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THE PATH TO TAZKIA

A GUIDEBOOK FOR THE PURIFICATION OF SELF

Written By

SHAIKH MIR ASEDULLAH QUADRI

Sahih Iman Publication

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 Copyright © SAHIH IMAN 2020

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or
transmitted, in any form or by any means without the prior written permission of the publisher,
nor be otherwise circulated in any form of binding or cover other than that in which it is
published and without a similar condition being imposed on the subsequent purchaser.

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 Table of Contents
1. PREFACE ...........................................................................................................................1

2. PURIFICATION OF SELF (‫ )تزكية النفس‬...............................................................................2

3. RIGHTEOUSNESS (‫ )تقوی‬...................................................................................................2

4. TRIAL .................................................................................................................................5

5. DELIVERANCE OF DEEDS, ATTRIBUTES AND PERSON .........................................6

6. SECLUSION ......................................................................................................................7

7. VISUALIZATION OF SHAIKH .......................................................................................8

8. SPIRITUAL FOCUS (‫ )توجھ‬............................................................................................... 10

9. RELIGIOUS RECITATION (‫ )سماع‬................................................................................... 12

10. INVOCATION (‫ )ذکر‬..................................................................................................... 12

10.1 TWO IMPULSE INVOCATION (‫ )ذکر دو ضربی‬.................................................................... 14

10.1 THREE IMPULSE INVOCATION (‫ )ذکر سہ ضربی‬................................................................ 14

10.2 FOUR IMPULSE INVOCATION (‫)ذکر چہار ضربی‬................................................................ 14

10.3 STIFLING INVOCATION (‫ )حبس دم‬..................................................................................... 15

10.4 AUDIBLE INVOCATION (‫)ذکر جہر‬..................................................................................... 15

10.5 QUIET INVOCATION (‫ )ذکر خفی‬.......................................................................................... 15

10.6 TWELVE ROSARY INVOCATION (‫ )ذکر دوازدہ تسبيح‬........................................................... 15

10.7 EYEING INVOCATION (‫)کر عينی‬........................................................................................ 15

10.8 INVOCATION OF ASCENT AND DESCENT (‫صعود و نُزول‬

ُ ‫)ذکر‬........................................ 16

10.9 INVOCATION OF WALKING (‫ )ذکر مشی االقدام‬.................................................................... 17

10.10 HADRA (‫ )حضرة‬................................................................................................................ 17

11. SUPPLICATIONS AND INVODIVISSINGS (‫ )ادعيہ و اوراد‬.......................................... 18

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 1. PREFACE

‫بسم هللا الرحمن الرحيم‬

‫ والصالة والسالم‬،‫الحمد هلل رب العالمين‬

‫على سيدنا محمد وعلى آله وصحبه أجمعين‬

The purification of self begins from the proclamation of Islamic Shahadah, ie., belief in Allah - ‫اال‬
ُ ٰ ‫[ إلا اه إ اال‬There is no god except Allah], and belief in Prophet - ‫ّللا‬
‫ّللا‬ ٰ ‫ [ ُم اح ام ٌد ارسُو ُل‬Mohammad (‫ )ﷺ‬is
the Apostle of Allah].

There are three conditions of Islamic Testimony; (a) knowing its true meanings and believing in
heart, (b) confirming by mouth, and (c) trying to represent these beliefs by actions in letter and
spirit, as far as possible.

Most of the people belonging to various religions in the world accept that there is one God and
they all, in one way or other, concede to the fact that Mohammad (‫ )صلى هللا عليه و آله وسلم‬is the
Prophet of Islam. Does this acceptance make them Muslims? No, for the simple reason that the
perception and comprehension of Islamic Shahadah about the belief in Allah (‫ع از او اج ال‬ ‫ ) ا‬and
believe in Mohammad (‫ )صلى هللا عليه و آله وسلم‬is different from its generic understanding. To
understand it in its proper perspective, and believe in it, makes a person Muslim. I have written
many books on this subject. The following books are important read for all of you.

(i) ‘Sahih Iman Versus Wrong Iman’. This book available for download on this
link.

(ii) ‘Iman, Islam, Ihsan’. This book is available for download on this link.

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 2. PURIFICATION OF SELF (‫)تزكية النفس‬
Human being is the name of the confluence of (i) his self (person), (ii) physical body and (iii)
soul. Human’s Self and soul are hidden. What is visible is his existence which is his physical
body. Since he must live and grow on planet Earth in material environment, there are some
physical/carnal attributes related to his body. These attributes are generally associated with
most of the animals who live on this planet, like being territorial, liking for food, lust,
aggression, etc. Since human being is different from animals as he has been provided with
intelligence to differentiate between good and bad, he is required to reform the animal desires
associated with his body.

Why are humans required to reform themselves? It is because these animal desires are harmful
for them and to human society.

The reformation related to physical body is undertaken by 'Exoteric Observance of Islamic

Law (‫ )الشريعة اإلسالمية‬and 'Esoteric Practice of Islam' (‫)الطريقة اإلسالمية‬.

There is certain genuine requirement of human body which must be met for its growth and
satisfaction. To acquire these, Allah (‫ع از او اج ال‬
‫ ) ا‬has made certain rules and regulations which were
communicated to human beings via His prophets/Apostles. Observance of these rules is
important to keep human beings safe from illnesses, and human society from disintegration.

3. RIGHTEOUSNESS (‫)تقوی‬

Righteousness (‫ )تقوی‬for the common man is avoiding shirk. Righteousness of the ‘Sufi way
farer’ (‫ )سالِك‬is to avoid sins. Righteousness of the Nafs-e-Lawwama is to avoid fearing from
people and believing that the source of everything, good or bad is from Allah (‫ع از او اجل‬‫) ا‬. He
should seek the assistance of Allah (‫ع از او اجل‬
‫ ) ا‬in all circumstances. Righteousness of Nafs-e-
Mutma’inna is to distance himself from everything that comes in between him and his Lord
24/7.

It is a fact that sinner is scared because of his deeds. This is known as fear (Khauf - ‫)خوف‬. The
virtuous person is conscious about the magnanimity of Allah (‫)خشي ِة للا‬.

The faith of Muslim is balanced between ‘fear and optimism’ (‫)خوف و ا ِلرجاء‬.

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Read my book titled - ‘Know yourself : Understanding your inner self’, which describes the
details about what is Nafs, the types of Nufoos and of how to control your thought process in
the observance of Taqwa.

Also read my book titled ‘Know yourself : Do you need a Shaikh for Tazkia Nafs’. It provides
details about how Tazkia of Sahabah was done by Prophet Mohammad (‫)صلى للا عليه و آله وسلم‬,
how to follow the way of Ihsan (‫)سُلوك‬.

