Almighty Allah has given us chance to minimize our enemy ship may be under the blessed feet
of sufiya kiraam. But instead of studying Islam through them we trust our nonsense logics
believing that we can understand Quran and hadith. But alas! How disrupting is this statement,
when Almighty Allah did not sent Quran or any other heavens book without a teacher to teach
that or perfectly how to practice that, or else then those teachers showed us to rely on the ulema the righteous people among the nation to get guidance of book perfectly. But there is no khayr
for them because:
For whomsoever Allah intends goodness, He gives him the understanding of Dīn. [al-Bukhārī]
Learning din by any means to learn it for khyr and if Allah bestow them with khyr then they
will definitely follow any part of din. But learning tasawwuf is khyrun kaseerah in terms of
purity being occupied in soul forever. What is tasawwuff could have many answers from many
greats but if we will have an answer from a master of tasawwuff.
‘Tasawwuf’ means to make the heart pure, to cleanse it. And
that is accomplished by way of dhikr-i-ilâhî. Attainment of the
blessing of se’âdet-i-ebediyya by the entire humanity, i.e.
goodnesses in this world and in the Hereafter, is realizable only by
dhikring very much the Name of Allâhu ta’âlâ, our real Owner.
However, this dhikring has to have been taught and permitted by
a Walî or by a true and faithful follower of that Walî who has been
authorized by him and who does not change the adabs of Islamic
principles and truth or insert bid’ats into Islam. Dhikring done
without being taught by such an authorized person will give little
benefit, if any at all. For, dhikring done with a permission is the
business of (people called) muqarrabs, whereas (people called)
ebrârs will do dhikring without a permission. Hence the blessed
statement: “The ebrârs’ acts of worship and good deeds are sinful
acts and faults for the muqarrabs.” [Imâm Rabbânî
‘rahimahullâhu ta’âlâ’ states in his hundred and ninetieth letter}
Imam Abdullah Dahlawi writes”
“Dhikr’s being useful and effective is definitely contingent on obedience to
the Islamic principles. The person to do dhikring has to practise
the acts that are farz and sunnat and avoid committing harâms and
doubtful acts. And these things must be learned from sâlih scholars
of Ahl-as-sunnat [or from their books.]”
There are three sorts of Dhikr:
1.Dhikr done by way of speech.
The heart is unaware of this dhikr being done by way of speech. Dhikr done
only by way of speech is scarcely useful in the purification of the heart. It will
yield thawâb for worship. Torment for people doing so is meant in the
twentieth âyat-i-kerîma of Zumar Sûra, which purports: “Torment awaits
people whose hearts do not make dhikr of Allâhu ta’âlâ.”
2.Dhikr done only with the heart.
The tongue does not join in the dhikring. This is the dhikr that is essential in the
path we havebeen following. The fifty-fourth  âyat-i-kerîma of A’râf Sûra
purports: “… Call on thine Rabb (Allâhu ta’âlâ) with humility, in private, and
silently.” And the thirtieth  âyat-i-kerîma of Ra’d Sûra purports: “… Know for
sure that in the dhikring of Allâhu ta’âlâ do hearts find satisfaction.” And the two
hundred and fourth âyat-i-kerîma of A’râf Sûra purports: “… Make dhikr of thineRabb
in thy (very) soul… .” This kind of dhikr is mentioned in many another âyat-i-kerîma,
in quite a number of hadîth-i-sherîfs, and in books written by religious superiors.
3.Dhikr that is done by the tongue and the heart in tandem.
Men of Allah and the Awliyâ ‘qaddas-Allâhu ta’âlâ asrârahumul’azîz’ may do this kind of
dhikr after having attained certain heights. Dhikr by way of the heart was first practised
by the Fakhr-i-’âlam ‘sall-Allâhu ’alaihi wa sallam’ on the night of Hijrat (Hegira,
emigration to Medîna), in the cave named Sawr (or Sevr), wherethe Blessed Messenger
of Allah bid Abû Bakr as-Siddîq ‘radiy-Allâhu ’anh’ to kneel down and close his eyes and thereaftercoached him for this silent dhikr.The ‘Râbita’, which superior guides of
Tasawwuf teach travellers of this path, is a kind of communication that is commanded in
the hundred and twentieth âyat-i-kerîma of Tawba Sûra and in the fifty-second âyat-ikerîma
of An’âm Sûra, which purport: “… And be with those who are true,” and “… Try to
be with those who seek their Rabb, …” respectively; and which is done in obedience to
the hadîth-i-sherîf that reads: “Remembering the people whom Allâhu ta’âlâ loves will
motivate His Rahma.” There are other similar âyat-i-kerîmas and hadîth-i-sherîfs as
well.The latest twelve centuries’ greater Asiatic Hanafî scholars from places such as
Mâwarâ-un-nahr (Transoxiana) and Bukhâra have all tutored their disciples this kind of
Experts of the science of Tasawwuf used to say: “By dhikring will the heart be cleansed.
