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Taken fromhttp://www.sufizikr.org/

Invitation to Love

Allah has invited us to love Him, by

requiring us to believe in Him. He also unfolded those of His Attributes which

are a means for our love to grow toward Him, such as His Perfection, Beauty

and Beneficence. The following explains how Allah implanted the seed of His

love in us: On the day we were created in Heaven, Allah took a pledge from

our souls by asking: Am I not your Lord!

Our souls bore witness, saying, Yes, verily we testify.

Clearly, one becomes a witness to a fact only upon observing something. The

Words of Allah (Kalam)being His Nur(Light), our souls were covered with Nur

at the time of that question. Also when light appears it expose!, that which is

around it. Therefore the Light of His Speech manifested to our souls the

Perfection, Beauty and Splendour of His Lordship along with our total

dependence on Him. At that time our spirits became intoxicated with love.

According to Rumi (rehmatullah alaih):

The wine-server of pre-eternity poured a drop

On this dust and every particle become intoxicated.

After our souls were drenched in Allahs love by that overwhelming sight, wewere taken away from our abode in the spiritual plane and lodged upon this

earth to perform great feats of love. Here our souls were gifted with various

means to develop the gift of love. We were also gifted with the organs like

hearts, brains, eyes and other limbs to express love and to fulfill the

requirements of such love through servitude and obedience.

My heart was hard hit by love right at the dawn of life

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It is that same old pain which has become alive today.

Then Allah informed those fortunate souls, who had firmly clung to their

pledge made in Heaven affirming that Allah is their Creator, about their hidden

treasures of love.

Those who believe are staunch in their love of Allah.

From amongst His entire creation Allah intended to choose mankind for His

love. He therefore gave human beings the form that reflects some of the

Divine qualities, and thus crowned mankind with a special honour:

and created it in the best of moulds:

with both His Hands. Meaning by both His powerful Attributes namely, the

Inward and the Outward, and He infused in it the spark of love.

According to a Hadith, if the nur(light ofIman) of even an ordinary believer

were exposed, it would dominate the light of the Sun and the Moon.

Allah rewards those who remain firm to their pledge, according to heir degree

of firmness. He thus bestows His pleasure and Paradise to the pious, and

gives Himself as a reward to the wali(friends of Allah). Even a thousand

paradises are unworthy of being glanced at compared to this reward.

As long as Iman(faith) is alive, the spark of love must of necessity he alive

also (love being a necessary pre-condition for Iman as stated previously). Even

in these times the spark of love surfaces occasionally in ordinary believers

and works wonders. Thousands willingly lay down their lives for the love ofAllah and His Prophet (sallallahu alaihe wa sallam). Though their other deeds

may fall short in fulfilling the requirements of love, due to the swaying of

theirnafsand the influence of the Devil, their zeal makes it evident that at

least the emotions of love are still alive in them.

Rada Bil Qada :Vol 3, 59th Letter By Khwaja Muhammad

Masoom Naqshbandi(R.a.)

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This letter was written to

Sharafuddin Husain. It informs that all the things which happen to man every

day come through Allahs will and so one should find pleasure in them all:

May Allahu taala bless you with the lot of making progress in Hadrat

Muhammads Shariat and His attaching you to Himself in every respect! Mydear and understanding son! Everything which man encounters each day

comes to being with Allahs willing and creating. So we should adapt our wills

to His Will! We should deem all the things we encounter as the things we have

been looking for, and should be pleased with having attained them! This is

what it means to be a slave. We should be so if we are slaves. Not to be so

would mean to refuse being a slave and to oppose our Owner.

Allahu taala declares in a Hadith al-qudsi: If anyone is not content with My

qada and qadar and disapproves of them and is not patient with the disasters

which I send, let him look for another Rab (Owner) besides Me. Let him not

stay on earth as a born slave of Mine! Yes, the faqirs, the destitute, and manypeople who lived under your protection were comfortable because you were

taking care of them and protecting them. They did not know what sorrow was.

Their real Owner will go on protecting them. And you will always be

remembered for your kindness. May Allahu taala reward you abundantly for

your benevolence both in this world and in the next! I send my salam.

