Naqshbandiya Foundation for Islamic Education

The Naqshbandiya Foundation for Islamic Education (NFIE) is a non-profit, tax exempt, religious and educational organization dedicated to serve Islam with a special focus on Tasawwuf(Sufism),

Saturday, May 3, 2014

Lessons of Naqshbandi Mujaddadi Tariqa Part 2: Muraqbah - Mohammad Mojaddadi


درس نقشبندى مجددى طريقت
Lessons of the Naqshbandi Mujaddidi Tariqah
Part 2: Murāqibah
Lesson 10: Murāqibah Ahadiyyat (meditation of oneness)
Intention: Faid is (emanation) 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”.
Lesson 11: Murāqibah Latīfā Qalb (meditation of the Heart subtlety)
Intention: Ya Allah! The Faid (emanation) of the Action-Theophanies [tajalliyāt-i af'āliyā] that you have manifested from Latīfā Qalb (the heart subtlety) of Prophet Muhammad (sall-Allāhu alaihi wa sallam) on the Qalb of the prophet Ādam (alaih is-salām), manifest that (Fayz) to my Qalb also by the sanctity of my grand masters.
Lesson 12: Murāqibah Latīfā Rūh (meditation of the Soul subtlety)
Intention: Ya Allah! the Faid (emanation) of the Theophanies of Subsistent Attributes [tajalliyāt-i sifāt-i thubūtiyā] that you have manifested from the Latīfā 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 (Fayz) to my Rūh also by the sanctity of my grand masters.
Lesson 13: Murāqibah Latīfā Sirr (meditation of the Secret subtlety)
Intention: Ya Allah! the Faid (emanation) of the Theophanies of the Essential Splendours [tajalliyāt-i shuyūn-i zātiya] that you have manifested from the Latīfā Sirr (the Secret subtlety) of Prophet Muhammad (sall-Allāhu alaihi wa sallam) on the Sirr (secret) of Prophet Mūsā (alaih is-salām), manifest that (Fayz) to my Sirr also by the sanctity of my grand masters.
Lesson 14: Murāqibah Latīfā Khafī (meditation of the Hidden subtlety)
Intention: Ya Allah! the Faid (emanation) of the Theophanies of the Privative Attributes [tajalliyāt-i sifāt-i salbiya] that you have manifested from the Latīfā Khafī (the Hidden subtlety) of Prophet Muhammad (sall-Allāhu alaihi wa sallam) on the Latīfā Khafī of Prophet Īsā (alaih is-salām), manifest that (Fayz) to my Latīfā Khafī also by the sanctity of my grand masters.
Lesson 15: Murāqibah Latīfā Akhfā (meditation of the Hidden-Most subtlety)
Intention: Ya Allah! the Faid (emanation) of the Theophanies of the Comprehensive Splendour [tajalliyāt-i shān-i jāmi'a] that you have manifested on the Latīfā Akhfā (the Hidden-most subtlety) of Prophet Muhammad (sall-Allāhu alaihi wa sallam), manifest that (Fayz) to my Latīfā Akhfā, by the sanctity of my grand masters.
Part 3: Wilāyat Sughrā (the smaller sainthood)
Lesson 16: Murāqibah Ma’iyyat (meditation of co-presence)
Meditation on the meaning of the āyah: “He is with you, wherever you are”. [Al-Hadeed, 4]
و هو معکم اين ما کنتم (سورة الحديد، 4)
Part 4: Wilāyat Kubrā (the greater sainthood)
Lesson 17: Dāerā Oolā (the first circle)
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)
Lesson 18: Dāerā Sāniyā (the second circle)
Meditation on the meaning of the āyah: “He loves them and they love him”. [Al-Māidā, 54]
يحبهم و يحبونه (المائده 54)
Lesson 19: Dāerā Sālisā (the third circle)
Meditation on the meaning of the above āyah with a different intention.
Lesson 20: Qaos (the arc)
Meditation on the meaning of the above āyah with a different intention.
Part 5
Lesson 21: Murāqibah of the Name az-Zāhir (the apparent)
Intention: The 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).
Lesson 22: Murāqibah of the Name al-Bātin (the innermost)
Intention: The Faid is arriving on the three elements of my body, 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-e Nabuwwat (meditation of the perfections of Prophethood)
Lesson 24: Murāqibah Kamālāt-e Risālat (meditation of the perfections of Messengerhood)
Lesson 25: Murāqibah Kamālāt Ulul-Azm (meditation of the perfections of the Ulu al-Azm)
Lesson 26: Murāqibah Haqīqat Ka’bah (meditation of the reality of Ka’ba)
Lesson 27: Murāqibah Haqīqat Qur’ān (meditation of the reality of Quran)
Lesson 28: Murāqibah Haqīqat Salāh (meditation of the reality of Salah)
Lesson 29: Murāqibah Ma’būdiyyat Sarfā
Lesson 30: Murāqibah Haqīqat Ibrāhīmī (meditation of the Abrahamic reality)
Lesson 31: Murāqibah Haqīqat Mūsavī (meditation of the Mosaic reality)
Lesson 32: Murāqibah Haqīqat Muhammadī (meditation of the Muhammadan reality)
Lesson 33: Murāqibah Haqīqat Ahmadī (meditation of the Ahmadan reality)
Lesson 34: Murāqibah Hubb-e 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: Faid is coming from the Being [Dhāt] who is the source of Pure Love on my Singular Form (all the ten Latāif).
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 stage is specific to the Seal of the Prophets the Master of the Universe sallAllahu alaihi wasallam.
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 Muhammad Reality is also helpful for progress in this stage.
Lesson 35: Murāqibah Lā-Ta’ayyun (meditation of the non-determination)
This is the final stage of the Naqshbandi Mujaddidi path, although in reality there is no end of progressing towards Allah Almighty.
Intention: “Faid is coming from the Pure Being who is the source of the Faid of Circle of Non-Determination, to my Singular Form (all the ten Latāif).”
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 sallAllahu alaihi wasallam.
A seeker does not acquire 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.”

