Taken from http://www.sufizikr.

org/

Invitation to Love

Allah has invited us to love Him, by

requiring us to believe in Him. He also unfolded those of His Attributes which
are a means for our love to grow toward Him, such as His Perfection, Beauty
and Beneficence. The following explains how Allah implanted the seed of His
love in us: On the day we were created in Heaven, Allah took a pledge from
our souls by asking: “Am I not your Lord’!”

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

Clearly, one becomes a witness to a fact only upon observing something. The
Words of Allah (Kalam) being His Nur (Light), our souls were covered with Nur
at the time of that question. Also when light appears it expose!, that which is
around it. Therefore the Light of His Speech manifested to our souls the
Perfection, Beauty and Splendour of His Lordship along with our total
dependence on Him. At that time our spirits became intoxicated with love.

According to Rumi (rehmatullah alaih):

The wine-server of pre-eternity poured a drop

On this dust and every particle become intoxicated.

After our souls were drenched in Allah’s love by that overwhelming sight, we
were taken away from our abode in the spiritual plane and lodged upon this
earth to perform great feats of love. Here our souls were gifted with various
means to develop the gift of love. We were also gifted with the organs like
hearts, brains, eyes and other limbs to express love and to fulfill the
requirements of such love through servitude and obedience.

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

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

Then Allah informed those fortunate souls, who had firmly clung to their
pledge made in Heaven affirming that Allah is their Creator, about their hidden
treasures of love.

“Those who believe are staunch in their love of Allah.”

From amongst His entire creation Allah intended to choose mankind for His
love. He therefore gave human beings the form that reflects some of the
Divine qualities, and thus crowned mankind with a special honour:

and created it in the best of moulds:

with both His Hands. Meaning by both His powerful Attributes namely, the
Inward and the Outward, and He infused in it the spark of love.

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

were exposed, it would dominate the light of the Sun and the Moon.
Allah rewards those who remain firm to their pledge, according to heir degree
of firmness. He thus bestows His pleasure and Paradise to the pious, and
gives Himself as a reward to the wali (friends of Allah). Even a thousand
paradises are unworthy of being glanced at compared to this reward.

As long as Iman (faith) is alive, the spark of love must of necessity he alive
also (love being a necessary pre-condition for Iman as stated previously). Even
in these times the spark of love surfaces occasionally in ordinary believers
and works wonders. Thousands willingly lay down their lives for the love of
Allah and His Prophet (sallallahu alaihe wa sallam). Though their other deeds
may fall short in fulfilling the requirements of love, due to the swaying of
their nafs and the influence of the Devil, their zeal makes it evident that at
least the emotions of love are still alive in them.

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

Masoom Naqshbandi(R.a.)
 This letter was written to
Sharafuddin Husain. It informs that all the things which happen to man every
day come through Allah’s will and so one should find pleasure in them all:

May Allahu ta’ala bless you with the lot of making progress in Hadrat
Muhammad’s Shariat and His attaching you to Himself in every respect! My
dear and understanding son! Everything which man encounters each day
comes to being with Allah’s willing and creating. So we should adapt our wills
to His Will! We should deem all the things we encounter as the things we have
been looking for, and should be pleased with having attained them! This is
what it means to be a slave. We should be so if we are slaves. Not to be so
would mean to refuse being a slave and to oppose our Owner.

Allahu ta’ala declares in a Hadith al-qudsi: “If anyone is not content with My
qada and qadar and disapproves of them and is not patient with the disasters
which I send, let him look for another Rab (Owner) besides Me. Let him not
stay on earth as a born slave of Mine!” Yes, the faqirs, the destitute, and many
people who lived under your protection were comfortable because you were
taking care of them and protecting them. They did not know what sorrow was.
Their real Owner will go on protecting them. And you will always be
remembered for your kindness. May Allahu ta’ala reward you abundantly for
your benevolence both in this world and in the next! I send my salam.

Tasawwuf and Tariqah: Extensive Research Article

 The word Tari-qah linguistically
means “manner” or “method” and in reference to the field ofTasawwuf, it
refers to a school or order, e.g. the Chishti- Tariqah, Naqshbandi Tariqah,
Shadhili Tariqah etc. Tariqah in relation to Tasawwuf is analogous to the
word “madhhab” in relation to the schools of Fiqh. The science of Fiqh
concerns itself with the external injunctions and regulations pertaining to
things such as salah, fasting, stealing, interest etc., and the science
of Tasawwufconcerns itself with the internal injunctions and regulations
pertaining to things such as praiseworthy qualities, e.g. gratefulness,
patience, sincerity etc. and reprehensible qualities, e.g. pride, ostentation and
greed etc.

