السالكينادآب

 

         ETHICS FOR THE MUREED

 

 

 

  by

 

Ghousul-Waqt Abul-Fadl Shamsudeen Sayyid Ale'Ahmad Ach'che Mia Husaini Al-Qaadiri Barkaati

y

 

Translated by

 

Durwesh Abu-Muhammad Abdul Haadi

Al-Qaadiri Barkaati

 

 

 

Published by

Imam Ahmad Raza Academy

Durban. South Africa

 

A Barkaatur-Raza Publication

 

  

COPYRIGHT

 

All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or any information storage or retrieval system, without prior permission in writing from the publisher.

 

Name of Original Kitaab: Adaabus-Saalikeen

Author: Ghousul-Waqt Abul-Fadl Shamsudeen Sayyid Ale'Ahmad Ach'che Mia Husaini Al-Qaadiri Barkaati t

Translator: Durwesh Abu-Muhammad Abdul-Haadi Al-Qaadiri

 

First edition: Muharram 1421 - April 2000

No. of copies: 3 000

Publishers: Barkaatur-Raza Publications

Cover Design and Typsetting: Raza Graphics

 

 

 

 

Available from:

Imam Ahmed Raza Academy

Imam Ahmed Raza Building

3rd Floor, 20-22 Lorne Street

Durban, 4 001, South Africa

Postal Address:

P.O. Box 5325

Durban, 4 000, South Africa

Tel: (0027-31) 3093642

Fax: (0027-31) 3093707

Website: http://www.raza.co.za

E-mail: raza786@mweb.co.za

DEDICATION

 

I

 dedicate this Sufi manual to a radiant star in the firmament of excellence who had illuminated the hearts of millions of seekers of Truth in the path of Sulook. He embedded Divine Love in the existence of the Mureeds and left everlasting beams of guidance and succour of the Grand Masters as a brilliant torch for the journey towards the Lord of Power. Though he has departed physically from this mundane world, but his spirituality is an intimate companion for all those who love him. I salute the last of the greats of the Noble Barkaati Mashaa’ikh, the Ahsan of the Ulama, the Mustafa of the Elite, the manifestation of Haidar and the Rose of Hasan. He is indeed our Pride and Joy and our Beacon of Love. The world will never forget the dazzling personality of the Master, Ahsanul-Ulama, Murshid-e-Kaamil Sayyid Mustafa Haidar Hasan Al-Husaini Qaadiri Barkaati (العزيز قدس الله سره).

 

O Allah! Shower Your choicest blessings upon him and brighten his grave with Your Divine Love. May his Foyuood and Barkaat always be with us. Aameen.    

 

Durwesh Abu-Muhammad Abdul-Haadi

       Al-Qaadiri Barkaati Radawi

 

 

PREFACE

 

T

his book, A'daabus-Salikeen, was compiled by one of the greatest Awliya living in the eleventh century Hijri. He was Ghousul-Waqt Abul-Fadl Shamsudeen Sayyid Ale'Ahmad Ach'che-Mia Husaini Al-Qaadiri Barkaati t.

 

He wrote this mystical thesis in the Persian (Farsi) language. It was first translated to Urdu in 1935 and published by Taajul-Ulama Allama Sayyid Awlaad-e-Rasool Muhammad Mia Qaadiri Barkaati t. Taajul-Ulama was a great Sufi and Aalim.  His translation was only fit for the Ulama fraternity and was not easy for the general public to understand. Therefore, it was necessary to simplify it so that everyone could understand and benefit from it. This enormous task was undertaken by another genius of the noble Barkaati family. He was Professor Dr. Sayyid Muhammad Ameen Al-Husaini Barkaati (MA PhD). He is presently a lecturer of Urdu at the famous Aligarh Muslim University in UP. India. He is also the eldest son and spiritual successor of Murshid-e-Kaamil Ahsanul-Ulama Sayyid Mustafa Haidar Hasan Mia Husaini Al-Qaadiri Barkaati t.

 

Though the Urdu translation was simplified, it was again limited only to those who could read and understand this rich language. The other language commonly understood internationally is English. Although this is a very poor language to correctly explain the in-depth meanings of the wisdom of Tasawwuf, it is the only alternative for English-speaking Muslims. Before embarking on this tremendous task of translating, I made Du’a to Almighty Allah I and offered the Fateha to the sacred soul of the author, Ghous-e-Kabeer Sayyidi Ale'Ahmed t. By the virtue of this Fateha I gained the Masters approval and assistance to undertake this English translation.

Alhamdulillah, the Mercy of the Almighty Allah I and the blessings of the spiritual Masters guided me throughout the translation. I undertook this enormous task to the best of my limited capacity and hereby present it to the Mureeds of Sulook all those interested in Sufism. I hope they that will read and benefit from it. If there are any mistakes or shortcomings in the translation, please bring these to my attention. I will be very much obliged to rectify them. May the Almighty Allah I and all my Spiritual Masters accept this humble endeavour. Aameen.

 

Durwesh Abu-Muhammad Abdul Haadi

Al-Qaadiri Barkaati Radawi

 

 

 

 

 

 

 

- BRIEF LIFE HISTORY OF- 

GHOUSUL-WAQT SAYYID ALE' AHMAD ACH'CHE MIA AL-HUSAINI AL-QAADIRI BARKAATI t

 

T

he author, Ghousul-Waqt Abul Fadl Shamsudeen Sayyid Ale' Ahmad Ach'che Mia Al-Husaini Al-Qaadiri Barkaati t was born on 28 Ramadaan-ul-Mubarak 1160 A.H. in Marehra Shareef, U.P., India. He was the eldest son of Qutbush-Shaheer Asadul-Arifeen Sayyid Hamza Al-Husaini Al-Qaadiri Barkaati t. He is a direct descendent of Sayyiduna Rasoolullah e in the 39th generation via the noble Zaidi Sa’daat chain. His ancestors migrated from Madina Munawwarah to Iraq because of political harassment. Later, they moved to the Indo-Pak sub-continent.  By Divine Command, the elders of the family were ordered to settle in Marehra, a small village in U.P., India.

 

His family genealogy is as follows: Sayyid Ale’Ahmed t s/o Sayyid Hamza t s/o Sayyid Ale'Muhammed t s/o Saahibul Barakaat Sayyid Barkatullah t s/o Khaja Sayyid Meer Owais t s/o Khaja Sayyid Meer Abdul Jaleel t s/o Qutbul-Aqtaab Khaja Sayyid Meer Abdul Waahid Bilgraami t (author of the famous thesis on Tasawwuf, Sab'ah Sanabil Shareef) s/o Sayyid Ibraheem t s/o Sayyid Qutbudeen t s/o Sayyid Maha-Rooh t s/o Sayyid Baddah t s/o Sayyid Kamaal t s/o Sayyid Qaasim t s/o Sayyid Husein t s/o Sayyid Naseer t s/o Sayyid Husein t s/o Sayyid Khaja Omar t s/o  Khaja Sayyid Muhammad Sughra t (Mureed and Khalifa of Qutbul-Aqtaab Khaja Qutbudeen Bakhtiyaar Kaaki Aw'shee t ) s/o Sayyid Ali t s/o Sayyid Husein t s/o Sayyid Abul Farah Thaani t s/o Sayyid Abul Firaas t s/o Sayyid Abul Farah Waasti t s/o Sayyid Da'ood t s/o Sayyid Husein t s/o Sayyid Yah'yah t s/o Sayyid Zaid (3rd) t s/o Sayyid Omar t s/o Sayyid Zaid (2nd) t s/o Sayyid Ali Iraqi t s/o Sayyid Husein t s/o Sayyid Ali t s/o Sayyid Muhammad t s/o Sayyid Esa (Al-Maroof-bi-Mo'timul-Ash'baal) t s/o Sayyid Zaid Shaheed t s/o Sayyiduna Imam Zainul'Aabideen t s/o Sayyidush Shohadah Imam Husein Shaheed-e-Karbala t s/o Ameeril-Moh'mineen Sayyiduna Ali Al-Murtudah t h/o Khatoon-e-Jan'nat Sayyadah Faa'timatuz-Zah'ra t d/o Imamul-Ambiyah wal Mursaleen Sayyiduna Muhammadur-Rasoolullah r

