Category Archives: F. Zikir & fikr

Remembrance, comtemplation and spiritual excersises

Leaving argumentation

The Prophet of Allah (blessing and peace of Allah be upon him) said,

‘An individual who is on untruth but abandons argumentation and squabbling (by accepting the truth) for him a house will be constructed in the periphery of the Paradise. Whereas, for the individual who is on truth but abandons confrontation and argumentation (He acknowledges that the opponent is not accepting, the time is being wasted and he is fears possibility of blameworthy morals to be be stirred in his nafs) a house will be constructed in the center of the Paradise. (That is certainly superior to the one located in the periphery.) And for the individual who has the best morals a house will be constructed in superior most part of the Paradise.

This is reported in (Sunan e) Tirmizi.

It has been observed that most of the pious in spite of being on truth circumvent the contentious issues and prefer to remain silent when someone squabbles or confronts them. The rationale for this is referred in the Prophetic saying (hadith) translated above.

This attitude (of leaving all argumentation) appears to be desired (characteristic ) as per this hadith.’

Basair e Hakimul Ummat ra, page 577-8

Apathetic murid

Sayyadi wa sanadi Mawlana Mufti Mohammad Taqi Usmani (Allah preserve him) said,

‘Previously it was well known that two individuals seldom slept at night. One is the newlywed. The other is a new disciple (murid). However, the situation has changed for the murid with a very few exceptions.

Apathy is common. Yearning and desire to progress is totally lacking.  Completing the daily basic wird is a humongous unsuccessful challenge even after years of relationship with the mentor. This is a common complaint in their islahi letters. What can be done in this regards? No one can do what you have to do yourself. There are no magic potions, amulets or invocations to facilitate this.

Even senior aspirants are stuck on the very basic wird. Aspiration for doing more remembrance (dhikr) and communicating this desire to the mentor is absent. Remember the Shaykh is not going to advance you to the next level until you verbalize your interest and show progress.’

Ramadhan 1429

The difference between the state of a salik and non-salik

Hakim al-Umma mujadid Shaykh Mawlana Shah Ashraf ‘Ali Thanawi (Allah have mercy on him) said,

‘There two kinds of people.

Those individuals who are not traveling on this path (sulook) and characteristics of yearning and desire (of Allah’s pleasure) have not even developed in them. Their condition is that whenever their hearts are pure and uncluttered they make remembrance of Allah. The awareness of being involved in sinful activities does not stop them from doing good works. This is because they do not care about it (the involvement in sinful).

Then there is the other kind, ones who are traveling on this path and have developed some tastefulness (dhauq). Their state of heart is such, because of their relationship with Allah (ta’luq maAllah), that any tiny bit of change in it due to negligence and involvement in sinful activity  causes them extreme grief. This is to the extent that they become disheartened of being involved in remembrance and good works and do not find the courage to do so in the future. This is not because of being heedless of their Lord, most High. It is due to the acknowledgment that now (with this involvement in sinful) how can I face my Lord and make His remembrance. At the outlook this does not seem to be a good state because it is suspending remembrance (of Allah). However, in some instances even this state is a blessing. This is because, in these instances it will result in that sinful activity not to be carried out ever again.

Hence, having this state is a blessing. However, it is essential to point out that one should not act on the calling of this state. That is, not to stop the remembrance at all. Moreover, it is essential for this individual not to be negligent of remembrance for a second and be despaired. This remembrance (dhikr) should continue irrespective of being involved in millions of sinful activities.  This is because the spiritual darkness that leads to suspension of remembrance (by being involved in sinful) will only be lifted by the remembrance (of Allah) alone. There is no other cleanser to do this. If this is done with consistency then, inshaAllah, one day (eventually) escape from the dreadful condition (of involvement in sinful activity) will be achieved.’

Basair e Hakim ul-Ummat ra, page 528

Spiritual involvement

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Shaykh Jalaluddin Thanesari (Allah have mercy on him d.989 Hijra) said,

‘The seeker of truth suffices in the spiritual involvement (shugal e batini, i.e. methods of developing remembrance, concentration and awareness) after fulfilling the essential (faraidh) and Sunna actions. He does not stress on physical worship and supererogatory (nawafil) actions like the ascetics.’

Irshad ut Talibeen, page 11

Dua: Talking with Allah

Mufti Mohammad Hasan, the founder of Jamia e Ashrafia, Lahore and a senior khalifa of Hakim al-Umma Mawlana Shah Ashraf Ali Thanawi (Allah have mercy on them) said,

‘Whenever an individual requests for supplication (dua) for himself I acknowledge that he has done a big favor to me by providing an opportunity to talk to Allah. Talking to Allah is an immense affair.’

Ahsan us Sawanih, page 185

Essential advice for salik

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Shaykh al-Mashaikh Haji Imdadullah mohajir makki (Allah have mercy on him) said,

‘Keep away from the company of Sufis that act against the Shariah.

Meet other people with good manners only as required.

Consider yourself to be the lowest creature.

Do not criticize anyone.

Speak with compassion.

Love being silent and alone (khalwah).

Keep your time well planned.’

Taleem ud deen, page 227

(The edition by Maktaba e Rehmania, Lahore is the best currently available. It has explanation and translation of all Arabic and Persian quotes in footnotes.)

