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How much dhikr?
A seeker wrote,’ I have not fixed the number of times I make remembrance (dhikr) (of Allah). When I get disinterested I stop. Counting puts a pressure on my mind to complete what is remaining.’
Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) replied,
‘This is a grave mistake.
Either fix a count or time period.
Leaving it on your own interest is opening the way for procrastination.’
Tarbiyet us Salik, volume 2, page 896
Heart-burn
A seeker wrote,’For a while I am feeling a soreness or a burning sensation over the heart (qalb). All the time I feel like something is creeping (there). Till now I thought it might be a medical ailment. However, now I inform you and inquire that is it something detrimental or beneficial for me.
Hakim al-Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) replied,
‘Sometimes this burning sensation is due to the effects of (excessive) remembrance (dhikr). And at other times it is due to (physical) disease.
Firstly, consult a physician. If he rules out medical condition then use the following regimen,
1. Abandon jahar (hearable voice) and zarb (the imaginary drub) in dhikr .
2. On completion of the (daily) dhikr recite يا باسط one thousand times.
3. After every salah recite durood 11 times, blow on water and drink it.
4. Read about the mercy of Allah. Especially, reading the chapter ‘On having hope’ (ar-raja) from [Imam Ghazali’s (Allah have mercy on him)] Keymiya e Sa’adet will be appropriate.
5. (In diet) Use things that revitalize and invigorate the heart (qalb).
Inform again (about the condition) in a week.’
Tarbiyat us Salik, volume 1, page 545
How to deal with worries?
A seeker wrote, ‘I am very worried these days. In spite that I do not want to discuss worldly issues with you, I mention this because it is being felt that this worrying is affecting my religious activities. Neither the daily recitations (wird) are done regularly nor I am being able to get up for tahajjud on time. Often I wake up late. These are adding to my worries.’
Hakim al-Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) replied,
‘Paying attention to the worrisome state leads to increased apprehension.
When worried instead of paying attention to it, one should become attentive of Allah. This must be with the thinking that Allah is sufficient for me in these conditions and strengthening relationship with Him is the solution to all the troubles.
By using this strategy the effect of the worries will diminish and eventually vanish completely.
Try it and be at peace.’
Tarbiyat us Salik, volume 1, page 544
Legacy
4. My legacy (wasiyyat) for myself, family members, and close associates is that every moment of one’s life should be sacrificed in pleasing Allah. One should not displease Allah for a single moment by indulging in any form of impermissible (haram) activity. If a mistake is committed, then one should please Allah by repenting, seeking forgiveness and crying in front of Allah.
5. Always remain in the company of the pious, and keep yourself under the guidance of a Sheikh with whom you have congeniality (munasbet).
6. Adopt extreme piety in financial matters. Always refer to the scholars (Muftis) in issues pertaining to the (questionable) rulings of Shariah.
Wasiyyat of Hazrat rehmatullah aleh
Dhikr
A seeker wrote,
‘My routine is to shut the eyes and contemplating about the Entity being named in the form of light, sometimes being attentive towards the qalb, imagine the voice emanating from it of the Supreme Name: ALLAH. Mostly it is audible (with jahar) especially when ecstatic. At that time it is audible without my volition.
Hakim al-Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) replied,
همجنين ميرو كه زيبا مي روي
Indeed, confining (The Entity being remembered) intentionally in the form of light though without belief (‘eiteqad) is detrimental.
The seeker continued,
‘The count (of dhikr) twelve thousand is completed every day.
Sometimes a ecstatic state is felt in various parts of the body and I feel like letting out a loud noise. Occasionally this happens during salah.
At other times there is no (unusual) state felt.
Often the remembrance of Allah is replacing the mental speech (hadith e nafs) until I sleep. However, this vanishes while talking and interacting with others.
In remembrance (of Allah) the perfect imagination does not stay for long at one level. The desire (for perfect, sustained and prolonged imagination) remains.
