نہ دیکھ نظر عیب سے یہ تصنیف مقام الہامی ہے

Do not interpret this book with skepticism, As this book is the conclusion of the status of inspiration (From Allah SWT)

پایا جس نے یہ بھی راز اس سے ملی زندگی دوامی ہے

One, who arrives at the secrete it enfolds (in itself), (He) will possess an eternal life.

Note:

Three types of people will remain deprive of its spiritual grace.

1. Eternal hypocrite
2. Lair
3. Disbeliever

Three types of people will waste the time in mere criticisms and arguments. They would neither be able to be blessed with (spiritual) benevolence nor would let others.

1. Non Practicing Savant
2. Imperfect Spiritual Guide
3. Saint (Dervish) not practicing Shariah

No.	Subject
1	A Statement Of Facts
2	Introduction
3	The Inner Outer Dimensins Of Human Being
4	What Is Remembrance and What Is Contemplation
5	The Perfect Spiritual Guide (Murshid-e-Kamil)
6	What is Faqr (Spiritual Poverty)?
7	The Righteous Leader and A Practicing Savant
8	The Act of Panacea
9	The Remembrance Of Lata-Èf  And Their Concentration
10	Special Note
11	The Act Of Takseer
12	Chapter Of Zik´R (Zakooriat)
13	Your Questions, Our Answers
14	Vocal Dhikr (Dhikr-e-Jahr) — Supporters and Opponents at a Glance

In the name of most merciful, most bountiful Allah (SWT)

A STATEMENT OF FACTS

This book has been written after witnessing the divinity by hundreds of people. This is to say, the witness (observation) of the revelation of the tombs of Saints of Allah SWT, observation of the shapes (of objects); the Qal΄b (heart), the Naf΄s (spirit), the Rooh΄΄ (soul). And an observation of demons and spirits etc., and the experiences, i.e. vibration of heart due to the remembrance of Allah SWT, the remembrance (of Allah SWT) through Lata-èf (invisible spirits) at their respective places and (occurring of) meditation and (getting be awakened of the) spiritual insight, this is to say, then the research to find an evidence from Holy Quŕan, Prophetic Traditions (the Hadith) and treatises written by Saints. (Then), this task was carried out to make the Allah SWT’s creation be known the fact of recognition and be blessed with the spiritual benevolence. In order to propagate the teachings of this chain, an organization was established in 1980 and thank to Allah SWT that (we) got the success to satisfaction. Every task needs an execution and the very same deficiency was complemented by ANJUMAN-E SARFEROSHAN-E ISLAM PAKISTAN.

Gohar Shahi Hyderabad (1402 Hijri)

INTRODUCTION

His Holiness Shah Sahib (Riaz Ahmad Gohar Shahi) belongs to Dhok(village) Gohar Shah, of Tehsil Gujarkhan, District Rawalpindi. Shah Sahib is the fifth generation descendant of Syed Gohar Ali Shah, whose family was further linked to the Mughals’ family later on. As Gohar Ali Shah was a Sadat Bukhari and had been living in Srinagar Kashmir.

Once, some scoundrels kidnapped a Muslim girl. His Holiness took to his sword and executed seven scoundrels thus paving their ways into hellfire. The English Government intended to arrest His Holiness, but His Holiness left motherland (Srinagar) and moved to Rawalpindi where His Holiness spent some time in an area known as Nala Lei. When His Holiness felt danger from police, then His Holiness went to a jungle of Tehsil Gujarkhan, where His Holiness started to perform the mystic exercises and worship. Several years later, His Holiness’ Spiritual Benevolence (Fays) became apparent. The area of the jungle that was owned by Gujar family, they then devoted it to His Holiness which is known as the village (Dhok) of Gohar Shah now.

His Holiness married into Kashmirian Mughal family and had sons & daughters. It is for the reason, Shah Sahib’s (RIAZ AHMAD GOHAR SHAHI) mother is the descendant of Syed Gohar Ali Shah’s paternal grandson and his father is the descendant of Baba Sahib’s maternal grandson. And Hiss Holiness’ grandfather belonged to a Mughal family. Baba Sahib, for some unhappiness spent the last episode of his life as a hermit in Bakra Mandi, Rawalpindi, which then became Gohar Ali Shah Sahib’s resting place where the shrine (of His Holiness) has been constructed. It is narrated that Gohar Ali Shah Sahib’s spiritual gown, staff and other belongings were buried there (in Bakra Mandi) and His Holiness’ holy body was brought into the native village of Gohar Shah. It is for the very fact, there is also a shrine.

As Baba Sahib spent most of his time in performing the mystic exercises and divine worship there (in Bakra Mandi), hence, much of his Spiritual Benevolence (Fayz) is be found there, whereas the spiritual benevolence also pours abundantly from the Shrine of his native village Gohar Shah.

His Holiness Syed Riaz Ahmad Gohar Shahi was the owner of F.Q. Steel Industries (Regd.) Rawalpindi, where gas and electrical equipments were manufactured. Merely, at the age of twenty, His Holiness started to search for spiritualism amongst the saints and dervishes. But heart could not be satisfied by anyone. Eventually, upon becoming disillusioned with the saints and dervishes, and being disappointed from tombs, he got himself absorbed in worldly affairs. Shah Sahib and (then) married. His Holiness had three children after marriage.

At the age of about thirty four years, Hazrat Sarkar Bari Imam R.A appeared before Shah Sahib and said: “Son! Your time has come. Go to the shrine of Sakhi Sultan Bahoo Sahib R.A for the inner (sacred dimensions of) spiritual knowledge.” Shah Sahib then left his work, family and parents and came to Shorkot, where under the blissful supervision of Sakhi Sultan Bahoo Sahib R.A, the “Noo´r-ul-Huda” (a book written by Sultan Bahoo Sahib R.A) became his destiny’s companion.

His Holiness then went to Sehwan Sharif for self mortification and for the state of rest of heart. His Holiness performed the self mortification for a period of three years in the mountains of Sehwan Sharif and the forest of Laal Baag. Thereafter, pursuant to a revelation, Shah Sahib spent six months in a hut behind the Jaam Shorow Textbook Board Building, eventually, with Allah SWT’s will, the Allah SWT’s creation started to be blessed upon with the benevolence through His Holiness Shah Sahib.

As his seekers increased in number, then His Holiness moved to Latifabad, Breily Colony and started to spread his spiritual benevolence and guidance. It is a common phenomenon of Shah Sahib’s religious chain; to cause the happening of vibration of Qal΄oob through the remembrance of Allah SWT, to teach the methods of engaging Lata-èf (spiritual bodies) in remembrance, i.e. Qal΄bi, Ru΄hi, Siŕi etc., taking the seekers of path through the stages of Kashf-Al-Qaboor (revelation of the grave) and Kashf-Al-Hazoor (revelation of the person), to bring back to normalcy of those who have fallen into resurrection, divine intoxication or absorbed through reciting the incantation, healing those people who have been affected by magic wrought those haunted by infernal through evil spirits and treating those who are suffering in the hands of Demons.

Be Praise to Allah SWT that thousands of men and women have blessed with the spiritual benevolence emanating from Shah Sahib’s teachings, for example many have arrived at the stages of Kash´f-Al-Qaboor (revelation of the graves) and Kashf-Al-Hazoor (revelation of the person) in addition to (the stage of) Zik´r-e-Sultani. (Furthermore), several learned savants are progressing through the stages of revelation and Qal΄b with the strength of Shah Sahib’s esoteric glance. On many occasions, it has been witnessed that when Shah Sahib gave Zik´r to a person, the recipient’s heart immediately revived with the remembrance of Allah SWT’s name. Many witnessed the word “Allah” (written) on their hearts. Many have been blessed with the Ghosia Court (the Holy Court of Ghaus Al Azam, Hazrat Sheikh Abd-Al-Qadir Jilani R.A). And some were fortunate enough to witness the Holy Court of Prophet Sallalahu Alaihi Wa-Al-e Hee Wasallam.

It is for these reasons that the youth are embarking upon this path and in order to maintain Shah Sahib’s spiritual teachings and to propagate the same Anjuman-e Sarferoshan-e Islam Pakistan was established.

The Outer and Inner Dimensions of Human Being

What humans are like externally does not need explaining but what they are internally like, Hazrat Ali R.A, has declared:

دواءک منک وما تبصر ٭ وداءک فیک وما تشعر
وتزعم انک جرم صغیر ٭ وفیک انطوی العالم الا اکبر

Translation: You are your own remedy but you perceive not, your sickness also lies within you but you are unaware of it, you think that your body is a small thing, where there is a great world which is hidden inside you.

The descriptions of this world are given below.

When sperm enters the womb it is followed by Rooh΄-e-Jamadi (spirit that unites) which brings the blood together. This spirit is found in minerals, i.e. in stones etc. Just as some special people do remembrance (Zik´r) of Rehman (Rehman is a attributive name of Allah SWT) at all times, likewise, there are some special types of Aqeeq and Feroza etc. which do remembrance (Zik´r) of Subhan (Subhan is also a descriptive name of Allah SWT) at all times. As Allah SWT has declared in the Holy Quŕan:

سبح للہ ما فی السمٰوٰات وما فی الارض وھو العزیز الحکیمo(القرآن)

Translation: Whatever is in the skies (heavens) and on the earth, praises and Glorifies Allah SWT for He is the only who is exalted in honor and wisdom. (Surah Hasher-1)

Thereafter, Rooh΄-e-Nabati (botanical spirit) enters which generates the growth of the blood. Ruh-e-Nabati is also found in vegetables, i.e. in trees etc. As Allah SWT has declared in Surah Rehman.

والنجم والشجر یسجدن o

Translation: The stars and trees do prostrate (in adoration). (Surah Rehman-6)

After six months, Rooh΄-e-Haywani (animal spirit) enters which causes the embryo to make small movements in the womb and when the child gets birth then a human spirit, from Alam-e-Arwah (the realm of spirits), is placed in the child’s body. This spirit also has assistants which are called LATA-ÈF (perceptive – invisible spiritual bodies). These very Lata-èf (spiritual bodies) are the receptive mediums of knowledge and wisdom and are the admittance to lights of Allah SWT. Otherwise, mere flesh (tissue) and heart is also possessed by animals (but the animals do not possess the faculties found in humans).

Hadiths:

حدیث شریف: لا فرق بین الحیوان و الانسان الابالعلم والعقل۔

Translation: The only difference between animal and human is reason and knowledge.

There is a Latifa-e-Qal΄b (a Spiritual Body S.B.) which sits on the lump of flesh of heart. It protects the heart and is the recipient of the “Divine Lights” of Allah SWT.

The second Latifa is Rooh΄ (S.B.) which is located on the right side of the chest; the third (Latifa) is Siŕi (S.B) between Qal΄b and Akhfa; the fourth (Latifa) is Khafi (S.B.) between Rooh΄ and Akhfa; the fifth Latifa is Akhfa  (S.B.) which lies in the centre of chest; the sixth Latifa is Anna (S.B) which lies at brain point and the seventh Latifa is Naf΄s (S.B.) resides at the navel point. These Lata-èf (S.Bs.) exist inside every human being. Just as the Rooh΄ (soul) cannot be seen by naked eye, likewise, these (Lata-èf) also cannot be seen. But all these (Lata-èf) have their individual exhortations (Zik´rs) and individual status in the inner spiritual dimensions of human beings.

As is stated in Hadith Qudsi:

ان فی جسد آدم مضغتہ فی فوءاد و فی فوءاد قلب و قلب فی الروح و روح فی السر و سر فی خفی و خفی فی انا۔

Translation: There is a piece of flesh in the human body (which is the heart), the heart lies in the Qal΄b, and the Qal΄b lies in the Rooh΄, and the Rooh΄ lies in the Siŕi, and the Siŕi lies in Khafi,  and Khafi lies in Anna.

When Latifa-e-Naf΄s (S.B.) comes into this body, it also then brings five vices along with it, and makes them dwelt close to (all) Lata-èf. Lechery with Qal΄b, rage & wrath with Rooh΄, greed with Siŕi, jealousy & niggardliness with Khafi and arrogance & ostentation with Akhfa so that to take control after depraving the internal forces of mankind. Amongst these Lata-èf, the Qal΄b and Naf΄s have supremacy.

Which ever of these is most dominant the remaining Lata-èf, then, become subordinate to it. That is to say might is right. There is a continuous struggle inside the human body between Qal΄b and Naf΄s. In order to support Naf΄s, Khannaas is also at hand between Qal΄b and Naf΄s. The reference of Khannaas (the whisperer) is also found in the chapter entitled “Wannaas”.

Now as the child grows, eats food for physical body. Likewise, these internal forces do need feed. If the child belongs to Hindu or a so called Muslim, if its lifestyle is like an infidel and also, the child’s upbringing is done in the same manner that does not follow the Holy Quŕan, Prayers and (Zik´r – the exhortation and remembrance of Allah) then that child’s Latifa-e-Naf΄s will become powerful. And the remaining Lata-èf will then become dependent upon the Naf΄s and being to take their sustenance (Nār – the evil fire) from it. But the Latifa-e-Qulb is concerned to angels and never rations Nār. It remains alive with its own strength until the age of forty.  Even then, if couldnot receive Noo´rī (the light) sustenance then it dies. What remains is the heart, a lump of flesh and same of lump of flesh is also found in dogs. It is for these hearts Allah SWT has declared:

ختم ﷲ علی قلوبھم o(سورة البقرة آیت نمبر7)

Translation: That is to say; Allah SWT has sealed their Quloob (hearts). (Surah Baqrah-7)

And their Naf΄s hold the position of Ammā΄rah (evil genius – baser self). This Naf΄s-e- Ammā΄rah contains infidels & polytheists, hypocrites, transgressors & sinful. When a child is properly brought up by categorical (learned) parents, then the child’s Naf΄s becomes weaker and the Qal΄b stronger. Until the day comes when Naf΄s dies due to not receiving Nāri sustenance or helplessly starts becoming purified after taking (light) sustenance from the Qal΄b. This is known as Naf΄s-e Lavvm΄ah (accusing self).

Described in the Holy Quŕan thus:

لا اقسم بیوم القیمة o ولا اقسم بالنفس اللوامة o

Translation: I do call to witness the Day of Resurrection, I do call to witness the Repenting Self. (Surah Qiamah-2-1)

When the purification of the Naf΄s keeps on going, it progresses from Lavvm΄ah to Il΄hama (revealing self), and from Il΄hama to Mūtma’in΄nah (satisfied self). Some children, when grown up, possess both of these states. In other words, the Naf΄s and Qal΄b both are powerful, finding relief neither in the Temple nor in the Mosque, capricious between the cinema and shrine, sometimes abstaining from and sometimes committing a sin. If such children avail an opportunity to have proximity of a cultured (learned) Saint, then (the child) might be rescued from Naf΄s shortly. These are the facts of being born into house of Muslims, but (they) still could not become true Muslims, as it is a declaration merely by word of mouth, the destiny of being endorsed by and on heart is far away. The Muslim Priests have taught the apparent cleanliness, ablution, prayers and recitation but for the purification of heart, and the purification of Naf΄s, one has to seek the Perfect Holy Spiritual Guide. One becomes a Muslim by reciting the declaration of faith and through apparent worship; but until the inner dimensions could not be purified and Allah’s light enters into hearts, one could not be called Mo’min. As is declared in the Holy Quŕan:

قالت الا عراب امنا ^ط قل لم تو منو ا و لکن قو لو اسلمنا ولما ید خل الایمان فی قلوبکم o

Translation: The Arabs said we believe in (are faithful), (Allah SWT declared) (O’ MUHAMMAD PBUH) say to them you have not entered into faith, but you have only, embraced Islam. You will be entitled to call yourselves Mo’mins only when faith enters into your hearts. (Surah Al-Hujrat -14)

Apparent worship is related to Sharī΄at (Islamic Law). Those who recite Quŕan all the time or nava΄fil (A voluntary act of religion the observance of which is not prescribed) & pray using rose beads or exhort and praise Allah SWT verbally, the Hafiz (one who knows the Holy Quŕan by heart), religious scholars and the Qari, all fall within the confines of Sharī΄at. They are the seekers of Paradise and Hoors (black-eyed heavenly nymph). Their Naf΄s neither died nor even purified, although have surely been corrected (improved). Apparent worship is like a snake inside a hole that is being beaten from outside, but (snake) itself is unaware of the attempt being made upon its life. As Sharī΄at is Muqam-e-Shūnīď (a state where divine revelation is confined to only verbal transmission, recollection and submission.) and this stage is connected to Alam-e-Nāsoot΄ where Satan, Jinns and humans live together. If a person started to have dream, intuition or revelation at this stage, then such experiences are not trustworthy and the worshipers & ascetics and the religious scholars become arrogant at this stage. Some claims to be mūjaďdid (revivalist) and others claim the title of Ghous (one of an upper category of mystics) or Qūt´b (highest cadre in spiritual pivot). Mirza Ghulam Ahmed also claimed to be a prophet, although he was a worshiper & ascetic, but was deprived of a Perfect Holy Guide, who could interpret for him his secret revealing.

