naqshbandi sufi meditation
TRANSCRIPT
Naqshbandi Sufi Meditation
of the Body Mind and Soul Sufi Meditation Muraqaba
PDF File Body Mind Soul Meditation
Muraqaba: The Naqshbandi Sufi MeditationThree Meditations in one, engaging Body, Mind and Soul.
I. Body Meditation Conscious Breathing: 7 minutes each session. * Inhale through your nose the Mantra/Dhikr = "Hu"; imagine a White light entering through the solar Plexis. * Exhale through Nose-Mantra/Dhikr= "Hu"; imagine Blackness/carbon monoxide as all your bad actions being purged from you.
II. Mind Meditation Mind Meditation: 7 minutes each session* Mind Image of Arabic letters of Allah (alif-lam-lam-ha) * Close Eyes repeating the name La Illaha Il Allah: 7 min. Then Allah: 7 Min. * Building Faith in Unseen 6 Principles of Faith-Divine Power, Angels, Divine Messages, Messengers, Day of Reckoning, Destiny
Essential Remembrance The seeker must make Dhikr by negation and affirmation on his tongue until he reaches the state of the contemplation of his heart (Muraqaba). That state will be achieved by reciting every day the negation (LA ILAHA) and affirmation (IL ALLAH) on the tongue, between 5,000 and 10,000 times, removing from his heart the elements that tarnish and rust it. This dhikr polishes the heart and takes the seeker into the state of Manifestation. He must keep that daily dhikr, either by heart or by tongue, repeating ALLAH, the name of God's Essence which encompasses all other names and
Attributes, or by negation and affirmation through the saying of LA ILAHA ILLALLAH.
The seeker will* close his eyes and his mouth* clench his teeth, * glue his tongue to the roof of his mouth, * hold his breath, and, beginning with the word LA , “No” * lift this "No", by tilting his chin up, from under his navel up to his brain.* Upon reaching his brain, the word "No" brings out the word Ilaha, which then * moves from the brain to the right shoulder with the head’s movement to the right, and * hits the heart with Illallah when he turns his head to the left and drops his chin sharply down towards his heart. The seeker will eventually reach the state where in one breath he can repeat La Ilaha Illallah twenty-three times. A perfect Shaikh can repeat it an infinite number of times in every breath. To look at the Divine Presence as the Only Existence after all this throws back into the heart of the murid the love of the Prophet, and at that time he says. Muhammadun Rasulullah, saws ("Muhammad is the Prophet of God"), which isthe heart of the Divine Presence.
Returning This is a state in which the seeker, who makes Dhikr by negation and affirmation, comes to understand the Holy Prophet's phrase,
*“Ilahi Anta Maqsusdi wa Ridaka Matlubi” ("O my God, You are my Goal and Your Good Pleasure is my Aim), who is Al-Haqq The recitation of this phrase will increase in the seeker the awareness of the Oneness of God, until he reaches the state in which the existence of all creation vanishes from his eyes.
III. Soul Meditation
Breath and Heart Consciousness
* Close Eyes * Apposed index finger to thumb to feel heart beat, then* Mention Allah with every beat of the Heart. The seeker can reach a higher level of this form of meditation is being simultaneously conscious of his breath, in and out, in Huuuuu.
How the Meditation Relates to the 11 Principles of Naqshbandia
"Khalwat" means seclusion. It means to be outwardly with people while remaining inwardly with God. There are also two categories of seclusion. The first is external seclusion and the second is internal seclusion.
External seclusion requires the seeker to seclude himself in a private place that is empty of people. Staying there by himself, he concentrates and meditates on Dhikrullah, the remembrance of God, in order to reach a state in which the Heavenly Realm becomes manifest. When you chain the external senses, your internal senses will be free to reach the
Heavenly Realm.
This will bring you to the second category: the internal seclusion.
The internal seclusion means seclusion among people. Therein the heart of the seeker must be present with his Lord and absent from the Creations while remaining physically present among them.
It is said, "The seeker will be so deeply involved in the silent Dhikr in his heart that, even if he enters a crowd of people, he will not hear their voices.
The state of Dhikr overcomes him. The manifestation of the Divine Presence is pulling him and making him unaware of all but his Lord.
This is the highest state of seclusion, and is considered the true seclusion, as mentioned in the Holy Qur'an: "Men whom neither business nor profit distract from the recollection of God" [24:37]. This is the way of the Naqshbandi Order.
The primary seclusion of the Shaykhs of the Naqshbandi Order is the internal seclusion.
They are with their Lord and simultaneously they are with the people. As the Prophet said, "I have two sides: one faces my Creator and one faces
creation." Shah Naqshband emphasized the goodness of gatherings when he said: Tariqatuna as-suhbat wa-l-khairu fil-jamiyyat ("Our Way is Companionship, and Goodness is in the Gathering").
It is said that the believer who can mingle with people and carry their difficulties is better than the believer who keeps away from people. On that delicate point Imam Rabbani said,
"It must be known that the seeker at the beginning might use the external seclusion to isolate himself from people, worshipping and concentrating on Allah, Almighty and Exalted, until he reaches a higher state.
At that time he will be advised by his shaykh, in the words of Sayyid al-Kharraz, 'Perfection is not in exhibitions of miraculous powers, but perfection is to sit among people, sell and buy, marry and have children; and yet never leave the presence of Allah even for one moment.'"
Body Meditation:
Conscious of the Breath Meditation 7 Min. each Session
Conscious Breathing ("Hosh dar dam")Breathing,
Intake thru Nose-Mantra/Dhikr = "Hu ", imagine White light entering thru stomach.
Exhale-thru Nose-Mantra/Dhikr= "Hu",
imagine Blackness carbon monoxide is all your bad actions being purged from you.
1.Conscious Breathing ("Hosh dar dam") "Body Meditation"
Hosh means "mind." Dar means "in." Dam means "breath." It means, according to Abdul Khaliq al-Ghujdawani (q), that
"the wise seeker must safeguard his breath from heedlessness, coming in and going out, thereby keeping his heart always in the Divine Presence; and he must revive his breath with worship and servitude and dispatch this worship to His Lord full of life, for every breath which is inhaled and exhaled with Presence is alive and connected with the Divine Presence. Every breath inhaled and exhaled with heedlessness is dead, disconnected from the Divine Presence."
Ubaidullah al-Ahrar (q) said, "The most important mission for the seeker in this Order is to safeguard his breath, and he who cannot safeguard his breath, it would be said of him, 'he lost himself.'"
Shah Naqshband (q) said, "This Order is built on breath. So it is a must for everyone to safeguard his breath in the time of his inhalation and exhalation and further, to safeguard his breath in the interval between the inhalation and exhalation."
Shaikh Abul Janab Najmuddin al-Kubra said in his book, Fawatih al-Jamal, "Dhikr is
flowing in the body of every single living creatures by the necessity of their breath -- even without will -- as a sign of obedience, which is part of their creation. Through their breathing, the sound of the letter "Ha" of the Divine Name Allah is made with every exhalation and inhalation and it is a sign of the Unseen Essence serving to emphasize the Uniqueness of God. Therefore it is necessary to be present with that breathing, in order to realize the Essence of the Creator."
The name 'Allah' which encompasses the ninety-nine Names and Attributes consists of four letters, Alif, Lam, Lam and the same Hah (ALLAH). The people of Sufism say that the absolute unseen Essence of Allah Exalted and Almighty is expressed by the last letter vowelized by the Alif, "Ha." It represents the Absolutely Unseen "He-ness" of the Exalted God (Ghayb al-Huwiyya al-Mutlaqa lillah 'azza wa jall). The first Lam is for the sake of identification (tacrif) and the second Lam is for the sake of emphasis (mubalagha).
Safeguarding your breath from heedlessness will lead you to complete Presence, and complete Presence will lead you to complete Vision, and complete Vision will lead you to complete Manifestation of Allah's Ninety-Nine Names and Attributes. Allah leads you to the Manifestation of His Ninety-Nine Names and Attributes and all His other Attributes, because it is said, "Allah's Attributes are as numerous as the breaths of human beings."
It must be known by everyone that securing the breath from heedlessness is difficult for seekers. Therefore they must safeguard it by seeking forgiveness (istighfar) because seeking forgiveness will purify it and sanctify it and prepare the seeker for the Real Manifestation of Allah everywhere.
2. Watch Your Step ("Nazar bar qadam") Your
Will and the Will of The Divine must be one. { Qaf , Dal, Meem [qadam step] - Allah Qadir , in Creation is in accordance with the will of Muhammad {s}}
It means that the seeker while walking must keep his eyes { represents Desires} on his feet { Feet Represent Your Will} . Wherever he is about to place his feet, his eyes must be there. He is not allowed to send cast his glance here or there, to look right or left or in front of him, because unnecessary sights will veil the heart. Most veils on the heart are created by the pictures which are transmitted from your eyes to your mind during your daily living. These may disturb your heart with turbulence because of the different kinds of desire which have been imprinted on your mind. These images are like veils on the heart. They block the Light of
the Divine Presence. This is why Sufi saints don't allow their followers, who have
purified their hearts through constant Dhikr, to look at other than their feet. Their hearts are like mirrors, reflecting and receiving every image easily. This might distract them and bring impurities to their hearts. So the seeker is ordered to lower his gaze in order not to be assailed by the arrows of devils.
Lowering the gaze is also a sign of humility; proud and arrogant people never look at their feet. It is also an indication that one is following the footsteps of the Prophet , who when he walked never used to look right or left, but used to look only at his feet, moving steadfastly towards his destination. It is also the sign of a high state when the seeker looks nowhere except towards his Lord. Like one who intends to reach a destination quickly, so too the seeker of Allah's Divine Presence is moving quickly, not looking to his right or his left, not looking at the desires of this world, but looking only for the Divine Presence.
