Lessons of the Naqshbandi Mujaddidi Tariqah

Posted on May 4, 2011 by Talib Ghaffari

Following is a short description of the lessons and spiritual stages of the Naqshband Mujaddid
hir arqah, as taught by the masters of the Mujaddid order.
It is important to know that these lessons are learned properly from a perfected master of the
Naqshband arqah and practicing these without proper spiritual guidance may not benefit, and
might even be harmful for spiritual progress. However, my beloved shaykh arat Shaykh
Muammad hir Abbs Bakhsh Naqshband Mujaddid (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 Lafah Qalb. But it is always recommended to get permission for it from
the shaykh, which may be received even without making Bayah.
For the daily practices for a seeker in the Naqshbandi path, see this post.
Contents [hide]

1 The Naqshband Path

1.1 Methods of Zikr
1.2 Method of Murqabah (meditation)
1.3 Dirat al-Imkn
1.4 Walyat a-ughr (the minor sainthood)
1.5 Walyat al-Kubr (the major sainthood)
1.6 Walyat al-Uly (the highest sainthood)
2 The Mujaddid stations
2.1 Perfections of Prophethood [Kamlt al-Anbiy]
2.2 Divine Realities [Haqiq al-Ilhiyah]
2.3 Realities of Prophets [Haqiq al-Anbiy]
2.4 Optional stations
2.5 Zimniyyat
3 Sources

The Naqshband Path

Methods of Zikr
The most exalted spiritual path Naqshbandiyyah starts from ten Laif (plural of Lafa), which
literally translates to subtlety. According to our Imm and lord Imm Rabban Mujaddid Alf-i
Thn, a human being is formed from ten subtleties, five of those belong to the Command-World
(lam al-Amr) and five to the Creation-World (lam al-Khalq). The five from the Command-
World are: Qalb, R, Sirr, Khaf and Akhf; 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 Allh, Who created the heavens and the earth in six days (periods
of time). [7:54]

The Circle of Possibility (Dirah al-Imkn) is a combination of these two realms. The Arsh
[Allahs 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 Arsh) and the Creation-World is the lower half
(below the Arsh). Following table lists the five Laif of the Command-World:

Name meaning color prophet cures element

1 Qalb heart yellow dam a.s. appetite Nafs
2 Ru soul red Ibrhm and N a.s. anger air
3 Sirr secret white Ms a.s. greed water
4 Khaf hidden black s a.s. jealousy fire
5 Akhf hidden-most green Muammad a.s. arrogance earth

Lesson 1: Zikr in Lafah 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 Allh Allh Allh, 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, Allh Allh Allh, 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 Shaykhs 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 Nr (spiritual light) of the heart is shining yellow, as described by the masters of this arqah.
However, viewing this color is not required, neither is the physical sound of hearts 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 Murqabh (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
murqabah 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 Allh the Almighty to take away
the useless thoughts. Then he should imagine the noble face of the shaykh (Hazrat Shaykh
Muhammad Thir Naqshband), or the shaykh from whom Zikr was learned, and keep the masters
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 Allh Allh Allh Allh. This is called Wuqf-i Qalb
and is the most important part of this exalted Path. It means to keep ones concentration towards the
Qalb, and to keep the Qalbs concentration to the Being whose name is Allh.
In the following video, the great master of the Naqshband arqah Shaykh Muammad hir
Abbs Bakhsh Naqshband Mujaddid, may Allah elevate his ranks, is explaining the Qalb Zikr
and leading the collective Murqabah:

Lesson 2: Zikr in Lafh R (the Soul subtlety)

The Lafh of R (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 Allh Allh Allh at this
location by way of meditation and mental focus.
The Nr of this Lafah 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 Lafh Sirr (the Secret subtlety)

The Lafh 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 Lafah by remembering the name of Allh at
this location, in the method described earlier.
The Nr of this Lafah 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 Allh, 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 Lafh Khaf (the Hidden subtlety)

The Lafh named Khaf 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 Shaykhs blessings.
The Nr of this Lafah 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 Lafh Akhf (the Hidden-most subtlety)

This is the highest spiritual faculty of a human being. The lafah of Akhf is located in the center of
the chest between the two breasts. Automated Zikr is achieved by remembering the name Allh at
this location continuously.
Its Nr 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 Lafh Nafs (the Carnal-soul subtlety)

Nafs, according to some shaykhs, is located two finger-widths below the navel. But according to the
great Mujaddid Imm Rabbn, 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 Naqshband arqah is different from all other f 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 Lafh Qlib (the physical body)

