Following is a short description of the lessons and spiritual stages of the Naqshbandī Mujaddidī Ṭāhirī ṭarīqah, as taught by the masters of the Mujaddidī order.
It is important to know that these lessons are learned properly from a perfected master of the Naqshbandī ṭarīqah and practicing these without proper spiritual guidance may not benefit, and might even be harmful for spiritual progress. However, my beloved shaykh Ḥaḍrat Shaykh Muḥammad Ṭāhir ʿAbbāsī Bakhshī Naqshbandī Mujaddidī (may Allah lengthen his life and shower his blessings upon us) has kindly given general permission to everyone to start practicing the first Zikr, which is the Zikr in Laṭīfah Qalb. But it is always recommended to get permission for it from the shaykh, which may be received even without making Bayʿah.
For the daily practices for a seeker in the Naqshbandi path, see this post.
- 1 The Naqshbandī Path
- 2 The Mujaddidī stations
- 3 Sources
The Naqshbandī Path
Methods of Zikr
The most exalted spiritual path Naqshbandiyyah starts from ten Laṭāif (plural of Laṭīfa), which literally translates to subtlety. According to our Imām and lord Imām Rabbanī Mujaddid Alf-i Thānī, a human being is formed from ten subtleties, five of those belong to the Command-World (ʿĀlam al-Amr) and five to the Creation-World (ʿĀlam al-Khalq). The five from the Command-World are: Qalb, Rūḥ, Sirr, Khafī and Akhfā; and the five from the Creation-World are: Nafs, and the four elements (fire, air, water and earth).
The Command-World is so named because it came into existence instantaneously with the command “Kun” (be), as indicated in the following Quranic verse:
“… and when He decrees an affair, He only says to it, Be, so there it is.” [2:117]
The Creation-World was created in gradual steps, as indicated in the following Quranic verse:
“Surely your Lord is Allāh, Who created the heavens and the earth in six days (periods of time).” [7:54]
The Circle of Possibility (Dāirah al-Imkān) is a combination of these two realms. The ʿArsh [Allah’s throne] is at the middle of the Circle of Possibility and cuts it into two halves; the Command-World is the higher half (above the ʿArsh) and the Creation-World is the lower half (below the ʿArsh). Following table lists the five Laṭāif of the Command-World:
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Lesson 1: Zikr in Laṭīfah Qalb (the Heart subtlety)
The Qalb (heart) is located two finger-widths below the left nipple in the chest, somewhat oriented towards the side. When the shaykh teaches this lesson to a new seeker, he places his right index finger on this place and says “Allāh Allāh Allāh”, while exerting his spiritual Tawajjuh on his heart (this method is only for men, women are taught verbally).
The method of Zikr is this: the disciple, after being taught this lesson by the master, starts proclaiming the Personal Name of God, Allāh Allāh Allāh, 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 seeker should clear the mind of all unnecessary thoughts and should keep busy in this Zikr at all times, even during the work.
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 automated like breath.
The Nūr (spiritual light) of the heart is shining yellow, as described by the masters of this ṭarīqah. However, viewing this color is not required, neither is the physical sound of heart’s Zikr required in this path. The real sign of completion of this lesson is that the heart is cleansed from the lust of the worldly desires, and attraction to the real Beloved and keenness of following the Sunnah and Shariah is achieved. As this subtlety is associated with the negative emotions of excessive appetite and sexual lust, it becomes easier to control these emotions.
Daily Murāqabāh (meditation) is necessary in this path from the very first lesson. The seeker should meditate for at least 15 minutes every day, possibly in early morning or whenever suitable. The murāqabah should be done in a quite place, away from any potential distractions. The seeker should cover his/her head and face with a cloth such as a scarf (or completely cover oneself in a large shawl), close the eyes, clear the mind of all thoughts and pray to Allāh the Almighty to take away the useless thoughts. Then he should imagine the noble face of the shaykh (Hazrat Shaykh Muhammad Tāhir Naqshbandī), or the shaykh from whom Zikr was learned, and keep the master’s face at the place of the heart. The seeker then concentrates on the place of Qalb (mentioned above), and imagines that the heart is proclaiming Allāh Allāh Allāh Allāh. This is called “Wuqūf-i Qalbī” and is the most important part of this exalted Path. It means to keep one’s concentration towards the Qalb, and to keep the Qalb’s concentration to the Being whose name is “Allāh”.
In the following video, the great master of the Naqshbandī ṭarīqah Shaykh Muḥammad Ṭāhir ʿAbbāsī Bakhshī Naqshbandī Mujaddidī, may Allah elevate his ranks, is explaining the Qalbī Zikr and leading the collective Murāqabah:
Lesson 2: Zikr in Laṭīfāh Rūḥ (the Soul subtlety)
The Laṭīfāh of Rūḥ (soul subtlety) is located two finger-widths below the right nipple in the chest, somewhat oriented towards the side. The seeker should do the Zikr of Allāh Allāh Allāh at this location by way of meditation and mental focus.
The Nūr of this Laṭīfah is glittering red. This subtlety is associated with the negative emotions of anger and rage. The sign of completion of this lesson is that the seeker develops patience and softness of temper, and can control his anger easily. He becomes even more steadfast in following the path of Sunnah and Shariah.
Lesson 3: Zikr in Laṭīfāh Sirr (the Secret subtlety)
The Laṭīfāh of Sirr is located at a distance of two finger-widths from the left nipple towards the center of the chest. Automated Zikr is achieved in this Laṭīfah by remembering the name of Allāh at this location, in the method described earlier.
The Nūr of this Laṭīfah is pure white. This subtlety is associated with the spiritual disease of greed. The sign of completion is that greed is diminished and it is easier to spend in good causes for the sake of Allāh, and the seeker loves to help the poor and the needy. The love of Sunnah and Shariah becomes stronger than before.
Lesson 4: Zikr in Laṭīfāh Khafī (the Hidden subtlety)
The Laṭīfāh named Khafī is located at a distance of two finger-widths from the right nipple towards the center of the chest. This also attains automated Zikr with practice and Shaykh’s blessings.
The Nūr of this Laṭīfah is pure black. This subtlety is associated with the spiritual disease of jealousy. The sign of its completion is that jealousy and envy are diminished.
Lesson 5: Zikr in Laṭīfāh Akhfā (the Hidden-most subtlety)
This is the highest spiritual faculty of a human being. The laṭīfah of Akhfā is located in the center of the chest between the two breasts. Automated Zikr is achieved by remembering the name Allāh at this location continuously.
Its Nūr is green and it is associated with the spiritual diseases of pride and arrogance. The sign of its completion is that bad qualities related to arrogance and pride are diminished and the seeker acquires humbleness and selflessness.
Lesson 6: Zikr in Laṭīfāh Nafs (the Carnal-soul subtlety)
Nafs, according to some shaykhs, is located two finger-widths below the navel. But according to the great Mujaddid Imām Rabbānī, may his soul be sanctified, it is located in the center of the forehead between the two eyebrows. The meditation of Zikr is done at this location and the arrogance and defiance of Nafs is removed.
