Prayers and Its Importance. Divine Remembrance

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1 Prayers and Its Importance Divine Remembrance

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3 Prayers and its Importance Table of content Chapter One: Prayers and its Importance in our Lives 1. Prayers and its Importance in our Lives Farameen 1 2. Prayers and its Importance in our Lives Hadith and Qur an 3 3. Barakat of Ibadat 4 4. Why should we do Zikr-u Ibadat? 5 5. The General Conditions of Ibadat 6 6. Special Conditions of Ibadat 8 7. The Method/Procedure of Ibadat 13 Chapter Two: Divine Remembrance 1. Various Kinds of Zikr Kinds of Zikr Explanation Giryah-u zari A Divine Medicine Rapid Remembrance Philosophy of some common Tasbihats 30 Chapter Three: Mubarak Farameen 1. Mawlana Sultan Muhammad Shah (s.a.) on Meditation Farameen for The Spiritual Progress of Children Farameen on Spiritual Progress 43

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5 Prayers and its Importance FARAMEEN - REGULAR PRAYER : Prayers and its Importance in our lives Part 1 If you know your Du c a, then you can be sure that whatever problems you have, whatever difficulties you have, whatever sorrow you have, you will always get happiness from your prayers, and I want all of you always to remember this. Nairobi, 7 th September, 1963 I would also like that each and every one of you should remember that you must be regular in your prayers, for this is what will remind you of the shortness of this life and the greatness of the life hereafter. I would like you to be strong and courageous in adversity, to be humble in success and understand that this success is not only due to human intelligence. I do not want my spiritual children to forget that life on this earth is but a very short passage in eternity, and you must not believe that you are here for what is only one existence and that thereafter you have to account for nothing. It is most important that you should be regular in prayers and I insist on this because I know my Jamat will understand this, and that they will get from prayers and from observance of their religious duties that happiness which cannot be found anywhere else nor be replaced by anything else. Lahore, 25 th November, 1964 Divine remembrance is like a rope hung between divinity and humanity. It is like a spiritual bridge, or in other words a straight path on which the light of guidance increases step by step and stage by stage. Thus through Divine remembrance, the eternal link of the Creator and the creature is renewed every time. In the remembrance of God, there is a luminous world like Paradise, the wonders and marvels of which are beyond description and in it lay the priceless treasures of the Fana Fi- Allah i.e being one with God Almighty. 1

6 Prayers and its Importance in our lives Part 2 Farameen: I am watching you everyday, every single day of the year. I follow your success or your failure with great interest and I want you to know that I wish you to succeed. So work hard, come to Jamatkhana regularly, for a man without prayers is a man who has no use on this earth. So come to Jamatkhana, practice your Faith regularly and work hard. I give to you my most affectionate blessings. Remember to pray and work hard. Khanavadan, Khanavadan. Nairobi, 10 th December, 1961 There is only one sure key to happiness and that is prayer. Most of you will know that if you have a difficult time or if you have some personal unhappiness, the only real source of healing is prayer. Now, you cannot turn to prayer only when times are difficult: you must pray also when times are good. Nairobi, 13 th October, 1959 Divine remembrance is among the additional prayers (nawafil). It is extremely necessary to know its supreme purpose, so that, those who want its everlasting wealth, may be sure of its blessed and sacred results. Thus it is said in Bukhari, Kitabu r riqaq, Chapter 844, Hadith 1422: My servant always seeks My closeness through additional prayers until I love him. When I love him, I become his ear with which he hears, and I become his eye with which he sees and I become his hand with which he grasps and I become his foot by which he walks. The practical model of the above supreme bliss are first the Prophets and Imams and then this is an invitation for every Murid to follow their practice. 2

7 Prayers and its Importance in our lives Part 3 According to the Qur an, the satisfaction of the heart is attained from the blessings of Divine remembrance, as is said in verse: Surah 13/ Verse 28: Verily in the remembrance of God do the hearts find satisfaction. Two companions are appointed for every human heart: one is the angel and the other is the devil. It is obvious that as a result of Divine remembrance, the angel gets a chance to act, and contrary to it, from its negligence, the devil as this following Qur anic verse testifies to it: Surah 43 Verse 36: And whoso blinds himself to the remembrance of the Beneficent, to him we assign a devil who becomes his friend (in every breath). The other side of this Divine law is that, whoso remembers God, for him is assigned an angel, so that, there should not be any defect in Divine justice and equity. The voice of prayers, knowledge and wisdom, is medicine, healing and health for the human heart. Contrary to this, the voice of the devil, whether from mankind or jinn (6: 112), is sickness for it. Therefore, every wise Muslim should keep their heart immersed in the echo of Divine remembrance and thereby, the whispering of the devil is stopped and the angel casts a luminous tawfiq-u ta yid (spiritual help) (58:22). 3

