To spread the teachings of Faqr (Alfaqr) and invite Muslims towards purity of soul, in order to strengthen their relation with Allah so as to improve their lives in both the worlds, Sultan Mohammad Najib-ur-Rehman Madzillah-ul-Aqdus has started Tehreek Dawat-e-Faqr. This Tehreek is propagating the message of Faqr through written literature (books, pamphlets, monthly magazine "Sultan-ul-Faqr"), speeches and direct verbal preaching to common people. This website is also the continuation of this propagation.
- Contemplation of the Sacred name of Mohammad
(Tasawur Ism-e-Mohammad ) Sall' Allahu Alayhi Wa'aolhi Wasallam
Objectives of Tehreek Dawat-e-Faqr in detail:
Faqr (Alfaqr) literally means indigence; usually taken for poverty, pauperism, destitution and the like. In Islam 'Faqr' is the way or course that removes all the veils between Allah and man, hence bestowing him with His Vision (Deedar) and Union (Visal). Indeed 'Faqr' is the soul of true Islam. Modern scholars and occidentals, being strangers to this way of our great sufi saints and pious predecessors, have diverted people at large to superficial values and acts. Hence they have forgotten their connection with Allah and soul, and have been entangled into the rituals and prayers solely. Today Muslims are as stranger to the word 'Faqr' and its reality as the non-Muslims are. Even though our Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam declared Faqr as his pride and attributed Faqr especially to his Holy Self. He Sall'Allahu Alayhi Wa'alihi Wasallam said:
Meaning: Faqr is my pride and Faqr is from me.
Allah the greatest has bestowed our Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam with countless marvels and virtues but he took pride in none of them. Neither on truth, justice, piety, generosity, patience, bravery, nor on his abdication, trust in Allah, eloquence, honesty, dignities and truthfulness not even on his family lineage. Even it is stated in Mishkat-al-Musabih that the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam said "I am the beloved friend (Habib) of Allah but I don't take pride in it." He took pride in Faqr only. Similarly, all the religious precepts and branches of knowledge originate from him. All the basic beliefs and devotions, Qur'an and Hadith reach the muslim ummah through him, but he Sall'Allahu Alayhi Wa'alihi Wasallam never attributed any branch of knowledge to himself except "Faqr".
Faqr means that degree of soul's accession to Allah where His Vision (Deedar) and Union (Visal) were bestowed upon the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam at the Night of Accession to Allah (Shab-e-Meraj). He prayed Allah to bestow this great blessing of His Deedar and Visal as a gift for his nation (Ummah). Allah blessed him with the gift of fasts and prayers (salat and saum) for the apparent purity and with the light of Faqr for the internal and intrinsic sanctity of the soul, thus opened the way to access Allah for the ummah of Hazrat Mohammad Sall'Allahu Alayhi Wa'alihi Wasallam. Before our Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam the requests of prophets to His Vision (Deedar) were responded to as "you cannot see me". But Allah be exalted conferred this blessing only to His beloved Prophet Sall'Allahu Alayhi Wa'alihi Wasallam and through him to the Mohammadans which is the greatest blessing of this universe and there is no such pleasure as the pleasure of the divine Vision (Deedar-e-Elahi). This divine blessing is the one for which all the prophets prayed to be Mohammadens. By Allah's grace, this is what excels our Holy Prophet over all the prophets and the Mohammadens over all the other nations (Ummahs). Our Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam declares:
Meaning: Faqr is my pride and Faqr is from me and Faqr is the reason of my superiority over all the prophets and messengers. (Ain-ul-Faqr)
Meaning: The Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam said "Faqr is not appreciable for people in this world but on the Doomsday it will be very precious for Allah Almighty".
- In another Hadith the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam said "Faqr is the most precious gift of Allah for a momin in this world". (Mukashifa-tul-Qaloob by Imam Ghazali)
- He Sall'Allahu Alayhi Wa'alihi Wasallam also Said Meaning:" Faqr brings respect for those who are worthy of it".
Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam declared Faqr, the benediction of Allah's Vision (Deedar), as one of His countless treasures. As after its attainment one becomes indifferent to all the luxuries, blessings and treasures of the world and the hereafter. One who finds the Owner of all the treasures, Allah, remains in no need of any other treasure. He Sall'Allahu Alayhi Wa'alihi Wasallam states:
Meaning: Faqr is one of the treasures of Allah.
This treasure is bestowed upon a person's soul on its accession to Allah in the form of ultimate Union (Visal) of soul with Allah. The Holy Qur'an states the highest degree of closeness and Union (Visal) of the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam with Allah on the night of his accession to Allah (Meraj Shreef) in these words:
Meaning: Then a distance measuring only two bow-length was left (between Allah unveiled and His Esteemed Beloved) or "even less" than that (in extreme nearness). (Al-Najam-9)
No one knows the details of "even less"; the limit of the Union (Visal) of Allah and His beloved Prophet Sall'Allahu Alayhi Wa'alihi Wasallam. Certainly some Qur'anic verses revealed after the Night of Accession (Meraj) points towards terminus and quem of propinquity (Qurb) and conjugation (Visal) of Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam with Allah, referring to it as "oneness". Allah says:
Meaning: My beloved Sall'Allahu Alayhi Wa'alihi Wasallam you did not stone the enemies (in the battlefield) but I did (Surah-ul-Anfal-17).
Meaning: Those who swear allegiance upon you infact swear allegiance upon Allah (Surah-ul-Fatah-10).
Meaning: He Sall'Allahu Alayhi Wa'alihi Wasallam does not speak out of his own desire. (Al-Najm-3).
In a Qudsi Hadith (saying of Allah told by Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam) Allah reveals this closeness of man with Him in these words:
Meaning: When a person seeks my closeness through excessive prayers and devotions, (a stage of closeness comes when) I, myself become his eyes, he sees through Me, I become his ears, he listens through Me, I become his hands, he holds through Me, I become his tongue, he talks through Me, I become his feet, he walks through Me.
Every Mohammadan can find this Meraj to Allah where he is bestowed upon with this extreme nearness to Allah and His divine sight by opting the path of Faqr through his own devotion,struggle, ability and most of all Allah's guidance.
When the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam reached this extreme height of Faqr, he Sall'Allahu Alayhi Wa'alihi Wasallam became the manifestation of Allah, as Maulana Roomi clearly says that
Meaning: The chosen Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam is the reflection of Allah's self. All the attributes, epithets, and qualities of Allah are reflected through him.
Since Allah's self is reflected in Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam, that is why he Sall'Allahu Alayhi Wa'alihi Wasallam said that "Faqr (Vision and nearness of Allah) is from me, "I am the way to reach Allah and I am Faqr myself".
He Sall'Allahu Alayhi Wa'alihi Wasallam said:
Meaning: One who has seen me has infact seen Allah.
