A. Definition of Khalwa: Shaykh Ahmad Zarrūq (may Allah have mercy on him) states in his work "Qawāʿid": "Khalwa is more specific than uzla (seclusion). It is, in its quality and form, a kind of iʿtikāf (spiritual retreat). However, it is not usually performed in a mosque, though sometimes it is. Among the Sufi community, there is no fixed limit for its duration. However, the sunnah indicates forty days, based on the covenant of Musa (peace be upon him). The covenant was originally for thirty days. As narrated in 'Muslim', the Messenger of God (peace and blessings be upon him) stayed continuously in Hira for a month, remaining away from his family for a month as well. Fasting is also for a month. Increasing or decreasing the duration depends on the state of the murīd (disciple) in his sulūk (spiritual journey). The minimum is ten days, as the Prophet’s iʿtikāf was for ten days. Khalwa increases the state of the kāmil (spiritually perfected one), and elevates those who are not yet perfected. Certainly, a principal authority (shaykh) to refer to is necessary. The purpose of khalwa is to cleanse the qalb (heart) from the impurities resulting from interaction with people, and to dedicate the heart to a single dhikr (remembrance) and a single ḥaqīqa (inner reality). However, khalwa without a shaykh is dangerous. Yet, there are great openings in khalwa. It may not be suitable for everyone. Khalwa should be tailored to each person’s state (i.e., everyone should arrange it in consultation with their shaykh).[2]
Thus, khalwa is to withdraw from people for a limited time, to abandon worldly affairs for a short period, to empty the heart of the endless anxieties and sorrows of the world, to let the mind rest from unceasing daily preoccupations, to remember the exalted Allah with a tranquil and humble heart, and to contemplate His blessings day and night. However, khalwa is only valid under the guidance of an ʿārif bi-llāh (knower of God) murshid (spiritual guide). The murshid teaches what is unknown, warns in heedlessness, encourages in laxity, and helps to repel the inspirations and whispers that arise from the nafs (lower self)."
B. Method of Practicing Khalwa: al-Ghazālī (may Allah have mercy on him) describes the method, stages, and stations of khalwa as follows: "The shaykh assigns the murīd a cell to be alone in, and appoints an agent to provide him with a small amount of lawful food, for the foundation of religion is lawful sustenance. Along with these, the master instructs him in a particular form of dhikr. The tongue and heart become occupied with dhikr. For example, he sits and says 'Allah, Allah' or 'Subḥānallāh, Subḥānallāh', or whichever formula the shaykh deems appropriate, and persists without slackening. He continues until the effect of the tongue disappears and only the form of the word remains in the heart, then even the letters and form vanish, leaving only the reality of the meaning as the heart becomes ready. When the heart is fully present, it becomes dominant and is kept away from everything except dhikr. For when the heart is occupied with something, it is absent from all else. Whenever the heart is occupied with dhikrullāh, this is the goal, and it is certainly free from other things. At that point, the heart must observe its own whispers and worldly thoughts, not thinking about its past state or the states of others. For whenever the heart is occupied with anything, even for a moment, it becomes distant from dhikr. This is considered a deficiency, and one should strive to abandon it. When all these whispers are abandoned and the nafs is directed to this kalima (word), then even the whispering comes to this word: 'What is this? What is the meaning of Allah in our speech? What meaning is God and object of worship?' At that point, the door of contemplation opens. Sometimes, satanic whispers may arise. As long as these are not spoken or acted upon, there is no kufr (disbelief) or innovation. If one dislikes them and strives to cast them out, they do no harm.
These whispers are of two kinds
1- It must be known with certainty that the Exalted Allah is free from the whispers a person has. Rather, it is Satan who casts these whispers into the heart. The way to salvation is to ignore them, flee, and seek refuge in the dhikr of Allah, and to make dua (supplication) for their removal. As stated in al-Aʿrāf 7:200-201:
∃
"And if an evil suggestion comes to you from Satan, then seek refuge in Allah. Indeed, He is Hearing and Knowing." "Indeed, those who fear Allah - when an impulse touches them from Satan, they remember [Him] and at once they have insight."
2- One should present the doubtful and whispering states to his shaykh. Along with this, it is appropriate to inform the shaykh of the states of stillness, movement, inclinations, and sincerity in will. However, these states should not be disclosed to anyone other than the shaykh![3]
C. Legitimacy: Khalwa is not an innovation of the Sufis. Indeed, it is to comply with the command of the Exalted Allah and His Noble Book, to take it as an example, and to follow the Messenger of God (peace and blessings be upon him). The Messenger of God (peace and blessings be upon him) used to worship in the cave of Hira for counted days and nights before returning to his family, before prophethood was bestowed upon him. Thus, khalwa became legitimate.
a. Evidence for Khalwa from the Qur'an
The Exalted Allah says in al-Muzzammil 73:8:
"And remember the name of your Lord and devote yourself to Him with complete devotion."
