العقيدة الإسلامية الصحيحة






نظام العمل فُقَراء 


Written in Urdu By

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


Rendered into English by

Shaikh Mir Asedullah Quadri


Under the guidance and supervision of

Hadhrat Ghouse Mohiuddin Siddiqui 


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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 (Salik - 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).

 Readers will appreciate the appropriateness of the innovative terminology and the swiftness of expression by which Quadri 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 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.  



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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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 an important 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 thankful 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 also 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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 بِسم الله الرحمنِ الرحيم  

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

What is  "Promigiance" (The Promise of Allegiance -  بيعت  )  and what are its aims and objectives?
It is in Quran - إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ ۚ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَىٰ نَفْسِهِ ۖ وَمَنْ أَوْفَىٰ بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا [Indeed, those who pledge allegiance to you, (O'Muhammad - صلى الله عليه و آله وسلم ) - they are actually pledging allegiance to Allah. The hand of Allah is over their hands. So he who breaks his word only breaks it to the detriment of himself. And he who fulfills that which he has promised Allah - He will give him a great reward.] (Al-Fath - 10)  

The Promise of Allegiance (Promigiance) is an ‘agreement’.  It has been a customary in Arabs, whenever they make an agreement, they put one’s hand on to the other (like in a handshake). In all the sovereign countries, oath of faithfulness is taken.  In the same way,  to emphasize on an important thing, ‘the promigiance' is taken. 

In the time of Prophet (صلى الله عليه و آله وسلم), whoever accepted Islam, he would do so by the promigiance.  Similarly,  a promigiance was taken as repentance for one’s past wrong doings.   For piety and repentance,  the promigiance was  taken from women also.

Sometimes promigiance was taken “to shed the last drop of blood” (in the cause of Islam) as it happened  at the time (of the conflict) of Hudaibiya.   Sometimes the Prophet (صلى الله عليه و آله وسلم) took promigiance from the people for not seeking anything (help) from others.  The state of these people was such that even if the camel’s nose string is dropped, they used to make the camel sit down to get it back from the ground and will not request  anybody to help them.

Sometimes the Prophet (صلى الله عليه و آله وسلم) took the promigiance from the people to be steadfast in their love of Allah ( سبحانه و تعا لی ) and His Apostle (صلى الله عليه و آله وسلم).

Thus, to vow for an important thing is called the Promise of Allegiance (Promigiance -  بيعت )

Q - The Quran, the Hadith and the books of Islamic jurisprudence are all available to us, then where is the necessity to do ‘ promigiance (بيعت) on somebody’s hand?

Look at the facts and reply after careful consideration.   Two and two  (joined together) make four and if we divide 2 from 4, only 2 will remain.  Mathematics is such a certain subject that any other subject could hardly come close to it.  But from grade 1 to 10, we learn mathematics from teachers, only then a student gets proficient in it.

The reality is that, a person would not be able to know his mistake (until somebody draws his attention towards it).  The teacher points out  the mistake of the pupil.  When such  self evident subjects  require  a teacher, then the possibility of occurrence of mistakes in an exquisite and delicate subject is abundant. This means proficiency comes under constant endeavor in the guidance of a teacher.

The teacher always oversees the mistakes of the pupils and cautions them.  When the worldly things require a teacher, then how come  ‘on 'the way to Allah' (سُلوک)   the  Divine Wayfarer (سالِک)   will not require an Adviser (مُرشِد), the spiritual teacher?

Q - What is the reason of being committed to one’s teacher’s instructions?

A person will get distracted listening to the views of different people.  Therefore, it is good to make one’s ‘reliable being’ (person) as his guide.

Consider; in an important law suit, if a new lawyer is changed everyday, then the case can not be  followed  appropriately and the chances of winning it will become remote.  We have the law books in Urdu and English languages.  Can any one successfully carry on with the suit (with the help of these books)?  No.   We have an expert in every field.  Trusting him,  we  need to refer to him  all our cases and concerns.

Q - How do the 'religious venerable beings' (مشائقينِ كرامmake you take ‘the promigiance’ (بيعت) ?

For men, they hold their hands and the men take the vow that they will remain committed to the commands of Allah ( سبحانه و تعا لی ) and His Apostle (صلى الله عليه و آله وسلم) and as far as possible will refrain from the ‘prohibitives’ (حرام) and comply with the ‘imperatives (فرائض).  If the education is not complete, then this  divine wayfarer ( سالِک - the one who has done the promigiance) would devote his attention towards another Sheikh.  This is called ‘devotion’ (اِرادت). 

Some people make friendship with a good and experienced religious person, listen carefully to his counsel and act upon it.  This type of person is called ‘the comrade of the divine path' (رفیق راہ خدا).   This type of person, though is not the Advisor (مُرشِد), but definitely is  a consultant (مُشِير).   

At the time of doing  the promigiance, after (the words of ) repentance and vow (for performing good deeds in future), the following  Quranic verse is read:

It is in Quran - "إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ ۚ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَىٰ نَفْسِهِ ۖ وَمَنْ أَوْفَىٰ بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا" [Indeed, those who pledge allegiance to you, (O'Muhammad - صلى الله عليه و آله وسلم ) - they are actually pledging allegiance to Allah. The hand of Allah is over their hands. So he who breaks his word only breaks it to the detriment of himself. And he who fulfills that which he has promised Allah - He will give him a great reward.] (Al-Fath - 10)  

And some sheikhs also say that ‘I stress upon you to be steadfast in this quranic verse'.

It is in Quran - " إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ" [Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.] (An Nahl - 90)

After it, the Sheikh always keeps his religious student (مُرِيد)  under his watch and prevents him from wrong doings (sins) using his faculty of  thoughtfulness, graceful attention, spiritual assistance, will power,  and keeps the student’s  good deeds and intentions safe and sound.

Sometimes ‘the promigiance is also taken from young children.  This is called ‘Promigiance of blessing” (بيعتِ بركت).   

The above was the description of the Promigiance for men.  For women a simple oral promigiance is sufficient.  The 'religious venerates' (بُزروگان دین)  hold a sheet of cloth in their hand and give the other end to the woman to hold while doing the promigiance.  Some people keep water in a container, one side of which will be Sheikh’s hand, the other side will be woman’s hand.  Generally the women do not keep their veil in front of an old and aged sheikh.  But the woman seeking to become religious student (مُرِيد)  need not take out her veil in front of the Sheikh even if he is aged and old.

Q - What should be the age of the Mureed at the time of  promigiance?

Some people say that he should be a youth.  Some say that he should be intelligent and wise and is able to distinguish between good and bad (right and wrong).

Q - How should the Sheikh be?

He should be capable of fulfilling the objective and purpose of the promigiance.  The view of some religious revers is that the Sheikh should be aware of some Quranic imperatives and Prophet’s (صلى الله عليه و آله وسلم) traditions and necessary Islamic Jurisprudence (rules) and has been blessed with the companionship of an experienced Sheikh.  

Some venerates have described that the distinction of a good shaikh  is,  in whose company all evil considerations (وساوس)  and disruptive useless thoughts (فضول خیالات)  are stopped and the human thought gets associated with (the remembrance of) Allah
( سبحانه و تعا لی ) and His Apostle (صلى الله عليه و آله وسلم).

دیکھ سمجھ کر دینا ہاتھ
ورنا پیچھے ندامت ہے
Be careful while you give your hand for the promigiance, otherwise you will regret for it later.
غیر سے جو کردے آزاد
لازم اس کی صحبت ہے
  It is compulsory to be in the company of  a person  who would free you from everything other than Allah. Hasrat. 

The standard to evaluate good and bad (in a person) is his eye.  The one whose heart is straight (in righteousness), his eyes are also focused on one point.  The trouble mind’s eye is also distracted.  Some people say that if you utter invocations of divine blessing on the Prophet (صلى الله عليه و آله وسلم) (Durood) in your heart behind a religiously complete human being (انسانِ كامل) he often turns back and sees you and if you ask something, he will immediately answer.

It  is worth remembering that  a person’s thoughts and the effects of his companionship spread around him in a  kind of vibration and therefore in the company of a virtuous man, you get virtue and from an evil nature person, you attract evil.   If you drop a pebble on a stable water (in a well), it creates a small vibration and a small circle surfaces on the water.  If a pebble and a stone are dropped at the same time, then the vibration of the bigger stone will overtake the vibration of the smaller pebble.
Similarly, when a person with ordinary thoughts and weak confidence sits in the company of a 'Religiously complete human being' (انسانِ كامل), his ordinary thoughts, evil considerations and nonsensical notions will weaken and get extincted and that person will get affected from the  strong will power person’s company.


صحبتـ صالح ترا صالح کند
صحبتـ طالح ترا طالح کند

You will become good in the company of a good person and bad in the company of a bad person (A Persian saying)

Therefore, the necessity of the effects of the company of a 'Religiously complete human being' (انسانِ كامل), is proved beyond doubt.  In short, the necessity of  the companionship of a veritably earnest Sheikh and its effects are undeniable.

