Lessons of the Naqshbandi Mujaddidi Tariqah

Lessons of the Naqshbandi Mujaddidi Tariqah Posted on May 4, 2011 by 2011 by Talib Ghaffari Following is a short description of the lessons and spiritual stages of the Nashband! Mu"addid! #$hir! %ar!ah, as taught by the &asters of the Mu"addid! order' (t is i&portant to )now that these lessons are learned properly fro& a perfected &aster of the  Nashband! %ar!ah %ar!ah and practicing these these without proper spiritual spiritual guidance &ay &ay not benefit, and &ight e*en be har&ful for spiritual progress' +owe*er, &y belo*ed shay)h a-rat .hay)h Mu/a&&ad #$hir bb$s! a)hsh! Nashband! Mu"addid!  (may Allah lengthen his life and shower his blessings upon us) has )indly gi*en general per&ission to e*eryone to start practicing the first 3i)r, which is the 3i)r in a%!fah 5alb' ut it is always reco&&ended to get per&ission for it fro& the shay)h, which &ay be recei*ed e*en without &a)ing ayah' For the daily practices for a see)er in the Nashbandi path, see this post' post ' 6ontents 7hide 7hide88 

1 The Nashband! Path 1'1 Methods of 3i)r  1'2 Method of Mur$abah 9&editation: 1'; (&)$n 1'4 ?al$yat a@>Aughr$ 9the &inor sainthood: 1'B ?al$yat ?al$yat al>Cubr$ 9the &a"or sainthood: 1'D ?al$yat ?al$yat al>Ely$ 9the highest sainthood: 2 The Mu"addid! stations 2'1 Perfections of Prophethood 7Ca&$l$t al>nbiy$8 2'2 (l$hiyah8 2'; ealities of Prophets 7+a$i al>nbiy$8 2'4 Hptional stations 2'B 3i&niyyat ; .ources      

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The Naqshbandī Path Methods of Zikr The &ost eIalted spiritual path Nashbandiyyah Nashbandiyyah starts fro& ten a%$if 9plural of a%!fa:, which literally translates to subtlety' ccording to our (&$& and lord (&$& abban! Mu"addid lf>i Th$n!, a hu&an being is for&ed fro& ten subtleties, fi*e of those belong to the 6o&&and>?orld 6o&&and>?orld 9Jla& al>&r: and fi*e to the 6reation>?orld 6reation>?orld 9Jla& al>Chal:' The fi*e fro& the 6o&&and> ?orld areK 5alb, L/, .irr, Chaf! and )hf$ and the fi*e fro& the 6reation>?orld 6reation>?orld areK Nafs, and the four ele&ents 9fire, air, water and earth:'

The 6o&&and>?orld is so na&ed because it ca&e into eIistence instantaneously with the co&&and CunO 9be:, as indicated in the following 5uranic *erseK  and when +e decrees an affair, +e only says to it, e, so there it is'O 72K11Q8 The 6reation>?orld was created in gradual steps, as indicated in the following 5uranic *erseK .urely your ord is ll$h, ?ho created the hea*ens and the earth in siI days 9periods of ti&e:'O 7QKB48 The 6ircle of Possibility 9(&)$n: is a co&bination of these two real&s' The ʿArsh 7llahRs throne8 is at the &iddle of the 6ircle of Possibility and cuts it into two hal*es the 6o&&and>?orld is the higher half 9abo*e the rsh: and the 6reation>?orld is the lower half 9below the rsh:' Following table lists the fi*e a%$if of the 6o&&and>?orldK  Na&e 1 5alb 2 u/ ; .irr 4 Chaf! B )hf$

&eaning heart soul secret hidden hidden>&ost

color yellow red white blac) green

prophet Jda& a's' (br$h!& and NL/ a's' MLs$ a's' Ss$ a's' Mu/a&&ad a's'