ومن یضلل فلن تجد لہ‘ ولیا مرشدا o (القرآن)

Translation: Whom Allah SWT leads astray, shall never find any Wali, Murshid, (Saints of Allah SWT), (Surah Kahaf – 17)

A Hadith also states.

من لا شیخ لہ‘ فشیخہ الشیطان۔

Translation: One who has no Guide has Stan as his Guide. (Referred in Uloom-ul-Ar-e-feen)

Mūrā΄qaba (meditation) nowadays is being taught through spiritual magazines, and with the exception of one or two the majority are spurious, as Sharī΄at is not a stage of meditation, rather is a stage of dream. Meditation is suited to the person who has earned some status of Qal΄b (heart) cleanliness, Naf΄s (self) purification and Rooh΄ (soul) Divine Lightening. Up to this point, the progressive stage can be described as a jumble where faith is accompanied by an arrogance, malice, envy, and greed etc. The Muslim of this stage is neither regarded as a true Muslim and nor considered a practicing scholar. The books and instructions of such people are doubtful.

To eradicate this confused state and to reveal the truth, there exists ΄Il΄m-e-Tarī΄qat (knowledge of the divine path). The perfect Holy Saint controls the Naf΄s (self) of disciple and makes the Qal΄b, a Zā΄kīr-e-Qal΄bi by reviving his heart with the remembrance of Allah SWT. The Qal΄b becomes more powerful with the light which is made from the continuous Zik´r (remembrance) by Qal΄b. (Further), the remaining Lata-èf (spiritual bodies) also obtain sustenance and eradicate the neighboring vices. A verse from the Holy Quŕan relating to such Zākirīn΄ declares:

رجال لا تلھیھم تجارة ولا بیع عن ذکر اللہ(القرآن)

Translation: Those are such people who neither be diverted from the remembrance of Allah SWT by sale nor purchase. (Surah Al-Noo´r-37)

When the “Jussa-e Qal΄b” (a spiritual body made of Divine Light, of which there are nine in the human body, in addition to the seven Lata-èf, totaling sixteen), becomes stronger through the sustenance of Divine Light, it then starts coming out of the human body during sleep and starts hovering around Holy Ka’aba and Shrines. The Zā΄kīr (one who remembers Allah by his heart) experiences this status in his dream. The “Jussa” which wakes up through this zik´r (remembrance) is awarded the title of “Qal΄b-e-Salīm΄” and (moreover) the next as “Qal΄b-e-Mūnīb΄” and the ideal status as “Qal΄b-e-Shahīd΄” in the Holy Quŕan. In contrast those individuals whose Latifa-e-Naf΄s are Nari (fire) stronger, also come out of the human body during sleep. They wander around in bad (evil) societies or companies of Jinns. After the Latifa-e-Qal΄b, the Rooh΄ (soul) of Zā΄kīr exhorts the remembrance of Allah SWT, even all the seven Lata-èf start remembrance of Allah SWT at their respective places. And they burn away the accompanying vices through the heat generated by Zik´r.

Eventually, the Latifa-e-Naf΄s does recite the Ka΄lima (Declaration of faith) and it (Latifa-e-Naf΄s) then passes through four different stages, and at every stage, one “Jussa” wakes up, that is to say the Naf΄s-e-Ammā΄rah, Lavvm΄ah, Il΄hama and Mūtma’in΄nah. Four Jussas from Latifa-e-Naf΄s, three Jussas from Latifa-e-Qal΄b and the two souls Jamadi (uniting soul) and Nabati (botanical soul) go out the human body. These nine Jussas completely resemble the very same seeker. Some of these Jussas then are prospered at some shrine or in the divine assembly under their supervision through remembrance of Allah SWT, ensuring the resulting reward is dedicated to the Zā΄kīr (seeker).

Whilst at the same time the native Lata-èf (S.B) of the seeker cleanse and purify his body. Then they are presented before HOLY PROPHET MUHAMMAD (PBUH). The seeker either through meditation or revelation sees himself in that assembly, and then he is rewarded with a rank. If he (the seeker) was not an ‘ā’lam (Savant) in the apparent knowledge then he is given the rank of Darvesh΄ and if he (the seeker) was a savant in the apparent knowledge then he is given the rank of Mūjad΄did, Imām΄, or the rank of Ghous or Qūt΄b. Owing to very this fact he (the seeker) is then called the “Practicing Scholar”. And someone is awarded with the rank of “Rijā΄l-ūl-ghaib΄”. Rijā΄l-ūl-ghaib΄ are the members of the official department of PROPHET MUHAMMAD (PBUH), who can even physically approach the assembly of PROPHET MUHAMMAD (PBUH). In the path of Tariqat, when the Qal΄b and the spiritual bodies of seeker begin to be purified he (the seeker) then first experiences true dreams and gradually at a later stage has meditation experiences. Thereafter, whilst conscious, communication takes place with departed souls through contemplation. After attaining the knowledge of mystic and Allah SWT, whatever is spoken by such people is spoken with the consent of Allah SWT. It is with reference to such people that the Holy Quŕan declares:

نحن اقرب الیہ من حبل الورید o

Translation: This is to say, I am closer to you than your jugular vein. (Surah Qaf-16)

When such a seeker dies, his soul goes to a station called Muqam-e-Iliyin in Alam-e-Bar΄zakh (the realm of departed soul), and these very Jussas (spiritual bodies) remain at his grave which then bestow Fayz (spiritual benevolence) upon people.

With reference to such people the Holy Quŕan declares:

ولا تقولو ا لمن یقتل فی سبیل ﷲ اموات ^ط بل احیاء

Translation: Those who have been martyred for Allah SWT, do not call them dead rather they are alive. (Surah Baqara-154)

Some people say that this verse refers to martyrs, but these (such) people are known as Shaheed-e-Akbar (greatest martyrs) because these have spent their whole lives fighting against their Naf΄s (self).

Hadith:

رجعنا من الجہاد الاصغر الی الجہاد الاکبر o

Translation: We return to Jehad-e-Akbar (greatest spiritual holy war) from Jehad-e-Asghar (smallest physical holy war). (Ibn-e Maja Sharif)

When an ordinary person dies his soul also goes either to Illiyin or Sijjiin but these Jussas remain in the grave because they contain neither the divine light power nor the Nā´rī (fire) power and therefore after some time, they be squandered in grave. If anyone attempts to be in charge of these (Jussas), then these can be enslaved after supplying them sustenance through ´a´mal-e-ham-zād´ (act of occult spirit). When some magician or Sorcerer etc. dies even his soul goes to Alam-e-Bar΄zakh. As some of his Jussas were much enriched due to Nā´ri (fire) power, they also dwell in mar´ghats (place where Hindu’s burn the bodies of their dead) and together with evil spirits they harm Allah’s SWT creation. These are called evil spirits which are referred of in the Bible. It is said that Jesus had been treating people haunted by evil spirits.

 Practitioners of evil spells perform their deeds through the assistance of very these evil spirits, satanic demons (Jinn) and occult spirits (bad spirits). As there becomes some creation over these Jussas in their own right, they are affected by the heat, cold, rain and sunshine. It is for this reason that shrines are made on the graves of saints and seekers of the path, but if a shrine is made on the grave of an ordinary man (as his (the seeker) Jussas are squandered and the shrine is left vacated) then satanic Jinns (demons) occupy that shrine and it becomes their dwelling-house.

 Thus some people have made shrines in homes after conceiving sign in their dreams. There lies danger in this way also as there is a possibility that the sign was from satan and their homes may become the dwelling place of satan, rescue of which may later become difficult. The Jussas of mystics (Saints) and seeker are more powerful in strength than of Jinns. It is for this reason that those haunted by Jinns are also exercised at the shrines of mystics (Saints) and seeker. Those seeking spiritualism also benefit from such Shrines.

Allah SWT listens to the appeals of very this (spiritual bodies) creation as this remains engaged in the remembrance and contemplation and worship & mystic exercise of Allah SWT all the times. The divine light of such worship is their sustenance. On some occasions these ideal bodies enter (even) human bodies and communicate with people, but this is rare. Usually, satan and evil jinns enter into human bodies and make saintly claims thereafter becoming the medium for misleading the masses. Just as the empty shrines are occupied by satan, likewise, satan rushes in the empty idols also. It matters not whether the idol is made of stone or whether it is an Adam idol. Today, when the chests of Muslims are bare of Divine Light, as a result, these (chests) have become the dwelling places of satan. Who are causing Muslims to worship them (satan) through teasing with various means.

It is narrated that at the time of the conquest of Makkah, THE PROPHET MUHAMMAD (PBUH) sent Hazart Khalid Bin Walid R.D to Nakhla along with thirty thousand soldiers so that to smash and ruin the idol temple Uzza after going there. When Hazart Khalid Bin Walid R.D broke the idol Uzza, then, a black nude, screaming and shouting, came out of if and ran away. She was one of satan’s lot who had rushed into the idol and had been the subject of worship.

Europeans learnt to control very these Jussas through the use of the alphabet (Ouija board) and obtained particulars from them, even pictures of these were also taken in graven images. Many people even in Pakistan have come across of these Noo´rī (of light) and Nāri (of fire) Jussas. In the war of 1965, many Sikh pilots confirmed sighting of these Noo´rī Jussas; but many of our Muslim scholars who claim to be Mūjad΄did on the basis of mere apparent knowledge, openly deny the existence of these (facts), whereas the saints of every discipline do confirm, and even many have received Fayz (spiritual benevolence) from their shrines.

 Such as Sultan-ul-Hind Hazrat Kkawaja Moen Uddin Chishti Ajmeri R.A received spiritual benevolence from the blessed shrine of Data Sahib (Data Ganj Baksh R.A) and composed these verses:

گنج بخش فیض عالم مظہر نورِ خُدا

Ganj Baksh spiritual benevolence of all the worlds, the mirror of the Divine light of Allah

ناقصاں را پیر کامل کاملاں را راہنما

The perfect Holy Spiritual Guide for imperfect seekers and The Guide to perfects

What Is Remembrance And What Is Contemplation?

There are five pillars of Islam, Ka΄lima (declaration of faith), Nāmāz΄ (Prayers), Ro΄zah (Fasting), Haj (Seasonal pilgrimage of Mecca) and Zakāt΄ (Religious tax as a basic in function of Islam). Four are bound by time and are performed at prescribed times, but one “the Ka΄lima” is eternal.

The most supreme in remembrance is the Ka΄lima Tay΄yib, (declaration of faith) that is to say Ka΄lima Tay΄yib is in remembrance. In relation to remembrance Allah SWT declares in Holy Quŕan:

فاذا قضیتم الصلوٰة فاذ کرو ﷲ قیاما و قعو دا و علی جنوبکم o

Translation: When you have performed your prayers, engage in the remembrance of Allah SWT whilst standing sitting and whilst tossing on your sides. (Surah Nisaa-103)

There are twenty four letters in the Ka΄lima-e-Tay΄yibah. Twelve of which are, لا الہ الا اﷲwhose quality is Jalā´lī (of heat, energy and might). And (the remaining) twelve letters are محمد رسول اﷲ whose quality is Jamā´lī (of beauty and coolness). By the remembrance of the whole (Ka΄lima), a person remains moderate. And it is like a medicine but for immediate effect like an inoculation, the core is in this manner that the summary of twelve letters is “ALIF, LAM, LAM, HEY”. It relates to the name of Allah SWT.

This is a prescribed word for people who are the subject of the laws of Sharī΄at and its world is the Alam-e-Nāsoot΄. If “ALIF” is removed from Allah then “LILLAH” remains, this indicates the means and cause (of all actions, i.e. I am doing it for your sake, for the sake of Allah SWT). Its place is Tarī΄qat (the mystic way of life) and the world is Alam-e-Malkoot΄, (the realm of angels). If “LAM” is removed from “LILLAH” then “LA HU” is left, which points to essence of the personal name of Allah SWT. Its place is Haqīat (the truth) and its world is the Alam-e-jabroot΄ (the realm of Power). If “LAM” is removed from “LA HU” then the core of all (words) “HU” is left. “HU” points towards the “Essence of God”. Its place is Ma΄’rifat (GNOSIS) and the world is Alam-e-Lāhoot΄ (the realm of the Essence). It is the very this “HU”, through which seeker becomes “Fana” (be perished-where the self perishes before the Essence of Allah SWT). That is to say perishing of the Naf΄s (self) and perishing of sins. Many people are frightened of the remembrance “HU”, that it destructs and that it should be practiced in isolated places. Really, it do destroys the Naf΄s (selves). And those people who are dominated by the Naf΄s (self), they therefore, run away from the remembrance of “HU” in the very same way like a crow flees from an arrow. But to be called as Muslims they cannot deny the remembrance, rather say “be engaged in silent internal remembrance”.  They do oppose Zik´r-e-Jehar (open loud verbal remembrance). But (it should be noticed that) the Zik´r-e-Jehar is the only means of Zik´r-e Qal΄b (remembrance through heart). This is the acceptance through word of mouth and endorsement by the Qal΄b (hearts).

A reference from Hadith in relation to Zik´r-e-Jehar (open loud verbal remembrance) declares:

ان فی ذکر جہر عشر فوائد الاول صفاءالقلوب و تنبیہ الغافلین و صحتہ الابدان و محاربتہ با عذاءﷲ تعالیٰ و اظہار الدین و نفی خواطر الشیطانیتہ النفسانیتہ و التوجہ الی ﷲ تعالیٰ و الا عراض عن غیر ﷲ تعالیٰ رفع الحجاب بینہ وبین ﷲ تعالیٰ ۔ (الوابل العیب)

Translation: There are ten benefits in loud remembrance:

(1) Purification of heart,

(2) A warning against forgetfulness,

(3) Physical health,

(4) War against the enemies of Allah SWT,

(5) Expressing the religion,

(6) Remedy against Satan,

(7) Remedy against the Naf΄s (self),

(8) Inclination towards Allah SWT,

(9) Hatred towards that which does not relate to Allah SWT,

(10) The lifting of veils between man and Allah SWT. (Al-Wab-ul-Aib). But if all the seven Lata-èf (S.B.’s) are engaged in Zik´r-e-Khafi (a silent inner remembrance) then through Zik´r-e-Jehar they will produce sound in the chest of seeker unanimously and furthermore each & every hairs of the body of the seeker makes sound due to remembrance.

METHOD OF DOING ZIK´R (Remembrance):

Whilst Zik´r-e-Jehar (loud verbal remembrance), sit down on your legs with your hands on your knees and concentrate on your heart, and recite (Allah SWT’s name) emphatically on heart (over the right and left side of one’s chest). If seeker is in and the subject of Sharī΄at then (the seeker) must imagine the word Allah and if (the seeker) is in and subject of Tarī΄qat (the mystic way of life) then (the seeker) must imagine “LILLAH” on heart. During remembrance, give full attention by relinquishing all the thoughts of the world and all that is in it. The seeker will reach his destination swiftly through imagination, concentration and the remembrance. Such type of Zik´r-e-Jehar (loud verbal remembrance) cannot be maintained for a long period of times because it happens to be out of breath and heat (warmth) be produced in the chest and the throat becomes dry. Thereafter be engaged in Zik´r-e-Khafi (a silent inner remembrance) just as the Prophet Muhammad (PBUH) instructed Hazrat Ali R.D.

غمض عینیک یا علی واسمع فی قلبک لا الہ الا ﷲ محمد رسول ﷲ

Translation: O’ Ali close your eyes and hear in your heart LA ILAHA ILLAL LA HO MUHAMMADUR RASOOL ALLAH. (Mushkat Sharif)

When (your) have finished Zik´r-e-Khafi (a silent inner remembrance), thereafter keep on getting engaged in continuous silent inner remembrance whilst occupied in work, trade and even during turning on beds. The Zik´r-e-Jehar (loud verbal remembrance) which is practiced these days is undoubtedly objectionable and fruitless, like those who are engaged in Zik´r-e-Jehar (loud verbal remembrance) whilst walking on the roads in small groups, their eyes and thoughts are on passers by and those who look at them. It is this form of Zik´r-e-Jehar (loud verbal remembrance) that has been forbidden, because there is no regard for contemplation, respect and Mūrā΄qaba (meditation) in this form of remembrance, whereas the opponents are against of all forms of Zik´r-e-Jehar (loud verbal remembrance).

