Rumooz e Dil - English

8/4/2019 Rumooz e Dil - English

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Ramooz-e-Dil(Mysteries oftlie Q a { 6 )Ameer Muhammad Akram AwanShaikh Silsilah Naqshbandiah Owaisiah

Dar ul IrfanIdarah Naqshbandiah OwaisiahDistrict ChakwalPakistan


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(j(amooz-e-(])i{(:Jvfysteries o f th e Q a ( 6 )


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All rights reserved in the name of the PublisherName of the BookAuthorF irs t P rin tComposingNo of CopiesPublisher

Ramooz-e-DilAmeer Muhammad Akram AwanJuly 2009Muhammad Rizwan1000Idarah Naqshbandiah OwaisiahD ar ul IrfanDistrict ChakwalPakistan+92 543 562200

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Author's NoteTasawwuf and Sulook is a subject that is as important as it'"".nique. It deals with the feelings of faith and belief ande inspirations on the Qalb. Many scholars have writtent these people (the Sufis) wore woollen clothing (soot)d thus came to be known as Sufis. However, my opinion

isdifferent. In my view, Tasawwuf is the Persian translations: the Quranic word 'Tazkiyah', which means cleansing of

I e heart; it is included within Prophetic blessings. Inreality, it is something one cannot do without. I do not want- write anything as its proof, since countless scholars,I ginning with the Companions of the Prophet"?" and theiKhair ul Quroon, have written about Tazkiyah and proved . as the essence and the most important part of Deen. If- . .eone is not convinced by their writings, then what is myition and what difference will my writing make to him?

epresent day situation is reflected by the letter of a- iend from India. He wrote that he visited the Dar ul UloomDeoband but could not find anyone there who knew about

-e Qalbi. I was shaken when I read this letter. The- olars, who laid the foundations of this institution, weretill very recent times, Sufis. However, their successors'e shelved their works that not only contained the

~ idence of Sulook, but also substantial material on the I erent methods of Zikr and on guidance for seekers._-0 e: Definitions of bold words can be found in the Glossary.


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From Hadhrat Nanotvi to Maulana Thanvi, which scholarwas not a Zakir and a teacher ofZikr, and who did not writeabout the various forms and methods of Zikr? Our Shaikhul Mukarram?" himself made a valuable and worthycontribution to this resource in the form of Dalael us-Sulook. I wish to mention just a few of the books that areavailable in the library of Dar ul Irfan (as the whole listwould be very lengthy). In addition to this, every Mufassirand Muhaddith has written about it in his work on Tafsir orHadith_The few words that I wish to write down here deal onlywith the feelings of Lata' if (see Latifah) and Maraqbaat(seeMaraqbah), their effect on practical life and the waysto find or determine the reality of Lata'if and Maraq baat. Itis a very 'delicate subject and has probably never beenaddressed in this manner before. Every age has its ownrequirements and probably this has not been a requirementof the previous times. When we learnt Sulook, we wouldnot even dare to speak to Shaikh ul Mukarram''". Rather, attimes, when two of us understood a spiritual feelingdifferently (although the difference was only in its detailand interpretation, not in its essence), we would stick to ourown understanding for the rest of our lives, but would notdare to ask the Shaikh?". Today's time and its dwellers havechanged. They want to know the logic and the reasonbehind everything and ask for its interpretation andexplanation. This change occurred in front of us and todaywe are facing it. Therefore, with Allah's Grace, this Faqeer


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ying to write,' to an extent, about those feelings. These is not to convince those who deny, but so that the

--'~ ers of this Path may be guided and that they are ableerstand the feelings of their Qalb and .their effects. A.0books is attached for those who want proof; they can

;>1- from it. These are only a few tittles of the books in= - Dar ulIrfan library; indeed, there would be many moreeazis-.....s on the subject.

"" than what is mentioned above, a topic that requires=:::::cnatrentionis Kashf and Mushahidah. These (spiritual"'-~~n",c- and observations) are not integral or necessary_'_~-",",,~L&tsof Tasawwuf), but belong to the category of_"""~".,...j,," bestowed by Allah?". If someone is blessed with" " " _ ' _ - " - ' - U : he should consider it a Divine blessing and not an~_"-'C,u ~on that he is doing Zikr correctly. Indeed, it is the

- ~ and effects noticed in one's practical life that areiteria for acceptance, since the results of an effort thatepted, which in tum depends on one's sincerity of

:::::;::rn" on and purity of faith, becomes visible in one's_~_.............this is a special Divine Favour. Some friends have~~nception that since they have not been blessed with__ ............hidah, their Lata'if are not illuminated. Such anerstanding is incorrect, and in fact what is essential ise effect of the Lata'if and the Maraq baat is reflected in

s baracter, Ameer Muhammad Akram Awan


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Iseek refuge withAI/ah,/rom Shaitan the Outcast.With the Name a/Allah, the Beneficent, the Merciful.All Praise is for Allah'?", the Creator of the Universe andthe Source of all knowledge. He,swthas concealed so manysecrets in every particle that no creature can claim to knoweverything. This (claim) suits His Majesty alone. Hiscreation can have only as much knowledge as that grantedby Himswt Man is the masterpiece of His creation. Everystraw, leaf and particle houses countless secrets withinitself and each secret is a witness to the Greatness of Allah.As more secrets are revealed to a person, the more heacknowledges the greatness of Allah's,,\ provided hishuman nature has not been corrupted. However, if hisnature has been contaminated, every medicine will have theopposite effect and the revelation of each secret willmislead him and inflate his ego. May Allah Kareem grantprotection from this malady!By Allah's Grace, I wish to put across some basic points.These may serve as a guide for a true seeker and help in theattainment of Salvation.I have no capability except that granted byAllah?'.


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Lata'if


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A human being is the combination of five elements: fire,air, water, clay and the Nafs, the Nafs being the product ofthe combination of the first four. Though, these fiveelements constitute the human body, they themselvescannot be called a 'human being'. According to researchscholars the word 'human being' means the Rooh, becauseuntil the Rooh is blown into a body, it is not called a humanbeing. Similarly, when the Rooh departs from the body, it iscalled a dead body or corpse but not a human being. TheRooh is from 'Aalam-e Amr (the Realm of Command).Fundamentally, there are two Realms:1. 'Aalam-e Khalq (the Realm of Creation): other than

the Divine Being, it includes everything (the entirecreation).

2. 'Aalam-e Amr (the Realm of Command): it is abovethe Realm of Creation and begins where the upperlimit of creation ends.

Every creation is destined to Fana, and is not eternal.Whereas, Amr (Command) is one of the Divine Attributesand is Eternal and non-transient. The Rooh is from 'Aalam-e Amr and so are its five Lata'if (akin to the organs of thebody). Hence, all the five Lata'if the Qalb, Rooh, Sirri,Khaffi and Akhfa are from 'Aalam -e Amr. A human being isthus a combination often elements.