Imam ar-Rabbani Ahmad al-Faruqi (q) said in the 295th letter of his Maktubat:
"The gaze { Is Your Hawa Material Desires} precedes the step and the step follows the gaze. The Ascension to the high state is first by the Vision, followed by the Step. When the Step reaches the level of the Ascension of the Gaze, then the Gaze will be lifted up to another state, to which the Step follows in its turn. Then the Gaze will be lifted even higher and the Step will follow in its turn. And so on until the Gaze reaches a state of Perfection to which it will pull the Step. We say, 'When the Step follows the Gaze, the murid has reached the state of Readiness in approaching the Footsteps of the Prophet, peace be upon him. So the Footsteps of the Prophet are considered the Origin of all steps.'"
Shah Naqshband (q) said, "If we look at the mistakes of our friends, we will be left friendless, because no one is perfect." {Qadam Or Footsteps signifies Will, Trying to Match our Will with the Will of our Shaykh , Then Prophet (s) Then our Lord. Ati Allah wa Ati Rasul wa Ulul amr minkum}
3. Journey Homeward ("safar dar watan") Migrating from Evilness to the Heavens.
It means to travel to one's homeland. It means that the seeker travels from the world of
creation to the world of the Creator. It is related that the Prophet said, "I am going to my Lord from one state to a better state and from one station to a higher station." It is said that the seeker must travel from the Desire for the forbidden to the Desire for the Divine Presence.
The Naqshbandi Sufi Order divides that travel into two categories.
The first is external journeying and the second is internal journeying.
External travel is to travel from one land to another searching for a perfect guide to take and direct you to your destination.
This enables you to move to the second category, the internal journey. Seekers, once they have found a perfect guide, are forbidden to go on another external journey. In the external journey there are many difficulties which beginners cannot endure without falling into forbidden actions, because they are weak in their worship.
The second category is internal journeying.
Internal journeying requires the seeker to leave his low manners and move to high manners, to throw out of his heart all worldly desires.
He will be lifted from a state of uncleanness to a state of purity. At that time he will no longer be in need of more internal journeying.
He will have purified his heart, making it pure like water, transparent like crystal, polished like a mirror, showing the realities of all matters essential for his daily life, without any need for external action on his part. In his heart will appear everything that is needed for his life and for the life of those around him.
4. Solitude in the Crowd ("Khalwat dar anjuman")
"Khalwat" means seclusion. It means to be outwardly with people while remaining inwardly with God. There are also two categories of seclusion. The first is external seclusion and the second is internal seclusion.
External seclusion requires the seeker to seclude himself in a private place that is empty of people. Staying there by himself, he concentrates and meditates on Dhikrullah, the remembrance of God, in order to reach a state in which the Heavenly Realm becomes manifest. When you chain the external senses, your internal senses will be free to reach the Heavenly Realm. This will bring you to the second category: the internal seclusion.
The internal seclusion means seclusion among people. Therein the heart of the seeker must be present with his Lord and absent from the Creations while remaining physically present among them. It is said, "The seeker will be so deeply involved in the silent Dhikr in his heart that, even if he enters a crowd of people, he will not hear their voices. The state of Dhikr overcomes him. The manifestation of the Divine Presence is pulling him and making him unaware of all but his Lord. This is the highest state of seclusion, and is considered the true seclusion, as mentioned in the Holy Qur'an: "Men whom neither business nor profit distract from the recollection of God" [24:37]. This is the way of the Naqshbandi Order.
The primary seclusion of the Shaykhs of the Naqshbandi Order is the internal seclusion. They are with their Lord and simultaneously they are with the people. As the
Prophet said, "I have two sides: one faces my Creator and one faces creation." Shah Naqshband emphasized the goodness of gatherings when he said: Tariqatuna as-suhbat wa-l-khairu fil-jam`iyyat ("Our Way is Companionship, and Goodness is in the Gathering").
It is said that the believer who can mingle with people and carry their difficulties is better than the believer who keeps away from people. On that delicate point Imam Rabbani said,
"It must be known that the seeker at the beginning might use the external seclusion to isolate himself from people, worshipping and concentrating on Allah, Almighty and Exalted, until he reaches a higher state. At that time he will be advised by his shaikh, in the words of Sayyid al-Kharraz, 'Perfection is not in exhibitions of miraculous powers, but perfection is to sit among people, sell and buy, marry and have children; and yet never leave the presence of Allah even for one moment.'"
Mind Meditation:
Mind Image of Letters Close Eyes repeating the name La Illaha Il Allah 7 min. Then Allah 7 Min. Building Faith in Unseen 6 Principles of Faith-Divine Power, Angels,
Divine Messages, Messengers, Day of Reckoning, Destiny
5. Essential Remembrance ("yad kard") "Mind Meditation"
The meaning of 'Yad' is Dhikr. The meaning of 'kard' is the essence of Dhikr.
The seeker must make Dhikr by negation and affirmation on his tongue until he reaches the state of the contemplation of his heart (muraqaba).
That state will be achieved by reciting every day the negation (LA ILAHA) and affirmation (IL ALLAH) on the tongue, between 5,000 and 10,000 times, removing from his heart the elements that tarnish and rust it.
This dhikr polishes the heart and takes the seeker into the state of Manifestation.
He must keep that daily dhikr, either by heart or by tongue, repeating ALLAH, the name of God's Essence which encompasses all other names and Attributes, or by negation and affirmation through the saying of LA ILAHA ILLALLAH.
This daily dhikr will bring the seeker into the perfect presence of the One Who is glorified.
The Dhikr by negation and affirmation, in the manner of the Naqshbandi Sufi Masters,
demands that the seeker close his eyes, close his mouth, clench his teeth, glue his tongue to the roof of his mouth, and hold his breath. He must recite the dhikr through the heart, by negation and affirmation,
beginning with the word LA ("No"). He lifts this "No" from under his navel up to his brain.
Upon reaching his brain the word "No" brings out the word ILAHA ("god"), moves from the brain to the Right shoulder,
and hits the heart with ILLALLAH ("except The God"). When that word hits the heart its energy and heat spreads to all the parts of the
body. The seeker who has denied all that exists in this world with the words LA ILAHA, affirms with the words IL ALLAH that all that exists has been annihilated in the Divine Presence.
The seeker repeats this with every breath, inhaling and exhaling, always making it come to the heart, according to the number of times prescribed to him by his Shaikh.
The seeker will eventually reach the state where in one breath he can repeat LA ILAHA ILLALLAH twenty-three times.
A perfect Shaikh can repeat LA ILAHA ILLALLAH an infinite number of times in every breath.
The meaning of this practice is that the only goal is ALLAH and that there is no other goal for us.
To look at the Divine Presence as the Only Existence after all this throws back
into the heart of the murid the love of the Prophet and at that time he says, MUHAMMADUN RASULULLAH ("Muhammad is the Prophet of God") which is the heart of the Divine Presence.
6. Returning ("baz gasht") " Mind Meditation"
This is a state in which the seeker, who makes Dhikr by negation and affirmation,
comes to understand the Holy Prophet's phrase, ilahi anta maqsusdi wa ridaka matlubi ("O my God, You are my Goal and Your Good Pleasure is my Aim.") Who is Al-Haqq
The recitation of this phrase will increase in the seeker the awareness of the Oneness of God, until he reaches the state in which the existence of all creation vanishes from his eyes.
All that he sees, wherever he looks, is the Absolute One. { Every thing in the Bahr Qudra}
The Naqshbandi murids recite this sort of dhikr in order to extract from their hearts the secret of Oneness, and to open themselves to the Reality of the Unique Divine Presence.
The beginner has no right to leave this dhikr if he doesn't find its power appearing in his heart. He must keep on reciting it in imitation of his Shaykh,
because the Prophet has said, "Whoever imitates a group of people will belong to them." And whoever imitates his teacher will some day find this secret opened to his heart.
The meaning of the phrase "baz gasht" is the return to Allah Exalted and Almighty by showing complete surrender and submission to His Will, and complete humbleness in giving Him all due praise. That is the reason the Holy Prophet mentioned in his invocation, ma dhakarnaka haqqa dhikrika ya Madhkur ("We did not Remember You as You Deserve to be Remembered, O Allah"). The seeker cannot come to the presence of Allah in his dhikr, and cannot manifest the Secrets and Attributes of Allah in his dhikr, if he does not make dhikr with Allah's Support and with Allah's Remembrance of him. As Bayazid said: "When I reached Him I saw that His remembering of me preceded my remembrance of Him." The seeker cannot make dhikr by himself. He must recognize that Allah is the one making Dhikr through him
Soul Meditation:
Breath and Heart Consciousness Close Eyes Index finger to Thumb to feel heart beat
Then Mention Allah with every beat of the Heart. Then higher level is at the same time conscious of your breath in and
out in Huuuuu.
7. Attentiveness ("nigah dasht") " Soul Meditation"
"Nigah" means sight. It means that the seeker must watch his heart and safeguard it by preventing bad thoughts from entering.
Bad inclinations keep the heart from joining with the Divine. It is acknowledged in the Naqshbandiyya that for a seeker to safeguard his heart from bad inclinations for fifteen minutes is a great achievement. For this he would be considered a real Sufi.
Sufism is the power to safeguard the heart from bad thoughts and protect it from low inclinations. Whoever accomplishes these two goals will know his
heart, and whoever knows his heart will know his Lord. The Holy Prophet has said, "Whoever knows himself knows His Lord."
One Sufi Shaikh said, "Because I safeguarded my heart for ten nights, my heart has safeguarded me for twenty years."
Abu Bakr al-Qaittani said, "I was the guard at the door of my heart for 40 years, and I never opened it for anyone except Allah, Almighty and Exalted, until my heart did not know anyone except Allah Almighty and Exalted."
Abul Hassan al-Kharqani said, "It has been 40 years that Allah has been looking at my heart and has seen no one except Himself. And there is no room in my heart for other than Allah."
8. Recollection ("yada dasht")" Soul Meditation"
It means that the reciter of Dhikr safeguards his heart with negation and affirmation in every breath without leaving the Presence of Allah Almighty and Exalted. { Dhikr of Allah on Each Heart Beat, Simultaneously Conscious Breathing of in Hu Allah . Exhaling Hu
It requires the seeker to keep his heart in Allah's Divine Presence continuously. This allows him to realize and manifest the Light of the Unique Essence
(anwar adh-dhat al-Ahadiyya) of God. He then casts away three of the four different forms of thoughts: the egoistic
thoughts, the evil thoughts, and the angelic thoughts, keeping and affirming solely the fourth form of thought, the haqqani or truthful thoughts.