Tasawwuf and Tariqah: Extensive Research Article

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The word Tari-qahlinguistically

means manner or method and in reference to the field ofTasawwuf, it

refers to a school or order, e.g. the Chishti- Tariqah, Naqshbandi Tariqah,

Shadhili Tariqahetc. Tariqahin relation to Tasawwufis analogous to the

word madhhabin relation to the schools ofFiqh. The science ofFiqh

concerns itself with the external injunctions and regulations pertaining to

things such as salah, fasting, stealing, interest etc., and the scienceofTasawwufconcerns itself with the internal injunctions and regulations

pertaining to things such as praiseworthy qualities, e.g. gratefulness,

patience, sincerity etc. and reprehensible qualities, e.g. pride, ostentation and

greed etc.

In essence, the goal of all the Tari-qahsis one and the same, namely to cure

spiritual maladies of the heart, elevate the spiritual status and ultimately gain

closeness to Allah; the dissimilarities of the various Tari-qahsmainly revolve

around the difference of approach towards achieving this objective.

Some Tari-qahsimplement one set of spiritual exercises whilst otherTari-

qahsimplement a different set of exercises. Some differences in spiritualexercises stem from the differences of theMadha-hibof the Shuyu-khof

each Tari-qah. Considering the fact that the Shuyu-khofTasawwufadhere

strictly to the letter of the law, each Tari-qahwill differ in exercises ofdhikr

as well. This will be discussed later. At present, it should suffice to

understand that this science pertains to the abstract metaphysical internal

element of the soul, thus there exists many seemingly unusual practices and

exercises prescribed by the Shuyu-khto address such matters. These

exercises were implemented to kindle the burning love of Allah in the heart

cleansing it from the rust caused by the passions of the ephemeral Dunyaand

all that towards which the lower self calls. Dhikris the nourishment and

sustenance of the soul. Just as there are various types of food with varyingnutritional benefits, similarly, the various types ofdhikrprescribed by

the Shuyu-khaffect the spirit of a person in diverse ways. The field

ofTasawwufis usually likened to the field of medicine. Throughout history,

man has discovered cures to various physical maladies, so to have the Shuyu-

kh, the spiritual doctors, discovered cures for spiritual maladies. Some of the

practices and cures are mentioned in the Qura-n, some in the Ahadi-th, and

others have been discovered through the institution oftajrubah(personal

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experience). Generation after generation, the Shuyu-khofTasawwufhave

dedicated their lives to this field, therefore, they know the effects of

various adhka-rupon the heart and soul. To those unfamiliar with Tasawwuf,

such exercises may seem extremely peculiar and unusual. It is

understandable for people to feel uncomfortable and queasy during their first

experience with such exercises. However, to repel this discomfort, one shouldbear in mind that theShuyu-khdont claim that these adhka-rand spiritual

exercises are new forms of worship where it would be classified as an

innovation (bidah)in Di-n. Only those bereft of the understanding ofFiqhand

the subtleties ofDi-nmake such professions. These spiritual prescriptions

should be seen and regarded as a form of treatment (tada-wi-)for the

sicknesses of the heart. Just as the physical body must be put through certain

therapeutic exercises for the benefit and rejuvenation of the body, so to do

the Shuyu-khput the spiritual patient under various exercises to strengthen

and treat the soul.

To give you some examples of such exercises, the famous Hadi-thofRasulullah (salallahu alayhi wa sallam) describes the various stages of a

believer, from Islam, to Imanto Ihsan.

Jibril (AS) asked Rasu-lullah (salallahu alayhi wa sallam) regarding Ihsanto

which Rasu-lullah (salallahu alayhi wa sallam) replied, It is that you worship

Allah as if you are seeing Him and if you are unable to see Him, then (know

well) that He is seeing you.

From this Hadithwe come to know that there is an extremely high spiritual

position known as Ihsa-n. The question that arises is that how does a person

reach such a status. The next question that arises is to whom should one goin order to learn how to attain it. If a person goes to a Muhaddith,his field and

preoccupation is to merely to tell the questioner whether the Hadithis Sahih,

Hasan, Dhaif, how many chains of narration exist for the Hadi-th, and which

narrators transmitted theHadithetc. In regards to the meaning of the Hadith,

at best, they could offer only a literal translation. If a person goes to a Faqih,

he would only explain the various rulings that could be extracted from

the Hadithas it pertains to the external injunctions of the Shariah. The Faqih

too could not advise the questioner how to attain such a status nor the reality

of such a position because such a question does not pertain to his field of

expertise. If a person wants to learn the reality of this spiritual position and

experience it, he will have to go to a person who has himself reached it. He

will have to go to such a person who has dedicated his life in perfecting his

internal attributes and character. Only that person who has already reached

the destination can direct the lost seeker to it. To acquire this state, some of

the Shuyukhadvise the Muridto sit in solitude and absolute silence with full

concentration and in a state ofwudhu, whilst closing his eyes, constantly

repeating and deeply pondering over the verse,

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Does he not know that Allah is watching