This Lafh, 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 Suln al-Azkr (the chief Zikr). The sign of its
completion is that every single part and point of the seekers body is engaged in non-stopping Zikr
of Allh. The flesh, the blood, the bones, and even the hair, all remember their Creator with His
Personal Name Allh.
Some seekers also feel that everything outside their body is also proclaiming the name of Allh.
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 Naf-Athbt (negation-affirmation)

Naf-Athbt is the recitation of L Ilha IllAllh ( ) silently and without breathing, as
taught by the masters of this noble Path. Naf means negation and refers to the first part (L Ilha:
there is no god), and Athbt means affirmation and refers to the second part (Illallh: but Allah).
The seeker should hold his breath below the navel, and should take the word L from there to the
forehead. From there, he should take the word Ilha to the right shoulder, and from there he
should hit the Qalb with the words Illallhu so hard that its effect reaches the other Latif 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-Rasoolullh.
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 L Ilha, one should imagine that nothing exists, and
while saying Illallhu, one should direct the attention to Allah subhanuh.
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 Wuqf-i Adad. 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 Marifah.

Persian: .

Lesson 9: Zikr of Tahll Lisn (negation-affirmation with tongue)

This is the recitation of L Ilha Illallhu 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
arqah 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 Murqabah (meditation)

Murqabah (meditation) is the second method in this sacred path, which purifies and reforms the
subtleties of the Command-World. Murqabah means to wait for the Fay from the source of Fay,
being aware of the receiver of Fay. When the Fay arrives from the Lord on a particular Lafa of
the seeker, that Lafa is called the receiver of Fay. [Hidyat a-libn]
The basic method of Murqabah is to clear ones mind of all thoughts and then wait for the arrival
of the Fay from the Lord. Since the Fay can arrive on one particular or multiple subtleties, there
are multiple stages in the method of Murqabah.
When the seeker starts a particular Murqabah, he/she pronounces the intention of that murqabah
and afterwards keeps the meaning of that intention in the heart.
Intention is recited when starting that particular Murqabah.

Dirat al-Imkn
Dirat al-Imkn (the circle of possibility) is the first circle in the Naqshband Mujaddid Path and
there is one meditation in it: the meditation of oneness.

Lesson 10: Murqabah Aadiyyat (meditation of oneness)

This meditation is called Murqabah Aadiyyat a-irfah (meditation of pure oneness). The receiver
of Fay in this meditation is Lafa Qalb (the heart subtlety). This meditation completes the Circle
of Possibility [Dirat al-Imkn].
The intention of the Murqabah Aadiyyat (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 Allh.

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 Murqabah Aadiyyah is completed, the seeker enters the circle of minor (lower) sainthood,
and follows a sequence of meditations, each pertaining to one Lafah.
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 Fan.

Walyat a-ughr (the minor sainthood)

Walyat a-ughr, i.e., the minor (or lower) sainthood, is the sainthood of
saints, the major sainthood is the sainthood of prophets.

Lesson 11: Murqabah Latfa-i Qalb (meditation of the Heart subtlety)

The receiver of Fay in this meditation is Lafah Qalb. The seeker puts his heart in front of the
heart of the Messenger of Allh all-Allhu alaihi wa-sallam, and then makes the intention that is
as follows.
Y Allh! The Fay (emanation) of the Action-Theophanies [tajalliyt-i afliya] that
you have manifested from Lafah Qalb (the heart subtlety) of Prophet Muammad
(all-Allhu alayhi wa-sallam) on the Qalb of the prophet dam (alayhi as-salm),
also manifest that (Fay) to my Qalb by the sanctity of my grand masters.

The Lafah of Qalb has special association with the Takwn (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 Fan (annihilation) of Lafah Qalb and the seeker acquires the
sainthood (walyah) 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.
Lafah Qalb is under the feet of the first Prophet dam alaihi as-salm.

Lesson 12: Murqabah Latfa-i Rh (meditation of the Soul subtlety)

The receiver of Faid in this meditation is Latfa Rh.The seeker puts his Rh (soul) in front of the
Rh of the Messenger of Allh sall-Allhu alaihi wa-sallam, and then makes the following
intention:
Y Allh! the Faid (emanation) of the Theophanies of Subsistent Attributes [tajalliyt-i
sift-i thubtiya] that you have manifested from the Latfa Rh (the Soul subtlety) of
 Prophet Muhammad (sall-Allhu alaihi wa sallam) on the Rh (soul) of Prophet Nh
and Prophet Ibrhm (alaihim as-salm), manifest that (Faid) to my Rh also by the
sanctity of my grand masters.

