A Letter of Warning - The Dangers of Neglecting Zikr A Letter to a sincere worker of Tabligh Jamaat, exposing the deceptive scheme

of the Devil regarding Zikr-Allah Written by the Order of Hazrat Sheikh-ul-Hadith Maulana Muhammad Zakariya Sahib (rahmathullahi alayh) by Sufi Muhammad Iqbal Sahib (rahmathullahi alayh) Published by MAKTABA-AL-SHEIKH

CONTENTS Introduction The Letter of Warning Intellectual deception Hazrat Ilyas Dehlawi (rahs) instructions Practice of the Elders of Tabligh Reason behind the neglect of Zikr An important Advice A False and Groundless doubt Commentary by Maulana Abdul Hafeez Makki (db) Appendix The dream of a Tablighi Worker Interpretation of the Dream A letter of Advice

Introduction and Translators Note A sincere Worker of Tablighi Jamaat wrote in a letter that Tabligh Work has been banned in his country and he therefore requested that some Zikr should be prescribed for him to utilize his spare time. The attitude of seeking Zikr due to the availability of spare time has a very sad background. Incorrect ideas about Zikr have existed in the Tablighi Jamaat since the division of the Indian sub-continent in 1947. Hazrat Sheikh-ul-Hadith Maulana Muhammad Zakariya Sahib (rah) was painfully aware that some of the eminent Workers were deviating from the basic principles of Tabligh regarding Zikr, despite the emphasis and advices of Hazrat Ilyas Dehlawi (rah) about Zikr-e-Lisaani. Therefore Hazrat Shaykh (rah) used to advise and warn people regarding this sad trend on an individual basis. However the deficiency and deliberate neglect and disregard of Zikr continued to grow. This made Hazrat Shaykh (rah) worried and restless and he therefore ordered his Khalifa Sufi Muhammad Iqbal Saheb (rah) to write the following letter so that the opposition of Zikr is stopped before this caused irrepairable damage to the Tablighi Movement of Hazrat Ilyas Dehlawi (rah). When the letter was completed it was read out to Hazrat Shaykh (rah) for his review and approval. He liked it so much that he offered to cover the entire costs of its publication and purchased 1000 copies for free personal distribution. Hazrat Shaykh (rah) then got this letter reprinted along with two other letter of Sufi Iqbal Saheb (rah), namely The Importance of Zikr in Tabligh and The Importance of Itikaf and personally distributed this combined volume to many of his associates and friends including his son Hazrat Maulana Talha Saheb (db) and his son in law Hazrat Maulana Aaqil Saheb (Principal of Mazahiril Uloom Saharanpur). He also mailed many copies of this letter to different countries. The Scholars and those who are gifted with Baseerat and foresight regarded this timely action of Hazrat Shaykh (rah) as a big favour. But those who do not understand Hazrat Shaykh (rahs) eminence and position, in that he is the Guardian of Tablighi Jamat and those narrow minded people who are preoccupied only with the physical expansion of Tablighi Jamat viewed this letter as an opposition. When Hazrat Shaykh (rah) learnt that objections were being raised about this letter he reviewed its contents repeatedly owing to his cautious nature. When he was unable to find anything questionable he wrote to the eminent Tablighi Workers asking them about their specific objection. (The photocopies of these letters are available with the Author). However, no one was able to point out any objectionable material in the entire letter whose translation is in your hands. In this letter, Hazrat Sufi Iqbal Saheb (rah) has explained to the Tablighi Worker (who sought Zikr) that the excuses, justifications and the systematical neglect of Zikr in the Tablighi Jamat is a dangerous mistake. Zikr-e-Lisani is neglected due to the misunderstanding that there is no need for it because Tabligh Work is in itself real Zikr. This letter explains that is Zikr-eLisani (prescribed by Mashaikh) is neglected then Tabligh Work is not the Real Zikr due to the absence of the state of Ihsan. Hazrat Maulana Ilyas Dehlawi (rah) had said, Tabligh without the reformation of the heart will be a useless roaming around There are two parts of this letter. The first part explains that for the acts of Worship to acquire the quality of Real Zikr the heart must first be reformed by Zikr-e-Lisani. The geat emphasis which Hazrat Maulana Ilyas Dehlawi (rah) and Hazrat Shaykh-ul-Hadith Maulana Muhammad Zakariya (rah) put on Zikr-e-Lisani is also outlined in this section. The second part of the letter deals with the false accusation on the Arabs. It is proved that the excuse for abandoning Zikr just to please the Arabs is ridiculous. Giving up Zikr due to the fear of the Arabs is a groundless hoax because the Arabs are actually in complete agreement with the Zikr prescribed in the line of Tasawwuf and Tariqat. Therefore the rumors being 2

spread about the Arabs are completely false. The letter is followed by a commentary by Hazrat Maulana Abdul Hafeez Makki Saheb (db), Khalifa of Shaykh-ul-Hadith Maulana Muhammad Zakariya (rah). Maulana Abdul Hafeez Makki (db) is a Saudi national who has obtained his religious education in Saudi Arabia and is therefore well informed and qualified to judge that the accusation on Arabs is completely false. The Commentary is followed by a dream of a Tablighi Woker narrated to Hazrat Shaykh (rah) for its interpretation. The interpretation follows which affirms the deficiency and neglect of Zikr. The last item in this booklet is a letter of Hazrat Shaykh (rah) to one of his Khulafa advising him about Tablighi Jamat. The translation of this letter was done in Madina Munaawwarah. Some of the errors that were found have been corrected. However, we will be grateful if we are informed about any additional mistakes in the translation so that the same could be corrected before the reprint. Aftab Ahmad

A Letter of Warning to a Sincere Worker of Tablighi Jamat Bismillahir Rahmaanir Raheem My respected brother, Assalamu Alaikum wa Rahmatullah I have received your letter which has aggravated my illness. In the light of the help that you have sought from this humble servant and also upon reading your religious sentiments, I am compelled to pen down my thoughts in detail. On receipt of your previous letter asking me to prescribe Zikr, I has asked you to consult Maulana Saeed Ahmad Khan (Khalifa of Shaykh-ul-Hadith Maulana Muhammad Zakariya rah). Your association with Maulana Saeed (db) would have been compatible because of your liking for Tabligh Work and respect for the Maulana (db); compatibility with the Shaykh being important in the line of Zikr. I understand from your letter that since Tabligh Work has been banned in your country, you can now spare time for Zikr. The blessed name of Allah is such that if uttered even casually without intentions for reward, is far more valuable than the entire creation. Even unintentional utterance of His exalted name yields fruitful results. But for true Zikr and to achieve Allah Taalas nearness (Ihsan-wa-Yaqeen), by means of Zikr-e-Lisaani (verbal recitation of Zikr), one has to adhere to the rules and conditions stipulated by a Shaykh. I will not be going into these details presently. At the moment my intention is just to expose a cons[iracy of the devil, which has become a sore of my heart and whose pain has been revived by your letter. The deception has two aspects. Firstly, you now consider yourself free from Tabligh Work. Secondly, you think that engagement in Zikr is not as important in the line of Tabligh as it is for a person with spare time 3

