Company of the Holy Prophet-SAWS

Translated Speech of

His Eminence Ameer Muhammad Akram Awan

Shaikh Silsilah Naqshbandiah Owaisiah

Friday, 3^rd January 2003

The Holy Prophet^-SAWS has said, “Of all of the times that have passed or will come to pass, my time is the best, then of those who follow and then of those who follow.” The era of Companions is the time of the Holy Prophet^-SAWS, followed by the Taba'in and the Taba' Taba'in. These three times are known as Khair ul-Quroon, i.e., the best of all times. This indicates that the golden era of the Holy Prophet^-SAWS is the best period and after that is the time of the Taba'in, although many senior Companions were still alive during that period. They were exemplary human beings, exemplary Muslims of the Holy Quran and the lucky people, who absorbed the lights and blessing directly from the Com­panions. There is only one link -the Companions- between them and the Holy Prophet^‑SAWS, still their era cannot compare with the Prophetic time. Similarly, many senior Taba'in are found during the period of Taba' Taba'in, the lucky group who had only two links between them and the Holy Prophet^-SAWS, that of the Companions and the Taba'in, but the Holy Prophet^‑SAWS has said that their time cannot compare with the time of the Taba'in. From here we derive a principle that, as time draws away from the Holy Prophet^‑SAWS its blessings decrease correspondingly. If you count the first three eras as three centuries, the time has moved away further by twelve hundred years from that blessed period, because it is the fifteenth century now.

The golden era, the first three centuries, also known as Khair ul Quroon was indeed a very blessed period. The Companions needed no special effort for the attainment of Prophetic blessings. It required only one glance after accepting the Faith. Either he saw the Holy Prophet^-SAWS once, or was seen once by the Holy Prophet^-SAWS, the whole process was immediately completed and he instantly became a Companion. Now, someone other than a Companion may undertake constant worship and endeavour, die a million times in the Cause of Allah, meditate for a whole lifetime, still he won’t become a Com­panion. Only that person, who received a glance of grace and kindness, could become a Companion. There was no restriction during the Prophetic time that people of a particular gender, social status, affluence or age could become Companions. On the contrary, it was the result of only a single Prophetic glance. Anyone, male or female, rich or poor, young or old, scholar or illiterate, whosoever found that glance was blessed with the level of Companionship. During that period, this blessing was not just being distributed; it was an actual outpouring of blessings. Their lives were reformed because of the company of the Holy Prophet^-SAWS. It is not correct that someone became noble first, then made an effort, worshipped, strove hard and finally became a Companion. On the contrary, he became a Companion first, and then his whole life changed. It was the question of just one Prophetic glance; it revived the spiritually dead, giving them a quality of life that started stimulating others. Those who were far astray themselves, became the guides of a whole world. The Companions absorbed so much of blessings from a single Prophetic glance that anybody who came to them, even for one moment, became a Taba’i. The word Ta­ba'i also signifies a complete reformation of life. Western writers and Orientalists are amazed; after all, what did Prophet Muhammad^-SAWS do to a nation whose every member believed in individual existence, whose profession, occupation and hobby comprised murder, plunder and arson, a nation that followed no law or rules? How did he mould them into a nation, whose every member was a symbol of sacrifice for others, who became the torchbearers of truth and righteousness, and a formidable force against op­pression and evil in the whole world? The only thing the holy Prophet Muhammad^‑SAWS did was to make them his Companions. Apparently they were the same people, but they had completely changed from within. Those who once mugged others, now derived pleas­ure in earning and giving to others generously. These blessings were transferred in their completeness to the next era. For that reason the Holy Prophet^-SAWSincluded it in the best of times and graded it the best period after his own. Anyone who sat in the company of any Companion for a few moments became a Taba'i. He absorbed those feelings, blessings and lights in his heart that completely reformed his life. The Taba'in also dis­tributed this beneficence with the same strength. Anyone finding their company even for a few moments became a Taba' Taba'i. He was similarly blessed with the lights and inner feelings of the heart, and each cell of his body started resonating with Allah’s Zikr. Each organ of his body including his flesh, skin, bones and blood started remembering Allah, his life changed and he became a lighthouse for others, like a star shining in the heavens of guidance. Therefore, all (or a majority of the Salasil of Tasawwuf) originate from Hadhrat Ali^-RAU. The reason being that during the golden period of Hadhrat Abu Bakr^-RAU every one was a Companion with an illuminated bosom. This situation persisted during the times of Hadhrat Umar Faruq^-RAU and Hadhrat Usman^-RAU, but after the time of Hadhrat Ali^-RAU, not everyone possessed this blessing. After the Taba' Taba'in, only some people received this blessing, because the era of its free distribution had ended. Now, everyone wasn’t as fortunate; only those who desired and strove for this blessing could acquire it, and subse­quently, even fewer acquired it from them. That laid the foundations of the Salasil of Tasawwuf (The Sufi Orders). Prior to this, what was the need to establish these Orders, when everyone was a Zakir with illuminated bosom and thus a Sufi? These Orders were established after the time of the Taba' Taba'in, because there were only a few individuals, who longed to acquire these blessings and went over to the company of those who pos­sessed it. But now, company alone couldn’t infuse these lights, they had to make an effort to cleanse and polish their hearts. And thus the tale progresses, replete with won­drous incidents depicting the changes in the lives of people.

Habib Ajmi^-RUA was a famous saint (Wali), whose name appears in almost every Silsilah after Khawajah Hassan Basri^-RUA, and people drew beneficence from him. If you read about his life, he lent money on interest. He was a very hard task master. Any needy soul, who borrowed a small sum from him even once, never got out of his clutches for the remainder of his life, because he would continue multiplying the amount by adding com­pound interest. His wife always forbade him, ‘Your cruelty would destroy us some day. Usury is prohibited in itself, but the oppression and wickedness with which you recover the money is an even greater cruelty. This attitude would surely summon disaster for us.’ Once he went to the house of one of his creditors where the husband had died and the poor widow was living with her small children. The family was without food for several days, and a butcher had given her a piece of meat to feed the children. She was beginning to cook when he arrived and harshly demanded the return of his interest. She told him, “Presently we have absolutely nothing in the house, but we would surely return your money when Allah gives us.” “What is hidden here?” he asked. “That’s a piece of meat someone has given us in the Name of Allah, because the children are hungry since the last two days.” “What a white lie!” he shouted, “You are poor enough to devour my money, while rich enough to eat meat!” With this, he snatched the meat and headed home, leaving the destitute family crying with helplessness and hunger. Reaching home, he gave it to his wife to cook, who said, “I’m sure you have again snatched it from someone today.” “That is none of your business! Just cook it!” he replied. She put it in the cooking pot, added spice and flavourings, and left it on the stove to brew. After a while, when she opened the lid, she found nothing but puss in the pot. She threw it before him and wailed, “This probably is the last warning from Allah! Initially, the meat in the pot has turned into puss, next is the turn of our own flesh. Even this is His Mercy that He is warning us.” That was that! The man melted from inside. Without a word he rose and went straight to Khawajah Hassan Basri. There, he started Allah’s Zikr and lost himself in Allah and His love.

Khawajah Hassan Basri once needed to go to a town across the river and arranged a boat for himself. Meanwhile, his student Habib Ajmi was also going in that direction but he was so absorbed within his Zikr that he walked across the water just as he was walking on land and crossed the river, even the sole of his shoes didn’t get wet! People said to Khawajah Hassan Basri, “You are his Shaikh! He didn’t need a boat, and the water held him.” He replied, “He is intoxicated by the love of Allah and is walking under its effect, senseless and totally absorbed. By Allah’s grace I have taken much more but I still have my senses. That is the real excellence, no Prophet ever lost his senses. So let him go, but arrange a boat for me.”

These were Prophetic lights and blessings that initiated real revolutions, wherever they reached. I forget the name of another Wali, who was the Shaikh of a Silsilah. He was a mugger and robber of such notoriety that his name frightened travelling caravans. Once while he was waiting in ambush, an elderly person was reciting the Quran in the approaching caravan. When the caravan grew near, he heard him recite, Has that time not come yet when the hearts of believers should humble towards Allah’s Zikr? That was the last moment of his last evil adventure! Leaving everything there, he set out in search of a Shaikh who could teach him Allah’s Zikr and ultimately became the Shaikh of a Silsilah. This sure prescription and perfect cure transformed the nomads of Arabia, through their perfect mentor^-SAWS, into guides of the whole world. They started curing ailing hearts and reviving dying souls. This excellence persisted during the time of the Companions, the Taba'in, and the Taba' Taba'in. Even after them, there remained such great people in every era, who initiated revolutions and changed the course of time, but they were very few. The excellence to illuminate the heart of every visitor had ended with the Taba' Taba'in.

History bears witness that, in later times, no Shaikh has illuminated the hearts of all his visitors. It is possible that all of his five hundred thousand students were reformed, it is also believable that they acquired religious knowledge, learnt and practised oral Zikr and became noble. However, there may be only five who experienced spiritual feelings, illumi­nated Lata'if and acquired meditations. Gradually, the number of such fortunate people became even fewer. Scan the pages of history of the past fourteen hundred years! The Sufis agree that, Shaikh Abdul Qadir Jilani^-RUA is blessed with the highest spiritual status and stations, in the whole Ummah, after the Taba' Taba'in. But, how many of his students did he grant the Robe of Permission and how many people derived spiritual beneficence from him? It is correct that innumerable people benefited from him, reformed themselves, became righteous, acquired religious knowledge from him, but only a select few received the wealth of spiritual beneficence from him.

A vendor used to sell bread. He would preserve his daily leftover stock and sell it for double the price the next day. If he sold the fresh ones at fifty Paisa per bread, he sold the stale ones for a Rupee each. Someone asked him, “Are you crazy? Who would buy stale bread at double the price of fresh?” He replied, “This bread is not stale. It is nearer to the time of the holy Prophet^-SAWS, by one full day, than the one you consider fresh. If you think it’s stale, don’t take it; I would eat it myself.” If you take three centuries of Khair ul‑Quroon out of fourteen centuries, it is after eleven centuries that this wondrous event has repeated itself. Owaisiah Mashaikh have come before also, I have mentioned a dozen; Shah Wali Ullah has mentioned many Salasil in his al-Intebah fi Salasil Aulia Allah. Even that is not complete, because they number in hundreds and cannot be counted. He writes about the Owaisiah Nisbat, “They are strange people. When they disappear, they com­pletely vanish from the surface of the earth. It is as if a flowing river is absorbed by a desert and it just vanishes. But when it springs forth, it inundates the whole area, satu­rates everything and blossoms everywhere.”

It is strange that eleven centuries after Khair ul‑Quroon, Allah granted this blessing to Hadhrat^-RUA at the end of the fourteenth century. I have mentioned this fact many times. Some religious scholars have criticised me and have written to me that I aggrandize my Shaikh under the influence of my love and respect for him. I replied, ‘Please show me a single person of such eminence in history after the Taba Taba'in.’ - nobody responded!

It is an historic fact that, once again, Allah raised a servant of the Holy Prophet Muhammad^-SAWS, who infused spiritual feelings into the hearts of everyone who visited him. He illuminated the heart of every male, female, young, old, educated, illiterate, wealthy and poor, who came to him. This Sunnah was prevalent during the Prophetic era, the time of the Companions and theTaba'in. The Taba' Taba'in similarly acquired this blessing, but the later generations were not so blessed. If the muggers and robbers of that age were reformed, we the muggers and robbers of this age have also been reformed. If the reformation of the Arabs of that time was a miracle, the reformation of people like me is also a great Karamah of the present time, - this is not a small event. Of course, the pas­sage of time and distancing from the Prophetic era has its own effect, and this fact must be recognised. By Allah’s Grace I have spent fifty years of my life in this line, this is indeed a long way. I have observed during these fifty years the effects of time and the deterioration in the qualities of men. Some of those students with whom Hadhrat^-RUAhad worked hard for years and had taken them to high spiritual stations also fell prey to the fallacy of their own greatness and were destroyed. Hadhrat^-RUA left this world in 1984 and that was twenty years ago. Leave aside the effect of time and the reduction in the capacity and resolve of men. I have been observing with surprise why some of our stu­dents with whom we have worked hard for decades suddenly slip back to zero. I have been trying to figure out the reason, there may be some fault in me; probably, this could be the effect when men like me occupy the seat of Mashaikh. Then I remembered that such accidents had happened during the time of Hadhrat^-RUA also.

