Daigram & Details

Lessons in the Naqshbandia silsila/order:
There are in total 35 lessons (asbaaq ) in the Naqshbandia silsila, these lessons are given by the Shaykh to the salik according to his/her progress.
Note: It is important to know that these lessons are learned properly from a perfected Shaykh of the Naqshbandī tarīqah and practicing these without proper spiritual guidance may not benefit the salik.

Following is a list of the lessons and spiritual stages of the Naqshbandi tarīqah, as taught by the Shaykh.

 

The Qalb (heart) is located two finger-widths below the left breast in the chest, somewhat oriented towards the side. The disciple, after being taught this lesson by the master, starts proclaiming the Personal Name of God, Allah Allah Allah, in his heart by way of meditation. The tongue is not used in this method, rather it is recommended to touch it to the upper side of mouth to keep it silent. The disciple should clear the mind of all unnecessary thoughts.
Initially, it might be hard to do this Zikr at all times due to external distractions. But slowly, by practice and by the Shaykh’s blessings, the heart becomes used to this Zikr so much that no further effort is required to do the Zikr. It becomes automatic like breath. Actually hearing the physical sound of heart’s Zikr is not required in this path.
The real sign of completion of this lesson is that the heart is cleared from the lust and love of the worldly desires, and attraction to the real Beloved and keenness of following the Sunnah and Shariah is achieved. It becomes easier to control the appetite.

The Latīfā of Rūh (soul subtlety) is located two finger-widths below the right breast in the chest, somewhat oriented towards the side. The seeker should do the Zikr of Allah Allah Allah at this location by way of meditation and thought.
The sign of completion of this lesson is that the seeker develops patience and control over his anger.

The Latīfā of Sirr is located at a distance of two finger-widths from the left breast towards the center of the chest. Zikr is achieved in this Latifa by remembering the name of Allah at this location.
The sign of completion of this lesson is that greed is diminished and it is easier to spend in good causes for the sake of Allah.

The Latīfā named Khafī is located at a distance of two finger-widths from the right breast towards the center of the chest. This also attains automatic Zikr with practice and Shaykh’s blessings.
The sign of its completion is that negative qualities of jealousy and stinginess are diminished.

This is located in the center of the chest. The seeker should do the Zikr of Allah Allah Allah at this location by way of meditation and thought.
The sign of its completion is that bad qualities such as arrogance and pride are diminished.

Nafs, according to some shaykhs, is located two finger-widths below the navel. But according to the great Mujaddid Hazrat Imam Rabbani, may his soul be sanctified, it is located in the center of the forehead. The meditation of Zikr is done at this location and the arrogance and defiance of Nafs is removed.

This Latīfā, which actually represents the four elements of the human body (fire, air, water and earth), is represented by the whole body. But usually the masters teach this lesson at the center of the top of head. This lesson is also called Sultān al-Azkār. The sign of its completion is that every single part of the body is lost in the Zikr of Allah. The flesh, the blood and the bones all are engaged in the remembrance of their Creator with His Personal Name Allah.

Nafī Asbāt is the recitation of Lā Ilāha IllAllāh (لا اله الّا الله) silently and without breath, as taught by the masters of this noble path. Nafī means negation and refers to the first part (Lā Ilāha: there is no god), and Asbāt means affirmation and refers to the second part (Illallāh: except Allah).
The seeker should hold his breath below the navel, and should take the word “Lā” from there to the forehead. From there, he should take the word “Ilāha” to the right shoulder, and from there he should hit the Qalb with the words “Illallāhu” so hard that its effect reaches the other Latāif in the chest. During one breath, this should be repeated three times. Then while releasing the breath, the seeker should recite with imagination “Muhammad-ur-Rasoolullāh”.
This Zikr is done silently and without any body movements. It is necessary to focus on the meaning of these noble words, such that while saying Lā Ilāha, one should imagine that nothing exists, and while saying Illallāhu, one should direct the attention to Allah subhan wa ta’ala.
In the beginning, this Zikr is done three times in one breath. After sufficient practice, this is increased to five, then seven, up to twenty one times in a single breath. The odd number for this lesson is called Wuqūf-i Adadī. This is highly recommended but is not a requirement. Also, the holding of the breath is not a strict requirement, and can be relaxed if it feels too difficult. After every few times, the seeker should remind himself that his ultimate goal is the pleasure of his lord and nothing else. He should recite this prayer: “O God! My goal is only You and Your pleasure. Grant me your love and your Ma’rifah”.
Persian: “خداوندا مقصود من توئي و رضاي تو، مرا محبت و معرفت خود بده”.