Hence attaining intimacy of Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam is infact attaining closeness of Allah. Those who inferred Faqr from Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam spiritually became one with him. First of all Sayeda Fatima Razi Allahu Ta'ala Anha gained the blessing of Faqr from him and became the first Sultan of Faqr. When she found oneness with the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam and recognized the reality of his being, he Sall'Allahu Alayhi Wa'alihi Wasallam said "Fatima is from me". Then Hazrat Ali Karum Allah Wajhul Kareem, the Gate of Faqr, submerged his intrinsic being with the real, purest being of the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam and found his reality, so the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam said "Ali is from me". When Hazrat Imam Hassan and Imam Hussain Razi Allah Anhum were blessed with Faqr, he Sall'Allahu Alayhi Wa'alihi Wasallam said "Hassan and Hussain are from me". Then this treasure of Faqr was transferred to muslim Ummah spiritually. Every true follower of Hazrat Mohammad Sall'Allahu Alayhi Wa'alihi Wasallam who deeply and truly loves him and wants to meet Allah through his mediation is the heir of this treasure of Faqr, as the great poet Iqbal has said:
Meaning: Faqr is the passion and eagerness (for Allah). It is the way to surrender and submit yourself completely to Allah almighty. It is the asset of our Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam and we are its inheritors.
Meaning: Faqr and Supremacy befell from Mustafa Sall'Allahu Alayhi Wa'alihi Wasallam. These are the refulgent lights reflected from His esteemed self.
Every follower of Islam can attain that height of accession of spiritualism by adopting the path of Faqr according to his or her ability, where he or she would get the Vision of Allah. In the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam's saying that "Salat is Meraj (an accession to Allah) of a Momin",invitation of Meraj has been laid open for the whole Ummah.Though will and endeavour is upto them. Faqr is the way of all those whose path we pray for in Surah Fatiha. These are the pure souls who have been blessed upon with Meraj to Allah through the path of Faqr. Faqr is infact that Straight Path (Sirat-e-Mustqeem) that leads man to Allah. Hazrat Ali Karum Allah Wajhul Kareem said About Faqr
Meaning: One who really loves Ahl-e-Bait should be ready to wear the gown of Faqr". (Neheja-ul-Blagha)
When Ghaus-ul-Azam Shaikh Abdul Qadir Jilani Razi-Allahu Ta'ala Anhu, found accession to Allah, Allah said: "Oh Ghaus-ul-Azam say unto your friends and companions if they want My divine company and nearness, they should adopt and choose the path of Faqr. At the ultimate end of this path, they remain nothing except Me". Then Allah said "Oh Ghaus-ul-Azam, when you find a Faqeer (one who has reached the height of Faqr) in such a wretched condition that the fire of Faqr has consumed him, be close to him, for there is no veil between him and Me." (Risala-ul-Ghausiya).
In his book "Sir'rul-Asrar" Ghaus-ul-Azam Shaikh Abdul Qadir Jillani Razi-Allahu Ta'ala Anhu comprehensively defines Faqr as: "According to our Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam "Faqr is my pride and is a source of honour for me"; here Faqr does not mean poverty as is usually understood but it means spiritual Faqr which means to depend on none but Allah and to abdicate every pleasure and joy from heart except the pleasure of being close to Allah. When a person gains this status, then this is called annihilation in Allah (Fana-fi-Allah) where nobody exists within his being except the only entity Allah."
Ghaus-ul-Azam Shaikh Abdul Qadir Jillani Razi-Allahu Ta'ala Anhu further says about Faqr:
- The dignity of Faqr is not in wearing rags or coarse clothes or in eating tasteless food rather it is in acquiring mysticism and devotion for Allah by your heart and soul.
- Faqr and mysticism is a struggle to reach Allah. Do not adultrate it with anything foolish or absurd. May Allah bestow his divine favour upon us to acquire it. (Al-Fatah Rabbani).
- Hazrat Data Ganj Baksh Rehmat-ul-Allah Alayh says about Faqr:
"Faqr is a special attribute suited to the chosen ones only". (Kashaf-ul-Mahjoob)
- Hazrat Khawaja Nizam-ud-Din Auliya Rehmat-ul-Allah Alayh says:
"Faqr in this world is the key to riches in the hereafter".
- Hazrat Shaikh Ibrahim Khawas Rehmat-ul-Allah Alayh says:
"Faqr is the coverlet of Honour, dignity and glory for apostles and pious ones".
Sultan-ul-Arifeen Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh entitles his teachings neither as Sufism (Tasavvuf) nor any of its schools (Tariqat) but 'Faqr'. All his teachings are about the path of Faqr and its related stages and basic philosophies. He explains the philosophy of Faqr in these words:
- "One who seeks Allah and His glorious sight should follow the path of Faqr". (Ain-ul-Faqr).
- "Faqr is exactly and truly Allah Himself". (Ain-ul-Faqr)
- "Faqr is the divine knowledge to find the splendid sight of Allah". (Ain-ul-Faqr).
- "One who followed the path of Hazrat Mohammad Sall'Allahu Alayhi Wa'alihi Wasallam, made Faqr his companion. No status is more honourable or higher than Faqr, Faqr is life forever". (Noor-ul-Huda)
- "Faqr has all the heavenly treasures. Worldly treasures exhaust at last and this material life is just like a dream, but Faqr is the eternal treasure and mystic knowledge of being one with Allah (Wahdat). The worldly pleasures last for a few days. At last one has to be accountable to Allah Almighty". (Tofeiq-ul-Hadayat)
- "Faqr is the righteous path guided by the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam himself" (Ain-ul-Faqr).
Meaning: Faqr is the sovereign ruler which is one with Allah and that is why Faqr is detached and indifferent to everything in this world and the hereafter. Faqr is always looked upon by Hazrat Mohammad Sall'Allahu Alayhi Wa'alihi Wasallam with great pride.
As The Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam said "Faqr is from me", hence when the follower of the path reaches at the extremes of spiritual and esoteric purity, he spiritually attains recognition of Allah through His glorious Vision (Deedar) and finds the eternal presence in the divine Assembly of the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam (Majlis-e-Mohammadi ), where The Lord of both the worlds Sall'Allahu Alayhi Wa'alihi Wasallam himself leads and instructs him. He Sall'Allahu Alayhi Wa'alihi Wasallam always keeps him in his view. In his Assembly souls of his privileged companions and saints are present who directly benefit the seeker spiritually. This is the point where the true essence of the religion is accomplished. Esoterically there is no stage higher than this. When a person is directly guided by the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam, his religion is established on strongest foundations,and then the whole building of his religion becomes strong and perfect. That is why Iqbal has declared that the foundation of one's religion is accomplished only when he finds access to the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam. Without approaching him the religion is incomplete and superficial.
Meaning: Faqr is the sovereign ruler which is one with Allah and that is why Faqr is detached and indifferent to everything in this world and the hereafter. Faqr is always looked upon by Hazrat Mohammad Sall'Allahu Alayhi Wa'alihi Wasallam with great pride.
Iqbal himself was a follower of Faqr. All his poetry and philosophical thoughts revolve around Faqr. He states the grandeur of Faqr as:
Meaning: All the arms and throne and the crest are the miracles of Faqr. Faqr is the Lord of Lords and the King of Kings.
Meaning: The status of Faqr is much, much higher than sovereignty and kingdom. What can be said if someone wants to be a slave (of his own desires).
