CIF INTERNATIONAL ASSOCIATION

العقيدة الإسلامية الصحيحة

 

 

 

 

 SCHEDULE OF DEEDS OF SUPPLIANTS OF ALLAH

نظام العمل فُقَراء 

 

PART (2)

 

Written in Urdu By

Hadhrat Mohammed Abdul Qadeer Siddiqui "Hasrat"رحمة لله عليه )

 

Rendered into English by

Ash-Shaikh Mir Asedullah Quadri

 

Under the guidance and supervision of

Hadhrat Ghouse Mohiuddin Siddiqui 

 

 

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THIS BOOK IS DEDICATED TO 

Hadhrat Hussain Shujauddin Siddiqui ( رحمة لله عليه )

 

The entire credit for the translation work goes to my Shaikh who encouraged me and supported me to undertake this awesome task.  

The helm of spiritual hierarchy held by Shaikh Mohammed Abdul Qadeer Siddique Hasrat ( رحمة لله عليه ) in his lifetime was later held by his son and successor, Hadhrat Hussain Shujauddin Siddique Izzat ( رحمة لله عليه ).  He was a true replica of his great father and a rare gem of tawakkal, humility and selfless living of a Complete Human Being (Insaan-e-Kamil).

He continued the works started by Hadhrat Mohammed Abdul Qadeer Siddique ( رحمة لله عليه ) with the same zeal and enthusiasm. 

 

Ash Shaikh Mir Asedullah Shah Quadri

 

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FOREWORD

 

Hadhrat Ghouse Mohiuddin Siddiqui

 

 
بِسم الله الرحمنِ الرحيم  

 الحمد لله رب العالمين ، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين

 

The Schedule of Deeds of Suppliants of Allah (نظام العمل فُقَراء) is a text book containing detailed syllabus for the study and practice of 'Divine way farer (Sali - سالک).  From 'Repentance' (Tauba - توبہ) and 'promise of allegiance' (Baith - بیعت) to the adherence of Shariat, followed by the esoteric practice (Tareeqat - طریقت), gnosis (Ma'arefat - معرفت) of Almighty and 'the cognizance of Truth' (Haqeeqat - حقیقت).  The topics Shaikh has covered are all based on Sharia, but are exclusive relating mostly to the inspirational knowledge (Ilm-e-Ladunni - علمِ لدُنِّی).

It is unique literary feat of Quadri who has translated into English one of the rarest pieces of spiritual literature ever written in such a concise manner. Readers will appreciate the appropriateness of the innovative terminology and the swiftness of expression by which he has rendered the subject matter into a language which was developed in an atmosphere totally alien to the Islamic environment.  I am sure Shaikh's special blessings are with him.

With every new translation of Shaikh's work, a new area is added to the English language collection of books.  I am sure we will be able to provide translation of the entire works of the Shaikh, including 'Siddiqui's Exegesis' (Tafseer-e-Siddiqui  - تفسیرِ صدیقی) to the English readership soon.  May Allah (سبحانه و تعا لی) and His Apostle (صلى الله عليه و آله وسلم) bless Quadri who is spearheading this effort and everyone else who is helping him in this endeavor.

My sincere prayers are for the readers of this book.  May Allah (سبحانه و تعا لی) accept these translations as their original work and let all of us benefit from them.  

 

AL-FAQEER 

Ghouse Mohiuddin Siddiqui, Son and successor of Shaikh Mohammad Abdul Qadeer Siddiqui ( رحمة لله عليه )

5th Shaban, 1422 AH  (October 23, 2001) 

 

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PREFACE 

  

Ash Shaikh Mir Asedullah Quadri
 
 
 
بِسم الله الرحمنِ الرحيم  

 الحمد لله رب العالمين ، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين

 

The book  The Schedule of Deeds of Suppliants of Allah (نظام العمل فُقَراء) was written and published by Shaikh Mohammad Abdul Qadeer Siddiqui (رحمة الله عليه) in 1958.  It is a rare work of the Shaikh depicting the intrinsic picture of Islamic teachings. This is inspirational knowledge (ilm-e-Ladunni - علمِ لدُنِّی) preached by Prophet Mohammad (صلى الله عليه و آله وسلم).  Readership will realize the importance of this book after going through it.  They will have a better idea and perception about 'monotheism', and the connection between the Almighty and His Servants.

Since the subject matter is exclusive, the readers with some  knowledge in this field will understand it easily.  Those who are reading the subject matter for the first time, they can read books 'Islamic Wisdom' (Hikmat-e-Islamia - حکتِ اسلامیہ), Siddiqui's enunciations of Islamic Righteousness (Irshadat-e-Siddiqui - ارشاداتِ صدیقی), and 'Principles of Islam' (Usool-e-Islam - اصولِ اسلام).

The English terminology in this book is of pioneering nature, therefore, I request learned readers to be positive in understanding the terms in the backdrop of Islamic Sharia so that these lead them to the correct intrinsic meanings.

I am greatly indebted to Hadhrat Ghouse Mohiuddin Siddiqui, the son and successor of Shaikh Mohammad Abdul Qadeer Siddiqui (رحمة الله عليه) for his support and encouragement in continuation of the translation work.

I am thankful to Prof. Mohammed Muzzammil Mohiuddin for his valuable suggestions in simplifying the text of this translation.  His cooperation under demanding time constraints is indeed significant.

I pray Allah (سبحانه و تعا لی) and seek Prophet's (صلى الله عليه و آله وسلم) blessing in letting me and its readers benefit from this endeavor. 

 

      Shaikh Mir Asedullah Quadri

         1st Shaban, 1422 AH  ( October 19, 2001)  

 

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SCHEDULE OF DEEDS OF SUPPLIANTS OF ALLAH

نظام العمل فُقَراء

 
PART (2)
 

 

Hadhrat Mohammed Abdul Qadeer Siddiqui "Hasrat" ( رحمة لله عليه )

 

بِسم الله الرحمنِ الرحيم  

 الحمد لله رب العالمين ، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين   

 

  RELIGIOUS VOCALIZATION (Ghina -  غِناء
 
Among other good deeds, the religious vocalization (Ghina - غِناء), recitation of couplets in rhymes by giving appropriate weight  to words and audition (Sama'a - سمع) are the deeds which generate 'heat of love and affection' in the heart.  Religious vocalization brings out the suffocated emotions of virtue and love and facilitate in focusing our thought on one point at a time.  
 
Remember, Islam never suppresses natural inclinations, rather it refines and brings them to moderation.  Singing and rhythmic recitation of poetry is a natural thing.  In order to know the virtue and evil in singing of poetry, we need to  find  the type singing and then subject it to religious imperatives.
 
First of all the meanings of the couplets are to be ascertained.  And then find out  what is the objective of singing.  Who is the singer and what type of people are there in the gathering to listen.  If it is realized that the poetry contains apostasies, then its singing and even reading or recital are forbidden. Similarly, if the singer is a professional loose character woman, her singing and its listening both are forbidden. 
 
Keep it in mind that peoples' natures are different.  Someone likes singing and someone does not.  Even a person does not remain in the same mood for a long time. Anything with which Allah's remembrance is generated is good,  and anything, singing or utterance,  that causes forgetfulness from Allah is bad.
 
It is Hadith - Narrated by Buraida (رضئ اللہ تعالی عنہ) that I heard Prophet ( صلى الله عليه و آله وسلم ) saying, "Some (couplet) is convincing speech, some are ignorant talk and some couplets is wisdom and some are narrow mindedness". (Abu Dawood)
 
It is in Hadith -  Narrated by Mohammed bin Haatib (رضئ اللہ تعالی عنہ) that the Prophet ( صلى الله عليه و آله وسلم ) said, "the difference between lawful (حلا ل), and unlawful (حرام)  is that in marriages singing and drum beating is performed". (Ahmad, Tirmidhi, Nasai, Ibn Maaja).
 
To express an opinion without proper investigation is not worthy of literate people.
 
If a camel rider  sings Hudi (حُدی), it is noticed that the camel runs faster in exuberance.  During Prophet's (صلى الله عليه و آله وسلم) time,  a vocal singer sang a melodious Hudi and all camels of the Caravan started moving faster to an extent that the it became uncomfortable for the women   who were traveling in the Caravan. Prophet Mohammad (صلى الله عليه و آله وسلم) who was with the Caravan told the singer رَفْقاً بِالْقَوَرِيْرِ  [Be soft on these glasses, meaning women] (Hadith Tabrani). 
 
The snake and humans are adversaries, but when a flute is played in front of the hole of the snake, it is said that it comes out and starts swinging to the tune.  Some people say that it swings to the movement of the flute.  These things show that the effect of music is natural. 
 
It is possible that some people get disturbed or uncomfortable from a melodious voice or a good music.  But this type of  people are rare. The rules are devised for masses and not for rare nature people. 
 
What is singing and music?  It is to recite a couplet in such a way that it creates proportional weight in words.  It generates tune and music.
 
To consider an illegitimate thing to be legitimate is wrong.  Similarly, the one who considers a legitimate thing to be prohibited is also an interference in the Islamic law. 
 