The Naqshbandī ṭarīqah is different from all other Ṣūfī paths in that it treats the diseases of Nafs after purifying the subtleties of the Command-World. This eases the purification of Nafs, under the spiritual attractions (jazba) acquired in earlier lessons, such that the seeker does not need excessive exercises and drills for cleansing his Nafs.
Lesson 7: Zikr in Laṭīfāh Qālib (the physical body)
This Laṭīfāh, 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 Sulṭān al-Azkār (the chief Zikr). The sign of its completion is that every single part and point of the seeker’s body is engaged in non-stopping Zikr of Allāh. The flesh, the blood, the bones, and even the hair, all remember their Creator with His Personal Name Allāh.
Some seekers also feel that everything outside their body is also proclaiming the name of Allāh. They can listen this beautiful name of their Lord from everything they perceive, including the earth and the heavens. This is a perpetual state for the seeker, who is overwhelmed by the love of his Lord.
Lesson 8: Zikr of Nafī-Athbāt (negation-affirmation)
Nafī-Athbāt is the recitation of Lā Ilāha IllAllāh (لا اله الّا الله) silently and without breathing, 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 Athbāt means affirmation and refers to the second part (Illallāh: but 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 subhanuhū.
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”.
“خداوندا مقصود من توئي و رضاي تو، محبت و معرفت خود مرا بده”
Lesson 9: Zikr of Tahlīl Lisānī (negation-affirmation with tongue)
This is the recitation of “Lā Ilāha Illallāhu” in the same method as previous lesson, but with the tongue and without holding the breath. The daily minimum is 1100 and the recommended number is 5000 or more.
Please note that the above lessons are properly learned from a perfected master of this exalted ṭarīqah and should not be done without their permission. However, the first lesson of Qalb (heart) can be started immediately and can later be learned more properly from a Shaykh.
The following lessons relate to higher spiritual advancements and can only be properly explained by a perfected master who has progressed through all these higher spiritual stations. No one should indulge in them without being ordered by a guiding master. The description is provided here only for literary purpose, not for practice.
Method of Murāqabah (meditation)
Murāqabah (meditation) is the second method in this sacred path, which purifies and reforms the subtleties of the Command-World. Murāqabah means to wait for the Fayḍ from the source of Fayḍ, being aware of the receiver of Fayḍ. When the Fayḍ arrives from the Lord on a particular Laṭīfa of the seeker, that Laṭīfa is called the receiver of Fayḍ. [Hidāyat aṭ-Ṭālibīn]
The basic method of Murāqabah is to clear one’s mind of all thoughts and then wait for the arrival of the Fayḍ from the Lord. Since the Fayḍ can arrive on one particular or multiple subtleties, there are multiple stages in the method of Murāqabah.
When the seeker starts a particular Murāqabah, he/she pronounces the intention of that murāqabah and afterwards keeps the meaning of that intention in the heart.
Intention is recited when starting that particular Murāqabah.
Dāʼirat al-Imkān (the circle of possibility) is the first circle in the Naqshbandī Mujaddidī Path and there is one meditation in it: the meditation of oneness.
Lesson 10: Murāqabah Aḥadiyyat (meditation of oneness)
This meditation is called Murāqabah Aḥadiyyat aṣ-Ṣirfah (meditation of pure oneness). The receiver of Fayḍ in this meditation is Laṭīfa Qalb (the heart subtlety). This meditation completes the Circle of Possibility [Dāʼirat al-Imkān].
The intention of the Murāqabah Aḥadiyyat (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 Murāqabah Aḥadiyyah is completed, the seeker enters the circle of minor (lower) sainthood, and follows a sequence of meditations, each pertaining to one Laṭīfah.
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.
Walāyat aṣ-Ṣughrā (the minor sainthood)
Walāyat aṣ-Ṣughrā, i.e., the minor (or lower) sainthood, is the sainthood of saints, the major sainthood is the sainthood of prophets.
Lesson 11: Murāqabah Latīfa-i Qalb (meditation of the Heart subtlety)
The receiver of Fayḍ in this meditation is Laṭīfah Qalb. The seeker puts his heart in front of the heart of the Messenger of Allāh ṣall-Allāhu ʿalaihi wa-sallam, and then makes the intention that is as follows.
“Yā Allāh! The Fayḍ (emanation) of the Action-Theophanies [tajalliyāt-i afʿāliya] that you have manifested from Laṭīfah Qalb (the heart subtlety) of Prophet Muḥammad (ṣall-Allāhu ʿalayhi wa-sallam) on the Qalb of the prophet Ādam (ʿalayhi as-salām), also manifest that (Fayḍ) to my Qalb by the sanctity of my grand masters.”
The Laṭīfah 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 (annihilation) of Laṭīfah Qalb and the seeker acquires the sainthood (walāyah) of Qalb, which is the lowest in the stations of sainthood. 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, as he sees these coming from his beloved, and everything that comes from the beloved is also beloved.
Laṭīfah Qalb is under the feet of the first Prophet Ādam ʿalaihi as-salām.
Lesson 12: Murāqabah Latīfa-i Rūh (meditation of the Soul subtlety)
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.”
Laṭīfah Rūḥ is under the feet of Prophet Ibrāhīm and Prophet Nūḥ ʿalayhimā as-salām. It is associated with the Subsistent Attributes [Ṣifāt ath-thubūtiyya]. The Subsistent Attributes are the following: Ḥayāh (life), ʿIlm (knowledge), Qudrah (power), and others.
Lesson 13: Murāqabah Latīfa-i Sirr (meditation of the Secret subtlety)
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.”
Lesson 14: Murāqabah Latīfa-i Khafī (meditation of the Hidden subtlety)
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.”
Lesson 15: Murāqabah Latīfa-i Akhfā (meditation of the Hidden-Most subtlety)
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.”
Lesson 16: Murāqabah Maʿiyyat (meditation of co-presence)
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.
Walāyat al-Kubrā (the major sainthood)
Walāyat al-Kubrā (the major sainthood) is the sainthood of prophets, and it consists of three circles and one arc. [Arbaʻ Anhār]
Lesson 17: Ad-Dāʼirat al-Ūlā (the first circle)
In the first circle is the meditation on the meaning of the āyah: “We are nearer to him than his jugular vein”. [Qāf, 16]
نَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ الۡوَرِيدِ (ق، 16)
This meditation is also called the meditation of nearerness [Aqrabīya]. The intention of the meditation is:
“Fayḍ is coming from the Being Who is nearer to me than my jugular vein, on my Nafs subtlety and my five subtleties of the Command-World [Ālam al-Amr]. The source of the Fayḍ is the First Circle of Major Sainthood.”
In this station, the recitation of “Lā Ilāha IllaAllāhu” helps in the progress. The cash assets of this station are perfect attention towards Allah, elimination of temptations and worldly thoughts, ascent and descent (ʻurūj wa nuzūl), and special modalities of the heart. Slowly, the whole body is engulfed in a state of absorption [Injazāb]. Compared to the heart subtlety, the modalities and states in this station are color-less and taste-less. When the connection [nisbah] of this station is firmly established in the Nafs subtlety, the heart (subtlety) is forgotten. [Arbaʻ Anhār]
Lesson 18: Ad-Dāʼirat ath-Thāniya (the second circle)
In the second circle is the meditation of love, i.e., meditation on the meaning of the āyah: “He loves them and they love Him.” [Al-Māʼida, 54]
يُحِبُّهُمۡ وَ يُحِبُّونَهُ (المائده 54)
The intention of the meditation is:
“Fayḍ is coming from the Being who holds me dear and and I hold him dear, to my Nafs subtlety. The source (origin) of the Fayḍ is the Second Circle of Major Sainthood, which is the quintessence of the first circle of major sainthood.”
