Silsila Alia Naqshabndia Karamaia

 The Silsila Of Hazrat Abu Bakar Sidiq (RA)

سلسلہ عالیہ نقشبندیہ کرمیہ  

Silsila Alia Naqshbandia Karamaia                    سلسلہ عالیہ نقشبندیہ کرمیہ

The Blessed Sunnah 

Sunnah: Practices of the holu prophet Muhammad (saw)

Sunnah, literally means path. The Sunnah, in Islam, is the path which has been laid down by the character, manners, ritual habits, deeds, example and legislative actions of our beloved Prophet (saw).

The Sunnah of our Holy Prophet (saw) sets a perfect example for anyone who wishes to draw close to Allah (swt)

"Undoubtedly, you have the best in the following of the Messenger, for him who yearns for Allah"
Quran (Surah 33: Verse 21)

It is for this very reason that all legitimate paths towards Allah (swt), in sufism, embody the Sunnah of our beloved Prophet (saw). Becuase by following the Sunnah one eventually becomes a loved friend of Allah (swt).

"Say, If you love Allah, follow me, Allah will love you"
Quran (Surah 3: Verse31)

At www.naqshbandia.info we follow the Naqshbandi Tariqah which lays a great emphasis on following the Sunnah and acting upon the Shariah. We have outlined some of the most important and beloved Sunnats of our Prophet (saw), on this site, to present Muslims, especially our mureeds, with the neccessary information to help them establish the Sunnah with due care and attention.

It may initially be difficult to adopt the Sunnah, for fear of being ridiculed, but this is precisely why one will be greatly rewarded by Allah (swt). It has been narrated that our Holy Prophet (saw) said:

"At the time of corruption, if one revives the Sunnah, one will be rewarded to the equivalent of one hundred martyrs in Islam"
(Baihiqi &Targhib)

The main Sunnats emphasised and practised in our Jamaat include:

  * Daily Activities
  * Dress
  * Adornment
  * Beard
  * Imamah Sharif
  * Miswaak
  * Scarf
  * Tahajjud

Miswak: Sunnah of the Tooth Stick
Usage of Miswak
The use of Miswak is a means of purifying the mouth and is pleasing to Allah (The Exalted).

Sunnah of All The Prophet’s (upon them all be peace)
The Miswak is a stick by which a person cleans the mouth. This is a great Sunnah of the Messenger of Allah (may Allah bless him and grant him peace). It is also a Sunnah of all the Messengers of Allah (upon them all be peace), for they used the Miswak.

Abu Ayyub Ansari (may Allah be pleased with him) narrates that four things are the Sunnahs of all the prophets (upon them all be peace) 1) Circumcision, 2) To apply fragrance (Itr), 3) To use Miswak, 4) Marriage.

Seventy Extra Rewards For One Salaah
‘Aisha (may Allah be pleased with her) has reported that,

“The prayer before which the Miswak is used is seventy times more excellent than that before which it is not used.”

Ibn Abbas, ‘Ali and Ata (may Allah be pleased with them all) state that,

“But it increases to 99 or 400 times.”

This reward is based on sincerity, the more sincerity you have the more reward you get, it may be that you can get 70, 99 or even 400. Subhanallah!

Many Other Benefits
Abu Darda (may Allah be pleased with him) states that,

“Make Miswak a must do not be headless as there are twenty four benefits in Miswak, the greatest benefit is that Allah (swt), becomes pleased, there is increase in wealth, it freshens the breath, it strengthens the gums, it relieves headaches, it relieves toothache and due to the light from the face and teeth the angles shake hands.”

Ali, Ata and ‘Abdullah ibn ‘Abbas (may Allah be please with them all) state that Miswak strengthens a person’s memory, cures headaches, relieves the veins in the head, it gets rid of phlegm, strengthens the eye sight, keeps the liver healthy and helps digest food, increases intelligence, helps increase in family, lineage stays healthy in an old age, strengthens the stomach, purifies the heart, when exiting the Mosque the angles walk behind the person, the Prophets’ make supplication of forgiveness for the person, the Shaytan is displeased, the difficulties of death become easy and one remembers the Shahadah, when the angel of death comes to take the soul he will come as one of your friends and in some narrations it states he comes in the form when he takes the soul of a Prophet, you will get the book of deeds in the right hand, cross the bridge of Pul-Sirat with the speed of lightening, peace in the grave, if a person forgets to use the Miswak who has a habit will still be rewarded, and the doors of paradise are opened for that person.

‘Ali (may Allah be pleased with him) states that,

“The Miswak increases the memory and rids phlegm.”

The doctors say that the reasons for spots in the mouth are due to heat and acid from the liver and bacteria that is created in the mouth. One should use a Miswak as the saliva that is created from using the Miswak rids the illnesses.

On Awakening
‘Aisha (may Allah be pleased with her) narrates that the Messenger of Allah (may Allah bless him and grant him peace) said,

“Never woke from sleeping at any time of the day or night without cleaning his teeth with a Miswak before performing ablution.”

To perform Miswak after sleeping when one awakes is a Sunnah. Whilst asleep the bad odours from the stomach comes towards the mouth which is why the mouth smells. With the blessings of this Sunnah the mouth will be cleansed.

On Entering The House
When the Messenger of Allah (may Allah bless him and grant him peace), intended to recite the Qur’an or sleep, he would use a Miswak. He did the same when entering the house. ‘Aisha (may Allah be pleased with her) said that,

“The first thing that the Messenger of Allah (may Allah bless him and grant him peace) did on entering the house, was Miswak.”

Part of Ablution
Hassan bin ‘Atiyya (may Allah be pleased with him) states that,

“Ablution is part of faith and using a Miswak is part of ablution.”

The Emphasis
Abu Hurayrah (may Allah be pleased with him) narrates the Messenger of Allah (may Allah bless him and grant him peace), said that,

“If I had not found it hard for my followers or the people, I would have ordered them to clean their teeth with Miswak for every prayer.”

Importance of Miswak
Allama Sha’rani (may Allah have Mercy upon him) states that,

‘Once Abu Bakr Shibli (d.334 A.H.) (may Allah have Mercy upon him) was in need of a Miswak at the time of wudhu, he looked for one but could not find one. He spent a Dinar and bought one and used it, people said, ‘You have over spent, can you buy a Miswak this expensive?’ Abu Bakr Shibli (may Allah have Mercy upon him) replied, ‘This world and all its contents in front of Allah (The Exalted) is not even compared to a mosquito, what answer will I give on the Day of Judgement when Allah (The Exalted) asks me, “Why did you leave the Sunnah of my beloved? The wealth that I gave you which (in front of me) is not equivalent to a mosquito, you did not spend it for this Sunnah?””

Miswak a Great Sunnah
‘Aisha (may Allah be pleased with her) said that,

“He passed away in my house, on my day, between my chest and throat. And at death Allah (The Exalted) joined my saliva to his. For when my brother ‘Abd al-Rahman entered carrying a Miswak in his hand, he (the Prophet) began to look at it, and I knew that it pleased him, so I said; “Shall I bring it to you?” Yes, he nodded, so I handed it to him. He put it into his mouth, but it was too hard for him. “Shall I soften it for you?” I asked. Yes, he nodded, so I made it soft. And by him there lay a leather vessel containing water into which he started dipping his hand, saying, “No deity is there except Allah! (The Exalted) truly death has agonies!” then he lifted up his hand and said, “The Highest Companion! The Highest Companion!” and I said, “So by Allah! (The Exalted) he will not prefer us.”” ‘Inna Lil-La-hi Wa-inna Ilay-hi Ra-Jioon.’

Even on the death bed the Miswak was a beloved Sunnah of the Prophet (may Allah bless him and grant him peace), because it pleases Allah (The Exalted). Let us grasp hold fast to this Sunnah, we brush our teeth anyway, why not use the Miswak too as you can carry the Miswak with you as there is no need for paste, as the Miswak comes form a tree which has natural benefits and you can use it whenever you want, after eating, before entering the house, etc.

Cure For Illness
‘Aisha (may Allah be pleased with her) states that,

“There is a cure for every illness in Miswak besides death.”
 

Allama Amjad ‘Ali writes in Bahar-e-Shariat that, “The scholars state whosoever has a habit of using the Miswak, then at the time of death they will (be blessed with the) reciting of the Shahadah"

How to hold the Miswak
According to ‘Abd Allah ibn Mas’ud (may Allah be pleased with him) hold the Miswak in the right hand so that the small finger is below the Miswak and the thumb is below the tip and the other fingers are on top of the Miswak. Do not hold it in the fist as there is a chance of illness.

Shaykh Ahmad Raza Khan writes; “To keep the teeth healthy, a deed has been practised by the scholars, that is in the first cycle of the Witr prayer recites Surah Nasr , in the second Surah Lahab and in the third Surah Ikhlas .”

Manners of Miswak
1. The Miswak should not be too hard nor too soft.
2. It be from trees such as Zaytoon, Peelu or Neem and not from a fragrant tree.
3. Rub the Miswak on the gums at least three times and dip it in water each time.
4. If the finger is to be used instead of the Miswak, then the upper and lower jaws on the right side are cleaned with the thumb and the left side is cleaned similarly with the index finger.
5. Put the Miswak upright when not in use.
6. There is a chance of becoming insane if placed on the floor.
7. The Miswak should be no thicker than the little finger and longer than the hand span as the devil sits on the end if longer. It is not a problem if less than a hand span but not too short that it is difficult to use.
8. Imam Shafi said, ‘cleansing the teeth increases wisdom’.
9. Use the right hand to perform the Miswak.
10. Clean at least three times.
11. Do not perform the Miswak in a up/down motion but use it from right to left as there is a chance of damaging the gums.
12. It is disliked to use the Miswak in the toilet.
13. Do not use it whilst lying down as there is a chance of bad temper.
14. To perform Miswak in wudhu is an emphasized Sunnah (Sunnat-e-Muakeda).
15. Miswak is Sunnah for ablution and not for Salaah.
16. Do not throw away the Miswak or the bristles away but bury them.
17. Use the Miswak from one end and not both.
18. Women can also use the Miswak.
19. One who uses the Miswak gets five rewards for each tooth.
20. The companions would keep the Miswak on their ears even at the time of journey.
21. Cut the bristles (tip) of the Miswak every 1-2 days and start fresh by biting to make it soft.
22. It is permissible to use Miswak whilst fasting. However, it is not permissible to use a flavoured Miswak nor is it permissible to use toothpaste, when the taste enters the throat breaking the fast and it is wajib (necessary) to be made up. However, if it does not go down the throat it is Makrooh (disliked), but one should abstain if there is no need to do so.
23. It is Sunnah to use a Miswak on the day of Jumu’ah.
24. According to a hadith, the use of Miswak will gain a person the reward equivalent to the number of new Muslims that revert until the day of judgement.
25. To use the Miswak after eating, one will gain the reward of freeing two slaves.

Other times when the usage of Miswak is Sunnah
1. For the recitation of the Holy Qur’an.
2. For the recitation of Hadith.
3. When the mouth emits bad odour.
4. For teaching or learning the virtues of Islam.
5. For making remembrance of Allah (The Exalted).
6. Before intercourse.
7. After entering one’s home.
8. Before entering any good gathering.
9. When experiencing pangs of hunger or thirst.
10. After the time of Suhoor.
11. Before meals.
12. Before and after a journey.
13. Before and after sleeping.

May Allah (The Exalted) give us the ability to practise this beautiful Sunnah with sincerity, Ameen.

 Tahajjud Prayer
"And during a part of the night, pray Tahajjud beyond what is incumbent upon you"
Quran (Surah 17: Verse 79)

Tahajjud is derived from the Arabic root “hajada” meaning: he who was wakeful in the night. Thajjud prayer, also known as Salatul-Layl, was an obligatory prayer for our Prophet (saw) to offer anytime after Isha Prayer.

For the Ummah of the Holy Prophet (saw) this particular prayer holds the most merit from all the optional prayers that one can perform. As a mureed it is particularly important and

"....highly recommended for you to observe Tahajjud Prayer, for it was the practice of your righteous predecessors.The Tahajjud prayer brings you close to your Lord, atones for your sins, drives disease from the body, and puts a stop to transgression.” (Bukhari and Muslim)

Time & Performance of Tahajjud:

“The closest that a slave comes to his Lord is during the middle of the latter portion of the night. If you can be among those who remember Allah the Exalted One at that time, then do so.” (At-Tirmidhi)

Our mureeds should observe their tahajjud prayer anytime between: 12:30am and one hour before Sehri ends.

Although Tahajjud Prayer can be anywhere between 2-8 rakaats (cycles), mureeds are asked to perform atleast 4. The tahajjud should be observed such that in each rakaat you recite Surah Fatiha once & Surah Ikhlas three times.

Waking up one's soul partner:

It is highly recommended that one wakes up one's own partner for this prayer also. Abu Hurairah quoted the Prophet (peace and blessings be upon him) as saying:

“May Allah bless the man who gets up during the night to pray and wakes up his wife and who, if she refuses to get up, sprinkles water on her face. And may Allah bless the woman who gets up during the night to pray and wakes up her husband and who, if he refuses, sprinkles water on his face.” (Ahmad)

The Prophet (peace and blessings be upon him) also said:

“If a man wakes his wife and prays during the night or they pray two rak`ahs together, they will be recorded among those (men and women) who (constantly) make remembrance of Allah.” (Abu Dawud.)

Bid'ah - Innovation in Islam

Raising your Child to be a Muslim

THE STAGES OF DHIKR AND ITS FULFILLMENT

In the understanding of the people of Tasawwuf, dhikr is essential because it is the primary means for conveying the seeker to the Presence of Allah. It is of three gradations reflecting the stages of the journey to the Divine Presence:

A Disciple's Guide

One who seeks to acquire the love of Allah (swt), and has joined a sufi order, is called a mureed, sufi, saalik, disciple or spiritual seeker. We will use the word "mureed" on our site.
This website was developed to help Muslims, especially our mureeds, learn both the theoretical and practical aspects of Sufism. As a general rule there are FOUR areas in which we expect our Mureeds to take firm steps to establish:
1) Fulfill all duties outlined in Sharia; Salaat; Zakaat; Hajj etc
2) Practise the Sunnah of our Holy Prophet (saw)
3) Love & Hold Reverence for one's Sheikh
4) Perform Zikr as directed by one's Sheikh


The first two have been covered in Shairah: Islamic Law & The Blessed Sunnah The lower two are specific to our Jamaat so we have included them within this section called the Mureed handbook. Other mureeds may also find some of the information useful but is likely to benefit our Mureeds more as this section includes Shijra Sharif and Khatam Sharif which is unique to our Jamaat.

So if you are a mureed or wish to become a mureed and are interested in learning more about what is to be expected of you, please take a look at this section.
 

Stages of Degradation
Inorder to succeed on this path one's connection to one's Sheikh is of utmost importance. If your connection begins to turn sour, so inturn your connection to Allah (swt) & His Rasul will turn sour.
Seven stages of destruction for a mureed:

On Hidden Shirk

Shaikh Salah, his servant, reported: "Shah Naqshband said one time to his followers, 'Any connection of your heart with other than Allah is the greatest veil for the seeker,' after which he recited this verse of poetry:

"The connection with other than God Is the strongest veil, And to be done with it, Is the Opening of Attainment."

Immediately, after he recited this verse, it came to my heart that he was referring to the connection between iman and islam. He looked at me and laughed and said, 'Did you not hear what Hallaj said? "I rejected the religion of God, and rejection is obligatory on me even though that is hideous to Muslims." O Shaikh Salah, what came to your heart -- that the connection is with belief and islam -- is not the important point. What is important is Real Faith, and Real Faith for the People of the Truth is to make the heart deny anything and everything other than God. That is what made Hallaj say, "I denied your religion and denial is obligatory on me, although that is hideous to Muslims." His heart wanted nothing except Allah."

"Hallaj, of course, was not denying his faith in Islam, but was emphasizing the attachment of his heart to God Alone. If Hallaj was not accepting anything except Allah, how could one say that he was actually denying the religion of God? His testimony of the reality of his Witnessing encompassed and made as child's-play the ordinary witnessing of the common Muslim."

Shaikh Salah continued, saying, Shah Naqshband said, "The people of God do not admire what they are doing; they act only out of the love of God."

Shah Naqshband said,

"Rabi'a al-'Adawiyya said, 'O Allah I didn't worship seeking the reward of Your Paradise nor fearing your punishment, but I am worshipping You for Your Love alone.' If your worship is for saving yourself or for gaining some reward for yourself, it is a hidden shirk, because you have associated something with Allah, either the reward or the punishment. This is what Hallaj meant."

Shaikh Arslan ad-Dimashqi said,

"O Allah, Your religion is nothing but hidden shirk, and to disbelieve in it is obligatory on every true servant. The people of religion are not worshipping You, but are only worshipping to attain Paradise or to escape from Hell. They are worshipping these two as idols, and that is the worst Idolatry. You have said, man yakfur bi-t- taghuti wa yu'min billahi faqad istamsaka bi-l-^curwati-l-wuthqa ("Whoever disbelieves in idols and believes in Allah has grasped the Firm Handhold") [2:256]. To disbelieve in those idols and to believe in You is obligatory on the people of Truth."

Shaikh Abul-Hasan ash-Shadhili (q), one of the greatest Sufi Shaikhs, was asked by his shaikh, "O my son, with what are you going to meet your Lord?" He said, "I am coming to Him with my poverty." He said,

"O my son, do not ever repeat this again. This is the biggest idol, because you are still coming to Him with something. Free yourself of everything and then come to Him.

"The people of laws and external knowledge hold fast to their deeds and on that basis they establish the concept of reward and punishment. If they are good, they find good and if they are bad they find bad; what benefits the servant is his deeds and what harms him is his deeds. To the People of the Way, this is the hidden Shirk, because one is associating something with Allah. Although it is an obligation to do (good deeds), yet the heart must not be attached to those deeds. They should only be done for His sake and for His love, without expectation of anything in return."

The meaning of Tasawwuf

Faqeer Mohammad Shafiq
jamat_sardaria@yahoo.com

Tasawwuf can be called the inwardness of Islam. Islam, like most other faiths, to a greater or lesser extent consists firstly of certain beliefs, such as the existence of God, the coming of the Judgement, reward and punishment in the next life, and the outward expression of these beliefs in forms of worship, such as prayer and fasting, all of which are concerned with man's relationship to God. Secondly, it consists of a system of morality which concerns man's relationship with man, and has its outward expression in certain social institutions and laws, such as marriage, inheritance, civil and criminal laws. But it is obvious that the basis of
this faith, the spirit that gives it life, is man's relationship with God. Forms of worship are simply the physical vehicles of this relationship, and it is this relationship again which is responsible for the origin, the significance and the ultimate sanction of the principles of morality and their formulation into a specific social and legal system. If the interior converse with the Supreme Being and inspiration from Him are present, then they are comparable to the soul within the body of the exterior religion; if they die away, or in proportion to the extent they wither or become feeble, the outward form of the faith becomes like a soul-less body, which by the
inexorable law of nature swiftly succumbs to corruption. It is therefore man's direct relationship with his Maker which is the breath and life of religion, and it is the study and cultivation of this relationship that the word Tasawwuf connotes.

It may be wondered why the words "Sufi", which means "woollen-clothed" and "Tasawwuf" which means "the path of the Sufis," i.e., the woollen-clothed
ones, should have become so universal in order to denote something which belongs properly to the realm of the spirit. This name is symbolic rather than descriptive. To be a Sufi does not require a person to literally wear woollen clothes, but presumes an inner quality which was at one time characteristic of those who wore them. In the early generations of Islam, through the closeness to the time of the Noble Prophet (Sallallahu Alaihe Wa Sallam) and the illumination of his incomparable spirituality, which encompassed so completely the inner and the outer, the comprehension of the inwardness of Islam enwrapped in its outward expressions was so general that no group of people who devoted themselves specially to this aspect of the faith was distinguishable. It was only when the inevitable course of
development of human affairs began to run and the original trunk of universality to throw out branches of specialisation, that Islamic knowledge was progressively divided into the interior and the exterior, and the general word Ilm (Knowledge) began to denote more the academic study of the Qur'an, Hadith, and Fiqh than their spiritual content, contrary to its Qur'anic use in the sense of "Knowledge of Allah". At this stage that body of Muslims who devoted themselves more particularly to the cultivation of the spiritual heritage of their Prophet (Sallallahu Alaihe Wa Sallam), began to use the term Ma'rifat (Recognition of Allah) and Arif (One who recognises Allah) to denote this inward aspect of knowledge, and indeed still do to the present day. So it was possible that instead of Sufis they might have been
termed Ahle-e-MaarifatI or Arifin. But every aspirant to spiritual development is not an Arif, and the average human mind seeks more the outer badge than the inner reality, which in this case is anyway difficult to describe; so the habit observed in certain Godly persons (in reaction to the excessive luxury of the times) of wearing coarse woollen clothes, which were then the mark of extreme poverty, was taken as the symbol of all those who sought the inner life, and this term's convenience and simplicity has withstood all the vagaries of time and place throughout the Islamic world.

The visible formulations of Islam are therefore both enlivened by the spiritual and moral force behind them, and so they are the manifestations of this force and at the same time they are the means of attaining these spiritual and moral qualities; this can be said to constitute their main purpose. Thus these two aspects of Islam are mutually generative, each one producing the other. It can be seen from the Word of Allah, the Qur'an, that wherever something concerning man's outward actions is decreed, its inward content and purpose is also stressed. Take Prayer for instance. Allah says: "Observe Prayer for my remembrance" (20:14); or "The believers have attained success; who are lowly in their prayers" (23:1, 2), emphasising that the object of Prayer is not the mere outward performance, but to remember Him with a humble heart. In the case of fasting Allah says: "Fasting has been decreed for you, as it was decreed for those who came before you, that you may be God-fearing" (2:183). Regarding sacrifice on the occasion of Pilgrimage (Hajj), He says: "It is not their blood or their flesh which reaches Him, but the devotion from you" (22:37). On the subject of marriage: "It is one of His signs that He has made for you mates of your own kind that you may find peace in them, and He has created affection and kindness between you" (30:21). On spending for the poor: "They (the righteous) give food to the needy, the orphan and the prisoner, for the love of Him. They
say: We feed for the sake of Allah only, and desire no reward or thanks from you" (76:8, 9). If we reflect on these and other similar indications in the Qur'an, we are led to the conclusion that if it is necessary to develop within ourselves those qualities which are their soul; that these two are complementary and one cannot exist in a sound state without the other. When the word Shariat is used, one immediately calls to mind the basic beliefs of Islam, without which a person cannot be reckoned a Muslim, and the external decrees comprising forms of worship, rules of behaviour and civil and criminal laws. In short it is the outwardness of Islam which is normally referred to by this term. But we have seen that within this outer Shariat there exists an inner Shariat of equal importance, which constitutes both its inspiration and its goal. Like the word "Ilm" (Knowledge) which originally comprised both the inward realisation of divine truths as well as outward knowledge of Islamic tenets, the term "Shariat" (the road) should really include the devotion of the heart to Allah as well as specific beliefs, and the attainment of moral excellence as well as submission to the law. But just as "Ilm" came to mean only book knowledge, so "Shariat" came to mean only the law; as a result, the Sufis, the devotees of the spirit of Islam, began to use the word Ma'rifat' for inner relationship with God, and in place of the word "Shariat" they chose the word Tariqat (the path) to
denote the way to spiritual perfection. Just as the outer "Shariat" consists of two parts, belief and practice, so also does the inner "Shariat" manifest itself in two main fields.

