E

of Qibfa and theMar-skid havinghis back towards Kaba.

In thisposture xvith
KaIima-i-Tawiba.
tin jyjlliéihii1gs'
This utterance
should wellupfrom thedepth ofhis
heart as the Zikr that comes from the core of heart is one
of the divine secrets. The Murshid vcill unfold this secret
to the Murid and have him repeat theKalima-i-Taygtiba
166 times. Having nished that the Murshid will seek
benediction from his seniors among theHoly personages
prior to taking Rafa! because theHoly Prophet has
advised.

iii-ii Jiiéaijiééii
i319? aéé-i-F-i
151
When your
best efforts
to dosomething bafe
you,
seek helpfrom thegrave dwellerivith thesewords.

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Having nished the benedictory
tvord, theMurshid
will begin the sermon of the vow and fealty with
following words.
Fg-jli QLJ-jlidu
.,;.-__-_f,!| ij
 Cilmptnh? [2131 Tazlttra-l-tladlrla
|
Attributes ofPerfect Guide:
The Essential
Prerequisites:
Let it be knownthat aMurshid-i-Kamil (Perfect
Guide) has been endowedveith fteen attributes, which
may be reected from the following signs anddistinctive
features: I

(l) One should exercise maximum carewith regardto

those articles which are Harem (prohibited),
Makruh (detestable and loathsome).He isrequired
absolutely toabstain fromthem andall suchthings
as mayarouse suspicion in the least degree.As a
matter of_fact'
it is imperative for complete
abstinence onthe part of God-fearingperson that
he shouldrenounce everything doubtful inword
and deed, inwardly and outwardly Hazrat
Shibli(RA") has enumerated three kinds of
abstinences attain
to thestate-of piety
Firstly: Waralbrll-Ltsun (abstinence through
tongue). It means thatone should be withholding his
tongue om meaningless and absurd utterances
and keep
quiet. ' "
Secondly: WurahiI-Arkun: It means that one
should wardoff meaninglessand suspicionsthoughts and
ideas and not allow them to enter his mind and distract his
inward attention.

Thirdly: WaraTJiI-Janam: It means that one

should banish all perv-ersions, evil thoughts, worries,
anger and all implications thereof from the heart.
This entailsgetting ridof all things thatmay cause
apprehensions and states intervening doubt andcertainty.
One should exercise care to the utmost degree in
abstaining from eatables, drinkables and provisions,
procured from evil practices and throughdeceitful means
and cleverness. It would be more advisable for him to
observe fast rather than take anything suspicious or
doubtful.

(2) One should notreect on things anddeeds which

are utile, purpose-less or meaningless. It implies
turning one's
heels ongood qualities,attributes and
aspects of Islamic life and indulge in such things
as have no inward value or worth.

(3) The man who claims to be pious and virtuous

should beof cheerful and amiabledisposition. His
life may not carry the stigma of heinous sins like
fornication, adultery, sodomy and lustful
diversions and indulgences like drinking wine and
stealing etc.He shouldkeephis handsoff all major
as well as minor sins, asindicated by Allah in His
Holy Book.

ifvifllli '
"If you avoid the great (things) which
you are forbidden, we will remit from you
your evil deeds and make you enter at a
noble gate."
(an-Nisa, 4:3
l)
(4) He (Mai-skid) should
inculcate inhimself good
character andmoral conduct which may generate
such desirable
attributes andvirtues asmay attract
the peoplespontaneously towards him.
That'swhy
the sages
have saidthat way-farertreading thepath
of Safuk cannot shoulderthe responsibilitiesof
Piri, (spiritual leadership) unless and until his
heart developsinherently the above-mentioned
qualities and attributes, namely good conduct,
forbearance and tolerance. When theMurshid
(Spiritual leaderor guide)feels furiouswith his
Muriel (disciple) for any of his lapses and
shortcomings, heshould calmdown and keep in
his mind what Allah Almighty hassaid aboutHis
servants thatthey suppresstheir angerand forgive
the people.Hence it is betterthe burning re of
anger beextinguished and the faultscommitted by
wrong-doors he condoned_. TheShaikh should,
therefore, be
of cheerfuland forbearingdisposition
rather thanbeing intolerant notwithstanding the
degree ofpiety andhis abstinenceeven {tomminor
sins. The Murshrd (guide) should be typically
forbearing and
tolerant. Heshould notreprimand
the Mariafor anyinappropriate gesture
or motion.
He should be tender-heartedand soft-spokento
Allah's creatures,"
treating everyone accordingto
his status. His conversation should be source of
consolation even to the ignorant, uncultured and
uncivilized people.
He shouldnot allowhimself to
be swayed
by hisanger orlosing temper
and notbe
beside himself with rage. He should be mindful
that "To err is human andto forgive divine." He
should seethat his face is cheerful, amiably
CI: P Ll Tazlrlra-l-Oacllrl
smiling,shearingmagnanimity of heartevenin
mosttryingsituations.He shouldnot give in to
attery andglibconversation.Thewordsof praise
shouldnot make him puffedup with pride, nor
sorrowsandgriefsmakehim sadandgloomy.He
shouldshowkind-ness andclemency equallyto his
eldersandjuniorsin "age.His treatmentwith all
oughtto beeven-handed,reecting composure and
balance.TheMessenger of Allah
(SAW) therefore
has
said:
JiiQL-aq "Cheerful
and
amiabledispositionis one of the attributesof the
dwellers of Paradise.
"
 CI: .1 rll Tazlrlra-l-Qadlrla |
(S) The Murshid should be theone concealingthe
faults andforgiving thenrrongs done
to him by the
people. If any disciple behaves insolently or
commits someexcesses, heshould be forbearing
and tolerant towards him. If anybody shows
disrespect and tries to harm him, he should not
retaliate butdo goodto him and not retum evil for
evil, because
Allah hassaid: i
He loves those whodo goodand are
kind towardsHis creatures.Such persons
always remember the actsof goodnessand
virtue andif they see evilin someonethey
keep ithidden fromthe eyesof others."
If theMurshid notices
something evil
done byhis
Mar-I'd,
should,
he instead oftaking directpunitive action,
address thismatter indirectlyin the open publicsession
and takeremedial measures with regardto his misconduct
in a way sothat he is obliged-tomend hisray and correct
himself without attracting the public attention. On the
other hand if he notices somegood deedshe should not
 E Tazklra-I-Qacllrta
hesitate in admiring them publically. Allah has
condemned theslanderous conduct of theWong-doors in
the HolyQuran, withthese words.
ssevauiilimlzii-siisélei-isligzsisi
"Lo! those who love that slander
should be spread concerning those who
believe, theirsliflll be painful punishmentin
the world and the Hereafter. (an-Nur,
24:19) '

The Holy Prophet(S.A.W) has explicated this

Quranic statementvrill thesewords:

sisaivual

tieiistiitssir-sbciirsiv
"He who unveils hisbrother's doings
in
this world, Allah will cause hisdoings
unveiled onthe Dayof Judgement
before
his fellow beings. Andwhosoever covers
(6) up someone's
shortcomings in this world,
Allah vrill keep his untoward temporaland
religious deedshidden in this world and the
Hereafter."

The Murshid should be able to identify the states

and conditions of.Shciriat_ which pinpoint
specically the straight pathindicative ofthe actof
worship and deeds ofrighteousness asspelled out
in the religion brought forth by prophet
Muhammad (S.A.W). The Mar-skid should be
perfectly knowledgeable about Sharia: and
 Tazklra-l-Qadlrll

any issue bearing on Tariqat but be also in

position tohelp himout ofthe difficultsituation he
may bein, withregard toIslam, Iman
and Ihsan
which constitutethe basicingredients offaith.
In deed there are ve basic articles of Islam: First
to beartvitness by
tongue and
to certifyby heartthat Allah
is one; only He deserves to be worshipped and
Muhammad(S.__A.W) isHis Messenger. Second to
maintain Sale?(Prayer) ve times aday. Thirdto pay
poor due (Zakat). Fourth to fast in the holy month of
Ramadan andFive to perform Hajj once in life-time
provided onecan affordto bearthe expensesinvolved.
One shouldknow it llly well that Islammeans to
obey and cany out the command of Allah and His last
Messenger(S.A.W) in
letter andspirit withoutfail. One is
required to dye himselflherself in true colours of
Muslim-hood, the creed of Islam.
(T) As regards thefundamentals of
Iman (faith)they
are sevenviz. to believe in Allah, in angels, in
revealed Books, in apostlesof Allah, in the day of
judgement, ingood andevil, and in the fate and
destiny ordainedby Allah.
In substance the terms Islam and Iman are
synonyms. The faithful is the Muslim and the Muslim is
the faithful. Both are complementary toeach other.
However Ihsan is thestate inwhich youworship Allahas
if youare seeingHim, andif it is notthe case
He isseeing
you all the better as a matter of fact. I-arthermore Ihsan
implies allthat isgood, rightandwell forthe mankindin
general. Thisconcept is in agreementwith what Allah has
elucidated inthe Holy Quran withthese words:
a: il, ,1 rel-I

gLaajllqL-ta-jl s-Tjq-Ja
| Chapters-F I 2E1 _Tazktra-l-adlrla I
exercise earethat Muridin may notwaste away
their timein idle pursuits andfutile actsof no avail
to them during dayand night.They maysvuitch on
'omform
one of worship toanother orfrom one
good deedto anotherand heshould desirefor them
what
he desires for himself. He should be mindful
that
the noviee among the Murtdta may not be
burdened with more than they ean bear or
withstand, lest.they maybe disillusionedand led
astray from-the right path. The Murshid is well
advised to
put hisMurfd towork gadually
so that
his spirits may beelevated tothe heightsstep by
step until the climax is reached. Without the
genuine intentionand longing the aetsof worship
vtill not be rewardedon the Day of Judgement.
There is
asystemof hierarchy
for aeeountability
of
deeds. Tothis effeotThe HolyProphet (S.A.W)
is
reported assaying: '
ti-Ill!!! I: _, la.-

efeioeds-erilfigtspilfi"
"Amongst youeveryone isruler over
his people
and he
vrill beanswerable his
for
subject."
|05%? I E1 _Tazkira-l-cdlrla |
This also holds goodfor the Murshid andthe
teacher rho exercise controlover theMaria or the pupil
wtith regard
to thecomfort oftheir soul.If he violates the
norms andprinciples ofjustice andfair-play hetwill betray
the trust rcposed by them in him and he will be held
accountable for the breach of trust. So the Murshid and
the Teachershould bethe sourceof guiduncefor. their
disciples, bringingthem to the pathof goodnessand virtue
in thisworld andthe Hereafter.
That's
thewhy
Murshfdis
rights over his Murtdeen are more than those of the father
 c!» m? TaIIzIraJ-Qadlrln

dignity). As a matter
of duty every right should be
given to whom it" is due according to his states,
conditions, capability and spiritual status
possessed by
him and one shouldnot exceedthe
limits, laiddown bythe lawsof Shaiiatin thelast
degree. In case he does so", he will be a
transgressor doinghimself tvrong. For Tariqal and
Haqiqar demand strict adherence to the laws of
shariah andtheir enforcementat properplaces and
times is obligatory. For examples themosques are
places fordivine remembranceand nobodyhas any
right to stop anyone from remembering Allah
xvithin the premises of the mosque.If anybody
does so, he is committing agrant violation of
shariah andas per clear injunction ofthe Holy
Quran inwhich Allahstatesf
iareesissuofiiéiil"
"And who is more unjust than he who
forbids that in places for the worship of
Allah. Allah's
name should be celebrated?
Whose zeal Is (in fact) to ruin them?"
(Al-Baqara,2:144)
_
He is the ivrong-doerin real sense.
Note by Zikr here means remembrance
of Allah in
loud voice.

qigi}; L151 iiiéii

ijii iii
With regard to the wrong-doers Allah has
forewarned them with these words:

sesame
"Lo! We have prepared for disbelievers
re its tent enoloseth them.'_' (Al-Kahf,
 Chapters? | Tazklra-I-Oadlrla

13129)
This re will encompassthem like a tent with no
outlet forescape. '
Allah hasagain stated:
sJ-itétuiiia +111
av-
And whosoever among you doeth
wrong. We shall make him taste great
torment."(Al-Furqah, 25 :29)
All that has been said above amounts to the
condemnation of the transgressorsand the believers have
been exhortedto forsake"what constitutesexceeding the
limits of truth andrighteousness set by Allah Almighty the
wrong-deer incurs. His wrath and is punished with the
torment of re. As stated doing wrong means to place
things wherethey donot belong.As suchit is imperative
for Mtrrshid not to bestow on the Maria what he does not
deserve. Itis not in the tness of things to waste awaythe
divine blessings undeservedly without any merit. The
Holy Prophet(S.A.\V)is reportedto havesaid:
.1 p.11 I»- 1J1: "'
vaua~i~st~u1=~v
"The mysteries and delicacies of
knowledge and
wisdom shouldnot be
revealed tothe undeserving."
 maa»? 24E TazItIra-I-Dacllrla
I