Hakim al-Umma replied,
‘These changes of states are from the norms. Do not pay attention to them. However, it is essential to inform your mentor about them regularly.’
Tarbiyet us Salik, volume 3, page 92
Tip
Muraqaba
Shaikh al Mashaikh Haji Imdadullah mohajir Makki (Allah have mercy on him) instructed,
‘Sit as you sit in the jalsa of salah.
Bow your head forwards towards the knees.
Cleanse your heart (& imagination) from all other than Allah.
Be in the presence of Allah.
Recite أعوذ بالله و بسم الله and three time الله حاضري، الله ناظري، الله معي.
Then contemplate on its meaning.
That Allah is present, watching and is with me.
Put significant effort in this imagination until no awareness remains of other-than-Allah. Even the awareness of his/her own self vanishes.
If this contemplation and knowledge disappears very rapidly (after a session) then muraqaba is deficient.
(It must be acknowledged that) Initially one has to force one’s self to do the muraqaba. Then with persistent effort a time comes when returning back (to being neglectful of this imagination) becomes impossible.
However, one reaches this state gradually. Therefore, one should not abandon the effort due to initial hardship.’
Dhiya al Quloob, page 35
1st Rabi II 1435/1st February 2014
Stages of remembrances & lataif
Hakim al Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,
‘As there are different levels of imagination (when making remembrance of Allah) therefore, to make it concise, clear and to classify them into five stages I use an example;
1. Remembrance is made of a Beloved who is neither present (in front of the the one making dhikr) nor he is aware(that he is being watched). He is absent (from his imagination) and (he is) unaware (of it).
2. Remembrance is made of Him who is in front but faraway and can not be visualized clearly.
3. Remembrance is made of Him who is in front and closer. He can be visualized clearly.
4. He is very close. Observing Him is engrossing. To extent that due to overwhelming love one becomes unaware on himself.
5. This engrossment progress to the stage that one becomes oblivious of this unawareness.
Now I apply the technical known names for theses stages;
1. This is ‘dhikr’. This is because there is only remembrance (of the name) in it.
2. This is ‘hudur‘ (being in presence). This is because the One being imagined is in front and present.
3. This is ‘mukashafah‘ (unveiling). The close proximity of the One being imagined leads to perfect sense of being in the presence and complete unveiling of the details.
4.This is ‘shuhood‘ or ‘mushahidah‘ (witnessing). Technically witnessing is the epitome of hudhur. This leads to overwhelming affection, infatuation and rapture. It is also known as ‘fana‘ (annihilation) because of these engrossing emotions one in unaware of himself.
5. This is ‘mu’ainiah‘ (viewing). This is because it is a hudur that exceeds the technical limits of shuhud. One is oblivious of his unawareness and therefore it is also known as ‘fana ul fana’.
(Applying this further on the schema of ‘lataif‘)
1. The action of latifa al qalb is dhikr (remembrance)
2. The action of latifa al ruh is hudur.
3. The action of latifa al sirr is mukashafah.
4. The action of latifa al khafi is shuhud, mushahida and fana.
5. The action of latifa al akhfa is mu’ainah and fana ul fana.
Some of the spiritual masters are of the opinion that remembrance (of Allah) must be done in the specified manner to the extent that these five lataif become active individually. That is they perform their actions.
Other (spiritual) masters opine that remembrance (of Allah) should be done only with (latifa) al qalb to the extent that all the actions (of other lataif) happen. There is no need at all to talk about the specific actions of lataif. They consider focusing on lataif in detail to be a veil. Also, in the Prophetic saying only qalb has been mentioned in this context. Moreover, even those who engage in activating these lataif (individually) acknowledge that there is a interconnection between these lataif. Therefore, making remembrance via al qalb eventually affects and activates the other lataif. This is because these lataif are like mirrors that reflect into each other.’
Bawadir al Nawadir, page 565-6
The veil
Makhdoom Shaikh Sharufuddin al Maneri (Allah have mercy on him) said,
‘Spiritual masters have written about the veils in various books. They mention four; people; the world; Satan and the selfish soul (nafs).