cures appetite anger greed "ealousy arrogance

ele&ent Nafs air   water   fire earth

Lesson 1: Zikr in Laṭīfah Qalb (the Heart subtlety The 5alb 9heart: is located two finger>widths below the left nipple in the chest, so&ewhat oriented towards the side' ?hen the shay)h teaches this lesson to a new see)er, he places his right indeI finger on this place and says ll$h ll$h ll$hO, while eIerting his spiritual Tawa""uh on his heart 9this ðod is only for &en, wo&en are taught *erbally:' The ðod of 3i)r is thisK the disciple, after being taught this lesson by the &aster, starts  proclai&ing the Personal Na&e of God, ll$h ll$h ll$h, in his heart by way of &editation' The tongue is not used in this ðod, rather it is reco&&ended to touch it to the upper side of &outh to )eep it silent' The see)er should clear the &ind of all unnecessary thoughts and should )eep busy in this 3i)r at all ti&es, e*en during the wor)' (nitially, it &ight be hard to do this 3i)r at all ti&es due to eIternal distractions' ut slowly, by  practice and by the .hay)hRs blessings, the heart beco&es used to this 3i)r so &uch that no further effort is reuired to do the 3i)r' (t beco&es auto&ated li)e breath' The NLr 9spiritual light: of the heart is shining yellow, as described by the &asters of this %ar!ah' +owe*er, *iewing this color is not reuired, neither is the physical sound of heartRs 3i)r reuired in this path' The real sign of co&pletion of this lesson is that the heart is cleansed fro& the lust of the worldly desires, and attraction to the real elo*ed and )eenness of following the .unnah and .hariah is achie*ed' s this subtlety is associated with the negati*e e&otions of eIcessi*e appetite and seIual lust, it beco&es easier to control these e&otions' i 5alb!O and is the &ost i&portant part of this eIalted Path' (t &eans to )eep oneRs concentration towards the 5alb, and to )eep the 5albRs concentration to the eing whose na&e is ll$hO' (n the following *ideo, the great &aster of the Nashband! %ar!ah .hay)h Mu/a&&ad #$hir bb$s! a)hsh! Nashband! Mu"addid!, may Allah elevate his ranks, is eIplaining the 5alb! 3i)r and leading the collecti*e Mur$abahK

Lesson !: Zikr in Laṭīf"h #$ḥ (the %oul subtlety The a%!f$h of L/ 9soul subtlety: is located two finger>widths below the right nipple in the chest, so&ewhat oriented towards the side' The see)er should do the 3i)r of ll$h ll$h ll$h at this location by way of &editation and &ental focus' The NLr of this a%!fah is glittering red' This subtlety is associated with the negati*e e&otions of anger and rage' The sign of co&pletion of this lesson is that the see)er de*elops patience and softness of te&per, and can control his anger easily' +e beco&es e*en &ore steadfast in following the path of .unnah and .hariah'

Lesson &: Zikr in Laṭīf"h %irr (the %e'ret subtlety The a%!f$h of .irr is located at a distance of two finger>widths fro& the left nipple towards the center of the chest' uto&ated 3i)r is achie*ed in this a%!fah by re&e&bering the na&e of ll$h at this location, in the ðod described earlier' The NLr of this a%!fah is pure white' This subtlety is associated with the spiritual disease of greed' The sign of co&pletion is that greed is di&inished and it is easier to spend in good causes for the sa)e of ll$h, and the see)er lo*es to help the poor and the needy' The lo*e of .unnah and .hariah  beco&es stronger than before'

Lesson : Zikr in Laṭīf"h )hafī (the Hidden subtlety The a%!f$h na&ed Chaf! is located at a distance of two finger>widths fro& the right nipple towards the center of the chest' This also attains auto&ated 3i)r with practice and .hay)hRs blessings' The NLr of this a%!fah is pure blac)' This subtlety is associated with the spiritual disease of  "ealousy' The sign of its co&pletion is that "ealousy and en*y are di&inished'

Lesson *: Zikr in Laṭīf"h +khf" (the Hidden,-ost subtlety This is the highest spiritual faculty of a hu&an being' The la%!fah of )hf$ is located in the center of  the chest between the two breasts' uto&ated 3i)r is achie*ed by re&e&bering the na&e ll$h at this location continuously' (ts NLr is green and it is associated with the spiritual diseases of pride and arrogance' The sign of its co&pletion is that bad ualities related to arrogance and pride are di&inished and the see)er

acuires hu&bleness and selflessness'