Righteousness of the Murid starts immediately after repentance on the hands of Shaikh of
Ihsan. One should refrain from everything which is harmful as this is from the requirements of
Taqwa. These include avoiding wasteful talk, eating minimum required food, praying 5 times a
day, and trying to be awake at Tahajjud, etc.

Talking about others' mistakes, criticizing others, and forgetting about your self-assessment is
not a good practice. Leaving a good and essential deed and getting involved in a forbidden
deed is sin.

It is required to rely on Allah (‫ع َّز َو َج َّل‬

َ ) for the fulfillment of one's needs. This is known as
'Absolute trust' (Tawakkal -‫)توکل‬. Not doing anything and sitting idle is not 'absolute trust',
rather it is laziness. It is making your divinely bestowed strengths useless. In short, the
requirements of righteousness (‫ )تقوی‬are as follows.

(i) You should refrain from what is forbidden in Islam.

(ii) Also, you should avoid issues which are doubtful which may lead to
committing sins.

(iii) You should avoid spending time in wasteful avocations and evil
considerations (thoughts).

(iv) You should try to spend time in remembering Allah (‫ع َّز َو َج َّل‬ َ ) to an extent that
َّ
the thought of Allah (‫عز َو َج َّل‬ َ ) overtakes other irrelevant thoughts of the world.

(v) You should try to give due right to everyone around you, including your own
self, as per the commandments of Allah (‫ع َّز َو َج َّل‬
َ ).

(vi) You should be alert in all your actions by realizing the presence of Allah ( ‫ع َّز‬ َ
‫)و َج َّل‬
َ in front of you. If this is not possible, you should keep in mind that Allah ( َّ
‫ز‬ ‫ع‬ َ
‫)و َج َّل‬َ is watching all your actions in this world. This is the elevated state of
righteousness described in the Hadith of Ihsan.

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To do a good deed with one's own will is known as 'Supererogatory proximity' (‫ب نوافل‬ ِ ‫)قُر‬, and to
act upon a command is 'Obligatory Proximity' (‫ب فرائض‬ ِ ‫)قُر‬. To leave all your works to the will of
َ ) is 'Absolute Trust' (Tawakkal - ‫)تو ّکل‬.
Allah (‫ع َّز َو َج َّل‬

Some people consider that to have a will and act upon it is not good. Therefore, before doing
anything, they do ‘premonition’ (Istekhara - ‫)استخارہ‬.

‫ او أا ْستا ْقد ُر ا‬، ‫ک‬

They recite the Supplication of Premonition Dua-e-Istekhara - ‫ک‬ ‫ک بع ْلم ا‬
‫االلٰہُ ام انِّ ْی أا ْستاخي ُْر ا‬
‫عالا ُم ا ْلغُي ُْوب ․ االلٰ ُہ ام ا ْن کُ ْنتا تا ْعلا ُم أانا‬‫ او أا ْنتا ا‬، ‫ او تا ْعلا ُم اوالا أا ْعلا ُم‬،‫ک تا ْقد ُر او الا أا ْقد ُر‬
‫ فاانا ا‬، ‫ک ا ْل اعظيْم‬‫ک م ْن فاضْل ا‬ ‫ او أا ْسأالُ ا‬،‫ک‬ ‫بقُد اْرت ا‬
‫ی فيْہ ․ او ا ْن کُ ْنتا‬ ْ ‫کل‬ ْ ‫ ث ُ ام باار‬، ‫ی‬ ْ ‫ افا ْقدرْ ہُ ل‬، ‫عاجلہ او اجلہ‬
ْ ‫ او ياسِّرْ ہُ ل‬، ‫ی‬ ‫ی او ا‬ ْ ‫عاقباة أا ْمر‬
‫ی او ا‬ ْ ‫ی او ام اعاش‬
ْ ‫ی ديْن‬ ْ ‫یف‬ْ ‫ہذاا ْاْل ا ْم ار اخي ٌْر ِّل‬
‫ی ا ْلخا ي اْر‬‫ اوا ْقدرْ ل ا‬، ‫ع ْن ُہ‬ ‫ی ا‬ ْ ‫ی اواصْر ْفن‬ ‫ فااصْر ْف ُہ ا‬، ‫عاجلہ او اجلہ‬
ْ ‫ع ِّن‬ ‫ی او ا‬ ْ ‫عاقباة أا ْمر‬ ‫ی او ا‬ْ ‫ی او ام اعاش‬ْ ‫ی ديْن‬ْ ‫یف‬ ْ ِّ‫تا ْعلا ُم أانا ھذاا ْاْل ا ْم ار ش ٌار ل‬
)‫ترمذی‬،‫ی بہ․(بخاری‬ ْ ‫ [ اح ْيثُکاا ان ث ُ ام اارْ ضن‬O Allah I seek your guidance as You are all knowing, and I
pray you to give me power as You are Omnipotent and I pray for your favor for you are all
powerful and You know all of the hidden things. O Allah if you know that this matter (mention
your need) is good for me in my religion, my livelihood, and for my life in Hereafter, then make
it easy for me. And if you know that this matter (repeat your need) is not good for me in my
religion, my livelihood and my life in Hereafter, then keep it away from me and take me away
from it and choose what is good for me wherever it is and provide me contentment with it. ]

Some people recite the above Dua for every work and some recite it for certain big decisions in
their lives. This Dua is available in 'Hisn-e-Haseen' (‫)حصن حصين‬, the book of Duas.

In the beginning, whatever inspiration they receive after the 'Premonition' (Istekhara - ‫)اِستخارہ‬,
their heart does not stand firm on it. But gradually, the inspirations (Ilham - ‫)اِلہام‬, they receive
from Allah (‫ع َّز َو َج َّل‬
َ ), get distinct. This way, they keep all their works subjected to divine
commands.

Remember, in imperatives (Faraa’ez) and prohibitions (Haram), 'Premonition' is not warranted

because these have been received by Prophet Mohammad (‫)صلى للا عليه و آله وسلم‬.

For every lawful work in your life, you may find there are two or more ways of accomplishing
it. This is where you seek Allah’s (‫ع َّز َو َج َّل‬
َ ) guidance to know which way is more suitable for you.
If you are guided in your dreams, then the interpretations of these dreams should be subjected
to the commandments of Quran and Sunnah. If you receive a command in your dream to act
upon a thing, see who has commanded you. Since Satan cannot come in the shape of Prophet
Mohammad (‫)صلى للا عليه و آله وسلم‬, the commandments given by Prophet Mohammad ( ‫صلى للا عليه و‬
‫ )آله وسلم‬are expediently binding. However, against an unequivocal order of Sharia, the
command is interpretable.

