t it prove that music has a physical effect on humans? Some folks may be disturbed with a nice voice or musical tone. There can be a few such people who are exempt from these rules.

What is music and singing? It is reciting poetic verses in an excellent manner to generate a sound perceived as pleasingly harmonious.

It is mentioned by Hazrat Aisha (RA), that poetry was once discussed in front of the Prophet (PBUH). He stated that it is a kalam (speech). Good speech is pleasant and bad speech is detested. This ḥadīth has been recorded by al-Shāfiʿī and al-Dāraqutnī.

Remember! If it is improper to call a haram thing halal, vice versa is also true. In the Holy Quran,

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحَرِّمُوا۟ طَيِّبَـٰتِ مَآ أَحَلَّ ٱللَّهُ لَكُمْ وَلَا تَعْتَدُوٓا۟ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُعْتَدِينَ

O you who have believed, do not prohibit the good things which Allah has made lawful to you and do not transgress. Indeed, Allah does not like transgressors (5:87)

At another place, in the Holy Quran it is mentioned,

وَٱلَّذِينَ ٱجْتَنَبُوا۟ ٱلطَّـٰغُوتَ أَن يَعْبُدُوهَا وَأَنَابُوٓا۟ إِلَى ٱللَّهِ لَهُمُ ٱلْبُشْرَىٰ ۚ فَبَشِّرْ عِبَادِ

And those who shun the worship of false gods, turning to Allah alone, will have good news. So give good news to My servants—those who listen to speech and follow the best of it. Those are the ones whom Allah has guided; those are the people of understanding. (39:17–18)

Barra bin Aazib, narrated a hadith from the Holy Prophet (Peace Be Upon Him),

‏"‏ زَيِّنُوا الْقُرْآنَ بِأَصْوَاتِكُمْ ‏"‏

'Recite the Quran with a pleasant voice, as the melodious voice adds to the gracefulness of the Quran. (al-Darimi)

In short, beautifying the Quran with our voices increases the beauty of the Holy Quran.

The Prophet (PBUH), allowed Hazrat Hassan Bin Thabith (RA), to stand on the sermon stand in Masjid Al Nabawi to praise the Prophet in order to answer the disbelievers. The Prophet (PBUH), mentioned that as long as Hassan (RA), will continue to praise the prophet and oppose the disbelievers, Ruh Ul Quds (Jibreel) will continue to support him. (al-Bukhārī)

Muhammad Bin Hatib Jahmi (RA) narrated that the Prophet (Peace be upon Him), stated that the difference between Haram and Halal is that in Nikah there is singing.

(Ahmad, al-Tirmidhi, al-Nasa’i, Ibn Mājah)

Carry on (with your play), so that the Jews may know that there is latitude (ease) in our religion. (Reported from ʿĀʻisha (RA))

So what is the ruling on Singing and Qawali? Some radical clerics state that it is prohibited. What is the definition of Haram in books of Jurisprudence? Haram is that which has absolute proof against it. One who commits it is sinful and one who considers it acceptable is a disbeliever.

What is absolute proof? One which is proven from the Holy Quran and Mutawatir Hadith.

Ghina (Singing) is proven from the companions and some Taabieen. According to a tradition from Ibn-Abdul Bir, Hazrat Umer (RA) listened to it and according to a tradition from Mawardi, Hazrat Usman (RA), listened to singing.

Hazrat Abdur Rahman bin Auf (RA), listened to singing (narrated by al-Bayhaqi, Ibn Mājah, Saeed Bin Mansoor Wahiidi). Hazrat Abu Ubaida bin Jarah (RA), who is one of Ashra- Mubashara, Hazrat Bilal (RA), Abdullah Bin Arqam (RA), and Usama Bin Zaid (RA), listened to it (Narrated by al-Bayhaqi). According to a tradition from al-Bukhārī, Hazrat Hamza (RA), listened to it. Ibn e Zahir narrated that Hazrat Ibn-e-Umar listened to it. Abu Naeem narrated that Hazrat Baraa (RA) listened to it. There are many other narrations regarding companions and Tabieen. It is mentioned in al-Aḥwār of al-Shawkānī.

It is mentioned in Al-Multaqi-al- Alabhar, that Imam Abu Hanifa was invited to a Walima gathering and there was singing and music. He demonstrated patience after listening to it. We do not have courage to pronounce such companions and followers as disbelievers. We seek refuge from God.

Some Naqshbandi followers state that listening to Qawali Naqshbandi is haram (Prohibited). However, Hazrat Khawaja Bahauddin Naqshbandi (RA), said,

نہ ایں کارمی کنم نہ انکارمی کنم

I do not practice this and do not deny the one who do it

In Qadri Tariqa, there are two types of followers. Some practice Samah and others oppose it. In Chisti followers there is an immense importance of Samah. For details please read Risala-e Samah.

laṭāʾifSubtleties

What are the six subtleties? What are their features? These are

Qalb (Heart)

Nafs (Anima)

Ruh (Soul)

Sir (Latent)

Khafi (Hidden)

Akhfa (Recondite)

Human beings process knowledge and determination in the brain (Umm-ud-dimagh) and distribute it to the rest of the organs. This station is called Akhfa. It is subordinated to "إنما أنا قاسم والله يعطي"- Verily I am distributor and Allah is the Bestower (of all the blessings).” From Qasim Muhammad (Peace Be Upon Him), it reaches all the Prophets.