Also remember that if a wrong doing (sin)  is committed by a person after the ‘promigiance’, then he should repent.  If a sinless person repents, it is also good for him.  Once a companion of the Prophet (صلى الله عليه و آله وسلم) took the promigiance on the hand of the Prophet (صلى الله عليه و آله وسلم).  After some moments, the Prophet (صلى الله عليه و آله وسلم) asked the companion ‘you also do the promigiance’.  On this, the companion submitted , O’Apostle (صلى الله عليه و آله وسلم), I have already done it.  The Prophet (صلى الله عليه و آله وسلم) said, ‘what is the harm, do it again’.

Q - Is it necessary that every person has to become a religious student (مُرِيد)? 

People like to fulfill the imperative and be away from the prohibitive and like to be steadfast in them at the highest standard.  If you do not consider this thing essential, then let this deprivation be auspicious to you. 

There is a famous quote in Arabic  مَن لا شيخ له فشيخه الشيطان - [Satan is a Shaikh to the person who does not have a Shaikh.]

Q - This is also evident  that we have Quran, books of Ahadith and the books of Obligatory excellence (Obligallence -  تَصَوّف )  and the books of the divine way (سُلوك) are also available.  Then how did these distinct practices (طریقہ) of Quadri, Chishtee, Naqshbandi, etc.,  came into being?

As there are different doctors and school of thoughts for Islamic jurisprudence, who interpret from the Quran and Prophet’s (صلى الله عليه و آله وسلم) Sunnah (tradition), like Hanafi, Shafa-i, Maaliki, Hambali, etc.,  similarly the ones who walks on the divine way are also Quadri, Chishtee, Naqshbandee, etc.  Remember one thing, peoples’  individual characteristics are different, their natures are different.  Some like  humor, some are affectionate and some are serious minded and are very strict.  Everybody searches a Sheikh whose nature is to his liking. It is in Quran - وَلِكُلِّ وِجْهَةٌ هُوَمُوَلِّيها [For each (religious following) is a direction toward which it faces.] (Al-Baqara - 148).   

Some Sheikhs are authorized by different Sufi orders/practices.  After getting the training from one lineage, the sheikh undertakes the ‘promigiance’ in another,  to take advantage of the principle education and their blessings.

It is in Quran - ذَ‌ٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ [ That is the bounty of Allah which He gives to whom He wills] (Al-Hadid - 21)

Q - Repentance should be done by every Muslim man and woman. Then where is the need for a Shaikh on whose hand you need to repent? 

This type of statements show the ignorance  in the understanding of Quran.

It is in  Quran - “وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا [And if, when they wronged themselves, they had come to you, (O'Mohammad - صلى الله عليه و آله وسلم), and asked forgiveness of Allah,  and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.] (An-Nisa - 64)

See, the cause and means for  لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا [found Allah Accepting of repentance and Merciful]  is  وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ [and the Messenger had asked forgiveness for them].

It is evident from the above that self repentance alone is not sufficient.  You should take benediction from a person of illuminated heart.

As long as the Prophet (صلى الله عليه و آله وسلم) did not draw the curtain of his  life from this world (meaning he was alive), he himself used to pray for individuals’  forgiveness from Allah ( سبحانه و تعا لی ).  And now, when he is hidden from the eyes of this world, then Awliya Allah will pray for the forgiveness which is expected to be granted (by the Almighty ( سبحانه و تعا لی ).

Think a little, (الحب في الله), the love for the sake of Allah
( سبحانه و تعا لی ),  is a very big thing. 

It is in Hadith - Mu’adh ibn Jabal reported: The Apostle of Allah (صلى الله عليه و آله وسلم) said, " قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ قَالَ اللَّهُ عَزَّ وَجَلَّ الْمُتَحَابُّونَ فِي جَلَالِي لَهُمْ مَنَابِرُ مِنْ نُورٍ يَغْبِطُهُمْ النَّبِيُّونَ وَالشُّهَدَاءُ" [Allah the Exalted said: Those who love each other for the sake of my glory will be upon pulpits of light and they will be admired by the prophets and the martyrs] (Tirmidhi - 2390)

Do not be unreasonable.  Think it through with a clean heart.  Why  the religious student (مُرِيد) loves  his Shaikh.  He loves him for Allah’s ( سبحانه و تعا لی ) sake.  The love for the sake of Allah ( سبحانه و تعا لی ) is  there between the two.  Don’t you know (The Prophet's (صلى الله عليه و آله وسلم) said, "الْمَرْءُ مَعَ مَنْ أَحَب" [You will be with those whom you love]  (Bukhari Vol 5, Book 57, Hadith no.37). 

It is in Quran - "وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ ۚ كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ" [And those who believed and whose descendants followed them in faith] (At -Tur - 21)

The above Quranic verse proves that even if the children are inferior in their good deeds), still Allah ( سبحانه و تعا لی ) will join them (in heaven) along with their parents). 

Q - Who are  religious students (مُريدين) ? 

They are like spiritual children of the Sheikh. Their bond is 

Love for the sake of Allah ( سبحانه و تعا لی ).   In Sha Allah, the true Murideen will be joined with their Sheikhs after their deaths. They will raise (on the day of resurrection) along with their Shuyookh, and whatever bounties are rewarded to the Shaikh, they will be allowed to have a share in it.

The objective of this book is to facilitate every Quadri (people belonging to Quadriya lineage) to spend his life as per the commandments of Allah (سبحانه و تعا لی) and Prophet Mohammad (صلى الله عليه و آله وسلم) with the help of 'inspirational knowledge' (علمِ لدُنِّی) or Obligatory excellence (Tasauuf - تصوف).  For practical guidance, he should find a Shaikh, do the promigiance (بیعت), repent for his wrong doings and choose abstinence.  He should get involved in various virtuous deeds and invocations and benefit from their results.

The origin of inspirational knowledge or knowledge of truth or obligatory excellence is Quran and Sunnah which are the essence of the principles of Islam and have been accepted as such by all spiritual lineages (سلاسل).  One lineage (سلسلہ) is regarded different from the other in view of certain differences in the practice of virtuous deeds.  Sometimes, the performances of deeds get changed among various shuyookh buy there is no change in their teachings.  Occasionally, even in commonly accepted issues, people belonging to certain lineages give emphasis on one deed, and the others emphasize on the other.

We will call a person beautiful, who is gorgeous from top to toe.  A blind, one eyed or a person with one ear cannot be regarded as beautiful.  Similarly, the Shuyookh of all lineages are good, graceful from top to toe.  But with it, somebody's eyes are more beautiful, someone's smile is exclusive and someone's way of talking is more appealing.  Some are humorous and some are serious.  Some have excessive influence of love, some are absorbed in unification (توحید) and some have the excellence of servanthood.  This is individual fervor and individual likening.  Sahih Iman, refinement of corporeal self/anima (نفس) and perpetuity of omnipresence (دوام حضور) are the compulsory requirements accepted by all the spiritual lineages.  For refinement of corporeal self, the first requirement is 'repentance (توبہ), followed by abstinence (تقویٰ), absolute trust (توکل), patience (صبر) cheerful acceptance (تسلیم) and acquiescence (رضاء).  After the refinement of corporeal self, comes deliverance of deeds (فنائے افعال), then deliverance of attributes (فنائے  صِفات) and then deliverance of person (فنائے ذات).  In the end it is servant-hood (عبدیت).


REPENTANCE ( Tauba - توبہ)

When a servant wishes to walk on 'divine path' (Raah-e-Sulook - راہ سلوک), first he repents for his forgetfulness, infringement of divine imperatives and his disobedience to Allah (سبحانه و تعا لی).  He seeks pardon from Allah (سبحانه و تعا لی) and turns completely towards Him with a firm resolution in heart and commitment by mouth that in future he will not disobey Allah (سبحانه و تعا لی).  If he has squandered the rights of other servants of Allah, he compensates for them.  The things which cannot be compensated, he seeks for their pardon.  This is the fact of 'repentance'.  It is in Quran -  إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ [Certainly Allah likes those who repent.] (Al-Baqara - 222).  Repentance is the attribute of heart and it is turning towards Allah (سبحانه و تعا لی). Repentance is not the attribute of hands that you touched your cheeks with them and considered that repentance is done. What is the effect of repentance?  It is in Quran - وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَعْفُو عَنِ السَّيِّئَاتِ وَيَعْلَمُ مَا تَفْعَلُونَ [And it is He who accepts repentance from his servants and pardons misdeeds, and He knows what you do.] (Ash-Shura - 25).   All sins are pardoned by Allah when one sincerely repents and the person becomes sinless as he is just born.

Remember, human being is the name of the confluence of soul and physical body.  The reformation of physical body is done by 'exoteric observance  of Islamic law (Shariat - شریعت) and 'esoteric practice' (Tareeqat - طریقت).  And the reformation of soul is done by 'gnosis (Ma'refat - معرفت) and 'Cognizance of Truth' (Haqeeqat - حقیقت).

It is obvious that the human body will always demand its needs; food, clothing, fulfillment of the rights of the wife, etc.  Consider, the body is like a horse.  If you do not provide fodder, the horse will not be able to walk.  If you provide excessive fodder, it will become mischievous.  Therefore, the rider should provide proper grazing and fodder to the horse but make it run, so that it does not become lazy.  At the same time its minimum relief should also be kept in mind.  If it gets frenzy by over feeding and starts running amuck, show vapidity and look daggers, then reduce its fodder, tire it by riding to make it upright.