This will lead the seeker to the highest state of perfection by discarding all his imaginings and embracing only the Reality which is the Oneness of Allah, Almighty and Exalted.
9. Awareness of Time ("wuquf zamani")
It means to watch one's composure and check one's tendency to heedlessness.
The seeker must know how much time he has spent in moving towards spiritual maturity and must recognize at what place he has arrived in his journey towards the Divine Presence.
The seeker must make progress with all his efforts. He must spend all his time making his one and only goal the arrival at the
station of Divine love and Divine Presence. He must become aware that in all his efforts and in all his actions Allah
witnesses the smallest detail.
The seeker must make an account of his actions and his intentions every day and every night and analyze his actions each hour, each second, and each moment.
If they are good, he thanks God for it. If they are bad, he must repent and ask Allah's forgiveness.
Ya'qub al-Charki said that his Shaikh, Ala'uddin al-Attar said,
"In the state of depression you must recite Istighfar (asking forgiveness) excessively, and in the state of elation, praise of Allah excessively." And he said, "To take into consideration these two states, contraction and expansion, is the meaning of wuquf zamani."
Shah Naqshband (q) explained that state by saying, "You have to be aware of yourself. If you were following the sharica then you have to thank Allah, or else you must ask forgiveness."
What is important for the seeker in this state is to keep secure the smallest period period of time. He has to stand guard on his self and judge if he was in the Presence of Allah or if he was in the presence of his ego, at every moment of his life.
Shah Naqshband (q) said, "You have to evaluate how you spend every moment: with Presence or in Negligence."
10. Awareness of Numbers ("wuquf `adadi") "
Soul Meditation"
This means that the seeker who is reciting dhikr must observe the exact number of repetitions entailing the silent dhikr of the heart. { Study of Ilm Huroof, Allah Adds to 66, La Illah ila Allah adds to 165 these will unlock various knowledges}
To keep an account of the dhikr is not for the sake of the account itself, but is for the sake of securing the heart from bad thoughts and to cause it to concentrate more in the effort to achieve the repetition prescribed by the Shaikh as quickly as possible.
The pillar of dhikr through counting is to bring the heart into the presence of the One who is mentioned in that dhikr and to keep counting, one by one, in order to bring one's attention to the realization that everyone is in need of that One whose Signs are appearing in every creation.
Shah Naqshband (q) said, "Observance of the numbers in dhikr is the first step in the state of acquiring Heavenly Knowledge (ilm ul-ladunni)."
This means that counting leads one to recognize that only One is necessary for life. All mathematical equations are in need of the number One. All creation is in need of the only One.
11. Awareness of the Heart ("Wuquf Qalbi") "Soul Meditation"
This means to direct the heart of the seeker towards the Divine Presence, where he will not see other than his Beloved One. It means to experience His Manifestation in all states. Ubaidullah al-Ahrar said, "The state of Awareness of the Heart is the state of being present in the Divine Presence in such a way that you cannot look to anyone other than Him."
In such a state one concentrates the place of Dhikr inside the heart because this is the center of power.
All thoughts and inspirations, good and bad, are felt and appear one after another, circling and alternating, moving between light and dark, in constant revolution, inside the heart.
Dhikr is required in order to control and reduce that turbulence of the heart.
Muraqabah is The Highest and Uses All Three at once
It is the Quantum Physics of MeditationScientific Proof of Hadiths of Prophet (SAW): Sh. Ali Principles of Eternity Web Site http://7007.homestead.com/EternityNotion.html. The Heavenly notion of a "day in Eternity"
In a Hadith, Prophet Muhammad ( ) says: "A day with your Lord is like a thousand years of your counting."
Hadith This Hadith is verified in science by Einstein's Special Theory of Relativity. Indeed, the time dilation formula states that time tends to slow down as an object approaches the speed of Light.
In other words, as we get closer to the Universe of Eternity ("A day with your Lord"), time becomes shorter.
But for a stationary observer outside of our frame of reference (outside of "Eternity"), time will be longer (a thousand years of your counting).
So In the Hadith, the expression "a day with your Lord" means "a unit of time in the frame of reference of the traveling soul" and the expression "of your counting" means "according to the frame of reference of the soul at rest". Therefore, the Hadith could be read in this scientific way:
"A day for the soul traveling at a speed close to that of Light equals a thousand years in the frame of reference of the soul that is at rest."
Eternity is with Allah Ta'ala, so as a soul moves toward the Heavenly Kingdom of our Lord, time tends to slow down as a manifestation of the burning of dunya.
But for another soul that is not moving toward the Heavenly Kingdom (i.e., a soul whose speed of travel is not approaching the speed of Light), time will not slow down.
The result of this scientific paradox is that the soul that is traveling toward C, the Heavenly Kingdom, will experience a shorter "day" whose value will be equal to hundreds of years for the soul that is not advancing toward Eternity.
This hadith is also explained by what scientists call the Twin Paradox. The Twin Paradox is discussed below.
Mathematical Manifestation of the notion of Muraqabah:
In another hadith, Prophet Muhammad ( ) says: "Tafakarru sa`atin khayrun min `ibadati sabaeen sannah"
"One hour of meditation {muraqabah} is better than 70 years of worship." Hadith As Mawlana Shaykh Hisham (Q.S.) tells us,
the goal of Muraqabah is fana fi Shaykh (annihilation in the Shaykh) because this spiritual process burns dunya and make the Light of Prophet (SAW) become manifest.
So when we are doing spiritual meditation {Muraqabah}, we are as a ship that is traveling very fast and that is approaching the Light of Prophet (SAW) through our Shaykh (Q.S.).
Mathematically, it means that our ship is moving at a speed v that is nearing C, the speed of Light.
According to the time dilation formula, this extremely fast travel make time decrease as the filth of dunya is burned down.
Consequently, time for a soul doing Muraqabah will have a much shorter value than time for a soul that is not engaged in Muraqabah.
Or inversely, the soul engaged in Muraqabah will gain an impressive number of units of time in the stationary frame for each unit of time in his or her own moving frame.
The value of time become therefore multiplied in dunya (the stationary frame of reference) while it is only a small quantity in Akhira (the frame of reference of the soul that is approaching the speed of Light).
We see again all the wisdom that is hidden in the Holy Words of our beloved Prophet (SAW). Another miracle is hidden in the holy Words of Prophet (SAW). Einstein's Special Theory of Relativity tells us that in order to witness the slowing of time, the speed of the traveling entity must be extremely close to the speed of Light. So if we take the values of time given to us by Prophet Muhammad (SAW) in his hadith and plug them into the time dilation formula, we should find a minimum value for V that is extremely close to C Let us look again at the holy hadith:
"One hour of meditation {Muraqabah} is better than 70 years of worship." Hadith From a mathematical perspective, the hadith provides us with the time elapsed for the traveling entity (1 hour) and the time elapsed for the stationary frame of reference (70 years).
The hadith says that an hour of muraqabah will give us the reward of at least 70 years of worship. These two times are related through the Time Dilation formula:
To come back to the Lorentz equation, time dilation is a mathematical manifestation of Muraqabah.
The stronger the meditation, the higher the value of elapsed time in dunya. In Sufism, the most powerful meditations are those that are done with Shaykhs
who are holding the secret of Seydina Abu Bakr as Siqqiq (R.A.) because as Perfect Khalifas of Seydina Muhammad (SAW), they have instantaneous access to the Light of Prophet Muhammad (SAW), so meditating on them bring us to the Light of Prophet (SAW) at extremely high speed, that is, in an extremely short amount of time.
So the value of a Naqshbandi meditation is decupled exponentially, as an infinitely small unit of time during the meditation is equal to an infinitely large unit of time outside the meditation.
That is one of the reasons why Seydina Ubaydullah al Ahrar (Q.S.) says in Mawlana's book:
"Our Order {the Way of Siddiq} is a Way in which all states are multiplied quickly in every moment. One second may be multiplied to the value of a thousand years." Seydina Ubaidullah al Ahrar (Q.S.)
20th Grandshaykh of the Golden Chain The Twin Paradox Scientists often use the concept of twin paradox to explain the Theory of Relativity's time dilation principle. Consider a set of twins named Nur and Dun Yah who are 20 year old.
Nur sets out on a journey to another Planet ("Planet Akhira"), located 20 light-years from the Earth.
His spaceship is capable of reaching a speed of 0.95 C relative to the Earth where his twin brother is located.
After having reached Planet Akhira, Nur returns to the Earth at the same speed 0.95 C.
Upon his return, Nur discovers that 42 years have passed on Earth, while he only spent 13 years traveling through space. So his brother Dun Yah is now 62 yr old while Nur is only 33 yr old. This Twin Paradox is an example of the sayings of Prophet Muhammad (SAW) on the value of time. Indeed,
Nur gained the value of 13 years during which he was moving towards Eternity.
It is as if he was doing Muraqabah for 13 years. On the other hand, Dun Yah, his twin brother, gained 42 years during which he
was stationary, that is, he was not moving towards Eternity. It is as if he was engaged in normal worship.
So upon his return on earth {when he finishes his Muraqabah}, Nur has gained the value of 42 years of worship for his 13 years of meditation.
Some Interesting Numbers : Allah = Alif 1, Lam 30, Lam 30 Haa 5
= Alif 1 , LLH=65, 1-6-5If you Follow the Islam: "5" Pillars
They will leads you the the Imam"6" Principles of Faith = Ihsan Oneness "1" Tawhid :
1 = 6 Faith, 5 Pillars. 1-6-5 La Illah IlaAllah -165
Sufi Meditation Muraqaba
Step By Step Illustration on Please Forward to as many people as you know, that would benefit from Sufi Meditation.