8 Prayers and its Importance in our lives Part 4 Why should we do Prayers/ c Ibadat How may one achieve success in c Ibadat? Why is one distracted while engaged in Prayers/ c Ibadat Why do various types of worldly thoughts occur immediately at the beginning of the c Ibadat of God, despite the fact that we do not wish this to be the case? How do we prepare for the c Ibadat? What is the possibility of progress in c Ibadat? Most people complain that they engage in Ibadat for extended periods of time, but nonetheless they are unable to achieve any special spiritual progress. Generally, the reason for this is that they are unaware of the science of Ibadat/ bandagi. In our religion actions stands for the body and knowledge for the spirit. Therefore c Ibadat is action and is in the status of a body which needs the spirit of knowledge and wisdom. The one who is occupied in the remembrance of God should be aware of all its benefits and hence practice accordingly, so that in the combination of knowledge and practice he may achieve success quickly. The Barakat (blessings of Ibadat): Ibadat is done through the sacred and blessed name of God (Ism-i A c zam). According to the teachings of the Qur an, there are limitless hidden treasures of blessings, such as knowledge, wisdom, guidance and infinite other favors in the blessed name of God. See Qur anic verse (55:78): O! Prophet! The name of thy Lord, Who is Mighty and Glorious, is blessed. An example of Barakat (Blessings): The example of the blessings and mercies of the sacred Ibadat of God is that of clean and clear water which comes down from the sky. For according to the Qur anic verse (50/9) water is regarded as the source of material blessings as through water the entire world becomes fertile and prosperous, and comes to life. Here the esoteric meaning of water is Ibadat of Ism-i A c zam, whereby the spirit of faith becomes prosperous and the real life of mu min is made possible. 4

9 Prayers and its Importance in our lives Part 5 Why should we do Zikr-u c Ibadat? Ibadat and Hazrat Adam: It was through the blessings achieved by the Ibadat of the Ism-i A c zam that Adam s repentance was accepted and he became the vicegerent of God on earth and the object of prostration of the angels. Ibadat/ Zikr and Hazrat Muhammad & his Progeny: The Prophet used to remember the Ism-i A c zam before and after attaining to the status of Prophet hood, therefore God gave him the title of Zikr. Thus the Prophet in his own blessed period was the living Ism-i A c zam and miraculous Zikr of God. Further every Imam, in his own time is the present and living Ism-i A c zam of God. For the Imam holds the vicegerency and representation of God and the Prophet. Therefore, the endless treasures of the blessings and mercies of God and the Prophet are entrusted only to the Imam. It is interesting to note that Qur an literally means recital and one of its title is Zikr. Since the Prophet used to remember God by reciting the Ism-i A c zam, as a result of which holy Qur an was revealed, therefore the Book is called the Qur an. Qur an is called Zikr because the spirituality, guidance and the miracles of the holy Qur an could be experienced only by the Ibadat of Ism-i A c zam i.e through Baitu l Khayal. As is said in the surah (the Moon): And indeed We have made the Qur an easy to remember; but is there any that remembers. (54:17). To make the Qur an easy to remember means that the God has encompassed the miracles of the Qur an in the Ism-i A c zam. From this we can appreciate how innumerable are the mercies and blessings contained in the blessed Ibadat of Ism-i A c zam whether it be in Word (bol) or in the form of living guide (Prophets & Imams). The Barakat of Both Worlds: In the Qur anic verse it is said: Indeed both the physical world and the spiritual world belongs to Him. Blessed is Allah, the Lord of the worlds. (7:54). In this verse it is alluded that the infinite blessings and mercies of the Lord of the worlds are spread in both the physical and spiritual worlds, the keys of which are, as mentioned above, in the remembrance of the blessed and holy name of God - Ism-i A c zam. 5

10 Prayers and its Importance in our lives Part 6 The General Conditions of Ibadat 1. According to the teachings and guidance of our faith a mu min must adorn himself with good manners and with the attributes of righteousness. 2. Source of Goodness: Is first of all intention, then word (or speech), and finally action and therein is the welfare and success of both the worlds. 3. Word and Work: If one wishes to go into the details of religion, then one has to take into consideration many things. But if one wants to define religion succinctly, then it can be epitomized into two words: Word and Work. That is to say that the name of religion is pure words and good deeds. As is said in the Qur an: Unto Him ascends good word and the good deed raises it up (elevates it) (35/1). The word here includes intention, faith, worship, remembrance and knowledge. And whatever the word may be, it cannot reach the presence of God without good deed. This means that the remembering mu min, in addition to the remembrance, also necessarily perform good deeds so that he may achieve the proximity and nearness of the holy light of God. It is said in the Qur an: Who is better in speech than one who calls (men) to God and does good deed, and says: Lo! I am of those who surrender (unto Him) (41:33). Here call to God implies remembrance, not only in the sense that God is called upon therein, but also in the sense that man calls his own soul to God thereby. But whatever may be the purpose of this calling; it can only be accepted and can only achieve its purpose when it is accompanied by good deeds. 6

