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THE TREASURY OF THE HEART: A PRACTICAL SUFI GUIDE TO GOD

By Sheikh Mahmood Rashid in association

with Maurice Irfan Coles (Sufi Irfan Elahi)

Ramadan 2013 C.E. / 1434 ah

‘WHERESOEVER YOU TURN, THERE IS THE FACE OF GOD’ (THE QURAN 2:115)

INTRODUCTION:

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If you are reading this guide you are already a seeker after God, a person who wants to find

the ultimate truth; to discover God’s deep deep love and mystery. But be warned, the Sufi

path is not an easy one. As the great poet Rumi wrote : this path...’is not for the brittle,

easily broken, glass bottle people,’ a sentiment which is echoed by an old Persian saying

that warns, ‘Beware, beware the Lane of love.’

If you are willing to take that chance, knowing that it has the potential to alter your life

forever, then read and on and practice what you find outlined here. This short book, which

is published in electronic form and in hard copy might be just what you have been looking

for-or maybe not. Take from it what you will.

It has been written in this form because, although there are many wonderful books on the

nature of Islamic mysticism, which in the West is known as Sufism and in Arabic as

Tasawwuf, we are unable to find a comprehensive step by step guide that helps the seeker

chart their way through the mysteries of the Sufi traditions. It is unclear why this should be.

It may be that hitherto and indeed in some traditions still today, the practices were only

given to followers (murids) directly by their sheikh or sheikha, their spiritual leader; and

murids were not allowed to divulge what they had learnt. It maybe that these secrets were

only given to those who renounced the world entirely, became dervishes who wandered the

earth with no possessions. We do know, however, that the tradition was predominantly

oral and that the transmission predominantly one to one.

Our 21st century world is very different and we are assailed by a largely secular context

which moves at a bewildering pace and leaves little time for meditation and reflection.

What Sufis call ‘the 10,000 things’ distract us and keep us from remembering God. We are

constantly troubled if not overwhelmed by our thoughts; but there is an antidote. As the

sublimely eloquent Rumi wrote:

Everyone is overridden by thoughts; that’s why they have so much heartache and sorrow. At times I give myself up to thought purposefully; but when I choose, I spring up from those under its sway. I am like a high-flying bird, and thought is a gnat: how should a gnat overpower me?

(Rumi – Mathnawi II, 3559-3561 – ‘Rumi: Jewels of Remembrance’ – Camille and Kabir Helminski)

This book is written with our contemporary context very much in mind. It aims to provide

realistic and practical help to those who struggle to overpower ‘the gnat’, by seeking both to

remember God actively; whilst at the same time striving to survive in a world that is often

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indifferent and sometimes hostile to the whole notion of God. As Sufism is rooted and

routed largely within the Islamic tradition the practices, the prayers and exercises are in

Arabic but do not be daunted by this. This Treasury offers both English translations with

accompanying transliterations which allow the non-Arabic speaking seeker a similar level of

access as those who are fluent. Help with more precise pronunciation can be found on the

Sheikh Rashid’s own website where he takes the seeker though each section, slowly at first

to allow people to practise, and then at normal speed later in congregation. A CD offers the

same service.

The book is essentially a dialogue conducted between Sheikh Mahmood Rashid and one of

his murids, Maurice Irfan Elahi Coles. The Sheikh permitted Irfan to ask any questions he

wished which allowed for a deep interrogation of both the practise and the principles that

underpin the Sufi path to God. Nothing was taboo. Irfan contextualised the questions,

added the linking commentaries, and the interfaith overlays. Everything has been finally

approved by Sheikh Rashid, the 37th Sheikh in a Naqsbandi silsala which traces its ancestry

back to Prophet Mohammed (PBUH) himself.

We have tried to limit the Arabic terms in the commentary and where they appear we have

offered translations. The Arabic translations and transliterations have, after much

fascinating discussion, been approved by the Sheikh. One thing one learns about Qur’anic

Arabic is that one word can have a range of subtle and different meanings and that often a

literal translation does not convey the deeper mystical esoteric interpretation. We would

also like to thank Professor Yasin Dutton, professor of Arabic and Islamic studies at the

University of Cape Town, for reading and critically commenting on our translation of the

Daily Practices.

This work aims to provide the seeker with a set of daily practices designed to help the

individual soul get nearer to God by removing the many impurities and obstacles that inhibit

this relationship. Undertaking some or all of the practices provides you with the ability to

acquire the cosmic energy that helps find ways to God.

It is written in four parts. The first, The Daily Practices: The Zikr outlines the what, the when

and the how of the recitations. The second part, The Daily Recitation Practices provides the

Arabic text for recitation and is accompanied by English translations and transliterations.