The great scholar Abū Suʿūd (may Allah have mercy on him) comments in his tafsir: "Continue in the dhikr of Allah, whether it be tasbīḥ, tahlīl, taḥmīd, or any other form, day and night. One must also gather one’s desires and turn to Him with resolve, immersing oneself in contemplation. The Messenger of God (peace and blessings be upon him) turned to Allah in contemplation with all his determination and effort. This turning was only possible by isolating his nafs from anything that would hinder his contemplation of Allah, and by cutting off all attachment to anything other than Allah."[4]
Everything commanded to the Messenger of God (peace and blessings be upon him) is law and ordinance for himself and his community. What is specific to him is known. However, the command in this verse applies to both the Messenger and his community.
b. Evidence for Khalwa from the Sunnah
Mother of the believers, ʿĀʾisha (may Allah be pleased with her), said: "The beginning of revelation to the Messenger of God (peace and blessings be upon him) was true dreams in sleep. Every dream he saw would come as clear as the break of dawn. Then, love of solitude was instilled in his heart. He would withdraw to the cave on Mount Hira, worshipping there for counted nights before returning to his family, and would take provisions for the same period. Then he would return to Khadīja (may Allah be pleased with her) and again take provisions for a similar period. Eventually, while he was in the cave of Hira, the Truth (i.e., revelation) came to him."[5]
In his commentary on this hadith, Ibn Abī Jamra said: "There is evidence and proof that khalwa assists a person in worship and the rectification of his religion. For when the Prophet (peace and blessings be upon him) separated from people and was alone with his nafs, this great good came to him. Whoever follows this will attain, according to his share, the stations of walāya (friendship with God)."
For beginners (those new to the Sufi path), the most preferable is khalwa and iʿtizāl (withdrawing for a period from all matters except God). For the Prophet (peace and blessings be upon him) at the beginning would be alone with his nafs.
This hadith is also evidence for this. It also proves that the beginning is not like the end. For the Prophet’s (peace and blessings be upon him) prophethood began with dreams, and then he continued to ascend in degrees and virtue, until the angel brought revelation to him while awake, and he continued to ascend until he reached the final station (Qāba Qawsayn aw Adnā = two bow-lengths or nearer). This is the result. If this occurs for Prophets, how could it not for their followers? However, there is necessarily a difference between Prophets and their followers. The followers may attain the station of walāya, but not that of prophethood, for there is no path to prophethood for them. For the walīs, the paths have been shortened, and through their striving they have attained the stations of maʿrifa (gnosis) and riḍā (contentment with God's decree), which is the highest station of walāya.
For this reason, the Sufis say: Whoever attains a station and continues in it with proper etiquette will ascend to higher stations. For the Prophet (peace and blessings be upon him) first withdrew for worship and continued with proper etiquette, then began to ascend from station to station until he reached the station of prophethood, and then, as mentioned, attained the station of Qāba Qawsayn aw Adnā. His inheritors are attributed to him. Whoever among them continues in his station with proper etiquette will ascend to the stations Allah wills. Only the station of prophethood is inaccessible to anyone but the Prophet.[6]
Qastalānī (may Allah have mercy on him), in his commentary on the hadith from ʿĀʾisha (may Allah be pleased with her), says: "Here is an indication of the virtue of seclusion, for it calms and relaxes the heart from worldly preoccupations and empties it for the Exalted Allah. For this reason, the springs of wisdom flow and overflow from it. Khalwa is to be distant from others, perhaps even stripped of the desires of the nafs, remaining with one’s Lord. Then the body becomes a conduit for the influx of unseen knowledge, and the heart becomes its center."[7]
c. Ambiguous Matters Regarding Khalwa
The situation in the cave occurred before the advent of prophethood, but if you say that in Islam, rulings are not based on pre-prophetic events, the answer is given by the hadith scholar Qastalānī (may Allah have mercy on him): "The beginning of revelation to Muhammad (peace be upon him) was with true and righteous dreams, then love of solitude was instilled in him. As previously mentioned, he would be alone in the cave of Hira. This was a preparation for what would follow, for the word 'thumma' (then) indicates sequence. If it were not part of the religion, the Messenger of God (peace and blessings be upon him) would have been prohibited from it. Perhaps it was a means for the coming of revelation. The emergence of khalwa was blessed for him and his community, and a means of safety from harmful and repugnant things. For this reason, the books of this community (the Sufis) mention its conditions."[8]