There are two types of people in our Silsila-e-Asediyya. Some keep certain wishes in their hearts
and over a period they get them by the grace of Allah (‫ع َّز َو َج َّل‬
َ ) and His Apostle ( ‫صلى هللا عليه و آله‬

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‫)وسلم‬. Some do not have any wish in their heart. They always keep in mind - ‫ت فِي يَ ِد ا ْلغَسّال‬
ِ ّ‫ُك ْن كَا ْل َم ِي‬
[Become like a dead body in the hand of the person who is giving bath]. And - ‫ضيْع فِي‬ َ ‫اَ ْوكَا ْل َولَ ِد‬
ِ ‫الر‬
‫ئر ِہ‬
ِ ‫ظ‬َ ‫[ حِ جْ ِر‬become like an infant in the hands of the milk feeding nurse.] The midwife feeds the
baby and when the kid's clothes get dirty, she gives bath and cleans. When the infant cries, she
does not leave him. After making him clean only she will give the baby back into the hands of
parents.

4. TRIAL

If someone has trust and confidence in Allah (‫ع َّز َو َج َّل‬ َ ), he is provided from the resources that are
not known to him. Whatever his heart wishes, Allah (‫ع َّز َو َج َّل‬ َ ) accomplishes it. When servant's
thoughts are upright and his trust in Allah (‫ع َّز َو َج َّل‬
َ ) is strong and he is obedient in taking care of
his responsibilities and is firm on performance of imperatives, then Allah's (‫ع َّز َو َج َّل‬ َ ) exclusive
mercy turns towards him to make him eligible for more rewards in both the worlds. For this
purpose, certain difficulties arise in his life. The whole world becomes enemy and he gets
subjected to diseases and emergencies. Penury comes from one side and diseases from another.
This state is very unpalatable but those who stay patient get hugely rewarded in both the
worlds.

It is in Quran - ‫صابري ان‬ ‫[ إ ان ا ا‬Certainly, Allah is with the people who have
‫ّللا ام اع ال ا‬
patience] (Al-Baqara - 153).

It is in Quran - ‫صابري ان‬

‫ّللا يُحبُّ ال ا‬
ُ ‫[ او ا‬Allah loves those who have patience.] (Aal-e-
Imran - 146).

To keep the heart and thoughts balanced during this time is the work of 'the courageous people
of Allah (‫ع َّز َو َج َّل‬
َ )'. When the servant bears difficulties and feels no burden on his heart in
accepting the commandments of Allah (‫ع َّز َو َج َّل‬ َ ) and acts upon them willingly, without any
resistance whatsoever, it is known as 'acceptance' (Tasleem - ‫)تسليم‬.

When the servant gets used to enduring troubles and it becomes easier for him to act upon the
commandments of Allah (‫ع َّز َو َج َّل‬
َ ), rather, he starts enjoying his tolerance on afflictions, he
reaches to a state known as 'Acquiescence' (Ridha - ‫)رضا‬. ِ

It is in Quran - ُُ‫ّللا أا ْكبار‬

‫[ اورض اْوا ٌن ِّمنا ا‬Allah's approval is indeed a very big thing].
(At-Tauba - 72).

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It is important to know that the trial will continue till you are alive. Forgetfulness will bring
disgrace. There is an enemy within (Nafs-e-Ammara), and another (Satan) is waiting in
ambuscade. The Nafs-e-Ammara is like snake which is lying shriveled in cold. Whenever it gets
a little heat, it stands up with its big hood and tries to bite. To consider it dead is sheer
stupidity and folly. He has access even in the veins of the human body where human blood
circulates. We need to seek Allah’s refuge against him. Recite - ‫الر ِج ِيم‬
َّ ‫ان‬
ِ ‫ط‬ َّ ‫[ أَعُوذُ بِاَللَّ ِ مِ نَ ال‬I seek
َ ‫ش ْي‬
refuge of Allah from the disgraced Satan.] all the time.

5. DELIVERANCE OF DEEDS, ATTRIBUTES AND

PERSON

Against superior (virtuous) deeds, there are inferior (evil) deeds. Some are related to tongue,
like lying, backbiting, slander, etc. Some are related to heart, like arrogance, pride, self-conceit,
jealousy, show off particularly in prayers. There are some other inferior deeds that are regarded
as bad even by general people. These are fornication, unnatural evil relationships, killing, wine
drinking, gambling, etc.

In medical profession, before giving invigorating drugs, there is need for

regimentation. Similarly, the divine seeker should first refrain from inferior deeds then open
the door of the superior deeds.

When the human self (Nafs) becomes well mannered, it gets 'the deliverance of deeds' (Fana-e-
Afa'l - ‫)فنائے افعال‬. Then comes the stage of 'the deliverance of attributes’ (Fana-e-Sifaat- ‫فنائے‬
‫ )صفات‬and 'the deliverance of person' (Fana-e-Zaat - ‫)فنائے ذات‬.

What is deliverance of deed?

It is the absolute trust in Allah (‫ع َّز َو َج َّل‬

َ ) that there is no one in this Cosmos who can provide
benefit or loss, except Him.

What is deliverance of attributes (Fana-e-Sifaat- ‫?)فنائے صفات‬

When the person understands the attributes of all creatures as void, finds things to be blue,
yellow, green because of the reflection of the sunlight, and considers powers and attributes of
everyone as non-existing and feels the refulgence of divine epithets and attributes reflecting
upon the facts of the things; then he gets the 'deliverance of attributes' (Fana-e-Sifaat - ‫فنائے‬
‫)صفات‬.

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What is deliverance of Person (Fana-e-Zaat - ‫?)فنائے ذات‬

When the person considers his innate (person or Zaat) to be non-existent; and finds that his face
appears because of the reflection of the refulgence of the 'divine attributes' upon the divine
awareness (Maloom-e-Elahi - ‫)معلوم اِلہی‬,
ِ or the probate archetypes (‫اعيان ثابتہ‬
ِ ), then he achieves
'endurance' (baqa - ‫)بقا‬.

To know details about the above terms, read the book titled ‘Understanding of human self, soul
and body’.

6. SECLUSION

In the beginning Prophet Mohammad (‫ )صلى للا عليه و آله وسلم‬used to sit in meditation of Allah ( ‫ع َّز‬
َ
َ in Hira Cavern (Ghar-e-Hira - ‫)غار حِ را‬
‫)و َج َّل‬ ِ in one of the Makkan mountains and used to carry
with him some food which should not get spoiled for a week. It is obvious that such food was
not made of meat or ghee. With this prophetic tradition, the practice of abdication of non-
vegetarian food (‫ )ترکِ حيوانات‬are deduced. Meaning, if a person, during reformation of his Nafs,
wants to avoid heavy food of meat and sweets, he can do so.