This permits those who wish to, to simply go into the recitations and hopefully understand

them better. The third, Daily Practices: The Fikr and Muraqba offer definitions of the Sufi

fikr and muraqaba (meditation) accompanied by a step by step guide about how to practise

meditation in the most effective way. The final part is a series of frequently asked questions

(FAQs)-or at least frequently asked by Sufi Irfan-designed to clarify the issues and the

practices. The book ends with a comprehensive glossary of terms. Where relevant, we have

hyperlinked the electronic version to other sites.

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The beauty of modern technology, surely a blessing from God, is that no matter where you

are in the world you can download materials from the Islamic Resource Centre and see and

listen to the sheikh on line. You can also contact him directly on e-mail or by using his

facility, Skype a Sheikh. (Reference). For those who prefer to go straight into the recitation

and meditation section without reading the commentary, this is perfectly acceptable.

Finally, although ‘nobody knows God but God’, we use the terms God and Allah

interchangeably. We have also opted throughout to follow Qur’anic practice and use He

when referring to God/ Allah. We do this in the certain knowledge that before God men and

women are equal, that both are endowed with a spiritual faculty and both are entitled to

seek God in any way they choose.

PART ONE: THE DAILY PRACTICES: ZIKR

What are they and when do I undertake them?

The daily practices normally consist of recitation (zikr) and meditation (fikr and muraqba)

and are undertaken individually or in congregation. Zikr, fikr and muraqba are the three

arms of Sufi practice that are designed to help the seeker abandon his own lower self with

its desires and petty jealousies and enter into union with God.

Zikr is an Arabic word meaning ‘remembrance of God’, ‘pronouncement’, and ‘invocation.’ It

is a devotional act, typically involving the recitation of the Names of God, and of

supplications taken from the hadith texts and Qur'anic verses. Essentially, the practice of

Zikr is a form of prayer in which the seeker expresses their remembrance of God either

within or overtly; this may come in the form of recitation or simply always remembering

God in one’s heart. Traditionally, Sufis cite several passages from the Quran in justification

for zikr:

➢ ‘Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction. ‘ (Surah 13. 28)

➢ ‘Men who celebrate the praises of Allah, standing, sitting, and lying down on

their sides, and contemplate the (wonders of) creation in the heavens and

the earth, (With the thought): Our Lord! not for naught Hast Thou created

(all) this! Glory to Thee! Give us salvation from the penalty of the Fire.’

(Surah 3.191)

➢ ‘You who believe! Let not your riches or your children divert you from the

remembrance of Allah. If any act thus, the loss is their own.’(Surah 63. 9)

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Zikr can be undertaken at any time you wish. You might be walking, or driving or in meeting-

any time is a good time to remember God. The optimum times for the morning khatam

sharif however are considered to be between dawn and sunrise, which for Muslims is after

fajr, the first prayer of the day. Then again the evening khatam sharif can be read after

maghrib prayer, that is after dusk. Some Sufis complete it in the late afternoon (after asr

prayer) but that time might be difficult for working people, especially in the winter months.

Late evening is a final option that is after isha prayers for followers.

Do not be daunted by how many units there are to recite, and the likely time it may take. In

time, you may wish to follow them all-but it will take a while to achieve this without

consuming much of your day. Sufi traditions encourage you to undertake as much as you

wish in your own timeframe with the intention that as you become better versed they will

be easier and shorter to undertake. Initially you may wish simply to recite Allah Hu or a

wazifa and then meditate a little. You should aim to complete 500 recitations per session

as it is considered that 500 bring the maximum benefit.

Zikr can start with reciting Allah Hu which means ‘God. Just He’, and which is repeated in

course of the recitation. You might find it helpful to move the head from left to right when

chanting Allah Hu. Start with Allah on the left side, which signifies the positive elements as

you breathe in; and Hu on the right as you breathe out which symbolises the destruction of

impurities. This helps to bring stability to the heart and is a perfect platform from which to

begin the rest of your recitation and meditation.

You can follow Allah Hu with a wazifa, or alternatively simply start with one. Wazifa is an

Arabic word literally meaning assignment, duty or daily ration in which you focus the

attention by reciting or mediating on a particular Divine Quality using one or more of the 99

Divine Names and Attributes of God that Muslims use. Greetings and salutations are also

sent to the Prophet (PBUH). (www.wahiduddin.net/words/99_pages/wazifa_pracice.htm).

The wazifa is followed by the khatam sharif; literally meaning noble endings; these are

normally said at the end of the morning and evening Muslim prayers, but like the wazifa,

they can be recited at any time. Some recitations are short requiring you to repeat phrases

3, 5, or 7 times. Others can be much longer in duration, even up to as many as 1000

repetitions. With these sorts of numbers, concentration on the counting can be difficult

however. So, some Sufis use the phalanges, or finger bones of their right hand to count.