The hadith scholar Kashmīrī (may Allah have mercy on him), commenting on the phrase "solitude was made beloved to me" in the hadith, said: "This is the example of the Sufis’ struggle and khalwa. In my view, the jurists’ iʿtikāf and the Sufis’ khalwa are equivalent and very close to each other."[9]
Zuhri (may Allah have mercy on him) said: "I am amazed at people! How can they abandon iʿtikāf? The Messenger of God (peace and blessings be upon him) sometimes did things and sometimes left them, but he never abandoned iʿtikāf until he left this world."[10]
Imam Nawawī (may Allah have mercy on him), in his commentary on the hadith from ʿĀʾisha (may Allah be pleased with her), said: "Solitude is khalwa, and this is the state of the righteous and the ʿārifūn bi-llāh (knowers of God) among the worshippers." Then Imam Nawawī, quoting Abū Sulaymān al-Khaṭṭābī (may Allah have mercy on him), said: "Seclusion was made beloved to him, for it empties the heart and aids contemplation. It cuts off from human habits and brings tranquility to the heart."[11]
Shihāb al-Dīn Ahmad b. Ḥajar al-ʿAsqalānī (may Allah have mercy on him), in his commentary on the hadith from ʿĀʾisha (may Allah be pleased with her), said: "The secret of khalwa in the phrase 'solitude was made beloved to him' is that a person empties his heart for whomever he turns to." Al-ʿAsqalānī continues: "The original duration of khalwa was one month, and that month was Ramadan."[12]
The great scholar Maḥmūd al-ʿAynī (may Allah have mercy on him), in the third aspect of the questions and answers section of his commentary on the hadith from ʿĀʾisha (may Allah be pleased with her), said: "If it is asked, 'Why was solitude made beloved to him?' The answer is: 'Because in khalwa there is the emptying of the heart (from various thoughts) and aid for contemplation. Man only turns from his nature through intense spiritual discipline. The love of khalwa was instilled in him so that he would cut off from people and forget the habits he was accustomed to.'"[13]
Kirmānī (may Allah have mercy on him), in his commentary on the aforementioned hadith from ʿĀʾisha (may Allah be pleased with her), said: "Then, solitude was made beloved to him, meaning khalwa. This is the state of the righteous and the ʿārifūn bi-llāh among the worshippers. Seclusion was made beloved to him, for it empties the heart, aids worship, cuts off from human habits, and brings humility to the heart."[14]
These are the words of the hadith scholars and commentators regarding khalwa.
In their words, they have addressed the naming, legitimacy, benefits, and the care shown to it by the righteous predecessors. After this, let those with ill intentions say what they will.
Imam Būṣīrī (may Allah have mercy on him), in the opening lines of his qaṣīda "Hamziyya," beautifully praises the Messenger of God (peace and blessings be upon him):
"The Messenger of God (peace and blessings be upon him) became accustomed to piety, worship, and khalwa,
Even from his childhood,
So too are the nujabāʾ (the forty saints in Sufism)."
The commentator of the "Hamziyya," Muḥammad b. Aḥmad Bannis (may Allah have mercy on him), said: "Ibn Isḥāq and others narrated that the Prophet (peace and blessings be upon him) would go to Hira every year, seclude himself for a month, and worship."
Munāwī (may Allah have mercy on him): "He would live alone in khalwa, avoiding people, even completely separating from his family, wealth, and household, immersing himself in the ocean of exalted dhikr, cutting off from opposites, and realizing his purpose. In khalwa, he would find intimacy. Thus, he would remember jalwa (returning to society), and his intimacy with Allah would increase, his mirror would become ever clearer and brighter, and he would ascend to the highest degrees of perfection. With the dawn of revelation, the light shone and happiness flashed. Whenever he passed by a tree or stone, they would greet him with 'Peace be upon you, O Messenger of God' in clear and eloquent speech, though he would see nothing."[15]
Sulaymān Jamal (may Allah have mercy on him), commenting on the "Hamziyya," said: "The Messenger of God (peace and blessings be upon him) devoted himself to the path of Allah. Every year, he would go to Hira for a month to worship in seclusion. After returning from the vicinity of Hira, before entering his house, he would circumambulate the Kaʿba. In Hira, he would worship Allah with dhikr and contemplation. He would also frequently practice khalwa in places other than Hira."[16]
Light spread from the cave of Hira, the dawn rose, and the first radiance appeared in the light of Islamic Sufism. The Messenger of God (peace and blessings be upon him) never abandoned this khalwa. After leaving the cave, he would also stay alone in the mosque during the last ten days of Ramadan. The jurists called this iʿtikāf.
d. On the Importance and Benefits of Khalwa: Words of the Scholars:
Indeed, khalwa has great benefits and significant effects. Only those who taste its sweetness and reap its fruits understand it.