I remembered a story that Hadhrat^-RUA used to narrate, some of the friends who are sit­ting here may have heard it too. There was a criminal who had devised a way to escape the law. After every crime, he would escape to the circle of a Sufi saint and stay there as a student. There, he learnt the names of the Lata'if and of the Maraqbat, obviously with no noble intent, only because he just happened to be there. His crimes continued to grow and he realised that his present hideout wasn’t safe anymore, so he fled to another state, where he disguised himself as a Sufi saint and setup a cottage in a jungle on the bank of a river. Gradually, people learnt that a man of God had come to their area, so some of them came to him. He knew the names of theLata'if and of the Maraqbat up to Salik al‑Majzubi, so he put them to Allah’s Zikr. Some of his students were blessed with Salik al‑Majzubi and were also blessed with Kashf. They thought, ‘We have been blessed with such high stations, let’s try to see the spiritual status of our Shaikh, after all, he must be far ahead of us. Let’s see how Divine lights descend on his Qalb.’ They tried their best, with their maximum spiritual ability, but could observe nothing (because there was hardly anything to observe) and they felt disturbed. One day, they respectfully submitted to their Shaikh, ‘We have tried our best but we have not been able to identify your spiritual stations, may we request you to tell us yourself.’ Hearing this, he wept and replied, “I cannot understand the Favour of Allah and kindness of the Holy Prophet^-SAWS. What to talk of spiritual stations, even my Lata'if are not illuminated, I am nothing but a runaway mugger and thief from the next state! I have only disguised myself as a Sufi and had thought that I shall thus keep you falsely occupied, but Prophetic blessings started reaching you directly through your sincere desire. I have no contribution in your excel­lence; here I am, as empty as I was, ever before!” Hadhrat^-RUA said, there and then did they all raise their hands and humbly supplicated, “O Allah! Please do not deprive the person who has brought us to You!” In an instant, Divine Grace pulled him up to the highest spiritual stations. Hadhrat^-RUA had narrated this incident many times. Then did I realise that this excellence is related to the desire of the longing heart. ‘I comfort the one who craves for Me. I Myself bring near a heart that beats with Mysincere desire.’ How beau­tifully does this incident illustrate the interpretation of this Divine verse! It’s been a whole lifetime now. People of eminence, about whom we could never imagine, forgot Allah’s Greatness and fell prey to the fallacy of their own grandeur. If one can save only himself, even that is a supreme Divine favour. It is my responsibility to teach Allah’s Zikr to everyone who comes, but my trust has been breached so many times that I don’t feel like trusting anyone anymore.

Someone wrote to Maulana Ashraf Ali Thanvi, ‘I habitually commit a sin of backbiting people. I indulge into this nefarious practice wherever I sit, and feel totally helpless that I cannot get rid of it.’ He replied, ‘Start highlighting the disadvantages and evil effects of this sin before others and invite them to repentance. Nobody else may accept, but you would surely acquire the strength to leave this evil habit. It will go away.’ But now even this formula seems to have lost its effect. How many people go for Tableegh (preaching) for forty day, four months or even a year, but return unaffected! A per­son would neither refrain from telling lies nor from under tipping the scales. He returns with even less virtue than he had carried forth! Even this sure prescription of religious scholars, ‘repentance through preaching’, seems to be failing now. The Gracious Lord said, ‘Surely, Salah prohibits from lewdness and evil’, yet apparently, even the most adherent to prayers are sailing in the same boat with the evil doers. Mosques are over­flowing at the times of Salah, but does anyone trust a storekeeper who offers prayers regularly? Does he speak the truth? No! Even Salah has not produced any change in him!

Allah has made Hajj an obligatory worship. The Holy Prophet^-SAWS has said that the person who performs Hajj even once in his lifetime becomes like a newly born baby - ab­solved of all sins and evil. The meaning of this absolution is that now he starts treading the path of virtue. People go for Hajj and return as unaffected as if they had gone for a picnic. They go with pomp and show and return with greater pomp and show; they are garlanded, bands play welcome tunes and feasts are arranged as if they have returned after conquering some enemy fort. Exorbitant expenditure is incurred on departure and arrival ceremonies. Hajj has become more of a ritual than worship. Gratitude and humility give way to exhibitionism, and the person becomes even worse than before. Now, people die when they take a medicine once used to revive the dead. Remoteness from the time of the Holy Prophet^-SAWS has ushered an era of strange deprivation. There was a time when Kufr, hiding in any corner of the world, trembled due to the greatness of Muslims. Now non-believers kill Muslims for game and sport, like hunting in the jungle; like farmers killing jackals. They drag Muslims out of their homes and just kill them. It is because the gal­lantry and valour of a Muslim depended on the strength of his relationship with his Holy Prophet Muhammad^-SAWS. Our hearts have since broken this relationship, we are left with only rituals without reality, our hollow claims have brought us nothing but shame and disgrace.

If this be the condition of today’s people, whom we have tried to reform for twenty or thirty years, what would be the condition of those who have had no such exposure? One of our associates is a somewhat difficult person. He lived in the house of one of my friends who was a judge of the High Court. He neither paid the rent nor vacated the house. Once he shot the judge’s dog. The judge felt duly annoyed and came to me complaining, ‘He is your student, performs Allah’s Zikr and yet he has killed my pre­cious dog!’ I told him, ‘You should thank Allah that he performs Zikr, else he would have shot you instead of the dog!’ But, if such is his condition with Zikr, what would it be without Zikr?’ If the disease of a sick person is increasing even when he is under medi­cation, what would be his condition if he stops taking the medicine? However, those who are sincere in their desire, are reassured by the Divine promise, ‘I would certainly show My Ways to the heart that desires Me.’

My brother! Everybody condemns the world, yet covets it at the same time. Everyone, even the scholar and the spiritual leader, highlights its evils yet hankers after it. The disciple donates ten rupees to his Shaikh to buy his prayers to amass a million, while he also has the worldly benefit in his sight. Without exception, everyone decries it, but they are also dying for its attainment. The greed for worldly accomplishments has taken the place of Divine love. The obsession for worldly possessions has taken the place of love for the Holy Prophet^-SAWS and the desire to acquire his blessings. While, in actual fact, each drop of water and every grain of food is divinely apportioned, and everybody most certainly gets his share under all circumstances. ‘No soul can leave this world before con­suming the last drop and grain of its apportioned sustenance.’ Nobody consumes anyone else’s sustenance, nor can anyone leave his own behind. Yet, everyone is amassing wealth and possessions by every possible means, and is still out to snatch anything from each other. What would be the result? The politicians, military rulers and the scholars are looting, all alike. The teachers are receiving their salaries regularly, but don’t teach. The shopkeeper sells items of ten rupees worth for fifty rupees. When someone returns from Hajj, people don’t ask whether he performed the Hajj rites and rituals properly, they ask him how much gold and merchandise he has brought. All of this is going on Allah is so Gracious thatHe keeps the lamp of His guidance shining through the dark­ness of every age. During these days, He has re-ignited the lamp of the Owaisiah Connec­tion. How much light can anyone draw, depends on his desire and kismet!

This is my request as well as my prayer that Allah grants you sincere desire. Try to make your desire pure. One may not be loyal to anyone in this world, but one should be loyal at least toAllah and his Holy Prophet^-SAWS. To err is one thing, but to completely malign your intention is something else. To err is human: one should acknowledge one’s mistake, repent and seekAllah’s forgiveness. But it is totally unfair to use Allah’s name to extract money or to establish one’s own greatness or to govern others. It is Allah’s favour if someone is assigned a duty, he should realize that his responsibility has in­creased; he shouldn’t try to become a demigod himself. This time is far from the time of the Holy Prophet^-SAWS, and there is deterioration in the behaviours of people. We are under a test; only those who trust Allah will succeed, while those who remain uncertain will be the losers, because no one can help in this trial except Allah. I request you to purify your desire, this is certainly within your control. Make your desire and quest pure, Allah will reward you abundantly. I pray that Allah grants pure and sincere desire to all and re­wards everyone with His love and nearness to Him as well as the nearness to the Holy Prophet^‑SAWS. Ameen.

The Purity of the Relationship

Translated Speech of His Eminence Ameer Muhammad Akram Awan - Shaikh Silsilah Naqshbandiah Owaisiah.

We show Our ways to those who strive for Us.

This Quranic verse is apparently a simple sentence, but it points to the most difficult course of human life. It is human nature that man wants some invisible power to respond to him, protect him and help him in the time of need. In fact, this is an echo of our long­ing for Allah, placed within our subconscious by Him, because mankind is not any insig­nificant unit of creation. The whole universe, the Realm of Creation and the Realm of Command, all remain attentive towards this single entity. The revolution of the sun, moon and stars, and the attention of the whole universe is focused towards this tiny star known as earth. All of them cast their effects on it and cause changes on it. In reality, the earth is the focus of all activity taking place in the whole universe. The Almighty says while mentioning about this earth: All that is in the earth has been created for you. Earth is the centre of attention of the whole universe; Allah says, ‘I have made for you all that grows on the earth as a result of the movement of the universe, the heat of the sun and the changing of the seasons.’ There is a principle of philosophy that, if a person meditates in soli­tude that he is the only person living on this earth, he would realize that the sun continues to rise, clouds shower rain and the earth keeps spreading its benefits only for him – the lone dweller. This whole range of blessings is the lot of every single human being.

Allah has assigned much importance to a human being. He has put something differ­ent in him, than His remaining creation. There are two realms in the universe, the Realm of Creation (Alam-e Khalq) and the Realm of Command (Alam-e Amar). The Realm of Command starts from where the Realm of Creation ends. The Realm of Creation is ephemeral and temporary, and is destined to an end and destruction. Command is a Divine Attribute; the Divine Being is Eternal and so are all His Attributes, they are time­less and endless! Therefore, the Realm of Command exists from the immemorial to eter­nity, it is everlasting. The Supreme Lord created man as a mixture; He created his body from the Realm of Creation and infused a Rooh into it from the Realm of Command. How was the Rooh created? This is beyond the scope of your knowledge. It is sufficient for you to know that it is from the Realm of Command and is thus eternal. Once established, the Rooh-body connection assumes such strength that the body becomes useless without its Rooh, and, the Rooh is equally helpless without its body; it can’t operate independ­ently in this world of cause and effect. Due to this connection, the human body will con­tinue to exist forever alongwith its Rooh. When the Rooh of a person separates from his body, he is absolved of all religious and worldly obligations, but the Rooh retains its con­nection with each cell of the body, in whatever condition and wherever it might be, even if the body is burnt or eaten by a beast. The body may be reduced to any form; its parti­cles continue to exist. If the Rooh is in Illiyin (a high station of Divine Bliss), each cell of the body enjoys the bliss of those Lights and Blessings that keep descending on the Rooh. But, if the Rooh strays from its path and is lost in the wilderness, each cell of the body experiences, through their relationship, the effects of all of the troubles that the Rooh faces and all of the difficulties that it encounters.

On the Day of Resurrection, the body will be restored and the Rooh will flow into it. The holy Prophet^-SAWS said the twain would quarrel in front of Allah. The Rooh will complain, ‘O Allah! I am from the Realm of Command, I am pure in essence as well as in nature. The fault is because of this body; when it joined me, it dragged me (under its physical impulses) to Your disobedience, and thus abased me also.’ The body would wail on its own, ‘O Allah! I was a collection of mere dust particles, I had no knowledge of any good or bad, each of my particles performed Your Zikr. The fault is because of this Rooh.’ Almighty Allah will ask them to watch what unfolds before them. They will see a beautiful, fruit-laden garden with two men in it, one disabled and the other blind. The disabled man will tell the blind man, “All of the trees in this beautiful garden are laden with ripe fruit, but I can neither climb nor pick them. You should pick them.” The blind man will reply, “How can I pick fruit, when I can’t see anything?” Then they will sit down to devise a plan. The disabled man will ask the blind man, “If you climb onto my shoulders, will you pick some fruit?” “Of course” whispers the blind man. The blind man then climbs onto the disabled man’s shoulder and together they pick the fruit. Almighty Allah will now ask the Rooh and its body, “Which of these two is blameworthy?” They will submit, “O Lord! They both are rascals of the same grade.” Almighty Allah will say, “This is exactly your relationship. The Rooh couldn’t have done anything independently without its physical body; similarly, the body would have been lifeless without its Rooh. Whatever you did, you did it together and were lost in the pursuit of worldly pleasures. I granted this blessing to man and illuminated his dust particles with Refulgence from the Realm of Command, because Iwanted his heart to be My home. He should not only know Me, but recognise and love Me. He should not only love Me, but crave after Me passionately, to the extent of madness! He may lose his life but shouldn’t forsake his love for Me. If it goes that far, he has defeated even death!”

Don’t call those slain in the cause of Allah, as dead. Not only calling them dead is prohibited, but also thinking of them as dead is also forbidden. Your rationale for life is that you eat and move around: they also eat. Whatever you eat of grain, fruit or meat is a product of dust; you consume dust, they consume Noor (Divine light). The acme of hu­man excellence lies in the acquisition of a passionate longing for Allah. Man should be willing to forsake both worlds, but should never forsake the love of Allah and the love of His holy Prophet^-SAWS: and the name for all love is Muhammad^-SAWS! If you take this name out, then there is nothing but hate in the whole universe. There is no concept of love outside of this blessed man; there has never been, nor shall there ever be any love without him! Every Prophet, from Prophet Adam^-ASto Prophet Isa^-AS was in the Ummah (followers) of the holy Prophet^-SAWS. They had taken from him^-SAWS all of the love that they had distributed, and when he^-SAWS himself arrived, there remained no requirement for another Prophet. That is what is meant by ‘The Seal of Prophethood’. Suns have risen before him also; they shed their light, illuminated their environment and set finally. But, our sun shall never set after its rising, it shall remain on the horizon forever. There remained no requirement of any other Prophet after the advent of the holy Prophet^-SAWS, because when the sun rises, all other lights are extinguished. The holy Prophet^-SAWS said, “Allah made a very beautiful building of Prophethood; it was complete except for one brick, and I am that brick. The building has been completed with my advent.”