In essence, the goal of all the Tari-qahs is one and the same, namely to cure
spiritual maladies of the heart, elevate the spiritual status and ultimately gain
closeness to Allah; the dissimilarities of the various Tari-qahs mainly revolve
around the difference of approach towards achieving this objective.
Some Tari-qahs implement one set of spiritual exercises whilst other Tari-
qahs implement a different set of exercises. Some differences in spiritual
exercises stem from the differences of theMadha-hib of the Shuyu-kh of
each Tari-qah. Considering the fact that the Shuyu-kh of Tasawwufadhere
strictly to the letter of the law, each Tari-qah will differ in exercises of dhikr
as well. This will be discussed later. At present, it should suffice to
understand that this science pertains to the abstract metaphysical internal
element of the soul, thus there exists many seemingly unusual practices and
exercises prescribed by the Shuyu-kh to address such matters. These
exercises were implemented to kindle the burning love of Allah in the heart
cleansing it from the rust caused by the passions of the ephemeral Dunya and
all that towards which the lower self calls. Dhikr is the nourishment and
sustenance of the soul. Just as there are various types of food with varying
nutritional benefits, similarly, the various types of dhikr prescribed by
the Shuyu-kh affect the spirit of a person in diverse ways. The field
of Tasawwuf is usually likened to the field of medicine. Throughout history,
man has discovered cures to various physical maladies, so to have the Shuyu-
kh, the spiritual doctors, discovered cures for spiritual maladies. Some of the
practices and cures are mentioned in the Qur’a-n, some in the Ahadi-th, and
others have been discovered through the institution of tajrubah (personal
experience). Generation after generation, the Shuyu-kh of Tasawwufhave
dedicated their lives to this field, therefore, they know the effects of
various adhka-r upon the heart and soul. To those unfamiliar with Tasawwuf,
such exercises may seem extremely peculiar and unusual. It is
understandable for people to feel uncomfortable and queasy during their first
experience with such exercises. However, to repel this discomfort, one should
bear in mind that theShuyu-kh don’t claim that these adhka-r and spiritual
exercises are new forms of worship where it would be classified as an
innovation (bid‘ah) in Di-n. Only those bereft of the understanding of Fiqhand
the subtleties of Di-n make such professions. These spiritual prescriptions
should be seen and regarded as a form of treatment (tada-wi-) for the
sicknesses of the heart. Just as the physical body must be put through certain
therapeutic exercises for the benefit and rejuvenation of the body, so to do
the Shuyu-kh put the spiritual patient under various exercises to strengthen
and treat the soul.

To give you some examples of such exercises, the famous Hadi-th of

Rasulullah (salallahu alayhi wa sallam) describes the various stages of a
believer, from Islam, to Iman to Ihsan.

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

which Rasu-lullah (salallahu alayhi wa sallam) replied, “It is that you worship
Allah as if you are seeing Him and if you are unable to see Him, then (know
well) that He is seeing you.”

From this Hadith we come to know that there is an extremely high spiritual
position known as Ihsa-n. The question that arises is that how does a person
reach such a status. The next question that arises is to whom should one go
in order to learn how to attain it. If a person goes to a Muhaddith,his field and
preoccupation is to merely to tell the questioner whether the Hadith is Sahih,
Hasan, Dha‘if, how many chains of narration exist for the Hadi-th, and which
narrators transmitted theHadith etc. In regards to the meaning of the Hadith,
at best, they could offer only a literal translation. If a person goes to a Faqih,
he would only explain the various rulings that could be extracted from
the Hadith as it pertains to the external injunctions of the Shari‘ah. The Faqih
too could not advise the questioner how to attain such a status nor the reality
of such a position because such a question does not pertain to his field of
expertise. If a person wants to learn the reality of this spiritual position and
experience it, he will have to go to a person who has himself reached it. He
will have to go to such a person who has dedicated his life in perfecting his
internal attributes and character. Only that person who has already reached
the destination can direct the lost seeker to it. To acquire this state, some of
the Shuyukh advise the Murid to sit in solitude and absolute silence with full
concentration and in a state of wudhu, whilst closing his eyes, constantly
repeating and deeply pondering over the verse,
“Does he not know that Allah is watching”

After continual practice, the Mu-ri-d will ultimately establish the

understanding and perception that Allah is watching him at all times, whether
he is walking, talking, eating, praying etc. Only after exercising great patience
and perseverance in acting upon the prescription of his Shaykh and
continuously informing the Shaykh of his conditions and states will he
understand and experience the quality of Ihsa-n.