Benefits of Khalwa
The tazkiya (purification) and discipline of the nafs, accustoming it to obedience to Allah, and developing intimacy and reverence for Allah’s presence. For it is in the nature of the nafs al-ammāra (commanding self) to love gatherings with people, to incline to useless play, amusement, and laziness. The nafs does not enjoy khalwa with Allah, nor does it hold itself accountable for its sins or blame itself for its faults. If we strive against it, the nafs initially feels constriction and anger, but the more it submits and yields, the more it tastes the sweetness of intimacy with Allah and the delight of private supplication. Especially when it moves, it is freed from material bonds and soars in the spiritual realms. Thus, khalwa accustoms the nafs to obedience to the Creator and establishes intimacy with its Lord.
See how the hawk, frightened by people, flees to high mountains? When caught and brought home, it stares and eats meat until it is tamed. It is treated gently and becomes domesticated, responding to its master’s call and obeying. When sent to fly and hunt, it returns at its master’s call, preferring his will to its own.
Should not a believer, seeing the wild bird obey and comply with its master, and realizing how far his own nafs is from this, take heed and grieve?
Khalwa frees the heart, mind, and intellect from the endless worries, sorrows, and preoccupations of the world. Then the servant tastes the sweetness of iman (faith) and breathes the breeze of happiness in tranquility.
Here are some words of the noble scholars on this matter:
Fayruz Abādī, Author of "al-Qāmūs"
The great scholar Fayruz Abādī (may Allah have mercy on him), describing the state of the Messenger of God before the descent of revelation, says: "When the days of revelation approached, he loved khalwa and living alone. He would seclude himself in Hira, which was three miles (about 5 km) from Mecca. The cave was about four cubits (280 cm) long and 1.3 cubits (94 cm) wide, with some narrower parts. He chose it as his place of khalwa."
There are two opinions among the scholars regarding the worship the Messenger of God performed in khalwa: some say it was contemplation, others say it was dhikr. The latter is more correct. The former should not be preferred. For the khalwa of seekers on the path of truth is of several types:
First, the purpose of their khalwa is to seek true knowledge directly from the Truth, not through contemplation or reasoning. This is the aim of the people of truth. Whoever speaks to or thinks of anything other than God in khalwa, this is not true khalwa. If a seeker asks a great one to remember him in khalwa, the latter replies: "If I remember you in khalwa, I cannot be with my Lord." Thus, the secret of "I am the companion of the one who remembers Me" is known. The condition of khalwa is to remember with both nafs and ruh (spirit), not to think of oneself or one’s tongue.
Second, some seek khalwa to purify their thoughts for better research. This type is used by those who engage in intellectual inquiry. This balance is very subtle. Those on the path of truth only enter such khalwa with dhikr. If thought dominates, it is a sign that one is not truly of the people of khalwa. Upon leaving, if he finds himself not among the people of divine knowledge, he should know that if he were, divine aid would have intervened between him and his thoughts.
Third, some people practice khalwa to avoid mixing with others and to stay away from idle matters. They are disturbed by crowds and prefer solitude.
Fourth, the true khalwa is to seek increased spiritual delight. The khalwa of the Messenger of God (peace and blessings be upon him) was of the first type. He was truly distant from all relationships, family, wealth, and possessions, immersed in the ocean of dhikr, cut off from all opposites. In the Messenger, intimacy and jalwa (return to society) appeared through remembering those with whom he practiced khalwa. This intimacy continued, the mirror of revelation became clearer and brighter, and he reached the highest degrees of perfection.[17]
Imam Shāfiʿī
Imam Shāfiʿī (may Allah have mercy on him) said: "Whoever wishes Allah to open his heart and grant him knowledge should enter khalwa, eat little, and avoid lowly people and some rude and impudent scholars."[18]
Imam Ghazālī
Imam Ghazālī (may Allah have mercy on him) said: "The benefits of khalwa are to abandon distractions, and to guard the ears and eyes (from unlawful things). For the ear and eye are the entry points to the heart, which is like a pool into which the muddy, impure waters of the senses flow. The aim of spiritual discipline is to empty this pool of mud and filth, so that pure water may fill and overflow, and pure water may come from it. If the channels of muddy water remain open, how can pure water fill the pool? The inflow of pure water should always exceed the outflow. One must restrain the senses except as necessary, and this is only achieved through khalwa.[19]
When the heart is free from ailments, diseases, attachments, distractions, and the inspirations and whispers of Satan, it becomes deserving of Allah’s nearness. Thus, it is prepared to receive divine knowledge, lordly secrets, and luminous inspirations."