There are 3 per finger and 2 on thumb which gives you units of 14. Many Sufis find it helpful

to use prayer beads which are known as masbaha in Arabic, Tasbeeh/Tasbih in Urdu, or

tespih in Albanian, Turkish and Bosnian. But just to confuse you further, the word Tasbih

also refers to a form of zikhr that involves the repetition of short sentences glorifying God.

Given modern technology, you can now purchase digital prayer counters which record the

precise number of units as you say them!

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What if I cannot undertake zikhr at the recommended times?

You can in fact chant Allah Hu, and undertake the wazifa and a khatam sharif at any time of

the day or night. Although it is better to sit and concentrate whilst you are reciting, they

can, as we have said, be undertaken whilst walking, running, driving or even swimming.

You can recite zikhr silently during meetings, or dining, as you drift off to sleep or indeed at

any time suitable time when you wish to remember God. You do the zikhr but after a while,

as Sufis say, ‘the zikhr does you’, especially when coordinated with your breathing. Given

that the zikhr is in essence a form of prayer, the ideal as St. Paul put it, is ‘to pray without

ceasing,’ so that your mind, body and heart are remembering God without much conscious

thought on your part. This way you become a muneeb, a person whose heart is full of the

love of God.

The zikhr practices can be found on pages 6- 19 and have been laid out in this way so they

can be printed separately and used by the individual in congregation to follow and recite

along with the sheikh. The zikhr is then followed by the fikr and muraqba but again the

meditation can be done at different times in different places. In the longer term it will

beneficial to learn the wazifa and the morning and evening khatam sharifs in their entirety.

PART TWO: THE DAILY RECITATION PRACTICES ALLAH HU God. Just He. Recite for 1-5 minutes

WAZIFA NAQSBANDI

100 x DAROOD SHARIF Sallallaho ala Habibe-hee Muhammadiv-wa ale-hee wa As-habe-hee wa sallam.

May Allah bless and grant peace to His beloved Muhammed and his family, and his companions.

300 x YA HAYYO, YA QAYYUUM

Oh Ever Living One. Oh Ever Sustaining One.

100 x DAROOD SHARIF

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Sallallaho ala Habibe-hee Muhammadiv-wa ale-hee wa As-habe-hee wa sallam.

May Allah bless and grant peace to His beloved Muhammed and his family, and his companions.

MORNING KHATAM SHARIF

Bismilla-hirrahma-nirraheem In the name of Allah, the infinitely Compassionate, the Merciful. 7 x SURAH AL-FATEHA

Bismilla-hirrahma-nirraheem Al-Hamdu Lilahe Rabbil’Alameen Ar-rahma-nirraheem. Maleke yaumiddin. Iyyaka na’budu wa Iyyaka Nasta’een. Ihde-nassira-tal-mustaqeem. Siratalla-zeena an’amta Alaihim. Ghairil-Maghdoobi alaihim Wa Laddaalleen. Aameen. Praise be to Allah, the Lord of the worlds. The Most Compassionate, Most Merciful, Master of the Day of Judgement. You alone we worship, and You alone we ask for help. Guide us on the Straight Path. The Path of those on whom You have bestowed Your Grace. Not those with whom You are angry, nor those who go astray.

100 x DAROOD SHARIF

Sallallaho ala Habibe-hee Muhammadiv-wa ale-hee wa As-habe-hee wa sallam.

May Allah bless and grant peace to His beloved Muhammed and his family, and his companions.

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500 x TASBIH

Sub-han-Allahe wa be-hamde –hee, Sub-han-Allahil-Azeem. Astagh-fe-rullaha Rabbi Min Kulle Zambin; Fagh firly.

Glory be to Allah, and Praise be to Him, Glory be to Allah Magnificent. I seek Allah’s forgiveness from all my wrong actions, so forgive me. 100 x DAROOD SHARIF

Sallallaho ala Habibe-hee Muhammadiv-wa ale-hee wa As-habe-hee wa sallam.

500 x TASBIH Hasbon- Allaho wa Nehmal wakilo Nehmal-Maula wa nehman-Naseer.

Allah is enough for us and He is our Excellent Guardian and an Excellent Helper.

100 x DAROOD SHARIF Sallallaho ala Habibe-hee Muhammadiv-wa ale-hee waAs-habe-hee wa sallam.

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500 x TASBIH

Ya Khafi-yal-lutfe Adrekni Bil-lutfe-kal-Khafy. Oh the One whose generosity is hidden, let me be the recipient of your generosity.

100 x DAROOD SHARIF

Sallallaho ala Habibe-hee Muhammadiv-wa ale-hee wa As-habe-hee wa sallam.