Remember, if a man is satisfied with a small quantity of food, it is regarded as contentment (qina'at - قناعت).  Demand for excess is greed.  laziness makes a person idle and he will look for committing evil deeds.  After repentance, the corporeal desires (Khwaheshaat-e-Nafsaani - خواہشاتِ نفسانی) try to divulge again in deeds which were relinquished earlier.  Not to allow to repeat the evil deeds again is 'abstinence' (Taqwa - تقویٰ).  Therefore, abstinence is essentially required.  It is in Quran - فَإِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ [Certainly, Allah likes abstinents.] (Aal-i-Imraan -  76). 

It is a fact that sinner is scared because of his deeds. This is fear (Khauf - خوف).  The virtuous persons are conscious about the magnanimity of Allah (Khashiyatillah - خشيةِ الله).   Meaning, you become extremely cautious looking at the magnanimity of Allah even while you are avoiding sins  as far as possible.   نِعْمَ الْعَبدُ صَحَيْبٌ لَوْ لَمْ يَخِفِ اللهَ لَمْ يَعْصِيْهِ [Saheeb is a good person because even if he had no fear of Allah, he would not be disobedient to Him.  Or the nature of Saheeb is so elevated that he would never be disobedient to Allah.]  As all the virtues are from Allah (سبحانه و تعا لی), then to expect anything from other than Allah (سبحانه و تعا لی) is meaningless. 


نمک حرامی آقا کی  ـ  غیر سے عرضِ حاجت ہے
The servant, who seeks anything from others, rather than from his master, is a rogue.


The faith of Muslim is between fear and optimism (Khauf wo Rija - خوف و ا لرِجاء).  But youth should be advised to be fearful of Allah (سبحانه و تعا لی) for their sins and old people should be counseled to be optimistic for the compassion and mercy of Allah (سبحانه و تعا لی) so that they happily and willingly offer their lives to their Lord.


ABSTINENCE (Taqwa - تقویٰ)


Remember, abstinence starts immediately after repentance.  One should refrain from everything which is harmful as this is from the requirements of 'abstinence'.  Minimum required eating, minimum required sleep, talking less and avoiding wasteful talk is abstinence. Talking about others' mistakes, criticizing others and forgetting about your self assessment is indeed a folly.  The obligacellent (Sufi - صوفی) is 'time sever' (Ibn-ul-Waqt - ابن الوقت).  The past is gone.  The future is uncertain.  What is left in your hand is, only the present.  And on it depends your good and bad.  When time comes, it brings work.  If you delay today's work for tomorrow, when will you do the next days work?  کام کرو یا کاج کرو' جو کرنا ہے آج کرو  -  [Whatever you wanted to do, do it today itself.]

What is abstinence?  To refrain from anything which is harmful.  Dropping of an essential deed and perpetration of a forbidden deed, both are sins.  It is required to refrain from both.  Human beings have many requirements and objectives. To regard one's effort as efficacious is a mistake.  It is required to rely on Allah (سبحانه و تعا لی) for the fulfillment of one's needs.  This is known as 'Absolute trust' (tawakkal - توکل).  Not doing anything and sitting idle is not 'absolute trust', rather this is laziness.  It is making your divinely bestowed strengths useless and ungratefulness of Allah (سبحانه و تعا لی).


OBLIGATORY AND SUPEREROGATORY PROXIMITY (Qurb-e-Fara’ez wo Nawaafil - قُربِ فرائض و نوافل))

It is said that the Servant is a dirty creature (Banda Saraaf Gandaa - بندہ صراف گندہ ). Some people consider that to have a will and act upon it,  is polytheism of will (Shirk fil Irada - شرک فی الارادہ).  Therefore, whatever you do, it should be done with permission. This is called 'Premonition' (Istekhara - استخارہ). 

To do a good deed with one's own will is known as 'Supererogatory proximity' (Qurb-e-Nawaafil - قُربِ نوافل), and to act upon an order is 'Obligatory Proximity' (Qurb-e-Fara'ez - قُربِ فرائض).  And to leave all your works to the will of Allah (سبحانه و تعا لی) is 'Absolute Trust' (Tawakkal - توکّل).

A few issues are to be kept in mind about 'obligatory and supererogatory proximities.  A person was awake the whole night in Salah nawaafil and slept before dawn.  The other was sleeping the whole night but got up at dawn and did the two sets of Salat-ul-Fajr.  Obviously these two sets of Salat-ul-Fajr are better than 100 sets of supererogatory Salah of the whole night, because the two sets of Fajr are imperative, that are included in 'obligatory proximity.  And as 100 sets of supererogatory Salah were done with self will, these cannot be compared with the two sets of obligatory Salah.

What shall we do that all our works are included in 'obligatory proximity'?  Before doing a work, some people read a verse of Quran by which the imperative of doing that deed is extracted.  The commandments are of two types.  The affirmative command (Amr-e-Eijabi - امرِ ایجابی) and prohibitive command (Amr-e-imtena'ee - امرِ امتناعی). The affirmative command is obvious.  The prohibitive command is interdiction (Nahi - نہی).  They attempt to act as per the commandment, refrain from what is forbidden.  For instance, before they start eating, they recite this Quranic verse - كُلُوا وَاشْرَبُوا مِن رِّزْقِ اللَّهِ [Eat and drink from the provision of Allah] (Al-Baqara - 60).  Before reciting Islamic Testimony (Kalima Tayyiba - کلمہ طیبہ), they first recite the Quranic verse - فَاعْلَمْ أَنَّهُ لَا إِلَـٰهَ إِلَّا اللَّهُ [ So know that there is no god but Allah ] (Mohammad - 19).  If they want to recite Durood, they first recite this Quranic verse - إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا [Allah and His angels shower blessings on the Prophet. O you who believe! recite blessings on him and salute him with worthy salutation.] (Al-Ahzab - 56), and then they recite Durood. Similarly, they take care of the rights of their children by reciting   - وَاٰتِ کُلّ ذِحَقِّ حَقّهُ [Fulfill the rights of everyone.].  And since this command is integral, they recite this before doing every work.  Some people recite the Supplication of Premonition  Dua-e-Istekhara - اَللّٰہُمَّ اِنِّیْ أَسْتَخِیْرُکَ بِعِلْمِکَ ، وَ أَسْتَقْدِرُکَ بِقُدْرَتِکَ، وَ أَسْأَلُکَ مِنْ فَضْلِکَ الْعَظِیْمِ ، فَاِنَّکَ تَقْدِرُ وَ لاَ أَقْدِرُ، وَ تَعْلَمُ وَلاَ أَعْلَمُ ، وَ أَنْتَ عَلاَّمُ الْغُیُوْبِ ․ اَللّٰہُمَّ اِنْ کُنْتَ تَعْلَمُ أَنَّ ہٰذَا الْأَمْرَ خَیْرٌ لِّیْ فِیْ دِیْنِیْ وَ مَعَاشِیْ وَ عَاقِبَةِ أَمْرِیْ وَ عَاجِلِہ وَ اٰجِلِہ ، فَاقْدِرْہُ لِیْ ، وَ یَسِّرْہُ لِیْ ، ثُمَّ بَارِکْ لِیْ فِیْہِ ․  وَ اِنْ کُنْتَ تَعْلَمُ أَنَّ ھٰذَا الْأَمْرَ شَرٌ لِّیْ فِیْ دِیْنِیْ وَمَعَاشِیْ وَ عَاقِبَةِ أَمْرِیْ وَ عَاجِلِہ وَ اٰجِلِہ ، فَاصْرِفْہُ عَنِّیْ وَاصْرِفْنِیْ عَنْہُ ، وَاقْدِرْ لِیَ الْخَیْرَ حَیْثُ کَانَ ثُمَّ اَرْضِنِیْ بِہ․(بخاری،ترمذی)  [ O Allah I seek your guidance as You are all knowing, and I pray you to give me power as You are Omnipotent and I pray for your  favor for you are all powerful and You know all of the hidden things.  O Allah if you know that this matter (mention your need) is good for me in my religion, my livelihood, and for my life in Hereafter, then make it easy for me.  And if you know that this matter (repeat your need)  is not good for me in my religion, my livelihood and my life in Hereafter, then keep it away from me and take me away from it and choose what is good for me wherever it is and provide me contentment with it. ] after they finish their routine invocations, deeds and rosaries (Zikr wo ashgaal wo auraad - ذکر و شُغل اور اوراد).  .  This Dua is available in the book of Dua  'Hisn-e-Haseen' (حصن حصين). 

Some people do every work with permission and recite this Hadith -    اللَّهُمَّ خِرْ لِي وَاخْتَرْ لِي  [O our Lord I pray for your Guidance] (Dua in Hadith Tirmidh, Baihaqi ).  In the beginning, whatever inspiration they receive after the 'Premonition' (Istekhara - اِستخارہ), their heart does not stand firm on it.  But gradually, the  inspirations (Ilham - ٓاِلہام), they receive from Allah, get distinct.  Thus they keep all their works subjected to divine commands. 