Meaning: The Faqr which is related to Hazrat Shabir Razi-Allahu Ta'ala Anhu is the Faqr of sovereignty. It is the inheritance of the lords and the possession of Hazrat Shabir Razi-Allahu Ta'ala Anhu.
Meaning: What do you understand by Faqr of a true muslim! It is to overpower and conquer the boundaries of time and space. By Faqr a person acquires the attributes of Allah Almighty.
Just as the material knowledge of the worldly objects gives us information about them, similarly the objective of Faqr is to gain spiritual knowledge i.e Gnosis (Marifat) of Allah.Material knowledge is only limited to this world and its objects whereas Faqr has access to Allah. Comparing knowledge and Faqr Iqbal says:
Meaning: The objective of worldly knowledge is to elevate wisdom and intellect in a person, while the objective of Faqr is to purify the soul and elevate the spiritual vision.
Meaning: Intellect can train jurists and philosophers, while Faqr is the attribute of Prophets. Intellect searches the ways, Faqr knows them.
Meaning: Intellect only gives theoretical knowledge and information but Faqr actually reveals the truth and exposes the reality. Intellect lets you feel the presence of only material things, while Faqr makes you feel the presence of the Omnipresent Allah.
So the crux of this discussion is that Faqr is Islam's foundation which leads to Allah's Gnosis (Marifat) through His Vision (Deedar) and spiritual presence in the Assembly of our beloved Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam (Majlis-e-Mohammadi ). Allah Almighty says:
Meaning: Oh believers! Enter Islam perfectly and completely (Al-Baqra-208)
Islam clearly speaks of the rights of the human beings (Haqooq-ul-Ibad) and rights of Allah (Haqooq-Allah).Haqooq-Allah are not just offering prayers and fasting but the Gnosis (Marifat) of Allah is its basic and an integral part. Common muslims, considering it something too exalted than the basic religion, have exempted themselves and restricted it to just one class ,the sufis, although the above mentioned verse of Qur'an is addressed to all those who call them muslims. If analyzed carefully, Faqr is the actual religion, as religion is to attain Allah's closeness which is what Faqr exactly does. That is why Iqbal has said:
Meaning: It doesn't matter if Europe resents the word 'Islam'. Another name for the same religion is the honourable 'Faqr'.
Nowadays when we look around us we see nothing but chaos, disorder, disintegration and confusion and when we look inside ourselves we see restlessness, fear and frustrations overpowering our senses. Despite being followers of Islam, meaning peace, we find peace nowhere. The benefactor of humanity Hazrat Mohammad Mustafa Sall'Allahu Alayhi Wa'alihi Wasallam brought a religion for external and internal, individual and collective wellbeing. History speaks of this individual and collective welfare in His Sall'Allahu Alayhi Wa'alihi Wasallam and the four Pious Caliphs' era but today despite being followers of the same religion we see welfare nowhere. Reason to all this is that we are not following our religion completely.So in order to find internal and external peace and wellbeing in this world and hereafter we must enter Islam completely by acquiring the path of Faqr,the Sirat-e-Mustqeem and the real and basic religion which leads a muslim close to Allah,grants him His Deedar and makes him a MOMIN from an ordinary muslim.
Now let us discuss about the Glorious Vision of Allah (Deedar-e-Elahi) in detail.
Ghaus-ul-Azam Shaikh Abdul Qadir Jillani Razi-Allahu Ta'ala Anhu says:.
Meaning: How can a person pray Allah, unless he knows and recognizes Him.
Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh says:
- A person, who doesn't recognize Allah while addressing Him, is oblivious of the essence of praying Allah.
The engrossment, depth and fear of Allah that is found in prayers after having His glorious Vision (Deedar) and Recognition (Pehchan) can never be found otherwise. Only this is the reason why the prayers were made obligatory thirteen years after the apostleship of Hazrat Mohammad Sall'Allahu Alayhi Wa'alihi Wasallam. During this period he Sall'Allahu Alayhi Wa'alihi Wasallam taught the intimate knowledge of Gnosis of Allah (Marifat) to his companions. They were set to prayers only after the completion of this spiritual knowledge so that their prayers may not remain soulless. In the Holy Qur'an Allah says:
Meaning: I have not created humans and jins except for my (true) prayers (Al-Zariyat-56).
In the explanation of this verse Hazrat Abdullah bin Abbas Razi Allahu Ta,ala Anhu says:
Meaning: In this verse (for prayers) exactly and truly means (for my recognition).
For sufis "prayers" infact mean Gnosis (Marifat) and Qurb-e-Elahi; for all the prayers are destined to His Union (Visal) and if not then that is not a prayer. Therefore in the aforementioned verse "" means the essence of prayers and that is Gnosis (Marifat) and Recognition (Pehchan) of Allah. For prayers Allah had enough angels, He doesn't need fasts and prayers of man. What He really desires from His men is that they seek His proximity (Qurb), Union (Visal) and Gnosis (Marifat) through these prayers. As He says in a Hadith-e-Qudsi:
Meaning: I was a hidden treasure. I desired to be recognized, thus I created all the creatures for my recognition (only).
Truth behind the creation of man and the essence of all the prayers is Recognition (Pehchan) of Allah; one who turns away, goes astray. Neither he fulfils the requirements of religion, nor does he find any peace in this world. After death, the first question that will be asked in the grave is "who is your Rub?" What answer could be given by those who have not gained Recognition of Allah? If their answer is that "the Creator and Owner of the whole universe is our Rub", then how could they get the privilege of being the nation (ummah) of the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam as the same will be the answer of the Christians and the Jews. The nation (ummah) of Hazrat Mohammad Sall'Allahu Alayhi Wa'alihi Wasallam is the best of all the nations (ummahs) because the doors to Allah's Vision (Deedar) and Union (Visal) have been opened for them, after which they can answer the above question correctly with verification by heart and soul. In many verses of Holy Qur'an ummah of Hazrat Mohammad Sall'Allahu Alayhi Wa'alihi Wasallam is persuaded to meet Allah (have His Gnosis and Vision).
Meaning: Oh Man! You sustain rigours to reach Allah, ultimately you shall meet him . (Al-Inshiqaq-6)
Meaning: (Will) you sit patiently, while your Allah is looking forward to seeing you . (Al-Furqan-30)
Meaning: One who longs to meet (see) Allah should execute virtuous deeds . (Al-Kahaf-110)
It is just natural that we want to meet and remain close to our loved ones and cannot live without them for long. A man who claims to love Allah but is satisfied with prayers only for his expression of love and doesn't seek His Vision and Union is not true to his claim. Allah says about such persons:
Meaning: Verily those who do not wish to meet (see) Allah and have liked the life of this material world, and are satisfied with it and are neglectful of our signs will be punished by burning them and their earnings (of this world) in the extreme fire of hell . ( Younus-7,8)
Those who deny Allah's Vision are also warned about the consequences:
Meaning: It is those who have denied the signs of Allah and His meeting (glorious Vision) so all their deeds are ruined and I shall not give any weight or (even) any worth to them (and their deeds) on the Day of Rising. (Al-Kahaf-105)
Meaning: No doubt those who denied meeting (seeing) Allah are in a great loss".(Al-Inam-31)
Meaning: Beware! They are in doubt about meeting Allah. Beware! He is the one who encompasses everything . (Ha-Mim As-Sajda-54)
Meaning: And whoever remains blind (to the glorious Vision of Allah) in this (world) will be blind in the hereafter as well . (Bani-Israel-72)
Many Hadiths and sayings of sufis also emphasize upon recognition and Gnosis of Allah through His Vision.