The first is man's attitude to his Maker. From the Qur'an and the teachings of the Noble Prophet (Sallallahu Alaihe Wa Sallam) we learn that this attitude should be inspired by love, hope, fear, gratitude, patience, trust, self-sacrifice and complete devotion; and that He should be felt to be constantly near. This is the inwardness of belief. The second is man's attitude to his fellow men: Allah and His Prophet (Sallallahu Alaihe Wa Sallam) have taught us that this should be inspired by sympathy, justice, kindness, unselfishness, generosity, sternness on matters of principle, lenience wherever possible, and that we must avoid pride jealousy, malice,
greed, selfishness, miserliness, and ill-nature. These qualities will not be found explained in the books of Fiqh, it required a group of people distinct from the jurists to determine and develop the science of the soul. Of these two parts of the inner Shariat, it is the first i.e. man's relationship with God, which is the root, the moral attitude of man towards his fellow being derived from it. It is the realisation that all men are creatures of the One God, and that He wishes us to treat them with mercy and kindness, and at times justice, which should reflect His own sublime qualities, and that if we succeed in this we shall win His pleasure. That is the real basis of
morality. Some have made the mistake of imagining that morality can exist by itself without the foundation of religion, and have tried to promulgate a non-religious ethical code as a substitute for faith. This is nothing but a mental illusion. It comes about this way: through the medium of religious teaching, a certain moral outlook permeates a whole society and colours not only the specifically religious life, but education and social customs and habits of thinking and acting. When at a later stage some people take to agnosticism and rebel against the established faith, they are unable to separate themselves from this moral attitude which has now become the very stuff of their mental being. Without realising the origin of their morality, they fall into error of considering it self-existent, and imagine that they
can reform society by simply calling upon people to be ethical. But it is a matter of observation that such inherited moral attitudes, when cut off from the tree of religion to which they owe their being, very quickly decay, and it is not long before the very basis of morality is questioned and finally denied, and non-moral philosophies are openly proclaimed. Whereas the morality based on faith in God, derived from a revealed Book and given life by the consciousness of Divine pleasure, has in it the seeds, not of decay, but of growth and fruition.

That it is man's inner relationship with Allah, which gives meaning and value to his outward expression of belief and the performance of his religious duties, is asserted most pointedly in one of the most famous sayings of the Noble Prophet (Sallallahu Alaihe Wa Sallam). The following incident is reported by Hazrat Omar, the second Khalifa.

"We were sitting with the Messenger of Allah one day when a man appeared with very white clothes and very black hair, with no signs of travel on him. None of us recognised him. He came and sat before the Prophet (Sallallahu Alaihe Wa Sallam) with his knees touching his knees, and his hands placed on his thighs. He then said; "O! Muhammed tell me, what is Islam?" The Prophet replied: "Islam is that you testify that there is no God but Allah, and Muhammed is the Messenger of Allah, and that you establish prayer, pay Zakat, fast the month of Ramadan and make the pilgrimage to the House of Allah, if you are able." The man said: "You are right", and we wondered that he both asked and confirmed the answer. Then he said: "What is Iman?" The Prophet replied: "Iman is that you believe in Allah, His Angels, His Books, His Messengers and the Last Day, and that you believe in the predestination of good and evil." The man said: "You are right. Now tell me what is Ihsan (good performance)?" The Prophet replied: "That you worship Allah as if you are seeing Him and if you do not see Him, He surely sees you."

Then after asking about the Last Day, the man left, and the Noble Prophet (Sallallahu Alaihe Wa Sallam) informed his companions that this was the Angel Gabriel who came to teach them their religion... (Bukhari, etc).

Here the word Ihsan, which means "to perform something in the best manner" is explained as "the worship of Allah as if you are seeing Him, and if you do not see Him, He surely sees you." This means that the consciousness of the presence of Allah, and the feeling of love and awe which accompany it, must permeate both our faith and practice (Iman and Islam) and it is in proportion to this consciousness that our excellence in religion can be judged. Clearly this sense of presence is not to be confined only to worship, but to all our actions (one version of the above incident, in fact, has "to work for Allah as if you are seeing Him"). It is precisely this
awareness of the nearness and presence of Allah the Sufis have as their ultimate goal in all their activities.

So far we have been speaking of the Muslims' relationship with Allah in a general way. But Tasawwuf has a more specific content, that is to say, it aims at bringing the novice to the direct spiritual experience. The fountainhead of Islam (a fact which is often forgotten) is the direct spiritual experience of the Noble Prophet (Sallallahu Alaihe Wa Sallam) by means of which the message of God was conveyed to man. This spiritual experience had many forms, and was continuous throughout the period of the Prophet's prophethood, starting from the initial vision of the Angel when the call to the divine mission was sounded, and persisting throughout the inspiration of the Divine Book, with other manifestations such as the Hadith-Qudsi (Divine Inspirations apart from the Qur'an itself) and revelations of the next world. It is illustrated particularly in the Me'raj (The Ascension), which culminates in the vision of the Supreme Reality. When the essence of prophethood is the spiritual experience, it would be strange indeed if some portion of this aspect of the prophetic life were not inherited by the Prophet's companions and those who followed them. So we find a tradition of spiritual experience alongside that of the more obvious branches of religious teaching concerned with beliefs and practices. In the early stages it was not considered proper to publish such experiences and considerable reticence was observed; it was thought sufficient only to hint at them. As time passed, reticence was lessened and gradually the science of Tasawwuf was outwardly formulated, although the very nature of these most inward matters makes some reticence inevitable at all times.

Abu Huraira, one of the intimate companions of the Prophet (Sallallahu Alaihe Wa Sallam) used to say: "I acquired two vessels from the Messenger of Allah (Sallallahu Alaihe Wa Sallam). One of them I published, but if I published the other my throat would be cut." This is an interesting allusion to the danger of making a show of spiritual experiences are believed, then some people out of ignorance are inclined to raise the one who is spiritually gifted almost to divinity, if not to make him into God Himself. If they are disbelieved, the doubters become guilty of denying what is true, and deprive themselves of certain special benefits which it is the Will of God that they should have. This is the reason why Sufis' have always counselled great caution in the matter of describing some of their spiritual states in detail as these can only be appreciated in the tasting, and not in the description. In spite of the obvious references in the Qur'an, the Hadith and the lives of the Companions, some have tried to deny this spiritual heritage of the Noble Prophet (Sallallahu Alaihe Wa Sallam) and claim that the early Muslims were only "ascetics" and not "mystics." But to perceive spirituality where it exists is not given to everyone, even to perceive it at all; let it suffice to say that the extraordinary dedication to Allah and His Prophet (Sallallahu Alaihe Wa Sallam) and their commands by the leading companions and followers would be inexplicable without a
profound spiritual experience.

I have said that in the early period the outer and the inner aspects of Islam, that is, the outward observance and its spiritual content, were not divided but formed a homogeneous whole, but as time passed and specialised knowledge increased, it became necessary and inevitable that a body of Muslims should devote themselves more particularly to the inwardness of Islam which came to be known as Tasawwuf. If we consider the development of Tasawwuf as a science, that is the science of the soul, we find that it provides a close comparison with the development of other sciences based on the principles of the Divine Book and the life of Allah's Messenger (Sallallahu Alaihe Wa Sallam). To take the science of Hadith as an example, we find that during the first century, which was the time of the Companions and the followers, things remained very much in the original form of personal teaching from those who sat in the company of the Great Ones, with
little sign of elaboration and formulation. During the second century we begin to find more or less comprehensive collections and criticisms of Hadiths and the formulation of rules of classification, which culminate, in the third century, in critical recensions based on now thoroughly elaborate and determined principles. In the case of Fiqh we find a similar process after the first century, of the direct and practical teaching of the companions and followers' the second century produces elaborate compendia of legal decisions and formulation of principles of jurisprudence which again by the third century had been built up into a relatively independent
science. Tasawwuf, too, was constructed into a spiritual science on the firm foundations of the spiritual heritage of the Prophet of God (Sallallahu Alaihe Wa Sallam). Here again, the elaboration begins in the second century in the recorded sayings and treatises and books of the early Sufis, and in the third century Tasawwuf appears as a fully developed and formulated spiritual science. It is just as gratuitous to talk critically of later innovations in the matter of Tasawwuf as it is in the matter of Fiqh, Hadith and Tafsir. There is a world of difference between elaborations and innovations, which people with muddled minds find difficult to distinguish.

Although the development of Tasawwuf can be historically compared with that of the other sciences, there is an intrinsic superiority in Tasawwuf which should be well remembered. This superiority lies in that the expansion of the science of spiritual development is based on experience and direct observation confirmed in its broad pattern by thousands of travellers on the upward path of the soul, whereas the other sciences mainly owe their formulation to reason and conjecture. All, of course, are founded on 'Tradition', that is, the Qur'an and its living commentary by the Noble Prophet (Sallallahu Alaihe Wa Sallam) and his followers, but the process of
later elaboration has this fundamental difference. It cannot be contested that direct experience, especially when it is common to large numbers of people, is vastly more authoritative source of knowledge than rational speculation. For instance, after the data provided by 'Revelation' and 'Tradition' the chief instrument in the development of Fiqh is Qiyas (analogy) or Rai (opinion). The main pillar of the science of Hadith is Jarh and Ta'dil, which means the critical examination of the reliability of the reporters of a certain Hadith in addition to its subject matter. Obviously these processes are rational and speculative. The development of Tasawwuf,
however, has consisted of the progressively more detailed expounding of the spiritual experience constituting the inner heritage of the Noble Prophet (Sallallahu Alaihe Wa Sallam) and has no content of conjecture and opinion. This vital element has resulted in a remarkable unanimity among the proponents of this science throughout the ages and whatever differences there exist are those of emphasis or mode of expression and do not show any real cleavage in the essential unity.

We have already alluded to the function of Tasawwuf, which is to perfect the relationship of man first with his God, and secondly with his fellow men. Now it is obvious that only very few people have the call to devote themselves entirely to spirituality and become as it were specialists in the inner life. This appears to be the result of some innate urge which so drives those who possess it as not to allow them to follow any other vocation. This is not to say that even these specially gifted few entirely abandon all usual worldly activities. On the contrary, we find in Islam, in distinction from other religious communities, that its greatest scientists of the soul were mostly married, had children and conducted their household and similar affairs like other men. It is another matter that during the period of training for spiritual development a certain retirement, either total or partial, is usually required, as indeed it is during the acquirement of other branches of specialist learning. It is also true that even after reaching expertness many of the Islamic spiritualists paid very little attention to the earning of their livelihood and spent their whole
time in teaching and giving solace, help and encouragement to the common people. Their physical wants were looked after by their pupils and admirers, as was the practice until recently even in the case of those who taught children how to read and write. In this deliberate neglect of their own material needs in order to devote themselves more unhamperedly to their mission, they observed the utmost selflessness and resignation to Allah, and never expressly or by implication gave any sign of the poverty or even hunger which they often had to undergo. If they neglected the world, it was only as far as their own wants were concerned; they never neglected the wants of those who came to them for spiritual nourishment, or even for physical nourishment if they had any to spare, for in addition to being at the service of those who were hungry for the things of the soul they often conducted public kitchens for the feeding of the poor, and engaged themselves in the healing of the sick in body as well as those who were sick in spirit, as is well known to those who have studied their lives.

Just as spiritual specialists are few by the nature of things, so also the number of the pupils who shape their lives in close conformity to those of their masters is also very small. These selected followers are those who, having the inner call, are later charged with the duty of carrying on the work of teaching and exhortation in a new generation. But the majority of those who visit these inheritors of the more inward traditions of Islam are those who, while engaged in their daily vocations, wish to refresh themselves from the toils of the world at the pure springs of sincerity and devotion which they find so abundant with the Sufis. It is here that we see
the influence of the Sufis working and giving new life to the whole wide land of the community. The ordinary men and women who spend a part of their time with the Sufis acquire some measure of inspiration for their spiritual and moral betterment, and to this measure their whole lives are affected. It is the spiritual orientation and the moral attitude which constitute the fountainhead of human thought, and so of human action. Events in man's history, and growth, flourishing, and decay of peoples can always be traced back to these inner sources. The contact of people of the world with the Sufis, whether they be kings, princes, captains, merchants, administrators, artisans, or peasants, indirectly affects the whole movement of the nation along the uneven road of time. It is from these most intimate wells of
inspiration that a certain quality is given to the thought and life of a whole culture. What a pity that some superficial intellects are unable to perceive these undercurrents of history. Economics, politics, and social life are all controlled b the mental processes of man. He can only ignore, at his peril, these deep directive forces from which his mental processes emerge. The apparent obscurity and detachment of the Sufi conceal an activity of radical importance to the whole Muslim nation.

The Conduct of the Mureed with His Shaikh

There are two categories of conduct of the murid with his shaikh: internal conduct and external conduct.

Internal Conduct of the Murid

1. The seeker must submit to the will of the shaikh and to obey him in all his orders and advice, because the shaikh has more experience and more knowledge in haqiqat, in tariqat and in shari'ah. As the sick person gives himself to his doctor to be cured, so too does the murid, sick in his conduct and behavior, submit to the shaikh's experience in order to be healed.

2. The seeker must not object to the way the shaikh instructs and controls the murids. Each shaikh has his own way, which he has been permitted by his own shaikh to use. Imam Ibn Hajar al-Haythami said, "Whoever opens the door of criticism against shaikhs and their behavior with their murids and their actions will be punished and will be isolated from receiving spiritual knowledge. Whoever says to his shaikh, 'Why?' will never succeed." [al-Fatawa al-Hadithiyya, p. 55]

3. The seeker must know that the shaikh might make some mistakes, but that these will not prevent him from lifting the murid up to the Divine Presence. So the murid must excuse the shaikh, as the shaikh is not the Prophet (s). Only the Prophet (s) was free of error. Although it is rare, just as the doctor might make a mistake in treating a patient, so too might the shaikh make a mistake in treating his murid's spiritual illness, and that must be excused.

4. The seeker must respect and honor the shaikh in his presence and his absence, if only because the shaikh can see with the eye of the heart. It is said that whoever is not happy with the orders of the shaikh, and does not keep good conduct and adab with him, will never keep good conduct with the Qur'an and with the Sunnah of the Prophet (s). Shaikh Abdul Qadir Jilani said, "Whoever criticised a saint, Allah will cause his heart to wither."

5. The murid must be sincere and loyal to the company of his shaikh.

6. He must love his shaikh with an extraordinary love. He must know that his shaikh is going to take him to the Presence of Allah, Almighty and Exalted, and to the Presence of the Prophet (s).

7. He must not look to any other than his shaikh, though he must keep respect for all other shaikhs.

External Conduct of the Murid

1. He must agree with the opinion of his shaikh completely, as the patient agrees with the physician.

2. He must behave well in the association of the shaikh, by avoiding yawning, laughing, raising the voice, talking without authorization, extending the feet, and always sitting in a respectful manner.

3. He must serve his shaikh and make himself as useful as possible.

4. He must not mention from the speeches of his shaikh what listeners cannot understand. This might harm the shaikh in a way that the murid is unaware of. Sayyidina ^`Ali said, in a hadith narrated in Bukhari, "Speak to people at a level they can understand, because you don't want them to deny Allah and His Prophet (s)."

5. He must attend the association of the shaikh. Even if living far away, he must make an effort to come as often as possible.

Ibn  Hajar al-Haythami said, "Many people, when they see their guide is firm on the matter of obligations and the Sunnah of the Prophet (s), accuse him of being strict. They say that he is praying too much or keeping the Sunnah too firmly. These people don't realize that they are falling to their own destruction. Beware of believing your ego's complaints about the firmness of the shaikh's adherence to the shari'ah." [al-Fatawa al-Hadithiyya, p. 55.]

Abu  Hafsa  an-Nisaburi is quoted in Shaikh as-Sulami's book  Tabaqat as-sufiyya, p. 119, as saying: "Sufism is composed of adab [good conduct]. For every state and station there is an appropriate adab. For every time there is a proper conduct. Whoever keeps the adab will reach the Station of Manhood, and whoever discards adab is very far from acceptance into Allah's Divine Presence."

The Conduct of the Murid with his Brothers

1. He must keep respect for them in their presence and in their absence, not backbiting anyone.

2. He should advise them when they need it with the intention of strengthening them. His advice to them must be in private and it must be with leniency and free of arrogance. The one advised must accept the advice, must be thankful, and must practice the advice.

3. He must think only good about his brothers and not search out their bad manners.

4. He must accept their apology if they apologize.

5. He must make peace between them.

6. He must support them when they are attacked.

7. He must not ask to lead them, but to be brothers with them.

8. He must show humbleness with them as much as possible. The Prophet (s) said, "The master of a people is the one who serves them."

The good conduct of the murids really has no end. He must always be striving and making progress with his shaikh, with his brothers, with his community, and with his Nation, because Allah is seeing him, the Prophet (s) is seeing him, the shaikh is seeing him, and the Masters who went before are seeing him. With constant improvement, day by day, he will reach with the shaikh's guidance and support, the State of Perfection.

Naqshbandi Order

Awareness of Numbers ("wuquf adadi")

This means that the seeker who is reciting dhikr must observe the exact number of repetitions entailing the silent dhikr of the heart. To keep an account of the dhikr is not for the sake of the account itself, but is for the sake of securing the heart from bad thoughts and to cause it to concentrate more in the effort to achieve the repetition prescribed by the shaikh as quickly as possible.

The pillar of dhikr through counting is to bring the heart into the presence of the One who is mentioned in that dhikr and to keep counting, one by one, in order to bring one's attention to the realization that everyone is in need of that One whose Signs are appearing in every creation.

Shah Naqshband (q) said, "Observance of the numbers in dhikr is the first step in the state of acquiring Heavenly Knowledge (`ilm ul-ladunni)." This means that counting leads one to recognize that only One is necessary for life. All mathematical equations are in need of the number One. All creation is in need of the only One.

Awareness of the Heart ("wuquf qalbi")

This means to direct the heart of the seeker towards the Divine Presence, where he will not see other than his Beloved One. It means to experience His Manifestation in all states. Ubaidullah al-Ahrar said, "The state of Awareness of the Heart is the state of being present in the Divine Presence in such a way that you cannot look to anyone other than Him."

In such a state one concentrates the place of Dhikr inside the heart because this is the center of power. All thoughts and inspirations, good and bad, are felt and appear one after another, circling and alternating, moving between light and dark, in constant revolution, inside the heart. Dhikr is required in order to control and reduce that turbulence of the heart.

Dhikr - Remembrance of God

Dhikr is the means by which Stations yield their fruit, until the seeker reaches the Divine Presence. On the journey to the Divine Presence the seed of remembrance is planted in the heart and nourished with the water of praise and the food of glorification, until the tree of dhikr becomes deeply rooted and bears its fruit. It is the power of all journeying and the foundation of all success. It is the reviver from the sleep of heedlessness, the bridge to the One remembered.

The shaikhs strive to remember their Lord with every breath, as the angels are always in the state of dhikr, praising Allah. One of our shaikhs said, "I remembered You because I forgot You for a moment, and the easiest way for me is to remember You on my tongue." If the seeker will mention his Lord in every moment, he will find peace and satisfaction in his heart, he will uplift his spirit and his soul, and he will sit in the Presence of his Lord. The Prophet (s) said in an authentic hadith mentioned in Ahmad's Musnad, "The people of Dhikr are the people of My presence." So the gnostic is the one who keeps the dhikr in his heart, and leaves behind the attachments of the lower worldly life.

Importance of Taking a Shaikh

Allah said in the Holy Qur'an, "Fear God and accompany Trustworthy people" [9:119]. Allah's Word is for all time, for every era and for every century. It is an ongoing order, from which we understand the importance of keeping company with the Trustworthy. Allah orders all human beings to accompany them, because by keeping their company one will see how they live their lives, how they deal with people, how they address their companions, how they eat, how they sleep, how they worship. By accompanying them, one will learn all their good manners, and their ways of life.

Another way too understand this verse, is that one should accompany a trustworthy person, because to be trustworthy is very rare and not many people achieve it. Everyone, however, can find a trustworthy person and accompany him, in order to be guided. Following a Trustworthy One is essential to our spiritual path. Such a one is needed to lead us and guide us and to be a beacon for us on that way. In the Naqshbandi Order, the living presence of a connected shaikh is essential. Through his physical and spiritual linkage to the Prophet (s) he establishes the murid's connection. The murid's obligation is to maintain his connection to his shaikh, to hold tightly to the hand of the one within his reach. The shaikh maintains the further connection to the previous shaikhs and to the Prophet (s).

From what has been said above, and in the biographies of the Masters, the importance of accompanying a True Master has been clearly demonstrated. It provides the seeker with the opportunity to learn the essentials of ethics and good conduct, to discover the hidden defects of his heart, and to be lifted to the states of perfection. There are two requisites for entering upon such an endeavor: when the seeker feels the need to seek in this way he must purify his intention and ask his Lord to connect him to a Truthful One; and he must look in his own country for someone who will point him in the direction of the Perfect Master.

The Need for a Living Guide

If one is separated from his shaikh by death or other circumstances, it becomes necessary to find a living guide, who can complete the work of the first master. The path itself is not the Goal, but the means to reach the Goal. Holding onto the attachment to a master who is no longer present, usually represents an unrealistic expectation and a false hope. It may also be a manifestation of pride. Although they had already pledged themselves to the Prophet (s), the Companions had to take initiation with Sayyidina Abu Bakr (r) after the passing of the Prophet (s), and as they renewed their pledge to the successive khalifs, Sayyidina 'Umar, Sayyidina 'Uthman and Sayyidina 'Ali, so too does a sincere seeker need to put his hand into the hand of a living shaikh, and renew his initiation, in order to complete his journey to the Divine Presence.

Qualifications of a Master

The master must have four qualifications:

• He must be a scholar in all the obligations of the religion;

• He must be a Knower (^carif);

• He must be an expert in the way of purifying the Self;

• He must be authorised by his shaikh to give guidance.

1. Being a Scholar in the Obligations of the Religion

   The master must be a scholar in all religious obligations, such as the conditions of prayers, the conditions of fasting and the conditions of zakat (obligatory charity). He must be knowledgeable in the Jurisprudence of Islam and all necessary matters of Islamic Shari'ah. He must be a scholar in the Science of Tawhid (Oneness) according to the Ahl as-Sunnah wal-Jama'at, and all the and all the other conditions of faith (iman).

2. Being a Knower

   To be a Knower means the master or murshid must have the knowledge of the conditions of the state of Ihsan, as mentioned by the Prophet (s) in the hadith, "Worship Allah as if you are seeing Him, and if you are not seeing Him, know that He is seeing you." A Knower must bear witness in his heart that Allah is the Unique One in His Essence, and in His Attributes, and in His Actions. He must know about His Attributes through Vision and Taste, by experiencing self-effacement in the Divine Presence.

3. Being Sanctified

   The Master must have already purified or sanctified himself as a seeker under a master of his own. He will have come to know the different stages of the ego, its illnesses and its defects. The Master must be fully aware of all the methods Satan uses to enter the heart. He must know all the ways to sanctify others and the methods to heal his followers in order to raise them up to reach the State of Perfection.

   If a seeker comes to the shaikh with perfect sincerity and truthfulness, asking to be initiated in the order, the shaikh must not hurry to initiate him, until he knows that he will remain trustworthy when he reaches the Goal. He must look at his capability. If his capability corresponds to the capability of the Close Ones (muqarrabin), then he will show him the way, as it is the way of the Trustworthy.

   That way is built on killing one's own will, and connecting and submitting oneself to the will of one's shaikh. One must do as the Prophet (s) said, "Die before you die!" He must leave his natural will, which causes him to move according to his mind, and leave all his affairs to the will of his shaikh. The shaikh will lift him up through a path filled with difficulties, train him through worship, and guide him to a state of complete Self-Effacement. Only this will elevate him to the Divine Presence.