11 The General Conditions of Ibadat Prayers and its Importance in our lives Part 7 Work and Pleasure of God: It is possible that a person remembers God for no purpose and intention other than for the pleasure, love of God or spiritual elevation. But he should understand that His pleasure, love and the spiritual elevation can be achieved only through following His command and order. Therefore, both the word and work of a mu min should be in accordance with the principles of the religion. Work and c ibadat: It is also possible that a simple person may separate himself from his family and society, and occupies himself in the Ibadat of God in a secluded corner with the notion that the entire c ibadat lies in engaging in Ibadat in seclusion. c ibadat, however, is in a sense a form of slavery, and the true slavery of a slave is that in which he performs all the duties in and out of the house, according to the command of his Lord such as the rights of his parents, his wife and children, his relatives and neighbors, the poor, needy and sick, the rights of society, community, nation and country upon him. How then could the spiritual progress or elevation of such a person who has escaped from all these rights of others upon him be possible? Those are rights, which God and the Prophet had ordained and from the fulfillment of which good deeds are set up. This shows not only the importance and benefit of good deeds but also shows why monasticism is prohibited in Islam. For that much spiritual benefit cannot be achieved in monasticism which can be achieved in living together in the community. This example proves that the c ibadat in the sense of slavery of God comprises all words (prayers) and deeds (responsibilities) pertaining to religion. Nothing in Religion is useless: When an intelligent person ponders on the manufacturing system of a ship, a motor car or a machine, he cannot say that such and such part or such and such thing is useless and superfluous. For he knows that all its small and large parts are necessary in their own place, and that not one of them is unnecessary. The same example is applicable to the holy commands of the religion, in which whatever minor or major commands there are, are useful and fruitful, and none of them are considered useless. Therefore it is imperative to put into practice every command of religion. Example of a Boat: If a person complies with either the word and or the work of religion while neglecting the other, then such a person can be likened to an ignorant and inexperienced sailor who in order to sail his boat to its destination, rows it only with one oar and does not use the other. Consequently, instead of going ahead the boat continues to move in a circle. The ignorant sailor thinks that the boat is moving to the desired destination. From this example one can appreciate how great a mistake and failure there lies in adopting either the word or the work of religion and neglecting the other. 7

12 "Prayers and its Importance in our lives" Special Conditions of Ibadat Part 8 Here we will mention the special conditions of Ibadat, so that every remembering mu min may have a sound knowledge of the subtleties and intricacies of this magnificent work! Remembrance and Permission ( Ibadat awr idhn): It is extremely important to note that the secret of progress and success in the remembrance of God lies in permission and leave from the center of guidance. Otherwise, the door of real spiritualism does not open, as is evident from the teachings of the holy Qur an, that permission is one of the special principles of Islam. As God says in Surah 24/ Verse 62: Those who ask for your leave (Prophets & Imams) are those who believe in God and His Messenger (Prophets & Imams); so when they ask for your leave, for some business of their, give leave to those of them whom you wish, and ask God for their forgiveness. This blessed verse reveals that to take permission from the center of guidance that is Prophets & Imam of the Time is not only among the characteristics of true believers, but it is a special order to the Messenger to grant permission for special kinds of religious works to those of the believers whom they wish to. Further, they should ask God for the forgiveness of their sins, so that God may grant them success and barakat (increase) in these deeds. Fixation of Ism-i A c zam If God is called upon by any of His names, He hears, and every name is a kind of Ibadat, which is a source of reward. All His names are beautiful and great. But in spite of this fact, the concept of Ism-i A c zam, i.e. the supreme and greatest Names, is also entirely true and correct, for the Ism-i A c zam is fixed according to the stages of spiritualism, which is best known to God, the Prophet and the holder of (Divine) authority i.e. the Imam of the time. Here it is important to note that if a person continues to remember all the 99 names of God without confessing the prophecy of the Prophet Muhammad, it is obvious that he/she will not receive the light (Nur), this establishes the fact that in Islam, Ism-i A c zam is first and foremost is the living personality of the Hadi-i Zaman (guide of the time). Thus for any spiritual progress to occur it is imperative to have faith and love for the Imam of the time. 8

13 Special Conditions of Ibadat "Prayers and its Importance in our lives" Part 9 Ibadat & Intention: In Islam no word or work is accepted without the sincerity of intention. Therefore one of the special conditions of the Ibadat-i ilahi is the purity of intention, which is to remember God with the intention of spiritual elevation & proximity and nearness of God & particularly of obtaining His pleasure! Ibadat and Rising at Night: The wise Qur an has highly praised rising at night, i.e. Bandagi at night. It is clearly praised in Surah Muzammil that owing to the practice of bandagi at night, the carnal soul becomes subdued and is trampled upon and consequently the chain of Ibadat remains continuous. Ibadat and Giryah-u zari Giryah-u zari means weeping and crying of a mu min in the presence of Imam-i Zaman (like our Pirs did as they wrote Ventis); demonstration of humility with remorse for one s sins; and begging for pardon & forgiveness & guidance & mercy from the divine court of the Imam-i Zaman. This mode of giryah-u zari is not only the correct form of repenting from all kinds of sins, but also the basis and foundation of righteousness (taqwa) and humility and the best control of pride and arrogance. Ibadat and Prayers (Du c a) Prayer is one of the most valuable capacities of a mu min and is indeed his best faculty. The study of the Qur anic verses pertaining to the prayers show that prayer is very essential for the people of faith and they benefit from it at all times and on all occasions, particularly, when they are confronted with hardship and difficult tasks. 9