- Hazrat Jareer Bin Abdullah Razi-Allahu Ta'ala Anhu relates that:
"the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam said that soon you will see your Allah with your own eyes". (Mishkwat)
- Another tradition narrates that:
"Once we were sharing the company of the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam. He Sall'Allahu Alayhi Wa'alihi Wasallam watched the moon and said you will see Allah as you are seeing this moon and you will have no problem in watching Him". (Al-Fatah Rabbani)
- Hazrat Umar Razi-Allahu Ta'ala Anhu said:
"I had the glorious Vision of Allah through His resplendent light".
- Hazrat Ali Razi-Allahu Ta'ala Anhu said:
"I don't pray Allah unless I see Him".
In short, it is the first and foremost demand of Allah's love and the soul of all prayers to acquire His Recognition (Pehchan) and Gnosis (Marifat) through His Vision (Deedar). It is very easy to verify Kalma Tayiba () verbally, the foundation of Islam, but this foundation is imperfect unless verified by heart and soul. Heart and soul have a special characteristic that they do not verify anything unless they check and testify it through keen and close observation. So the verification of Tauheed by heart and soul is possible only when oneness of Allah is confirmed through His perfect and proper Recognition after observation. Only then the prayer becomes Accession to Allah (Meraj) when is said after Gnosis (Marifat) and Vision (Deedar) of Allah.
- Hazrat Ghaus-ul-Azam Razi-Allahu Ta'ala Anhu clearly says in Al-Fatah-Rabbani that "Our Allah is Omnipresent and can be seen".
Now the question arises that Allah does not possess any material body and is not restricted to any place. How and where could He be seen?
- Hazrat Ghaus-ul-Azam Razi-Allahu Ta'ala Anhu says:
"For every true believer who recognizes Allah, there are two physical eyes of body and two esoteric internal eyes of soul. With his physical eyes he can see the world and its creatures while with internal eyes he can see the creatures of the outer world. Then all the veils from his soul are removed and he can watch Allah's self without any doubt and material medium. Thus he becomes closest to Allah and His loved one". (Al-Fatah-Rabbani)
Every sensible person is aware of the fact that man is a combination of a physical body that can be seen and an internal being which is named as soul, conscience or qulb which cannot be seen by the common people. This internal and intrinsic being is infact the real person. The physical body is just a cover for this soul in this physical world. This bodily cover is created in this world for physical recognition of a person and when the real being i.e. soul returns to Allah, this cover is left in this world to decay. The one, who came from Allah and has to return to Him and will be answerable to Him, is the True Self and that is our soul (Batin)(we have come from Allah and to Him only we return). To be exalted to His Vision (Deedar), to Gnosis (Marifat) and to His Recognition (Pehchan) is what this True Self or soul is destined to because it belongs to Allah. As Allah says in Qur'an about the soul that was breathed to the vessel of Adam and all mankind:
Meaning: And then I (Allah) breathed into him my soul.(Al-Hajr-29)
This soul that belongs to Allah is one that is ungratified for not being close to Allah and for not being enlightened to His Vision (Deedar).
It is not the physical eyes that see Allah but that enlightened insight of the soul which is sublimed to His Vision (Deedar) and those who don't see yet, Allah says of those:
Meaning: These (physical) eyes are not blind but the soul inside the body is blind (to Allah's glorious sight). (Al-Hajj-46)
When the soul was with Allah it was engrossed in His Vision (Deedar) but when Allah declined this spiritual self enclosed in a body to this material world for the examination of His recognition (Pehchan) He laid the ethereal veils (Nafs) between Him and Man. Man's trial is to unveil these ethereal personalities of self (Nafs) to attain Allah's Vision (Deedar) and Recognition (Pehchan) by reaching His Sacred Self (Noor-e-Elahi) entrusted in the core of man's being (Qulb). It is the Divine light, entrusted to man's heart of which Allah says:
Meaning: Indeed we offered the trust (of our resplendent light) to the heavens and the earth and the mountains but they declined to bear this and became scared but man took it on. Verily he is ever so wrongdoing (against his own soul), unwise and extremely ignorant (of the consequence of lapse in paying back this trust)". (Al-Ahzab-72)
On the Day of Reckoning man has to return this entrusted refulgent self of Allah (Noor-e-Elahi). This entrusted light within the soul of man can be secured from being damaged by the depraved self (Nafs-e-Ammarah), only when he approaches it by unveiling it entirely, then can he save it. Unless he approaches and recognizes this entrusted light, neither can he evaluate its significance nor can he secure it. That is why the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam said "one who does not possess fidelity has no belief", because faith infact is the protection of this entrusted refulgent light(Noor-e-Elahi) within man's self. Allah has assured success on the Day of Reckoning only to the soul returned in its original and purest form which was enlightened by Allah's resplendent light.
Meaning: On the doomsday neither worldly assets nor progeny will benefit anyone but only the pure and protected soul (from evil) will help. (Ash-Shuara 88,89)
Therefore Allah's Recognition (Pehchan) and Gnosis (Marifat) are accessed on unveiling the Divine Light hidden in the esoteric self.
Meaning: I am within you, can't you see. (Al-Zariyat-21)
Meaning: I am closer to man than his jugular vein. (Qaf-16)
In Qudsi Hadith Allah says:
Meaning: Neither earth can possess me nor the skies, only the heart of a true believer can possess me.
Meaning: The heart of a true believer is the empyrean (throne) of Allah (where He resides)
To find Allah one has to search inside his soul and by recognizing his true internal self, he can recognize Allah. Allah says in Qudsi Hadith:
Meaning: One who recognized his own internal self undoubtedly recognized Allah.
This recognition (Pehchan) of man's internal self is named by Iqbal as "KHUDI". He persuades the muslim ummah to recognize their true self "Khudi" in order to recognize Allah.
Meaning: Allah is hidden within your own self oh negligent! Search and find Him, only this is the way of your self-improvement.
Alas! Man executes all his powers to satisfy the demands of his physical body and does his best to save this body from any harm or disease but never ever pays even minor attention to his internal real being. Soul that remains restless to meet and see its Creator, becomes ill and weak because of man's dejection and entanglement into the desires of material world and the ethereal personalities of the self (Nafs). Reason for man's anxiety is his negligence towards his soul. When soul becomes weak the depraved self (Nafs-e-Ammarah), which orders man to do wrong, becomes strong and overpowers esoteric self (Batin) hence neither heart nor mind can sustain righteousness thus leading to individual and collective destruction.