By wisdom here is meant the knowledge of

Hoqiqar (reality)which xaillbe Wongto give to someone
urithout merit.It should, however, benot withheld from
the deserving and the meritorious, as doing so will be
again wrong and unjust. So all dealings should be on
merit, paying dues towhom they are dueand vrithholding
them from the undue, namely those who are undeserving
 TazkIra-l-Qadirla

"Call into the way ofthe Lord with

wisdom and fair exhortation and reason
with them in the better way." (an-Nahl,
161125)
The sages have said in this context that
cheerfulness and amiable-disposition contribute to the
amelioration of the outward conditions and circumstances
whereas Hilario! Viz. wisdom coupled with prudence is
employed to extend invitation to the privileged whereas
exhortations are meant for the common people and in
contradistinetion with this war is waged to ward off the
enemy. One should be mindful not to use harsh words
when enjoining or administering advice to the vulgar and
uncultured people. '
(13) Counteroffensive against the Nafs (self). To
counter andoppose thetemptations andsensuous
desires ofthe self This ght should be carried on
until it is overpowered. The strategy applied for
this is to frustrate and thwart its designs and go
against it at every step under all circumstances.
Allah Almighty has stressedon the need for this
endeavour withthe following Quranic words:
esisetlisssisss-u" fisaiae-fsisi
Jessi,
"But as for him who feared to stand
before his Lord and restrained his soul from
lust." (An-Naziat, T9140)
The above Quranic statementis descriptive of the
states andconditions of those godly men who, in privacy
and outside the premises of their apartments abandon the
sins and transgressions, prompted by Nafs inspite of their
being fully able to commit them.
 Hi1 [Tazltlra-l-liladlm
Here asubtle point
merits attention
that everything
remains pureso long it is alive and "it becomespolluted
and contaminatednaer
its death.But this postulate does
not hold good for Nafs (self). It remains polluted as long
as itis alivebut itsdeath makes
it 'ee
of all pollutions.
(l4) Tcwnzc is the key-word for humility, hospitality
and kindness not only in"case of saints, the
virtuous, the learned men, the scholars and the
fellow disciples.
but forall thecreatures of
God
indiscriminately. Pride,
arrogance and
haughtiness
should notbe eventhought ofwhen dealing
vritlt
anyone. Thiswould bein line viith the spirit of this
Quranic injunctionf" ' '

s-"Jtgigas-iiasama

shall
"Iaway
turn
Myfrom
revela
those who magnify themselveswrongfully
in theEarth." (Al-A'raf
(Heights), 7:146)
IChapter-F Flf] |Tazklra-l-Oadlril
I
This sayingis attributedte HazratZun-Nccn
hsri(R.A): "Allah Almighty duesnet even centemplate
the false claimants, the deceitful and liars enriching
themselves uriththe pearlsof theQuranic urisdem.But en
the contrary He incapacitatesthem te accept the"ll-wisdom
elf theQuran, asthe HolyPrephet (SAM?)has madethis
axiomatic statement: i

Iil-iaeileibeéaieiléilsis;
Whescever adapts a pasture ef
humility, submissivenessand self-negation
fer thesake cfAllah, HeThe Almighty
will
elevate hisgrade andstatus; andnrheseever
is arrogant,prcud, haughtyand disdainful
towards Him, He shall degrade and
 ca .- m? Tezklra-l-Oadlrla

humiliate him."
i

He (S.A.W) again
said:
giajfiiiiirelalzraliillaiiizariiisrj -'
"On The Day of Judgement such
people will be hauledaway likethe young
ones of the ants and worms so as to slight
them andmake themlookimore despicable
than the tiniest creature ever born."

Hence thosewhose life-style and \vay of living is

moulded inthe patternof Tawazoin this world, will nd
their worth and-stature highand they will trample under
their foot everyone pumpedwith pride and arrogance.
Hence to remain meek, humble and submissive becomes
the causeof being elevated toheights ofgreatness. The
station of Tawazo entailsremaining engossedxvith Allah
in His remembrance, devotionand obeisance.This place
can onlybe achievedwhen oneis humble,obedient,
observing the divine injunctions with regard to Dds and
Dont'sdo what
to is biddenand torestrain oneselffrom all
forbidden acts. The travellers and Pay-fares on the route
of Saluk become Tawazo incarnate. They immerse
themselves and make themselves" mortal in the love and
pleasure of Allah. This is the middle road for them to
draw nearHim while they satiatethe soul with divine
luminosity somuch sothat thevery existence of theNajis
is obliteratedalong the highway leadingto the ultimate
goal ofTawazo. '
But Tawnzofortifies itselfwhen establishing
xvith
justice in theiinner recesses of human heart and
solidifying the same with the Divine Presence inutter
exaltation and elevation. The acceptance of the eternal
 E
truth warrants
yielding andsurrendering before
the right
and nuthilness when it becomes manifest in the course
of disputationand argumentation
nrith theopponents.
Honouring the rights of others impliesthat one should
deem others
at parurith him,but it is all the morebetter
that hemay forgohis rights,giving preference to others
over himself.Scaling moreheights thanthis meansthat he
should restrain
himself ommentioning the
acts offavour
done byhim beforethe peopleand morethan thathe
should notexpect from
others tributes
and homage
to the
elevated status
he enjoys.
(l5) The last but not the least of the attributes of
Mus-skid isthat Helishouldmake it a perpetual
practice ofremaining kind,
hospitable andalways
amicable, cheerful
to thepeople, high
or low,free
or slave, man or woman indiscriminately.He
should cultivate good habits,disposition and
temperament and
strive to -win and captivate the
hearts ofall persons
with hisexcellent conduct,
character, integrity,radiant personalityand face
benign andsmiling. It is imperative for him to be
soft-spoken, kind-hearted,pious, virtuous and
tender to the utmost digree. If he develops in
himself theseattributes, hisworldly life and the
life Hereafter
will b_erewarded with
"blessings and
bounties of
his Lord,Allah Almighty.
He veillnd
for himself the eternal bliss. "
Endowed with the divine attributes the Murshid
will be perfectly ina positionto imparttrue guidance
and
the teachings,
based ondivine injunctionsand theSunnah,
of holy Prophet(S.A.l/l7) paving
wayfor bettermentin this
world andthe nextworld, thatwill unfold on theDay of
Resurrection. In the absence of these attributes no
Mar-skid canclaim anygood orrighteousness and as such
he will not be able to deliver any good asdesired and
pleased byAllah whohas madethis generalised statement
ivith regardto thosewho deserve His benecence.
Mode of Taking IGiving Bairt (Oath of
allegiance) in Qadiria order:
The Murshia vrill recite thrice the Surah Fatiha and
thereafter make one recitation from verse No: l0 of Surah:

czuidisgatiaihchsj-trrtié

ce-sticsrltrltleeasisa
"Verily thosewho plighttheir fealtyto
Allah. The Hand of Allah is on their hands.
Then anyone whoviolates. Hisoath does
so to the harm of his oven soul or any one
who fullls what he has covenanted with
Allah -Allah well grant him a great
Reward."

[al Fat-h (victory), 48:l0]

1J1 citrate
Ariel-I
I seek forgiveness from
Allah the
Great Exalted one. Iturn to Him in
repentance".
He vrill say thesewords thriceand theMurid will
follow suit. The Murshfd tvill hold the right hand of the
Murid in such a manner that his palm touches upon the
Mar-id'swith
palmboththumbs erect
and intertwined.
The
Murshid thenmaking Allah,His Messenger(SAW), His
angels andthe wholeaudience a"witness tvilltake vow
 Chapters-i 251
Tezltlrl-l-Oldlrll

restrain himself from all forbidden acts and to be ever

ready to worship Allah and render service to Fuqara
(indigent), andother have-netsaccording tothe powerand
Capacity grantedto him by his Lord under the leadership
and guidance of our spiritual master and Chief in the
world and the Hereafter namely Shaikh As-Sayyad
Mohayyud-Din Abdul Qadir Jilani,I-Ie tvill then praythat
Allah may bless him with forbearance, fortitude and
stead-fastness sothat hisheart andtongue adhere to all the
pledges andvows in letter and spirit upto the Day of
Judgement. TheMurshtd will wind up saying that this
hand is on behalfof Shaikh Abdul Qadir Jilani (RA) who
is our Chief andgrand masterin boththe worldsand the
allegiance ison ourpart to the greatestMessenger, thelast
Prophet HazratMuhammad (SAW). All this while the
Mar-skid andMaria will squat faceto face in the sitting
posture adopted
in prayertlvith eyes
shut. Ifthe barber
is
available he may have his head shaved off and the
superfluous hair of mouth and lips removed. It is
incumbent onevery personaccording tothe injunctionsof
Shariah. Thisspiritual sessionwill come to end with three
pronunciations of Lttriaaa Ilfoiloh (Kniima Tawiba)and
offering salutations and greetings,on the Holy Prophet
(SAW). The MajIis-i-Boisrt (the oath-taking session)
will concludewith SureFariho recitedtogether bythe
whole audience.This is the modeof Both! in vogue as
mentioned in all other authentic books.
 cs .a»? E] Tazltlra-I-Qaclla
._

and have
no right
over the
bounty and
blessingAllah.
of
The Mar-skid must differentiate between the two
things. Heshould byhis insightrecognise theworth ofhis
Mar-id andnot hesitatein bestowingupon him what he
deserves onmerit, ascompatible withhis spiritualabilities
and potentialitiesaccording tothe normsand modesof
those havingproximity to the ultimatereality. If the Maria
falls short of the divine measures and standards,he should
be blessedvrith piecesof good advice andrejoinders as
the situationmay warrant.
('12)should
He makeit bindingfor himselfto givegood
exhortation to the creaturesof Allah, the Muslim
brethren for whom he may like those things which
he likesfor himself and abhorthose thingswhich
he dislikes. There is a tradition narrated byHazrat
Abi Raqiya Tameem Ibn Aus Ad-Dan (RA) that
the Holy Prophet(S.A.W) said:

aaiiaisr-aaafsisssiitai-il»J

. :1 drJ
"Deen (Faith)implies well-xvishing."
When askedwell-wishing for whom? the Holy
Prophet(S.A.W) replied:
"Well-wishing Allah,
for forHis Book
(Holy Quran), for His Messenger(S.A.W),
for his family, his relations, his house-hold
people and for the Muslims at large
including allmankind."
Elucidating this
point healluded towhat Allahhas
stated in the following Verse
 a E Tazlilra-l-Oadla
"Is the
reward goodness
of save
aughtI
goodne ss?"-
(Ar-Rehman,S5:60)

(3) Punctual adherence

to time-schedulefor the
observance of religious duties"like offering of
prayer, poor due (Zakat), fasting (Sawm),
pilgrimage (Hajj), ablution (Wade),purication
etc shouldbe madecertain, forthe basisof Islam is
the set of beliefs and convictions building up
standards for meaningful faith (Iman). Unless
those standards are established and the beliefs and
convictions corrected in toto, the fundamentals of
Iman will remain in jeopardy and darkness rather
than light rill prevail. Hence the correctness or
validity ofbasic articles
offman isimperative and
it will cause the life of the believers to be
illuminated tviththe light of faith. It is imperative
for the Marshid to be himself model for the Mar-id
for all matters connected with religious and
worldly affairs. The Murid in the hand of his
Murshid islikened tothe dead
body inthe handof
ghassal (onewhose duty is to wash dead bodies
before burial). It is because theMurid virtually
surrenders himself to theMar-skid absolutely
with
the belief that he will mould his life in the pattern
of divinecommandment and
provide himaccess to
Allah in the manner a blindman lets his stick, in
the hand of his seeing guide. so as to lead him to
the destination
avoiding thepitfalls thatmay cause
him harm by fatal accidents.
(9) The Murshidought tobe, ofnecessity affectionate
and loving
to theMnrideen (disciples)
in particular
and the common folks in general. He should
 Til
over his children.