Just as the commands for prayers are found frequently in Holy Quŕan so it does repeatedly in relation to Zik´r (remembrance). If some one is in and the subject of Sharī΄at, then he must do Zik´r (remembrance) every day to the sum of five thousand times, and if any ‘Ā’lam (Savant) is in and the subject of Sharī΄at then he has to do Zik´r (remembrance) every day to the sum of twenty five thousand times then he excels over his followers. (Furthermore), if there is someone who is in and the subject of Tarī΄qat (the mystic way of life) or is a Faqir (Saint) then he should do Zik´r (remembrance) every day to the sum of Seventy two thousand times otherwise his claims are mere words.

Among these Zik´rs (remembrances) whether it is Jehari or Qal΄bi, if Qal΄b awakes up then the Dhkir-e-Qalbi (remembrance by the heart) is superior to Dhir-e-Jehar (loud verbal remembrance). In addition to these, if Qalb is engaged in Zik´r-e-Kafi and tongue in Zik´r-e-Jehar then this state is an addition to elegance.

There are ninety nines of Allah SWT, only the “ALLAH” is personal and remaining are attributive names.The prophet Jesus A.S recited “YA QUDOOSO” as remembrance. The Prophet Solomon A.S recited “YA WAHABO”, as remembrance. Prophet David A.S recited “YA WADOODO”, as remembrance and the Prophet Moses (A.S) was descended “YA RAHMANO”, the attributive name, for remembrance.

The Divine light that was produced by the continuous remembrance of these attributive names which entered into their (all the above mentioned prophets) was the “attributive Divine Light”. When they (prophets) desired to see Allah SWT in their lives then they could not endure the personal Divine light. But this personal name was bestowed upon Prophet Muhammad (PBUH).

It is for this reason that where Moses fell unconscious the Prophet Muhammad (PBUH) was smiling there. Due to the grace of Prophet Muhammad (PBUH) the personal name “ALLAH” was given to the Ummah of Prophet Muhammad (PBUH). It is then that Prophet Muhammad (PBUH) declared in the HADITH “Even the Prophets of Bani Israel will envy the Saints of my Ummah”

It is due to this personal name of Allah SWT that this Ummah has been granted elevation and superiority and the light of this very personal name of Allah SWT will be the recognition feature of this Ummah. The personal name for which the prophets have been longing for and beseeched to be amongst the Ummah, alas! The Ummah is deprived itself of this.

All other names can be achieved through personal exertion but the personal name “ALLAH” is only bestowed by Allah SWT. This can never be achieved through personal exertion; a perfect spiritual guide is an obligation for this purpose. Some people attempt to mark the personal name on their hearts through their own personal exertion. They either become madmen not being enduring it or go into a state of Ruj’at (spiritual suspense) or they do not benefit from this name and on the contrary they become suspicious. “If losing faith in the personal name “ALLAH” is not infidelity, what is it then”?

Undoubtedly, this name is Jalā´lī (of heat, energy and might) but it is a natural phenomenon that nothing can be baked without being treated with heat. When something is about to burn to a cinder then Allah SWT showers his mercy in the form of rain, as a result of which its nourishment increases abundantly. Zik’r Muhammad PBUH is the “showers of His Mercy” of this Jalā´lī Zik´r (heat producing remembrance).

This, God given remembrance, can be achieved in two ways: The first during the lifetime of a “KAAMIL-E-HA’YAT” (a perfect spiritual guide) and secondly from the grave of a “KAAMIL-E-ZA΄T” (a perfect spiritual guide) which is also known as the “OWAISIYA” discipline. Just as Hazrat Ba Yazeed Bostami R.A. was spiritually benefited by Hazrat Imam Ja’afar Sadiq R.D., where as he was born after the departure of Imam Sahib R.D. Hazrat Abu Bakr Hawari R.H., the “HAWARIA DISCIPLINE” was emerged from him, was spiritually benefited by Hazrat Abu Bakr Siddique R.D.

There is a gap of many hundred years between them (Hazrat Abu Bakr Siddique R.D. and Hazrat Abu Bakr Hawari R.H). And Sakhi Sultan Bahu Sahib R.A. was taken in the “BA’YAT” (oath of allegiance) by Prophet Muhammad (PBUH) spirituality, in the “BATIN (inner)” and that’s why, he (Sultan Sahib R.A) has stated in his book “NOO´R-UL-HUDA”.

دست بیعت کرد مارا مصطفی
ولد خود خواند است مارا مجتبیٰ

A Perfect Spiritual Guide:

There are numerous guides who are gluttonous, so called saints, story tellers and those who are saintly ancestors and got an accession to the throne. But there are only three kinds of perfect spiritual guide.

1. The perfect in life
2. The Perfect after demise
3. The perfect in self (during his life tuned and after his demise)

1. The Perfect in life possesses spiritual benevolence during his life time but his spiritual benevolence come to shut down with his demise. Such guides enable the seeker to be in communion with Allah within 7 days. In other words they enable the heart to be articulated with the remembrance of Allah. It may happen that the guide takes the seeker through some spiritual stations in the course of contemplation.
   
2. The perfect after Demise Those guides who lived their lives as hermits and after their demise they returned spiritually back to the world to discharge their Zakāt΄ (spirit benevolence). Such guides (enable the heart to be) articulated with the remembrance of Allah SWT within a period of 3 days.
   
3. The Perfect (in-self) those guides whose spiritual benevolence remains unchanged during their lifetime and even after their demise. Such guides enable the seeker to be in communion with Allah in mere a glance. It is therefore necessary for the aspirant that he should test the guide for a period of seven days otherwise he should abandon his guide, don’t ravage his valued life. There is a possibility that either his guide is imperfect or that the seeker’s fortune lies elsewhere or the possibility is there that the seeker’s “land is not worth sowing”. If the seeker is unable to gain spiritual benevolence from any where then he should try to get help from the shrine of a perfect spiritual guide; i.e The Perfect in self.

 اذا تحیر تم فی الامور فاستعینوا من اھل القبور۔

Translation: When you are confused about a certain matter then seek help from the inhabitants of shrine. (Referenced in Jame-ul-Asrar)

Those people who neither believe in living spiritual guides nor visit shrines of saints, they remain deprived of this glorious pearl throughout their lives. They (such people) request before Allah SWT directly. It might turns out that Allah’s am΄r (commandment) flinches but His (Allah SWT) law cannot be changed. A prophet is (always) without an intermediary who is bestowed upon directly (by Allah). And his (peophet) Ummah (always) has an intermediary who is bestowed upon via his prophet. As just there is a difference between Allah’s common and special people. Likewise, the common ones are integrated with the Prophet (PBUH) by the special ones (saints of Allah) and the special ones are connected with Allah only by prophets. Allah SWT says in Holy Quŕan:

اھدنا الصراط المستقیم o صراط الذین انعمت علیھم۔

Translation: “Show us the straight path, the path of those upon whom you have

bestowed your reward” (Surah Fatiha 5-6)

So, if He (Allah SWT) makes them to follow the right path of those (chose people), then He (Allah SWT) shall cause those (chosen people) to guide them correctly. Further if any person is deprived of their guidance i.e those (saints) who are present in each age (time) then he must recognize that he has not yet set out for the path of reward. As it comes in addition to Chapter Kahaf (in Holy Quŕan):

فاولئٰک مع الذین انعم ﷲ علیھم من النبیین والصدیقین والشھداءوالصٰلحین ^ج و حسن اولئٰک رفیقا o

Translation: “Those people upon whom Allah (SWT) has bestowed his rewards are prophets, siddiqueen (truthful), Shohada (Martyrs) and Saliheen (Saints). Such people are good for companionship and guidance” (Surah Nisa V.49)

Some people rely and restrict themselves only to (this verse)

’ایاک نعبدو ایاک نستعین‘.

“We worship only You (Allah SWT) and seek only Your (Allah SWT) Help”. That is to say, by pointing to mere His Worship and seeking for His help, they do not approach anyone else (for assistance). But (such people) only become capable of worship, if an Alim-ba-Amal (Practicing Savant) has taught them something (about religion). Likewise, the saints of Allah SWT are also the causes to reward help (for people) from (Allah SWT).

The soul departs from the human body at the command of Allah SWT, but this is done through the intervention of an angel Izra΄il A.S. (No doubt that) none of the leaves moves without the permission of Allah SWT, but in order to make the leaf to move, Allah SWT has designated the wind. Even those people (the prophets) to whom Allah SWT had direct contact, an angel Gib΄rā΄īl A.S has been the intermediary through whom revelation was proved (to the prophets). In the same way, Man’s daily bread, birth, inclination & guidance, education and medical treatment is achieved through the intervention of a man also. And when a sā΄lik (seeker) approaches the station of Fanā Fil΄lāh (a spiritual station where a sā΄lik becomes an extinct in the Essence of Allah) after crossing all the (spiritual) stations, only then does he comes into the sole refuge and assistance of Allah SWT leaving behind all the intermediaries. For whom (such people), there declares (Allah SWT) in the Holy Quŕan.

الا ان اولیاءﷲ لا خوف علیھم ولا ھم یحزنون o

Translation: “Beware! the saints of Allah are afraid of nothing and nothing can cause them anxiety.” (Surah Younus-62)

Nowadays, many “Ulā΄māh-beIy-slā΄sil (Savants without spiritual discipline) and Mur΄shi΄dān-e-La΄hā΄sil (Useless, bogus saints)” consider Tari΄qat (the divine path), Haqi΄qat (the truth) and Ma΄’rifat (recognition of Essence of Allah, Gnosis) to be within Sharī΄at (Islamic Law).

It should be noted that Sharī΄at is mere listening to and speaking about the hidden world, Hoors (black-eyed heavenly nymph), Angels, heaven and hell, where the ratio of Zakāt΄ (alms) is 2.5%. These laity people are sensual (occupied in fulfilling the desires of their NAF΄S-Self). (They) fast one month in the year to improve (their) Naf΄s. Their knowledge is Hadith (Sayings of Hazrat Muhammad PBUH), Fiq´h (Islamic Law), Man´tiq (Logic) and Philosophy where their wisdom has an interjection, its (Sharī΄at) ultimate end is in prolonged arguments & debating and polemical speech, that may lead to a station of malicious objection (contention). But those (who are in) Tari΄qat (the divine path), are in the realm of visual. Such people see these invisibles.

For the self denial, (they) often keep on engaging themselves in the efforts of mystic exercises, refraining from food and water. Such people are referred to as Ta΄rik-ūd-dūn΄yā (Those whilst living in the world refrain from the worldly life-“the hermits”). Whilst living in the world they remain relinquished from sensual desires. Their Zakāt΄ (alms) is 97.5% and their knowledge is based on nothing but the ‘Ish΄q-e haqī΄qī (Purest Divine Love) which is free from prolonged arguments and sectarianism, and their extremity is the court of the Prophet (PBUH). For very these people there is a Hadith:

Hadith:

رجعنا من الجھاد الاصغر الی الجہاد الاکبر۔

Translation: We return to Jehād´-e-Akbar (greatest spiritual holy war) from Jehād´-e-Asghar (smallest physical holy war). (Muslim Sharif)

Because fighting against Naf΄s (self) is Jehād´-e-Akbar indeed. When a person has undergone through twelve years of fighting against his Naf΄s (self) and there after recognizing the truth, he is then referred to as Fā´righ-ul-dūn´yā (hermit). That is to say that such people refrain from all the lawful and unlawful activities of the world. Their Zakāt΄ (alms) is 100%. Such people deal with the people of the world at the command of Allah almighty and His Prophet (PBUH) only for the purposes of Dīn (the religion, the faith). After this stage, there is the stage of Ma΄’rifat (recognition of Essence of Allah, Gnosis) in which ‘Il΄m-e ladūn΄ī (the sacred inner spiritual knowledge), the keys to the authority of apparent and hidden world are conferred.

The “Sung Paras” and all the hidden treasures of the earth are revealed to one, at this stage he becomes “LA YAHTAAJ” (Self sufficient). The realms of FANA (extinction) and BAQA (Immortality) are ahead. Where Deedar-e-Elahi (Essence (seeing) of Allah SWT) happens during dream, Mūrā΄qaba (meditation) or during KASH΄F (a state of inner vision-the revelation). Some sects deny Deedar (Essence (seeing) of Essence of Allah). But the Holy Quŕan bears witness to the reality of Deedar (Essence (seeing) of Allah).

فمن کان یرجو القاءربہ فلیعمل عملا صالحا o

Translation: “Who so ever intends to see the Essence of Allah must perform pious deeds.” (Surah Al-Kahaf, Verse No. 110)

Those who have seen the Essence of Allah are recognized thus, that if they focus on a brick, (then the brick) turns into gold, Even then, there is doubt as this power is possessed by Iblīs´ (Satan) also. (Further) if he divests of a persons’ eyesight or physical power, or if a haunted person gains health (at his hand), but there is still doubt as Iblīs´ (Satan) can do such things also. The only original and final recognition (of the one who claims to have seen the Essence of Allah) is that one can connect the seeker of the path in communion to the Essence of Allah thereafter upon reviving the dead Qal΄b (heart) in mere one glance through the remembrance of Allah irrespective of whether that heart belongs to a believer or non-believer.

The Divine Light of Ism-e-Zaat Allah (Allah’s personal name) and Kash΄f (spiritual insight-revelation) is the only criterion upon which recognition between truth and falsehood takes place in the inner (spiritual realm). And both of these (The Divine Light and revelation) are only conferred through a perfect spiritual guide. However Kash΄f (revelation) can be experienced through some other means also but what ever the Kash΄f (revelation) without Ism-e-Allah (Allah’s personal name) will be is unreliable. Kash΄f (revelation) also happens to Jogies (sorcerer-magician). (Further) some inner feelings can also be ascertained due to telepathy. ´A´mal-e-ham-zād´ (act of occult spirit), Demons, good and evil Mo΄ak΄kil΄āt (supernatural beings) can also be the means through which Kash΄f (revelation) can be acquired. But all these are unsatisfactory and belong to the realm of Alam-e-Nāsoot΄ (the earth). Nāsoot΄ is very this world where human and demons live together. It is through the Zik´r (remembrance) of Allah that Kash΄f enters the realm of Malkoot΄, (the realm of angels), Jabroot΄ (the realm of Power) and Lāhoot΄ (the realm of the Essence) after crossing the Nāsoot΄ (the earth) where satanic forces have no interference, but as long as (one is) in the Nāsoot΄, his Kash΄f is also unreliable. Malkoot΄ becomes Malkooti΄ (one who possesses an access to the realm of angels) only and only when all then seven of his Lata-èf (invisible spirits) have become cleansed, and his Jussa-e-Qal΄b (ethereal body of the Qal΄b) recites the declaration of faith thereafter standing in the row of Angels. This is known as verbal admittance and confirmation by the heart. اقراربالسان و تصدیق بالقلب

As long as the Naf΄s (self) exists (in it’s unpurified state-in the state of dog), anything which is pure, like prayers and Quŕanic recitation cannot stay in the body. The human body becomes Jism-e-Azam (spiritually fully purified) when all the seven Lata-èf (invisible spirits) have been purified only then the body becomes capable of (receiving) Ism-e-Azam (the personal name of Allah SWT). This is the reason that Naf΄sani (worldly people) become exhausted by racking their brains in Ism-e-Azam (the personal name of Allah) and achieve nothing.

The Naf΄s (Self) never becomes purified through knowledge, learning by heart (the Holy Quŕan), reciting (the Holy Quŕan) or the study of prophetic sayings (Hadith). These are only the sources of Spiritual Love. That is to say, “without knowledge, recognition of Allah SWT is impossible”. The knowledge which does not stimulate action and then the action does not lead to love of Allah SWT, on the contrary, (one) is involved in jealousy and arrogance, then such knowledge becomes Hijāb-ul-Ak´bar (the greatest veil).