Ghazālī (may Allah have mercy on him) also said: "During these khalwas, I experienced states that cannot be described. But for benefit, I will mention a few: I came to know with certainty that the Sufis are those who travel the path of Allah in particular. Their conduct is the best, their way the most correct. Their character is purer and more appropriate. If all the intellects of the wise, the wisdom of the scholars, and the knowledge of those versed in the secrets of sharia were combined to change or improve their conduct, they would find no way to do so. For all their actions, outward and inward, are derived from the light of the lamp of prophethood. There is no light on earth brighter than the light of prophethood."[20]
Shaykh al-Akbar
Shaykh al-Akbar Muḥyiddīn Ibn ʿArabī (may Allah have mercy on him) said: "Whoever prepares himself for more, and opens himself to the secrets of existence, continues in khalwa and dhikr, empties the place of dhikr from other thoughts, and sits at his Lord’s door as a poor one with nothing, then Allah bestows upon him knowledge, divine secrets, and the lordly gnoses He granted to Khidr (peace be upon him)."
In al-Kahf 18:65:
"And they found a servant from among Our servants to whom We had given mercy from Us and had taught him from Us a [certain] knowledge."
In al-Baqara 2:282:
"And fear Allah. And Allah teaches you."
In al-Anfāl 8:29:
"If you fear Allah, He will grant you a criterion."
And in al-Ḥadīd 57:28:
"He will grant you a light by which you will walk." Thus He praised them. Junayd (may Allah have mercy on him) was asked: "How did you attain what you attained?" He said: "By sitting for thirty years beneath this station."
Abū Yazīd also said: "You have taken your knowledge from the dead to the dead, but we have taken our knowledge from the Living who does not die (Allah)." Those who practice khalwa with Allah, the Exalted and Most Generous, attain such knowledge that all the theologians and philosophers of the world would be lost in it if they do not possess this state."[21]
Muhammad Seffārīnī
The scholar Muhammad Seffārīnī al-Ḥanbalī (may Allah have mercy on him), commenting on his poem "Manẓūmat al-Ādāb," said: "Most people have highly praised khalwa and the way it prevents a person from stumbling among people." In a poem:
"I found intimacy in solitude and deemed it necessary to stay at home,
Intimacy continued for me, and with it,
My joy grew and increased."[22]
Dr. Mustafa Sibaʿī
Dr. Mustafa Sibaʿī (may Allah have mercy on him), in his book "Mudhakkirāt fī Fiqh al-Sīra," says: "The one who calls to Allah, when in khalwa (alone with his nafs, uniting his spirit with Allah), must purify his nafs from the stains of blameworthy character and from the disturbing lives of those around him. If he falls short in good, slips in turning to Allah, strays from the path of wisdom, errs in his program or path, or becomes absorbed in disputes with people, all these may cause him to forget the dhikr of Allah, intimacy with Allah, the Hereafter, Paradise, Hell, death, and its pains. He is then called to self-accounting. For this reason, the Prophet (peace and blessings be upon him) was commanded to perform tahajjud and night prayer, which is obligatory for him and recommended for others. Those most deserving of striving in these supererogatory acts are those who call to Allah, His sharia, and His Paradise. There is such a sweetness in khalwa and standing in worship at the end of the night that only those whom Allah has honored can understand. Ibrāhīm b. Adham (may Allah have mercy on him), at the end of his tahajjud and worship, would say: 'We are in such delight that if kings knew of it, they would fight us for it.'"[23]
ʿImāduddīn Vāṣitī
Shaykh Imām ʿImāduddīn Ahmad Vāṣitī (may Allah have mercy on him) said: "Let each of us have an hour, day or night, to be alone with our Lord, whose name is exalted and sanctity is high. In that hour, let us cast away worries and worldly preoccupations from our hearts and gather in His presence. During that hour, let us withdraw from everything but Allah. Thus, a person comes to know his state with his Lord. Whoever has a definite state that moves him with his Lord, his heart rejoices with love and reverence, and his moaning and secrecy rise high. That hour is like the separation from wealth and children in the grave. If one does not have a time during the day to be alone with Allah, let him know he has no strong connection or share in love. Whoever sets aside this hour daily is one who loves nearness and intimacy with his Lord. If you do this hour with sincerity, you will be able to perform the five daily prayers with presence, humility, and fear. You will perform bowing and prostration properly for your Lord. It is not fitting for our nafs to be stingy in setting aside one hour out of twenty-four for the Exalted and Overpowering Allah. In that hour, let us worship Allah properly, and then strive to perform the five prayers with such presence and fear."[24]
Ibn ʿAjība
Ibn ʿAjība (may Allah have mercy on him), commenting on Ibn ʿAṭāʾillāh’s saying, "Nothing benefits the heart like seclusion. Through it, one enters the field of contemplation," said: "By khalwa is meant the separation of the body from people; by uzla is meant the union of the heart with Allah. The heart cannot unite with Allah unless the body is separated from people. Contemplation is the heart’s journey to the presence of its Lord. It is of two kinds: one is contemplation of affirmation and faith, the other is of witnessing and direct vision. Seclusion with contemplation is the most beneficial thing for the heart. Seclusion is like abstinence, contemplation is like medicine. Medicine without abstinence is useless, and abstinence without medicine is also useless. There is no good in seclusion without contemplation, nor in contemplation unsupported by seclusion. The aim of seclusion is to empty the heart, and the aim of emptying the heart is for it to roam and engage in contemplation. The aim of contemplation is to acquire knowledge and retain it in the heart. The establishment of knowledge of Allah in the heart is its cure and health. Allah called the heart 'a sound heart.' Allah, the Exalted, says regarding the Day of Judgment in al-Shuʿarāʾ 26:88-89:
∃
"The Day when there will not benefit [anyone] wealth or children, but only one who comes to Allah with a sound heart."