   That is why Khwaja Ubaidullah al-Ahrar said: "Who is the shaikh? The shaikh is the one who can know, through the vision that Allah has granted him, the capability of his murid. From the day he meets him to the day of his death, he will know which state the murid will attain, and in which way he will taste, and in which way he will reach the Divine Presence. If the shaikh cannot summon that knowledge, it is forbidden (haram) for him to give the seeker initiation."

   He continued, "The shaikh must avoid the wealth of his murid. If the murid wishes to help the shaikh it is his choice. The states of guidance are above all states, and the master must not ask except from the Divine Presence."

   "It is said that one time a murid of Junaid came to him and wanted to give him all his money. Junaid refused and said, 'No.' When that same murid reached the State of Perfection and was lifted up to the Divine Presence, he came to Junaid and again wanted to give all his money to him. At that time he said, 'Yes. Now, I accept, because when you give now, you will not regret later.'

   "That is why we don't like our murids to give all their money to the shaikh. When they haven't reached the state of perfection, they might regret later and be in doubt, and they will be harmed. But when the murid reaches that state he will give sincerely and will never regret it later. The evidence of this is that Sayyidina Abu Bakr and Sayyidina 'Umar came to the Prophet (s) and from the first Sayyidina Abu Bakr gave all his money. The Prophet (s) asked, 'What have you left for your family?' He replied, 'I have left them Allah and his Prophet (s).' When the murid reaches the state of real generosity and real perfection, then the shaikh may accept what he gives. If he has not reached that state his gift must not be accepted."

   The shaikh must not order any of his followers to do something he himself cannot do or would not do. He must know all the obligatory and forbidden actions according to the Shari'ah. Similary, he must know all the States of spirituality, and must have tasted all Tastes, so that he is an example, and when he speaks he speaks with real knowledge.

   An example of this is a lady who came to a perfect shaikh one time with her son, saying, "My son is always asking for sweets. Please pray for him to leave that desire, as I don't always have sweets to give him." He said, "Be patient for three days and then bring him back to me." After three days she brought him back and the shaikh told him, "O my son, don't eat candies, because it is harmful for your stomach." From that day the child never ate sweets again. Some time later someone asked the shaikh, "Why did you wait three days to give the child that advice?" The shaikh replied, "When the lady came to me, she asked me to prevent her child from eating sweets. I couldn't do that for him because I myself was under that temptation of eating sweets. So I stopped eating sweets for three days. When I had stopped, I was able to make a du'a for him, and that du'a was acceptable."

   Qushayri relates in his Letter that  allaj was once asked to talk about poverty. He said, "Wait a minute." He entered his house, went out somewhere and came back. Then he sat and spoke, saying poverty consists of this and this and that. One murid asked him, "O my shaikh, why didn't you speak like this from the beginning?" He said, "When I was asked, I had one dirham in my house. I couldn't speak about poverty while I still had something. So I went took that dirham, went and spent it in Allah's way, and then I could speak on poverty."

4. Having His Master's Authorization

   The Shaikh must have authorization from his Master for training and uplifting his followers and showing the Way of this Path. That ijaza (permission) must reach him through the chain of the grandshaikhs from one to another, all the way back to the Prophet (s). As the wise person will not go to a doctor who has no license in healing, so the seeker in this way must find a perfect guide who has received the license, the ijaza, from his shaikh.

   Imam Muslim said, "This great knowledge [the knowledge of the self] is by itself the religion. So you have to know from whom you take your religion." In the book of Hafiz ibn Ali Kanz al-^cUmmal," the following hadith is found. The Prophet (s) said, "O Umar, your din is your flesh and blood. Look at those from whom you take your din; take it from those who are on the right path and don't take from those who deviated." A knower said, "Knowledge is a spirit which is blown into the hearts, not philosophy or pretty tales to be written. So be very careful from whom you take it."

5. The Signs of Mastery

   The main indication of mastery is that when you sit with a master you feel a breeze of faith, spiritual pleasure. He doesn't speak except for Allah. He is always advising the good. You will benefit from being in his company as you benefit from his words. You will benefit when you are far from him as you benefit when you are near him. You must see among his murids the picture of faith, sincerity, humbleness and taqwa (God-consciousness), and you must remember, when you are mixing with them, the highest state of love and truth and deference to others. You must see that his followers represent all different kinds of people in the community. That is how the Companions of the Prophet were.

   The Conduct of the Murid with His Shaikh

   here are two categories of conduct of the murid with his shaikh: internal conduct and external conduct.

   Internal Conduct of the Murid

   1. The seeker must submit to the will of the shaikh and to obey him in all his orders and advice, because the shaikh has more experience and more knowledge in haqiqat, in tariqat and in shari'ah. As the sick person gives himself to his doctor to be cured, so too does the murid, sick in his conduct and behavior, submit to the shaikh's experience in order to be healed.

   2. The seeker must not object to the way the shaikh instructs and controls the murids. Each shaikh has his own way, which he has been permitted by his own shaikh to use. Imam Ibn Hajar al-Haythami said, "Whoever opens the door of criticism against shaikhs and their behavior with their murids and their actions will be punished and will be isolated from receiving spiritual knowledge. Whoever says to his shaikh, 'Why?' will never succeed."

   3. The seeker must know that the shaikh might make some mistakes, but that these will not prevent him from lifting the murid up to the Divine Presence. So the murid must excuse the shaikh, as the shaikh is not the Prophet (s). Only the Prophet (s) was free of error. Although it is rare, just as the doctor might make a mistake in treating a patient, so too might the shaikh make a mistake in treating his murid's spiritual illness, and that must be excused.

   4. The seeker must respect and honor the shaikh in his presence and his absence, if only because the shaikh can see with the eye of the heart. It is said that whoever is not happy with the orders of the shaikh, and does not keep good conduct and adab with him, will never keep good conduct with the Qur'an and with the Sunnah of the Prophet (s). Shaikh Abdul Qadir Jilani said, "Whoever criticised a saint, Allah will cause his heart to wither."

   5. The murid must be sincere and loyal to the company of his shaikh.

   6. He must love his shaikh with an extraordinary love. He must know that his shaikh is going to take him to the Presence of Allah, Almighty and Exalted, and to the Presence of the Prophet (s).

   7. He must not look to any other than his shaikh, though he must keep respect for all other shaikhs.

   External Conduct of the Murid

   1. He must agree with the opinion of his shaikh completely, as the patient agrees with the physician.

   2. He must behave well in the association of the shaikh, by avoiding yawning, laughing, raising the voice, talking without authorization, extending the feet, and always sitting in a respectful manner.

   3. He must serve his shaikh and make himself as useful as possible.

   4. He must not mention from the speeches of his shaikh what listeners cannot understand. This might harm the shaikh in a way that the murid is unaware of. Sayyidina ^`Ali said, in a hadith narrated in Bukhari, "Speak to people at a level they can understand, because you don't want them to deny Allah and His Prophet (s)."

   5. He must attend the association of the shaikh. Even if living far away, he must make an effort to come as often as possible.

   Ibn  Hajar al-Haythami said, "Many people, when they see their guide is firm on the matter of obligations and the Sunnah of the Prophet (s), accuse him of being strict. They say that he is praying too much or keeping the Sunnah too firmly. These people don't realize that they are falling to their own destruction. Beware of believing your ego's complaints about the firmness of the shaikh's adherence to the shari'ah."

   The Conduct of the Murid with his Brothers

   1. He must keep respect for them in their presence and in their absence, not backbiting anyone.

   2. He should advise them when they need it with the intention of strengthening them. His advice to them must be in private and it must be with leniency and free of arrogance. The one advised must accept the advice, must be thankful, and must practice the advice.

   3. He must think only good about his brothers and not search out their bad manners.

   4. He must accept their apology if they apologize.

   5. He must make peace between them.

   6. He must support them when they are attacked.

   7. He must not ask to lead them, but to be brothers with them.

   8. He must show humbleness with them as much as possible. The Prophet (s) said, "The master of a people is the one who serves them."

   The good conduct of the murids really has no end. He must always be striving and making progress with his shaikh, with his brothers, with his community, and with his Nation, because Allah is seeing him, the Prophet (s) is seeing him, the shaikh is seeing him, and the Masters who went before are seeing him. With constant improvement, day by day, he will reach with the shaikh's guidance and support, the State of Perfection.

   The Superiority of Service

   Shah Naqshband's benevolence in private and public marked his way. He said,

   "One time I went to the school of Qutb ad-Din as-Sadr in Samar. I found there four people with very high fevers. I began to serve them, cleaning their clothes and feeding them, until I too became infected with the same fever. This didn't stop me from serving them. The fever in me increased and increased until I felt that I was going to die. I made an oath to myself, 'Let me die, but let these four people be served.' I continued to serve them. The next day I found myself completely cured, while they were still sick."

   He said,

   "To help and serve people, in the understanding of this Way, is better than Dhikr and meditation. Some people think that to do the supererogatory Sunnas is better than serving and helping those in need. It is our view, however, that to take care of people and to help them and to show them love is better than anything else."

   In this regard, Shah Naqshband (q) used to say, "We love to serve, not to be served. When we serve, Allah is happy with us, and this brings more attraction to the Divine Presence and Allah opens that state more for us. However, to be served, brings pride and weakness to the heart and causes us to recede from the Divine Presence."

   Shaikh ^cUbaidullah (q) said,

   "I didn't take this tariqat from books, but I pursued this tariqat by service to people."

   "Everyone enters through a different door; I entered this Spiritual Order through the door of service."

   He was extremely strict in keeping the adab (right conduct) of both external and internal behavior, in his seclusion and among the people. Abu Sa^cad al-Awbahi said, "I accompanied him 35 years and was with him continuously. In all that time I never saw him remove the skin or the seeds of fruit from his mouth, so as not to open his mouth with food inside. When he was sleepy he would never yawn. I never saw him spit. I never saw him do something which would disgust people. I never even saw him sitting cross-legged. He sat only on his knees in perfect good conduct."

   THE STAGES OF DHIKR AND ITS FULFILLMENT

   n the understanding of the people of Tasawwuf, dhikr is essential because it is the primary means for conveying the seeker to the Presence of Allah. It is of three gradations reflecting the stages of the journey to the Divine Presence:

   1. the dhikr of the common people by the tongue;

   2. the dhikr of the special people by the heart;

   3. the dhikr of the Elect of the Special by their Annihilation in their Dhikr [Fana'un `an dhikrihim], when they see the One they are Remembering and are annihilated in His Presence.

   Imam Ghazali said, "You must know that Allah removed all the veils of ignorance and brought people to the state of vision through their continuous Dhikr. The first stage of Dhikr is the Dhikr of the Tongue, then the Dhikr of the Heart, then the Appearance of the Divine Presence in the reciter of dhikr, making him no longer need to do dhikr." ¹³

   Shaikh al-Munawi said, "For the seeker in Allah's Way, the thing of highest benefit to him is dhikr with the name, 'Allah,' whereby he will taste and see the Love of the Divine Presence [adh-dhawq wal hubbu fillah]."¹⁴

   Imam Junaid said, "Whoever made Dhikr with the all- encompassing Name, 'Allah,' is the one who left himself behind, connecting to His Lord, existing in His presence, looking at Him through his heart, where the Light of Allah has burned away his physical body."¹⁵

   Therefore, it is the practice of the grandshaikhs of the Naqshbandi Order to initiate their murids in dhikr with the Unique Name encompassing All Attributes, 'Allah,' and by negation and affirmation of the affirmation of faith, la ilaha illallah. Through these two forms they will be able to reach the State of Ihsan, Perfection, which was mentioned by the Prophet in the hadith narrated by Bukhari and Muslim, "al-Ihsan is to worship Allah as if you are seeing Him."

   Ibn Qayyim al-Jawziyya said, "If a person wants to be guided, he must look for a person who is from the People of Dhikr. If he found one who is from the People of Dhikr, keeping Dhikr continuously, and following the Sunnah of the Prophet (s), he must stick to him."¹⁶

   Ibn Hajar al-Haythami said, "The seeker in the first stages, before reaching to the stage of Knower, must obey the orders of his shaikh, who is carrying both knowledges, the Divine knowledge and the knowledge of the Shari'ah, because he is the Great Physician who has tasted and sensed all the Heavenly Wisdom through keeping the Dhikr in his heart."

   The Principles of the Naqshbandi Way

   Abdul Khaliq al-Ghujdawani coined the following phrases which are now considered the principles of the Naqshbandi Sufi Order:

   1. Conscious Breathing ("Hosh dar dam")

      Hosh means "mind." Dar means "in." Dam means "breath." It means, according to Abdul Khaliq al-Ghujdawani (q), that

      "the wise seeker must safeguard his breath from heedlessness, coming in and going out, thereby keeping his heart always in the Divine Presence; and he must revive his breath with worship and servitude and dispatch this worship to His Lord full of life, for every breath which is inhaled and exhaled with Presence is alive and connected with the Divine Presence. Every breath inhaled and exhaled with heedlessness is dead, disconnected from the Divine Presence."

      Ubaidullah al-Ahrar (q) said, "The most important mission for the seeker in this Order is to safeguard his breath, and he who cannot safeguard his breath, it would be said of him, 'he lost himself.'"

      Shah Naqshband (q) said, "This Order is built on breath. So it is a must for everyone to safeguard his breath in the time of his inhalation and exhalation and further, to safeguard his breath in the interval between the inhalation and exhalation."

      Shaikh Abul Janab Najmuddin al-Kubra said in his book, Fawatih al-Jamal, "Dhikr is flowing in the body of every single living creatures by the necessity of their breath -- even without will -- as a sign of obedience, which is part of their creation. Through their breathing, the sound of the letter "Ha" of the Divine Name Allah is made with every exhalation and inhalation and it is a sign of the Unseen Essence serving to emphasize the Uniqueness of God. Therefore it is necessary to be present with that breathing, in order to realize the Essence of the Creator."

      The name 'Allah' which encompasses the ninety-nine Names and Attributes consists of four letters, Alif, Lam, Lam and the same Hah (ALLAH). The people of Sufism say that the absolute unseen Essence of Allah Exalted and Almighty is expressed by the last letter vowelized by the Alif, "Ha." It represents the Absolutely Unseen "He-ness" of the Exalted God (Ghayb al-Huwiyya al-Mutlaqa lillah 'azza wa jall). The first Lam is for the sake of identification (ta^crif) and the second Lam is for the sake of emphasis (mubalagha).

      Safeguarding your breath from heedlessness will lead you to complete Presence, and complete Presence will lead you to complete Vision, and complete Vision will lead you to complete Manifestation of Allah's Ninety-Nine Names and Attributes. Allah leads you to the Manifestation of His Ninety-Nine Names and Attributes and all His other Attributes, because it is said, "Allah's Attributes are as numerous as the breaths of human beings."

      It must be known by everyone that securing the breath from heedlessness is difficult for seekers. Therefore they must safeguard it by seeking forgiveness (istighfar) because seeking forgiveness will purify it and sanctify it and prepare the seeker for the Real Manifestation of Allah everywhere.

   2. Watch Your Step ("Nazar bar qadam")

      It means that the seeker while walking must keep his eyes on his feet. Wherever he is about to place his feet, his eyes must be there. He is not allowed to send cast his glance here or there, to look right or left or in front of him, because unnecessary sights will veil the heart. Most veils on the heart are created by the pictures which are transmitted from your eyes to your mind during your daily living. These may disturb your heart with turbulence because of the different kinds of desire which have been imprinted on your mind. These images are like veils on the heart. They block the Light of the Divine Presence. This is why Sufi saints don't allow their followers, who have purified their hearts through constant Dhikr, to look at other than their feet. Their hearts are like mirrors, reflecting and receiving every image easily. This might distract them and bring impurities to their hearts. So the seeker is ordered to lower his gaze in order not to be assailed by the arrows of devils.

      Lowering the gaze is also a sign of humility; proud and arrogant people never look at their feet. It is also an indication that one is following the footsteps of the Prophet (s), who when he walked never used to look right or left, but used to look only at his feet, moving steadfastly towards his destination. It is also the sign of a high state when the seeker looks nowhere except towards his Lord. Like one who intends to reach a destination quickly, so too the seeker of Allah's Divine Presence is moving quickly, not looking to his right or his left, not looking at the desires of this world, but looking only for the Divine Presence.

      Imam ar-Rabbani Ahmad al-Faruqi (q) said in the 295th letter of his Maktubat:

      "The gaze precedes the step and the step follows the gaze. The Ascension to the high state is first by the Vision, followed by the Step. When the Step reaches the level of the Ascension of the Gaze, then the Gaze will be lifted up to another state, to which the Step follows in its turn. Then the Gaze will be lifted even higher and the Step will follow in its turn. And so on until the Gaze reaches a state of Perfection to which it will pull the Step. We say, 'When the Step follows the Gaze, the murid has reached the state of Readiness in approaching the Footsteps of the Prophet, peace be upon him. So the Footsteps of the Prophet (s) are considered the Origin of all steps.'"

      Shah Naqshband (q) said, "If we look at the mistakes of our friends, we will be left friendless, because no one is perfect."

   3. Journey Homeward ("safar dar watan")

      It means to travel to one's homeland. It means that the seeker travels from the world of creation to the world of the Creator. It is related that the Prophet (s) said, "I am going to my Lord from one state to a better state and from one station to a higher station." It is said that the seeker must travel from the Desire for the forbidden to the Desire for the Divine Presence.

      The Naqshbandi Sufi Order divides that travel into two categories. The first is external journeying and the second is internal journeying. External travel is to travel from one land to another searching for a perfect guide to take and direct you to your destination. This enables you to move to the second category, the internal journey. Seekers, once they have found a perfect guide, are forbidden to go on another external journey. In the external journey there are many difficulties which beginners cannot endure without falling into forbidden actions, because they are weak in their worship.

      The second category is internal journeying. Internal journeying requires the seeker to leave his low manners and move to high manners, to throw out of his heart all worldly desires. He will be lifted from a state of uncleanness to a state of purity. At that time he will no longer be in need of more internal journeying. He will have purified his heart, making it pure like water, transparent like crystal, polished like a mirror, showing the realities of all matters essential for his daily life, without any need for external action on his part. In his heart will appear everything that is needed for his life and for the life of those around him.

   4. Solitude in the Crowd ("khalwat dar anjuman")

      "Khalwat" means seclusion. It means to be outwardly with people while remaining inwardly with God. There are also two categories of seclusion. The first is external seclusion and the second is internal seclusion.

      External seclusion requires the seeker to seclude himself in a private place that is empty of people. Staying there by himself, he concentrates and meditates on Dhikrullah, the remembrance of God, in order to reach a state in which the Heavenly Realm becomes manifest. When you chain the external senses, your internal senses will be free to reach the Heavenly Realm. This will bring you to the second category: the internal seclusion.

      The internal seclusion means seclusion among people. Therein the heart of the seeker must be present with his Lord and absent from the Creations while remaining physically present among them. It is said, "The seeker will be so deeply involved in the silent Dhikr in his heart that, even if he enters a crowd of people, he will not hear their voices. The state of Dhikr overcomes him. The manifestation of the Divine Presence is pulling him and making him unaware of all but his Lord. This is the highest state of seclusion, and is considered the true seclusion, as mentioned in the Holy Qur'an: "Men whom neither business nor profit distract from the recollection of God" [24:37]. This is the way of the Naqshbandi Order.

      The primary seclusion of the shaykhs of the Naqshbandi Order is the internal seclusion. They are with their Lord and simultaneously they are with the people. As the Prophet said, "I have two sides: one faces my Creator and one faces creation." Shah Naqshband emphasized the goodness of gatherings when he said: Tariqatuna as-suhbat wa-l-khairu fil-jam^`iyyat ("Our Way is Companionship, and Goodness is in the Gathering").

      It is said that the believer who can mingle with people and carry their difficulties is better than the believer who keeps away from people. On that delicate point Imam Rabbani said,

      "It must be known that the seeker at the beginning might use the external seclusion to isolate himself from people, worshipping and concentrating on Allah, Almighty and Exalted, until he reaches a higher state. At that time he will be advised by his shaikh, in the words of Sayyid al-Kharraz, 'Perfection is not in exhibitions of miraculous powers, but perfection is to sit among people, sell and buy, marry and have children; and yet never leave the presence of Allah even for one moment.'"

   5. Essential Remembrance ("yad kard")

      The meaning of 'Yad' is Dhikr. The meaning of 'kard' is the essence of Dhikr. The seeker must make Dhikr by negation and affirmation on his tongue until he reaches the state of the contemplation of his heart (muraqaba). That state will be achieved by reciting every day the negation (LA ILAHA) and affirmation (ILLALLAH) on the tongue, between 5,000 and 10,000 times, removing from his heart the elements that tarnish and rust it. This dhikr polishes the heart and takes the seeker into the state of Manifestation. He must keep that daily dhikr, either by heart or by tongue, repeating ALLAH, the name of God's Essence which encompasses all other names and Attributes, or by negation and affirmation through the saying of LA ILAHA ILLALLAH.

      This daily dhikr will bring the seeker into the perfect presence of the One Who is glorified.

      The Dhikr by negation and affirmation, in the manner of the Naqshbandi Sufi Masters, demands that the seeker close his eyes, close his mouth, clench his teeth, glue his tongue to the roof of his mouth, and hold his breath. He must recite the dhikr through the heart, by negation and affirmation, beginning with the word LA ("No"). He lifts this "No" from under his navel up to his brain. Upon reaching his brain the word "No" brings out the word ILAHA ("god"), moves from the brain to the left shoulder, and hits the heart with ILLALLAH ("except The God"). When that word hits the heart its energy and heat spreads to all the parts of the body. The seeker who has denied all that exists in this world with the words LA ILAHA, affirms with the words ILLALLAH that all that exists has been annihilated in the Divine Presence.

      The seeker repeats this with every breath, inhaling and exhaling, always making it come to the heart, according to the number of times prescribed to him by his shaikh. The seeker will eventually reach the state where in one breath he can repeat LA ILAHA ILLALLAH twenty-three times. A perfect shaikh can repeat LA ILAHA ILLALLAH an infinite number of times in every breath. The meaning of this practice is that the only goal is ALLAH and that there is no other goal for us. To look at the Divine Presence as the Only Existence after all this throws back into the heart of the murid the love of the Prophet (s) and at that time he says, MUHAMMADUN RASULULLAH ("Mu ammad is the Prophet of God") which is the heart of the Divine Presence.

   6. Returning ("baz gasht")

      This is a state in which the seeker, who makes Dhikr by negation and affirmation, comes to understand the Holy Prophet's (s) phrase, ilahi anta maqsudi wa ridaka matlubi ("O my God, You are my Goal and Your Good Pleasure is my Aim.") The recitation of this phrase will increase in the seeker the awareness of the Oneness of God, until he reaches the state in which the existence of all creation vanishes from his eyes. All that he sees, wherever he looks, is the Absolute One. The Naqshbandi murids recite this sort of dhikr in order to extract from their hearts the secret of Oneness, and to open themselves to the Reality of the Unique Divine Presence. The beginner has no right to leave this dhikr if he doesn't find its power appearing in his heart. He must keep on reciting it in imitation of his Shaykh, because the Prophet (s) has said, "Whoever imitates a group of people will belong to them." And whoever imitates his teacher will some day find this secret opened to his heart.

      The meaning of the phrase "baz gasht" is the return to Allah Exalted and Almighty by showing complete surrender and submission to His Will, and complete humbleness in giving Him all due praise. That is the reason the Holy Prophet mentioned in his invocation, ma dhakarnaka haqqa dhikrika ya Madhkur ("We did not Remember You as You Deserve to be Remembered, O Allah"). The seeker cannot come to the presence of Allah in his dhikr, and cannot manifest the Secrets and Attributes of Allah in his dhikr, if he does not make dhikr with Allah's Support and with Allah's Remembrance of him. As Bayazid said: "When I reached Him I saw that His remembering of me preceded my remembrance of Him." The seeker cannot make dhikr by himself. He must recognise that Allah is the one making Dhikr through him.