- In Risala-Al-Ghausiya Allah says to Hazrat Ghaus-ul-Azam Shaikh Abdul Qadir Jillani Razi-Allahu Ta'ala Anhu :
"One who restrains oneself travelling towards me inside his internal self (Batin) instead pays heed to one's superficial being, I make him suffer physically through hardships"
i.e. when one does not try to rectify and sanctify his internal self to get proximity (Qurb) of Allah and focuses on what is exoteric (Zahir) than what is esoteric (Batin), then Allah entangles him to worldly hardships. When our inner self is rectified, our external behaviours are corrected automatically.
It must also be understood that without the invocation and contemplation of The Personal Name of Allah (Zikr and Tasawur Ism-e-Allah Zaat) and contemplation of The Sacred Name of Mohammad Sall'Allahu Alayhi Wa'alihi Wasallam (Tasawur Ism-e-Mohammad) our innerself is neither rectified nor corrected. Infact the invocation (Zikr) and contemplation (Tasawur) of The Personal Name of Allah is the key to the esoteric world, and contemplation (Tasawur) of Sacred Name of Mohammad Sall'Allahu Alayhi Wa'alihi Wasallam leads a devotee to the Assembly of the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam (Majlis-e-Mohammdi), but only if this Zikr and Tasawur is given by an accomplished and perfect spiritual guide and mentor.
The esoteric self (Batin) of a person enclosed in physical body is a living being. It demands attention just like physical body. Just as proper food is necessary to provide energy to physical body, this esoteric self (Batin) also needs nourishment which gives it peace, energy and strength. In the Holy Qur'an Allah says:
Meaning: No doubt the peace of heart and soul is in invocation (Zikr) of the Personal Name of Allah ()". (Al-Ra'ad-28)
It means mans' heart and soul find peace in invocation (Zikr) of the Personal Name of Allah because this is the source of its nourishment and strength. Soul of the person who neglects it, does not find spiritual sustenance, as Allah Says:
Meaning: And whoever turns away from my Zikr, his (spiritual) sustenance will be cut short and I will raise him blind on the day of Resurrection (as well). (Ta-Ha-124)
The word (earning) in this verse refers to the subsistence of the soul, not to the material wealth because Allah has given enough material wealth to non Muslims who never invoke Allah's name. Man suffers loss in this world and the hereafter because of his negligence towards invocation (Zikr) of Allah's name; because without Zikr his soul will not get the strength to tear the veils of ethereal personalities of self (Nafs) in order to obtain Allah's Vision (Deedar) and Gnosis (Marifat). In the Holy Qur'an Allah says:
Meaning: O' Believers! Let not your wealth and your children make you neglectful of Zikr of Allah, and whoever does so, it is those who are the losers (Al-Munafiqun-9)
All the creatures of Allah are invoking His different attributive names. The Holy Qur'an says:
Meaning: The seven heavens and the earth and all that exists in them persistently extol the Glory of Allah and there is not a single object (in the entire universe) but it glorifies Him with His praise. But you can't identify their glorification. (Bani-Israel-44)
Man has been granted the invocation of the Personal Name of Allah (Zikr-e-Ism-e-Allah Zaat) because this is the most powerful name of Allah which possesses powers of all His attributive names. This name is so powerful that if it is placed on one side of a scale and the whole universe, heaven and the hell on the other, then the side heavier is that of the Personal Name of Allah ( ). Invocation of the Personal Name of Allah (Zikr-e-Ism-e-Allah Zaat) empowers soul with the enlightened sight prerequisite for the Vision (Deedar) of Allah. Soul gets so empowered that it can tear all the veils of material body and life itself to attain the Union (Visal), the Vision (Deedar) and Gnosis (Marifat) of Allah before physical death. Since invocation of Allah's Personal Name (Zikr-e-Ism-e-Allah Zaat) is the basis to attain Gnosis (Marifat) of Allah,the destination of man's creation, that is why the first order and revelation from Allah to Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam was to invoke Allah's name:
Meaning: O' Beloved (Sall'Allahu Alayhi Wa'alihi Wasallam) read with the name of Allah who has created everything. (Al-Alaq-1)
Allah ordered the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam and his followers to invoke His Personal Name (Zikr-e-Ism-e-Allah Zaat) before making all the physical prayers an obligation for them so that their soul obtains enlightened sight to attain Gnosis (Marifat) of Allah which is the basis and essence of all prayers. When this foundation of religion was strengthened, only then physical prayers were made an obligation. Surah Muzamil, Surah Al-Ala, Surah Waqiah, Surah Al-Airaf, Surah Kahaf, Surah Taha, were revealed in Makkah before obligatory prayers were ordered. In all of them Allah has ordered the Muslims to invoke Allah's Personal Name (Zikr-e-Ism-e-Allah Zaat) and has also described the proper way of invocation (Zikr).
Meaning: So [O' Esteemed Beloved Sall'Allahu Alayhi Wa'alihi Wasallam] glorify Allah with (invocation of) his Personal Name ( ), most magnificent, with persistence. (Al-Haqa'a-52, Al-Waqia-74, 96)
Meaning: Glorify the Personal Name of your Allah, the most high. (Al-A'la-1)
Meaning: And continue invoking the Personal Name of your Allah (), devoted to Him alone (in your heart and soul) broken away from everyone else. (Surah Muzamil-8)
Meaning: And establish prayers for the sake of my invocation. (Surah Taha-14)
Then He describes the proper and desired way of invocation.
Meaning: And invoke Allah's Personal Name () with your breath, submissively and secretly and in low tones, morning and evening and be not among the neglectfuls. (Al-Airaf-205)
Meaning: Invoke your Allah's Personal Name () most submissively and secretly, surely He does not like the transgressors. (Al-Airaf-55)
To invoke secretly means to invoke without voice i.e. through breathing. Allah ordered to invoke Allah's Name with breath because breath is related to soul .As soon as soul enters body, it starts breathing and when it leaves, it stops. So invocation (Zikr) through breathing is a source of strength for the soul just as eating from mouth is a source to provide energy to the whole body. The Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam said that:
Meaning: Every person has counted breaths, every breath which leaves the body without invoking Allah's name is lifeless .
That means the breath which comes out with Allah's Personal Name is full of life for soul.
Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam said; "The person who invokes Allah's name is alive (spiritually) and who doesn't is dead" (Bukhari – Muslim).
Soul of the person, who invokes Allah's Personal Name, is alive and dead for those who don't. Now a days majority of the Muslims don't find it necessary to invoke Allah's name and feel that mere physical prayers are more than enough to develop their relationship with Allah, and those who do, invoke it loudly only with voice not with heart and soul. Some people claim that they invoke Allah's name with heart but for them heart means the cardiac muscle placed in the left side of chest. They hold their breath and recite Allah's Name loudly and try to shake this cardiac muscle. When this physical heart starts reciting "", they think that their soul has become alive. This cardiac muscle is just an organ like other organs of the body, meant to pump blood in the body. After the physical death, this heart will also decay, like the other body parts, in the grave. Soul is not material; its strength lies in invocation (Zikr) of Allah's Name secretly and continuously as Allah says:
Meaning: So (O' Muslims) when you have finished your prayers invoke Personal Name of Allah () (in all postures) standing, sitting and lying on your sides. (Al-Nisa-103).