500 x TASBIH

La hola wa La quwwata illa Billa-hil-ali-yil azeem.

There is no power or might except by Allah, the High and Great and Exalted

100 x DAROOD SHARIF

Sallallaho ala Habibe-hee Muhammadiv-wa ale-hee wa As-habe-hee wa sallam.

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500 x TASBIH

Ya Allaho; Ya Rahmano; Ya Rahimo; Ya Ar-ha-marrahemeena Ar-hamna.

Oh Allah, Oh Most Compassionate, Oh the Most Merciful, Oh the Greatest of Those who show mercy, have mercy on us.

100 x DAROOD SHARIF Sallallaho ala Habibe-hee Muhammadiv-wa ale-hee wa As-habe-hee wa sallam.

Having completed the reading of Khatam Sharif, raise both hands for prayer and recite:

Surah Al-Fateha

Bismilla-hirrahma-nirraheem Al-Hamdu Lilahe Rabbil’Alameen Ar-rahma-nirraheem. Maleke yaumiddin. Iyyaka na’budu wa Iyyaka Nasta’een. Ihde-nassira-tal-mustaqeem. Siratalla-zeena an’amta Alaihim. Ghairil-Maghdoobi alaihim Wa Laddaalleen.

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Aameen.

Now recite

Un-surnaa fa-innaka khai-run-naasereen. Waf-tah-lanaa Fa-innaka Khai-rul-faateheen. Wagh-fir lana fa-innaka Khairul-Ghaafereen. War-hamnaa Fa-innaka Khairur-rahemeen. War-zuknaa Fa-innaka Khairur- razeqeen. Wah-fiznaa Fa-innak Khairul-hafezeen Wah-denaa wa Najjena menal-Qaumiz-zaalemeen Help us for You are the greatest Helper. Open the way for us for You are the best of those who open the way. Forgive us for You are the best of Forgivers. Have mercy on us for You are the best of those who show mercy Provide us for You are the best of Provider. Guard us for You are the best of those who offer Protection. And may Allah lead us to salvation and keep us away from the tyrannical.

End with Wa sallallaho ala Habibe-hee Muhammadive-wa Ale-hee Wa As-habe-hee Ajma’een. Be-rahmateka Ya arha-marrahemeen.

And may Allah bless His beloved prophet Muhammad and all his family and companions. Through Your mercy Oh Most Merciful of those who are merciful.

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Ameen

This concludes the morning Khatam Sharif

EVENING KHATAM SHARIF Bismilla-hirrahma-nirraheem In the name of Allah, the infinitely Compassionate, the Merciful. 7 x SURAH AL-FATEHA

Bismilla-hirrahma-nirraheem Al-Hamdu Lilahe Rabbil’Alameen Ar-rahma-nirraheem. Maleke yaumiddin. Iyyaka na’budu wa Iyyaka Nasta’een. Ihde-nassira-tal-mustaqeem. Siratalla-zeena an’amta Alaihim. Ghairil-Maghdoobi alaihim Wa Laddaalleen. Aameen. Praise be to Allah, the Lord of the worlds. The Most Compassionate, Most Merciful, Master of the Day of Judgement. You alone we worship, and You alone we ask for help. Guide us on the Straight Path. The Path of those on whom You have bestowed Your Grace. Not those with whom You are angry, nor those who go astray.

100 x DAROOD SHARIF

Sallallaho ala Habibe-hee Muhammadiv-wa ale-hee wa As-habe-hee wa sallam.

May Allah bless and grant peace to His beloved Muhammed and his family, and his companions.

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79 x SURAT AL-INSHIRAH Bismilla-hirrahma-nirraheem Alam Nashrah laka Sadraka. Wa wada’na Anka Wizrak. Allazi Anqada Zahrak. Wa Rafa’na laka Zikrak. Fa’inna Ma’al’usre Yusraa. Inna Ma’al’usre yusraa. Fa’iza Faraghta Fansab. Wa Ila Rabbeka Farghab. Have We not expanded your breast for you? And have taken off from you your burden. Which had weighed down your back. And We have exalted Your fame. So surely, with every hardship there is ease. Again surely, with every hardship there is ease. Therefore, when you are free, still labour hard, and turn your attention to your Lord. 1000 x SURAH AL-IKHLASS Bismilla-hirrahma-nirraheem. Qul Huwallaho Ahad. Alla’hussamad. Lam yalid wa lam yoolad. Wa lam ya’kullahu Kufuwan Ahad. Say: He is Allah, the One and only. Allah, the Eternal, Absolute. He begot none nor was begotten nor is there anyone equal to Him. 7 x SURAH AL-FATEHA

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Bismilla-hirrahma-nirraheem Al-Hamdu Lilahe Rabbil’Alameen Ar-rahma-nirraheem. Maleke yaumiddin. Iyyaka na’budu wa Iyyaka Nasta’een. Ihde-nassira-tal-mustaqeem. Siratalla-zeena an’amta Alaihim. Ghairil-Maghdoobi alaihim Wa Laddaalleen. Aameen. Praise be to Allah, the Lord of the worlds. The Most Compassionate, Most Merciful, Master of the Day of Judgement. You alone we worship, and You alone we ask for help. Guide us on the Straight Path. The Path of those on whom You have bestowed Your Grace. Not those with whom You are angry, nor those who go astray.