Lesson .: Zikr in Laṭīf"h Nafs (the /arnal,soul subtlety  Nafs, according to so&e shay)hs, is located two finger>widths below the na*el' ut according to the great Mu"addid (&$& abb$n!, may his soul be sanctified, it is located in the center of the forehead  between the two eyebrows' The &editation of 3i)r is done at this location and the arrogance and defiance of Nafs is re&o*ed' The Nashband! %ar!ah is different fro& all other ALf! paths in that it treats the diseases of Nafs after purifying the subtleties of the 6o&&and>?orld' This eases the purification of Nafs, under the spiritual attractions 9"aUba: acuired in earlier lessons, such that the see)er does not need eIcessi*e eIercises and drills for cleansing his Nafs'

Lesson 0: Zikr in Laṭīf"h Q"lib (the hysi'al body This a%!f$h, which actually represents the four ele&ents of the hu&an body 9fire, air, water and earth:, is represented by the whole body' ut usually the &asters teach this lesson at the center of the top of head' This lesson is also called .ul%$n al>U)$r 9the chief 3i)r:' The sign of its co&pletion is that e*ery single part and point of the see)erRs body is engaged in non>stopping 3i)r of ll$h' The flesh, the blood, the bones, and e*en the hair, all re&e&ber their 6reator with +is Personal Na&e ll$h' .o&e see)ers also feel that e*erything outside their body is also proclai&ing the na&e of ll$h' They can listen this beautiful na&e of their ord fro& e*erything they percei*e, including the earth and the hea*ens' This is a perpetual state for the see)er, who is o*erwhel&ed by the lo*e of his ord'

Lesson 2: Zikr of Nafī,+thb"t (ne3ation,affir-ation  Naf!>thb$t is the recitation of Lā Ilāha IllAllāh 9 : silently and without breathing, as taught by the &asters of this noble Path' Naf! &eans negation and refers to the first part 9$ (l$haK there is no god:, and thb$t &eans affir&ation and refers to the second part 9(llall$hK but llah:' The see)er should hold his breath below the na*el, and should ta)e the word $O fro& there to the forehead' Fro& there, he should ta)e the word (l$haO to the right shoulder, and fro& there he should hit the 5alb with the words (llall$huO so hard that its effect reaches the other at$if in the chest' i dad!' This is highly reco&&ended but is not a reuire&ent' lso, the holding of the breath is not a strict reuire&ent, and can be relaIed if it feels too difficult' fter e*ery few ti&es, the see)er should re&ind hi&self that his ulti&ate goal is the pleasure of his lord

and nothing else' +e should recite this prayerK H GodV My goal is only Wou and Wour pleasure' Grant &e your lo*e and your MaRrifahO' PersianK 

O'

Lesson 4: Zikr of Tahlīl Lis"nī (ne3ation,affir-ation 5ith ton3ue This is the recitation of $ (l$ha (llall$huO in the sa&e ðod as pre*ious lesson, but with the tongue and without holding the breath' The daily &ini&u& is 1100 and the reco&&ended nu&ber is B000 or &ore' Please note that the abo*e lessons are properly learned fro& a perfected &aster of this eIalted %ar!ah and should not be done without their per&ission' +owe*er, the first lesson of 5alb 9heart: can be started i&&ediately and can later be learned &ore properly fro& a .hay)h' The following lessons relate to higher spiritual ad*ance&ents and can only be properly eIplained by a perfected &aster who has progressed through all these higher spiritual stations' No one should indulge in the& without being ordered by a guiding &aster' The description is pro*ided here only for literary purpose, not for practice'

Method of Mur"qabah (-editation Mur$abah 9&editation: is the second ðod in this sacred path, which purifies and refor&s the subtleties of the 6o&&and>?orld' Mur$abah &eans to wait for the Fay- fro& the source of Fay-,  being aware of the recei*er of Fay-' ?hen the Fay- arri*es fro& the ord on a particular a%!fa of the see)er, that a%!fa is called the recei*er of Fay-' 7+id$yat a%>#$lib!n8 The basic ðod of Mur$abah is to clear oneRs &ind of all thoughts and then wait for the arri*al of the Fay- fro& the ord' .ince the Fay- can arri*e on one particular or &ultiple subtleties, there are &ultiple stages in the ðod of Mur$abah' ?hen the see)er starts a particular Mur$abah, heshe pronounces the intention of that &ur$abah and afterwards )eeps the &eaning of that intention in the heart' (ntention is recited when starting that particular Mur$abah'

6"ʼirat al,7-k"n (&)$n 9the circle of possibility: is the first circle in the Nashband! Mu"addid! Path and there is one &editation in itK the &editation of oneness'