Lafah R is under the feet of Prophet Ibrhm and Prophet N alayhim as-salm. It is
associated with the Subsistent Attributes [ift ath-thubtiyya]. The Subsistent Attributes are the
following: ayh (life), Ilm (knowledge), Qudrah (power), and others.

Lesson 13: Murqabah Latfa-i Sirr (meditation of the Secret subtlety)

The receiver of Faid in this meditation is Latfa Sirr. The seeker puts his Sirr (secret) in front of the
Sirr of the Messenger of Allh sall-Allhu alaihi wa-sallam, and then makes the following
intention:
Y Allh! the Faid (emanation) of the Theophanies of the Essential Splendours
[tajalliyt-i shuyn-i ztiya] that you have manifested from the Latfa Sirr (the Secret
subtlety) of Prophet Muhammad (sall-Allhu alaihi wa-sallam) on the Sirr (secret) of
Prophet Ms (alaih is-salm), manifest that (Faid) to my Sirr also by the sanctity of my
grand masters.

Lesson 14: Murqabah Latfa-i Khaf (meditation of the Hidden subtlety)

The receiver of Faid in this meditation is Latfa Khaf. The seeker puts his Khaf (hidden subtlety)
in front of the Khaf of the Messenger of Allh sall-Allhu alaihi wa-sallam, and then makes the
following intention:
Y Allh! the Faid (emanation) of the Theophanies of the Privative Attributes
[tajalliyt-i sift-i salbiya] that you have manifested from the Latfa Khaf (the Hidden
subtlety) of Prophet Muhammad (sall-Allhu alaihi wa sallam) on the Latfa Khaf of
Prophet s (alaih is-salm), manifest that (Faid) to my Latfa Khaf also by the sanctity
of my grand masters.

Lesson 15: Murqabah Latfa-i Akhf (meditation of the Hidden-Most subtlety)

The receiver of Faid in this meditation is Latfa Akhf. The seeker puts his Akhf (hidden-most
subtlety) in front of the Akhf of the Messenger of Allh sall-Allhu alaihi wa-sallam, and then
makes the following intention:
Y Allh! the Faid (emanation) of the Theophanies of the Comprehensive Splendour
[tajalliyt-i shn-i jmia] that you have manifested on the Latfa Akhf (the Hidden-
most subtlety) of Prophet Muhammad (sall-Allhu alaihi wa sallam), manifest that
(Faid) to my Latfa Akhf, by the sanctity of my grand masters.

Lesson 16: Murqabah Maiyyat (meditation of co-presence)

This is the meditation on the meaning of the following verse of the Holy Qurn:
He is with you, wherever you are. [Al-Hadeed, 4]

(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 naf-asbt L Ilha IllAllhu 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 L Ilha IllAllhu.
The source of Faid in this meditation is the Circle of Lower Sainthood [Dira Walyat-i Sughr] and
the receiver of Faid is Latfa Qalb.

Walyat al-Kubr (the major sainthood)

Walyat al-Kubr (the major sainthood) is the sainthood of prophets, and it consists of three circles
and one arc. [Arba Anhr]

Lesson 17: Ad-Dirat al-l (the first circle)

In the first circle is the meditation on the meaning of the yah: We are nearer to him than his
jugular vein. [Qf, 16]

(16 )

This meditation is also called the meditation of nearerness [Aqrabya]. The intention of the
meditation is:
Fay 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 [lam al-Amr]. The source of
the Fay is the First Circle of Major Sainthood.

In this station, the recitation of L Ilha IllaAllhu helps in the progress. The cash assets of this
station are perfect attention towards Allah, elimination of temptations and worldly thoughts, ascent
and descent (urj wa nuzl), and special modalities of the heart. Slowly, the whole body is
engulfed in a state of absorption [Injazb]. 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. [Arba Anhr]

Lesson 18: Ad-Dirat ath-Thniya (the second circle)

In the second circle is the meditation of love, i.e., meditation on the meaning of the yah: He loves
them and they love Him. [Al-Mida, 54]

(54 )
The intention of the meditation is:
Fay is coming from the Being who holds me dear and and I hold him dear, to my Nafs
subtlety. The source (origin) of the Fay is the Second Circle of Major Sainthood, which
is the quintessence of the first circle of major sainthood.