(10) The Murshid should be a symbol of truth and

righteousness inwords and deeds. Heshould be of
an investigative
mind, arguingeverything with
reasoning togive proof as to right or tvrong with
truth and not with a lie as Allah has aecursed those
persons who lie habitually. And the Holy
Prophet(S.A.W) saidin this behalf:

"He, who intends toaecurse himself,

should make a false statement."

otsstesais
Let onewho lies know thathis habitof telling lies
will bring shame and infamy on him. A. liar has no
memory to relie on. That's why
he is disgraced
everywhere.
Justice andfair-play demand that heshould bejust
and even-handed in his dealings. It is imperative
for him to be on equalfooting with regard tothe
compliance of orders. He should be a minute
observer of the states and conditions of his
Murtdin. Let it be understood clearly that in
matters connectedtvith Sulnk(mode, conductor
behaviour) his station at the beginning is of
importance. And
when he
gets himself
established
on this road, to make headway on that is what
matters the most. The Salik (traveller) must
advance from
one station
to another
so thathe may
traverse the station of Takvin (the process of
eausationfcreation") ninety-nine times and a
hundred timesthe station of Tamkin (majority and
Ninth
Station:

He should keephimself engaged in prayer,

supplication andhymns in praise of Allah scrupulously
avoiding the mention of worldly matters
in the divine
remembrance-except that their
mention may be
for
furthering
the
cause of religionand providing
felicity to
those, afflictedvxith hardships.
Tenth Station:

His looking askance oughtto be for moralizing

and administering some advice or admonition. He should
acquire knowledge
that maybe benecial and useful,as
the
holy prophet (SAW) has said:
i-iiieiiéa-iléiiii-ii
"Knowledge is aworship grounded in
Znhd (Devotion, continence); ForMurid
reverence isall the more befittingas Zuhd
will bring to him in numerable divine
bounties andfavours."

....
 E} Tazklra-I-Qadlrla

parsimony, niggardliness avarice, greediness,ambition,

folly, evil, wickedness, malicerancour, grudge,hatred and
amnosity etc are note worthy. To get rid of all these
characteristics andqualities is only possible by resorting
to Ism-e-Awwal_
which is (La Ilaha flirt-Huh), thexed
number of which is 'i'0,000
thousand).
(seventy Before
getting dontnto wird one shouldperform ablutionafter
necessary purity and cleanliness and offer two Rakah
(units) of supererogatory prayer
with SurahFatiha once
and anyof the Strrahs ofhis choice. After Salem to
terminate theprayer heshould sayby way of supplication.

O Allah! in recompense for 70,000 (Seventy

thousand) timesutterance of your exalted Ism, Ibuy the
Nafs-e-Ammarah from you. After having said this the
daily wird should be begun asper instruction of the
Murshid.

(2) Nafs-e-Lawwamah:
The characteristics of this Nafs are cheating,
cunning, fraud, imposture, pride, self-conceit, vanity
sensual desires fury, indignation and resentment.
Liberation om-its machinations and
contrivances isonly
possible throughIsm-e-Dowwum (Second
Name) which is
the Ism of Allah, the xed number of this wird is 60,000
(Sixty thousand). Before starting with this wird one
should offer the supererogatoryprayer asbefore and after
concluding thathe shouldsay:
in i.- l- Ir .- 1- ..-|.- u,1.-
LanQJhEQUiQIQgeQQJ-atiggrqilt
"O' Allah!
theExalted one! Ibuy from you
Najfs-e-Laucvamah in exchange for sixty thousands time
of the second Ism.Having said this, he should start the
 C]; . er-B [E] Tazklra-l-Oadirla

wird in the usualmethod ornish it xvithin thestipulated

time so as to start the next vrird.'"

(3) Nafs-e-Mulhima:
Its characteristics are contentment, generosity,
knowledge, humilityhospitality, repentance,forbearance,
patience andconstancy. Inorder tomaintain anddevelop
the goodqualities aresort tothe thirdIsm viz. f-Ioo) is
utmost necessarythe xed number forthis wird is 50,000
(Fifty thousand)for which as usualcouple Rat-rah
of
prayer should
be offered
vriththe followingDual
i

"0' Allah! Iam buying from you my

NajIs-e-Mulhima inexchange fortitty thousandtimes of
your exalted Ism. After saying thesewords he should
nish as per abovesaid methodthe wira and then get
down to the next-lam.

(4) Nafs-e-Mrrtmainnah;
The characteristicspeculiar to this Nafs are -
generous donation,grant, reward,
benecence, trustin and
reliance onGod, tolerance,acquisition ofdivine Pleasure,
approval andassent aswell asgratitude andthankrlness.
In order to developand retainthe goodqualies specic
to this Nrrfs one should resort to the 4th Ism of
righteousness incarnate.
The xed number ofthis wir-ciis
forty thousandbefore takingup whichprayer needs
to be
performed asbefore andthese wordsbe uttered.
I

"O God! Ibuy from you my

Nafs-e-Mutmainnah inexchange forforty
thousand time Ismthe exalted name.
 El

(5). Nafs-e-Radia:
Its characteristics are miraculous deeds
Zuhd-o-Rfazat, the devotion, abstinence,continence,
endeavour, remembrance,reection, meditation,love and
ecstacy. Tackling it requires the fth Ism and that is
Uiaygwe) and
the xed number for
this isthirty thousand
times ofthis Ismfor whichone should
enter theprayer as
usual andsay:
l

"0' Allah!
The Exaltedone! I buy from
you my Nafs-e-Radia in exchange forthirty
thousand timesIsm. Then as per usual
method mentioned earlier the wird should
be completed
within thestipulated period
before takingup thenext Ism.

(s). Nafs-e-Mar die:

Its characteristics are Husn-e-Khulq (the par
excellent conduct and-character) softest disposition,
mildness, proximity and neamessto Allah, obedience and
subordination tothe sunnahof HolyProphet (SAW). For
its maintenanceand retentionrecourse shouldbe takento
the sixth
Ism that
is- fgQayyaimun).
The number
xed for
this vtrirdis thirty thousand whichis requiredto be taken
up afterthe usualprayer withthese words:
O'Allahl Ibuy from you my
Nafs-e-Mardia in exchange for thirty
thousand times of Ism. Thenafter
concluding the wird, he should take up the
wird of nextfsm.
 Clmpler-J 314 razors-soaring

(7). Nafs-e-Komilah:
It is also refereed to as Ncrfr-e-Soa and its
characteristics are seclusion, retirement into privacy
dissociation from family (wifeand children) silence,
truthfulness, helpfulnessfulllment of promises, vows
and pledgesand- obedienceto diirine commands etc.He
should conclude "arith the words:

aegis
"0' Allah!Ibuy from you my
Nafs-e-Kamliah in exchange for ten
thousand of this ism".

When you dispense withall these types ofNnfs

you shallbe amongthe VVIPsthe mostprivileged
community of the Knmiloh.
 Chapter-S 310 Tazl-zlra-ladlrla

Statementin regard t0"SevenCategoriesof Nafs

and their characteristics:
In the Name of Allah the most Merciful ever
Benecent.
-

sv-aiaaaisslavéailc

Following
Homd-o-Dorn
(Extoliin
Allah
and
Sendinggreetingsto the ProphetSAW.) oneshould
understand
thatwithinthe humanbodysevencategories
of Nofs have their abode; each one of them has its
distinctivefeaturesand marks of identication. Each has
separate name and is distinguishable as regards its
working.The sole methodto get rid of the trapsand
machinations of eachcategory
ofNcifsis throughKhdhvat
(Privacyor solitude)securedby ChiffonKashi(a sortof
retirement
in a closetforxed number
of days.)
Now some detail about the characteristics of
different
kindsof Nofs
in seriatim
andhowto containand
tackle them.
 sE
this benediction.

si-llj;éieaisiesiiesiaiitw

gjieéiahivwinsnuse
vmlwitsaaartsseggettcsiitsm
.335
enuampgwam-ao-tneeimgeana '

The Quranicverse justmentioned hereabove isfor

the rnenfolk. In case there isa woman amongthe
intending Bailout
seekers. She
vrill read

34-'-a~1'3~;'.5¢i1=; iitci-ffpe
issaéaiasis £5$13i.3l54"i3£;eJ-ii3
'-.*3J-"\Ft'é&#
Hazrat Ayesha (RA) says that the Holy Prophet
(S.A.W) wouldnever touchany womanby his hand but
conne himself to the oral saying. It is reported that
female Bath! seekers woudclip theirhand in the cup of
water and the Holy Prophet (SAW) would do the same.
This was the mode of Bar hi for the womenfolk.

Aer thatthe Murshid will say to the Murid:

"Listen the Kalima Tauheed three timesfrom me and
inscribe in your heart the meaning of the Kalfma." The
Maa will also followsuit, repeating
the Kalimathrice
and re-amrmingthe truth of its meaning, inhis heart.The
Murshid will advise himto persistin its remembrance
without fail, day in and "day out standing, sitting, lying
down in every postureand condition. Furthermore hetvill
unrewarding act. Seeing a latrine or toilet is being over
absorbed inthe worldlylove. Tastingof twineor liquor is
symbol o adultery andfornication while simply seeingand
not tasting is indicative of his inclination toward, Hamm
(unlawful things); simply seeing a tavern or distillery
reects meanestperverted thoughts
and ideas.Seeing all
such things in dream means that he has entered the sphere
of Nafs-e-Ammarah. For fear of -length of discourse we
have omittedmany detailsand usedmeaningful words
sparingly. i

Second SphereNafs-e-Lmvwamah:
Its gurative shapes andimages are sheep, goat,
cow camel, sh, pigeon, duck hen, tree, date, cooked
foods, fruits,seam clothes,_unsaddled
horse, extinguished
lamp orlantrine, bakedbread, houses,
buildings, palace
or
cottage orbuildings constructedalike, honey, cane-sugar,
syrup-all such things are indicative of the signs and
symptoms of NajIs-e-Lannva-mah. oneIf seesthem in the
sphere ofthis Nafs he should consider theirattributes and
qualities symptomaticof Najfs-e-Lmvwamahwith trend to
move into the third sphere on the basis of three-fold
principles. He shouldengage himselfin Zikr of Ism
iKAllah) inthe manner
described earlier.
The details with regard to the sphere of
Nafs-e-Lawwamah are exemplied like this: sheep
symbolises Halal cow means acts which are benecial
and useful to man, camel hasattribute of bearing burden
and experiencingpains, asthe Holy Prophet (S.A.W) has
spoken ofthe attributesof Momin (Believer) that he bears
pains and hardship for others; the sh symbolises eating
Halal sustenance.Similarly duck,hen, pigeonetc. imply
such creatures as are Halal, dates and honey show such
 Chapter-B 320 TazkEra-I-Dadlrla

attributes as are widely praised and approved, cooked

foods indicate desires and cravings ofNilfs; all fruits
reflect desires and aspirations for avoidance of
meaningless speech; houses andshops areindicative of
luxurious life
ofplenty and
abundance.
 Chapter-B 320 Tazltlra-l-Dadirla

Third
Sphere Nafs-e-Mulltima:
Seeing in dreams suchworthless humans,as call
girls, Knr (unbelievers), Mttlhfd(heretic, free thinker),
aposrare, irreligious
persons withwavering andagging
beliefs and convictions, soldiers, unbearded fellows,
crippled man, dumb, deaf, spy, detective,idiot, eunuch
free slave, laughing stock i.e.,' such
things as cause
laughter, wrestler,watch man, door-keeper, story-teller,
middleman, butcher, blind or one-eyed man,patient of
tuberculosis or monkey. All such things or objects imply
the sphereof Nafr-e-Mtrlhimo. In order to get riddance
from them ism :*(Hoo) is taken recourse to and its
derivatives are as under:
Illlr
err-lei?Jeljiqli-llffliiiliiiliiiislllili
The xed number for these two tvfrds is 500,000
(ve lakh) each. Anyoneseeing womenin dream suffers
from deciency of wisdom,whereas seeing
unbelievers in
dream reects deciency or loss of Dean or Imon (faith).
The sightof Radi or irreligioussoldier is indicative of
loss or deciency in religion. The sight of unbearded or
one with shaved beardis reective of loss or deciency in
Shorter. Seeing a crippledman indream indicatesthat one
calls people to the Path of Allah but he himself fails to
carry out the Divine commands. Seeing the blind is
concealing thetrue evidenceand seeingofthe deafis not
lending ear to the vvords of the Sharfar and the sermon
 E5]
delivered about
Shariat laxvs.
Seeing thedumb isfailing to
utter or speak outthe truth. Seeing theslave ispicking up
faults always while; seeing the spy or detective is
abandoning the Sunnah; seeing the dead drunk is
indulging in lustful love. Seeing thegambler, wrestler,
jester or story-teller ishaving free-sexvirithout wedlock.
Seeing a thief is worshipping for riya (Deceit and
pretence). Seeingthe middlemanis evadingthe eyesfrom
the sight of culprits and telling lies; seeingthe butcher
represents blacknessof heart; seeing the squint-eyed the
xvay wardness
of the beholder. Forgettingrid of all the
above mentionedevils the Zikr of Ism :'(Hoo)
is utmost
necessary. This
Ism is of the nine fold Asma prescribed
for the wire.