This is the recitation of “Lā Ilāha Illallāhu” in the same way as previous lesson, but with the tongue and without holding the breath. The daily minimum is 1200 and recommended number is 5000.
The following lessons relate to higher spiritual advancements and can only be properly explained by a shaykh who has progressed through all these high spiritual stages. No one should indulge in them without a guiding master.

Part 2: Murāqibah (meditation)
Murāqibah (meditation) is the second method in this sacred path, which purifies and reforms the subtleties of Ālam al-Amr. The basic method of Murāqibah is to clear one’s mind of all thoughts and then wait for the arrival of the mercy of the Lord. This wait for the Faid on a specific Latīfa is called Murāqibah. Since the Faid can arrive on one specific or multiple subtleties, there are multiple stages in the method of Murāqibah.
Each meditation starts with its intention, which is recited at the beginning.

This meditation is called Murāqibah Ahadiyyat-i Sirfah (meditation of pure oneness). The receiver of Faid in this meditation is Latīfa Qalb. This meditation completes the Circle of Possibility [Dāira-i Imkān].
The intention of the Murāqibah Ahadiyyat (meditation of oneness) is the following.
Faid (emanation) is coming to my Qalb from the Being that is comprehensive of all Attributes and Perfections, and is free from all defects and deficiencies, and is named by the holy name “Allāh”.
This meditation helps the seeker get rid of excessive thoughts and to permanently fix his attention towards Allah Almighty. The sign of completion of this meditation is that the no thought enters the heart for about twelve hours.
When Murāqibah Ahadiyyat is completed, the smaller or lower sainthood is started by following a set of meditations, each pertaining to one Latīfa.
It should be noted that the seeker should not start a new meditation before the previous meditation is completed. Otherwise, he will not reach the stage of Fanā.
Part 3: Wilāyat-i Sughrā (the smaller sainthood)

The receiver of Faid in this meditation is Latīfa Qalb. The seeker puts his heart in front of the heart of the Messenger of Allah sall-Allāhu alaihi wa-sallam, and then makes the intention that is as follows.
“Yā Allāh! The Faid (emanation) of the Action-Theophanies [tajalliyāt-i af’āliya] that you have manifested from Latīfa Qalb (the heart subtlety) of Prophet Muhammad (sall-Allāhu alaihi wa-sallam) on the Qalb of the prophet Ādam (alaih is-salām), manifest that (Faid) to my Qalb also by the sanctity of my grand masters.”
The Latīfa of Qalb has special association with the Takwīn (Formation) Attribute that is an attribute of the Almighty God that gives existence so the non-existent and is the source of creation, invention, actions and events.
This meditation leads to the Fanā of Latīfa Qalb. When the seeker achieves this noble stage, he finds that his actions and the actions of all the creation are rays or echoes of the actions of the Creator. He does not attribute the actions to anyone other than his Lord. Thus, his heart is not affected by the changes and events of this world and by the pleasures and sorrows that come to him.
Latīfa Qalb is under the steps of the first Prophet Hadhrat Ādam alaihi is-salām.

The receiver of Faid in this meditation is Latīfa Rūh.The seeker puts his Rūh (soul) in front of the Rūh of the Messenger of Allāh sall-Allāhu alaihi wa-sallam, and then makes the following intention:
“Yā Allāh! the Faid (emanation) of the Theophanies of Subsistent Attributes [tajalliyāt-i sifāt-i thubūtiya] that you have manifested from the Latīfa Rūh (the Soul subtlety) of Prophet Muhammad (sall-Allāhu alaihi wa sallam) on the Rūh (soul) of Prophet Nūh and Prophet Ibrāhīm (alaihim as-salām), manifest that (Faid) to my Rūh also by the sanctity of my grand masters.”
Latīfa Rūh has special association with the Subsistent Attributes [Sifāt-i thubūtiya].