Lesson 19: Ad-Dāʼirat ath-Thālitha (the third circle)
In the third circle is also the meditation of love, i.e., meditation on the meaning of the above āyah “He loves them and they love Him”. The meditation is done by focusing on the meaning of this āyah, with the following intention:
“Fayḍ is coming from the Being who holds me dear and and I hold him dear, to my Nafs subtlety. The source (origin) of the Fayḍ is the third circle of Major Sainthood, which is the quintessence of the second circle of major sainthood.”
Lesson 20: Al-Qaws (the arc)
In the half-circle (arc) is also the meditation of love, i.e., meditation on the meaning of the above āyah “He loves them and they love Him”, with the following intention:
“Fayḍ is coming from the Being who holds me dear and and I hold him dear, to my Nafs subtlety. The source (origin) of the Fayḍ is the arc of Major Sainthood, which is the quintessence of the third circle of major sainthood.”
In this grand station of major sainthood, the seeker gains the following matters: the chest is opened up, the stations of patience [Ṣabr] and thankfulness [Shukr] are achieved, such that argumentation (or protest) in the affairs of fate gets eliminated. There remains no need of evidence for accepting the commandments of Sharia. All the matters that otherwise require evidence, become intuitive. Security [Iṭmīnān] is achieved from all types of rebellions [Shorish]. Perfect certainty is achieved on the promises of Allah the Exalted. Nafs (the carnal soul) gets consumed and decays [Istihlāk wa Iḍmiḥlāl], similar to ice that melts in the sun. Tawḥīd Shuhūdī is manifested. The “I” is dead, the seeker considers his existence as a ray of the existence of Haqq (God), ……. When he uses the word “I” for himself, he considers it a figurative statement. He considers his intentions offensive and his actions defective. Good ethics are induced, and vice ethics such as greed, stinginess, jealousy, hatred, pride, love of power, etc. are cleansed. [Arbaʻ Anhār]
Lesson 21: Murāqabah of the Name az-Zāhir (the manifest)
Intention when starting the meditation:
“Fayḍ is coming to my Nafs (carnal-soul) and also on the five Latāif of ʿĀlam al-Amr (subtleties of the Command-World, i.e., Qalb, Rūḥ, Sirr, Khafī and Akhfā) from the Being who is named by the Name Aẓ-Ẓāhir (the apparent, the manifest).”
In this muraqabah, the Fayḍ arrives mostly on the Nafs subtlety and also on the five subtleties of the Command-World.
The name Aẓ-Ẓahir means the Manifest. The seeker, in this station, sees manifestations and theophanies of God in everything and everywhere. But these manifestations are only to the outer form of the seeker (his ẓāhir), his inner-being is not affected by these outer manifestations. Imām-i Rabbānī writes in his first letter in the first volume of Maktūbāt:
“During the journey, so much did He manifest Himself by the theophanies of the name aẓ-Ẓāhir, so that He appeared in everything with special distinct theophanies. Particularly in the dresses of women, and in each of their body-parts, He independently appeared. To such an extent did I become submissive to this group (women) as is difficult to state. In this submissiveness, I was helpless; because the theophany which was in this apparel was nowhere else. Qualities fine and beauties amazing which were present in this attire no other exposer exposed them. Against all these I melted like ice. In a like manner, in every food, drink and dress did He appear differently and separately. The theophanic exquisiteness and beauty which was in a tasty food was not in the one otherwise. From a sweet water down to an unsweet one was the same difference. Rather, in everything tasteful and sweet there was a distinct qualitative perfection commensurate with its grade.”
This muraqabah completes the Major Sainthood [Walāyat al-Kubrā]. The next station is the sainthood of angels, called the Highest Sainthood [Walāyat al-ʿUlyā].
Walāyat al-ʿUlyā (the highest sainthood)
Walāyat al-ʿUlyā, meaning the Highest Sainthood, is the sainthood of angels and angelic world. There is one murāqabah in this sublime spiritual station, and that is the murāqabah of the divine name Al-Bāṭin (the innermost).
Lesson 22: Murāqibah of the Name al-Bātin (the innermost)
The murāqabah of the divine name Al-Bāṭin (the innermost) is started by reciting the following intention:
“Fayḍ is arriving on the three elements: air, water and fire, from the Being who is named by the Name al-Bāṭin (the innermost). The source of the Fayḍ is the Circle of Angelic-Sainthood (dāirah walāyat al-ʿulyā), which is the sainthood of the Higher-Order angels.”
The receiver of Fayḍ in this station are the basic elements except the dust, i.e., air, water and fire.
Verbally reciting “Lā Ilāha IllAllāhu” and offering optional (nāfila) ṣalāh are helpful acts in this station.
The sainthood of angels is the highest sainthood, even higher than that of the prophets. But the stations of angels are fixed, unlike prophets who can progress further, beyond the stations of angels, and thus are regarded higher than angels in absolute priority in the creed of Ahl as-Sunnah.
The seeker, when journeying in this station, develops similarity to angels and is less likely to human nature. Some seekers may even witness the angels and see their hidden secrets.
The Mujaddidī stations
The Naqshbandī Path ends at the Angelic Sainthood. The stations mentioned from here on are all additions to the journey by Imām-i Rabbānī Shaykh Ahmad Fārūqī Sirhindī raḍiyAllāhu ʿanhu. These spiritual stations are not found in any other Sufi order, past or present. The only way to achieve these sublime stations prior to the Mujaddidī Path was by the grace of the Almighty. There was no particular method to journey through these stations. However, Allāh Almighty opened the door of these exalted stations to the believers through our master The Great Mujaddid.
Shaykh Qāzī Muhammad Ṣadruddīn Naqshbandī Mujaddidī writes in one of his letters addressed to Mawlānā Abd al-Ghafūr Abbāsī Madanī that the Mujaddidī Stations are taught to the seeker directly by Imām-i Rabbānī the Great Mujaddid Shaykh Ahmad Sirhindī, and the better way is to go to his noble tomb and meditate there to receive the Fayz of these stations. He also states that other shaykhs train their disciples in these stations only as a tradition. He states this by reference of a book Manāqib-i Ahmadiya, biography of Shāh Ahmad Saʿīd Mujaddidī Madanī. [Ḥayāt-i Ṣadriya (Urdu) by Mawlānā Abd ul-Dāim Dāim]
All the previous lessons were related to the perfections and excellences of walāyah (sainthood), the coming lessons are related to the perfections and excellences of nabuwwah (prophethood). According to the majority of Gnostics, nabuwwah is superior to walāyah, and thus the perfections of nabuwwah are superior to those of walāyah. The perfections of nabuwwah are specific to the prophets only. However, the grace of the Almighty grants them to whomever he wills, and the awliyā acquire these perfections to a much lower level than the prophets. The proof of the fact that awliyāʼ can acquire perfections of prophethood is the following Ḥadīth:
“The Messenger of Allāh, ṣallAllāhu ʻalayhi waSallam, said: If there was to be a prophet after me, it would have been ʻUmar ibn al-Khaṭṭāb.” [Jāmiʻ Tirmidhī]
Perfections of Prophethood [Kamālāt al-Anbiyāʾ]
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.”