Fourth Sphere-NajTs-e-Mutmainnah:
The symptoms of this Nafs-e-Mutmainnah that's
the satised soul are seeing in dream therecitation om
the HolyQuran, seeingthe prophets
or Messengers,
kings,
scholars, Firs,
Qadis, Kahlua,MadinaMuna-arwara,
Baft-ul-Muqaddas, Jamia
Masjid, Madrassa,
houses and
residencesthe
of pious,
the images
or such
things as
arrow, bow, sword, daggers,guns, ries and booksall
these things
imply the
presence Nar-e-Mumtainnah
of
For the maintenance of this Ism-e-Httqq needs to be
carried on all the time when remaining engaged in
Darud-o-Wazazff Fourthdivine nameof nine Asma andits
derivatives are:

541Wfiaéliéiws-isstssli-ii

xed
The number
for wird
each
500,000
is (v
 IE] Tazkira-l-Qadtria

Ntrfs. Seeingthe Holy Quran in dream implies the purity

of heart.It is just possible that
whatever he seesor recites
from the Holy Quran may be consistent withthe actual
condition or states of the present or happening of some
future gladtidings. The seeing ofthe Messengersof Allah
stands for the lofty banner of Islam and Iman (faith),
whereas thesighting of kings is symptom of worshipping
Allah and meditation. If he sees lover of truth with
certainty or someone enamouredwith ecstatic infatuation
and devotion of Allah, it is reective of perseverance in
worship and concentrated inwardattention. Giving away
something incharity andhaving sightof Pirs and Murshid
are signsof guidanceof Na; seeing Qadt(iudge)
reflects obedience to the Divine commandment; seeing
house of God (Bait-ullah) Madina Munawwarah, and
Shrine of Bait-ul-Muqaddas issign of dispelling of whims
and doubts harbcured in the heart. Dreaming of Jamfa
Masjid mosque, banner, bowsand arrows". is undicative of
satanic ideas and thoughts, to get rid of which is possible
with Zikr of (Ism-e-Haqq)as mentionedearlier.

Fifth Sphere Nafne-Razia:

If a person sights angels, ghiimon (handsome
young attendantsof paradise), hur (virigin of Paradise),
buraq paradiseand ornamentsin his dreams, itis signal
for himto start
the wtrd
of 6'
('1 (Ysm-e-Hayjrz)
which is
the
fth Ism of the nine Asma(names) andderivatives of this
Ism are:

ejgii gas gates,,;t;:;j.E-;,_,;-q

QQlijtiicggtiiééat§gégith

iiglziigilid1jjyd
 El

and angels, implies being all wise and besides whole

wisdom gaining access tothe proximity of Allah sight of
sun andthe moon in dream indicates thepossibility of the
neamess andcognizance of Allah and to have the attention
of the grand Murshid. This calls for the wird of
Ism-e-Hajgwaorder
in toachieve the
goal.
Sixth Sphere NajIse-e-Marzia:
Among the symbolic qualities of this Nafs are
seven heavens,the sun, the moon, stars, thunder,lighted
candle, torchor lamp set light. On seeingthese things,in
dream one
should commence
the wird
of f fI
(Ism-e-Qapaim) which is sixth Ism of the nine Asma, the
Names and their derivatives are: "t

Esizastasilwiéstsaiiiiétis

- at; Q1391
The peculiarity or hall-mark ofNafs-e-Marzia is
that on the sight of seven heaves, thegaze of the viewer
remains focussed on Allah Almighty. He becomes
habitual to watch stars and it is the light of his Najs;
watching other creatures isthe symbol of the mortality of
his Najirwhereas hearing
of thunder-stormand getting
awareness ofsomething byway of truth is the conciseness
of rectitute and right. A sight of the sun, the light of lamp
or moon is indicative of the luminosity of heart. This is
the time for him to turn to his Murshid the guide so that
he may lift him up to the seventh sphere. For that he
should be advised the wird of Ism-e-Qawum.

Seventh SphereNa-ena a Nirfs-e-Kamilalt:

 Chfgr-R 324 Tazkira-l-adiria

things denete that the paths ef reetitiude have been

epened up fer the viewer. This is the time fer Murid te
turn te his Sheikh-i-Kemil and he sheuld advise him te
undertake thewird efIsme-Qehher which is the Seventh
15m ef nine Asme and the derivatives thereef are:

a5 its
4:135 is 3-215
peas 3L2;

Eiiiiliwgtietiéi
The hall-marksef this sphere aresight in dream ef
rainfall which implies the Divine Mercy; Snew is
svmptematie ef Mercy mere than rain. Sight ef rivers,
stream andsprings peintste emancipatienthreugh Divine
Cegnizance. Itis imperative fer the Muriel te get dewn te
the reading ef Ism-e-Qehher.He sheuld cement himself
with this. All these seven Sphereare anuphill task.
 Chapter-ll 317 |Tazklra-l-Qadlria ]
First Sphere-Nae Ammarah: _
As already stated Nafs-e-Ammoroh instigates a
man towards evils and it is characterized by Kufr
(Disbelief) and animosity, In this state things seen in
dreams areswine, dogs, elephants, scorpion,snake, rats,
eas, lice. Vultures, latrine, stable, wine, Hoshish, opium
or some other intoxicants. Apart from them polluted
water, mudor stagnantwater of pool or moving vraterof
black colour, all these are symbolic forms of
Nofr-e-Ammnrah shownin dream,Everyone whoreceives
these signals
should beware of thedangers posed by these
signals and try his utmost to subdue the desires and
temptations ofhis Nofs.He should exert ebrts to purify
himself of the filthy matter heaped on him by
Na-e-Ammarah. The effective wayto get rid of that is
intense remembranceof Allah worshipping, and reciting
KaZimah-n-Tayynbnh withdeep meditation.The sphereof
Nn-e-Ammnroh has three underlying principles of
remembrance which need beadhered to: these are as
under:

First Principle:
 Tazklra-l-Qadlrla

are:

{pap-irti;a_;.si;s

'
sijbfiillig
ibv 11
The xed number for their xvird is $00,000(ve
lakh) each.It is nine-fold formof Ism-e-Awwal.
Second Principle:

It isiKAllah) and
its derivatives
(branches) are:

hreemz-ilil-ziuiraaiizjjiqi

each
of ofone
them
the number
of
wird is 500,000 (ve lakh).

Third Principle:
It is i (Hoe) and itsderivatives (branches)
are:
an; W501i;aid-dish; sets»;
For each on of them the xed number for vaird is
Ninth
Station:

He should keephimself engaged in prayer,

supplication andhymns in praise of Allah scrupulously
avoiding the mention of worldly matters
in the divine
remembrance-except that their
mention may be
for
furthering
the
cause of religionand providing
felicity to
those, afflictedvxith hardships.
Tenth Station:

His looking askance oughtto be for moralizing

and administering some advice or admonition. He should
acquire knowledge
that maybe benecial and useful,as
the
holy prophet (SAW) has said:
i-iiieiiéa-iléiiii-ii
"Knowledge is aworship grounded in
Znhd (Devotion, continence); ForMurid
reverence isall the more befittingas Zuhd
will bring to him in numerable divine
bounties andfavours."

....
 Tazklra-I-Qadlrla

SECTION-Ii

Mifeejrw)
Haqfqar is the journey in searchof ultimate reality
which comprises the following ten stations:-

First Station:

Humility, humbleness, modesty, meekness,

self-effacement andself-negation-are theattributes of the
salik who is accustomedto concealingnot displaying his
physical and spiritual strength. He prefers to keep it
hidden from the public eyes.

Second Station:
He should not belittle or underestimateany of 72
sects or the individuals belonging to these sects except
that only one of them i.e. AhZ-i-Summr waI-Jama is on
the unerring path of righteousness. Onlythe one having
this belief and conviction will succeed in getting near
almighty Allah.
Third Station:

He should eat and drink of whatever is offered to

him and not hanker after delicious, palatable and spicy
dishes. He had better content himself with the rst served
food.

Fourth Station:

He should exert and strive along the right path

without ever deviating from that under any circumstance.
 Tazltlra-l-Oadlrla

He should extend help, succour and assistance toevery

one amongthe creaturesof Allah utithout trying to harm
any body.
Fifth Station:

His heart should harbour-malice,grudge enmity

and animosityagainst
none, but ratherhe should return
good forevil andtry his utmost torestore termsand links
xvith whom his relations have been severed or broken o
in thepast. Itis all"the moreadvisable that
he shouldforgo
claim of any compensation from theperson tyhohas done
him tvrongand damaged him nancially or otherwise.
Sixth Station:

He shall not deal harshly or inhumanely with

Dervish viz indigent and poor people but on the contrary
his attitude toward them should be characterized Pith love
affection, kindness
and sympathy.'
Seventh Station:

His everystep alongthe pathof righteousness and

truth must be takento win divine pleasurerather than
trying to win the good will of a11_
and sundry.He should
eschew the evils ofhyporicy,pretence anddissimulation.
Eighth Station:
He should conceal the secrets of his heart from the
the peopleby andlarge. If some condential information
about others
is passed
onto
him, he should
not divulge
it
to
anyone. More thanthat if he is witness tosome body's
sinful acts,he shouldtake carethat theyarenot
disclosed.
 Tazklra-l-Qadlrla

their interests in external and internal matters. He should

invoke divineblessing forthem in his prayerwhen they
come to meet him.

He should not lend ear to the deceitful liar, who is

burning in the re of hatred and jealousy but shun his
company andavoid sitting Willl those who do ivrong and
cause harmto the people. He should instruct them not to
be vengeful in spite of having right or power to take
revenge.

He should consider othersproperty in his custody

as atrust which needs tobe safeguardedand protected.
He should
not only
not abuse,
reprimand and
curse
anyone butstop anyonefrom doingsiEiTI-Ie should care for
his fellow disciples juniorand seniorin age. In case of
their absence, he should nd out about their need, and
help them as much as he can. If someone is under arrest
because of non-payment of debt, he should get him
released byclearing his debt accounts.
He should obey the one, appointed by the Murshid
as his deputy, thoughhe maybe junior to him in age. It is
incumbent onall Muridin (disciples) torender all possible
help to the deputyappointed byMurshid over them. They
should exercisecare with regard tohim and not point out
to him his pastsins, faultsor misdeeds.
The Murfd should subscribe to this belief that his
Nojfr (self) is the meanest of all. He should not arrogate to
himselfa better or superior position as compared with
others.
 cs v er-B i TazkIra-l-Oadlrla

Manners due on Murid in state

of his
engagement in Divine remembrance and daily
Aurad-o- Wazcif:
The mannersrequired tobe
observed xvith regard
to Zikr (Divine remembrance)
are twentyin number;ve
are due before
the commencement
of Ziki; Twelve are due
during thestate ofiZikrand theremainingthree
need to be
observed after the Zikr is over.

The preliminaryve mannersare respectively:

To performbath andablation.
2. Taab wa-Isrighr (BeseachingAllah Almightyfor
repentance andforgiveness).
3. Observing Silence
Maintaining atmosphere of tranquillity and
composure. . i
5. Reposing complete condence in Marshfd that
help nrillreach himthrough hisintermediation and
at the same time holding this rm belief that real
intermediary in this behalf is the Holy Prophet
(S.A.VV).__ _
The twelvemanners required
to be observed
during Zikr are:
1. Facing the direction of Qiblah and sitting in the
posture ofQada asin prayer.
Placing both
the hands
on thighs.

W???
Keeping theeyes shut.
Keeping body
clean and
tidy.
Sitting in dark room.
6. Holding rm beliefthat the objective for which
Zikr is undertaken shall be realized.

i. Asserting sincerity ofintention andpurpose.

Applying perfumeto body ad clothes.
Burning Scentedwooden sticksin the house (place
of worship).
10. Making the heart rid of all apprehensions and
perilous thoughts.
ll. Khafy-i- Ishaa? i.e., confidentiality of the
meanings of
La-Iiaha Iiialiah (Kaiimah Tawaba).
12. Embodying the conceptof-Miirshid in the heart so
formly that not a single moment is spent tivithout
thought of him.
Let this be understood that the heart is the
repository of the conceptual idea of Shaikh and
particularly whenone is travelling alongthe pathwayof
Saliik thethoughtof Shaikh
should reign
supreme in
the
heart. Itrequires sincerityvrith loyalty.
Three mannersto be observed subsequentto Zikr
BIEI

Keeping Calmand silentin comfort and ease.