- }- ,~:~)ft'alMJ. ~~fil[~


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- I. ~4 VLatifah Qalb ..,,I E*he Qalb is the first Latifah. It is a Divine subtlety placedinside the heart. On it descends the Faidh from HadhratAdam-as and the colour of its Anwaraat (see Noor) is

yellow. This is the Latifah that governs. Here desiresoriginate, needs arise and instructions for their fulfilmentare transmitted from here to the brain, which in tum deputesthe entire body for their acquirement.Along with these qualities, it possesses yet anotherattribute that is if it accepts Faith, it can become the centreof Anwaraat and can attain excellence in worldly affairs byobeying the Divine Commands and following the teachingsof the Prophet"?", The success of his Akhirah is based onthis.This subtlety is placed inside the heart. Allah?" hasgranted man the right to accept or reject Faith. Manyexternal factors also influence this decision. The foremostfactor is Rizq, that he should avoid Haraam Rizq. Then itis the company that he keeps and the environment in whichhe has been brought up. However, regardless of thesefactors, the real decision is his to make. If he is lucky toaccept Faith, all evil effects are washed away and heembarks upon a new and pleasant phase oflife.Mere verbal acceptance of Iman is not enough;confirmation by the Qalb is essential for it. Thisconfirmation illuminates the Latifah Qalb and it starts


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#PjJ:q~~~~iW*~M.w'JJ.~ij~iWjW~JiiWi''''k~ ~~ ~~ ~~ ~." shining. A ray ofNoor emanating from the Qalb of the Holy "-'.t Prophet"?" connects to his Qalb and thus his Iman-filled ~;:tt Qalb establishes a connection with the noble Qalb of the ~'" Holy Prophet"?", Thereafter, pious company and Halaal Jtf Rizq strengthens his adherence to the Shari'ah. However, ~ ~= : if he finds the company of an accomplished Shaikh, with :* just one Nigah by the Shaikh, he becomes so strong that his ~! capacity to adhere to the Shari'ah is enhanced and his ::.~ practical life is reformed. This is what Tasawwuf is! IE~. Tasawwuf does not denote trickery. On the contrary, it t'.~ signifies the attainment of high (spiritual) stations and k:~ consequently the reformation of conduct and achievement : of Taqwa. The foundation of all this excellence is the )r~ Latifah Qalb. This is also the sign of an accomplished '!~ Shaikh that the Qalb is illuminated in his company, ~:~. bringing about the reformation of one's conduct. ~~ ~~ ~)C If't~ ~.~ ~~ ~;C ~ ~~ ~~ ~.~ ~$ ~~ ~.~. ~.~ ~~ ~ - .. ~< ~~ ~~ ~~ ~~ ~~ ~~_'JP.t1tMlt~. t t .~ i1tM,t, ! l l t t t~ 4 :~..~:MJt~I~j~lfM~MJ;t


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Latifah RoohWhen the Qalb is illuminated by the Tawajjuh of aShaikh, this light does not confine to the Qalb alone, butthereafter illuminates the second Latifah, which is calledthe Rooh. The colour of its Anwaraat is golden red. TheQalb is the foundation of the connection between the Realmof Creation and the Realm of Command, and the LatifahRooh is its manifestation. This Latifah is the connectinglink between the body and the Rooh. The more and more itis illuminated, the greater will be the dominance of spiritualneeds over material cravings and a person will inclinetowards lawful Rizq and truthful speech. He would workfor the betterment and the development of his Rooh inaddition to looking after his body.It is a strange relationship, because the elements of thebody are material and dense in nature. Furthermore, being acreation, they are Fani (see Fana), whereas, the Rooh isfrom the Realm of Command and is incorporeal andeternal. The Rooh isnot liable toFana because Command i sa Divine Attribute, and His Being and Attributes will neverbe liable to Fana. Now, how did this connection getestablished? This mystery is beyond the reach of humanintellect. However, one thing is certain and that is, onceestablished, this connection will never break.The Faidh of two Prophets, Hadhrat Nooh" and HadhratIbraheem" descends on Latifah Rooh. Both of them were


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rock-solid in steadfastness. The distinction of HadhratAdam-I ' was that he was directly created by the DivineBeing, Therefore, through his Tawajjuh, the Latifah Qalb isloa masterpiece of Divine Attributes. Similarly, whenL iti lah Rooh is illuminated, one becomes steadfast 011 whatI S right, whether one has to face the might of falsehood asthat of Shaddad, or is thrown into the difficulties andproblems like that of Nimrod's inferno. Prophet Nooh"preached for nine hundred and fifty years but very fewpeople accepted Islam. The infidels ridiculed him andpersecuted him for a very long time, but he continued topreach with unflinching determination. The results becamemanifest in accordance with his personal status; thedisbelievers were ultimately drowned and destroyed andthe human race began again from him. This signifies that a'man of truth' stands by the truth even in harshcircumstances. He does not follow others, but his conductinspires others to follow him.

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Latifah SinjSirri is the third Latifah. Faidh from Hadhrat Musa'

descends on it. The colour of its Anwaraat is white. 'I 'heword 'Sirr' means secrets or mysteries. There are numerousmysteries associated with Prophet Musa" that include hisupbringing in the house of the Pharaoh, when the Pharaohwas killing thousands of children in order to kill ProphetMusa'". Then his escape from Egypt and reaching ProphetShoaib", where he got married, had children and got ~lhome. Then his arrival at the Valley of Tuwa and thegreatest of all mysteries is him having the honour 0rconversing with Allah?". How does a human body hearDivine Speech and how can human intellect accept it astrue?II is hearing of the Personal Speech was not dependent

upon h is ears, but it was heard by every cell of his blessedhocly. Hearing the Divine Speech induced a distincti vepleasure. [f a normal person can experience ecstasy hyIistcning to the compositions delivered in a melodiousvoice, then can anyone imagine the impact of the DivineSpl. . .Tch? This taste and pleasure of hearing the 'Oivi,1l...'Speech caused him to verbalise his uncontrollable longing10 sec Allah. How was this longing inspired? It was th ec llccl or Divine Speech. Therefore, when this Latifuh i~,illuminated, the seeker, whose illuminated Latifah (blhI l~I(1 been li llcd with Llilll .uid trust in the Divine Being and

1


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whose j llurn inate d Lati lah Rooh has granted himunflinching resoluteness for Divine obedience, now startslonging for the pleasure of witnessing Allah. When thedesire to wi mess Divine Beauty develops (in the Qalb), thelover cannot even think of something that is against the willand pleasure of the beloved; doing something against it isan even remoter possibil ity. However, these are practicalexperiences, One may write a thousand pages about thembut only that seeker, who has actually been blessed with thiswealth or even with a ray or a particle from this treasure,\V iII be abIc to understand it.