Do you know what is love and what is the effect of love? Love is a relationship that binds the lover helpless and overwhelms his personal likes and dislikes. Since the Begin­ning, members of the human race have developed all types of relationships with one an­other, including those of love and affection, and will continue to build such relations till the End. Why is it that some of them are famous in the whole world and are known inter­nationally, even in foreign folklore. Such numbered people were men and women like others, with nothing special about them. However, their mutual relationship had con­sumed them to the extent that they lost all consideration for their respect, comfort or family. And what is that love which doesn’t drive a lover crazy; how can soundness of mind co-exist with any claim of love?

The most difficult task undertaken by the Prophets (which no one else could accom­plish) was that they joined man with God. They salvaged him from the darkness of Kufr, brought him before Allah, and taught him to communicate directly with the Lord of the universe. The holy Prophet^-SAWS retrieved people from idol-worship, polytheism, Kufr, wine, theft, mugging and every possible vice, and joined them withAllah. He^-SAWS never bade them to worship his person, but said, ‘I worship Allah; so should you, alongwith me.’ This taste of Divine gnosis so charged that handful of nomads that they rose from the desert and spread the Light of Allah’s Name to every corner of the globe. Don’t for­get that superpowers existed even at that time; there were mighty empires, huge armies, strong nations with specific civilizations and customs. But Allah’s love spread like a wave creatingHis lovers in the whole world. Each lighted candle kindled the next and their light illuminated each corner of the globe. It generated such continuity that the call for prayers is resounding at some place on the globe at every moment. There is not a sin­gle moment when the Azan is not being called somewhere on the surface of earth. Out of the five calls for prayers, one is being called somewhere. If you survey their timings through a computer, you will discover a perfect harmony; from somewhere on the globe a crier will be calling people to Allah, at every moment. How strange! The holy Prophet^-SAWS had called to mankind, ‘Where are you straying? Why are you sad or wor­ried? Just takeAllah’s love and forget all worries.’ The poets have interpreted love in their own words and ways, but the central point is that, let anything happen, let the great­est calamities befall, let the greatest loss be met, let prestige, power, respect even life be sacrificed, but the fervour to meet the beloved should never slake. This feeling was in­spired by the holy Prophet^-SAWS and the Mu’azzin (the caller of the Azan) who invites everyone to it. I was myself amazed when I discovered that there is not a single moment in which the Azan is not being called somewhere on earth…Allah-o-Akbar, Allah-o Akbar (Allah is the Greatest, Allah is the Greatest). But, if the caller of the Greatest Being, Who has created all blessings and has reserved a place for Himself in human na­ture, is calling us every moment and we have no time to listen to his call, then what type of Islam is this and what type of Muslims are we? It is not claim but conduct that matters. Nobody will care for superficial Islam on the Day of Resurrection. The whole world, not only us but even the previous Ummah, look towards intercession by the holy Prophet^-SAWS. When people rise on the Day of Resurrection, everyone will want to reach the holy Prophet^-SAWS and come under his flag. Everybody who claims to be a Muslim would run towards him, creating a great rush and hassle. The holy Prophet^-SAWS would stop them and submit in the Divine Presence, ‘O Allah, take these people out of my sight. My whole life was spent in implementation of the Quran while this is a crowd of people, who had expelled the Quran from their lives. They have nothing to do with me. Don’t let them come near me. Drive them away to wherever You like.’ Can anyone imagine the bitter regrets of such rejected people?

So the demand of love is that one’s whole life should be spent according to the Quran. It is not the type of love that flourishes in solitude or under cover or in abstinence from all worldly business. This love demands that every business of life should be conducted according to the instruction of Allah and His holy Prophet^-SAWS. Such love denotes eternal life and raises man to an acme where his daily routine is made in the Divine Presence. What a level of greatness for man that even his timings of rest and work are decided by AlmightyAllah…you can eat this, but can’t eat that; you can put on this dress, you can’t put on that dress; you should say this, but shouldn’t say that; talk to this person politely, but chop that fellow’s head off. At one place, his action of restraint is liked; at another place his act of killing someone is liked, and at yet another place his act of self sacrifice is appreciated. So, the important point is not what he did, but who ordered that act and how sincerely he could accomplish it. What a great honour for man that he sleeps and wakes according to Divine Command, thinks according to Divine Will and acts according to Divine Pleasure! However, if someone leaves everything and just sits tight, he is doing something ludicrous. Earning Halal Rizq is as obligatory as any other worship like Salah, Saum, Zakat or Hajj. One only gets that which He gives, but it is worship to make this effort. Likewise, it is man’s responsibility to strive to establish the truth; of course, it is He, Who will make things happen: that is decreed!

My brother, I am talking fiction. Where can you find such people during this time? Nowadays, people love Allah for their own benefits; they have made it into a business. Man wants to establish a relationship with Allah on equal terms: I will offer Your Salah, You provide for my children; I shall offer Your Salah, You make me profitable in my business; I shall offer Your Salah, You cure my disease: this is pure trading! Man has placed himself on a footing equal to his Lord, because trading is done on equal basis! In any case, this is our responsibility and duty. We weren’t men of that calibre, but once assigned, the duty has to be carried out. We have to say these things. What happens then is between Him and His slaves. Our wish is thatHe grants sincerity and pure long­ing to everyone; once the desire is present, the doors start opening automatically. How many letters have I receive that say: I can’t perform Zikr, I experience a stream of stray thoughts during Zikr; I miss Salah; this happens to me, that happens to me…how can I answer such questions? It is not that you can’t perform Zikr, but the fact is that He doesn’t allow you to perform Zikr. Now what can be done? You could have done some hanky-panky; He didn’t like it and said, ‘OK, remain without Zikr’. You don’t feel like offering Salah; probably you tried to do some trading with Him during Salah, and He said, ‘OK, you can leave it, My Arsh is not going to fall, if you don’t prostrate before Me’. It is His promise that anyone who loves Him purely, those who strive in Our way…I open My ways for the one, who craves for Me. Then, why is your way closed, why do your and my ways get closed? When He says, ‘I open the ways for him, he who yearns for Me’…He has not specified any number, it can be a thousand ways, it can be millions of ways, it can be innumerable ways. But why does our way get blocked? Sometime, it is Shaitan who is whispering evil thoughts, sometime we feel lazy, now we don’t want to do Wudhu, now we don’t want to pray Salah. Why? Probably we made a mistake about ‘…for Us’; at some place we tried to trade with Him. But why should He trade with us? Why should the Creator care for His creatures? He is not dependent on us; it is we who are dependent onHim, but we have forgotten our place. Allah is Independent, while you are depend­ents. He is Absolute and Independent, while you are ever needy and dependent. Need and dependence is your nature.

When one starts slackening in Zikr, misses Salah, errs in his dealings and commits sins, this indicates a decrease in the longing for Allah. Whenever that happens, turn to Allah, repent and pray, ‘O Allah! I am stupid. I don’t understand the importance of longing for You. Grant me that longing for You, the desire of longing for You and the ­awareness and comprehension of longing for You.’ If you ask me, what will I do? If you request someone else, what can he do? All are alike; all are dependent and all have to make a request there. What He likes most is when some servant of His takes his prob­lems and difficulties to Him directly. He wants…every slave should come to Me di­rectly; talk to Me, establish a relationship with Me and share his problems with Me. Then, it is between Me and My slave! When a relationship is established with Him, problems remain problems no more; who cares about problems? You know, doctors in­ject or spray anaesthesia and then operate; they slit, tear and cut but there is no feeling of pain. If a medicine can have so much effect, how would a bearer of Allah’s love feel any pain of problems? All problems eventually fall back without causing event the slightest pain. The greater the degree of nearness, the more delicate this relationship becomes.

I pray, but I am not happy; I feel this is my failing and the failing of all of us that we are doing nothing. Our existence has no bearing on the history of humanity; it has no ef­fect on national life. A whole world acknowledges the love relationship of Majnoon with another mortal; and here we are, in the thousands, who claim a relationship of love with Allah, but nobody knows us. And we continue to complain: I slacken in Zikr, I miss Salah, I can’t do this, I can’t do that. What is this love and which type of fondness is this? It indicates that something is lacking somewhere!

My brother, I want…may it happen that His love is found in every home, street and city. May the hearts of Muslims nurture His love once again! A revolution is initiated and a change is brought purely for Allah, His Messenger^-SAWS and Islam. Otherwise, just visit­ing places or writing in newspapers is of no consequence, whatsoever. This change depends on the sincerity of our intentions and the purity of our longing. I wish I can infuse this in your hearts. May Allah grant my wish; every heart acquires this love-pain, takes it along and distributes it far and wide! May it create a world of people, whose every action is for the good pleasure of Allah and in adherence to His Messenger^-SAWS, those who don’t care for anybody else! Such are the people who keep the thrones of mighty emperors on their tip-toes.

The Positive Change

Translated Speech of His Eminence Ameer Muhammad Akram Awan Shaikh Silsilah Naqshbandiah Owaisiah

If a person, who doesn’t have the sense to live properly in this world, considers him­self a good Muslim, he is sadly mistaken. He can be a Muslim though, but never a good Muslim. This is because the real Muslims, nurtured by the holy Prophet^-SAW, were great men of reason, research and science, who spread the light of real knowledge and civilisa­tion in the whole world. During the present time, different forms of government have been adopted by various countries; some practise communism, others socialism, while many praise and follow democracy. Even in our country, all and sundry admire democ­racy, but somehow the democracy of each country is different. Pakistan’s democracy is different from the Indian and the French is different from the British, while the democ­racy of its champion America is different from all of them. There is no consensus even on this popular form of government.

The Muslims, educated by the holy Prophet^-SAW, were the first to present the concept and form of a model state to the world. The basic structure of government was devised by the Noble Caliphs. The state was centrally ruled by one Ameer, and its subdivisions (known as provinces) were administered by governors. The state maintained two forces: the police, to maintain internal law and order, and the Army, to counter external aggres­sion. The justice department was an independent organisation having the authority to im­peach both forces, as well as the government, and even the Ameer. A measurement of the land and its division in administrative districts and subdivisions was undertaken during the time of Caliph ‘Umar Faruq^-RAU. The Revenue Department was established during his rule, even the Secret Service or the Intelligence Department was also founded by him. The manufacture of gunpowder and the concept of naval warfare were introduced by the Companions. The basic structure of a government has remained unchanged ever since. The government may be communist, socialist or democratic; it may follow any ideology, but it has to conform to the basic design of government introduced by the Companions. The concept is so perfect and practical that nobody, to this day, has been able to add or subtract anything from it.

Muhammad Bin Qasim (May Allah shower His Infinite Mercy on him), the great Muslim general, who brought the Light of Islam to the Indian subcontinent, fell victim to the political upheaval, was recalled and sentenced to death. The warden of his prison could not reconcile himself to the thought of sacrificing a general of his calibre, only for the sake of political rivalries. On the eve of his execution, the warden arranged for a horse and went fully convinced and prepared to helpMuhammad Bin Qasim to escape. When he opened his cell, he found the general drawing lines on the floor with a piece of charcoal. “It’s good that you came.” said the general, “Sit down and try to understand this.” “We don’t have much time. We can talk later. Just come out with me,” said the warden. “Where to?” inquired the general. When the warden explained the escape plan to him, he said, “If I wanted to escape death, I wouldn’t have returned from India. I certainly pos­sessed greater strength than the present government. However, that would have sparked internal fighting within the Muslims and I cannot think of causing dissent in the Ummah, for the sake of one life. Thank you very much but I cannot flee to save myself. That should satisfy your anxiety. Now sit down and listen to this.” Pointing to the drawing on the floor, he continued, “This is the drawing of the catapult currently in use, which is, somehow, not very accurate. If it is modified according to my drawing, I am sure it would become more accurate, longer-ranged and thus more effective.” “Strange indeed,” mur­mured the amazed warden; “most probably you will not see the light of dawn tomorrow. Of course, Allah can do what He likes, but you are likely to be put to the sword before sunrise. Now what are you going to do with this sketch?” The general replied, “You think the whole Ummah is going to die with my death? No! They have to live till the Last Day and I must continue to think for them. Give this drawing to someone who can benefit the Muslim Ummah.” That was the level of greatness of the people trained by the Companions. They were the pioneers of civilisation; they changed the entire economic system of the world. Today, we are caught in a web of an economic system spun by usury and inter­est. We argue that this is the universal financial system and we can neither change it nor escape from it, and if we try, we would isolate ourselves and ruin our international busi­ness. But we forget that the same system was in vogue at the dawn of Islam. Didn’t the Companions change the entire economic system of the world? You can never change any system by only highlighting its flaws and persuading the people to discard it. No! If you want to change any system, you must offer a much better system as its alternative, and that is exactly what they did. They presented a perfect economic system that heralded un­paralleled economic prosperity in the world. It is on record that during their period, the rich and wealthy searched in vain, for the needy and destitute to accept their alms and Zakat. Every member of the society earned enough through labour, service, agriculture or business to suffice his needs. That was the reward and singular success of the system presented by the followers of the holy Prophet^-SAW.