This is the introduction. The detail is as follows:

laṭīfa e Qalb (heart) pertains to the Anger. It is the center of Ghairat-e-Ilahi (God’s self-esteem). It is under the influence of Hazrat Adam (AS) and Hazrat Noah (AS).

Prophet Noah (AS) preached for 900 years but no one listened to him. Then he prayed,

وَقَالَ نُوحٌ رَّبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا

Noah had prayed, “My Lord! Do not leave a single disbeliever on earth.” (71:26)

So when you strike it (laṭīfa-e Qalb) with La Ilaha Illah ( لَا إِلَٰهَ إِلَّا ٱللَّٰهُ), it stimulates Ghairat-e-Illahi and Bughz-ullah.

Liver (Qabid) is the center of Quwat e Shahwani (animal instincts). The liver purifies the food and transmits it to the heart and then it is pumped to the rest of the body. It is under the influence of Hazrat Ibrahim. His task is to annihilate all the carnal desires and to say “yes sir” to any given task. He was ready to fall in the fire, ready to leave his wife and son in a desert and ready to sacrifice his son. To submit oneself by annihilating one’s deeds and attributes is the work of Hazrat Ibrahim. This is the basics of Latif-e- Rooh.

The frontal part of the head has been bestowed with an ability to aspire for the vision (of Allah). When we open the eyes and do not see the Beloved, we become restless and yell out,

رَبِّ أَرِنِيٓ أَنظُرۡ إِلَيۡكَۚ

O my Lord! Reveal Yourself to me, that I may look upon You!’

Whose station is this? This is for Moses (AS). This laṭīfa is-Sirr is located in the Brain. The Beloved (God) replies, You would not be able to see me. Moses (RA) insists and then God replies, look at the mountain of Annaniat (egotism). If it can stand my vision, you can see me. As soon as the tajallī (Manifestation of Divine) fell on the mountain of Annaniat, Moses fell unconscious. What is refulgence (tajallī)? It is like lightning that strikes suddenly.

دل کو اک صاعقہ وجد کرے خاک سیاہ

اور اس خاک سے مواج ہو عین الکافور

(حسرت)

A lightening rapture turns the heart into a black dust

From this dust emerges a spring of camphor. (Hasrat)

Then we have Lungs which work continuously to clean the body of harmful material. Like (exchange of Oxygen from lungs), when we annihilate everything other than Allah (SWT), and nothing remains in the heart, it becomes the center of the unitary refulgence (tajallī-e Zati). This is the station of Hazrat Isa (AS). His followers were misguided and thought he was god. This subtlety is called Khafi.

Above this is Akhfa. It ends where we began. As mentioned above, "إنما أنا قاسم والله يعطي"- Verily I am distributor and Allah is the Bestower (of all the blessings). Who is this Qasim? Muhammad-The Prophet of Allah (Peace Be Upon Him). To perform Allah’s due rights and to give rights of people to them is his hallmark. He bore hardships and has the quality of constant remembrance of Allah while performing his daily chores. He gave rights to the scorpion and it stung, addressing it that it does not differentiate between a person who is praying or otherwise. He gave the stone its due, and his blessed tooth was injured (at the Battle of Uhud). He fought battles against enemies of Islam. He ran with his wife in a race, stating, you won the other time, now I won.

Once he was sitting in seclusion and his wife came. He asked, who is it? She replied, Aisha (RA). Then he asked, who is Aisha? She said, Daughter of Siddique? He asked, who is Siddique? She replied, friend of Muhammad. Then he asked who is Muhammad? His wife left immediately. Did you realize the importance of Li Maa Lillah (In the company of Allah)? There is no room for even the messenger (Muhammad) himself in this state.

Then comes the stomach. It is like a cook. If a cook does not prepare good food, neither liver nor lungs work properly. This leads to dysfunction of the heart and brain leading to ill-effects on the whole body. Eat Halal food and that too, less. If the stomach is filled, nothing else can fit in it. If you keep it empty, it will fill with the love of the Beloved. If you fix it, everything else will fall in order. Remembering Allah (SWT), will help you reach Him. This is the laṭīfa-E-Nafs.

Hazrat Sheikh Ahmad Sirhindi Farooqi stated that laṭīfa-e Qalb is located two fingers breadth below the left nipple. Qalb has a yellow light. It is under the feet of Hazrat Adam (AS). He, whose heart is constantly in remembrance, is called Aadami-al- Mashrab.

laṭīfa-E Rooh is 2 finger width below the right nipple. It is under the feet of Hazrat Ibrahim(AS). It has a red light. laṭīfa-e Sirr is located two fingers above the heart towards the middle of the chest. It is under the feet of Hazrat Musa (AS) and has a white light. laṭīfa Khafi is located 2 fingers width above the laṭīfa-e-Rooh, towards the middle and is under the feet of Hazrat Isa (AS), It has black color. Akhfa is located above the Sirr. It is under the feet of Hazrat Muhammad (Peace Be Upon Him). It has a green light. laṭīfa-e-Nafs is the collection of all the above.

Hazrat Syed Adam Banori reports that Qalb is heart and it has red light. Rooh is located in Liver and it is to the right. It has white light. Nafs is located at the umbilicus. It has a brown light. Khafi is located at Forehead and it has a black light. Sirr is located in the chest-lung which is above the middle of chest. It has a green light. Akhfa is in the middle of the head (Umm-ud-dimagh). It has a colorless light. Qadri followers strike these laṭāʾif during zikr (remembrance).