 

GLAD TIDINGS BEFORE THE MASTER’S BIRTH

 

Saahibul Barkaat Sayyiduna Khaja Barkatullah t foretold to his son, Burhaanul-Muwah’hideen Sayyid Ale'Muhammed t, the following: “By the Grace of Almighty Allah I, in my fourth generation, I will be blessed with a son who will increase the spiritual glow of my family.” He then gave his son (Sayyid Ale'Muhammed) a special garb (Khir'qah) and ordered him to present it to the forthcoming child. When Sayyid Ale'Ahmed Ach'che Mia t was born, his grandfather, Sayyid Ale'Muhammed t, performed the ritual of Bismillah Khaani. He placed the child on his lap and took a good look at him and said: “This is the very child whose birth was predicted by my father, Saahibul Barkaat t This prediction was of a Qutub three generations before the child’s birth. 

 

HIS EDUCATIONAL CAREER

 

Ghousul-Waqt Sayyid Ale'Ahmed t undertook his training of Shari'ah and Sulook under the able guidance of his father, Asadul-Arifeen Sayyidi Sha Hamza Al-Husaini Al-Qaadiri Barkaati t.  He received deeper mystical perfection in Alam-e-Baatin from Sultaanul Awlia Sayyiduna Ghousal A’zam Sheikh Abdul Qaadir Jilaani t. The sacred soul of the great Ghous t guided him to perfection in Sulook. It is said that the physical out-looks of Sayyid Ale'Ahmed t resembled Sayyiduna Ghousal A’zam t.

He studied medicine (Hikmat) from the celebrated physician, Hakeem Nasrullah, of his time. Hundreds of patients came to him for treatment. Being a great physician, he always prescribed simple medication for all sicknesses. It was mostly leaves from common trees. This simple medication cured all types of ailment. He did this to divert the attention of people from his mystical powers. He was an exceptionally humble person. In fact, it was not the medicine that cured the sick, but his blessed Du’as. He was gifted by Allah I to cure the sick. This was one of his many Karamaat (Miracles).

 

Sheikhul-Muhaditheen Sha Abdul Azeez Muhaddith Dehlawi t, the son Sha Wali-ullah Muhaddith Dehlawi t, was his contemporary. The Muhaddith records excellent attributes to him in his famous Malfozaat-e-Azeeziyyah. Refer to Malfozaat-e-Azeeziyyah for more details.

 

HIS DEVOTION AND IBAADAH

 

He was a very devout Sufi and performed some of the most strenuous and occult forms of devotion of Sulook. He was a master of the occult Zikr of Habse-Kabeer (to engross oneself so intensely in Zikrullah that the Saalik breathes only twice in 24 hours).

 

He also regularly practised Salaatul-Makoos. This entails hanging upside down in a well by ropes tied to one’s feet. In this awkward posture, the Masters perform Salaah. This form of Ibadah was a speciality of all the Mashaa'ikh of Khandaan-e-Barkaat. It is believed that Sayyiduna Rasoolullah r also performed this occult Salaah.  He never missed his Tahajjud Salaah from the young age of ten.

 

All the articles of spiritual ethics mentioned in this Kitaab were actually his daily practices. Surely it is only a great Wali who can perform such strenuous forms of worship. He was certainly cherished by the Merciful Lord I.

 

HIS ACADEMIC CONTRIBUTION

 

His biggest academic contribution was the compilation of a masterpiece entitled, Ah'een-e-Ahmadi, in thirty-four bulky volumes. These unique volumes consisted of every science of knowledge known to man existing on earth. This alone will tell us of the fathoms of his comprehensive knowledge. His academic capabilities were indeed multi-faceted, this being is one of the many qualities of a Ghous. Ghousul-Waqt Sayyidi Abdul Azeez Dabbaagh Al-Magh’ribi t states in Ibreez Shareef  that Almighty Allah I blesses a Ghous with complete knowledge of all the Shari'ahs of the Prophets. Hence, he was a Master of every known science of knowledge. This was certainly no ordinary knowledge but Ilme-Ladunni (Divinely Inspired Knowledge). Allah I Bestows this form of blessed knowledge to one who is entrusted with the higher stations of Sainthood (i.e. Wilaayat-e-Kubra). Unfortunately, some of these valuable volumes were stolen, and some borrowed and never returned. The remaining volumes are preserved in a private family library at Marehra Shareef.

 

His other works are:

1. Bayaade Amal wa Mah'mool بياض عمل و معمول

2. Adaab-us-Salikeen آداب السالكين

3. Mathnawi مثنوى     Poetry in Tasawwuf

4. Dewaane Ash'aar  ديوان اشعار in the Persian language.        

 

 

HIS KARAMAAT (MIRACLES)

 

There are many of his Karamaat recorded. Since this is only an introduction, we will only mention two of them.

 

Once a policeman suffering with leprosy visited him. Due to this disease, the man stood at a distance from the noble Sheikh. The noble Sheikh observed this and called the man closer to him. The man replied, “I am not fit to come any closer to you”. The Sheikh-e-Kaamil t insisted that he come close and sit down. The man eventually came close and sat next to the distinguished Sheikh. The Wali of Allah t placed his sacred hand on the white spots on the man's body and said: “I don't see anything here”. When the policeman looked at his body, he was amazed to see that all the white spots of leprosy had instantly vanished!

 

It is recorded in Aa'thaar-e-Ahmedi that once a young man came from Bukhara (Russia) to visit Sayyiduna Ach'che Mia t. He first went to the Musjid and offered Zohr Salaah. Thereafter, he humbled himself at the feet of the Grand Master and said: “O Khaja! I heard of you and travelled a long way to meet you. I am a very weak servant of Almighty Allah I and do not possess the strength and courage to make strenuous Mujahidah.  I have come to you for Divine Blessings so that I may achieve this enormous gift without any effort and struggle". When he heard this, the spiritual Master smiled and said, “You wish to achieve such a great wealth in so little time”. One of the disciples who was present remarked, “Do you think that this is some type of sweet to be put into the mouth and eaten!” This remark displeased the Murshid-e-Kaamil t so he reprimanded the disciple by saying, “Nothing is impossible for the Qudrat of Almighty Allah I”. 

 

He then taught the young man a specific Durood Shareef (Salawaat alan Nabi r) with necessary instructions and ordered him to recite it at night. That night the Mureed complied with all instructions and began the recital in seclusion.  Suddenly, he experienced a state of spiritual ecstasy. He was blessed with the Ziyarah of Sayyiduna Rasoolullah r. This experience was not spiritual but physical. While he was engrossed in this sacred Ziyarah, his inner-self (Baatin) was illuminated by Divine Lustres. 