Other peculiar forms of spiritual exercises include making loud dhikr with
bodily motion whether standing, as in the case of hadrah as performed by
the Shadhili-s, or sitting, as performed by theChishti-s. Other exercises include
certain breathing exercises like pa-s anfa-s as performed by theChishti-s and
various forms of mura-qabah (meditation) as done by the Naqshbandi-s etc.

The inherent permissibility or impermissibility of some of these exercises will

rest upon the differences of the various Madha-hib since some of these
practices cross the boundary of a mere internal metaphysical sphere to the
externally physical; thus, falling under the jurisdiction of the Fuqaha-’. To
present a brief example, the practice of hadrah, a type of spiritual bodily
movement similar to swaying that some refer to dancing coupled with
loud dhikr, is permissible for the followers of theSha-fi‘i- Madhhab since
according to their ‘Ulama- and Madhhab dancing is permissible with certain
conditions.

Consequently, it will be permissible for the Shuyu-kh and Mu-ri-ds who follow
the Sha-fi‘i- Madhhab to participate in the hadrah. On the contrary, it will not
be permissible for the Shuyu-kh and Muri-ds of the Hanafi- Madhhab to
participate in the dancing or swaying of the hadrah since no form of dancing is
permitted in the Madhhab unless one is overtaken by an uncontrollable state
of ecstasy. It is for this reason that the majority of Shuyu-kh of the Ahna-f
prescribe a different form of dhikr that produces the same result and effect as
produced by the hadra. In the Chishti Tari-qah,the Shuyu-kh prescribe loud
dhikr of the Kali-mah, La Ila-ha illa Allah where the Muri-d sits and focuses his
concentration on his heart with his head turned towards the direction of his
heart. Then, with full devotion, absorption and zeal he recites La ilaaha (there
is no deity) while moving his head towards the back and left intending thereby
the negation and purging of everything other than Allah from the heart.
Thereafter, with full vigor and force, he recites illa Allah (except Allah) while
meditating that the love of Allah is flooding his heart. The similar effect of the
hadra,namely, that of purification of the heart and spiritual vigor is thus
produced which are some of the main ingredients for reviving the diseased
heart.
It is important to bear in mind that unfortunately, there has always existed
groups of self-centered, worldly motivated pseudo-Sufis who
misrepresented Tasawwuf and used some of the practices of the Sufis, not to
mention concocted some of their own, to suit their nafsa-ni- (selfish) desires.
Some of them feign being Sufis in order to gain fame and popularity, others to
engage in singing and dancing and others to earn money etc. It is from such
people that deviances began to crop up in this pristine and praiseworthy
science. Examples of their innovations include the Qawa-li where singing and
music are rampant under the guise of Dhikr, grave-worship where people
commit shirk by prostrating to the inmates of the grave, Sala-mi- where
people stand up to offer salutations upon Rasu-lullah (salallahu alayhi wa
sallam) with the belief that Rasu-lullah (salallahu alayhi wa sallam) visits the
gathering and other similar practices that have no real connection
withTasawwuf. Because of the existence of such perfidious people and their
impermissible practices, it has become a daunting task for sincere people
such as you to find a true Shaykh and Tari-qah.Every Tari-qah has these
imposters in their midst preying upon the ignorant masses; therefore, one
must be cautious as to who one takes as a Murshid (guide). You should ensure
that before taking formal bay‘ah to any Shaykh or entering into any Tari-qah,
that the Shaykh is a complete adherent of the Shari-‘ah and upholds its
dictates. Anyone who intentionally and openly breaks a single commandment
of the Shari-‘ah is not worthy to be a Shaykh. A qualified Shaykh is he whose
outward and inward appearance and actions conform to the Sunnah of Rasu-
lullah (salallahu alayhi wa sallam) . A pious and righteous Shaykh is he in
whose company a person feels the urge to act upon the dictates of
the Shari-‘ah not disregard them. We advise you to continuously makedu‘a- to
Allah Ta‘a-la- to guide you to a pious and upright Shaykh who will guide you in
the field ofTasawwuf. You should make Mashwarah with pious local ‘Ulama- if
any for their views on finding a genuine Shaykh. It is also important to
understand that aside from the Shaykh being firm upon theShari-‘ah, it is
imperative that one have some congeniality with the Shaykh so that one can
gain spiritual benefit from him. Without the existence of this congeniality and
amiability, it will be difficult to consult with one’s Shaykh and follow his
advices. Once you have found such a Shaykhwho is strict in adherence to
the Shari-‘ah and the Sunnah and you have an amicable relationship with him,
you should place all your trust in him and follow all of his instructions without
any doubt.Inshallah, in this manner you will ascend the stages of Tasawwuf
with relative ease and obtain your objective.