Tasatvwar-i-Shaikh i.e., every breath be saturated
xvith the thought of Shaikh which entails casting
asperrions onNafs (seit), cursing it all the time as
a eontemptiblething to be despised.
Not drinking water aer Zikr as intake of water in
this condition dampens the spirit and makes the
wajad (state of love) dead. This state of ecstasy is
very much to the liking ofSua
 Chapter-J Tazlttra-i-Qarlirla |
As such at least for half an hour he should abstain
om drinking rater following the terminationof Zfkr
especially when it is undertaken in the company of
laikh-i-Kamil. The hurried intake of xvater in this state
obstructs the
spontaneous comingof thehidden helpand
blocks divineblessing causing
hindrance inattaining the
goal namely
the ultimate
objective behind
this spiritual
exercise. Ifthe heightened
state ofexcitement and state of
love makethe thirstuncontrollable, itshould bequenched
with water in the manner prescribedby the Shayukh
(spiritual guides).
Care should
be takenthat evenin state
of acute thirsfwater should be taken in reasonable
quantity asone ishabitual totake innormal thirst
 Tazklra-l-Qadlrla

SECTION-4

MW??? 2
Marirr entails recognition of the being and
attributes of Allah. It also consists often stations:-

First Station:

First and fore most thing is the highest respect

rather reverence to be maintained for the wise and
sagaeious men.Showing reverence
ivill fully make him
well-versed in the mode of shariah and he ivill be strictly
observing and safeguarding the norms thereof

Second Station:

The Salik should bearall hardshipsand rigours

with patience and constancy and have no grudge
against his prosecutors. Heshould try to alleviate others
sufferings onthe otherhand. Heshould forgetand forgive
the urrongsdone to him by them and be not revengeil in
the least.

Third Station:

He should try to extinguish theflames of iniquities

and injustice,keeping distancefrom feudsand riots.He
should behappy adoptingthe companyof the virtuous.
Fourth Station:

He should render service to the Murshid sincerely

and selessly. He should befriend those who are at his
beck and cal], always giving them good piece of advice
and developtrue friendshipwith them.
 28?

Fifth Station:

He should not waste even a single moment in

negligence but remain engaged in worship and
remembrance of Allah. He should be on the look out for
His effulgence and splendour in everything of the
universe. Itbehoves the
worshipper torealize thathe is
seeing hisLord-Allah, andif he is not capable ofthat,
Allah isseeing himdenitely.
Sixth Station:

He should
be generous
and liberal
accordinghis
to
means and
urithout givinghimself preference
over others.
Seventh Station:

He should be possessedof qualities of fortitude

and forbearance;not be impatient whencononted with
coercive andoppressive people. He Shouldbe tolerant,
forbearing, rm and steadfast inhis dealings.
Eight Station:
He shouldswipe outthe rust and blackspots that
collect in his heartby theluminosity ofthe remembrance
of Allah.To thiseffect theHoly Prophethas stated:
gilt ujJi-ii ilaitzftisaitpjiluggs 5;
"The people's
hearts get rusty and blackened like
the iron.So theyshould remove
this rustthrough repeated
divine remembrance.
"
Ninth Station:

He should
constantly strive
to getnearer
and closer
to God almighty byall kinds and modesof worship and
meditation.
| 288 ITazltlra-l-Gadlrla
Tenth
Station:

You should look down upon yourselvesas the

worst andmeanest ofthe creatures
and thinkothersto be
your superiors.You should be mindful of what Allah has
stated.

gsillaiihsiilssrriisie
is"That
grace
theGodofHe
whic
bestows onwhom He pleases andGod is
the Lord of graceabounding." (al-Hadid,
57: 21) "
| ca; i 28B ITazIara-lganrn

Preliminary Manners and Etiquette, the

observanceof which,is bindingon Murid with
respect to Marsh-id: a
It isimperative
forMud to carryonhisworkwith
perfectconviction,sincerity,love and fraternityin
company of theMao-shirt
andbealways underhisloving
care.He shouldseethatnothinggood,or bad,sentiments
of respect or abhorrence_
in hisheartareconcealed
from
theMar-skid.He shouldentrusthis work and even his life
andsoulto him"without takingexception to anyof his
doings.
In otherwordshe shouldobeyhisMar-skid in all
matters
andbe alwaysat hisbeckandcallgivinghimself
completelyat his"disposalneverobjectingto theray he
disposes,
of histhingsinwardly or outwardly.Thatmeans
heshouldquitetvillinglyandreadily heprepared to carry
out his every command with body and soul,
notwithstanding his circumstances of dire poverty,
indigenceor resouroelessness.
He shouldnot svaverin his
devotionto servethe Murshidwith all his possessions,
materialor otherwise
andnotgrudgeevento sacrice his
 Tazklra-l-Qadlrla

life, if any occasionarises forthat. Heshould beprepared

and ready
to dowhatever he
likes fromhimand carry
out
his will in whatever manner he is pleased, without
refusing toobey anyof hiscommand ororders.
The Maria in the hand of the Murshid is like the
dead bodyin the hand ofGhassa! --misting andturning
him in whatever wayhe likes.
The Mutedshould beembodiment ofrespect for
the Murshid and not walk ahead of him, but follow him
with fear lest anything should make him annoyed or
displeased. He
should notbe angryPith whateverhe says
and never dare to defy his order, but see that every
command ofhis isstrictly compliedivith. Heshould beso
condent thatin thepresence of
Murshid beable togive
others words of advice, so should be the state or extent of
his obedience and submissiveness. He should leave all his
affairs. athis disposaland beever readyto carry out his
every will and wish.
The Maria.should bethe repository.
of Murshidis
secrets, whichshould not be disclosedto anyone without
his permission.
He shouldbe onthe look-out
for whatever
Murshid instructs him, never leaving aside anything as
useless or
purposeless. He
should observe
full ettiquets
and manners reverentially and copy or emulate his
attributes inword, deed,form andgesture soas towin his
pleasure. Heshould not,of his own accord,start or imitate
him in anything withoutthe consentofMtrrshid or do
anything without his prior sanction. He should have his
eatings, drinkings,clothings andother odd chores subject
to the Marshid's andvrill whatever he does-religious or
othenvise, hispermission shouldbe obtainedbefore hand.
His schedule of worship like fasting and offering,
|Gigi Tazlclra-l-Qadlrte
|
supererogatory prayers,
recitation fromthe Holy Quran,
divine remembrance,meditation and all other rituals
should beginas per approval obtainedfrom the Mar-skid.
He should take care of his likes and dislikes, to the
exclusion of his own desires and wishes. He should
observe Amr-o-Nawohf. (The Do's
and Donts)prescribed
by Saar-tar
readily atthe commandof Murshid.He should
not becurious toprobe intotheir Philosophybut accept
everything withoutany reasoningand knowingthe pros
and cons of the injunctions behind the divine
commandment. '

The Mariashould beGfBflJl notto sit or stepon to

the Murshidr Mashed mayit be cushion, chair,etc. I-Ie
should notdare sleepbehind hispillow, nor eat ofhis
food, wearof his clothing withouthis priorapproval and
his doingso "willdeprive himof thespiritual bless.
The Muridshould outof reverence,
not marrythe
Murshid's wridow
after hisdeath. Incase hedocs so,this
misdemeanour wiillcost him dearly in deprivation ofthe
blessing of
which hehas been recipient inthe past.
|Gigi Tlllilfl-l-QIIIIIHIJ
The Mar-skid
should notfeel ill or grumbleat the
tnrarning and
reprimand ofMurshid, he should notharbour
any grudgeor resentmentin his heart but if there be any,
remove that and develop his relations vvith him on the
basis of
complete love,
affection, respect
and reverence.
The Maa should avoidtalking unnecessarilyin
session vaith
the Mar-skid,and nottake advantageof his
being excessivelykind and considerable. Heshould not
indulge inorgument nrithhim norutter superuouswords
when insession vviththe Mar-skid.
The Murshfdls
statushis
in estimation
should be
more thanall contemporaryshoyukh (thesaints) of his
 291 Tazkira-I-Qadlrla

time-however perfect
and accomplished
they maybe. The
Maria should not lend ear toithe chatterings and
mutterings of those who haveenmity or feelings of
jealousy against him. He should believe in his innocence
and notlook out for any sin.
The Mariashould neversay anythingimmodest or
unchaste, nor utter in the presence of the Murshid
undesirable superuitiesor outrageous
things. Heshould
not divulge to the Murshid his imagined fears,
apprehensions andmatters ofecstasy, rapture,
frenzy or
excessive love.
He shouldnot pickup quarrel
with anyone
in theMurshidh" session
but givehim patienthearing in
complete silence,keeping his gaze all the time fixed on
Murshidis" face.
He shouldsit in the postureof Qcfda
when in session withthe Murshiagiving him respectll
and dueattention similarto what is shovmto parentsby
their offspring.
Let this be understoodthat respectand reverence
call foravoidance of
the undesirable
consideration, taking
care ofgrade orstatus ofacquaintances and
strangers;
never letting
down himself
and others.
Only theperson
possessed with these attributes can claim himselfto be
respectful, regardful of the commonand theprivileged.
This will make him successful andbeneciary of all
blessings, religiousas well as temporal.
lt is said thatHazrat Ali Kuramullah Wajhowas
once on his way to the mosque for offering obligatory
prayer andan agedfire-worshipper was walking aheadof
him slowly and haltingly. As he was paragon and
embodiment of lVifayar, he showed exemplarypatience
and forbearance and followed him with slow measured
steps untilhe crossedthe limits of the mosque inspite of
 Tazklra-l-Qadlrla

the factthat theprayer congregationwas underway.

It is also saidthat somepeople inquiredof sultan
Mahmoud Ghaanwiabout the reason of his excessive
attachment withAyaz in the presence" of host of other
loyal handsome slaves. Sultan
Mahrnoods reply was: "The
reason formy intenseinfatuated loveivith Ayaz is because
of his seless devotion to me which is lacking in others.
One example of this came to my notice in the hunting
ground, whenall of sudden thefabulous birdhuma
(Phoenix) came
down ying.All theslaves ran
antically
to catchthe bird leaving mealone butAyaz stoodby me
holding rm the stirrupsof my horse Iasked himwhy he
had notrushed alongwith others tocatch huma.
He saidin
reply. All of my friends hankeraer the shadow ofhuma
but I want only want yourshadow, YourMajesty.
"Ayafs extra ordinary devotion has
heightened his respect in my eyes and as a
matter of fact Allah also loves his devotees,
who serve and adore Him from the core of
their heart. added Sultan Mahmud

There is another incident about a man who had

spent thelivelong periodof his life in sins andthere nrere
no good deeds tohis credit. Once hewas going some
where when on the way he found a piece of paper on
which the word, _"Allah the Most exalted one" were
written. He picked up the paper, reverentially kissed and
kept thaton hisbody likean amulet.After sometime he
died andsome onesaw him in dream in paradiserewarded
with untold blessings andbcunties. Heasked theman the
reason how he got this elevated status, to which he
replied. "Allah forgave mysins andbestowed onme these
blessings simply because of my honouring His name only
 Ch apIer-S 293 Tazkira-l-Qadiria

once in my
life time.
One should know that respect is pro-requisite to
the acquisition of knowledge and not vice versa,
notwithstanding the superiority of knowledge over
everything else. So ifthe man of knowledge is wanting in
respect, it will be of no avail to him. He will rather lose
his worth in the eyes of the revered person. On the other
hand if the man lacking in knowledge is respectful he will
he treatedwith dignity and honour everywhere.
 Chapter-S Tazltira-i-Oadirll |
Asma-i-Asul-wa-Fara (Original Name, And
Branches thereof) For gaining access to
Almighty Allah:
Asma-i-Asul-wo-Faru which are instrumental to
forge close
links withAllah arethirteen (13)
in number,
of
them AsmaJ-Asul(Original names)are seven(7) andtheir
Fan: (the Branches or derivative) which shoot off om
them aresix (6). The sevennames pertain to seventypes
of Nat already nameddistinctly, eachhaving unique
peculiarity. Every Ism (name) has its xed number and is
required be
to pronounced
with focussed
attention order
in
to tackle the problems of each Nofs Accordingly every
Nafs hasits relevantstation, realms,
wird (Fixedportion
of reading of Holy. Quran or other sacredwords at certain
times) svithluminosity ofdivine remembrance.
Ism-e-Awwal (First Name):
It is for Nofr-r-Ammaroh. The rst Nofs which
 Tazkira-l-Qadirla

excites inordinate
desires, and
causes one
to indulge
in
sins, evils and abominable acts of lewdness and sensual
desires vzith
regard tothis Allahhas stated.
ssvias-ilx- a
"The (human)soul iscertainly prone
to evil.
(Yusuf l 2: 53)

Ism-e-Dowwuni Name):
(Second
This isfor Naiwi-Lciwwamah
the accusing
soul,
that is commonly referredto as conscience. Itcontinues to
prick the heart whensome vice or evil act of lewdness is
practised. The self-reproach andself-rebuke on some
wrong doingis thereaction whichis occasionedas sharp
and severe
reproof tothe soulof the pious, thevirtuous
and the iends of God which accounts for the statement
of Allah almighty givenunder oathas follow:
5313111 c...ii'i'
_
"And I do call to "witness. The

self-reproaching spiri

(al-qiyarnah,
75
:2)
Ism-eeuwwom (Third Name):
This concernsNafs-e-Mufhima whichis inspiring
soul thatinstills andinculcates theideas andthoughts of
goodness piety,
virtues andnoble. deeds,
making them
appear ina dream.