Lesson 18: Mur"qabah +ḥadiyyat (-editation of oneness This &editation is called Mur$abah /adiyyat a@>Airfah 9&editation of pure oneness:' The recei*er  of Fay- in this &editation is a%!fa 5alb 9the heart subtlety:' This &editation co&pletes the 6ircle of Possibility 7(&)$n8' The intention of the Mur$abah /adiyyat 9&editation of oneness: is the following' Faid 9e&anation: is co&ing to &y 5alb fro& the eing that is co&prehensi*e of all ttributes and Perfections, and is free fro& all defects and deficiencies, and is na&ed by

the holy na&e ll$hO' This &editation helps the see)er get rid of eIcessi*e thoughts and to per&anently fiI his attention towards llah l&ighty' The sign of co&pletion of this &editation is that the no thought enters the heart for about twel*e hours' ?hen Mur$abah /adiyyah is co&pleted, the see)er enters the circle of &inor 9lower: sainthood, and follows a seuence of &editations, each pertaining to one a%!fah' (t should be noted that the see)er should not start a new &editation before the pre*ious &editation is co&pleted' Htherwise, he will not reach the stage of Fan$'

9al"yat aṣ,Ṣu3hr" (the -inor sainthood 9al"yat aṣ,Ṣu3hr" i;e; the -inor (or lo5er sainthood is the sainthood of saints the -ajor sainthood is the sainthood of rohets; Lesson 11: Mur"qabah Latīfa,i Qalb (-editation of the Heart subtlety The recei*er of Fay- in this &editation is a%!fah 5alb' The see)er puts his heart in front of the heart of the Messenger of ll$h #all!Allāhu ʿalaihi wa!sallam, and then &a)es the intention that is as follows' W$ ll$hV The Fay- 9e&anation: of the ction>Theophanies 7ta"alliy$t>i af$liya8 that you ha*e &anifested fro& a%!fah 5alb 9the heart subtlety: of Prophet Mu/a&&ad 9@all>ll$hu alayhi wa>salla&: on the 5alb of the prophet Jda& 9alayhi as>sal$&:, also &anifest that 9Fay-: to &y 5alb by the sanctity of &y grand &asters'O The a%!fah of 5alb has special association with the Ta)w!n 9For&ation: ttribute that is an attribute of the l&ighty God that gi*es eIistence so the non>eIistent and is the source of creation, in*ention, actions and e*ents' This &editation leads to the $anā 9annihilation: of a%!fah 5alb and the see)er acuires the sainthood 9wal$yah: of 5alb, which is the lowest in the stations of sainthood' ?hen the see)er achie*es this noble stage, he finds that his actions and the actions of all the creation are rays or echoes of the actions of the 6reator' +e does not attribute the actions to anyone other than his ord' Thus, his heart is not affected by the changes and e*ents of this world and by the pleasures and sorrows that co&e to hi&, as he sees these co&ing fro& his belo*ed, and e*erything that co&es fro& the belo*ed is also belo*ed' a%!fah 5alb is under the feet of the first Prophet Jda& ʿalaihi as!salām'

Lesson 1!: Mur"qabah Latīfa,i #$h (-editation of the %oul subtlety The recei*er of Faid in this &editation is at!fa Lh'The see)er puts his Lh 9soul: in front of the Lh of the Messenger of ll$h sall!Allāhu alaihi wa!sallam, and then &a)es the following intentionK W$ ll$hV the Faid 9e&anation: of the Theophanies of .ubsistent ttributes 7ta"alliy$t>i sif$t>i thubLtiya8 that you ha*e &anifested fro& the at!fa Lh 9the .oul subtlety: of

Prophet Muha&&ad 9sall>ll$hu alaihi wa salla&: on the Lh 9soul: of Prophet NLh and Prophet (br$h!& 9alaihi& as>sal$&:, &anifest that 9Faid: to &y Lh also by the sanctity of &y grand &asters'O a%!fah L/ is under the feet of Prophet (br$h!& and Prophet NL/ alayhi&$ as>sal$&' (t is associated with the .ubsistent ttributes 7Aif$t ath>thubLtiyya8' The .ubsistent ttributes are the followingK ay$h 9life:, (l& 9)nowledge:, 5udrah 9power:, and others'