   7. Attentiveness ("nigah dasht")

      "Nigah" means sight. It means that the seeker must watch his heart and safeguard it by preventing bad thoughts from entering. Bad inclinations keep the heart from joining with the Divine. It is acknowledged in the Naqshbandiyya that for a seeker to safeguard his heart from bad inclinations for fifteen minutes is a great achievement. For this he would be considered a real Sufi. Sufism is the power to safeguard the heart from bad thoughts and protect it from low inclinations. Whoever accomplishes these two goals will know his heart, and whoever knows his heart will know his Lord. The Holy Prophet (s) has said, "Whoever knows himself knows His Lord."

      One Sufi shaikh said, "Because I safeguarded my heart for ten nights, my heart has safeguarded me for twenty years."

      Abu Bakr al-Qattani said, "I was the guard at the door of my heart for 40 years, and I never opened it for anyone except Allah, Almighty and Exalted, until my heart did not know anyone except Allah Almighty and Exalted."

      Abul Hassan al-Kharqani said, "It has been 40 years that Allah has been looking at my heart and has seen no one except Himself. And there is no room in my heart for other than Allah."

   8. Recollection ("yada dasht")

      It means that the reciter of Dhikr safeguards his heart with negation and affirmation in every breath without leaving the Presence of Allah Almighty and Exalted. It requires the seeker to keep his heart in Allah's Divine Presence continuously. This allows him to realize and manifest the Light of the Unique Essence (anwar adh-dhat al-Ahadiyya) of God. He then casts away three of the four different forms of thoughts: the egoistic thoughts, the evil thoughts, and the angelic thoughts, keeping and affirming solely the fourth form of thought, the haqqani or truthful thoughts. This will lead the seeker to the highest state of perfection by discarding all his imaginings and embracing only the Reality which is the Oneness of Allah, 'Azza wa Jall.

      `Abdul Khaliq al-Ghujdawani had four khalifs. The first was Shaikh Ahmad as-Siddiq, originally from Bukhara. The second was Kabir al-Awliya ("the Greatest of Saints"), Shaikh `Arif Awliya al-Kabir (q). Originally from Bukhara, he was a great scholar in both external and internal Sciences. The third khalif was Shaikh Sulaiman al-Kirmani (q). The fourth khalif was `Arif ar-Riwakri (q). It is to this fourth khalif that Abdul Khaliq (q) passed the Secret of the Golden Chain before he died on the 12th of Rabi`ul-Awwal 575 H.

    

   Naqshbandi OrderThe Raison d'être of Sufism and the Rise of the Naqshbandi Order

From its advent, religion was beset with enemies from within and without, who tried to destroy its very foundations and pillars: sometimes through outright atheism but more often through free- thought and corruption. In general, spiritual-minded people today no longer have advisors and teachers who possess the caliber to counsel them and to train them in the teachings of the prophets and saints. Unfortunately, they do not find guides capable of leading them in the teachings of Islam on that high road of morality and ethics that constitute religion's essential character.

On the contrary, today we see cases of would-be scholars (ulema) who are not only unscholarly, but are also ignorant and sometimes even corrupt. Indeed, in many places, they have gotten the upper hand and now prominently occupy seats of religious authority. Sunk in lives of pleasure and good living, they play at the role of guiding and advising and preaching to the Muslim community but in reality they have cast aside the simple lifestyle and regimen of self-denial practiced by the Prophet (s), his Companions (r) and those of the generation immediately succeeding them.

Confronted with this situation, how can we not ask: In which direction is our Umma (Community) headed?

It is true that timely measures could have been taken by communities to prepare good and wise scholars whose unstained lives would have allowed them to function as models and to undertake the mission of reminding the Nation of the Prophet (s) of the message brought forth in the Qur'an and the Sunnah (Way of life of the Prophet (s)). Then, our condition would have been improved and we would have been rewarded and lifted to those stations that Allah ordained for us both in this life and in the Hereafter.

The situation was not always as I have described it. On the contrary, it used to be that this sacred mission, this great service of calling the Umma to remembrance of its proper heritage framed by the Qur'an and set out in the Prophet's Sunnah, was performed by devoted and sincere scholars of spirituality. These individuals, in time, came to be known by the name of safa, a word derived from the Arabic safa'a which means "to purify," because of the assiduousness with which they applied themselves to holding firmly to the Sunnah and employing it to purify their character from all defects in behavior and morality.

The Schools of Purification (tazkiya)

We know for example, that in the first century after the Hijra, renunciation of the world (zuhd) grew as a reaction against worldliness in the society. Derived in principle from the order of Allah to His Righteous Apostle to purify people [Qur'an 2:129, 2:151, 3:164, 9:103, 62:2], the practitioners of this way clove firmly to the Prophetic way of life as it was reflected in the lives of his Companions and their Successors, in the ways they employed to purify their hearts and character from bad manners and to inculcate in their own selves and in those around them the manners and upright moral stature of the Best of Mankind, the Prophet Muhammad (s).

Through slow evolution, this regimen ended up as a school of practical thought and moral action endowed with its own structure of rule and principle. This became the basis used by Sufi scholars to direct people on the Right Path. As a result, the world soon witnessed the development of a variety of schools of purification of the ego (tazkiyat an-nafs). Sufi thought, as it spread everywhere, served as a dynamic force behind the growth and fabric of Islamic education. This tremendous advance occurred from the first century after the Hijra to the seventh, in parallel with the following developments:

• Development of the bases of fiqh (Law and Jurisprudence), through the Imams (r).

• Development of the bases of ^caqidah (System of Belief) through al-Ash^cari and others;

• Development of the science of  hadith (Sayings of the Prophet (s)), resulting in the six authentic collections and innumerable others;

• Development of the arts of nahu and balagha (Speaking and Writing Arabic).

Tariqat or "path" is a term derived from the hadith of the Prophet (s) ordering his followers to follow his sunna and the sunna of his successors. The meaning of sunna is "path," "way," which is also the meaning of taraqat referred to in the Qur'anic verse, "Had they kept straight on the path (tariqat), We would have made them drink of a most limpid water" [72:16]. Tariqat thus came to be a term applied to groups of individuals belonging to the school of thought pursued by a particular scholar or "shaikh," as such a person was often called.

Though these shaikhs applied different methods in training their followers, the core of each one's program was identical. The situation was not unlike what we find in faculties of medicine and law today. The approach in different faculties may be different, but the body of law, the state of art in medicine remains essentially the same everywhere. When students graduate from these faculties, each student bears the stamp of its character. Yet, none are considered less a lawyer or doctor because their respective affiliations differ.

In a similar way, the student product of a particular shaikh will bear the stamp of that shaikh's teaching and character. Consequently, the names given to various schools of Sufi thought differ according to the names and the perspectives of their founders. This variation manifests itself in a more concrete fashion, in the different supererogatory devotions, known as awrad, ahzab or adhkar, used as the practical methodology of spiritual formation. Such differences, however, have nothing to do with the religious principle. In basic principle, the Sufi schools are essentially the same.

The Sufi regimen under which individuals undertook the path to Allah, was a finely-honed itinerary which charted the course of inward and outward progress in religious faith and practice (din). Following the tradition of the Companions of the Prophet (s) who used to frequent his company named Ahl as-suffa ("the People of the Bench"), the practitioners of this regimen lived a communal life. Their dwelling-places were the mosque-schools (zawaya), border forts (ribat), and guest-houses (khaniqah) where they gathered together on specific occasions dedicated to the traditional festivals of the Islamic calendar (^cid). They also gathered on a regular basis in associations for the conveying of knowledge (suhba), assemblies to invoke the names of Allah and recite the adhkar (plural of dhikr, "remembrance") inherited from the Prophetic Tradition, and circles of study in Islamic law. Yet another reason for their gathering was to hear inspired preaching and moral exhortations (wi^caz ).

The shaikhs exhorted their students to actively respond to Allah and His Messenger (s), to cleanse their hearts and purify their souls from the lower desires prompted by the ego and to reform erroneous beliefs. All this was accomplished by cleaving to the Prophetic Sunnah. The methods of remembering Allah which they instilled in their students were the very same methods passed down from the Prophet (s). In this way, they propagated upright behavior both through word and deed, while they encouraged the believers to devote themselves to Allah Almighty with their whole hearts. The aim of their endeavor then was nothing less than obtaining Allah's satisfaction and inspiring love for His Prophet (s). In short, what they aimed for was a state where God would be pleased with them even as they were pleased with God.

These shaikhs therefore were the radiant beacons that dispelled darkness from a believer's path as well as the solid cornerstones upon which the Ummah could build the foundations of an ideal society. The ideal here was the spirit of sacrifice and selflessness that characterized their every effort. These values, in time, imbued the entire social fabric of Islam.

The guesthouses, for example, were more often than not found in neighborhoods of the poor and economically disadvantaged. Needless to say, for this reason they became remedies for many social ills.

As a result of such teaching and training we find that many students of Sufi shaikhs graduated from their course of studies fully empowered to carry other people's burdens, even as they strove to illumine the way of Truth. Furthermore, through their training and self-discipline they had developed the manifest and decisive will to do so. Genuine scholars and teachers of tariqat leave no stone unturned in conducting their jihad, a word which means both the physical struggle against unbelief and the spiritual struggle against the unseen allurements that trap the soul.

History books are filled with the names of Sufi mujahidin (People Who Struggle) and shuhada (Martyrs) that have devoted their lives to confronting the enemies of the faith and calling mankind to the divine Presence of Allah, as well as calling back those who had deviated form the true path and the Sunnah of the Prophet (s). They accomplished this with wisdom and they were effective. Their names and stories are too numerous to list in the span of a single book, even if it had hundreds of volumes.

It suffices to say that the lives of these Sufi Shaikhs are overwhelming evidence that Sufism, far from encouraging escapism and quietism that impedes social progress, upheld the highest values of social consciousness as well as religious inquiry and science. In fact, they provide adequate testimony to an unremitting jihad and struggle against social injustice and social inaction that took place over the centuries.

Oath of Allegiance

Bai'at literally means "to promise" and derives from the root word meaning "to sell". In English the term Bai'at is often translated as "Oath of Allegiance" or "Pledge".

Taking Bai'at is Sunnah as our Holy Prophet (saw) took Bai'at from the Sahaba on many occasions. In one narration our Holy Prophet (saw) said:

'Will you not make bai’at to the Rasul of Allah?' We stretched our hands and enquired: On what shall we make Bai’at to you, O Rasul of Allah? He (saw) said. 'That you make the Ibaadat of Allah,- that you associate nothing with Him,- that you perform the five Salaat; that you hear and obey."
(Muslim, Abu Daawood, Nisaai)

In the Qur'an, Allah (swt) says about Bai'at:

"Verily, those who Swear Allegiance unto thee, O Muhammad (saw), in truth Swear Allegiance to Allah: The Hand of Allah is over their hands: then any one who violates his oath, does so to the harm of his own soul, and any one who fulfils what he has covenanted with Allah,- Allah will soon grant him a great Reward."
Qur'an (Surah 48: Verse 10)

After the demise of the Holy Prophet (sallalahu alaihi wasallam) this Sunnah was assumed and practised by many elite Sahabah, on the authority of our Holy Prophet (saw). These eminent Sahabah included Hadhrat Abu-bakr Siddiq (ra) & Hadhrat Ali (r.a) and before they departed they also nominated their successful students to carry on this Sunnah. Thus this tradition has been passed down from one generation to the next through an authentic chain of Friends of Allah (swt)..This chain is known as a Silsilah and these vary according to the Sufi Order.
To enter a Sufi order one must do Bai'at to a Kamil Sheikh.

There are two types of Bai'ah that one can perform:

Bai'ah al Barakah: This is where one initiates oneself into a spiritual order merely for the blessings of being part of the spiritual order of which has a direct link with the Holy Prophet (sallalahu alaihi wasallam) without a break in sequence. This Bai'ah is beneficial and brings one in the bank of those who have a link with the beloved ones of Allah.

Bai'ah al Iradah / Bai'ah al Salikeen: This is where one "sells" one's self and surrenders completely to to the Friend of Allah (swt). Similar to how the corpse is left in the hands of the ghassal' (washer). This Bai'ah leads one to receive both deen and dunya Spiritual Faiz. It is this very type of Bai'ah that was undertaken by the Sahaba upon the hands of the Prophet (sallallahu alaihi wasallam) and is also injuctioned in the Quran as it leads one to Allah (swt):

"O you who believe, fear Allah and seek a means of approach unto him, and strive in His path so that you may attain success"
Qur'an (Surah 4: Verse 38)

If you wish to receive deen and/or dunya Spiritual Faiz by performing Bai'ah to our Hadhrat please e-mail us and we will initiate you into the Naqshbandi Order online. Why not learn about how others have benefitted from Bai'at and Faiz? You might be surprised as to what it can do!

Zikr of Allah

The Principles of the Naqshbandi Way

Abdul Khaliq al-Ghujdawani coined the following phrases which are now considered the principles of the Naqshbandi Sufi Order:

1. Conscious Breathing ("Hosh dar dam")

   Hosh means "mind." Dar means "in." Dam means "breath." It means, according to Abdul Khaliq al-Ghujdawani (q), that

   "the wise seeker must safeguard his breath from heedlessness, coming in and going out, thereby keeping his heart always in the Divine Presence; and he must revive his breath with worship and servitude and dispatch this worship to His Lord full of life, for every breath which is inhaled and exhaled with Presence is alive and connected with the Divine Presence. Every breath inhaled and exhaled with heedlessness is dead, disconnected from the Divine Presence."

   Ubaidullah al-Ahrar (q) said, "The most important mission for the seeker in this Order is to safeguard his breath, and he who cannot safeguard his breath, it would be said of him, 'he lost himself.'"

   Shah Naqshband (q) said, "This Order is built on breath. So it is a must for everyone to safeguard his breath in the time of his inhalation and exhalation and further, to safeguard his breath in the interval between the inhalation and exhalation."

   Shaikh Abul Janab Najmuddin al-Kubra said in his book, Fawatih al-Jamal, "Dhikr is flowing in the body of every single living creatures by the necessity of their breath -- even without will -- as a sign of obedience, which is part of their creation. Through their breathing, the sound of the letter "Ha" of the Divine Name Allah is made with every exhalation and inhalation and it is a sign of the Unseen Essence serving to emphasize the Uniqueness of God. Therefore it is necessary to be present with that breathing, in order to realize the Essence of the Creator."

   The name 'Allah' which encompasses the ninety-nine Names and Attributes consists of four letters, Alif, Lam, Lam and the same Hah (ALLAH). The people of Sufism say that the absolute unseen Essence of Allah Exalted and Almighty is expressed by the last letter vowelized by the Alif, "Ha." It represents the Absolutely Unseen "He-ness" of the Exalted God (Ghayb al-Huwiyya al-Mutlaqa lillah 'azza wa jall). The first Lam is for the sake of identification (ta^crif) and the second Lam is for the sake of emphasis (mubalagha).

   Safeguarding your breath from heedlessness will lead you to complete Presence, and complete Presence will lead you to complete Vision, and complete Vision will lead you to complete Manifestation of Allah's Ninety-Nine Names and Attributes. Allah leads you to the Manifestation of His Ninety-Nine Names and Attributes and all His other Attributes, because it is said, "Allah's Attributes are as numerous as the breaths of human beings."

   It must be known by everyone that securing the breath from heedlessness is difficult for seekers. Therefore they must safeguard it by seeking forgiveness (istighfar) because seeking forgiveness will purify it and sanctify it and prepare the seeker for the Real Manifestation of Allah everywhere.

2. Watch Your Step ("Nazar bar qadam")

   It means that the seeker while walking must keep his eyes on his feet. Wherever he is about to place his feet, his eyes must be there. He is not allowed to send cast his glance here or there, to look right or left or in front of him, because unnecessary sights will veil the heart. Most veils on the heart are created by the pictures which are transmitted from your eyes to your mind during your daily living. These may disturb your heart with turbulence because of the different kinds of desire which have been imprinted on your mind. These images are like veils on the heart. They block the Light of the Divine Presence. This is why Sufi saints don't allow their followers, who have purified their hearts through constant Dhikr, to look at other than their feet. Their hearts are like mirrors, reflecting and receiving every image easily. This might distract them and bring impurities to their hearts. So the seeker is ordered to lower his gaze in order not to be assailed by the arrows of devils.

   Lowering the gaze is also a sign of humility; proud and arrogant people never look at their feet. It is also an indication that one is following the footsteps of the Prophet (s), who when he walked never used to look right or left, but used to look only at his feet, moving steadfastly towards his destination. It is also the sign of a high state when the seeker looks nowhere except towards his Lord. Like one who intends to reach a destination quickly, so too the seeker of Allah's Divine Presence is moving quickly, not looking to his right or his left, not looking at the desires of this world, but looking only for the Divine Presence.

   Imam ar-Rabbani Ahmad al-Faruqi (q) said in the 295th letter of his Maktubat:

   "The gaze precedes the step and the step follows the gaze. The Ascension to the high state is first by the Vision, followed by the Step. When the Step reaches the level of the Ascension of the Gaze, then the Gaze will be lifted up to another state, to which the Step follows in its turn. Then the Gaze will be lifted even higher and the Step will follow in its turn. And so on until the Gaze reaches a state of Perfection to which it will pull the Step. We say, 'When the Step follows the Gaze, the murid has reached the state of Readiness in approaching the Footsteps of the Prophet, peace be upon him. So the Footsteps of the Prophet (s) are considered the Origin of all steps.'"

   Shah Naqshband (q) said, "If we look at the mistakes of our friends, we will be left friendless, because no one is perfect."

3. Journey Homeward ("safar dar watan")

   It means to travel to one's homeland. It means that the seeker travels from the world of creation to the world of the Creator. It is related that the Prophet (s) said, "I am going to my Lord from one state to a better state and from one station to a higher station." It is said that the seeker must travel from the Desire for the forbidden to the Desire for the Divine Presence.

   The Naqshbandi Sufi Order divides that travel into two categories. The first is external journeying and the second is internal journeying. External travel is to travel from one land to another searching for a perfect guide to take and direct you to your destination. This enables you to move to the second category, the internal journey. Seekers, once they have found a perfect guide, are forbidden to go on another external journey. In the external journey there are many difficulties which beginners cannot endure without falling into forbidden actions, because they are weak in their worship.

   The second category is internal journeying. Internal journeying requires the seeker to leave his low manners and move to high manners, to throw out of his heart all worldly desires. He will be lifted from a state of uncleanness to a state of purity. At that time he will no longer be in need of more internal journeying. He will have purified his heart, making it pure like water, transparent like crystal, polished like a mirror, showing the realities of all matters essential for his daily life, without any need for external action on his part. In his heart will appear everything that is needed for his life and for the life of those around him.

4. Solitude in the Crowd ("khalwat dar anjuman")

   "Khalwat" means seclusion. It means to be outwardly with people while remaining inwardly with God. There are also two categories of seclusion. The first is external seclusion and the second is internal seclusion.

   External seclusion requires the seeker to seclude himself in a private place that is empty of people. Staying there by himself, he concentrates and meditates on Dhikrullah, the remembrance of God, in order to reach a state in which the Heavenly Realm becomes manifest. When you chain the external senses, your internal senses will be free to reach the Heavenly Realm. This will bring you to the second category: the internal seclusion.

   The internal seclusion means seclusion among people. Therein the heart of the seeker must be present with his Lord and absent from the Creations while remaining physically present among them. It is said, "The seeker will be so deeply involved in the silent Dhikr in his heart that, even if he enters a crowd of people, he will not hear their voices. The state of Dhikr overcomes him. The manifestation of the Divine Presence is pulling him and making him unaware of all but his Lord. This is the highest state of seclusion, and is considered the true seclusion, as mentioned in the Holy Qur'an: "Men whom neither business nor profit distract from the recollection of God" [24:37]. This is the way of the Naqshbandi Order.

   The primary seclusion of the shaykhs of the Naqshbandi Order is the internal seclusion. They are with their Lord and simultaneously they are with the people. As the Prophet said, "I have two sides: one faces my Creator and one faces creation." Shah Naqshband emphasized the goodness of gatherings when he said: Tariqatuna as-suhbat wa-l-khairu fil-jam^`iyyat ("Our Way is Companionship, and Goodness is in the Gathering").

   It is said that the believer who can mingle with people and carry their difficulties is better than the believer who keeps away from people. On that delicate point Imam Rabbani said,

   "It must be known that the seeker at the beginning might use the external seclusion to isolate himself from people, worshipping and concentrating on Allah, Almighty and Exalted, until he reaches a higher state. At that time he will be advised by his shaikh, in the words of Sayyid al-Kharraz, 'Perfection is not in exhibitions of miraculous powers, but perfection is to sit among people, sell and buy, marry and have children; and yet never leave the presence of Allah even for one moment.'"

5. Essential Remembrance ("yad kard")

   The meaning of 'Yad' is Dhikr. The meaning of 'kard' is the essence of Dhikr. The seeker must make Dhikr by negation and affirmation on his tongue until he reaches the state of the contemplation of his heart (muraqaba). That state will be achieved by reciting every day the negation (LA ILAHA) and affirmation (ILLALLAH) on the tongue, between 5,000 and 10,000 times, removing from his heart the elements that tarnish and rust it. This dhikr polishes the heart and takes the seeker into the state of Manifestation. He must keep that daily dhikr, either by heart or by tongue, repeating ALLAH, the name of God's Essence which encompasses all other names and Attributes, or by negation and affirmation through the saying of LA ILAHA ILLALLAH.

   This daily dhikr will bring the seeker into the perfect presence of the One Who is glorified.

   The Dhikr by negation and affirmation, in the manner of the Naqshbandi Sufi Masters, demands that the seeker close his eyes, close his mouth, clench his teeth, glue his tongue to the roof of his mouth, and hold his breath. He must recite the dhikr through the heart, by negation and affirmation, beginning with the word LA ("No"). He lifts this "No" from under his navel up to his brain. Upon reaching his brain the word "No" brings out the word ILAHA ("god"), moves from the brain to the left shoulder, and hits the heart with ILLALLAH ("except The God"). When that word hits the heart its energy and heat spreads to all the parts of the body. The seeker who has denied all that exists in this world with the words LA ILAHA, affirms with the words ILLALLAH that all that exists has been annihilated in the Divine Presence.

   The seeker repeats this with every breath, inhaling and exhaling, always making it come to the heart, according to the number of times prescribed to him by his shaikh. The seeker will eventually reach the state where in one breath he can repeat LA ILAHA ILLALLAH twenty-three times. A perfect shaikh can repeat LA ILAHA ILLALLAH an infinite number of times in every breath. The meaning of this practice is that the only goal is ALLAH and that there is no other goal for us. To look at the Divine Presence as the Only Existence after all this throws back into the heart of the murid the love of the Prophet (s) and at that time he says, MUHAMMADUN RASULULLAH ("Mu ammad is the Prophet of God") which is the heart of the Divine Presence.

6. Returning ("baz gasht")

   This is a state in which the seeker, who makes Dhikr by negation and affirmation, comes to understand the Holy Prophet's (s) phrase, ilahi anta maqsudi wa ridaka matlubi ("O my God, You are my Goal and Your Good Pleasure is my Aim.") The recitation of this phrase will increase in the seeker the awareness of the Oneness of God, until he reaches the state in which the existence of all creation vanishes from his eyes. All that he sees, wherever he looks, is the Absolute One. The Naqshbandi murids recite this sort of dhikr in order to extract from their hearts the secret of Oneness, and to open themselves to the Reality of the Unique Divine Presence. The beginner has no right to leave this dhikr if he doesn't find its power appearing in his heart. He must keep on reciting it in imitation of his Shaykh, because the Prophet (s) has said, "Whoever imitates a group of people will belong to them." And whoever imitates his teacher will some day find this secret opened to his heart.

