Questions and Answers about Tasawwuf
Questions of Ahbab Answered by
His Eminence Ameer Muhammad Akram Awan
Sheikh Silsilah Naqshbandiah Owaisiah
Q 1: Does Zikr by breathing cause any harmful effect to a person’s brain, heart or lungs. Surely, when breathing is done unnaturally, there should certainly be some effects, good or bad?
A1: There are a number of methods of Zikr, all of which were adopted during the Quroon-e Oola (Earliest Period). The Sahabah (Companions) also did Zikr. However, with a single glance from the Holy Prophet-SAW, their whole bodies had become Zakir (i.e. resonated with Allah’s name); the Holy Quran confirms this fact. One of the attributes of an ideal Muslim stated by the Holy Quran (the Companions being the ideal Muslims of the Holy Quran ) is that when he hears Allah’s Zikr or HIS Ayat (Verses), his head, his heart and the cells of his skin to the core of his heart also feel its effect and resonate. Then, each cell of his body becomes a Zakir, from his outermost skin to the innermost recess of his Qalb. This was the state of the Companions, however, they didn’t have to make any effort to acquire it. One single glace from the Holy Prophet-SAW did the job. The Taba‘in also didn’t have to make any effort, for in the company of the Sahabah, every visitor became a Taba‘i. similarly anyone who met a Taba‘i became a Tab‘a Tab‘i.
Performing Zikr in the company of a Sheikh is proved from even the Sahabah. Zikr in the presence of the Holy Prophet-SAW, or together in a Halqah (circle) in Masjid-e Nabvi-SAW is proven from them. Zikr, up to now, has also been curing ailments of the head and heart. This is also our personal observation and we have read and heard of past incidents of patients getting cured by Zikr Allah. I myself have been doing Zikr for the last half a century (and that’s a long time) and have not experienced any ill effects.
Hadhrat ul Mukarram-ruA spent more then eighty years in this world. Till the last day of his life, his mind and heart were better and stronger than those of other people. His memory was vivid and his organs were functioning normally. He spent a lifetime in Zikr, even now thousands are doing Zikr in the same manner without the slightest of ill effects.
As far as breathing unnaturally is concerned, if waling is natural, why will walking quickly or running become unnatural? Similarly, if breathing is natural activity, why will breathing rapidly be called unnatural? Yes, it can be difficult, but why unnatural? This is just lack of understanding and a wrong choice of words! If the theory of probability is considered, there is a probability of some ill for every action. There is a probability of falling sick after drinking or eating, a probability of the roof collapsing while sleeping or the probability of an accident while driving. Shall we then forsake all worldly activity for fear of some fatal probability?
Q 2: Is there any reference of doing Zikr by breathing either in the Holy Quran or in Ahadith?
A2: If the Holy Quran gives details of the ways and means to be adopted for Hajj whilst giving the Command to perform Hajj, then all forms and methods of Zikr would also be mentioned in it. Where in the Holy Quran is the order to draw water from a river or a rivulet for making Wudhu given? The Holy Quran gibes the aims and objectives only, not the means and methods. There is only one restriction for the means and methods: they should not be against the Shari‘ah. Let’s say we require water for making Wudhu for Salah, should we take it from a person dying of thirst? No. rather, we should perform Tayyemum. The Holy Quran and the Ahadith don’t discuss specific means and methods; they mention only the goals and objectives. Building a Mosque can be an objective, it is for you to decide whether the walls should be of brick or of stone, will they be whitewashed or not, will the plaster be of cement or of mud, will the roof have iron bars or wooden logs. It is chidish to ask for the reference of a reinforced-concrete-cement roof in the Holy Quran or Ahadith.
The Holy Quran has clearly and repeatedly commanded, Do Allah’s Zikr frequently. Of all that you do in life, Zikr Allah should be the most frequent act. Do it in any manner under all circumstances: those who remember Allah standing, sitting and reclining. The Holy Quran has not placed any restriction whether someone is breathing fast or slow, but has emphasized the importance and superiority of doing Zikr with the Qalb. Don’t obey (follow) the one whose heart WE have made unmindful of OUR Zikr. It is a punishment for some fault or sin that a Qalb forfeits its capacity to do Zikr. In this verse, the Holy Prophet-SAW is being instructed not to pay any attention to such a person. Had he been of any worth, then why would WE take out OUR Zikr from his Qalb, such a person is not worthy of attention.