By dhikring will love of Allâhu ta’âlâ be attained. By dhikring will the flavour of worship
be relished. By dhikring will îmân be made firm. By dhikring will zeal for performing
namâz increase. By dhikring will it become easy to perform Islam’s commandments. By
dhikring will one surpass imitation and become a conscientious worshipper. The
commandment, ‘Do much dhikr of Allâhu ta’âlâ!’ in the Qur’ân alkerîm,points out this.”
The person who has been bestowed to do dhikr QAlbi wa siree wa khafee in all its
formats to seek his beloved is a SAALIK,” The one who keeps himself in tendum to
occupy the space and shelter of mercy from Allah azwajjal. In Naqshbandiyah order of
the saalik has been given following duties to proceed his way:
Let’s have a quick review:
1. Hoosh Dardum: The lungs breath only breath with Dhikr of Allah.
2. Nazar bar Qadum: keeping or lowering gaze on feets back to keep away the hawas
through window of eyes.
3. Safar dar watun: travelling to country or travelling from one state of zim or bad
status to good status.
4. Khalwat dar anjuman: Breathing with people but in reality keeping heart in court
5. Yaad kard: Keeping dhikr tongue and heart in tendum forever.
6. Baaz ghasht:when a Dhakir keep on his work, his dua should be that O Allmighty
there is no other reason of attainment to do this without you.
7. Nigah daasht: During reciting kalima taiyiba our attention should not loose its way.
8. Yaad daasht:keeping himself in contact with Allmighty whatever and wherever he
9. Waqoofe zamani: whatever circumstances prevail one should keep himself in laws
of shukur dhikr hamd and istigfaar.
10. Waqoofe addadi: Numbering every dhikr should be only one.
11. Waqoofe qalbi: during dhikr one should take care of circumstances that our
attention should be only to Allmighty.
These laws are prevailing in every order of Sufism and one who is a sufi finds solutions to
keep himself in being in contact with Allmighty. A saalik never keeps himself in custody
of majaaz but in haqeeqah and every haqeeqah ends with HIM. To attain him perfectly
one should concentriate himself with such tidings, and third one has nothing to with such circumstances. The principles of Tasawuff merely rely on Quranic injections. To attain a
highest paramount one should climb himself on every tidy grassy and harsh
endowments. One who gets this paramount reaches and attains “Fana”.
Imam Rabbani writes:
Fanâ means to forget about the mâ-siwâ. And mâ-siwâ, in its
turn, includes all beings other than Allâhu ta’âlâ. There are two
groups of mâ-siwâ: Âfâq means creatures outside of man. Enfus
(or anfus) means things that are within man. To forget about the
âfâq is an event that takes place when the ’ilm-i-husûlî, i.e. the
knowledge pertaining to the âfâq, ceases to exist. To forget about
the enfus means for the ’ilm-i-hudhûrî, whereby the enfus is
known, to cease to exist. For, the âfâq is known through the ’ilmihusûlî,
and the enfus is known through the ’ilm-i-hudhûrî. It is
difficult for the ’ilm-i-husûlî to cease to exist, and it is attained by
the Awliyâ ‘qaddas-Allâhu ta’âlâ asrârahum-ul’azîz’. It is much
more difficult for the ’ilm-i-hudhûrî to cease to exist, and it falls
only to the lot of the very high ones of the Awliyâ. Most of the
people who look on facts by using their mind only, deny these
facts. In fact, they say that such things are unthinkable. They say
that it is out of the question for a person with perception to forget
about himself. They say, “A person has to be aware of himself. A
person cannot forget about himself even momentarily, let alone
It is at the grade called Fanâ-i-qalb that the ’ilm-i-husûlî ceases
to exist. And when the ’ilm-i-hudhûrî ceases to exist the Fanâ-inafs
takes place; it is the perfect Fanâ, the true Fanâ. The Fanâ-iqalb
is like the image, the shadow of the Fanâ-i-nafs. For, the ’ilmihusûlî
is the shadow, the image of the ’ilm-i-hudhûrî. Therefore,
the Fanâ of the ’i lm-i-husûlî, i.e. its ceasing to exist, is the shadow,
the appearance of the Fanâ of the ’ilm-i-hudhûrî. When the ’ilm-ihudhûrî
attains its Fanâ, the nafs attains itmi’nân. (That is, it
attains a state of maturity in which) it is pleased with Allâhu ta’âlâ.