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Latifah KhaffiT h _ fourth Latifah is Khaffi, The Faidh of Hadhrat I sa-n,I. sccnds on this Latifah. 'Khaffi' means hidden an d is ev nmere concealed and mysterious than 'Sirr '. There is a greatIII st ery in the blessed personality of Hadhrat Isa" and in hisI i rth, because Allah?" created him without a father. Also, his\ ' 1 llity to speak immediately after his birth about Divineireatness and about the events of this world and the next i am sl ry that cannot be explained by anyone other than th 'I) i - in c Bing Himself. Then he was ascended to the heav nsn h is I rime youth, where he l i ved a worldly life. What a grand

m s t _ ry ! Although the body is physical, its requirementsIII It irial and it has the distinctive characteristics of health,II; .as .cornfort and discomfort, it was granted a subtlety wi t h

'\ 'h ich i;ca n stay in the heavens! H is bodily requirements wereIII11JiJj xl to suit that world, but their essence is r tuincd .'0II '1 1 hc" r turns to this world, he will still poss 'S!' ever ,I

I hvsi ' ' ' 1 1 attribute of his body. H e - a s will eat and drink. Il'tlI I 1 1'1 in's a n d sorrow, experience comfort and dis'ol1)II1II,III CV'J l marry and after attaining Divine Communion h ,I

1 1 uu n il d 'all will be buried in the R aud ha-e A thar. ' I ,h ' . ' . I I .,1 1 d e 'P mysteries, and anyone who receives a rcllc 'lion III1 I 1 i . . lim ns a conviction about the Akhirah, t h e Re .konin '..Jnunuh and Jahannam. The Anwaraat of this Latifah arc o r aII _p ill! \ ' lour and further deepen the colour of'adhcr '11 '10III" Shari'ah in a M uslim 's life. Many deep and subtlem ,'l -ri '.' unfold i n his Qalb and caus him to perfect his f a i t h ,


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Latifah AkhfaThe Fifth Latifah isAkhfa. As the name suggests, it is evenmore concealed than Khaffi. Faidh from HadhratMuhammad"?" descends on it and the colour of it sAnwaraat is green.The Holy Prophet"?" has been granted all of the Treasureof Knowledge that has or will be granted to those arrivingbefore or after him"?", the knowledge that has been grantedto a n the Prophets and as much more as Allah?" desires.His"?" personality has been declared as the 'Mercy for theUniverse'. Correspondingly, the mysteries of Akhfa are asdeep and subtle and in it continue to flow oceans ofmysteries that saturate every Zakir according to hiscapacity as per his sincerity and effort. This Latifah alsooverwhelms and illuminates the remaining four Lata'if.When Latifah Akhfa is illuminated, amazing mysteries areunfolded, which a person can only feel and not describe.Firstly, it is not within everyone's ability to describefeelings and secondly, people do not have the capacity tolisten to these secrets. When people do not have thecapacity to listen, then it is futile to expect them tounderstand.The seeker with this illuminated Latifah takes care of evenminor acts that are normally overlooked, such as, notspitting in the direction of the Qiblah, putting on shoes orsocks with the right foot first and removing them from the


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left foot first. How can such minor points draw attention inan environment where people even neglect their five-timeFardh Salah? However, the fluctuation of Anwaraat andfeelings makes a Zakir mindful. Thus, by Allah's Grace, hestrives to abide by the Shari'ah with his heart and soul andhis mind and body. This is no small achievement, because alifetime of education and exposure to external knowledgecannot bestow that sincerity and resolve to a seeker whichare inspired by the illumination of the five Lata'if by theTawajjuh of a Shaikh.


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NafsThe N afs is the sixth Latifah and comes into being through

the combination of the elements of the body. It has beensaid about the Nafs, 'Indeed Nafs exhorts towards evil.'Such a Nafs is known as Nafs-e Ammarah. Anwaraatlescend on the Nafs and their colour and condition cannotbe determined.The illumination of the five Lata'if also illuminates theNafs. First it turns into Nafs-e Lawwamah, which meansthe N afs that scolds a believer when he does somethingagainst the Shari'ah.Next it develops into Nafs-eMutma'innah that constantly strives to obey the Divineornmands, This most wonderful treasure can be granted

by a single Nigah and Tawajj uh of an accomplished Shaikh.The reins of a man's life are held by his Nafs. If the Nafsdirects itself towards Divine Presence and the Court of theMessenger"?", then not only this life, but also the death andthe next life of a believer are blessed and he achieves hisobjective.


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Sultan al-AzkaarA fter this, the seventh Latifah is S ultan al-Azkaar, Here,

. .v arycell o f the body becom es Zakir and .A .nwaraat descendII it A cco rding to scientists, there are about two and a halfIt iIlion cells in a hum an body . Im agine a body that houses twouncle.half trillio n lam p s illum inated w ith N oo r, and ev ery cellchants 'A l lah, A llah ' several tim es w ith each breath and heart~at. S uch a body receives D iv ine Pro tection and is b lessed toudhere to the S hari'ah during its whole life. It is s ome th ingxnnp letely different that tho se no t fam iliar w ith the S hari'ah01' of its obligations m ay habitually criticize him ; yet, byA llah's G race he is granted the cap acity to do righteous deeds.Ivery aspect o f his life, may it be sleep ing or awakening,im ing or e atin g, frie nd sh ip o r enm ity , co nfo rm s to theiha ri 'ah, Al l o f this is th e wond erfu l effect o f the N isbat with1[1 accomplished Shaikh. It is fo r this reason that S ufis have- I~-- 'Ht ly p raised the Shaikh, bo th in their poetry and p rose.r wen then, the truth is that an accom plished S haikh canno t b p raised eno ug h. If th is is the standing of an accom p lish dS haikh , then how exalted will be the status of th e Holyrro phet"? "! A nd M asha'Ikh ( s e e S haikh) p rid e th em selv "'sw ith b eing com pared to the blessed dust on. his"?" shoes.W hen all seven Lata 'if are illum inated the body turns into nwalking treasure tro ve o f A nwaraat and R efulgen ce.A lter d oin g th is L atifah , the who le T aw ajjuhis d irected b ackto the first L at ifa h, the Qalb .


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Rabitah

. .. . After doing Zikr on Latifah Qalb for some time, themethod of Zikr changes. Previously, it was Pas Anfas,meaning that when a breath is drawn inside the body, itshould take (the word) 'Allah' into the Qalb and when itcomes out it should strike (the word) 'Hoo' on the Latifahunder Zikr, However, now the breath going in will, asb fore, continue to take the word 'Allah' inside the Qalb, butthe breath coming out will strike the word 'Hoo' onto the'Arsh. This practice is called Rabitah which is establishinga connection with the 'Arsh while remaining on the Earth.The Rooh is from the Realm of Command, therefore whenthe Lata'if become illuminated, the Rooh dominates thebody, which then starts carrying out worldly affairsaccording to the Shari'ah, due to which both this world andtheAkhirah are ameliorated. The Rooh attains the capacityto establish a connection with 'Aalam-e Amr and thusbegins its journey towards its station and home. 'Aalam-eAmr starts from above the 'Arsh, and so the Rooh has yet tocross the vastness of the 'Arsh. Even the 'Arsh has ninelevels, which are known as nine 'Arsh and the vastness ofeach of them is immeasurable, It should be rememberedhere that while such excellence demands sound belief andrighteous conduct, it is also dependent upon the Tawajjuh()ra Shaikh. An accomplished Shaikh receives this strength

Ihrough his Masha'ikh from the blessed Qalb of the Holy

. l14 l .