100 x DAROOD SHARIF

Sallallaho ala Habibe-hee Muhammadiv-wa ale-hee wa As-habe-hee wa sallam.

May Allah bless and grant peace to His beloved Muhammed and his family, and his companions.

500 x AYAT-UL-KAREEMA La Ilaha Illa Anta sub-hanaka Inni Kuntu minazzaaalemeen There is no god except You! Glory be to you! Surely I was one of the wrong doers.

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100 x DAROOD SHARIF Sallallaho ala Habibe-hee Muhammadiv-wa ale-hee wa As-habe-hee wa sallam

Bismilla-hirrahma-nirraheem Read each one of the following Holy Attributes 100 times. 100 x LA ILAHA ILLALLAHO There is no God but Him. 100 x YA ALLAHO Oh Allah 100 x YA AZIZO Oh Exhalted in Power 100 x YA WADUDO Oh Most loving 100 x YA KAREEMO Oh Generous One 100 x YA WAHHABO Oh Bestower

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100 x YA HAYYO, YA QAYYUUM Oh Ever Living One. Oh Ever Sustaining One. 100 x HASBON-ALLAHO WA NEHMAL WAKILO NEHMAL MAULA WA NEHMAN-NASEER. Allah is enough for us and He is our excellent Guardian what an excellent Master and an excellent Helper. 100 x YA QADE-YAL-HAJAAT. Oh Fulfiller of Needs 100 x YA DAFE-AL-BALIYAAT. Oh Averter of Calamities. 100 x YA HAL-LAL-MUSHKELAAT Oh Solver of Problems 100 x YA KAFE-YAL-MUHIMMAAT Oh Helper in all Affairs. 100 x YA SHAFE-YAL-AMRAADH Oh Healer of Illnesses. 100 x YA MUNAZZE-LAL-BARAKAAT Oh Sender of Blessings. 100 x YA MUSABBE-BAL-ASBAAB Oh Deliverer of appropriate means 100 x YA RAFE-AD-DARAJAAT

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Oh Exalter of Status. 100 x YA MUJEE-BADDA’A-WAAT Oh responder to prayers. 100 x YA AMAANAL-KHAA-E-FEEN Oh Granter of Security from fear. 100 x YA KHAIRAN-NASEREEN Oh best of the helpers. 100 x YA DALEELAL-MUTA-HAYYE-REEN Oh Guide of those who are Astonished in Your love. 100 x YA GHE-YASAL-MUSTAGHEE-SEENA A’GHIS-NA Oh Listener of prayers, hear our pleas!

100 x YA MUFARRE-HAL-MAHZOO-NEEN Oh Bestower of Happiness on the Sorrowful!

100 x RABBE INNI MAGHLOOBUN FANTASIR. My Lord! I have been overpowered, help me to prevail!

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100 x YA ALLAHO, YA RAHMANO, YA RAHIMO, YA AR-HA-MARRAAHE- MEEN. O Allah! O Compassionate! O Merciful! O Most Merciful of all the merciful!

100 x 3RD KALIMAH TAMJEED Sub-han-Allahe wal-hamdo Lillahe wa La Ilaha Illallaho Wallaho Akbar wa la hola wa la Quwwata illa Billa-hil-ali-yil-Azeem. Glory be to Allah and all praise is due to Allah and there is no god but Allah and Allah is the Geatest! There is no movement and no power except by Allah, the Sublime the Great.

100 X ALLAHUM-MASTURNI BE-SATREKAL-JAMEEL. O Allah! Cover me with your beautiful veil!

100 x DAROOD SHARIF Sallallaho ala Habibe-hee Muhammadiv-wa ale-hee wa As-habe-hee wa sallam

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Finally recite Surah Al-Fateha once and make offering of prayers. SURAH AL-FATEHA

Bismilla-hirrahma-nirraheem Al-Hamdu Lilahe Rabbil’Alameen Ar-rahma-nirraheem. Maleke yaumiddin. Iyyaka na’budu wa Iyyaka Nasta’een. Ihde-nassira-tal-mustaqeem. Siratalla-zeena an’amta Alaihim. Ghairil-Maghdoobi alaihim Wa Laddaalleen. Aameen. Praise be to Allah, the Lord of the worlds. The Most Compassionate, Most Merciful, Master of the Day of Judgement. You alone we worship, and You alone we ask for help. Guide us on the Straight Path. The Path of those on whom You have bestowed Your Grace. Not those with whom You are angry, nor those who go astray.