14 "Prayers and its Importance in our lives" Special Conditions of Ibadat Ibadat and Diet Part 10 Any mu'min who wants to reach to the spiritual treasures of Bandagi has to be very careful about manners related to it. Among these manners, one is that he should eat and drink things that are lawful and permissible in Islam. A mu'min never eats unlawful things. Even within lawful things he is very careful, that is to say he does not fill his stomach with food, lest laziness, inattentiveness and sleep gain the upper hand during Ibadat, He must keep this in mind particularly in the evening, so that he may arise in the night on time for the Bandagi and is able to continue the chain of Ibadat peacefully. Otherwise, numerous obstacles and obstructions come during the Bandagi. Ibadat and Sleep As it is utterly necessary for a mu'min engaging in Ibadat to be cautious and moderate in his eating and drinking habits, so does he have to be careful with regard to sleeping, for, owing to lying down for a long time in the state of sleep, the spirit of faith becomes very weak, because sleep is a kind of death. This is why in the Qur'an while praising mu'mins it is said: They are in the habit of sleeping but little of the night" (51:17). There is a great divine wisdom even in this short sleep, for to a great extent the heart and the mind of man are relieved from worldly ideas and thoughts of the whole day; at the same time fatigue and tiredness are removed and the temperament becomes fresh. Therefore, one should sleep for some time peacefully, lying down, and if there is no compulsion to engage in any special work, one should sleep on time at night and should wake up at the fixed time without any delay. But it is a different matter if occasionally the assembly of Ibadat continues from evening until morning, which is alluded to in the Qur'an in verse (76:26). It is important to note why bandagi is performed early in the morning. This is because the c ibadat engaged in after sleeping for a while, is far better than that which is conducted during the evening, since during sleep, a great part of the worldly notions and thoughts occupying the mu'min during the whole day are erased from his heart and mind. Thus in the chapter muzammil (73) a mu'min is commanded to sleep for a while and then to get up for bandagi. And this is why seeking forgiveness, in the early hours of dawn, is regarded as the sign of righteousness (51:18). 10

15 Ibadat and Knowledge: "Prayers and its Importance in our lives" Part 11 Special Conditions of Ibadat Ibadat is like traveling and knowledge & guidance are like light & sight. Thus if in accordance with the command of "Travel therein", one wants to travel in the spiritual world of his own self, walking through it with Ibadat, then he needs not only the eye of religious guidance but also the light of c ilm ul-yaqin (knowledge of certitude). For when a person wants to travel through a country, then he can travel easily and pleasantly only if there is light, one cannot walk in darkness, and even if one walks in the darkness to certain extent, he can neither enjoy the natural scenes on the way nor can he derive as much happiness from such a journey as he would in the presence of light. Further, in the darkness, one can not perceive the signs of his destination. Nor can he acquire any experiences and information from such a journey. Here it is important to note that ma c rifat (gnosis) is in three stages. The first is the stage of c ilm ul-yaqin (knowledge of certitude), the second of c ayn ul-yaqin (eye of certitude) and the highest is the stage of haqq ulyaqin (truth of certitude). This proves that it is not possible to reach c ayn ul- yaqin without c ilm ul-yaqin, again it is impossible to reach haqq ul-yaqin without reaching the stage of c ayn ul-yaqin. Thus it is evident that without special guidance and religious knowledge there can be no progress in Ibadat. 11

16 Part 12 Ibadat and Time: Ibadat can generally be divided in two major categories: Ibadat- i am (general remembrance) and Ibadat-i khas (special remembrance bandagi). Ibadat-i am (general remembrance) is conducted throughout the day while Ibadat-i khas (special remembrance - bandagi) is carried out in the early hours of morning. The general c ibadat conducted during the day should strengthen and back up the special c ibadat at night A noble and righteous merchant is busy at his business. His business is flourishing. There is a big crowd of customers in his shop and a respected friend is sitting besides him. The merchant is conversing peacefully and gently sometimes with his friend and sometimes with the customers. When he turns his attention to a customer or to something else. his friend does not feel anger or pain that he discontinued the conversation with him and distracted his attention from him. For they have mutually deep friendship and profound confidence in each other. Therefore, the respected friend is happy that the entire work of his friend is perfect and his shop is thriving with business. This is an example of the fact that a true mu'min along with his worldly business can remember God with any name and if such a general remembrance discontinues, it does not matter. Ibadat and Occasion: A true mu'min should also know that in addition to fixed special and general times, sometimes there are special occasions wherein it is important to increase the Ibadat further. Thus when God wants to try a mu'min servant, causing him to suffer in a calamity, then the wise mu'min is availed with a special opportunity which he should not lose. For according to Qur'anic guidance there are three things hidden in every calamity, which are: benediction, mercy and guidance from God and which are available to those patients who say: " Lo: we belong to God and to Him we are returning". (11:155-7) It is known to every one that the most powerful and cunning enemy of religion is his own carnal soul, which continues to create numerous obstacles in every good deed, particularly in Ibadat-u bandagi and which never tires from hostility, enmity and evil attempts at which it mostly succeeds. But there are certain special occasions, during which a mu'min may easily subjugate his carnal soul. These occasions are the occasions of calamities and afflictions, in which the carnal soul becomes despondent and helpless and remains behind. Thus on such occasions, subjugating and trampling upon the carnal soul through Ibadat-u bandagi, one may cause Ibadat to reach a further stage. Another golden Occasion for the defeat of the carnal soul is that listening to conversation about the true knowledge and Divine love, in which the mu min s soul of faith and intellect becomes happy, delighted and powerful. Because of this the carnal soul s control is weakened and it becomes slow. 12