Lesson 24: Murāqibah Kamālāt-i Risālat (meditation of the perfections of Messengerhood)
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.”
Lesson 25: Murāqibah Kamālāt-i Ulul-Azm (meditation 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 source of the perfections of the Resolute prophets.”
Divine Realities [Haqāiq al-Ilāhiyah]
Lesson 26: Murāqibah Haqīqat-i Ka’bah (meditation of the reality of Ka’ba)
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.”
Lesson 27: Murāqibah Haqīqat-i Qur’ān (meditation of the reality of Qur’ān)
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.”
Lesson 28: Murāqibah Haqīqat-i Salāh (meditation of the reality of prayer)
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.”
Lesson 29: Murāqibah Ma’būdiyyat-i Sirfah (meditation of the pure worshipworthiness)
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.”
Realities of Prophets [Haqāiq al-Anbiyāʾ]
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).
Lesson 30: Murāqibah Haqīqat-i Ibrāhīmī (meditation of the Abrahamic reality)
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
Lesson 31: Murāqabah Haqīqat-i Mūsavī (meditation of the Mosaic reality)
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
Lesson 32: Murāqabah Haqīqat-i Muhammadī (meditation of the Muhammadan reality)
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.
Lesson 33: Murāqabah Haqīqat-i Ahmadī (meditation of the Ahmadan 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
Lesson 34: Murāqabah Hubb-i Sarf (meditation of the pure love)
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.
Lesson 35: Murāqabah Lā-Ta’ayyun (meditation of the non-determination)
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-Taʿayyun 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 Qāṭi’ (The circle of sharp sword)
The circle of Saif-i Qāṭi’ (the sharp sword) is adjacent to the circle of higher sainthood. It is named so (the sharp sword), because when a seeker enters it, the circle cuts his being into pieces, such that the seeker completely loses his being.
2. Dāirah Qayyūmiyah (The circle of the Qayyūm-ship)
The circle of Qayyūmiyah is nurtured from the circle of the perfections of the Ulu’l-ʿAẓm (the Resolute Prophets). When a seeker completes this circle, he is awarded the spiritual post of a Qayyūm. However, this circle is usually not taught by the spiritual master, rather is only granted by the Grace of God to whomever He wishes.
3. Dāirah Haqīqat-i Sawm (The circle of the reality of fasting)
The circle of the reality of fasting is adjacent to the circle of the Qur’anic reality. Shāh Abū-Saʿīd Mujaddidī (d.1249H) writes in Hidāyat aṭ-Ṭālibīn:
“In the month of Ramaḍān 1227 AH, my venerable master made Tawajjuh on me in this exalted reality. The effects and lights of this exalted reality came to this value-less particle (meaning himself), and a special type of nihilism and inexistency, and exceptional indifference [Ṣamadiyyah] and satiety were manifested and I very much enjoyed this reality.”
In the end, there is a special dignified spiritual position that is not part of the Sulook, but the blessed seekers are granted that. It is called Zimniyyat (Dhimniyyah in Arabic). It means that the spiritual master becomes like a mirror for the seeker, and whatever the master receives, it is reflected or poured on the seeker. Thus, the seeker and the master become like one for receiving the exalted graces and blessings of the Almighty.
This sublime spiritual reality evident from the following Hadith:
مَا صَبَّ اللَّهُ فِي صَدْرِي إِلا وَصَبَبْتُهُ فِي صَدْرِ أَبِي بَكْرٍ. الحديث
“Allah did not pour anything in my chest except that I poured that into the chest of Abū-Bakr.”
The venerable master Shāh Abū-Saʿīd Mujaddidī writes in Hidāyat aṭ-Ṭālibīn:
“[At some special occasion] I requested [to my master] that this slave is hopeful of [receiving] your Zimniyyat. Out of extreme generosity, he asked me to come closer and hugged me to his blessed chest and made Tawajjuh for a long period. At that moment, such states overcame me that are impossible to express. I was so much lost in the lights of my venerable supporting master, I saw that my inner being appeared like a mirror in front of the blessed inner being of my master, and whatever was present in the inner being of my master was exactly manifested in my inner being, to the extent that there remained no difference between the two inner beings, except what Allah wished.”
Another good example to understand this noble connection between the master and the disciple is the explanation of Shaykh Abd al-Ghaffār Fazlī, who said about his chief deputy and successor Shaykh Allāh-Bakhsh Abbāsī:
If some perfume is poured from one bottle to another, both bottles will contain exactly the same fragrance even if the bottles are different. Similarly, Mawlawī ṣāḥib [Shaykh Allāh-Bakhsh] and myself are apparently two different persons, but the Fayz and blessings are exactly the same.
Following books contain the description of the lessons and spiritual stations of the Naqshbandī Mujaddidī Path, either partial or full, in brief or detailed.
- Risālah Sulook, Persian, by Sayyid Muhammad Nuʿmān (deputy of Imām-i Rabbānī). With Urdu translation. Al-Mustafa Publications, Hyderabad, Sindh, Pakistan. 2002.
- Hidāyat-ut-Tālibīn (Persian), by Shāh Abū Saʿīd Mujaddidī Dahlawī (d.1250 AH)
- Hidāyat-ut-Tālibīn, Urdu translation by Prof. Dr. Ghulām Mustafā Khān Naqshbandī, published by Maktabah Mujaddidiyah as ebook, November 2013.
- Persian with Urdu translation by Dr. Ghulām Mustafā Khān, Idārah Mujaddidiyah, Karachi, Pakistan. Published in 1375 AH.
- Persian with Urdu translation by Mawlānā Nūr-Ahmad. Khānqāh Sirājia, Kundiyān, district Miyānwālī, Pakistan. 2011.
- Urdu translation by Mawlānā Nūr-Ahmad. Published by Qāzī Muhammad Hamīd Fazlī, Idārah Fuyūzāt-i Mujaddidiyah, district Mānsahra, Pakistan.
- Arba’ Anhār (Persian), by Shāh Ahmad Saeed Mujaddidī Madanī (d.1277 AH).
- Ibtadā-e Sulook Naqshbandī (Persian), by Mawlānā Muhammad Hasan Jān Sarhandī Mujaddidī.
- Urdu translation by Prof. Alī-Nawāz Hājan-Khān Jatoī
- Sindhi translation by Prof. Alī-Nawāz Hājan-Khān Jatoī
- Khair al-Khair, alias Marghūb as-Sulook (Urdu). By Khwāja Maḥbūb ʿĀlam Naqshbandī. November 1995.
- Miʿyār as-Sulook (Urdu). By Mawlānā Hidāyat-Alī Jaipurī Naqshbandī Mujaddidī. Published from Kānpur, India.
- Umdat as-Sulook (Urdu). By Sayyid Zawwār Husain Shāh Naqshbandī. 2009 edition. 1973 edition.