Some gnostics said: "The heart is like the stomach. If the stomach is overfilled, it becomes ill, and only abstinence benefits it. Abstinence is eating little and avoiding overfilling. (For the stomach is the house of ailments, and abstinence is the beginning of cure.) Thus, when satanic whispers and sensory impressions dominate the heart, it becomes ill and often dies. Abstinence and avoidance of these harmful things benefit it. These harmful things are mixing with people. When one separates from people and contemplates properly, the cure succeeds and the heart is straight. If not, the heart remains with illness, doubt, and lowly thoughts, and meets Allah in that state. We ask Allah for well-being.
Junayd (may Allah have mercy on him) said: "The most honorable gatherings are those in the field of tawḥid (oneness of God) with contemplation."
Abū’l-Ḥasan al-Shādhilī (may Allah have mercy on him): "The fruits of seclusion are attaining Allah’s gifts and beneficence. These gifts are four: the lifting of the veil, the descent of mercy, the realization of love, and the tongue’s correctness in speech."
Ten Benefits of Khalwa
1- Protection from the harms of the tongue, for when alone, there is no one to converse with. Most people cannot avoid the harm of the tongue, except those who prefer khalwa over gathering.
2- Protection from the harms of the gaze; whoever separates from people is safe from being attracted to the glitter and adornments of the world. Some said: "Whoever looks much, his sorrow continues."
3- Protection and safeguarding of the heart from ostentation, hypocrisy, and other diseases.
4- Attainment of zuhd (asceticism) in the world and contentment with it. This is the servant’s honor and perfection.
5- Safety from mixing with the base and associating with the wicked, for there is great corruption in such company.
6- Dedicating oneself to worship and dhikr, and striving in taqwa (God-consciousness) and goodness.
7- Tasting the sweetness of obedience and placing the delight of private supplication in the heart. Abū Ṭālib al-Makkī (may Allah have mercy on him) said in "Qūt al-Qulūb": "The murīd is not sincere unless he finds in khalwa the sweetness, vitality, and strength he cannot find in society. This is not found anywhere but in khalwa."
8- Rest for the heart and body, for mixing with people tires the heart.
9- Protection of oneself and one’s religion from the attacks of the wicked, and from disputes and enmities arising from social relations.
10- Perfecting the worship of contemplation and taking lessons. This is the greatest aim of khalwa.[25]
These are but small pieces from the words of the virtuous noble scholars. These words clarify that khalwa, which the Prophet (peace and blessings be upon him) established as a sunnah for people, is a practical path for strengthening faith, purifying the nafs, elevating the ruh, cleansing the qalb, and becoming worthy of Allah’s manifestations.
Is not this guidance of the Messenger of God (peace and blessings be upon him) a means to know the Creator of the heavens and the earth?
Is this not the foundation of spiritual tastes and Sufi ecstasies, and the path of unveiling, spiritual effusion, illumination, and purification?
The Messenger of God (peace and blessings be upon him) said at the end of the hadith: "Allah will shade seven people on the Day when there is no shade but His shade... and a man who remembers Allah in solitude and his eyes overflow with tears."[26]
Is this not definitive proof for the legitimacy of khalwa for the dhikr of Allah?
In khalwa, the Sufi remembers only his Lord, is enveloped by the lights of dhikr, and gains a share from the assembly of dhikr. "Those who are people of My dhikr are worthy of companionship with Me."[27] While in khalwa, nothing distracts the Sufi from his Lord, not even his own nafs, which he forgets in the presence of the Most Holy. How beautiful are the words of ʿUmar Ibn al-Fāriḍ (may Allah have mercy on him), expressing the state of the heart in poetry:
"When I was alone with the Beloved, a gentle breeze blew between us,
Softer than the morning zephyr,
I was struck with awe between His Majesty and Beauty,
My state was revealed by the tongue of my condition."
Knowing the Truth, his eyes overflow with tears. In the presence of Allah, he is absorbed, trembles in awe, and finds intimacy.
In another poem:
"The walī (friend of God) has no companion but the Merciful,
His companion is He alone,
He remembers only Him and weeps in His remembrance,
He is unique, and his essence is most precious."