After continual practice, the Mu-ri-dwill ultimately establish the

understanding and perception that Allah is watching him at all times, whether

he is walking, talking, eating, praying etc. Only after exercising great patience

and perseverance in acting upon the prescription of his Shaykhandcontinuously informing the Shaykhof his conditions and states will he

understand and experience the quality ofIhsa-n.

Other peculiar forms of spiritual exercises include making loud dhikr with

bodily motion whether standing, as in the case ofhadrahas performed by

the Shadhili-s, or sitting, as performed by theChishti-s. Other exercises include

certain breathing exercises like pa-s anfa-sas performed by theChishti-sand

various forms ofmura-qabah(meditation) as done by the Naqshbandi-setc.

The inherent permissibility or impermissibility of some of these exercises will

rest upon the differences of the various Madha-hibsince some of thesepractices cross the boundary of a mere internal metaphysical sphere to the

externally physical; thus, falling under the jurisdiction of the Fuqaha-. To

present a brief example, the practice ofhadrah, a type of spiritual bodily

movement similar to swaying that some refer to dancing coupled with

loud dhikr, is permissible for the followers of theSha-fii- Madhhabsince

according to their Ulama-and Madhhabdancing is permissible with certain

conditions.

Consequently, it will be permissible for the Shuyu-khand Mu-ri-dswho follow

the Sha-fii-Madhhabto participate in the hadrah. On the contrary, it will not

be permissible for the Shuyu-khand Muri-dsof the Hanafi-Madhhabtoparticipate in the dancing or swaying of the hadrahsince no form of dancing is

permitted in the Madhhabunless one is overtaken by an uncontrollable state

of ecstasy. It is for this reason that the majority ofShuyu-khof the Ahna-f

prescribe a different form of dhikr that produces the same result and effect as

produced by the hadra. In the Chishti Tari-qah,the Shuyu-khprescribe loud

dhikrof the Kali-mah, La Ila-ha illa Allahwhere the Muri-dsits and focuses his

concentration on his heart with his head turned towards the direction of his

heart. Then, with full devotion, absorption and zeal he recites La ilaaha(there

is no deity) while moving his head towards the back and left intending thereby

the negation and purging of everything other than Allah from the heart.

Thereafter, with full vigor and force, he recites illaAllah(except Allah) while

meditating that the love of Allah is flooding his heart. The similar effect of the

hadra,namely, that of purification of the heart and spiritual vigor is thus

produced which are some of the main ingredients for reviving the diseased

heart.

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It is important to bear in mind that unfortunately, there has always existed

groups of self-centered, worldly motivated pseudo-Sufis who

misrepresented Tasawwufand used some of the practices of the Sufis, not to

mention concocted some of their own, to suit theirnafsa-ni-(selfish) desires.

Some of them feign being Sufisin order to gain fame and popularity, others to

engage in singing and dancing and others to earn money etc. It is from suchpeople that deviances began to crop up in this pristine and praiseworthy

science. Examples of their innovations include the Qawa-liwhere singing and

music are rampant under the guise ofDhikr, grave-worship where people

commit shirk by prostrating to the inmates of the grave, Sala-mi-where

people stand up to offer salutations upon Rasu-lullah (salallahu alayhi wa

sallam) with the belief that Rasu-lullah (salallahu alayhi wa sallam) visits the

gathering and other similar practices that have no real connection

withTasawwuf. Because of the existence of such perfidious people and their

impermissible practices, it has become a daunting task for sincere people

such as you to find a true Shaykhand Tari-qah.Every Tari-qahhas these

imposters in their midst preying upon the ignorant masses; therefore, onemust be cautious as to who one takes as a Murshid(guide). You should ensure