Regarding the first aspect, I would say that to consider oneself free from Tabligh Work due to obstacles indicates that one does not understand the very spirit of Tabligh. Because in difficult times, Workers should step up their efforts and get prepared to make all sacrifices. Indeed the way of carrying out Tabligh Work has to change according to the prevailing circumstances. For example, during the initial stages, Tabligh Work was not allowed in its present form, in Saudi Arabia. At that time Hazrat Maulana Sa'eed Ahmad Khan (rah), Hazrat Maulana Mufti Zainul Abdeen (rah), Hazrat Maulana Obaidullah Saheb (rah) (all of these three are Khalifahs of Hazrat Shaykh (rah) in the line line of Zikr), and other Elders made great efforts according to the guidance of Hazrat Ilyas Dehlawi (rah) and Hazrat Maulana Yusuf (rah). Earlier Hazrat Ilyas Dehlawi (rah) had personally laid the foundation of Tabligh in Saudi Arabia. After years of sustained efforts the Work became acceptable among the Arab community. The Government had no objections thereafter and Tabligh Work was carried out openly. In other words, the restricted form of Tabligh in Saudi Arabia was similar to the Tabligh practiced by the Holy Prophet (sallallahu alayhi wasallam) during his Makkan stay. Later by Allah Taalas Grace, we were able to witness glimpses of the Madina period of the Holy Prophet (sallallahu alayhi wasallams) mission. Hence, big Ijtimaat became possible. Local Arab Jamats were now being sent throughout the world from Masjid Nabawi (sallallahu alayhi wasallam) and Masjid-e-Haram. Such scenes had a deep effect even on the bystanders and lay obeservers. The Work was finally allowed by the Government. It now had the backing of the Government Departments, CID, Customs, Foreign Exchange, Immigration and Religious Affairs who were all suspicious about the Work in the past. In fact, everyone became willing to help. This in reality was the unseen Help of Allah Taala. It was well known in Jamat circles that anyone facing a difficulty would get Allah Taalas help by offering two Rakats of Salaatul Haajat. The prayers and support of the Mashaikh and Ulama-e-Haqq was also with the Jamat (though they were not physically involved in the Work. Only a minority sect, founded on Bidat (perverse innovations) remained opposed to Tabligh. Even some of their own members did not agree with such opposition. Besides, a few misguided people could seldom harm a good cause. In fact, righteous work could gain from such an opposition. By the Grace of Allah Taala, Tabligh Work h now spread far and wide. Jamats are seen in Saudi Arabia, pouring in from America, Europe, Japan and such places where previously the spread of Islam was unthinkable. Western churches were being converted into Masjids. The Tabligh Work flourished in these remote lands so much that their people became devout Muslims. Institutions of Islamic learning and Masjids were established and the reformed Muslims embarked on pilgrimage to Saudi Arabia to perform essential Islamic obligation of Hajj. This transformation was the result of the blessed Work of Tabligh. It is obvious that such a glorifying success shattered the evil schemes of the devil because he uses the love of wealth and hollow pride to seduce people astray. Tabligh Work on the other hand, demands sacrifice of wealth and pride. These things are already known to you. I am elaborating these to make you aware of my familiarity with them also, owing to my association with Tabligh Jamat (by the Grace of Allah Taala) for the last forty years. I even found my Pir wa Murshid Hazrat Shaykh Zakariya (rah) through the blessed Work of Tabligh; 4

I am therefore indebted all the more to the Tablighi Jamat and it has many rights on me. In your letter you have also expressed your grief due to the discontinuation of Tabligh in your country. Well, all our Elders are deeply concerned and are sad on this account. In fact, our Elders are only those who have a deep concern for Tablighi Jamat. We, the servants of the Mashaikh are also deeply affected by their grief. Owing to ill health, this servant is not physically involved with this Work presently, but has intense love and concern for the Jamat. There are no excuses in love. But the reins of my ishq are in the hands of a Shaykh who is the supreme Guardian of Tablighi Movement. According to the Imam of Tabligh, Hazrat Ilyas Dehlawi (rah), my Hazrat Shaykh (rah) is the Chief Guide of Tablighi Jamat and amongst the entire group of Elders, he is the greatest supporter of this Work. He is the most active and effective Elder in combating fitna and in answering the criticisms of opponents. Besides, my Master, Hazrat Shaykh-ul-Hadith is the present Imam of Shariat-wa-Tariqat. Since the establishment of Tablighi Jamat, he has played a fundamental and most effective role to this day. Tabligh Work has spread his Faiz (spiritual light) throughout the world. This, by the Grace of Allah Taala in turn raises him to greater heights. Therefore, being attached to such a blessed Shaykh, I am satisfied with that much of physical involvement with Tabligh which is in line with the wishes and permission of my Shaykh. My grief and worry on account of the ban (imposed on Tablighi activities) is no less than others. Grief and worry invokes the Help and Mercy of Allah. At times, such grief also exposes the underlying reasons which gives rise to obstacles and also brings to light solutions for their removal. I will now outline the solution for the removal of obstacles due to which Tabligh Work has been restricted in your community. Of course Taufiq to act upon this solution is in the hands of Allah Taala. The blessed Work of Tabligh was very unpleasant for the devil. Finding all the doors closed for destroying this Work, he (the devil) allowed its apparent expansion and instead entered through the backdoor by attacking the very essence of Tablighi Movement. He did this so cunningly that even Tablighi Workers subconsciously started believing that for the expansion of their Work, the spiritual aspects of Tabligh should be put aside. Hence it was felt that time and effort spent in nourishing the Spirit and strengthening the defenses against fitnas should instead be focused on the physical expansion of Tablighi Work. To hide this serious mistake, the effort on the soul of Tabligh Work was retained in name only. What is this soul of Tabligh and what is the Fortress of defence against fitnas and the devil? The Soul of Tabligh and the Fortress of Defence against Fitnas is Zikr-Allah. In fact, Zikr is the spirit of all acts of worship, such as Salat, Jihad, Tabligh based on six points etc. Besides the Tablighi Work based on six points, other forms and efforts of Tabligh also depend upon Zikr-Allah. Zikr is the means of overcoming obstacles and it invokes the Help of Allah Taala and his special attention. So the devil not only made efforts to destroy the foundations and spirit of this Work, but he even succeeded in turning Tablighi Workers against Zikr in their program. To achieve success, the devil made use of cunning schemes to mislead Tablighi Workers about Zikr. The intellectual deception of the devil will be exposed first and as a proof, the sayings of the Elders of Tabligh and Shariat-wa-Tariqat such as Maulana Ilyas (rah), Maulana Haji Yusuf Saheb (rah) and Hazratji Maulana Inamul Hasan Saheb (rah) regarding the necessity of Zikr-e-Lisaani (verbal recitation of Zikr) and its need in Tabligh Work will follow. Then the devils second groundless doubt will be exposed for the benefit of those who remain opposed to Zikr-e-Lisaani even after they have read the sayings of their Elders to be quoted under the heading Intellectual Deception 5

PART 1 INTELLECTUAL DECEPTION Opposing Zikr-Allah was not easy beacause it was one of the six fundamental points of Tabligh Work. The devil, therefore, took help of a true fact in decieving people. Kalimatu haqqin yuridu biha al-batil In other words,he used truthful reality for success in his evil plans. To use the words of Hazrat Ilyas Dehlawi (rah), there is great need to remain steadfast in Zikr and in obtaining knowledge. But the reality of Zikr and Knowledge should be clearly understood. The reality of Zikr is to be in the state of awareness (Ihsan) and to observe all religious duties. This is the best form of Zikr. Therefore, to remain active in the cause of Islam by making efforts to spread Islam is the most valuable form of Zikr, with the condition that such Zikr is performed being attentive of the orders and promises of rewards from Allah Taala. All religious Scholars agree about the truth of the above statement. Thus Salat, which is the greatest religious obligation is also regarded as Zikr of a very high order. About the best form of rememberance of Allah Taala, the Quran says: Aqeemas Salaata li Zikri and according to a Hadith, obstacles between a man and Allah Taala are lifted during Salat and man is closest to Allah Taala in Sajda. Hence Salat is termed Miraj ul Mumineen because during Miraj of the Holy Prophet (sallallahu alayhi wasallam) Nearness to Allah Taala was achieved. His presence was felt and communion with Him had taken place. Therefore, Salat, which is the Miraj for the Ummah of Hazrat Muhammad (sallallahu alayhi wasallam) is the real Zikr and a state of awareness. Similarly, other acts of worship such as spreading Islam (Tabligh), etc are various forms of Zikr in varying degrees. While the fact that Salat, Tabligh etc are real Zikr, is mentioned and taught in the various programmes of the Jamat, the above underlined conditions is neglected or not fully explained. Hazrat Ilyas Dehlawi (rah) in explaining that underlined condition said, even of obligatory duties like Salat, Tabligh etc are performed without the awareness of the orders of Allah Taala and His promises then these acts of Worship are not real Zikr. Without satisfying this condition (of awareness, viz Ihsan-wa-Yaqeen) such Worship in reality is Zikr of the body and neglect of the heart. This servant would like to mention that although the duty of performing the Salat is fulfilled (even when the heart is neglectful), but according to the Quran and Hadith, such Salat has been described as being similar to the Salat of hypocrites: Fa wailul lil musal-leen. Allazina hum an salatihim saahoon In this context, the Holy Prophet (sallallahu alayhi wasallam) has said, They do not remember Allah but little Such heedless prayers take the person away from Allah Taala and it leads to His displeasure: "Lam Yazdaada biha min Allahi illa Bu'daa" According to another Hadith, a Salat performed with a neglectful heart is thrown back at the 6