This concludes the evening khatam sharif ----------------------------------------------------------------------------------------------------------------------- PART THREE: PRACTICAL STEPS – THE FIKR AND MURAQBA : MEDITATION

Now you have completed your zikhr in the form best suited to your present needs, you are

ready for the fikr and muraqba (meditation) which allows you, the seeker to go into the

heart to find union with God. The ultimate aim of all Sufi practice is, though the grace and

blessing of God (Baraka), for the individual to abandon their own lower base self with its

desires and petty jealousies and enter into union with God. The Sufi strives, ‘To die before

you die;’ to kill their baser instincts so that through the practices they might get closer and

closer until they are one with God. Oneness is the Sufi term for "dissolution" or

"annihilation" of the ego self, while remaining physically alive and active in this world.

Those entering this enlightened state obtain awareness of the intrinsic unity (Tawhid)

between God and all that exists.

SO, WHAT IS SUFI MEDITATION?

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Sufi meditation shares many common features with the meditation techniques of other world religions. Essentially it is about concentrating on the breath, stilling the mind, controlling the body and going into the heart. The English word, meditation comes from the Latin meditatio from the verb meditari, which means ‘to think, contemplate, devise, ponder.’ Arabic has three different words which capture the essence of meditation: fikr, Tafakkur and Muraqba-all mean more or less the same in English but are more nuanced in Arabic.

Interestingly, Tafakkur literally means reflection upon the universe, to think deeply, systematically and in great detail. It is perhaps the most generic and closest to the English meditation. It is through meditation that the seeker gets direct access to the divine and in so doing discovers his spiritual, intellectual and emotional powers are heightened. The sensation of receiving divine inspiration awakens and liberates both heart and intellect, permitting such inner growth that the mundane actually can takes on the quality of the infinite.

Fikr is also defined as reflection, thinking deeply upon but with particular reference to meditating on the divine attributes of God. It is normally linked with remembering of a sacred phrase or wazifa. Although all the practices still the mind, muraqba is the meditative technique that has most in common with the more familiar yogic concentration and breathing practices found in Hinduism and Buddhism and in the Mindfulness traditions. Muraqba literally means "to watch over", "to take care of", or "to keep an eye on." It implies that with meditation, a person watches over or takes care of their soul, and acquires knowledge about it, its surroundings, and its creator .The purpose of Muraqaba is to enter into deep thought about the Creator, to bring His power into your life and to be with Him alone.

These subtle differences may not be of great relevance to the general reader, but to avoid confusion when reading other Sufi texts, it may be helpful to understand this linguistic background. It might equally be comforting to know that the English language has not this level of linguistic subtlety and that really all the seeker needs to know is how to meditate and when to meditate, where to mediate, and what will its benefits be.

SO, HOW DO I MEDITATE?

WHERE DO I UNDERTAKE IT?

Find a comfortable place to sit. This may be in the dark or semi light or full light. The key is

whatever helps you concentrate without becoming distracted. Some people prefer a

cushion on the floor; others a chair. Some sit cross legged in the lotus position. Some want

to support their back; others do not. In good weather you can meditate outside. The area

must be clean and free from distraction. The burning of incense might help to focus the

mind as its aroma will produce a calming effect and help prepare you for the task in hand.

WHEN DO I DO IT AND FOR HOW LONG?

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It is preferable to meditate twice a day: roughly one hour before sunrise and in the evening

after dusk. For practising Muslims meditate after fajr but before sunrise in the morning, and

in the evening and between asr and maghrib. Late at night (after isha) is also a good time.

Each individual has different needs in terms of time. Beginners take 15-30 minutes per

session but you can increase or decrease this as you move into higher states of

consciousness.

WHERE DO I PLACE MY HANDS?

When you are sitting comfortably, pay attention to your hands. There are a number of

possible positions and you need to experiment to find the one that most suits you. You can:-

➢ Cross your arms and allow them to rest in your lap. Place your right hand onto your

left wrist and with your fingers press hard enough to find your pulse. Become

conscious of the beating of your heart.

➢ Flat- Rest your hands on your thighs with the fingers just touching the top of your

knees

➢ Clasp your hands together one hand over the other

➢ Place your thumb upon the end of your index finger and try to find your pulse. join

the remaining three fingers together. This reads Allah.

ON WHAT SHOULD MY EYES FOCUS?

➢ With eyes open decide which divine attribute, or Allah Hu you will meditate upon

➢ If you have a sheikh, then look at them, or visualise them if they are not present.