Some Philosophers believe that Qalb (Heart) is important. In an embryo, the first dot is the heart and then the liver and brain develop. Heart is the first to start beating and it is the last to stop. These masters believe everything belongs to the heart. All remembrance (Azkar) and meditations (Ashghal) relate to the heart. They strike their hearts with the zikr.

Most followers of the Qadri order concentrate their intention on their thoughts. The Criminal Judge will look at the cause and effect of the crime. When he reaches a conclusion that a crime has been committed intentionally, he awards punishment. One is responsible after making an intention. Whoever does not have a sound intention, he is not liable for the factors leading to an event. Thus, these spiritual seekers (Qadri) stress the importance of not making their own intention (while doing anything).

Other masters opine that a human embryo has three dots, one for heart, second for liver and third for brain. According to the summary of Hujjat-ul-Islam (Authority on Islam), Imam Ghazali’s statement, Heart is related to the Anger, Liver is related to the Lust, and brain to the angelic self. Therefore, according to him, there are three laṭāʾif- Qalb (Heart), Nafs and Brain, to which he calls Qalb-e-Nafs and Rooh. After remembrance and meditation, these forces are subdued by the Sharia commandments, and then they are called Sirr, Khafi and Akhfaa.

First the force of anger is subdued, followed by the force of lust and mind in that order. Once these three forces are annihilated, what will remain? Only “Baqi” (The Eternal, The Ever-Present) will remain and “Fani” will annihilate.

Hazrat Maula Jami and Hazrat Shah Kaleem Ullah Jahan Abadi opine that if physical desires are dominant, then it is Nafs (lower self). If one is preoccupied with physical desires at times and other times not, it is Qalb. If there is predominance of good, then it is Rooh. If one leaves his physical desires and devote oneself to God, then it is Sirr. If one turns away from oneself and continuously thinks about the remembered, then it is Khafi. If remembrance eliminates and there is no imagination of remembering and the remembered, it is Akhfa.

What will you achieve with the improvement of laṭāʾif?

میں کہوں میں تو زباں سے مری تو ہی نکلے

میں نظر جس پہ کروں تو ہی مرا ہو منظور

میری ہر سانس سے جاری نفس رحمانی

میرا ہر لفظ بنے شرح کتا ب مسطور

(حسرت صدیقی )

“If I say “me”, my tongue says “you”

I observe you no matter where I look

Nafs-e-Rahmani emits from each breath of mine

Every word I speak is a description of the Book (written by angels).

(Hasrat Siddiqui)

ZikrRemembrance

۞شَرَعَ لَكُم مِّنَ ٱلدِّينِ مَا وَصَّىٰ بِهِۦ نُوحٗا وَٱلَّذِيٓ أَوۡحَيۡنَآ إِلَيۡكَ وَمَا وَصَّيۡنَا بِهِۦٓ إِبۡرَٰهِيمَ وَمُوسَىٰ وَعِيسَىٰٓۖ أَنۡ أَقِيمُواْ ٱلدِّينَ وَلَا تَتَفَرَّقُواْ فِيهِۚ

He has ordained for you “believers” the Way which He decreed for Noah, and what We have revealed to you, “O Prophet” and what We decreed to Abraham, Moses, and Jesus. Commanding: Up hold the faith and make no divisions in it (42:13)

This verse from the Holy Quran, is mentioning Shariah. What is Shariah? It is the commandment of God:

ٱهۡدِنَا ٱلصِّرَٰطَ ٱلۡمُسۡتَقِيمَ

Guide us along the Straight Path (1:6)

ṭarīq is the way. Therefore, ṭarīqat is to walk on the way to God.

أَنَّ ٱللَّهَ هُوَ ٱلۡحَقُّ ٱلۡمُبِينُ

Verily Allah alone is the Ultimate Truth (24:25)

The Truth is Himself and everything other than Allah (SWT) is batil and void. So what is Haqiqat? To understand the Being and Attributes of God. This is gnosis and to remain in his remembrance around the clock is devotion and its opposite is negligence. His remembrance is around the clock and this remembrance brings bliss to the hearts.

Fools waste their time. They neither do remembrance (of God) or reflection (on the signs of God). Those who are vigilant, they are prepared to avail each opportunity. Let’s discuss their methods in the following paragraphs.

Complaints and useless thoughts are harmful and waste the useful time of our life. One who does not find time for remembrance and meditation will bring destitution and ill-fate. Untamed thoughts bring a lot of trouble and not guarding one’s heart and mind land one in suffering.

Just Ponder! We waste half of our life time while asleep. Childhood goes in play time and youth is all about indulgence and beauty worship. Old age brings its lethargy and decrease in power.

If you observe, we have two ears and one tongue. If you listen to two things, say only one. If one’s expenditure is more than income, they are bound to be poor one day. The breath we lose, does not return. Every human being has a calculated number of breaths in their lifetime. When the count is completed, what happens? Death. Thus, spiritual masters do Habs-e dum (keeping the breath). They practice complete submission in the remembrance of God. They could chant Allah’s name about five hundred times in one breath. They have long lives which they enjoy. You should devise a method and program for yourself. Think once and decide whatever needs to be done. Do everything on its time. Do not let the thought bother you the second time. If a thought bothers you repeatedly, tell it that we will do it when it's time comes.