In this verse "lying on your sides" refers to 'sleeping' and while sleeping only through breathing one can invoke. People, who consider their physical heart as their soul and invoke Allah's Name connecting their heart beat with breath and do this practice only in fixed timings and not continuously, can neither possess spiritual life nor can they reach near Allah and recognize Him.
Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh says about such people:
- How ignorant are those who have no knowledge about soul and their intrinsic being. They concentrate upon their muscular organ 'heart' while invocation and assume that this is the invocation of their soul. Sometimes, they connect their heart beat with their breath and name it 'sacrificial invocation' and sometimes, they imagine this physical heart as their soul during meditation and consider it "invocation of illuminous presence," and they name this "The Sultani Zikr of the soul". All these people are wrong. All these considerations are just satanic illusions. (Qaleed-e-Tauheed- Kalan)
- Your heart is just a physical organ beating in the left side of your chest (it is not the soul) this muscular heart is possessed even by non Muslims''. (Ain-ul-Faqr)
- I am really amazed by those ignorant and foolish people who loudly invoke "" day and night but do not recognize real self of Allah. Their heart remains full of vicious desires so at last they are retracted.
To invoke by physical heart is the prayer of the physical body just like the other physical prayers and has no connection with spiritual life. It is the soul which reaches and recognizes Allah, not the physical body. The invocation (Zikr) by physical heart can provide no energy or power to the soul as soul is superior to this material body, although exaltation of soul can improve and rectify the physical deeds. So, as invocation (Zikr) by physical heart neither brings a person close to Allah nor helps in Recognition (Pehchan) of Allah, it is completely useless. The invocation of Allah's Personal Name () through breathing (Pass-Infass) is the real and truly fruitful Zikr which empowers the soul.
The Zikr of Ism-e-Allah-Zaat has four stages (Allahu, Lillah, Lahoo, Hoo).
The glorious name (Allahu) has the great quality that if first ' ' of (Allahu) is removed it becomes (Lillah) which means "for Allah", it is also Ism-e-Zaat. In the Holy Qur'an Allah says
Meaning: For Allah is whatever is in the heavens and in the earth.
If the first (Lam) of (Lillah) is removed, it becomes (Lahoo) which means " for Him". It is also Ism-e-Zaat as Allah says in Qur'an
Meaning: For Him is all the kingdom and glory and He has complete command over everything.
If second (Lam) is also removed it becomes '' (Hoo). '' (Hoo) is a pronoun for Allah as is used many times in Qur'an for Ism-e-Allah
Meaning: He () is Allah, no one is to be worshipped except (Hoo)
Among these Zikr of (Hoo) is Sultan-ul-Azkar.
Imam Razi Rehmat-ul-Allah Alayh says:
- (Hoo) is Ism-e-Azam.
Shaikh Akbar Mohyud-din Ibn-e-Arbi Rehmat-ul-Allah Alayh says in Fatoohat-e-Makiyah (part II):
- (Hoo) is the extreme and most elevated Zikr of Arifeen.
Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh says:
- Meaning: The Zikr of (Hoo) is the extreme stage Zikr of invokers.
- When (Hoo) dominates and overpowers the being of the reciter of Zikr '' (Hoo), due to frequent Zikr, there remains nothing in him except (Hoo). (Muhik-ul-Faqr Kalan)
In the past the Zikr of Ism-e-Allah Zaat was given by Murshid in the above mentioned four stages i.e (Allahu, Lillah, Lahoo, Hoo). It took a lot of time and devotion and usually weak diciples could never reach the extreme stage Sultan-ul-Azkar (Hoo). But now by the grace of Allah the Perfect Murshid-e-Kamil of Sarwari Qadri way Sultan Mohammad Najib-ur-Rehman Madzillah-ul-Aqdas is granting the Zikr of Sultan-ul-Azkar (Hoo) on the first day of allegiance, because of his unmatched spiritual powers.
In addition to invocation (Zikr) with breathing, contemplation of the Personal Name of Allah ( ). (Tasawur-e-Ism-e-Allah-Zaat) is also necessary for complete recognition (Pehchan) and Gnosis (Marifat) of Allah. Eyes and the power of sight are the best source of recognizing anything. Other senses cannot give complete knowledge about things but we can identify anything with the help of our sense of sight, so the contemplation (Tasawur) of the Name of Allah with sight and invocation (Zikr) by inhale and exhale of breathing (Pass-Infass) are the best and the most supreme source of having blessed by the resplendent Vision (Deedar) of Allah and His Recognition (Pehchan). In the Holy Qur'an Allah has ordered to contemplate (Tasawur) his name ( ) as well in addition to its invocation (Zikr):
Meaning: Invoke your Allah's Personal Name continuously and turn your attention completely to Him breaking away from everyone else. (Al-Muzammil-8)
The first part of this verse refers to invocation (Zikr) and the second part refers to contemplation (Tasawur). "Turn your attention to Him, breaking away from everyone else" means to get your mind and heart free from the thoughts of all the others and concentrate completely on the Name of Allah. Only this name should be in heart, mind, soul, breath and in vision also. This is what is meant by contemplation (Tasawur). By carving the Personal Name of Allah on our inner soul through meditation, it leaves its impressions on our inner being and influences it with its great powers, hence giving life to the soul. As a result, the internal eye of the soul is opened which has the power of sight (Baseerat) enlightened by the resplendent light of Allah. This powerful enlightened sight (Baseerat) gives soul the glorious Vision of Allah (Deedar-e-Elahi) and helps in His Recognition (Pehchan).
Invocation (Zikr) and contemplation (Tasawur) are interrelated. They cannot be separated. Our brain always keeps thinking. It can't be laid to rest. This thinking is an example of invocation (Zikr) and whatever we are thinking its picture flashes before our eyes. If we are thinking of our family their faces come before our eyes and if it's our house then its picture comes in our mind; this is contemplation (Tasawur). This series of invocation (Zikr) and contemplation (Tasawur) always continue. That is why our attachment and love with worldly relations and things become stronger. In short, this relation and attachment are invocation (Zikr) and contemplation (Tasawur). The mystics and sufi saints divert this worldly invocation (Zikr) and contemplation (Tasawur) towards spirituality in order to build strong relation with Allah through invocation (Zikr) and contemplation (Tasawur) of His Personal Name (Zikr and Tasawur-e-Ism-e-Allah Zaat). If we change the direction of invocation (Zikr) and contemplation (Tasawur) from material to spiritual aspect, our relation and love for Allah will strengthen. Just as a diamond cuts a diamond and water logged crop is replenished by water only, similarly it is the invocation (Zikr) that overcomes invocation (Zikr) and it's the contemplation (Tasawur) that overcomes contemplation (Tasawur). Only one needs to divert the direction. If we invoke (Zikr) and contemplate (Tasawur) the Personal Name of Allah (Zikr and Tasawur-e-Ism-e-Allah Zaat) rather than the transitory worldly relations and objects by breaking away with their attachment, we start loving Allah extremely and then appears the entrusted Divine Self from within us.