face of the person like an old rag and it prays against him. On the other hand, if Salat is performed with an attentive heart, then due to the state of Ihsan, it will have the required sincerity, Khushu, Khuzu and it it becomes a means of Nearness to Allah Taala. Only such a Salat is the most valuable and real Zikr. In a nutshell, for the mandatory physical acts of Worship to have the real quality of Zikr, the attentiveness of the heart and its engagement in Zikr is the necessary prerequisite. Therefore, reformation (Islah) of the heart comes before the reformation of the physical acts of Worship. The Holy Prophet (sallallahu alayhi wasallam) has said: Iza saluhath saluhal jasadu kullu when the heart is reformed, the entire body is reformed It is this correction of the heart which is the object of emphasizing Zikr-e-Lisaani (verbal Zikr). The other imprtant natural consequence of Zikr-e-Lisaani, such as recitation of Kalima Tayyiba is to get the rewards by its recitation. So all acts and deeds emanating from the body become real Zikr once the defects of the heart have been removed by Zikr-e-Lisaani. Thereafter, performing Salat, doing the Work of Tabligh, even buying and selling and also arguments and disputes are all classified as real Zikr. All the above physical acts of Worship reach the level of real Zikr once the underlined condition has been satisfied. When the good deeds and acts of Worship are done with a reformed heart, all these actions become real Zikr because they will be carried out with sincerity and true intentions to win the Nearness and rewards of Allah Taala. In summary, Zikr-e-Lisaani is the means by which the acts of Worship reach the level of real Zikr. This can be understood from the following example. It is said that efforts like ploughing and watering of fertile land produces grain. To obtain crops, the only requirements commonly mentioned are the presence of fertile land and mans effort. Some of the grain is mixed with the soil. This grain is known as seeds; however, the seeds are not even mentioned when talking about grain production, even though their presence in the soil is a necessary condition for obtaining crops. Without them (seeds) the entire effort is in vain. However, if a lot of effort is made on the soil, such and ploughing and watering the fields, etc, but if the seeds are not mixed with the soil. It will result in the growth of something. This something is wild weeds and grass. It would be false to say that this end product is grain (of wheat, etc) Similarly, our preoccupation with Worship such as Salat, Tabligh, etc without satisfying the underlined condition, will not be real Zikr, but something else. It is preached that Salat, Ghust etc are real Zikr but the people are not informed of the underlined condition without satisfying which these acts of Worship are not real Zikr. The consequence of this omission and incomplete explanation is that people become careless about Zikr-e-Lisaani which is in fact the means by which these acts of Worship become real Zikr. The sad result of all this is that people achieve neither the real Zikr nor its means, namely Zikr-e-Lisaani. Now I will quote the sayings of Hazratji Maulana Yusuf Saheb (rah) and Hazrat Ilyas Dehlawi (rah) taken from the collections of Maulana Ilyas (rah) compiled by Hazrat Maulana Syed Abul Hasan Ali Nadwi (rah); collections of Maulana Ilyas (rah) edited by Maulana Muhammad Manzoor Numani (rah) and the Sawanih-e-Yusufi by Mufti Aziz-ur-Rehman (rah) and Maulana Muhammad Saani (rah). The compilers of these books are no doubt all eminent Workers of Jamat. These had been published years ago, but when sold out, were reprinted at the expense of my master Hazrat Shaykh Zakariya (rah). Under his instructions, relevant sayings 7

pertaining to Zikr are reproduced below: One: Hazrat Ilyas Dehlawi (rahs) Letter addressed to Tablighi Workers in Mewat India Respected friends, my happiness cannot be described when I hear that each one of you will spend one year in the Path of Allah. May Allah Taala accept you endeavors and enable you to devote even more time. I would like to draw your attention towards the following points: 1. Prepare lists of Workers who have started Zikr, those who have been doing it and also those who have abandoned it. Lists should be sent to Hazrat Shaykh-ul-Hadith Maulana Zakariya (rah) and myself. 2. Please confirm whether those under Bayt (pledge to accept the guidance of a Shaykh) are performing the stipulated practices. 3. Workers should assess and write about the needs for old and new Madressas at each Markaz 4. Are you personally engaged in Zikr and Taleem? If not, then be ashamed at this negligence and commence it immediately. 5. By point number (1), I mean to ask whether those who were prescribed Bara Thasbih (Zikr formula also known as DoAzdah Thasbeeh in the Chistia SIlsilah) are regular performers or not? Have they started Zikr by our permission and recommendation or merely by observing others? Point wise answers should be sent after verification from the Workers. 6. Report on the working (kar-ghuzari) of each Markaz should be sent to me and Hazrat Shaykh (rah). Those performing Zikr (Bara Thasbih) should be urged to spend a Chilla at the Khanqah in Raipur. After this introduction about Hazrat Dehlawi (rah's) instructions, I would like to ask my respected brothers as to what kind of Zikr is being emphasized? Where are the Workers of Jamat being advised to go for an entire Chilla to make Zikr? In the same note (point no 10), Hazrat Dehlawi (rah) even says, "my friends, your going out in the Path of Allah is for three things, namely Zikr, Knowledge and Tabligh. In other words, one should go out for Tabligh to strengthen Zikr and Knowledge". Concluding a detailed letter to Mianji Isa Saheb (rah), Hazrat Ilyas Dehlawi (rah) said that along with Tabligh if one remained punctual and firm in Zikr, then insha Allah, one will experience splendid and unique blessings. Wasn't Tabligh itself the 'real Zikr', yet Hazrat Dehlawi (rah) is emphasizing Zikr-e-Lisaani. Two: The Danger of Tabligh Work becoming a Fitna if Zikr is Neglected One day after Fajr prayers, at a big gathering of Tablighi Workers in the Nizamuddin Mosque, when Hazrat Maulana Ilyas Dehlawi (rah) could not speak aloud due to illness, he conveyed the following instructions through a Khadim: Your entire efforts of going from place to place would be useless unless your concentrate simultaneously on Zikr and Knowledge. In other words Zikr and Knowledge are the two things without which no progress could be made in this line of Tabligh. If these two fundamental things are ignored, there is every likelihood that Tabligh Work may become a new door for Fitna and other wrongs. 8

Hazrat Dehlawi (rah) went on to stress upon Tablighi Workers not to overlook the importance of Knowledge and Zikr, otherwise the Tablighi Movement may become a fruitless effort for its Workers and the Workers will be roaming around aimlessly like vagabonds and Allah Taala forbid, the result will be a sheer loss (page 39) Three: Going out for Tabligh without Zikr of no Avail (Endeavours to attract Workers to Khanqahs) Hazrat Ilyas Dehlawi (rah) further said, all those involved in this religious Work should understand that their aim of Dawah (invitation) is not only for the Islah (reformation) of others, but it is primarily the means for ones own reformation (Islah) and learning. Therefore, when going out in the Path of Allah, great emphasis should be put towards attainment of knowledge and Zikr, without which it will be a waste of time. It is also necessary to engage in Zikr and learning under the supervision and guidance of Mashaikh. This could be explained by the fact that Allah Taala Himself supervised the education and Zikr of the Prophets (AS) while the Sahaba Kiraam (rad) received Spiritual Guidance and Zikr from the Holy Prophet (sallallahu alayhi wasallam). Similarly, over the ages, people have always obtained Guidance for performing Zikr from Elders. The position is not any different today; if Elders were to be ignored in these matters, the danger of being trapped by the devil will always remain. (page 111) May I ask as to what is being implied by statements like Zikr under supervision and taking Zikr from Elders etc? Are these statements only confined to the learning of the Three Thasbeehs (Third Kalima, Durood Sharif, Istighfar) or it implies Zikr which is prescribed for the reformation (Islah) of the heart, in the line of Sulook and Tasawwuf? Four: Zikr in Solitude of Paramount Importance for those actively engaged in Tabligh Hazrat Ilyas Dehlawi (rah) said, when the Prophets (despite being innocent and under the protection of Allah Taala) came in contact with different people for disseminating the Divine message, they were also affected by the impurity of the hearts of the people they met. Therefore they (Prophets AS) cleanse these effects by Worship and Zikr in solitude Five: Defense against Fitna Zikr-Allah is a fortress for defense against the evil of the devils. Therefore, the greater the evil in an environment where Tablighi Jamats go, correspondingly greater should be the engagement in Zikr to cancel and remove the bad effects caused by meeting the Men and Jinn (page 77) Six: Maulana (rah) said, Whenever I visit Mewat, I always go in the company of the men of Zikr and the pious. Despite this care, my heart is so much influenced by mixing with all kinds of people, that until I cleanse and wash the evil influences by sitting in Itikaf or by making Zikr for a few days in the special gatherings and special environment of Saharanpur or Raipur (where there is a Khanqah for Zikr) my heart does not return to its original state. Maulana 9