Prophet Mohammad (‫ )صلى للا عليه و آله وسلم‬also used to sit in seclusive prayers (E'tekaaf - ‫)اعتکاف‬
in the month of Ramadhan. Some of the Ummahat-ul-Momineen (‫ )رضي للا تعالی عنهن‬also used to
sit in seclusive prayers. Sufi Shuyookh of Ihsan also sit in seclusive prayers. They also keep
fasts. Some of them keep 'the fast of Maryam (‫)صوم مريم عليها السالم‬
ِ simultaneously.

What is Saum-e-Maryam (‫?)عليها السالم‬

While fasting during the day, the Shuyookh do not talk. Prophet Zakariya (‫ )عليه السالم‬also used
to sit in seclusive prayers and for Allah's acceptance of those prayers, he used to refrain from
talking during those prayers.

It is in Quran - ‫سى أارْ ابعي ان لا ْيلاة‬ ‫[ اوإ ْذ اوا ا‬And when We appointed a time of forty
‫ع ْدناا ُمو ا‬
nights with Musa (‫)عليه السالم‬.] (Al-Baqara - 51).

Prophet Moses (‫ )عليه السالم‬along with some of his companions sat in Mount Sinai in seclusive
prayers for 40 days when he was given the Torah.

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 It is in Quran - ‫ااب اوا ْلفُرْ قاانا لا اعلاكُ ْم تا ْھتادُو ان‬
‫سى ا ْلكت ا‬
‫[ اوإ ْذ آتا ْيناا ُمو ا‬Remember when We gave
Musa (‫ )عليه السالم‬the book (Torah), and the means to distinguish right and wrong,
so that you might be guided] (Al-Baqara – 53).

The seclusive prayer is thus termed as invocation of tranquility. This type of prayer can last for
one day, three days or one or more weeks.

In the Hanafi school of thought, for Seclusive prayers (‫)اعتکاف‬, you may sit in a mosque. In Shafii
school of thought, the seclusive prayer (‫ )اعتکاف‬can be for a few hours also. Everybody goes to
mosque and if one makes an intent of seclusive prayer for an hour or two, there is no harm in it.
In Seclusive prayer, the person is wholly involved in prayers and his thought gets settled on one
point.

7. VISUALIZATION OF SHAIKH

Visualization of Shaikh (‫)تصو ِر شيخ‬

ّ is an important teaching of Islam. The following Hadith
confirms the fact that it was the practice of Sahabah, Taba’een and their followers to memorize
and consolidate the physical features of Prophet Mohammed (‫ )صلى للا عليه و آله وسلم‬in their minds
with the aim of adopting them and emulate them in life. This practice is known as
‘Visualization’ (‫)تصو ِر‬.
ّ

It is in Hadith - Imam Hasan (‫ )رضئ للا تعالى عنه‬reported, ‘I inquired from my

maternal uncle Hind bin Abi Haalah (‫)رضئ للا تعالى عنه‬, the step brother of Fatima
(‫ )رضئ للا تعالى عنها‬about the noble features of Rasulullah (‫)صلى للا عليه و آله وسلم‬. He
had often described them in detail. I felt that I should hear from him personally
so that I could make his description a proof and testimony for myself and also
memorize them and if possible, try to emulate and adopt them (Tirmidhi).

The thought of a tiger causes fear and the thought of a woman incites the feelings of love. As a
matter of fact, the man gets a wet dream with the visualization of a woman. Look at the
influence of thought on human mind. When the thought of your Shaikh comes to your mind, it
will bring peace to your heart. Shaikh belongs to the World of Manifestation (physical world).
We see him or his picture often and it is easier to consolidate his image in our mind. The
visualization of Shaikh opens the vistas of spiritual vision.

There are other ways to develop your spiritual vision. You can sit at a secluded place, close
your eyes. Focus your attention and visualize that you are going to a certain place, like to your
Shaikh’s residence in another country. You can also go to Madina al-Munawwara or Ka’aba in

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this way. After a long practice, you will start seeing those places with your spiritual eyes (eyes
of your heart).

Some people invocate (recite repeatedly) the divine epithets - 'Ya Aleemu, Ya Khabeeru, Ya
Samee'u, Ya Baseeru’ (‫بصير‬
ُ ‫ يا‬، ‫ يا سمي ُع‬، ‫خبير‬
ُ ‫ يا‬، ‫)يا علي ُم‬.

Some invocate 'Ya Khallaqu, Ya Fa'aalu, Ya Musawwiru' (‫ص ّ ِور‬ ّ ‫)يا‬.

َ ‫ يا ُم‬،‫ يا فعّال‬،‫خالق‬

Some invocate 'Qawwiyun, Muqtadirun' (‫قتدر‬

ٌ ‫ ُم‬، ‫ی‬
ٌ ‫)قو‬.

Some people repeatedly recite this Quranic verse -‫يز‬

ٍ ‫ّللا بعاز‬ ٍ ‫إن ياشاأْ يُ ْذھ ْبكُ ْم اوياأْت بخا ْل‬
‫ او اما ذالكا اعلاى ا‬- ‫ق اجدي ٍد‬
Should He like it, He can make you die out and replace you by a new set of people]. (Ibrahim -
19-20).

All these invocations help in opening of the spiritual eyes.

Every word has its meaning, with the meaning comes its evidence and the evidence brings its
thought. When you hear the name of your friend you feel a sense of happiness. And when
someone mentions the name of your foe, it will create anger in you. Similarly, the thought of
the Shaikh and his picture in your mind brings you closer to virtue. The purpose of
visualization of your Shaikh is for the focus of your thought at one point.

While consolidating your imagination, think that from Allah (‫ع َّز َو َج َّل‬
َ ) a light is reaching to the
heart of Prophet Mohammad (‫)صلى للا عليه و آله وسلم‬. From there, it is reaching to the heart of your
Shaikh and from your Shaikh, it is reaching your heart. Draw this light towards your heart with
all your strength.

Do not consider the above as futile thoughts. These are the opening gates for spiritual vision
and when you develop them further, these thoughts show astonishing spectacles. The world of
Similitude (‫)عالم مثال‬
ِ will be unfolded for you.

When the visualization of Shaikh (‫ )تصور شيخ‬has attained an exceptional state, his attributes and
thoughts overtake your attributes and thoughts. This state is known as Extinction in Shaikh ( ‫فنا‬
‫)في الشيخ‬.

Some Sufi Shuyookh of Ihsan attain the state of ‘Extinction in Prophet Mohammad’ ( ‫صلى للا عليه و‬
‫)آله وسلم‬. This is a big state.

When a Sufi Shaikh does not have anybody else in his mind except Allah, sometimes, he gets a
momentary swoon. This is known as deliverance (‫)فنائيت‬, a kind of unconsciousness.

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 8. SPIRITUAL FOCUS (‫)توجھ‬

When the mouse comes in front of a cat, and the cat stares at it, the mouse forgets frisking away.
This shows that even the animals have will power. The will power of certain human beings is
very strong. There is a vibration of thoughts for every individual and whoever comes within its
range, gets influenced.