17 "Prayers and its Importance in our lives" Part 13 Method/Procedure of Ibadat It is certain that nothing whether it is religious or worldly can be accomplished without a method or procedure. Regularity in Ibadat It is in accordance with natural law that in order to achieve an object, hardship and toil should be endured regularly. Thus regarding Ibadat, the main and correct procedure is the regular performance of Ibadat. It should be done at fixed times. As God says: And those who strive in Us, We surely guide them to Our paths, and verily God is with those who do right." (29:69). It is known to all that the path of God, the true religion (din-i haqq), is only one. Thus in the verse mentioned here, that" We surely guide them to Our paths" means that although the path of God is one, it has different forms, such as faith, certitude, righteousness, fear of God, knowledge, deeds, sincerity, justice, favor, humility, love, obedience, patience, thanksgiving, worship, submission, contentment, etc. All these attributes of righteousness and faithfulness are such that each of them represents some form of the right path, because all of these are mutually connected and joined, and in the depth of spiritualism all these are as one reality. Internal Senses: In the chapter "the Cow" in the Qur'an, censuring ingratitude and rejection, and their consequences, it is said: "They are deaf, dumb and blind and they do not return (to their origin)" (2:18). Also in the same chapter it is said about infidels: "They are deaf, dumb and blind and they have no reason (i.e. internal senses)". (2:171). Thus this command of God, in which the fate of the infidels is viewed with despondency by the internal senses, there is also the indication of hope for (Divine) 13

18 mercy for the believers; and attention has been directed in this commandment to the distinction between the believers and the nonbelievers. That is to say that they can perform Zikr-u c ibadat with the tongue of the heart; they can listen to guidance with the ear of their hearts and they can observe the divine wonders with the eyes of the heart, the purpose of which is to acquire intelligence and understanding and knowledge and wisdom, the purpose which is in turn to return towards God. Ibadat and Fear of God: Part 14 Method/Procedure of Ibadat If there is the fear of God in the heart of a believing Zakir (person who engages in Zikr), then the Ibadat becomes very easy. The real fear of God is taqwa, i.e. the righteousness. The question of the occurrence of numerous thoughts and of recurring discontinuity in the chain of Ibadat will be resolved, for the divine aid and help is hidden in the form of the true fear of God, by virtue of which the chain of Ibadat continues smoothly and thoroughly in the grip of the tongue and the ear of the heart. It is clear that the potentiality of Ibadat is actualized due to righteousness and the fear of God, for by virtue of this, the Ibadat attached to the tongue of the heart. keeps on moving smoothly and in the ear of the heart its echo is felt as being very melodious. For the true meaning of the fear of God means to remain always pure from the impurity of sins, and in the case of remaining pure the miracle of the fear of God continues to guide. Ibadat and Hope: One faculty (power) of faith of a believing Zakir is hidden in that he should hope for divine mercy and should not be disappointed, for despondency regarding the mercy of God is blasphemy. For as there is betterment and virtue for the people of faith in the fear of God, so there is their well-being and success in the hope of (His) mercy. Thus various Qur'anic verses imply that a faithful servant (of God) should have hope and yearning in his heart for divine mercy, and he should consistently work hard. 14

19 Ibadat and Humility: To create the state and attribute of humility in himself, not only before and after Ibadat but for ever, is the greatest wisdom of dhakir. For humility is the preliminary form of real love and its prelude. Only in humility is there a guarantee of escaping from pride; without which divine help, guidance and mercy do not even come close. Therefore, it is necessary that the Zakir should adopt seriousness and humility to the extreme so that there may be created miraculous attraction and appeal in the voice of Ibadat and light before the spiritual eye. It has always been a condition of the natural (divine) law that it nullifies that person who considers himself something, and aggrandizes that person who considers himself nothing, Thus the Zakir should know that the secret of his success lies in humility and submission. Part 15 Method/Procedure of Ibadat Ibadat and Love: It is only Divine Love which is that stage of spiritualism in which the Zakir, rids himself of the numerous insinuations and false thoughts of the carnal soul as indeed he ought, for divine love is such a fire which abounds in wisdom and which burns out all thoughts and notions except Ibadat-i ilahi. True love is the original and practical form of the divine love itself, in which the true lover becomes the embodiment of Ibadat from the top to the bottom. Why not, since love is a kind of extremely sweet pain of the heart, and, the suffering of the entire body in any pain of the heart is but natural. For love is called that state of the heart and the mind in which Ibadat of the beloved and yearning for union is on the level of perfection. And it is obvious that it is that heart and the mind which govern and rule on the external and internal planes of the body. In short, at the stage of divine love, in addition to the soul, the body also participates in a way. 15

20 It may be asked how love which is just a state of mind and heart, can affect, compel and subjugate the entire body. The answer is that the anger of a man is also a mental state, but man flies into a passion because of it and starts shivering. Similarly, when he is suffering from the extreme feeling of shame among the people, all of sudden his face becomes pale with shame and owing to shame he trembles and perspires dripping with sweat. If the man is happy, then his face glitters from happiness, and if he is sad, he shrinks, being dejected. All these are nothing but states of the mind and the heart. But the main point is, as we mentioned above, that the entire body of man is ruled or governed by the heart and the mind. In other words, the human body is under the influence of the animal soul; the animal soul under that of the rational soul; and the rational under that of the intellect. Thus the true love should be given paramount importance among the manners and conditions of Ibadat-i ilahi and among all attributes of righteousness and faithfulness. Ibadat and Attention: Regarding attention towards Ibadat as mentioned earlier, there are three special faculties (powers) of the heart (ear, tongue and eye) and without these three powers of the heart. it is difficult to give complete attention towards Ibadat. Thus by placing the tongue of the heart under pressure one should continue Ibadat, and by making the ear of the heart attentive, one should listen to Ibadat and compel the eye of the heart to continue looking at the spiritual writing of Ibadat; and the eye should not neglect this duty even for a second. This is paying perfect attention towards Ibadat. Now one should create more and more the state of humility in one's heart through the exercise of will-power. That is to say that in one's heart of hearts, one must weep and pray before God that His spiritual help may embrace one so that the attention of the three powers may stand firm towards Ibadat and that the clouds of negligence and oblivion may disperse. Thus one does remains hopeful and does not become disappointed, for success is achieved due to the continual exercise of this practice. 16