The Latifa-e-Anna (spiritual body) of the Hafiz (one who learns by heart the Holy Quŕan) that resides in the brain does become purified, but all the other Lata-èf remains as they were. The prophetic saying reveals again and again,    دع نفسک و تعال “Da’a Naf΄sika Wa Ta’al”, in other words “leave your ego and come forth so that you may arrive to the Essence of Allah”. The worshipper and the pious who do not leave Naf΄s (ego), how can he reach Allah?

Most of the Muslims are even unaware of the names of the Lata-èf and many know the names but are uneducated of their purpose, and many are captivated by this misconception that these (spiritual bodies) become purified by mere physical (apparent) worship, Quŕanic recitation and Navā΄fil (A voluntary act of religion the observance of which is not prescribed). But these (spiritual bodies) are sitting in a cave in the human body, which are not affected by striking cudgel externally (external remedy), even if one becomes a Zā΄kīr-e-Qal΄bi (whose heart commemorates the name of Allah) his other Lata-èf remain inefficacious but (this Zik´r-e-Qal΄b) does facilitate in the vibrating (reviving) the remaining spiritual bodies. It must be remembered that in order to vibrate (revive) these spiritual bodies; there are separate and different Zik´r and Fik´r (remembrance and contemplation). For example the Zik´r for Latifa-e-Siri is “Ya Hayyo Ya Qayyum” and its contemplation is (HOO) and the direction of its concertration is the said Latifa. Fourteen types of Zik´r are provoked in the human body. Seven are Dhikars (remembrances) and their seven Fik´rs (contemplations). Those who commemorate Allah’s name verbally are known as Zā΄kīr-e-lis΄āni (verbal reciter) and who have no gravity amongst these (the above mentioned).

Even the Qal΄bi Zik´r (the commemoration of Allah’s name through heart) has no special substantiality, then one becomes Zā΄kīr-e-Rooh΄i, he is also far away from Faqr. When all the Lata-èf have become active in the remembrance (of Allah), only then one is known as Zā΄kīr-e-Sūltā´nī, and when all the seven Lata-èf start vibrating (with the remembrance of Allah) at the same time in an attention, he is then known as Zā΄kīr-e-Rabbā´nī. And when due to the Zik´r all the joints of body become separated, this is known as Zā΄kīr-Qūrbā´nī, and then the genuine Faqr begins thereafter. It is in respect of this knowledge (Faqr) that Prophet Muhammad (PBUH) said:

“Obtain knowledge even if you have to go to China”

WHAT IS FAQR?

Faqr is of two types, for one of the types, the Prophet (PBUH) said

Hadith:

نعوذ باﷲ من فقر المکب o

Translation: “I seek refuge from unorthodox Faqr”

At another point, The Prophet (PBUH) said (about Faqr),

Hadith:

الفقر فخری و الفقر منی

Translation: “Faqr is my pride and Faqr is my heritage” (Reference in Noo´r-ul-Huda)

When seeker of the path sets out for Faqr, he is considered a defective (worthless) in the outset, (and) as long as he (seeker) has been in the period of worship, endeavor and self mortification, (the seeker) is called as Mahjoob´ (veiled). And if upon the special concentration of Allah one loses his intellect, he is known as Majzoob΄ (one lost in divine meditation) and if (he) stays as an unshakable then (the seeker) becomes Mahboob´ (Beloved of Allah). He is then able for the reconciliation (to purify) of hearts of the (human) beings. Persuading a Majzoob΄ is of a great loss because they drive back Sharī΄at (Islamic Law). Undoubtedly they are attached to the discipline (of saints), but no (saintly) discipline emerges from them (Majzoob΄). They (Majzoob΄) came out for the sake of love of Allah and became insane (in the way of true love of Allah), yet they posses very high rank whether they (Majzoob΄) are walking around quite naked.

It is very difficult to recognize them for the reason that the ordinary worldly mad and half mental do resemble them (Majzoob΄). Some of these Majzoob΄s are sā΄lik who (those seekers who did not lose their brain power totally and) are left even with some senses. They impart their spiritual benevolence to which ever they like, and transfer the Divine Light into the chest of the seeker of the path by embracing him or shaking hands with him, for this they do not put him through the hardship of remembrance of Allah, self-mortification or mystic seclusion.

Through this, he (the seeker of the path) becomes (clairvoyant) spiritually illuminated. And thus his spiritual benevolence starts flowing through the above mentioned (process of) light. If they (the seeker of the path) cease themselves to progress, and remain deprived of the knowledge of Lata-èf (spiritual bodies) which produce Noo´r (Divine Light), and which keeps on covering up the deficiency (of Noo´r), and subsequently, the Naf΄s (self) also gets purification through this (Noo´r). In the case of an involvement with public causes the loss of his (the seeker of the path) spirituality and eventually he becomes empty (losing all the spiritual power) like Peer Sipahi of Multan. It (Noo´r) is either be snatched from the benefactors or squandered. But if beneficence is supported by acquiring skills (spirituality) then it (Noo´r) remains stabilized. This is the reason that to attain higher ranks, even the saintly born went through the process of remembrance of Allah and contemplation, self-mortification and mystic exercises. Most of the saints (the category of beloved ones) are tied-up in the chain of rijā΄l-ūl-ghaib΄ (invisible men). Out of them only those who bear the rank of Ghous or Qūt΄b are appointed for public guidance, while all the other (saints) keep on hiding their secrets (sainthood). They (saints) are appointed (on spiritual duty) after every forty miles of distance, they possess a special kash΄f (insight) through which they communicate with each other; they get together on the occasion of Haj (Seasonal pilgrimage of Mecca).

Apart from the category of beloved, there are some mu’arif, sūltān´, and ´ā´shiq´īn´ who are (spiritually) equivalent to Ghous and Qūt´b. As they are un-official (in a sense that they do not belong to the chain of rijā΄l-ūl-ghaib΄ which is considered as official group of saints appointed by the Prophet PBUH)), they might not be present in some age of time. That is why they don’t have proper power over kash΄f (spiritual insight). Rather they get spiritual awareness occasionally. They are also recommended the best for public guidance.

There is fourth category, who could not progress in the way of Tarī΄qat  (the divine path) due to mere a fall foul of satanic (evil) evaluation or involvement with people, or have maintained trapping people after attaining power through some small act of demons or Mo΄ak΄kil΄āt (supernatural beings) and through (their outer presentation) gown and tasbeeh (string of beads). Mostly the successors of saint (those who occupy saintly throne) fall in the concourse of above mentioned (fourth) category. Nazrā´na (taking gift) is not a sin but wasting the lives of aspirants is a severe crime.

There is fifth category of International saints who for the sake of their Naf΄s (self) disguise themselves as all sorts of saints, that is to say; very long gowns, big rosary (Tasbeeh) around (their) necks, ironic bracelets or chains in (their) hands, most of them don’t grow moustache and beard, (they are) faithless, (they are) fed up with prayers and fast, (they are) addicted to hemps & hashish (drugs). Even giving them charity is a high transgression of the limits of religion.

As their amount of charity motivates munificence in the opium-smoker’s dens and there are then those, who in the state of soused, claim to be Allah, some of those claim to be Prophet  there are others who abuse the companions of the Prophet (PBUH) and (they) rave so many other absurdities (Allah forgive us).

For very these, the Prophet (PBUH) declared:

Hadith:

لا تجلسوا مع اھل البدعتہ

Translation: Don’t keep the company of Ahley-bidet (those who perform certain deeds which are unrelated to the religion).

At an other place (Prophet PBUH said);

Hadith:

’’اھل المبتدع کلاب النار

Translation: Ahley-bidet (heretic) are the dogs of hell.

The recognition of a true saint of Allah has really become very difficult. Thus if, in someone’s company, the heart inclines towards Allah SWT and the vibration happens to occur due to remembrance of Allah SWT, then he would be the saint.

THE RIGHTEOUS LEADER AND A PRACTICING SAVANT

When any seeker of the path through any of the spiritual discipline reaches the station of cleanliness of Naf’s (Self), enlightenment of soul and purification of heart, he then, after being awarded, is entitled as Ghous that is to say The Imām΄-e-vaq´t (leader of the time). He reforms internally and externally the (religious) learned. And those religious learned, who initiate their reformation, they also then become proficient enough to achieve the rank of Imā´mat with their (Ghous) permission. And to maintain this discipline, there present three Qut’bs and one Ghous at all times. And those who are equivalent to them (Ghous or Qut’b) are called Imām΄-e-haq, (the righteous leader of Allah SWT). After being the graduate, none of the ‘Ā’lam (Savant) can even qualify for the rank of Imā´mat unless he joins their (Ghous or Qut’b) spiritual discipline and becomes the sanctioned. As a Hafiz (who learns the Holy Quŕan by heart) is a reciter of Holy Quŕan through his voice, an ‘Ā’lam (Savant) is through book, a worshiper & an ascetic is through his (good) deeds but Imam-e-Haq is through the decree and will of the Prophet, and all other Imām΄ are through the permission of this Imām΄. Then the Imā´mat is true otherwise doubtful. As every doubtful thing is repulsive, this is the reason the persons of insight (special type of saints) don’t perform (their) prayers lead by doubtful one. And if any of the saints does, then it is truly in prudence of religion.

مولوی ہرگز نہ شد مولائے روم
تا غلام شمس تبریزی نہ شد

Most people talk about the saints who are perfect after their demise only by word of mouth. There are those who are continuing the spiritual discipline of their Ancestors. There are the odds that their descendants might not be the perfect (saints). And that their disciples remain deprived of the spiritual benevolence (which they deserve). For that reason, the spiritual guide should have inevitably be seen by face, whether he (the saint) belongs to the category of saints (perfect in life), or (perfect after demise) and one should have experienced through his spiritual directives otherwise the “BA’YAT” (oath of allegiance) will not be established. Ba’yat means “to be sold”. Customer (the buyer) buys after careful scrutiny. Whoever is bought by a spiritual guide, he (the saint) then escorts him to his (spiritual) destiny enduring him through the sacred law of the Prophet (PBUH).

The sacred law of the Prophet (PBUH) is left locked up in only 14 families, (who bear the orthodox faith) and four spiritual (Sufi) disciplines. One of (the spiritual disciplines) is the Qadria discipline in which the saints were spiritually benevolence by the Prophet (PBUH) through chest and afterward they continued this spiritual benevolence through chest to chest method. And Naqshbandia discipline which is conferred from chest to chest through the chest of Hazrat Abu bakar Siddique R.D. And the Chishtia discipline was spread through the chest of Hazrat Ali R.D. The Soharwardia discipline also took birth as a result of mutual spiritual benevolence of both the Qadria and Naqshbandia disciplines. There were also some other spiritual disciplines, such as Usmania, Farooqia. And one through Hazrat Abdullah Bin Masood R.D and one through Hazrat Abdullah Bin Abbas R.D and one through Hazrat Abu Hurairah R.D.

Afterwards, another discipline the Hawaria Owasia also came. Hazrat Abu Bakar Hawari R.D was a robber, who was taken under Ba’yat by Hazrat Abu Bakar Siddique R.D in (his sleep) his dream, and he (Hazrat Abu Bakar Siddique R.D) wore him his Turban and when he woke up (from the sleep), he found the turban on his head. There were nine spiritual disciplines in the community of Ahle-Sunnah through which the saints were introduced.

But now, six of them have restricted themselves to the ritual (apparent) knowledge of Sharī΄at (Islamic Law) after being spiritually disconnected. Later on they were even further subdivided by logics and (false) philosophy of ‘Ā’lam (apparently learned). The ‘Ā’lams opposed and confronted each other as a result of which Muslims were subdivided into numerous sects.

A new sect of shī´’ah also came into existence after the martyrdom of Imam Hussain R.D that too, contained non practicing savants, logicians and philosophers; therefore, they were also further subdivided into several sects. The explanation (list) of sects among Muslims is given below:

shī´’ah 32 sects, Marjia 12 sects, Masa 3 sects, Khadiaria 1 sect and Bukharia 1 sect, Khanarij 15 sects, Mutazillah 6 sects, Kalabia 1 sect, Jamia 1 sect and Ahle – Sunnah, (its recognition is difficult) 7 sects. But all these (sects) are the production of ritual oratory knowledge. These all sects neither are spiritual nor do they believe in spirituality of one another (above mentioned sects.).

The Muslim Ummah is severely trapped among these sects. Should one be lucky enough he can come out of this well (trap of sectism) only through the act of panacea which is like an assay of false and truth.

There are three stations of Sharī΄at-e Nā´qisāh (the defective station of the sacred law). First, those who are disfigured spiritually and even physically as well. Whether they belong to the descendant families, the descendants of saints, or the descendants of the Prophet’s (PBUH) spiritual family, taking spiritual instructions from them is a sin. Second, those whose exteriors are impure but spiritually are illuminated. For instance majazeeb (those who lose their intellect during divine meditation); taking spiritual instruction from them is guiltiness. Third, those who are externally decorated but they are spiritually disfigured, like Muslim priest, Mulla (one who have only religious lore) etc; taking spiritual instructions from them is also doubtful.

 Hadith:

اتقوا عالم الجاہل قیل من العالم الجاہل یا رسول ﷲ قال عالم اللسان و جاہل القلب۔

Translation: “Avoid company of an uneducated scholar. When someone asked the Prophet (PBUH), who is an uneducated scholar? (He (PBUH) then) declared, one whose knowledge is restricted to the word of his mouth only and whose heart is uneducated (not spiritually illuminated). (Referred in Zumrah Abrar)

According to the sacred law of Sharī΄at-e Haqqa (True Sharī΄at), Kaamil (perfect) are only those who are illuminated both spiritually and physically. Such as practicing savants and perfect spiritual guide; taking spiritual instructions from them is a good fortune. Prophet (PBUH) declared for such (people):    

Hadith:

العلماءامتی کا الانبیاءبنی اسرائیل o

Translation: “The savants of my Ummah are like the prophets of Baani Israel” (Mushkat Sharif & Nisaee Sharif)

Mūjaďdid (revivalist), Ghous (one of an upper category of mystics) and Qut’b (highest cadre in spiritual pivot) are also trained about the sacred spiritual knowledge; they are conferred with a miracle (from Allah) for its verification which is exposed from time to time with the permission of Allah.

If, whoever is a son of a Ghous or Qut’b, or a Savant, arouses a claim to be a Mūjaďdid or Ghous or Qut’b without the spiritual permission (of Prophet (PBUH) or a perfect spiritual guide) and (spiritual) knowledge, he then would be a great sinner. Faqir Noo´r Muhammad of Kalachi tells about the recognition of a perfect spiritual guide. (Referred in Irfan)

Certainly the seeker of the path should test his spiritual guide. He should immediately leave his company as soon as he finds out the spiritual guide is an avaricious, grasping, sensual and self-prone. A Spiritual guide should not be a customary or inherited rather he should have gone through the spiritual stations during mystic exercise and endeavor under the guidance of a perfect spiritual master.

And he (spiritual guide) must have awareness of the prescribed (spiritual) stations and ranks of the path. Mere reading the mystic books, gaining the knowledge of Fiq´h (Islamic Law), logic, philosophy, rhetoric or being born in a saints’ house or attaining khila´fat (Caliphate – the sainthood) through an impostor (spiritual) guide can neither make one a spiritual guide nor the guidance and spiritual benevolence can be obtained from such these (impostors) guides. There are some of them who ravaged their believes. There are several (who belong to) hereditary discipline of pirs (guides) who ask their disciples to prostrate before them. These (imposter guides) are misguiding the people (disciples) having convinced their disciples through logical arguments.

Even, neither the Prophet (PBUH) nor his companions, Imāms΄, any one out of the discipline of saints asked anybody to prostrate before them. On the contrary, they have rejected it for any one other than Allah SWT. Kissing the hands of saints or bowing before them heartedly or helplessly is the custom of respect and love. Because it is a tradition settled by the admirers of the Prophet (PBUH), and which is still being practiced by the admirers of the saints of Allah SWT. But prostration before a saint either heartedly or helplessly is shir´k (Polytheism) and it is equivalent to giving room to dajjāl´ (a great deceiver).

This is a custom of fir’aun’ (he was an arrogant person). It is compulsory to give it up and ask for forgiveness immediately. There is an omission on the part of Ummah also who are unaware of Islamic faiths even owning the Holy Quŕan.