; .' .:9


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r rcphet"?" , It is th is strength which, in turn , refo rm s theL)( nduct, T herefo re, after do ing Z ikr on the Lata'if, fullnuentlon is p aid on the Rabitah, which serves as the p ath o rchannel fo r the R ooh's journey towards the-H igher Realm( 'A m l a m - e Bala).

"


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Maraqbaat


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M araqbah means to sit with full concentration and a' I t wered head. The purpose of closed eyes and a loweredh ad is to be able to completely concentrate on theobjective and receive or absorb the feelings of the stationh ing concentrated on. Hence, after doing the Lata'if, theM araqbaat are practised.Maraq bah Ahadiyya tThis Maraqbah is the first step. One finds one's Rooh

'L riding in front of the magnificent gate of a radiant whitel ullding, standing on its lofty columns above the skies andu t the entrance to the Majestic Throne (the 'Arsh).Iwill noto into further detail so that some peddler will not read

v rything about it and use itto promote his own interests.The Tasbeeh (ofAhadiyyat) is:

Jill IzUllahMunazzah,I fl y Choon-o ChagoonW a Ilah-ho kum Ilahun WahidWahdahu la Shareeka laka yaAllah

II re, the realization of Divine Unity becomes veryj i l l . m se and the Qalb is freed from the thought of ChairAllnh. As the Tasbeeh turns 'f]'OI11 addressing the absent


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pronoun (he) towards the present pronoun (you), the Zakir,expressing the Tauheed of Allah?", experiences DivinePresence and therefore submits in the form of the presentpronoun (you). This feeling of Divine Tauheed (Unity)allays all worries and grants peace of mind and happiness.

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Maraqbah M 'aiyyatThe next lesson is MaraqbahM'aiyyat. The Shaikh takestil - Rooh of the student to the next higher stage, where theAnwaraat are green and so are its gates and walls. There is amagniflcent building with arches and green Noor filtersthrough them. Its Tasbeeh is:

t I ,~r:'".11 ~ ~ ? c ; .~i~n_ ",I;, ;' ~, h . G ill"t ., W I"~ . ~ ~ _ ,AJ ~ I J . > * ; vJ-'9, ' "A ll a h-ho Haziree, Allah-ho Naziree, Allah-ho M'aee

W b , [ IovaMa'akum ainama Kuntum' J his stage is also full of great details. Here the RoohJ - illzes that my Master is with me everywhere all the time.It r alizes that He,swts fully Aware of my condition and isxtr emely Merciful towards me. Standing in DivinePl'S(;H1Ce,the seeker trembles, even at the thought oftil 0 edience, and adorns his life with adherence to the\ 1 1 11U lh . He associates all his hopes with the AbsoluteI-I 1 g and does not allow the fear of anyone elseov rwhelm the fear ofAllah.

1


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Maraq bah AqrabiyyatAbove M'aiyyat, is another station that has bright redAnwaraat. Its gates, walls, floor, ceiling and the whole1vironment are red. This building also has arches, butthere is a subtle difference between the arches ofM'aiyyatand Aqrabiyyat. Here, the realization of Divine Nearnessoverwhelms the Rooh. Its Tasbeeh is:

" ' ~~II'~~ Jl~(1~""..J,)J v+:~, , . _ > J ~, ,N ahno Aqrabo elai-he min Hablil WareedAJlah is Nearer to you than your jugular vein.The jugular vein itself is a part of the body. The Hand ofNature that arranges two and a half trillion cells into a body,out of which the jugular vein is also made, must be muchN IL 'r" ince I Ie creates and arranges each cell ofthe body.

I , [ I' the Rooh experiences a strong feeling of Divine ..! . : . .\ 1 ' 1 1 c o . , i n d comprehends the realities oflife. r . :'I'll .S" three meditations are a single lesson and are known ~,it Maraqbaat-e Thalatha. Hadhrat J i . m a used to say, 'It is ~:extreme ignorance to demand any more Karamah even :..from a Shaikh who has conducted (a seeker) to onlyMaraqbah-e Ahadiyyat.' May Allah Kareem grant thisblessing! All of these are precious pearls that are picked upfr rn the dust on the Holy Prophet's"?" blessed feet.


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Dawa'ir-e Thalatha(The Three Circles)P 1S t this are the Dawa'ir-e Thalatha. These are threei, ' 1 _ ' , that are known as the Dawa'ir-e Muhabbat (Circles

c l'Lovc). Da'ira-e Muhabbat Awwal(The First Circle of Love)W h'n a S alik sees his Rooh here, he sees a circle of No o r,II iHill I i ke the sun, surrounding his forehead. Its Tasbeeh is:

Yuhil ho hum waYuhibboona-hoo_'11Jh lewesthem and they loveAllah ..1 limes, a person values something or loves someone

II l'IIlIS' of its beauty or excellence. However, A llah"?" isht'oILltc~He'?" can neither be seen nor imagined. So how

nn love, which is a natural feeling that blossoms in theI t I irt, he developed for I-linf'Wl?Allah Kareem loves them11 'l'UlHH.! II.e sees all of them and knows everything.l luw .vcr, love is a feeling that demands a response, which1!l0 is lo ve. E ven if you love an animal, it responds with lov 'lilt! stnrls growing and flourishing ... so what can 11l~


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compared with Allah's Level The shower of Allah's lovesoftens the soil of the Qalb, which blossoms the flowers andyields the pearls of love for Allah. The practical effect ofthese Circles is that a Salik does not consider the obedienceof Allah?" or the adherence to the Sunnah of the HolyProphet"?" as a mere routine Fardh or Sunnah, but falls inlove with them and adheres to their commands passionatelyand with utmost sincerity.