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

The Hardening of the Heart

The servant is not afflicted with a

punishment greater in severity than the hardening of the heart and its being
distant from Allaah. The Fire was created to melt the hardened heart, this
heart which is the most distant of hearts from Allaah. If the heart becomes
hardened the eye becomes dry [and finds no joy or tranquillity].

There are four matters, when the limits are transgressed with regards to
them, which harden the heart: food, sleep, speech and sexual intercourse. A
body afflicted by disease does not derive nourishment from food and water
and similarly a diseased heart does not benefit from admonishment or
exhortation.

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

The heart that clings to its base desires is veiled from Allaah in accordance to
the strength of its attachment to them. The hearts are the vessels of Allaah
upon His earth, hence the most beloved of them to Him are those that are
most tender, pure and resistant to deviation.

[A reference to the hadeeth, "Truly, Allaah has vessels from amongst the
people of the earth, and the vessels of your Lord are the hearts of his
righteous slaves, and the most beloved of them to Him are the softest and
most tender ones" and it is hasan.]

The transgressors preoccupied their hearts with the pursuit of this world. If
only they had preoccupied them with Allaah and seeking the Hereafter then
they would have instead reflected upon the meaning of His Words and His
Signs that are witnessed in creation. Their hearts would have returned to their
owners (in whose chests they reside) bestowing upon them marvellous
wisdom and pearls of benefit.

When the heart is nourished with dhikr, its thirst quenched with contemplation
and cleansed from corruption, it shall witness remarkable and wondrous
matters and be inspired with wisdom.

Not every individual who is endowed with knowledge and wisdom and dons its
robe is from among its people. Rather the People of Knowledge and Wisdom
are those who have infused life into their hearts by slaughtering their desires.
As for the one who has destroyed his heart and given precedence to his
desires then knowledge and wisdom are deprived from his tongue.

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

and negligence. The heart is fortified through fear of Allaah and dhikr. If the
heart renounces the pleasures of this world then it will be directed towards
pursuing the bliss of the Hereafter and it will be amongst those who call to it.
Should the heart become content with the pleasures of this world the bliss of
the Hereafter ceases to be pursued.

Yearning for Allaah and meeting Him is like a gentle breeze blowing upon the
heart, blowing away the blazing desire for this world. Whosoever causes his
heart to settle with his Lord shall find himself in a calm and tranquil condition
and whosoever sends it amongst the people shall be disturbed and
excessively perturbed. This is because the love of Allaah can never enter the
heart which contains love of this world until the camel passes through they
eye of a needle.

Therefore the most beloved servant to Allaah is the one who He places in His
servitude, who He selects for His Love, who He causes to purify his worship
for Him, who dedicates his life to Him, his tongue to His dhikr and his limbs to
His service.

The heart becomes sick as the body becomes sick and its cure lies in
repentance and seeking protection from evil.

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

It becomes naked as the body becomes naked and its adornment comes about
through taqwaa.