- Madārij al-Khair wa Manāhij as-Sair (Urdu). By Shaykh Abul-Hasan Zaid Fārūqī. Second edition 2013. The most detailed book on the Naqshbandī Mujaddidī Sulook.
- Jalwah Gāh-e Dost (Urdu) by Khwāja Muhammad Tāhir Bakhshī Naqshbandī (alias Sajjan Sāeen). Published by Idārat al-Maʿrifat, Allāhābād Sharīf, near Kandiaro, Sindh, Pakistan. November 2007. Another link
- Asbāq-i Sulook (Urdu). By Muqtadir Shāh Naqshbandī Mujaddidī. District Mardān, Pakistan. 2000.
- The Naqshbandy-Mujaddidy Order Journey: Lessons and Elaborations (English). By Sheykh M. Wajihuddin al-Qāri al-Muqri. Published by Institute of Naqshbandy-Mujaddidy Works, Block-P, Marghzar Colony, Multan Road, Lahore, Pakistan. September 2004.
Cleansing of the hearts is through remembrance of Allah (dikr). Subhanallah.
i have problem in heart my heart is week can i do thz muraqba
no dear you could not doing muraqba first. bcz first of all you were made a base wd initial lesson latefa qalb. after seven lesson you did then you did the nafi asbaq then you have to do muraqba.
This information very valuable to me. I also had been initiated in the Naqbandi Mujaddi order taught by Malay cholkar who got lesson from mekka. he is Wan Sulaiman wan Siddik, s reputbel Syaigkh islam Kedah got initiation from Muhamd Andakhawi al-Bukhari in Jabal marwa mekka who got from Muhammad Umar later from Ahmad Saeed. I am appreatiet if I can get Ahmad saee books writren in Arabic as I am Phd ‘s student who now ariting about Mujaddi in the maly land
Hazrat Shah Ahmad Saeed Mujaddidi (d. 1860) has written very few books. One of his books is available in Arabic:
Browse downwards and you will find the link to the Arabic version of the book. It contains few pages in Urdu, but the main text is in Arabic, in the original handwriting of Shah Ahmad Saeed quddis sirrah.
By Muhammad Umar, do you mean Muhammad Umar Mujaddidi who was the son of Shah Ahmad Saeed?
yes, Muhammad Umar al Mujaddidi, as far as concerned I had observed his history, he ever travel to Mecca, Sheikh Muhammad andkahwi al-Bukhari recive initioon from him in Mecca then wan Sulaiman Wan Sidik , a malay scholar (b1872-d 1935)receive inition from him in Jabal Marwar mecca. Then Wan Sulaiman , syeikh islam in Kedah, aprt of Malay land teach the order to local malays.he much influce with Imam Rabbani (ahmad Sirhindi) tecahing in his wriring. It can be sconsederd , wan Suaiman ,s first malay scholar revela Ahmad Sirhindi idea in malys land partuculary in the f20 century in Malay land
Assalamualaikum brother Muhammad Khairi, how are you? Alhamdulillah I’m also from Msia tapi now living in Perth Australia. Saya nak Tanya Kalau tuan dah tulis tentang naqsyabandiah mujaddidi di Msia. If you have I would like a copy of the book, so where can I obtained it.
Great Work done. May Allah subhan wa taala give us the power and will to act upon.
Who is the head of Nasbandi Mujadadi in these days in Pakistan? Can any one reply?
The leader of the great Naqshbandi Mujaddidi tariqah today in Pakistan is Hazrat Shaykh-ul-Mashaikh Khwaja Muhammad Tāhir Abbāsi Bakhshi Naqshbandi Mujaddidi, alias Mahboob Sajjan Sāeen. He is a great Islamic scholar and the leader of the largest Naqshbandi organization in Pakistan Jamā’t Islāh-ul-Muslimeen. He lives at dargah Allahabad sharif, near Kandiaro, Sindh, Pakistan. You can learn more about him and his tariqah here: http://www.zikar.com, and in Urdu here: islahulmuslimeen.org/urdu.
Brother i think with all due respect to the mashaikh ,shaykh zulfiqar ahmad naqshbandi is the leader of this golden chain in pakistan in present era.
u can read about him at http://www.tasawwuf.org
I have heard that shaykh Zulfiqar Ahmed follows the Deobandi way and not the true Naqshbandi Mujaddidi path. Is that true?
Our Mashaikh have condemned the Wahhabi ideology and their false beliefs. You can read more in the book “Tahqeeq-ul-Haqq-ul-Mubeen” written by Hazrat Sayyidi Shah Ahmad Saeed Faruqi Mujaddid Madani quddissa sirruh.
Today Real Head of Nasbandi Mujadadi is ( Hazrat Haddri Jan Saifi Mujadadi Sb) in Lahore Son of Great Nasbandi Mujadid Hazrat Akhundzada Saif-ur- Rehman Mubarak Sahib (R.A).
I wish take Bayath but i dont know if there is any one here in oman. can any one guide me.
Dear Asghar, you can make Bayat with Hazrat Sajjan Saeen when you go to Pakistan. For now, you can try to listen to his speeches and learn about his tariqah. Bayat is not a ritual or Rasam, it is a spiritual contact with the Murshid. You can also make spiritual contact by doing Zikr-e-Qalbi and Muraqbah.
For learning more about how to do Zikr-e-Qalbi and daily Muraqbah, visit http://www.zikar.com (Urdu website here).
Also read the short book about Tasawwuf written by Hazrat Sajjan Saeen. It is called Jalwa Gah-e-Dost. You can read it online here.
You can also send a letter to the sheikh from whom you want to get Bay’ah.
Salaam alaikum wa rahmatullahi wa barakatuhu respected elders,
My name is Abd ar-Rashid, I converted to Islam 12 years ago at the age of 16 al hamdulillah. Since then I have studied basic fiqh and aqaaid al hamdulillah. I follow the Hanafi mathaab and the Ashari school. I live in Eastern Canada. I was blessed to be married 5 years ago and to have a daughter of 3 1/2 years. We are now expecting our second child, please make du’a for us.
I am very much in need, and I feel I am going crazy everyday. I was a member of a Chisti Tariqa affiliated with the Deobandi maslak for 5 years, and I left it about 2 years ago because my heart just could not settle at all because of the issues between the two schools (Deobandi and Barelwi). It was too negative, and I could not continue with the suhba. But I have nothing but respect and love for both sides. This is just a side issue.
Since departing from the suhba, I have felt a real burning feeling to go forward and begin sulook in a traditional way. I am extremely drawn towards the Naqshbandiyya Tariqa, the uniformed system of the 35 lessons really appeals to my way of thinking. I try to be structured which is good and bad I suppose.
I know there are high things in this list, and I fully except that perhaps in my life I will go no further than lesson one. I listened to a dars by the late Shaikh of the Naqshbandi Tariqa in Dagestan, Shaikh Said Affandi Chirkawi (who was recently murdered by a suicide attack by radical Salafis), and in the dars he said that one of the elder Shaikh in the silsila did the first lesson of zikr alaa latifatil qalb for 30 years before advancing. So I except that this is a long path and I may not live to reach the end but I have an eagerness to set out. I want my want to be only Allah. My concern is only to be concerned with Allah. This is all I want in this life, and I am willing to work and to strive.
