Topics Books on Zikr, Supplication, zikr, dhikr, dhikar, zikar, azkar, supplication, supplications, dua, wazeefa, wazaif, duroor There are no reviews yet. Be the first one to write a review.ZIKR AZKAAR QURAN AUR SUNNAT KI ROSHANI ME - - alhamdulillah-library.blogspot.in.pdf Topics ZIKR AZKAAR QURAN AUR SUNNAT KI ROSHANI ME - - alhamdulillah-library.blogspot.in.pdfBe the first one to write a review. SINGLE PAGE PROCESSED JP2 ZIPBEST ISLAMIC URDU BOOKS DUA'S AND AZKAR Published July 18, 2016 Dua Azkar Aur Ungalian_abbyy.gz Hisnul Muslim Masnon Azkar aur Muhaqqiq Doain(Dar-Ul-Undalis)_abbyy.gz Kitab ul Azkar ul Najjat_abbyy.gz Masnoon Wazaif o Azkar_abbyy.gz Ahsan ul waa le adaab ul dua by ala hazrat.pdf Dua Azkar Aur Ungalian.pdf Dua Jannat ki Kunji.pdf Hisnul Muslim Masnon Azkar aur Muhaqqiq Doain(Dar-Ul-Undalis).pdf Kitab ul Azkar ul Najjat.pdf Mamoolat e Subh o Shaam By Shaykh Hafiz Fazlur Raheem Ashrafi.pdf Masnoon Wazaif o Azkar.pdf
Nazar Niaz aur Dua ki Qabooliat.pdf Pyare Rasool K Piyare Azkar.pdf dua Momin Ka Azim Hathiyar.pdf Dua Azkar Aur Ungalian_jp2.zip Hisnul Muslim Masnon Azkar aur Muhaqqiq Doain(Dar-Ul-Undalis)_jp2.zip Kitab ul Azkar ul Najjat_jp2.zip Masnoon Wazaif o Azkar_jp2.zip Nazar Niaz aur Dua ki Qabooliat_jp2.zip Pyare Rasool K Piyare Azkar_jp2.zip dua Momin Ka Azim Hathiyar_jp2.zipShare this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners. If you find any copyright violations please inform the same.I ask you to fear Allah before you spread the rumours and false information]And mentionthe name of your Lord in prayer, Morning and Evening [Al quran 76:025] Recite Between Asr to Magrib Recite times Between Asr to Magrib
Nizamuddin Awrangabadi came to Delhi hoping to find a spiritual guide. Hearing a great deal about shaykh Kalimullah he wanted to meet him. When he went to the shaykh, sama� (audition of Sufi music) took place and the doors of the khanaqah were closed. It was their custom not to allow strangers to participate in the sama�. Nizamuddin knocked on the door and was permitted to enter. Everyone was greatly surprised, but shaykh Kalimullah said: �Know you all that this persoon is not a stranger!�. The reason was that the spiritual guide of shaykh Kalimullah had informed him that a persoon possessing such and such features and named Nizamuddin would come to him. Hazrat Nizamuddin Awrangabadi, who later on became the spiritual successor of the shaykh, showed the utmost courtesy to all, who came into contact with him. He would offer something to every visitor. He is the author of several books on Sufism, the most important of them is entitled Nizam-al-Qolub (The Order of Hearts). This Chishti manual deals with very many rituals and spiritual practices, like zikr, breath control, etc.
The reason for composing this manual was a request to compose an explanation of the benefits of azkar (pl. of zikr), joining these precious pearls into a single string, which would be the order of hearts (nizam-al-qolub) for the religiously sincere and the people of conviction. Although this Chishti manual has many benefits, it is strongly recommended that it should not be used without the permission of an authorized spiritual guide. "Nizam" in the name of the book of course refers to its author shaykh Nizamuddin Awrangabadi. Nizam also means "order" and here we are confronted with a masterfully arranged spiritual universe, in which everything has its fixed place and its order, nizam. Qolub is the plural of qalb, which means heart. The spiritual practices mentioned in the Nizam al-Qolub purify and influence our hearts (qolub): Moral qualities have found through him a glorious order; The heart has a copy of the treasure grove of the mysteries. Carl Ernst makes it clear that the longest chapters of the Nizam al-Qolub treat of breath control or provide classifications and groupings of the most commonly used zikr.
This manual illustrates the Chishti approach to zikr in four ways: One of the longest chapters, i.e. chapter 3, is describing paas-e-anfaas (the control of breath). The murshid of the author, the Chishti shaykh Kalimullah, is explicit in his warnings in case such a practice gets wrongly performed: �You should be careful not to suspend the breath to such an extent that you become deadly sick!� Some of the longer descriptions of shaykh Nizamuddin of Awrangabad are especially interesting for the effects they describe: �By holding the breath (habs-e-dam), as soon as the breath becomes engaged, and you begin to breathe, you should raise up the breath to the brain. When the breath becomes short, you should gradually exhale until the breath is no longer perceived. This is called peace and serenity. It is best to remain active in the zikr of Allah, Allah by contemplation while holding the breath�. The possible outcome of the same is that you might be enabled to develop yourself spiritually.
The shaykh continues: �When the upper and lower breaths join the breath of life, they become one. A Qur�anic allusion to this is �the meeting place of the two oceans�. This is the station (maqam) of the water of life (aab-e-hayaat) [...]. Deep inward intuitive knowledge (�elm-e-ladonni) appears. It is such knowledge (as mentioned in the Qur�an) �by which We taught him a knowledge from Us. One has a long life and meets Khidr (a.s.), while becoming the Sufi of the age�. The prerequisites show that this practice is not for all and sundry: �Celebacy, asceticism and isolation�. A modern Chishi pir once went to Kalyar Sharif in the company of a Canadian murid. He then pointed out a dervish who appeared to be a very young man but who could have been the grandfather of the Canadian, because of his advanced age. The dervish was asked how it was possible that he looked so young. He answered: �Because of a carefree life�. He remained silent, but probably also practiced the holding of his breath.
The following hierarchy � which is specific to the Chishti teachings - exists in the practice of the zikr: As-Samee� � the All-Hearing Al-Baseer � the All-Seeing Al-�Aleem � the All-Knowing After having been given the realization of the previous 3 levels you can try to clothe yourself with other names among the 99 most beautiful names of Allah. After this fourth level there are qualities at the fifth level, like e.g. Arham ar-Rahimeen � Most Merciful of the merciful ones. The above instruction is not complete, as you will have noticed. Some of the names of the asma al-husna moreover, appear to be almost but not exactly each other�s synonyms, so it would be easy to replace a certain name mentioned by shaykh Nizamuddin of Awrangabad by another almost similar one. This is necessary because you should only perform a certain Chishti practice when receiving specific instructions by your murshid. These instructions also may describe what is the preferred bodily posture, how many times to recite a certain quality, how to combine it with a certain breathing exercise, etc.