Biswa Shanti Manzil
(World Peace Center)
Enayetpur Darbar Sharif

Gate of the Mazar Sharif

“Behold! verily on the friends of Allah there is no fear, nor shall they grieve.”
 (Al-Quran, 10:62)

[Ala inna awliyaa Allahi la khawfun AAalayhim wala hum yahzanoona]
Al-Quran, Surah Yunus:Ayat 62
Published in Copula, vol. 19, June 2002, Department of Philosophy, Jahangirnagar University, Bangladesh. ©Jahangirnagar University, Bangladesh      


sūfis insist, this purpose is served, because Allah says in the Qur’ān: ‘…Fā`budnī Wa 'Aqimi Aş-Şalāata Lidhikrī’, that is, ‘…worship Me, and perform prayer for My Remembrance (zikr).’[1] This verse purports that prayers are means, but zikr is ends. In addition, Allah commands in the Surah Araf, Wa Adhkur Rabbaka Fī Nafsika Tađarru`āan Wa Khīfatan Wa Dūna Al-Jahri Mina Al-Qawli Bil-Ghudūwi Wa Al-'Āşāli Wa Lā Takun Mina Al-Ghāfilīna[2] In the Surah Ahzab Allah says, ‘O ye who believe! Remember Allah with much remembrance’.[3]

        Over and above the verses mentioned above about remembrance or zikr, there are several verses in the Qur’ān that emphasize remembrance of Allah, for instance, 2:200; 5:91; 6:68; 13:28; 16:43-44; 18:28, 83; 20:14, 42, 124; 21:84, and so on. The verses in the Surah Tawaha, Araf, Ahzab, Imran, Nesa, Noor, Jumar, Baqara also corroborate that the right object of worship or ‘evadat’ is the ‘zikr of Allah’. The Sufis argue that those who do not perform zikr will pass their days in great misery and Allah will punish them in the afterlife as well. The Qur’an says ‘Wa Man 'A`rađa `An Dhikrī Fa'inna Lahu Ma`īshatan Đankāan Wa Naĥshuruhu Yawma Al-Qiyāmati 'A`má.[4]  The sūfis claim that just prayers are not enough to perform actual zikr. Allah sayth, “And when they stand up for As-Salāt (the prayer), they stand with laziness and to be seen of men, and they do not remember Allāh but little. (An-Nisa 4:142)” [5] 

        Man should perform zikr through his elements of both alam-i-amr  and alam-i-khaliq, that is, through his lataif. Our polluted lataif can be purged by performing zikr of Allah. The Prophet has said, “Everything has a purger, and so has our soul, which is without doubt, zikr of Allah. There is no great thing in the world which can efface the anathema of Allah, but zikr.”  Khwaja Enayetpuri holds that the greatest zikr is ‘la ilaha illal lahu muhammadur rasullah’, meaning, ‘there is no god but Allah, and Muhammad(sm) is His Messenger (Rasul). The Qur’ānic verse is clear here: ‘And your Lord says: Call upon Me, I will answer you; surely those who are too proud for My service shall soon enter hell abased.’ (40:60).[6]. Professor Lings also observes that zikr-e-Allah or invocation of God is ‘greater’, according to the Qur’ān, even than the ritual prayer. Apropos of the importance and nature of zikr, he opines:

It can be affirmed that calling on the Name of God, whether it be accompanied by some  other experience or not, is the most positive thing in the world because it sets up the most powerful vibration towards the Heart. The Prophet said:  ‘there is a polish for everything that taketh away rust; and the polish of the  Heart is the invocation of Allah.’ [7]

         As can be seen from the above, the Qur’ān repeatedly places importance on zikr, and in fact, it may be said to have a function in the spiritual life. Khwaja Enayetpuri repeatedly appealed to his disciples to perform zikr, and this has been a regular practice among his zakers (who perform zikr) since his times. He left for the whole mankind an eternal message on zikr to be followed by all regardless of creed, caste and clans.