Ilyas (rah) also said that the Workers of Deen should wash the undesirable effects picked up during Ghast (patrolling) by making Zikr in solitude. Seven: Maulana (rah) says: The Work of Zikr and Knowledge has not yet been grasped by the Tablighi Workers. I am highly concerned about this deficiency and the cure lies in sending the Workers to Men of Zikr and Men of Knowledge. Under their guidance and training, the Workers should carry out Tabligh and also benefit from their Company and Knowledge. Eight: Maulana Ilyas (rah) said that; Zikr and Knowledge are extremely important in our Tablighi Movement. Without Knowledge, one can neither practice nor understand the reality of the practice, and without Zikr, knowledge is nothing but darkness. But our Workers are deficient in Zikr and Knowledge. Nine: The summary of the above statements of Hazrat Dehlawi (rah) is given in the words of his successor, Hazratji Maulana Yusuf Saheb (rah); Zikr and Knowledge are like two arms of Tabligh Work. Neglect and carelessness in any one of these is extremely dangerous and a weakening factor for Tabligh Work. Each of these has a significance of its own. The centers of Knowledge and Zikr are the Madressas and Khanqahs respectively. In every way and at all times, we are dependant upon the men of Zikr and the men of Knowledge namely the Mashaikh and the Scholars. It is with the help of these Mashaikh and Scholars that we can strengthen our arms of Tabligh, namely Zikr and Knowledge. These men of Zikr and Knowledge are out Elders and Guides especially in both of these important departments of Tabligh Work. It is essential for us to respect such persons because of their knowledge and Zikr. We should serve them and consider their company a source of Guidance and Salvation. It is therefore essential in Tabligh to seek their Nur by meeting them and seeking their Prayers. Also, to report to them the state of Tabligh Work and to get their valuable advice. SubhanAllah. The Founders of the present form of Tabligh based on six points emphasized the great importance of Zikr to fight the evil influences picked up during Ghust, invitation etc. These Elders regarded laziness, weakness and neglect in Zikr to be highly dangerous. As the Tabligh Work expanded physically, the Workers should have felt a greater need for Zikr according to the advice of Elders. Therefore, those working in Europe and other non-Muslim cities should have felt much greater need compared to Workers of Tabligh in non-european (Pakistan, Saudi Arabia) cities. But today it is said that the factor behind the expansion of Dawat Work is devoting lesser time in Zikr. This is the common excuse for neglecting Zikr-eLisaani emphasized by the Elders and Founders of Tablighi Jamat. Those who are regular in performing Zikr, often report that due to spending Chilla with Tablighi Jamat, they could not get the time and opportunity for making Zikr. They are silenced by saying that this Work of Dawat (invitation) is the real Zikr and is more valuable than Zikr-e-Lisaani. Laa hawla walaa qoota illa billahil aleeil aleem

10

Instructions of Hazrat Dehlawi (rah) regarding Zikr and Importance of Congregations in Khanqahs The importance of Zikr and Khanqahs (centres of learning and practice of Zikr) in Tabligh Work has been made clear. To consider Tabligh and Khanqahs opposed to each other is a clear disobedience and mockery of the saying and practices of the Elders. Another saying of Hazrat Dehlawi (rah) addressed to Hazrat Shaykh-ul-Hadith Maulana Zakariya (rah) is, Tabligh is a substitute for the preliminary practices of for the followers of Mashaikh of Sulook-wa-Tariqat, prior to their regular training in Tasawwuf. Therefore it has been the practice of Hazrat Shaykh-ul-Hadith (rah) that after the general Bayat (pledge to accept the Guidance of a Shaykh and to repent at his hands) he prescribes preliminary practices and recommends that to learn these and make them a habit, his Disciples should spend some time with the Tablighi Jamat. It is so sad that those people who are regular in Zikr prescribed by Hazrat Shaykh (rah) write back to him explaining the difficulties in remaining regular in making Zikr whent hey go out for Chilla with the Jamat. They also seek his advice for for remedies regarding Khanqahi Zikr. The Practice of the Elders of Tabligh The statements of the Elders regarding Zikr have already been given. The following outlines their personal practice. I have heard Hazrat Shaykh (rah) say on numerous occasions that, My Uncle (Maulana Ilyas rah) was very punctual with his DoAzda Thasbih (Bara Thasbih) till he was taken seriously ill. During the Holy Month of Ramadan, he used to make Zikr after Salaatul-Asr, which moved all those present. In the line of Tasawwuf and Tariqat, Hazrat Dehlawi (rah) was a Khalifa of Hazrat Saharanpuri (rah) and follower of Qutub-ul-Aalam Hazrat Gangohi (rah). Hazrat Dehlawi (rah)s Successor Hazratji Muhammad Yusuf (rah) who was also a Khalifa of Hazrat Dehlawi (rah) in Tariqat and Tasawwuf used to frequent the Khanqah at Raipur and personally supervised Zikr bil Jahr sessions. The upper story rooms of the Bangla Wali Masjid echoed with the sound of Zikr. These scenes are well known. The the Successor of Hazrat Yusuf (rah), the present Ameer-eJamat, Hazratji Maulana Inamul Hasan Sahib (rah) who is a Khalifa (in Tariqat) of Hazrat Dehlawi (rah) gave the Dars (lessons) of Bukhari Sharif in the Markaz Mardressa, Kashiful Uloom. Even during the lifetime of Hazrat Maulana Yusuf (rah), he (Maulana Inamul Hasan rah) used to supervise the line of Zikr. Although, for considerations of Tabligh, Maulana Yusuf (rah) used to carry out Bayat, but the Disciples were refered to Maulana Inamul Hasan (rah) for further instructions. Hence Maulana Inamul Hasan Saheb (rah) taught them DoAzdah Thasbeeh and Pas Anfas (Zikr formulas prescribed by the Shaykh). The respected Maulana emphasized highly the practice of Zikr and was himself deeply involved in Zikr of solitude (Khalwat). Maulana Manzoor Ahmad Numani (rah) writes in one of his articles, that just as Maulana Yusuf (rah) was the brain of Tablighi Work, Maulana Inam ul Hasan (rah) was its heart. My Master and Guide, Hazrat Shaykh Zakariya (rah) once advised me to consult Hazratji Inam ul Hasan (rah) regarding my verbal queries about Zikr, since he saw me frequently in Saudi Arabia. For written queries, I was asked to consult Maulana Munawwar Sahib (rah) as and when the need arose. Even Hazrat Shaykh (rah) used to consult Maulana Inam ul Hasan (rah) regarding the interpretation of his dreams. Here I would like to write about and event regarding Hazratji Inam ul Hasan (rah). Though unrelated to this discussion, I would still like to mention it due to its impact on me. Also, just as we should 11

follow and emulate our Elders in the line of Zikr, we should also try to emulate them in fairness of dealings. Our shortcomings in this area are becoming well known. We should therefore be concerned about this defect in us. In fact, our concern for fairness of dealings should be over and above our efforts for Zikr, because no matter how important, Zikr is after all optional whereas fairness of dealings (granting the rights of others etc) is obligatory. During Ramadan 1397 A.H. Hazrat Shaykh ul Hadith (rah) stayed in Madina Munawwarah and owing to his severe illness, performed Tarawih prayers at his residence (Madressa Uloom Shariah). A few servants were also along with him. The compound of the Madressa being open to the public, its toilets were aways occupied by people making Wudu, etc. This posed difficulties for the residents of the Madressa. To lessen the traffic, a notice was posted at the toilet door that non-residents should not use these facilities without permission. Hazratji Inam ul Hasan(rah) was also visiting Madina Munawwarah in those days. Due to Tabligh Work, his stay was at Masjid Nur. His being a special guest of Hazrat Shaykh (rah) is obvious owing to his personal eminence. Compared to Maulana Inam ul Hasan (rah)s position, the other residents of the Madressa were like his servants. During Tarawih, the main gate of the Madressa was locked, but Hazratji (rah) was given a key for his use. One day during Tarawih prayers, Hazratji (rah) felt the need to use the toilet, therefore came to the Madressa from Haram Sharif. Upon reading the notice on the toilet door, he did not go inside and started waiting for a resident to pass by to get his permission. The Tarawih prayers were in progress also at the residence of Hazrat Shaykh (rah). A servant, upon finishing his Salah, came out and found Hazratji (rah) waiting. Hazratji (rah) said, I came here to use the toilet buy I am waiting to get permission for its use. The servant was very ashamed and explained that the notice was not intended for Hazratji (rah) and was posted due to the great rush caused by strangers. Thus after his permission, Hazratji (rah) used the toilet. May Allah Taala grant Hazratji (rah) excellent grades and spread his Faiz throughout the world.