Religious elders did not waste their time and did not pay attention to useless things. Each human breaths about twenty four thousand times in 24 hours. They remembered Allah (SWT) several times in each breath. Some said لَا إِلَٰهَ إِلَّا ٱللَّٰهُ and others recited ٱللَّهُ ٱللَّهُ ٱللَّهُ with their breaths. None of their breaths were without the remembrance of Allah (SWT). This is called Pas-e Anfas (guarding the breathing). In the Qadri order, zakat of the names of Allah (SWT) is given with Tawajjuhat shareef (statements of intention). What is Zakat? It is reciting the name of Allah one hundred thousand times. Each time has its own supplication. There are separate supplications for each week. This is called Isboo Sharif.

They recite لَا إِلَٰهَ إِلَّا ٱللَّٰهُ hundred and sixty five times, which is equal to its numerical value, after every prayer and khatam it with Hazrat Muhammad – The Prophet of Allah (Peace Be Upon Him). They keep their heart and tongue busy with the remembrance of Allah so much that it does not have room for any other thoughts.

فَٱذۡكُرُونِيٓ أَذۡكُرۡكُمۡ

“So remember Me, I will remember you”. (2:152)

Always remember Allah and supplicate to Him. Once you get rid of negligence (of heart), you will enjoy the presence of Allah (SWT). Whoever does not relate to Allah (SWT), (through remembrance), will not be able to enjoy a peaceful ending.

آتی ہے ہر نفس سے صدا گوش ہوش میں

کچھ کر لو غافلو کہ میں ناپائیدار ہوں

“Every breath utters a sound in the ear of consciousness

O negligent soul, do something, as I am unsustainable.”

We have to present ourselves in the court of God Almighty. What reward do you expect without any action?

اللہ اکبراللہ اکبرمما اخاف واحزر

اٹھ فریدا جاگ رے جھاڑو دے مسیت

تو سوۓ رب جاگے کیسے نبھے پریت

“O Fareed, Wake up from slumber

Clean the mosque (of your heart)

You’re sleeping and the Lord is Awake

How can you practice devotion for God’s sake?”

When he repeats الا اللہ with his tongue, he starts enjoying it. Gradually, his heart actively participates in the remembrance and negligence departs, however, with constant remembrance he forgets himself. Then there is no Zakir (one performing zikr) and zikr (remembrance). Now only the Remembered (Mazkor) remains. The heart fills with the Remembered. This is the pinnacle of being in Divine remembrance. This is the truth of Truth.

فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ  (So Know, there is no deity worthy of worship other than Allah), therefore the zikr لَا إِلَٰهَ إِلَّا ٱللَّٰهُ is not devised by the spiritual masters. It is a command from God and reached to us through the Prophet (Peace Be Upon Him). Moreover, in the Holy Quran, it is mentioned

يَلۡعَبُونَ قُلِ ٱللَّهُۖ ثُمَّ ذَرۡهُمۡ فِي خَوۡضِهِمۡ

Say, Allah, then leave them to amuse themselves with falsehood (6:91)

At one place, in the Quran,

وَلَذِكۡرُ ٱللَّهِ أَكۡبَرُۗ

The remembrance of Allah is an even greater (deterrent) (29:45)

Can anybody claim after hearing this that remembrance is something invented by the spiritual teachers?

الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ

They are those who remember Allah while standing, sitting and lying on their sides (3:191)

This is the Qur'anic teaching of constantly remembering Allah (SWT).

Then it is mentioned in the Holy Quran,

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 blessings upon him, and salute him with worthy greetings of peace (33:56)

These were a few examples of the remembrance mentioned specifically in the Holy Quran. There are several Names of Allah (SWT), (Al-Asma Ul Husna) that whoever will remember those, will be deserving of paradise.

There are several medicines mentioned in “Qaraba deen” and “Makhzana almufridat”. Some of these are single, other compounds. It is the duty of a physician to decide which medicine to choose for a patient. Similarly, it is the job of an Arif (Gnostic), to decide which Name of God is suitable for a given person.

Types of Remembrance (Zikr)

There are several ways to perform Zikr. Everyone has their own experience and personalities, hence choices may differ. An astute teacher advises ZIKR and meditation based on the student’s station. Only a quack would prescribe remembrance and meditation without proper research. One medicine cannot be prescribed for every ailment. Similarly, Kalima Tayyiba is recited in different ways. Some do Habs-e-Dam (holding their breath). Some recite it silently (Zikr-e-Kahfi) and others recite it out loud (Zikr-e- Jahri).

Let us discuss some Azkar and their characteristics. There are different ways to recite Kalima Tayyiba

لآ اِلَهَ اِلّا اللّهُ مُحَمَّدٌ رَسُوُل اللّهِ for remembrance.

Zikr-e-Do-ZarbiRemembrance with 2 strikes

Drag La (لا) from the heart and with Ilaha( الہ), take it to the right side and get rid of all the thoughts other than Allah, with Illallah (الا اللہ), hide in the mercy of the Allah (SWT), so that Al-Baqi remains and Fani is annihilated. This is also called Zikr Arah. This is practiced by Qadri, Rifai and Shazli followers. Some Qadri followers do zikr while standing, others do it while sitting.