My whole purpose is that I want to live remembering Allah, following the Prophet salallahu alaihi wa aalih wa salim, and to die with a living and sincere heart. I have waves of emotion that come over me sometimes inwhich I think to myself, soon I am going to die, Israeel (alaihis salaam) will soon be coming to me, and look at my state. The journey is so long, so many stations, and I have not taken a footstep. Please just look at me and have mercy, please guide me in this. I will strive my best to fulfill what you tell me to do. I am coming to you with nothing but sins and desperation, please help me.
Salaam brother Abd ar-Rashid, follow what your heart says, the naqshbandi tariqah is very easy, why?
One receives spritual blessings from first moment he starts doing Allah Allah. Dhikr on his lataif/receivers/charkas, there is a naqshbandi shaykh in the UK, speaks English and has practice in silsilah over 25yrs,
Go to website http://www.almarkaz.org.UK for more information , hope hear from you; may Allah make you and your family safe and strengthens your imaan. Ameen
One thing I forgot to mention is that the Saifi silsila follows to some extent the Barelwi school, I hope that does not deter you away from this amazing silsila. I know you mentioned tensions between deobandi and barelwi, but the Saifi are only moderate barelwi, they don’t really mention Ala-hazrat Ahmed raza khan often, yet we still read the salam according to Ala-hazrat and various other naats etc. Possibly the best advice i can give you is to do salat-ul-isitkhara and ask Allah for the correct path for you.
Salaam to you as well Abd ar-Rashid. If what you are saying is true then by Allah, there is a quick way of progressing through this path in a small number of years. This is through the Naqshbandi Mujjadidi Saifi silsila which originated from Saif-ur-Rahman mubarak sab in the 1980’s. It is an extremely powerful silsila and a mureed can attain all these lessons in a matter of months, as I also attained these stations in such short spaces of time because my murshid had blessed me. In our silsila, the main one is Naqshbandi Mujjadidi Saifi, then you do the chisti hashmi silsila, then the qadri hashmi silsila and lastly, the suhrwardi hashmi silsila. There a total of 4 silsila to do, it’s a lot of zikr in one day (22,000) repetitions of Allah based on the 4 silsila. However, as I said, you go far very fast and the power of zikr is very good. I have uploaded some videos for you to watch regarding this silsila. May Allah pak guide you sincerely, Ameen.
Brother I am facing the same situation, but I assure you this is another blessing. Some time our Sheikh says out of 1000 only 2 not more than two do Zikr, If you are doing just make link to Allah and you will be on the way, remember your sins and seek forgiveness from Allah and do Zikr and meditation.
Hi you should look at shaykh habib al jifri or shaykh al yaqoobi
Dear brother Abdul Rashid,
Your intention is very good. Naqshabandi Mujaddidi trains its disciple by regular suhba with shaykh. Suhba companionship will dircetly teach diciple to Allah like the companion suhba with the Prophet. In fact, suhba is the fastest and easiest way to Allah without difficulty in hard training in dhikr. This because by suhba is independent practice that can drive one to Allah by mean of shaykh’s spiritual blessing. You can read about the role of suhba in many Naqshabandi treaties. In order to get shaykh in Naqshabandi, I think you can establish istikharah prayer asking Allah may He guides you to find another living Naqshabandi Shaykh in your local state. I believe there are many living Naqshabandi Shaykh there whether we know or not. May Allah strengthens your Iman and pious deed.
I am khaleequzzaman from chennai, India. I have been listening to bayans of Peer Zulfiqar Ali naqshbandi for past two & half years ( shaykh visited Visharam, a small town in South India). Question is please let me know if I can start Zikr-e qalb on my own. Zikr can be done at masjid or alone at room. other basics required. time of the day , night ? . Also pl let me know if Shaikhs representative are in India. Jazakallah
You can start the Zikr-e-Qalbi yourself. The timings for this Zikr aren’t restricted; do them whenever you like! You can do it alone, but you might feel more homely if you perform it with other Saliks (those who are following this silsila). Such congregations are held in some Masajid after daily prayers. I’m not informed about the Sheikh representatives in India, but in Pakistan there is a Naqushbandi Sheikh in Hyderabad.
i belonged to silsila naqshbandi mujjadiddi khadri u pls kindly tell me do i can perform muraqeba of which kind.
If you don’t mind i would like to request you to send me a friend request in Facebook. Brother this is not possible to say you everything through comment, insaallah i will help you in all aspects at least regarding toriquat. If you trust me please don’t forget to send me friend requist. through facebook i will tell you the ways side by side i can talk to you through skype. My facebook ID: chowdhurymohammadmoin
it will be better if you know Bangla
Assalamu Alaikum Warahmatullah
Could you please let me know who is leading this Tariqa in Bangladesh??
The leading shaykh of naqshbandi mujaddidi tariqa in bangaldesh is shaykh Muhammad Mamunur Rashid.Our silsila (chain) comes from hajrat masum rabbani ra.,mirza majhar jan e janaan ra.,ghulam ali dehlwi ra., ershad Hossain ra.,riyasat ali khan shahjahanpuri rh.
you can know more about him in http://www.hakimabad.com/ this website
Dear Naeem Bhai ,
Assalamu Alaikum .
Shaykh Muhammad Mamunur Rashid (Rah) has died 1 1/2 years back . and as far i know he didnot left any capable Shaykh to teach the lesson in this tareeqah.I was also his mureed . Dont know what to do . Looking for a Kamil e mukammil Shaykh on this chain .
my second question is : there is no good books found in english regarding this tareeqah . Do u suggest any books so that we can learn from those books . Can you please also let me know your email address so that we can communicate with you through email .
There are a number of Naqshbandi tariqah books in English. Search for “Sufism: A Wayfarer’s guide to the Naqshbandi way” and “Beads of dew from the source of life” (translation of the classical work Rashahat Ain al-Hayat). Not sure if these are still in print.
Brother Mehedi Masud, As salamu alaikum, myself is also a murid of late Shayekh Hazrat Mohammad Mamunur Rashid R. in Bangladesh. I would love to talk to you over phone or email. Please keep me in your dua.
Assalamu Alaikum, Brother Shibly.
Call me on 01914700051
brother khaleequzzaman your intention is good. But u should not start zikr on your own. I know the one representative of hazrat’s and that is Hazrat Moulana Khaleel Ur Rahman Sajad Noumani db. He lives in Mumbai.
Jazakallaahu khairan. May Allahu ta’ala preserve the legacy of our Mashaykh, amin. I love u.
aslaamwalikum naqashbandiya has a great depth of zikr and can really have innerpeace and control your nafs. I am byaat with shiekh zaid sultani of gulhar shareef kotli azad kashmir! their father hadrat qazi saab were and shaykh zaid are great wali of allah swt
Haq Sajjan Sain
really it is the best way to comfort ourself
Assalam o alaikum wa RahamatUllah wa Barakatuhoo,
My name is Muhammad Kamran, resident of Peshawar Pakistan,
The above information is very valuable for me, as I am also mureed / saalik of this silsila Naqshandia Mujaddadia. I am very thankful on this important information.
I also request you to kindly inform me through my email address about such type of valuable lessons / information.
Thanks, JAZAKALLAHU KHAIRA.