Da'Ira-e Muhabbat Doam(The Second Circle of Love)

Beyond the first circle is the second Circle, which is largerthan the first and is seen to surround it. Itfurther intensifiesthe fire of love. Its Tasbeeh is the same as that of the firstCircle. Da'ira-e Muhabbat Soam

(The Third Circle of Love)Then is the third Circle, which is bigger and brighter thanthe first two and makes the Salik experience the pangs ofinner love the way this Faqeer had mentioned in a couplet:} . J . . . ~ J t ;~ ' T - r . t dlbJ~c: ))1 jL ? J) ~)) u f 1 ~,


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Y o ur" w aw '\'o bed ien c e su r e i n du ce s ,Th e joy , ple asure of li fe , F a qe er ;Th e pa ngs a /inne r pa in , but s tr ike )Ch ords of e cs ta sy , in tens e , un iquelt Tasbeeh is the same as the first two circles of love. AsI I I Ro o h of the Salik recites this Tasbeeh, it is

, rwhclmed by Allah's love and starts looking at the, ho i world from this perspective.In " 0 1 ity, these matters are not to be written, read orII'lIHSl;!d but are to be practically done, because feelings

, 1 1 1 1 only be realized and understood once they are actuallyp "I'need. This realization is also proportional to one's 'I } I t c i t y , because every seeker has different feelings forl (~I'yM araqbah,

"


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I ~

Maraq bah Ism-e Zahir-o BatinAfter this is conducted the Maraqbah of Ism-e Zahir-o1 itin. Its Tasbeeh is: , ,. -' 1G ' 1"~QI~~i l iJ\~~~\~ J~~(ya"I. Iowal Awwalo wal Akhiro waz Zahiro wal BatinThis means that He'?" is everything, the First, the Final, theRevealed and the Concealed! He"W!Alone is Self-Sustaining, and everything else exists because He,SWlsustains it. Here the Salik sees that the Anwaraat of theseCircles of Love leap onto his Rooh and the Light of Lovecovers him from all directions, from the inside, outside,fr nt and back. Just as iron glows in fire and itself becomest i l ~ fire, the Rooh of the Salik glows in this fire of love . Hiscv ry thought and feeling is overwhelmed by Allah's love' t i l L ! is transformed into devout obedience.fJ J . : ~ f-J/ ~ ~ . - rJ)"J t ; ; 1~;J 7- Z --/If makes one indifferent towards both worlds,Such strange is the pleasure ofAllah's acquaintanceIt should be noted that it is from this Maraqbah that the

Rooh derives its strength to fly; the stronger the Maraqbah,lhe greater the Rooh's ability to fly. This principle remainsapplicable even for higher stations,


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Maraqbah 'AbudiyyatNext Maraqbah 'Abudiyyat is conducted in order toII~vent the Salik from developing a notion of self-mpor tance under the sway of love and ecstasy. In thisM nraqbah, he witnesses everything of the Earth and th eh l IV 'ns, every tree, stone and mountain, or in other words,Itt witnesses every living and non-living object prostrating.IIL 'Iusbeeh is: " . \ " ' ' " , ~ ~ I I " " ~ ~ "l : .>~~- '~1( 1 ]I . .Nalrn-o Washajar-oyassjudaan

, ,H f a r as the Salik can observe, he sees everything andI rryone, whether it is from the Visible Ream or from theI l ' I r , 1 1 .r Realm prostrating. Even the Salik's own Rooh isIn{I, truting and reciting the Tasbeeh ofSajdah,

Iluh huna R ab biy al A 'alaal t h i s point , one realizes that I, or any of my excellences,

1 nothing. Everything belongs to Allah-sw t It is only II im11IIt! 'lin one else! '

' .i25 ~ ) ~ ~ j jla 4 l l l< a ~ ~ ~ " ' ' '1 . 1 \ I !. ",~.J


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Maraq bah Fana FillahAfter this the Maraqbah of Fana Fillah is conducted,whose Tasbeeh is:Kulla mann alaih a F aanEverything ismortal.When the Rooh of the Salik steps in here, it sees thateverything is vanishing one by one and their signs arefading away. Even the feeling of'one's own existence comesto an end. There is darkness all around; this feeling ofFanais dominant over every other feeling.

Maraq bah Baqa BillahAfter this, Maraqbah 'Baqa Billah' is conducted. Pleasenote that there are some other Maraqbaat within Fana 0Baqa thnt are not taught to everyone and are therefore notbeing written about. Those are for the selected few; anormal seeker could lose his senses. The Tasbeeh of BaqaBillahis:

Wa Yabqa Wajho Rabbika Zul Jalal-e wal IkraamThe everlasting Being is only Allah-

sw t

26\ -

. .

"

"

(

(

\

,~- e1'II~".


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11'1his Maraq bah, Anwaraat start descending from theIIlzher Realm and gradually everything becomes visible.I'll Anwara at ofBaqa are seen p erm eating every thing andeveryone, implying that everything exists only becauseAllah?" causes it to exist; o therw ise, it has no reality o f itsown. T his Circle is th e representation of Divine Majesty( nch M a raqbah encompasses the entire world beneath itund is therefore itis referred to as a circle).l' tshould be noted that although m uch has been mentionedn 1 few s en tences , in re ality , it is practical ly not that easy as1 1 1 vastness of each Circle defies human calculation. It isonly the Tawajjuh of an accomplished Shaikh that can takeII , Sulik across in an instant; otherwise, many renowned'dIllS exhausted their lives in the vastness of Ahadiyyat,M ', iiyyat and Aqrabiyyat. Now a large' number of theirIIwah ( see Rooh) can be seen at these stations, whilst th e

I"lnuss of Fana Baqa is immeasurable. Many a greatp 'op '!"wandered here and s ta rted excla iming 'Ana al Haqq'\1 1 I' 'Subhani maAzam Shani.' H ad there been someone in~llll'iI'times who could have taken them across and onto the'II x t stations, this would not have been their condition. I,1 1 '.1,1'" (rorn my Had hrat''" , 'Had Mansoor'" been present 1 ; \ l d : l 1 my time, I would have taken h i m a c r o s s this CircleII , II sin gle N ig ah . It was A llah 's W ill that he did not 1;lIdtil on . w ho could guide him.'

!1fif!1i!


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S air-e K ' a bahThe Maraqbaat of Sair-e K'abah and Fana fir Rasool areconducted after the Maraq baat-e Thalatha, because Barzakhbecomes accessible to a Rooh after ithas attained these. Theseeker is taken to the next station after first conducting Suir-eK'abah and then Fana fir Rasool. In any case, this is all a partof the Maraqbaat ofFana Baqa, whether it is conducted afterMaraqbaat-e Thalatha or after Fana Baqa, The Shaikhconducts these after viewing a Salik's capacity We have seennewcomers coming to our Shaikh?" and attaining theseMaraqbaat within a week; however, in my case, it took years.

I n the .Maraqbah of Sair-e K'abah, the Shaikh takes thealik's Rooh in front of Bait Allah. He recites the Tasbeeh of'Allahumrna Labbaik' and finds the BaitAllah in front of him.II ' is taken around the K'abah (Tawaf) and as far as he can see,II . sees countless Arwah going around the K'abah; nothing.lse is visible here.lornetimes Sair-e Salah is enjoined. When the Takbeer isculled, the Arwah line up and get ready. Normally, the Shaikhof the Time leads the Salah and two Nawafil (voluntaryprayers) are offered. At times, one of the senior Masha'ikhleads the Salah. This Faqeer has had the honour of offering hisSalal led personally by the Holy Prophet"?" more than once,but such occasions are very rare.After this is the stage ofSair-e Quran. The Arwah stand, withfold d hands, in front of Bait Allah and has the honour. ofr .citiuau Iew versesfrom the Holy Quran.