The receiver of Faid in this meditation is Latīfa Sirr. The seeker puts his Sirr (secret) in front of the Sirr of the Messenger of Allāh sall-Allāhu alaihi wa-sallam, and then makes the following intention:
“Yā Allāh! the Faid (emanation) of the Theophanies of the Essential Splendours [tajalliyāt-i shuyūn-i zātiya] that you have manifested from the Latīfa Sirr (the Secret subtlety) of Prophet Muhammad (sall-Allāhu alaihi wa-sallam) on the Sirr (secret) of Prophet Mūsā (alaih is-salām), manifest that (Faid) to my Sirr also by the sanctity of my grand masters.”

The receiver of Faid in this meditation is Latīfa Khafī. The seeker puts his Khafī (hidden subtlety) in front of the Khafī of the Messenger of Allāh sall-Allāhu alaihi wa-sallam, and then makes the following intention:
“Yā Allāh! the Faid (emanation) of the Theophanies of the Privative Attributes [tajalliyāt-i sifāt-i salbiya] that you have manifested from the Latīfa Khafī (the Hidden subtlety) of Prophet Muhammad (sall-Allāhu alaihi wa sallam) on the Latīfa Khafī of Prophet Īsā (alaih is-salām), manifest that (Faid) to my Latīfa Khafī also by the sanctity of my grand masters.”

The receiver of Faid in this meditation is Latīfa Akhfā. The seeker puts his Akhfā (hidden-most subtlety) in front of the Akhfā of the Messenger of Allāh sall-Allāhu alaihi wa-sallam, and then makes the following intention:
“Yā Allāh! the Faid (emanation) of the Theophanies of the Comprehensive Splendour [tajalliyāt-i shān-i jāmi’a] that you have manifested on the Latīfa Akhfā (the Hidden-most subtlety) of Prophet Muhammad (sall-Allāhu alaihi wa sallam), manifest that (Faid) to my Latīfa Akhfā, by the sanctity of my grand masters.”

This is the meditation on the meaning of the following verse of the Holy Qur’ān:
“He is with you, wherever you are”. [Al-Hadeed, 4]
و هو معکم اين ما کنتم (سورة الحديد، 4)
The seeker in this meditation should focus on that meaning that Allah is together with me and with every atom of the universe.
Zikr of nafī-asbāt “Lā Ilāha IllAllāhu” with tongue is very helpful in this meditation, such that the attention of the seeker is towards the Qalb and attention of the Qalb is towards Allah Almighty while the tongue is pronouncing “Lā Ilāha IllAllāhu”.
The source of Faid in this meditation is the Circle of Lower Sainthood [Dāira Walāyat-i Sughrā] and the receiver of Faid is Latīfa Qalb.
Part 4: Wilāyat-i Kubrā (the greater sainthood)

Meditation on the meaning of the āyah: “And We are nearer to him than his jugular vein”. [Qāf, 16]
و نحن اقرب اليه من حبل الوريد (ق، 16)

Meditation on the meaning of the āyah: “He loves them and they love him”. [Al-Māidā, 54]
يحبهم و يحبونه (المائده 54)

Meditation on the meaning of the above āyah with a different intention.

Meditation on the meaning of the above āyah with a different intention.
Part 5

Intention when starting the meditation:
“Faid is coming to my Nafs (carnal-soul) and also on the five Latāif of Ālam al-Amr (subtleties of the Command-World, i.e., Qalb, Rūh, Sirr, Khafī and Akhfā) from the Being who is named by the Name Az-Zāhir (the apparent).”

Intention when starting the meditation:
“Faid is arriving on the three elements: air, water and fire, from the Being who is named by the Name al-Bātin (the innermost). The source of the Fayz is the Circle of Higher-Sainthood (dā’irā-i wilāyat-i ulyā), which is the sainthood of the Higher-Order angels.”
Lesson 23: Murāqibah Kamālāt-i Nabuwwat (meditation of the perfections of Prophethood)
Intention when starting the meditation:
“Faid is arriving on my Earth Element subtlety from that All-Pure Being [Dhat] Who is the source of the perfections of prophethood.”

From this meditation and onwards to the last one, the receiver of Faid is an entity called “Hai’at-i Wahdānī”, translated as the Singular Form, which is a higher spiritual essence or form composed from all the ten subtleties or elements: Earth, Water, Air, Fire, Nafs, Qalb, Rūh, Sirr, Khafī and Akhfā. The Singular Form is a unified form of the all subtleties.
The intention that is made when starting this meditation is the following.
“Faid is arriving on my Singular Form [Hai’at-i Wahdānī] from the All-Pure Being [Dhāt] Who is the source of the perfections of Messengerhood.”