Early the next morning, he rushed to the Murshid-e-Kaamil and cried, "Subhan-Allah! Last night I met Sayyiduna Rasoolullah r who said to me, ‘In every century there will be a person in my Ummah who will revive my Deen’. Hence, O Master! Verily, you are that eminent personality in this century”. 

 

Just by the prescription of a single Durood Shareef and personal guidance, this Wali of Allah, in a short period of time, led a disciple to spiritual dimensions of perfection without lengthy Mujahidah.  It is said that Mujahidah is the most difficult field in the mystical path of Sulook.  According to the exalted Mystics and Grand Masters of Sulook, it takes a minimum of 80 consecutive years of undivided devotion to reach this stage.

 

But in this case the blessings of this august Wali of Allah condensed a long period of 80 years to less than 80 moments.  All Glory and Praises are due to Allah I, Who Entrusted His intimate servants with such Divinely-blessed powers. Therefore, Allah I states in a Hadith-e-Qudsi:

اوليائى تحت قبائى لا يعلمهم سوائى

My confidants (Awliya) are concealed under my Divine Garb (Veil of Secrets) and no one knows them besides Me.

 

 

HIS MARRIAGE AND CHILDREN

 

Ghousal-Waqt, Murshid-­e-Kabeer t was married and had one son and a daughter. The son passed away at a very young age.  He was a born Wali and whatever he said became a reality.  His daughter also passed away while she was an infant.

 

THE KHANQAH AND SPIRITUAL SUCCESSOR

 

He had thousands of Mureeds and many Khulafa.  There were numerous Mureeds who lived at the Khanqah undertaking spiritual training of Sulook.  He also cared for hundreds of poor and destitute persons.  He personally bore part of these expenses and the rest was subsidised by the contribution of the then governing Mogul Kings.  All the Mogul Kings of his time paid great respect to him. 

 

Since he had no sons, he adopted his beloved nephew, Khatimul-Akaabir Sayyid Sha Ale' Rasool Ahmadi t as his son.  Sayyiduna Ach'che Mia t personally educated and perfected Sayyid Sha Ale'Rasool t in the fields of Shari'ah, Tariqah, Marifah, and Haqiqah. After this perfection, Khatimul-Akaabir t was then entrusted with the holy status of Qutbiyat. Sayyid Sha Ale'Ahmed t was the 4th succeeding Qutub of the Barkaati Sufi order. Khatimul-Akaabir Sayyid Sha Ale-Rasool t was his successor and the 5th Qutbul-Waqt.

 

Hence, Sayyid Sha Ale'Rasool Ahmadi t succeeded the spiritual throne (Sajjada) after the demise of the Murshid-e-Kaamil. Khatimul-Akaabir t was the Peer-o-Murshid of Ala’ Hadrat, Imam Ahmad Raza Al-Qaadiri Barkaati t.  It was the Peer-o-Murshid that greatly influenced the life of this great Mujaddid. The blessings of the Sheikh-e-Kaamil led the Imam to the heights of excellence. When Ala'Hadrat t was such a great multi-facet personality, then what is to be said about his Sheikh-e-Kaamil t who led him to those stations of excellence?

 

HIS WISAAL SHAREEF (DEMISE)

 

Qutbul-Waqt, Taajul-Aarifeen Sayyid Sha Ale'Ahmad Ach'che Mia Husaini Al-Qaadiri Barkaati t peacefully left this mundane world at the age of 75 in the morning of 25 Rabbi-ul-Awwal 1235 A.H..  He was put to rest on the right side next to his great grandfather, Qutbul Aqtaab, Saahibul-Barakaat Sayyiduna Sha Barkatullah Al-Qaadiri t.  Although the illustrious Ghous has physically departed from this material world, but the spiritual beams of Fuyood (guidance) and Barkaat (blessings) still manifests as a radiant beacon for Mureeds of the sanctified Qaadiriyyah Barkaatiyya Order. 

 

May Allah I The Supreme, instil in our hearts the love and honour for all the Awliya-Allah and give us courage to follow the principles of mystical ethics laid down in this Kitaab.

 

Inferior Mendicant of The Masters

Durwesh Abu-Muhammad Abdul Haadi

Al-Qaadiri Barkaati

 

 

 

 

 

 

 

 

 

 

بسم الله الرحمن الرحيم

مسبحا ًمهللاً محمداً مصلياً مثنياً محمداً

الله و لا سواه

 

A

ll Praise and Glory is to Almighty Allah I and Choicest Salaams and Salutations upon His Beloved Habeeb Sayyiduna Muhammadur-Rasoolullah r, his noble family and Sahaba.

 

This humble servant of Allah I, Aale-Ahmad, son of Sayyid Sha Hamza t, spent many years in the company of my illustrious predecessors and noble Ulama of Islam. By the Barakaat (virtues) of this blessed company, I hereby note a few guidelines for the path of Tasawwuf. I have named this book Aadaab-us-Salikeen (Spiritual Ethics for the Mureed). There is great wisdom and advise in this book for the Mureed of Sulook. It is also a perfect guide on how to spend the day and night in the worship of Almighty Allah I.  The foundation of Tasawwuf is based on Moral principles. Therefore, I will firstly discuss ethics, and thereafter, the methods of worship and devotion.

 

 

 

 

 

 

CHAPTER ONE

                                                                         

CODE OF ETHICS

 

T

his chapter discusses those ethics that guides a Mureed towards great spiritual success. A person can reach his goal if he obediently executes them regularly. If these are carried out in the presence of one’s Murshid, then one’s struggle is greatly reduced. The company of one’s Murshid increases his potentials immensely. Here are a few ethics:

 

FIRST ETHIC

 

F

irstly, a Mureed must avoid seeking anything from any creation other than Allah I.  This is so because when you become the beloved of Allah I, then His entire creation becomes subjugated to you.  Thus, it is wisely said:

من له المولى فله الكل*

One who becomes a beloved of the Master, then

everything becomes his.

 

Almighty Allah I gave preference to the words of Sayyiduna Nabi Ibrahim u because of his great love for Allah I. This Ummah is blessed with ten of this noble Prophet's Sunnahs (Traditions).

 

When Nimrod placed Sayyiduna Ibrahim u in a leather sling and threw him into a bonfire, Sayyiduna Jibra'eel u immediately arrived accompanied with 70 000 Angels of Mercy.  The Angel said to the Prophet of Allah I:

هل لك حاجة؟ *

Have you any desires or requests?

The Prophet of Allah I replied:

امّا إليك فلا *

Yes, but not from you.

 

(Meaning that, those who submit themselves totally to Allah I, always depend on Him Alone.)  Hence, I am also dependent as you are dependent on Almighty Allah I, therefore I do not require your assistance.  It is foolish to seek assistance from someone who is dependent. This displays ignorance of the Sublime Lord I . ” The Angel was amazed at this answer.  Since the entire creation of Allah I loves those whom Allah I loves, thus the love for the Prophet was increased in the heart of the Angel. 

 

So the Angel Jibra'eel u said: “Fine! If you do not have any desires so be it.  But if you have any requests from Allah I, I can convey it to His Divine Court with great speed.”

 

Sayyiduna Ibrahim u replied:

حسبي من سوالي علمه بحالي *

He (Allah I) is certainly Aware of my desires and

what is sufficient for me.