Lesson 1&: Mur"qabah Latīfa,i %irr (-editation of the %e'ret subtlety The recei*er of Faid in this &editation is at!fa .irr' The see)er puts his .irr 9secret: in front of the .irr of the Messenger of ll$h sall!Allāhu alaihi wa!sallam, and then &a)es the following intentionK W$ ll$hV the Faid 9e&anation: of the Theophanies of the Xssential .plendours 7ta"alliy$t>i shuyLn>i U$tiya8 that you ha*e &anifested fro& the at!fa .irr 9the .ecret subtlety: of Prophet Muha&&ad 9sall>ll$hu alaihi wa>salla&: on the .irr 9secret: of Prophet MLs$ 9alaih is>sal$&:, &anifest that 9Faid: to &y .irr also by the sanctity of &y grand &asters'O

Lesson 1: Mur"qabah Latīfa,i )hafī (-editation of the Hidden subtlety The recei*er of Faid in this &editation is at!fa Chaf!' The see)er puts his Chaf! 9hidden subtlety: in front of the Chaf! of the Messenger of ll$h sall!Allāhu alaihi wa!sallam, and then &a)es the following intentionK W$ ll$hV the Faid 9e&anation: of the Theophanies of the Pri*ati*e ttributes 7ta"alliy$t>i sif$t>i salbiya8 that you ha*e &anifested fro& the at!fa Chaf! 9the +idden subtlety: of Prophet Muha&&ad 9sall>ll$hu alaihi wa salla&: on the at!fa Chaf! of Prophet Ss$ 9alaih is>sal$&:, &anifest that 9Faid: to &y at!fa Chaf! also by the sanctity of &y grand &asters'O

Lesson 1*: Mur"qabah Latīfa,i +khf" (-editation of the Hidden,Most subtlety The recei*er of Faid in this &editation is at!fa )hf$' The see)er puts his )hf$ 9hidden>&ost subtlety: in front of the )hf$ of the Messenger of ll$h sall!Allāhu alaihi wa!sallam, and then &a)es the following intentionK W$ ll$hV the Faid 9e&anation: of the Theophanies of the 6o&prehensi*e .plendour 7ta"alliy$t>i sh$n>i "$&iRa8 that you ha*e &anifested on the at!fa )hf$ 9the +idden> &ost subtlety: of Prophet Muha&&ad 9sall>ll$hu alaihi wa salla&:, &anifest that 9Faid: to &y at!fa )hf$, by the sanctity of &y grand &asters'O

Lesson 1.: Mur"qabah Maʿiyyat (-editation of 'o,resen'e This is the &editation on the &eaning of the following *erse of the +oly 5urR$nK +e is with you, where*er you areO' 7l>+adeed, 48 (4

)

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The see)er in this &editation should focus on that &eaning that llah is together with &e and with

e*ery ato& of the uni*erse' 3i)r of naf!>asb$t  Lā Ilāha IllAllāhuO with tongue is *ery helpful in this &editation, such that the attention of the see)er is towards the 5alb and attention of the 5alb is towards llah l&ighty while the tongue is pronouncing  Lā Ilāha IllAllāhuO' The source of Faid in this &editation is the 6ircle of ower .ainthood 7i .ughr$8 and the recei*er of Faid is at!fa 5alb'

9al"yat al,)ubr" (the -ajor sainthood ?al$yat al>Cubr$ 9the &a"or sainthood: is the sainthood of prophets, and it consists of three circles and one arc' 7rbaY nh$r8

Lesson 10: +d,6"ʼirat al,M$=ida, B48 (54

)

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The intention of the &editation isK Fay- is co&ing fro& the eing who holds &e dear and and ( hold hi& dear, to &y Nafs subtlety' The source 9origin: of the Fay- is the .econd 6ircle of Ma"or .ainthood, which is the uintessence of the first circle of &a"or sainthood'O

Lesson 14: +d,6"ʼirat ath,Th"litha (the third 'ir'le (n the third circle is also the &editation of lo*e, i'e', &editation on the &eaning of the abo*e $yah +e lo*es the& and they lo*e +i&O' The &editation is done by focusing on the &eaning of this

$yah, with the following intentionK Fay- is co&ing fro& the eing who holds &e dear and and ( hold hi& dear, to &y Nafs subtlety' The source 9origin: of the Fay- is the third circle of Ma"or .ainthood, which is the uintessence of the second circle of &a"or sainthood'O