PDF File Click Here
Healing Power of Sufi Meditation Videos
The goal and purpose of Sufi Meditation Muraqaba Muraqabah / Meditation / Rabita Sharif is to manifest perpetual presence in the reality of the Shaykh. The more one keeps to this vital practice, the more its benefit will manifest in his daily life to the point that he reaches the state of annihilation in the presence of the Shaykh. One must know well that the Shaykh is the bridge between illusion and reality and he remains in this world only for this purpose. The Shaykh is thus a unique rope extended to any who seek freedom for only he may serve as the link between one still mired in this world and the Divine Presence. To be annihilated in the presence and reality of the Shaykh is to be annihilated in reality, in the Presence of the Divine, for this is precisely where he is.
1 StepFeel yourself in presence of the Shaykh -Give your greetings -Eyes closed -See thru Eye of the Heart-Don't look for a face, just his Aura ,SpiritualityConverse with the Shaykh, building your relationship with the reality of the Shaykh
All Illustrations by SALIM
Initially the murid may begin the practice of Sufi Meditation Muraqaba Muraqabah for short intervals of 5 to 15 minutes, and gradually work towards longer sessions extending even for hours at a time. The important point is that one maintain a consistent practice to obtain benefit. It is manifold
better and wiser to keep to a small amount daily than to be sporadic in one’s discipline and practice. A small amount of effort done consistently will result in tremendous progress in even a short amount
of time. Once a Day : Make fresh wudu and pray 2 raka’. 3x Shahada [ Kalimatu Shahadah (3 times): Ashhadu an la ilaha illa-lah, wa ashhadu anna
Muhammadan rasulu-lah] 100-200x Istighfar [Astaghfirul lahal `Atheem wa atubu ilayh ] 3x Surah Ikhlas [Qul huwa Allahu ahadun Allahu alssamadu Lam yalid walam yooladu
Walam yakun lahu kufuwan ahadun ] Fatiha (read fatiha)] Minimum 200x seeking support and presence of Mawlana Shaykh (Q): “Madad ya Sayyidi,
Madadul-Haq Ya Mawlana Shaykh Nazim Haqqani ” Repeating Dhikr
2 Step- Eyes Shut ask for Permission to connect his light to your heart andyour light to his heart. Imagine a two way connection and then recite above mantra or awrad
When someone sits for Meditation Sufi Meditation Muraqaba and closes his eyes, The person doing Meditation focuses his mind on one single point. The point in this case is usually the concept of his spiritual mentor, that is, he focuses all his witnessing abilities concentratively in thinking about his spiritual teacher, in order to get the image of his mentor on the mental screen, as long as he remains in the state of Meditation. The properties, characteristics and potentialities related to an image also transfer on the screen of the mind when the image is formed on the mental screen and the mind perceives them accordingly. For instance, a person is looking at fire. When the image of fire transfers on the mental screen the warmth and heat of the fire is perceived by the mind. A person who is present in a garden enjoys the freshness and coolness of trees and plants present in the garden to create their image on his mental screen. Similarly when image of the spiritual mentor transfers on the screen of mind, the Presented Knowledge which is operative in the spiritual teacher,
also transfers with it and the mind of the student gradually assimilates the same.
3 StepPositioning Kneeling Smallest Things Count, Keeping on knees, -Closed Eyes-Mind Meditation-Hands in position-Mouth closed -Tongue up-Breathing controlled-Ears listening to Quran, Salawat or Mellow sounds.-Room Dark
Sufi Meditation Muraqaba, thinking about the spiritual mentor, an attempt to concentrative focus our thoughts on someone, so that his image could recurrently reflect upon the screen of our mind, we are liberated from the limiting senses. The more frequently a thought is displayed upon the mental screen, the more vivid would be the formation of a pattern in the mind. And, this pattern of mind, in terms of spirituality, is called the 'thinking approach'.
When we imagine the spiritual mentor or 'Shaykh', as a matter of eternal law, the knowledge of Elohistic Attributes operative in the mentor or Shaykh is reflected upon our mind with frequent repetitions resulting in enlightenment of the mind of the spiritual associate with the lights functional in the mentor and transferred to him. The enlightenment of the heart of the spiritual associate attempts to reaches the level of his mentor. This state, in Sufism, is called 'Affinity' (nisbat). The best and tested way to enjoy the affinity, according to spirituality, is the longing passion of love.
The mind of the mentor keeps on transferring to the spiritual associate according to the passion of love and longing for the mentor flows in him and there comes a time when the lights operative in Shaikh which actually are the reflections of Beatific Visions of God are transferred to the spiritual associate. This enables the spiritual associate to be familiar with the effulgent lights and Beatific Visions. This state, in terms of sufism, is called 'Be one with mentor' (Fana fi Shaikh). The Lights of Shaikh and the refulgent Beatific Visions operative in mentor are not the personal trait of the mentor. Just as the spiritual associate, with devoted attention and concentration, assimilates the knowledge and the traits of his mentor, the mentor has absorbed the knowledge and attributes of the Holy Prophet (PBUH) with devoted attention and concentration of the mind.
3a StepPositioning, Lotus Position is ok ,Wudu Ritual Ablution is Key to Success. Noah's Ship was Saved against Flood of Ignorance. Cleanliness is close to Godliness. Remember its not me that counts I am nothing, I and Me must vanish into He. My Shaykh , My Rasul , Leads us to My Lord..
Dhikr by negation and affirmation, in the manner of the Naqshbandi Sufi Masters, demands that the seeker close his eyes, close his mouth, clench his teeth, glue his tongue to the roof of his mouth, and hold his breath. He must recite the dhikr through the heart, by negation and affirmation, beginning with the word LA ("No"). He lifts this "No" from under his navel up to his brain. Upon reaching his brain the word "No" brings out the word ILAHA ("god"), moves from the brain to the Right shoulder, and Then to left shoulder where it hits the heart with ILALLAH ("except The Allah"). When that word hits the heart its energy and heat spreads to all the parts of the body. The seeker who has denied all that exists in this world with the words LA ILAHA, affirms with the words ILLALLAH that all
that exists has been annihilated in the Divine Presence.
3b StepPositioning of Mouth & Tongue close The eyes, close The mouth, clench teeth, glue tongue to the roof of the mouth, and hold the breath. { at times to slow down breathing and pulse of the Heart.}
Hands Carry a tremendous secrets, they are like your satellite dish, make sure they are clean and in the proper position.
So when you begin with the hands, rubbing them, when washing them and rubbing them to activate them, that is sign of 1 and zero, and you being to activate the process of what codes Allah has given us thru the hands, you begin to activate them.
They have nine bullet points that consist of the whole system, the whole body. When you rub the fingers you are activating the 99 beautiful names of Allah.b) By activating them you are activating the 9 points that are on your body. Right hand "18",
Left Hand "81" both add to 9 and two 9's
Make 99 . Hands are Dressed with AllahsBeautiful Names.
99th name of Rasul is Mustafa..more later to come..
c) And when you activate them, You Turn on the receiver, energy is going in, it begins to work to be able to receive, digitize it and release it out as a picture and as a sound, as we are seeing today.d) Similarly, the hands that are circles, that is why when we rub them and open them, they begin to act as circles over each other, taking all energy coming they are managing it. See Section on Secrets of Hand
4 StepPosition of Hands:
Thumb to Index spelling out "Allah Hu" position for most
power.Hands are coded with number
codings, Right hand "18",Left Hand "81"
both add to 9 and two 9's Make 99 . Hands are Dressed
with AllahsBeautiful Names.
99th name of Rasul is Mustafa..more later to come..
Conscious Breathing ("Hosh dar dam")Hosh means "mind." Dar means "in." Dam means "breath." It means, according to Mawlana Abdul
Khaliq al-Ghujdawani (q), that
"The most important mission for the seeker in this Order is to safeguard his breath, and he who cannot safeguard his breath, it would be said of him, 'he lost himself.'" Shah Naqshband (q) said, "This Order is built on breath. So it is a must for everyone to safeguard his breath in the time of his inhalation and exhalation and further, to safeguard his breath in the interval between the inhalation and exhalation.""Dhikr is flowing in the body of every single living creatures by the necessity of their breath -- even without will -- as a sign of obedience, which is part of their creation. Through their breathing, the sound of the letter "Ha" of the Divine Name Allah is made with every exhalation and inhalation and it is a sign of the Unseen Essence serving to emphasize the Uniqueness of God. Therefore it is necessary to be present with that breathing, in order to realize the Essence of the Creator."The name 'Allah' which encompasses the ninety-nine Names and Attributes consists of four letters, Alif, Lam, Lam and the same Hah (ALLAH). The people of Sufism say that the absolute unseen Essence of Allah Exalted and Almighty is expressed by the last letter vowelized by the Alif, "Ha." It represents the Absolutely Unseen "He-ness" of the Exalted God Safeguarding your breath from heedlessness will lead you to complete Presence, and complete Presence will lead you to complete Vision, and complete Vision will lead you to complete Manifestation of Allah's Ninety-Nine Names and Attributes. Allah leads you to the Manifestation of His Ninety-Nine Names and Attributes and all His other Attributes, because it is said, "Allah's Attributes are as numerous as the breaths of human beings." It must be known by everyone that securing the breath from heedlessness is difficult for seekers. Therefore they must safeguard it by seeking forgiveness (Istighfar) because seeking forgiveness will purify it and sanctify it and prepare the seeker for the Real Manifestation of Allah everywhere .
5 StepBreathing,
Intake thru Nose-Mantra/Dhikr = "Hu ", imagine White light entering thru stomach.
Exhale-thru Nose-Mantra/Dhikr= "Hu",
imagine Blackness carbon monoxide is all your bad actions being purged from you.
"the wise seeker must safeguard his breath from heedlessness, coming in and going out, thereby
keeping his heart always in the Divine Presence; and he must revive his breath with worship and servitude and dispatch this worship to His Lord full of life, for
every breath which is inhaled and exhaled with Presence is alive and connected with the Divine Presence. Every breath inhaled and exhaled with
heedlessness is dead, disconnected from the Divine Presence."