It is in Quran - "يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ" [O you who have believed, do not prohibit the good things which Allah has made lawful to you and do not transgress. Indeed, Allah does not like transgressors.](Al-Ma'idah - 87)   
It is in Quran - "فَبَشِّرْ عِبَادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ" [So give good tidings to My servants who listen to speech and follow the best of it] (Az-Zumar - 17-18)
 
It is in Hadith - Narrated by Barra bin Aziz (رضئ اللہ تعالی عنہ) that he heard the Prophet of Allah ( صلى الله عليه و آله وسلم ) saying, "recite the Quran with a pleasant voice because the melodious voice adds to the gracefulness of the Quran". (Ad-Daarmi)
 
It is in Hadith - Narrated by the Ummul Momineen Aisha (رضئ الله تعالی عنها) that the Prophet ( صلى الله عليه و آله وسلم ) used to keep a pulpit in the Prophet's ( صلى الله عليه و آله وسلم ) mosque for Hassaan bin Sabith (رضئ اللہ تعالی عنہ) who  would climb over the pulpit and express pride for,  and defend the Prophet ( صلى الله عليه و آله وسلم );  and the Prophet ( صلى الله عليه و آله وسلم ) used to say, Allah (سبحانہ و تعا لی) supports Hassaan from Hadhrat Jibreel (عليه السلا م) so long as  he expresses pride for and defends the Prophet ( صلى الله عليه و آله وسلم ). (Bukhari).
 
It is in Hadith - Narrated by the Ummul Momineen Aisha (رضئ الله تعالی عنها) that the Prophet ( صلى الله عليه و آله وسلم ) said, yes you continue your work so that the Israilis know that our religion has magnanimity.  I am sent with the simple Hanafia religion. (Ad-Dalaimi).
 
What is prohibited? How is it proved and what is the prerogative for it.  Prohibition (حُرمت) can be proved by the 'revelation' (وحي) and absolute reasoning. For absolute reasoning, the Quran and Ahadith (continuous narrations) are required. The one who is guilty of doing a prohibited thing is a sinner,  and the one who believes it lawful is an infidel.

Many companions of the Prophet ( صلى الله عليه و آله وسلم ), their subordinates and Aimma listened to the recital of poetry in melodious tunes.  Some singers and poets had musical instruments and flutes, who were heard singing by Sahabah, their subordinates and Aimma.   

(i) It is narrated by Hadhrat Ibn Abdul Bar that Hadhrat Umer (رضئ اللہ تعالی عنہ) listened to it.

(ii) It is narrated by Hadhrat Madarvi and Rafa'ee that Hadhrat Uthman (رضئ اللہ تعالی عنہ) listened to it.

(iii) It is narrated by Ibn Shaiba that Hadhrat Abdul Rahman Bin Auf (رضئ اللہ تعالی عنہ) listened to it.

(iv) It is narrated by Baihaqi, Ibne Maaja, Saeed Bin Mansour and Wahidi that Hadhrat Abu Ubaidah bin Jarra (رضئ اللہ تعالی عنہ) listened to it.

(v) It is narrated by Baihaqi that Hadhrat Bilal (رضئ اللہ تعالی عنہ), Hadhrat Abd Bin Arqaam (رضئ اللہ تعالی عنہ) and Hadhrat Osama bin Zaid (رضئ اللہ تعالی عنہ) listened to it.

(vi) It is narrated by Ibn Zaher that Hadhrat Hamza (رضئ اللہ تعالی عنہ) listened to it.

(vii) It is narrated by Abu Nayeem that Hadhrat Barra Bin Malik (رضئ اللہ تعالی عنہ) listened to it.

(viii) It is narrated by Ibn Abdul Barr that Hadhrat Abdullah bin Jaber (رضئ اللہ تعالی عنہ) listened to it.

(ix) It is narrated by Abu Talib Makki that Hadhrat Abdullah Bin Zubair (رضئ اللہ تعالی عنہ) listened to it.

(x) It is narrated by Abu Tafra Asbahani that Hadhrat Hassaan bin Saabit (رضئ اللہ تعالی عنہ) listened to it.

(xi) It is narrated by Zubair bin Akkar that Hadhrat Abdullah bin Umar (رضئ اللہ تعالی عنہ) listened to it.

(xii) It is narrated by Ibn Qutbia that Hadhrat Qurazta bin Ka'ab (رضئ اللہ تعالی عنہ) listened to it.

(xiii) It is described in 'Agaani' that Hadhrat Khawaat bin Jubair (رضئ اللہ تعالی عنہ) and Rabah Al - Muetharaf (رضئ اللہ تعالی عنہ) listened to it.

(xiv) It is narrated by Abu talib Makki that hadhrat Mugaira bin Sha'aba (رضئ اللہ تعالی عنہ) listened to it.

(xv) It is narrated by Maadravi that  Ummahatul Mo'mineen Hadhrata Aisha (رضئ اللہ تعالی عنہ) and Rabee'a (رضئ اللہ تعالی عنہ) listened to it as it is mentioned in Bukhari and other books of Ahadith.

The listeners of the recitation are countless in Prophet's ( صلى الله عليه و آله وسلم ) companions, their subordinates and their (second and third generation) subordinates and all the Imams of four schools of thought. All Shafiis have supported this school of thought.

It is in Hadith collection of Muttaqi Al Bahr that once Imam Abu Hanifa (رضئ اللہ تعالی عنہ) attended a Valima dinner (wedding party) wherein there was fun and singing. Imam said  "Once I was put to a big trial. Thus I kept patience". Firstly 'trial' need not necessarily be harmful. Secondly, it is in the dignity of Imam to authoritatively request for imperatives and caution for the prohibitive.  He could never have shown patience for an unlawful activity.

All Ahadith relating to the prevention of singing  have been proved to be 'weak Ahadith' by all Aimma. The Hadith generally quoted by Deviant sects is Unfrequented (خبر احاد).  The Hadith transmitted by only one narrator which cannot be compared with continues narrations (احاديث متواتر  - Ahadith transmitted by several narrators which are continuous in substance).

Some Naqshbandis casually say that in Naqshbandia lineage, listening of Sama is forbidden. However, it is reported that  when a person asked  Khwaja Bahauddin Naqshband (رضئ اللہ تعالی عنہ) about Audition (سماع) he replied - نہ ایں کار می کنم ، نہ انکار می کنم  [ I have not done it, but if anyone asks to do it, I cannot refuse it either].
 
In Quadirya lineage also, there are two types of people.  Some listen to Sama and some do not.  In Chishti lineagae, Sama is held as an important virtuous deed. 

 

SUBTLETIES (Lata’ef - لطائف)

 

 In human body there are some chief organs like heart, liver, stomach, lungs and brain.  It is important to know that all these have connection with the subtle world (عالمِ عُلوي). Those  who are vocational invocators / frequent reciters of the epithets of Allah ( ذاكر و شاغل )  are aware that each of these chief organs is spiritually connected with a resolute Prophet.  And every Prophet has one special attribute.  The vocational invocator focuses his attention towards this Prophet.  From Almighty to the Prophet and from the Prophet to the vocational invocator, a divine light comes.  Every divine light has a specific color.  The part from which the invocators receive the divine light is called the “Subtlety” (لطيفة)  and all these parts together are called “Subtleties” ( لطائف ).

What are subtleties and what are their effects?

There are six subtleties;  (i) Heart (Qalb - قلب), (ii) Anima (Nafs - نفس), (iii) Soul (Rooh - روح), (iv) Latent (Sir - سِر), (v) Hidden (Khafi -  خَفِی), and (6) Recondite (Ikhfa - اِخفیٰ).

 Human being receives knowledge and 'will' from the center of brain, and from there it reaches to all parts of the body.  This place is called 'Recondite' (Ikhfa - اِخفیٰ) which is subordinated to Prophet Mohammad (صلى الله عليه و آله وسلم).  It is in Hadith وإنما أنا قاسم والله يعطي  [Allah gives and I dispense] (Hadith Bukhari ).  From the dispensing authority, ie., Prophet Mohammad (صلى الله عليه و آله وسلم), it reaches to all the prophets.  The details of these subtleties are as follows.  

The vigor of rage (Quwwat-e-Ghazabi - قوتِ غضبی) is related with the heart (Qalb - قلب).  This is the center of the sense of divine honor (Ghairat-e-Elahi - غیرتِ اِلہی).  It is subordinated to  (Tahet-e-Qadam - تحتِ قدم) Adam (عليه السلام).  According to some other Shuyookh, it is subordinated to Nooh (عليه السلام).  Prophet Nooh (عليه السلام) preached for over 900 years but no one accepted his teachings.  He supplicated to Allah (سبحانه و تعالى) رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا [O My Lord. Don’t spare anyone among the atheist inhabitants of this world.]  (Nooh - 26).  His prayers were answered and the world was drowned under water killing all atheist inhabitants.  By impulsing upon it with the invocation of لا اله الا الله  the sense of divine honor (غیرتِ اِلہی) and spite for the sake of Allah (Bughz lillah - بغض لِلّہ) are exuberated. 