Intention when starting the meditation:
“Faid is arriving on my Singular Form [Hai’at-i Wahdānī] from the All-Pure Being [Dhāt] Who is the source of the perfections of the Resolute prophets.”

Intention when starting the meditation:
“Faid is arriving on my Singular Form [Hai’at-i Wahdānī] from the All-Pure Being [Dhāt] Who is the Bowed-to [Masjood ilaihi] by All Possibles (creations) and is the source of the Reality of Divine Ka’bah.”

Intention when starting the meditation:
“Faid is arriving on my Singular Form [Hai’at-i Wahdānī] from the source of Inconceivable Vastness, the venerable Being [Dhāt], Who is the source of the Reality of glorious Qur’an.”

Intention when starting the meditation:
“Faid is arriving on my Singular Form [Hai’at-i Wahdānī] from a Perfectly Inconceivable Vastness, the venerable Being [Dhāt], Who is the source of the Reality of Salāh.”

Intention when starting the meditation:
“Faid is arriving on my Singular Form [Hai’at-i Wahdānī] from the Being [Dhāt] Who is the source of the Pure Worshipworthiness.”
Last part: Realities of Prophets
The last part was related to the Divine Realities, in which the progress depends only on the grace (Fadhl) of the Almighty.
The final part of this noble spiritual path relates to the realities of prophets. Progress in the realities of prophets is dependent on the love of the Messenger of Allah sall-Allāhu alaihi wa-sallam.
Lord Almighty loves His Person, but He also loves His Attributes and Actions. Thus love is of two types: Muhibbiyyah (lovership) and Mahbūbiyyah (belovedness).

This is the circle of the Reality of Prophet Ibrāhīm (Abraham). It is the first circle among the circles of realities of prophets.
The reality of Sayyidina Ibrāhīm alaihi as-salām is the station of Khullah (intimacy) of the Almighty. Hadhrat Ibrāhīm was Khalīl-Allāh (intimate of Allāh). This meditation helps the seeker travel through this sublime station. In this station, the Belovedness of Attributes [Mahbūbiyyah Sifātiyah] manifests, unlike in the Muhammadan and Ahmadan realities, where the Belovedness of Being [Mahbūbiyyah Zātiyah] manifests.
Intention when starting the meditation:
“Faid is arriving on my Singular Form [Hai’at-i Wahdānī] from the Being [Dhāt] Who is the source of the Abrahamic [Ibrāhīmī] Reality.”
Other prophets are followers of Hadhrat Sayyidinā Ibrāhīm alaihi as-salām in this noble station, as is indicated by the following verse:
واتبع ملة ابراهيم حنيفا (سورة النحل، آية ۱۲۳)
“Follow the ways of Abraham the True in Faith.” (An-Nahl, 123)
In this station, the Salāt Ibrāhīmiyah that is often recited during Salāh is helpful for progress:
اللهم صل على محمد وعلى آل محمد، كما صليت على إبراهيم وعلى آل إبراهيم، إنك حميد مجيد، اللهم بارك على محمد وعلى آل محمد، كما باركت على إبراهيم وعلى آل إبراهيم، إنك حميد مجيد

This is the second circle among the circles of realities of Prophets. It is the station of the Reality of Musa (Moses) alaihi as-salam, or the circle of Muhibbiyyat-i Sirfah.
Intention when starting the meditation:
“Faid is arriving on my Singular Form [Hai’at-i Wahdānī] from the Being [Dhāt] Who is Self-Lover and is the source of the Mūsavī [Mosaic] Reality.”
In this station, the following Salāt Kalīmiyah is helpful for progress:
اللهم صل عل‏ى سيدنا محمد و على آله واصحابه وعلى جميع الانبياء والمرسلين خصوصا على كليمك موسى وبارك وسلم