Remember, in imperatives and prohibitions of Sharia, 'Premonition'  is not warranted because these have been received by Prophet Mohammad (صلى الله عليه و آله وسلم).  Subject your inspirations and unveiling to the scrutiny of Quran and Sunnah.  Act upon the affirmative, and refrain from the forbidden.  If you receive a command in 'the world of similitude' (Aalam-e-Mithaal - عالمِ مِثال), see who has commanded you to do it.  Since Satan cannot come in the shape of Prophet Mohammad (صلى الله عليه و آله وسلم), the commandments given by Prophet Mohammad (صلى الله عليه و آله وسلم) are expediently binding.  But be careful, against an unequivocal order of Sharia, the interpretive commandment is not acceptable.  And in view of certain majestic state (Jalali kaifiyat - جلالی کیفیت) and order, if you are forced to act upon a thing, repent immediately afterwords and ask forgiveness from Allah (سبحانه و تعا لی).  The order of the 'venerable guides of exoteric practice' (Shuyookh-e-Tareeqat - شُیوخِ طریقت) who are annihilated in the Apostle (Fana fir Rasool - فنا فی الرسول ﷺ), will be treated equally important as the  commandment given by the Apostle (صلى الله عليه و آله وسلم) himself.  Some ignorant people  say that if Prophet Mohammad (صلى الله عليه و آله وسلم) command is received in which he seems to be over 40 years is acceptable, or else no.  

Some people say that if the disciple (Mureed - مُرید) is sincere, he receives the command by utmost attention. It is in Quran - وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا  [Those who strive in Our way, we show them the right way ] (Al-Ankaboot - 69)

Sometimes it so happens that the person is in his full senses but his hands and legs (and his body) is not in his control.  He wants to go somewhere, he reaches somewhere else.  And sometimes he will be talking something and his hands will be doing something, but he remains completely unaware of it.  He does not work with intention. After performance of the deed, he understands it.  These are divine paths.  It is the work of Allah (سبحانه و تعا لی) to keep a person on the straight path.  It is in Quran -

ہاتھ میں اُنکا ہاتھ  پھر ڈر کاہے  کا
دونوں جگت  میں ساتھ  پھر ڈر کاہے  کا
 When our hand is in the hand of a blessed Shaikh, there is no need to fear.  And as the blessed Shaikh is with us in this world as well as i n Hereafter, there is no need to fear.


There are two types of people in Quadri lineage. Some keep certain wishes in their hearts and receive them from the Court of Ghous-ul-Azam (رضئ الله تعالى عنه).

کس چیز کی کمی ہے مولیٰ تیری گلی میں
دنیا تیری گلی میں  عقبا تیری گلی میں
There is no dearth of bestowals in your alley.  One can get everything of this world as well as of hereafter in your alley.


کیا حسن و عشق کا ہے چرچا تیری گلی میں
مجنوں تیری گلی میں  لیلیٰ تیری گلی میں
Your alley is also famous for lover and the beloved.  It looks, the legendary Majnoo and Laila are both in your alley.

These Quadris belong to 'Supererogatory proximity'.  Some, do not have any wish in their heart, neither long for virtue nor look forward to be relieved from infliction.  They always keep in mind  كُنْ كَالْمَيِّتِ فِي يَدِ الْغَسّال [Become like a dead body in the hand of the person who is giving bath].  And  اَوْكَالْكُرَةِ تَحْتَ صَوُلْجَانِ للفَاِدِسِ [become like a ball under the polo rider's stick.  It goes several yards away but the success and win is achieved because of these hits only.  And اَوْكَا لْوَلَدِ الرَضِيْع فِي حِجْرِ ظَئرِهِ  [become like an infant in the hands of the milk feeding nurse.]  The midwife feeds the baby and when the kid's cloths get dirty, she gives bath and cleans.  When the infant cries, she does not leave him.  After making him clean only she will give the baby back into the hands of parents.  These Quadris belong to 'obligatory proximity'.  If any thing is to be given to the people of Quadri silsila, Ghousul Azam (رضئ الله تعالى عنه) gives them through the hands of these Quadris.  These are the resolute Quadris and the successors of Ghousul Azam (رضئ الله تعالى عنه).

Remember one more thing.  It is known by Ahadith that Allah (سبحانه و تعا لی) becomes the hands and legs of the people of supererogatory proximity.  Meaning, He bestows them their requirements.  But the people of obligatory proximity do not have any wish in their hearts.  Therefore, if Allah  (سبحانه و تعا لی) wants to give something to the people or wants to get some work done, He gets it done by the hands of these people.  Meaning, these people become the limbs of Allah (سبحانه و تعا لی).  They live without any wish.  They move without any intention.  With general people, 'there is abundance of virtue in movement,  (حرکت میں برکت), but with these people there is comfort and honor in quiescence (سُکون میں راحت).


TRIAL  (Ibtila   - اِبتلاء)


If someone has trust and confidence in Allah (سبحانه و تعا لی), then He provides him from the resources that are not known to him.  Similarly, the one who has absolute trust in Allah (سبحانه و تعا لی), all his requirements are fulfilled by the Almighty.  Whatever his heart wishes, Allah (سبحانه و تعا لی) accomplishes it. 

When Allah (سبحانه و تعا لی) observes that the servant's thoughts are upright and his trust in Him is strong and he is obedient in taking care of his responsibilities and is firm on performance of imperatives, then his 'test' begins.  The whole world becomes enemy and Allah (سبحانه و تعا لی) subjects him to difficulties, diseases and emergencies and tells him by inspiration that 'you should obey Me, rather than I obey you'. Wife demands comforts of life and good food.  Penury comes from one side and diseases from another. This state is very unpalatable. Patience is the requirement of this time.  To bear difficulties and troubles invariably is called 'patience'.  It is in Quran - إِنَّ اللَّهَ مَعَ الصَّابِرِينَ  [Certainly, Allah is with the people who have patience] (Al-Baqara - 153).  To keep the heart and thoughts balanced during this period is the work of 'the courageous people of God'.  Look, the mercury should be at 37.0 °C (98.6 °F).  It should not be less or more.  If it is more, it is fever.  And if it is less, it is weakness and fatigue.  It is in Quran -  اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ [ O'Allah, guide us to the right path.] (Fatiha - 6).  The straight path is only one and is the shortest of all other paths.  One who walks on this path, reaches to the destination quickly.  It is in Quran -  وَاللَّهُ يُحِبُّ الصَّابِرِينَ  [Allah loves those who have patience.] (Aal-e-Imran - 146).  And when the servant bears difficulties and feels no burden on his heart in accepting the commandments of Allah (سبحانه و تعا لی) and acts upon it willingly, without any resistance whatsoever, it is known 'nurturing acceptance' (Tasleem - تسلیم).  This is the teaching of the religious elders. 

When the servant gets used to enduring troubles and it becomes easier for him to act upon the commandments of Allah (سبحانه و تعا لی) rather he starts enjoying his tolerance on afflictions, like the drug user gets addicted to taking the sour drug and starts enjoying and relishing its sore taste. This state is known as 'Acquiescence' (Ridha -  رِضا). It is in Quran - وَرِضْوَانٌ مِّنَ اللَّهِ أَكْبَرُ  [Allah's approval is indeed a very big thing]. (At-Tauba - 72).  Someone mentioned to Imam Hussain (رضئ الله تعالى عنه) that Abu Dhar Ghaffari (رضئ الله تعالى عنه) says that he takes trouble from right hand and comfort from left hand.  On hearing this,  the elevated Imam said, 'let Allah bestow His mercy on Abu Dhar (رضئ الله تعالى عنه). I take trouble and comfort both from my right hand'.  This is the station as described in Hadith -  إن لله تعالى يدين كلتاهما يمين [Both hands of Allah are right only] (Muslim)

So far in this chapter,  the excellence and superior deeds were described. Against these, there are  inferior deeds and fatalities.  Some are related to tongue, like lying, backbiting, slander, etc.  Some are related to heart, like arrogance, pride, self conceit, jealousy, dissembling or show off, particularly in prayers.  There are some other inferior deeds that are regarded as bad even by general people.  These are fornication, unnatural evil relationships, killing, wine drinking, gambling, etc. 

In medical profession, before giving invigorating drugs, there is need for regimentation.  Similarly, the divine seeker should first refrain from the inferior deeds then open the door of superior deeds.  

Don't think that if you were successful once in the test, there is no worry for the rest of your life.  Keep in mind that the trial will continue till you are alive.  Forgetfulness will bring disgrace for you.  There is an enemy within and another is waiting in ambuscade.  These are your anima (Nafs - نفس) and the Satan.  This adversary 'anima' is like snake which is lying shriveled in cold.  Whenever it gets a little heat, it stands up with its big hood and tries to bite.  To consider it dead is stupidity and folly.  The Satan is our ancestral enemy.  When he did not allow our great grand father (Adam -  علیہ السلام) to live peacefully in Heaven, how would he allow us to go to heaven easily.  Never.  He has access even in the veins of the human body where human blood circulates.  What do you do now?  The Satan is the dog of the divine court which barks on the undeserving.  Call his master - أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ  [I seek refuge of Allah from the disgraced Satan.]  The master of the dog will chide it and you will be saved from its evil. 

When anima (nafs-نفس) becomes well mannered, it gets  'the deliverance of deeds' (Fana-e-Afa'l -  فنائے افعال).  Many claimants of 'the deliverance of attributes (Fana-e-Sifaat- فنائے صفات) and 'the deliverance of person' (Fana-e-Zaat - فنائے ذات) get stumbled and fall face down in the valley of the deliverance of deeds.  Without a cultured anima, all claims of noughting, annihilation (fana'eyat -  فنائیت) are meaningless and words without meanings.