And Allâhu ta’âlâ in turn is pleased with it. After the Baqâ and the
return, the nafs is given the task of guiding the disciples and
leading them to kemâl (maturity, perfection). (At this grade) the
nafs becomes blessed with the ability to make jihâd and ghazâ
against all four of the anâsir-i-erbe’a (four elements), which exist
in the human body and which are quite different from one another and at loggerheads with one another in their desires, inclinations, properties, and preferences, so much so that things
wanted by any
one of them bear no similarity to any of the needs of any of the
other three. None of the other nine components of the body can
attain this blessing. If the energy in the human body increases, the
body will become like a fiend and induce its owner to say, “Aren’t
I peerless?” And a nafs that has attained itmi’nân will make jihâd
against it and save its owner, man, from that nuisance. The other
vicious properties in the human nature such as lust, wrath, etc.
exist in other animals, too. The nafs will tame them as well, turning
them into useful versions. Subhân-Allah! How amazing it is that
the nafs, which is the worst of the ten latîfas, develops into being
the best of them and, to the bargain, makes jihâd, (i.e. fights,
struggles,) against vices. It is stated in a hadîth-i-sherîf: “Among
you, the ones who were good in the time of jâhiliyya, (i.e. before
the advent of Islam,) will also be the best ones after learning
After reading above passages from great scholar one could come to conclusion if it is
hawais of man which can take him to his Lord should be practiced and inclusion of SAMA
can be figured best ornament for it.
WHAT IS SAMA?
An Arabic couple
translated into English:
Let the most fortunate ones rejoice in the greatest blessing;
Suffice a few morsels for the poor lover’s well-being!
AL QURAN STATES:
YAZEEDU FIL KHALQI MI YASHAU(SURATUL FAATIR).
There are voices which are sweet and some sweet voices make to feel
something. It entrusted in nature of a human being when one listens to a good
voice he bends with advent and sweetness of it. Even some wild animals
posses such kind of voices that when one amongst us listen we feel a different
world. Voices had a great impact in our day to day lives as to transfer our
daily deals. Allah bestowed human beings with niyamat of voice when he was
alone or were few on this earth, they were afraid but once they voice made
impact the horrors started to run away. Because of voices it started to change fortunes, new ways were discoved new things were adopted. The qadr of
importance knows only those who don’t posses any voice. Almighty in Al-
Quran says “nazeedu fil khalqe mi yashaau”. The first thing that made us feel
ecstasy was “alastu birabikum”. And the last by which all human beings feel
ecstasy will be of “soor”. Then the same “soor” will once again bring dead
ones in lives back. Thus It is quite evident that voices posses both effects,
bringing dead ones to life and vice versa. It is evident from Quran Al karem
that when hazrat DAwood alyhi salam used to recite ZAboor sharief,many
people gave up their lives. It is also quite evident that people of Sufism like
hazrat bakhtiyaar kaaki gave up his life when during a mehfile sama lost in
“Tasleem wa raza”. In his book “anfaasul arifeen” shah wali ullah muhadith
dehalvi has said about his father Abdur raheem dehalvi. The incident is
regarding about his arrival at qutub bakhtiyaar kaaki rehmatullahi alyhi, The
wording take place as:
(remember shah sahib being a naqshbandi not listned sama)
Sahibe qabar: what do you say about shayar, lyrics or songs
Shah sahib: the best kalaam is best and wrong is wrong.
Sahibe qabar: what do you say who posses good voice?
Shah sahib: this is fazal of Almighty.
Sahibe qabar: when both of them will be added at one place, then what do you
Shah sahib: this is noor alan noor.
Sahibe qabar: then what we used to do was right and I advice you listen
Types of sama
1. SAMA SUFIYA
2. SAMA GHAIR SUFIYA
For the people of Sufism listening to music just to avail freshness to nafs is something else
and not a part of sama. It becomes Sama only when it admix with music and poetry of love
to Allmighty, with mixture of love, adab shooq and zooq to intermix it with part of dhikr.