The world has used the original ideas and concepts of the Companions to develop modern systems. Look at the mail system, for example. The Muslims had developed a perfect mail system during their time. They had established posts after every fifteen to twenty miles along the entire mail route. Each post held about twenty horses and riders. Each courier was responsible to carry the mailbag at top speed, non-stop to the next post, where another courier was already mounted and waiting. This arrangement delivered the mail to distant destinations within a short time. The Muslim forces, busy in far-flung areas remained in constant communication with the Centre. Those operating in the Per­sian and Roman theatres could seek instructions from the Centre within one day. Even India was connected with the Centre through this mail courier on horseback.

The whole universe has been designed to serve just one human being and a Muslim is not just a human being, but the real human being. A person who doesn’t acquire the Light of Faith is not worthy of being called a human being. What happens if the real human being evades his duty? This complacency stems from a notion that worship alone consti­tutes the whole Deen. After prayers, a Muslim feels satisfied and relieved of his religious obligations: that is a slipshod Islam. The real Islam expects you to fly the most modern aircraft after completing your prayers and also pioneer the latest technological research and development. After all, why can’t a Muslim invent new things like a non-Muslim can? The intelligence quotient of a non-Muslim is decidedly lower than that of a Muslim. It is because the Light of Faith not only illuminates the heart but also enhances the mental faculties. A non-Muslim requires greater time and effort than a Muslim to understand and comprehend. That has also been my personal observation during my travels around the globe. However, the problem with us Muslims is that we pay no attention to this side. Naturally, you cannot learn anything without effort.

The second and more important point which needs to be clearly understood is that everything is lawful in Islam unless otherwise specified. For example, a swine is com­pletely prohibited in Islam. Therefore, its flesh, hide and its trade in any form is also pro­hibited. That is not the case with arms and ammunition, these are not inherently prohibited. You can use them for Jihad or for mugging or for murder. It is their use that will determine their legality. If a Kafir uses modern technology to propagate his secular ideology and other evils, why can’t you use that technology to preach the truth and virtue? Would it be sane to try to eliminate technology from the world? Should you then vacate this field for non-believers? Isn’t it a pity, that at a time when nonbelievers are launching satellites to conquer space and claiming to land on the moon, we can’t use even the simplest technology? What type of Islam is this and what service are we rendering to our religion? Aren’t we a liability and a stigma for Islam? Ignorance and inefficiency are neither virtue nor piety. The real piety and virtue is that whilst you may be capable, you willingly abstain from evil and direct your potential to a noble cause. If you claim that a blind person is very pious because he doesn’t look at any evil, it is an absurd claim because the poor man can see nothing even otherwise. Similarly, an old man may become virtuous because he can sin no more; but that is no credit to him. Be strong, but prefer good over bad by the strength of your conviction. The world should respect you and be impressed by your knowledge and strength, but should feel equally reassured and secure that you will never use your strength for an evil cause. To lag behind in knowledge is not Islam. Unfortunately, we have not kept ourselves abreast with the latest knowledge and advancement. In response to our insistence to eliminate usury from the economic system, our Muslim rulers demand an alternate interest-free system, but our scholars have failed to provide a practical, workable substitute. Our demand to implement Shari‘ah in the country is similarly repulsed, because we don’t adhere to Islam in our practical lives. We prefer to follow our customs and traditions instead of the Sunnah, because we feel that our age old customs earn us greater honour and respect. How can we ask the rulers to enforce an Islam that we don’t even practise ourselves? If a person cannot implement Islam on his six-foot body, what right does he have to demand its implementation on the whole country?

Why doesn’t any positive change begin within us? Why do we exhibit this visible paradox in our claim and conduct? Probably it is because we think that worship alone is the entire Deen. The holy Prophet^-SAWcould mend his shoes and stitch his clothes. He brought groceries from the market and helped his noble wives in preparing food. He could do all the routine domestic work with his own hands, even when he was fully committed in his mission to replace the existing systems with the best and most perfect social, economic and political systems in the world. The blessings of his systems bene­fited the believers and others alike. Even non-believers adopted his principles and brought their countries under the blessed umbrella of Islam.

If you go through the history of this subcontinent, you will find thatMuhammad Bin Qasim had landed on the shores of Gawadar with only a few thousand soldiers, but he did not require any reinforcements to conquer the whole country. The natives were greatly impressed by the conduct of Muslims and realised that the Islamic way of life was far better than their own way. They decided to adopt it voluntarily and joined with Muhammad Bin Qasim to spread that Light farther. But, who had given this way of life to the Muslims? It was of course, given by Muhammad^-SAW, the Messenger of Allah, and practically implemented by the Righteous Caliphs^-RAU. If however, they were also weak Muslims like us, and didn’t carry the Light of a new civilisation with them and were un­able to respond to the problems of the vast horizons that they traversed, then, who would have believed them and gone along with them? Could they have ushered in the Islamic revolution with the might of their swords? Of course not! They instead, offered an alter­nate system which was visibly far better, easier to follow, and more peaceful than the systems in vogue, and thus successfully redirected the course of civilizations and nations.

Islam has nothing but flowers in its lap. No system offers as much love, peace and comfort as Islam. We claim this because Islam is our religion. But even non-Muslims have to accept that Islam is a religion of love. Islam’s love for humanity revolutionised the concept of warfare and replaced it with Jihad. Previously, wars were fought to anni­hilate, humiliate and plunder the adversary. Islam forbade all bloodshed and plunder, and ordained Jihad in its place. Jihad doesn’t mean destruction of the enemy; it signifies the effort to check the cruel and the oppressor. This effort may start with the word of mouth and may extend to the use of sword; it will continue so long as that evil persists. How­ever, if the oppressor restrains himself, the drawn swords will be returned to their scab­bards. Even during the heat of a battle, if a non-believer accepts Islam, the Muslim soldier will put his weapon down and embrace him. This concept doesn’t exist anywhere outside Islam. How abounding will be the love of a religion that has replaced hatred with affec­tion, even in its doctrine of warfare? Islam doesn’t condemn modern technology but defines its most appropriate and correct usage; but, if you don’t learn it, how would you use it for Jihad?

Once, I heard a lecture at Lalamusa about the greatness of the Companions. The audi­ence was large and the scholar was making his point forcefully. However, I could restrain myself no more when he emphasised that enemy strongholds and fortresses fell and the non-believers fled just on hearing Companions’ battle cry of ‘Allah-o Akbar!’ (Allah is the Greatest). I told him that he had either misread or misunderstood. The foundations of this religion were fortified with the bones of the Companions. Their blood was used as water and their flesh as cement to raise this building. Some of them sustained as many as a hundred and twenty wounds to their bodies. Yes, their speech had a great effect; Allah was also with them, but they had to endure many difficult trials. Drop the notion that walls collapsed on their shouts only; no, they knew the real technique of knocking them down by force. Each soldier was a strong Muslim in his practical life. Their strategy of war bewildered the whole world; seasoned generals of centuries old mighty empires, failed to anticipate and understand their battle tactics. A renowned Persian general Rustam, completely frustrated and defeated by their superior strategy, passed a venomous remark against them. What he said was Kufr, but it is permitted to quote such nonsense for the purpose of education. He said, “What sort of a man is this ‘Umar? How has he trained the dogs of Arabia? We cannot anticipate or understand their battle moves and formations.” I have quoted this sentence because Rustam is considered an esteemed hero in our society. People name their sons after him, and the government has also instituted rewards and titles bearing his name. I wanted to highlight his opinion about Islam, Mus­lims and the Companions. He was finally killed fighting against Muslims. There is yet another person, Pervaiz, after whom Muslims name their sons and even daughters, while he was the accursed scoundrel who tore the message of the holy Prophet^-SAW, spat on it and trampled on it. He was the only one and the most unfortunate person who disrespected the letter of the holy Prophet^-SAW. When the holy Prophet^-SAW heard of his reaction, he prayed, “Oh Allah! Rip his empire into pieces as he has torn my letter.” Muslims of today, how­ever, continue to name their children after him. What Rustam said was absolute nonsense, uttered in a state of rage and helplessness but it explicitly highlights his confession of the superior war strategy of Muslims. No general of today would dare to cross the vast deserts, even with modern mobility that the Companions crossed on horseback.The blazing oceans of sand, spanning four hundred miles, don’t favour the existence of life in their roasting temperatures. The adventurers, who try to drive through these deserts, carry eight extra tyres for their vehicles. The burning sand doesn’t puncture their tyres but actually melts them. When they manage to cross through, their vehicles are usually run­ning on naked rims because their tyres are burnt en route. The Companions crossed these deserts within a fortnight, while the jeeps of today take much longer.

My brother, our personal weaknesses are contributing towards the weakening of Islam, because we are its representatives. A weak Muslim will mean a weak Islam. The religion will not be recognised and respected if its followers fail to keep pace with modern tech­nology and advancement. Nobody will acknowledge the greatness of Islam if you fail to present better alternatives to solve present day problems. You will have to acquire mod­ern knowledge with the same sincerity and devotion, with which you pray and do Allah‘s Zikr. Your effort to learn, with the intent to glorify and serve Islam, will certainly be graded as worship of a high order, second only to the Fardh (obligatory) worship. If one Muslim offers Nafal (extra) Salah for one hour, whilst the other, after his Fardh (obligatory) Salah, devotes the remaining time to learn modern knowledge with the in­tention to serve Islam and contest Kufr, then the first Muslim will get the reward for Nafal Salah only, while the second would get the reward of Jihad. Don’t disgrace Islam, don’t make it weak and subservient. Strive for its respect and honour. Become its sharp intellect, clear sight and strong arms. Acquire modern knowledge and use it to serve the cause of Islam. During one of my visits abroad, I learned about an education system recently introduced in the USA which significantly increases the IQ and memory of children, I immediately ordered one package for our school. If a non-believer can learn faster, why should Muslim children lag behind? We are also introducing the computer into our Academy. We may be able to educate our children to understand, use and ulti­mately design such modern machines. Try to keep abreast with modern knowledge and technology. It becomes a Jihad if undertaken to serve the religion. Don’t feel satisfied that we have fulfilled our religious obligations by offering Salah only. Our Salah is the means to establish our personal relationship with Allah, it doesn’t glorify Islam in any way. How should the effect of this relationship be reflected in our lives? As a rule, a person who claims a stronger relationship should be a better person with a greater potential to work for Islam. May Allah make everyone who offers Salah a better, practical Muslim than the one who doesn’t and may every Muslim acquire greater knowledge than a Kafir!

See this point from another angle. Some of the worst enemies of Islam, those who left no stone unturned to efface Islam, were taken prisoners during the battle of Badar. Those who were wealthy paid a ransom and were set free. The holy Prophet^-SAW decided for the remaining, who didn’t possess anything, that each educated prisoner should teach ten Muslim children as his ransom. That was a time when the Kafirs were instigating and mobilising the whole of Arabia to wipe out Islam. Had the prisoners been put to the sword, it would have reduced the enemy strength by that much. But the holy Prophet^-SAWpreferred the education of Muslim children over the risk of continued insidious enmity by the freed prisoners. If that was the decision of the holy Prophet^-SAW under those precarious circumstances, what stops us from acquiring knowledge? This weakness is not only af­fecting us but it is also causing Islam to woefully lag behind. For this reason, the Muslim Ummah, totalling over two billion, is pathetically subservient to Kufr. When we purchase our locally produced items, we certainly have misgiving about their quality, but we feel completely reassured by the quality of goods produced by non-Muslims. A medicine pro­duced in a non-Muslim country contains pure and correct ingredients, but the same medi­cine produced in our Muslim country contains neither of the two – is this Islam? You may argue that this is the conduct of those people who neither offer Salah nor do Zikr. My question is why don’t pious people, who do both, enter practical life to end the monopoly of bad people and restrain them from spreading evil. Normally you complain that the bus drivers do not halt for Salah. My question is why don’t you learn to drive yourself? You should adhere to your worship as well as drive a bus. Whenever prayer time starts, you can stop at an appropriate spot and invite the passengers to pray along with you. How can good prevail, if good people don’t try to replace bad people in every field of practical life? If you choose not to take your piety to real life, why should you expect the angels to come and put things right for you? I recommend that you should learn all of the business of practical life, teach it to your children and send them as strong practising Muslims to contribute positively in all spheres of life. Our problem is that a Muslim who imparts worldly education to his children, doesn’t teach them religion. As a result, they emerge as the elite, no doubt, but of secular thought and conduct. On the other hand, a father who imparts religious education to his children, who wants to protect them from the evil ef­fects of modern secular knowledge, as a result, he has to remain content by decrying the secular elite that keeps ruling them throughout their lives.

For Allah‘s sake, take stock of yourselves. You are the real asset of humanity. Mus­lims have the potential to hold mankind. But, if Muslims go astray themselves, the rest of humanity has no chance of survival. You are the best of nations raised for mankind, you have been created to guide humanity. All guidance, peace, satisfaction and justice re­quired by humanity, can only be provided by you. However, if you can’t even write your name, how will you guide others – isn’t this criminal neglect? Revolutions are not initiated by words alone. The most difficult task is to bring about a positive change. Mischief and destruction are not difficult jobs. Instigate people with ‘hot words’, give them weapons and just ask them to loot a bank and cause destruction; they will comply without question. How did the Khawarij gain strength? Their only strength was in their slogan: ‘It is lawful to kill people, loot their wealth and take their women’. For this reason, all bandits happily joined their ranks and they gained formidable strength. Destruction is not difficult, but one has to devote a whole lifetime, spending every ounce of energy to bring a positive change. One has to learn, teach others and practically prove that his way is superior, eas­ier, more beneficial and peaceful. That is when people may pay attention and adopt his way. That will create some hope of a positive revolution.