Sultan-ul-Arifeen Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh explains the effects of the exercise of contemplation of the Personal Name of Allah on the inner being of a person, he says:
- By the contemplation of the Personal Name of Allah, the soul is revived and revitalized just as a dry and barren land becomes alive by the rain. (Shams-ul-Arifeen)
- By the contemplation of the Personal Name of Allah a seeker of closeness of Allah can reach spiritually beyond the boundaries of time and space in the eternal world and can have the glorious Vision of Allah with his inner spiritual eyes. When he is blessed by Allah's splendid Vision, he becomes disgusted by the short lived and fruitless pleasures of both the worlds (as he has got the prefect pleasure of closeness to Allah). Then he always sees Allah everywhere, hears directly from His magnificent Self and finds Allah's Self completely within himself. (Noor-ul-Huda Kalan)
- Every lock has a key and the key to person's esoteric self (Batin) is the contemplation of the Personal Name of Allah (Tasawur-e-Ism-e-Allah Zaat). One who wants to get access to the treasure of his righteous, virtuous soul can do this through the contemplation of the Personal Name of 'Allah'. (Noor-ul-Huda Kalan)
For the first time in the history of Faqr the Contemplation of the Sacred Name of Mohammad ( Tasawur Ism-e-Mohammad Sall' Allahu Alayhi Wa'alihi Wasallam) is also being given to the diciples. (Mohammad) is the Personal Name of the Holy Prophet Sall' Allahu Alayhi Wa'alihi Wasallam just as (Allah) is the Personal Name of Allah. Rest of the names are attributive names. The Personal Name (Mohammad) is most related to his holyself and encompasses all his attributes. So the Tasawur of this name is the most effective medium to get closer to his holyself and be blessed with his marvellous bounties. Tasawur Ism-e-Mohammad has most pleasant and illuminous effects on the inner self (Batin) of the Invoker and makes his spiritual elevation faster and easier.
Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh says:
- By the contemplation of the Sacred Name of Mohammad (Tasawur Ism-e-Mohammad) the reality of divine knowledge is acquired. (Qaleed-e-Jannat)
- When one contemplates of the Sacred Name of Mohammad (Tasawur Ism-e-Mohammad), he relinguishes everything except Allah and sees the Assembly of Prophet Mohammad Sall' Allahu Alayhi Wa'alihi Wasallam (Mujlis-e-Mohammadi) everywhere. He becomes humble and modest lover of Holy Prophet Mohammad Sall Allahu Alayhi Wa'alihi Wasallam and beloved of Allah Almighty. (Aql-e-Baidar)
- When a devotee contemplates of the Sacred Name of Mohammad (Tasawur Ism-e-Mohammad), no doubt, the Holy Prophet Sall' Allahu Alayhi Wa'alihi Wasallam and his sacred companions come to him spiritually . The Holy Prophet says to him "hold my hands". The very moment he holds the hands of Holy Prophet Sall' Allahu Alayhi Wa'alihi Wasallam, his heart and soul are illuminated by the Gnosis of Allah. (Qaleed-e-Jannat)
Invocation (Zikr) and contemplation (Tasawur) of Ism-e-Allah Zaat and Ism-e-Mohammad can only lead to Allah if invoked (Zikr) and contemplated (Tasawur) under the guidance of a spiritual mentor (Murshid) who knows the path of Union (Visal). Whenever one wants to travel an unknown destination, he does seek guidance, just like a person who wants to learn a lesson or a skill or to get education, seeks an instructor. Similarly, Faqr's esoteric path is unknown to the devotee, moreover Satan like a brigand, lies in ambush to deceive and mislead so that one may never reach Allah. In the Holy Qur'an Allah says:
Meaning: Satan forbids you to (join the way of) Faqr (as it will take you close to Allah) and enjoins you to commit indecent acts. (Al Baqra-268)
So, the seeker of Allah needs a spiritual `guide (Murshid) together with invocation and contemplation of the Personal Name of Allah (Zikr and Tasawur-e-Ism-e-Allah Zaat). Our Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam says:
Meaning: Find a companion first and then set on a journey.
A perfect spiritual mentor (Murshid-e-kamil), the one who completely knows this path, is to a devotee, a guide, a teacher, a companion; only he can save a devotee from satanic temptations (Vasavis) and ambitions of the ethereal personalities of self (Nafs) and takes him to the destination. Without a spiritual mentor (Murshid-e-kamil), no matter, how pious and devoted one is to physical prayers, one can never attain Gnosis (Marifat) of Allah. Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam said:
Meaning: One who is not guided by a mentor is verily guided by a Satan.
Certainly a devotee, stranger to the path, is easily misled by Satan if not accompanied by a spiritual guide (Murshid-e-kamil).
The spiritual guide (Murshid-e-kamil) is also like a physician to his devotee, one who cures the spiritual diseases like lust, vanity, greed, wile, malice, hypocrisy, haughtiness, arrogance etc to make soul strong enough for journeying the path of Faqr without arduousness.
Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh says:
Allah is concealed in the being of man just as the actual fruit is hidden inside the peal. Only a spiritual mentor can make it possible for a devout to find intimate closeness and spiritual presence before Allah and be blessed with His splendid sight and then the devout is never separated from Allah, whether it is this world of material life or the eternal world. (Noor-ul-Huda).
Meaning: You cannot find Allah just by physical prayers. You need guidance by someone who has already found Allah.
Meaning: If you could find some guide like Hazrat Musa Alayhi Salam found Hazarat Shoaib Alayhi Salam, you can easily become 'Kaleem" (someone who directly talks to Allah) from a Shaban (shepherd), as Hazrat Musa did.
In the Holy Qur'an Allah also emphasizes to approach such mentor who is accomplished in the invocation (Zikr)
Meaning: If you do not know (the way to Allah) then ask those who are accomplished in Zikr. (Al Anbia-7)
Here Allah has not ordered to seek those with material knowledge of religion i.e. religious scholars, because this knowledge leads different people to different perceptions to reach the truth because they analyze the religion according to their own compass of information and approach thus, ending nowhere but sectarianism. Today sectarianism in muslims is because of different approaches of different scholars towards the knowledge of the religion. Every religious scholar defines and interprets the religion according to his own knowledge and approach. Those who find any interpretation in accordance with their own reasoning start following that particular sect. Therefore, the muslims are divided into so many sects of the prayers and rituals thus following their own version of the right path. Though there is nothing but one path. Allah says in the Holy Qur'an :
Meaning: "Hold unto the single rope of Allah and do not make sections among yourself".