that before taking formal bayahto any Shaykhor entering into any Tari-qah,

that the Shaykhis a complete adherent of the Shari-ahand upholds its

dictates. Anyone who intentionally and openly breaks a single commandment

of the Shari-ahis not worthy to be a Shaykh. A qualified Shaykhis he whose

outward and inward appearance and actions conform to the Sunnahof Rasu-

lullah (salallahu alayhi wa sallam) . A pious and righteous Shaykhis he in

whose company a person feels the urge to act upon the dictates of

the Shari-ahnot disregard them. We advise you to continuously makedua-to

Allah Taa-la- to guide you to a pious and upright Shaykhwho will guide you in

the field ofTasawwuf. You should make Mashwarahwith pious local Ulama-if

any for their views on finding a genuine Shaykh. It is also important to

understand that aside from the Shaykhbeing firm upon theShari-ah, it is

imperative that one have some congeniality with the Shaykhso that one can

gain spiritual benefit from him. Without the existence of this congeniality and

amiability, it will be difficult to consult with ones Shaykhand follow his

advices. Once you have found such a Shaykhwho is strict in adherence to

the Shari-ahand the Sunnahand you have an amicable relationship with him,

you should place all your trust in him and follow all of his instructions without

any doubt.Inshallah, in this manner you will ascend the stages ofTasawwuf

with relative ease and obtain your objective.

Ml. Yusuf bin Yaqub [Darul Iftaa, Madrassah In'aamiyyah]

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The Hardening of the Heart

The servant is not afflicted with a

punishment greater in severity than the hardening of the heart and its being

distant from Allaah. The Fire was created to melt the hardened heart, this

heart which is the most distant of hearts from Allaah. If the heart becomes

hardened the eye becomes dry [and finds no joy or tranquillity].

There are four matters, when the limits are transgressed with regards to

them, which harden the heart: food, sleep, speech and sexual intercourse. A

body afflicted by disease does not derive nourishment from food and water

and similarly a diseased heart does not benefit from admonishment orexhortation.

Whosoever desires to purify his heart then let him give preference to Allaah

over his base desires.

The heart that clings to its base desires is veiled from Allaah in accordance to

the strength of its attachment to them. The hearts are the vessels of Allaah

upon His earth, hence the most beloved of them to Him are those that are

most tender, pure and resistant to deviation.

[A reference to the hadeeth, "Truly, Allaah has vessels from amongst thepeople of the earth, and the vessels of your Lord are the hearts of his

righteous slaves, and the most beloved of them to Him are the softest and

most tender ones" and it is hasan.]

The transgressors preoccupied their hearts with the pursuit of this world. If

only they had preoccupied them with Allaah and seeking the Hereafter then

they would have instead reflected upon the meaning of His Words and His

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Signs that are witnessed in creation. Their hearts would have returned to their

owners (in whose chests they reside) bestowing upon them marvellous

wisdom and pearls of benefit.

When the heart is nourished with dhikr, its thirst quenched with contemplation

and cleansed from corruption, it shall witness remarkable and wondrousmatters and be inspired with wisdom.

Not every individual who is endowed with knowledge and wisdom and dons its

robe is from among its people. Rather the People of Knowledge and Wisdom

are those who have infused life into their hearts by slaughtering their desires.

As for the one who has destroyed his heart and given precedence to his

desires then knowledge and wisdom are deprived from his tongue.

The destruction of the heart occurs through possessing a sense of security

and negligence. The heart is fortified through fear of Allaah and dhikr. If the

heart renounces the pleasures of this world then it will be directed towardspursuing the bliss of the Hereafter and it will be amongst those who call to it.

Should the heart become content with the pleasures of this world the bliss of

the Hereafter ceases to be pursued.

Yearning for Allaah and meeting Him is like a gentle breeze blowing upon the

heart, blowing away the blazing desire for this world. Whosoever causes his

heart to settle with his Lord shall find himself in a calm and tranquil condition

and whosoever sends it amongst the people shall be disturbed and

excessively perturbed. This is because the love of Allaah can never enter the

heart which contains love of this world until the camel passes through they

eye of a needle.

Therefore the most beloved servant to Allaah is the one who He places in His

servitude, who He selects for His Love, who He causes to purify his worship

for Him, who dedicates his life to Him, his tongue to His dhikrand his limbs to

His service.

The heart becomes sick as the body becomes sick and its cure lies in

repentance and seeking protection from evil.

It becomes rusty as a mirror becomes rusty and it is polished through dhikr.

It becomes naked as the body becomes naked and its adornment comes about

through taqwaa.

It becomes hungry and thirsty as the body becomes hungry and thirsty and its

hunger and thirst is satiated through knowledge, love, reliance, repentance

and servitude to Allaah.