Shaikh’s will power is bigger than his Murid. When Shaikh focusses his attention towards his
Murid to instill virtue in him, the Murid’s willpower gets subordinated to his Shaikh’s will
power which helps him in acquiring virtue.

You can understand it from an example. If a small grit is thrown into a still water of a well, a
small circle appears on the surface of the water. And if you throw a big stone along with the
small grit into the well, a huge circle appears on the surface of the water and the small circle of
the grit is overtaken by the big circle of the stone. This is the way good or bad environment
influences in shaping the characters of a human beings.

The use of will power is not restricted with the righteous. Even the evil people also make use of
it. When there is a confrontation between the good and evil, the certitude (‫ )يقين‬fights with
certitude. Whoever has stronger certitude prevails and the weak is affected. This is the reason
the Godmen and fake Sufis affect their followers. The evil people take the assistance of Devils,
evil spirits to influence people. The sincere Sufi Shuyookh take assistance of the Prophet ( ‫صلى للا‬
‫)عليه و آله وسلم‬, Awliya Allah, Allah’s epithets (names) and the verses of the Holy Quran.

The Hypnotists hypnotize others and make them unconscious from their power of hypnotism
and make them subordinated to their will. The person who is subordinated to hypnotic powers
gets momentary connection from the World of Similitude. The hypnotist asks the hypnotic (the
person who is partially unconscious from hypnotism) where is such and such person and what
is he doing. The hypnotic replies. The hypnotist's will power is personal, emerges out of his
Nafs (‫)نفس‬. But Sufi Shuyookh take the help of their Shuyookh, they in turn, take the help of
Prophet Mohammad (‫ )صلى للا عليه و آله وسلم‬who takes it from Allah (‫ع َّز َو َج َّل‬
َ ).

The one who is suffering from a possessed evil spirit or haunted by a wicked Devil, cannot look
eye to eye with the Sufi Shaikh of Ihsan.

When Sufi Shuyookh recite the verses of Quran or epithets of Allah and blow over a glass of
water, it is observed that by drinking that water, people get treated from ailments.

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Prophet Mohammad (‫ )صلى للا عليه و آله وسلم‬took Abdullah Ibn Abbas (‫ )رضئ للا تعالى عنه‬in his arms
and supplicated 'let Allah (‫ع َّز َو َج َّل‬
َ ) bestow upon him the understanding of the teachings of the
Holy Quran’. He became the chief of the narrators of the holy Quran.

Abu Huraira (‫ )رضئ للا تعالى عنه‬used to listen to the Prophet's (‫ )صلى للا عليه و آله وسلم‬sayings but was
finding it difficult to remember them. The Prophet (‫ )صلى للا عليه و آله وسلم‬asked him to spread his
garment / head-cover. When he did that, the Prophet (‫ )صلى للا عليه و آله وسلم‬stared at the cloth
putting his pious attention on it. Abu Huraira (‫ )رضئ للا تعالى عنه‬then took this cloth and placed it
on his chest. His memory became strong and he started remembering Prophet's ( ‫صلى للا عليه و آله‬
‫ )وسلم‬sayings.

The Prophet (‫ )صلى للا عليه و آله وسلم‬embraced Umar (‫ )رضئ للا تعالى عنه‬and pressed him hard against
his chest. Omar (‫ )رضئ للا تعالى عنه‬started shaking and the blasphemy changed into Islam.

A person used to get a lot of evil promptings (Wasaawis - ‫)وساوس‬. The Prophet ( ‫صلى للا عليه و آله‬
‫ )وسلم‬placed his hand over his chest. The person started sweating and all his evil promptings
eliminated instantaneously.

People used to submit to the Prophet (‫ )صلى للا عليه و آله وسلم‬that 'as long as we sit in your company
O' Apostle (‫)صلى للا عليه و آله وسلم‬, we do not get any unrelated thoughts and when we go home, it
becomes as usual. The Prophet (‫ )صلى للا عليه و آله وسلم‬said, if this state of yours become
permanent, the angels will come to shake hands with you.

The objective of the Sufi Shaikh of Ihsan is neither power, nor money or status in society, as is
the case with godmen and fake Sufis and the people of hypnotism. Their only concern is that
their Murid should be alright, and his efforts should be in the pursuit of Allah (‫ع َّز َو َج َّل‬
َ ).

There are certain exceptional Shuyookh who do not have to pay attention to their Murideen.
Once a person becomes Murid, he comes under the circle of safety from Allah (‫ع َّز َو َج ّل‬
َ ). They are
like a Sun which spreads its light to every corner of the world. This is Allah’s beneficence upon
them.

It is in Quran - ‫ّللا ذُو ا ْلفاضْل ا ْلعاظيم‬

ُ ‫ّللا يُؤْ تيه ام ْن ياشاا ُء ۚ او ا‬ ْ ‫[ ذالكا فا‬That is the Grace of
‫ض ُل ا‬
Allah, which He bestows on whom He wills. And Allah is the Possessor of
Mighty Grace.] (Al-Jumu’a – 4)

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 9. RELIGIOUS RECITATION (‫)سماع‬

Islam does not prohibit natural inclinations, it reforms them. Recitation of religious poetry with
or without music, known as Sama (‫)سمع‬, is a virtuous deed. These recitations generate heat of
love and affection in the heart. Religious recitations bring out the suffocated emotions of virtue
and love and facilitate in focusing our thought on one point at a time.

I have a written a book titled ‘Music and recitation in Islam’. It is an important book. Do read
it.

10. INVOCATION (‫)ذکر‬

To remember and not to forget is known as invocation (Zikr - ‫)ذکر‬. The remembrance could be
oral or in heart, standing, walking, sitting or lying. The objective of invocation is mindfulness of
Allah (‫ع َّز َو َج َّل‬
َ ).

It is observed that different invocations have different effect. Most important invocation is the
invocation of 'Islamic Testimony' (Kalima Tayyiba - ‫[ ' )كلمه طيِّبه‬La Ilaha Illallahu - ‫]ال اله االّ للا‬
which has a significant effect in the prevention of evil promptings (Wasaawis - ‫)وساوس‬.

It is in Quran - ‫ص ْيناا به إب اْراھي ام‬ ‫صى به نُوحا اوا الذي أا ْو اح ْيناا إلايْكا او اما او ا‬
‫ش اارعا لاكُم ِّم ان الدِّين اما او ا‬
‫سى ۖ أا ْن أاقي ُموا الدِّي ان او اال تاتاف اارقُوا فيه‬
‫سى اوعي ا‬‫ [ او ُمو ا‬To you He has prescribed the faith which
He had prescribed to Nooh (‫)عليه السالم‬, and which We have revealed to you and
which We had given to Ibrahim (‫)عليه السالم‬, Musa (‫ )عليه السالم‬and Isa (‫)عليه السالم‬
enjoining. Adhere to this faith and do not divide yourself into sects.] (Ash-Shura
- 13).