Reason Behind Lack of Attention Regarding Zikr In this discussion, I have not stated the virtues of Zikr (Fazail e Zikr) because selected verses of the Quran and Hadith are collected in the book entitled, Virtues of Zikr, by Hazrat Shaykh ul Hadith Maulana Zakariya Sahib (rah). Almost every Worker of Tabligh knows its contents by heart and this book is a part of Tablighi Nisab (Teachings of Islam). Fazail Zikr are read regularly from this book during Taleem sessions. The sincere advice and emphasis on Zikr and its need in Tabligh Work expressed by the Elders is not unknown to the old and experienced Workers of Jamat. In fact, they have repeatedly heard their advice with their own ears and have also witnessed the practice of Elders regarding Zikr with their own eyes. And these experienced and eminent Tablighi Workers have expressed these facts in regular bayans in a much clearer and better way than myself. However, after the division of the country (formation of India and Pakistan in 1947) many brilliant young gentlemen who were ambitious and had Thaskeel oriented abilities (having the desire and ability to increase the physical membership of Jamat), joined the Tablighi movement. But this highly motivated group of people were unfamiliar with the line of Zikr, which gave the devil an opportunity to attack the spirit and the basis of this Work (namely Zikr) and therefore, to demolish this Fort of Defence (Zikr). The apparently happy scenes of success in terms of apparent expansion of the Jamat started emerging. The overwhelming dominance of those unfamiliar with the line of 12

Zikr and its benefits, subdued and overpowered those who knew the need and importance of Zikr. The unfamiliarity with Zikr does not mean that they do not perform Zikr themselves. In fact, the eminent ones of this group do Zikr and are attached (Bayt) with Mashaikh. But unfamiliarity, it is implied, that this group of Workers adopted the line of Zikr only to the extent required by the Six Points. Therefore this amount of Zikr became sufficient for their personal needs. And by striving in this form of Tabligh, they made religious progress and some Masha Allah, made great progress. But unlike their Elders, they did not gain mastery in the line of Zikr with all its requisites and conditions. Similar is the condition regarding knowledge (Ilm e Deen). Although they acquired the obligatory portions of Islamic Knowledge, they did not become Scholars (Alims) in branches of Islamic learning such as Fiqh, Tafsir, Hadith, etc. Neither did they become Muftis or Qaris. Similarly this Thashkeel oriented group achieved the minimum required level of Zikr, but they did not get full training to get the understanding of the system (the detailed methods of Tasawwuf) by which one benefits from Zikr and they are also unfamiliar with the effects and results of Zikr. Obtaining such excellence is neither necessary nor possible for all the Workers. But under these circumstances just as they allowed themselves to be led (Taqleed) by Scholars in matters pertaining to Fiqh, Hadith, etc; they should similarly have followed the Mashaikh in matters pertaining to Zikr. The result of the particular upbringing, education and mentality of the segment of society from which this ambitious gentleman class of Workers have come (after the partition of the Indian Subcontinent) is that they do not follow then Men of Zikr (Mashaikh). Consequently, they ignore the warnings of the Elders about the great loss (which is not apparent and obvious to those who are inexperienced in the line of Zikr), that results from neglecting Zikr. When these ambitious Workers read the virtues of Zikr and the warnings of Elders regarding the neglect of Zikr, a complete denial of the importance of Zikr is also not possible. Hence, on such occasions, they seek shelter by excuses and by interpreting Zikr as being those things that are visible. For example, Salah, sending out Jamats, making invitation, etc. So as an excuse for neglecting Zikr, they say that the growth of the Tablgihi Work is the real Zikr. These achievements are often discussed in Karghuzaris. It should be understood that this growth is the growth of something else (as pointed out in the example of the crops of grass instead of grain) and it is incorrect to call it the growth of Tabligh Work. This something is a source of Fitna for the real Work of Tabligh. If some other excuse or justification for the negligence of Zikr is possible, this gentleman class of Workers at once presents the same in defence. Another commonly used justification will be discussed in the following pages under the heading False and Groundless Doubt. Anyway, Workers consider it a crime to even take the name of Zikr and are ashamed and afraid to be addressed as Zaakireen (those who remember Allah). Zikr being one of the fundamental points of Tabligh and the book Virtues of Remembrance being included in the Tablighi Nisab, it became necessary to at least retain the name of Zikr. Towards the end, their fraud of saying that the Dawah-wa-Tabligh is the real Zikr and the means of Islah (correction) of the heart became successful. Then this

13

misconception was openly publicized and the general opinion was cleverly swayed in support of this false notion. Our nafs is already hesitant to perform Zikr. On top of this tendency, the devil provided false and deceitful words to take us even farther away from Zikr (and consequently away from our worship becoming true Zikr). Perhaps, upon being impressed by the apparent expansion of the Work, some Old Workers who were the men of Zikr started supporting this new gentleman class and the Ulama who were not in the line of Zikr; or maybe they submitted to this new trend because they felt a need of this gentleman class owing to some of their qualities. Or perhaps, they silently submitted to the dominant leadership role of this gentleman class. Some men of Zikr unfortunately left the Jamat due to this new trend. Now matters have gone to such extreme, that open opposition of Khanqahs and Zikr is being promoted and carried out by this class of responsible Tablighi Workers. This opposition started with the division of the Indian Subcontinent. Right from that time, the enlightened Hazrat Shaykh ul Hadith Maulana Muhammad Zakariya (rah) has been making efforts to put an end to this sad trend. Following is one such event that took place 23 years ago. A mature and intelligent student who used to spend time with Tablighi Jamat for his own reformation (Islah), realized that although in this health clinic one gets medicine and food, but there is no drinking water. Also after a preliminary level of correction, there is no arrangement to provide nutritive food for additional strength and progress. The annual vacations of this student was approaching. To quench his thirst, he decided to spend his time in a suitable place. He therefore sought the advice of Hazrat Shaykh Maulana Zakariya Saheb (rah), he being an intimate friend of Hazrat Maulana Ilys Dehlawi (rah) and the Guardian of Tabligh Movement since the demise of Hazrat Dehlawi (rah). Following is the reply of Hazrat Shaykh (rah) written 23 years ago on 15 Shawwal 1377 A.H. Whatever time you have, spend it in the service of Hazrat Raipuri (rah) in Lahore. Maulavi Iqbal (Sufi Muhammad Iqbal rah) will also spend the month of Ramadan with Hazrat Raipuri (rah) upon my instructions. The address of Hazrat Raipuri (rahs) house is House No. 321B, Jail Road, Lahore. This Nakaara (humble servant) will pray that may Allah Taala by His Grace make you successful in your exam and make everything easy for you. Therefore, when this student decided to spend his vacations with Hazrat Raipuri (rah), the responsible people of Raiwind (Tablighi Markaz in Pakistan) tried very hard to prevent him from going. Nonetheless, he went to Hazrat Raipuri (rah), at which time some eminent people of Raiwind became very angry. This student reported their annoyance to Hazrat Shaykh Maulana Zakariya (rah), and was given the following reply:I am very pleased that you spent your time with Hazrat Raipuri (rah). You did the right thing. It would have been better if you had become formally attached (Bayat) to him. My advice is that you should regard the presence of Hazrat Raipuri (rah) very highly and if possible visit him again. His presence is a great reward and a source of Guidance (Hidayat). You are also advised to perform Bayat at his hands. Do not worry at all about Bhai Abdul Wahhab (db)s displeasure at your having spent time with Hazrat Raipuri (rah). If you find time in the future you must go again. Going to Hazrat Raipuri (rah) is more important than spending time with me. However, this Work of Tabligh is also very important. Try to participate in Ijtimaaat (Tablighi Gatherings) as much as possible. 14