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Spiritual Transmission (Tawajjuh)

Many scholars consider the angel Gabriels (as)

three embraces during the first revelation to the Prophet sallallahu alaihi

wasallam a form of transmission. We can conclude that the knowledge that

Gabriel (as) brought from God began with transmission. The Prophet sallallahu

alaihi wasallam was in the cave of Hira when Gabriel (as) came and asked him

to recite. He said, I cannot recite. Gabriel (as) embraced the Prophetsallallahu alaihi wasallam, then pressed the Prophet sallallahu alaihi wasallam

to him, declaring Recite. The Prophet sallallahu alaihi wasallam replied, I

cannot. For the third time Gabriel (as) seized the Prophet sallallahu alaihi

wasallam and said, Recite. The Prophet sallallahu alaihi wasallam then

recited the message of God (Quran 96:1-5): Recite in the name of your

Sustainer who created. He created the human being from an embryo. Recite!

Your Lord is the most Generous. He taught by the Pen, teaching humans what

they did not know.

According to a hadith, one day the Prophet sallallahu alaihi wasallam was

holding the hand of Hazrat Umar (R). Umar said to him, O Allahs Apostle!You are dearer to me than everything except my own self. The Prophet

sallallahu alaihi wasallam said, No, by Him in whose hand my soul is, [you

will not have complete faith] until I am dearer to you than your own self. Then

Hazrat Umar (R) said to him, However, now by Allah, you are dearer to me

than my own self. The Prophet sallallahu alaihi wasallam said, Now, O

Umar, [now you are a believer]. This was without doubt the result of

transmission.

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The following incident was related by Hazrat Alja bin Kab (R). When I was in

the mosque, a man came in and started to say his prayers. He recited the Holy

Quran in a manner that appeared incorrect to me. Then another man came in

and recited the Holy Quran in yet another way. I went to the Prophet

sallallahu alaihi wasallam and told him how these people had recited the

Quran. The Prophet sallallahu alaihi wasallam asked both men to recite theHoly Quran and they did. The Prophet sallallahu alaihi wasallam then said that

both were right. My heart was filled with evil doubt that was even stronger

than that of the period of ignorance (jahiliyya). When the Prophet sallallahu

alaihi wasallam saw my state, he struck my breast with his hand. I started

perspiring profusely and my state of fear and awe was such that I felt I was

seeing God.

In addition to these examples, there are many other incidents that can be

cited as evidence of the effects of spiritual transmission. However, it is true

that spiritual transmission and spiritual affinity are not the real source of the

effect: God said (to Muhammad sallallahu alaihi wasallam), You do not guidethose whom you like, but Allah guides those whom he will. (Quran 28:56). The

attainment of the final goal is not possible without Gods grace, but through

guidance, following the sunnah, and the sayings, actions, company, and

spiritual attention of saints, shaykhs, and their deputies, it is not impossible

Proof For The Need Of The Suhbat Of Ahlullah

Commenting on the ayat: wasbir

nafsak Make your nafs tolerate patience, my Shaikh Shah Abdul Ghani ( )

used to say, If Suhbat was not necessary then Rasulullah () would have been

commanded to help the Sahabah reach Allah Taala through his heart felt

supplications in solitude. However, this was not the case. Instead, Allah

Taala revealed, wasbir nafsak. In other words, O Our Beloved Nabi ()! Makeyour nafs tolerate the hardship of leaving your home. Leave the comfort of

your home and sit in the company of the Sahabah. Have patience and tolerate

this hardship, because we are not commanding you to sit in the company of

just anybody.

Rather, we are commanding you to sit in the company of our lovers, who are

busy in Our remembrance day and night. You are Our lover and so too are the

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Sahabah. I am sending one lover of Mine to work on the spiritual reformation

and upliftment of My other lovers.

(Sura Kahf; Ayat No. 28, Juz No. 15)

My Shaikh, Hazrat Shah Abdul Ghani Phoolpoori (RA) would say that Suhbat is

such an important aspect that the Nabi of Allah () is being commanded to have

patience and bear the difficulty upon his nafs. No doubt, you are enjoying the

remembrance of My name in solitude, but if you remain in that condition, then

how will the Sahabah benefit from you? Therefore, you must come out of your

home and sit amongst those who are remembering Us in your Masjid and make

them Saheb-e-Nisbah through the method of prophethood which we have

granted you. It is through them that Islam will continue to spread throughoutthe world.