To climb the mountain, the seeker must journey from the Lower world to the Divine Presence. He must travel from the ego's world of sensual reality to the soul's consciousness of the Divine Reality. Sufi Meditation Muraqaba To make progress on this journey, the seeker must bring into his heart the picture of his Shaykh (tasawwur), as it is the most powerful means of detaching oneself from the hold of the senses. The Shaykh becomes, in his heart, the mirror of the Absolute Essence. If he is successful, the state of Self-Effacement (ghayba) or "absence" from the world of the senses, appears in him. To the degree that this state increases in him, his attachment to the world of the senses will weaken and disappear, and the station of the Absolute Void of Unsensing Other-than-Allah will dawn on him. The highest degree of this station is called Annihilation (fana'). Thus Shah Naqshband (q) "The shortest path to our goal, which is Allah, Almighty and Exalted, is for Allah to lift the veil from the Essence of the Face of His Oneness that appears in all creation. He does this with the State of Erasure (ghayba) and Annihilation in His Absolute Oneness (fana'), until His Majestic Essence dawns upon and eliminates consciousness of anything other than Him. This is the end of the Journey of Seeking Allah and the beginning of another Journey.""At the end of the Journey of Seeking and the State of Attraction comes the State of Self-Effacement and Annihilation.
This is the goal of all mankind as Allah mentioned in the Qur'an: 'I did not create Jinn and Mankind except to worship me.' Worship here means Perfect Knowledge (Macrifat)."
6th StepTo carry the dress of the Shaykh: 3 levels of continuous struggleKeep His Love {Muhabat} , Keep His Presence { Hudur} Execute His Will upon our selves {Annilation or Fana} We have our love for him, so now wear his light and imagine everything from this point on, with that dress upon us.
This is our life support. You can not eat, drink, pray,
dhikr or do anything without imagining the Shaykhs Image upon us.
This Love will mix in with His Presence, and this will open the door of Annilation in Him. The more one can keep remembering to be dressed with him the more Annilation will take place. Then the guide will Annihilate you in the presence of the Holy Messenger of Allah Sayedena Muhammad {S}. Where again you will keep
Rasuls Love {Muhabat}, Keep His Presence { Hudur} Execute His Will upon our selves {Annilation or Fana} Fana fi Ma Shaykh , RasulAllah, Allah..
Annihilation FanaSufi Meditation Muraqaba In the state of spiritual associate's oneness with the mentor those abilities of the Shaikh become activated in the spiritual associate (salik) because of which the Shaikh enjoys the affinity of the Holy Prophet (PBUH). This stage, in terms of Sufism, is called 'Oneness with the Holy Prophet' (Fana fir Rasul). It is the holy statement of the Holy Prophet (PBUH), "I am a human being just like you but I receive revelation'. When this statement is closely examined, it is found that the exaltation of the Last Prophet is that he received Revelations from God, Almighty which reflects the Divine Knowledge (Ilm-e-ladduni); the knowledge directly inspired by God, the Beatific Visions of God and the refulgent Lights upon the blessed Heart of Holy Prophet.
In the state of 'Oneness with the Holy Prophet' a spiritual associate because of his passion, longing and love gradually, step by step, assimilates and cognizes the knowledge of the Holy Prophet. Then comes that auspicious
moment when the knowledge and learning is transferred to him according to his capacity from the Holy Prophet (PBUH).
The spiritual associate absorbs in the traits of the Holy Prophet (PBUH) according to his aptitude, ability and capacity and because of his affinity with the Holy Prophet and his support he manages to reach that state when he had acknowledged the Lordship of God, the Lord of the worlds saying, 'Yes, indeed you are our Lord God!. This affinity, in Sufism, is called Annilation in Allah Love' (Fana fi-lah) or simply 'oneness' (wahidayia). After that, if one is bestowed with ability one explores those areas about which narration has no words to explain them because of their delicacy and subtleness.
7th StepTo Be, a thing non-existent, crystal clear vessel for whomever wishes to fill your being from Allah's Divine Kingdom. In the state of 'Oneness with the Holy Prophet' a spiritual associate because of his passion, longing and love gradually, step by step, assimilates and cognizes the knowledge of the Holy Prophet.
10 Steps to Mureedia Leaving Evilness & Migrating to
Sainthood Muraqabah Series
by: Shaykh Hisham Kabbani 10 Steps to Sainthood Leaving Evilness PDF file
Step 1 Migration Obey Allah, obey the Prophet (s) and those in authority [4:59]
What is the real meaning of hijrah? The real meaning of migration? Is the real meaning that you are
migrating from one city to another or one country to another or one nationality to another? This is not hijrah; in the physical meaning it is the meaning leaving one place to another place. But in a scientific meaning today, the whole world become like a global village. You can be anywhere with everywhere. You can be on top of the mountain, in the moon, but in reality you are still connected with every part of the world with tech. You can run your business from a cave even, or from the himalaya mountains, thru a computer and thru a satellite that connects you everywhere. So dunya became now so small that people has to expand. And that is why they are trying to reach mars. They think they can go
Life Support for The Seekers
The Daily Awrad (Spiritual Practices) Awrad of the People of Determination 1. 3X-Shahada three times;
2. 7OX -Astaghfirullah
3. 1X- Fatiha one time with the intention of participating in the blessings sent down with it when it was revealed in Makka. Bismi Allahi alrrahmani alrraheemi Alhamdu lillahi rabbi alAAalameena Alrrahmani alrraheemi Maliki yawmi alddeeni Iyyaka naAAbudu waiyyaka nastaAAeenu Ihdina alssirata almustaqeema Sirata allatheena anAAamta AAalayhim ghayri almaghdoobi AAalayhim wala alddalleena
4. Amana-r-Rasul (Surat 2, verses 285-286), one time. Whoever recites this ayat, will attain a high rank and a great position. He will get the Safety of al-Aman, in this world and the next. Amana alrrasoolu bima onzila ilayhi min rabbihi waalmuminoona kullun amana biAllahi wamalaikatihi wakutubihi warusulihi la nufarriqu bayna ahadin min rusulihi waqaloo samiAAna waataAAna ghufranaka rabbana wailayka almaseeru 2:286 La yukallifu Allahu nafsan illa wusAAaha laha ma kasabat waAAalayha ma iktasabat rabbana la tuakhithna in naseena aw akhtana rabbana wala tahmil AAalayna isran kama hamaltahu AAala allatheena min qablina rabbana wala tuhammilna ma la taqata lana bihi waoAAfu AAanna waighfir lana wairhamna anta mawlana faonsurna AAala alqawmi alkafireena
5. 7X- Inshira (Surah 94) 7 times. Alam nashrah laka sadraka WawadaAAna AAanka wizraka Allathee anqada thahraka WarafaAAna laka thikraka Fainna maAAa alAAusri yusran Inna maAAa alAAusri yusran Faitha faraghta fainsab Waila rabbika fairghab
6. 11X- Ikhlas (Surah 112) 11 times. Qul huwa Allahu ahadun Allahu alssamadu Lam yalid Walam yakun lahu kufuwan ahadun Whoever recites this Surah, must obtain the tajalli of the two Names of Glory, al-Ahad (the One), and as-Samad (the Eternal). Anyone who reads it, must get a portion of this tajalli.
7. 1X- Falaq (Surah 113) 1 time; Qul aAAoothu birabbi alfalaqi Min sharri ma khalaqa Wamin sharri ghasiqin itha waqaba Wamin sharri alnnaffathati fee alAAuqadi Wamin sharri hasidin itha hasada
8. 1X- Nas (Surah 114) 1 time. Qul aAAoothu birabbi alnnasi Maliki alnnasi Ilahi alnnasi Min sharri alwaswasi alkhannasi Allathee yuwaswisu fee sudoori alnnasi Mina aljinnati waalnnasi {Reality Insan Kamel}
9. 10X- La ilaha illallah completing it with Muhammadun Rasulullah;
10. 10X- Salawat ash-sharifa 10 times
11. Ihda, presenting the reward of the above recitation to the Prophet (s) and to the Shaykhs of the Naqshbandi Tariqat;
12. Sit on the knees, meditating on the connection (rabitah) to your Shaykh, from your Shaykh to the Prophet (s) and from the Prophet (s) to the Divine Presence, reciting
13. 3X- "Allahu Allahu Allahu Haqq" three times;
14. 1500 Min. X-Dhikr of the Glorious Name 'Allah, Allah' 5000 times by tongue, 5000 times by heart;
15. 300X- Praising the Prophet (s) through Salawat 500 times, and on Mondays, Thursdays and Fridays 1000 times.
16. 100X- Surah Iklas or 1/30 Juz-one-thirthieth of the Qur'an (juz), or instead Ikhlas 100 times;
17. 100X- Salawat Nabi or one chapter of Dalail al-Khairat or instead Salawat 100 times;
Realities of Awrad: Grand Shaykh said, "If someone reads Fatiha, he will not leave this world without attaining those Divine Favors that are hidden behind the meaning of the Fatiha which enable him to reach a state of submission to Allah, Almighty and Exalted. The blessings that Allah has sent down with the Fatiha when it was revealed to the Prophet (s) will never cease, and will last forever, with the one who recites the Fatiha. No one is able to know how much blessings there are except Allah and His Messenger (s). Whoever recites surat al-Fatiha, with the intention of sharing in these tajallis, will attain a high position and a great rank. And whoever recites without this intention, gets general Divine Favors only. This surah possesses innumerable and limitless stations (maqamat) in the Sight of Allah, Who is Powerful and Sublime.
He will enter the Circle of Security in the Presence of Allah Almighty and Exalted, and he will reach all the stations of the Most Distinguished Naqshbandi Order. He will be an inheritor of the Secret of the Prophet (s) and of saints, and will arrive at the stage
of Bayazid al-Bistami, the Imam of the Order, who said, "I am the Truth (al-Haqq)." This is the magnificent tajalli (manifestation) which belongs to this ayat, and to other ayats also.
Grand Shaykh Khalid al-Baghdadi, one of the imams of this Order, received the Vision and the Secret of this Ayat, through which Allah made him special for his time.
Surah Inshira: On each letter and on each ayat there is a tajalli which is different from that on any other. Whoever recites an ayat or letter of the Qur'an, will attain the Divine grace that is particular to that ayat or letter
If anyone recites this surat of Qur'an, he will receive those Divine Graces, tajallis and virtues. Whoever wishes to obtain these virtues, must keep these awrad daily along with his obligations. Then he will gain True Life and Eternal Life.