This letter is dated 27 Safar 1378 A.H. Following is another letter of Hazrat Shaykh ul Hadith Maulana Zakariya (rah) addressed to the same student. I am very pleased about your going to Hazrat Raipuri (rah) in Lahore. Do not care about the displeasure of the people in Raiwind. In fact, ask Bhai Abdul Wahhab (db) on my behalf as to why the responsible people of Raiwind behaved in this way. If possible, mail this letter to Bhai Abdul Wahhab (db) and ask him to explain their behavior to me. I am also writing to Maulana Yusuf (rah) regarding this sad incident. Because my wish is that all people of Raiwind should find time to go to Hazrat Raipuri (rah) turn by turn. It is extremely important for them also. Maulana Yusuf (rah) is also trying to visit Lahore to be with Hazrat Raipuri (rah). His passport is lost which is the reason for delay. The letter is dated 2 Muharram 1378 A.H. The originals of the above letters are available. Copies of those originals can be mailed to anyone who wishes to have a look. An Important Advice

From the above it should not be implied that because of this deficiency (of Zikr) in Tablighi Jamat, the Work should be abandoned (God Forbid). Instead, the object of writing the above is that, the greater the deficiency and obstacles, the greater should be our efforts to remove them. Therefore, my humble request is that instead of giving lame excuses and devious interpretations, you should adopt the line of Zikr with sincierity and concern. Then with deep concern invite other Workers to make up this deficiency. In other words, remove the deficiency while at the same time being engaged in Tabligh, and not by leaving it. Another excuse that is given to avoid the proposal about removing the deficiency of Zikr, is that the men of Zikr (Mashaikh) should come to supervise them so that the Workers can make up their deficiency of Zikr. O Men of Allah. Zikr is a fundamental point of your Tablgih work and you have the strict advice of your Elders regarding it. Therefore, without Zikr, you are defective Tablighi Workers. Why should you wait for someone to come to you? It is another thing if you make attempts to attach the Mashaikh with your Work. But who knows whether you will succeed in physically attaching them with your movement. Because, it is quite possible that they may be engaged in Tabligh, but in some other form besides the Tabligh based on Six Points. Some Mashaikh may not even find your type of Tabligh compatible or they may have some other reason for not joining you. Or perhaps it is preordained that they will not join this particular arrangement and method of Tabligh. After all, even if you are not serving and participating in other departments and movements of Deen e Islam, despite the fact that you fully agree with the importance of these vital Islamic functions. It is the Mashaikh who are serving in these important departments. You are unable to participate because your time is taken up in this form of Tabligh. Therefore make up your deficiency yourself, by making Zikr satisfying all rules and conditions. The most important condition is that Zikr should be done by the advice, prescription and under the supervision of Mashaikh. This was discussed in the previous pages. Prepare your companions also to do the same. If you do this, then the Mashaikh will automatically give you attention. At present, you do not go to the Mashaikh with the intention of benefitting from them. Instead, you visit them with the intention to invite them to join your form of Tabligh. 15

Therefore, you should go to them with clean intentions. In other words, you should not go with the intentions of teaching, but instead, you should approach them to learn Zikr. This deficiency in Zikr should not be used to create dissension and disunity. Instead, we should unite all the more in efforts to inculcate Zikr-Allah in us. It is easy to co operate in matters whose importance is agreed upon by Elders, therefore just as you have been talking about the Thasbeehat (Zikr) in theory, you should now start doing it in practice and consult Maulana Saeed Ahmad Khan Sahib (rah) or Maulana Inam ul Hasan Sahib (rah) or any men of Zikr (Shaykh) compatible to you. They will prescribe appropriate Zikr for you. Then urge your friends and companions also to make Zikr. It is unfair that after exhausting all their energy in other areas (such as Ghust etc) you make an announcement at the end of the day, brothers complete your Thasbeehat. If you follow this advice, then the Mashaikh (who are the Akaabireen in the line of Zikr) will be pleased with you and they will become more inclined to instruct you in the line of Zikr. PART 2 False and Groundless Doubt Now the other highlt deceptive and cunning scheme of the devil will be stated by which he has turned people against Zikr. But you are so highly impressed by this scheme that you will not be able to hear anything against this false notion of yours. Ofcourse one should not entertain something which is likely to hurt the cause of Tabligh. But remaining victim of this false illusion created by the devil has also been very harmful. Therefore I will expose this illusion. But before I surprise you by its name, I will ask you a few questions, and provide a set of my own answers to these questions. So that without being alarmed and turned off by its name, the situation becomes clear to you and thus make you willing to make up for deficiencies. Question 1 When people are being addressed when we use the word Arab, do you not consider the people of Saudi Arabia, Egypt, Sudan, Lebanon, Syria, Algeria etc to be Arabs? Answer Indeed. Especially in India and Pakistan this expression implies the residents of all the above countries. Question 2 Is it not true that apart from one minority sect known as the Salafis (or Ghair Muqalladi), the rest of the population of Saudi Arabia and other Arab countries practices especially those Bidat (perverse innovations), which are opposed by the above mentioned sect, as well as by our Elders and Jamat? And is it not true that instead if the clean ways of Zikr-Allah, innovations such as singing and dancing are being practiced in Zikr Sessions? Is it not true that such Arab People are no less than the innovators of India and Pakistan? Answer Indeed it is so. Those who do not know the facts should ask an impartial and reputable person. For example, you may ask Maulana Abdul Hafeez Makki (db) of Makkah.

16

Question 3 Is it not true that the only Saudi minority sect (the Salafis) regards Taqleed (following one of the Four Imams) or being Hanafi to be an innovation and Shirk? Answer The narrow minded people of this sect, do regard it as Bidat, but their Scholars regard these to be minor differences. Question 4 Just as this sect (the Salafis) is aware of your being a Hanafi and about your belief in Waseela (a person becoming a means of intercession and seeking acceptance of Prayers, with the permission of Allah), and other points of differences, are they also not aware that you practice or at least believe in the line of Tasawwuf; and that your Elders perform Zikr and practice the custom of initiating followers through Bayat? Answer Ofcourse they are well aware of all this. The people of India who have beliefs similar to this minority sect and who are also opposed to the Tablighi Movement, in fact give an exaggerated account of the beliefs and practices of the Hanafis and the Jamat. Therefore, when the advantages of Tablighi Work, as well as these differences came to their knowledge, the responsible people of this sect made thorough investigations through their own sources. They are now fully satisfied about our Work being free of Bidat. Question 5 Isnt the minority sect well aware of the practices of the Guardian of Tablighi Jamat Hazrat Shaykh ul Hadith Maulana Zakariya (rah), and also of Maulana Syed Abul Hasan Ali Nadwi (rah), regarding Tasawwuf? Arent they also aware of the books on Tasawwuf written by these Gentlemen? A few years ago Maulana Ali Mian (rah) wrote a book entitled Rabbania and Rahbania which was meant for the very sect (the Salafis). Now another book named Tazkiya-wa-Sulook has been published. Besides these two, he has published numerous articles on Tasawwuf. Recently Hazrat Shaykh ul Hadith (rahs) book on Tasawwuf entitiled, Shariat wa Tariqat has been translated into Arabic. The translator even included a comment, that the translation was done by Ishaara e Ghaibee. Did these books reduce the honour of these two Gentlemen or did they become the means of greater respect? Did the Authors suffer in any way due to these Works? Answer The respect and honour of the Authors has definitely increased (May Allah Taala grant them even more honour) Question 6 To please a few people of this minority sect (Salafis), did you abandon your principle of Taqleed or Hanafiat? Did you alter the number of points of Tabligh to quieten objections raised in this regard? Is not your going out in the Path of Allah for 3 days in a month and 40 days in a year and innovation according to this minority sect? But did you try to satisfy them by altering any of your points of Tabligh besides Zikr? 17

Answer No. Explanations and answers were given for all reasonable objections, whereas the criticisms of narrow minded people were ignored. For example, the principle of Taqleed was explained by saying, that not only are we Ahl e Hadeeth we are also Alh e Quraan. And that we have adopted the best method of practicing all the Ahadith and Quran. And it is this principle of Taqleed which renders this task possible. It was also explained that in fact non-Taqleed is Bidat. Question 7 Upon being satisfied by your concept of Tauheed (in that Taqleed is not a form of associating partners with Allah), and upon investigating the benefits and importance of your Work; didnt the sensible people of this sect, some of whom also held responsible government posts, become supporters of Jamat despite minor differences? Answer Indeed such people became supporters of Jamat. Their participation and declarations in support of Tabligh Jamat and their Fatwas (legal rulings) are a proof of their support.