Questions and Answers about Tasawwuf Questions of Ahbab

answered by

His Eminence Ameer Muhammad Akram Awan

Shaikh Silsilah Naqshbandiah Owaisiah

Q 1: Does Zikr by breathing cause any harmful effect to a person’s brain, heart or lungs? Surely, when breathing is done unnaturally, there should certainly be some effects, good or bad.

A 1: There are a number of methods of Zikr, all of which were adopted during the Quroon-e Oola (Earliest Period). The Sahabah (Companions) also did Zikr. However, with a single glance from the Holy Prophet^-saws, their whole bodies had become Zakir (i.e. resonated with Allah’s name); the Holy Quran confirms this fact. One of the attributes of an ideal Muslim stated by the Holy Quran (the Companions being the ideal Muslims of the Holy Quran) is that when he hears Allah’s Zikr or HIS Ayaat (Verses), his head, his heart and the cells of his skin to the core of his heart also feel its effect and resonate. Then, each cell of his body becomes a Zakir, from his outermost skin to the innermost recess of his Qalb. This was the state of the Companions, however, they didn’t have to make any effort to acquire it. One single glance from the Holy Prophet^-saws did the job. The Taba‘in also didn’t have to make any effort, for in the company of the Sahabah, every visitor became a Taba‘i. Similarly anyone who met a Taba‘i became a Tab‘a Taba‘i.

Performing Zikr in the company of a Shaikh is proved from even the Sahabah. Zikr in the presence of the Holy Prophet^-saws, or together in a Halqah (Circle) in Masjid-e Nabvi^-saws is proven from them. Zikr, up to now, has also been curing ailments of the head and heart. This is also our personal observation and we have read and heard of past incidents of patients getting cured by Zikr Allah. I myself have been doing Zikr for the last half a century (and that’s a long time) and have not experienced any ill effects.

Hadhrat ul Mukarram^-rua spent more than eighty years in this world. Till the last day of his life, his mind and heart were better and stronger than those of other people. His memory was vivid and his organs were functioning normally. He spent a lifetime in Zikr, even now thousands are doing Zikr in the same manner without the slightest of ill effects.

As far as breathing unnaturally is concerned, if walking is natural, why will walking quickly or running become unnatural? Similarly, if breathing is a natural activity, why will breathing rapidly be called unnatural? Yes, it can be difficult, but why unnatural? This is just lack of understanding and a wrong choice of words! If the theory of probability is considered, there is a probability of some ill for every action. There is a probability of falling sick after drinking or eating, a probability of the roof collapsing while sleeping or the probability of an accident while driving. Shall we then forsake all worldly activity for fear of some fatal probability?

Q 2: Is there any reference of doing Zikr by breathing either in the Holy Quran or in Ahadith?

A 2: If the Holy Quran gives details of the ways and means to be adopted for Hajj whilst giving the Command to perform Hajj, then all forms and methods of Zikr would also be mentioned in it. Where in the Holy Quran is given the order to draw water from a river or a rivulet for making Wudhu? The Holy Quran gives the aims and objectives only, not the means and methods. There is only one restriction for the means and methods: they should not be against the Shari‘ah. Let’s say we require water for making Wudhu for Salah, should we take it from a person dying of thirst? No. Rather, we should perform Tayyemum. The Holy Quran and the Ahadith don’t discuss specific means and methods, they mention only the goals and objectives. Building a mosque can be an objective, it is for you to decide whether the walls should be of brick or of stone, will they be whitewashed or not, will the plaster be of cement or of mud, will the roof have iron bars or wooden logs. It is childish to ask for the reference of a reinforced-concrete-cement roof in the Holy Quran or Ahadith.

The Holy Quran has clearly and repeatedly commanded, Do Allah’s Zikr frequently. Of all that you do in life, Zikr Allah should be the most frequent act. Do it in any manner under all circumstances: Those who remember Allah standing, sitting and reclining. The Holy Quran has not placed any restriction whether someone is breathing fast or slow, but has emphasised the importance and superiority of doing Zikr with the Qalb. Don’t obey (follow) the one whose heart WE have made unmindful of OUR Zikr. It is a punishment for some fault or sin that a Qalb forfeits its capacity to do Zikr. In this verse, the Holy Prophet^-saws is being instructed not to pay any attention to such a person. Had he been of any worth, then why would WE take out OUR Zikr from his Qalb, such a person is not worthy of attention.

The sayings of the Holy Prophet^-saws are recorded in al Bukhari but al Bukhari was not there during the times of the Holy Prophet^-saws. Where will anyone find the authentic reference for al Bukhari and al Muslim themselves? Our present schools of religion (Madaris) teach Quran and Ahadith. If we wish to search for their references during the times of the Holy Prophet^-saws, we won’t find a single school where one teacher taught grammar only, the other taught only Ahadith, whilst the other taught only Tafseer and yet another taught the memorization of the Holy Quran. We don’t find such departments during that time. We find only one school, with only one teacher^-saws. Battle training was also imparted there, Quran and Hadith were also taught there, all this happened at one place. Why have different departments been organised today? Where is their reference?

All these are means and methods and require no reference. The fact that they are not considered unlawful by the Shari‘ah is sufficient for their adoption. Authentic reference is needed only for goals and objectives and these should be separated from means and methods. As I have mentioned before, performing Hajj is an objective. The person, for whom it is an obligation, must perform it. However, the Holy Quran is not concerned whether someone travels on a horseback, on a camel, by road or by air. His reward will not increase if he travels by air, nor will it decrease if he goes riding a horse, nor will it increase if he goes on foot. In reality, such concepts are the by-products of ignorance. It is Allah’s Grace that HE keeps providing for newer means and resources. Similarly, the objective is to perform Zikr Allah; one can adopt any form and method (permitted by the Shari‘ah).

No scholar of religious knowledge can accomplish literary works with so much of care, logic and authenticity as has been done by Sufis and Mashaikh. The religious scholars have only one source of knowledge, the documentation; while the Sufis have two sources, the documents as well as their acumen or insight. If they happen to take a step against the Sunnah, their Qalb is affected and they immediately stop, realizing it was wrong. In the writings of Sufis, you find that many things that are considered lawful by religious scholars, are regarded unlawful by the Sufis. There are Ahadith about which the Sufis opine that these are not authentic because these don’t reflect Prophetic blessings.

Q: 3 It is quoted in Dalael us Sulook that the breathing of the Holy Prophet^-saws became fast during reception of Divine Revelation, but there is no mention of Zikr in it.

A: 3 Revelation of the Divine Word was accompanied by Divine Refulgence. When Divine Lights descended on the noble Qalb of the Holy Prophet^-saws, the blood became hot, the Qalb started beating faster and the breathing became rapid. Someone has written a book on the life of Abu Hanifah^-rua. Summarising the whole discussion, he concluded that the people who criticise him are not blameworthy. His approach and ability to comprehend and express religious issues is so high that a common man cannot access it and thus starts passing verdicts against him. In the end he has quoted a poetic verse to illustrate his point, ‘Your enlightenment is like darkness to me.’ The same is the case here. There is such a clear and strong reason in Shaikh ul Mukarram’s inference, and you have not been able to see any logic in it! It requires someone's company to develop an understanding for such discourse. Whenever the Holy Prophet^-saws was receiving a new Divine verse, he was overwhelmed by the same state. He^-saws is the source of light, the centre of Divine Refulgence; yet, whenever he received fresh revelation, he experienced the same condition, that is, more heat was generated in his blood, his noble Qalb started beating faster which was reflected in his rapid breathing. Spiritual teachers have reversed this principle, that is, if you breathe faster you will increase your heart rate, invigorating the blood which will, in turn, help in the absorption of Divine Lights (by the Qalb) that are descending on it through the Tawajjuh (spiritual attention) of the Shaikh.

Q: 4 Sufis conduct the Zikr of ‘Allah Hoo’, while this phrase does not exist in the Holy Quran. Phrases like ‘Allah-o La Ilaha illa Hoo’ or those containing the pronoun, like ‘Lahoo Mulk as-Samawaat-e wal Ardh’ do exist in the Holy Quran. Similarly, the pronoun ‘Hoo’ in ‘Qaulohoo’ refers to its preceding word. I don’t understand how an erroneous phrase can become Zikr Allah. What is the use of such Zikr when even the Personal Name of Allah is not recited properly? If you remove the ‘Hoo’ after the word Allah, it will be pronounced as ‘Allah’, which will be correct. Otherwise, according to the rules of grammar, it is a flawed composition.

A: 4 ‘Allah Hoo’ becomes a complete sentence, meaning ‘HE is Allah’. When the pronoun ‘Hoo’ is combined with the word ‘Allah’, it becomes a complete sentence: ‘HE is Allah’. Understand a simple grammatical principle that this is a complete sentence. The pronoun ‘Hoo’ gives it the meaning ‘HE is (exists), Whose name is Allah’.

Q: 5 Is the ‘power of concentration’ related to the brain or the Qalb?

A: 5 There are five senses, one of touch, taste, smell, sight and hearing associated with the human body; there is yet another, a sense of thought also. The information processed by them directly affects the Qalb. If the eye sees something beautiful, a beautiful flower, a lovely picture, the Qalb also feels delighted; if it sees something ugly, the Qalb also feels distressed. If the ear hears something good or bad, or if the tongue indulges in noble or loose talk, the Qalb feels their effect. Similarly, the thought process of the brain also affects the Qalb. When, it is advised to close the eyes during Zikr, lock the tongue, move the body slightly and focus the mind on ‘Allah Hoo’, all these steps are aimed at reducing the external effects on the Qalb. If the Qalb is distracted, it will divide its attention and consequently its connection with Zikr Allah will be lost. It means the Qalb can remain attentive to only one thing at one time. The ‘power of concentration’ is, in fact, one of the yoga practices and worship of Hindus. These are exercises of the brain that are similar to telepathy. This power is attained by focussing the entire mental energy at one point. Such people start with constantly gazing at the flame of a candle for five minutes in the beginning and gradually extend this time to several hours. Those who become experts can continue gazing at the sun for hours at a time. They do this to attain the ability to focus the entire mental energy at one point. Having attained it, they use this ability to transfer their thoughts to other people’s minds or to read their minds to some extent. During these times, you are using machines for similar purposes.

You can watch on TV, a game being played on the other side of the world. A person who has learnt the art to concentrate may see it even without a TV; it is possible. You can converse with someone across the globe though a telephone, while such a person may be able to communicate without a telephone. There still exists a tribe in Africa, where this concentration of attention is regarded as worship. Their religion dates back to the prehistoric period. One of them informs the other of his plan to communicate at a particular time. The other person also concentrates at the same time and they are able to communicate even if they are hundred of miles apart. It is possible, because anything that can be perceived through material means can also be perceived by concentration of attention, because the brain is also a material entity. However, it is not possible to observe the angels, facts of Barzakh or the realm above the heavens or the Divine Refulgence, through concentration of attention.

Q: 6 How can the effect caused by the lack of attention and concentration on Kashf and Maraqbat be removed?

A: 6 Our reason for attention and concentration is to guard the Qalb against external disturbances. Our real object is the Qalb. If the concentration is inadequate, the mind starts thinking of something else. If you open you eyes and start looking at something or start listening to a song, it will disturb the attention of your Qalb. For this reason, our Qalb does not absorb the spiritual states. Now the question: how to overcome this weakness? The best cure is frequent meditation. Meditate for long duration after Zikr. If Maraqbat-e Thalatha (the Three Meditations) are your lessons, meditate about Aqrabiyyat when going to sleep. If you are doing Lata‘if and Rabitah (Connection - the basic meditation) only, concentrate on your Qalb while going to sleep. If you find some time to meditate, sit down and meditate. Frequent meditation strengthens the Qalb.

Q: 7 How can one achieve constancy in Zikr?

A: 7 Constancy is achieved through concentration, and concentration is achieved through frequent Zikr. It is a condition achieved by performing an act continuously. If you observe those who indulge in worldly activities like gambling, drinking or bird-fighting, they become so engrossed that their minds, tongues and hands remain occupied in their hobbies, whether they are driving, cooking or doing anything. Similarly, the blessing of constancy is achieved through frequent Zikr.

Q: 8 What is meant by ‘confirmation by the Qalb’?

A: 8 If this confirmation by the Qalb is absent, one may be included in Muslim lists, but is not considered a Muslim by Allah^-swt. Allah^-swt accepts his Islam only when his Qalb accepts Islam. If a student loses faith in his teacher after obtaining an education, he doesn’t lose that knowledge, but for the acquisition of Prophetic blessings, it is obligatory to place complete faith in the Holy Prophet^-saws. The Deen, in reality, denotes the strength of relationship with the Holy Prophet^-saws, the stronger this relationship, the stronger the Faith! Secular knowledge comprises mere words, but Prophetic blessings comprise both words and feeling that suffuse the character of a believer. You may keep teaching about honesty to a student, but you cannot make him honest, yet when the Holy Prophet^-saws describes honesty, it shall become the second nature of a listening believer. And this is the distinguishing greatness of Prophets!

Q: 9 What is meant by the illumination of the Lata‘if and what is its indication?