   The meaning of the phrase "baz gasht" is the return to Allah Exalted and Almighty by showing complete surrender and submission to His Will, and complete humbleness in giving Him all due praise. That is the reason the Holy Prophet mentioned in his invocation, ma dhakarnaka haqqa dhikrika ya Madhkur ("We did not Remember You as You Deserve to be Remembered, O Allah"). The seeker cannot come to the presence of Allah in his dhikr, and cannot manifest the Secrets and Attributes of Allah in his dhikr, if he does not make dhikr with Allah's Support and with Allah's Remembrance of him. As Bayazid said: "When I reached Him I saw that His remembering of me preceded my remembrance of Him." The seeker cannot make dhikr by himself. He must recognise that Allah is the one making Dhikr through him.

7. Attentiveness ("nigah dasht")

   "Nigah" means sight. It means that the seeker must watch his heart and safeguard it by preventing bad thoughts from entering. Bad inclinations keep the heart from joining with the Divine. It is acknowledged in the Naqshbandiyya that for a seeker to safeguard his heart from bad inclinations for fifteen minutes is a great achievement. For this he would be considered a real Sufi. Sufism is the power to safeguard the heart from bad thoughts and protect it from low inclinations. Whoever accomplishes these two goals will know his heart, and whoever knows his heart will know his Lord. The Holy Prophet (s) has said, "Whoever knows himself knows His Lord."

   One Sufi shaikh said, "Because I safeguarded my heart for ten nights, my heart has safeguarded me for twenty years."

   Abu Bakr al-Qattani said, "I was the guard at the door of my heart for 40 years, and I never opened it for anyone except Allah, Almighty and Exalted, until my heart did not know anyone except Allah Almighty and Exalted."

   Abul Hassan al-Kharqani said, "It has been 40 years that Allah has been looking at my heart and has seen no one except Himself. And there is no room in my heart for other than Allah."

8. Recollection ("yada dasht")

   It means that the reciter of Dhikr safeguards his heart with negation and affirmation in every breath without leaving the Presence of Allah Almighty and Exalted. It requires the seeker to keep his heart in Allah's Divine Presence continuously. This allows him to realize and manifest the Light of the Unique Essence (anwar adh-dhat al-Ahadiyya) of God. He then casts away three of the four different forms of thoughts: the egoistic thoughts, the evil thoughts, and the angelic thoughts, keeping and affirming solely the fourth form of thought, the haqqani or truthful thoughts. This will lead the seeker to the highest state of perfection by discarding all his imaginings and embracing only the Reality which is the Oneness of Allah, 'Azza wa Jall.

   `Abdul Khaliq al-Ghujdawani had four khalifs. The first was Shaikh Ahmad as-Siddiq, originally from Bukhara. The second was Kabir al-Awliya ("the Greatest of Saints"), Shaikh `Arif Awliya al-Kabir (q). Originally from Bukhara, he was a great scholar in both external and internal Sciences. The third khalif was Shaikh Sulaiman al-Kirmani (q). The fourth khalif was `Arif ar-Riwakri (q). It is to this fourth khalif that Abdul Khaliq (q) passed the Secret of the Golden Chain before he died on the 12th of Rabi`ul-Awwal 575 H.

Qualifications of a Master

The master must have four qualifications:

• He must be a scholar in all the obligations of the religion;

• He must be a Knower (^carif);

• He must be an expert in the way of purifying the Self;

• He must be authorised by his shaikh to give guidance.

1. Being a Scholar in the Obligations of the Religion

   The master must be a scholar in all religious obligations, such as the conditions of prayers, the conditions of fasting and the conditions of zakat (obligatory charity). He must be knowledgeable in the Jurisprudence of Islam and all necessary matters of Islamic Shari'ah. He must be a scholar in the Science of Tawhid (Oneness) according to the Ahl as-Sunnah wal-Jama'at, and all the and all the other conditions of faith (iman).

2. Being a Knower

   To be a Knower means the master or murshid must have the knowledge of the conditions of the state of Ihsan, as mentioned by the Prophet (s) in the hadith, "Worship Allah as if you are seeing Him, and if you are not seeing Him, know that He is seeing you." A Knower must bear witness in his heart that Allah is the Unique One in His Essence, and in His Attributes, and in His Actions. He must know about His Attributes through Vision and Taste, by experiencing self-effacement in the Divine Presence.

3. Being Sanctified

   The Master must have already purified or sanctified himself as a seeker under a master of his own. He will have come to know the different stages of the ego, its illnesses and its defects. The Master must be fully aware of all the methods Satan uses to enter the heart. He must know all the ways to sanctify others and the methods to heal his followers in order to raise them up to reach the State of Perfection.

   If a seeker comes to the shaikh with perfect sincerity and truthfulness, asking to be initiated in the order, the shaikh must not hurry to initiate him, until he knows that he will remain trustworthy when he reaches the Goal. He must look at his capability. If his capability corresponds to the capability of the Close Ones (muqarrabin), then he will show him the way, as it is the way of the Trustworthy.

   That way is built on killing one's own will, and connecting and submitting oneself to the will of one's shaikh. One must do as the Prophet (s) said, "Die before you die!" He must leave his natural will, which causes him to move according to his mind, and leave all his affairs to the will of his shaikh. The shaikh will lift him up through a path filled with difficulties, train him through worship, and guide him to a state of complete Self-Effacement. Only this will elevate him to the Divine Presence.

   That is why Khwaja Ubaidullah al-Ahrar said: "Who is the shaikh? The shaikh is the one who can know, through the vision that Allah has granted him, the capability of his murid. From the day he meets him to the day of his death, he will know which state the murid will attain, and in which way he will taste, and in which way he will reach the Divine Presence. If the shaikh cannot summon that knowledge, it is forbidden (haram) for him to give the seeker initiation."

   He continued, "The shaikh must avoid the wealth of his murid. If the murid wishes to help the shaikh it is his choice. The states of guidance are above all states, and the master must not ask except from the Divine Presence."

   "It is said that one time a murid of Junaid came to him and wanted to give him all his money. Junaid refused and said, 'No.' When that same murid reached the State of Perfection and was lifted up to the Divine Presence, he came to Junaid and again wanted to give all his money to him. At that time he said, 'Yes. Now, I accept, because when you give now, you will not regret later.'

   "That is why we don't like our murids to give all their money to the shaikh. When they haven't reached the state of perfection, they might regret later and be in doubt, and they will be harmed. But when the murid reaches that state he will give sincerely and will never regret it later. The evidence of this is that Sayyidina Abu Bakr and Sayyidina 'Umar came to the Prophet (s) and from the first Sayyidina Abu Bakr gave all his money. The Prophet (s) asked, 'What have you left for your family?' He replied, 'I have left them Allah and his Prophet (s).' When the murid reaches the state of real generosity and real perfection, then the shaikh may accept what he gives. If he has not reached that state his gift must not be accepted."

   The shaikh must not order any of his followers to do something he himself cannot do or would not do. He must know all the obligatory and forbidden actions according to the Shari'ah. Similary, he must know all the States of spirituality, and must have tasted all Tastes, so that he is an example, and when he speaks he speaks with real knowledge.

   An example of this is a lady who came to a perfect shaikh one time with her son, saying, "My son is always asking for sweets. Please pray for him to leave that desire, as I don't always have sweets to give him." He said, "Be patient for three days and then bring him back to me." After three days she brought him back and the shaikh told him, "O my son, don't eat candies, because it is harmful for your stomach." From that day the child never ate sweets again. Some time later someone asked the shaikh, "Why did you wait three days to give the child that advice?" The shaikh replied, "When the lady came to me, she asked me to prevent her child from eating sweets. I couldn't do that for him because I myself was under that temptation of eating sweets. So I stopped eating sweets for three days. When I had stopped, I was able to make a du'a for him, and that du'a was acceptable."

   Qushayri relates in his Letter that  allaj was once asked to talk about poverty. He said, "Wait a minute." He entered his house, went out somewhere and came back. Then he sat and spoke, saying poverty consists of this and this and that. One murid asked him, "O my shaikh, why didn't you speak like this from the beginning?" He said, "When I was asked, I had one dirham in my house. I couldn't speak about poverty while I still had something. So I went took that dirham, went and spent it in Allah's way, and then I could speak on poverty."

4. Having His Master's Authorization

   The Shaikh must have authorization from his Master for training and uplifting his followers and showing the Way of this Path. That ijaza (permission) must reach him through the chain of the grandshaikhs from one to another, all the way back to the Prophet (s). As the wise person will not go to a doctor who has no license in healing, so the seeker in this way must find a perfect guide who has received the license, the ijaza, from his shaikh.

   Imam Muslim said, "This great knowledge [the knowledge of the self] is by itself the religion. So you have to know from whom you take your religion." In the book of Hafiz ibn Ali Kanz al-^cUmmal," the following hadith is found. The Prophet (s) said, "O Umar, your din is your flesh and blood. Look at those from whom you take your din; take it from those who are on the right path and don't take from those who deviated." A knower said, "Knowledge is a spirit which is blown into the hearts, not philosophy or pretty tales to be written. So be very careful from whom you take it."

5. The Signs of Mastery

   The main indication of mastery is that when you sit with a master you feel a breeze of faith, spiritual pleasure. He doesn't speak except for Allah. He is always advising the good. You will benefit from being in his company as you benefit from his words. You will benefit when you are far from him as you benefit when you are near him. You must see among his murids the picture of faith, sincerity, humbleness and taqwa (God-consciousness), and you must remember, when you are mixing with them, the highest state of love and truth and deference to others. You must see that his followers represent all different kinds of people in the community. That is how the Companions of the Prophet were.

Dhikr - Remembrance of God

Dhikr is the means by which Stations yield their fruit, until the seeker reaches the Divine Presence. On the journey to the Divine Presence the seed of remembrance is planted in the heart and nourished with the water of praise and the food of glorification, until the tree of dhikr becomes deeply rooted and bears its fruit. It is the power of all journeying and the foundation of all success. It is the reviver from the sleep of heedlessness, the bridge to the One remembered.

The shaikhs strive to remember their Lord with every breath, as the angels are always in the state of dhikr, praising Allah. One of our shaikhs said, "I remembered You because I forgot You for a moment, and the easiest way for me is to remember You on my tongue." If the seeker will mention his Lord in every moment, he will find peace and satisfaction in his heart, he will uplift his spirit and his soul, and he will sit in the Presence of his Lord. The Prophet (s) said in an authentic hadith mentioned in Ahmad's Musnad, "The people of Dhikr are the people of My presence." So the gnostic is the one who keeps the dhikr in his heart, and leaves behind the attachments of the lower worldly life.

Mention of Dhikr in the Qur'an

Dhikr is mentioned in many places in the Holy Qur'an, and in most verses, what was meant by the word dhikr is tasbih, glorifying; takbir, exalting; tahmid, praising; and praising and praying upon the Prophet (s).

Allah said in Surat al-Baqara, 152: "Remember Me and I will remember you." [2:152]

He said in Surat ali ^cImran, 41, "...and remember your Lord much and glorify Him in the evening and in the early morning." And again, 191, "Those who remember Allah while standing, sitting, and lying on their sides..." [3:41, 191]

He said in Surat al-Ra^cd, 28, "Those who believe, and whose hearts find their rest in the remembrance of Allah--for, verily, in the remembrance of Allah hearts do find their rest." [13:28]

And He said in Surat al-Ah zab, 35, "...and men who remember Allah much and women who remember Him..." And again, 41,42, "O you who believe! Remember Allah with much remembrance; and glorify Him morning and evening." [33: 35, 41-42]

There are many, many other verses of Qur'an mentioning dhikr. Imam Nawawi said in his book, "Futahat ar-Rabbani ^cala-l- Adhkar an-Nawawiyya," vol. 1, p. 106-109, "All scholars of Islam have agreed on the acceptance and permissibility of Dhikr by heart and by tongue, for the adult men and women, for children, for the one who has ablution, and for the one without ablution; even for the woman during her menses. Moreover, dhikr is allowed by all scholars in the form of tasbih, tahmid, takbir and praising and praying for the Prophet (s)."

Dhikr polishes the heart and is the source of the Divine breath that revives the dead spirits by filling them with the Blessings of Allah, decorating them with His Attributess, and bringing them from a state of heedlessness to the state of complete wakefulness. If we keep busy with Dhikrullah, happiness and peace will be granted to us. Dhikr is the key to happiness, the key to joy, and the key to Divine Love.

Mention of Dhikr in the Sunnah

According to Bukhari, Abu Musa al-Ash^cari related that the Prophet (s) said, "The difference between the one who makes dhikr and the one who doesn't make dhikr is like the difference between the living and the dead."

Tirmidhi narrated from Anas (r) that the Prophet (s) said, "If you pass by the Paradises of Heavens stay there." They asked, "Ya Rasul-Allah, what are the Paradises of Heavens?" He said, "The associations of Dhikr!"

Bukhari narrated in his book from Abu Huraira that the Prophet (s) said, "Allah, Almighty and Exalted, has angels who seek the people of Dhikr. If they find the people of Dhikr they encompass them until they reach the first heaven. And Allah asks his angels, 'What are my servants doing?' The angels say, 'O Allah, they are praising You and glorifying You and they are making Dhikr.' Allah says, 'Did they see Me?' The angels answer, 'No, they didn't see You.' Then Allah asks, 'How would it be if they were to see Me?' The angels reply, 'O Allah, if they were to see You, they would be making more praise of You and more glorification of You and more Dhikr of You.' And Allah asks 'What are they asking for?' The angels say, 'They are asking for Your Paradise.' Allah asks, 'Did they see My Paradise?' The angels answer, 'No, Our Lord.' Allah continues, 'How would it be if they saw My Paradise?' The angels reply, 'They would be more attracted and more eager to reach it.' Then Allah asks them, 'Of what are they afraid?' And the angels say, 'They are afraid of hellfire.' and Allah asks, 'How would it be if they saw my Hellfire?' and they reply, 'They would be running more and more away from it and asking more and more protection from it.' Then Allah said,' I am making you all My witnesses: that I am forgiving them of all their sins.' Then one angel asked, 'O our Lord, there is among these people one who is not from them, he came only to ask for something from one of them.' Allah said, 'Those are my beloved ones who are making My Dhikr. Anyone who comes into their circle will be forgiven, and I am forgiving him.'"

In Bukhari and Muslim it is narrated from Abu Huraira that the Prophet (s) said, "As my servant thinks about Me so will I be for him. I am with him if he will remember Me. If he calls on Me in himself I will call him in Myself, and if he calls on Me in a group of people, I mention him in a better group in My presence. If he approaches Me one handspan, I will approach him one arm's length; if he approaches Me one arm's length, I will approach him by a cubit; if he comes to Me walking, I will come to him running."

Tirmidhi and Ibn Majah narrated on the authority of Abi Darda that the Prophet said, "Do you want me to tell you of your best deeds, and the most honored and praised and sanctified to Your Lord, and the highest in its reward; better than spending gold and better than meeting your enemy and cutting their necks in the jihad?" They said, "Yes, Ya Rasulallah." He said, "Dhikrullah."

The Prophet (s) said, "Everything has its polish and the polish of hearts is dhikrullah."

Mu'adh bin Jabal (r) said, "Nothing saves you from Allah's punishment except Dhikrullah."

There are many, many other hadith about the benefits and blessings of Dhikr such that it is impossible to quote all of them here.

From the Sayings of Imams and Scholars about Dhikr

Ibn ^cAbbas (r) said "Allah, Almighty and Exalted, put a limit on all the obligations that He ordered human beings except for Dhikr. For it there is no limit."

Ibn Qayyim al-Jawziyya said in his book, Al-Wabil as-Sa'ib, p. 52, "There is no doubt that the heart oxidizes, just as copper and silver oxidize. Its polishing is the dhikr, which will make it like a white mirror. The oxidation of the heart is due to heedlessness and sin. Its polishing is by means of two actions: repentance and dhikr. If someone's heart is cloudy, the reflections of images will be unclear, he will see falsehood as truth and truth in the image of falsehood (batil). When there is too much oxidization on the heart, the heart will be darkened, and in the darkness the images of the Truth and Reality never appear. The best way to polish it is through Dhikrullah."

Ibn ^cAta'illah as-Sakandari said, "By Dhikr you leave behind heedlessness and forgetfulness, and you keep your heart Present with Allah, Almighty and Exalted. The best way to approach His Presence is by reciting the name 'Allah,' in the heart or on the tongue, or by reciting any of His Names." [Miftah al-Falah, p. 4]

Abul Qasim al-Qushayri said, "Dhikr is the strongest support in the way of Allah, 'Azza wa Jall. No one can reach the Divine Presence except by continuing to recite Dhikr." [Risalat al-Qushayriyya]

Mulay al-^cArabi ad-Darqawi said, "Do not say, 'I am nothing'; neither say, 'I am something.' Do not say: 'I need such and such a thing'; nor yet: 'I need nothing.' But say: 'Allah,' and you will see marvels." [Letters of a Sufi Master]

We see from what has been mentioned that all guides and perfect shaikhs advised the seeker in the Way of Allah to make continuous dhikr in all states of their lives and to keep the company of the people in associations of Dhikr. We see that the Holy Qur'an and the Sunnah of the Prophet (s) and the scholars are all in accordance on this matter.

The Types of Dhikr

Dhikr can be can be done both silently or aloud. The Prophet (s) encouraged people to do both kinds. Among the scholars of shari'ah and the Sufi shaikhs, some preferred the loud dhikr and some preferred the silent dhikr.

Loud Dhikr

Bukhari narrated that Abu Huraira (r) reported that the Prophet (s) said, "If My servant mentions Me in himself, I will mention him in Myself. If he mentions Me in a group, I will mention him in a group in My presence." We understand from this hadith that to mention Allah in a group indicates loud dhikr. Some scholars determined from this that using loud dhikr is permitted.

Bukhari narrated in his book of hadith, that Ibn 'Abbas (r) said, "In the time of the Prophet (s) the people used to raise their voices in Dhikr."

Bukhari narrated in his book of hadith, that Abu Ma'bad (r), the freed slave of Ibn 'Abbas (r), said: "Ibn 'Abbas told me, 'In the lifetime of the Prophet (s), it was the custom to celebrate Allah's praises aloud after the obligatory congregational prayers.'" Ibn 'Abbas (r) continued, "When I heard the Dhikr, I would know that the congregational prayer had ended."

Imam Ahmad, Abu Dawud and Tirmidhi related that as-Sa'ib (r) preported that the Prophet (s) said, "Jibril came to me and ordered me to order my Companions to raise their voices in takbir."

It is narrated by Bukhari and Muslim and mentioned by Jalaluddin as-Suyuti, from other collections, that 'Ali bin Abi Talib (r) said, "I asked the Prophet (s) one time, 'O Messenger of Allah, guide me to the shortest way to Allah's Presence, and the easiest way to worship, and the best way for Allah, Almighty and Exalted. The Prophet (s) said, 'O 'Ali, you have to be continuously making Dhikrullah, silently and aloud.' I replied, 'O Prophet (s), all human beings are making dhikr. Give me something special.' The Prophet (s) said, 'O 'Ali, the best of what I, and all prophets before me, said is, la ilaha illallah. If all the heavens and earth were placed on one side of the balance and la ilaha illallah were placed in the other, la ilaha illallah would be heavier. Judgment Day will never come as long as there are people on this earth saying la ilaha illallah.' Then I said, 'How should I recite.' The Prophet (s) said, 'Close your eyes and listen to me reciting la ilaha ill-Allah three times. Then you say it three times and I will listen to you.' Then the Prophet (s) said it and I repeated it in a loud voice."

In the narration of Imam Ahmad and Tabarani this hadith is continued, describing how the Prophet taught his Companions the dhikr. "'Ibada bin Samit said that the Prophet (s) said, 'Is there any stranger among you?' And we said, 'No, Ya Rasul-Allah.' He said, 'Close the door.' Then he said, 'Raise your hand and repeat after me La ilaha illallah' We raised our hand and said, la ilaha illallah. Then the Prophet (s) said, 'Praise be to Allah that He sent me to this world with this kalimah, and He ordered me with it, and He promised me the Paradise with it, and He never changes His Promise.' Then the Prophet (s) said, 'Be happy! Allah has forgiven you.'"

Jalaladin as-Suyuti mentioned in an article called "Natijat al-Fikr fi Jahri-dh-Dhikr," the Benefits of Loud Dhikr, twenty-five authentic hadiths which mention doing loud dhikr.

Silent Dhikr

Allah mentioned in Surat al-A^craf, 205, "And remember thy Lord in thy self with humility and fear, and without loudness of speech, in the mornings and evenings; and be not of the neglectful." [7:205]

Imam Ahmad narrated, "Abu Huraira reported that the Prophet (s) said that Allah says, 'I am with my servant when he remembers Me and by his remembrance of Me his lips move." Commenting on this hadith, Imam Nawawi said, "Allah is with the one who remembers Him and calls Him in his heart, and calls Him on his tongue, but we must realize that the dhikr of the heart is more perfect. The rememberer made dhikr of the tongue in order to reflect the occurrence of the dhikr in his heart. When the love of Allah and His Remembrance overwhelms the heart and the spirit, the tongue is moved and the seeker brought near."

Sheikh Amin al-Kurdi said in The Enlightenment of Hearts (Tanwir al-Qulub) p. 522: "The dhikr by tongue, which combines sounds and letters, is not easy to perform at all times, because buying and selling and other such activities altogether divert one's attention from such dhikr. The contrary is true of the dhikr by heart, which is named that way in order to signify its freedom from letters and sounds. In that way nothing distracts one from his dhikr, as the poet says:

With the heart remember Allah, secretly from creation, wordlessly and speechlessly.

That remembrance is best of all: out of it flowed the sayings of the saints.

"That is why our Naqshbandi masters have chosen the dhikr of the heart. Moreover, the heart is the place where the Forgiver casts his gaze, and the seat of belief, and the receptacle of secrets, and the source of lights. If it is sound, the whole body is sound, and if it is unsound, the whole body is unsound, as was made clear for us by the chosen Prophet (s).

"Something that confirms this was narrated on the authority of ^cA'isha (r): 'Allah favors dhikr above dhikr seventyfold (meaning, silent dhikr over loud dhikr). On the Day of Resurrection, God will bring back human beings to His account, and the Recording Angels will bring what they have recorded and written, and Allah Almighty will say: See if something that belongs to my servant was left out? The angels will say: We left nothing out concerning what we have learnt and recorded, except that we have assessed it and written it. Allah will say: O my servant, I have something good of yours for which I alone will reward you, it is your hidden remembrance of Me.' Bayhaqi narrated it.

"Also on the authority of ^cA'isha: 'The dhikr not heard by the Recording Angels equals seventy times the one they hear.' Bayhaqi narrates it."

Imam Ibn Taymiyya About Saints and Sainthood

Imam Ibn Taymiyya mentions in the volume already cited, page 190: "A servant of Allah, Almighty and Exalted, cannot be considered a saint unless he is a true believer. Allah mentions in Qur'an, Surat Yunus, 62-63: "Now surely, on the friends of Allah there is no fear, nor shall they grieve; those who believe and guard against evil."

He then quotes the famous hadith from Bukhari: "My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him."