The liver is the center of vigor of carnal passions (Quwwat-e-Shahwi - قوتِ شہوی).  From  here the digested food reaches to the heart in the form of blood and from there it is pumped to other parts of the body.  It is subordinated to Ibrahim (عليه السلام).   Abraham (علیه السلا م) has special distinction in acquiescence and cheerful acceptance  (تسليم و رضا). Consider his state of affairs.  (Allah - سبحانه و تعا لی) says, “We will throw you in fire”.  “Yes very well” (says Abraham - علیه السلا م ).  A child is born to him after a long time.  “Abraham” (commands Allah - سبحانه و تعا لی), “throw this child in desolate wilderness where there is neither a man nor a trace of human being, no food and water”.  “Yes – fine” (comes the answer).  The child grows and attains grace and charm.  “Abraham if you consider Me as friend, cut the throat of this child with a knife” (commands Allah - سبحانه و تعا لی).  “Yes, appropriate. (Comes the answer from Abraham - علیه السلا م ). 

The distinctive feature of Ibrahim (عليه السلام) is to entrust  'deliverance of deeds (فنائے افعال) and 'deliverance of attributes (فنائے صفات) all in the hands of Allah (سبحانه و تعالى).  This is the subtlety of soul (Lateefa-e-Roohi - لطیفہٴِ روحی). 

In the initial part of the brain Allah (سبحانه و تعالى) has bestowed the capacity to see, ie, one should seek His vision.  Prophet Musa (عليه السلام) opened his eyes and became restless and shrieks  رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ [ O my Lord, I have heard Your voice, please also show me Your Face (Countenance)”.(Al-A'raaf -143).  Do you understand whose place is this?  This is the place of Musa (عليه السلام).  It is in the beginning of the brain and is known as subtlety of Latent (Lateefa-e-Sir - لطیفہٴِ سِر).   Allah (سبحانه و تعالى) ordains. لَنْ تَرَانِي [You will not be able to see Me].  (A’raaf - 143).  وَلَـٰكِنِ انظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي [ Fine.  Gaze at the mountain.  If it stays with its fortress, then you will be able to see Me.]  (A’raaf - 143).  فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًاHis Beloved flings His refulgence on the mountain of his (Musa - علیه السلا م ) ego and shreds it into pieces.  Musa ( علیه السلا م ) screams and falls down unconscious. What is refulgence ?  It is like a lightening falling all of a sudden.

After this is Lung, works continuously 24/7/365, throughout the life.  It breaths in, utilizes the useful and throws away the waste and does not keep anything other than Allah (سبحانه و تعالى).  Whose place is this?  This is the place of Isa (عليه السلام) because he noughts everything into the Unity of Allah (سبحانه و تعالى), endures only the Almighty and becomes the center of the Unitary refulgence (Tajalli-e-Zaati - تجلئ ذاتی). His ignorant followers could not comprehend the facts and started claiming him to be God (or the son of God).  This subtlety is known as Hidden (Khafi - خَفِی).

And what is above it?  Above it is Recondite (Ikhfa - اِخفیٰ) from where the subtleties started and on it is the end of subtleties.

We have described above the Prophet's (صلى الله عليه و آله وسلم) Hadith -   وإنما أنا قاسم والله يعطي  [Allah gives and I dispense] (Bukhari ).  Who is the dispenser (Qasim - قاسم)?  He is Prophet Mohammad (صلى الله عليه و آله وسلم).  To give Allah's (سبحانه و تعالى) right to Allah (سبحانه و تعالى) and servants' right to servants, is his distinctive feature.   Gives scorpion its right and when it stings, says, oh, don't you differentiate between the doer and non doer of Salah.  Gives stone its right with which his teeth are broken in the battle of Uhad.  Fights with the enemy at the time of conflict, and also participates in sport.  Runs with his beloved wife (Ummul Momineen Aisha - رضئ الله تعالى عنها) and says, 'see that time you were ahead, now this time I am ahead.  There is also a time when the Prophet (صلى الله عليه و آله وسلم) is alone in an exclusive state.  Ummul Momineen Aisha (رضئ الله تعالى عنها) enters.  At the sound of her step inquires who? Ummul Momineen (رضئ الله تعالى عنها) replies Aisha (رضئ الله تعالى عنها).  The Prophet (صلى الله عليه و آله وسلم) asks who Aisha (رضئ الله تعالى عنها)?  She says the daughter of Siddique (رضئ الله تعالى عنه).  The Prophet (صلى الله عليه و آله وسلم) asks who Siddique (رضئ الله تعالى عنه)? Ummul Momineen (رضئ الله تعالى عنها) replies, Siddique of Mohammad (صلى الله عليه و آله وسلم).  The Prophet (صلى الله عليه و آله وسلم) asks, who Mohammad (صلى الله عليه و آله وسلم)? Looking at this state, Ummul Momineen (رضئ الله تعالى عنها) returns quietly.

It is in Hadith - لِي مَع اللهِ وَقْتٌ لَا يَسَعُنِي فِيهِ مَلَكٌ مُقَرّبٌ وَلا نَبِي المُرسَل [ The Prophet (صلى الله عليه و آله وسلم) said,   a particular moment of time also comes between me and Allah (سبحانه و تعالى) when there is no room even for the most favorite of the angels nor is there access to any Apostle.] (Kashful Khifa, Qushairi, Shamaa-ile- Tirmidhi, Ibn Rahvia).  Did you understand what is it?  On that moment, on that instant, nothing remains except Almighty.  Prophet Mohammad (صلى الله عليه و آله وسلم) was the Apostle of Allah but in that particular moment he himself was not accommodated.

Now remained is the digestive system, the stomach.  This is like a maid who cooks.  If the cook is not efficient and prepares bad food, parts of the body like, heart, lung, brain, liver and the rest will suffer rather the whole body will get affected.  Eat what is permissible and that too moderately.  As long as the stomach is full, nothing can come in it.  If you keep it little empty, it will be filled with the love of your beloved.  Less eating keeps it sound.  And when you keep it sound, other parts of the body will also be sound.  When you remember Allah (سبحانه و تعالى) with an empty stomach, you will find Him close by you.  This is called subtlety of Anima (Lateefa-e-Nafs - لطیفہٴِ نفس).  

As per Shaikh Ahmed Sir Hindi’s observation, the heart is two inches below the left breast with which the refulgence of deeds  ( Tajalliyaat-e-Af’ali - تجلیاتِ افعالی) are associated.  The color of the light (noor - نور) of heart is ‘Yellow’ and it is under the feet of (subordinated to) Hadhrat Adam (عليه السلام).  The one whose heart is the perpetual invocator (Zaakir - ذاکر), he is regarded as ‘the person of Adam’s disposition’ (Aadami-ul-Mashrab - آدمِیُ المشرب).  The Soul (Rooh - روح) is two inches below the right breast and is under the feet of Hadhrat Ibrahim (عليه السلام).  The color of its light is red.  And ‘Latent’ (Sir - سِر) is two inches above the heart leaning towards right and is under the feet of Musa (عليه السلام).  The color of its light is white. ‘Hidden’ (Khafi - خفی) is two inches above the place of soul leaning towards right side and is under the feet of Isa (عليه السلام). The color of its light is black.  And ‘Recondite’ (Ikhfa - اخفیٰ) is in the center of the head and it is under the feet of Prophet Mohammad (صلى الله عليه و آله وسلم) and its color is green. Its invocator is the person of Prophet Mohammad's (صلى الله عليه و آله وسلم) disposition (Mohammadi-ul-Mashrab - محمدی المشرب).  What is the 'subtly of Anima’ (لطیفہ نفس)?  It is to keep all these subtleties in moderation.  

As per the observation of Shaikh Syed Adam Binnoori, the color of the light of ‘heart’ (qalb - قلب) is red. The Soul whose place is liver is located on the right side in the body.   The color of its effulgence is white.  The place of ‘Anima (نفس) is umbilicus (Naaf - ناف) or stomach. The color of its effulgence is grey.  The place of ‘Hidden’ (Khafi - خفی) is the forehead.  The color of its effulgence is black.  The place of ‘Latent’ (سِر) is Lung which is located little above the center in the chest.  The color of its effulgence is green.  Recondite (Ikhfa - اخفیٰ) is located in the center of head or  brain and its effulgence is colorless.

With some religious sages, the essence is 'the heart'.  In the womb of the mother, the first identifiable spot in the semen is drawn for heart.  With its assistance, liver and brain are developed.  The part of the body which first moves in the fetus of an unborn child is, heart and in the end, the last part to stop movement of life in a human body is the heart only.  They are concerned only with the heart.  Their invocations and deeds all are for heart only.  During invocation, they impulse only on heart.

 The people of Quadriya lineage often devote their attention on the 'will' and 'thought'.  The Judge of a criminal court will consider the causes of the crime and when he is convinced that the person has committed the crime intentionally, he will punish him.  The fact is that, after the 'will', the human being is considered to be responsible for an act.  One who does not have a 'free will' does not have power to do anything.  Whatever be the circumstances, he is not responsible for the act as he does not exercise any authority to perform them.  Therefore, the suppliants (Fuqara - فُقرا) target the 'will'.  They always advise their disciples to lead a life without it.