The recommendation should have been like this, if something is ambiguous and even the (religious) scholars have a unanimous decision also, they should act with heart and soul, such as Prayers, Fastening, Haj (Islamic Pilgrimage) and Zakat (alms). And if something is confusing and the (religious) scholars also have different views then (one) shouldn’t take heed to there. Likewise if (one) finds something which relates to bid’at (heresy) in (the behavior of) spiritual guides then he should dissociate from him. For the reason that the saying of Allah SWT is preeminent and true. None of the religious scholars or spiritual guide has superiority over the Holy Quŕan. Any act that endangers the involvement of bid’at (heresy), sinfulness and impiety or the devastation of the faith (religion) is a great sin (sin upon sin).

Don’t involve himself or even the others in it. But if any illegitimate activity (against sacred law) is happened to occur, in the state of being absorbed by any Majzoob΄ (one who has lost his intellect during divine meditation) or in the reprehensible state, coincidentally or in the state of spiritual pleasure, by any beloved (those whom Allah SWT loves) or lover (those who love Allah SWT), then it concerned to him (totally) and was not for general public.

Because the rank holders are Tasdiq´ dar ma’afi (confirmed to be forgiven, because it is assumed that it took place due to some spiritual reasons) and the imitators (impersonates) are zindīq´ (religious hypocrite) who will not be forgiven. There are five stages of sainthood. Prophet Adam A.S was bestowed the sainthood through Q’alb. Prophet Ibrahim A.S was awarded by two stages of sainthood through Rooh΄.

Prophet Moses A.S was granted by three stages of sainthood through Latifa-e Sirri. Prophet Jesus A.S was conferred by four stages of sainthood through Latifa-e Khaffi and the Prophet Muhammad (PBUH) was honored by all the five stages of sainthood through Latifa-e Akhfa. That is to say (the category of saints who possess) the first stage of sainthood, receive spiritual benevolence from Prophet Adam A.S. Those of second, third and fourth stages receive their spiritual benevolence respectively from Prophet Ibrahim A.S, Moses A.S and Jesus A.S. The saints who possess fifth stage of sainthood receive their spiritual benevolence from the Prophet (PBUH).

وکل ولی لہ‘ قدم وانی علی قدم النبی بدر الکمال o

Translation: “All saints are spiritually attached to one or another prophet, (to whom) they receive (their) spiritual benevolence, I am attached with the ancestor prophet of Islam. (Qaseeda Ghosia)

All these five stages of sainthood have been granted through Prophet (PBUH) to the exceptional ones of His (PBUH) Ummah.

Allah SWT taught the Prophet Adam A.S with the ‘Il΄m-e ladūn΄ī (the sacred inner spiritual knowledge). The prophet Adam A.S was alike both internally (spiritually) and externally. He also had the revelation of lau’h-e mah fooz’(divine tablet recording all mankind’s doings). The same miracle (deed) was also granted to the saints of His Ummah through Him. The conflagration got cold (with the order of Allah) upon Prophet Ibrahim A.S, numerous saints of His Ummah also took a stroll on fire (due to this bestowed attribute). Prophet Moses A.S was granted a scepter by Allah SWT which could turn into a dragon upon throwing onto.

This attribute was also transferred to the saints of His Ummah. Prophet Jesus A.S could restore to life the dead (through the commandment of Allah) and such miracles also transpired by those saints. Those prophets (all the above mentioned) had been longing for sighting (seeing) the Essence of Allah and many (saints of the Ummah of the Prophet (PBUH)) remain immersed in the essence of Allah. The distinction says that that a prophet is honored with an act of wonder by Allah which has to be practiced and shown, whereas a saint of Allah is bestowed with the power of miracle which he has to hide. But these sensational phenomena happened to occur through some (saints) in the state of jalaliyat (holy person’s wrath) or kamaliyat (incredibility). Such as the narration of a drowned yacht for the past twelve years relating to Piran-e Pir Dastgir (The Spiritual Guide of Spiritual Guides and greatest helper i.e The Greatest Abdul Qadir Jilani R.A).

An incident, relating to Shah Shams Sabzwari R.A, of restoring the life of a dead son of a hindu king by proclaiming the word Qum-bay-Izni and an imposition of fatwa (religious verdict) later on (upon Him). An event, relating to (the saint) Adham R.A, of taking out the deceased daughter of a king (of the time) from her grave, (and then) reviving (her), then marrying her who (the daughter of king) gave birth to Ibrahim Bin Adham R.A.

An occasion, relating to Hazrat Makhdoom Jahania, of flying away from tomb in the crowd. An occurrence, relating to Hazrat Lal Shahbaz Qalander R.A, of twisting the fort. An episode, relating to Hazrat Bari Imam R.A, of reviving the dead buffaloes and making them running off the pond and turning of the calf into stone. A narration, relating to Hazrat Sultan Bahoo R.A, turning the lumps of clay into gold by putting an esoteric glance upon them and then saying:

Verse:

نظر جنہاں دی کیمیا ہووے سونا کردے وٹ
اﷲ ذات کریندائی کیا سیّد تے کیا جٹ

There are thousands of such miracles which relate to someone or the other saint; telling about the circumstances through the ‘Il΄m-e ladūn΄ī (the sacred inner spiritual knowledge) which is called Khizar of the time, the act of getting disappeared instantly from the sight. But most of our Muslims suspect over them and consider them as shir´k (Polytheism). Miracles have been mentioned even in the Holy Quŕan. The ‘Il΄m-e ladūn΄ī (the sacred inner spiritual knowledge) of Khizar for which Moses  A.S went (to Khizar) to learn.

Reviving the dead man by Jesus A.S and asking him, who he was, becoming cold of the conflagration upon Hazrat Ibrahim A.S, speaking of Moses A.S to Allah SWT on the mount of Sinai, was it all polytheism? Whereas, a saint is a substitute of a prophet. Undoubtedly Allah SWT gave so many powers to magicians as well. A narration, relating to Samaritan (magician), of making the calf who could speak. The incident when the fir’aun’ (he was an arrogant person) was informed about the birth of Moses A.S through astrology.

The incident, relating to magicians, of making snakes (out of ropes) and confronting the Prophet Moses A.S. Then would the saints of those Ummah have no power? While an incident, relating to the saint of Ummah of Hazrat Solomon A.S, of bringing such a heavy throne of Queen Bilqees in a blink of an eye from a distant place. An incident of asking of the Hazrat Solomon A.S to His saints to demonstrate their powers before demons, human beings, animals and birds. Would all these be considered as shir´k (Polytheism)? For which the Prophet (PBUH) said:  “Even the Prophets of Israelites would envy upon My saints”.

There is an event that Hazrat Sheikh Jamal uddin Abu Muhammad bin Abdul Basri R.A said, that once he met Hazrat Khizar A.S, who told Him about the saints of that Ummah. He told him that He (Hazrat Khizar A.S) was roaming along the bank of a surrounding sea, where (He) saw a man wearing a cloak (and was) lying, He (Hazrat Khizar A.S) recognized him that he was saint. He said that he jolted him through his foot and urged him to stand up for service. He (the saint) replied, mind your own business. Khizar A.S warned him that he would tell the people that he was a saint of Allah unless he obeyed him. He (the saint) retaliated that he would call loudly to the people that he was Khizar A.S if he did not leave from there. He (Khizar A.S) enquired as to how he recognized that he was a Khizar (A.S).

The saint of Allah responded him as to who he was. Khizar A.S said that he tried to guess him out by means of ‘Il΄m-e ladūn΄ī (the sacred inner spiritual knowledge) but could not guess anything. Then he (Khizar A.S) made a spiritual contact with Allah SWT and whispered in his heart “O Lord I am Naqeeb-ul-Auliya (Proclaimer of saints) and this particular saint is beyond my understanding. Allah (Allah) replied, “O Khizar A.S, you are herald to those (saints) who hold me dear (friend) and this man is one of those to whom I hold dear (friend)”.Subsequently that saint disappeared. Khizar said that though the saints don’t possess the ability to be vanished from him. (Khizar A.S further said), “O Jamal uddin (R.A), the saints of this Ummah are beyond my access”.This, however, does not mean that the saints are at superior ranks to prophets.

Rather, they (saints) lost (themselves) in the Essence of Allah through His personal name in the way just as there is a narration, relating to a lover of Allah (a saint among the Ummah of Moses A.S), of cutting the flesh (in the name of Allah) by a lover of Allah and presenting to Prophet Moses A.S. Some Muslims are suspicious even about the Prophet (PBUH) as possessing knowledge of invisible (foreknowledge), the division of moon into two pieces and the physical me’rāj’(ascension – acme) of Holy Prophet (PBUH). However, they admit the alive lifting of Prophet Jesus A.S onto skies. If a prophet having four stages of sainthood could climb onto skies physically then why one (prophet) having the extreme level of sainthood is distrusted?

Two of the prophets are physically residing in the realm of Malkoot΄, (the realm of angels). They have not physically died as yet. Those are Prophet Jesus A.S and Prophet Hazrat Idrees A.S. And (two more) Prophet Khizar A.S & Prophet Ilyas A.S are physically alive on earth. His (the Prophet Muhammad (PBUH)) eminence is so majestic that Prophet Adam was forgiven in His (PBUH) name. All of the prophets had been longing for being among in His (PBUH) Ummah. This whole universe came into existence because of You (PBUH).

Hadith-e Qudsi:

لولا ک لما خلقت الافلاک o

Translation: If it were not for you to create, I would not produce the lands and skies.

The Prophet Muhammad (PBUH) kept on crossing (all the boundaries) where the Buraq (Splendor Lightening Horse), the angel Gabrielle and the Ruff Ruff (conveyance of light) started burning. Only then the soul of Piran-e-Pir Abdul Qadir Jilani, let Him (PBUH) sit on his shoulders and took to the destination. Owing to the very fact, the Prophet (PBUH) happily confirmed, “My feet are on your shoulders and your feet will be on the shoulders of all saints of my Ummah.” For that very reason, on one occasion, during his address Pir Dastgeer Abdul Qadir Jilani said.

قدمی ھذہ علی رقبتہ کل ولی ﷲ o

“That is to say, my foot is on the necks of all the saints”.

How might a sensual scholar know the glory and dignity of the Prophet Muhammad (PBUH) who might not have even seen the Satan due to his stained and dead heart? The soul of the Prophet Muhammad (PBUH) was already in the union of paramour (Allah SWT) even 10 thousand years before (the creation of) Adam. Owing to the very fact, the Prophet Muhammad (PBUH), soon after His birth, bowed in prostration before Allah, thus declared “I was already Prophet when I came here (to earth). Dissemblers object as to how an infant may speak! But (History tells us that) Jesus A.S spoke (in his infancy) and it has been revealed in the Holy Quŕan.

Versre:

ویکلم الناس فی المھد وکھلا و من الصالحین o

Translation: “He shall speak to the people in childhood and in maturity. And He shall be among the righteous.” (Surah Aal-e-Imran 46)

His (Prophet Muhammad (PBUH)) name was written on Empyrean throne in the Kalimah (Islamic Creed). And when Prophet Adam saw {Muhammad PBUH} written (on the Empyrean throne) through his manifest then he cried for mercy in His (PBUH) and thus Prophet Adam was forgiven. Afterward Prophet Adam requested Allah SWT to show that majestic entity.

Hence, Allah then showed the light of the prophet of Muhammad (PBUH) in (the nails) of Adam’s thumbs which he then, upon seeing, kissed. To this relevancy, many Muslims kiss their thumb’s nails even today as a custom of Prophet Adam A.S, when the name of Prophet (PBUH) is recited during the āzān’ (Islamic tradition of calling for prayer). Since the (efficacy of) light of the name of Prophet Muhammad (PBUH) was Jamali (Amiable) in the realm of Yahoot, which is also called as Muqam-e-Muhammadi (PBUH) (place or station of the Prophet PBUH) and the (efficacy) of light of soul of the Prophet Muhammad (PBUH), on account of being in the union of Allah SWT was Jalali (awfulness of glory).

When the soul and name of the Prophet (PBUH) were entered into the body, the body then not enduring the heat of these (lights) became “Noo´r ala Noo´r” (light upon light – wonderful). This is the reason that Jamaliat (amiability) is under Your (PBUH) right foot and jalaliat (terribleness of glory) is under Your (PBUH) foot. As the commemoration of the name of Allah produces Jalali (glorious) and zati (personal ligt of the essence), likewise the commemoration of the name of the Propher Muhammad (PBUH) produces jamali Noo´r (light of the amicability).

There are some saints (belong to the category of Arif) have approached the court of Prophet (PBUH) even through practicing (commemorating) this jamali (elegance) name. The whole universe depends upon the effects of jamali (elegance) and jalali (glory), names. Such as, the sun belongs to the glory and the moon elegance. There are quite a number of Quranic verses which do have either glorious or an elegent effect. They (above mentioned states) have effects upon even human beings and on edible things (food) also. Unblessed

There are some Muslims, who suspect over His (PBUH) living Prophecy. However, they believe that Martyrs are living. Are the Martyrs superior to Prophet (PBUH)? The doubtfulness is the result of their imprudence and the darkness of heart. This is how they are in devoid of the privilege of seeing Prophet (PBUH) either through a dream or in the physical company. Unless, You (PBUH) has given privilege of seeing Yourself (PBUH) to anyone, one has no proof of being a follower (of the Prophet (PBUH)). The privilege of seeing Him (PBUH) is helpful towards the resource to approach the essence of Allah SWT. And the resource to approach Prophet Muhammad (PBUH) is the purification of inner ethereal spiritual bodies. And the perfect spiritual guide is the intermediary to attain the inner purification. The Holy Quŕan declares:

یا ایھا الذین امنوا اتقو ﷲ وابتغو آ الیہ الوسیلتہ وجاھدو ا فی سبیلہ لعلکم تفلحون o

Translation: O believers! Do your duties to Allah, (Fear Allah), seek the means (intermediary) of approach unto Him (SWT), and strive (with might and main) in His cause that ye may prosper. (Al-Maida – 35)

As the superiority of ayatul Kurcy lies in Allah, Allah, Hayee-o, Qayyum (these are names). Likewise the excellence of the Darood Sharif (to express respect and admiration for somebody i.e. Divine Worship – the Holy Benediction) is due to the name, body and soul of Prophet Muhammad (PBUH). The angels stand respectfully as they see the Ayetul Kurcy written (any where), and when the Darood Sharif is recited upon the prophet Muhammad (PBUH) the angles fall in drunk with divine love. For that very reason, it is said:

ان ﷲ و ملئکتہ یصلون علی النبی یا ایھا الذین امنو اصلو اعلیہ وسلمو ا تسلیماً o

Translation: Allah and his Angels, recite the Holy Benediction upon the Prophet (PBUH), O believers! You should also recite the Holy Benediction upon Him (PBUH) and do salute Him (PBUH) with all your respects. (Surah Ahzab – 56)

The holy benediction had already been recited upon Him (PBUH) even He (PBUH) came into this world. As per a narration, when Eve was born from the left rib of Adam, He then felt attracted towards her and tried to touch her. But the angels said, be patient, O’ Adam, pay her the Mehar (jointure – alimony) first? He asked that how much was the Mehar? The angels replied, “Say the holy benediction upon the friend of Allah SWT (Prophet Muhammad (PBUH) three times”.

The original Holy Quŕan that was in bright words of Noo´r (light of Allah SWT), descended onto the Prophet Muhammad (PBUH)’s through angel Gabrielle which the deserved (Spiritual people) attained through different holy chains, and through the process of chest to chest. And the miracles & benevolence of these people (saints) relate to this inner Holy Quŕan. This printed Holy Quŕan is only a reflection of that (original) Holy Quŕan, which has been preserved through paper, has been remained with the religious scholars and protector of the Holy Quŕan (those who memorise the Holy Quŕan by heart). The religious scholars then decorated their exteriors through exterior (the printed Holy Quŕan). And the saints purified (their) inner through inner (the inner dimensions of Holy Quŕan). There is an authorization for spiritual instructions upto Abdal (category of saints) but not without permission (of Allah SWT). Qūt´b (saints who bears higher rank than Abdal) is half a spiritual guide and Ghous is a complete spiritual guide who improves the exterior and interior of the people (who relates to the sacred law – the Shariah).

Then Mu’arif (category of saints) comes who is (supposed) Mukam’mal (accomplished). He educates (the aspirants) the knowledge of path (Tariqat). Then Akmal (perfect spiritual guide) come who educates the pupils of truth (Haqiqat). Then Noo´r-ul-Huda comes who instructs Marfat (gnosis). Then Noo´r-ala-Noo´r is the highest rank among all saints, who takes the aspirants to the highest spiritual station, the Baqa (immortality), and Laqa (seeing). This is the spiritual station of Ma’raj (ascend) where saints see the Essence of Allah SWT spiritually with the help of ethereal bodies. And this is where the Prophet (PBUH) ascended physically and sighted the Essence of Allah SWT.