The purport of the above verse is Islamic law (‫)الشريعة اإلسالمية‬. Divine commandments together
are known as Shariat-e-Islami (‫)الشريعة اإلسالمية‬.

The reformation of the physical body is undertaken by 'Exoteric Observance of Islamic

Law (‫ )الشريعة اإلسالمية‬as well as ‘Esoteric Practice of Islam' (‫)الطريقة اإلسالمية‬.

‫ط ا ْل ُم ْستاق ا‬
It is in Quran - ‫يم‬ ‫الص ارا ا‬
ِّ ‫[ ا ْھدناا‬O' our Lord, guide us to the straight path]
(Fatiha - 6).

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The meaning of Sirat (‫ )صراط‬is 'Tareeqa' (‫)طريق‬, the way, path. Therefore, 'Esoteric Practice of
Islam' (‫ )الطريقة اإلسالمية‬is to walk on the divine path.

It is in Quran - ‫ق ا ْل ُمبي ُن‬

ُّ ‫ّللا ھ اُو ا ْل اح‬
‫ [ أانا ا ا‬Certainly, Allah (‫ ) َع َّز َو َج َّل‬is the Absolute truth
who discloses the exact truth] (An-Noor - 25).

'Cognition of Islamic Truth' (‫ )الحيقةُ االسالميه‬is to understand the Unity and Attributes of Allah
(‫ع ّز َو َج َّل‬
َ ). And this understanding is known as 'Islamic Intuition’ (‫)المعرفة االسالمية‬. To remain in
Allah's (‫ع َّز َو َج َّل‬
َ ) thought day and night is known as ‘Engrossment' (‫)محوية‬.

Repeated invocations help you to forget your dependent existence and focus upon the
independent existence of Allah (‫ع َّز َو َج َّل‬
َ ). This way you will forget about yourself.

ُ ‫[ فاا ْعلا ْم أانا ُه اال إلاـها إ اال ا‬So know that there is no god but Allah]
It is in Quran - ‫ّللا‬
(Mohammad - 19).

The above verse establishes that the invocation of La Ilah Illallahu (‫)ال اِل َه ا ِّّلهلل‬
َ is the
commandment of Allah (‫ع َّز َو َج َّل‬
َ ).

It is in Quran - ‫ّللا ۖ ث ُ ام ذارْ ھُ ْم في خ ْاوضھ ْم اي ْل اعبُو ان‬

ُ ‫[ قُل ا‬You say Allah and let these forgetful
people be involved in non-sensical talk]. (Al-An'aam – 91)

It is in Quran - ُُ‫ّللا أا ْك ابر‬

‫[ اولاذ ْك ُر ا‬The invocation of Allah is very big thing] (Al-
Ankaboot - 45).

It is in Quran - ‫علاى ُجنُوبھ ْم‬ ‫[ الاذي ان اي ْذكُ ُرو ان ا ا‬Those who invocate Allah
‫ّللا ق اياما اوقُ ُعودا او ا‬
standing and sitting and lying on their sides.] (Aal-i-Imran - 191).

The above verse establishes the perpetuity of presence (‫ )دوام حضور‬of Allah.

It is in Quran - ‫سلِّ ُموا تاسْليما‬

‫صلُّوا اعلايْه او ا‬
‫ي ۚ ياا أايُّ اھا الاذي ان آ امنُوا ا‬ ‫صلُّو ان ا‬
ِّ ‫علاى الناب‬ ‫ّللا او ام االئ اكتاهُ يُ ا‬
‫إ ان ا ا‬
[Certainly Allah and His angels send Allah's blessings on the Prophet ( ‫صلى للا عليه‬
‫)و آله وسلم‬. O' People of belief you also invocate for Allah's blessings on the
Prophet.] (Al-Ahzab - 56).

All the above are unequivocal commandments.

There are many graceful epithets of Allah (‫ع َّز َو َج َّل‬

َ ) and the one who remembers them and
involves in their perpetual invocation, Allah willing (‫ )ان شاءللا‬he will be rewarded with a lot of
bounties in Hereafter. Shaikh Mohammad Abdul Qadeer Siddiqui (‫ )رحمتہ للا عليہ‬has mentioned
many types of invocation in his books. The following are taken from his books.

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 10.1 TWO IMPULSE INVOCATION (‫)ذکر دو ضربی‬

َ from the heart and when you say 'Ilaha' (َ‫)اِله‬, take it to the right shoulder and
Draw 'La' (‫)ال‬
throw behind all thoughts and considerations except Allah, and by saying 'Illallah' (‫)ا ِّّلهلل‬,
impulse upon your heart and take refuge in Divine Mercy.

10.1 THREE IMPULSE INVOCATION (‫)ذکر سہ ضربی‬

َ from naval point and take it to the middle of your brain with 'Ilaha' (َ‫ )اِله‬and turn
Draw 'La' (‫)ال‬
your head towards right and impulse the heart with 'Illallah' (‫)ا ِّّلهلل‬. In this invocation, the shape
َ is formed. This invocation is useful in the elimination of evil
of Arabic word 'La' (‫)ال‬
considerations.

10.2 FOUR IMPULSE INVOCATION (‫)ذکر چہار ضربی‬

Sit on your knees and hold chyme vein (rag-e-kemaas - ‫ )رگِ کيماس‬which is located below the
knee of the left leg, firmly. This vein is also connected with the vein located in the toe and right
finger of the right leg. Draw 'La' (‫)ال‬ َ with a slight jerk from the left knee and think that you are
hitting on Satan. Satan always tries to deviate human thought and lead him towards works that
are against the commands of Almighty. Join 'La' (‫)ال‬ َ with 'Ilaha' (َ‫ )اِله‬and impulse upon the right
knee and think that this impulse is upon the Nafs considerations (Khatraat-e-Nafsaani - ‫ت‬ ِ ‫خطرا‬
‫ )نفسانی‬whose work is to increase worldly desires like eating, drinking and satisfying corporeal
ego. After hitting upon the considerations/evil thoughts of Nafs, join 'Ilaha' (‫ )اله‬with a focus on
Arabic alphabet 'Ha' (َ‫ )ہ‬and impulse upon the right shoulder. This impulse/hit is upon the
considerations of the angels (Khatraat-e-Malaki - ‫ت َملَکی‬ ِ ‫)خطرا‬. Meaning, we do not need the
struggle of anima and Satan and the cautioning of angels about good deeds. Allah ( ‫ع َّز َو َج َّل‬ َ ) is
enough for us. Angels always advise for good deeds and caution to refrain from bad deeds.
We do not need this either. Then impulse upon heart by saying 'Illallah'(‫)ا ِّّلهلل‬. Nothing should
remain except Allah (‫ع َّز َو َج َّل‬
َ ). The consideration of Satan and Nafs is the result of villainous
Anima (Nafs-e-Ammara - ‫)نفس ا ّمارا‬. ِ Cautioning repeatedly, censuring for every evil deed, is the
attribute of 'Conscious Anima (Nafs-e-Lawwama - ‫’)نفس ّلوامہ‬. ِ And to turn towards Allah ( ‫ع َّز‬ َ
َ in total devotion is the work of 'Satisfied Anima' (Nafs-e-Mutma'inna - ‫)نفس مطمئنہ‬.
َّ‫)و َجل‬ ِ