So my Shaikh used to say that if Suhbat was not necessary then why would

Allah have made his Beloved Nabi () undergo the hardship of making himself

accompany them patiently? Can one find comfort in applying such patience?

The implementation of patience is difficult but Allah Taala had made this

patience sweet for Rasulullah () because he was not sending him in the

company of strangers but rather His lovers.

The purpose of my existence, The support of my life,

Is to live amongst Your lovers and die amongst Your lovers.

1 To adopt the company of the pious for spiritual reformation.

[Shah Hakim Akhtar DB]

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Need For A Shaykh

If a person wants to learn any art form or gain

knowledge/science he will seek help from an expert in that field. Knowledge

of Allah Ta`ala`s Zaat (Being) is the most difficult secret in the universe. It can

only be achieved with the help of its experts, the Awliya Allah. Only these

people can be accepted as Murshids (guides). The following quotation define

the need and guidance of a Murshid.

Shaykh Abdul Qadir Jilani rahmatullah alayhi brings home the necessity of a

Murshid in a beautiful metaphor. He says: The heart is the plantation for the

Aakhirah (Hereafter). Sow the seeds of Imaan in your heart. Irrigate, fertiliseand mature it with regular good deeds. If there is kindness and energy in the

heart it will be fertile and an abundant harvest will result. Should the heart be

harsh and contemptuous, the soul becomes infertile and barren and no crop

will be able to grow. Learn this art of farming by its farmers/experts, the

Awliya Allah. Do not think your opinion to be sufficient. Our Prophet sallallahu

alayhi wa sallam says, `Seek help in every field from an expert in that field`.

(Al-Fath-ur-Rabbani)

Shaykh Abdul Qadir Jilani rahmatullah alayhi said: Arrogance, hypocrisy,

egoism, are all arrows of Shaitaan aimed at your hearts. One should formulate

a strategy to defend oneself from this attack. The correct strategies areexplained and demonstrated by the Mashaa`ikh (Guides). You should heed to

their commands and act on them. They will guide you on the path of Allah

since they have already travelled on this path. Ask their advise on matters

relating to the Nafs (carnal desires), cravings and other weaknesses because

they have also suffered their consequences and are well aware of the dangers

and harms of evil desires. They have battled these over a long period of time

and can confront, control and defeat them. (Al-Fath-ur-Rabbani)

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Maulana Rumi rahmatullah alayhi said :

Mau l v i ha rg i s na shud Mau l a e Rum , T a ghu l am e S ham s T ab r i z i nashud

Maulana (religious teacher) Rumi could never have become Maula Rumi(Spiritual Guide)

Without submitting to (His Spiritual Guide) Shams Tabrez

Who can be a greater oppressor

24 September 2010 No Comment

Maulana Thanwis (R) senior Khalifa, Maulana

Faqeer Muhammad (R), like Shaikh Zakariyya (R) was greatly concerned in the

latter years about the revitalisation of the Khanqah system. Hence in

his Khanqah-Ashrafiyya in Peshawar, the Majalis of loud Zikr were

commenced in his lifetime and continue even after his demise. Maulana used

to participate himself and used to encourage others also. Maulana Azizur-

Rahman Hazarwi, Khalifah of Shaikh Zakariyya (R) narrates: Mufti Mukhtar,

Prof. Masarrat Hussain and myself would go together to visit Maulana at

his Khanqah. He would inquire if we had completed our Zikr and we wouldreply in the affirmative. He would urge us to make more Zikr and he would

also join us in Zikr. At times he would call upon the students to join in and at

times he would get the students and Musallis to join him in loud Zikr afterFajr

Salaah. Once Maulana (R) went to Rawalpindi to visit Maulana Najmul-Hasan

(R). Prof. Masarrat Shah was with him. He called for me and in that one day,

loud Zikr-Majlis was held in three Masajid. After Fajr at Masjid-Siddiq,

after Zuhr at Saddar Masjid and after Asr at Wah Cantt. After Zuhr there was a

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huge gathering and Hazrat had the entire congregation join him in Barah-

Tasbeeh Zikr. Maulana then emphasised upon me and Maulana Najmul-Hasan

to continue this practice here and called upon the gathering to continue

inviting us to conduct such Zikr-Majlis programs.

Once Maulana was engaged in loud Zikr in the Haram of Makkah, when someperson tried to prevent him from doing so, he recited the verse:

Who can be a greater oppressor than the person who prevents the Zikr of

Allahs name in the Houses of Allah 2:114