Ism-e-Chaharum (Fourth name):

It pertains to Na-H-e-Mutmainnah. The satised
 Tazltlra-l-Oadia

vicious thoughts,and evil deeds. Withperfect satisfaction

it seeksrest withinthe foldsof themost benign
Divine
Presence. That's why it has been named.
Na-e-Mutminnah ofwhich mention
has been
made in
this Quranic verse; the soul of the righteous has been
addressed so: i

t-i-at-i-icgsaseswissisiilitaau
"O (thou) soul in (complete) rest and
satisfaction C.ome back thou to thy
Lord-well pleased (thyself) and
well-pleasing unto him.

(al-fajr, 89 :27 - 28)

The fifth and sixthnames ofthe Nafsare
respectively Na-e-Razia and Ne-e-Marzia while the
seventh Nufsis termed Nafs-e-Kamilah
These are the states which show the progressive
elevation ofNas in degree, ultimatelyreaching theclimax
state inwhich absoluteperfection isattained, leavingno
deficiency orshort comingwhatsoever.
It is incumbent on Murid to fix the number
according toAsrrta-e-Asui (Basicoriginal names)and then
get down to the recitation or reading of each asper wtrd
he has selected for himself. He should take care that when
engaged inwird he should not interchange orintenningle
diiferent Asma (names) unless and until their turn comes
or Murshid advises theMaria for replacing oneIsm with
others asthe needmay beor the Blessing or Benevolence
of Allah beckon to him in different signs and symbols,
manifested to him in different ways conspicuous enough
to make him draw a line of distinction betvireen them as
per instructionsimparted byMurshfd for incorporating
 CI: em? I303 _Tazltlra-I-Qadlrla
I
any ofthe specic Asmcr inhis dailyschedule ofwild. The
practice of reading of all these sacred Asmain varied
methods, modes and manners would beilluminating tothe
person who engages. himself in this Zikr (divine
remembrance) asper requirementof eachNafs vcitil clear
signs symbols and colours made inwardly visible. The
Murid should have them at his ngers tip without
disclosing toany oneexcept thosewho areauthorized and
entitled asa matterof right.
When theMaria nishes all the seven original
Asmo oneby one, he should undertake readingof each
Ism-e-Fm as part of his daily schedule ofwird. When he
goes throughthis processfrom startto nish he should
again takeup .the.reading -ofAsma-e-Asu! as
before. He
should continuethis processrepetitivelyunless thedivrine
secrets areunfolded tohim bythe Graceand Benevolence
of Allah Almighty. Inorder toproduce thedesired results,
utmost humility, humbleness, beseeching and imploring
are necessary.The beseechershould inculcatein himself
these qualities
and attributes.
Now thedetailed description
of thereading ofeach
Ism is given below.
 Chapter-J
I 303 I Tazklra-I-Qadlrla
I

(1) Isme-e-Awwal (FirstoriginalDivineName):

Thebasic
principle
isthatithc
reader
should
begin
with the numberwhich is xed for thiswird
as 100,000....
Tc focus attention hc should cncl nrith the rcain.

Méi»;

fi
gihigg-cjs-jih:figga

¥I11i'£h|~f1il1
i10
 ii! i111!
fills i1
g Iliai1 it;
1'3;Ji
jQQii-ii
.345},
This Ism_is inparticular forNa-e-Ammnroh and
its directionis LU! g-"(Towards Allah),to bedravim xvith
the inhalingbreath in the directionof breast,the seatof
heart with fullest attentiontoward, the divinity of Allah
and the observance ofShariah in letter and spirit. Its
colour is Kabud (bluishblack).

(2) Ism-e-Dowwttm (Second originalName):

Its originis theword iKAllah)with number
78034
(seventy eight
thousand and
eighty four)and itsfocussing
attention as refrain is :-

o3?1.¢§e3$il3.=¢*'¬3u'éi313-§=1*&#3
lgéoijliiiiiiztliiiiil-iio
J1.Jx.-: s: ".- " ca-n " H.
" .-'. ai1.1 '1was»
"'
minus lliidllglriiilgé-gdljjhjntj%wgdiiijllgtijiQuail-ga
.ihititrrihitsiizwitta-nesasizta-aisewanna
The above mentioned ism is meant for
Nafs-e-Lawwamah. It is directed toward Allah and its
realm is AaTamaie-Barzakh (Internal state betweendeath
and Resurrection).Its locationis twoor four ngers to the
left of the breast. Its state is conditioned by love, its
comings andgoings alongthe path are regulatedby
Tariqat, colour of its light is yellow.

(3) Ism-e-Sowwnm (Third original Name):

The origin ofthis Ism is f-Ioo) and the xed
number ofwird is 44636 (Fortyfour thousandsix hundred
thirty six). It requires focussing of attention with the
words of refrain. i

.5=.~E;*;-=-+_J=;-bi1si¥3iizjiiajiéiiiiifiiiijéiijét

QJQQJvIjJlgLBiJjQéZhiLii-iéééii3on5)?"
 Tazkira-l-Qadlrln

an!
Fliiliittefii-iitigiiiv-ii suit-sits»
ins-fifties J-a-t-i;
u.»

The above mentioned ism f(Hoo) is for

Nafs-e-Mulhima and the direction of its speed is
sill d(upon Allah).
It isthe Aalam-e-Anrah
(Kingdom of
souls). According to terminology used bySua it implies
the worldof reality,the worldof angels,and theworld of
souls predominantly.The placeof soul is centralto it,
which lies to right of the breast exactly in front of
Lateeftt-i-Qalbi (delicate points of heart). Its state is
conditioned by Ishq, its comings and goings along the
pathway is regulated by Maifai which is the knowledge
and cognizanceof the divinity of God, Itscolour is red.

(4) Ism-e-Chaharum (Fourth original name):

Its originis C; l-i (YaHowe). Thexed number is
20092 (Twenty thousand and ninety two) and to focus
attention. The refrain is :-

s»; iz-iisiiisi-sw
5'
'
on: is; 541i 3s»; sir-z 3m
itéhtleiitélt}?! in; tea Lea ire-z
giiillgilél-i-létiiifiiéti-iilebtil-ltgjsr-t-iitji-ieii-i-ltii
'
$35-$33
- st Qi-i-i
The ism is peculiarly for Nafs-e-Mnrmafnnah. It is
directed From Allah. Its A'alan1
Haqiqai-e-Muhammadi
is
with head as central place which covers the area in
between rightand leftside whereinlies Kizam-e-Mcfida
(The coilencircling the
stomach) Its
state is
Llwasl)
which is characterized by meeting and union. Its comings
and goings are along the pathway of Haqiqat (ultimate
Realty). The colour of its light white.
 ca -er~8 - |Tazltlra-l-Qacliria

(5) Ism-e-Panjum (Fifth original Name):

Its originis J__s-1J
(Ya- Wahida) urith
number
93420 (Ninetythree thousand
fcur hundred
and twenty,
to
get focus ofattenticn the refrain in this ism is d
ilpecularlyreservedNafr-e-Raica
for and
it is directed
toward f!!!Liiillah) within Allah. Its AaTrIm isAllah
which impliesthat thebeing of Allah himself covers the
boundless expanse cf thisocean inwhich theSalik
(traveller) drownshimself tothe pointof annihilation.The
Martaba-e-Safat is called Jabrur (the world of
omnipotence) andthe Martaba-e-Asmais calledMalakut
(the worldof angels)its centralpoint is brain. Itsstate is
Fana which is characterized by annihilation and
nothingness. The
colour ofits lightis green.Its refrainis :
@143 153%;
53-5111 fahilea»; i-"rlil-i
i-eae
4Q miaiiéiill wish 1:131; inn;
issues-w ff-zc-i-J
.
' -ie'3li-ie'3li1e*31i

(6) Ism-e-Shashham (Sixth original Name):

Its originis _;-r-=
L; (YaAzizo); The
xed numberof
its wird is 74440" (Seventy four thousand four hundred
and forty).To get focussed attention
is neededthe reain
of:

sat t liééi1-i-i1gigili-ieiieietfeliril
E u Li
i
- Heine-isles
The above mentioned 131;:is specific to
Nafs-e-Mardia andit is directed to4-H! 9.: pinillah). Its
region is Aairiim-e-Shahadah. The whole universe
 ca -er~8 - |Tazltlra-l-Qacliria

(5) Ism-e-Panjum (Fifth original Name):

Its originis J__s-1J
(Ya- Wahida) urith
number
93420 (Ninetythree thousand
fcur hundred
and twenty,
to
get focus ofattenticn the refrain in this ism is d
ilpecularlyreservedNafr-e-Raica
for and
it is directed
toward f!!!Liiillah) within Allah. Its AaTrIm isAllah
which impliesthat thebeing of Allah himself covers the
boundless expanse cf thisocean inwhich theSalik
(traveller) drownshimself tothe pointof annihilation.The
Martaba-e-Safat is called Jabrur (the world of
omnipotence) andthe Martaba-e-Asmais calledMalakut
(the worldof angels)its centralpoint is brain. Itsstate is
Fana which is characterized by annihilation and
nothingness. The
colour ofits lightis green.Its refrainis :
@143 153%;
53-5111 fahilea»; i-"rlil-i
i-eae
4Q miaiiéiill wish 1:131; inn;
issues-w ff-zc-i-J
.
' -ie'3li-ie'3li1e*31i

(6) Ism-e-Shashham (Sixth original Name):

Its originis _;-r-=
L; (YaAzizo); The
xed numberof
its wird is 74440" (Seventy four thousand four hundred
and forty).To get focussed attention
is neededthe reain
of:

sat t liééi1-i-i1gigili-ieiieietfeliril
E u Li
i
- Heine-isles
The above mentioned 131;:is specific to
Nafs-e-Mardia andit is directed to4-H! 9.: pinillah). Its
region is Aairiim-e-Shahadah. The whole universe
 Chopra-E _Tazltlra-l-Qadlrla

inclusive of this phenomenal world also named

AaVant-e-Makhluq the worlds stretched over
Arsh-o-Kursi (Divinethrone and
chair), seven
heavens
and sevencontinents ofthe Earthinhabited byhumans
and othercreation including
angel'sprovide
which support
to the Earth. This is the world of sensations and
observations. Its state is :.-,Z(Hrrumt' whichis
characterized by stupor ofmind andamazement. is
It the
secret worldof unrevealedmysteries. Thecolour of its
light is black. '

(7) Ism-e-Haam (Seventh OriginalName):

Its originis (YoWsrdudo:15;
1.1). The xed number
of its wire" is 20010 (Twentythousand and
ten) andmain
focus of attention is on the refrain.

a is»;

aJaJ-sissa-idsezeset

sgtiissst is»
The above
mentioned original
name is
supercially
meant forNajIr-e-Ktrmifah itsas
onward
march isin the
direction of
JiMBillah). Its
unique singularity
is hiddenin
the phenomenal world of plurality. Its place i
 cams»? E I Ta-z-ltir-a-Iadlrla
I
Chilleh Kashi
(Retring into
seclusion) for
privacy
according to
Qadiria order
When entering into
Chfilah he
should deloarehis
intention
Wtyyah) for that
by his
tongue smiththese
words:
(w
alias-l?
H t;sail isil K313i}
"O;my
Lord! Ideclaremyattention
of
Chillah, turning to you and keeping my
hands off all the
"worldly affairs exclusively
for your Pleasure, because
you alonearethe
Forgiver of all my
sins andlapses, andthe
 Tazlrlra-l-Qadlrla

best acceptor
of my
repentancegreatest
and
of all in generositysvith abundance
beyond
measure."

The freshentrant into"Chtilah should observe fast,

in day time, for fasting immensely is benecial and
efficacious tocontrol unruly temptations anddesires of
Nafr. It is of paramount importancefor the Maria? to
content and
satisfy hissoul PithMnjahidnh (exertions)
so
as to subdue hisNsfs. Forthis purposeincessant fasting
vzithout breakis themost effectiveremedy. Coupled
vrith
this keepingnight vigil should bethe regularpractice
without fail.He shouldavoid oversleeping
and tryto pass
xvakeful nights, as a matter of routine, becausevaithout
night vigil no Saiik (traveller) can attain his goal. he
should also keep himself engaged in Zikr (divine
remembrance) "Williconstancy and fortitude Itis important
for him to concentrate not on the words but on the
meanings so
as tograsp the
reality and
purpose behind
it.
A little sleep willhelp in doing awayvrith exhaustionand
fatigue andmake himfresh toregain devotion in Ztkr.
On wakinghe shouldperform freshwads
(ablutioin) andoffer two Rakah (units)of supererogatory
prayer asTahaygrat-ul- Wadu.
"'
The Salikshould cultivatethe practiceof prayers
most frequently, as prayer becomes instrumental to
spiritual elevation.It is said to be thestepping stone
toward Miiruj(ascension). Excess in prayingis decidedly
benecial especiallywhen itis performedwith meticulous
concenteration and fullest attention stemming from the
depth of the heart. The Holy Prophet (S.A.W) has saidto
this effect:

pf-will!
 m

"There isno prayernrithout theactive

involvement of heart, as without the
attentive heartthe prayerloses itsmeaning
and signicance. Wadu (ablution) eshes
up the body and mind and as such should
be resorted to of? and on. As regards its
signicance Allah states."