It becomes hungry and thirsty as the body becomes hungry and thirsty and its
hunger and thirst is satiated through knowledge, love, reliance, repentance
and servitude to Allaah.
Spiritual Transmission (Tawajjuh)

Many scholars consider the angel Gabriel’s (as)

three embraces during the first revelation to the Prophet sallallahu alaihi
wasallam a form of transmission. We can conclude that the knowledge that
Gabriel (as) brought from God began with transmission. The Prophet sallallahu
alaihi wasallam was in the cave of Hira when Gabriel (as) came and asked him
to recite. He said, “I cannot recite.” Gabriel (as) embraced the Prophet
sallallahu alaihi wasallam, then pressed the Prophet sallallahu alaihi wasallam
to him, declaring “Recite.” The Prophet sallallahu alaihi wasallam replied, “I
cannot.” For the third time Gabriel (as) seized the Prophet sallallahu alaihi
wasallam and said, “Recite.” The Prophet sallallahu alaihi wasallam then
recited the message of God (Qur’an 96:1-5): Recite in the name of your
Sustainer who created. He created the human being from an embryo. Recite!
Your Lord is the most Generous. He taught by the Pen, teaching humans what
they did not know.

According to a hadith, one day the Prophet sallallahu alaihi wasallam was
holding the hand of Hazrat ‘Umar (R). ‘Umar said to him, “O Allah’s Apostle!
You are dearer to me than everything except my own self.” The Prophet
sallallahu alaihi wasallam said, “No, by Him in whose hand my soul is, [you
will not have complete faith] until I am dearer to you than your own self.” Then
Hazrat ‘Umar (R) said to him, “However, now by Allah, you are dearer to me
than my own self.” The Prophet sallallahu alaihi wasallam said, “Now, O
‘Umar, [now you are a believer].” This was without doubt the result of
transmission.
The following incident was related by Hazrat Alja bin Ka’b (R). “When I was in
the mosque, a man came in and started to say his prayers. He recited the Holy
Qur’an in a manner that appeared incorrect to me. Then another man came in
and recited the Holy Qur’an in yet another way. I went to the Prophet
sallallahu alaihi wasallam and told him how these people had recited the
Qur’an. The Prophet sallallahu alaihi wasallam asked both men to recite the
Holy Qur’an and they did. The Prophet sallallahu alaihi wasallam then said that
both were right. My heart was filled with evil doubt that was even stronger
than that of the period of ignorance (jahiliyya). When the Prophet sallallahu
alaihi wasallam saw my state, he struck my breast with his hand. I started
perspiring profusely and my state of fear and awe was such that I felt I was
seeing God.

In addition to these examples, there are many other incidents that can be
cited as evidence of the effects of spiritual transmission. However, it is true
that spiritual transmission and spiritual affinity are not the real source of the
effect: God said (to Muhammad sallallahu alaihi wasallam), You do not guide
those whom you like, but Allah guides those whom he will. (Qur’an 28:56). The
attainment of the final goal is not possible without God’s grace, but through
guidance, following the sunnah, and the sayings, actions, company, and
spiritual attention of saints, shaykhs, and their deputies, it is not impossible

Proof For The Need Of The Suhbat Of Ahlullah

Commenting on the ayat: “wasbir

nafsak” “Make your nafs tolerate patience“, my Shaikh Shah Abdul Ghani ( )
used to say, “If Suhbat was not necessary then Rasulullah () would have been
commanded to help the Sahabah reach Allah Ta’ala through his heart felt
supplications in solitude”. However, this was not the case. Instead, Allah
Ta’ala revealed, “wasbir nafsak”. In other words, O Our Beloved Nabi ()! Make
your nafs tolerate the hardship of leaving your home. Leave the comfort of
your home and sit in the company of the Sahabah. Have patience and tolerate
this hardship, because we are not commanding you to sit in the company of
just anybody.

Rather, we are commanding you to sit in the company of our lovers, who are
busy in Our remembrance day and night. You are Our lover and so too are the
Sahabah. I am sending one lover of Mine to work on the spiritual reformation
and upliftment of My other lovers.

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

My Shaikh, Hazrat Shah Abdul Ghani Phoolpoori (RA) would say that Suhbat is
such an important aspect that the Nabi of Allah () is being commanded to have
patience and bear the difficulty upon his nafs. “No doubt, you are enjoying the
remembrance of My name in solitude, but if you remain in that condition, then
how will the Sahabah benefit from you? Therefore, you must come out of your
home and sit amongst those who are remembering Us in your Masjid and make
them Saheb-e-Nisbah through the method of prophethood which we have
granted you. It is through them that Islam will continue to spread throughout
the world”.