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 10.3 STIFLING INVOCATION (‫)حبس دم‬

Stifling Invocation (‫)حبس دم‬

ِ produces excessive heat leading to a kind of unconsciousness and
inebriation. During this invocation, some people hold their breath by touching their tongues
with palate.

10.4 AUDIBLE INVOCATION (‫)ذکر جہر‬

Audible Invocation (‫ )ذکر جہر‬creates an ardor (Josh -‫ )جوش‬in the heart and develops passions of
love and affection. Similarly, good couplets and pleasant religious songs and listening of Sama
create intensive virtuous passions.

10.5 QUIET INVOCATION (‫)ذکر خفی‬

Quiet Invocation (‫ )ذکر خفی‬creates a kind of unconsciousness and dumbfound affect.

10.6 TWELVE ROSARY INVOCATION (‫)ذکر دوازدہ تسبيح‬

Some people do Twelve Rosary invocation (‫)دوازدہ تسبيح‬. In this they invocate 200 times 'La Ilaha
Illallah' )‫(ال اِلهَ ا ِّّلهلل‬,
َ 400 times 'Illallah' (‫ )ا ِّّلهلل‬and 600 times 'Allah' (‫)للا‬. This is a quiet invocation.

Some people do this Zikr after Salatul Maghrib (‫ )صآلة المغرب‬by audibly invocating 'La Ilaha
Illallah' 600 )‫(ال اِل َه ا ِّّلهلل‬
َ times, 'Allahu, Allahu' 200 )‫ (للا للا‬times, and 'Ya Hayyu Ya Qayyum' - ‫ي يا‬
ُّ ‫ياح‬
‫ )قيُّوم‬400 times.

10.7 EYEING INVOCATION (‫)کر عينی‬

Some people say La Ilaha (َ‫)ال اِله‬ َ with their eyes open, negate (‫ )نفی‬everything by closing their
eyes, and say Illallahu (‫ )ا ِّّلهلل‬by closing their eyes and affirm (‫ )اِثبات‬the Unity of Allah (‫ع َّز َو َج َّل‬
َ ).

The above is a kind of 'roundabout breathing invocation' (‫)پاس انفاس‬.

The other way of roundabout breathing invocation (‫ )پاس انفاس‬is, they take a deep breath and say
Allah (‫ )للا‬and impulse upon their heart and while releasing their breath, they say hoo (‫)ھُو‬.

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Round about breathing invocation (‫ )پاس انفاس‬is a quiet invocation. This is also known as
invocation of heart (Zikr-e-Qalbi - ‫)ذکر قلبی‬.
ِ

Some people do this invocation with eyes open and say Huwaz Zahiru (‫الظاھر‬ ُ ‫ )ھُو‬and by closing
their eyes they say, Hu wal batinu (‫)ھُو الباط ُن‬. All these are known as Eying invocations ( ‫اذکار‬
ِ
‫)عينی‬.

Some people invocate audibly or quietly 200 times 'La Ilaha Illallah' (‫;)ال اِلهَ ا ِّّلهلل‬
َ ‘Allahu, Allahu'
600 )‫ (للا للا‬times, and 'Ya Hayyu Ya Qayyum' 400 )‫ي يا قيُّوم‬
ُّ ‫ (يا ح‬times. By this practice they
attempt to eliminate their 'will' and establish Allah’s will on them and eliminate wasteful
'considerations'.

The person who is suffering from the evil considerations, should invocate 'La Ilaha Illallah ( َ‫َال اِله‬
‫)ا ِّّلهلل‬. The one who does not get wasteful considerations, should invocate only Allahu, Allahu ( ‫للا‬
‫)للا‬. Where is the need to bring otherness (from La Ilaha - ‫ )ال اله‬and then taking it out by Illallahu
(‫)اال للا‬.

Whether audible or quiet, invocation of Allahu Allah (‫ )للا للا‬is mandatory and essential. Your
thought should always be towards Almighty whether you are walking, sitting, standing, or
doing any other thing. With this you get the 'perpetuity of presence of Almighty’. The
invocations eliminate snobbery (Riya - ‫)ريا‬
ِ from you.

10.8 INVOCATION OF ASCENT AND DESCENT (‫صعود و ُنزول‬

ُ ‫)ذکر‬

َ from the navel and take it up to the middle of the brain/head and giving
Draw La Ilaha (َ‫)ال اِله‬
an impulse with Illallahu (‫ )ا ِّّلهلل‬bring it back to the navel point. This invocation is done in a
sitting position.

If you are standing, or lying on your back, draw La Ilaha (َ‫ ) َال اِله‬from the toe and take it up to the
middle of the brain and giving an impulse with Illallahu (‫ )ا ِّّلهلل‬bring it back down to the toe.
During the invocation, flashes of lightening is experienced by the invocator.

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 10.9 INVOCATION OF WALKING (‫)ذکر مشی االقدام‬

If you are walking slowly, with every step say Allah, Allah (‫ )للا للا‬in your heart. Or on one step
َ and on the other say Illallahu (‫)ا ِّّلهلل‬.
say La Ilaha (َ‫)ال اِله‬,

If you are walking fast, on first step say (La ‫)ال‬, َ on the second say (Ilaha َ‫)اِله‬. On the third step say
‫)ا ّ آ‬, and on the fourth step say (Lah ‫)هلل‬.
(illal ‫ِل‬

In our Silsila Asediyya, people should give 'rosary boundings' (Zakat - ‫ )زکوة‬of divine epithets.

What is rosary bounding? To invocate an epithet of Allah (‫ع َّز َو َج َّل‬

َ ) for one hundred thousand
times or one hundred and twentyfive thousand times. This limit has been prescribed in Quran.

It is in Quran - َ‫[ مِائَ ِة أَ ْلفٍ أَ ْو يَ ِزيدُون‬One hundred thousand times or a little more.] (As-
Saaffaat-147).