A: 9 When the Lata‘if are illuminated, a person develops hatred for sin and feels a wave of delight passing through the body by doing a noble act. This is the real indication. If one is blessed with Kashf (spiritual observation), one can also detect the increase and decrease in the lights of Lata‘if.

Q: 10 A member of the Order, who visits us to conduct Zikr once remarked that these meditations are only abstract and conceptual. Please explain this.

A: 10 This is not correct. This is the concept in Hindu yoga. The meditations in Islamic Tasawwuf are real and actual. There is no room for any imaginations, nor are such imaginations taught.

Q: 11 What should be imagined during Ahadiyyat, Ma‘iyyat and Aqrabiyyat?

A: 11 My brother, there is not need to imagine anything. Whenever you are blessed with Ahadiy­yat, you will get one of the two things through the Tawajjuh of either the Shaikh or a Sahib-e Majaz. You will either get Mushahidah (spiritual observation) and see Ahadiyyat or observe its Lights or see your Rooh standing there. Some lucky ones may be able to see all three things while some may observe only two. It is possible that if one doesn’t get Mushahidah, one may get Wajdan. One does get either of the two blessings. Although the person blessed with Wajdan doesn’t observe anything, he is fully convinced that he is standing there and all these things are also present there. The indication of Wajdan is that it is such a strong inspiration from Allah^-swt that no intellectual reason can override it. No one can convince him that it is not correct. Although he is not seeing anything, yet he is observing everything. Wajdan is more reliable than Mushahidah. There is the possibility of an error in Mushahi­dah; although Shaitan cannot go above the heavens, he tries to colour the lights going up and tries to paint his image in them, which is very difficult to detect. However, in Wajdan, the lights are descending onto the Qalb, if Shaitan tries to interfere with them, the hair stand at their ends and the Qalb immediately realizes that there is something wrong. Wajdan is, as such, more reliable. However, HE doesn’t deprive anyone and certainly blesses everyone. If this blessing takes time or is received immediately, it is timed by HIM, because HE knows what should be granted to whom and at what time. Your duty is to make an effort; our job is to give Tawajjuh and work with you, and it for Allah to reward our efforts.

Q: 12 What should be thought of during Maraqbat (meditations)?

A: 12 Nothing should be thought of during Maraqbat. My brother, when you are fully concen­trating on ‘Allah Hoo’ during Zikr, there is no need to think of anything else. Full attention should remain focussed on ‘Allah Hoo’ in this part. The Rabitah (connection) is the first Maraqbah during the meditation part. In this Maraqbah, lights rise up from the Qalb to the 'Arsh (The Divine Throne). Again, full attention should remain focussed on this. Those who have been blessed with other Maraqbat should concentrate on their respective meditations.

Q: 13 Are the Lata'if and Maraqbat affected if a Zakir eats the market food or the food prepared by someone who doesn’t offer Salah?

A: 13 Even if such food is Halaal (permitted), a certain type of Nahusat (impurity, inauspiciousness, impiety) is produced in it for remaining in the market. Being Halaal is one aspect while being Tayyib (pure, clean) is another. It will be Tayyib, only if the cook is Tayyib and the hands preparing it are also Tayyib. If the food is Halaal but not Tayyib, then the soot of its impiety will also affect the Qalb and Lata'if. Every human being radiates the effect of his/her persona. Whenever a person who doesn’t offer Salah or a greedy, hungry or an impious person looks at the food in the market, it transfers his/her effect to the food. This radiation is like soot. When, in the beginning, there were only a couple of us, doing Lata'if, Shaikh ul Mukarram^-rua advised us, ‘You must offer Salah with Jama‘at (congregation) in the Masjid, but only the Fardh Salah. Offer the Sunnah Salah in your home, before going to the Masjid and offer the remaining Salah back at home. If you have to offer the remaining Salah in the Masjid, separate yourself from others offering Salah. Their effect is enough to block your Lata'if.’ The influence of those who forsake Salah is even worse. Even those who offer Salah but their hearts are not illuminated, are overwhelmed by worldly thoughts and the soot of worldly concerns. The Lata'if are influenced by offering Salah with them, even if they don’t indulge in any conversation. Visiting the market for the sake of window-shopping or passing time is plainly detrimental, such activities are simply harmful.

Q: 14 Is the seventh Latifah ‘Sultan al-Azkaar’ a Latifah of the body or of the Rooh or of both?

A: 14 My brother, Lata'if are essentially from ‘Aalam-e Amr and are elements of the Rooh. Not only the seventh, but all Lata'if belong to ‘Aalam-e Amr. Mujaddid Alif Thani^-rua has written in his ‘Maktoobat’ that a human being has not been raised from five elements (clay, water, fire, air and the Nafs that comes into being with the combination of these four elements), but from ten elements that also include Qalb, Rooh, Sirri, Khaffi and Akhfa. Lata'if are elements of the Rooh. The Rooh permeates the body, therefore the body is directly affected by the illumination of Lata'if. And when this light spreads through the body, each cell of the body is illuminated and also becomes a Zakir. The Holy Quran mentions, ‘Then soften their skins and their hearts towards Allah’s Zikr’. The fact is that unless the organs of the body become a Zakir, a person cannot ward off neglect. Even a pious worshipper cannot experience a state of ‘Presence’, and remains neglectful even during his worship, and the possibility of his experiencing this state outside worship is remote. For this reason, Qazi Thana Ullah Panipatti, in his ‘Tafseer-e Mazhari’ has graded performance of Zikr-e Qalbi as ‘Wajib’ (obligatory) for every Muslim male and female.

Q: 15 What will be the effect of Maraqbat in the life of Barzakh (life of the Hereafter)?

A: 15 Maraqbat are the currency of Barzakh. They will have exactly the same effect as that of a currency in its own country. The righteous scholars opine that, after Fardh and Sunnah worship, Maraqbat are superior to Nawafil worship. The accomplished Mashaikh also advise frequent Maraqbat.

Q: 16 What is meant by the Rooh’s ability to fly?

A: 16 There is a method of Zikr known as ‘Pas Anfas’ (guarding the breath), which has been adopted by our Silsilah. After doing Zikr on the Lata'if, the meditation of Rabitah (connection) is taught. When this connection grows strong, the Rooh flies through it to higher spiritual stations. This is known as ‘Flight of the Rooh’.

Q: 17 How does the body remain alive, when Rooh goes to spiritual stations during meditations?

A: 17 If you don’t have the meditations, how will you understand how the body remains alive when the Rooh ascends to spiritual stations? If the sun doesn’t explode after dissipating light to the whole world, similarly the body doesn’t die when the Rooh leaves it to go to spiritual stations. It retains its connection with the body during meditations; however, this connection is severed at the time of death. The state of death is different, while the states of meditations are different. Consider this tiny, material eye. When you look towards the sky or the moon and sun, the sight reaches there in an instant. Does the eye explode when the sight leaves and returns? If the material eyes possess this capacity, you cannot imagine the strength and capability of the Rooh.

Q: 18 Is the Rooh disfigured into the form of an animal because of evil deeds?

A: 18 This is correct. If the form of the Rooh changes into that of a Halaal (permitted, acceptable) animal, in accordance with Hadith, that person can hope for Salvation. Due to weaknesses and shortfalls in deeds, the Rooh doesn’t retain its human form (because that person has fallen below the human level). If the Iman (Faith) is not lost, it remains in the form of a Halaal animal with a possibility of Salvation in the Hereafter. But, if the Iman is also washed away, it is disfigured to assume the form of a Haraam (prohibited, impious, despicable) animal. In the beginning, Shaikh Allah Yar Khan^-rua used to conduct the meditation of ‘Observation of Forms’ regularly; later he stopped it. If this meditation is conducted with due attention, it can be observed how many people of a city retain their human form and how many have fallen below the human level and have turned into pythons, pigs, bears and monkeys. If those people whose Rooh have been disfigured don’t repent before death, they will be thrown into Jahannam (Hell) in the same form. They will not be granted the human form, because the human form is the distinction of those slaves of Allah who attain to Salvation and of the dwellers of Jannah (Paradise).

Q: 19 What is the remedy for evil whispers occurring during Maraqbat (meditations)?

A: 19 There is only one remedy for such whispers and that is to pay them no attention. There is just no other remedy for Wasaawis. The Shari‘ah also attaches no importance to Wasaawis and instead gives importance to certainty. For example, you made Wudhu; then a thought crosses your mind that the Wudhu has broken. But it will be the certainty of making Wudhu that shall be taken into account and not the mere thought of its breaking. Therefore it will be proper to offer Salah with that Wudhu. Let’s say a man is offering Salah and is sure that he has prayed four Rak‘at (cycles), but becomes unsure that he has prayed only three. He will need to act upon his sureness and not on his thought. It is the Yaqeen (certainty) that is important and not the Waswasah (stray thought).

Q: 20 It is my utmost effort to spend time in noble deeds, by Allah’s Grace. However, evil thoughts keep occupying the mind. What is the way to get rid of evil thoughts?

A: 20 Only one! Don’t give them any importance at all, and they will, Insha Allah, subside by themselves. What happens is that Satan induces a whisper and we, due to our weakness, start thinking about it. Then it doesn’t remain Satan’s whisper any more, it becomes our own illusion and thought. If Allah grants the strength and a person rejects it, doesn’t care about it, ignores it and doesn’t assign any importance to it, then it vanishes by itself. This is the only way. You may start reciting ‘La Haula wa La Quwwata illa Billah’ or Darood Shareef. Keep reciting Darood Shareef; that is the best remedy.

Q: 21 What should a Salik do, when the devil induces evil thoughts in the Qalb, about the Shaikh?

A: 21 My brother, if Shaitan doesn’t try to instigate, will he advise a Salik to remain in the company of a good person? Shaitan should try to instigate, that is his job. If he doesn’t do it there should be a complaint. But he doesn’t try this trick with every one. The Holy Prophet^-saws said ‘Shaitan leaves that way from where Umar^-rau is coming’. Shaitan knew that his trick won’t succeed and he will receive a thrashing. We have spent a lifetime with our Mashaikh. They were human beings, better than many and not better than some. They also had feuds with people, faced cases in the courts and encountered all the ups and downs of life. But Shaitan never had the nerve to instigate us against our Shaikh. I had once remarked ‘Whether we remain in this Silsilah or not, is a separate issue, but it is a sure fact that this is an absolutely true Silsilah’. Such problems are the results of our own weaknesses; when we don’t make the proper effort, don’t devote time and don’t pay attention, Shaitan will most certainly avail himself of the opportunity. If we two brothers fight, a third person will come over to me to backbite my brother, because he knows that now I want to listen to ill about my brother. Shaitan is also a great opportunist; he will talk to only those, where he sees a chance. He will try to incite only those who are indulging in evil deeds, forsaking Salah and Zikr, and weakening the relationship with their Shaikh. If you don’t provide him the opportunity, he won’t talk against the Shaikh.

Q: 22 Please mention some attributes of an accomplished Murshid (spiritual guide), so that I can easily recognise him and attach myself with him.

A: 22 The attributes of a real Murshid are of two types: for him and for others. Those related to him are that he must possess the mandatory religious knowledge, should abide by religious injunctions and should follow the Sunnah. Those related to other people are that he should possess the ability of teaching religion and of reforming them. Both attributes are such that a common man cannot judge anyone by these standards. Therefore, a common measure is the positive change in the belief and conduct of those associated with him, such that an onlooker should see that their practical lives reflect the Sunnah of the Holy Prophet^-saws.

Q: 23 Leaving the view of the ignorant aside, what is meant by deriving beneficence from the Rooh of the Aulia, and how can a Salik get this Faidh (beneficence)?

A: 23 The word ‘Faidh’ is used in Shari‘ah to describe the blessings of the Holy Prophet^-saws. Although his^-saws teachings (knowledge) are also a Faidh, but this word has now come to be used specifically for his^-saws blessings. If someone conveys even a single sentence of the Holy Prophet^-saws, that also is Faidh and enlightenment but, at times, some phrases get reserved for specific meanings. The word Faidh has similarly been reserved in Tasawwuf for the states of the Qalb, for inner blessings, for a condition that causes a positive change within the heart and for that journey which denotes going from darkness to the Light. The departure from darkness to the Light, from ignorance to knowledge, from non-cognition to cognition and from inactivity to positive activity is known as Faidh. However, in the view of the ignorant, Faidh denotes acquisition of worldly benefits. ‘We visited that tomb and were blessed with a son. We delivered the Niaz of that Wali and recovered from the illness.’ All such beliefs are un-Islamic, against the Shari‘ah and have been borrowed from Hindu customs.

To pray is the right of a human being, he should pray to Allah. The place does make a difference. If one prays in a Masjid, the Barakah will be more. Similarly, if one prays while in the company of a man of God, the status of the prayer will change because of his Barakah, making it more acceptable. But, in any case, the prayer will be made to Allah only. It is up to HIM to accept or reject it. The entombed Wali can have no say in it. People have, due to ignorance, equated Faidh with worldly benefits. On the other hand, if you read about the men of God, you will find that due to their thought of the Hereafter, they remained engaged in this concern most of their time. They could not adequately attend to worldly issues and thus kept facing problems. After enduring these hardships for a whole lifetime, when they finally escaped to Barzakh, why would they stick their fingers in your worldly problems? These are all superstitions, more so in the Indo-Pak subcontinent, resulting through the interaction of Hindu and Islamic civilizations, especially during the period of Akbar the Great. It was the mixture of these civilizations, cooked during his time, which has cast such effects. Islam is a very simple religion that places a man before Allah; now, it is between him and his Lord!