Surah Nas & Falak: Since they mark the end of the Qur'an, they are linked and associated with the completion of the Divine Graces and tajallis. By means of these awrad, the Masters of the Most Distinguished Naqshbandi Order became Oceans of Knowledge and Gnosis. Grandshaykh Abdullah ad-Dagestani said, "You have now reached the beginning, where each verse, letter and Surah of the Qur'an has its own special tajalli, which do not resemble any others. For that reason the Messenger of Allah said, "I have left three things with my Ummah, death which makes them afraid, true dreams which give them good tidings, and the Qur'an which addresses them." By means of the Qur'an Allah will open up the gates of Divine Grace in the Last Times, as it came down in the time of the Holy Prophet and the Companions, and in the times of the khalifas, and in the time of the saints.
These stations and continuous Divine Graces are closely bound together and they cannot be separated, so any deficiency in the awrad will automatically create a deficiency in the Divine Graces being sent down. As an example, if we want to wash our hands, we may wait in front of the tap for water to come out. If the pipes do not connect properly so that the water escapes before reaching the tap, then, no matter how long we wait, the water will not flow out. So we must not let any deficiency enter our Dhikr until we obtain all the tajallis and Divine Graces.
These awrad for the of followers, must be performed once every 24 hours, together with all other obligations, according to the shari'ah of the Prophet (s). Everything which the Prophet (s) brought, was founded in these awrad. It is the way that the slave reaches the key of nearness to Allah, Who is Powerful and Sublime. It was by means of it that the prophets, messengers and saints reached their Creator, and it is by means of these awrad that we reach all these stations of the Most Distinguished Tariqat.
The Masters of the Most Distinguished Naqshbandi Order say that whoever claims that he is affiliated to one of the 40 Orders, or to the most Distinguished Naqshbandi Order, but nevertheless has not entered seclusion (khalwah) even once in his life, then such a person should be ashamed of connecting himself with the People of the Path.
In our time, Grand Shaykh Abdullah ad-Dagestani said, "Whichever of the People of the Last Time (akhir az-zaman), wishes to attain a high rank and an exalted state, and get what a murid normally gets by means of seclusion (khalwah), and spiritual exercises, then he must continuously perform these awrad (Dhikr). With this awrad we have set the foundations for the higher stations, which are built on this
foundation. The murid ought to know that if he fails to attain an exalted station and high grade in this world because of his lack of effort, then he shall not be separated from this world, but that the Shaykhs make him reach it, and reveal for him his station, either during his lifetime, or at the time of the seven last breaths during the agonies of death."
"If anyone performs these awrad (Dhikr) and then performs an action which is forbidden he will be like the one who builds his house on the side of a cliff, and then his house collapses down the side of the cliff. So we should always be aware of our actions, gauging them to see if they are halal or haram, if Allah is going to be angry with our actions or not. And we need to think about every action that we are about to do so much that ultimately we do not do any haram thing which might weaken our foundation. And that is why we have to think before every action. As the Prophet (s) said in his hadith 'One hour's contemplation is better than seventy years of worship.' We should perform our actions in the perfectly correct way, that is to say without any haram deeds intervening."
"On this basis Allah has divided the day into three parts: eight hours for worship, eight hours for earning a living and eight hours for sleeping. Anyone who does not accept and follow this division of energies will exemplify the hadith , 'He who is erratic will be erratic in the Hellfire.' He who goes according to his own will and reasoning does not progress and he who wishes to obtain exalted stations, levels and stages which previous generations earned by means of retreats and other spiritual exercises, must remember Allah throughout the course of the day."
Grandshaykh continued, "He who makes a regular practice of the awrad (Dhikr) shall attain the Water of True Life, and with it he will perform ablution. He will bathe in it and drink it and by means of it shall he reach his goal. There is such a person who claims that he has been in the Order for thirty years, and as yet has not seen anything and not attained anything. The answer to that person is to search and look at his actions over the past years. How many deficient actions has he performed? When you know the deficiency you should quickly avoid it, then you will reach Allah Who is Powerful and Sublime. When the murid forsakes that which the Shaykhs have told him to do of the daily duty (wazifa), then he will be absolutely incapable of making further progress and he will be unable to reach any state he had previously attained. No Prophet ever attained Prophethood, nor did any saint ever attain sainthood, and no believer ever attained the stage of faith without utilizing his time for his daily Dhikr."
Step By StepMuraqabah / Taffakur
With Ones Murshid
Essential to the progress of the murid towards unveiling and victory over the veils of dunya is the consistent and daily practice of Muraqabah – meditation. For without doubt one is by default immersed in the illusion of dunya and only through seclusion from its
perpetual onslaught upon the senses may one hope to escape from its tyranny. Muraqabah then is the immersion in reality and thus the opposite of existence in dunya, which is the immersion in illusion.
The goal and purpose of Muraqabah is to manifest perpetual presence in the reality of the Shaykh. The more one keeps to this vital practice, the more its benefit will manifest in his daily life to the point that he reaches the state of annihilation in the presence of the Shaykh. One must know well that the Shaykh is the bridge between illusion and reality and he remains in this world only for this purpose. The Shaykh is thus a unique rope extended to any who seek freedom for only he may serve as the link between one still mired in this world and the Divine Presence. To be annihilated in the presence and reality of the Shaykh is to be annihilated in reality, in the Presence of the Divine, for this is precisely where he is.
Initially the murid may begin the practice of Muraqabah for short intervals of 5 to 15 minutes, and gradually work towards longer sessions extending even for hours at a time. The important point is that one maintain a consistent practice to obtain benefit. It is manifold better and wiser to keep to a small amount daily than to be sporadic in one’s discipline and practice. A small amount of effort done consistently will result in tremendous progress in even a short amount of time.
The following steps are a guideline towards making Muraqabah with Mawlana Shaykh :
1. Make fresh wudhu and pray 2 raka’. 2. 3x Shahada [ Kalimatu shahada (3 times): Ashhadu an la ilaha illa-lah, wa ashhadu anna
Muhammadan rasulu-lah]
3. 100-200x Istighfar [Astaghfirul lahal `Atheem wa atubu ilayh ] 4. 3x Surah Ikhlas [Qul hu Allah hu Ahad Allah hu Samad Lam yalid wal lam ulad wa
lam lakon la hul kofuone ahad ] 5. Ihda, du’a for Shuyukh [Ihda' Allahumma balligh thawaba ma qara'nahu wa nura ma
talawnahu hadiyatan wa asilatan minna ila ruhi Nabiyina Muhammad (sallam) wa ila arwahil anbiya'i wal awliya'i, khassatan ila ruhi Shah Naqshband wa Shaykhina `abdullah ed-Daghistani, wa Sultan Awliya Mawlana Shaykh Nazim Haqqani wal Murshidina Mawlana Shaykh Hisham Kabbani was siddiqeenal Fatiha (read fatiha)]
6. Surah Fatiha 7. Minimum 200x seeking support and presence of Mawlana Shaykh (Q): “Madad ya
Sayyidi, Madadul-Haq Ya Mawlana Shaykh Nazim Haqaani” Repeating Dhikr
Next one must imagine himself entering into the presence of the Shaykh for in reality he is always in the presence of the Shaykh, yet due to heedlessness we are unaware of this basic fact. At this point it is a good practice to give salaams to Mawlana Shaykh (Q) and to make l-ihtiram, and afterwards to remain still in a position of adab preferably on the knees, fully conscious and awake and connected. One may then allow his soul to converse with the Shaykh, thus defining, strengthening and building his relationship with the reality of the Shaykh, and to follow what Mawlana Shaykh (Q) reveals to his heart.
Such a personal practice is unique and private and the preceding is intended as a general guideline. It is important for each individual to develop his own personal relationship with the Shaykh as is meant for him or her.
Murid Life Support
Invision Your Shaykh Being Dressed upon you. His face over your face His Beard Over your Chin, His Heart over Your Heart.
Recite Madad Al-Haqq 200 times.
The Daily Awrad (Spiritual Practices) Awrad of the People of Determination
3X-Shahada three times; 7OX -Astaghfirullah" ; 1X- Fatiha one time with the intention of participating in the blessings sent down with it when it
was revealed in Makka. Bismillah ir-Rahman ir-Rahim, Amana-r-Rasul (Surat 2, verses 285-286), one time. Whoever
recites this ayat, will attain a high rank and a great position. He will get the Safety of al-Aman, in this world and the next.
7X- Inshira (Surah 94) 7 times. 11X- Ikhlas (Surah 112) 11 times. Whoever recites this Surah, must obtain the tajalli of the two
Names of Glory, al-Ahad (the One), and as-Samad (the Eternal). Anyone who reads it, must get a portion of this tajalli.
1X- Falaq (Surah 113) 1 time; 1X- Nas (Surah 114) 1 time. The reality of the Secret and the Perfect Wholeness (Kamal) of Allah's Greatest Name is
connected with these two surahs (Falaq & Nas). 10X- La ilaha illallah 10 times, the last time completing it with Muhammadun Rasulullah; 10X- Salawat ash-sharifa 10 times; ihda, presenting the reward of the above recitation to the Prophet (s) and to the Shaykhs of the
Naqshbandi Tariqat; concluding with Fatiha, with the intention of sharing in the Divine Graces and tajalli which were
sent down when it was revealed in Madinah the second time; Sit on the knees, meditating on the connection (rabitah) to your Shaykh, from your Shaykh to the
Prophet (s) and from the Prophet (s) to the Divine Presence, reciting 3X- "Allahu Allahu Allahu Haqq" three times; 1500 Min. X-Dhikr of the Glorious Name 'Allah, Allah' 5000 times by tongue, 5000 times by
heart;
300X- Praising the Prophet (s) through salawat 1000 times, and on Mondays, Thursdays and Fridays 2000 times.