 

(Meaning, I don't have to request of Him for anything because He is All-Knowing.) When Sayyiduna Jibra'eel u heard this answer, he became silent and observed the noble Prophet sitting relaxed in the huge bonfire.  The fire of Nimrod changed to a comfortable garden instead of burning the Prophet of Allah u. Sayyiduna Jibra’eel u at once realised the lofty pedestal of Sayyiduna Ibrahim u.

This is indeed a very high pitch of Imaan. Such Imaan is only found in the hearts of the super-elite servants (Ambiyah) of Allah I This incident proves that it is unethical to seek any sort of assistance from anyone other than the Supreme Lord. Such a quest is against the morals of Love.

 

SECOND ETHIC

 

A

 sincere Mureed should always utter words that resemble modesty, poverty and submission.  Nothing otherwise should be mentioned. He must not complain about anything at any time.  The status of the Awliya is indeed most elevated.  At times these intimate servants utter words that may literary sound detrimental. Such statements should be observed in the light of Love and devotion to the Supreme Creator, Allah I. 

 

Listed below are some sayings extracted from the Holy Quran and Ahadith Ash-Shareef.  In the Holy Quran it is recorded that Sayyiduna Moosa u once said to Allah I:

ان هى الّا فتنتك*

This is nothing but Your (Allah's) Test.

 

Sayyiduna Ibrahim u said:

يجادلنا في قوم لوط *

He (Allah I) Argued with me concerning the nation of Loot.

 

Sayyiduna Noah u said:

انك ان تذرهم يضلّوا عبادك و لا يلدوا الا فاجراً كفّارا *

Verily, if You (Allah I) let them stay, then they will mislead Your servants, and if they have any children, then they too

will be nothing but evil and ungrateful.

 

Sayyiduna Rasoolullah r states in a Hadith Shareef:

اللهم ان تهلك هذه العصابة لن تعبد في الارض ابدا *

O Allah I! If this is what You Ordain that none worships

You on this earth, then grant the disbelievers all the power

and strength so that they may destroy this small group

of Believers (Muslims).

 

In another Hadith Shareef it is stated: 

اذن لا ارضى و واحد من امتي في النار *

I will not be in peace as long as any of my followers

be in the Fire of Hell.

 

Never misinterpret these words of the confidant and beloved of Allah I. Allah forbid! If you do so, then it will result in total destruction. They themselves did not make these comments. They were Divinely inspired to say so. In fact, the Qudrat of Allah I Spoke through their tongues.  Therefore, it is most important for a Mureed to always be cautious and not exceed the limits of one’s understanding.

 

THIRD ETHIC

 

I

n the path of Sulook, a Mureed must never divulge to anyone any secret bestowed upon him by Almighty Allah I. If Allah I, the Supreme, grants the Saalik the privilege to change something on the sacred Tablet of Records, he should not regard this happening due to his personal power.  His spiritual state is at all times dependent on Almighty Allah I. If this is not so, then there will exist the dangers of pride and vanity. Such pride leads one to spiritual destruction. When a Saalik performs his Fardh and Nafil Salaah, he is blessed with the intimacy to Allah I. This is indeed a secret blessing from the Merciful Allah I and should be kept a secret at all times. Do not disclose this to anyone. Adopt a low profile when questioned about it. This will be advantageous for further spiritual advancement.

 

FOURTH ETHIC

 

O

ne must always be cautious that the All-Powerful Allah I is always fully Aware of one’s internal and external conditions. This means that one’s fundamental belief must be that Allah I Knows everything about one’s condition. Furthermore, by the Grace of Allah I, Sayyiduna Rasoolullah r too, is fully aware of the Saalik’s external and internal condition.  Therefore, whilst holding such a unique belief, the Saalik will never oppose Allah I and His Beloved Rasool r at any time or place. It is stated:

الشيخ في قومه كالنبيّ في امته

)In light of guidance) ِِِa Murshid amongst his disciples is

like a Prophet amongst his nation.

 

Hence, the Saalik must also regard his Murshid-e-Kaamil to be aware of his entire condition at all times. This is so because the Murshid is a representative of the Supreme Lord I and a viceroy of the Glorious Prophet of Allah I. Hence, one will avoid the opposition of his Murshid, because opposition to the Murshid is direct disagreement to Allah I and His Rasool r.

 

 

 

 

FIFTH ETHIC

 

N

o matter how big or small an act may be, always follow the Shari'ah. This means that you should do everything in accordance to the Sunnah of the Beloved Nabi r.  This is the only way that one can achieve the Pleasures of Allah I. To follow any path other than that of the Shari'ah is the path of the Cursed Shaytaan.

 

SIXTH ETHIC

 

G

reat reverence and respect must be shown at all times to those noble personalities who are from the sacred family of Sayyiduna Rasoolullah r, that is, Sa'daat (descendants of the Nabi r), Masha'ikh-e-Kaamil (The pious spiritual Masters and Awliya) and Ulama-e-Islam. They must be regarded as chosen and the representatives of Sayyidul Alameen r, therefore they must be respected.

 

SEVENTH ETHIC

 

T

he Mureed must always regard his Murshid as the greatest Sheikh on earth.  Likewise, whatever benefits and success the Mureed achieves in this mundane world is all due to the Du’as of his Murshid. Therefore, no other Murshid can assist him besides his own Sheikh. For salvation and guidance, the Murshid's commands for a Mureed holds the same status to that of a Prophet's command to his Ummah. This means that the commands of the Murshid-e-Kaamil are in fact the commands of Sayyiduna Rasoolullah r.  One must not misunderstand this concept. This does not mean that the Murshid holds the same status of a Prophet.  It actually means that the Murshid is a subservient and a spiritual representative (Khalifa) of the beloved Prophet of Allah r

 

EIGHT ETHIC

 

A

Mureed must regard himself at all times to be under the control of his Murshid-e-Kaamil. The behaviour of the Mureed in the presence of the Murshid must be similar to a corpse in the hands of the person bathing it.  Always consult your Murshid before performing any external or internal act, so much so that not even eating, drinking, or any movement is done without the approval of the Sheikh. 

 

A Mureed must fully discharge every command of the Murshid.  The Mureed must not use his own discretion to change any command of his Sheikh.  This is because the Sheikh knows best the condition and desires of the Mureed.  When a Mureed reaches this stage, then whatever doubt or fear arises in the heart, the Murshid will spiritual guide him and eliminate the discomforts of his heart.  A Mureed must have absolute faith and confidence in the Divine Powers of Almighty Allah I, which are always at the disposal of the Murshid.

 

NINTH ETHIC

 

S

piritual ecstasy is developed in the Mureed when he observes Divine Lustres in the path of Sulook (Spirituality).  Sometimes these experiences are beyond the imagination of the Saalik.  It is important for the Saalik to control himself when this happens and not to exceed his limitations.  Hence, a Saalik must not at any time claim similarity to his Murshid and Spiritual Masters.  In fact, it is best for him to exercise humility and regard himself inferior to them.  This practise, which is only blessed by the Mercy of Allah I, is the highest statues of humanity.

 

In a Hadith-al-Qudsi, Almighty Allah I Addresses His Beloved Habeeb r as follows:

لولاك لما خلقت الأفلاك *

O My Beloved! Had it not been for your creation I would

 not have created the skies.