THE ACT OF PANACEA

After getting yourself washed and purified, sit in seclusion, on a holy (sacred) place or at the tomb of a perfect saint after midnight or from dawn to radiance (daybreak). Thursdays, Fridays or Sundays are most suitable days to commence. Recite the Holy Kalima (Islamic Creed), Ayatul Kurcy (the verse of the throne) all the four qul (Four verses of Holy Quŕan which starts with the word qul) and the verse Muzummil, each three times, then draw a circle (setup an enclosure) around yourself, blow over your hands after incantation , rub it all over your body. Relinquish all the thoughts of the world and all that is in it then close your eyes with the ease of your mind, consider your finger is a pen, then try to mark name Allah (اللہ) on your heart through imagination say “Allah” while inhaling and “hoo” (ھو) while exhaling . If one’s spiritual guide is a “perfect”, he will definitely appear to assist the one irrespective that whether he (saint) relates to the category of perfect in life or perfect after demise. He (saint) might appear (before the aspirant) through one of his “Jusas” (an ethereal – invisible spiritual body), or acknowledge his spiritual arrival through inspiration in aspirant’s heart. Some of the aspirants may be assisted by any of the saints, some may see the holy green dome of the Prophet Muhammad (PBUH). There are some of the aspirants who are potential saints by nature, they may manage to converse with the soul of the Prophet Muhammad (PBUH).

When the aspirant commences this act (the act of panacea), it incenses (irritates) the satan. The satan plays all sorts of tricks to cease (the aspirant from performing the act), but if an assistance (of some spiritual guide) approaches the aspirant, then his enthusiasm goes on addition and then multiplication day by day. And the aspirant feels (spiritual) elation and calm due to this act. Eventually one day, such aspirants access to the door of the personal name of Allah. And they witness very clearly the word Allah engraved on their hearts. They fall in the state of (spiritual) absorption upon the very sight (of word Allah). This is when the heart is revived with the remembrance of Allah also. That is to say that the heart gets engaged in the remembrance of Allah involuntarily itself. Further the reformation of heart gets continuity.

Hadith of the Prophet:

ان فی جسد بنی آدم مضغتہ اذا صلحت صلح الجسد کلہ الا وھی القلب

Translation: “There is a piece of flesh in the body of son of Adam, when it is reformed, the whole body is reformed”. (Mashkat Sahrif)

And Allah SWT declares for such (people):

اولئک کتب فی قلوبھم الایمان o

Translation: “That is to say, these are the people on whose hearts (we have) marked faith”. (Surah Mujadla – 22)

When the light (Noo´r) which emerges from the name of Allah starts penetrating in the body of aspirant then the aspirant starts having his sleep driving off in the beginning and it starts a kind of pain in the left side (of his chest), loses his appetite, feels a bit of temperature. The aspirant should not afraid of these symptoms as the filths go out of the body through the blessings of the pure name of Allah. And eventually, the symptoms of restoring the complete health become evident. When the heart goes in full swing with the remembrance of Allah, it continues even while sleeping.

Hadith:

ینام عینی ولا ینام قلبی

Translation: “I sleep with my eyes but my heart is awake”. (Referred in Noo´r-ul-Huda)

When the light of the name of Allah comes in the eyes (of aspirant), he then attains the spiritual inner sight. The aspirant (then) can see the unseen objects, (e.g) spirits, Mu’akalat (supernatural beings), and demons etc. Sometimes the aspirant gets disgusted, incivility (coldness) and fly into passion. In such circumstances the aspirant should recite the holy benediction upon the Prophet Muhammad (PBUH) more frequently. An adherence to the sacred law is compulsory for the aspirant at every cost. There are even such people who remain deprived of the assistance of a perfect spiritual guide, (while) there are some whose hearts have been sealed (with disbelief) by Allah SWT.

They feel anguished while performing this act. He (aspirant) becomes trapped in satanic (atheistic) temptations during the act (of Panacea). And frightening occurs. It is better for such people to give up this act if they could not find any positive omen (response) otherwise damage might occur. Because “Every tree is not fruitful, every weed is not alchemy”. When the aspirant advances with this act then dreams or temporary revelation may approach him (the aspirant) or he may receive (spiritual) hint about good-tidings from the spirits of martyrs, Jussas (Ethereal – Invisible Spirits) of saints or angels. And sometimes satans, disguised themselves as they are holy spirits, signal which cannot be distinguished by the aspirant at an early stage. There are many aspirants who consider themselves saints over the nights without the self mortification and purification of heart by bearing in mind that those signals were true. And eventually, they go out of faith as a result of false claims, entangling in public affairs and through fake revelations or (bogus and so called spiritual) hints and being ensnared in arrogance, greed and misguidance.

At this incident, to be on the safe side, one must not follow any hint which is against Shariah (the sacred law). The satan is able to disguise himself as the image of every saint, every shrine and even the planets and the stars. But he not appear in three particular images, had it been so, the distinction between truth and falsehood would have been impossible. First, (he cannot adopt) the image of Holy Quŕan in its original form. However, he can mask (himself) in an image of a thick book similar to Holy Quŕan in which there might be written something in arabic script other than the verses (of Holy Quŕan). Second, he is not able to appear in the image of Holy Ka’ba in its original form but he may serve a trick to the aspirant by showing an artificial K’aba.

Third, he cannot disguise himself in the true image of Prophet Muhammad (PBUH) but only that (aspirant) can distinguish who have already been bestowed with the privilege to see Prophet Muhammad (PBUH) through dream, or contemplation and revelation. One, who is not proficient may, otherwise could be misguided. On the contrary, at present, there are thousand people who have been deceived by Satan, and they consider themselves as saints. Such as, Mula Jeevan claimed to have seen the Prophet (PBUH) three times, in dream, in the image of of Molana Ashraf ali Thanwi (Sadaq-e-Roya). Moulvi Hussain Ali claimed that he has, in a dream, saved the Prophet (PBUH) from falling off from the Bridge of Sirat (extremely narrow bridge which is providing the only approach to paradise). They are satisfied (with what they have seen) as per the following Prophetic (PBUH) tradition:

من رأنی فقد رأی الحقo

Translation: One who has seen me in a dream has truly seen me because the Satan can not disguise in my appearance. (Bukhari & Muslim)

The above mentioned prophetic saying was instructed to the sahā΄b-e kirām΄ (Venerable Companions of the Prophet (PBUH)) because they were already honored with the observation of sight of Prophet (PBUH) with their physical eyes. (So), as and when they saw the Prophet (PBUH) in a dream, it was true. But those, who have not been blessed to see the Prophet (PBUH) (before), then how they could distinguish the Prophet (PBUH) in a dream!

Such deceptions occur usually in the Shariah (the sacred law) with the people of path (Tariqat). Therefore, the secret of true recognition is being unveiled. When one reaches the court of Prophet (PBUH) through a dream, meditiation or revelations then (one must observe that) the divine light will be emerging from the walls in such a great intensity that it will be dazzling one’s eyes. That is to say, the eyes could not be focused upon any part.

Whenever (one) becomes face to face then there will be such refulgence that if he attempts to capture the Prophet’s image in his eyes he risks death, on the other hand, should he not attempt to look, then he will become bewildered and depressed. And there will be the recitation of the Holy Quŕan or Holy Kalima or Holy Benediction upon the Prophet (PBUH) (in the court). Sight will happen. Subsequent to sight (of Prophet (PBUH)), his heart will be apathetic to the world (and its contents). There will be a healthy interest towards worship, eyes will be bearing tears all the time, he will become humble and all evil and sensual desires will have been vanished (from his mind). Then it will be considered a real court of Prophet (PBUH).If experienced a silence in the background (in the assembly) and furthermore such conditions don’t develop, on the contrary, if one is occupied in pride and arrogance and evil desires then the assembly (court) is spurious.

Those, who sight or approach the assembly of the Prophet (PBUH) through meditation or dream, are lifeless (don’t have control). But the persons of spiritual insight remain awakened. It is, therefore recommended and advised to those who have spiritual insight that, on approaching the assembly of the Prophet (PBUH), they must recite the Holy Benediction upon the Prophet (PBUH) and further more, the words of “La haula wala Quat” abundantly so that it could increase more facility of recognizing the truth.

One who has blessed with His (PBUH) sight will be consecrated with this (following) description of the Prophet Muhammad (PBUH). Prophet (PBUH) has wheaten brown complexion, high nose, broad forehead, long hands, wide (well-balanced) teeth, black eyes, and the holy beard is thick and dense. But it should be remembered that one can sight the Prophet Muhammad (PBHH) only through his Jussa (an ethereal spiritual bod), which has managed the capability to access the court of Prophet (PBUH) after purification.

The aspirant can only be able of performing the act of Taksir (Panacea) if the ethereal invisible spiritual bodies have been nourished (with the light of Allah). The aspirant catches the spiritual help of angels and souls through the act Taksir. Further detail is beyond common intelligibility. In the very first place, (the aspirant) learns through his physical tongue and then (the aspirant) learns the act of Taskhir-e Quloob (Captivating the hearts), Taskhir-e Hayat (Captivating the life), Taskhir-e Mo-aklat (Captivating the supernatural beings) and the act of calling angels and souls through the tongue of his Jussas (ethereal invisible spiritual bodies). Many people call the spirits (Souls) through mesmerism or some other way nowadays. This is called Istidraj (an act related to devil). Satans disguise themselves as spirits and misguide people and injure the reputation of the act of taksir. The act of taksir, for a night, at the tomb of any saint, is more beneficial and advantageous than even hundred of Chilla’s (a forty days seclusion for mystic communion), e-tikaf (retirement to mosque for continued prayers), and mystic exercises & efforts. If the saint (at whose shrine the act of Taksir is performed), cooperates aspirant spiritually, he takes the aspirant through all those spiritual stations, mere in one night, which he has crossed through his life. A face to face meeting with saint of the tomb is obligatory to learn this act (of Taksir). When the heart is invigorated with the remembrance of Allah, the aspirant should then incline towards (the revival of) Lata-èf (Spiritual bodies). Procedure (of Zik´r) for Lataif is also similar (to an ordinary assembly of zik´r) except one has to contemplate on the respective stations of Lata-èf (Spiritual bodies). The Lata-èf (spiritual bodies) some (aspirants) get revival mere by the commemoration and contemplation of personal name Allah. But as they Lata-èf have their respective places, likewise their sustenances (Noo´r) are also different and even their names are different. If they are supplied through their respective nourishment then prosper rapidly.

THE REMEMBRANCE OF LATA-ÈF  AND THEIR CONCENTRATION

Dhakr-e-Qulbi (one whose heart is revived) is the utmost limit of the sacred aim and the following Dikrs (remembrances) are the inauguration of Tariqat (the path of truth).

The Latifa Name	The Dikr	The Concentration
1. Qalb	La Ilaha Illalahu	Lillah
2. Rooh΄	Ya Allah	La-Hoo
3. Sirri	Ya Hayyo Ya Quyyum	Hoo
4. Khafi	Ya Wahid	Muhammad (PBUH)
5. Akhfa	Ya Ahad	Faqr
6. Anna	Ya Hoo	Allah (SWT) Muhammad (PBUH)
7. Nafs	La Ilaha Illalah-o Muhammad-ur Rasool-ullah	Allah

(One) should do one or two as many as (one) can rosaries daily, revive (them) one by one, in the order which is given to these Ad’kārs (remembrances), that is to say, starting is Qalb (heart) and end is Nafs (self). Keep on doing Zik´r-e-Qalb the word Allah or repeating Lillah or be engaged in the remembrance of any revived Latifa during the normal routine of life.

(One becomes) Dakir-e Sultani due to revival of all the Lata-èf, then after its extremity (one becomes) Daki-r Rabbani and after its extremity (one becomes) Dakir-e Qurbani. When Ghous and Qutub has reached this (least required) spiritual status then they become able for the rank of spiritual instruction. And (then) their affection, spiritual glance and instruction are evidence towards the trail of truth. The equivalents to Qutub and Ghous have also undergone through the very same remembrances and spiritual status.

The proof of revival and doing the dikr (remembrance) of Lata-èf is that they will vibrate like Qalb (heart) upon concentration at their respective places and one will be in the state of nostalgia. When one has attained the extreme level of Dakir-e Sultani then all of his seven ethereal bodies have been purified and (the aspirant) is supposed to be ready for the performance of the act of Taksir.

SPECIAL NOTE

Note:   Allah Almighty created the ethereal body “The Qalb” (Heart) of the Prophet (PBUH) seven thousands years before the creation of the Spirit (Soul) of Prophet (PBUH) and kept it (The Qalb) at a station (called) “Love”. And then created Anna (ethereal body of ego) one thousands years earlier than the creation of Spirit (Soul) and kept it (The Anna – ego) at a station (called) “Union – The Meeting” (Wasal). And then created “The Soul” (Spirit) of Prophet (PBUH) seventy thousand years before the creation of Prophet Adam A.S. which He (Allah SWT) kept face to face with Him (Allah SWT). Your (PBUH) body was created after five thousand eight hundred & ninety seven years of the creation of Prophet Adam A.S. Later, (Allah SWT) inserted Anna into the Spirit, Spirit into Heart, and Heart in the body.

(Allah SWT) had been sighting the Qalb (of the Prophet (PBUH)) 360 times and Anna 500 times with affection daily. And then after the creation of “The Spirit” (Soul) (of the Prophet (PBUH)), they started living face to face with each other as in a relation of Beloved – Lover. After the Lata-èf were inserted in His (PBUH) body then it began be blessed by the sighting of Allah SWT all the time. Being one blessed sight by Allah SWT, burns seven sins.

This is the reason that the sins of those who sat in your (PBUH) companionship started burning and (they) succeeded to achieve the highest ranks of sainthood without struggle, chilas.

Adam A.S. lived for 930 years and three thousand & twenty two years later, the series of venturesome messengers was commenced. That is to say, the Prophet Ibraheem A.S. came, and then 2157 years later, the prophet Moses A.S. came. Prophet Jesus A.S. came 100 years after the Prophet Moses A.S. The Prophet Muhammad (PBUH) came to this world 600 years after the Prophet Jesus A.S. It is 1458 years now since the arrival of the Prophet (PBUH).

THE ACT OF TAKSIR

To become a performer of the act of taksir, it is compulsory to pay its zakat (alm) first which is reciting the whole Holy Quŕan in two Ra’kats (part of the prayers) in a forest or at a shrine of a Ghous or Qūt´b at night. (One should) repeat it consecutively for three days. Or, recite ﷲ لا الہ الا ہو (Allah Hoo La Illah Ha Illa Hoo) followed by each time the verse Muzammal two hundred times so that he is saved from R’ujat (spiritual disorder). (One should) commence it on the very first Thursday of New Moon. One will have to settle the zakat (the recitation of verse Muzammal) of one thousand in five days. (One should) take bath, wear immaculate clothes and put on perfume everyday before commencing the act. (One should) relinquish of all sorts of (Jalali) glorious, (Jamali) illustrious objects during the act, and refrain from (all food that relates to and come from) animals. It is better to spend (these) five days at one place in seclusion. (One should) carry on reciting the verse Muzummal eleven times daily even after paying the zakat so that the act remains under control.

Now the procedure to coordinate or get assistance from the saints of tomb of Allah SWT is that (one should) visit the holy shrine after midnight. (One should) recite the holy benediction once, then the Al-Hamd Sharif (the opening chapter – Surah Fatiha) once, then the holy benediction again for once followed by the recitation of verse Ikhlas, and donate (this) recompense to the spiritualist of shrine. Then (one should) say the Azan (the prayer call) in all four corners of the grave and then address the grave in these words:

یا عبدﷲ قُم باذن ﷲ امداد کن فی سبیل ﷲ

(Ya Abdullah Qum B’Izn’Allah, Imdad Kun Fi Sbeelillah) and afterward, (one should) sit at the head side (of the grave) and recite the verse Muzammal eleven times. If no signal (response) is received from the spiritualist, one should repeat the process on right and then on the left side of grave. If no signal (response) is received as yet again, then (one should) repeat the process on the right and then left side of foot-side of grave, one will definitely receive a response (then) because the spiritualist is compelled and squeezed in the grave (through this act). If one does not possess the spiritual insight, then the signal of arrival of the spiritualist will be like this: there will be a vibration in grave and anxiety, either smell of fragrance or brightness in eyes, either ecstasy in heart or rattle sounds in ears, or the feelings that the body has gone heavy.