Lesson !8: +l,Qa5s (the ar' (n the half>circle 9arc: is also the &editation of lo*e, i'e', &editation on the &eaning of the abo*e $yah +e lo*es the& and they lo*e +i&O, with the following intentionK Fay- is co&ing fro& the eing who holds &e dear and and ( hold hi& dear, to &y Nafs subtlety' The source 9origin: of the Fay- is the arc of Ma"or .ainthood, which is the uintessence of the third circle of &a"or sainthood'O (n this grand station of &a"or sainthood, the see)er gains the following &attersK the chest is opened up, the stations of patience 7Aabr8 and than)fulness 7.hu)r8 are achie*ed, such that argu&entation 9or protest: in the affairs of fate gets eli&inated' There re&ains no need of e*idence for accepting the co&&and&ents of .haria' ll the &atters that otherwise reuire e*idence, beco&e intuiti*e' .ecurity 7(%&!n$n8 is achie*ed fro& all types of rebellions 7.horish8' Perfect certainty is achie*ed on the pro&ises of llah the XIalted' Nafs 9the carnal soul: gets consu&ed and decays 7(stihl$) wa (-&i/l$l8, si&ilar to ice that &elts in the sun' Taw/!d .huhLd! is &anifested' The (O is dead, the see)er considers his eIistence as a ray of the eIistence of +a 9God:, ' ?hen he uses the word (O for hi&self, he considers it a figurati*e state&ent' +e considers his intentions offensi*e and his actions defecti*e' Good ethics are induced, and *ice ethics such as greed, stinginess,  "ealousy, hatred, pride, lo*e of power, etc' are cleansed' 7rbaY nh$r8

Lesson !1: Mur"qabah of the Na-e a=,Z"hir (the -anifest (ntention when starting the &editationK Fay- is co&ing to &y Nafs 9carnal>soul: and also on the fi*e at$if of Jla& al>&r 9subtleties of the 6o&&and>?orld, i'e', 5alb, L/, .irr, Chaf! and )hf$: fro& the eing who is na&ed by the Na&e  A'!āhir  9the apparent, the &anifest:'O (n this &uraabah, the Fay- arri*es &ostly on the Nafs subtlety and also on the fi*e subtleties of the 6o&&and>?orld' The na&e Z>[ahir &eans the Manifest' The see)er, in this station, sees &anifestations and theophanies of God in e*erything and e*erywhere' ut these &anifestations are only to the outer for& of the see)er 9his Z$hir:, his inner>being is not affected by these outer &anifestations' (&$&>i abb$n! writes in his first letter in the first *olu&e of Ma)tLb$tK Cubr$8' The neIt station is the sainthood of angels, called the +ighest .ainthood 7?al$yat al>Ely$8'

9al"yat al,ʿ>ly" (the hi3hest sainthood ?al$yat al>Ely$, &eaning the +ighest .ainthood, is the sainthood of angels and angelic world' There is one &ur$abah in this subli&e spiritual station, and that is the &ur$abah of the di*ine na&e l>$%in 9the inner&ost:'

Lesson !!: Mur"qibah of the Na-e al,?"tin (the inner-ost The &ur$abah of the di*ine na&e l>$%in 9the inner&ost: is started by reciting the following intentionK Fay- is arri*ing on the three ele&entsK air, water and fire, fro& the eing who is na&ed by the Na&e al>$%in 9the inner&ost:' The source of the Fay- is the 6ircle of ngelic>.ainthood 9d$irah wal$yat al>uly$:, which is the sainthood of the +igher>Hrder  angels'O The recei*er of Fay- in this station are the basic ele&ents eIcept the dust, i'e', air, water and fire' \erbally reciting  Lā Ilāha IllAllāhuO and offering optional 9n$fila: @al$h are helpful acts in this station' The sainthood of angels is the highest sainthood, e*en higher than that of the prophets' ut the stations of angels are fiIed, unli)e prophets who can progress further, beyond the stations of angels, and thus are regarded higher than angels in absolute priority in the creed of hl as>.unnah' The see)er, when "ourneying in this station, de*elops si&ilarity to angels and is less li)ely to hu&an nature' .o&e see)ers &ay e*en witness the angels and see their hidden secrets'