Some sages say that in the mother's womb, first three dots appear, one for heart, the other two for liver and brain.  And the gist of the observation of Imam Ghazali is that the  'vigor of rage' (Quwwat-e-Ghazabi - قوتِ غضبی) is related with the heart.  The vigor of carnal passions (Quwwat-e-Shahwi - قوتِ شہوی) is related with Liver and the vigor of intelligence (Quwwat-e-Aqli - قوتِ عقلی) is related with brain.  Again, the carnal Anima (Nafs-e-Subu'ee - نفسِ سَبُعی) is related with the heart.  The 'Conscious Anima' (نفسِ لوّامہ) is related with the subtlety of Anima (Nafs - نفس) and the 'Angelicd Anima' (Nafs-e-Malaki - نفسِ مَلَکی) with brain.  With him, three subtleties are obvious, heart, Anima and brain whom he calls Qalb (قلب), Nafs (نفس) and  (Rooh - روح).

When the vigor related to these subtleties becomes subordinated to the Islamic Sharia and one cheerfully agrees with whatever has been destined for him by Almighty,  it should be understood that the 'Anima' (Nafs - نفس) is annihilated and has become subordinated to Allah's will.  At this stage, it has no 'personal will' of its own.  It has now become the bearer of Sharia.  When all vigor of human beings become subordinated to Sharia, they undergo a sea change and even their names are changed accordingly.  Like 'Heart or rage (Qalb ya Ghazab - قلب یا غضب) is called as 'subtlety of Latent' (Lateefa-e-Sir - لطیفہ سِر);  the Anima or Passion (Nafs ya shahwat - نفس یا شہوت) is called the 'subtlety of Hidden' (Lateefa-e-Khafi - لطیفہ  خفی); and Comprehension and intelligence is known as 'subtlety of Recondite' (Lateefa-e-Ikhfa - لطیفہ اخفیٰ)

Maulana Jami and Shah Kaleemullah Jehan Aabadi say that human is the sum total of soul and matter.  If ‘carnal passions’ (Khwaheshaat-e-Nafsaani - خواہشاتِ نفسانی) are dominant, it is ‘Anima’ (Nafs - نفس). And if sometimes passions are there and sometimes not, or both are at equilibrium, it is ‘heart’ (Qalb - قلب).  And if the virtue is dominant, it is ‘Soul’ (Rooh - روح). If leaving all wishes, one turns towards the divine Unity (Zaat-e-Haqqa - ذاتِ حقہ), it is ‘Latent’ (Sir - سِر), and leaving oneself altogether if one turns towards Almighty, it is ‘Hiddin’ (Khafi - خفی), and if there is no thought of invocation, and invocator, only ivocated remains in between, it is ‘Recondite’ (Ikhfa -اخفیٰ).

Shaikh describes the end result of the reformation of subtleties (lata'ef - لطائف) in the following couplets? 

 

 میں کہوں تو زباں سے مرے تُو ہی نکلے
میں نظر جس پر کروں تُو ہی میرا منظور ہو
 
When I say 'I', my tongue should say 'You' and whenever I look at myself, I should witness only your existence.
 
 
میری ہر سانس سے جاری نفسِ رحمانی
میرا ہر لفظ بنے شرحِ کتابِ مستور
.

 

The Beneficent Self's current should flow from my breath and whatever I talk, every word of it should uncover secrets of divinity.

 


INVOCATION (Zikr - ذکر)

 

What is invocation (Zikr - ذکر)?  To remember, and not to forget.  The remembrance could be oral or in heart.  It can be done by holding your breath or without.  The objective of invocation is mindfulness of Allah.  Different invocation have different effects.  Most important invocation is the invocation of 'Islamic Testimony' (Kalima Tayyiba - كلمه طيِّبه) ' [La  Ilaha Illallahu  - لا اله الاّ الله] which has a significant effect in the prevention of evil considerations (Wasaawis - وساوس).

It is in Quran -  شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ ۖ أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ [To you He has prescribed the faith which He had commended to Nooh (عليه السلام), and which We have revealed to you and which We had commended to Ibrahim (عليه السلام), Musa (عليه السلام) and Isa (عليه السلام) enjoining. Adhere to this faith and do not divide yourself into sects.] (Ash-Shura - 13).

The purport of the above is Islamic law (Shariat - شریعت).  What is Shariat?  Divine commandments are called Shariat.  It is in Quran - اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ  [O' our Lord, guide us to the straight path] (Fateha - 6).  The meaning of Sirat (صراط) is 'Tareeq' (طریق), the way, path.  Therefore, Tareeqat (طریقت) is to walk on the divine path.  It is in Quran - أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ  [Certainly, Allah (سبحانه و تعالى) is the Absolute truth who discloses the exact truth] (An-Noor - 25).  It is in Hadith -   إِنَّ أَصْدَقَ كَلِمَةٍ قَالَهَا الشَّاعِرُ كَلِمَةُ لَبِيدٍ : أَلا كُلُّ شَيْءٍ مَا خَلا اللَّهَ بَاطِلٌ  [It is the true statement of Labied, the Arab Poet,  in all these things nothing is created as spurious by Allah]  (Bukhari).   Thus  cognizance of truth (Haqeeqat - حقیقت) is to understand the Unity and Attributes of Allah (سبحانه و تعالى).  And this understanding is Gnosis (Ma'arefath - معرفت). To remain in Allah's (سبحانه و تعالى) thought day and night is 'engrossment' (Mahwiyet - محویت).  Its opposit is fallacy (Sahu - صہو). 

 

 رات دن اُسکی یاد ہے ۔  یاد میں دل شاد ہے

Day and night I am contemplating for Almighty and my heart is happy about it.

 

Ignorant people waste their lives as there is neither invocation, nor mindfulness of Allah (سبحانه و تعالى).  Sensible people are always alert.  What is their state of affairs of sensible people and what will they be doing?  This is described in the following paragraphs.

Shaikh says that idle thoughts are clamiteous as life is being wasted in them.  It is not advisable to waste this precious life in useless thoughts and troubles.  When will you start invocation of Allah (سبحانه و تعالى) and good deeds.  You are suffering from wasteful activities which will bring disgrace in this life as well as in Hereafter.  The wasteful considerations are a big problem in life and not to safeguard one's heart and mind brings disastrous consequences.

Look at yourselves, half of your life has been wasted in sleeping already.  And half of your life when you are awake, your childhood and adolescent period is spent in fun play.  Youth is devoid of senses, intoxicated with attraction of the opposit sex and in the old age it is laziness and indolence. As the vigor gets ravaged in old age  it becomes a sickness in itself and the human being becomes useless and helpless.  

Think about it.  Allah (سبحانه و تعالى) has given us two ears and one tongue.  Say one word and listen two.  One who spends more than he earns, will become pauper on day.  A breath gone is gone for ever.  It will never come back again.  You are wasting your valuable life. Everybody gets a specific number of breaths in his lifetime.  Once these are over, what happens?  Death approaches, death!  This is the reason that religious people do 'stifling invocation (Habs-e-dum - حبسِ دم) and lower their heads in the remembrance of Allah (سبحانه و تعالى). They invocate divine epithet Allah, Allah (الله الله) for up to a thousand times in one breath.  Thus, their life spans are increased and they make their living meaningful and useful.   You should also make a schedule and program of your life and whatever you want to do, think it at one time.  Carry out each work in time.  Do not allow the same thought come to your mind twice.  If the same thoughts come to you again and again, tell them  قَد فَرغنا عَن ذالِك [when the time comes, we will do this also.].  The religious Shuyookh do not waste their time.  They do not pay attention towards useless talk and unproductive work. With their experiences they have realized that the human being takes 24 thousand breaths in a day.  They invocate the epithet Allah (لَا اِلٰهَ اِلّآلله) several times in a breath. And some invocate (الله الله) in every breath.  No breath of theirs is void from invocation.  This is known as 'round about breathing invocation' (Pas infas - پاس انفاس).  In Quadriya lineagae, people give rosary bounding (Zakaat - زکوٰۃ) of each divine epithets with 'concluding supplications' (Tawajjohat-e-Shareef - توجھ شریف). What is rosary bounding?  To invocate the name of Allah (سبحانه و تعالى) or any other divine epithet for one hundred thousand times. Supplications are specific for different time and occasion.  The weekly invodivissings اوراد (invocations for divine blessings on Prophet Mohammad -  صلى الله عليه و آله وسلم) are in addition to invocations (ازکار).  These are known as weekly supplications (Asboo'e Shareef - اسبوع شریف).  After every salah, they invocate 'the Islamic testimony' (Kalima tayyiba - كلمه طيبه) 165 times to correspond with the numerical sum of the alphabet of  La Ilaha Illallah (لَا اِلٰهَ اِلّآلله) and in the end Mohammadur Rasulullah (محمد رسول الله).  They keep busy their tongue and heart with the invocation of Allah (سبحانه و تعالى) and there is no room in their lives for wasteful talk and senseless thoughts.  It is in Quran -  فَاذْكُرُونِي أَذْكُرْكُمْ [Remember Me and I will remember you.] (Al-Baqara - 152).  Be mindful of Him all the time.  When forgetfulness goes, the nearness to Almighty comes.  The one who is careless about God, his end is also not good.