In the Molvia order of Molana Jalalluddin Rumi and Rifai order, remembrance is done standing.

Followers of Rifai order, negate themselves while reciting and strike the self with weapons and deem themselves absent, meaning that if I was present, I would have felt the pain.

Zikr- seeh- ZarbiRemembrance with three strikes

Drag La (لا) from the belly button and move the head towards right and strike with Ilaha ( الہ), then strike at heart with Illallah (الا اللہ). In this zikr, the shape of La (لا) is created which aids in eliminating all the harmful thoughts. This remembrance with three strikes helps navigate all the laṭāʾif and is done by the Naqshbandi followers.

Zikr-e-Chahar-ZarbiRemembrance with four strikes

Sit in a cross-legged position and with the big toe and second toe of the right foot, hold the popliteal artery tightly (behind the left knee). From the left knee drag the La (لا), with a small jerk, supposing a strike on the Devil. Satan is always trying to make humans forget the remembrance of God and striving against God’s commandments. Bring La(لا) to Ilaha ( الہ), and strike the right knee and assume this strike is on the nafs (human lower-self). The lower self is always engaged in eating, drinking and fulfilment of carnal desires. After striking the lower-self, combine Ilaha with ha and strike on the right shoulder. This strikes at the thoughts from angels (Khatra-e- Malaki). We do not need the temptations from the Devil and from our lower-selves. Similarly, we do not need angels to guide us to good and reminders to shun evil from angels. Then move to the left and strike the heart with Illallah (الا اللہ).

The temptations of the Devil and our Lower-self arise from the Nafs-e-Ammara. Our “self-reproaching” (Nafs-e-Lawamma), warns us and rebukes us from bad deeds. On the other hand, Nafs-e Mutmainnah (the content soul) strives to bring us to God with undivided attention.

This has been mentioned in the following verses of the Holy Quran,

وَمَآ أُبَرِّئُ نَفۡسِيٓۚ إِنَّ ٱلنَّفۡسَ لَأَمَّارَةُۢ بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّيٓۚ إِنَّ رَبِّي غَفُورٞ رَّحِيمٞ

And I do not seek to free myself from blame, for indeed the soul is ever inclined to evil. Except those shown mercy by my Lord. Surely, my Lord is All-Forgiving, Most Merciful (12:53)

يَٰٓأَيَّتُهَا ٱلنَّفْسُ ٱلْمُطْمَئِنَّةُ

ٱرْجِعِىٓ إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً

(Allah will say to the righteous), O tranquil soul. Return to your Lord, well pleased with him and well pleasing to Him (89:27-28)

So, when one gets rid of the temptations of the lower-self, one attains the inner peace of the soul. It is pleased with God and thus God is pleased with it.

Habs-e-DumHolding the breath

Some people hold their breath when doing Zikr (remembrance) and their tongue touches the soft palate. There are several types of such zikr.

If one exhales completely so that the belly touches the back, this is called Takhliya.

If there is full inhalation, so that the belly is full of air, this is called Tahliya. Some hold the breath in the middle of breathing, this is called Hasray-e Nafs.

This activity of holding the breath (either Habs-e- Nafs or Hasray-e Nafs), generates energy and induces some ecstasy or rapture.

Some followers of Qadri, Chisti, Rifai and Molvi orders, do (Zikr-e- Jahri) remembrance aloud. This creates excitement and facilitates love and affection.

The annihilation experienced by those practicing Habs-e dum is similar to someone who is drowned or someone who is bit by a snake. On the other hand, people practicing Zikr-e Jahri (loud remembrance), experience a feeling similar to burning in fire or being stung by a scorpion.

Both die, but one dies with lack of breathing and other with a burn. They both experience Tawheed (Oneness) and fanāʾ (annihilation), but the condition varies.

Opium addicts are silent, however, an alcoholic will be loud and violent. They both experience addiction but their experience of withdrawal differs.

Chisti followers repeat لاالہ الا اللہ two hundred times, الا اللہ four hundred times and اللہ six hundred times.

Zikr-e- AainiRemembrance through eyes

Some seekers recite La Illaha ( لآ إِلَه ) with open eyes and when closing eyes, negate everything else and say illalah (إِلاَّ الله) as an affirmation. This is an example of Pas Anfas (guarding the breath). This can create amazing results, however, it is not a loud remembrance. It is hidden and in the heart.

Some seekers say Hu al Zahir (ھو الظاھر) with open eyes and recite Hu Al Batin (ھو الباطن), when closing eyes. This is called Zikr-e- Aaini (remembrance through eyes).

In Qaddriya order, some seekers recite, La Illaha Illalah ( لَا إِلَٰهَ إِلَّا ٱللَّٰهُ ) two hundred times, Allah, Allah (ٱللَّٰهُ ٱللَّٰهُ) six hundred times and Ya Hayyu Ya Qayyum

( يَا حَىُّ يَا قَيُّومُ) four hundred times. Some do this zikr aloud, others silently in the heart. In this way, they get rid of their intentions and temptations with recitation of لَا إِلَٰهَ إِلَّا ٱللَّٰهُ. A crime is investigated until its motive and intention is identified. If a crime is committed with intention, it is punishable. Therefore in the Qadri order, the most important element of training is getting rid of one’s intention. The Qadri’s live without will or intent. Intention brings responsibility and those without will are not responsible.