So my Shaikh used to say that if Suhbat was not necessary then why would
Allah have made his Beloved Nabi () undergo the hardship of making himself
accompany them patiently? Can one find comfort in applying such patience?
The implementation of patience is difficult but Allah Ta’ala had made this
patience sweet for Rasulullah () because he was not sending him in the
company of strangers but rather His lovers.
The purpose of my existence, The support of my life,
Is to live amongst Your lovers and die amongst Your lovers.

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

[Shah Hakim Akhtar DB]

Need For A Shaykh

If a person wants to learn any art form or gain

knowledge/science he will seek help from an expert in that field. Knowledge
of Allah Ta`ala`s Zaat (Being) is the most difficult secret in the universe. It can
only be achieved with the help of its experts, the Awliya Allah. Only these
people can be accepted as Murshids (guides). The following quotation define
the need and guidance of a Murshid.

Shaykh Abdul Qadir Jilani rahmatullah alayhi brings home the necessity of a
Murshid in a beautiful metaphor. He says: “The heart is the plantation for the
Aakhirah (Hereafter). Sow the seeds of Imaan in your heart. Irrigate, fertilise
and mature it with regular good deeds. If there is kindness and energy in the
heart it will be fertile and an abundant harvest will result. Should the heart be
harsh and contemptuous, the soul becomes infertile and barren and no crop
will be able to grow. Learn this art of farming by its farmers/experts, the
Awliya Allah. Do not think your opinion to be sufficient. Our Prophet sallallahu
alayhi wa sallam says, `Seek help in every field from an expert in that field`”.
(Al-Fath-ur-Rabbani)

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

egoism, are all arrows of Shaitaan aimed at your hearts. One should formulate
a strategy to defend oneself from this attack. The correct strategies are
explained and demonstrated by the Mashaa`ikh (Guides). You should heed to
their commands and act on them. They will guide you on the path of Allah
since they have already travelled on this path. Ask their advise on matters
relating to the Nafs (carnal desires), cravings and other weaknesses because
they have also suffered their consequences and are well aware of the dangers
and harms of evil desires. They have battled these over a long period of time
and can confront, control and defeat them”. (Al-Fath-ur-Rabbani)
Maulana Rumi rahmatullah alayhi said :

“Maulvi hargis na shud Maula e Rum, Ta ghulame Shams Tabrizi na

shud”

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

Without submitting to (His Spiritual Guide) Shams Tabrez

Who can be a greater oppressor…

24 September 2010 No Comment

Maulana Thanwi’s (R) senior Khalifa, Maulana

Faqeer Muhammad (R), like Shaikh Zakariyya (R) was greatly concerned in the
latter years about the revitalisation of the Khanqah system. Hence in
his Khanqah-Ashrafiyya in Peshawar, the Majalis of loud Zikr were
commenced in his lifetime and continue even after his demise. Maulana used
to participate himself and used to encourage others also. Maulana Azizur-
Rahman Hazarwi, Khalifah of Shaikh Zakariyya (R) narrates: “Mufti Mukhtar,
Prof. Masarrat Hussain and myself would go together to visit Maulana at
his Khanqah. He would inquire if we had completed our Zikr and we would
reply in the affirmative. He would urge us to make more Zikr and he would
also join us in Zikr. At times he would call upon the students to join in and at
times he would get the students and Musallis to join him in loud Zikr afterFajr
Salaah. Once Maulana (R) went to Rawalpindi to visit Maulana Najmul-Hasan
(R). Prof. Masarrat Shah was with him. He called for me and in that one day,
loud Zikr-Majlis was held in three Masajid. After Fajr at Masjid-Siddiq,
after Zuhr at Saddar Masjid and after Asr at Wah Cantt. After Zuhr there was a
huge gathering and Hazrat had the entire congregation join him in Barah-
Tasbeeh Zikr. Maulana then emphasised upon me and Maulana Najmul-Hasan
to continue this practice here and called upon the gathering to continue
inviting us to conduct such Zikr-Majlis programs.”

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

‫ومن اظلم ممن منع مساجد الله ان يذكر فيها اسمه وسعي في خرابها‬

“Who can be a greater oppressor than the person who prevents the Zikr of
Allah’s name in the Houses of Allah” 2:114