 

 آتی ہے ہر نفس سے صدا گوش ہوش میں
کچھ کرلو غافلو کے میں نا پائیدار ہوں

Every anima (نفس) shrieks in the sensible ear that do something good in this world because I am not here permanently.

 

You have to appear into the divine court and show Him your face.  If you go empty handed what reward you expect in that Court.  

 

اُٹھ فریداؒ جاگ رے ۔ جھاڑو دے میت
تُو سوئے رب جاگے ۔ کیسے نبھے پریت

The couplets are of Shaikh Fareed Ganje Shakr (رحمة الله عليه).  He addresses himself saying get up O'Fareed and clean the intrinsic and manifested side of the body.  Your beloved Sustainer is awake and you are asleep.  How then your love for Him will blossom.

 

By saying Illallahu (الا الله) one memorizes the name Allah (سبحانه و تعالى) and enjoys its invocation.  First he invocates it by tongue, later his heart joins with his tongue and his forgetfulness disappears altogether.  Repeated invocations helps to forget our dependent existence and focus upon the independent existence of Allah (سبحانه و تعالى).  This way he forgets about himself.  Now where is the invocator (ذاکر) and his invocation (ذکر)?  Only the invocated (Mazkoor - مذکور) remains.  His heart is full of the light of invocated.  This is nothing but the epitome of presence (Kamaal-e-Huzoor - کمالِ حضور) which is the truth of the truth (Haqqul Haq - حق الحق).

It is in Quran -  فَاعْلَمْ أَنَّهُ لَا إِلَـٰهَ إِلَّا اللَّهُ  [So know that there is no god but Allah ] (Mohammad - 19).

The invocation of La Ilah Illallahu (لَا اِلٰهَ اِلّآلله) is not the invention of Sufi Shuyookh.  It is the commandment of Allah (سبحانه و تعالى) which has been received through the Prophet (صلى الله عليه و آله وسلم). 

It is in Quran -  قُلِ اللَّهُ ۖ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ [You say Allah and let these forgetful people be involved in non-sensical talk]. (Al-An'aam - 91).    وَلَذِكْرُ اللَّهِ أَكْبَرُ   [The invocation of Allah is very big thing ] (Al-Ankaboot - 45).

It is in Quran - الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ  [Those who invocate Allah standing and sitting and lying on their sides.] (Aal-e-Imran - 191).  With this verse, perpetuity of presence (Dawaam Huzoor - دوام حضور) is deduced.

It is in Quran - إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا [Certainly Allah and His angels send Allah's blessings on the Prophet (صلى الله عليه و آله وسلم).  O'People of belief you also invocate for Allah's blessings on Prophet Mohammad (صلى الله عليه و آله وسلم). ] (Al-Ahzab - 56).   And make sure to do this often. 

After reading the above Quranic verses, can anyone say that the invocation is an invented thing by our Shuyookh?. These are unequivocal commandments.

There are many graceful epithets of Allah (سبحانه و تعالى) and the one who remembers them and involves in their perpetual invocation, Allah willing (ان شاءالله) he will be rewarded with a lot of bounties in Hereafter.

The general rule is, we attempt to develop our faculties which are weak and for that we identify a divine epithet which is useful in this context.  In a Pharmacy there are hundreds of medicines, elements and compounds.  To choose a medicine to cure a particular ailment is the job of an experienced Physician.  Similarly, to suggest an epithet or a combination of epithets of Allah (سبحانه و تعالى) for invocation to a person is the work of a Gnostic (Arif - عارف).

 

THE KINDS OF INVOCATIONS (اقسامِ ذکر)

There are differences in practices of invocations by various shuyookh as everyone's liking and experiences are different.  An efficient teacher is one who suggests invocation and deed as per the requirement of the seeker. Suggesting an invocation without investigation, not conforming with the need of the seeker is the work of a person who is not experieced.  Sensible doctor gives the required medicine ater thorough investigation. Shaikh describes here certain Unani medicines and says Fermented pearl (Khameera marvareed - خَمیرہ مَراید), reviving electuary (Mufarrah-e-Yaqooti - مُفرح یاقوتی), Gold or silver calx ( Chandi ya Sonay ka Kushta - چاندی یا سونے کا کُشتہ) are good medicines, but can these be given to everyone?  No.  Similarly, Kalima Tayyiba and Majestic epither (Ism-e-Jalalah - اِسمِ جلالہ) are invocated differently by different people.  Some invocate in stifling invocation (Habs-e-dum - حبسِ دم), some in 'quiet invocation' (Zikr-e-Khafi - ذکرِ خفی) and some in 'audible invocation' (Zikr-e-Jahar - ذکر جہر).
 
Kalima Tayyiba (كلمه طيبه) is invocated in different ways.  We have described below certain invocations and their distinctive features.

TWO IMPULSE INVOCATION (Zikr-e-do Zarbi -  ذکر دو ضربی

Draw 'La' (لَا) from the heart and when you say 'Ilaha'(اِلٰهَ), take it to the right shoulder and throw behind all thoughts and considerations except Allah,  and by saying 'Illallah' (اِلّآلله), impulse upon your heart and take refuge in divine mercy.  Let the endurer (Allah - سبحانه و تعالى) endure and contingent (Banda - بندہ) extinguish.  Some people call it 'Framing invocation' (Zikr-e-Arrah - ذکر ارّہ).  Some Quadris, Rifaa'ees and Shadhulis perform this in two impulse invocation (ذکر دو ضربی). Some Quadris do it sitting and some in standing position. The Maulavees (people of Jalauddin Rumi lineage) and Rifa'ees do this invocation in standing position.  The Rifa'ees do it by by extinguishing their imaginary existence and hit their bodies with armory and consider they do not exist.  If they existed, they would have been hurt.

 

THREE IMPULSE INVOCATION (Zikr-e-say Zarbi -ذکر سہ ضربی

Draw 'La' (لَا) from naval point and take it to the middle of your brain with 'Ilaha' (اِلٰهَ)  and, turn your head towards right and impulse the heart with 'Illallah' (اِلّآلله).  In this invocation, the shape of Arabic word 'La' (لَا) is formed.  This invocation is very useful in the elimination of evil considerations.  In three impulse invocation, one passes by all the subtleties (لطائف).  This type of invocation is normally done by Naqshbandis.

 

FOUR IMPULSE INVOCATION (Zikr-e-char Zarbi - ذکر چہار ضربی

Sit on your knees and hold chyme vein (rag-e-kemaas - رگِ کیماس) which is located below the knee of the left leg, firmly.  This vein is also connected with the vein located in the toe and right finger of the right leg.   Draw 'La' (لَا) with a slight jerk from the left knee and think that you are impulsing/hitting on Satan.  Satan always tries to deviate human thought and lead him towards works that are against the commands of Almighty.   Join 'La' (لَا) with 'Ilaha' (اِلٰهَ) and impulse upon the right knee and think that this impulse is upon the anima's considerations (Khatraat-e-Nafsaani - خطراتِ نفسانی) whose work is to increase worldly desires like eating, drinking and satisfying  corporeal and ego determined passions.  After  impulsing upon the considerations/evil thoughts of anima,  join 'Ilaha' (الهwith a focus on Arabic alphabet 'Ha' (هَ) and impulse upon the right shoulder.  This impulse/hit is upon the 'considerations of the angels (Khatraat-e-Malaki - خطراتِ مَلَکی).  Meaning, we do not need the struggle of anima and Satan and the cautioning of  angels about good deeds. Allah (سبحانه و تعالى) is sufficient for us.  Angels always advise for good deeds and caution to refrain from bad deeds.  We do not need this either.  Then impulse upon heart by saying  'Illallah'(اِلّآلله).  Nothing should remain except Allah (سبحانه و تعالى).  The consideration of Satan and Nafs is the result of villainous Anima (Nafs-e-Ammara - نفسِ امّارا).  Cautioning repeatedly, censuring for every evil deed, is the attribute of 'Conscious Anima (Nafs-e-Lawwama - نفسِ لوّامہ).  And to turn towards Allah (سبحانه و تعالى) in total devotion is the work of 'Satisfied Anima' (Nafs-e-Mutma'inna - نفسِ مطمئنہ). 

It is in Quran -   وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي ۚ [ I do not hold myself clear,  for the human being's heart is prone to evil,  except of those on whom my Lord has mercy]. (Yousuf - 53).

It is in Quran -  يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً  [ O'Nafs, which is at rest and satisfied, return to your Lord, well pleased and well pleasing.] (Al-Fajr - 27-28).  When the struggle of Anima (نفس) is ended, one becomes pleased at heart and accepts whatever is destined for him.    And Allah (سبحانه و تعالى) pleasingly rewards him with His mercy and acceptance.