People hinder our devotion to and worship of Allah. This world conceals the world to come. Satan downplays religion. One’s selfish soul acts as a veil with regards to The Lord.
Four veils can be enumerated but if you examine the matter, they all stem from one root, one’s selfish soul.
One gets overly preoccupied with people because of one’s selfish interest. Being immersed in worldly affairs also flows from self-interest. Agreeing to what Satan proposes also stems from selfishness.
Hence it is clear that selfish soul is the root of all these distortions. This is the origin of the adage, ‘The selfish soul is the greatest of all idols’.
In fine, whoever has brought his selfish soul to heel has been liberated from them all.’
Mine of Meaning, page 215
Pledge of allegiance
Sayyedina Walid bin Abbad bin Samat (Allah be pleased with him) said,
‘I pledged allegiance to the Prophet of Allah (blessings and peace of Allah be upon him), swearing:
To pay attention to whatever he said; and to carry out whatever he commanded, whether it be difficult or easy, bearing grief or bringing comfort.
If somebody says something that should be contradicted , I will not contest against him.
In all circumstances I shall speak the truth and I will not be afraid of anyone who blames me for something.’
A Mine of Meaning, page 182
عشق
سمجها نهيں هنوز ميرا عشق بے ثبات
تو كائنات حسن كه حسن كائنات
Who is a disciple?
Shaikh Sharafuddin Yahya al Maneri (Allah have mercy on him) said,
‘A disciple is a person who submits himself to his guide in word, deed, heart and body.’
He went on to explain:
” ‘In words’ means that his speech is in conformity with what his guide says regarding the essential principles and derived teaching of religion.
‘In deeds’ means that he does nothing, whether in a religious or worldly matter, contrary to what has been sanctioned by his guide, even if it be an act of devotion!
‘In heart’ means keeping his heart unstained by any blameworthy quality, just as his guide does.
‘In body’ means keeping his senses and bodily members pure and without any stain of sin, just as his guide has done.
When he has conformed himself in all these ways, then he can be called a disciple.”
A Mine of Meaning (Ma’din ul–Ma’ani), page 165
The levels of Relationship with the Sheikh
Sayyidi wa sanadi Shaikh Mufti Mohammad Taqi Usmani (Allah preserve him) said while explaining the Sheikh-mureed relationship;
“My Shaikh (Allah have mercy on him) used to say that there are three levels of relationship with the Sheikh.
First is the ‘aqidet’ (reverence). That is, being impressed by Shaikh’s reputation of either scholarly knowledge, or piety or association with pious predecessors, or affectionately guiding disciples, a feeling of respect and desire to benefit from him arises. This is the first stage.
Second stage is that of ‘munasbet’ (congeniality). That is, on hearing Shaikh’s advice the aspirant readily accepts it and feels as though the words are pouring directly into his heart. The advice seems to be aimed directly at him. It appears to addresses his own spiritual ailments. Most importantly it does not stir any significant negative thoughts and criticism.
The final stage is that of ‘muhabbet’ (love). That is, being in association with the Shaikh for some time gradually a desire strengthens to benefit from him abundantly, to visit him often, to hear his advice and act accordingly. This is the desired level necessary for benefiting from the Shaikh. It is at this stage taking bayah is most useful. And it is the usual practice in the tareeq of Hakim al Umma Mawlana Asharf Ali Thanawi (Allah have mercy on him) to take bayat at this stage.
Waaz: 9th July 2006, Sunday, Masjid Darul Uloom, Karachi
Summum bonum
Shaikh Ma’ruf al Karkhi (Allah have mercy on him) said,
‘When Allah decides the highest good for an individual the door to performance of virtuous deeds are opened and the doors for argumentation are shut closed for him.’
Manaqib wa Ahwal Shaikh Ma’ruf Karkhi rehmatullah aleh, Ibne Jawzi Ra, page 111