21 "Prayers and its Importance in our lives" Part 16 Speed of Ibadat: The Method/Procedure of Ibadat Here a very important question arises about the speed of Ibadat. What should be the speed of the Ibadat of heart? Can it be estimated? This is an important question, which no wise Zakir can afford to neglect. It should be understood that according to an allusion in the chapter Luqman" the speed of the Ibadat should be of moderate type, i.e. neither very fast nor very slow, as that of a traveler walking to a destination with a moderate speed. But, verily when the traveler is facing a danger in the way, such as the possibility of dacoity, rain, the falling of stones from mountains, being chased by a powerful enemy or if the darkness of night is close, then he must necessarily increase his walking speed. The same is the condition of a traveler along the path of spiritualism. If the chain of Ibadat discontinues, or if thoughts of various types occur, or if there is drowsiness or laziness, or if there is the domination of Satan and of the carnal soul, then he should increase the speed of Ibadat, pressing down upon the carnal soul through will power. An estimate of this speed is that if the ism-i azam consists of four letters, then in one hour it should be repeated approximately ten thousand times. This means that in three minutes forty five seconds such a name should be repeated approximately six hundred times. This is an estimate for a quadrilateral word. Ibadat and Effacement: When the real mu'min starts performing Ibadat after accomplishing all related manners, then the state of un relatedness occur, in his mind, that is neither the state of dream, nor that of wakefulness, which is also called bay-khudi (selflessness). In this state everything -external as well internal -is effaced from the mind and consciousness of the Zakir, except Ibadat, which remains and continues. In this state the Zakir also forgets himself altogether. He does not even know where he sits, nor which place it is, whether it is home or not. He does not feel, 17

22 whether his body exists or not or whether it is lost. If such a state pervades through the beginner then he should be sure that he is progressing in spiritualism. If not so, then it should be understood that this lack of focus is because of his own deficiencies and mistakes and not for any other reason. Chain of Ibadat: Part 17 The Method/Procedure of Ibadat If you want to perform the Ibadat of the heart at the fixed time with the importance due to it, then it should be consistent and consecutive (linked together), for which the correct pronunciation is very necessary. And correct pronunciation of the word of Ibadat is possible if it is continually recited within the grip of the tongue of the heart, and is listened to with the ear of the heart. But if the word is not pronounced properly and is not listened to with total and perfect attention with the ear of the heart, then the chain of Ibadat becomes discontinuous. For instance, in external speech the tongue slips only when the grip of the speaker over his attention is loosened. That is to say that, when any of the speaking and hearing powers become lazy, then the slip occurs in speech and in conversation. It is only through the hearing faculty that one may detect whether there occurred a slip of speech, or not, or whether such and such words were pronounced properly, or not. Thus it is the duty of the eye and the ear of the heart to keep the chain of Ibadat continuous and to protect (guard) it from the slips of forgetting it from moment to moment. That is to say that the tongue should pronounce each link, i.e. word of the chain of Ibadat clearly, and the ear should listen to it with great attention. In fact, attention should be paid to it even with the eye of the heart, so that there should not be any discontinuity in the chain of Ibadat-i ilahi. If a mu'min's chain of Ibadat of the heart discontinues again and again, despite the efforts made. Then the reason for this is either a sin has been committed or ignorance. Therefore he should cure both diseases. That is to say, along with repentance and righteousness, he should also obtain the necessary knowledge pertaining to Ibadat, so that he will succeed in making his Ibadat consistent and consecutive. 18

23 Divine Remembrance "Various Kinds of Zikr" Part 1 God, the Exalted, in His infinite mercy, has made His blessed Zikr (remembrance) of many kinds, so that His sincere servants may enrich themselves with the favors and blessings of various kinds of it, at different times and in different states. Thus had Zikr been of only one kind, it would have been very difficult, rather impossible for mu'mins to completely benefit from it. Among Islamic c ibadat (types of worship), Salat (Du a/ Namaz) is the first. Then there are other azkar (pi. of zikr) such as zikr-i fard (individual remembrance), zikr-i jama c t (collective remembrance), zikr-i khafi (hidden remembrance), zikr-i kathir (abundant remembrance), zikr- i Qalil (little remembrance), zikr-i lisani (remembrance by tongue ), zikr-i basari (visual remembrance ), zikr-i Sam c i (auditory remembrance), zikr-i badani (bodily remembrance), zikr-i khwab (remembrance in dream), zikr-i munfasal (remembrance at intervals), zikr-i musalsal (constant remembrance), zikr-i tanaffus (remembrance by breathing), and zikr-i c ilmi (remembrance of knowledge). In addition to these, there are other azkar such as hamd (praising God), tasbih (glorifying God), munajaat (supplication), shukrguzari (expression of gratitude), giryah-u zari (weeping and shedding tears), prostration, prayer, recitation of the Qur'an, recitation of salawat etc., so that every mu'min at different times may benefit from different zikr, so that on the whole, he may remain in constant zikr. 19