 

STIFLING INVOCATION (Habs-e-dam - حبسِ دم)

Stifling Invocation (Habs-e-dam - حبسِ دم) produces excessive heat leading to a kind of unconsciousness and inebriation.  During this invocation some people hold their breath by touching their tongues with palate.  Holding breath is also of various kinds.  They empty the air of their stomach to an extent that frontal skin of their stomach touches their backs from inside.  They call this 'vacuousness' (Takhlia - تخلیہ).  Some people fill their stomach with air and call it 'distention' (Tahlia - تحلیہ).  Some people stop their breath in the middle of breathing and call it 'reckoning anima' (Hasar-e-Nafs - حصرِ نفس).

Be it invocation of 'reckoning anima' or stifling invocation, both produce excessive heat leading to a kind of unconsciousness and inebriation.

Audible Invocation (Zikr-e-Jaher -ذکر جہر) creates an ardor (Josh -جوش) in the heart and develops passions of love and affection. Similarly good couplets and pleasant religious songs are joyous and create intensive virtuous passions.  Some Quadris, Chishtis, Rifa'ees and Maulavees do audible invocation.  Quiet Invocation' (ذکر خفی) creates a kind of unconsciousness and dumbfound affect. Some Naqshbandis do quiet invocation.

The state of 'naught/extinction (Fana'iet - فنائیت) experienced by people doing 'Stifling  and Quiet invocation is like somebody is dead by drowning or death caused by a snake bite.  The state of people of 'audible invocation' and listeners of religious audition' (Sama - سماع) is like they are burning to death or death caused by the sting of a desert scorpion.  Death occurs in both the cases, but one dies of drowning and other by burning. The objective is 'the state of naught' (fana'iet - فنائیت), be it by burning or drowning.

Twelve Rosary (Dawaazdah Tasbih - دوازدہ تسبیح) is done by some Chishtees and Quadris.  In this they invocate 200 times 'La Ilaha Illallah' (لَا اِلٰهَ اِلّآلله), 400 times 'Illallah' (اِلّآلله) and 600 times 'Allah' (الله). In Siddiqui Quadri lineage, this invocation is done after Salatul Maghrib (صلآة المغرب) by audibly invocating 'La Ilaha Illallah' (لَا اِلٰهَ اِلّآلله) 600 times, 'Allahu, Allahu' (الله الله) 200 times, and 'Ya Hayyu Ya Qayyum' (يا حيُّ يا قيُّوم) 400 times. 

 

EYEING INVOCATION   (Zikr-e-Aini -  ذکرِ عینی )

Some people say La Ilaha (لَا اِلٰهَ) with their eyes open, negate (Nafi - نفی) everything by closing their eyes, and say Illallahu (اِلّآلله) by closing their eyes and affirm (isbaath - اِثبات) the Unity of Allah (سبحانه و تعالى).  This is a kind of 'roundabout breathing invocation' (pas infas - پاس انفاس). 

The other way of roundabout breathing invocation (پاس انفاس) is, they take a deep breath and say Allah (الله) and impulse upon their heart and while releasing their breath, they say ho (ھُو).  'Round about breathing invocation () is a quiet invocation.  This is also known as invocation of heart (Zikr-e-Qalbi - ذکرِ قلبی). 

Some people do this invocation with eyes open and say Huwaz Zahiru (هُو الظاهرُ) and by closing their eyes they say Hu wal batinu (هُو الباطنُ).  All these are known as Eying invocations (اذکارِ عینی).

In Quadriya practice, some people invocate audibly or quietly 200 times 'La Ilaha Illallah' (لَا اِلٰهَ اِلّآلله);  'Allahu, Allahu' (الله الله) 600 times, and 'Ya Hayyu Ya Qayyum' (يا حيُّ يا قيُّوم) 400 times.  By this practice they attempt to eliminate their 'will' and wasteful 'considerations'.  It is obvious that the investigation of the crime is up to the establishment of 'will'.  If it is a wilful crime, it is punished.  Therefore, in Quadriya practice the most important thing is to break the 'will'.  Will-lessness saves him from the responsibility.  The person who is suffering from the evil or unrelated considerations, should invocate  'La Ilaha Illallah (لَا اِلٰهَ اِلّآلله).  The one who does not get wasteful considerations, should invocate only Allahu, Allahu (الله الله).  Where is the need to bring otherness (from La Ilaha - لا اله) and then taking it out by Illallahu (الا الله). 

Whether audible or quiet, invocation of Allahu Allah (الله الله) is mandatory and essential.  What is invocation?  It is mindfulness of Allah (سبحانه و تعالى).  Your thought should always be towards Almighty whether you are walking, sitting, standing or doing any other thing.  With this you get the 'perpetuity of presence (Dawaam Huzoor - دوام حضور) of Almighty. This invocation saves you from dissembling / snobbery  (Riya - رِیا).  To achieve perpetuity of presence of Almighty, some people come to an understanding with their friends and verbally enter into an agreement for 'contemplation of forgetfulness' (Yaad-e-faraamosh - یادِ  فراموش) under which, while talking or doing something, a person willfully call loudly 'Allah'.  Others' whose heart is mindful of Allah (سبحانه و تعالى), say Al-Hamdulillah (الحمد لله) and those who were forgetful at that moment will say 'Astaghfirullah' (استغفرلله).

 

INVOCATION OF ASCENT AND DESCENT (Zikr-e-Suwood wo Nuzool - ذکرِ صُعود و نُزول)

Draw La Ilaha (لَا اِلٰهَ) from the navel and take it up to the middle of the brain/head and giving an impulse with Illallahu (اِلّآلله) bring it back to the navel point.  This invocation is done in a sitting position.  If you are standing, or lying on your back, draw La Ilaha (لَا اِلٰهَ) from the toe and take it up to the middle of the brain and giving an impulse with Illallahu (اِلّآلله) bring it back down to the toe.  During the invocation, flashes of lightening is experienced by the invocator.

 

HADDADI INVOCATION (Zikr-e-Haddadi - ذکرِ حدّادی)

Shaikh Abdullah Haddad (رحمة الله عليه) was working as a blacksmith.  That is the reason this invocation is known after his name.  Copying his actions brings abundance of good effect.  In this invocation, joining both the hands and standing on your knees say La Ilaha (لَا اِلٰهَ) and turn your hands towards your left and take your hands around from over your head and by bringing them down impulse  by saying Illallahu (اِلّآلله) on the foreground in front of you.

 

INVOCATION OF WALKING ( Zikr-e-Mashi-ul-Aqdaam - ذکر مشی الاقدام)

If you are walking slowly, with every step say Allah, Allah (الله الله) in your heart.  Or on one step say La Ilaha (لَا اِلٰهَ), and on the other say Illallahu (اِلّآلله).  If you are walking fast, on first step say (La  لَا), on the second say (Ilaha اِلٰهَ).  On the third step say (illal  اِلّآ), and on the fourth step say (Lahu  لله).

What is achieved from these invocations?  The achievement of these invocations is the perpetuity of presence and obedience of the divine commandments.

It is in Quran - الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ  [Those who invocate Allah standing and sitting and lying on their sides.] (Aal-e-Imran - 191).

Shaikh says, do not waist your time.  Time is priceless.  There are various kinds of invocations.  If you could perform at least one of them, it is indeed a blessing. 

For further details, refer books like 'Jawahar-e-Khamsa' by Ghouse Gwalior (رحمة الله عليه),  'Kashkol-e-Kalimi' by Shah Kalimullah Jahan Abadi (رحمة الله عليه), Fuyozaat-e-Quadriya' by Ghousul Azam Shaikh Abdul Qader Jeelani (رضئ الله تعالى عنه) and 'Samraath-e-Makkiya' by Shah Rafiuddin Qandahari (رحمة الله عليه).   

In Quariya lineage, people are asked to give 'rosary boundings' (Zakat - زکوٰۃ) of divine epithets.  What is rosary bounding?.  To invocate an epithet of Allah (سبحانه و تعالى) for one hundred thousand times or one hundred and twenty five thousand times.  This limit has been prescribed in Quran.. 

It is in Quran - مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ [One hundred thousand times or a little more.] (As-Saaffaat-147).  With every invocation of an epithet, there are 'attentional supplications' (Tawajjohat-e-Shareef - توجھاتِ شریف) in books like 'Kashkol-e-Kalimi' by Shah Kalimullah Jahan Abadi (رحمة الله عليه) and 'Fuyuzaat-e-Qadriya' by Ghousul Azam Shaikh Abdul Qader Jeelani (رضئ الله تعالى عنه).

In Quadriya lineage, the epithets whose 'rosary boundings' (Zakat - زکوٰۃ) are given, are (i) La Ilaha Illallahu (لَا اِلٰهَ اِلّآلله), (ii) Allahu Allahu (الله الله), (iii) Ya Hayyu Ya Hayyu Ya Hayyu (يا حيُ   يا حيُ   يا حيُ), (iv) Ya Wahedu Ya Wahedu Ya Wahedu (يا واحد  يا واحد  يا واحد), (v) Ya Azizu (يا عزيز), (vi) Ya Wahhabu (يا وهاب), (vii) Ya Wadudu (يا ودود), etc.