Chura shareef is the oldest naqashbandi dargah ha nearly 56 darbar including eidgah sharif ghamkol shareef mohra shareef etc have been faiZ from chura shareef
Assalawalekum sarkar mujhe aap shay badi aqidat hai maine jalwa gah e dost Bhi padhi hai mera zikr shuru honay Kay liye dua pharmaiye aur dua mai yaad rakhiye sarkar
Alhamdulillah, I am also associated with Naqshbandia Mujjadidia Tariqa of Hazrat Khawaja Mehboob Sajjan Saein Damat Barkat, Sajadah Nasheen of Darbar Allahabad Sharif Kandyaro Dist. Noshero Feroz Sindh.
Allah Tala Aap Tamam Ko Khush Wa Abad Rakkhy Aur Hamesha Apny Pyaron Ki Ham Nasheeni Ata Farmaye (Is Dunya Main Bhi Aur Akharat Main Bhi). Haq Sajjan Saein Peer.
You all are invited to attend the Annual Urs Mubarak of the great saint of Sindh Hadhrat Sohnā Sāeen that will be held on 22 and 23 November 2014 at Allāhābād sharīf, Kandiāro, Naushehro Feroz district, Sindh, Pakistan.
Thanks & regards,
Ghulam – E – Sajjan Saein
Muhammad Mushtaque Tahiri
I live in Karachi and am in search of a kamil murshid for long time but haven’t been able to find one yet. Does anyone know any Kamil Murshid of Naqahbandi Mujadidi silsala in Karachi?
you can come to KHANKAH “Hazrat Aman Gul”.He is a peer bhai of Saif ur rehman Mubarak sarkar in karachi. If you need more info you can contact me via my email “talha149 (at) geemmaaiill (dot) com.
Love to know more n more on rabita…meaning
Meditations on the form of Master!!!
Highest Regards n love divine.
Assalaamu Alaikum brother… I appreciate that you were quite close on the lessons… Having said that you need to dig more about tasawwuf… Furthermore you are misinformed about Deobandi and Wahabi ideology… Your definition equates both the ideologies which is not the case… So you also need to learn more about both the ideologies as there is a big difference… To clear your misconception I will give you a basic idea so that you should learn more… Wahabis do not subscribe to Tasawwuf… Because according to them its not proven by Quran…. While at the same time they forget about Ihsan… My request to you is do not form an opinion about Peer Zulfikar… Allah knows best
You should read this:
Our master Shah Ahmad Saeed Faruqi Mujaddidi Naqshbandi qaddas-Allahu sirrahu has already answered many of the Wahhabi issues that form the core of deobandi ideology, such as banning Urs and Mawlid, and considering Istighasa as Shirk. If you can read Urdu, you can directly read the works of Shah Ahmad Saeed to see that deobandis have adopted some of the wahhabi doctrines. Here is what he said about those who stop people from celebrating Mawlid:
“Anyone who stops from celebrating the Mawlid is an enemy of Allah and His Messenger. Do not keep company with such people.” (from his letter written to Khwaja Dost Muhammad Qandahari)
Brother, there is no such thing as Wahabi or Deobandi doctrine. However when you say the Deobandis have adopted Wahabi doctrine then I would rather suggest you to discover the history of Abdul Wahaab Najdi (whom the Barelis demonise for reasons known to them) and also the history of Deoband… Probably your discovery will enlighten you more and lead you towards the truth as to who precedes whom. And to add to your concern about not celebrating URS or Mawlid… Well I’m sure you are also a Saliq so try to read the life of Rehmat-e-aalam salallahu alayhi WA aalehi WA sallam and his Sahaba kiraams who got the title RadhiAllahu Anhu (Allah was pleased with them) and you will get your answer for URS & Mawlid. To sum it all any Amal which is against the Shariah or Sunnah will not lead us to ALLAH, which is our final destination.
Shah Ahmad Saeed Faruqi Mujaddidi Hanafi Naqshbandi radiyAllahu anhu said:
“Thus anyone who stops from the recitation of Maulood (Mawlid) and considers it Makrūh or Harām, such as the Wahhābi sect, then he is an enemy of Allah and Prophet, …. do not meet with such people and abstain from their company”. [Tuhfā Zawwāriyā]
“And he (Shah Ahmad Saeed) used to say that the least harm of the company of Wahhābis is that the love of the Holy Prophet peace be upon him, which is among the biggest pillars of faith, diminishes moment by moment until nothing is left except the name and the ritual. So I warn you from their company, rather I warn you from seeing them at all.”
Anyone who claims to be from the silsila of Shah Ahmad Saeed and Khwaja Dost Muhammad Qandahari, cannot but consider Wahhabis as a deviant sect. Others have their own beliefs, and we have nothing to do with them.
I am also in this sisala but I need to know Master in this field in Lahore, I live in DHA Lahore and we have only Dr. Shahid Owais, but he is too busy, do we have any more in this vicinity? who can give me time and attention. I will be grateful.
Shoaib can you give me number of dr shahid awais on my email. Javidhamid@hotmail.com. I need that number badly thanks
Salam to everyone
I am interested in knowing whether I can perform these zikr as I have taken bait in Chitia and Qadriya orders, where such zikr is not done. Only obedience and attending regular mehfil is necessary.
I reside in Karachi and my peer or murshid has passed away and I am left with no spiritual powers… I dont want to take Bait anywhere else as I love my peer or murshid very much, but I also want some spiritual development…
Please help me..
SEE FACE BOOK ,HAZRAT UMAR ABU HAFS
I am from Rawalpindi and want to bait to silsila e naqshbandia. Can anyone please tell me who is the leading sheikh of this silsila in vicinity of Rawalpindi/Islamabad? Please guide me through.
HAZRAT UMAR ABU HAFS MUJADDIDI SEE ON FACE BOOK.
DEAR SISTER, CONTACT HAZRAT UMAR ABU HAFS NAQSHBANDI QUETTA. PHONE NO.03337862376 ALSO FACE BOOK
Bismillahi r-Rahmani r-Rahim
Assalam Alaqum Rehmatullah Wabarakat hu,
I need to Know what does Kamil Murshid really mean? And my second question is
how can one have in heart Hub-e-Rasul (SAW)?
I will be awaiting for your swift response Inn shah Allah
I am writing from Sri Lanka. I have been following the Zikr practices given by the Sheikh Nazim (May Allah illuminates his grave) after taking Bayat from the website. Since then I have been continuing to perform the Zikr practices. Do I have the permission follow Sheikh Tahir as my Sheikh? Do I have to meet the Sheikh in person to get Bayat since it is mentioned in this website “When the shaykh teaches this lesson to a new seeker, he places his right index finger on this place and says “Allāh Allāh Allāh”, while exerting his spiritual Tawajjuh on his heart”? Or I recite the golden chain and thereafter start making verbal and qalbi zikr. kindly help me to do this in the proper manner so that I could maintain the awareness of Allah at all times. Jazzakalla Kairan.
Dear brother Zakir Hussain,
You have the permission to follow the tariqa of our shaykh Khwaja Muhammad Tahir Naqshbandi Mujaddidi alias Sajjan Saeen. You should recite the golden chain of the Shuyukh every day and make dua to Allah taala with their blessed names. And also start the Qalbi Zikr and muraqba as explained in this post. However, bayat is necessary if you want to proceed further in the tariqa. I will send you the contact details of a khalifa of my shaykh in Sri Lanka who can teach you more.