This path: diving for pearls

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Shaykh al-akbar Muhyuddin ibn ‘Arabi (Allah have mercy on him) said,

‘It is from the criterion of being a Shaykh that he takes into account each breath and every action of the murid.  He puts additional pressure on the one who is more obedient and adherent. This is because this is the path of hardship. It does not have any involvement of leniency in it. The dispensations (rukhs) are for the general public because they are content that they remain faithful and Muslims by name. They fulfill the very basic requirements (faraidh) imposed on them by Allah.

However, an individual who aspires for highest levels beyond that of the general public for him it is essential to bear extra hardships.

A person who desires to wear a pearl necklace must brace the depths of the ocean and hold his breath. This is essential to dive in the ocean (and get pearls).’

Adab al-Shaykh wal-murid, via Madhmun e zikr, MTM-U, volume 3, page 25

 

Purpose of bay’a: Observance of Sunna

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A person requested pledge (bay’a) from Hadhrat Mian Asghar Hussain (may Allah have mercy on him), a senior Shaykh and instructor at Darul Uloom Deoband.

Hadhrat inquired what was his purpose do so?

‘Divine union (wisal e haq)’, the individual replied.

‘ All praise is for Allah, you have very lofty aspirations’, Hadhrat cheerfully chided him.

‘My brother! The only purpose of taking the pledge should be that observance of the Sunna in all aspects of life is facilitated. That is it’, he continued.

And things like strong perpetual relationship with Allah (nisbet) and Divine union (wisal) are the states and talks of high ranking pious people (and not for ordinary sinful people like us).’

Halat Musleh ul Ummat ra, page 94

A Special Dua

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Hakeem al-Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said:

 

“Imam e A’zam Abu Hanif (Allah have mercy on him) used to tell that whatever blessings I have received is due to the blessing (barakh) of this dua

اللهم انا نستعينك علی طاعتك

)O Allah SWT! We seek your assistance in performance of all virtuous deeds(

(Majalis e Hakemul Ummat ra 246)

To be included in one’s daily supplications.

Etiquettes of Reading

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Arif Billah Dr. Abdul-Hayy Arifi (Allah have mercy on him) said that while I was visiting Jama-e-Ashrafiya, Lahore, the teachers requested for some naseeha (advice). I told them,

“You people read and teach the books of great scholars of Islam daily.

However, you do it carelessly.

To truly benefit from the barakah (blessings) of these books. Make it a habit that before starting to read them, turn towards Allah. Make dua (prayer). For the scholar first. That Allah make his magfirah, be pleased with him and raise his status in paradise. Then, supplicate for yourself. That is, may Allah make this reading most beneficial for you.

Only by doing so you will really benefit from these great books and their authors’ exalted knowledge.”

Spiritual progress

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Qazi Thanullah Panipati (Allah have mercy on him) writes in ‘Irshad ut-Talibeen‘,

‘Prior to annihilation of nafs (blame-worthy moral traits) excessive prayers (nawafil) and recitation of Holy Quran do not lead to proximity of Allah (i.e. spiritual progress) .’

Majmua talifat Muslih al- Ummat ra, volume 3, page 27

Durrah al-arus, Dhahban

 

How to develop concentration in salah?


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Shaykh Mawlana Shah Wasiullah Allahabadi (Allah have mercy on him) said,

‘A lot of people inquire regarding concentration in salah. I tell them all try to develop concentration towards Allah outside salah, when this will increase then it will persist during salah also.

The pious elders improved their salah similarly. They recited wird for the development of concentration towards Allah in their hearts.
Therefore, all of them recited the blessed kalima لا اله الاالله محمد رسول الله excessively as a wird. This renews the faith and strengthens it.

In my opinion you should also recite it abundantly. InshaAllah, concentration towards Allah will develop in your heart and eventually persist in salah also.’

Majmua talifat Muslih al- Ummat, volume 3, page 41
Medinah e munawwarah

Spiritual involvement

Shaykh al-Arab wal-Ajam Hadhrat Haji Imdadullah mohajir Makki (Allah have mercy on him) instructs a seeker,

‘After fulfilling the faraidh (absolutely essential), wajibat (highly recommended) and Sunna one should occupy his time in spiritual works of rectifying the condition of his heart (remembrance and contemplation) and not spend it in offering extra (nafil) salah or recitation of litanies. Instead he should consider the rectification of his heart to be a perpetual must (fardh) and never be negligent in it.’

Dhiya al-Qulub via Taleemud-deen, page 45

Love of Allah

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‘It must be acknowledged that the usual mode of acquiring the love of Allah is His remembrance (dhikr) and contemplation (fikr).

That is, it is the usual norm set by Allah that when a person does remembrance and contemplation in the appropriate way the love of Allah develops in his heart.

Then (be aware that this) love has two types, the passionate love (hubb-e-ishqi) and the dogmatic love (hubb-e-emani). The remembrance and contemplation to acquire either of  them are different from each other.

For example, the way of acquiring dogmatic love is the recitation of Holy Quran, following Sunna (meticulously), etc. Whereas, for achieving the passionate love when a person does remembrance (as per the Sufi way) of Allah! Allah! with his tongue then the articulation of this blessed word fills his palate, mouth, tongue, ears and all other body parts with effulgence (nur), serenity (sakinah) and delectable perception (lazzet). (This happens when the audible remembrace (dhikr-e-jahr) is done as prescribed by the respectable Sufis).’

Madhmum-e-Zikr, Majmua’ Talefat e Muslih al-Ummat ra, volume 3page 10