Some people also give Zakat of a few more epithets like (i) Ya Zal Jalali wal Ikraam (يا ذالجلالِ و الاكرام), (ii) Ya Hayyu Ya Qayyum (يا حيُ  يا قيوم), (iii) Ya Arhamar Rahimeen (يا الرحم الراحمين), (iv) Allhumma Rabban Nabi'e Mohammad (اللهمّ ربًّ النبئ محمد), etc.

Some people while invocating Allahu (الله هُو ), give a stressful breathing push to 'Hoo' (هُو).  They will end Hoo (هُو) either with the end of their breath or when the other thought comes to their mind and start it all over again.  This invocation creates unification (Tauheed - توحيد).

Some people invocate Hu Hu (هُو هُو), and some invocate  Ha Hoo Hee (هَا هُو هِي) which is a gist of La Ilaha Illallahu Mohammadur Rasulullahi (لَا اِلٰهَ اِلّآلله  محمد رسول اللهِ).  The invocation of Shaikh Mohiuddin Ibn Arabi (رحمة الله عليه) is, turn towards right and say Ya Rab (يا رَبْ), turn towards left and say Ya Rab (يا رَبْ), and looking in the front say Ya Rab (يا رَبْ).  Second time say Ya Rabbi (يا ربِّي) the same way, instead of Ya Rab (يا رَبْ).  Some people invocate like this - once in the beginning they say Qalallahu (قال الله), then they recite loudly Inni Anallahu La Ilaha Illa Ana (اِنّي انا اللهُ لا الهَ اِلاَّ انَا) and understand that this is the voice of God.

In Baghdad, Iraq, some shaikhs stress upon reading Kalima Tayyiba 165 times after every Salah. 

With all the above meditations, people experience the divine light.  Remembrance of Allah (سبحانه و تعالى), in any manner, is fine, rather it is important. It is in Hadith - اُذْكُرُ اللهُ حَتىّ يَقُولُوْ مَجْنُونٌ [Invocate Allah to an extent that people call you insane] (Musnad Imam Ahmad).  When you invocate with permission of your Shaikh, its effect is exclusive. Repeated and excessive invocation of an epithet of Allah (سبحانه و تعالى) produces the effect of that epithet and the invocator witnesses its refulglence in his heart.

 

THE SUPREME INVOCATION (Sultanul Azkaar - سلطان الاذکار)

Every Prophet has a distinctive feature and every primary organ of the human body has a specific connection with a particular prophet.  The concept of Shuyookh-e-Tareeqat is that the beneficence of Allah (سبحانه و تعالى) comes to Mohammad Rasulululla (صلى الله عليه و آله وسلم).  From there, it reaches to different prophets and from there it comes to the Shaikh.  The seeker pulls this beneficence to his heart from his Shaikh's heart forcefully.  With this practice, a movement, a feeling is generated in that subtlety in him.  Thus that individual becomes distinct with that subtlety.  If movement is generated in all the subtleties by various invocations and vocations, the seeker pulls the beneficence from the sum total of these subtleties (لطائف) and at that time  it is said that he is under the feet of Prophet Mohammad (تحتِ قدمِ محمد مصطفیٰ ﷺ).  From top to toe, he becomes the source and phenomenon of all the emotions. This is 'post minutiae abridgment (Ajmaal ba'd tafseel - اجمال بعد تفصیل).  Such invocation is known as the Supreme Invocation (Sultan-ul-Azkaar - سلطان الاذکار).

 

SUPPLICATIONS AND INVODIVISSINGS  (Adya wo Awraad - (ادعیہ و اوراد) 

The word Durood (دُرود) is well known among Muslims.  However for our people in the Western countries whose mother tongue and medium of instruction is English, I have translated this word as 'Invodivissing'. This word stands for 'Invocation for divine blessings on Prophet Mohammad (صلى الله عليه و آله وسلم).  This will help them in their understanding the subject matter. 

With invocation and invodivissings one experiences divine presence.  The book 'Hizbul Azam' (حزب الاعظم) is a collection of Awraad on Prophet Mohammad (صلى الله عليه و آله وسلم).  In Sahifa Kamila' (صحیفہ کاملا), the invodivissings of Imam Zain al-Abideen (رضئ الله تعالى عنه) are mentioned.  The book 'Fuyuzat-e-Quadriya' (فیوضاتِ قادریہ) contains invodivissings of Shaikh Abdul Qader Jeelani (رضئ الله تعالى عنه).  The book 'Anwaarul Qudsiya' (الانوار القدسیہ) contains invodivissings of Shaikh Abul Hasan Shadhuli (رحمة الله عليه).  Some people attribute the book 'Joshan-e-Kabeer' (جوشنِ کبیر) to Maula Ali Murtuza (رضئ الله تعالى عنه ).  Many invodivissings are mentioned in 'Jawahar-e-Khamsa' (جواہرِ خمسہ) written by Ghouse Gwalior (رحمة الله عليه).

Many other invodivissings (Awraad - اوراد) are attributed to other Shuyookh.  'Hizbul Bahar' (حِزب البحر)  and Hizbun Nasar' (حِزب النصر) are the famous supplications of Shaikh Abul Hasan Shadhuli (رحمة الله عليه).  'Duwa-e-Haidari' (دُعائے حیدری) is the well known supplication of Shaikh Ahmed Abdulhaq Rudolvi (رحمة الله عليه).  In the book 'Hsn-e-Hasin' (حِصنِ حصین), supplications for all the activities, from morning till bed time are mentioned.  In addition to memorizing and reciting each supplication at its time,  some people divide the whole 'Hisn-e-Hasin' (حِصنِ حصین) into seven parts and read each part on a specific day.

There are various types of invodivissings (Awraad - اوراد).  Most of these are collected in the book 'Dala'el al-Khairaat' (دلائل الخیرات).  Shaikh says that there were two new editions of the books of Invodivissings published in Egypt (in 1958 when he wrote this book in Urdu) wherein supplications and invodivissings of many Shuyookh have been mentioned.

With invodivissings, you get the feelings of coolness and composure.  Invocations of divine epithets sometimes generate heat and perpetration of heart.  But salutations on Prophet Mohammad (صلى الله عليه و آله وسلم) clear them with their cool effect.

The supreme individual of this Quranic verse - وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ [ Seek means of nearness (waseela) to Allah ]  (Al-Maaida-35) is Prophet Mohammad (صلى الله عليه و آله وسلم). It is in Hadith - Ubayy ibn Ka’b (رضئ الله تعالى عنه) submitted to Prophet Mohammad (صلى الله عليه و آله وسلم) that 'if all my time I send salutations and Durood and spend all my time in it, the Prophet (صلى الله عليه و آله وسلم) said  as a good deed, salutations and invodivissings are certainly sufficient for you] (Tirmidhi - 2457).

 

VOCATIONS (Ashgaal - اشغال)

So far whatever has been described in this book is about preventions and supplications.  In addition to these, there are several vocations (Ashgaal - اشغال).  What is vocation? It is a thought, an absorption. The vocation for our beloved is the best among vocations.  Thinking about others is a waste of time as it does not lead to any good or bad.

It is in Quran - فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ [Whichever direction you turn your face, you will find Allah (سبحانه و تعالى).]   (Al-Baqara - 115)

It is in Quran - وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ [Wherever you are, He is with you.] (Al-Hadid - 4)

It is in Quran -  اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ [Allah (سبحانه و تعالى) is the light (existence) of the Heavens and Earth.] (An-Noor - 35)

It is in Quran - وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ  [ He is in your own self, will you not see then ] (Adh-Dhaariyat - 21)

It is in Quran - وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ  [And We are closer to you than your jugular vein. ] (Qaf - 16)

It is in Quran - وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي [ When My servants ask you (O'Prophet - concerning Me, (tell them) I am every present (with them) and I listen to the call of him that calls Me.] (Al-Baqara - 186).

Close your eyes and think I am nowhere.  I do not exist.  As long as the light of divine existence was there, I was visible.  Now only Allah (سبحانه و تعالى) is there and He is existent all by Himself.  I was just a thought.  Now, does that thought exist? No.  Whoever is existent, He is there and whoever is non-existent, he is not there.

 

 نہیں ہوں میں ، نہیں ہوں میں نہیں ہوں
خدا ہی ہے ، خدا ہی ہے میں نہیں ہوں

I am not there, I am not there and I am not there.  Allah (سبحانه و تعالى) is there and only Allah (سبحانه و تعالى) is there and I do not exist.

 

It is to be remembered that attention of a person is differently directed at every 'focus' (Khatka - کھٹکا) of the word.  There are many focuses in  La Ilaha Illallah (لَا اِلٰهَ اِلّآلله).  In the word Allahu (الله) there are two focuses; one is at 'Al (اَلْا) and the other at 'Lahu' (لاهُ).  There is only one focus in 'Hu' (هُو).  Different concentrations are created with different attentional focuses in words.  But if one focus is there in a word, it does not create any confusion.

To achieve Unification (Tauheed - توحید), the invocators stress upon one focus by lengthening its sound.  They conform that 'sound and thought' with the Unity of Almighty.