Doing this helps increase the spiritual energy and assists your meditation

➢ If you do not have a sheikh then concentrate on the divine names

➢ Try to remove all contact from the outside world

➢ Having decided upon your focus, close your eyes and project this name, look towards

your heart then listen carefully to its rhythm

➢ Look into the heart because you are trying to locate the light of God by

concentrating on the heart with all the power of your vision.

HOW SHOULD I BREATHE?

Following the breath is perhaps the most important aspect of all. Indeed the English word

spiritual derives for the Latin, spiritus which means the breath. Start by resting your tongue

on the roof of your mouth. Now consciously follow your breath as you inhale and exhale.

Focus on Allah Hu or you might wish to use la illa ill Allah (There is no God but God). Start

with Allah on the in-breath and Hu on the out breath. Breathe through your nose because

you want to make sure that no noise comes from your mouth as this might distract you. In

the early stages, keep on with the conscious breathing exercises until one is familiar with

the breathing pattern. This might take days or weeks depending on the individual person

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but in time the sound of your breath and the sound of your heart will disappear as you go

into the silent core-it becomes automatic.

Now look to your heart and deeply concentrate upon it. Keep the breathing with Allah Hu

silently, whilst concentrating on the heart with your eyes closed. All thoughts will slowly

disband and gradually the channel of mushahidah (the appearance of things within-visions

and interior states) will open.

CAN I MEDITATE AT OTHER TIMES OF THE DAY?

Simply, yes. You can meditate In the course of the day at any convenient time. When

walking, when running, when climbing, when swimming. It is straightforward and the

simplest way to do it is:

➢ When walking-as you move your right foot chant Allah; as you move your left, chant

Hu. Try to synchronise this with your breathing, which will take time, effort and

practice

➢ When swimming- on the right stroke chant Allah; on the left stroke Hu

➢ When Climbing –one move chant Allah; the next move Hu

➢ When going to bed-Sleep on right side because your heart is on the left and you

want to take the weight off it. This frees the heart from any exertion and makes

concentration on the heart easier. You can start by relaxing deeply. Do this by taking

a comfortable deep breath chanting Allah and holding it continuing with it as you

your thoughts move from your feet onto your head. As you breathe out, chant Hu

and reverse the process by concentrating on your head downwards at a steady rate.

This is a form of silent zikr and is very relaxing and helpful to gain purity. Now ,focus

on the heart’s rhythm and try to synchronise this with your breathing. Follow its

beat and as you go into a deep sleep you will achieve rhythmic meditation. This is

wonderfully relaxing as it discharges the impurities from the heart into the stomach

and frees the blood stream from toxic elements. The synchronisation of heart and

breath as you drift into sleep connects you to your Lord whilst you are asleep.

IN SUMMARY: THE SEVEN STEPS TO MEDITATION

STEP ONE: Sit comfortably in your preferred position on the floor on in a chair.

STEP TWO: Look to, or visualise your sheikh/a if you have one. If you do not, then think

deeply about the divine attribute upon which you will concentrate

STEP THREE: Look towards your heart and concentrate upon it. Follow its beat

STEP FOUR: Begin to breathe deeply though your nose. Say Allah and you breathe in and

Hu as your breathe out.

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STEP FIVE: Clear your mind. Each time thoughts intrude refocus on the breath until

thoughts are banished

STEP SIX: Continue to follow the breath in synchronisation with the heart until you are no

longer conscious of either

STEP SEVEN: Do this for as long as you wish and once you have decided, stop meditating

and permit the world back into your thoughts and then go about your worldly business.

PART THREE: FREQUENTLY ASKED QUESTIONS: FAQS

Sufi Irfan and others have asked questions of Sheikh Rashid similar to these over a period of

time. As a person who did not embrace Islam until his 50’s, although very familiar with Sufi

thinking prior to that, Irfan asked the most basic of questions. Hopefully they will be of use

to those with interest in but no knowledge of Islamic practices. Similarly, they may be of use

to Muslims brought up in the faith but who never really enjoyed the luxury of being able to

ask such fundamental questions.

Do I need to be a Muslim to follow this path?

No, you can follow this wisdom without necessarily being a Muslim; indeed there is one

western Naqsbandi tradition from India (the Naqshbandiyya-Mujaddidiyya Order) where it

is not a requirement. But becoming a Muslim gives you an advantage and greater insight

into the spiritual world. Islam is about surrendering to God, about believing in God and

following a prophetic line running from Abraham, to Moses and Jesus and ending with the

wisdom and knowledge of the Prophet Muhammed (PBUH). It is this line that you tap into.

Do I need to have a sheikh/sheikha?