When the deliverance of deeds is achieved and the person considers none other than Allah (سبحانه و تعا لی) can provide benefit or loss, and understands the attributes of all creatures as void, finds things to be blue, yellow, green because of the reflection of the sunlight, and considers powers and attributes of everyone as non-existing and feels the refulgence of divine epithets and attributes reflecting upon the facts of the things; then he gets the 'deliverance of attributes'  (Fana-e-Sifaat - فنائے صفات).  When he advances further and considers his innate (person or  Zaat - ) to be non-existent; and finds his face appears because of the reflection of the refulgence of the 'divine attributes' upon the divine awareness (Maloom-e-Elahi - معلومِ اِلہی), or the probate archetypes (ayaan-e-Saabita - اعیانِ ثابتہ), then he achieves 'endurance' (baqa - بقا).  


CONSIDERATIONS  (Khatraat - خَطرات)


When the divine way farer (Saalik  - سالِک) steps into the 'divine way' (Raah-e-Khuda - راہِ خدا) and intends to perform virtuous deeds and tries to train anima (Nafs - نفس) by way of invocation and good deeds, both his enemies, the anima and Satan, who have been misleading him all along by hiding in the ambuscade, endeavor to hold him away from this path.  How they achieve this?  By insinuations.  These are known as 'evil considerations'.  There are some 'good considerations' as well that come to our mind.  In all, there are 4 types of considerations, as follows.

(i) Satanic Consideration (خَطراتِ شيطاني) - Their work is to be create disbelief about Allah (سبحانه و تعالى); stop from divine mindfulness; and to involve the person in  worldly affairs and playfulness to an extent that he is unable to contemplate about Allah (سبحانه و تعالى), at all.
(ii) Anima's Consideration (خَطراتِ نفساني) - The objective of Anima (نفس) is to enjoy, eat, drink, dress, marry, lead a luxurious life, etc.  But if you train, it becomes rational also.  When the horse becomes mischievous and does not allow the rider to touch, it is trained with great difficulty. Once trained, he starts working with bigul.  Try to get up in the last quarter of the night for prayers.  After a few days, your sleep will automatically break around that time and your 'anima' (corporeal self) will be able to do the good deeds.  The evil considerations of anima and Satan give birth to 'Villainous Anima' (نفسِ اَمّاره).
(iii) Angelic Consideration (خَطراتِ مَلكي) - It stops a person from evil deeds and to differentiate between virtue and evil.  This is angelic consideration.  Afterwords, the anima transforms into "Conscious Anima' (نفسِ لَوَّامہ).
(iv) Beneficent's Consideration (خَطراتِ رحماني) - It enriches the person with divine gnosis (معارف الہیہ).  At this time Anima becomes  'Satisfied Anima' (نفسِ مطمئنہ).
The difference between 'Consideration' (خطرہ) and 'Determination' (عزم).
It is important to note that a 'Consideration' (خطرہ) is a thought that comes and goes.  If a person firmly resolves to do something, the 'Consideration' becomes 'determination' (عزم).  The consideration is forgivable, but the determination is not.  If a person strongly willed to do a bad thing, but in view of some hindrance could not do it, then this will be treated as determination which is sin, subjected to punishment. But this sin is smaller than the performance of the actual act.  In any case from morning till evening several good and bad thoughts come to our minds and go.  All these are not subjected to scrutiny. But determinations are subject to questioning.

Prevention of Considerations (دفع خطرات)
Is there a way to get rid of the futile considerations?  An important principles of prevention of consideration is 'to keep one's eyes on one's foot steps (نظر بَر قدم), and maintain 'recluse in association (خَلوت در انجمن). Always keep your eyes down.  Do not look hither and thither.  Human face has dreadful attraction.  To whoever we see, his face comes straight into the heart through our eyes.

When you look all over the places, you heart will become bewildered and you will not have tranquility.  The face of human being  is calamitous and an affliction to the viewer.  The suppliants ( فُقرا ) say that the head of the human being is 'the portrait of the most beneficent' (تصويرِ رحمان).  It has all the seven attributes. It has 'life, and it has knowledge and above all, it has attachment and affection.  They eyes of the human being are  great hunters.  The red veins in them are like a net spread over to catch the victims.
لال  ڈورے  ہیں  بند  پاۓ  نظر
صید کرتی ہیں  یار  کی آنکھیں

The red lines in the eyes of my beloved are shackles of my feet.  My beloved eyes imprison me in them.
Safeguard your eyes and escape from others' eyes for a few days. When your heart settles on one point (monotheism), and the 'fact' of the cosmos gets unfolded for you, nothing will be troublesome.  When otherness vanishes, things will not cause trouble.  You will see everyone with the 'eye of precision (عینیت کی نظر).

It is in Quran -  سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ  [Soon will We let signs manifest themselves  (bringing about a change in their lives) both outward and in ward. ]  (Fussilat - 53)

There is one more thing.  Do not eat variety of food.  The tastefulness of the multiplicity of food creates distraction in thoughts.  When you eat compounds, how will you get 'unification' (توحيد)?  Pulao itself is a compound, but with it you eat Sheermal, khorma, brosted chicken, fried chicken, fried fish, sambosa, kebab, green chilly curry,   egg lauz, sweet seviyan, Feerni, egg pudding, khoobani sweet and what not! What a mess!  You keep on eating, do not feel like leaving the dining table and do not bother that you stomach is getting overloaded.  At least take some appetizer, or lemon pickle.  How much will you eat? Leave some space for your breath.  When a person was cautioned to take a little appetizer as he had eaten too much, he replied that if there was a little space left in his stomach, he would have preferred to take some Azam Shahi sweet rather than the sore appetizer.

A venerable person used to break his fast with boiled  fig.  Once his friend came to see him and for the sake of his friend, his wife added a pinch of salt while boiling the fig.  When he tasted the fig, he was extremely unhappy and got up saying 'anyone who gets this taste to his tongue, will not be able to remember Allah (سبحانه و تعالى).

 باتوں  سے کیا  ہوتا  ہے   -  عمل سے ساری عزت ہے
عمل  ہو  کیونکر قیمت یار -  عمل کے ساتھہ عنایت ہے
Nothing is achieved out of big talk.  You will get respect only from your good work.  Though your good deed is not the price of your beloved, but if you do good deeds, you will surely be bestowed with His beneficence.
Whatever wasteful or impossible thought comes to yur mind, howsoever inappropriate time it is, respond positively and supplicate with Almighty to save you from evil thoughts.  Supplication is an imperative ordained by Allah (سبحانه و تعالى).
It is in Quran اُدْعُونِي أَسْتَجِبْ لَكُمْ  [ You pray and I will give you.] (Ghafir - 60).  And in a smaller script -  اَلدُّعَاءُ مُخُّ الْعِبَادَةِ  [ Supplication is the essence of all prayers - Hadith].
Shaikh says that a friend of his, named Jamalullah entered into an understanding with the group of his friends.  They named this agreement "contemplation of forgetfulness" (يادِ فراموش) under which while talking or doing something, a person will call loudly 'Allahu' (اللهُ). Others, whose heart is mindful of Allah (سبحانه و تعالى) will say 'Alhamdulillah (الحمد لله) and those who are not mindful will say 'Astaghfirullah' (استغفرلله). The contemplation of forgetfulness agreement facilitates in 'perpetuity of divine presence' (دوام حضور) as you have to accept openly about your mistake.  Gradually all your works become for Allah (لِلّه) and 'in Allah' (في الله).

Other Proved remedies for the 'elimination of evil considerations (دفع خطرات) are as follows.
(i) When you get excessive evil considerations, change your state, meaning, if you are sitting, stand,  and if you are standing, start walking or sit down.  The principle behind this prevention is change in movement.
(ii) When a consideration comes to your mind, you run from it.  After a few moments, the consideration will be left behind, and you will go away from it.  Or think that the consideration is running away from you.  With this practice the evil consideration can be restricted to a large extent.
(iii) If some consideration comes to you, tell it  'if you bother us, where will we find a refuge'?
(iv) Say 'stop it, stop it' (ہوں، ہوں) and release your breath forcefully.
(v) When a consideration comes, addressing it, some people say 'O', you have come. Whatever form and whatever shape you change, I recognize you well, because you are the only source of existence.
بد کون ہے اور نیک ہے کون
تو در ہر شان با کمالی
Since you are the confluence of all perfections and everything is a mirror of your manifestation, then who is good and who is bad are mere relative statements.
جس رنگ میں آؤ کچھ نہیں پروا
اس نازو ادا سے تمکو پہچانتا ہوں