100X- Surah Iklas or 1/30 Juz-one-thirthieth of the Qur'an (juz), or instead Ikhlas 100 times; 100X- Salawat Nabi or one chapter of -Dala'il al-Khairat or instead salawat 100 times;
Realities:
GrandShaykh said, "If someone reads Fatiha, he will not leave this world without attaining those Divine Favors that are hidden behind the meaning of the Fatiha which enable him to reach a state of submission to Allah, Almighty and Exalted. The blessings that Allah has sent down with the Fatiha when it was revealed to the Prophet (s) will never cease, and will last forever, with the one who recites the Fatiha. No one is able to know how much blessings there are except Allah and His Messenger (s). Whoever recites surat al-Fatiha, with the intention of sharing in these tajallis, will attain a high position and a great rank. And whoever recites without this intention, gets general Divine Favors only. This surah possesses innumerable and limitless stations (maqamat) in the Sight of Allah, Who is Powerful and Sublime.
He will enter the Circle of Security in the Presence of Allah Almighty and Exalted, and he will reach all the stations of the Most Distinguished Naqshbandi Order. He will be an inheritor of the Secret of the Prophet (s) and of saints, and will arrive at the stage of Bayazid al-Bistami, the Imam of the Order, who said, "I am the Truth (al-Haqq)." This is the magnificent tajalli (manifestation) which belongs to this ayat, and to other ayats also.
GrandShaykh Khalid al-Baghdadi, one of the imams of this Order, received the Vision and the Secret of this Ayat, through which Allah made him special for his time.
Surah Inshira: On each letter and on each ayat there is a tajalli which is different from that on any other. Whoever recites an ayat or letter of the Qur'an, will attain the Divine grace that is particular to that ayat or letter
If anyone recites this surat of Qur'an, he will receive those Divine Graces, tajallis and virtues. Whoever wishes to obtain these virtues, must keep these awrad daily along with his obligations. Then he will gain True Life and Eternal Life.
Surah Nas & Falak: Since they mark the end of the Qur'an, they are linked and associated with the completion of the Divine Graces and tajallis. By means of these awrad, the Masters of the Most Distinguished Naqshbandi Order became Oceans of Knowledge and Gnosis. GrandShaykh Abdullah ad-Daghestani said, "You have now reached the beginning, where each verse, letter and surah of the Qur'an has its own special tajalli, which do not resemble any others. For that reason the Messenger of Allah said, "I have left three things with my Ummah, death which makes them afraid, true dreams which give them good tidings, and the Qur'an which addresses them." By means of the Qur'an Allah will open up the gates of Divine Grace in the Last Times, as it came down in the time of the Holy Prophet and the Companions, and in the times of the khalifas, and in the time of the saints.
These stations and continuous Divine Graces are closely bound together and they cannot be separated, so any deficiency in the awrad will automatically create a deficiency in the Divine Graces being sent down. As an example, if we want to wash our hands, we may wait in front of the tap for water to come out. If the pipes do not connect properly so that the water escapes before reaching the tap, then, no matter how long we wait, the water will not flow out. So we must not let any deficiency enter our dhikr until we obtain all the tajallis and Divine Graces.
These awrad for the of followers, must be performed once every 24 hours, together with all other obligations, according to the shari'ah of the Prophet (s). Everything which the Prophet (s) brought, was founded in these awrad. It is the way that the slave reaches the key of nearness to Allah, Who is Powerful
and Sublime. It was by means of it that the prophets, messengers and saints reached their Creator, and it is by means of these awrad that we reach all these stations of the Most Distinguished Tariqat.
The Masters of the Most Distinguished Naqshbandi Order say that whoever claims that he is affiliated to one of the 40 Orders, or to the most Distinguished Naqshbandi Order, but nevertheless has not entered seclusion (khalwat) even once in his life, then such a person should be ashamed of connecting himself with the People of the Path.
In our time, Grand Shaykh Abdullah ad-Dagestani said, "Whichever of the People of the Last Time (akhir az-zaman), wishes to attain a high rank and an exalted state, and get what a murid normally gets by means of seclusion (khalwat), and spiritual exercises, then he must continuously perform these awrad (Dhikr). With this awrad we have set the foundations for the higher stations, which are built on this foundation. The murid ought to know that if he fails to attain an exalted station and high grade in this world because of his lack of effort, then he shall not be separated from this world, but that the Shaykhs make him reach it, and reveal for him his station, either during his lifetime, or at the time of the seven last breaths during the agonies of death."
"If anyone performs these awrad (dhikr) and then performs an action which is forbidden he will be like the one who builds his house on the side of a cliff, and then his house collapses down the side of the cliff. So we should always be aware of our actions, gauging them to see if they are halal or haram, if Allah is going to be angry with our actions or not. And we need to think about every action that we are about to do so much that ultimately we do not do any haram thing which might weaken our foundation. And that is why we have to think before every action. As the Prophet (s) said in his hadith 'One hour's contemplation is better than seventy years of worship.' We should perform our actions in the perfectly correct way, that is to say without any haram deeds intervening."
"On this basis Allah has divided the day into three parts: eight hours for worship, eight hours for earning a living and eight hours for sleeping. Anyone who does not accept and follow this division of energies will exemplify the hadith, 'He who is erratic will be erratic in the Hellfire.' He who goes according to his own will and reasoning does not progress and he who wishes to obtain exalted stations, levels and stages which previous generations earned by means of retreats and other spiritual exercises, must remember Allah throughout the course of the day."
GrandShaykh continued, "He who makes a regular practice of the awrad (dhikr) shall attain the Water of True Life, and with it he will perform ablution. He will bathe in it and drink it and by means of it shall he reach his goal. There is such a person who claims that he has been in the Order for thirty years, and as yet has not seen anything and not attained anything. The answer to that person is to search and look at his actions over the past years. How many deficient actions has he performed? When you know the deficiency you should quickly avoid it, then you will reach Allah Who is Powerful and Sublime. When the murid forsakes that which the Shaykhs have told him to do of the daily duty (wazifa), then he will be absolutely incapable of making further progress and he will be unable to reach any state he had previously attained. No Prophet ever attained prophethood, nor did any saint ever attain sainthood, and no believer ever attained the stage of faith without utilizing his time for his daily dhikr."
Spiritual Practices – Muraqabah and Core Meditation
Muraqabah is the key and essence to spiritual development for it is nothing other than the development of Ihsan {Moral Excellence}, presence,
Which is the highest level of spirituality as taught by Prophet Muhammad (S).
{ see 5 Levels of Heart}
Holy Quran:4:1 ... Who created you from a
single soul Transliteration .....
khalaqakum min nafsi waahida
It is the very annihilation of one’s self in the presence of the Divine. It is the annihilation of one’s self in the light and reality of the Murshid, who is in reality the disciple’s source and the origin of the light of his/her soul. Muraqabah is thus a return one’s true and perfected self. It is the fastest and most direct method for spiritual progress. Muraqabah is making Hijra from one’s self to Allah (SWT). It is emigration from the false identity dunya has assigned the individual to the real identity Allah (SWT) has created one as in His mighty Presence. Muraqabah is the perfect method for the development of spiritual consciousness and the awakening of the heart and soul and the light of the mind, which are dormant otherwise, for Muraqabah is the denial of the senses, which enslave one to dunya, that he/she may awaken to Haqiqat, reality. It is thus the essence of zuhd, ascetism, the path of the seekers of truth, the Men of God, who willfully have turned away from dunya altogether and who will not and cannot rest until they arrive at their divine destination. Muraqabah is the healing of the body with the light of the Divine and thus the purification of the blood and the development of mastery over one’s magnetic energy field. It is the key to the alchemical process wherein the light, energy and electricity of the Divine Presence changes the poisoned mercury of dunya within one’s system into blessed prophetic golden light. Muraqabah is reality. It is moving from slavery and bondage towards freedom. In summary and in essence, Muraqabah is dying to the world and awakening to Reality, the aim, goal and purpose of all spiritual practice.
1 – Timing. The ideal time for Muraqabah and spiritual endeavors in general is at night after midnight, for this is when the world is asleep and the Ibad, the lovers and seekers of Allah (SWT), are awake and traveling towards reality and their divine destinations. It is in the veil of the night that the realm and plane of consciousness is clear from the chaos of dunya and when the mind and heart may operate most efficiently and effectively. It is the ideal time to develop the practice of Muraqabah, which in reality is a state of heedfulness that must be kept constantly and perpetually throughout the day. The mindful and committed seek to not take a single breath in a state of heedlessness, and so one must constantly struggle to maintain perpetual presence.
2 – Purification. One must first rise and make wudu with realization of its inner aspects, washing away the burdens and darkness of dunya from one’s mind and body, and igniting and sealing the latent energy in his/her being. It is the extremities washed during wudu that primarily interact with dunya and which
must be cleansed of the stain of dunya. Needless to say, one must always wash the private areas with water after using the restroom. For more information, see articles on wudu…
3 – Dress. Critical to cleansing and correcting one’s self, one’s identity, is to first and foremost establish and maintain proper physical appearance. This means donning the dress and garb most conducive to spirituality, and this is none other than the dress and garb of Sayyidina Muhammad (S) and of all Prophets. The most direct method for establishing one’s identity is signified in his actual physical appearance, for it is the most immediate and fundamental assertion of who one is. This is the time when one must leave the dress of dunya and embrace the dress of Akhira. This is the most basic step in abandoning one’s identity as Abd-dunya, a slave to the world, and asserting his/her true and real identity – Abdullah, an honored servant of the Divine. And so one must wear his/her best Islamic Sunnah clothes, white being ideal for it best reflects the presence and energy from dunya. One must hold fast to the turban, jubbah, miswak, attar and perfume, ring, etc, for this is the honored dress of the Zahideen, the ascetics and lovers of Sayyidina Muhammad (S), they who reject completely the illusion of the material world and who want nothing to do with it, they who fast day and night from it and who will settle for nothing less than the perfection and truth of reality.
4 – Place. One should set aside a small corner of his/her house for spiritual activity, a niche which will become blessed and charged with angelic light and presence. One should lay out a nice prayer carpet in the direction of Qibla and place a candle or oil lamp in emulation of Sayyidina Musa (A) who in seeking the presence of the Divine traveled towards the Burning Bush. It is also recommended to light either incense or a scented oil diffuser to attract angels and positive light and energy. And it also recommended keep nearby a picture of the Murshid, the Shaykh and Guide, as a spiritual compass to align oneself and to facilitate the connection to the presence and reality of the Master.