Zikr of La Illaha Illalah ( لَا إِلَٰهَ إِلَّا ٱللَّٰهُ ) is for those who are bothered by thoughts and distractions. Those who do not have thoughts, should recite Allah, Allah (ٱللَّٰهُ ٱللَّٰهُ).

Zikr of Allah Allah (ٱللَّٰهُ ٱللَّٰهُ) is essential at all time, whether loud or silent. What is zikr? It is not forgetting Allah (SWT). One must remember Allah (SWT), while walking and sitting, doing daily activities. This helps achieve constant presence (Dawam-e Huzoor). This type of remembrance prevents one from ostentation as one can do it while working. Some Qadri followers make a covenant of remembrance with their friends. When they finish a sentence, one of them says Allah (ٱللَّٰهُ), out loud. Those with the presence of heart say Alhamdullilah (All Praise belongs to Allah). Those who are negligent say Astagfirullah (I seek forgiveness from Allah).

Zikr –e –Saood wa NazoolRemembrance with ascent and descent

Drag La Illaha from the umbilicus to the Umm al-dimāgh (the central faculty of the brain) in the middle of the head and strike with Illallah and descend to the umbilicus. Such remembrance will be done sitting. If one is doing this remembrance while standing or lying down, one should drag La Illaha from the toes of feet and drag to the middle of head. Return Illallah to the toes of feet. This zikr will seem as if an electric current is flowing through the body.

Zikr-e-HaddadiRemembrance of Haddad

Hazrat Abdullah Haddad worked as a Blacksmith. Following his way of remembrance brings blessings and barakah.

Join both hands and stand on your knees, say La Illaha and move your hand from the left side around the head and strike on the right side with Illalah.

Zikr Mashi-e AqdamFoot-walker’s remembrance

If you are walking softly, then recite Allah, Allah at each step in your heart, or say La Illaha on the first step and Illalah on the second step.

If one is walking fast, they can say La on the first step, Ilaha on the second step, Illah on the third and lah on the fourth step.

What do we gain from these ways of remembrance? “Continuous Presence (with Divine).”

ٱلَّذِينَ يَذْكُرُونَ ٱللَّهَ قِيَـٰمًۭا وَقُعُودًۭا وَعَلَىٰ جُنُوبِهِمْ

Remember Allah while standing, sitting, and lying on their sides (3:191)

Time is priceless; so do not waste your time. There are various forms of remembrances and if you persevere on one, that’s precious. For further details, review Jawahir-e Khamsa of Hazrat Gaus Muhammad Gawaliari, Kashkole-e Kaleemi of Hazrat Shah Kaleem Ullah Jahanabadi, and Fayoozate Qadriya of Hazrat Abdul Qadir Jilani and Samarat-e Makkiya of Hazrat Shah Rafiuudin Qandahri.

In the Qadri order, there is a tradition of performing Zakat of certain Names of Allah (SWT). What is Zakat? It is reciting the name of Allah (SWT), a hundred thousand times or hundred and twenty five thousand times. In the Holy Quran, it is mentioned to remember God in abundance. There is a Tawajjuh (supplication) with each Name of God, which is read after every count of 100 or 500. These supplications can be seen in Fayoozat-e-Qadriyya or Kashkol Shareef.

These Asma (Names) are لَا إِلَٰهَ إِلَّا ٱللَّٰهُ (La Illaha Illalah), ٱللَّٰه ٱللَّٰهُ, (Allah, Alllah), یا حی یا حی یا حی (Ya Hayyu, Ya Hayyu, Ya Hayyu), یا واحد یا واحد یا واحد (Ya Wahid, Ya Wahid, Ya Wahid), یا عزیز (Ya Aziz), یا وھاب(Ya Wahhab), یا ودود (Ya Waddud).

Some Other Names are also recited to complete Zakat such as یا ذوالجلال والاکرام (Ya Zuljalal wal Akram), یا حی یا قیوم (Ya Hayyu Ya Qayyum), یا ارحم الراحمین (Ya Arhamur Rahimeen), اللھم رب النبی محمد (Allahuma Rabba Nabiyyin Muhammad)

In the recitation of اللہ ھو Allah Hu, prolong the word Hu, when they have a thought or it's hard to catch the breath, then restart. This remembrance augments Tawheed (Oneness).

Some seekers recite Hu, Hu, Hu only. Others chant Ha, Hu, He (ھا ھوھی) which is abbreviation for

لا إله إلا الله محمد رسول الله.

Sheikh-e- Akbar (Ibn-e- Arabi) followers, do remembrance with Ya Rabb on right side, Ya Rabb on left side and Ya Rabb on the front. The second time, they say Ya Rabbi on the right side, Ya Rabbi on the left side and Ya Rabbi on the front. Another way of remembrance is to first say, قال اللہ and then call out إِنَّنِي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا

“Indeed, I am Allah. There is no deity except Me. (20:14)” (as if this is a Godly voice.)

Some spiritual masters in Baghdad advise about reciting Kalima Tayyiba 165 times after each prayer. All these Azkar (remembrances) create divine light. Nevertheless, the remembrance of Allah is the greatest. Remember Allah (SWT) so much so that people start thinking you are crazy. Reciting a Name of ALLAH after permission from your spiritual Master, is more effective. After reciting a Name of Allah multiple times, creating a Nisbah (connection) and a tajallī of that Name enlighten the heart of those remembering Allah.