The Mujaddidī stations The Nashband! Path ends at the ngelic .ainthood' The stations &entioned fro& here on are all additions to the "ourney by (&$&>i abb$n! .hay)h h&ad F$rL! .irhind! raiyAllāhu ʿanhu' These spiritual stations are not found in any other .ufi order, past or present' The only way to achie*e these subli&e stations prior to the Mu"addid! Path was by the grace of the l&ighty' There was no particular ðod to "ourney through these stations' +owe*er, ll$h l&ighty opened the door of these eIalted stations to the belie*ers through our &aster The Great Mu"addid' .hay)h 5$U! Muha&&ad Aadrudd!n Nashband! Mu"addid!  writes in one of his letters addressed to Mawl$n$ bd al>GhafLr bb$s! Madan! that the Mu"addid! .tations are taught to the see)er directly  by (&$&>i abb$n! the Great Mu"addid .hay)h h&ad .irhind! , and the better way is to go to his noble to&b and &editate there to recei*e the FayU of these stations' +e also states that other

shay)hs train their disciples in these stations only as a tradition' +e states this by reference of a  boo) Man$ib>i h&adiya, biography of .h$h h&ad .a!d Mu"addid! Madan! ' 7ay$t>i Aadriya 9Erdu: by Mawl$n$ bd ul>i ?ahd$n!8 fro& the ll>Pure eing 7i ?ahd$n!8 fro& the ll>Pure eing 7i ?ahd$n!8 fro& the eing 7ll$h 9inti&ate of ll$h:' This &editation helps the see)er

tra*el through this subli&e station' (n this station, the elo*edness of ttributes 7MahbLbiyyah .if$tiyah8 &anifests, unli)e in the Muha&&adan and h&adan realities, where the elo*edness of eing 7MahbLbiyyah 3$tiyah8 &anifests' (ntention when starting the &editationK Faid is arri*ing on &y .ingular For& 7+aiRat>i ?ahd$n!8 fro& the eing 7Nahl, 12;: (n this station, the .al$t (br$h!&iyah that is often recited during .al$h is helpful for progressK

Lesson &1: Mur"qabah Haqīqat,i M$saBī (-editation of the Mosai' reality This is the second circle a&ong the circles of realities of Prophets' (t is the station of the eality of Musa 9Moses: alaihi as!salam, or the circle of Muhibbiyyat>i .irfah' (ntention when starting the &editationK Faid is arri*ing on &y .ingular For& 7+aiRat>i ?ahd$n!8 fro& the eing 7o*er and is the source of the MLsa*! 7Mosaic8 eality'O (n this station, the following .al$t Cal!&iyah is helpful for progressK

Lesson &!: Mur"qabah Haqīqat,i Muha--adī (-editation of the Muha--adan reality This is the third circle a&ong the circles of realities of prophets' (t is the circle of Muha&&adan eality, also called the eality of ealities 7+a!at al>+a$i8' (ntention when starting the &editationK Faid is arri*ing on &y .ingular For& 7+aiRat>i ?ahd$n!8 fro& the eing 7o*er and .elf>elo*ed and is the source of the Muha&&adan eality'O (n this station, the see)er acuires such an eItre&e lo*e for the Final Prophet of llah  sall!Allāhu alaihi wa!sallam that the &eaning of the following uote of (&a& abbani Mu"addid lf>i .ani .hay)h h&ad .irhindi radiyAllahu anhu beco&es apparentK ( lo*e God the Great only because he is the lord of Muha&&ad  sallAllahu alaihi wa+allam'O

(n this station, reciting the .alaw$t on the elo*ed of llah sall!Allāhu alaihi wa!+allam is helpful for progress, especially the following .alaw$tK

The Muha&&adan eality is the first &anifestation and is also )nown as the eality of ealities,  because all other realities, including the realities of prophets and the realities of angels, are li)e shadows of this eality'