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Fana fir RasoolAner this, the Shaikh instructs t h e Salik-to proceed to, aud ha-e Athar and takes the Salik's Rooh with hisI\\wajjuh to the Raudha-e Athar. The Arwah go inside and'rnrt:pke of the blessings of the presence (of the HolyI ropheC nIIWS). What is it like there? Those who wish to know

w U I find out by acquiring all of this, Insha Allah.Aft r the Maraqbah of Raudha-e Athar, the Maraqbah ofMusjid-e Nabvi is conducted. The Rooh of the Salik comesl n t h e court of the Holy Prophet"?", The Holy Prophet"?" isI ' " llt gracing the occasion. To his left are seated theKiln ous Caliphs in the order of their Caliphate. In front(I ated the Companions and the grand Masha'ikh

'ul'ding to their status. There are four chairs placed justh h ind the Righteous Caliphs. These are for those fourhosen slaves of Allah?", who after the Taba' Taba'een tillt h Last Day, came to this world at different times andl ,v-d to re-establish the supremacy of the Deen. Two of't h 1 1 1 , who have since passed away, are seated there, onehind the First Caliph, who holds the first position and t h e :t h _ f behind Hadhrat 'Uthman?", who is at the third(1 I t i o n . On the fourth chair will sit Imam Mahdi, after his. , t h , while the one to sit on the second chair has not yetrrlv = d inBarzakh. It ma y be that he is still in this wor 1d,or

I l l " > ' 'behe has 110t even arrived in this world yet.


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The Rooh of the Salik is presented before the HolyProphet"?" and he is blessed with Roohani Bai'at (SpiritualOath of Allegiance). Then after taking another spiritualBai'at with Hadhrat Abu Bakr?" and Hadhrat Ali?" he isbrought back before the Holy Prophet"?" where he ishonoured with a gift. The gift indicates the service Allah?"desires to take from him. For example, some are granted apen, some a sword, a flag or a prayer mat; women areusually granted a Chadar, a Tasbeeh or a prayer mat.Thus the first chapter is completed at Bai 'at-e Roohani andthe mediations ofFanaBaqa. The majority of scholars havewritten that this is the culmination. of Sulook, while thetruth is that this is just an introduction to and a beginning ofSulook. The Owaisiah Masha'ikh state, 'we begin from thelimits of other Salasil ( see Silsilab).'

" I t if L JJI,) . . . , . ,u' ~~L.?IW e sta rt/rom whe re oth e rs end,W he re we end, th e re is noth ing le ft to a sk/orSulook never ends nor is there any limit to DivineNearness. It continues forever! The progress of Sufiscontinues even in Barzakh; they all progress in feelings andsome also progress in stations. Their progress will evencontinue on the Day of Resurrection and in Jannah, whereeach day will be better than the previous. As J annah will last


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forever, their progress and advancement will also continueforever.This Faqeer has written, to an extent, in the form of hints,tor the guidance of the Salikeen ( s e e Salik) of this GrandSilsilah. The purpose is not to convince anyone or initiate ad.e,bate.From the earliest time till the present, Ahl-Allahwho were of a very high academic standing, always wrotea n d ' spoke about Tasawwuf and Sulook and consolidateda n d put forward solid arguments Did the sceptics accepttheir views? However, it is true that the topic on which thisFlqeer dared to write had so far remained un-addressed,ince it was discussed with only those who possessed thesefeelings. But, probably it is now required for guiding thosewho have begun this journey and for inspiring others,provided they are not stuck in a quicksand of rejection.

If


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KnowledgeAll sources of knowledge and all that which is said to beknowledge is not at all knowledge; it is only information. Aperson may have a lot of information, but this does notinfluence his character. However, the Prophets, and onlythe Prophets disseminate knowledge. They tell about theDivine Being, the Akhirah i.e. belief, worship, worldlyissues and everything else, but it is the distinctivecharacteristic of Prophetic teachings that the feelingsassociated with their words flow into the Qalb. Thus, onlythat information, which also has feelings associated with it,deserves to be called knowledge. Therefore, knowledge is

obtained only from the Prophets", The Holy Prophet"?" isthe treasure of all of the knowledge of the first and the lastand much more than all of that is his personal knowledge.Therefore, his teachings are the real source of knowledge.Whatever the Holy Prophet"?" says, the Anwaraat of hisnoble Qalb enter the Qalb of a seeker and produce thosefeelings in it. That is why the Companions (of the ProphetK n n W 5 ) are the most superior, because the Lata'if and every cellof the body of anyone blessed with Companionship wereinstantly illuminated and his Rooh crossed the nine 'Arshand reached the' Aalam -eAmr. As Allah -swt says:Then did soften their skins and hearts towards Allah's Zikr ,


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nee his Rooh arrived at the 'Aalam-e Amr, it startedudvancing to higher stations. Hence, each Companionpmrlsed away in some Circle of'Aalam-e AmI. This was them lracle of a single Nigah of the Holy Prophet"?". NowImagine and look at the greatness of those who, in thisworld, Barzakh and the Hereafter, are present in his"?"xalted company. Thereafter, whoever came to theCom.panions was called a Taba'i and was blessed with theL ntlre Sulook by only being in their company. Thisi iellence continued till the Tab'a Taba'een, as these threeperiods are the best of all times. Later on, just as therhclars were categorised as Mufassir, Muhaddith andP ' f l q i h , those who achieved spiritual excellence came to beknown as Sufis. Those who were fortunate enough toI' ive the wealth of knowledge and then were also blessed' \ ' lth the feelings of the Qalb came to be known as the'I J I , l l I 1 : 1 . a ~ e Rabbaniyeen (Divine Scholars). On the otherIlUI t d , the exoteric knowledge of those unfortunate ones,w h c remained deprived of this wealth of the Qalb, could not,1101'111 even their own selves.,Indfor us is to explain plainly.I 'robably, Ihave written a lot without having written1 1 1 U ih, and InshaAllah it shall be sufficient for the guidancen r the Ahbab ( s e e Habib) of the Silsilah. Who knows ifJUYOlU; after this would be able to uncover such mysteriesm not! Everyone has to leave this world and the truth will berevealed on the Day of Resurrection ..We will also be there

A AI.I!I tt c :I!f. . .: :'i


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and so will be the other creations of Allah?". But what willbe the use of believing then? Believing and accepting arebound to the present. The one, whom Allah?" grants theopportunity, must come and partake generously of all theseblessings.This Faqeer prays to Allah?" for an end in which thesefeelings and the ways to their enhancement are safely takenalong, because we have witnessed many vicissitudes oftime where many homes were ruined or burnt and many awilderness tum into gardens.And th e conclus ion of our spe e ch is : A ll Pra is e is for Allahth e L or d of th e U niv er s e.