Friday, May 2, 2014

Lessons of Naqshbandi Mujaddadi Tariqa - Mohammad Mojaddadi

درس نقشبندى مجددى طريقت
Lessons of the Naqshbandi Mujaddidi Tariqah
Following is a list of the lessons and spiritual stages of the Naqshbandi Mujaddidi tariqah, as taught by the masters of the Mujaddidi tariqah.
,generally allows everyone to do the first Zikr, which is the Zikr of Latifa Qalb. But it is always recommended to get permission for it from a shaykh, which may be received even without making Ba’yah.
Part 1: Zikr
The exalted Naqshbandi tariqah starts from ten Latāif (pl of Latīfā), which translates to subtlety. According to Imam Rabbani, a human is composed of ten subtleties, five of which belong to the Command-World (Ālam al-Amr) and five to the Creation-World (Ālam al-Khalq). The five from the Command-World are: Qalb, Rūh, 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 being instantaneously with the command “Kun”. The Creation-World was created in steps. The Circle of Possibility (Dāerā-i Imkān) combines these two worlds. The Arsh is at the center of the Circle of Possibility. The Command-World is the higher half (above the Arsh) and the Creation World is the lower half (below the Arsh).
Lesson 1: Zikr in Latīfā Qalb (the Heart subtlety)
The Qalb (heart) is located two finger-widths below the left breast 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 “Allah Allah Allah”, while exerting his spiritual Tawajjuh on his heart (this method is only for men, women are taught verbally).
The method of Zikr is like this: 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 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 automatic like breath.
The Nūr (light) of the heart is shining yellow, as described by the masters of this tariqah. 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 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.
Daily Murāqibāh is necessary in this sacred Path. The seeker should meditate for at least 15 minutes every day, possibly in early morning or whenever suitable. The muraqibah is done alone and in quite. The seeker should close the eyes, clear the mind of all thoughts and pray to Allah subhānuhū to take away the useless thoughts. Then he should imagine the noble face of the shaykh (Hazrat Khwājā Muhammad Tāhir Naqshbandī), or the one from whom Zikr was learned, at the place of the heart. It is recommended to cover oneself with a cloth (a shawl, etc). The seeker then concentrates on the place of Qalb (mentioned above), and imagines that the heart is proclaiming Allah Allah Allah Allah. This is called “Wuqūf-i Qalbī” and is the most important part of this noble Path. It means to keep one’s concentration towards the Qalb, and to keep the Qalb’s concentration to the Being whose name is “Allah”.
Lesson 2: Zikr in Latīfā Rūh (the Soul subtlety)
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 Nūr of this Latifa is glittering red. The sign of completion of this lesson is that the seeker develops patience and control over his anger.
Lesson 3: Zikr in Latīfā Sirr (the Secret subtlety)
The Latīfā of Sirr is located at a distance of two finger-widths from the left breast towards the center of the chest. Automatic Zikr is achieved in this Latifa by remembering the name of Allah at this location.
The Nūr of this Latifa is milky white. The sign of completion is that greed is diminished and it is easier to spend in good causes for the sake of Allah.
Lesson 4: Zikr in Latīfā Khafī (the Hidden subtlety)
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 Nūr of this Latifa is pure black. The sign of its completion is that bad qualities of jealousy and stinginess are diminished.
Lesson 5: Zikr in Latīfā Akhfā (the Hidden-most subtlety)
This is located in the center of the chest. Its Nūr is green and the sign of its completion is that bad qualities such as arrogance and pride are diminished.
Lesson 6: Zikr in Latīfā Nafs (the Carnal-soul subtlety)
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.
Lesson 7: Zikr in Latīfā Qālib (the physical body)
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 remember their Creator with His Personal Name Allah.
Lesson 8: Zikr of Nafī Asbāt (negation-affirmation)
Nafī Asbāt is the recitation of Lā Ilāha Illa-Allāh (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 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”.
Persian: “خداوندا مقصود من توئي و رضاي تو، محبت و معرفت خود مرا بده”.
Lesson 9: Zikr of Tahleel Lisānī (negation-affirmation with tongue)
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 1100 and recommended number is 5000.
Please note that the above lessons are properly learned from a perfected master of this exalted tarīqāh 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 shaykh who has progressed through all these high spiritual stages. No one