As soon as these above mentioned signs occur while reciting then (one should) terminate the act, one should then meditate through remembrance and contemplations of the name Allah and Muhammad (PBUH) until he falls asleep there and then this is how, the link with the spiritualists (of graves) is established through the act of Taksir. And they lend a hand with him (the aspirant) in all sorts of deeds. This is an easy act. In addition to this, there is also an act of Taksir Hazoori (presence), which (is performed) to set up a contact with Prophet Muhammad (PBUH).

The Latifa-e Qalb, Latifa-e Self and Latifa-e Spirit do perform the act of Taksir with their respective tongues whose detail and ranks are beyond the intelligibility of common people. The permission from any perfect spiritual guide for every class of act of Taksir is compulsory otherwise there is risk of racking one’s mind or falling prey to the state of resurrection. Because it is not appropriate to unveil the secret that elates to the special people among common people. But the secret of these branches of divine knowledge is disclosed so that the aspirants may ask (learn) from their respective spiritual guides and do not waste their lives mere in false hopes. The resultant of only these acts of Aksir and Taksir is the characteristic of genuine and spurious. If someone has taken these (branches of knowledge) as the intermediary then he will never be misled from the right path. Otherwise, there is a risk of being misguided while going through different sects, thresholds or losing one’s way.

QUESTION & ANSWERS

Question: Can a young fellow’s heart be revived with remembrance of Allah, who neither performs prayers nor does he (act upon the Holy Prophet (PBUH)’ practice, i.e. grow beard?

Answer: There are also some other different religious chains apart from Qadri, Chishti, Naqshbandi and Suherwardi chains in Faqr-e-Muhammadi (PBUH). As there is also a sect called “Mulamtia” (reprehension). Those are also called nude. Wherein one who belongs to this chain lives as naked for 12 years. They are continuously reprehended and struked off completely from the world. They are awarded with Zik´r-e Qalb (remembrance of heart) only after their Nafs (self) is purified by accusation, hardship of hunger, thirst, summer, and winter. After the attainment of Zik´r-e Qalb, they become Mo’feid (Useful) while having returned back to this world again.

They then bound them down with the Law of Shariah. While there are others who keep themselves intoxicated with divine love and live a recluse’s life. There is an event, relating to the times of Hazrat Shah Abdul Aziz, about a woman, who wandered about naked. But she drew close together herself in a corner as and when she sees Hazrat Shah Abdul Aziz. One of Shah Sahib’s devotees’ enquired secrete of getting herself close together. Shah Sahib gave his ring to that devotee and asked him to wear it on seeing the woman. When that woman appeared then he wore the ring. (Devotee) saw that every body was looking as animal, some (looked) dogs, other donkeys and some other as bull. When the devotee looked upon himself he found that he looked like a he-goat. But only that woman and Shah Sahib were found human beings. Only then Shah Sahib stated that every one to whom she saw, looked like an animal. And she says, “What is use of going about in a veil among animals!” In the Sufi chain of Chishti, the aspirants complete the course of the Holy Benediction three thousand times daily.

They also strike the Holy Kalima upon hearts. Till the period of approximately 12 years, when their Self are purified then Zik´r-e Qalb is awarded. There is a plenty of lessons (to be practiced) in the Sufi chains of Naqshbandia and Suherwardia. These lessons take several years to be concluded. Then, Zik´r-e Qalb is granted. The people who belong to the sufi chain of Qadri Zahidi, refrain themselves from taking cereals for 12 years. And abide the sacred law of Shariah strictly. Zik´r-e Qalb is awarded after the purification of Nafs (Self). Qadri Serwari, along with practice of Shariah, also perform Pas Infas (remembrance by respiration). Then the Zik´r-e Qalb is awarded after several years of struggle to purify Nafs (self). The first lesson of Qadri Muntahi is Zik´r-e Qalb. The aspirants of all other religious chains attained Zik´r-e Qalb after the purification of their Nafs (self). And they moved on steadily (on the path of truth) without the obstruction of Nafs (self). But the chain Qadri Muntahi reached Qalb without purifying the Nafs (self), that is why, the hindrances of Nafs (self) also kept on occurring (regularly).As much as the heart kept on getting stronger, the self started becoming weaker and where it took twelve years to reform the Nasf (self) finally then the Qalb (heart) also had settled through its stations. Therefore, the spiritual guides of Qadri Muntahi have authority to award Zik´r-e Qalb in no later than seven days. To them it does not make any difference, all are equal in his eyes, regardless of Muslims, infidel, dead or alive.

CHAPTER OF ZIK´R (Zakooriat)

In the light of Quranic verses, prophet traditions and sayings of saints:

1. Remember Allah, while standing, sitting and even tossing into your beds. (Holy Quŕan)
2. Remember me, I shall remember you (in return). (Holy Quŕan)
3. There is a way of burnishing every thing, for burnishing the hearts, remembrance of Allah is recommended. (Tradition of prophet)
4. Nothing satisfies the aspirant other than the remembrance of Allah. (Tradition of prophet)
5. There is an execration upon the world and all that is in it except remembrance of Allah. (Tradition of Prophet)
6. If someone remembers me in his heart then I also remember him in my heart, and if someone remembers me in assembly then I remember him in an assembly of angels. (Tradition of prophet)
7. If a person spends whole of his life in performing prayers, fasting, pilgrimage and paying alms, but neither he is aware of the personal name of Allah and Muhammad ((PBUH), nor he has been studying them, all of (his) worships go in vain. (Sakhi Sultan Bahoo R.A)
8. The person, who gets irritated by the remembrance of Allah is either an enemy of Allah, hypocrite, infidel or arrogant jealous. (Sakhi Sultan Bahoo R.A)
9. The recompense of Zik´r-e-Qulbi is many times greater than that of the holy benediction. (Mujaddid Alf Sani R.A)
10. Women too, can perform loud remembrance. (Pir Mehar Ali Shah Golarvi R.A)
11. It should be noticed that your heart is situated at the left side in the chest. It has two doors. The upper door opens through loud remembrance and the lower through low invocation (Khafi) (within the heart). (Shah Wali Allah R.A)
12. Why loud remembrance is forbidden? Enquired by devotee from Mujaddid Sahib R.A

Mujaddid Sahib R.A replied: “O my devotee! The practice of the Prophet (PBUH) is of two types. One relates to method of worship, the other relates to habitual deeds. To do against the custom which relates to method of worship, I regard it as “bid-dat-e-Munkira” (atheist invention in religion) and I forbid it strongly. As (I consider that) it is an invention in the religion. And that is a reprobating thing. To do against the second custom, I do not regard it as “Bidat-e-Munkira” (atheist invention in religion) and I forbid it strongly because it does not relate to religion. Doing it or not is based on habitual deeds but not on religion. As the habitual deeds of some cities are against the habitual deeds of some cities. Likewise, the disparity in habitual deeds is evident depending upon the disparity in ages in the same city. Of course, the custom of the prophet should be observed as it is cause of good fortunes and benefits. (Maktobat Mujaddid Alf-e-Sani, Page No. 231)

YOUR QUESTIONS AND OUR ANSWERS

Several editions have been published of “Source of Divine Light”. People sent some questions after reading (the book) who are being answered in this edition.

Question: Reciting the holy benediction is better or the strokes of Zik´r-e Allah (remembrance of Allah)?

Answer: First of all, becoming a momin (true believer) is better of all. Sura-e- Hujrat defines momin in such a way:

Arab said, “The Arabs said we believe in (are faithful), Allah SWT declared, (O, Muhammad (PBUH)) say to them ————– that you have embraced Islam only. You will be entitled to call yourselves Mo’mins only when faith enters into your hearts. There are two ways of entering the divine light into hearts. If the majestic and elegant glance captures (one’s heart) then it enlightens the chest. Just as the incident which relates to Hazrat Abu Bakar Hawari R.H who achieved the rank of sainthood through mere one awasi elegant glance of Hazrat Abu Bakar Siddique R.A. (There is another incident which) relates to a thief who happened to manage the rank of Qūt´b through the majestic glance of Ghous Pak (Abdul Qadir Jillani R.A). This method is called Wahbi (inherited) and reserved for selected people.

The other method relates to remembrance of Allah’s personal or attributive names through heart, (which is called) the Zik´r-e Qalbi (remembrance through heart). But it takes some time (to attain it). This method is also known as Kasbi (Acquisition).

When (the aspirant) succeeds through any of the ways then his chest gets enlightenment and heart purification. Greed, jealousy and arrogance etc are expelled out of his chest. And he is on safe side of being under the effect of the prophet’s saying: “One, who bears arrogance and miserliness even of the size of mustard seed, would not be able for heaven”.

At this stage his body is Jism-e-Azam (All-purfied). He is now able to be granted Ism-e-Azam (The greatest name of Allah). His heart is now opened.

Whose disposal is upto great Empyrean. His prayer (Salah) attains the authority of Ma’raj (acme). If he is a Hafiz (one who has learnt the Holy Quŕan by heart) then he attains the state as per the saying of Allama Iqbal:

قاری نظر آتا ہے       حقیقت میں ہے قرآن

A true believer resembles the reader of Holy Quŕan, whereas he is a Quran himself in reality. If the, the aspirant, recites the holy benediction frequently, he could approach the court of the Prophet Muhammad (PBUH) after attaining the rank of Faqr and manage the authority of lover of prophet Muhammad (PBUH).

If (the aspirant) practices the remembrance of (the personal) name (of Allah) through heart, then he will manage the rank of Faqr-e Bakamaliat (perfection). At this (particular) stage, recitation of Holy Quŕan and Holy benediction will become the means of his spiritual progress. This is the station of a lover of Allah (SWT).

Mujaddid Alf Sani R.A says in Maktobat page 323, Zik´r-e-Allah (remembrance of Allah) is far better than the recitation of holy benediction, provided that the Zik´r (remembrance) is derived from some special personnel of Allah SWT (the Saint). Whereas if, the Zik´r (remembrance) is not sanctioned by a perfect spiritual guide then the performance of holy benediction is superior. The recompense of Zik´r-e-Qulbi (remembrance through heart) is many times greater than that of holy benediction. (Referred from Muktobat)

Question: Is Zik´r-e-Allah (remembrance of Allah SWT) an obligatory or a custom of the Holy Prophet Muhammad (PBUH)?

Answer: Zik´r-e-Allah (remembrance of Allah SWT) is both a custom of the Prophet (PBUH) and an obligation. It’s a kind of debt and the decree of Allah as well.

The holy chest of Prophet Muhammad (PBUH) was dissected when He (PBUH) was nine years old, wherein Tifl-e-Noo´rī and Jussa-e-Tofeeq-e Ilahi were inserted. Since these granted invisible bodies relate to the light of Allah, that is why the name of Allah started to reverberate in the Prophet’s (PBUH) chest.

When the symptoms of Jazb (absorption) or Wajd (ecstasy) start manifesting, He (PBUH) then, (usually) went to the cave of Hira and would have been engaged Himself in the remembrance of Allah. Because Namaz (prayer) had not been ordered yet, (therefore) it is proved that Zik´r (remembrance of Allah) is the first custom of the Prophet (PBUH). There are five obligatory essentials in Islam. The first essential is Kalimah (the Islamic creed) and the supreme zik´r is also the kalimah. That is to say, the Kalima is a zik´r and Allah has ordered for doing zik´r.

Holy Quŕan (States):   When you have performed your prayers, engage yourself in the remember Allah, while standing, sitting and even tossing into your beds.

The compensation of the four provisional essentials (those essential which are performed at their specified time) relates to the day of reckoning. Where as the compensation of the eternal and Zik´r-e-Qulbi is awarded here in this very world. The aspirant can manage a rank of sainthood (through remembrance of Allah) and attain the authourty as described in the given below verse of Holy Quŕan.

الا ان اولیاء ﷲ لا خوف علیہم ولا ھم یحزنون

Question: Why a dervish and a scholar are opposite to each other, whereas both of them, persuade the truth (call people towards Allah)?

Answer: A student (of religion) spends nearly 12 years for the acquisition of religious knowledge. He learns religious problems, logic and prophetic traditions. He is educated that he should not do any thing against the custom of the prophet (PBUH) and that he is the only successor to prophet’s religion and only to him there is the prophetic tradition; The religious scholars of my ummah would be like the prophets of Israel.

He is also told that he is superior to every one.  and This produces arrogance, ego, conceit in him. (On the other hand) if that institution falls in a spiritual school of thought and the religious instructor is a saint of Allah, then he is equipped with the inner knowledge as well, and then he is also taught this prophetic tradition. “Fear and avoid (the company) of an ignorant scholar, the companion of prophet (PBUH) enquired, “Who is scholar and ignorant too?” The Prophet replied, one, whose is scholar by tongue and his heart is black (unaware of Allah’s essence) is an ignorant (scholar).

(In the spiritual school), the student is required to go through the process of spiritual efforts and mystic exercises in order to eradicate the arrogance, greed and jealousy. When he attains the station of self purification and cleanliness of heart, he then becomes a religious scholar and a Dervish at the same time. That is to say Noo´r-ala-Noo´r (light upon light)————-. Some of them are dominated by the knowledge at that stage. For example. Iman Ghazali R.A, Hazrat Junaid Bughdadi R.A and Imam Abu Hanifa etc. where as some of them are dominated by love (of Allah). Like Ghous Pak (Abdul Qadir Jalani R.A), Khawaja Sahib R.A and Data Sahib R.A. But both are correct and not opposite to each other. And those who are not aware of the station of purification and cleanliness such as Maudodi Sahib, Mirza Ghulam Ahmad, Abdul Wahab, and several thousand ignorant scholars of this time. And those dervishes who do not possess the knowledge of exterior, rather (they) have only acquired a kind of spiritual status of heart through remembrance and have stuck in the state of religious intoxication or absorption, are really opposite to each other rather (they are) enemies (to each other).

Question: What of a man, who considers himself a saint, whereas he is not and people also believe him to be a saint? What is true recognition of a saint?

Answer: It is the unanimous decision of the religious scholars of this ummah that a person who is not a prophet and claims to be a prophet then he is an infidel and his followers will also be called as infidels. The prophet hood is subject to revelation and miracle. Likewise, there is the unanimous decision of the saints of this ummah, that a person who is not a saint and makes a false claim of Sainthood ill-fated, severely sinful and daft. Who, without rhyme or reason, has burdened himself with disciples and wasted lives of thousand students.

His followers are also unfortunate and remain deprived of the benevolence. A saint is a Mufeed (useful) if he has spiritual insight and miracle. One who neither possesses miracle nor spiritual inspiration, falls in the category of Munfirad (unique) and it does not matter how close he is to Allah SWT. To be on the safe side, it is better for him to evade public contacts. To develop the aspirant to Dhakir-e Qalbi (who remember the Allah SWT through heart) within seven days is the lowest miracle of a saint.

That is to say, each and every beat of his (aspirant) heart starts reciting Allah Allah. There could at least be four men or eight women, who bear testimony that they have been blessed with the access to the court of Prophet (PBUH) through this particular saint. And on the other hand the saint himself has the status of speaking with the essence of Allah. This is the rank of Faqr-e-Ba-kamaliat (perfection). Those of Faqr-e-Ba-karam (kindness) do speak with the essence of Prophet (PBUH). And they grant the Seeker with Zik´r-e-Qulb and access to the court of Prophet after they have gone through the process of self mortification, mystic exercises and hard cores of worship. If the man of such miracles is also bound in the sacred law it keeps him on upgrading his ranks, and if he abandons the sacred law, then he becomes resident of some rank.

Question: The personal name of Allah is glorious and should only be practiced at isolated places. And to which degree it is true that it may turn man insane?

Answer: There is no doubt that the personal name of Allah is very glorious. There is a narration that relates to a bird called Phoenix who heard Allah Hoo from a dervish. He also began to recite Allah Hoo until with the heat (produced by recitation) his body was caught by fire and later an egg was developed out of ash. Again baby bird was produced and he again began to recite Allah Hoo upon being grown up and burnt into ashes again. This routine is continued for centuries now. Allah SWT wished to reveal this name upon the mountains but they refuse to accept it but the heart of human accepted it. But only those hearts accepted it which had resounding and love for Prophet (PBUH). Just because of that the name of prophet is amiable and keeps it under control.