Whatever manner O'Almighty you choose to manifest yourself, I know you by your gracefulness and embellishment.
(vi) Recitation of this Quranic verse also helps in the reduction of considerations. إِن يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ - وَمَا ذَ‌ٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ   [Should He like it, He can make you die out and replace you by a new set of people].  (Ibrahim - 19-20).  It does not make difference even if you utter this verse in your heart during Salah.
(vii)  You can also recite this Quranic Verse  قُلْ كُلٌّ مِّنْ عِندِ اللَّهِ  [ Say, everything is from Allah (سبحانه و تعالى).] (An-Nisa - 78).
(viii) You can recite this verse - الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ  [ At rest in the thoughts of Allah (سبحانه و تعالى) are the hearts of those who believe in Him.  In deed, the hearts of men feel at rest in the though of Allah (سبحانه و تعالى).] (Ar-Ra'd- 13) And impulse your heart with the invocation of Allah, Allah.
(ix) If you repeated recite divine epithet "Ya Qahhar" (يا قهّار), all evil considerations are burned.  But you should invocate this epithet by taking permission of a Shaikh, otherwise you will get perpetration of heart.  The Shaikh says that he had repeatedly recited this epithet more than 10 millions times.
(x) You can also invocate these four epithets; Ya Khallaq, Ya Fa'aal, Ya Musawwir, and Ya Qahhar (يا خلّاق، يا فعّال، يا مُصَوِّر،  يا قهّار) .
(xi) Often literate people have the habit of imaginary flights of fancies.  One should think of an integrated schedule of deeds for his whole life as well as the fractional schedule for the following few days.  If a consideration about this schedule comes again, it should be told that this issue has already been decided; why this useless thought has come again?
(xii) If a consideration comes for achieving something in a particular fashion, convert it into a supplication and turn towards Allah (سبحانه و تعالى) saying that 'I need this thing and I want to seek it this way.  Kindly bestow upon me this thing and guide me in achieving it.  Even if you think a lot about it, all your imaginations will turn into supplications.  And as supplication is the primary form of worship, Satan will never allow it to continue and these considerations will stop abruptly.  The objective of Satan is to refrain you  from mindfulness of Allah (سبحانه و تعالى) and see that you spend your life in wasteful activities in destroying your life.  Once you turn the consideration into a supplication, Satan will get irritated and will leave you alone and will contemplate another way to deviate you from Allah's (سبحانه و تعالى) mindfulness.
(xiii) The best course of all the above is the way Allah (سبحانه و تعالى) has taught us; ie., 'seeking Allah's (سبحانه و تعالى) protection.  Seeking Allah's (سبحانه و تعالى) protection is supplication and supplication is the primary form of worship.  If you are servant, do not depend upon any of your abilities. لا حول ولا قوة إلا بالله [ there is no sway or strength save that of Allah (سبحانه و تعالى)].  Seek the protection of your Sustainer.  He is absolutely sufficient for you.  He is the one who grants your supplications and He is the one who is helpful in overcoming all your difficulties. If you refrain from defiance and disobedience and come under the protection of His mercy, who can cause you harm?   
It is in Quran -  فَفِرُّوا إِلَى اللَّهِ [ So flee to Allah (سبحانه و تعالى).] (Adh-Dhariyaat - 50).    Who can misguide you? 
It is in Quran -     وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا [ The people who strive in our way, We show and put them on the right path. ] (Al-Ankaboot - 69).




In the beginning Prophet Mohammad (صلى الله عليه و آله وسلم) used to sit in contemplation of Allah (سبحانه و تعالى) in Hira Cavern (Ghar-e-Hira - غارِ حِرا) in one of the Makkan mountains and used to carry with him some food which should not get spoiled for more than one week.  It is obvious that such food was not made of meat or ghee.  With this prophetic tradition, the practice of abdication of non-vegetarian food (Tark-e-Haiwanaat - ترکِ حیوانات); both majestic and graceful (Jalaali aur Jamaali - جلالی اور جمالی) are deduced.

What is invocation of tranquility (Chilla Kashi - چِلہ کشی)?  This is seclusive prayer (E'tekaaf - اعتکاف).  Prophet Mohammad (صلى الله عليه و آله وسلم) used to sit in seclusive prayers in the month of Ramadhan.  Some of the Prophet's (صلى الله عليه و آله وسلم) respected wives also used to sit in seclusive prayers.  Some of our religious shuyookh also sit in seclusive prayers and keep 'the fast of Maryam (Saum-e-Maryam - صومِ مریم) simultaneously.  While fasting during the day, they do not talk.  Prophet Zakariya (عليه السلام) also used to sit in seclusive prayers and for Allah's acceptance of those prayers, he used to refrain from talking during those prayers.  It is in the biographical history of Prophet Moses (عليه السلام) that he along with some of his companions sat for a 40 day invocation of tranquility.   It is in Quran -  وَإِذْ وَاعَدْنَا مُوسَىٰ أَرْبَعِينَ لَيْلَةً [And when We appointed a time of forty nights with Musa] (Al-Baqara - 51).  The seclusive prayer is thus termed as invocation of tranquility.  This type of prayer can last for one day, three days or one or more weeks.  In the Hanafi school of thought, for Seclusive prayers, you must also keep fast and sit in a mosque.  In Shafii school of thought, the seclusive prayer can be for a few hours also.  Everybody goes to mosque and if one makes an intent of seclusive prayer for an hour or two, there is no harm in it.
In Seclusive prayer, the person is wholly involved in prayers and his thought gets settled on one point.  Total devotion is the life of all prayers.
In our times also, some exclusive servants of Allah spend two to three months in 'seclusive prayers and also keep the fast of Marayam.  Praying with distracted thoughts and without concentration is not fruitful.  Developing oneself in similarity with angels, meaning refraining from talking, and evasion of non-vegetarian food helps in achieving abundance of virtue.
It is in Hadith -  Imam Hasan (رضئ الله تعالى عنه) reported: “I inquired from my maternal uncle Hind bin Abi Haalah (رضئ الله تعالى عنه), the step brother of Fatima (رضئ الله تعالى عنها) about the noble features of Rasulullah (صلى الله عليه و آله وسلم).  He had often described them in detail.  I felt that I should hear from him personally so that I could make his description a proof and testimony for myself and also memorize them and if possible, try to emulate and adopt them (Tirmidhi). 
The above Hadith confirms the fact that it was the practice of Sahabah and their followers (Taba'een and Taba taba'een) to memorize and consolidate the features of Prophet (صلى الله عليه و آله وسلم) with the aim of  adopting them and emulate them in life.  This practice is known as Conceptualization (تصوّرِ). 
Conceptualization of Shaikh (Tasawwur-e-Shaikh - تصوّرِ شیخ ) is among the important teachings of Sufi Shuyookh of Ihsan. 
Remember, the thought of a tiger causes fear and the thought of a woman incites the feelings of love.  As a matter of fact, the man gets a wet dream with the conceptuation of a woman.  Look at the influence of thought on human mind.  When the thought of your Shaikh comes to your mind, it will bring the peace of heart and immense benefits of the effects of those traces that are associated with your Shaikh.  Shaikh belongs to the World of Manifestation (our physical world). We see him often and it is easier to consolidate his image in our mind.  The conceptuation of Shaikh opens the vistas of the world of Similitude (Aalam-e-Misaal - عالمِ مثال) quickly.  Some people invocate (recite repeatedly) the divine epithets  'Ya Aleemu, Ya Khabeeru, Ya Samee'u, Ya Baseeru (یا علیمُ ، یا خبیرُ ، یا سمیعُ ، یا بصیرُ).  Some invocate 'Ya Khallaqu, Ya Fa'aalu, Ya Musawwiru' (يا خلّاق، يا فعّال، يا مُصَوِّر).  Some others invocate 'Qawwiyun, Muqtadirun' (قویٌ ، مُقتدرٌ).  Some people repeatedly recite this Quranic verse -  إِن يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ - وَمَا ذَ‌ٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ  -  [Should He like it, He can make you die out and replace you by a new set of people].  (Ibrahim - 19-20). They recite this while going to an important place in their imagination.  Closing their eyes, they travel in thought and while going to an important place they also look cursorily towards whatever comes in their way on either side of the road, like shops, houses, etc.
Some ignorant evil people describe Conceptualization of Shaikh as polytheism, apostasy, and what not.  They try to relate this practice of Sahabah and taba'een with some evil practices of non-believers.  What can be said about these people. 
Some people who are not able to memorize the image of their Shaikh in mind, say that whatever face comes to their mind, they consider it the face of their Shaikh.  This way they feel happy.  
We do not care about others.  If they understand, it is good for them.  And if they don't, it is their hard luck.
 آئینِ محبت ہے عُشاق کی عادت ہے
ہر ایک کی سن لینا اور دل کا کہا کرنا