Question 8 Arent your Elders against the innovations and perverse practices that have crept into Tasawwuf? And havent they written books exposing these innovations? In the early days of Tasawwuf, very difficult and subtle questions (such as the nature of God and the universe) used to be discussed. Isnt our present day Tasawwuf of Hazrat Mujaddid Saheb (rah) and Hazrat Gangohi (rah) a straight forward type of Tasawwuf strictly in accordance with Shariat and recognized principles of Tasawwuf?

Answer It is quite easy to prove that our Tasawwuf is entirely in conformity with Shariat. Question 9 You remained firm in most of your activities although others accused these activities as being innovations. A few objections were minor but you gave necessary explanations. Or at least you made the critics tolerate the differences. Was Zikr-Allah the only excess and unnecessary thing, in whose support you could not find any arguments from Quran and Hadith? So much so that you regard Zikr a crime and did not make efforts to explain the objections raised about Zikr as you did in other areas. Or you did not make the critics tolerate Zikr as you made them bear other points of differences. The principle if ignoring the opposition of narrow minded people was not used, even though the opposition of a few is an indication of truth. Allah Taala has said:

18

 Waja 'alna badakum libadin fitnatan atasbiroon (al-Furqan 25:20) And We have made some of you [people] as trial for others - will you have patience? Answer Undeniably, we were negligent in answering the criticism or in making them tolerate Zikr. Zikr made with a high pitched voice is not permitted by Mashaikh and even for Zikr Jahr, it is not mandatory that it should be recited aloud. The instructions are to do it silently if someone is saying Salat or sleeping nearby. Therefore, no wrong would have been done to make the Zikr in a low voice (for the sake of religious considerations) due to presence of a guest. But to entirely eliminate Zikr at the word Arab is a strange solution. In fact, it is a false accusation upon Arabs. It is evident that those who practice this solution (of eliminating Zikr) do not care and respect the elaborate advices of their Elders regarding the importance to the virtues of Zikr. The reason behind this situation is the aforementioned unfamiliarity of the gentleman class with the line of Zikr. Efforts should be made to explain the necessary things rather than abandoning them. Of all the Zikr formulas of Tasawwuf, it is known that there is no argument to justify Ism-Zaat-Majarrid. This difficulty has been removed by the cogent explanation of Hazrat Thanvi (rah) in Bawadir an Nawadir. Hazrat Shaykh ul Hadith (rah) has also answered such objections. The ordinary people of this minority sect can be satisfied by even simpler arguments, because such critics are generally unable to understand subtle arguments. The present Ameer Jamat, Hazratji Inam ul Hasan Sahib (rah) narrated an event personally encountered by him. A Scholar asked Maulana (rah) to produce the argument for Zikr: Isme Zaat. Hazratji (rah) at once remarked that the Quran supports this Zikr. The Scholar was really bewildered upon which Maulana (rah) recited: wa idha dhukira Llahu wahdahu-shma'azzat quloobul-ladheena laa yu'minoona bi-'l-aakhirah (az-Zumar 39:45) And when Allah is mentioned alone, the hearts of those who do not believe in the Hereafter shrink with aversion The Scholar was really shaken by this answer. Although the answer is subject to intellectual criticism, bu the objector did not have the ability to question it. I advance even simpler arguments to quieten critics. For example: uzkurisma Rabbik (al-Muzammil 73:08) Make Zikr of the name of your Lord Take the name of your Rabb. Now what is the name of the Rabb? Well, Allah is His name. At other times, I have given the argument that according to the Hadith, the day of Qiyamat will not take place till there are none left to say Allah, Allah. Now, is this not a proof of this Zikr formula in which Allah, Allah is repeated? Similarly, one can easily explain all the other Zikr prescriptions of Tasawwuf, provided one has the concern and worry. Question 10 19

Isnt the sect, for whom you have sacrificed Zikr-Allah responsible for stopping Tabligh Work? They have stopped the Work saying that we do not consider you blameworthy. Answer This is also true. Had it be known that the Jamat people believe and practice Zikr-Allah, then due to their dissimilarity with the minority sect (Salafi) perhaps the Jamat would not have suffered. Whatever the apparent reasons, my opinion is that, all this is a punishment for disrespecting and opposing Zikr-Allah. Therefore, the need is to repent and make amends. This will insha Allah invoke the Mercy and Forgiveness of Allah Taala. These ten questions and their answers are my own. Although I have been a resident of Saudi Arabia for the last 20 years, my position is not that I should consider my answers absolute and infallible. Maulana Malik Abdul Hafeez Makki Saheb (db) has obtained his entire education in reputed Saudi institutions. Initially, he was a strong supporter of that minority sect and opposed to the detailed methods of Tasawwuf. But now, he along with his Father, are eminent Workers of Tablighi Jamat and are well informed about the present change of circumstances. Therefore, I will request him to inform us whether the fear of Arab people is real or imaginary. Let alone the Zikr required in Tabligh, now the time is ripe for invitation to the entire line of Tasawwuf and its practice. However, the reasons behind this laxity are very sad. Just as when the children of a Mother pass away, then this time of distress and a broken heart, is appropriate to make Zikr and seek Allah Taala. Now the doors are so wide open for the line of Tasawwuf, that even loose practices and Bidat can find their way into society due to this laxity. Commentary by Maulana Abdul Hafeez Saheb Makki (db) Nahmaduhu wanusalli alaa Rasoolihil Kareem. Amma baad: People are spreading various rumors to bring a bad name to Saudi Arabia. Some of these rumors are being spread by the narrow minded people who are opposed to the Government. Concerning Taqleed, the Saudi Government follows the beliefs of Ahl e Sunnat wal Jamat and the Hanbali Fiqh. The Education and Judicial system relies completely upon the Hanbali Fiqh. Although there are no Government Laws against the four Madhabs (Shafi, Hanbali, Hanafi or Maliki), but it is practical to follow only one system of Fiqh (law). The Saudi leader Shaykh Abdul Wahhab (rah) was a staunch Hanbali, therefore the law was based on Hanbali Madhab. Similarly, the proponents of Shaykh Muhammad Wahhab (rah) and other religious Scholars are not at all opposed to Sulook wa Tasawwuf. The books of their Elders such as of Ibn Taimiyya (rah) and Ibn Qayyim (rah) on this subject are well known. In fact, the Saudi Government undertook the publication of the Fatwas of Shaykh ul Islam Ibn Taimiyya (rah). One full volume of this Work is on Tasawwuf and another on Sulook. There Works fully support the Tasawwuf based on Shariat; while at the same time the perverse practices (Bidat) have been exposed and denounced. The entire book of Shaykh Ibn Qayyim (rah), Madaarij al Saalikeen (an interpretation of Manazil al Saereen) is on Tasawwuf. Similarly, the Saudi Department of Fatwa has freely permitted legal importation of books on Tasawwuf as well as of invitation and propogation of Tasawwuf. Therefore, books of famous Elders like Ihya Uloomud Din (by Imam Ghazali rah), publications of Imam Qasheeri, Awarif ul Maarif (by Shaykh Suharwardi rah) and Qut ul Quloob (by Abu Talib Makki rah) can be 20