Knowledge, worship and struggle relate to exterior but the anecdotes of lights (of Allah) relate to the inner-self. There were nine (9) spiritual chains to keep the spiritual link alive, out of which four have been left: Qadri, Naqshbandi, Chishti, Soherwardi————–. (Out of these four) Soherwardi has ignored Zakooriat and restricted itself to Na’at Khawani (praise of the Prophet). This religious chain has approached the edge of being cut off (from spiritualism). One can not be bestowed with the remembrance of the Personal name of Allah until and unless he crosses the threshold of one of these spiritual chains and get himself attached with a perfect spiritual guide. Once the zik´r is granted it will then be keep on coming in control automatically. Without prior endorsement (the performer of Zik´r) will definitely be keep on burning like Phoenix or will turn to insane for not enduring the very heat of it.

Question: How is it true of going the women to Shrine? Where as Ahmed Raza Khan Brailvi had opposed it?

Answer: According to Shami and Dur-e-Mukhtar (the religious books), the visit of an aged woman to shrine is allowed and for young girls it is loathsome because there is a risk of (Bay-Pardaghi) unveiling at shrines of Saints.

The shrines started to become the place of entertainment in India (in the past), because there were no places of entertainment in those times. That is to say, there were not parks, cinemas, clubs, parks, girl’s schools and colleges. The girls, just for the sake of entertainment, used to pretend to go to the shrines and there were times that the fairs were started to hold at the shrines and several girls were used to be kidnapped from the fairs.

It was only then that Ahmed Raza Khan had strongly forbidden women to visit shrines. Even today if a woman visits a shrine with an intention to find an entertainment and voluptuousness, the-saints of the shrine curse such women. But a woman, who intends to attain the spiritual benevolence and spiritual treatment, is allowed to visit shrines.

Question: Where the divine decree (fate / destiny) is not under the control of human beings, then how shall he be accountable for it?

Answer: Destiny (fate) is of two types. One is Taqdeer-e-Azal, which is eternal and the other is Taqdeer-e-Mu’aliq which is suspended or pending. If a person is destined in his Taqdeer-r-Azal that he would not have any descendant or he would definitely expire as an infidel. In this case, the Taqdeer-r-Mu’alik will not be able to benefit him. The fate can surely be changed through the prayers of a (Kamil zā΄t) perfect spiritual master.

That is: “A glorious glance of a saint changes the fates”. This particular destiny of Taqdeer-e-Azal is not under the control of this particular human being. If a person is destined in his Taqdeer-e-Azal that he would have four kids or that he will become a true believer. Taqdeer-e-Mu’alik would benefit him in this case. This is to say that if he get marry to someone then only he would have four children. Otherwise it will remain as mere “written” (the destiny will not occur – proved). Or if he approaches to some intermediary, only then he will become momin (true believer). This, Taqdeer-Mualik is within his (human being) access and one is definitely accountable for it. Some body asked Mukhdoom Jehania, “if food has been destined in fate thenwhy one must struggle for the it?” Makhdoom Jehania replied, “The struggle for food has also been destined in taqdeer (fate).”

Question: It is said that Paradise is under the feet of mother, can the paradise be obtained without the performance of rights of Allah and only through serving one’s mother?

Answer: First and foremost is the commandment of Allah and his Messenger Muhammad (PBUH) then the rights of parents and later the rights of fellowmen. There is a decree of Allah and Prophet Muhammad (PBUH) to grow beard, say the prayers, and attend the assemblies of Zik´r. If the rights of parents and fellowmen play a role of hindrance in it, they can even be relinquished. The parents of the companions of Prophet (PBUH) used to prohibit them from embracing Islam. But they gave up everyone for the sake of Allah Prophet (PBUH).

There is a commandment of Allah SWT to grow beard. If one’s mother prevents him from keeping beard but on contrary he he would not be a sinner on growing beard. Growing a beard is a decree of Allah and if some body does not grow beard even being insisted by his mother, he then would be considered as sinner in double. This is to say that one is disobeying Allah’s decree on one hand and the order of his mother on the other hand at the same time. “Paradise is under the feet of mother”, this particular phrase had been in exercise since the time of Adam A.S. When Hab’ail and Qab’ail used to fight with each other, their mother used to forbid them and they were not listening to her, it is then Adam A.S used to say, “obey your mother, as paradise is under her feet”. This very particular phrase reached the Prophet Noah A.S.

When the Prophet Noah A.S announced his Prophethood, his wife did not believe and his son obeyed his mother as per the above mentioned phrase. Consequently, both mother and son died as infidels, neither the son nor his mother could get the Heaven. On one occasion, Moses asked Allah, “Who would be my accompanying person in the Heaven?” Allah replied. “There is a butcher in a city who would be your associate”. The Moses went to see him.

The butcher kept on selling poor quality of meat, weighing less and telling a lie. The Moses thought” How could he be my companion!” And thought that he (associate) might be some one else. When he intended to go back then Gabrail came (at the same time) and confirmed that the very same man was his associate. It fell evening then, and the butcher decided to go back home. The Moses said to him, “I’m a voyager and want to spend a night with you.” That man took Moses to home. He cooked food by himself and put some food on a plate and moved toward a tree. There was a knapsack hanging with a tree. He took it off. It was containing a lethargic woman. He fed her. When he had finished feeding then Moses noticed that the lips of woman were vibrating. Moses asked that who that woman was. The butcher replied that she was my mother, who is paralyzed.

The Moses asked him (again), “What was she saying to you?” He replied, “There is Prophet named Moses, I have not seen him yet. But my mother is at his religion. She is a follower (of his faith) and loves Him. Whenever I feed her she prays to Allah in very these words, “Oh Allah, let my son be an associate of Moses.”   It is proved that obedience of an infidel mother sent the son of a prophet to hell. And the prayers of a pious mother escorted a sinful son to heaven. And of course, there truly lies paradise under the feet of such mother, as that of butcher’s mother. Such, mother’s obedience is a paradise, her command is paradise, her service is paradise and prayer is also a paradise.

Question: It is written in Source of Divine Light that there is a doubt of being among Ummah until one has been blessed with sight of Prophet (PBUH). Is this stipulation true?

Answer: Many people took to the oath of loyalty and became Muslims in the era of Prophet (PBUH). Several out of those were expelled out (of the religion) because of their short-sightedness, disbelieves, and disobedience. Were as those (who had been) expelled out still consider themselves as being among Ummah. They also say these very prayers and recite this very Holy Quŕan. Therefore, it is likelihood that Prophet (PBUH) has also expelled us out of Ummah due to our disobediences, greed, jealousy, arrogance. Because of this very fact it has become a doubtful matter. But as and when we will be blessed with His (PBUH) essence of sight then it will be a proof of our being one of Ummah and we be deserved of an intercession. There is a Prophetic tradition:

Translation: The lairs are not among of my Ummah.

And we commit even more inferior deeds than mere telling lies. May Allah shower His mercy upon us.

Those, who were taken to an oath by Prophet (PBUH) and had restricted themselves to (mere) declaration of word of mouth and did not manage the status of an endorsement (of faith) by Qalb (heart), (then) majority of them hold the position of being expelled and hypocrite. And those, who attained the status of an endorsement (of faith) by Qalb (heart) in the company and love of the Prophet Muhammad (PBUH), were awarded as being companions of the Prophet (PBUH), that is to say, the real followers indeed.

And those who were administered on oath of allegiance by Prophet (PBUH) after his apparent departure from earth are also supposed to be admitted followers. And those who managed the Murtab-e-Irshad (Authority to render spiritual instructions) after the bayat (oath) became saints as Sakhi Sultan Bahu  R.A. said: I was sworn in by the prophet —— and then the one who is blessed with the spiritual benevolence of a saint after being attached to him, he also became the follower (of Prophet (PBUH), otherwise he would be considered as an incredible follower. Just as the progeny of every Prophet can not necessarily be a Prophet, likewise the descendants of every saint can not necessarily be a saint. Similarly how could the offspring of a follower be automatically a true or admitted follower?

There is a Prophetic Tradition, “On the day of revivification, the followers would be distinguished by their respective (Prophet’s) lights”. That is to say, the people scintillating with the luminosity of an attributive name of Allah SWT “Ya Rehman” would be known as the followers of Prophet Moses A.S.

The people scintillating with the luminosity of an attributive name of Allah SWT “Ya Wahab” would be known as the followers of Prophet Solomon A.S. The people scintillating with the luminosity of an attributive name of Allah SWT “Ya Wudood” would be known as the followers of Prophet Dawood A.S. and the ummah of Prophet Muhammad (PBUH) would be scintillating with the luminosity of the personal name of Allah. And those who are standing among them and not bearing any light, only those, in reality, are the spy (cross-breed) among them and these are those who prohibited people from Zik´r-e-Allah in mosques, as it appears in the Holy Quŕan: “Who would be more cruel than the one who prevents from the remembrance of Allah in the mosques”.

The saints of Allah SWT had been strongly recommending the assemblies of Zik´r and the Zik´r-e Qalbi in order to manage this light. Some of the saints had even said, “The moment of heedlessness (from remembrance of Allah) is a moment of Kufr”. There is also a Prophetic tradition, “one who remembers Allah is considered as alive and the one, who is not doing (Zik´r), is considered as dead. Many people of this umma observe the attributive names of Allah SWT; it is also a kind of worship and benevolence. But it is a matter of great regret that they have struck themselves dumb in the attributes of Allah SWT even though they have been blessed with the personal name of Allah. All Prophets and messengers have anxiously desired for it, but it was granted only to Prophet Muhammad (PBUH).

It was (further) awarded to the nine spiritual chains (of saints), this name then finally reached (in whole) Ghous Pak (Abdul Qadir Jillain R.A of Baghdad) through twelve Imams. This is how he was given the title of Ghous-ul-Azam R.A. The authority (key) of the personal name of Allah will eventually be given to Imam Mahdi R.A after Ghuos Pak R.A. then the four religious chains were spiritually benefited with the personal name of Allah through Ghouse-e-Pak R.A. If some body, any religious chain or sect holds grudge and enmity against Ghous-e-Pak R.A, he can never be able to reach the personal name of Allah.

The personal name of Allah is the resource to manage the proximity of Allah SWT. The remembrance of this name purifies hearts and enables them to receive the guidance and spiritual inspiration of Allah SWT. The heart gets harden and gets darken without Zik´r-e-Qulb of either the attributive or personal name of Allah. The man happens to fall into dilemma of haughtiness, avariciousness and jealousy.

The shine of an outer worship confines to faces only. The man becomes the perpetual patient of haughtiness and jealousy. As the haughtiness and jealousy relate to sins and thus he becomes an eternal sinful too. Now he gives himself air (in his routine life) because he performs five time prayers. He does not tolerate to communicate and even shaking hands with people, just because of the consideration that he wakes the nights in worship, and so is superior to them.

Even, when he stands for prayers to have a face to face meeting, during the prayers, even then his heart was occupied with pride. Perhaps he could not come to know that: “It was due to vanity that Azazeel was rejected by Allah SWT”. And there is a Prophetic tradition that: “One, who bears arrogance and miserliness even of the size of mustard seed, would not be able for heaven”. Eventually he is excluded from ummah.

If he were a follower then he would not be deprived of an intercession of Prophet (PBUH). That is to say, none of the real or admitted followers of Prophet would go into the hell. Even if they are entitled for punishment then they would be punished in the heaven.

There is an incident related to Ghous Pak (Hazrat Abdul Qadir Jelani R.A of Baghdad), when somebody (the follower) jostled and threw him into a pond of water, humorously. Long after he had managed the spiritual rank, once he was passing by the grave of above mentioned person. (Then) Ghous Pak R.A wished to know his barzakhi (the status between death and resurrection) affairs, (then he) spiritually sighted that he was strolling in heaven. But one of his hands was tied up. He (Ghous Pak) enquired as to why his hand was tied up, he replied. “(Once), I pushed you with very this hand, so I am being punished. He further said, “Had I not been illuminated with the light of personal name of Allah I would have ended up with it into hell. He (Abdul Qadir Jelani R.A) then exonerated him and his hand was released.

Question: Some people recite (Sallallaho aliaka ya Muhammad (PBUH)) after performance of Zik´r-e-ilahi. Why do not they say any word in respect after Muhammad (PBUH) such as Muhammad Ur Rasool Allah (PBUH)?

Answer: Hazrat Abu baker Bin Mujahid R.A, once dreamed that the Prophet (PBUH) kissed between the eyes of Hazrat Shibli R.A. and the reason for this affection was explained as Hazrat Shibli R.A used to recite holy benediction thrice after the recitation of the last two verses of surah (chapter) Tuba.

This is also the highly recommended holy benediction of Chisti chain. Hazrat Khwaja Moeen Uddin Chishti R.A used to recite this particular holy benediction after the performance of Zik´r. So, it should be concluded that the name of Allah is glorious and the others are signs and attributes. And Muhammad (PBUH) is the personal name in Muhammad ur Rasool allah which is commemorated by some people through strikes.

Commemoration of Muhammad ur Rasool Allah or the holy benediction (Darood-e-Ibraheemi) can not be executed through striking Whilst Sallaaho Alaika ya Rasool Allah can be performed through striking. But its benevolence is attributive. And those who receive spiritual benevolence from the personal name of Allah SWT, they also try to be blessed with the benevolence of the personal name of Prophet (PBUH). And they strike the name Muhammad (PBUH) on their chest.

They inhale while commemorating the Sallallaho alike ya Muhammad (PBUH), that is to say they clean their chests by commemorating sallallaho aliaka ya Muhammad (PBUH). They then concentrate the word Muhammad (PBUH) on their chest. They start it with (قلب) on heart, (سری) on Sirri, (خفی) on Khafi and finally end with (روح) on the spirit. As it takes time to get it strongly impressed (through contemplation), so, for that only reason, the name “Muhammad (PBUH) is recited at the end. Many people strike Isme-e-jamal (Name of Elegance) to arrive at spiritual insight (the revelation). Like Hazrat Sheikh Baha-ud-din Mashwari R.A expressed, “One of the methods of revelation of Arwah (Spirits) is that (strike) “Ya Ahmad” on the right side and “Ya Muhammad (PBUH)” on the left side (of chest). Then strike the heart with “Ya Rasool Allah”. (Akhbar-ul Akhyar Fars – Page No.199).  It is so proved that to attain the personal benevolence striking and to get it engraved in chest, the holy benediction is better. But benediction of Ibraheemi is better for Tasbeeh (Rosary) and wird-o waza-ef (to express respect and admiration for somebody. i.e Divine Worship).

LOUD REMEMBRANCE

Those, who are in favor of loud remembrance:

1. Hazrat Abu Hurarah R.D (Loud remembrance is allowed)
2. Hazrat Ibne-Abbas R.D (Loud remembrance is allowed)
3. Tradition of Muslim (Loud remembrance is allowed)
4. Tradition of Bukhari (Loud remembrance is allowed)
5. Nisai, Dawood Sharif (Loud remembrance is allowed)
6. Tirmizi Ibne-Maja (Loud remembrance is allowed)
7. Adullah Bin Zubair R.D (Loud remembrance is allowed)
8. Imam Bin Humbal R.D (Loud remembrance is allowed)
9. Ghous ul Azam R.A (Loud remembrance is allowed)
10. Imam Bukhari R.A (Loud remembrance is allowed)
11. Sheikh Abdul Haq Muhaddis Dehalvi R.A (Loud remembrance is allowed)
12. Shah Wali Allah (Loud remembrance is allowed)
13. Shabir Ahmed Usmani R.A (Loud remembrance is allowed)
14. Imam Sha’fai R.A (Loud remembrance is allowed but prohibited the loud remembrance with funeral)
15. The religious chain of Naqshbandia (Loud remembrance is not prescribed but there is no loss on exercise)
16. Maulvia Ashraf Ali Thanwi (Allowed with low voice)
17. Gangwai Sahib (Allowed but not shrieking)

Those, who are opponents of loud remembrance:

1. Maulvie Sarfraz Ghakervee (Loud remembrance is unlawful)
2. Bazazia Sahib (Loud remembrance is unlawful)
3. Tradition Abdullah Asam Bin Zayeed (Loud remembrance in not Advisable)
4. Mohammad Bin Abdul Rehman (Loud remembrance in not Advisable)
5. Hazrat Saad Bin Abi Waqas (Loud remembrance in not Advisable)
6. Abu.Muhammad Abdullah bin Abdul Rehman (Loud remembrance in not Advisable)