Religious scholars are themselves divided into sections, how they could show the path of Allah to others. The perfect mentors (Murshid-e-kamil) are the spiritual successors of the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam and the custodians and heirs to the treasure of Faqr, hence are on the right path (Sirat-e-Mustqeem). They are always present in this world to perform the obligation of connecting men to Allah spiritually and give them the knowledge of Gnosis (Marifat) of Allah. World is never left without them. Those who have lost trust in the true spiritual guides (Murshid-e-kamil) upon deception by the fraudulent ones are at fault themselves; it's their intentions that are adulterated with their material desires, so they find a false guide due to their own false desires. Those, who sincerely set to seek Allah only, are never deceived because Allah has Himself promised to guide His true seekers. In the Holy Qur'an Allah promises:
Meaning: And those who toil hard (and fight their inner self vehemently) for my closeness, I certainly guide them in my way (of striving for attaining Gnosis) and verily Allah blesses the men of spiritual excellence with His companionship (Al Ankabut-69)
And Allah never goes against His promise. Those who desire world and worldly treasures and wealth, false respect and power or heaven and its pleasures would get guide according to their desires. But those who purely seek Allah's proximity (Qurb) and His Vision (Deedar) are guided by Allah Himself towards the perfect spiritual guide (Murshid-e-kamil). This guide purifies and cleans the inner selves (Batin) of the seekers according to the way of our Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam as mentioned in the Holy Qur'an in surah Al Jummah verse 2.
Meaning: ''He (Allah) is the one who sent a (glorious) Messenger (Sall'Allahu Alayhi Wa'alihi Wasallam) among the ignorant people from among themselves who recites to them His revelations, rectifies (their soul) and teaches them the book (the true meaning of the Qur'an) and wisdom''. (Al-Juma'a-2)
The spiritual mentor cures the soul from vanity, lust, greed, wile, malice, haughtiness, arrogance and all that is ill esoterically. Then by continued invocation and contemplation of the Personal Name "Allah" (Zikr and Tasawur-e-Ism-e-Allah Zaat), under the guidance of a perfect mentor (Murshid-e-kamil), the soul of a devout reaches that stage of ultimate purity and sanctity where his soul becomes the sacred soul (Rooh-e-Qudsi). Only this sacred soul (Rooh-e-Qudsi), because of its purity and sanctity, can reach that closeness where it can gain Allah's recognition (Pehchan) and the Vision (Deedar). This is the purest soul which was present in a person's body at the time of birth. Allah said about this soul:
Meaning: Indeed we have created man in the best constitution. (At-Tin-4)
But after coming to this world, this pure soul gets entangled in worldly desires and suffers from the intrinsic diseases. Man is so involved with his material needs that he completely ignores the demands of the soul, so it gradually becomes weak and dejected and loses its purity.
The spiritual guide not only purifies the soul of the devout but also unfolds before him the reality of this mortal and deceitful world. The purified soul, when finds the true pleasures of closeness of Allah and His glorified Vision, all the temporary pleasures of the world lose their charm. So the devout struggles to get closer to Allah, instead of running after these short lived pleasures. Now he has no lust for wealth. All the luxuries are meaningless in front of Allah's will. To Please Allah, he becomes humble and submissive. He does not expect anything from anyone except Allah; rather his submissiveness makes it easy for him to remain contented and happy in every situation. He always trusts upon Allah. He not only gets rid of lust and greed but is also freed from the fear of all others except Allah. So no one can force him to do wrong. He comes to know that no position or post is better than being close to Allah, so he never does anything wrong to get material wealth, position, false respects or worldly glory. He also knows that a soul captured by the curses of greed, vanity, lust, malice etc. can never get close to Allah, so he becomes pure in his behaviours with others as well as never lets any vicious thoughts about others to overcome his mind and soul. In this way, not only his inner self is set right but his extrinsic self and behaviours are also improved.
After having intimate knowledge of Allah, he knows by verification of his heart that Allah is always close to him and is watching his every step, so fear of Allah stops him from committing any sin. As Allah says:
Meaning: Amongst the servants of Allah, only those fear Allah (the most), who have (His intimate) knowledge. (Fatir-28)
In this verse 'knowledge' refers to the intimate Gnosis and knowledge of Allah and not the worldly knowledge, and this knowledge can only be gained through invocation and contemplation of The Personal Name of Allah under the guidance of a spiritual guide and mentor.
The fact of matter is that in the present world it has become more important to join the path of Faqr than ever, because the curses of greed, malice, dissolute, chaos have captured the whole society. Since we have deviated from the right path that leads us close to Allah, Allah's will is also not in our favour. Religious scholars are dividing the muslim society in more and more sections on the basis of differences in beliefs and ways of the physical prayers. Much knowledge is being spread about the extrinsic aspect of the religion but no efforts are being made to arouse the true soul of the religion i.e. getting intimate knowledge and recognition of Allah by being spiritually close to Him. The results are evident in the form of downfall of muslims all over the world. Allah says:
Meaning: And from amongst you there must be a group of people who would invite mankind towards having intimate knowledge and closeness of Allah, they would bid righteousness and forbid evil. And (only) they are the successful ones".(Al-Imran-104)
In this verse"" means to familiarize someone. "" means to invite or advise others to have intimate knowledge of Allah. It is the religious obligation of every true muslim to bid this righteous path and by doing so forbid evil .Righteous path to Allah's intimate knowledge which leads away from evil is the path of 'Faqr'. It is the only way for correction and rectification of the Muslims. We are disgraced and dishonoured in the world only because of diverting away from this path as Iqbal says:
Meaning: You are enslaved by other nations because you could not guard this treasure of Faqr. When muslims lost this treasure, they were deprived of the worldly respect and lost their status near Allah as well.
Iqbal advises the muslims to regain this treasure which is the true legacy of our Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam and the only way of their reformation.
Meaning: You must dare to find the true Faqr which actually originated from the pure soil of Hijaz. Only that Faqr can free a person from worldly desires and develop within him the quality of indifference (to desires), which is the attribute of Allah. Beg Allah to bestow this 'Faqr' upon you, as the glory of a true muslim lies only in Faqr.
Tehreek Dawat-e-Faqr Invites you to join the path of Faqr and invoke and contemplate the Personal Name of Allah and the Sacred name of Mohammad Sall'Allahu Alayhi Wa'alihi Wasallam :
- To perform the religious obligation of getting Allah's proximity (Qurb), Gnosis (Marifat), recognition (Pehchan) and glorious Vision (Deedar) of Allah,
- To find presence in the Assembly of the Holy Prophet Sall'Allahu Alayhi Wa'alihi Wasallam and get beneficence directly from his holy self,
- For the purity of ethereal self (Tazkiyah Nafs),
- For the clarity of heart (Tasfiyah Qalb),
- For the enlightenment of soul (Tajaliyah Rooh),
- For rectifying the intrinsic and extrinsic selves,
- For success in this world and the hereafter,
- For the presence of heart and soul during the prayers,
- To get rid of expectations from all the others except Allah.
- To accomplish the main purpose of life i.e. getting close to Allah,
The main objective of Tehreek Dawat-e-Faqr is to invite people towards the path of Faqr so that they can find intimate knowledge, recognition and closeness of Allah to accomplish the main aim of their life. We welcome you to join Tehreek Dawat-e-Faqr and adopt the way of Faqr to reach the highest stages of closeness to Allah by invocation and contemplation of the Personal Name of Allah (Zikr and Tasawur-e-Ism-e-Allah Zaat) and Ism-e-Mohammad Sall'Allahu Alayhi Wa'alihi Wasallam.