The epithets whose 'rosary boundings' (Zakat -‫ )زکوة‬are given, are (i) La Ilaha Illallahu (‫)ال اِلهَ ا ِّّلهلل‬,
َ
(ii) Allahu Allahu (‫)للا للا‬, (iii) Ya Hayyu Ya Hayyu Ya Hayyu (‫ي‬ُ ‫ي يا ح‬ ُ ‫)يا ح‬, (iv) Ya Wahedu
ُ ‫ي يا ح‬
Ya Wahedu Ya Wahedu (‫)يا واحد يا واحد يا واحد‬, (v) Ya Azizu (‫)يا عزيز‬, (vi) Ya Wahhabu (‫)يا وھاب‬, (vii)
Ya Wadudu (‫)يا ودود‬, etc.

You can give Zakat of a few more epithets like (i) Ya Zal Jalali wal Ikraam (‫)يا ذالجال ِل و االكرام‬, (ii)
Ya Hayyu Ya Qayyum (‫ي يا قيوم‬ُ ‫)يا ح‬, (iii) Ya Arhamar Rahimeen (‫)يا الرحم الراحمين‬, (iv) Allhumma
Rabban Nabi'e Mohammad (‫)الله ّم ربًّ النبئ محمد‬, etc.

10.10 HADRA (‫)حضرة‬

Hadra is a collective Zikr which is performed in certain Sufi Salasil. In Hadra, a group of
people do the Zikr together in a specific style of verbal recitation and physical actions. It is an
effective way of focusing attention towards Allah (‫ع َّز َو َج َّل‬
َ ).

ِ َّ ‫ [ ث ُ َّم تَلِي ُن ُجلُودُھُ ْم َوقُلُوبُ ُه ْم إِلَى ِذ ْك ِر‬People’ skins

ِ َّ ‫َّللا ۚ ذَلِكَ ھُدَى‬
It is in Quran - ‫َّللا يَ ْهدِي بِ ِه َم ْن يَشَا ُء‬
and their hearts become pliant to the remembrance of Allah. Such is the
guidance of Allah. He guides with it, whom He pleases. ] (Az-Zumar – 23)

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 It is in Hadith - Hadhrat Ali (‫ )رضئ للا تعالی عنہ‬narrated, ‘I visited the Prophet ( ‫صلى‬
‫ )للا عليه و آله وسلم‬along with Ja`far ibn Abi Talib and Zayd ibn Haritha ( ‫رضئ للا تعالی‬
‫)عنہما‬. The Prophet (‫ )صلى للا عليه و آله وسلم‬said to Zayd (‫)رضئ للا تعالی عنہ‬, ‘you are my
freedman (anta mawlay)’, whereupon Zayd (‫ )رضئ للا تعالی عنہ‬began to hop on one
leg around the Prophet (‫)صلى للا عليه و آله وسلم‬. The Prophet (‫ )صلى للا عليه و آله وسلم‬then
said to Ja`far (‫)رضئ للا تعالی عنہ‬, ‘you resemble me in my creation and my
manners’, whereupon Ja`far (‫ )رضئ للا تعالی عنہ‬began to hop behind Zayd ( ‫رضئ للا‬
‫)تعالی عنہ‬. The Prophet (‫ )صلى للا عليه و آله وسلم‬then said to me, ‘you are part of me,
and I am part of you’ whereupon I began to hop behind Ja`far (‫’)رضئ للا تعالی عنہ‬.
Abu Nuaym added, when Allah’s (‫ع َّز َو َج َّل‬ َ ) name was mentioned in front of
Sahabah, they used to sway like the trees sway on a windy day, then their eyes
poured out tears with which their clothes used to get soaked. (Abu Nuaym,
Hilya).

11. SUPPLICATIONS AND INVODIVISSINGS (‫)ادعيہ و اوراد‬

The word Durood (‫ )دُرود‬is well known among Muslims. However, for the people in the
Western countries whose mother tongue and medium of instruction is English, I have translated
this word as 'Invodivissing'. This word stands for 'Invocation for divine blessings on Prophet
Mohammad (‫)صلى للا عليه و آله وسلم‬. This will help them in their understanding the subject matter.

With invocation and invodivissings one experiences divine presence. The book 'Hizbul Azam'
(‫ )حزب االعظم‬is a collection of Awraad on Prophet Mohammad (‫)صلى للا عليه و آله وسلم‬. In ‘Sahifa
Kamila' (‫)صحيفہ کامال‬, the invodivissings of Imam Zain al-Abideen (‫ )رضئ للا تعالى عنه‬are mentioned.
The book 'Fuyuzat-e-Quadriya' (‫ت قادريہ‬ ِ ‫ )فيوضا‬contains invodivissings of Shaikh Abdul Qader
Jeelani (‫)رضئ للا تعالى عنه‬. The book 'Anwaarul Qudsiya' (‫ )االنوار القدسيہ‬contains invodivissings of
Shaikh Abul Hasan Shadhuli (‫)رحمة للا عليه‬. Many invodivissings are mentioned in 'Jawahar-e-
Khamsa' (‫)جواہر خمسہ‬
ِ written by Ghouse Gwalior (‫) رحمة للا عليه‬.

'Hizbul Bahar' (‫ )حِ زب البحر‬and Hizbun Nasar' (‫ )حِ زب النصر‬are the famous supplications of Shaikh
Abul Hasan Shadhuli (‫)رحمة للا عليه‬. 'Duwa-e-Haidari' (‫ )دُعائے حيدری‬is the well known
supplication of Shaikh Ahmed Abdulhaq Rudolvi (‫) رحمة للا عليه‬. In the book 'Hsni-e-Hasin' ( ‫صن‬ِ ِ‫ح‬
‫)حصين‬, supplications for all the activities, from morning till bedtime, are mentioned. In addition
to memorizing and reciting each supplication at its time, some people divide the whole 'Hisn-e-
Hasin' (‫صن حصين‬
ِ ِ‫ )ح‬into seven parts and read each part on a specific day.

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There are various types of invodivissings (Awraad - ‫)اوراد‬. Most of these are collected in the
book 'Dala'el al-Khairaat' (‫)دالئل الخيرات‬.

With invodivissings, you get the feelings of coolness and composure. Invocations of divine
epithets sometimes generate heat and perpetration of heart. But salutations on Prophet
Mohammad (‫ )صلى للا عليه و آله وسلم‬clear them with their cool effect.

It is in Hadith - Ubayy ibn Ka’b (‫ )رضئ للا تعالى عنه‬submitted to Prophet

Mohammad (‫ )صلى للا عليه و آله وسلم‬that 'if all my time I send salutations and
Durood and spend all my time in it,’ the Prophet (‫ )صلى للا عليه و آله وسلم‬said as a
good deed, salutations and invodivissings are certainly sufficient for you]
(Tirmidhi).

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