No, you can be self-taught but for the cosmic connection most people need a sheikh. This,

unless you are extremely privileged by God, is the normal path. Sufism, in common with

many spiritual traditions, recommends you seek out a sheikh as sitting before him or her

helps accelerate your progress. Sheikhs are also important because their chanting helps

transmit the sound of Allah Hu to your heart. Sheikhs are the first projection and their eye

helps you focus your attention into the centre of the heart.

Meditation can lead to experiences which are completely outside your normal parameters.

For some people the intensity of the experience can be almost too much to bear. Your

sheikh/a can help you understand and regulate these experiences so that you do not

become overwhelmed by them.

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Once I have acquired the basic principles can I do it alone?

Yes, indeed much of your practices will be done alone right from the start. Once your heart

becomes open through zikhr and fikr and muraqba you will need to undertake what is called

muhasabah which is self-assessment, self-examination, looking at your past and present

deeds and taking them into account. This practice is based upon a famous hadith qudsi,

when the Prophet said, ‘He who knows himself knows his Lord’ (man arafa nafsahu Faqad

arafa rabbahu). Once armed with the power of muraqba and muhasabah, you can run solo

because there will not be interference from any other source.

Why is communal practice helpful?

Communal practice is very helpful and is really necessary for a beginner because you may

have questions and experiences which you might find disturbing. An incorrect procedure

might prove to be ineffective or have harmful results. Collectively the practices are

completed in a shorter time because the collective energy is greater. It is helpful to attend

Sufis gathering once a week. Traditionally they are held often on Thursday night because

Friday is jummah prayer, but they can be held whenever it is mutually convenient.

The complete set of zikhr and fikr and muraqaba takes so long, can I reduce them?

Yes, make sure you the master the wazifa and then develop progressively. You can

undertake a reduced number of repetitions to set the cycle moving. If you find at the start

that the readings are too long then reduce them but be warned, remembering God is not a

fast food MacDonald’s industry, not a quick take-away spirituality. It takes time to become

what Sufis call, ‘pregnant with God.’

Do I need to understand the theory?

No, the practice is key and once you start the heart will understand and the mind will

follow.

Do I need to understand Arabic?

No, but you may find our translations helpful on the level of the mind.

How much time will I have spent on these practices?

There are no easy shortcuts. You can start with 30 minutes to an hour a day and as you

become more experienced you can increase the time spent in remembrance of God. As you

develop you will find you can increase the number recited in the same timeframe. Your

journey is an individual unique one so your development time is allocated by you.

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How do I remove aggressive and sexual thoughts?

Try to empty your mind, focus on one thing for example, Allah Hu. Your mind will wander at

the start so it is matter of discipline and perseverance. Once you start and begin to master

the techniques, you will find time and space disappears. Time appears suspended and you

might find that you have been meditating for an hour and it will seem a few minutes.

If I am already a member of one particular Sufi spiritual order (tariqa) am I permitted to

undertake the practices of another-even if they may be slightly different?

All 4 principal Sufi orders are open to a person to associate with, and the individual can gain

their benefits because they are all spiritual orders; share a similar creed (aqida) and via their

respective silsala trace their connection back to the Prophet (PBUH). They have the same

principles theoretically but in practical terms it is better to follow one path otherwise you

can mislead yourself and intermingling without authority and it can have negative side

effects as your system may not be tuned to that path.

What if I am already following a spiritual path of another religious tradition?

It is better to follow one path which gives greater clarity and in which you feel most at

home.

What if I can’t hear or follow my heart?

Try to find your pulse on your arm or thumb and follow that. If you cannot, then try to

approximate the rhythm of your heart with your breathing pace. Use your breath as a

listening tool and follow that.

GLOSSARY

Allah Hu : God. Just He

Aqida : creed

Drood/Durood: an invocation of specific phrases to compliment the Prophet Muhammad.

Khatam: ending of prayers; ending the world of affairs, disconnection from world to aspire

to achieve the divine connection

Muneeb: one whose heart is full of the love of God

Murid: follower, disciple

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Tariqa: path, Sufi order

Tafakkur: reflection, waiting on the spiritual presence

Tasbih: glorification, also prayer beads

Sharif: noble

Sheikh /sheikha: male and female version of spiritual leader

Tariqa: path, Sufi order

Tafakkur: reflection, waiting on the spiritual presence

Tasbih: glorification of God; also prayer beads

Wazifa: assignment, duty or daily ration in which you focus the attention by reciting or

mediating on a particular Divine Quality using one or more of the 99 Divine Names and

Attributes of God. Greetings and salutations are also sent to the Prophet

Zikhr: Remembrance of God’, ‘pronouncement’, and ‘invocation. Chanting of divine

qualities’

Mc treasury of the heart 2013 –pen. eid