Lesson 19: Ad-Dirat ath-Thlitha (the third circle)

In the third circle is also the meditation of love, i.e., meditation on the meaning of the above yah
He loves them and they love Him. The meditation is done by focusing on the meaning of this
yah, with the following intention:
Fay is coming from the Being who holds me dear and and I hold him dear, to my Nafs
subtlety. The source (origin) of the Fay 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
yah He loves them and they love Him, with the following intention:
Fay is coming from the Being who holds me dear and and I hold him dear, to my Nafs
subtlety. The source (origin) of the Fay 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 [abr] 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 [Imnn] 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 [Istihlk wa
Imill], similar to ice that melts in the sun. Tawd Shuhd 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. [Arba Anhr]

Lesson 21: Murqabah of the Name az-Zhir (the manifest)

Intention when starting the meditation:
Fay is coming to my Nafs (carnal-soul) and also on the five Latif of lam al-Amr
(subtleties of the Command-World, i.e., Qalb, R, Sirr, Khaf and Akhf) from the
Being who is named by the Name A-hir (the apparent, the manifest).

In this muraqabah, the Fay arrives mostly on the Nafs subtlety and also on the five subtleties of the
Command-World.
The name A-ahir 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 hir), his inner-being is not affected by these outer manifestations. Imm-i
Rabbn writes in his first letter in the first volume of Maktbt:
During the journey, so much did He manifest Himself by the theophanies of the name
a-hir, 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 [Walyat al-Kubr]. The next station is the
sainthood of angels, called the Highest Sainthood [Walyat al-Uly].

Walyat al-Uly (the highest sainthood)

Walyat al-Uly, meaning the Highest Sainthood, is the sainthood of angels and angelic world.
There is one murqabah in this sublime spiritual station, and that is the murqabah of the divine
name Al-Bin (the innermost).

Lesson 22: Murqibah of the Name al-Btin (the innermost)

The murqabah of the divine name Al-Bin (the innermost) is started by reciting the following
intention:
Fay is arriving on the three elements: air, water and fire, from the Being who is
named by the Name al-Bin (the innermost). The source of the Fay is the Circle of
Angelic-Sainthood (dirah walyat al-uly), which is the sainthood of the Higher-Order
angels.

The receiver of Fay in this station are the basic elements except the dust, i.e., air, water and fire.
Verbally reciting L Ilha IllAllhu and offering optional (nfila) alh 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 Mujaddid stations

The Naqshband Path ends at the Angelic Sainthood. The stations mentioned from here on are all
additions to the journey by Imm-i Rabbn Shaykh Ahmad Frq Sirhind raiyAllhu anhu.
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 Mujaddid Path was by the grace of the Almighty. There
was no particular method to journey through these stations. However, Allh Almighty opened the
door of these exalted stations to the believers through our master The Great Mujaddid.
Shaykh Qz Muhammad adruddn Naqshband Mujaddid writes in one of his letters addressed to
Mawln Abd al-Ghafr Abbs Madan that the Mujaddid Stations are taught to the seeker directly
by Imm-i Rabbn the Great Mujaddid Shaykh Ahmad Sirhind, 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 Manqib-i Ahmadiya, biography of Shh Ahmad Sad Mujaddid Madan. [ayt-i adriya
(Urdu) by Mawln Abd ul-Dim Dim]
All the previous lessons were related to the perfections and excellences of walyah (sainthood), the
coming lessons are related to the perfections and excellences of nabuwwah (prophethood).
According to the majority of Gnostics, nabuwwah is superior to walyah, and thus the perfections
of nabuwwah are superior to those of walyah. The perfections of nabuwwah are specific to the
prophets only. However, the grace of the Almighty grants them to whomever he wills, and the
awliy acquire these perfections to a much lower level than the prophets. The proof of the fact that
awliy can acquire perfections of prophethood is the following adth:
The Messenger of Allh, allAllhu alayhi waSallam, said: If there was to be a
prophet after me, it would have been Umar ibn al-Khab. [Jmi Tirmidh]

Perfections of Prophethood [Kamlt al-Anbiy]

Lesson 23: Murqibah Kamlt-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: Murqibah Kamlt-i Rislat (meditation of the perfections of

Messengerhood)
From this meditation and onwards to the last one, the receiver of Faid is an entity called Haiat-i
Wahdn, 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, Rh, Sirr, Khaf and
Akhf. 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 [Haiat-i Wahdn] from the All-Pure Being
[Dht] Who is the source of the perfections of Messengerhood.