He explains the phrase, "Whoever comes against one of My saints is challenging Me to fight" thus: "It means that Allah is expressing: 'I will seek revenge against anyone who comes against My saints like an aggressive lion.'" (p. 314)

Imam Ibn Taymiyya About Miracles of Saints

"It is said that after the Seal of Prophets (s), revelation does not descend upon anyone else. Why not? In fact it does, but then it is not called 'revelation.' It is what the Prophet (s) referred to when he said, 'The believer sees with the Light of God.' When the believer looks with God's Light, he sees all things: the first and the last, the present and the absent. For how can anything be hidden from God's Light? And if something is hidden, then that is not the Light of God. Therefore the meaning of revelation exists, even if it is not called revelation."

From Rama's Fihi ma fihi.

Ibn Taymiyya continues in the same book, Majmu'a Fatawi Ibn Taymiyya: "What is considered as a miracle for a saint is that sometimes the saint might hear something that others do not hear or see something that others do not see, not while asleep, but in a wakened state of vision. He can know things that others cannot know, through revelation or inspiration."

In another book, Mukhtasar al-Fatawa al-Masriyya, published by al-Madani Publishing House, 1980, page 603, he writes: "The miracles of saints are absolutely true and correct, and acknowledged by all Muslim scholars. The Qur'an has pointed to it in different places, and the Hadith of the Prophet (s) have mentioned it, and whoever denies the miraculous power of saints are innovators or following innovators."

He continues quoting the Prophet's saying about the saints: "You are the witnesses of Allah on earth."

Imam Ibn Taymiyya About the Unveiling of Appearances

He said (volume 11, page 313): "Allah Almighty will unveil to his saints states that have never been unveiled before and He will give them support without measure. If that saint begins to speak from the things of the unseen, past or present or future, it is considered from the viewpoint of Bab al-^cilm al-khariq, miraculous knowledge. Anything that a saint does which is from the unseen, for people or for listeners, of healing or teaching knowledge, it is accepted and we must thank Allah for it."

Imam Ibn Taymiyya Mentions some Great Shaikhs of Sufism

In the volume entitled ^cIlm as-Suluk, ("The Science of Travelling the Way to God"), which consists of the entire 775 pages of volume 10 of Majma^ca al-Fatawa, he says (p. 516): "The great Sufi shaikhs are well known and accepted, such as: Bayazid al-Bistami, Shaikh Abdul Qadir Jilani, Junaid ibn Muhammad, Hasan al-Basri, al Fudayl ibn al-Ayyad, Ibrahim bin al-Adham, Abi Sulayman ad-Daarani, Ma'ruf al-Karkhi, Siri as-Saqati, Shaikh Hammad, Shaikh Abul Bayan.

"Those great Sufis were the leaders of humanity, and they were calling to what is right and forbidding what is wrong."

Ibn Taymiyya's Qadiri Lineage as a Sufi Shaikh

At present we are in a position to go much further than saying that Ibn Taymiyya simply praised Sufism. We can say with definitiveness that he was an aspirant in the Sufi Way who belonged to more than one tariqat, primarily to the Qadiri Tariqat, of Shaikh Abdul Qadir al-Jilani.

In a unique manuscript of the H anbali Yusuf ibn ^cAbd al-Hadi (d. 909 H./1503 CE), entitled Bad' al-^culqa bi labs al-khirqa, uncovered in the Princeton University Library, Ibn Taymiyya is listed in a Sufi spiritual genealogy with other well-known Hanbali scholars. The links in this genealogy are, in descending order from ^cAbdul Qadir Jilani:

Shaikh ^cAbdul Qadir Jilani (d. 561 H./1165 CE)

Abu ^cUmar b. Qudama (d. 607 H./1210 CE)

Muwaffaq ad-Din b. Qudama (d. 620 H./1223 CE)

Ibn ^cAli b. Qudama (d. 682 H./1283 CE)

Ibn Taymiyya (d. 728 H./1328 CE)

Ibn Qayyim al-Jawziyya (d. 751 H./1350 CE)

Ibn Rajab (d. 795 H./1393 CE)

Furthermore, there is another unique manuscript, also found in the Princeton Library, of the work of Ibn Taymiyya himself, in a book named, Targhib al-Mutahabbin fi labs Khirqat al-Mutammayyazan by Jamal ad-Dan al-Talyani. Here are Ibn Taymiyya's own words, as quoted from a work of his, al-Mas'ala at-Tabraziyya: "I wore the blessed Sufi cloak of Shaikh ^cAbdul Qadir Jilani, there being between him and me two Sufi shaikhs."

In another manuscript he said, "I have worn the Sufi cloak of a number of Sufi shaikhs, belonging to various tariqats, among them Abdul Qadir al-Jilani, whose tariqat is the greatest of the well-known ones, may Allah have mercy on him."

Testimony of the Scholars of External Knowledge in Support of the Precedence of the Scholars of Internal Knowledge

Imam Abu Hanifa (81-150 H./700-767 CE)

Imam Abu Hanifa (r) (85 H.-150 H) said, "If it were not for two years, I would have perished. For two years I accompanied Sayyidina Ja^cfar as-Sadiq and I acquired the spiritual knowledge that made me a knower in the Way."

The book Ad-Durr al-Mukhtar, vol 1. p. 43, mentions that Ibn ^cAbidin said, "Abi Ali Dakkak, one of the sufi saints, received his path from Abul Qassim an-Nasarabadi, who received it from ash-Shibli, who received it from Sariyy as-Saqati who received it from Ma^cruf al-Karkhi, who received it from Dawud at-Ta'i, who received the knowledge, both the external and the internal, from the Imam Abu Hanifa (r), who was supporting the Sufi Spiritual Path." The Imam said before he died: lawla sanatan lahalaka Nu^cman, "Were it not for a certain two years, Nu^cman [i.e. myself] would have perished." There were the last two years of his life, when he began accompanying Ja^cfar as-Sadiq (q).

Imam Malik (94-179 H./716-795 CE)

Imam Malik (r) said, "Whoever studies jurisprudence (fiqh) and didn't study Sufism (tasawwuf) will be corrupted; and whoever studied tasawwuf and didn't study jurisprudence will become a heretic; and whoever combined both will be reach the Truth." This saying is mentioned and explained in the book of the scholar 'Ali al-Adawi with the explanation of Imam Abil-Hassan, a scholar of jurisprudence, vol. 2, p. 195.

Imam Shafi^ci (150-205 H./767-820 CE)

Imam Shafi^ci said, "I accompanied the Sufi people and I received from them three knowledges:

1. they taught me how to speak

2. they taught me how to treat people with leniency and a soft heart.

3. they guided me in the ways of Sufism."

This is mentioned in the books, Kashf al-Khafa and Muzid al-Albas, by Imam 'Ajluni, vol. 1, p. 341.

Imam Ahmad bin Hanbal (164-241 H./780-855 CE)

Imam Ahmad (r) said, advising his son, "O my son, you have to sit with the People of Sufism, because they are like a fountain of knowledge and they keep the Remembrance of Allah in their hearts. They are the ascetics and they have the most spiritual power." This is explained in the book Tanwir al-Qulub, p. 405, by Shaikh Amin al-Kurdi.

Imam Ahmad said about the Sufis, as mentioned in the book Ghiza al-Albab, vol. 1, p. 120, "I don't know any people better than them."

Imam al-Muhasibi (d. 243 H./857 CE)

Imam al-Muhasibi reported that the Prophet (s) said, "My Nation is going to split into 73 divisions and only one of them will be the Group of Salvation." And Allah knows best that the Group is the people of Tasawwuf. He went deeply into the explanation of that subject, in the book Kitab al-Wasiya p. 27-32.

Imam al-Qushayri (d. 465 H./1072 CE)

Imam al-Qushayri said about Sufism, "Allah made this group the best of His saints and He honored them above all of His Servants after His Messengers and Prophets, and He made their hearts the secrets of His Divine Presence and He chose them from among the Nation to receive His Lights. They are the means of humanity. He cleaned them from all connnections to this world, and He lifted them to the highest states of vision. And He unveiled to them the Realities of His Unique Oneness. He made them to observe His Will operating in them. He made them to shine in His Existence and to appear as Lights of His Lights." [ar-Risalat al-Qushayriyya, p. 2]

Imam Ghazali (450-505 H./1058-1111 CE)

Imam Ghazali,  Hujjat ul-Islam, the Proof of Islam, said about Sufism, "I knew to be true that the Sufis are the seekers in Allah's Way, and that their conduct is the best conduct, and their way is the best way, and their manners are the most sanctified. They have cleaned their hearts from other than Allah and they have made them as pathways for rivers to run receiving knowledge of the Divine Presence." [al-Munqidh min ad-Dalal, p. 131].

Imam Nawawi (620-676 H./1223-1278 CE)

Imam Nawawi said, in his Letters, al-Maqasid, "The specifications of the Way of the Sufis are five:

1. To keep the Presence of Allah in your heart in public and in private;

2. To follow the Sunnah of the Prophet (s) by actions and speech;

3. To keep away from dependence on people;

4. To be happy with what Allah gives you, even if it is little;

5. To always refer your matters to Allah, Almighty and Exalted." [Maqasid at-Tawhid, p. 20]

Imam Fakhr ad-Din ar-Razi (544-606 H./1149-1209 CE)

Imam Fakhr ad-Din ar-Razi said, "The way the Sufis seek Knowledge is to disconnect themselves from this worldly life, and keep themselves constantly busy in their mind and in their heart, with Dhikrullah, during all their actions and behaviors." [I^ctiqadat Firaq al-Muslimin, p. 72, 73]

Ibn Khaldun (733-808 H./1332-1406 CE)

Ibn Khaldun said, "The way of the Sufis is the way of the Salaf, the Scholars among the Sahahba, Tabi^cin, and Tabi^c at-Tabi^cin. Its origin is to worship Allah and to leave the ornaments of this world and its pleasures." [Muqaddimat ibn Khaldun, p. 328]

Tajuddin as-Subki

Tajuddin as-Subki (r) mentioned in his book Mu^cid an-Na^cim, p. 190, under the chapter entitled Sufism, "May Allah praise them and greet them and may Allah make us to be with them in Paradise. Too many things have been said about them and too many ignorant people have said things which have no relation to them. And the truth is that they have left dunya and are busy with worship."

He said, "They are the People of Allah, whose du^ca and prayers Allah accepts, and by means of whom Allah supports human beings."

Jalaluddan as-Suyuti

He said in his book Ta'yad al-Haqiqat al-^cAliyya, p. 57, "Sufism in itself is the best and most honorable knowledge. It explains how to follow the Sunnah of the Prophet (s) and to leave innovation."

Ibn Taymiyya (661-728 H./1263-1328 CE)

In Majma^ca Fatawa Ibn Taymiyya, published by Dar ar-Rahmat, Cairo, Vol, 11, page 497, Book of Tasawwuf, Ibn Taymiyya says: "You have to know that the rightly-guided shaikhs must be taken as guides and examples in the Dan, as they are following in the footsteps of the Prophets and Messengers. The Way (tariqat) of those shaikhs is to call people to Allah's Divine Presence and obedience to the Prophet."

Ibn Taymiyya says on page 499 of the same volume: "The shaikhs whom we need to take as guides are our examples and we have to follow them. As when on the Hajj (the pilgrimage), one needs a guide (dalil) to reach the Ka^cba, these shaikhs are our guide (dalil) to Allah and our Prophet (s)."

Among the shuyukh he mentioned are: Ibrahim ibn Adham, Ma^cruf al-Karkhi, Hasan al-Basri, Rabia al-Adawiyya, Junaid ibn Muhammad, Shaikh Abdul Qadir Jilani, Shaikh Ahmad ar-Rafa'i, and Shaikh Bayazid al- Bistami.

Ibn Taymiyya quotes from Bayazid al-Bistami on page 510, Volume 10: "...the great Sufi shaikh, Bayazid al-Bistami, and the famous story of when he saw God in a vision (kashf) and said to Him: 'O Allah what is the way to You?' And Allah responded, 'Leave yourself and come to Me.'" Ibn Taymiyya continues quoting Bayazid al-Bistami, "I shed my self as a snake sheds its skin."

Implicit in this quotation is an indication of the need for zuhd (self-denial or abstention from the worldly life), as that was the path followed by Bayazid al-Bistami.

So we see from the above quotes, that Ibn Taymiyya was accepting many shaikhs by quoting them and urging people to follow guides to show the way to obey God and to obey the Prophet (s).

What Ibn Taymiyya Says About the Term Tasawwuf

"The crucible itself tells you, when you are strained, Whether you are gold or gold-plated copper." Sanai.

Following is what Ibn Taymiyya said about the definition of Tasawwuf, from Volume 11, At-Tasawwuf, of Majmu^ca Fatawa Ibn Taymiyya al-Kubra, Dar ar-Rahmah, Cairo:

"Alhamdulillah, the use of the word tasawwuf has been thoroughly discussed. This is a term that was given to those who were dealing with that branch of knowledge (tazkiyat an-nafs and Ihsan)."

"Tasawwuf is the science of realities and states of experience. The Sufi is that one who purifies himself from everything which distracts him from the remembrance of Allah and who is so filled with knowledge of the heart and knowledge of the mind that the value of gold and stones will be equal to him. Tasawwuf safeguards the precious meanings and leaves behind the call to fame and vanity to reach the state of Truthfulness. The best of humans after the prophets are the Siddiqin, as Allah mentioned them in Surat An-Nisa', 69: "All who obey Allah and the Messenger are in the company of those on whom is the grace of Allah: the prophets, the sincere lovers of truth (siddiqin), the martyrs and the righteous; Ah! what a beautiful fellowship.'"

He continues about the Sufis, "They are striving to be obedient to Allah... So from them you will find the Foremost in Nearness by virtue of their striving. And some of them are from the People of the Right hand..."

The Sufi Cloak (khirqa)

Before proceeding to Imam Ibn Qayyim, it may be useful to say something about the wearing of the Sufi cloak. In the view of the Trustworthy, there are three categories of shaikh:

1. The Shaikh of the Cloak

2. The Shaikh of the Dhikr

3. The Shaikh of Guidance

The first two categories (The Shaikh of the Cloak and The Shaikh of the Dhikr) are really deputies of a shaikh, representing the reality of the shaikh or the tariqat through the intermediary of either the cloak or the dhikr. The Shaikh of the Cloak (Khirqah) depends on the power of the cloak to act on the murid. The murid takes his support from the cloak, which a fully realized Shaikh of Guidance has imbued with his blessings.

The murid of the Shaikh of Dhikr is supported by the dhikr, not directly by the shaikh. In these two cases, the shaikh becomes the symbol, because the real support of the murid is the cloak or the dhikr.

The highest of the three categories is the Shaikh of Guidance. He is the one who supports the murid without any intermediary, directly from himself to the murid. He is the real shaikh because, without any means, he supports and directs the murid directly through his heart. That is why Sayyidina Ahmad al-Faruqi said, "In our tariqat the shaikh guides the murid directly, unlike other tariqats which use the cloak and other means to lift up their murids."

In the Naqshbandi Tariqat only one shaikh, the Shaikh of Guidance, is therefore accepted as possessing real authority. When that shaikh passes away, the murids must renew their initiation with his successor, to whom he has transmitted all his secrets and his inheritance from the Prophet (s) and all his predecessors in the Golden Chain.

Imam Ibn Qayyim (d. 751 H./1350 CE)

Imam Ibn Qayyim stated that, "We can witness the greatness of the people of tasawwuf in the eyes of the Salaf by what has been mentioned by Sufyan ath-Thawri (d. 161 H./777 CE). One of the greatest imams in the 2nd century and one of the foremost mujtahids, he said: "If not for Abu Hisham as-Sufi (d. 115 H./733 CE) I would never have perceived the action of the subtlest forms of hypocrisy (riya') in the self." (Manazil as-Sa'ireen)

Ibn Qayyim continues: "Among the best of people is the Sufi learned in fiqh."

^cAbdullah ibn Muhammad ibn ^cAbdul Wahhab (1115-1201 H./1703-1787 CE)

Following is a quotation from Muhammad Man ar Nu^cmani's book (p. 85), Ad-Dia'at al-Mukaththafa Didd ash-Shaikh Muhammad ibn ^cAbdul Wahhab: "Shaikh ^cAbdullah, the son of shaikh Muhammad ibn ^cAbdul Wahhab, said about Tasawwuf: "My father and I don't deny or criticize the Science of Sufism, but on the contrary we support it because it cleans the external and the internal of the hidden sins which are related to the heart and the outward form. Even though the individual might externally be on the right way, internally he might be on the wrong way; and for its correction tasawwuf is necessary."

In the fifth volume of the collection of letters by Muhammad ibn ^cAbdul Wahhab entitled ar-Rasa'il ash-Shakhsiyya, page 11, and again on pages 12, 61, and 64, he states: "I never accused of unbelief Ibn ^cArabi or Ibn al-Farid for their Sufi interpretations."

Ibn ^cAbidin

The great scholar, Ibn ^cAbidin in his book Rasa'il Ibn ^cAbidin (p. 172-173) states: "The Seekers in this Way don't hear except from the Divine Presence and they don't love any but Him. If they remember Him they cry. If they thank Him they are happy. If they find Him they are awake. If they see Him they will be relaxed. If they walk in His Divine Presence, they melt. They are drunk with His Blessings. May Allah bless them."

Shaikh Muhammad ^cAbduh (1265-1323 H./1849-1905 CE)

He stated, "Tasawwuf appeared in the first century of Islam and it received a tremendous honor. It cleansed the self and straightened the conduct and gave knowledge to people from the Wisdom and Secrets of the Divine Presence." [quoted from Majallat al-Muslim, 6th ed., 1378 H, p. 24].

Shaikh Rashad Rida

He said, "Sufism was a unique pillar from the pillars of the religion. Its purpose was to cleanse the self and to take account of one's daily behavior and to raise the people to a high station of spirituality." [Majallat al-Manar, 1st year, p. 726].

Maulana Abul Hasan ^cAli an-Nadwi

Maulana Abul Hasan ^cAli an-Nadwi is a member of the Islamic-Arabic Society of India and Muslim countries. He said in his book, Muslims in India, written some years ago, p. 140-146, "These Sufis initiate people in Oneness and sincerity in following the Sunnah of the Prophet (s) and in repentence from their sins and in avoidance of every disobedience to Allah, Almighty and Exalted. Their guides encourage them to move in the way of perfect Love of Allah."

"In Calcutta, India, everyday more than 1000 people are taking initiation into Sufism."

"Thanks to the influence of Sufi people, thousands and hundreds of thousands in India found their Lord and reached a state of Perfection through the Islamic religion."

Abul ^cAla Mawdudi

He said in his book Mabadi' al-Islam (p. 17), "Sufism is a reality whose signs are the love of Allah and the love of the Prophet (s), where one absents oneself for their sake, and one is annihilated from anything other than them. It instructs how to follow in the footsteps of the Prophet (s)."

"Tasawwuf searched for sincerity of heart, purity of intention, and trustworthiness of obedience in all of an individual's actions."

"Shari^cah and Sufism: what is the similitude of the two? They are like the body and the soul. The body is the external shari'ah knowledge and the spirit is the internal knowledge."

In sum, Sufism, in the present as in the past, is the effective means for spreading the reality of Islam, extending the knowledge and understanding of spirituality, and fostering happiness and peace. With it man can find himself and, in so doing, find his Lord. With it man can improve, transform, and elevate himself, and find salvation from the ignorance of this world and its misguided pursuit of some materialistic fantasy. And Allah knows best what he intends for his servants.

Seclusion

Seclusion [khalwat] is better than isolation [^cuzlat] . It is a kind of isolation, that can only be prescribed by the shaikh. Its shortest time limit is 40 days, as mentioned in the Holy Qur'an about Sayiddina Musa (s), "And remember We appointed forty nights for Moses" (Surah al-Baqarah, 51). Muslim narrated that the Prophet (s) made seclusion in the cave of  ara for one complete month. Its aim is to clean the heart of connection to this world of material pleasures, and to bring it to a state of remembrance of Allah, Almighty and Exalted. In it countless visions occur, and it elevates the murid to a state of knowing the self, and from there to a state of knowing Allah.

Seclusion requires the seeker to disconnect himself from people and to disengage himself from all material interactions for a set period of time. His heart must be engaged only in God's Remembrance, and his mind relaxed from daily concerns. All this must take place under the guidance of a gnostic shaikh, to teach us if we forget, and to remind us if we are heedless, and to throw out of the heart all gossip and whispers of the ego.

The shaikh orders the murid to seclude himself in a room where he will be served every day only with what is necessary for survival. Then he will teach his tongue the way of reciting Dhikr, until he will be engaged with that recitation. The shaikh will support his murid in opening the Vision of the Divine Presence in the heart (surat al-mushahada fil-qalb). Whatever happens to the murid during the seclusion, he must tell his shaikh, and he must conceal it from anyone other than the shaikh.

Seclusion is not an innovation but is an order of Allah, Almighty and Exalted, in his Holy Book and in the example of the Prophet (s). The Prophet (s) used to make seclusion in the cave of Hira in the mountains of Makkah, remembering Allah, Almighty and Exalted. It is indicated in the Qur'an, in Surat al-Muzzamil, (73, 8): "So remember the name of thy Lord, and devote thyself to Him with full devotion."

Allama Abu Sa^cad in his commentary on the explanation of the Qur'an by Fakhr ad-Din ar-Razi, volume 8, p. 338, says, "The meaning of this verse is to keep secluding yourself from anyone other than Allah, Almighty and Exalted, remembering Him day and night, by tasbih, tahmid and tahlil, and to disconnect yourself, by all the power you have, and approach Him through the meditative stations such that you will not see anyone except Him, and be away from connections to other than Him through that meditation."

Meditation here rests on seclusion. The proof for this in the Qur'an can be found in the story of Maryam (s), the mother of Jesus (s): "So her Lord accepted her with a gracious acceptance, and caused her to grow an excellent growth, and made Zakariyya (s) her guardian. Whenever Zakariya visited her in her seclusion he found with her provision. He said, 'O Maryam, whence hast thou this?' She replied, 'It is from Allah. Surely, Allah gives to whomsoever He pleases without measure.'" (Ali Imran, 37)

Allah said in the Qur'an, in Surat al-Kahf (ayat 16), mentioning the story of the companions of the cave, they were ordered, "Betake yourself to the Cave: your Lord will shower His mercies on you and dispose of your affair towards comfort and ease."

Similary, seclusion has a proof in the sunnah. Bukhari reports that Ayesha said, "The Prophet loved to make seclusion. And he was secluding himself in the Cave of Hira."

Imam Nawawi, explained the hadith of Ayesha, "To be alone with the one you love is the real seclusion. It is the way of the pious and it is the way of knowers."

He said, in his explanation of Sahih Muslim, "The Prophet (s) said, 'Seclusion was made to be loved by him,' because with it the heart will be empty of all this materialistic life, and it will be in peace. It helps to deepen the meditation on Allah's Divine Presence, and with it his attachments to dunya will decrease, and with it his reverence will increase."

Imam Zuhri said, "I wonder at people, that they have left seclusion. The Prophet (s) was doing some things and then leaving them, yet he never left seclusion until he died."

Abi Jamra said in explanation of this hadith, "The Prophet, when he secluded himself and left people behind and disconnectd himself from this world, received revelation from Jibril in the Cave of Hira. Anyone who will imitate the Prophet in doing seclusion, under the order of his shaikh, will be lifted to the state of sainthood.

"The proof of seclusion is that the Prophet (s), through his seclusion in the Cave of Hira, was lifted up to the state in which he received revelation. During his seclusions the first fruit was true dreams, and from that state he was elevated to the state in which he received revelation, to the state where he could receive revelation from the angel Jibril. Then he was lifted up more and more until he reached, during the Night of Ascension, the Divine Presence, to the station of two bows' length or nearer."

"All these stations were the fruit of his seclusion in the Cave of Hira. We see from this, that if we follow the footsteps of the Prophet (s), we will be lifted from one state to another, until we reach the high states of sainthood, and we will find ourselves in the Divine Presence."