This is indeed a great honour for Sayyiduna Rasoolullah r.  Despite this unique honour, the Glorious Prophet of Allah r always humbled himself and made the following Du’a:

اللهم أحيني مسكيناً و امتني مسكيناً و احشرني في زمرة  المساكين *

O Allah I! Keep me alive poor, raise me from the Duniya poor and Resurrect me on the Day of Qiyamah with the poor.

One can deduce the goodness of humility from this virtuous attitude.

 

TENTH ETHIC

 

A

ll your actions relating to the strengthening of the heart and soul, and your entire existence, may it be by the deceit of desire or virtues of piety, must be totally submitted to Allah I The Almighty, The Supreme. This means total obedience to the Supreme Lord I at all times.

 

ELEVENTH ETHIC

 

A

bstain from the company of the general public and always control your lustful desires. Adopt seclusion and remove the worldly desires of pride from yourself.  By doing this it keeps one’s ten important senses intact (five external physical senses, i.e. Sight, Hearing, Smell, Feeling, and Taste and five internal mystical senses, i.e. Common Sense, Thought, Doubts, Memory, and Greed).  When all these ten senses are together, they will not suffer from depression, confusion or fear.  Hence, they achieve the closeness of Almighty Allah I.

TWELFTH ETHIC

 

A

s far as possible, eat and sleep very little.  The eminent Awliya and Mystics of the past abstained from food and drinks for as long as 12 years.  There are immense benefits in eating and sleeping less. Always consume little food in accordance to the Sunnah of the noble predecessors.

 

If the Mureed sincerely observes the twelve above-mentioned ethics then, the Merciful Allah I will be pleased with him. By the Grace of Allah I, an obedient Mureed will reach the ultimate goal if he carefully discharges all the commands of his Murshid-e-Kaamil, i.e. he will be blessed with the closeness to Allah I (Qurb-ilallah). 

 

The physical company of one’s Murshid-e-Kaamil is more virtuous than these twelve codes of Ethics.  This is because a single moment in the presence of the Murshid-e-Kaamil can eliminate countless obstacles and difficulties in the path of Sulook. Always remember that one of the greatest obstacles for a Mureed in this path is sitting in the company of people engrossed in this world.  The worldly people spend much time in obtaining knowledge of Deen, and doing good deeds by worshipping Allah I and following the path (Sunnah) of Sayyiduna Rasoolullah r. Hence, they think that Allah I will bless them because of their good deeds.

 

O Beloved Mureed! This is certainly a dangerous and lustful desire. These thoughts are linked with Satanic conspiracies. They are very destructive for a Mureed of Sulook.  One should not worship Allah I for the greed of Jannah. Devotion must be based solely to achieve the Pleasure of the Merciful Allah I. If He blesses you with Jannah, then it is nothing but His ultimate Mercy, and if He sentences you to the Fire of Hell, then this by His ultimate Justice. A Saalik can easily understand the above advice. They are a gift from the secrets of the Eminent Spiritual Masters to the devout Saalik.

 

FANA (SPIRITUAL EXTINCTION)

 

I

t is important to know that there are three types of Fana. Every person's experience differs from others. A Saalik may achieve nothing from the world of Baqa (Eternal Existence) if he does not successfully complete all 3 stages of Fana. Since the subject of Fana and Baqa are very intense and intricate, therefore it will not be possible for me to fully explain it in this concise book. Nevertheless, I feel it important to briefly explain the subject of Fana because one cannot achieve spiritual tranquillity without it. Furthermore, it inculcates strength and encouragement in the heart of the Mureed to accomplish the stations of Sulook.  Thus, I will briefly explain the three types of Fana.

 

FIRST FANA

 

T

his stage is known as Fana-fish-Sheikh.  This means that a disciple (Mureed) engrosses himself so deeply in the thought of his Murshid that he completely forgets his own existence. This is the first step of spiritual extinction. Whatever he sees here, will be nothing but the vision of his Sheikh. Thus, he finds himself at all times in the presence of his Sheikh. In other words, the disciple totally forgets his existence and regards his Murshid's existence as his own.  The movements of his body will be regarded as that of the Murshid’s.  Therefore, at all times, consider that the movements of his body are in total control of his Murshid, that is, the body of the Mureed actually becomes the body of the Murshid. The Mureed must realise that none other than his Murshid understands the concept of his physical existence. Therefore, the Mureed must also behave accordingly. In this stage, the Murshid is in total control of his existence.

 

SECOND FANA

 

T

his is the station of Fana-fir-Rasool. In this mystical stage, the sacred luminous face of the Holy Prophet r is always in front of him. This sanctified vision will then guide him in every avenue of life. Whatever Divine experiences and visions experienced by the Saalik in this station, is considered as the blessings of Sayyidul Alameen r.Never at any time think that “My Spiritual status has been elevated therefore, I am receiving these Divine blessings”.  

 

The station of Fana-fir-Rasool is achieved by the virtues of Fana-fish-Sheikh.  First, the Mureed becomes Fana (extinct) in his Sheikh while his Sheikh is Fana in Sayyiduna Rasoolullah r. Thus, it becomes easy for the Saalik to achieve the station of Fana-fir-Rasool.  This is because the Sheikh is a medium (Waseela) between the Mureed and Sayyiduna Rasoolullah r.

 

THIRD FANA

 

T

he third Fana is called Fana-fillah.  When the Saalik reaches the last stages of Fana­-Fillah he then enters the kingdom of Baqa.  When the great Mystic, Sheikh Junaid Al-Baghdadi t reached this stage, he said: “For forty years I was speaking to Almighty Allah I and the people thought that I was speaking to them”. Many Distinguished Awliya of Allah made similar statements. 

 

The station of Fana-fillah is so great that after acquiring it, the Saalik becomes aware of the secrets of Tauheed (Unique Oneness of Allah I). Thus, he is cleansed from all impurities and thoughts of Shirk (Polytheism).

 

A Saalik must seriously consider all these rules before he sets foot on the path of Sulook.  Firstly, he must purify his heart and tongue from all forms of sins and thereafter tread steadfastly on this spiritual path.  It is important for the Saalik to have Imaan (faith) like the preceding noble Awliya concerning the Blessings of Paradise, the Punishment of Hell, the Virgins and Palaces of Jannah and all other Bounties of Almighty Allah I.  All these realities are mentioned in the Holy Quraan, Sunnah of Sayyiduna Rasoolullah r and traditions of the exalted Sahaba and predecessors.

 

After having sound faith in all these principles, he will then humble himself at the feet of a Murshid-e-Kaamil who will then initiate him in the path of Sulook. The Murshid-e-Kaamil must himself be also fully aware of the path of Sulook and blessed with all the spiritual formulae and mystical deliberation that will be required to be undertaken in this path.  If the Murshid himself is ignorant of these secrets then both he and the Mureed are doomed. They will be like two blind men in search of direction.

 

It is compulsory for a Saalik to be with Wudhu at all times.  Avoid being without Wudhu at anytime no matter how short a period it may be. Each time after making Wudhu, perform two Rakaats of Tahayyatul-Wudu.  This is from one of the many secret practices of the great Mystics.  It is stated in the Hadith Shareef  that, “Wudhu is a powerful weapon of a Muslim". There are many benefits hidden in Wudhu. Its foundation is very strong. Hence, high buildings can be erected on powerful foundations.  Abstain from eating food without Wudhu and always pay attention to one’s spiritual condition.  Always recite the following Du’a after eating any food. Almighty Allah I will not question anyone about that food if you recite this Du’a:

الحمد لله الذي أطعمني و سقاني و جعلني من المسلمين *

Glory be to Allah Who has fed me and gave me something

to drink and made me a Believer.