24 Divine Remembrance "Various Kinds of Zikr" Part 2 Following is the example of, different kinds of Zikr, their meaning and brief explanation. Zikr-i jama c at (Collective remembrance): In Islam the great importance is attached to collective zikr for there are countless benefits hidden in it. The foremost of which is that in addition to personal reward mu min also receives special reward which amounts to the reward of the whole jama c at. Thus if all conditions and etiquette of the assembly of remembrance are fulfilled, then compared to other forms of zikr there are greater chances of spiritual progress in this way of Divine remembrance. Zikr-i fard (Individual remembrance): Although the collective zikr has greater virtue and its reward is very great, however, this opportunity is not available, at all times nor is it possible to have a congregation the whole day. Thus, due to these reasons, the individual zikr becomes necessary so that the mu'min, according to his time and condition, may illumine his intellect and soul with the remembrance of his Lord. Zikr-i jali (Open remembrance): In this kind of zikr, one or more people remember God with an effective voice. In other words any worship which is performed loudly is called zikr-i jali. The open remembrance is extremely important as it helps hidden remembrance to progress. Unless the disease of the callousness of the heart vanishes by the open remembrance and giryah-u zari, the spiritual miracle of the internal or hidden remembrance is not possible. Zikr-i khafi (Hidden remembrance): The purpose of zikr-i khafi is to perform zikr hiddenly and secretly. The benefit of this zikr is that there is no show of darwishi therein. Moreover this zikr gradually descends to the heart and takes the form of zikr-i qalbi. 20

25 Divine Remembrance "Various Kinds of Zikr" Part 3 Zikr-i Kasir (Abundant Remembrance): By this zikr is meant to remember God abundantly, whether with one kind of zikr or with different azkar (pl. of zikr). The Wise Qur'an has repeatedly drawn attention to the importance of the abundant zikr due to the countless wisdoms hidden therein. If it is desired to remain safe from the roots of all evils of the carnal soul, then the only remedy is zikr-i kasir. Zikr-i Qalil (Little Remembrance): If little remembrance is merely due to laziness, then it is not a good sign. If there is any other reason and it is definitely intended to add to it, then there is nothing wrong. Zikr-i Lisani (Remembrance by Tongue): God, the Exalted, has granted man the tongue in order to always keep it busy in reciting His soul-nourishing remembrance. The benefit of this zikr is that not only does the heart of the zakir attend to and wait for the mercy of God, but also awakens the sleeping hearts of others from the sleep of negligence. The special benefit of the remembrance by tongue is attained when it causes the state of melting in the heart. Zikr-i Qalbi (Remembrance in the Heart): This is the zikr of heart which is most special among all azkar. But as much as it is miraculous, it is also delicate and difficult. This is the reason for which it is aided by all other azkar and good deeds in order that it may progress. It has innumerable benefits, and the basic and most essential benefit is that through its regular and constant practice the door of spiritualism opens. 21

26 Divine Remembrance "Various Kinds of Zikr" Part 4 Zikr-i Basari (Visual Remembrance): This zikr is the zikr of the eye of a mu min. This can be done in various ways. For instance, through conceiving the great names of God, or studying the Qur an and religious books. This zikr also includes to observe and study the Divine sign in the nature, with external eyes and observe the Divine signs in the personal world, with the inner eye of the heart. For both sight and insight, are granted to remember God. Zikr-i Sam c i (Auditory Remembrance): This blessed zikr relates to the ear. This zikr includes listening with zeal, to the recitation of the Noble Qur'an and the glorification of God. Zikr-i Badani (Bodily Remembrance): Every kind of hardship that is borne by the body for the sake of zikr-u c ibadat is the part of bodily zikr. Particularly, the service for the nation and community. Zikr-i Khwab (Remembrance in Dream): The zikr also takes place in the dream. But since it is beyond the control of man, therefore, it is short and brief only as a symbol and sign so that a person knows whether he is punctual or lazy in bandagi. Zikr-i Munfasal (Remembrance at Intervals): Is the zikr at short intervals. An example of this zikr could be given from a pious shopkeeper, who while working in the shop, even though cannot perform the constant zikr, nonetheless can benefit from the remembrance at intervals. This work is not very difficult for a mu'min with high ambition. 22

27 Divine Remembrance "Various Kinds of Zikr" Part 5 Zikr-i Musalsal (Constant Remembrance): As the name implies, in this kind of zikr the zakir remembers God at all times and thereby allows an angel to command his heart and protect it from the whispers of the devil. Zikr-i Tanaffus (Remembrance by Breathing): This sufic zikr is performed by breathing. This zikr has a special benefit both physically and spiritually. Zikr-i c Ilmi (Remembrance of Knowledge): This is a zikr of a higher degree, which is related to remembering God through reflecting upon the Qur'anic verses and the signs of God in the internal world & the external world. The main purpose of all these azkar is only one and that is the proximity and closeness of God, so that the mu'min may attain the annihilation, in which there is not only the Supreme Paradise, but also the Supreme Rizwan (Pleasure of God). And in it is the Sound Health and Eternal peace. 23