Lesson 25: Murqibah Kamlt-i Ulul-Azm (meditation of the perfections of the

Resolute prophets)
Intention when starting the meditation:
Faid is arriving on my Singular Form [Haiat-i Wahdn] from the All-Pure Being
[Dht] Who is the source of the perfections of the Resolute prophets.
Divine Realities [Haqiq al-Ilhiyah]
Lesson 26: Murqibah Haqqat-i Kabah (meditation of the reality of Kaba)
Intention when starting the meditation:
Faid is arriving on my Singular Form [Haiat-i Wahdn] from the All-Pure Being
[Dht] Who is the Bowed-to [Masjood ilaihi] by All Possibles (creations) and is the
source of the Reality of Divine Kabah.

Lesson 27: Murqibah Haqqat-i Qurn (meditation of the reality of Qurn)

Intention when starting the meditation:
Faid is arriving on my Singular Form [Haiat-i Wahdn] from the source of
Inconceivable Vastness, the venerable Being [Dht], Who is the source of the Reality of
glorious Quran.

Lesson 28: Murqibah Haqqat-i Salh (meditation of the reality of prayer)

Intention when starting the meditation:
Faid is arriving on my Singular Form [Haiat-i Wahdn] from a Perfectly
Inconceivable Vastness, the venerable Being [Dht], Who is the source of the Reality of
Salh.

Lesson 29: Murqibah Mabdiyyat-i Sirfah (meditation of the pure

worshipworthiness)
Intention when starting the meditation:
Faid is arriving on my Singular Form [Haiat-i Wahdn] from the Being [Dht] Who
is the source of the Pure Worshipworthiness.

Realities of Prophets [Haqiq al-Anbiy]

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-Allhu 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 Mahbbiyyah (belovedness).

Lesson 30: Murqibah Haqqat-i Ibrhm (meditation of the Abrahamic reality)

This is the circle of the Reality of Prophet Ibrhm (Abraham). It is the first circle among the circles
of realities of prophets.
The reality of Sayyidina Ibrhm alaihi as-salm is the station of Khullah (intimacy) of the
Almighty. Hadhrat Ibrhm was Khall-Allh (intimate of Allh). This meditation helps the seeker
travel through this sublime station. In this station, the Belovedness of Attributes [Mahbbiyyah
Siftiyah] manifests, unlike in the Muhammadan and Ahmadan realities, where the Belovedness of
Being [Mahbbiyyah Ztiyah] manifests.
Intention when starting the meditation:
Faid is arriving on my Singular Form [Haiat-i Wahdn] from the Being [Dht] Who
is the source of the Abrahamic [Ibrhm] Reality.

Other prophets are followers of Hadhrat Sayyidin Ibrhm alaihi as-salm in this noble station, as
is indicated by the following verse:

( )

Follow the ways of Abraham the True in Faith. (An-Nahl, 123)

In this station, the Salt Ibrhmiyah that is often recited during Salh is helpful for progress:

Lesson 31: Murqabah Haqqat-i Msav (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 [Haiat-i Wahdn] from the Being [Dht] Who
is Self-Lover and is the source of the Msav [Mosaic] Reality.

In this station, the following Salt Kalmiyah is helpful for progress:

Lesson 32: Murqabah Haqqat-i Muhammad (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 [Haqqat al-Haqiq].
Intention when starting the meditation:
Faid is arriving on my Singular Form [Haiat-i Wahdn] from the Being [Dht] 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-Allhu
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 Salawt on the Beloved of Allah sall-Allhu alaihi wa-Sallam is helpful
for progress, especially the following Salawt:

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: Murqabah Haqqat-i Ahmad (meditation of the Ahmadan reality)

Intention when starting the meditation:
Faid is arriving on my Singular Form [Haiat-i Wahdn] from the Being [Dht] Who
is Self-Beloved and is the source of the Ahmadan Reality.

The salawt 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:

Lesson 34: Murqabah 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 [Dht] who is the source of Pure Love on my Singular
Form [Haiat-i Wahdn].

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 sallAllhu 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 Salawt mentioned in the Meditation for Muhammadan Reality is also helpful for
progress in this stage.

Lesson 35: Murqabah L-Taayyun (meditation of the non-determination)

This is the final stage of the Naqshband Mujaddid path, although in reality, there is no end of
progressing towards Allh 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 [Haiat-i Wahdn].

L-Taayyun means non-determination. This meditation is done to receive the Faid of the Being
[Dht] that is higher than all determinations. Among the Prophets, this station is specific to the Seal
of the Prophets the Final Messenger of Allah Sayyidun Muhammad sall-Allhu alaihi wa-sallam.
A seeker does not reach this most sublime spiritual station, rather only travels perceptually through
it, with extreme humbleness and humiliation.