After the Du’a recite 7 times Surah Quraish.  Make this a permanent habit. 

 

Get up daily in the last quarter of the night. Relief yourself from Istinja (toilet) and then perform Tayammum. Thereafter, recite the following couplets with great submissiveness and devotion.  Cry while reciting them for this was a spiritual tradition of our past noble Mashaa'ikh.

O Allah I! Grant me a pure heart and an understanding soul.

First spiritually intoxicate me in Your path and then guide

me towards You I in this state.

O Allah I! It is not difficult for You to save me from being rejected and it is no task for You to guide me on the mystical

path that leads to You I.

You have cleansed many souls from the filth of disbelief and transformed them into true Believers. Hence, You I will not be harmed if You I change one more arrogant and disobedient (like me) to a true Believer (Insaan-e-Kaamil).

Instil in my heart repentance, for I am sorrowful, and guide me on the right path, for I am a Believer (Muslim).

O You Who grants me strength! Be merciful upon me. Return me to my destination for the caravan has already departed.

Grant me my sustenance from the Secret World and do not make others greedy and lustful like me.

 

After reciting the above lines, now make the following intention to perform Wudhu (Niyyah):

نويت أن أتوضأ لرفع الحدث و استباحة الصلوة تقرّباً إلى الله تعالي الاسلام حقٌ و الكفرباطلٌ اعوذ بالله من الشيطان الرجيم لا حول ولا قوة الا بالله العلى العظيم  لبسم الله الرحمن الرحيم *

I hereby make intention to acquire the Pleasure of Almighty

Allah I and cleanse myself from all impurities and qualify

myself for the performance of Salaah.  Islam is true and

genuine and Kufr is false and rejected.

 

After making this intention, perform proper Wudhu and offer two Rakaats of Tahayyatul-Wudhu. Recite Surah Fateha and Surah Ikhlaas three times in every Rakaat. On completion of these two Rakaats, go into Sajdah and recite three times the following Du’a:

اللهم أحيني محباً لك و امتني محبّاً لك و احشرني تحت أقدام كلاب أحبائك *

O Allah! Keep me alive in your Love and take me from this world whilst I am engrossed in Thy Love. And raise me on the Day of Qiyamah under the feet of your beloved servants.

 

Rise from Sajdah and perform twelve Rakaats of Tahajjud. One has the option to perform these twelve Rakaats in sets of two or four.  Here too, in every Rakaat, you will recite Surah Ikhlaas three times after Surah Fateha. A Saalik must perform all these duties regularly and never at any time make his Salaah Qadha. If he is obedient then he will find himself getting closer and closer to the Secret Mystical Kingdom. After the Salaatul Tahajjud recite the following Du’a:

Even though I had done no good but soiled my Book of Records with sins, but O Merciful Lord! Ignore the dirt

of my sins and bless me with Your Mercy.

I do not have any guarantee of my deeds but I have full trust

and hope on Your Favours and Grace.  Assist me (O Allah)

for I am your helpless and inferior servant.  If You do not

help me, then who will?

I will not prostrate at any doorstep besides Yours and if You

do not Bless me, then who will? O You Who cherishes the servants! Your single Blessing is greater than my Salaah

and devotion of a thousand years.

Assist me because I am a weak servant. If You do not assist me, then who else can I go to?

I will never prostrate at the doorstep of anyone. And if You do

not fulfil my needs then who else would?

O Cherisher of the Servants! An atom of your Divine Blessing is more excellent than a thousand years of worship.

 

After this, engage yourself in devotion of spiritual deliberation until the appearance of Subho-Saadiq.  Before Adhaan of Salaatul Fajr recite يا رزاق   100 times with Salawaat Alan Nabi r (Darood Shareef) three times at the beginning and at the end.

 

Now perform two Rakaats Sunnah of Fajr and thereafter, recite this Istighfaar 70 times:

استغفر الله الذي لا اله إلا هو الحي الفيّوم و أتوب إليه *

Then recite 41 times Surah Fateha with Bismillah, joining the Meem of Raheem with the Alif-Laam of Alhamdu.  Now perform your two Rakaats Fardh of Fajr. Thereafter, recite 100 times

يا غفّار يا غفور  with the intention of brightening the heart for the salvation and easiness in the path of Sulook.  If one can recite Surah Muz’zammil 11 times between the Sunnah and Fardh of Fajr, he will experience amazing spiritual benefits. 

 

It has been a practise of the Seniors of my Noble Family that after the performance of Salaatul Fajr, they sat on the same spot and engaged themselves in Zikr Jali or Khafi.  This was done in absolute concentration in the inner self (باطن). 

 

When the sun rises (approximately 20 minutes thereafter) perform two Rakaats of Shukrun-Nahaar (thanking Allah for the rise of the morning).  In all two Rakaats, after Surah Fateha, recite Surah Ikhlaas three times. Thereafter, recite  يَا َفتَّاحُ 100 times with Durood Shareef (Salawaat) three times each at the beginning and at the end. 

 

Now get up from your Musallah and never at any moment after this, become unconscious of meditation.  The Holy Quran reminds us:

فاذكروا الله قياما و قعودا و على جنوبكم *

So remember Allah whilst standing, sitting and lying down.

Always be alert and mindful of Allah's I Zikr. 

 

After a few moments perform twelve Rakaats Chasht, for Almighty Allah I. This is for acquiring His I closeness.  This is how you will make the Niyyah:

نويت ان اصلى لله تعالى ركعتين تقرباً الى الله تعالى متوجهاً الى

 جهة الكعبة الشريفة الله اكبر *

“I make the Niyyah of performing this Salaah for Allah to acquire His closeness, facing the Qibla, Allahu-Akbar”.

Begin your Salaah and recite three times Surah Ikhlaas after Surah Fateha in every Rakaat. The Hadith Shareef of Sayyiduna Rasoolullah r states: “The Shaytaan says that he does not have the courage to mislead anyone who performs his Chasht Salaah.”

 

Hold fast to this Salaah and never make it Qadha.  There are numerous benefits concealed in the Salaah.  Now recite يا نورُ 706 times. Thereafter, perform two Rakaats of Hifzul-Imaan (Salaah for the protection of your Imaan).  Recite the following Ayah five times after Surah Fateha in both Rakaats.

ربنا لا تزغ  قلوبنا بعد اذ هديتنا و هب لنا من لدنك رحمة انك انت الوهاب *

O Allah! Do not let me go astray because it You Who has

guided me on the Right Path. Grant me Your Divine Mercy.

Verily, You are the Great Benefactor.

 

Perform another two Rakaats Hifzul-Imaan in this manner. In the first Rakaat after Surah Fateha recite seven times Surah Ikhlaas and once Surah Falaq.  In the second Rakaat after Surah Fateha, recite seven times Surah Ikhlaas and Surah Naas once.

 

After Salaatul Zohr engage yourself in Tilaawat of Quran as much as possible.  In fact, it must not be less than one complete Para (Chapter). 

 

After Tilaawat, engage yourself in Devotion of Spiritual inner purity until Asr Salaah. 

 

Abstain from eating or drinking anything between Asr and Maghrib because you will be included in the group of those pious Mureeds who observe Fast. 