Shaikh 'Abul Qadir said, "From the cave of Hira, where the Prophet (s) used to make seclusion, the light emanated, the dawn shone forth, and sunrise came. The first sparks of the luminescence of Islamic Sufism were struck. Never did the Prophet (s) leave his seclusion, even when he left the cave of Hira. All his life he was making seclusion, in the last ten days of Ramadan every year."

Imam Qastallani, in explaining this hadith, in his book "Rashad us-Sari" vol. 1, p. 62, "Seclusion will put the heart in peace and open in it fountains of wisdom, because it will disconnect the murid from the materialistic life and enable him to remember Allah, Almighty and Exalted. In his seclusion he must also isolate himself and seclude himself from himself, to see only Allah, Almighty and Exalted. At that time only will he receive Unseen Knowledge, and his heart will be a foundation for it."

Ibn Hajar al-Asqalani said, in explaining the hadith of 'Ayesha, "The seclusion is emptying the heart of everything except Allah." [Fath al-Bari, v.1, p. 18]

Abul Hasan ash-Shadili said, "There are ten benefits from seclusion:

1. Safety from all misconduct of the tongue, because there is no one to talk to in seclusion

2. Safety from all misconduct of the eyes, because there is no one to see from human beings

3. Safety of the heart from all kinds of show, and other like illnesses

4. It will lift you to the state of asceticism

5. It will save you from accompanying evil people

6. It will give you free time to do dhikr

7. It will give you the sweet taste of worship, and prayers and supplication to the Divine Presence

8. It will give satisfaction and peace to the heart

9. It will keep your ego from falling into bad manners

10. It will give you the time to meditate and make account of yourself, and to make your goal the Divine Presence.

That is what the Prophet mentioned in his hadith, narrated by Bukhari, in the book of Riqaq. Abu Huraira reported that the Prophet said (s), "There are seven who will be kept under Allah's Shadow, on the Day when there is no shadow other than Allah's Shadow... One of them is a man who makes dhikr in seclusion, and the tears are coming from his eyes."

Explanation of Seclusion by Shaikh 'Abdullah ad-Daghestani

Once a famous French orientalist came to grandshaikh Abdullah Daghestani in Damascus and said, "O my master, I am coming to you after studying the Psalms, the Torah the Bible and the Holy Qur'an. I have studied all kinds of philosophy, all the religions, and many other systems of knowledge. But still, I feel nothing in my heart. I feel no satisfaction. On the contrary, it is as if I were standing on the edge of a cliff and were about to fall. I have become so shaky that I am going from one center to another, seeking what is real. Where can I reach that reality and gain satisfaction in my heart? Where can I find my Lord?"

"I have been everywhere. I have asked famous philosophers, orientalists, people whom I considered saints. I have read everything I could. Yet, when I have asked any scholar a question, I felt as if they were giving me an answer I already knew. They were not giving me anything new. I am confused."

"I heard your name and I have finally come to you. After you I am not going anywhere. Will you give me an answer to my question? Whatever you say I will follow and believe. But if you do not give me an answer, I shall remain as I am, confused and uncertain for the rest of my life."

Grandshaikh said, "My son, if you take the seed of an apple or any fruit and leave it there dry, for hundreds of years, it will remain dry. But if you take that seed and put it in a field and plant it, then come back after one month, you will find that a green sprout has come out. If you dig and try to find that seed you will not find it anymore, it has vanished, replaced by something new. If you continue to water that plant it will become a tree and that tree will give fruit. But where is the original seed? It has disappeared. There is no original seed anymore. The seed has become a large tree now, with fruit coming forth, giving people fruit to eat."

"Similarly, if you take an egg and put it under a chicken for 21 days, after exactly twenty-one days that egg disappears and a new chick comes. Something new comes into being. If you look under the chicken you will no longer find the egg there. The egg has vanished. It was the twenty-one days under that chicken that turned it into a new generation."

"Something similar happens with human beings when they are in their mother's womb for about nine months and ten days. Inside that womb they are without any connection to anything outside, alone. Yet after those nine months and ten days of loneliness there will come forth a new generation, a new creation. My son, in everyone of these three examples there was something that went into seclusion. The seed cut itself off from the material world above the ground and went into seclusion for several weeks, then a new plant emerged. The egg went into seclusion under its mother, with no connection to the material life outside its shell and came out a new generation. The sperm went into seclusion in the egg within the mother's womb for nine months, without connection to the external world of their materialistic life, but after the seclusion it emerged a new generation."

"My son, if you do not enter into seclusion, then never say to yourself, as the seed says to itself, 'I want to cut myself off from the materialistic life of this world and vanish from it for the love of God and for the benefit of other human beings.' For the seed begets fruit. If you do not experience a retreat like this, if you don't cut yourself from the materialistic life, forsake your ego and complete sacrifice and vanish into nothingness to exist only in God, never will you find your ultimate reality, your true self. Never will you be like that tree that gives fruit for people to eat. If you will not be like that egg and sever yourself from materialism, retreating into the shell of seclusion and existing only in the presence of your Lord, meditating, concentrating on Him, worshipping Him in your heart, keeping His Presence always in your heart, never will you find that satisfaction and happiness you seek."

"Why must you imitate that sperm that enters into seclusion for nine months? The mother's womb consists of three layers. This was mentioned 1400 years ago in the Holy Qur'an in Surat az-Zumar, 6;, at a time when no microscopes existed. The Prophet (s) also said, 'The womb of a mother is composed of darknesses, i.e. of layers.' You must enter into this loneliness, severing your bond to everything external, cutting yourself off from the material things of this world, to be alone with your Lord, and thus make connection to your ultimate reality, by fitting that image you wear here to its original in the Divine Presence."

"Never will you know satisfaction, no matter how many books you read, for when you read, you only hear the books. The knowledge they contain is only hearsay knowledge, and not real. Yet in seclusion, you not only hear but you feel. You will not only see, but you will smell. It is then that the eyes of the heart open. My son if you don't enter into seclusion, your heart will never feel the contentment you have been so long seeking."

Immediately the scholar said, "You have given me an answer to my question and a solution to my problem that I have never yet received from anyone. My heart is open. Show me the way." Grandshaikh gave him permission to enter into seclusion in a designated place, cutting himself off from everything. He entered that place an ordinary man, but after one year he left it a saint."

The 'Uwaysi' Transmission of Spiritual Knowledge

Sayyidina Shah Bahaudin Naqshband al-Uwaysi al-Bukhari received the silent dhikr from the spiritual presence (ruhaniyya) of Khwaja Abdul Khaliq Ghujdawani. He did not meet with him physically because there were five shaikhs between them in the Golden Chain. Similarly Sayyidina Abul Hasan al-Kharaqani took spiritual guidance and initiation in the Naqshbandi Order from the spiritual presence of Bayazid Bistami.

In this form of spiritual transmission, the spirits meet in the world called ^calam al-arwah (the world of spirits) which is beyond ^calam al-ajsam (the material plane). Whoever takes knowledge through spirituality from a deceased Master in the Naqshbandi Way, is called both Uwaisi and Naqshbandi. That spiritual connection is as powerful and effective as the physical connection.

The sign of the Favor of Allah Almighty and Exalted on his servant is to authorize one of His saints to uplift that servant to the Divine Presence. That is why many saints who came in previous times were guides for those who came after through this spiritual (Uwaysi) connection. It is known that many saints have been under the guidance and training of prophets and other saints that lifted them up.

As we mentioned, Sayyidina Abdul Khaliq al-Ghujdwani was raised up by Sayyidina al-Khidr (s), Sayyidina Uways al-Qarani, and the spiritual Presences of Sayyidina ^cAli and Sayyidina Abu Bakr as-Siddiq. Then Sayyidina Abdul Khaliq raised Shah Naqshband, who also received guidance from Sayyidina Uways al-Qarani, Sayyidina ^cAli, Sayyidina Abu Bakr, and the Prophet (s). Sayyidina Ja^cfar as-Sadiq raised up Sayyidina Bayazid al-Bistami. Sayyidina Bayazid al-Bistami raised up Sayyidina Abul Hasan al-Kharaqani. Sayyidina Ubaidullah al-Ahrar was raised up by the spiritual connection to Sayyidina Isa (s) and to Shah Naqshband. It is known that Sayyidina Ahmad al-Far'uqi, in addition to the spiritual power he was receiving from Shah Naqshband, was also receiving spiritual support and power from Sayyidina 'Ali (r). Sayyidina Shaikh Sharafuddin ad-Daghestani was raised through spirituality by Sayyidina Abu Bakr as-Siddiq (r) and by Sayiddina Muhammad (s). Sayyidina Shaikh Abdullah Daghestani was under the spiritual guidance of Sayyidina Uwais al-Qarani (r), of Sayyidina 'Abdul Khaliq al-Ghujdawani, and of Sayyidina Shah Naqshband and sayyidina ^cAli. Shaikh Nazim received, in addition to the guidance received by Shaikh Abdullah and Shaikh Sharafuddin, additional guidance from Sayyidina Jalaluddin Rumi and sayyidina ^cAbdulqadir al-Gilani, who were his grandfathers on his father's and his mother's side.

These are the shaikhs of the Naqshbandi Order mentioned by Shaikh 'Abdullah ad-Daghestani, who have, in addition to their physical connection, received the Uwaisi connection. They are known as the Shaikhs of the Two Wings (Dhul Jana ain), meaning that both the physical lineage and the spiritual lineage are combined in them. These saints are only nine in number. Each one represents one of the nine spiritual points on the chest of the human being. Through these points these saints can reach their followers at any time. Because they have the authority of these nine points, they consider all of humankind to be their followers, whether they are aware of their spiritual connection to them or not. Through these points, which are of 'Uwaysi' nature, they can reach and affect any human being, intercede for them, and inspire their hearts in order to direct them to the Divine Love, although they have never met physically.

Shaikh Abdullah ad-Daghestani's Vision of Uwais al-Qarani (r)

Our grandshaikh 'Abdullah ad-Daghestani said,

"After Shaikh Sharafuddin passed, and I was awaiting an opening to emigrate from Turkey, I was in a seclusion in the mosque next to the tomb of my shaikh, praying one night before Fajr. It was a cold and snowy night. I could feel the coldness in my bones. I could hear the quiet falling of the snow on the trees and the howling of wolves in the woods. I heard a voice calling my name, 'Abdullah Effendi.' I looked around but saw no one. Then I heard the voice again calling out, 'Abdullah!' I looked again, but again could not see anyone. I knew it was the voice of my shaikh. The warmth of that voice energized me, and I ran outside, without even putting on my shoes or my woolen cloak. I saw my shaikh in a brilliant vision, standing on the hill. He called to me and said, 'Abdullah Effendi, come.' I did not even think to put shoes on; I walked on the snow and could feel warmth from the Divine Love emanating from his spirit. As I reached him he said, 'My son, tonight I have been ordered to take you to the presence of Sayyidina Uwais al-Qarani (r) by the order of the Prophet (s).'"

"Then he said, 'My son, take my hand.' I was very happy to take the hand of my shaikh, and as soon as I took his hand I found myself in the association of saints, in the presence of the Prophet (s), and Sayyidina Uwais al-Qarani (r) was sitting there. We entered, and found there were two places left for us to sit. We gave our respect and took our places."

"Then Sayyidina 'Ali (r) stood up and said, 'For the first time we are revealing this secret to the association of saints. Only now have we received the permission from the Prophet for that secret to appear.'"

"I saw present in the gathering the 7,007 Naqshbandi saints, together with the 313 Naqshbandi saints who are on the footsteps of the 313 great messengers, and the grandshaikhs of the Golden Chain. Sayyidina 'Ali said, addressing the association, and especially me, 'When the Prophet (s) was passing away, he called Sayyidina 'Umar and me to his presence and he said, 'After I die, you take the clothes I am wearing when I pass away, as a trust from me to Uwais al-Qarani. You will find Uwais al-Qarani in such and such a place.''"

"Sayyidina 'Ali said, 'While the Prophet (s) lay dying he was sweating a great amount. After he had passed we took those sweat-soaked clothes as a trust. We went as the Prophet (s) had directed us and looked for Uwais al-Qarani. We asked about him but no one knew of him. Then Sayyidina 'Umar said, 'O Ali, we haven't found him and no one here knows of him. We might as well go back.' I said, 'O Umar, that is impossible. If the Prophet (s) said he is here, we must find him. Perhaps he is known by a different name.' Then we began asking, 'Do you know someone who is a shepherd? He takes care of his mother and never leaves her.' Some people said, 'Yes. But his name is not Uwais al-Qarani, his name is 'Abdullah.' Then they showed us where he lived.'"

"'We went to that place and we saw in the distance a man sitting with his back to us. We approached. When we came near, without turning around, he said, 'O 'Ali, O 'Umar, give me my trust.' Immediately we handed him the robe of the Prophet (s). He stood up, kissed the robe, put it on his head, then put it to his heart and said, 'I accept, I accept, I accept.''"

"'We wondered why he was kissing the robe and saying these words, because he had never seen the Prophet (s) in all his life. But we were hesistant to ask.'"

"'Then he turned to Sayyidina 'Umar and said to him, 'Ya 'Umar, how many times have you seen the Prophet (s)?' 'Umar was astonished at this question. He said, 'That is a strange question. I spent my whole life in the company of the Prophet.' Sayyidina Uwais said, 'I am asking for a reason. How many times did you actually see him?' Sayyidina 'Umar said, 'How do you mean? I was with him all the time!' Sayyidina Uwais al-Qarani said, 'Describe him to me.' Sayyidina 'Umar began to describe the Prophet, his eyes, his features, his appearance. Then Sayyidina Uwais said, 'Ya 'Umar, this description is known to everyone, including those who disbelieved in him.'"

"'Then he looked at me and said, 'Ya 'Ali, how many times did you see the Prophet (s)?' I knew what he meant, and I said, 'Ya Uwais, in my life I only saw the Prophet (s) one time.' Sayyidina 'Umar was looking at me in amazement. I said, 'I saw him one time. The Prophet (s) called me and told me, 'Look at me from my navel and above.) I looked and I saw that the Prophet (s) from his navel up filled the universes and the Seven Heavens. From his neck and up, I was unable to see, but it was above the Sidratul Muntaha (Furthermost Limit). Then he told me, 'Look from my navel and down.' I looked and I saw all these universes, all these worlds, stars and planets had disappeared and all that I saw was the Prophet (s), from his waist to his knees filling up that entire space. And from his knees down to his feet I was unable to see. Then he (s) said, (Look at all of me, from top to bottom.) I looked at him, and the Sidratul Muntaha and all these universes disappeared, and all I saw was Muhammad (s), everywhere. At that time I knew that Muhammad (s) is the Heart of the Divine Presence (al-Haqiqat al-Muhammadiyya).'"

"'Then Sayyidina Uwais looked at me and said, 'You really saw the Prophet (s) one time. And that is why he (s) said about you, 'I am the City of Knowledge and 'Ali is its Door.' Allah has also given this Divine Knowledge to Abu Bakr as-Siddiq, as the Prophet (s) mentioned, 'Whatever Allah poured into my heart, I poured into the heart of Abu Bakr as-Siddiq).'

"'In this state of wonderment, Sayyidina 'Umar asked Sayyidina Uwais, 'What is the significance of that robe we brought to you?' He said, 'O 'Umar, that is one of the biggest secrets, which will not be revealed to people until the Last Days of his Nation. While the Prophet (s) was passing away, he was asking for intercession for his Nation.'"

"'Then he said, 'His Nation includes all human beings. And that is why Allah said, 'Say [O Prophet]: O mankind! I am a Messenger to you all from Allah, to Whom belongs the Kingdom of the heavens and the earth.' [7: 158]. The Prophet asked for intercession and Allah gave permission. He was interceding for every individual that Allah created. As he was asking he was sweating, and each drop of sweat represented one human being. He took on the burdens of each person. Until he was satisfied that Allah had forgiven everyone, then he left this world. And the symbols of that forgiveness are the drops of sweat which soaked this robe.'"

"'This robe was given to me because the Prophet (s) wanted to tell me, 'O Uwais, I am passing to you the Divine Knowledge to clean the Nation after they make sins. You must pass that power to your successors, from me to you and from you to them.''"

"And Sayyidina 'Ali said that Sayyidina Uwais al-Qarani said, 'I didn't see the Prophet (s) physically, but in every moment, of every day, I was with him during his life. I received from him every matter of importance for his Nation. I am going to transmit this secret to the many successors and inheritors among Allah's saints. Without a physical connection but through a spiritual connection, they will receive the secret of the cleansing power and revive it in every century, until the Day of Judgment.'"

"Then Sayyidina 'Ali said to the association of saints, but directing his speech to me, 'What is passed to you and to many saints before you is from that Uwaisi power. This is the first time that secret has been revealed, by permission of the Prophet (s).'"

"Then my shaikh said to me, 'O my son, now you can go back to your seclusion.' As soon as he said that, I found myself entering the mosque and feeling the cold again."

From time to time, saints experience such inspirations and visions through the spiritual power of their exalted predecessors.

The 'Uwaysi' Transmission of Spiritual Knowledge The Superiority of Service

Shah Naqshband's benevolence in private and public marked his way. He said,

"One time I went to the school of Qutb ad-Din as-Sadr in Samar. I found there four people with very high fevers. I began to serve them, cleaning their clothes and feeding them, until I too became infected with the same fever. This didn't stop me from serving them. The fever in me increased and increased until I felt that I was going to die. I made an oath to myself, 'Let me die, but let these four people be served.' I continued to serve them. The next day I found myself completely cured, while they were still sick."

He said,

"To help and serve people, in the understanding of this Way, is better than Dhikr and meditation. Some people think that to do the supererogatory Sunnas is better than serving and helping those in need. It is our view, however, that to take care of people and to help them and to show them love is better than anything else."

In this regard, Shah Naqshband (q) used to say, "We love to serve, not to be served. When we serve, Allah is happy with us, and this brings more attraction to the Divine Presence and Allah opens that state more for us. However, to be served, brings pride and weakness to the heart and causes us to recede from the Divine Presence."

Shaikh ^cUbaidullah (q) said,

"I didn't take this tariqat from books, but I pursued this tariqat by service to people."

"Everyone enters through a different door; I entered this Spiritual Order through the door of service."

He was extremely strict in keeping the adab (right conduct) of both external and internal behavior, in his seclusion and among the people. Abu Sa^cad al-Awbahi said, "I accompanied him 35 years and was with him continuously. In all that time I never saw him remove the skin or the seeds of fruit from his mouth, so as not to open his mouth with food inside. When he was sleepy he would never yawn. I never saw him spit. I never saw him do something which would disgust people. I never even saw him sitting cross-legged. He sat only on his knees in perfect good conduct."

Taking Initiation (Bay^'ah) baya

The seeker must follow a perfect Master able to guide him to the way of Allah, Almighty and Exalted, and to illuminate for him that way until he reaches the State of Annihilation. The seeker must give his oath and his promise to his guide, to learn from him how to leave his bad manners and to lift himself to better conduct in order to reach the Perfect Knowledge of Spirituality.

The meaning of initiation and its conditions have been mentioned in the Holy Qur'an, in the Sunnah of the Prophet and in the life of the Companions.

1. In verse 10 of Surat al-Fath, "Verily those who swear allegiance to thee indeed swear allegiance to Allah. The hand of Allah is over their hands. So whoever breaks his oath, breaks it to his own loss; and whoever fulfills the covenant that he has made with Allah, He will surely give him a great reward." [48:10]

2. In verse 91 of Surat an-Nahl, "And fulfill the Covenant of Allah when you have made it; and break not your oaths after making them firm, while you have made Allah your surety. Certainly, Allah knows what you do." [16:91]

3. In verse 34 of Surat al-Isra', "and fulfill the covenant, for the covenant shall be questioned about." [17:34]

We see the Qur'an encouraging the people to give their oath and to keep their oath to the Prophet (s), who leads them to the presence of Allah, Almighty and Exalted. That initiation was done in the time of the Prophet (s) and after the time of the Prophet (s).

According to the Sunnah of the Prophet (s), the oath was taken from men, as a group, or as individuals; from women, as a group or as individuals, and even from children. Bukhari and Muslim narrate that ^cUbada ibn as-Samit  said, "The Prophet (s) said, 'Give me your pledge and oath not to associate anything with Allah, not to steal, not to commit adultery, not to kill your children, not to backbite, not to fall into sin; and who keeps his promise, then his reward is from Allah, Almighty and Exalted.' And then we gave our pledge to the Prophet (s) and our oath."

The Prophet (s) used to give initiation (bay'ah) to all people and urged them to take it. Bukhari and Muslim narrated in their books that 'Abdullah ibn 'Umar said, "When we pledged to the Prophet (s) to listen and obey, the Prophet (s) used to say, 'To the limit that you can carry.'"

Initiation of Women

The Prophet (s) gave baya'h to women many many times. It is narrated by Imam A mad in the Musnad that Salma bint Qays said, "I came to the Prophet (s) with many people from the Ansar, and we gave him our bay'ah, our pledge that we would not associate anyone with Allah, we would not steal, we would not commit adultery, we would not kill our children, we would not backbite and we would not disobey. We gave him our bay^`ah and we went."

Initiation of Children

The Prophet (s), according to the books of Nisa'i and Tirmidhi gave initiation to Umayymah bint Ruqiyyah. It was narrated by Tabarani that 'Izza bint Khayyil took initiation from the Prophet (s) when they were not yet seven. It was also narrated by Tabarani in in an authentic hadith that the Prophet (s) gave bay^cah to al-H asan, al-H ussain, ^cAbdullah ibn ^cAbbas and ^cAbdullah ibn Ja^cfar when they were 7 years of age.

The Companions of the Prophet (s) gave bay^cah to the khalifs of the Prophet (s) after his passing. It is narrated through the books of Sirah of the Sahhaba that the Sahaba gave bay'ah to Abu Bakr as-Siddiq, to ^cUmar ibn al-Khattab, to ^cUthman ibn ^cAffan, to ^cAli, to Mu^cawiya, and to all the khalifs who came later, as they had given it to the Prophet (s).

The Prophet (s) said in a hadith related by Abu Dawud and Ahmad, "Whoever imitates a group of people will be of them." So the inheritors of the Masters of the Sufi orders, especially the Naqshbandi Sufi Order, inherited the initiation in every century. As it was an obligation in the time of the Prophet, and in the time of the Sahaba and in the time of the Tabi^cin and Tabi^c at-Tabi^cin, and in the times of the Umayyads, Abbasids, Seljukids, and Ottomans, so it is also an obligation to give our bay^cah to a perfect guide, who guides us to the Way of Allah, Almighty and Exalted. And who is a better guide than the Sufi Masters who are inheritors of the Prophet (s) and inheritors of the Divine Presence?

The scholar Abul  asan ^cAli Nadwi wrote in his book Rijal al-Fikr wa-d-Da^cwah , page 253, "Abdul Qadir Jilani, the Ghawth of the Sufi Orders, Shaikh Muhiyideen ibn ^cArabi, and all the Masters of the Naqshbandi Golden Chain, opened the door of initiation as wide as possible, for every individual who has good and true belief, to find something that will be of value to him spiritually, and for everyone to renew his bay^cah with Allah, Almighty and Exalted. These Sufi Masters of the Naqshbandi Golden Chain and all Sufi orders lifted their followers to a station of Truthfulness, to feel the responsibility of their initiation and to renew their faith."

Thus we see that it is an important factor in every Sufi Order for one to take bay^cah with the shaikh, in order to sanctify oneself and to be lifted up to the Divine Presence. These guides are the revivers in every century, to connect our hearts with the heart of the Prophet (s), who in his turn connects our heart to the Divine Presence. These guides are the beacon of the light of the Prophet (s) and the light of the Divine Presence and they are the true examples for all nations to follow.