freely imported. The eminent Scholars in the lineage of Shaykh Abdul Wahhab (rah) have explained on numerous occasions that they are not opposed to Tasawwuf based on Shariat. The same is the position of our Elders that Tasawwuf must in all conditions be in accordance with Shariat. In Saudi Arabia, like in any other country, there are a few narrow minded people, some of whom are employed in eminent positions. Therefore a casual observer may think that such people form the entire government. Whereas (Alhamdulillah) the majority of the sensible and educated class do not dwell on minor differences. Hence the above questions and their answers are based on facts. Only those can doubt these answers who are misinformed about the reality or who are under some false illusion. Abdul Hafeez (db) Madina Munawwarah 25 Rabiul Awwal 1401 A.H APPENDIX: An Eye Opener The dream of a Worker of Tablighi Jamat and its interpretation by Qutub ul Alam Hazrat Shaykh ul Hadith Maulana Muhammad Zakariya (rah) A pious Tablighi Worker narrated the following dream to Hazrat Shaykh (rah): I find myself in Haram Sharif, Makkah. There are doors enclosing something like Baitullah. On the call of prayers, the doors opened and I realized that it was not Baitullah. Baitullah is on the other side and I am standing in front of the Holy Prophet (sallallahu alayhi wasallams) grave reciting Salat o Salam. I felt that the Holy Prophet (sallallahu alayhi wasallam) is saying from within the grave: Your do not carry out this Work. I realized that perhaps the indication is being made about Tablighi Work. I started crying and repeatedly mentioned. What shall I do now, what shall I do now. Then after reciting the verse: walaw annahum iz-zalamu anfasahum jaa'uka fastaghfarullah wa-staghfara lahumur-rasoolu lawajadu'Llaha tawwabar-raheemaa (an-Nisaa 04:64) Had they, after having wronged themselves, come to you and sought forgiveness from Allah, and had the Messenger prayed for their forgiveness, they would certainly have found Allah Most-Relenting, Very-Merciful. I am going to say Salams to Hazrat Siddiq Akbar (rad). I saw that the Holy Prophet (sallallahu alayhi wasallam) is also there. Hazrat Siddiq Akbar (rad) is to his left and Hazrat Umar (rad) is to his right. There is a Kurta on the blessed body of the Holy Prophet (sallallahu alayhi wasallam) and an Amaama on his blessed head. A part of the Amaamah is trailing down on the kurta. Hazrat Siddiq Akbar (rad) is also wearing the Kurta and Amaama and is facing the Qibla and making Zikr with a Tasbeeh. Simplicity is radiating from the dresses of the Holy Prophet (sallallahu alayhi wasallam) and Hazrat Siddiq Akbar (rad). Again I felt that he had turned his face away because of what was said earlier; you do not do the Work. Then all of a sudden, the Holy Prophet (sallallahu alayhi wasallam) stood up facing me and said: You do not do this Work. I at once stepped forward and kissed his hands, kneeled down and asked: What will I do now Huzoor (sallallahu alayhi wasallam), what will I do now? At this, the Holy Prophet (sallallahu alayhi wasallam) gave me a Thasbeeh and said, you should do the Thasbeeh. I took the Thasbeeh with great pleasure. A couple of beads were 21

of a certain colour and the remainder of a different colour. Then the Holy Prophet (sallallahu alayhi wasallam) said, We will take Work from you. I responded with great happiness saying: Indeed, indeed, I beg for your prayers. The Holy Prophet (sallallahu alayhi wasallam) nodded in the affirmative smiling and said: Yes and we will not leave you. I perhaps replied: Indeed, indeed. Then Hazrat Siddiq Akbar (rad) who had stood up by that time took the Thasbeeh from my hand and attached that with his Thasbeeh, by which he was making Zikr and said, Take this. I placed the gifts of Thasbeeh on my head and became very happy. I have seen this dream by the blessing of your (Hazrat Shaykh Zakariya rahs) Faidh. I am shaken by the thought that the Holy Prophet (sallallahu alayhi wasallam) has addressed this humble servant, full of defects. Then I find some peace upon thinking that maybe he said something else. But I may have misheard. Allah Taala knows best. Interpretation of the Dream Bismihi Taala Dear Maulvi Saheb, Assalamu Alaikum: I have received your letter narrating your dream. What you have written about this humble servant is an indication of your love for me. May Allah Taala make this love a means of religious progress for both of us. My dear, I am disabled and beyond 80 years of age. Instead of praying for long life, you should pray for a good end for me. I am more needy for this prayer. Your dream is very blessed and important. I wish I knew how to interpret dreams. I do not know any function of the Maulvis. I neither led the Prayers, gave Fatwas or Waaz. Nor do I know interpretation of dreams. However it has occurred to me after thinking that this dream is very good. The Holy Prophet (sallallahu alayhi wasallam) saying that he will take the Work from you is real good news. But his (sallallahu alayhi wasallams) initial displeasure was, in my opinion, due to the deficiency in Zikr, as indicated by the gift of the Thasbeeh. Hazrat Siddiq Akbar (rad) giving his Thasbeeh to you further reinforces the above meaning. Zikr is very important and one must give it full attention. My Uncle (Maulana Hazrat Ilyas rah) used to advise over and over again regarding Zikr. He used to advise the Workers of Tabligh that Zikr is the essence and spirit of the Work. Especially the people engaged in Tabligh need to pay particular attention to Zikr because of their contact with the public. He also used to say that whenever he used to visit Mewat he went in the company of the pious. Despite this precaution, his heart was so much affected by the involvement and contact with the public, that to wash the undesirable effects, he used to go to Saharanpur or Raipur (centres of Zikr). Failing that, he used to sit in Itikaf. Tablighi Workers should be more particular about Zikr because they are more susceptible to the undesirable effects of involvement with public. I myself draw the attention of Tablighi Workers towards Khanqahs and those of the Khanqahs towards Tabligh; and whenever someone inquires, Which is more important, Tabligh or Zikr? I respond with the question, Which is more important, Food or Water? I explain the importance of Zikr to Tablighi Workers and of Tabligh to those in Khanqah. The foolish people in both these groups consider such advice as an insult. Such men do not realize that the thing they are involved in, they are doing it anyway. I am only pointing out the area in which they are deficient. I think that you are deficient in Zikr, therefore, you were checked in the dream. I had intended to write a lot but I am not feeling well. Show my letter to Maulana also and ask him to supervise both Works (Tabligh and Zikr). Do not leave one for the sake of the other and keep advising your friends also regarding this. I 22

pray very attentively for all of you, that may Allah Taala grant you progress in both these Lines. May Allah also fulfill your intentions of Hajj and Ziarat. Your letter was read to Qazi Saheb (rah). Wassalam Hazrat Shaykh ul Hadith Sahib (recorded by Maulana Habib Ullah) 24 Jamadul Awwal 1401 A.H The Second Letter Written by Hazrat Shaykh (rah) admonishing one of his Khalifas for being negligent about Jamat I heard about your illness a long time ago but could not get any details from you since then. My health is also not good, but despite that, I am always waiting for letters from friends. The news about your gatherings of Zikr (Majlis Zikr), which I get from people who visit me make me very happy. May Allah Taala grant you firmness and further progress. But at the same time, I have received a complaint that you are against Tablighi Jamat. In my view, this news is incorrect. It is hard for me to believe it, because the attitude of out friends is that they consider people who do not go for Chilla an enemy of Jamat. They do not realize that it is difficult for some people to go for Ghust. I am myself unable to walk, therefore some people accuse me of being opposed to Jamat. Even though since the time my Uncle (rah) started the Work of Tabligh, I have also been very actively involved in this Work. Line of Zikr being a family trait, in the beginning I used to get inquiries from people whether Zikr is more important or Tabligh? My counter question was: is food more important or water? Tabligh can be compared to food and Zikr can be compared to water. If you do not eat, it is hard to live, and if you do not drink, it is hard to digest. My Uncle (Maulana Yusuf rah) used to advise to do Zikr. Tablighi Workers should be particularly concerned about Zikr, because it is a means to cleanse the heart. My Uncle (rah) used to say, I go to Mewat in the company of the pious, but due to meeting all kinds of people, my heart is so much affected, that unless I cleanse the harmful effects by going to the Khanqah in Raipur; or failing that, until I sit in Itikaf, the condition of my heart is not restored. I would have written more in detail, but I am feeling giddy. I am writing this to admonish you that if the complaint is true, then you should be careful. And if your going with Jamat is not possible, then you should support this Work by your pen and speech. Anyway, in my estimation, the complaint is not true. If at all true, then you should be extremely cautious and leave no stone unturned to support Tabligh. I hope that if there was any truth in the complaint, then my brief advices would be sufficient. Wassalam Hazrat Shaykh ul Hadith Maulana Zakariya (Recorded by Maulana Habib Ullah) 25 Jamadul Awwal, 1401, A.H

The End

23