The rule of love and the practice of lovers is, they listen to the sermons of all the people and the people of unrelated logic, but do what their hearts tell them to do.
Remember one thing.  Every word has its meaning, with the meaning comes its evidence and the evidence brings its thought.  When you hear the name of your friend you feel a sense of happiness.  And when someone mentions the name of your foe, it will create anger in you.
The supreme person and the evidence of the Quranic verse - اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ - صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ  [Keep us on the right path.  The path of those upon whom You have bestowed favors] (Fateha - 6-7) is Prophet Mohammad (صلى الله عليه و آله وسلم).  When we recite this verse, his thought and face will come into our mind.  Similarly, when we say  السلام عليك أيها النبي ورحمة الله وبركاته [Peace and blessings be upon you, O'Prophet and the Mercy of Allah and His blessings.] his thought and face will come into our mind.   A tyrant, insolent  person (Shah Ismail, a Deobandi/Wahhabi scholar in his book Sirat-e-Mustaqeem) has written that the thought of Prophet Mohammad (صلى الله عليه و آله وسلم) during Salah is worse than the thought of cows and donkeys.  In the grave, the face of Prophet Mohammad (صلى الله عليه و آله وسلم) is shown.  The light of Iman of Ahle Sunnah Muslim indicates to him that this is Prophet Mohammad (صلى الله عليه و آله وسلم), even if he has not heard about the features of the Prophet (صلى الله عليه و آله وسلم) during his life time.  Faith and affection of the Prophet (صلى الله عليه و آله وسلم) becomes the mantle of gnosis and he gets the divine guidance in recognizing him.  The Prophet (صلى الله عليه و آله وسلم) was seen by Abu Bakr (رضئ الله تعالى عنه) and Abu Jahel both but Abu Bakr (رضئ الله تعالى عنه) never doubted and Abu Jahel never believed in the Prophet (صلى الله عليه و آله وسلم).  The faith and the love at heart are most important things to bring certitude in one's heart.  I pray Allah (سبحانه و تعالى) to bestow upon us the faith and truthful belief.  Aameen.
The very purpose of the cenceptuation of Shaikh is for the concentration of thought at one point.  Invocation of the epithets of Allah, Ya Aleemu, Ya Khabeeru, Ya Sami'u, Ya Baseeru (یا علیمُ ، یا خبیرُ ، یا سمیعُ ، یا بصیرُ) are also useful in this regard.  When you say Ya Aleemu (یا علیمُ), pay attention towards your mind because it is the center of knowledge.  The knowledge of sublime world will enlighten your heart.  When you say Ya Khabeeru (یا خبیرُ), turn your focus at your heart  so that you become aware of the whole world.  When you say 'Ya Smi'u (یا سمیعُ), turn your attention towards your ears so that not only your physical hearing capacity improve, but you should be able to hear what is coming from the sublime world.  And when you recite Ya Baseeru (یا بصیرُ), concentrate on your eyes to see what you have not seen so far in your life.  The sign (tajalli) of formless Almighty will come in front of your eyes wearing the veil of simile.  To know the considerations of other people or witness things of far off places is a very small thing.
The people connected with the Siddiqui lineage (the murideen of Shaikh Mohammed Abdul Qadeer Siddiqui -  رحمة الله عليه) should close their eyes and in their imagination come to Malakpet area (where shaikh's residence was located) and cursorily see whatever houses come across their way on both sides of the road.  The ones who have access to  Ghous-ul-Waqt Shaikh Mahboob Allah - رحمة الله عليه , the Shaikh of Mohammad Abdul Qadeer Siddiqui (رحمة الله عليه), should go upto Qazipura locality (where the residence of Hadhrat Mahbooballa - is located) and return back after obeisance.  The abstinates (Muttaqi - مُتّقی) and forbearers (parhezgar - پرہیزگار) should go to Makka al-Mukarrama and pray two raka of Salah in front of Kaaba and come back.  The affectionate of Prophet Mohammad (صلى الله عليه و آله وسلم) should go to Prophet's (صلى الله عليه و آله وسلم) mosque and submit two raka of Salah where Prophet Mohammad (صلى الله عليه و آله وسلم) used to pray (it is located under a small arch in the mosque) and imagine that the Prophet (صلى الله عليه و آله وسلم) is seeing him from the grill of his tomb.  After reciting salutations and invodivissings (invocation of divine blessings on Prophet -  صلواۃ و سلام) they should come back.  There are big maps of Makka al-Mukarrama and Madina al-Munawwara in the market to help you in this regard.
While consolidating your imagination, think that from Allah (سبحانه و تعالى) a fast light (like a search light) is reaching to the heart of Prophet Mohammad (صلى الله عليه و آله وسلم).  From there, it is reaching to the heart of your Shaikh and from your Shaikh, it is reaching your heart.  Draw this light towards your heart with all your strength.  Do not consider these as futile thoughts.  These are the opening gates and when you develop, these thoughts show astonishing spectacles. The whole world of Similitude (عالمِ مثال) will be unfolded for you and when your thought gets more concentrated, you will start considering that you are in the shape of your shaikh and whenever you think of you, the face of the Shaikh will come before you.  Even your physical looks will get transformed.  Your Shaikh's appearance will start getting apparent in you.  Others also will notice the twinkling of your shaikh's face in you and even your voice will get similar with your Shaikh. 
 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.
The next is the stage of perambulation (sair - سَيْر) which is of three types  (i) Perambulation of Shaikh in Shaikh (سَيْر للشيخ في الشيخ), (ii) Perambulation of Prophet Mhammad (صلى الله عليه و آله وسلم) in Shaikh (سَيْر لرسول الله  في الشيخ ), and (iii) Perambulation of Allah (سبحانه و تعالى) in Shaikh (سَيْر لِلّه  في الشيخ).

(i) Perambulation of Shaikh in Shaikh (سَيْر للشيخ في الشيخ).  In this perambulation, one acquaints with the excellence of his Shaikh.

(ii) Perambulation of Prophet (صلى الله عليه و آله وسلم) in Shaikh (سَيْر لرسول الله  في الشيخ) – In this perambulation, the excellence of Prophet Mohammad (صلى الله عليه و آله وسلم) gets reflected through the Shaikh and one knows about the connection of Shaikh with the prophet (صلى الله عليه و آله وسلم).

(iii) Perambulation of Allah (سبحانه و تعالى) in Shaikh (سَيْر لِلّه  في الشيخ) -  In this perambulation one gets to know about Allah’s (سبحانه و تعالى) refulgences (تجلِّيات) through his Shaikh and the relationship of the Shaikh with Allah (سبحانه و تعالى).

When your conceptuation of Shaikh (تصور شيخ) has attained an exceptional state, his attributes and thoughts overtake your attributes and thoughts.  This state is known as Extinction in Shaikh (فنا في الشيخ). 


 گر من گوئم زِمن توئ مقصودم

   O’Almighty, even if I say 'I', my purport is you only. 


Shaikh says that he has seen many cases,  of those who had extincted in their Shaikhs, their physical features resembled their Shaikhs.  When they walk and move, people feel a distinct resemblance  of their Shaikh.  And in the case of ‘Extinction in Prophet Mohammad (صلى الله عليه و آله وسلم), the attributes of Prophet Mohammad (صلى الله عليه و آله وسلم) ie., his face, shape, style of movement, walking, and voice, all are bestowed to the person.  This is the meaning of Extinction in Prophet Mohammad (صلى الله عليه و آله وسلم).  And the Extinction of in Allah (سبحانه و تعالى) is when he does not have anybody else’s thought  in mind except Him.  This is the state of Conformation (فنائیت), a kind of unconsciousness.


گم شدن درگم شدن دین من است
نیستی  در ہست  آئین  من  است

To get lost in the Being of Allah (سبحانه و تعالى) is my religion.  The law of Religion requires me to get extincted in His existence.


After it,  all the things the ‘divine way farer (سالِک) had lost, are given back to him and he remains always mindful and never forgetful of his connection with Allah (سبحانه و تعالى).  When he progresses  further and walks ahead of his Shaikh, he is rewarded with ‘Perambulation of Apostle in the Apostle (سَيْر لرسول الله في رسول الله).  And when he develops further, he is rewarded with Perambulation of Allah in Prophet Mohammad (سَيْر لِله في رسول الله).  The divine refulgences manifest through the Prophet (صلى الله عليه و آله وسلم).  This is state is for supreme venerable beings who walk ahead of their Shuyookh of esoteric practice (شيوخِ طريقت). 

Now left is the perambulation of Allah in Allah (في الله),  and perambulation of Allah from Allah (مِن الله) and the perambulation of Allah towards Allah (اِلى الله), all these are exclusive with Prophet Mohammad (صلى الله عليه و آله وسلم).

Sometimes from the looking glasses of the Prophetic light, the Prophet (صلى الله عليه و آله وسلم) shows Allah (سبحانه و تعالى) to a venerable being and the venerable being considers that he is seeing the Almighty directly.  Let everyone know that without Prophet Mohammad (صلى الله عليه و آله وسلم), there is no approach to God Almighty.

نہ اٹھا  ہے نہ  اٹھیگا  کبھی  یہ  بیچ  سے  پردہ
تو اۓ نور خدا بے شک نقاب روۓ وحدت ہے 
The veil of light between Allah (سبحانه و تعالى) and His creatures is Prophet Mohammad (صلى الله عليه و آله وسلم).  And this veil can never be taken out.   O'Prophet (صلى الله عليه و آله وسلم),  O'Light of Almighty, without doubt you are the Supreme Phenomenon of Allah (سبحانه و تعالى).
 میں یہ عینک لگا کر جسکو چاہوں  دیکھہ لیتا ہوں
اگر یہ  آنکھہ  پر عینک نہ ہو  پھر نور ظلمت ہے
Wearing the spectacles of this Prophetic light (نورِ محمدىۖ), I can see anything I wish.  If this spectacle is not there on the eyes, then it is a total darkness.  (Hasrat)