.=,z,a=-Jj1~¢-=.-i1i1~ .51
"Indeed Allahloves, thosewho purify themselves"
And Wadi: undoubtedly is a very effective way of
purication and before itIsffnja (washingor cleaningof
Private parts after natural evacuation) is essential
pre-requisite. The"Khalwar-Gah" {placefor seclusion)
should benarrow withonly oneopening ordoor without
ventilation or sky-light so as to shut all avenues of all
outside sounds and voices which detract the devotion or
concentration.

The door should be kept shut or covered with

curtain allthe timeso asto obstructthe incominglight.
Conscious effort should be made to lull all senses into
inert state of inaction and the inward attention of the heart
be focussed on divine remembrance all the time. One
should keepthe tonguequiet or speechless soas to avoid
absurd talkingand muttering,because Allahhas said:
J4 10-: 11" t"! ,1,» r-r
eaeweéls-"ildcei-Lih:
"Not a word does he utter but there is a
sentinel byhim ready to note it. And he has
zrther explicated.
It islrther, stated
by him.
i
m £aiJ?i~~35i~:o1:i~;¢-J~s1
 2T2 TazkIra-l-Oadiria

For everyact ofhearing orof seeingor

of (feeling in) the heart will be enquired
into (onthe Dayof Reckoning)".
(Bani-Isra-il, l? : 36)
In case the Salfk nds, no place or room free
from disturbing noises heshould keephis earsstuffed
with akes of cotton and eyesshut at the time he is
engaged inZfkr. He should thensquat downin sitting
posture prayer
of and
avoid using
a pillowbecause leaning
thereon islikely tomake himsleepy. The
Mar-id isadvised
to keep as closely guarded secretwhatever condential
matters aretranspired tohim:
The time of commencement of Chillah should be
when the sun is in the zone of Zodiac and this coincides
with the onset of winter season."

The duration of Khafwaf vrill be decided by the

Murshid and the Maria tvill go into retirement (Chlah)
and remainthere for the daysxed by the Muir-skidand he
will adhereto this schedule strictly
as orderedby him.He
should come out of Khalwat as and when the period
expires. Remaining secluded for Chtlfah without the
consent andapproral ofthe Murshidrill be of no avail to
the Maa. It will be rathercounterproductive and Create
ill vaill and resentment
in theMurshfdis heart.
This tvill
cause some sort of curtain to be erected between him and
the Murshid, thus hindering the achievement of the
purpose underlying this exercise. Let it be understood that
one of the etiquette of Khalwar viz Chillah Kosher isthat
the Mar-id's
intention should be absolutely ee from the
mundane desiresand temptationsof the world.
The Maria should sit facing Qibla and meditate in
his heart xvith sensationthat the holy prophet (S.A.W) is
 [I Tezlrlra-l-Qldlrln
I
present.He shouldbe an embodimentof respectand
reverenoe.
The Snk shouldrealisethatnearness and
proximity
to Allaheannotbegained vrithoutHisspeeial
bounty
andfavour.Ihe keyto Hisblessing
liesin perfect
obedienee
andSubmission
to Him asAllahAlmightyhas
stated:

sisgtusiasr-a
esi351M121;
Obey God,andobeytheApostleandthose
charged
withauthority
amongyou."
(an-Nisaa,
4: S9)
AndtheMurshfdby virtueof hisauthority
deserves
to beobeyed.
- -
 wI TazlrIra-l-Qldlrla I
It is noteworthy thatthe Holy Prophet (S.A.W)
used toretire tothe HiraCave, occasionallyoverwhelmed
by theintense ecstasy of divinelove. He wouldspend
many days and nights,there deeply absorbed indevotion
and worship.The underlyingobjective behind Cirillo is to
cleanse theMurid? heart and mind of the internal
impurities andpollutions. It is an established factthat
without takingrecourse toCirillo overcomingSensual
desires isa sheerimpossibility. As such controlshould be
exercised over
the senses.It is so becausewhen theeye
sees somethingor the ear hearsany sound,the heart
comes outof its place andhas the imprint of seeing,
hearing andfeeling imprintedon it. The recurrenceof
what onesees andhears causes the anguishof the heart
and as a consequenceof this anguish, the heart loses
contentment andsolicitude._ So
one shouldbanish allevil
thoughts asHazratGhous-ul-Azam hassaid in his book
"Fzrruh-al- Ghnib ." :

i-vseéavshiiaéssl-lvséwcfsia
 TazltIra-l-Qadlna

One shouldenter into Khaiwnr leaving aside all

worldly thoughts
and desires
so thathe maysee Will]his
inward eyethe hiddenthings andobserve thephenomena
beyond the
domain ofimagination that
the external
eye is
not ableto perceive.
It is imperative forSalik to get detachedfrom the
pastimes, divorcedfrom righteousness, when he intends
entering into Khalwat and only then he shouldinvolve
himself in acts of worship andpiety. It is becausewhen
the externalavenues are closed uponthe Salikthe internal
realities areunfolded tohirn. Thisis theopportune timeto
keep himselftight-lipped andadopt silence
as essential
practice.
As an essential pro-requisite, scrupulously
avoiding mundane
discussion, he
should bealways in
state ofablution preparatory
to prayers.
That's
Imam
why
Zahid Abu Usman Maghrbi has writtenin his treatise that
the rst step in the direction of aqeeqat is to get
engaged in Khalwar. So the basic condition of the
observance of Chilla' for
the attainment of Khalwat is to
banish the remembrance of eve. {thing except the
remembrance of Allah fromthe innerrecesses ofthe heart
and init retainonly thedivine remerr.trance whichshould
have the
lasting abode.
There shall
1 imainno desires
or
wants save the exclusive desire of A] ih and the desire for
the pursuit of righteousness. As uch the Murid on
coming outof Khahvaf should avoi:speaking toanyone
and walkon the-earthwith lowered1tze, his tonguemay
not utter any words- except Z1 r-i-Iiahr (divine
remembrance) and
recitation from t. e Holy Quran vaith
his every breath to be inhaled and exhaled in meditation
 ll-I Tazltlra-l-Oadlrta
and contemplationand it should notbe afutile exercise.
Let it be known that the time of cognizance
synchronizes with the period when the heart of the
Cognizant ofAllah is free fromeverything exceptthe
divine remembrance which should prevail, and
predominate onall other matters ofmundane nature.One
should keepin mind what Allah said addressingHis
beloved Prophet
(SAXV)
p»;
"And remain engaged inremembring
the Name of Allah getting aloof from
everyone else."
The Zikr demands severance oF all connections and
ties vrith all diversions-and distractions which lead one
away fromthe realdestination namelythe devotionto
Allah with assiduous sincerity.This state can only be
achieved by
adopting the
company! of
the perfectand the
accomplished guide
who hascognizance ofAllah in true
sense of the word.

So the person seekingnearness andproximity

should get himself secludedin a dark room so that he
should be in state of Zikr (Divine remembrance)all the
time. He should be like a hallucinated person seeing
things in dream but he is expected to see aroundhim in
wakeful statethe soulsofAulia (iriends of Allah) and the
apostles and derive benets from their souls, in such a
way thathe himself may becomedivine cognizantto
whom everything becomes manifest with absolute
outward and inward vision.

One should know that essential pre-requite to

Knowledge isMt-giahfda-(endeavor) which
makes theheart
 Taz Itlra-l-Oadlrll

transparent like
glass. Oneshould takecare thatthis glass
is notallowed tobe littered-
or soiledwith speckof dustof
alien thoughts. One should feel that knowledge is
engraved onthe slabof glassand all worries andanxieties
are like the dustand thesins arethe darkness spread
all
around the heart. If one gets rid of all these forbidden
things, nothing will hinder his vision and his heart tvill
become devoid
of all defective information
and theimages
of the hidden world will be revealed to hirn like the
mirror.

Illtillitlllllllilllllllillltlllllsvllllilliilitl
 I"

amewamgagaeaipe %m°
(Reality andStatesafNa
and
Interpretation of Dreams)

SEC TION-I

swam 620 f/F//V

Sharia! or-Shariah
has 10
stations which
are as
follow's:

First
Station:

{man (Faith)
in Allah,His angels,
Day of Judgement on
which good and baddeeds will be measured.Furthermore
Iman is accentuated uathaffirming belief in resurrection
after death.To holdthis beliefwith certaintyis oneof the
imperatives offaith.
Second Station:

Regular observance of duty of prayersve times a

day with punctuality with particular reference to the
middle prayer
which needs to betaken special care.
Third Station:

_Paymentoi Zakah
(poor due) which
is obligatory
on those who hare adequate nancial resources and
material requisites.
 Ch 1wt

Fourth Station:

Observing Saum
(Fasting) which
has been
made
obligatory byAllah on the Muslim Ummah.
Fifth Station:

Performance of
Hajj i.e. Pilgrimage toKa'ba (Hcuse
of God)
once inlifetime
subjectto affordability
with regardto
travel expenses
to andfro.
Sixth Station:

Physical and mental labour to earn ones livelihood

and sustenance
vaith lawfulmeans which
showers bounty
of Allah on theworker andmakes hisprayer.
Seventh Station:

Abstoinence from Harem (unlawfully earned)

Sustenanee, for it blackens the heart and hardens it like a
stone, rather harder than that.

Seventh Station:

Strict observance of the Shariah laws i.e.

obedience and submission to Divine Command and
abstinence
fcontinencewith regardto forbiddenthings as
listed out by the Shariah; oneshould not exceed thelimits
as to Haram andHalal laid down by the shariahlaw in
detail.

Ninth Station:

Recitation from the Holy Quran, reaffirmingthe

truth and translating its teachings intoaction in letter and
spirit.
Tenth Station:

Enjoining virtues and forbiddingfrom practising

evil deeds,for which the Quran has madethis explicit
statement:

QEJE-éiijiiiiiligi
i311" gliiéejiili
513M?
"O my son! establishregular, prayer,
perform what is just and forbid what is
wrong and bear with patient constancy
whatever betide thee; for this is rmness
(of purpose)in (the conduct of) affairs.
(Luqman, 31:l?)
 ca 1-8158 a Tazklra-l-Qaclllil

SEC TION-Z

zazaaiw
Tareeqat is the pathway which comprises 10
stations, which are asfollows :

First Station:

The rst station is Tauba (repentance)which

requires of every adult Muslim within hisfher sensesto
keep turningto his Lord (Allah for forgivenessof the sins
and actsof transgression.
Second Stationi

Next to Tauba arethe actsof virtue and piety,the

soul ofwhich isgood conduct
and morality
embracing all
praise-worthy practices
and attributes,because goodness
of conductand moralitymagnies thevirtues andgood

deeds.

Station:
Third
Mujahida (Endeavor) Taqwa (Godfearing) and
piety are the traits which endear the devout Muslim to the
holy Prophet (SAW). It is an established fact that the
man who endeavored andimproved his standing with
Allah andHis Prophet(SAW) set himself onthe pathof
righteousness and
he whofailed inthat remained
groping
in thexvilderness of
despair withoutvision andhope.
Fourth Station:
despair of
Allah'sand
Mercy
not
to beunwary or
indifferent to the fear ofAllah.

Fifth Station:

Renunciation and abandonment of all sensual

desires, stemmingfrom sexual urges andlongings and
cravings ofmundane nature.
The pursuitof theseblackens
and hardens the heart.

Sixth Station:

Abstinence fromsuspicious objects

and all those
things thatcause doubts
and suspicions.
These include
all
those mattersin which line of distinction with regard to
Halal and Harem cannot be drawn. They need to be
seriously takencare of,and callfor strict and scrupulous
care toavoid everything doubtful.

Seventh Station:

Weeping, devotion,meditation andsupplication

before almighty
Allah withtearfuleyes. Turning
to Himin
repentance and
asking forHis forgiveness
of all sins with
humility, submissiveness and self-negation.This should
entail sincerity of heart and earnestdesire for seeking
shelter in Allah from the sinister designs and
maneuverings of
Shairan (Devil).

Eighth Station:
Winning the pleasure and hearts satisfaction
of Murshidin every
matter. This
state ofMurshidis
satisfaction
and pleasurecan beachieved byvirtue ofobeying himin
word anddeed withoutwavering ofmind orsceptism. The
Maria is likened tothe deadbody inthe handof Ghassa!
(one who gives lastlneral bath to the deceased before
burial).