The sayings of the Holy Prophet-SAW are recorded in al Bukhari but al Bukhari was not there during the times of the Holy Prophet-SAW. Where will anyone find the authentic reference for al Bukhair and al Muslim themselves? Our present schools of religion (Madaaris) teach Quran and Ahdith. If we wish to search for their references during the times of the Holy Prophet-SAW, we won’t find a single school where one teacher taught grammar only, the other taught only Ahdith, whilst the other taught only Tafseer and yet another taught the memorization of the Holy Quran. We don’t find such departments during that time. We find only one school, with only one teacherSAW. Battle training was also imparted there, Quran and Hadith were also taught there, all this happened at one place. Why have different departments been organized today? Where is their reference?
All these are means and methods and require no reference. The fact that they are not considered unlawful by the Shari‘ah is sufficient for their adoption. Authentic reference is needed only for goals and objectives and these should be separated from means and methods. As I have mentioned before, performing Hajj is an objective. The person, for whom it is an obligation, must perform it. However, the Holy Quran is not concerned whether someone travels on a horse back, on a camel, by road or by air. His reward will not increase if he travels by air, nor will it decrease if he goes riding a horse, nor will it increase if he go is on foot. In reality, such concepts are the by-products of ignorance. It is Allah’s Grace that HE keeps providing for newer means and resources. Similarly, the objective is to perform Zikr Allah; one can adopt any form and method (permitted by the Shari‘ah).
No scholar of religion knowledge can accomplish literary works with so much of care, logic and authenticity as has been done by Sufis and Mashaikh. The religious scholars have only one source of knowledge, the documentation; while the Sufis have two sources, the documents as well as their acumen or insight. If they happen to take a step against the Sunnah, their Qalb is affected and they immediately stop, realizing it was wrong. In the writings of Sufis, you find that many things that are considered lawful by religious scholars, are regarded unlawful by the Sufis. There resources. Similarly, the objective is to perform Zikr Allah: one can adopt any form and method (permitted by the Shari‘ah)
No scholar of religious knowledge can accomplish literary works with so much of care, logic and authenticity as has been done by Sufis and Mashaikh. The religious scholars have only one source of knowledge, the documentation; while the Sufis have two sources, the documentation as well as their acumen or insight. If they happen to take a step against the Sunnah, their Qalb is affected and they immediately stop, realizing it was wrong. In the writings of Sufis, you find that many things that are considered lawful by religious scholars, are regarded unlawful by the Sufis, there are Ahadith about which the Sufis opine that these are pot authentic because these don’t reflect Prophetic blessings.
Q3: It is quoted in Dalael us Sulook that the breathing of the Holy Prophet-SAW became fast during reception of Divine Revelation, but there is no mention of Zikr in it?
A3: Revelation of the Divine Word was accompanied by Divine Refulgence. When Divine Lights descending faster and the breathing became rapid. Someone has written a book on the life of Abu Hanifah-ruA. Summarizing the whole discussion, he concluded that the people who criticize him are not blameworthy. His approach and ability to comprehend and express religious issues is so high that a common man cannot access it and thus starts passing verdicts against him. In the end he has quoted a poetic verse to illustrate his point, ‘Your enlightenment is like darkness to me.’ The same is the case here. There is such a clear and strong reason in Sheikh ul Mukarram’s inference, and you have not been able to see any logic in it! It requires someone’s company to develop an understanding for such discourse. Whenever the Holy Prophet-SAW was receiving a new Divine verse, he was overwhelmed by the same state. He-SAW is the source of light, the centre of Divine Refulgence; yet, whenever he received fresh revelation, he experienced the same condition, that is, more heat was generated in his blood, his noble Qalb started beating faster which was reflected in his rapid breathing. Spiritual teachers have reversed this principle, that is , if you breathe faster you will increase your heart rate, invigorating the blood which will, in turn help in the absorption of Divine Lights (by the Qalb) that are descending on it through the Tawajjuh (spiritual attention) of the Sheikh.
Q4: Sufis conduct the Zikr of ‘Allah Hoo’, while this phrase does not exist in the Holy Quran. Phrase like ‘Allah-o La Ilaha illa Hoo’ or those containing the pronoun, like ‘Lahoo Mulk as-Samawaat-e wal Ardh’ do exist in the Holy Quran. Similarly, the pronoun ‘Hoo’ in ‘Qaulohoo’ refers to its preceding word. I don’t understand how an erroneous phrase can become Zikr Allah. What is the use of such Zikr when even the Personal Name of Allah is not recited properly? If you remove the ‘Hoo’ after the word Allah, it will be pronounced as ‘Allah’, which will be correct. Otherwise, according to the rules of grammar, it is a flawed composition?
A4: ‘Allah Hoo’ becomes a complete sentence, meaning ‘HE is Allah’. When the pronoun ‘Hoo’ is combined with the word ‘Allah’, it becomes a complete sentence: ‘HE is Allah’. Understand a simple grammatical principle that this is a complete sentence. The pronoun ‘Hoo’ gives it the meaning’ HE is (exists), Whose name is Allah!