The (assertion of) incompetence of cognizing the Essence is Cognition.

The claim of cognizing the Essence is Shirk.

Optional stations
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 Qi (The circle of sharp sword)

The circle of Saif-i Qi (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. Dirah Qayymiyah (The circle of the Qayym-ship)

The circle of Qayymiyah is nurtured from the circle of the perfections of the Ulul-Am (the
Resolute Prophets). When a seeker completes this circle, he is awarded the spiritual post of a
Qayym. 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. Dirah Haqqat-i Sawm (The circle of the reality of fasting)

The circle of the reality of fasting is adjacent to the circle of the Quranic reality. Shh Ab-Sad
Mujaddid (d.1249H) writes in Hidyat a-libn:
In the month of Raman 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 [amadiyyah] and satiety were manifested and I very much
enjoyed this reality.

Zimniyyat
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:

Allah did not pour anything in my chest except that I poured that into the chest of Ab-
Bakr.

The venerable master Shh Ab-Sad Mujaddid writes in Hidyat a-libn:

[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-Ghaffr Fazl, who said about his chief deputy and successor
Shaykh Allh-Bakhsh Abbs:
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, Mawlaw ib [Shaykh
Allh-Bakhsh] and myself are apparently two different persons, but the Fayz and
blessings are exactly the same.

Sources
Following books contain the description of the lessons and spiritual stations of the Naqshband
Mujaddid Path, either partial or full, in brief or detailed.
1. Rislah Sulook, Persian, by Sayyid Muhammad Numn (deputy of Imm-i Rabbn). With
Urdu translation. Al-Mustafa Publications, Hyderabad, Sindh, Pakistan. 2002.
2. Hidyat-ut-Tlibn (Persian), by Shh Ab Sad Mujaddid Dahlaw (d.1250 AH)
1. Hidyat-ut-Tlibn, Urdu translation by Prof. Dr. Ghulm Mustaf Khn Naqshband,
published by Maktabah Mujaddidiyah as ebook, November 2013.
 2. Persian with Urdu translation by Dr. Ghulm Mustaf Khn, Idrah Mujaddidiyah,
Karachi, Pakistan. Published in 1375 AH.
3. Persian with Urdu translation by Mawln Nr-Ahmad. Khnqh Sirjia, Kundiyn,
district Miynwl, Pakistan. 2011.
4. Urdu translation by Mawln Nr-Ahmad. Published by Qz Muhammad Hamd
Fazl, Idrah Fuyzt-i Mujaddidiyah, district Mnsahra, Pakistan.
3. Arba Anhr (Persian), by Shh Ahmad Saeed Mujaddid Madan (d.1277 AH).
1. Arba Anhr (Persian)
2. Arba Anhr, Urdu translation
4. Ibtad-e Sulook Naqshband (Persian), by Mawln Muhammad Hasan Jn Sarhand
Mujaddid.
1. Urdu translation by Prof. Al-Nawz Hjan-Khn Jato
2. Sindhi translation by Prof. Al-Nawz Hjan-Khn Jato
5. Khair al-Khair, alias Marghb as-Sulook (Urdu). By Khwja Mabb lam Naqshband.
November 1995.
6. Miyr as-Sulook (Urdu). By Mawln Hidyat-Al Jaipur Naqshband Mujaddid.
Published from Knpur, India.
7. Umdat as-Sulook (Urdu). By Sayyid Zawwr Husain Shh Naqshband. 2009 edition. 1973
edition.
8. Madrij al-Khair wa Manhij as-Sair (Urdu). By Shaykh Abul-Hasan Zaid Frq. Second
edition 2013. The most detailed book on the Naqshband Mujaddid Sulook.
9. Jalwah Gh-e Dost (Urdu) by Khwja Muhammad Thir Bakhsh Naqshband (alias Sajjan
Seen). Published by Idrat al-Marifat, Allhbd Sharf, near Kandiaro, Sindh, Pakistan.
November 2007. Another link
10. Asbq-i Sulook (Urdu). By Muqtadir Shh Naqshband Mujaddid. District Mardn,
Pakistan. 2000.
11.The Naqshbandy-Mujaddidy Order Journey: Lessons and Elaborations (English). By
Sheykh M. Wajihuddin al-Qri al-Muqri. Published by Institute of Naqshbandy-Mujaddidy
Works, Block-P, Marghzar Colony, Multan Road, Lahore, Pakistan. September 2004.