AmeerMuhammadAkramAwan18Safar 1430H15February 2009

. ; .,. . .... .,.

. .. .. .,. '-f'!.",,~.f:.I"".M '."_ .~ J I."'t.~. ~ 134 I " ' ' ' ' ' ' ' ' ' ' ' - - W ' _ ' . . . ...t"'.I~I""


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The Method of ZikrWith complete concentration and attention, breathinghould be managed so that the Personal Name 'Allah'hould descend into the depths of the heart (Qalb) with'Very breath going in and the word 'Hoo' should strike the. alb with every breath coming out.When doing the second Latifah, the Personal Name Allahhould descend into the depths of the Qalb with everyr ath going in and the word 'Hoo' should strike the secondLatifah with every breath coming out., imilarly, when doing the third, fourth and the fifthLatifah, the Personal Name Allah should descend into thed 1th s of the Qalb with every breath going in and the word' 1 1 0 0 ' should strike the respective Latifah under Zikr withvery breath coming out.

The M ethod of doing Z ikr on the Sixth LatifahThe Personal Name Allah should descend into the depthsof the Qalb with every breath going in and a flare of 'Hoc'hould come out of the forehead with every breath comingout.


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The Method of doing Zikr on the SeventhLatifah

The Personal Name Allah should descend into the depthsof the Qalb with every breath going in and a flare of 'Hoo'should come out of every cell and pore of the body withevery breath coming out.After doing Zikr on the seventh Latifah, the first Latifah isdone again, whose method has already been described.During Zikr, breathing should be rapid and forceful,accompanied with the movement of the body, which startsautomatically with rapid breathing. It should be borne inmind that no breath is left without Zikr. Attention should befocused on the Qalb and the continuity in Zikr should notbreak.

RabitahAfter doing Zikr on all the seven Lata'if, Rabitah ispractised. Its method is that after Zikr on the seventhLatifah, Zikr is done on the first Latifah and then breathingis restored to its normal speed for Rabitah, Then, with everybreath going in, the Personal Name 'Allah' should descendInto the depths of the Qalb, and with every breath comingout the word 'Hoo' should strike the Grand 'Arsh,


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The Method of MaraqbaatThe best form ofMaraq baat is that one should attain brighta n d clear Mushahidaat (see Mushahidah), for which

M ujah idah is a prerequisite. Mujahidah is an effort that ifndopted , can even give Kafir visions of this physical(world), because Iman is not a requirement for observingworldly events. Iman is required only for observing theIalities of the Higher Realm and the Akhirah. If someoneIt \s the wealth of Iman and Mujahidah both, he may startxporiencing Mushahidaat, even in the absence of a Shaikh.

l lowcver , it is another matter that once the capability o rM ushah id ah develops, Shaitan may mislead him, becauseIII t h e absence of a Shaikh, one cannot understand by011 'self in which direction to go or what to do. The secondI h 't is that in the absence of Tawajjuh, one may acquireM ushahidaat, but certainly not Maraqbaat.

W i t h reference to Maraqbaat, it is necessary H U l l t h i e'luwajjuh of a Shaikh is available. Else, if one ~ill'l,I I ' I V illing in the right direction towards Ahadiyyat with 111('qw d of the Rooh instead of the speed oflight, it would t:.Ikl'I lty thousand years to reach Ahadiyyat. Therefore,Mnrnqbaat cannot be attained by oneself. It is only til'T twujjuh of a Shaikh that can take one to Ahadiyyat in , 1 1 1, u s t a r u ,

I r H seeker is b lessed with Maraqbaat through theluwnjjuh of a Shaikh, then the degree of M ushahidnh

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shoul d be such that while doing Maraq bah Ahadiyyat, heshould be able to see Ahadiyyat, his own self and those whoare present there. This is the best observation. A lesserdegree is that he should see the station and experience itsfeelings. If he cannot see the station, he should at least seehimself ' (his Rooh) standing there; he should see at least oneof the two. If even this is not th e case, then an even lesserdegree is that he should see the Anwaraat of Ahadiyyat, andwhen the station changes, he should start seeing theAnwaraat of the next station. "Some people are granted Wajdan instead ofMushahidaat. Wajdan is stronger and more certain ascompared to Kashf, and is a very superior form of intuitionfrom Allah-sw1 There is a much greater possibility ofShaitan's interference in Kashfthan in Wajdan. As Wajdanis an intuition from Allah'swt being received directly fromthe Divine Being. If Shaitan tries to interfere, the Noor isimmediately interrupted and replaced by darkness. Thus,t h .re is much greater protection in itthan inKashf.There is only one criterion for a normal person, seeker orbeginner to judge Wajdan. For example, a seeker hasattained Maraqbah Ahadiyyat and his Rooh gets there.Although he does no t have Mushahidah, his heart feelsconvinced that his Rooh is present at Ahadiyyat. If thisconviction is an intuition from Allah'swt and is Wajdan, then1 1 0 external reasoning can shake this conviction. However,if this conviction starts to wane, then it is his personalopinion and not an intuition frOITI Allah-swt In any case,

~38


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shoul d be such that while doing Maraq bah Ahadiyyat, heshould be able to see Ahadiyyat, his own self and those whoare present there. This is the best observation. A lesserdegree is that he should see the station and experience itsfeelings. If he cannot see the station, he should at least seehimself ' (his Rooh) standing there; he should see at least oneof the two. If even this is not th e case, then an even lesserdegree is that he should see the Anwaraat of Ahadiyyat, andwhen the station changes, he should start seeing theAnwaraat of the next station. "Some people are granted Wajdan instead ofMushahidaat. Wajdan is stronger and more certain ascompared to Kashf, and is a very superior form of intuitionfrom Allah-sw1 There is a much greater possibility ofShaitan's interference in Kashfthan in Wajdan. As Wajdanis an intuition from Allah'swt being received directly fromthe Divine Being. If Shaitan tries to interfere, the Noor isimmediately interrupted and replaced by darkness. Thus,t h .re is much greater protection in itthan inKashf.There is only one criterion for a normal person, seeker orbeginner to judge Wajdan. For example, a seeker hasattained Maraqbah Ahadiyyat and his Rooh gets there.Although he does no t have Mushahidah, his heart feelsconvinced that his Rooh is present at Ahadiyyat. If thisconviction is an intuition from Allah'swt and is Wajdan, then1 1 0 external reasoning can shake this conviction. However,if this conviction starts to wane, then it is his personalopinion and not an intuition frOITI Allah-swt In any case,