When a deficient servant desires to reach these sincere walīs, he secludes himself with his nafs that commands evil, reproaches and restrains it, corrects his journey to Allah, softens his heart, grieves for wasting his life on vain things, sheds tears, and says in poetry:
"Let him who wasted his life in evil places weep for himself!
For him, there is no share or portion in the Hereafter."
He awakens from sleep, emerges from heedlessness, returns hoping for his Lord’s forgiveness, promising obedience. Allah rejoices at his repentance, and when he turns to Him, Allah draws near. In the sacred hadith: "If My servant draws near to Me by a handspan, I draw near to him by an arm’s length. If he draws near by an arm’s length, I draw near to him by a fathom. If he comes to Me walking, I come to him running."[28] Such a person earns the glad tidings of the Messenger of God (peace and blessings be upon him) that Allah will shade him under His Throne on the hottest day, when people are melting under the sun.
O noble reader! After these clear texts and the many transmissions from the scholars from whom we learn our religion, it is clear: "Indeed, khalwa is legitimate in Islam and not an innovation." It is not an end in itself, but a means to cure the heart’s ailments and diseases, so that the heart may be sound and save its owner on the Day of Great Reckoning. Allah, the Exalted, says in al-Shuʿarāʾ 26:88-89:
∃
"The Day when there will not benefit [anyone] wealth or children, but only one who comes to Allah with a sound heart."
Khalwa is not perpetual seclusion. Nor is it continuous withdrawal from people. Just as a patient stays in the hospital for a short time to recover, then returns to life with health and strength, so too does a Muslim stay in khalwa for a short time, then returns to put what he has gained into practice, strengthening his connection with his Lord. The benefit of this strong protection is to prevent the deceptive allure of life from penetrating the heart, and to fortify it with iman and certainty. Especially after witnessing the transient realities, one tastes the meaning of the verse in al-Raḥmān 55:26:
"Everyone upon the earth will perish."
We see many people who care for their perishable bodies, increase the means of health, spend much time seeking cure and comfort, but when called to spend even a short time for the healing of the heart and discipline of the nafs, to be alone with their Lord, they turn away and find it strange. Out of ignorance, they consider it a waste of time and an innovation. This is like the saying in poetry:
"You treat your perishable body to make it last,
But leave your eternal heart sick."
If he understood the reality of Islam, he would call for the rectification of hearts as well as bodies, and care for his heart as he does for his body.
In another poem:
"O you who serve your body!
How much you strive for it,
Do you seek profit in something that contains harm?
Turn to your nafs, complete its virtues,
You are human not by your body, but by your spirit."
A believer should have times alone! In khalwa, he should observe his Lord, hold his nafs accountable for what it has done of good and evil.
My shaykh, Muhammad Hāshimī (may Allah have mercy on him), would encourage his murīd to practice khalwa. He would have his disciple seclude himself in a place away from people, noise, and the distractions of the world. Then the shaykh would permit him to recite the unique name of Allah in khalwa, and he would immerse himself in dhikr day and night, repeating the name of Allah, not engaging in conversation with people, but rather following the command of Allah in al-Muzzammil 73:8:
"And remember the name of your Lord and devote yourself to Him with complete devotion."
He would guard his heart, continue in dhikr, and seek help from the experience, knowledge, and guidance of his shaykh.
At that point, dhikr penetrates the depths of his heart. The unique name of Allah is imprinted on his heart, heedlessness departs, others vanish, and he tastes the sweetness of intimacy with Allah. He ascends to degrees of knowledge and delight that words cannot describe. Its only disclosure is its taste.
Summary
Khalwa is of two types:
General Khalwa: When a believer is alone, engaging in dhikr in any form, reciting the Qur’an, and holding his nafs accountable, while contemplating the creation of the heavens and the earth.
Specific Khalwa: This aims to reach the stations of ihsan (spiritual excellence) and degrees of maʿrifa (gnosis). This is only under the supervision of an authorized murshid. The murshid prescribes a specific dhikr. To remove doubt and reach the horizons of maʿrifa, the murshid must always be present. He removes veils, illusions, and whispers, taking the disciple from creation to the Creator.
Let no one think that khalwa is the end of the spiritual journey. Rather, it is the first step to reaching Allah. It should be followed by other khalwas, long struggles, and ongoing consultation with the murshid, all within the framework of striving, truthfulness, and uprightness. Morning
and evening, whenever possible, continue the dhikr of the unique name! Always be in union with Allah! Gather the stations of observation and witnessing! The Messenger of God (peace and blessings be upon him) indicated this in his hadith: "Ihsan is to worship Allah as if you see Him; if you do not see Him, He surely sees you."