28 Divine Remembrance Giryah-u zari A Divine Medicine Part 1 Girya-u zari is a compound Persian word consisting of giryah and zari. Literally giryah means to weep and shed tears and zari means to consider oneself feeble, infirm and weak. In actuality, it signifies that tasbih-u ibadat, which is performed with utmost humility, tenderness of heart and flowing tears. It is said in a Noble Hadith: "Oh! and indeed there is a lump of flesh in the body. When it is good, the whole body is good and when it is bad, the whole body is bad. Oh! and it is the heart" (Bukhari. Vol.l, p. 44). In the above Hadith there is a sacred teaching that, every mu'min should strive to be righteous and protect their heart from all diseases. According to the teachings of the Holy Qur an, such level of purity can be achieved only through giryah-u zari, for it contains all the good qualities and virtues of piety and pure heartedness. There is a Prophetic Tradition, mentioned in Da c a im-ul Islam, which says: There is no drop dearer to God than a drop of blood (shed) in the way of God, or a tear drop (shed) in the depth of night out of fear of God. 1 The reason for this high regard for Giryah-u zari is that by such tears, almost all spiritual diseases are cured. 24

29 Divine Remembrance Giryah-u zari A Divine Medicine Part 2 Pride is an extremely fatal disease from the ethical and spiritual point of view, similarly callousness (hardness) of the heart is also an extremely dangerous disease which, if not cured in time, can prove to be extremely detrimental for the spiritual growth of a mu min. According to the holy Qur an, precautionary measures against these spiritual diseases and its prevention are possible only through the tenderness of the heart, humility and giryah-u zari. The Wise Qur'an, in describing the praise-worthy manners and qualities of the Prophets (pbuh), praises giryah-u zari, in this manner : "These (Prophets) are they on whom God bestowed favors, from among the Prophets of the progeny of Adam and of those whom We carried with Nuh and of the progeny of Ibrahim and Israel and of those whom We guided and chose; when the verses of the Beneficent God were recited to them, they fell down prostrating and weeping" (19:58). This is the most exalted place of the sacred tears, i.e. the pure eyes of the Prophets and Awliya'. According to the Holy Qur an giryah-u zari, is that quality of a mu min which appears at the peak of knowledge. See the verses (17: ): "Say believe in it (the Qur'an) or believe not; surely those who are given the knowledge before it, fall down on their faces, prostrating when it is recited to them. And they say: Glory be to our Lord! most surely the promise of our Lord was to be fulfilled. And they fall down on their faces weeping and it adds to their humility". The above verse testifies to the great importance of acquiring knowledge to be able to completely benefit from the spiritual medicine of giryah-u zari. Moreover, it emphasizes that mu min should shed tears of humility, under the influence of the ayats or signs of God and frequently go into the prostration of servitude and remain in it. By signs of God, are meant the Imams as Hazrat Ali is known to have said: I am the sign of God. Thus the greatest virtue in shedding tears is that it should be done under the influence of the Qur an and the Imam because they are the fountainhead of Divine signs (miracles). 25

30 Divine Remembrance Giryah-u zari A Divine Medicine Part 3 There are innumerable spiritual benefits hidden in the act of sincere giryah-u zari and humility. The greatest among them is the purification of the heart, man cannot purify his heart like one cleans the external and internal parts of a machine, however God has granted man the faculty of giryah-u zari i.e. weeping & crying in the love of Qur an and Imam; which is the greatest means to attain the purification of his heart and soul. Thus by the sacrifice of tears, the moral powers are increased, Divine grace and blessings descend, a dignified light shines on the face of a mu min and the glad tiding of spiritual manifestation is received in the mirror of the heart. With regard to the need of frequent and regular practice of giryah-u zari, it is suffice to say that, giryah-u zari is like a spiritual shower therefore a mu min has to regularly have a recourse to it, to keep their heart purified at all times otherwise there is a fear that the mirror of the heart will get soiled from the dust of evil caused by our personal devil. On contrary if the mirror of the heart is kept cleansed and pure, through regular giryah-u zari, then the personal angel gets the chance to speak of hope, certitude, knowledge and guidance. Thus, there is the dire need of frequent giryah-u zari, so that the devil may be disappointed and the angel may get an opportunity to cast the luminous shadow of ta yid (spiritual help). 26

31 Divine Remembrance Giryah-u zari A Divine Medicine Part 4 Giryah-u zari is an extremely powerful potential faculty, which gradually progresses in a mu min to such an extent that in some cases it takes the form of heavenly wahy or comes close to it. For instance Zabur (Psalms) is recognized as the heavenly wahy, although apparently it is from the tongue of Hazrat Dawud. The above can be explained by saying that through giryah-u zari, the ego or I of the faithful servant is annihilated, this allows the Divine light to enter his heart and the angel to speak through the tongue of a mu min. A mu min whose heart is cleansed and purified by giryah-u zari, he/she should use this occasion to offer prayers for the well being and betterment of all mu mins all over the world since this is the time of acceptance of prayers and bestowment of Lord s mercies and blessings. To summarize the virtues of giryah-u zari it is beautifully said Giryah-u zari has paramount importance in religion, it is not only a special prayer, but also the basic condition of repentance. It is the song of love as well as the worship of Awliya ; it is the proof of having fear of God as well as that of showing gratitude; it is the means of real love and also that of luminous didar; in it lies the purity of the heart and also the freshness of the soul; it is a sweet wisdom-filled pain as well as a delightful medicine. Thus because of all these eminent qualities, giryah-u zari is the supreme c ibadat and a heavenly medicine. 27