Oh! Muslim brothers and sisters all over the whole world; please be cautious; your valuable days are passing. Enliven your qalb in the zikr of Allah and brighten up your heart in the Divine illumination of Allah before you die. At this, the blessings of Allah will be upon your graves like ‘abadul abad’.[8] 

The second rokon (pillar), ‘rabeta’ (remembering the image of Pir), is also of equal importance in the spiritual life of sūfis. ‘Rabeta’, as has been explained by Khwaja Enayetpuri’s successful follower, popularly known as Pir of Atroshi, is a realization or imagination of the face of own Pir or murshid. If the eyes are closed and one tries to recall the exact face of the Pir, one experiences one’s Pir’s image in one’ s eyes of heart; in other words, rabeta means remembering one’s own Pir’s appearance.[9] In the tariqa, a disciple needs the love of his Pir or murshid in the ways of Allah. Having achieved this love, the aref (seeker of knowledge) is in the situation of having the love of Allah. So, frankly speaking, murshid is a bridge between a murid, who is ignorant and helpless without a right guidance of an illuminated murshid, and Allah—the way in which one cannot walk alone, or one loses the way.  Attaching importance to the rabeta, Allah says in the Kudshi Hadith:  “ye come to my akrabiat crossing three worlds—material world, the world of noor, and the world of sefat. My love will be bestowed upon you only in the akrabiat”. It seems that the way through which the mumin (true believer) can reach his destination, that is, his final stop where he meets Allah, is not as easy as one thinks, rather one needs an enlightened guide, generally considered to be Pir, who shows one the proper directions, which if maintained strictly, one is led to the desired destination—the place of meeting with Allah, manjil-e-maqsud. To attain this contiguity with Allah, Khwaja Enayetpuri insists, it is imperative that one has no other alternative choice but morakaba, commonly known to us as meditation, one of the influential rokons in tariqa. The clear indication of meditation or morakaba has to be found in the sayings of the Prophet. It is widely claimed by the sūfis that the definition of the Prophet of ‘ihsan’ (excellence) has been a recognized property in the Hadith Jibril. In the translation of Martin Lings from the Hadith:

This principle has its roots in the Prophet’s definition of ihsan (excellence) which is directly related to Heart-Knowledge: ‘Excellence is that thou shouldst worship God as if thou sawest Him; for if thou seest Him not, yet He seeth thee.[10]


Professor Lings in this matter shows that ‘the whole of one aspect of sūfi method lies in the word ka’annaka, as if thou...,’ which has, according to him, many implications.

        If, however, we looked closely with an impartial stance at the holy Qur’ an, it  would not be difficult for us to know how great sūfi Enayetpuri was  in holding that all apostles from Hazrat Adam(R) to Hazrat Rasule Karim(sm) had maintained meditation or morakaba, and so had all ‘awli-e-kamel’ (perfect sheikh). As to the importance of meditation, Professor Lings rightly observed, ‘without fikr (meditation) dhikr (zikr) would be largely inoperative; without dhikr, fikr would serve no purpose.’[11] It is pertinent to mention here that ‘ma kajabal fuyad mara aa’, says the Qur’ān (Surah Najam, verse 11), meaning, ‘what the qalb of awli has seen is not false at all’ that necessarily helps us to believe in the fact that a true Pir or murshid is a more perfect man than we, and has a completely purified qalb which we do not possess, but is necessary to us.

        ‘Pir’ is a Persian term meaning ‘enlightened one’. In the West, the preceptor is called the sheikh; in Indian sub-continent, Pir; murshid and the disciple, murid. It has to be admitted, if the preceding discussion is considered, that Pir is needed for the common people who intend to achieve success in the spiritual life since he is  believed, according to the Qur’ān, to have attained the


[1]Qur’an (20:14)

[2]And remember your Lord by your tongue and within yourself, humbly and with fear without   loudness in words in the mornings, and in the afternoons and be not of those who are neglectful. (7:205)

[3] Ya ayyuha allatheena amanoo othkuroo Allaha thikran katheeran (33:41)

[4] But whosoever turns away from My Reminder, verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection. (20:124)

[5] Wa 'Idhā Qāmū 'Ilá Aş-Şalāati Qāmū Kusālá Yurā'ūna An-Nāsa Wa Lā Yadhkurūna Allāha 'Illā Qalīlāan (4:142)

[6] Waqala rabbukumu odAAoonee astajib lakum inna allatheena yastakbiroona   AAan AAibadatee sayadkhuloona jahannama dakhireena

[7]Lings, M., op.cit., p. 59

[8]Message and Exposition of Khwaja Enayetpuri(R), Vol. 2, edited by Pirjada Khwaja Mojammel Haq, Enayetpur Darbar Sharif, Sirajganj, 1986. p. 1

[9]The Meghna, Dhaka, 17 Oct., 1992, Lecture No 64

[10]Lings, M., op. cit., p. 58

[11]Ibid, p. 90


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