FOCUS OF ATTENTION   (Tawajjoh -  توجھ) 
When the tiger stares at deer and thunders, the deer forgets to leap forward.  Similarly, when the cat stares at the mouse, the mouse forgets frisking away from it.  With these examples, it is evident that even the animals have will power to a certain extent. But human beings are distinct for their will power among all creatures.  There is a vibration of thoughts for every individual and whoever comes within its range, he gets influenced.  Paying specific attention towards something by using one's will power is known as 'Contemplative focus' (توجھ), 'exercising authority' (Tasarruf - تصرف), courage, and inspiration. Some people call lit mesmerism.  Whoever comes within the circle  of the effect of the person who has strong will power, gets subordinated to his thoughts and abandons his own thoughts.  This can be explained by the circles produced on the surface of the water.  If a small grit is thrown into a still water of a well, a small circle appears on the surface of the water.  And if you throw a big stone along with the small grit into the well, a huge circle appears on the surface of the water and the small circle of the grit is overtaken by the big circle of the stone.  This way good or bad environment influences in shaping the characters of a human being. . 
صُحبتِ صالح تُرا صالح كند  -  صُحبتِ طالح تُرا طالح كند 
You become good in the company of a good person and bad in the company of a bad person.
To develop will power one should stop divergent considerations and bring his thought focused at one point at a time.  The use of will power is not restricted with the righteous.  Even the wretched too make use of it.  When there is a confrontation between the good and evil, the certitude (Yaqeen - یقین) fights with certitude.  Whoever has stronger certitude prevails and the weak is affected.  Some people put a rose in a container filled with water and stare at it concentrating that the flower should whirl.  After a few days effort, the flower starts whirling. 
As we have described above, the attention and inspiration are practiced by both good and bad people.  But good people take assistance from virtuous souls, divine epithets and from the verses of the holy Quran and then put their effects on others.  Therefore, if an elevated and courageous person gives permission for invocation of a divine epithet or supplication, it shows a special effect.  To invocate a divine epithet on your own is different from invocating it by taking permission from a religious venerable person for a particular purpose.  Shaikh says, a religious venerable person permitted him to recite certain words and said that 'you read these and blow exhale your breath on pieces of glass and chew them.  Shaikh did that and gave permission for it to others.  No harm was done to anyone.
Prophet Mohammad (صلى الله عليه و آله وسلم) took Abdullah Ibn Abbas (رضئ الله تعالى عنه) in his arms and supplicated 'let Allah (سبحانه و تعالى) bestow upon him the understanding of the teachings of the holy Quran.  He became the chief of the Exegisers of the holy Quran.
Abu Huraira (رضئ الله تعالى عنه) used to listen to the Prophet's (صلى الله عليه و آله وسلم) sayings but was finding it difficult to remember them.  The Prophet (صلى الله عليه و آله وسلم) asked him to spread his garment / head cover. When he did that, the Prophet (صلى الله عليه و آله وسلم) stared at the cloth putting his pious attention on it.  Abu Huraira (رضئ الله تعالى عنه) then took this cloth and placed it on his chest.  His memory became strong and he started remembering Prophet's (صلى الله عليه و آله وسلم) sayings.
When the attention of certain virtuous people is drawn towards a person suffering from fever or evil spirits, they order someone to go there and tell the fever to go or tell Satan not to bother and go.  The one who is suffering from a possessed evil spirit or haunted by a wicked satan cannot look eye to eye with the virtuous servants of Allah (سبحانه و تعالى).
The one whose power of imagination is strong, can see the entire cosmos and its creations and he can be witnessed by others in various places in different forms and even can exercise his authority to eradicate evil.
Shaikh describes here a related incident narrated to him by his friend and colleague at Osmania University, Professor Ilyas Barni, the then professor of Economics at Osmania University, Hyderabad, India.  An American mesmerism expert came to Meerut (pre independence north India) whose will power was so strong that he used to stop the running train wherever he wished.  The people of the city of Meerut approached a religious elderly named Abdullah Shah Saheb requesting him to interfere as Muslims thoughts were getting polluted because of that mesmerism expert.  Shah Saheb sat down at a place nearby the railway line and the American was invited there to stop the running train.  The train came and passed away, the mesmerism expert tried his will power in vain to stop the train.  Not only that, Shah Saheb also seized all his mesmerism powers.  When the American pleaded for mercy, Shah Saheb took a pledge from him that he will never compete with Muslims again.  Once he pledged that, he was given back his mesmerism power.
Attentional focus (Tawajjoh) and will power is used by both religious venerables and hypnotists alike.  The Hypnotists hypnotise others and make them unconscious from their power of hypnotism powers and make them subordinated to their will. The person who is subordinated to hypnotic powers get some kind of connection from the World of Similitude.  The hypnotist asks the hypnotic (the person who is partially unconscious from hypnotism) where is such and such person and what is he doing.  The hypnotic replies back.  A strong will power person does not get affected from  hypnotism.  The hypnotist's will power is personal, emerges out of his anima (Nafs - نفس).  But the religious venerable person take it from their Shaikhs, they in turn take it from Prophet Mohammad (صلى الله عليه و آله وسلم) who takes it from Allah (سبحانه و تعالى). 
The anklets of the chain of connection (Zanjeer-e-Nisbet - زنجیرِ نسبت) are connected on one end from the Shaikh, via Prophet (صلى الله عليه و آله وسلم) to the Empyrean of Allah on the other end.
The religious shuyookh objective is neither governmental power, nor money or status in society,  as has been the case with the people of hypnotism.  Their only concern is that their Mureed should be alright, his thoughts are purified and his labor should be in the pursuit of Allah (سبحانه و تعالى).  These are the people of 'Attentional Focus', courage and virtuous will.
There are other Shuyookh who do not pay attention on anyone.  One can consider them as heaters of love and affection and whoever is sitting around it invariably gets the heat.  Or they are like big torch and everyone around them gets its light.  They are the people of Vibration (tamuuj - تَموّج) and are the evidence of  صُحبتِ صالح تُرا صالح كند  [You will become good in the company of a good person].  The thoughts of the teacher overtake the thoughts of the pupil.  A person threw a small grit into a still water with which a small circle surfaced.  Immediately another person threw a big stone into the water well.  What happened?  The circle of the small grit disappeared into the circle of the big stone.  Thus, the Mureed invariably gets extincted in Shaikh (fana fish Shaikh - فنا فی الشیخ) as long as he is his company. 
Wahhabis/Deobandis and their like minded groups say that all these things have been invented by Sufi Shuyookh and are their contrivances.  Shaikh says that the people belonging to deviant sects mislead Muslims.  They should know that all the works of the Sufi Shuyookh are through the connection (nisbet - نسبت) of Prophet Mohammad (صلى الله عليه و آله وسلم).  The Prophet (صلى الله عليه و آله وسلم) embraced  Omer (رضئ الله تعالى عنه) and pressed him hard against his chest.  Omer (رضئ الله تعالى عنه) started shaking and the blasphemy changed into Islam.  A person used to get a lot of evil considerations (Wasaawis - وساوس).  The Prophet (صلى الله عليه و آله وسلم) placed his hand over his chest.  The person started sweating and all his evil considerations eliminated instantaneously.  One companion's memory was not good. Prophet (صلى الله عليه و آله وسلم) asked him to spread his garment and gestured as putting something into it.  The companion wrapped the garment and placed it over his chest and his memory became strong and he became the greatest narrator of Prophet's (صلى الله عليه و آله وسلم) Ahadith.
People used to submit to the Prophet (صلى الله عليه و آله وسلم) that 'as long as we sit in your company O'Apostle (صلى الله عليه و آله وسلم), we do not get any unrelated thoughts and when we go home, it becomes as usual.  The Prophet (صلى الله عليه و آله وسلم) said, if this state of yours become permanent, the angels will come to shake hands with you. This is the example of vibration.  Here there is no question of giving or receiving.  Here one gets without asking.
If you sit in the company of a good person, you will also become good. And if you sit with a bad person, in view of his evil vibration, you also become bad.  To escape from them is more important than escaping from Iblis.  Remember bad women are the ropes of Satan.  When Satan exhausts all his techniques, he uses a woman as his rope and through her, pulls a person towards him.
How do we achieve courage and spiritual attention and develop to be more powerful spiritually?  Sufi Shuyookh are the source of virtue because they help in bringing the thought of a person one point at a time.  Be in their company, learn from them and benefit from them.
What the worldly people do?  They draw a big circle on a paper and on it they make a small black circle.  And ask their follower to stare at the black circle without twinkling his eyes.  After some days the thought comes to rest on one single point.  The knowledge of chanting and exorcising (Haziraat ka Ilm  -  حاضرات کا علم) opens from it.  Some people take a small container filled with water and place a rose in it and stare at it putting their will power for the flower to whirl.  After a few days the flower starts whirling as per their will.  Some people wear a ring on their finger and put a small black dot on it and call it the magical ring.
 دیکھا تم نے کیا دیکھا  ۔ اسکی کتنی وقعت ہے
کھیل تماشہ لا حاصل  ۔  مقصد اصلِ حقیقت ہے
Nothing is achieved out of what you have seen.  Unless your objective is right, all spectacles and play you involve in is a futile effort.
How long you will strive to achieve worldly benefits?  Do you have any affection for Allah (سبحانه و تعالى), any love for Him.  Have you ever tried to remember Him with total devotion?  Have you even done invocation (zikr- ذکر) for Him?  If the water is tumultuous in a water well, no face can be seen in it.  Once it is stationary, you can see your image as well as the face of your friend.  If our mind and heart is dispersed and is seized in various corporeal passions, how can you you see the face of your beloved?
When the restless mercury settles with heat, it becomes silver and a dyer can dye it to make like gold.  You also become silver and gold, or if is not possible, remain mercury and cling with a glass, you will become mirror.  When you become mirror, you will be able to see yourself as well as you can show others' images as well.

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