Lesson &&: Mur"qabah Haqīqat,i +h-adī (-editation of the +h-adan reality (ntention when starting the &editationK Faid is arri*ing on &y .ingular For& 7+aiRat>i ?ahd$n!8 fro& the eing 7elo*ed and is the source of the h&adan eality'O The salaw$t &entioned in the pre*ious &editation Muha&&adan eality is also helpful for progress in this station' (n this station, the Personal elo*edness 7Mahbubiyat>i i ?ahd$n!8'O $>Taayyun &eans non>deter&ination' This &editation is done to recei*e the Faid of the eing 7#$lib!nK (n the &onth of a&a-$n 122Q +, &y *enerable &aster &ade Tawa""uh on &e in this eIalted reality' The effects and lights of this eIalted reality ca&e to this *alue>less

 particle 9&eaning hi&self:, and a special type of nihilis& and ineIistency, and eIceptional indifference 7Aa&adiyyah8 and satiety were &anifested and ( *ery &uch en"oyed this reality'O

Zi-niyyat (n the end, there is a special dignified spiritual position that is not part of the .uloo), but the blessed see)ers are granted that' (t is called Zimniyyat 9.a!d Mu"addid!  writes in +id$yat a%>#$lib!nK 7t so&e special occasion8 ( reuested 7to &y &aster8 that this sla*e is hopeful of 7recei*ing8 your 3i&niyyat' Hut of eItre&e generosity, he as)ed &e to co&e closer and hugged &e to his blessed chest and &ade Tawa""uh for a long period' t that &o&ent, such states o*erca&e &e that are i&possible to eIpress' ( was so &uch lost in the lights of &y *enerable supporting &aster, ( saw that &y inner being appeared li)e a &irror in front of the blessed inner being of &y &aster, and whate*er was present in the inner  being of &y &aster was eIactly &anifested in &y inner being, to the eItent that there re&ained no difference between the two inner beings, e/cept what Allah wished 'O nother good eIa&ple to understand this noble connection between the &aster and the disciple is the eIplanation of .hay)h bd al>Ghaff$r FaUl! , who said about his chief deputy and successor .hay)h ll$h>a)hsh bb$s! K (f so&e perfu&e is poured fro& one bottle to another, both bottles will contain eIactly the sa&e fragrance e*en if the bottles are different' .i&ilarly, Mawlaw! @$/ib 7.hay)h ll$h>a)hsh8 and &yself are apparently two different persons, but the FayU and  blessings are eIactly the sa&e'

%our'es Following boo)s contain the description of the lessons and spiritual stations of the Nashband! Mu"addid! Path, either partial or full, in brief or detailed' 1' is$lah .uloo), Persian, by .ayyid Muha&&ad Nu&$n 9deputy of (&$&>i abb$n!:' ?ith Erdu translation' l>Mustafa Publications, +yderabad, .indh, Pa)istan' 2002' 2' +id$yat>ut>T$lib!n 9Persian:, by .h$h bL .a!d Mu"addid! ut>T$lib!n, Erdu translation by Prof' i Mu"addidiyah, district M$nsahra, Pa)istan' ;' rbaR nh$r 9Persian:, by .h$h h&ad .aeed Mu"addid! Madan! 9d'12QQ +:' 1' rba nh$r 9Persian: 2' rba nh$r, Erdu translation 4' (btad$>e .uloo) Nashband! 9Persian:, by Mawl$n$ Muha&&ad +asan ]$n .arhand! Mu"addid!' 1' Erdu translation by Prof' l!>Naw$U +$"an>Ch$n ]ato! 2' .indhi translation by Prof' l!>Naw$U +$"an>Ch$n ]ato! B' Chair al>Chair, alias MarghLb as>.uloo) 9Erdu:' y Chw$"a Ma/bLb Jla& Nashband!'  No*e&ber 1^^B' D' Miy$r as>.uloo) 9Erdu:' y Mawl$n$ +id$yat>l! ]aipur! Nashband! Mu"addid!' Published fro& C$npur, (ndia' Q' E&dat as>.uloo) 9Erdu:' y .ayyid 3aww$r +usain .h$h Nashband!' 200^ edition' 1^Q; edition' _' Mad$ri" al>Chair wa Man$hi" as>.air 9Erdu:' y .hay)h bul>+asan 3aid F$rL!' .econd edition 201;' The &ost detailed boo) on the Nashband! Mu"addid! .uloo)' ^' ]alwah G$h>e Mu"addidy Hrder ]ourneyK essons and Xlaborations 9Xnglish:' y .hey)h M' ?a"ihuddin al>5$ri al>Muri' Published by (nstitute of Nashbandy>Mu"addidy ?or)s, loc)>P, MarghUar 6olony, Multan oad, ahore, Pa)istan' .epte&ber 2004'