Maktubat-i-Imam Rabbani Translated by Sufi Irshad Alam (English 2017 )                  |       Mabda-o-Ma-ad Translated by Sufi Irshad Alam  (English)

Maktubat Imam Rabbani Translated by Sufi Irshad Alam  English)                               |       Mabda-o-Ma-ad in Questions/Answers Form (English)

The Book Faith-Practice-Piety Translated by Sufi Irshad Alam (English)                      |       Mabda-o-Ma-ad Translated by Allama Iqbal Faruqi  (Urdu)

Mukashafat-i-Ayniyya Translated by Sufi Irshad Alam  (English)                                  |   Maktubat-i-Imam Rabbani Translated by Maulana Muhammad Saeed Part1 (Urdu)

English Translation Maktubat Imam Rabbani By Hizmet Books (English)                      |   Maktubat-i-Imam Rabbani Translated by Maulana Muhammad Saeed Part2 (Urdu)

Mujaddid Final Ontology Translated by Sufi Irshad Alam  (English)                              |   Maktubat-i-Imam Rabbani Translated by Maulana Muhammad Saeed Part3 (Urdu)

Quran Tafsir As Per Mujaddid Alf Thani & Tafsir Al-Mazhari by Sufi Irshad Alam (Eng)  |  Maktubat-i-Imam Rabbani Translated by Maulana Qazi Alam Part1 (Urdu)  

Three Ontologies by Mujaddid Alf Thani Translated by Sufi Irshad Alam (English)       | Maktubat-i-Imam Rabbani Translated by Maulana Qazi Alam Part 2&3 (Urdu)  

Why Muslims should learn Sufism or Tasawwuf (English)                                            | Maktubat-i-Imam Rabbani Part1 (Persian)        

Pure Mujaddidi Practices    (English)                                                                          | Maktubat-i-Imam Rabbani Part 2&3 (Persian)

How to Chant Zikr? |  Maktub 1.190 Written to a son of Mir Muhammad Nu‗man

In the name of Allah who is all-merciful and compassionate. All praise is to Allah, the lord of the worlds. Benediction and peace be on the prince of the prophets, and all his pure progeny. (Bismillahi ‟l-rahmanir rahimi, al-hamdu lillahi rabbil „alamina, wa ‟l-salawatu wa ‟l-salamu „ala sayyidi ‟l-mursalina wa alihi al-tahirina ajma„ina.) Chant zikr every moment Be aware that it in the zikr of the lord lies your felicity (sa„adat), instead the felicity of all the progeny of Adam, and the salvation of all. So as much as possible, be ‗mugharriq??? in the zikr of your own lord for every moment, so that not even one instance of neglect (ghaflat) sets in. All praise and gratefulness be on Allah that perpetual zikr (dawami dhikr) is obtained right at the beginning, as insertion of the end in the beginning, indiraj alnihayati fi ‟l-bidayati, in the tariqa of the hazrats of khwajegan. Therefore, taking this tariqa is the best, and most appropriate for the seekers, instead it is obligatory, and incumbent. So you should turn your face away from all other directions, and instead proceed towards the elevated masters of this exalted tariqa with total focus, and seek help from their sanctified inner realms (batin-i sharif ) [for God-realization.]

How to do the zikr Initially, there is no other [practice to do] but to chant zikr. [And the method of that zikr is as follows:]

1. Turn your face mutawajjuh?????????on the Cedar-like heart (qalb-i sanubari), 11 since that mudgha, piece of flesh 12 is like (hamchun) the residence (hujra) of the true heart(qalb-i haqiqi) that is in the world of command, [in a la-makani, i.e. beyond-space realm.]

2. Circulate [or pass around] (bigudharani) the blessed name „Allah‟ in that heart. However, at that time, do not vibrate (harkat) any part of the body intentionally.

3. Turn your face totally on the heart at that time. However, do not allow the shape (surat) of the heart to come on the ‗screen of the mind‘ (mutakhayyula), even that you should take no notice of it. Because the purpose 11 qalb-i sanubari: ?????? 12 Mudgha as cited in the hadith ??????????????????? 32 is to turn the face towards [the subtle center of] the heart, not on the picture of its [physical] shape (taswir-i surat).

4. Conceive the inner meaning of the blessed word Allah to be ‗without how‘ (bichuni, bichigunagi), and do not include any attribute with it, even that do not imagine it to be present or seeing (hadir, nazir.) So that you do not fall down from the summit of the person of God (dhurwat-i hadrati dhat) to realm of the attributes (bi-hadid-i sifat).

5. Do not see oneness in manyness there. And veering away away from the captivation for things ‗without how‘ (bichun), do not find ease (aram) by witnessing things ‗with how.‘ (chun). Because whatever is seen in the mirror of chun is never the bichun, and whatever appears in manyness is never true oneness (wahid-i haqiqi). The bichun things should be sought beyond the beyond of the beyond of chun. And God the truly simple thing (basit-i haqiqi) should be sought outside the boundaries of manyness.

Pir While chanting zikr if you see the form of the pir spontaneously (bi-takalluf ), then you should move it inside the heart (be-qalb), and chant zikr maintaining it there under a cautious guard (negah dashtan). Do you realize who is the pir? Pir is that person from whom you have realized the path to God, and received much help and favors from him on this path. [Traditional folk practices like] the giving of [ceremonial things like] caps, chador, lineage tree (shajara), etc. — those are merely customs (rusum, „adawat), that is not really the pir-disciple relationship. Here you may note that if an apparel as a blessed thing (tabarruk) from a true pir comes to your hand, you may use it, believing (ikhlas) in it. Indeed, you may expect many good things from it. Remember that dreams and mystic visions (munamat, waqi„at) are not dependable.

If someone sees in a dream or mystic vision that he is the king or finds himself as the pole of the era (qutb-i waqt), he is not that in reality. Only if he becomes a king or a pole outside of dream or mystic vision, it is sound (musallam). Therefore, in a state or finding (ahwal, mawajid) that appears while awake, only then it is dependable, else it is not. You may know that the benefit from the zikr, and the firm observance of the [hadith] reports (tarattub-i athar) depends on observing the sharia. Therefore, observing the obligatory (fard), and the sunna, and abstaining from the forbidden, and suspicious things (haram, mutashabih) should be stressed. More or less, on every matter, you should ask the ulama, and stand by their scholarly opinion (fatwa). With peace.

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