Q: 24 What is meant by a connection with the Shaikh?

A: 24 Allah Kareem pours Divine Lights from the Qalb of the Shaikh, even without his knowledge into the Qalb of a seeker, according to his sincerity with the Shaikh, and this process continues at its own. The Shaikh is not a knower of the unseen. The Knower of the unseen is the One Who grants these relationships. You can only present purity and sincerity from your side and nothing else. Even the Shaikh cannot judge the level of this sincerity. Yes, the Shaikh is a sure source, because he contains that blessing in his Qalb, which is poured into the Qalb of a seeker who brings in sincerity and true and pure longing. The Granter of this blessing is seeing it Himself. He will respond in accordance with the level of this sincerity and will accordingly convey it to him. Shaikh Maulana Allah Yar Khan used to say, ‘Many a time I wished to conduct the Maraqbat of a seeker but he was unable to get these even in years; while, at times, a seeker who comes and sits by, attains those Maraqbat, even without my knowledge. It is an extraordinary phenomenon! Allah Alone knows the conditions of the Quloob; how pure is a seeker’s Qalb and how much can he gain in so much time; it is only HIS decision!

Q: 25 What is meant by ‘the Company of the Shaikh’?

A: 25 ‘The Company of the Shaikh’ means to spend the maximum time with the Shaikh; it doesn’t necessarily mean sitting next to him. You are present here, if you happen to meet the Shaikh, get the opportunity of performing morning and evening Zikr with him, this is also ‘the Company of the Shaikh’. Doing Zikr alone, even for years, though it increases the capacity of Rooh but it cannot initiate spiritual progress. When a seeker joins the company of his Shaikh, he instantly progresses to the highest level of his spiritual capacity, because his Qalb has to draw the lights from the Qalb of his Shaikh. This is common to all Salasil. However, in this Silsilah, a seeker may attain to a level, where his stay anywhere in the world is similar to his physical presence in the company of his Shaikh and he keeps ascending to higher spiritual stations. However, because of the distance, his spiritual condition will not be as strong as it would be in the company of the Shaikh.

Q: 26 Is it necessary to take a formal Bai‘at to join the Silsilah or is a person considered to have joined the Silsilah if he does Zikr by your method?

A: 26 We haven’t placed a Bai‘at as a precondition. Whosoever does Zikr by this method has joined the Silsilah and can acquire all blessings. Taking Bai‘at is a Sunnah and Sunnah has its own blessings. The blessings acquired by a Bai‘at seeker are many times more. However, this is a personal decision. We don’t differentiate whether a seeker has taken Bai‘at or not.

Q: 27 After meeting the Shaikh once, when again should a seeker meet him?

A: 27 My brother, I have a very vivid experience of this feeling. When we met the Shaikh, we felt the same saturation as a thirsty person feels after drinking water to his full. Gradually, this feeling of fullness started decreasing and led to a stage, where it became impossible to withstand the spiritual thirst anymore. How does someone feel? It depends upon his individual connection with his Shaikh. Love is not measured in terms of time, but in terms of the intensity of feelings. Every soul has its own state, how deeply is someone overwhelmed by love! It is the strength of the relationship, the love and the connection with the Shaikh that matters. Every moment spent in the company of the Shaikh has its own value. Men of God have to seize these moments from the hustle and bustle of life. They have to strive to earn this time, in the same way that a student works hard for his examination or a businessman strives to develop his business. To remain in the company of the Shaikh with sincerity and absorb his Tawajjuh is the real objective. The company of the Shaikh denotes absorption of his direct Tawajjuh during Zikr with him. However, if one doesn’t have enough time, then just seeing the Shaikh, meeting him and remaining in his company for some moments can also satiate the spiritual thirst to a great extent. The company of the Shaikh has its strange effects, here hearts communicate with hearts.

Q: 28 Is there any difference between performing Zikr on the Internet and in Dar ul Irfan?

A: 28 One of the difference between doing Zikr on the Internet and in Dar ul Irfan is that of physical nearness. Then, the Masjid and area of Dar ul Irfan has its own Barakah; whoever did Zikr here, whoever visited here and whose Barakah are present here, Dar ul Irfan thus enjoys a unique distinction. Just by coming in the Masjid, without even doing Zikr, one starts experiencing spiritual feelings. Even those people who don’t do Zikr and seldom offer Salah, express that upon entering the Masjid, they also experience a different state, while they are neither Zakireen nor belong to the Halqah. Although one gets full Tawajjuh during Zikr on the Internet, because it is direct, online Zikr, but it is second to the Zikr in Dar ul Irfan.

Q: 29 Even in Dar ul Irfan, we tend to make mistakes, usually unconsciously, though, at times, deliberately. What is remedy for this?

A: 29 This is the indication of being human. If a human being does not make mistakes, he is an angel and not a human being, though HE hasn’t created us as angels. It is not the omission, but the sincerity for Allah’s obedience that is important. At times, a person feels so pained by his omission and repents so sincerely that he earns greater reward for this repentance than for the good deed that he had omitted. The criterion defined by the Holy Quran is ‘They don’t insist on what they have done’. If the slaves of Allah commit a mistake, they don’t make it a hobby or profession; it rather perturbs them, they repent and seek forgiveness from Allah and beg HIS pardon. As far as making a mistake is concerned, to err is human; no one other than Prophets is immune from errors. Only they are innocent and no one else. Even when someone is granted a high spiritual status, he may receive Allah’s protection, but he can’t become innocent. Zikr attracts Divine protection, but still small errors and mistakes do remain an integral part of human nature. A human being remains a human being!

Q: 30 Can women be taught Zikr Allah?

A: 30 Just as women acquire knowledge from men, in all walks of life; they can similarly learn Allah’s Zikr, while remaining within the limits of Shari‘ah.

Q: 31 Can we conduct the Zikr of a non-Muslim?

A: 31 All human beings are Allah’s creation. If a non-Muslim does Zikr, he gets blessed with Islam. You can only teach him the method, but cannot conduct his Zikr. He should do it alone. It is enough for him till he accepts Faith.

Q: 32 Does the person conducting Zikr have to keep in mind some special considerations while conducting the first Zikr of a beginner?

A: 32 No. Just teach him the method of Zikr, sit him beside you and start the Zikr. Allah Kareem knows, HE will take care of everything.

Q: 33 Hadhrat, what is difference between Tawajjuh and Ilqa and what is the technique of giving Tawajjuh?

A: 33 The technique of giving Tawajjuh is that the person who is conducting Zikr should think that the Divine lights are descending on his Qalb (first Latifah), are also going to the Quloob of those who are doing Zikr with him; this thought will divert the lights. Ilqa is the reflection and Tawajjuh is the thought that this reflection is taking place. If an Imam makes Niyyah (intention) of leading the Salah, then the Salah of all those who join him is accepted. However, if the same Imam starts offering his individual Salah, then the Salah of none of those who join him later will be accepted, because the Imam had not made the Niyyah in the first place. If he makes the Niyyah, the Salah of all those joining him will be accepted whether they are ten or a hundred thousand. Tawajjuh is akin to making this Niyyah, while Ilqa is the process of reflection caused by this Tawajjuh. As far the technique of giving Tawajjuh or Ilqa is concerned, you have only to think that you are conducting their Zikr. The connection of Lata‘if with the Prophets^-as is like that of your body with the four elements. A man appears to be made of muscles and skin, we see no clay in him, but he has actually been raised from clay, air, water and fire. Similarly, Allah Kareem has made each Prophet the symbol of a particular relationship and feeling. All these relationships converge at one centre, the Holy Prophet^-saws! The lights coming on the first Latifah are of Prophet Adam^-as, descend from the first heaven and are yellow in colour. The lights coming on the second Latifah are from two Prophets, Prophet Nooh^‑as and Prophet Ibraheem^-as. The lights coming on the third Latifah are from Prophet Musa^-as. On the fourth Latifah the lights come from Prophet Isa^-as, descend from the fourth heaven and are deep yellow in colour. The lights coming on the fifth Latifah are of the Holy Prophet^-saws and descend from the fifth heavens. On the sixth and seventh Lata‘if descend the Divine lights. Their colour and state cannot be described; they are like lightening that flashes and disappears. When someone is conducting Zikr, he should think that the lights descending on his Lata'if are also going to the Lata‘if of others; the Ilqa will start.

Q: 34 Is the flow of Lights interrupted if eyes are opened for a couple of seconds during Zikr?

A: 34 It is not the opening or closing of eyes, but the focussing of attention that is important. An open eye looks around and thus disrupts the attention. There is no harm if the eyes get opened unintentionally like a wink, but if that causes distraction, one should be careful.

Q: 35 What is the reason that even after the illumination of Lata‘if and performing Salah, Tasbeehat and Zikr for forty years, a Sufi doesn’t understand Sufic expressions and cannot comprehend their meanings?

A: 35 It is not possible to learn Tasawwuf without knowledge. If he doesn’t possess knowledge, he may walk the Path with the help of a religious scholar. Illumination of the Lata‘if does bring piety in conduct, but it is necessary to formally learn the phrases and their meanings. There may be one Sufi out of millions, blessed with ‘Ilm-e Ladunni (Knowledge from Divine Presence), who may understand the expressions and comprehend their meanings without formal learning.

Q: 36 Are high spiritual stations a prerequisite for accessing the Court of the Holy Prophet^-saws or can a person with lower spiritual stations also seek access?

A: 36 When a seeker is blessed with nearness, his/her spiritual stations are also elevated. It is just like asking, ‘is good health necessary for wrestling?’ It is but obvious that only a healthy person will wrestle; how can a sick person undertake this activity? If the spiritual stations of a seeker, who has attained access to the Court of the Holy Prophet^-saws are not high, whose spiritual stations will then be high? To be in the audience of the Holy Prophet^-saws is the root cause of being raised in spiritual stations. However it is not necessary that a seeker will automatically attain to higher spiritual stations. His spiritual progress will take place in the normal manner. Yes, the spiritual capacity of such people is definitely enhanced. If another seeker requires Tawajjuh of a whole year to attain to a particular station, such a person may require only a single Tawajjuh to reach that station; however the spiritual path will be traversed according to the normal procedure. Those, who receive spiritual education directly in the Court of the Holy Prophet^-saws, are very rare, one in a century or probably one in a millennium. Such people serve as the building blocks of great revolutions. This is a unique honour, known only to those who are blessed with it. In any case, Deen denotes the relationship of an adherent (follower) with the Holy Prophet Muhammad^-saws. His capacity to obey the Holy Prophet^-saws will depend on the purity and sincerity of this relationship. The three tributaries of obedience, respect and trust, keep saturating the Qalb of a believer and lead to his spiritual growth. May Allah Kareem grant this to everyone!

Q: 37 It was observed this evening that during the meditation of Spiritual Bai‘at, you (spiritually) stood up from your chair, stood in front of the Holy Prophet^-saws and presented the Ahbab for Spiritual Bai'at. This doesn’t happen normally.

A: 37 It is not necessary to stand up during normal attendance, but there is a great difference between normal attendance and the presentation of Ahbab for Spiritual Bai'at. For this, one has to appropriately present one’s self before the Holy Prophet^-saws.

Q: 38 What is the ultimate outcome of Mushahidat (spiritual vision)?

A: 38 Mushahidat are the source of gaining access to further explanation and elucidation of Divine Commands. Observation of wondrous phenomenon is not their real purpose. Their real achievement is that, those phenomena, which cannot be understood by people even after extensive reading, can be comprehended easily (with greater detail) if they are viewed through Mushahidah. It is like teaching a person the theory of a machine for five years and then showing him the machine and its workings for just one day. His practical knowledge of a single day will be greater than his theoretical knowledge of five years. Mushahidah is a great source of acquisition of knowledge. The Prophets^-as were blessed with Mushahidat; they neither attended any school, nor visited any teacher, while Rabb-e Kareem (the Gracious Lord) facilitated their acquisition of knowledge through Mushahidat. Mushahidah is not meant to be used for worldly aims, like identifying thieves. If someone tries to use Mushahidah for such purposes, it is withdrawn. Mushahidah is a favour from Allah, a great blessing from HIM! May Allah grant it to everyone! Its real utilization is to develop the ability to understand Divine Commands.

Q: 39 What effect can a talisman or a charm have on Rizq (Divine provisions), children, age and adversity? Can anyone decrease them with an evil spell?

A: 39 It is a matter of one’s own belief. One may get an amulet for an increase in provisions and health, but at the same time, one should also arrange for medical treatment. An amulet and a ‘blowing on’ are prayers (D‘ua) and a D‘ua is related to actions. One should take appropriate action and also make D‘ua to Allah for good results. Fate is of two types: fixed and suspended. The fixed fate has been decided and cannot be changed. Suspended fate is connected with a man’s conduct; if he does this, he will get into this trouble, and if he does this, he will get this blessing. Now, it is for him to choose the path. An amulet and a ‘blowing on’ show their effects, by Allah’s leave, with regards to the suspended fate only. Same is the case for protection against evil spirits. Magic spells and charms cannot affect fixed fate; however they affect the suspended fate in a way that they influence the human mind, driving a man to do things that bring him trouble. Remember one basic principle about magic and evil spells; they cannot influence a person, who is not afraid of them.