After performing Salaatul Maghrib, perform the following Salaah:

1. Two Rakaats of Hadiyyatush-Sheikh

2. Two Rakaats of Sheikh-ush-Sheikh

3. Two Rakaats of Hadiyyah-e-Sheikh-ush-Sheikh.

If you are a Mureed of the blessed Qaadiriyyah Spiritual Order, then offer the following Salaah as well:

4. Two Rakaats for Sayyiduna Sheikh Abdul Qaadir Jilaani t

5. Two Rakaats for Sayyiduna Rasoolullah r    

 

In all the above Salaah, after Surah Fateha, recite Surah Duha in the first Rakaat and Surah Alam-Nashrah in the second.  Thereafter, the following Salawaat (Durood Shareef) is read 200 times:

اللهم صلى على سيدنا محمد عبدك و حبيبك و رسولك النبي الامي

و على آله و بارك و سلم *

Thereafter, again engross yourself in Spiritual inner deliberation, until Salaatul Esha. 

 

After completing Esha Salaah, raise your hands and say the following once:

افتح رزقي يا فتّاح *

O Bounteous Cherisher! Increase for me my sustenance!

Now recite 100 times هو الحق هو الباسط. While reciting these Magnificent Attributive Qualities of Allah I, The Supreme, concentrate on their meanings as well. This humble servant of Allah (the Author) received the above-mentioned Zikr from the Secret Mystical Kingdom and this Zikr has an amazing effect in the spiritual station of Jamul-Jam’ah, which is a domain of the devout intimate Mystic.

 

Now recite 100 times لا حول و لا قوة الا بالله العلى العظيم and three times Surah Muzzammil Shareef in the following manner:

1. Ten times Salawaat (Durood Shareef).

2. Ayatal-Kursi once.

3. Istighfaar  three times.

4. Ta'ooz and Tasmiyyah recited each time with Surah Muzzammil.

This was a regular practise of my predecessor Mashaa'ikh. This is to guard one’s self from spiritual hardships and confusion. 

 

Now proceed to your clean bed and recite Durood Shareef (Salawaat) 200 times, لا اله الا الله الحكيم الكريم 200 times, Surah Ikhlaas 25 times, Kalima Tamjeed 10 times, and carry on reading Kalima Tayyib until you fall off to sleep.

 

 

 

 

 

CHAPTER TWO

 

CONCERNING THE ETHICS AND SEQUENCE OF ZIKR

 

Always engage oneself in the Zikr of Kalima Tayyib.  It is mentioned in the Hadith Shareef  that this is an excellent Zikr.  For every 100 times you say the Zikr of لا اله الا الله , read once محمد رسول الله. This is because according to the Laws of Shari'ah, the verification of Risalah (Prophethood of Sayyiduna Rasoolullah r) is necessary for the completion of Tauheed. 

 

Furthermore, the Beloved Habeeb of Allah r enjoys a very unique closeness with Allah I, The Supreme. This Zikr is called Nafi wa Ith'baat (Negation and Confirmation).  When the Saalik is engaged in this Zikr he must first concentrate of the negation, that is,  لا اله and then when he is content with this aspect, he will revert to the confirmation i.e. الا الله.  Hence the Saalik will continue the Zikr of Nafi wa Ith’baat until his heart and soul is spiritually nourished.

 

Thereafter, he will begin the Zikr of the mystical and intrinsic personal name of Allah i.e. الله الله . The Saalik will begin by reciting 1100 times Zikre Nafi wa Ith’baat.  He has the option of reading it in the manner of Jali (loudly) or Khafi (silently).

 

Thereafter, recite 5,000 times Zikr Ith’baat and 10 000 times Zikr Ism-e-Zaat.  The reason why the Noble Spiritual Masters have prescribed such great numbers is for the Saalik to embed the concentration of Almighty Allah I in his heart.  This takes a very long time for the secret chambers of the heart to confirm the intrinsic Personal Name of Allah I. It requires a very lengthy wait to get immensely engrossed and saturated in the Divine Being of Almighty AllahI.  Please note that there is a very special moment to achieve the ultimate Favour and Blessing of Allah I. 

 

Therefore, it is important for the Saalik to engage himself twice a day in deliberation of the above-mentioned Zikr.  The one is at Tahajjud time when the Mercies of Almighty Allah I are released in abundance.  It is at this time that the Sublime Creator I Descends from the Super Arcane Levels to His Magnificent Throne (عرش). The Divine move refers to the concentration of the Divine Beams of the Splendid Lustures of Almighty Allah I.  Hence, the unique beams of Lustre are very special at this moment. The Infinite Mercies of the Lord of Power I addresses His general and Elite servants as follows: “O My servants! At this moment, ask Me for what you desire and I will grant your desires”.

 

The other special time is after Maghrib. For the general public, at this time, night commences, but it is morning for the ardent lovers (Mystics) of Allah  I It is morning for those special servants of Allah I who stay awake all night and engage in worship and Zikr. Thus, if a Saalik fully executes the commands and obeys the principles of the illustrious Spiritual Masters, then for him will be the promise of the Holy Quran:

لا تقنطوا  من رحمة الله *

Don't give up hope in the Mercy of Allah I.

The virtues of this and the guidance of the Murshid-e-Kaamil will beam the radiance of secret lustre on the Saalik.

 

When these condition manifest in him, it is most important on the Saalik to be present by his Murshid-e-Kaamil.  It is now when the Murshid will choose an appropriate spiritual level and initiate the Mureed in it.  When this happens then it is very dangerous for the Mureed to be absent from the presence of the Murshid-e-Kaamil. There are numerous delicate obstacles that can mislead the Saalik.  The most dangerous element in this path is spiritual ecstasy (جذب).  If the Murshid-e-Kaamil is Divinely-blessed with the power of spiritual authority then he will at once guide the Mureed from this dangerous region and place him in the conscious subtle domain of proximity. 

 

On the contrary, a Saalik looses his senses here and becomes stagnant in the region of Jazb (spiritual intoxication) or becomes the victim of the Cursed Shaytaan and is totally destroyed.  When the traveller (Saalik) of Sulook reaches this dangerous region of Jazb, then he feels nothing but ignorance everywhere. At this critical point if the guidance of the Murshid-e-Kaamil does not come to his assistance, then the Saalik gets permanently besieged there.

 

We seek refuge in Allah I from our lustful desires and evil actions.  If the Murshid-e-Kaamil guides and protects the Saalik, then he reaches the station of "Divine Conduct".  Therefore, at all times and conditions, the guidance, protection and blessings of the Murshid-e-Kaamil is the most important factor and weapon for the Saalik.  If the Saalik does not have this to back him, and then he plays in the hands of the Cursed Shaytaan.  May the Merciful  Allah I always protect us from this destruction! Aameen.

 

 

 

 

 

 

CHAPTER THREE

 

CONCERNING THE BENEFITS OF ZIKR, DEVOTION AND SPIRITUAL CONCENTRATION THAT PREVENTS SPIRITUAL DISASTERS

 

Whenever dangers of obstruction are experienced in Zikr or Devotion, that is, one becomes careless or neglectful of spiritual duties, then the Saalik must remove them instantly. The method of destroying these interference's, is by spitting angrily to one’s left side, imagining that he spat on the face of the Cursed Shaytaan.  This Cursed Shaytaan along with his evil army, then runs away from the Mureed. Thereafter, the Saalik will continue with whatever worship he was engaged in. 