5 – Begin. One begins by first praying 2 raka’ Tahiyyatul Wudu. It is important to keep in mind the purpose and meaning of the prayer, its movements and inner aspects. The perfection of prayer is in Sayyidina Muhammad (S) and in the very state of his being. The actual movements correspond to the letters of his divine name, “Ahmad.” When standing one is in the position of the Alif. In ruku, the letter Ha is formed. Sajda is the Meem. And jalsah, or sitting, is the Dal. Thus, one must seek to become one with the reality of the prayer, which is nothing other than the reality of Sayyidina Muhammad (S).
6 – Recite. State niyah, intention, as prescribed by Grandshaykh Abdullah (Q): “Nawaytul Araba’in, nawaytul ‘itikaf, nawaytul khalwa, nawaytul uzla, nawaytul riada, nawaytus suluk, nawaytus siyam, fi hadhal masjid lillahi ta’ala.” Followed by Shahada, istighfar, ikhlas, ihda, Fatiha…
What is Rabita Sharif or Muraqabah
Muraqabah The gist of the teachings of the prophets of God is that man after negating the fictional sight should equip himself with that sight which witnesses the reality. Entering into one after leaving the other or getting something after quitting the other is only possible when we can disunite ourselves from that which is to be quitted. This act of disuniting ourselves, in terms of spirituality, is called negation and when a person manages to negate himself the world of realty is witnessed by him. Muraqabah is the first lesson of self-negation. Performance of Muraqabah is such an act which has no logical explanation except that there are two types of sight functioning simultaneously in man. One' is limited and cannot see without a medium and the other one is unlimited and needs no medium to behold. Space having dimensions is the medium. The material eye cannot see beyond the limits of space and if space is removed it will not be able to see any thing. This can be proved by performing a simple experiment Just focus your eyes on a point steadfastly so that there should be no movement in the eyelids and the eyeballs. When the eyes will cease to move there would remain nothing before the eyes save light and empty space. Law:- In fictional senses the operation of sight takes place when the eyeballs move and eyelids are blinked. If the eyelids of a person are stopped from moving, within few seconds, he will not be able to see anything except darkness. The act of blinking of eyelids slightly strokes the eyeballs which helps in transferring the images of the external objects to the screen of our mind. When someone sits for Muraqabah and closes his eyes, the movement of eyeballs and eyelids remains in action. Although the blinking temporarily stops when the eyes are closed, the movement of eyeballs does not stop and with the movement of the eyeballs the eyelids also keep on moving which replaces the movement of the blinking, that is, the transfer of images keeps on taking place on the screen of the mind. The person doing Muraqabah focuses his mind on one single point. The point in this case is usually the concept of his spiritual mentor, that is, he focuses all his witnessing abilities concentratively in thinking about his spiritual teacher, in order to get the image of his mentor on the mental screen, as long as he remains in the state of Muraqabah. Law:- The properties, characteristics and potentialities related to an image also transfer on the screen of the mind when the image is formed on the mental screen and the mind perceives them accordingly. For instance, a person is looking at fire. When the image of fire transfers on the mental screen the warmth and heat of the fire is perceived by the mind. A person who is present in a garden enjoys the freshness and coolness of trees and plants present in the garden to create their image on his mental screen. Similarly when image of the spiritual mentor transfers on the screen of mind, the Presented Knowledge which is operative in the spiritual teacher, also transfers with it and the mind of the student gradually assimilates the same. 'Be!' What is to 'be'?
The program present in the mind of the One who uttered 'Be' should come into being, spiritually. When the program took the shape and form of incorporeal manifestations, The One who commanded 'Be', appeared before the spiritually displayed world so that the ignorance could change into knowledge and awareness. We know, the sight gets activated when a focal point to concentrate is available to it. In that stage of creation, the focal point was the Creator and the Divine Planner. After coming to this world the focal point undergoes a change but the law remains the same. Just as the reality is transpired upon the mental screen, the hypothetical and temporary senses are also carried to the screen of the mind. It is only that the constraints of short lived and temporary states of mind keep us incarcerated in the limiting senses. Muraqabah, thinking about the spiritual mentor, an attempt to concentrative focus our thoughts on someone, so that his image could recurrently reflect upon the screen of our mind, we are liberated from the limiting senses. The more frequently a thought is displayed upon the mental screen, the more vivid would be the formation of a pattern in the mind. And, this pattern of mind, in terms of spirituality, is called the 'thinking approach'. When we imagine the spiritual mentor or 'Shaykh', as a matter of eternal law, the knowledge of Elohistic Attributes operative in the mentor or Shaykh is reflected upon our mind with frequent repetitions resulting in enlightenment of the mind of the spiritual associate with the lights functional in the mentor and transferred to him. The enlightenment of the mind of the spiritual associate finally reaches the level of his mentor. This state, in Sufism, is called 'Affinity' (nisbat). The best and tested way to enjoy the affinity, according to spirituality, is the longing passion of love. The mind of the mentor keeps on transferring to the spiritual associate according to the passion of love and longing for the mentor flows in him and there comes a time when the lights operative in Shaikh which actually are the reflections of Beatific Visions of God are transferred to the spiritual associate. This enables the spiritual associate to be familiar with the effulgent lights and Beatific Visions. This state, in terms of sufism, is called 'Be one with mentor' (Fana fi Shaikh). The Lights of Shaikh and the refulgent Beatific Visions operative in mentor are not the personal trait of the mentor. Just as the spiritual associate, with devoted attention and concentration, assimilates the knowledge and the traits of his mentor, the mentor has absorbed the knowledge and attributes of the Holy Prophet (PBUH) with devoted attention and concentration of the mind. In the state of spiritual associate's oneness with the mentor those abilities of the Shaikh become activated in the spiritual associate (salik) because of which the Shaikh enjoys the affinity of the Holy Prophet (PBUH). This stage, in terms of sufism, is called 'Oneness with the Holy Prophet' (Fana fir Rasool). It is the holy statement of the Holy Prophet (PBUH), "I am a human being just like you but I receive revelation'. When this statement is closely examined, it is found that the exaltation of the Last Prophet is that he received Revelations from God, Almighty which reflects the Divine Knowledge (Ilm-e-ladduni); the knowledge directly inspired by God, the Beatific Visions of God and the refulgent Lights upon the blessed Mind of Holy Prophet. In the state of 'Oneness with the Holy Prophet' a spiritual associate because of his passion, longing and love gradually, step by step, assimilates and cognizes the knowledge of the Holy Prophet. Then comes that auspicious moment when the knowledge and learning is transferred to him according to his capacity from the Holy
Prophet (PBUH). The spiritual associate absorbs in the traits of the Holy Prophet (PBUH) according to his aptitude, ability and capacity and because of his affinity with the Holy Prophet and his support he manages to reach that state when he had acknowledged the Lordship of God, the Lord of the worlds saying, 'Yes, indeed you are our Lord God!. This affinity, in sufism, is called Oneness with Allah' (Fana fi-lah) or simply 'oneness' (wahdat). After that, if one is bestowed with ability one explores those areas about which narration has no words to explain them because of their delicacy and subtleness. The purpose of narrating all this is that there is a screen in the human mind upon which images are transferring ceaselessly. It is yet another thing that meaningfulness and purpose of these images are interpreted differently by different people. If the mind of the Holy Prophet interpretation of these images is taking place in the sphere of the Acquired Knowledge then the informations of these images will be considered fictional and hypothetical. And, if the images are transferring in the sphere of the Presented Knowledge then the knowledge contained in the images is real and pertains to reality. But the law remains the same that man's sight and comprehension cannot do anything if the images are not transferred on the mental screen of the human beings.
The Healing Power
Of Sufi Meditation
Where to Begin
To Know Yourself is To Know Your LORD
More Benefits of Meditation
Step 1
Core Sufi Meditation Step 1 this is where to start. All you need to Know about The Healing Power of Sufi Meditation. Learn about Rabita, Muraqabah, Muraqaba Taffakur this is the Core Basic foundation for all Sufi meditations Muraqabah.
1a Video Lectures
Step 2
Energy & Healing Meditations : What is Divine Energy Khi, Qurda Qi , How to
Balance Heavenly Emanations and Earthly Energies, Power of Ablution or Washing , Coding on the body , About Power of
Hands , 7 Points of Head, 7 Levels of
Heart , 9 Points. These energies will be used to
open Subtle energy points throughout the body.
Step 3
Angelic Meditation What are Angels , Source of Energy, How to Use Angelic Power
Muraqaba
Prophetic Meditation All you need to Know about Rabita, Muraqabah, Taffakur this is the Core Basic
foundation for all Sufi meditations Muraqabah.
Step 4
Divine Enlightenment : Fire and Divine Love examples of Prophet Moses and Ibrahim
(as) gaining heavenly Knowledge Rabita, Muraqabah, Muraqaba Taffakur
Daily Practices Tool, Recitations All you need to Know about Rabita, Muraqabah, Taffakur this is the Core Basic foundation for all Sufi meditations Muraqabah.
Benefits of Meditation
Physical Benefits
Deep rest-as measured by decreased metabolic rate, lower heart rate, and reduced work load of the heart.
Lowered levels of cortisol and lactate-two chemicals associated with stress.
Reduction of free radicals- unstable oxygen molecules that can cause tissue damage. They are now thought to be a major factor in aging and in many diseases.
Decreased high blood pressure.
Higher skin resistance. Low skin resistance is correlated with higher stress and anxiety levels.
Drop in cholesterol levels. High cholesterol is associated with cardiovascular disease.
Improved flow of air to the lungs resulting in easier breathing. This has been very helpful to asthma patients.
Younger biological age. On standard
measures of aging, long-term Meditation practitioners (more than five years) measured 12 years younger than their chronological age.
Higher levels of DHEAS in the elderly. An additional sign of youthfulness through Meditation lower levels of DHEAS are associated with aging.