Importance of Taking a Shaikh

Allah said in the Holy Qur'an, "Fear God and accompany Trustworthy people" [9:119]. Allah's Word is for all time, for every era and for every century. It is an ongoing order, from which we understand the importance of keeping company with the Trustworthy. Allah orders all human beings to accompany them, because by keeping their company one will see how they live their lives, how they deal with people, how they address their companions, how they eat, how they sleep, how they worship. By accompanying them, one will learn all their good manners, and their ways of life.

Another way too understand this verse, is that one should accompany a trustworthy person, because to be trustworthy is very rare and not many people achieve it. Everyone, however, can find a trustworthy person and accompany him, in order to be guided. Following a Trustworthy One is essential to our spiritual path. Such a one is needed to lead us and guide us and to be a beacon for us on that way. In the Naqshbandi Order, the living presence of a connected shaikh is essential. Through his physical and spiritual linkage to the Prophet (s) he establishes the murid's connection. The murid's obligation is to maintain his connection to his shaikh, to hold tightly to the hand of the one within his reach. The shaikh maintains the further connection to the previous shaikhs and to the Prophet (s).

From what has been said above, and in the biographies of the Masters, the importance of accompanying a True Master has been clearly demonstrated. It provides the seeker with the opportunity to learn the essentials of ethics and good conduct, to discover the hidden defects of his heart, and to be lifted to the states of perfection. There are two requisites for entering upon such an endeavor: when the seeker feels the need to seek in this way he must purify his intention and ask his Lord to connect him to a Truthful One; and he must look in his own country for someone who will point him in the direction of the Perfect Master.

The Need for a Living Guide

If one is separated from his shaikh by death or other circumstances, it becomes necessary to find a living guide, who can complete the work of the first master. The path itself is not the Goal, but the means to reach the Goal. Holding onto the attachment to a master who is no longer present, usually represents an unrealistic expectation and a false hope. It may also be a manifestation of pride. Although they had already pledged themselves to the Prophet (s), the Companions had to take initiation with Sayyidina Abu Bakr (r) after the passing of the Prophet (s), and as they renewed their pledge to the successive khalifs, Sayyidina 'Umar, Sayyidina 'Uthman and Sayyidina 'Ali, so too does a sincere seeker need to put his hand into the hand of a living shaikh, and renew his initiation, in order to complete his journey to the Divine Presence.

What is Wilaayat

1. A Wali is a pious Muslim, who due to his knowledge and closeness to Allah Ta'ala, has been given a specific position.
    

2. Usually this grade is given to a Wali due to his strict followance the Shari'ah and also his devotion and his worship.
    

3. Wilaayat is, however, sometimes given to a person from birth and, therefore, without devotion and effort.
    

4. From the Awliyah-e-Ummat-e-Muhammadi, the most superior Awliyah are the four Khulafa, namely Hazrat Abu Bakr, Hazrat Umar, Hazrat Uthman and Hazrat Ali (radi Allahu anhum) and then all the Sahaba-e-Kiraam. All the Sahaba are also Awliyah. The source of the blessing for the Awliyah after these is Hazrat Ali (radi Allahu anhu). In other words, they are all blessed with Wilayah through the blessing of Hazrat Ali (radi Allahu anhu).
    

5. From the Awliyah of all the Ummah, the greatest Awliyah are from the Ummah of Rasoolullah (sallal laahu alaihi wasallam).
    

6. There have been Awliya in every era and there will always be Awliya in every era, however, their recognition may be difficult.
    

7. There are four famous Silsilas (Spiritual Orders) in the world of Spiritualism. "Qaaderiyah", whose Imam is Hazrat Sheikh Abdul Qaadir Jilani (radi Allahu anhu), "Chishtiyah", whose Sheikh is Hazrat Khwaja Mu'eenudeen Chishti (radi Allahu anhu), "Suharwardiyah", whose Sheikh is Hazrat Khwaja Shahabudeen Suharwardi (radi Allahu anhu) and "Naqshabandiyah", whose Sheikh is Hazrat Khwaja Baha'udeen Naqshbandi (radi Allahu anhu). To follow the Holy Quran and the Hadith is the real aim of each one of them. Islam is one huge sea, and these four Silsilas are its rivers. From these four Silsilas' Hazrat Sheikh Abdul Qaadir Jilani (radi Allahu anhu) is very great.
    

8. Their knowledge is extensive, till the extent that many give information of "Makaana Wamaayakoon" or what has happened and what will happen and on Lauhe Mahfooz.

CONCERNING THE AWLIYA

1. Allah Ta'ala has given the Awliya great strength. Whoever asks for their help is given that help even though they may be a great distance away.
    

2. After the demise of the Awliya their power and strength increases.
    

3. To visit the Mazaars (shrines, tombs) of the Awliya is to gain virtue, prosperity and blessing.
    

4. To present them with Esaale Sawab is a very good thing and a way of gaining blessings.
    

5. To perform the Urs (death anniversary) of the Awliya-e-Kiram, meaning that every year to recite the Quran, perform Fateha, speech ceremony, Esaale Sawab and send the Sawaab to the Awliya are all good things and are worthy of reward.
    

6. However, as regard to bad acts and non-permissible actions like, dancing, playing music, etc. are all sinful deeds and are even more sinful when performed near Mazaars.
    

7. To make Sajdah-e-Tazeem (Prostration of Respect) to anyone other than Allah Ta�ala is totally Haraam. To make Sajdah-e-Ibadah (Prostration of Worship) to anyone other than Allah Ta�ala is undoubtedly and certainly Shirk and open Kufr. Sajdah-e-Tazeem for one's Peer-o-Murshid or Mazaar of a Wali is not permitted, but is a grievous sin and also Haraam.
    

8. Any ignorant person or a person of a Cult Sect (Wahabi, Shi'ite, etc) can never be a Saint.
    

9. Cleansing of the heart and to accept and follow the Prophet (sallal laahu alaihi wasallam) physically and spiritually and to follow the commands of Shari'ah is known as Tassawuf.
    

10. The Awliya can still assist us, traverse miles on end, listen and see things far and near with the Permission of Allah Ta�ala.
     

11. A Sahaba once pitched his tent on a plot of ground without realizing that he was doing so over a grave. After a while, he realized that his tent was over a grave for he could hear the recital of the Surah Mulk. He related the entire episode to the Prophet (sallal laahu alaihi wasallam), who replied that the recital of Surah Mulk indeed assists the person within the grave and protects him from pain and punishment. (Tirmidhi Shareef) From this episode, we see that the beloved servants of Allah are still alive within their graves, or else the Prophet (sallal laahu alaihi wasallam) would have merely disregarded the entire incident. But he did not do so. Rather, he commented on the excellences of the Sura Mulk, which means that he also accepted that the beloved servants of Allah Ta�ala are still alive within their graves.
     

12. It is recorded that in the period of Hazrat Mu'awiya (radi Allahu anhu) a canal was dug between Mecca and Medina. Co-incidentally, the canal passed through that plot of land where the Shuhada (Martyrs) of Uhud lay buried. A person while digging accidentally cut the foot of a Shaheed with a spade. As a result of this, blood began to flow from the blessed foot. We learn from this incident that aside from their souls, even the bodies of these great and beloved servants of Allah are alive. (Jazbul Quloob, Sharahus Sudur)
     

13. Imam Abu Na'eem (radi Allahu anhu) in his book, "Hilyatul Awliya", narrates from Hazrat Sa'eed (radi Allahu anhu). The great Saint states, "By Allah, Hameed Taweel (radi Allahu Anhu) and myself were burying Hazrat Thaabit Nibhaani (radi Allahu anhu). As we were setting the final rocks, one rock accidentally fell into the grave. As I peeped into the grave, I saw that Hazrat Thaabit Nibhaani (radi allahu anhu) was about to perform the Salaah and he was imploring Allah in the following manner, 'O Allah, You have given certain of Your creation the permission to perform their Salaah within the grave, give me also the same permission'. It was indeed beyond the Mercy of Allah to refuse him." Hazrat Thaabit bin Aslam Nibhaani Basri (radi Allahu anhu) was a Taabi'in. He used to complete the recitation of the Holy Quran in one day and night. He also used to fast during the day. This proves that the Awliya are alive in their graves and perform Ibaadah as when they were alive in the physical world.
     

14. It is reported in the Hadith-e-Qudsi that Allah Ta�ala has stated: "When My slave, becomes My beloved, then his words and attributes become the mirror of My Words and Attributes. Whatever he pleads for, I bestow it upon him. If he seeks refuge in Me, I protect him."
     

15. As we have seen, all these gifts are still found in the beloved servants of Allah even after they have departed from this world. It is due solely to this that the believing Muslims visit the graves of the Saints for they are indeed people who have been promised the mercy and assistance of Allah Ta�ala. We derive from these proofs, that if an individual goes to the Mazaar of a great Saint and implores to him in this manner, "O beloved servant of Allah, you are indeed the beloved slave of Allah. Please ask the Almighty on my behalf," how, we ask of you, can this be termed Shirk, when the Allah Ta�ala Himself has promised them all these gifts?
     

16. After considering these facts, if any person feels that he cannot achieve any help and assistance by visiting a Mazaar of a great Saint, then he has not in any way insulted the Saint, rather he has doubted the promise of Allah Ta�ala whereas Allah Ta�ala has promised His slaves His assistance.
     

17. The Beloved of Allah are Ayat Rahmah (Signs of Mercy). They take into their fold of mercy all those who remember and honour them and also focus their beams of mercy on them. Someone asked the King of the Awliya, Sayyiduna Ghousul Azam (radi Allahu anhu): "If any person takes your name in respect and honour though he may not be your Mureed or not initiated by you personally, would he be counted as your Mureed?" The great Ghous replied: "Allah will accept those who have any form of relation or connection with me and notes his name in my spiritual office. If such a person adopts any desired path, Allah will bless him with guidance and repentance. He will be under my spiritual banner. Verily, my Rabb, the All Powerful and Almighty, has promised me that all my Mureeds, all those who love me and all those who follow the path I am on, will enter Jannah (Paradise)". (Bahjatul Asraar)

MIRACLES PERFORMED BY THE AWLIYA

1. Saints perform miracles at times, however miracles are not necessary a condition of Sainthood. The Saints (Awliya) regard obeying the Shari�ah conscientiously as the biggest miracle. GhouSal A�zam (radi Allahu anhu) said: "The miracle of a Wali is his complete compliance to the teachings of Nabi (sallal laahu alaihi wasallam)".
    

2. Sheikh-e-Akbar, Muhayyuddin Muhammed Ibnul Arabi (radi Allahu anhu) explains the phenomenon of miracles:-
    

   1. One type of miracle is the Hissi (apparent) miracle, that is, it is evident and clearly seen by the general public. For example, flying in the air, walking on water, foretelling the future, traversing hundreds of miles in one step, etc..
       

   2. Another type of miracle is the Ma�nawi (spiritual) miracle, which can only be seen and perceived by special people. For example, control of carnal desires, adopting virtues by Divine Guidance, refraining from bad habits, and practicing all Waajibaat (compulsory acts) punctually and diligently. These types of miracles do not contain any connivance while it is probable those Hissi miracles to contain connivance. (Futuhaate Makkiyah)
       

3. The steadfast adherence to the Shari�ah is the best Karaamat. A true Saint is righteous and follows the path laid down by the Holy Prophet (sallal laahu alaihi wasallam).
    

4. Hazrat Bayazid Bustaami (radi Allahu anhu) cautions us: "If you see a person sitting cross-legged in the air, don�t be fooled by his act! Observe his approach/attitude to the compulsory acts (Fardh, Waajib) and prohibited acts (Haraam, Makruh Tahreemi) and detestable acts (Makrooh) and other restrictions and etiquette�s of the Shari�ah". (Risaalah Qushayriya)

The Meaning of Bai'at

1. This means to totally abolish one�s desires and intentions and surrender one's self at the hands of a true Guide or Spiritual Master.
    

2. You have to sincerely obey and execute all his orders and methods entrusted on you by him.
    

3. Never take a step without his consent even though some laws and orders may not suit you or make sense to you. The Murshid's commands may cause great discomfort to you and at such moments the Mureed must regard this as the interference of the Cursed Shaitaan. Your every hardship and difficulty must be presented to him. In conclusion, the Mureed must totally hand himself over to the Sheikh like a corpse in the hands of a person performing Ghusal. This is known as Bai'at-e-Salikeen. Such Bai'at leads one to Allah Ta�ala. It was Bai'at-e-Salikeen that was taken by the Ashaabs at the hands of the Holy Prophet (sallal laahu alaihi wasallam).
    

4. Sayyiduna Obadah bin Samat (radi Allahu anhu) states: "We had taken Bai'at (at the hands of Rasoolullah (sallal laahu alaihi wasallam) on the following principles: We will await his command and execute it in times of every ease and difficulty, every form of ecstasy or displeasure. And when the Master commands us we will never disobey or cross question him".
    

5. The command of the Murshid is the command of Rasoolullah (sallal laahu alaihi wasallam) and his command is the Command of Allah, the All Powerful, Who nobody dares disobey.
    

6. In "Awariful Ma'arif" Sheikh Shahaabudeen Suhrawardi (radi Allahu anhu) states: "To be under the command of the Sheikh is to be under the Command of Allah and His Rasool (sallal laahu alaihi wasallam) and is the revival of a Sunnah - Bai'at. This is only applicable on those persons who imprison themselves in the hands of the Sheikh, discard all desires and dissolve themselves in the Sheikh (Fana-fi-Sheikh)".
    

7. Sheikh Suhrawardi (radi Allahu anhu) also states: "Abstain from criticizing the Sheikh for it is a deadly poison for the Mureed. It is extremely rare for a Mureed who criticise his Sheikh to find serenity and success. In any action of the Sheikh, which does not seem correct to the Mureed, he should remember the events of Sayyiduna Khidr (alaihis salaam). This is because the actions performed by Sayyiduna Khidr (alaihis salaam) were apparently questionable (e.g. making a hole in the boat of the poor and killing an innocent child), but when the reasons for these actions were explained then it became obvious that the Sheikh should not be questioned".
    

8. Sayyiduna Imam Abul Kaasim Kasheeri (radi Allahu anhu) states in his Kitaab, "Risalah", that Sayyiduna Abu Sahal Sahlooki (radi Allahu anhu) states, "Any person who says 'why' to any word of his Sheikh will never achieve success."

THE RELATIONSHIP BETWEEN THE MUREED AND THE MURSHID

1. The Mureed should not harbour any objections against the Murshid. This would cause the Mureed destruction if the Mureed has some doubt about the Murshid. He should keep in mind the example of Hazrat Khidr (alaihis salaam) because he did things that were apparently quite objectionable, for example, making a hole in the boat belonging to poor people and taking the life of an innocent child. It later became apparent that these actions were justifiable. Similarly, the Mureed should be convinced that even if some of the Murshid�s deeds do not seem appropriate, the Murshid knows better and he has justifiable reasons for his actions.
    

2. The Mureed will not benefit from his Murshid unless he (the Mureed) is convinced that from all the Saints of the time, his Murshid is most advantageous to him.
    

3. One should become a Mureed for the sole purpose of purifying one�s heart. To achieve Faiz (Grace) from one�s Murshid, one�s intentions and heart must be clear.
    

4. If a fellow Mureed gains more spiritual benefit from the Murshid then one must not envy or grudge him. This will lead him or her to Jahannam. Allah Ta�ala endowed Nabi Adam (alaihis salaam) with such a high status that he asked all the Angles to prostrate to him. Shaitaan, due to his jealousy refused and was thrown into Jahannum. If someone has more worldly possessions than we do, we should be thankful that we have fewer burdens than he does. If someone is greater than you are spiritually, you should recognize his greatness by reverence. Envy is actually an affront to Allah Ta�ala Who has given him more grace.
    

5. All doubts and hesitations must be revealed to the Murshid because the Murshid is a spiritual healer. To conceal any illness from the doctor (healer) would result in self-destruction.
    

6. It is incumbent upon the Mureed to regard his Murshid with utmost respect and reverence. If one attends the Majlis (gathering) of his Murshid, but does not really respect him, he will be punished. Allah Ta�ala will render the heart of such a person devoid of truth and he will becomes oblivious of Allah Ta�ala. According to some Saints, it is said that when a Mureed is disrespectful towards his Murshid, then the Noor (light) of Imaan (Faith) is snatched away from him.
    

7. It is recommended that the Mureed kiss the Murshid�s hands, feet, hair, clothing, etc. The Ahadtih and the conduct of the Noble Companions (radi Allahu anhum) support this practice. Hazrat Zar�ah (radi Allahu anhu), who was from the delegation of Abdul Qais, narrates: "When we arrived in Madina we hurried from our transport so that we could kiss Nabi�s (sallal laahu alaihi wasallam) feet and hands". (Mishkaatul Masaabih)
    

8. A Mureed should not expect to see any miracles from his Murshid. Diligent obedience/observance of the Shari�ah and his continuous authentic Silsila (chain) is a sufficient requirement for the Murshid. Karamat is not a precondition for Wilaayat.
    

9. The Mureed should be like a deceased (corpse) in front of his Murshid. As a lifeless person is completely at the mercy of those performing his bath/Ghusal, so should the Mureed place himself before the Murshid. The Murshid has to guide his disciple through the thorny path of Tariqah. If the Mureed is "alive" he is actually interfering in the tasks of the Murshid.
    

10. When the Mureed is in the company of his Murshid, he should maintain an order similar to that when one is amongst sharks and beasts. The Mureed must not look at the poverty of the Murshid or think low of his lineage. He must not doubt the Ibaadah (worhsips) of the Murshid since he cannot see the heart of the Murshid or cross any limitation set by the Murshid. (Al Fathur Rabbani)
     

11. In Tariqah, it is necessary that the Mureed conduct himself with his Murshid in the most dignified manner. Then only will he gain the benefit of the Murshid�s attention. If the Mureed is enriched either in knowledge or spiritually he must not credit himself, but accept it as the Murshid�s grace (Faiz).
     

12. The Mureed must strive to achieve the status of "Fana-Fish Sheikh" or immersing oneself into the Sheikh. A�la Hazrat, Imam Ahmed Raza (radi Allahu anhu) has explained the way to achieve this. He said: "The Mureed must imagine the Murshid in front of him and place his heart below the Murshid�s heart. He must imagine that Faiz (grace) and Barakah (blessing) is flowing from Nabi (sallal laahu alaihi wasallam) into the Murshid�s heart and then flowing into his own heart. After a while he will see his Sheikh�s image everywhere. It will not disappear; even at the times of Salaah the Mureed will always find the Sheikh with him". (Malfoozaat A�la Hazrat)
     

13. The daily Wazaa�if (special prayers) prescribed by the Murshid must be read diligently and the Mureed must not object to anything the Murshid has advised. As far the rest of the Shari�ah Laws are concerned, he (Mureed) may learn them from any Ahlul Fatwa Sunni Aalim. In fact, these commandments can be learnt from any Murshid. The Murshid too can learn from any Aalim, from another Murshid or from his own Mureed.
     

14. After pledging allegiance (Bai�at) with a Murshid, the Mureed can only change the Bai�at if he finds any Shari� faults in his Murshid. However, renewal of Bai�at with his Murshid or Bai�t-e-Taalab (becoming any Sheikh�s student while having one�s own Sheikh) with any Murshid is permissible. Sheikh Ibnul Arabi (radi Allahu anhu) said: "Just as the world is not between two Gods, the Mukallaf (duty bound with Shar�i laws) is not between two different Shari�ahs of two Rasools. A wife is not between two husbands. A Mureed cannot be between two Sheikhs (Murshids) as well".
     

15. If the Murshid commands the Mureeds to disobey the Shari�ah, for example, not to read Salaah, or not to fast, or if he tries to diminish the important of the Shari�ah and its practices, the Mureed should immediately disassociate from such a Murshid. The Mureed does not even need to consult anyone prior to his disassociation from such a false Murshid.
     

16. After the Murshid�s demise, the Mureed should visit the Qabr (grave) of the Murshid and conduct himself in the following manner. He should stand four hand lengths away from the grave facing it with one�s back towards the Qibla and read Fateha. He must be just as respectful as he was prior to the demise of the Murshid. He must enter the Mazaar from the front. He must visualise the Murshid�s face and visualise that the Murshid is seated in front of him. Keep in mind that the Faiz (grace) received previously is being received now too, since a Wali is alive and transmits grace even after his demise. This reality is explained by Ghausul Aa�zam (radi Allahu anhu) who said: "Those remembering Allah Ta�ala are eternally alive. They merely pass from one life to another and except for one moment, they do not die. Their death is a formality which is fulfilled by Allah". (Al-Fathur Rabbani)
     

17. The Mureed should always conduct himself ethically and morally. A Mureed is a reflection on his Murshid. If a Mureed is a sinner, people will cast doubt and unwarranted suspicion on the Murshid.
     

18. The Mureed should always respect the Sheikh, his family and friends. Such (civil) conduct is pleasing to the Sheikh. A true lover even respects everything related to the beloved.
     

19. In the gatherings of the Murshid, the Mureed must sit with respect. He should not sit at a place higher than the Murshid or raise his voice above that of the Sheikh. He must avoid unnecessary chatter and queries. He must listen attentively when the Murshid speaks and spread the message amongst others. He should also seek advice from the Murshid.
     

20. When the Murshid is a guest of a Mureed, the Mureed should not take him to visit worldly people or engage the Murshid in hosting others. If there is an Aalim, Murshid or Islamic organisation present in the city the Murshid should be taken to visit them if he is willing.
     

21. A Mureed must not speak ill of other Murshids, as it may invoke the Mureeds of the other Murshid to retaliate. This is not a practice of Islam.

    THE EXCELLENCE OF RECITING ONE'S SAJRAH

    There are many virtues in reciting one's Sajrah of which a few are mentioned below:

    1. Memorising the chain of Awliya up to Rasoolullah (sallal laahu alaihi wasallam).
        

    2. The Zikr and remembrance of Saleheen (Awliya) is the means of receiving Allah's Rahmah (Mercy).
        

    3. Performing the Esaal-e-Sawaab for all the Spiritual Masters, which is a cause of receiving their spiritual guidance.
        

    4. When the Mureed remembers them in times of ease the Awliya of the Silsila will remember him in times of hardship and will also be of assistance to him or her.

Awareness of Numbers ("wuquf adadi")

This means that the seeker who is reciting dhikr must observe the exact number of repetitions entailing the silent dhikr of the heart. To keep an account of the dhikr is not for the sake of the account itself, but is for the sake of securing the heart from bad thoughts and to cause it to concentrate more in the effort to achieve the repetition prescribed by the shaikh as quickly as possible.

The pillar of dhikr through counting is to bring the heart into the presence of the One who is mentioned in that dhikr and to keep counting, one by one, in order to bring one's attention to the realization that everyone is in need of that One whose Signs are appearing in every creation.

Shah Naqshband (q) said, "Observance of the numbers in dhikr is the first step in the state of acquiring Heavenly Knowledge (`ilm ul-ladunni)." This means that counting leads one to recognize that only One is necessary for life. All mathematical equations are in need of the number One. All creation is in need of the only One.

Awareness of the Heart ("wuquf qalbi")

This means to direct the heart of the seeker towards the Divine Presence, where he will not see other than his Beloved One. It means to experience His Manifestation in all states. Ubaidullah al-Ahrar said, "The state of Awareness of the Heart is the state of being present in the Divine Presence in such a way that you cannot look to anyone other than Him."

In such a state one concentrates the place of Dhikr inside the heart because this is the center of power. All thoughts and inspirations, good and bad, are felt and appear one after another, circling and alternating, moving between light and dark, in constant revolution, inside the heart. Dhikr is required in order to control and reduce that turbulence of the heart.