Station:
Ninth
Giving patient ear for listening to the sermon
delivered bythe Murshid in the session tobe held for this
purpose. The aim thereby is to act upon the advice
administered. And when he himself goes out for this
purpose, it is imperative that utmost courtesy,
cheerilness andamiability, politeness
and chastitymust
be exercised.

Tenth Station:

Forsaking every thing Save God almighty, This

state calls for complete disengagement from all the
creatures because
indulging in them harmsthe proximity
and nearnessto God. It erects an impenetrablecurtains
before hiseyes. '
 Ch apter-f254 Tazkira-i-Dacllrla

(7) Wazaif (Regular extra

religious
performances Iobservanees):
After
every obligatory prayer (subject to
availability oftime) ---11 times Sarah ETaIIhaand l1
times Star-ah
Taaheed (Qai Hoivalfah) withDanna Shahff
before andafter thisrecitation. Inadditionthere
is open
permission toread all Wazafj" ofQadiria orderineluding
Qaseeda Ghoasra contained inthe
Saajra Shareejf
(3) Aer Safaraf Isrha (nightprayer) II times AI-Haard
Share-ref 11times Q11!Hoiaaflah Shareef with
Damd (greetings and Salutationson the Prophet
SAW) beforeand afterthe recitation)transmitting
the Sataab(reward) to the Souls of Ghous-e-Pak
and allsaints ofQadiria orderand otherorders.
(9) When goingto sleepwith bodypuried before
resting oneshead onthe pillow:
Q35 Q51i1)3it;
113,131
7 times ("l seek pardon from Allah the most
exalted. There is no god but Allah, the
 |E1 Tazklre-I-Oadlrln
Living the
Eternal and
Iturn in repentance
to Him). 7times.

(10) Every monthone shouldif he can afford,donate or

contribute somethingfor the maintenance ofthe
Langar Khrma and for the tip-keep of
Darbar-I-Ghousfa accordingto hismeans.
(11) The Maria facing hardshipand adversityshould
Communicate throughcorrespondence withthe
Pir Sahib in casehe is in Baghdador in far-ung
area inPakistan beyondhis reach.
(12) The Murshfdwill hold the Muridii right hand in
his right hand andrecite:
so a waving
"In the name of Allah the most
Merciful everBenecent verily Those r110
plight their feally to Allah. The Hand of
Allah is on theirhands; Then
anyone who
violates his oath does so to the harm of his
otvtt Soul, and anyonewho fullls what he
had covenanted with Allah-Allah will soon
grant him a greatReward.
[al-Fat-h (victory), 48: 10]
After having recited this last verse of the rst
section of Surah Fatiha he will breathe into water these
Quranic words:_
-Eé;-:33-1-!5-3-i'3ii1i-?355§=T}i1Eed§3
aI-Hiisaaiizprvgrzlissa
and makehim drink the inspired water. After that
he will himself recite and if the Maria is literate vrill make
him reciterri-Firrrhrr once,
Sum Ikhlasthrice and(transmit
 |E] Tazltlra-l-Qadlrla
its reward to the souls of the Holy Prophet (SAW). The
Ghous-i-Pak and all the Mashaikh of the Qadiria Order.
At the conclusion he will make entry of name,
of the
Maria, his father's residential
name addressand Postal
address and after putting signature on the 'Sht'.jra'
will
hand it over to the Maa and if any donationis offered
vrill he entered inthe registerin hispresence.
Explanatory Note Elucidating the vow and
Bairtt (fealty) as per Mode and Methodology
perscribed by Hazrat Ghous-i-Samdani
Mahbub-i-Subhani Sayyadna Shaikh Abdul
Qadir Jilani: "
For the Seeker after truth, the Muriel. Let it be
understood that Murshid will have the Muridir head
shaved in case the facility ofthe barber is speedily
available andhave all the impurities-externaland internal
done away with. In this context Khwaja Hamad (RA)
narrates in his treatise entitled "Hasul-AI-Asui".

The Zakir, engaged in divine remembrance

should exerciseutmost care with regard to ablution and
bath. For urithout the removal of impurity Zikr (divine
remembranee).will bring
him tohann, cause
some sesious
mishap oraccident andspoil everythinghelays his hand
on; Somuch sothat whatever
dish heprepares will
be
insipid and tastless. Bere: of purity his heart will be
blackened. After
purifying he
should wear
clean and
tidy
clothing made from Halal (law full) sustenance. Incase
the dressis not handy he can go without that in Dervish
like manner. If the Murid is impoverished to this degree
ShaikHs instructionto the Murshfd is to gilt his clothing
to him. The penniless Mar-id, will owing to this gifted
clothing, get himself illuminated with the light and
 |E] Tazltlra-l-Qadlrla
its reward to the souls of the Holy Prophet (SAW). The
Ghous-i-Pak and all the Mashaikh of the Qadiria Order.
At the conclusion he will make entry of name,
of the
Maria, his father's residential
name addressand Postal
address and after putting signature on the 'Sht'.jra'
will
hand it over to the Maa and if any donationis offered
vrill he entered inthe registerin hispresence.
Explanatory Note Elucidating the vow and
Bairtt (fealty) as per Mode and Methodology
perscribed by Hazrat Ghous-i-Samdani
Mahbub-i-Subhani Sayyadna Shaikh Abdul
Qadir Jilani: "
For the Seeker after truth, the Muriel. Let it be
understood that Murshid will have the Muridir head
shaved in case the facility ofthe barber is speedily
available andhave all the impurities-externaland internal
done away with. In this context Khwaja Hamad (RA)
narrates in his treatise entitled "Hasul-AI-Asui".

The Zakir, engaged in divine remembrance

should exerciseutmost care with regard to ablution and
bath. For urithout the removal of impurity Zikr (divine
remembranee).will bring
him tohann, cause
some sesious
mishap oraccident andspoil everythinghelays his hand
on; Somuch sothat whatever
dish heprepares will
be
insipid and tastless. Bere: of purity his heart will be
blackened. After
purifying he
should wear
clean and
tidy
clothing made from Halal (law full) sustenance. Incase
the dressis not handy he can go without that in Dervish
like manner. If the Murid is impoverished to this degree
ShaikHs instructionto the Murshfd is to gilt his clothing
to him. The penniless Mar-id, will owing to this gifted
clothing, get himself illuminated with the light and
 Chapter-
?W Tazklra-I-Qarla

Towards understanding Zikr-bil-Jahar (Loud

Remembrance) Zikr-bil-Khafr (Silent
Remembrance)I How to begin:
Letit beknown
thattheZokir(ThePractitioner
of
remembrance)
shouldbeforethe commencement
of Zikr
recite Sarah Farther three times and three times Sara
ail-Berger's:
fromverseNo:
1 to verseNo :5Ayat-ul-Kirrsi
(verseof thethrone)andthelastthreelastVerses
of Surah
aI-Baqara [fromNo:255toverse No:25?onceaswellas
the lastthreeVersesfrom 234 to 236 threetimes]

E-Egv-illki-lii-llsrkuéihi
He should make it certain that this Zikr is carried
onthricein loudvoice.Thesignifcance
of intonation
in
loud audibleand quietinaudiblevoicesis not without
significanceand inlearlydaysof Islam whenthe
unbelievers
were in overwhelming
majoritythe recitation
of HolyQuran;andall formsof Zih (remembrance)were
orderedin quietinaudibletoneasper Quranicinjunction
as Allah has stated:

J-vj-iiés-r-iiaéaiiar
 Tazlrlra-l-Qadirla

remembrance
thy in
(very)
soul, with
humility and
in reverence without loudness in words.

(aZ-eethraf 7:55)
This revelation came at the time when Islam
became dominant
and theunbelievers were
dominated by
the Muslim troops. Then this Divine Message was
revealed. - ' .

t-qaia Q53J-5El3!t.'rl>£:-lla155ll
Glorify the name ofthy

Guardian-Lord
High Most

(al-A'la,
87: 1)
Tl-iis implies
that loudintonation of
Zfkr isbetter
for the lethargic listenerswhile for the cognizantgodly
persons the Zikr in quiet tonesis all the moreadvisable.
The beginning of Zikr should be to the left side
viz. heart and thestriking forceof Hooh of Allah must
end up at the heart. The word Hooh denotes great
exaltation and A (JP) of Allah should be drawn out at
length movingthe rightshoulderwith theexceeding force
to be struck atthe placeof the heart witheyes closeshut
and disallowing entry of any alienthought or reverie. The
entire attention
and concentration
needs tobe centredin
heart with the surpassinghumility and meekness inthe
most absorbingstate of Zfkr when the personengaged
therein becomes oblivious ofeverything occurring
around
him. At that momentof forgetfulnesshe may indulge in
Zikr whatever occurs to him.

Having disengaged himself from Zikr it is

 "isssavikisslctgéuéaslasiisisnai
"Allah and His angels send greetings
on the Prophet (S.A.W), O, you who
believe! Send greetings and Salutations on
him with full reverence."

(aI-Ahzab 33; 56)

The fullment of the Quranie commanddemands
the continualand repetitivepractice ofsending greetings
and Salutations from all those who believe in Allah and
avidly love and praise His prophet out of profound
deference andrespect tohim. The intent behindoffering
Salaat and Salaam is to bow down to the threshold of the
Prophet (S.A.Vv')
in keeping with the command of Allah.
He, then, should read this Dnrud.

363$¬'51i?53~3J53¢l-i+lla15§e555+§3
qsisvv-iia-iaiilta;=aae~
saqsaasc-sigtiisarll
After that he shouldnish this supplication.
J

il-ii-ungaazvéia Li;

5.11.113
killgnn
fi-iil j tptjili Jail
cit-i? .31»s16
as etaii .53..»
441i
still-i so» té5lo=~l5~3-l'3g;@-3-l1t¢glé5*i
c511
BLEIJikJQi-l-l A?
ézaiaassi ss-J-il»
cases-is 12353;!
i-i-éiieaiiyie-i
 Tazkira-i-Qadlrla

Instruction in Na-Asbat (Negation - Affirmation)

-Lesson Imparted by Mttrshid to Murid:
It is ofgreat importance for Mar-skid to be
instructed in the doctrine of No-Asbat by demonstrating
how to conceive theidea of negating everything,from the
middle of ones heartand drawingout with the depthof
breath to the top of right shoulder andend by pushing
down to the left of the breast in order to form the word.
the last letter Hoohof Allah which is most majesticand
awe-inspiring forwhich he should applythe mostforceful
stroke on the heart in such a manner that it quivers with
the motion of entire body. The beginnings andendings of
the Zikr should continue like this until Nojfse ammarah
containing inordinte desires is annihilated.
The word which is used For negating should be
lengthened inpronunciation asmuch asits motion upward
is appropriate.
The world Altfof Haho will have the vowel point
to be spoken inlow accentbut it should notbe separated
from Illailah for its, separation would be indicative of
mere negation
and negationtvithout affirmationwould
amount to Keg? (disbelief).
One must exercise utmost-caution and care in this
matter as slackness or laxity in this behalf would cause
erroneous pronunciation and mistaken phraseology
causing distortionin meaning. One shouldavoid this and
be scrupulouslycareful in regard tothe lengtheningoFAIK
which would cause distortion or incorrection in the
meaning of KoIimoh-i-Tairhecd. This, in stead of giving
reward to the Zokm would result in bringing about sin,
because of errors in pronunciation and inaccuracy in
reading of the first part ofKalfmoh.
 [l7] _TazkIra-ladlrta
It is incumbent onthe Martato avoid mentioning
things otherthan Allahduring theperiod heis
engaged in
Zikr-e-Iiahi (Divine remembrance) This is of vital
importance because intermingling mundane matters xvith
the remembranceof Allah spoils theheart andinvalidates
the Zikr and whenthetongue is engaged intalking its
ow is
obstructed.

Let it be kDWTlthat Zikr is of two types which are

as follows : '

1) Zih-i-Taqleedi(Imitative Remembrance)
2) Zikr-i-Tahqeeqi(Investigative Remembrance).
The formerZikr as Taqleedi implies
that Zhikris
of no avail urithoutthe prior sanction orapproval ofthe
Murshid. It is likened to unripe seed whichif sown in the
land, ueilinot growand produce
any fruit.
It is all the more necessary to know that to be
engaged inZikr is a sourceof love for theperson andit is
not without peculiar symptomsattended vrithlove. That is
when aman becomes
friend of Allah for Sure, hemakes
His frequent
remembrance obligatory
for himself.That
accounts, forthe sayingof the Holy Prophetto the effect
that when
man cultivates
intense form
of lovefor anyof
earthly beloved, he makes it a point to particularly
remember him all the more.

In Faruh-ul-Ghmwub
I-Iazrat Ghous-ul-Azam
(RA)
admonishes his Maria! that he should not retain in
his
heart anyidea exceptthat of Allah and it should be rll to
the point of satiety vrith the divine love and his relations
vrith Himbe appropriate
to desirable
extent inthe. right
degree.
Sincerity- ofpurpose andintent demandthat not an