III. SECTION:
THE PATH TO UNION WITH ALLAH
TAWBA (REPENTANCE)
MUHASABA (SELF-ACCOUNTING)
HAVF (FEAR)
RAJA (HOPE)
SIDQ (TRUTHFULNESS)
IKHLAS (SINCERITY)
SABR (PATIENCE)
WARAʿ (AVOIDING DOUBTS)
ZUHD (ASCETICISM)
RIḌĀ (CONTENTMENT)
TAWAKKUL (RELIANCE ON ALLAH)
SHUKR (GRATITUDE)
Footnotes
- Muslim, Sahih, Book of Faith, narrated from Jabir (may Allah be pleased with him). The Messenger of God (peace and blessings be upon him) said: "I stayed on Mount Hira for a month. When my period ended, as I came to the middle of the valley..."
- Qawāʿid al-Taṣawwuf, p.39. The famous Shaykh Ahmad al-Fāsī, known as Zarrūq, died in Tripoli in 899 AH. May Allah have mercy on him!
- Ghazālī, Iḥyāʾ, vol. 3, p.66
- Abū Suʿūd’s tafsir on the margin of Fakhr al-Dīn al-Rāzī’s tafsir, vol. 8, p.338
- Bukhārī, "How the Revelation Began to the Messenger of God"
- Imam, Ḥāfiẓ Abū Muḥammad ʿAbdullāh b. Abī Jamra al-Azdī al-Andalusī, commentary on the abridgment of Sahih al-Bukhari, Bahjat al-Nufūs, vol. 1, pp.10-11. He died in 699 AH.
- Irshād al-Sārī li Sharḥ Ṣaḥīḥ al-Bukhārī, vol. 1, p.62. Qastalānī (may Allah have mercy on him) died in 923 AH.
- Irshād al-Sārī li Sharḥ Ṣaḥīḥ al-Bukhārī by Qastalānī, vol. 1, p.62.
- Fayḍ al-Bārī ʿalā Ṣaḥīḥ al-Bukhārī, vol. 1, p.23
- Taḥṭāwī, Marāqī al-Falāḥ, p.463
- Imam Nawawī, commentary on Muslim, vol. 2, p.198
- al-ʿAsqalānī, Fath al-Bārī, commentary on Sahih al-Bukhari, vol. 1, p.18
- al-ʿAynī, ʿUmdat al-Qārī, commentary on Sahih al-Bukhari, vol. 1, pp.60-61. al-ʿAynī died in 855 AH.
- al-Kirmānī, commentary on Sahih al-Bukhari, vol. 1, p.32
- Būṣīrī, Lawāmiʿ al-Kawkab al-Durrī fī Sharḥ al-Hamziyya, pp.48-49
- al-Futūḥāt al-Aḥmadiyya bi-l-Manāhil al-Muḥammadiyya ʿalā Sharḥ al-Hamziyya, p.21
- Fayruz Abādī, Kitāb al-Safar al-Saʿāda, vol. 5, p.3; died in 826 AH.
- Bustān al-ʿĀrifīn, p.48. al-Faqīh al-Ḥāfiẓ Abū Zakariyyā Muḥyiddīn Nawawī (may Allah have mercy on him) died in 676 AH.
- Ghazālī, Iḥyāʾ, vol. 3, p.66
- al-Munqidh min al-Ḍalāl by Imam Ghazālī, pp.131-132.
- al-Futūḥāt al-Makkiyya, vol. 1, p.31
- Ghidhāʾ al-Albāb, commentary on Manẓūmat al-Ādāb, vol. 2, p.388. Shaykh Muhammad Imam Seffārīnī al-Ḥanbalī, died in 1188 AH.
- Dr. Mustafa Sibaʿī, Mudhakkirāt fī Fiqh al-Sīra, p.18
- Ghidhāʾ al-Albāb, vol. 1, p.47
- Ahmad Ibn ʿAjība, Īqāẓ al-Himam fī Sharḥ al-Ḥikam, vol. 1, p.30
- Bukhārī, Sahih, Book of Softening the Hearts, narrated from Abū Hurayra (may Allah be pleased with him)
- Imam Ahmad, Musnad, from a long hadith
- The beginning of this sacred hadith: "I am as My servant thinks of Me. When he remembers Me, I am with him. If he remembers Me in himself, I remember him in Myself. If he remembers Me in an assembly, I remember him in a better assembly. If My servant draws near to Me by a handspan, I draw near to him by an arm’s length. If he draws near by an arm’s length, I draw near to him by a fathom. If he comes to Me walking, I come to him running." Bukhārī, Sahih, Book of Tawḥīd, narrated from Abū Hurayra (may Allah be pleased with him).
- Īqāẓ al-Himam, vol. 2, p.295
- Ghazālī, Rawḍat al-Ṭālibīn, p.150