Dalael-us-Suluk

CHAPTER 14

HALQAH-E ZIKR

In the previous chapter, it has been discussed that zikr is absolute, by way of quantum and manner. For this reason learned sufis, keeping in view necessity, suitability, and propriety, adopted the form they considered most effective. In some cases they prescribed zikr individually and in others collectively. But some ignorant folk brand the collective form, the Halqah, a heresy. This is not only a serious error, in light of the principle explained above, but a heresy by itself.

Proof of Collective Zikr

(O Muhammad), restrain yourself along with those who cry to their Rabb at morn and eve seeking His Countenance only… ( 18:28)

The Arabic text expression m‘a alla zina (along with those) occurring in the above verse, proves the collective form of zikr and Halqah-e Zikr. It also proves the superiority of this form, as the Prophet was commanded to restrain himself with those so engaged in zikr.

Corroboration by Hadith

Abu Hurairah quotes the Prophet,

“Groups of Angels keep looking for persons engaged in zikr. Whenever they find such a group they summon their companions, rejoice over their discovery and cover it with their wings, right up to Heaven. (When the Angels return to their Rabb to describe the scene) they are commanded to bear witness to His forgiveness announced for every one in that gathering. One of them submits that a particular person was present only by chance and not for the purpose of zikr. ALLAH says, “This is (such an august) assembly that no one present in it shall be deprived of My forgiveness.”

al-Bukhari vol: 2, p: 948

Notes: This Hadith establishes the following facts:

Gatherings for Zikr Enjoined

“Should I not inform you of the best deed, which will guarantee your salvation in this world as well as in the next. Listen! Hold fast on to the zikr gatherings.”

al-Mishkat p: 467

Notes:

Halqah-e Zikr

According to Faidh al-Bari (vol: 2, p: 315), ‘Allama Ibn-e Hajr ‘Asqalani had established Halqah-e Zikr in Egypt. However, it ceased to exist after sometime and was re-established by ‘Allama Sayuti, but it met the same fate once again. This shows how particular were the eminent scholars of Hadith in organizing Halqah-e Zikr. According to Faidh al-Bari (vol: 2, p: 262) it was a normal feature with our pious precursors to organize Halqah-e Zikr after each Salat.

The particular Sunnah of zikr after Salah is proved from many a Hadith. According to Madkhal Ibn-e Hajj, all pious precursors, i.e. the Companions and the Tabi‘in used to establish Halqah-e Zikr after Fajr (morning) and ‘Asr (afternoon) prayers within the Masajid. Their zikr sounded like the buzzing of bees. This manner of Zikr-e Khaffi or Pas Anfas is a distinctive feature of the Naqshbandiah Order.

Practice of the Sufis is based on the Quran and Sunnah

The aurad-o wazaif (articulate utterances in praise of ALLAH), usually recited by sufis after Salah have been adopted from Hadith. Imam Bahaiqi quoted the Prophet with reference to Hadhrat Ans (a Companion),

“To engage myself in zikr with those so engaged from morning to sunrise and after ‘Asr to sunset is dearer to me than the entire world and everything within.”

Fatawah al-Hadithiah vol: 1, p 65

 

 

In Abu Daud, an authentic compilation of Hadith, Hadhrat Ans quotes the Prophet:

“To associate myself with a gathering, engaged in zikr, after the morning prayer till sunrise, is dearer to me than freeing four slaves from the dynasty of my forefather, Prophet Isma‘il. Similarly, I prefer joining such a gathering after the ‘Asr prayer till sunset to freeing four slaves.”

States Abu Na‘eem quoting the Prophet, “The gatherings for zikr attended by Angels, who cover the participants with their wings, while peace and tranquility descend on them. ALLAH’s grace encompasses them and they are remembered by Him in return.”

Imam Muslim and Imam Ahmad state that when believers assemble for zikr, Angels immediately cover them with their wings and the Grace of ALLAH descend on them, bestowing consolation and tranquility. In return, ALLAH remembers them in the presence of His confidants.

Since it is established that sufi gathering and practices, in the morning and in the evening, are strictly in accordance with Hadith, there is no justification for any objection.

Fatawa al-Hadithiah vol: 1, p: 65

The verse quoted in the beginning of this chapter, has been elaborated upon in Fatawa al-Hadithiah as explained above. Hence Halqah-e Zikr is permitted by the Quran and Hadith.

Halqah-e Zikr Proved from the Quran

Tafsir Kalam al-Maluk, explains the verse,

“Lo! We subdued the hills to hymn the praises (of their Rabb) with him at night- fall and sunrise. And the birds assembled… (38:18)

That the hymn of the hills and birds, were audible, is evident from the Qur-anic text and is further supported by the kashf of numerous aulia. This brings out determination and mutual reflection of blessing among those assembled and secondly that the participants in the assembly can control the diversion of attention during zikr. An assembly for zikr has a marvellous effect in warding off spiritual fears and in invigorating determination.

This commentary shows that Halqah-e Zikr, i.e. collective zikr, is fully supported by the Quran. The commentator has also indicated the consequent benefits. The felicity and invigoration of the soul are easily perceptible, but Divine blessing can only be discerned by those who are spiritually illuminated. Its marvellous effect as a whole, defies description. People, accustomed to playing with words, are incapable of appreciating spiritual states and emotion, and consequently seek consolation in outright denial.