Q: 40 Is Darood Shareef also included in Zikr Allah or not?

A: 40 You talk of Darood Shareef, while every act that is performed in accordance with Sunnah is included in Zikr. There are three types of Zikr. Abiding by the religious injunctions is Practical Zikr. Recitation of Tasbeehat, Darood Shareef and the Holy Quran is Oral Zikr. Third is Zikr-e Qalbi (Zikr by the heart) like Pass Anfas, which has been adopted by our Silsilah.

Q: 41 Should one recite ‘Salaat-o Salaam’ (as-Salaat-o as-Salaam-o ‘alaika ya Rasool Ullah) or the Darood Shareef of the Silsilah during Maraqbah of Raudha-e Athar?

A: 41 My brother, he can recite any Darood Shareef of his choice, but one thing is certain, no Darood Shareef coined by him can match the greatness of the ones mentioned by the Sunnah. There are many Darood Shareef, mentioned in the books of Seerat, that have been taught by the Holy Prophet^-saws himself, their words have also been mentioned by him^-saws. Of these is the one adopted by the Mashaikh of our Silsilah. It contains two Barakah, one from the Sunnah and other from the Mashaikh.

Q: 42 Is it proper to recite ‘as-Salaat-o as-Salaam-o ‘alaika ya Rasool Ullah’?

A: 42 ‘As-Salaat-o as-Salaam-o ‘alaika ya Rasool Ullah’ is one of the Daroods. If a person recites it with the intention that my Darood reaches the Holy Prophet^-saws, or that the Angels carry it to him^-saws, there is no harm. The Holy Prophet^-saws doesn’t listen the way Allah listens, nor did he ever claim that he was like Allah. On the other hand, it was his blessed mission to negate such claims. But, if a person believes that the Holy Prophet^-saws is listening to his recitation as if he^-saws is physically present, how can he recite it loudly through a loudspeaker? The Holy Quran has forbidden raising of voices above the voice of the Holy Prophet^-saws. Therefore, it is not just prohibited to speak loudly in front of the Holy Prophet^-saws, but such action is enough to destroy all good deeds of a whole lifetime. When you shout at the top of your voice ‘as-Salaat-o as-Salaam-o ‘alaika ya Rasool Ullah’ through a loudspeaker, believing that the Holy Prophet^-saws is himself present, you have indeed wasted the good works of your entire life. Masnoon (adopted in the Sunnah) Darood Shareef have great importance. Just to illustrate, if a person keeps reciting various Awrad throughout the day, they won’t benefit him as much as will a single Tasbeeh prescribed by the Shaikh. You can thus imagine the greatness of something endorsed for recitation by the Holy Prophet^-saws. Therefore, the best Darood Shareef are those proven from the Holy Prophet^-saws, they are mentioned in Ahadith and are in the hundreds.

Q: 43 You have mentioned in your booklet ‘Noor and Bashar’, that one Noor (light) is Allah’s Personal Noor; other is the Noor that HE created, from which HE made HIS creation of light. Human beings have also received a portion of this Noor according to their status. Kindly explain whether the phrase ‘Noor from the Noor of Allah’, mentioned in ‘Darood-e Taj’ is right or wrong?

A: 43 If it is believed that of all the Noor created by Allah^-swt, the Holy Prophet^-saws is the most superior, this exactly is our belief. The term, ‘Noor from the Noor of Allah’ means that the Holy Prophet^-saws was created as light by Allah^-swt, and after Allah^-swt, the light of the Holy Prophet^‑saws is the most superior of all lights existing in the universe. However, if he^-saws is considered as part of Allah, it will amount to Shirk (polytheism). It depends upon the person reciting this phrase, which meaning he has in mind.

Q: 44 If the Azan (the call for Salah) is given during Zikr, should one recite Darood Shareef when the name of the Holy Prophet^-saws is mentioned?

A: 44 One should not respond to the Azan under certain circumstances: during Salah, while in the washroom, intimacy with the spouse, while listening to religious sermon or while learning religious knowledge. Such people should recite the response to the Azan after being free, if it’s not too late. It is permitted to recite the response to the Azan while eating, but it is not mandatory. Similarly, one shouldn’t respond to the Azan during Zikr.

Q: 45 You have said that every person should try to propagate religion, even if s/he has only one Latifah. On the other hand the religious scholars maintain that making effort for the Tazkiyah of others is Fardh-e Kifayah.

A: 45 My brother, how many people are attending towards this Fardh-e Kifayah? Have you ever pondered how many people like you do Zikr out of the total world population of about six billion? If you also forsake it, who else will do it? A Fardh remains Fardh-e Kifayah as long as some persons out of a community fulfil that obligation, otherwise it becomes Fardh-e ‘Ain and the entire community is held accountable for forsaking a Fardh. The funeral Salah of a Muslim remains Fardh‑e Kifayah only if some members of the community offer it and the obligation is deemed to have been fulfilled by the whole community; however, if none from that community offers this prayer then all of them are held accountable for having forsaken a Fardh-e ‘Ain. You can count yourself, how many members of the human race are fulfilling this Fardh-e Kifayah. Dear, this is a matter of one’s own choice. This blessing increases when it is distributed freely. If someone doesn’t want to teach others, he won’t do us any harm but will certainly decrease his own reward. You read this instruction of the jurists that it is Fardh-e Kifayah, why do you forget the directive of the Holy Prophet^-saws ‘Convey from me to other Muslims, be it only one sentence’? And why do you forget this Divine injunction, ‘You are the best Ummah, raised for mankind’? Don’t you think you will be questioned with reference to this Ayah about your contribution for others?

Q: 46 Shah Wali Ullah has written that he learnt the Holy Quran from the Holy Prophet^-saws. Can every Wali seek the guidance from the Holy Prophet^-saws in this manner, when required?

A: 46 Yes, he can. However, nothing new will be obtained today. The Holy Prophet^-saws left the world only after giving us the complete Deen. Nothing can be added to it nor subtracted from it, now. There is, usually, more than one aspect and interpretation of a religious instruction. The Aulia seek his^-saws guidance only to request which of those aspects is more blessed or more suitable for their times. This is the type of guidance that is sought from him^-saws. Neither does he^-saws give any new instruction nor can anyone receive any new instruction from him nor is there any such requirement. The Holy Prophet^-saws left this world only after he had completely and explicitly conveyed every major and minor Command of the Religion. When the Ayah ‘This day I have completed your Deen, and have perfected My Favours upon you and have chosen Islam as the Deen for you’, was revealed, it signified that the requirement for the Holy Prophet^-saws to stay in this world had been fulfilled. After its revelation, the Holy Prophet^-saws remained in this world for about eighty-three days. No new instructions can be received by any Sahabi, Wali or Sahib-e Kashf (a person blessed with spiritual observation), because the Deen has been completed and fully conveyed by the Holy Prophet^-saws.

Q: 47 Who were the real inheritors of Prophetic knowledge of the Holy Prophet^-saws? If you say, they were the Companions, even they had differences at that time. If you say, they are the Ulama (religious scholars), they have differences even today. If you name the Aulia (saints, spiritual teachers), each one of them has a different way. If you say that the destination of all is the same, only the paths are different, this is not acceptable to me, because the ‘Straight Path’ is only one.

A: 47 Please understand a basic principle about inheritance of Prophetic knowledge. The Sahabah (the Companions) are the only link between the Holy Prophet^-saws and the Ummah. The Prophetic heritage reached the Ummah through the Sahabah. If this intermediate link is not reliable, the whole religion is rendered untrustworthy. The question is did Allah Kareem and the Holy Prophet^-saws grade this link as trustworthy? And if they did, it is not correct to doubt it for any reason. More than a hundred verses of the Holy Quran verify that the Sahabah are not only reliable but also the trustees of the legacy of the Holy Prophet^-saws and it is one of their duties to convey it to the Ummah. Addressing his Sahabah on the occasion of ‘The Last Pilgrimage’, the Holy Prophet^-saws assured his Ummah, ‘My Sahabah are like stars; follow any and you will be rightly guided’. Now, it is for the Ummah to either trust Allah and the Holy Prophet^-saws or adopt the opinion of an ordinary person.

Q: 48 Did the most Exalted Messenger^-saws address any of his Sahabah as ‘Wali, Qutb, Abdal or Ghauth’? Did he assign the Wilayah of any region to someone? Did any Majzoob or Salik exist during his^-saws time? Did any of his Companions experience rapture?

A: 48 The status of a Sahabi is so high that ‘Wali, Qutb, Abdal and Ghauth’ don’t match even the dust raised by his shoes. Therefore, addressing a Sahabi as Ghauth is like calling a President a peon. Experiencing or displaying rapture is a sign of imperfection. It is not possible that rapture can overwhelm an accomplished Wali.

Q: 49 What is meant by the two Sufi concepts of Wahdat al Wujood (Unity of Existence) and Wahdat al Shuhood (Unification of Observation)? Please explain.

A: 49 Sufis experience various stages, meditations and feelings. As apparent knowledge proceeds by lessons, the inner (spiritual) feelings also progress by stages. Those who have been blessed with Mushahidah must have noticed that during the meditation of ‘Fana’, everything appears to have disappeared; the whole universe vanishes, leaving behind nothing. When, after that, the meditation of ‘Baqa Billah’ is conducted, the Lights of the Absolute Being, to which everything owes its existence, are seen with everything. Absolute Existence is of Almighty Allah alone. Everything else exists because HE is maintaining its existence; it has no independent existence of its own. When the Sufis passed through this stage, they said that in reality, existence is of only One Being, that of Almighty Allah, the Eternal, the Infinite. Everything else is, in fact, equal to naught, it exists because HE maintains its existence and vanishes because HE eliminates it. This view was called Wahdat al Wujood. It maintained that ‘Being’ is only One, the Absolute. When Shaikh Mohayy ud Deen ibn-e ‘Arbi included this idea is his book and discussed it at length, it assumed the form of a definite concept. The people who came later, didn’t posses such a high level of knowledge and spiritual calibre, therefore a false notion set in with this concept. Instead of believing that everything exists because of Allah, it came to be believed that Allah exists in everything. Gradually the concept of Wahdat al Wujood started to align with the Hindu belief, which asserts the presence of Bhagwan (the Super Being) in everything that appears supernatural or formidable to them. Because of such interpolations, Mujaddid Alif Thani^-rua renamed the concept as Wahdat al Shuhood, signifying that everything is a witness to HIS Oneness; the existence of everything points to the Unity of the Almighty. The concept was thus reformed and the truth refreshed. Every being has its own identity, because Allah has created it, blessed it with life, granted it consciousness and rights. It is as such a witness to Allah’s Perfect Power. The Wahdat al Shuhood concept therefore means that every being is bearing testimony to a single fact: the Perfect Power and Absolute Authority of Almighty Allah. This course was adopted to expel the false views that had crept into the concept of Wahdat al Wujood, due to the diminishing level of men’s knowledge and spiritual calibre. In essence, both concepts are correct; there is no difference in them, except of terminology. These were the topics of discussions of the scholars, those who were blessed with erudition as well as spiritual excellence. When average people discuss such subjects, they try to interpret them according to their own intellect, knowledge and understanding and thus make mistakes. The concept is one, with two names. It is a part of basic Islamic beliefs that only Almighty Allah is Eternal, everything else is ephemeral.

Q: 50 The struggle for the establishment of an Islamic state and the administration of its affairs is the Sunnah of the Holy Prophet^-saws and of the Khulafa-e Rashideen (the Rightly Guided Caliphs). A person who uses authority justly and correctly can benefit mankind so much that a person without authority cannot benefit. Why is it that the Aulia and Sufis have been avoiding this way so far?

A: 50 This notion is not correct, they haven’t been avoiding this line. On the contrary, many Sufis have been men of great authority. One of the emperors of the sub-continent, Aurangzeb Aalamgeer had been a great Sufi. Similarly, Sultan Shams ud-Din Altamash was a great Wali Ullah. There must have been many more; we don’t necessarily know the names of all of them. Again, Syed Ahmad Shaheed was a great Sufi and so was Shah Ismail Shaheed. These Sufis laid down their lives in the battlefield. Those, who couldn’t go to the battlefield continued to reform fellow beings throughout their lives. By nature, every man is not fit for every task. If a person is disposed towards teaching, he will become a Sufi-teacher and not a Sufi-soldier. If a man has the ability to lead, he will become a Sufi-leader. Becoming a Sufi amplifies the natural faculties of a person. You can’t refute the fact about those Sufis, who couldn’t go out to the practical field that they also remained involved in welfare of humanity during their whole lives. On the other hand, their students brought about great revolutions. Mujaddid Alif Thani^-rua didn’t take over the rule, but caused the rule to repent and reform. He was the man of this field! Had he made an effort, he could have dethroned the king, but this was not in line with his nature. His natural disposition was the strength that he stood by the truth all alone, in the whole subcontinent and compelled the king to repent. The fallacious Deen-e Ilahi was in vogue since the time of Akbar and none of the great scholars had been able to halt its practise. When a person joins Tasawwuf, his natural capacities and abilities are further polished. Sufis, most certainly, kept reforming people, propagated the idea of Islamic revolution, kept this cause alive and continued to strive for it.