We above already had discussed the importance of dhikr.
Requirements for sama.
The requirements for sama is almost same as Required for dhikr of Allah because we are
listening it as part of dhikr. There are three principle requirements .
1. Zamaan the best time: it is quite obvious its requirement is only hearts feel more need
2. Makaan. The best place: the best place for doing sama dhikr is where awliya ullah sit.
Where there is no sharah road, no market, no desire of world.
3. Ikhwaan:ikhwans are those brothers in islam who posses such etiquettes’ which are of
There are many kinds of ikhwan. Like there is ikhwan am, the brotherhood under being
children of same parents of hazrat adam. Ikhwan khaas ,the people of islam
under brotherhood banner being ummati of same beloved RAsoolullah sallalahu
4. Ijazat: There should be a proper ijazah from a shykh.
The important point here is to discuss is :
There are ikhtilaaf difference of opinion between sufiya vs ulema
Many sufi kind of ulema vs other ulema
Those who called it Haraam.
Those who called is mubbah.
Those who had called it permissible. And
Those who had called it not permissible.
Shykh jamal uddin muhadith alyhi rehma in his book called “IMTINAA AABAISAY
Musical songs are allowed only when it free from biddat and fawish and bad things.
He quotes hadith of BUkhari in his support.
Rubiya bint maooz has narrated a hadith said when it was his marriage , Prophet
sallalahu alyhi wasalam came to her home sat beside her. At same time some girls were
singing with daf, Suddenly they started to sing wafeena nabiyu yalamu maa fee gada”
prophet sallalhu alyhiwasalam said to them don’t say this, sing what you were singing.
After quoting other ahadith where prophet sallalhu alyhi wasalam enquired about why
not people of ansaar brought a singer with them who could say : aataynakum
aataynakum fahayana wa hayakum”.
These kind of ahadith are quoted in bukhari muslim nasai ibn hiban etc etc.
In tirmidhi sharief there is a hadith sharief ., huzoor salllahu alyhiwasalam said: spread
nikah news, do aqad in masjid and beat daf or drums>
For those fuqaha who have said it is forbidden and quote ahadith regarding them are
either baseless as per imam nawawi. Imam sakhawi in maqasid hasanaa says those
narrations are either fabricated or very week.
“imam Ibrahim bin saad used to make his students first listen sama and then giving
Imam shuhabuddin ahmad bin Muhammad ghazali alyhi rehma has written a book
“bawariqul asma fee takfeer mai yuharimus sama” and had explained it one who
forbade sama actually forbade act of Rasoolullah sallalahu alyhi wasalam.
In his book mudaarij un naboowah shah muhadith dehalvi has named those suhaba and
tabayeen from whom sama is proven.
Among suhaba hazrat umar, hazrat Ali, hazrat Abdullah ibn jaffer, abu masood ansari
saeed ibn musaib,sueed bin jubairm abadullahi araba muawiyyah bin sufiyan amr bin
aas and many other suhaba ridwan ullahi him ajmaiyeen used to listen sama.
Imam ghazzali in his book ihyal ullomdin has written detailed notes.
SUFIYA FOND OF LISTENING SAMA
Imam khawaja hasan basari
Abu ishaaq chisti
Khwaja abu abdal chisti
Khwaja abu yousuf chisti
Imam abu bakar shubli
Khwaja maudood chisti
Khwaja usmaan harooni
Khwaja mohiuddin chisti
Baba fareedudin gunj shaker
Abdul qudoos gangohi
Some important quotes about sama from sufiya
“wajd ek bhed hai jab dil me aata hai mutharik kar
Imam hasan basari
“jabtak mamoor na kya jawoonga jawab na doonga”
by imam madood chisti
1. Naqshbandi sufiya do not listen sama and it haram:
Answer: this a clear lie. There stand is “na inkaar mee kunam na eeen kaar mee
2. It has not made haraam by any imam accept mutakhireen, but the consensus lie
with most of the people.
3. When poetry is haram by Quran how we can listen to them:
Answer: poetry is not haram, yes there is some kind of mazamat to shoora or peots of
arabs whose poetry was against human behavior. In Quran Allah states that there is lot
of difference what they say and what they do “with Arabic words” illalaazeen aamano it
becomes quite clear that for people with imaan can do that.