Some people sit on the bank of a river where they get the sound of the flow of water which neither has a beginning nor an ending.  They concentrate in their heart and thoughts on this sound and conform it with the Unity of Allah (سبحانه و تعالى).  They experience a kind of engrossment (Mahviyet - محویت) with it and disturbances of their heart get eliminated.

Resolution of heart and thought on one point creates unification and brings nought (fana'iet - فنائیت).  While sleeping, some people consider that they are extinguishing  in the Unity of Infinity (Zaat-e-Ahdiyet - ذاتِ احدیت). And when they wake up in the morning, opening their eyes, they think that they are seeing the manifestations of the Unity of Actiplicity (Zaat-e-Wahidiyet - ذاتِ واحدیت).

Some people thrust their fingers into their ears.  They hear a raining sound.  Over a few days, they slowly remove their fingers from ears and concentrate their thought on that sound.  Even if the fingers are removed, that sound remains permanently in their thought.  They conform this sound on the Unity of Allah (سبحانه و تعالى).  The way a musician generates other tunes after establishing the sound of bass, similarly they maintain this sound in their thought while taking care of various daily chores.  They call it sound of eternity (Sout-e-Sarmadi - صوتِ سرمدی). 

It is in Hadith - [the Prophet (صلى الله عليه و آله وسلم) said, at the time of revelation, it sounds like somebody is dragging a chain on a stone or someone is ringing a bell.  After it, the Prophet (صلى الله عليه و آله وسلم) receives the revelation.] (Bukhari)

His followers get the inspiration (Ilham - اِلہام).  After it, the remaining senses go into oblivion. Neither eyes can see a thing nor ears can hear anything. Absolute expanse of Unility (Hu ki tajalli - ھُو کی تجلی) remains.  This is nought (Fana'iyet - فنائیت).  If this state remains permanently, the person becomes Majzoob (the one who is devoid of worldly senses).  This is not mental illness.  This is spiritual attraction. When the person gets back to his senses, this state is known as 'endurance' (Baqa - بقا).

In the beginning when kids learn to ride a cycle, they pay their whole attention on the cycle and its wheels and are worried about their balance all the time.  Later, they talk and turn back to see others also.  Do they forget about their balance? No.  It is always there.  But it becomes sub-conscious.  When one gets the knowledge of Unity (Ilm-e-Zaat - علمِ ذات), then there is no forgetfulness.  Ignorance never comes to him.   Subhanallah, the one who has 'the perpetuity of presence (Dawam Huzoor - دوام حضور), becomes an embodiment of exhilaration.

The objective of invocation and vocations (Zikr wo Ashghaal - ذکر و اشغال) is to create a state of affection with beloved, rather to be involved in love with the beloved.  This comes in the end and when it comes, shows strange spectacles.  It covers the path of several years in days, and of days in minutes.  What is love?  This is an emotion possessed by heart.  To meet with the beloved, and to make two into one is its job.

 

در  محفلِ   یکتائی   اغیار  نمی  گنجد
اغیار چَساں گُنجد چُوں یار نمی  گنجد

In the Unitary sitting, there is no room for otherness. If there are others, then how come your beloved could be accommodated there.

 
پُرگشت دل و جانم از جلوہٴِ جانانم
در چشمِ منِ حسرتؒ جُزیار نمی گنجد

My beloved is there in my heart and in my life.  There is no one in my eyes O'Hasrat,  except my beloved. 

 

Love is an inebriation (masti - مستی) which is contrary to selfishness.  Unconsciousness is associated with it.  The lover is always silent.  He is devotedly attentive to listen to the words of the beloved.  He does not have shyness or bashfulness, honor or dignity. He does not keep others as friends, except his beloved. When the love blossoms, he prates, talks sensless, sustains torturous difficulties in beloved's pursuit, but never looses courage.  What happens in the end. He leaps and jumps forward in beloved fondness.  How is the water of love.  It is an acid.  Mortifies the lover into pieces.  Intelligent people consider love as infliction.  They prefer to remain away from it.

 

THE PARABLE FOR LOVE (تمثیلِ محبت

Shaikh describes here an excellent parabale depicting the love between Allah (سبحانه و تعالى) and His Servant (بندہ) based on Muslim traditional society in Hyderabad, Deccan, during his time.

What is marriage? The girl attains puberty.  Youthful beauty comes out of her eyes.  Parents get anxious to find a match for her.  The marriage agents go out looking for a groom.  They locate some matches and parents select an excellent groom from these matches as they are experienced people.

After marriage what happens?  The wife leaves her relatives, forgets about her friends and abdicates her other wishes.  Not only that, she gifts herself and her honor to her husband.  Her thought establishes at one point.  Now she is there with her husband.  Multiplicity changes into oneness.  Now the wife does not like to share anything with others.  Not only that, she even does not like to call her husband by name because that creates duality.  This is unity and this is unification.

 

میں لِپٹ رہونگی سینے سے  ۔  تیرے گلے کا ہار بھلا
غیر سے مجھکو کام نہیں  ۔  میں اور میرا یار بھلا

I will remain embraced with you like a necklace. I do not have anything to do with others.  Me and you and my Love, that is all I think about.

 

What is the result of it.  Your children are my children.  I am yours and you are mine.  And we both are one.

 

میں جو تیرا ہوں تو ہر چیز ہے میری تیری
پھر یہ کیا بحث لگا رکھی ہے میرا تیرا

When I am yours, everything belonging to me is also yours.  There is no use of talking yours and mine.

 

As we have described above, the multiplicity changes into oneness.  When the wife gifts her honor to her husband, she becomes his honor.  When she gives herself to him, he becomes hers.  Now no one can dare see her with an evil eye.  Wife's enemy is the enemy of husband.  He will protect her honor by putting his life in peril.  No one can stand by her side as her husband does.

 

ساس نندیا بِگڑی تو بِگڑی  ۔ بِگڑے نا میرا یار
مجھکو نہیں ماں باپ کی حاجت  ۔  مجھکو بس میرا غمخوار

Let my mother-in-law or sisters-in-law be angry with me, but my husband should not be angry.  I do not require even my parents as I am happy with my comforter.

 

To give up one's honor, no one can do as the wife has done. Now the house belongs to whom?  The wife thinks it is hers and she is right in thinking so. Now the love takes a new turn.  Becoming maid of her house, she takes all the responsibilities.  This is servant-hood. The nourishment of kids, their education and training, food for the pets at home, petrol for the car, taking care of servants, driver, and their salaries, all these are the obligations of the wife. Cooking of food in time, providing food to everyone at home is the work of wife.  The whole day she is involved in various chores.  Those works which cannot be done by her husband are also her responsibility.

The night falls, she is relieved of her work and when all people working at home go to sleep, she comes into the bedroom and turning towards her husband lies down on the bed.  She talks and laughs with her husband.  While talking, the husband disappears. The wife asks, O'Dear, where are you lost? Talking with me why did you kept quiet? The husband replies smilingly, I am right here all along. 

Bravo the servant-hood.  It has reached to the extreme heights.

Shaikh says, 'whatever I had to say, I did.  Now you look after your affairs.  Sensible people understand the parable.  They conform the example with factual resemblance and to reach to the 'truth' from the metaphor is their work.  Allah is sufficient, the rest is pseudo passion'.


SUPPLICATION OF THE SEEKER OF TRUTH
  
O'Allah (سبحانه و تعالى),  in perception of the essence of your Unity, the gowshak that is flying very high, the wise and anxious, are all bewildered.  In your gnosis, the most of the intelligent have failed miserably.  No one knows you.  Then whom do I believe in?  If you are hidden, who concealed you?   If you are manifest, then where are you?  If you are on Empyrean, give me feathers to fly and reach there.  If you are close by me, then give me the vision to see you.  If you are in my heart, make me the current so that I could enter into my heart and find you.  If you cannot be found, then why is my natural solicitation for your vision?  If the rule is that Allah (سبحانه و تعالى) and Servant cannot meet, then I am disgusted of my life and ready to die.  If I burn, my smoke will reach your Empyrean.  If I become dust, I will fly like a whirlwind and reach you.  Cease me from my existence.  Annihilate and ruin me.  Neither I exist, nor should I sustain this misfortune.  It is sufficient for me that I remain dead and my intent remain alive. I remain extinct and my beloved remain existent.
 
 
 ٹوٹے یہ  طلسم  وہم  میرا  -  آئنئہ    دل    بنے    مصفّا
فانی  کا فنا ہی ہونا  اولی  -  باقی کی بقا ہے سب سے اعلی
 
I wish if this anxiety and superstition of mine breaks and my heart becomes clear.  The reflective contingent should get extincted and the 'Eternal Endurer should endure as this is the rule of existence.
 
 
پیوند  خاک   ہوگا  '  نقش  قدم  بنیگا
حسرت یہ جان کر ہی آیا تری گلی میں

 
Hasrat will become the dust of earth of your courtyard and when you walk over it, he will become your foot print.  Knowing this well, he has come into your alley.
 
 
بِرَمَتِكَ يَا اَرْحَمُ الرَّاحِمِيْنَ
وَالْحَمْدُ لِلّهِ رَبِّ الْعَلَمِيْنَ
 
 

السلام عليكم و رحمة الله و بركاته

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