Dear Talib Ghaffari Brother ,
Please let me know , If there is Caliph in Bangladesh.
You may contact Br Shibly at 0191 753 5695 email@example.com and he would guide you to a pir in Bangladesh
Bismillahi r-Rahmani r-Rahim
Dear Brother Zakir,
Assalam Alaqum Rehmatullah Wabarakat hu,
AL – hamduillah I read you are mureed of Sultan ul Awliya Sheikh Muhammad Nazim Adil Al-Haqqani Q.S (Rehmatullah Ala). Al-hamduillah i am also your tareeqat brother.
Our current Murshid after Sultan ul Awliya Sheikh Muhammad Nazim Adil Al-Haqqani Q.S. (R.A) is Sultanim Sheikh Mehmat (Q.S).
Zikr of heart is a grant from Murshid e Kamil. For Qalbi Zikr you must have pure heart and sincereity with your Murshid. If you wish to contact me please e-mail firstname.lastname@example.org InshaAllah
Salaam I wish to apologize for any sinn that I might have incurred by making such statements. I have used names in what I have written and I don’t wish to defame or insult anyone. Its not good to point out the faults of others when I myself have many countless faults. I request that my messages be deleted so as not to remain as evil and incurring upon myself the sinn of ghibat or back biting. Thanks.
Alhamdulillah, the zikr of the heart that is taught in the Naqshbandi tariqat (as well as other tariqats) is truly special as it wasn’t given so frequently in previous days. With the growing fitna of modern times, the shuyukh feel it necessary to give the zikr (even without bayah but of course, to advance in sulook, bayat is necessary). My shaykh is based in Bradford, England and teaches this very same zikr to anyone that comes before them..Alhadulillah it it good to see that there are still shuyukh who have held on to these orthodox teachings of the Naqshbandi way (as the Qalbi zikr is very much emphasised in this zikr).
Hello. Reading through this I noticed your comment about your Shaykh in Bradford. I’m not Muslim yet bu this Zikr interests me. I live in Sheffield which isn’t far. Do you have any information you could pass along.
This is a bad innovation, this is not from the Qur’an, Sunnah, The Sahaba or the great followers.
I am not a Wahabi who speaks ignorant. Muslims need to memorize, recite and act upon the Qur’an and make dhikr with the supplications of the Hadith.
All of these things mentioned above are not from the Sunnah of the Messenger, and everything which is not from the Noble Qur’an or Sunnah can easily deviate a person from the Straight Paith. Beware of the people who introduced these things, they did not even know the basics of Fiqh nor did they memorize the Qur’an and know its Tafseer.
You may have not heard that many big tafseers were written by Naqshbandi Sufi masters. Tafsir al-Mazhari, Tafsir Ruh al-Maani, Tafsir Charkhi etc, are all written by Sufi masters who were great scholars. Today thousands of Naqshbandi followers are Ulama and Huffaz.
As for your objection, this noble tariqah is based on Quran and Sunnah. But the ignorant people cannot properly understand the Quran and the Sunnah, so they accuse the great Ulama and Mashaikh of being ignorant. In fact, they are themselves so ignorant that they don’t even know the definition of Sunnah.
The Prophet alayhis-salam said: Whoever introduced a good Sunnah, he will get the reward of his own acting on that Sunnah, but also the reward of all those who acted upon it. (Sahih Muslim)
This silsila originates from Hazrat Abu Bakr Siddiq and Salman Farsi (Rz.A). The Prophet Muhammad of Islam used to retire to the Cave of Hira to perform these Azkar. Thus it is Sunnah. It is kindly requested to research more when you are informing something to others. As Salamun Awwaluhu wal Akhiruhu.
As salamo alykum
Please suggest me any naqshbandi murshid in india,, I want become mureed
There is a great sheikh, of the Mujaddid family ma sha Allah
based in Dehli… currently presiding over Khankhwa’aye Mazharia
(the same Khankhwa of Sheikh Ahmed Saeed (Rehatullah Alaiyh), and their Mushaikheen)
In sha Allah, you may contact me for their details…
Does anyone know Shaykh Kamil who live in Amsterdam, the Netherlands.
Salam dear respected,
above detailed information is very much appreciated.
how does mured knows that i have completed one lesson i have to move ahead? or if is it depends on his peer (mursheed) and how does that take place?
Thanks to make it clear for me?
It depends on the Sheikh. He observes the changes which occur in a Salik and promote the lessons according to their keen observations.
I need some books related salook nakashbandi in urdu translation
Umdat as Salook
Maktobat Imam Rabbani
Maqalat e Zawwariya
I’ve informed you those which are my knowledge. These are all in Urdu translations. You can find these at Zawwar Academy, Nazimabad, Karachi, Pakistan. There is also Idara e Mujaddidya (located in Nazimabad, Karachi, Pakistan) where such books are found.
Assalamualikum i live in usa in newjersey state. I would like to do baiyt un saifi silsila. Can you guide me please
Beautiful, informative website. Thankyou. I’m not Muslim, although feel this is something I will come to embrace. That said, as a non Muslim , would I be able to practise the 1st lesson of zikr on the qalb.
Yes, you can practice the first lesson without a formal ijaza (authorization / instruction). It is also important to attend gatherings of dhikr, as the Naqshbandiya Order emphasizes “suhba” (company of the pious) more than the dhikr itself.
Salaam all seekers!
MashaAllah, it’s so nice to see comment sections with so much love and positivity for everyone.
I became Muslim over 7 years ago Alhamdulilah and I am part of a Mujaddidi order from the Adam Banuri line (ra). We have branches of our tariqah all over the world and have many reverts in the UK, Australia, New Zealand and the US.. as well as Mureeds in India, Malaysia, Singapore, Russia, and more…
If anyone is unable to find a silsila and they would like to try our muraqabah, just let me know.
Love to all….
Assalam’o’alaikum. This is Syed Shaik Shah Vali from India. It is stated in your “Lessons of the Naqshbandi Mujaddidi Tariqah” that a person can avail permission from the Sheikh even without Bai’ah. Can I be granted the permission (Ijazah) from the Sheikh to start the Zikrs as explained by you for I have no any Sheikh from the Silsila in my locality…. Jazakumullah.
Hazrat dobara Se mail bhej dijiye wo galti se delete Ho gayi
HAZRAT AAPSE MURAQABA SEEKHNA HAI AUR MULAKAT BHI KARNI HAI MUJHE E-MAIL ENGLISH WALI HINDI JESE ME TYPE KAR RAHA HU WASE KAR DENA
assalamualaikum hazrat mujhe mel karna me bhi shamil hona chahta hu
Assalamualaikum warehmatullahi wabrakatohu hazrat mujhe Latifah ruh apne under peda karna hai ya roshan karna hai agar me pehle se bait hu to mujhe bhi kiya aap se bait hona padega me rohani ilm seekhna chahta hu mujhe ye baghair qalbi zikr kiye hasil ho sakta hai ya nahi me India dehli me rehta hu agar esa ho sakta hai to mujhe iska muraqba bhi seekhna hai