Sultan-ul-AzkarThe Best Remembrance

Each Prophet has distinguished characteristics and each Prophet has a connection with a vital organ. Spiritual masters believe that grace (faiz) comes directly from Allah (Subhan Wa Tallah) to the Chief of Apostles, Hazrat Muhammad (sallahu alahi wassalum). From him it is transmitted to different Prophets and then spiritual masters and then the spiritual seekers. This creates a motion and energy in that particular subtlety (laṭīfa). Each laṭīfa represents a prophet. When all the laṭāʾif become active, they draw more spiritual energy (grace), then it comes under the feet of Prophet Muhammad (sallahu alahi wassalum) and represents all the spiritual energies and emotions from head to toe. This is the summation of beautiful detail. Such remembrance is called Sultan-ul-Azkar.

Supplications

Remembrance and habitual supplications create continuous divine presence. Hizb-e Azam has supplications of The Prophet of Allah (Sallahu alahi wassalum).

Sahifa-e- Kamila has supplications of Imam Zainul abideen. Fayoozate Qaddriya has supplications of Hazrat Abdul Qadir Jilani.

Anwar-ul-Qudsia has supplications and Hazrat Abul Hassan Shazli. Some related Josh-e-Kabir to Hazrat Ali (Razi Allah Taalah Unhu). Jawahir-e Khamsa of Hazrat Ghaus Muhammad Gawaliar has several supplications.

Several other supplications attributed to spiritual masters are available. Hizb-ul-Bahr and Hizbu-Nasr are famous supplications of Hazrat Abul Hasan Shazli. Dua-e Haydari of Hazrat Abdul Haq Rodolwi is very popular.

Hassan Hussain (حصن حصین) has several prayers to be recited throughout the day. These are the supplications of the Holy Prophet (Sallahu alahi wassalum). The book is divided into seven portions so that it can be completed in a week.

There are several sources of Darood Sharif. Most of Daroods are mentioned in Dalail-ul-Khairat. Two collections of Darood Sharif have been published in Egypt. Darood Sharif creates a peaceful content state. No matter how anxious or agitated one feels, it is dispelled with the Salat-o-salam. Remember, unless you send salutations to the Prophet (Sallahu alahi wassalum), you would not find peace and tranquility.

وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ

Seek the means [of nearness] to Him (5:35)

is through the Prophet (Sallahu alahi wassalum). Someone asked the Prophet (Sallahu alahi wassalum), if he could spend all of his time doing salutations upon the Prophet (sallahu alahi wassalum). The Prophet (sallahu alahi wasalam) replied that it would be sufficient for his affairs.

AshghalMeditations

Whatever we discussed so far, were prevention and supplications. Now we will discuss meditations (Ashghal, murāqabāt).

What is meditation? It is an absorbing thought, a passion and spiritual inclination. One should strive for his/her passion and avoid diversion of attention to others (which is sinful). Passionately seek God in your daily routine, whether sitting or walking, think God is with you.

وَهُوَ مَعَكُمْ اَيْنَ مَا كُنْتُمْۗ

and He is with you wherever you are (57:4)

Where-ever, you turn your face, there is God.

فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ

So wherever you [might] turn, there is the Face of Allah (2:115)

Allah is inside us and he is outside.

وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ

And in yourselves. Then will you not see? (51:21)

Allah (SWT) is near us.

وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ

And We are closer to them than their Jugular Vein (50:16)

Sit down and close your eyes and ponder, where am I? I do not exist. As long as there was light, it was visible. Now, only God exists. I was just a thought, and now that thought has vanished.

نہیں ہوں میں نہیں ہوں میں نہیں ہوں

خدا ہی ہے، خدا ہے میں نہیں ہوں

I do not exist, verily I do not

God and Only God exist, I do not.

It’s important to remember that each syllable has its affectionate consideration. La Illaha Illalah has several syllables. The word Allah has 2 syllables, Hu has one. The more the syllabi, the more the affection.

At times, the chanters take a syllable and prolong it to merge their voice and thoughts at one focal point, in order to experience the Oneness of God.

Some sit on the bank of a river and experience the voice of flowing water which has no beginning and no end. They focus this sound on their hearts and try to connect it to God. This creates a sort of selflessness and amazement and eliminates anxiety.

Sheikh Saadi says,

کسانیکہ یزداں پرستی کنند بہ آواز دولاب مستی کنند

“Worshippers of the Divine, become ecstatic with the sound of water-wheel.”

Focusing heart and thoughts at one point generates Oneness and brings one close to Fannaiyat (Annihilation). Spiritual masters, when they sleep, imagine that they are annihilating in the Ahadiyat-e-Zaat (Individuality of God’s Self) and when they wake up, they imagine experiencing the spectacles of Wahdaniyyat (Oneness of God).

Another meditation technique is to insert fingers in both ears and try to listen to a sound like rainfall. In this practice, by slowly removing fingers, they try to focus their thoughts on this sound. With practice, one can hear the sound without inserting fingers in the ear. This Sound is attributable to the Entity which is Wahdahu La Sharika lahu (there is no partner to Him). This infinite sound is called Saut-e Sarmadi. From Hadith study, we find that at the time of revelations, there was a sound similar to someone dragging a chain on stone or as if someone is ringing a bell. This is how, Prophet (Sallahu allahe wassalim) used to get revelations. His followers get Ilham. After this one attains a selfless state, he is not able to see or hear anything else. There is a vast desert of Hu. This is called fanāʾ (annihilation). If this situation persists, the seeker becomes a Majzoob (an enlightened person who has lost the intellect in God’s Love).