 

If the Shaytaan tries to interfere again, then the Saalik must take a deep breath and forcefully blow out the air through his nostril as if cleansing the brain from all impurities. Imagine that by doing this that you are ejecting all doubts and interferences in Zikr and devotion.  Now nothing but absolute devotion in left in the brain.  After this, peacefully engage yourself in the deliberation of Zikrullah. Thereafter, if any fear or hindrance is still experienced, with great power, loudly read three times Zikre-Nafi wa Ith'baat i.e. لا اله الا الله, striking the heart with a Darb. Now engage yourself in whatever you were doing. By now, the Grace of Almighty  Allah I will protect you for as long as you sit in Zikr. This Divine Protection will remove all fears, interference and doubts from your existence. Whenever necessary, follow the above principles, which is the prescribed method of our past Noble Spiritual Masters. The Disciples (Mureeds) have successfully benefited from it.

 

 

T

he method of performing Zikr is as follows: Firstly, perform Wudhu. Then, sit cross-legged or in the Qada (Tashahud) position facing the Qibla. Now, with great concentration and devotion recite, Ayatul-Kursi and the four Qul's (Suras Kafiroon, Ikhlaas, Falaq, and Naas) once each, and blow on yourself creating a spiritual protective circle. Now avoid looking around and consolidate your sight to your body.  Remove the thoughts of all creation and give undivided concentration in Almighty Allah I. You are now engaged in the unique remembrance (Zikr) of the Supreme Being, Who with Majestic Powers of Vision is Watching and Listening to you. Hence, it is compulsory on you to turn your attention away from everything other than the Lord of Power, The Supreme, The Almighty Allah I. By His Divine Grace, He I is beaming His Splendid Lustre (Tajalli) on every portion of your body. As a result, your physical body too, is now reflecting that Splendid beams, through Divine Radiation. Let this condition captivate you so forcefully that you experience the state of:

اعبد الله كأنك تراه *

Worship Allah I as if you are seeing Him.

 

Commission your entire life in this state until you become the example of the Ayaat Kareema:

واعبد ربّك حتى يأتيك اليقين *

And worship Allah I until death.

 

If a Saalik fully obeys these set rules, he will acquire immense spiritual blessings from the pure souls of the dignified Awliya of Allah I.  As a result, he will then advance from the station of Shari'ah to the rank of Tariqah. It is in this domain where he will get all his questions answered by the Angles of Allah I. 

 

One who accomplishes these two levels will also qualify for the rank of Ilmul Yaqeen and Ainul Yaqeen. Thereafter, the company of the Murshid-e-Kaamil will lead him to the ultimate level of Rohul-Yaqeen and Haqqul-Yaqeen. Remember, O Beloved Saalik! No spiritual progress can be achieved in the Mystical domain without a Murshid-e-Kaamil. So never forget the Golden Rule: “Find the Murshid-e-Kaamil”.

 

O Almighty Allah I, Master of the Universe, through the Waseela-e-Uzma of Your Beloved Habeeb Sayyiduna Rasoolullah r and the blessings of Your super-elite servants, the esteemed Awliya, forgive our sins and grant us Divine guidance on the path to Sulook, which leads to Your I Proximity and Pleasure.

آمين و الحمد لله ربّ العالمين و الصلوة والسلام على شمس العارفين امام المحبوبين سيّد العاشقين حبيبنا و مولانا محمد و آله و صحبه و اوليآء امته و شهدآء محبته  اجمعين

 

Durwesh Abu-Muhammad Abdul-Haadi

Al-Qaadiri Barkaati Radawi

11:40 a.m. Wednesday

13 Jamadi-ul Awwal 1411 A.H.

 

 

 

THE IMAM AHMED RAZA ACADEMY

Promoting the cause of the Ahle Sunnah

 

The Imam Ahmed Raza Academy is an organisation that was established on the 5th of July 1986 (1406 A.H.) in South Africa with the sole purpose of serving the Muslim community and to provide some form of academic and spiritual direction to the Muslims.

 

The organisation has been named after the great Muslim scholar and Saint, Imam Ahmed Raza Khan Bareilvi t, who lived in India between 1856 and 1921, and was popularly known as "Ala’ Hadrat" in the Islamic world. Ala’ Hadrat Imam Ahmed Rada Al-Qaadiri t achieved the status of a versatile scholar and obtained a high distinction in over 50 branches of learning. On his visit to Makkatul Mukarramah and Madinatul Munawwarah, Imam Ahmed Raza Al-Qaadiri t was treated with great dignity and was conferred the title of "Imam-e-Ahle-Sunnat" by eminent Ulema. He was also hailed as the Mujaddid or Revivalist of the Century. He acted as a shield against those who wanted to assault the principles of the Ahle Sunnah Wa Jamaah.

 

As a devout Sufi, Ala’ Hadrat Imam Ahmed Raza Al-Qaadiri t was awarded the Ijaazah and Khilafat (Certificate of Spiritual Successorship) in the Qaaderiya Silsila (Order), as well as in 13 other branches of Sufism.

 

As an author, Imam Ahmed Raza Khan t has left to his credit more than a 1 000 books on 50 different subjects ranging from Tafseer, Logic, Grammar, Literature, Islamic Jurisprudence, Education, Sociology, Astronomy, Mathematics, Physics, History, Science of History, Engineering, Biographies, Philosophy, Mysticism to Persian, Arabic, Urdu and Hindi Literature.

 

We are presently offering a variety of services to the community on a daily basis, from being a centre for imparting Islamic education for our children - to issuing Fatawa (Legal Islamic Decrees). At the same time, in the last few years, we have also developed as an organisation laying emphasis on the publication of Sunni literature for the community and have thus far to our credit a regular newsletter – “Raza” and numerous titles of authentic Sunni books, and we will, Insha-Allah, be adding more titles each year. We have already designed a set of madressa textbooks that are being implemented locally and, we are proud to add that these textbooks have gained international repute.

 

The key aim of the Imam Ahmed Raza Academy is to promote and propagate the teachings of the Ahle Sunnah Wa Jamaah. In order to achieve this key objective we have dedicated ourselves to translate, compile, publish and distribute useful Islamic literature, books, magazines, brochures, periodicals, newsletters, pamphlets, etc. with special reference to the teachings of A'la Hadrat Imam Ahmed Raza Al-Qaadiri t and his Successors t In this age of immorality and emergence of corrupted Sects claiming to be the beacons of salvation, it is our responsibility to save our society from such wickedness and adopt the correct perspective of Islam based on the teachings of the Ahle Sunnah. A vital ingredient in this work is the publication of Sunni literature in English – to which we have committed ourselves.

 

We need your help not only to retain but promote our Ahle Sunnah Aqaa’id at a time when we are surrounded and bombarded by non-Sunni publications, which have corrupted our Aqeeda and have made deep inroads in the minds of the youth. All such activities in Islam that helps in promoting Islam constitute an act of Jihad for which there will be an enormous reward. The celebrated Saint, Sayyiduna  Sheikh Sirri Saqti t said, “That person can never become perfect until he does not give preference to Deen over his personal desires.”

 

The Imam Ahmed Raza Academy is an organisation that relies solely on the assistance and Waseela of  Sayyiduna Rasoolullah r and the Fuyood and Barakaat of the Awliya Allah, and the support of our well-wishers, and our vision for the future and our dedication to the mission of Ala’ Hadrat t has a significant contribution to be made locally and in the world - a world in which, we pray, that Sunni Islam dominates. Insha-Allah!

 

General Secretary

Yunus Abdul-Kareem Al-Qaadiri Radawi