This is the third circle among the circles of realities of prophets. It is the circle of Muhammadan Reality, also called the Reality of Realities [Haqīqat al-Haqāiq].
Intention when starting the meditation:
“Faid is arriving on my Singular Form [Hai’at-i Wahdānī] from the Being [Dhāt] Who is Self-Lover and Self-Beloved and is the source of the Muhammadan Reality.”
In this station, the seeker acquires such an extreme love for the Final Prophet of Allah sall-Allāhu alaihi wa-sallam that the meaning of the following quote of Imam Rabbani Mujaddid Alf-i Sani Shaykh Ahmad Sirhindi radiyAllahu anhu becomes apparent:
“I love God the Great only because he is the lord of Muhammad sallAllahu alaihi waSallam.”
In this station, reciting the Salawāt on the Beloved of Allah sall-Allāhu alaihi wa-Sallam is helpful for progress, especially the following Salawāt:
اللهم صل عل‏ى سيدنا محمد وآله واصحابه افضل صلواتك عدد معلوماتك وبارك وسلم
The Muhammadan Reality is the first manifestation and is also known as the Reality of Realities, because all other realities, including the realities of prophets and the realities of angels, are like shadows of this Reality.

Intention when starting the meditation:
“Faid is arriving on my Singular Form [Hai’at-i Wahdānī] from the Being [Dhāt] Who is Self-Beloved and is the source of the Ahmadan Reality.”
The salawāt mentioned in the previous meditation Muhammadan Reality is also helpful for progress in this station.
In this station, the Personal Belovedness [Mahbubiyat-i Dhati] is manifested, which means that the being or the person of the beloved is loved regardless of his fine attributes. This is unlike the Attribute Belovedness where the beloved is loved because of his attributes, or in other words, the attributes of the beloved are loved.
Reciting the following salawat is helpful for progress in this station:
اللهم صل عل‏ى سيدنا محمد وعلى آل سيدنا محمد وأصحاب سيدنا محمد أفضل صلواتك عدد معلوماتك وبارك وسلم

 

Hubb-i Sarf means the Pure Love. This is the actual Muhammadan Reality; the one mentioned earlier was a shadow of this.
Intention when starting the meditation:
“Faid is coming from the Being [Dhāt] who is the source of Pure Love on my Singular Form [Hai’at-i Wahdānī].”
This stage is very close to the Absolute Being and the Non-Determination, because the very first manifestation was Love that is the origin of all manifestations and the source of creation. This is indicated from the following Qudsi Hadith:
“I was a hidden treasure; so I wished (loved) to be known; thus I created the Creations so that I may be known.”
This stage is specific to the Seal of the Prophets the Master of the Universe sallAllāhu alaihi wasallam, who is the cause of creation, as Allah Almighty says in the following Qudsi Hadith:
“(O Muhammad!) If you did not exist, I would not have created the heavens; if you did not exist, I would not have manifested my lordship.”
This stage involves traveling with perception, not real journey. Even the perception is deficient, incapable and wandering.
Reciting the Salawāt mentioned in the Meditation for Muhammadan Reality is also helpful for progress in this stage.

This is the final stage of the Naqshbandī Mujaddidī path, although in reality, there is no end of progressing towards Allāh Almighty as His Being is also endless.
Intention when starting the meditation:
“Faid is coming from the Pure Being who is the source of the Faid of Circle of Non-Determination, to my Singular Form [Hai’at-i Wahdānī].”
Lā-Ta’ayyun means non-determination. This meditation is done to receive the Faid of the Being [Dhāt] that is higher than all determinations. Among the Prophets, this station is specific to the Seal of the Prophets the Final Messenger of Allah Sayyidunā Muhammad sall-Allāhu alaihi wa-sallam.
A seeker does not reach this most sublime spiritual station, rather only travels perceptually through it, with extreme humbleness and humiliation.
العجز عن درک الذات ادراک، والقول بدرک الذات اشراک
“The (assertion of) incompetence of cognizing the Essence is Cognition.
The claim of cognizing the Essence is Shirk.”
There are a number of additional higher stations that are not part of the regular Spiritual Path. However, some of the masters of this noble Path used to teach these meditations.
1. Dairah Saif-i Qati’ (The circle of sharp sword)
2. Dairah Qayyumiyah (The circle of the Qayyumiyah)
3. Dairah Haqiqat-i Sawm (The circle of the reality of fasting)
– See more at: http://maktabah.org/blog/?p=227#sthash.0u636hsA.dpuf

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