When he regains consciousness and attains intellect, this is called Baqaa.

When kids learn to ride a bike, they are paying full attention to maintain their balance. When they become adept at it, and attain a constant presence, they can turn their heads while riding the bike. They still have the sense of balance, although now, it is at a subconscious level.

When one attains the knowledge of the Divine, then how can negligence prevail? Where is ignorance? With the grace of God, if someone has continuous presence with Divine, then he or she is ultimately pleased.

The purpose of remembrance and meditation is to develop a connection with the Beloved and ultimately the Love which once experienced has its wonders. Once in Love, one travels the distance of years in days and the distance of days in minutes.

What is Love? It is an emotional experience anchored to one’s heart. It aims to join lovers.

در محفل یکتائ اغیار نمی گنجد

اغیار چساں گنجد چوں یار نمی گنجد

پر گشت دل و جانم از جلوۂ جانم

در چشم من اےحسرت جز یار نمی گنجد

“In the Unitary gathering, there is no room for others

If there are others, how could Beloved be accommodated?

My heart and life are occupied by My Beloved.

O’Hasrat, in my eyes, there is no one except my beloved.”

Love is an ecstatic state of self-animosity, always walking akin to unconsciousness. The lover is always quiet. Always eagerly listening to the Beloved. He has no friends, no shame, no respect or desire to attain such. When the love increases, his talk does not make sense. He suffers but does not lose heart. At last, he jumps into the well of Love. What is love's water? It is acid which melts and decomposes him completely. The wise know fully that love is a trouble and prefer to stay away from it.

Tamsil-e-MuhabbatAllegory of Love

Now I want to mention the example of marriage. When a girl reaches the age of marriage, her parents start looking for a suitable match. Once a desired groom is chosen by the experienced parents, they marry their daughter. The wife leaves her family, relatives and friends and moves in with her husband. Her attention is focused on one point now, her husband. Multitude is now replaced with singularity. The wife does not like sharing her husband. This is separation from others and it is called Tawheed (Oneness).

میں لپٹ رہوں گی سینے سے تیرے گلے کا ہار بھلا

غیر سے مجھ کو کام نہیں میں اور میرا یار بھلا

(حسرت)

I will embrace you forever

Wreath of your arms is better

I do not need any other

Me and my beloved together forever

(Hasrat)

As a result, both share their children and belongings. One cannot exist without the other.

میں جو تیرا ہوں تو ہر چیز ہے میری تیری

پھر یہ کیا بحث لگا رکھی ہے میرا تیرا

(حسرت)

If I belong to you, everything I possess is yours

Why is there an argument about mine or yours?

As mentioned above, the multitude changes to singularity. The wife gives respect to her husband and becomes his respect. They have common allies and enemies.

ساس نند بگڑی تو بگڑی بگڑے نہ میرا یار

مجھ کو نہیں ماں باپ کی حاجت مجھ کو بس میرا غمخوار

Let my mother-in-Law and sister-in-law, be mad at me,

My beloved husband should not be angry.

I do not need my parents, as I am happy with my comforter.

The Wife, who is the home-maker, takes pride in taking care of her husband’s home. She takes responsibility for house chores. This is an example of Abdiyat (servanthood). Nurturing and education of kids, over-seeing the servants and other house chores become the wife’s responsibility.

She takes care of these responsibilities diligently and at night she lays down facing her husband and notices the subtle expressions of her husband. This is Abdiyat.

This is what I wanted to convey allegorically. Have I not conveyed the message? This was an example and now it’s up to you to extrapolate from majaaz (worldly meaning) to haqeeqat (real meaning).

خوش تراں باشد کہ سر دلبراں گفتہ آید در حدیث دیگراں

It is better that a lover's secret should be told in the talk of others

اللہ بس باقی ہوس

Only the God will remain, everything else will pass away- an advice to shun worldliness

Abdullah’s supplication

O Allah (SWT), in order to understand Your Reality, me the high soaring eagle of the pure intellect, feel humble. In the desert of Your Gnosis, the war horse of intellect is stumbling. Nobody knows you, then whom do I worship? If You are Hidden, then Who has done so? If You are Evident, then where? If You are on the Throne, give me the ability to soar and reach You. If you are near, give me the ability to see. If You are in my heart, make me an electric current, so I can delve into my heart to find You. If You cannot be found, then why do I have an intrinsic desire to search for you. If it is not permissible for a man to meet God in this world, then I am willing to die. If I am burned, the smoke will reach the Throne. If I am dust, the tornado of this dust will reach you. You can erase me from the face of this world. I am happy to be dead and my Beloved Alive, me vanished and my Beloved Present.

ٹوٹے یہ طلسم وہم میرا آءینہ دل بنے مصفا

فانی کا فنا ہونا اولی باقی کی بقا ہے سب سے اعلی

May all doubts magically disappear

May the mirror of my heart shine

Annihilation of the perishing is first

Endurance of the Everlasting is supreme

پیوند خاک ہو گا نقش قدم بنے کا

حسرت یہ جان ہی کرآیا تیری گلی میں

He will be buried in dust and become a foot-mark

Hasrat knew this, therefore he came to your ally