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W [dan is certainly quite rare ifnot totally unavailable. Oneo J .t o f millions is blessed with this wealth ofWajdan. Thent i l - t person becomes as solid as a rock. When he takes atund no power in the world can shake him. Try to achievet 1 a s tone of the two forms described above; this requires alo t o f attention.First, while doing the Lata'if, try to guard every breath, so

{hat 'Allah Hoo' is continuous. Breathing should notontinue rapidly out of a habit, while the thoughts arewandering somewhere else. One has to make an effort to!( us the thoughts at one point. This is a difficult task thath u s t be undertaken continuously. Continuous practiceI I . 1 . 1 '8 in developing concentration, and the greater thenncentration, the clearer the visions. Once attained, ith .omes second nature. It is so pleasurable and delightfult i l II '1 person automatically remains attentive towards it.T hL pleasure becomes habitual and wherever he may be,\ h ther in the market, in his home or in any company, heI m a i n s absorbed in his own pursuit. In the terminology o rT isuwwuf this is known as 'Solitude in a Crowd'. S o illllli r to attain this concentration, do no t let a single mom l'lllu hy without Zikr, Expel every foreign thought from themin I and try to focus only on this point, so that compl tc

'o n' en tra tio n is achieved and the Qalb is firmly oriented illIlli. direction. It should get stuck at one point so that ev '11III' E irthquake of'Qiyarnah cannot move it.Remember, if the Lata'if are 110t strong and the Rooh is1 1 1 "1\ to v ario us stations, it will return to its original placewh '1 1 the person sep arates from the Shaikh or when th '

9


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Tawajjuh of the Shaikh is withdrawn. A person can onlyslay at these stations when he possesses his own strength.IIe goes to a station with the Shaikh's power but stays theredue to his own.AIter finishing the Lata'if with complete attention andconcentration, when you focus towards Ahadiyyat, thenfor .ct about the earth, the heavens and even yourself andsec yourself at Ahadiyyat. (The Rooh has the sameappearance, the same shape and the same clothing that thebody is wearing). Leave behind every other thought andconsideration, see yourself at Ahadiyyat and recite theTasbeeh of Ahadiyyat with your full attention, thinking thatth ~ Rooh is also reciting the Tasbeeh at this station.Similarly, when you intend to proceed to M'aiyyat, thenwi th th " same attention and concentration, see yourself thevery next moment at M'aiyyat, and as before, imagine thatthe Rooh is reciting the Tasbeeh of Maraqbah M'aiyyat.Th is is the method for doing all the Maraq baat.

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Tasawwuf'Books

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1 . Kitab nt- T'arrufMuhammad bin Ibraheem al-Kalabazi2. H uly a tnl AnliaAbu Naeem al-Asbahani,j.Risalah Qnshairiyah.. Abdul Kareem bin Huwazin al-Qushairi4 . K ash f nl-MabjoobShaikh Ali Hijweri5. Ahya Uloom nd-Deen..Muhammad bin Muhammad Ghazali6, AI-Munqiz min ad-DhalalMuhammad bin Muhammad Ghazali7,.Minhaj nl-'AbideenMuhammad bin Muhammad GhazaliH.M'eraj us-SalikeenMuhammad bin Muhammad Ghazali9. Keemiya-e Sa'adat

Muhammad bin Muhammad Ghazali10 . AI-Fatah ur-Rabbani !,Shaikh Abdul Qadir lilani1'1.Ghunyah tu-TalibeenShaikh Abdul Qadir lilani12,.Kitab un-Nafs war-RoohIm am Fakhar ud-Din Razi


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1.. AI-'Awarif al-M'uarifShahab ud-Deen Suharwardi

t 4. Fusoos ul-HikamMohayy-ud-Deen ibn-e 'Arbi

15. Al-Futuhat-e MakiyahMohayy-ud-Deen ibn-e 'Arbi

16...AI..'Kamal ash-ShayyamIbn-e Ata Ullah Sikandari1 7. M adnrij us . .SalikeenIb n ..e Qayy im Jozi1 8, A g hatha tu l ..L ilfh an.. Ibn-e Q ay y im Jozi1 9. K Ush ur-R oohIbn-e Qayyim Jozi20 .. Nafhat al-A nsM aulana Abdur Rahman Jam i21, Jazb ul-Q ulo ob

Maulana Abdul Hag Dehlavi_ _ . A n faas ul-'ArifeenShahWali Ullah Muhaddith DehlaviJ . lntebah fi Salasil-e Aulia AllahS hah W ali Ullah Muhaddith Dehlavi

24. Al-Qaul al-JameelShah Wali Ullah Muhaddith Dehlavi

25. Fuy udh ul-HaramainShah WaH Ullah Muhaddith Dehlavi

26. I-Iu.i.iah tul-Allah il-BalighahShahWali Ullah Muhaddith Dehlavi


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27. Ir shad u t- Ta lib eenQazi Thana Ullah Pani Patti28. AI-AbraizAbdul Aziz Dabagh29. Thhfah tuz-ZakireenMuhammad bin Ali ash-Shokani

0 . Ku lyat-e Imdad iyahHaji Imdad Ullah Muhajir Makki

. 1. Nuzhah tul-KhawatirAbdul Hayy bin Fakhar ud-Deen2. Roch-e TasawwufMaulana Ashraf Ali Thanvi. A t- T a kashuff un -Muhimmaa-tu- T asawwuCMaulana Ashraf Ali Thanvi

4. Masa 'il u s-SulookMaulana Ashraf Ali Thanvi5. Imdad u l-Mu sh taqMaulana Ashraf Ali Thanvi. B aw ad ir an -N awadirMaulana Ashraf Ali Thanvi37. 'IrfanMaulana Noor Muhammad Kalachvi8. Dalaelus-Sulook.. Maulana Allah Yar Khan

f


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GlossaryAhl-Allah - 'Men of Allah.Akhinlh - Day of Judgement.Arsh ..The Divine Throne.Chadur ~ A sheet of cloth. Usually used by women as av e i I.Dcen - T eachi ngs o f religion and its practical form.Fnidh .. Spiritual beneficence.Funu - (ad j. Fani) Extinction, end.1 1 uqeer - H um ble soul.Fardh ..Obligatory.


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' 1 1

Rooh proceeds to Spiritual stations.Mujahidah - Effort, endeavour.Mushahidah (pl. Mushahidaat) Spiritual vision andobservation.Nawafil - Voluntary prayers.Nigah - Glance / Gaze / LookNisbat - Connection.Noor (pI.Anwaraat) - Divine Lights.Qalb - A Divine subtlety placed inside the heart. This isalso the first Latifah of the Rooh.Rizq - Livelihood, earnings, food, provision.Rooh - (pl. Arwah) Human spirit.Silsilah - (pl. Salasil) An Order of Tasawwuf.S~,ik - (pI. Salikeen) Seeker of the spiritual path.Shaikh (pl. Masha'ikh) - Teacher of Tasawwuf.Shari' ah - Islamic Law.~'ulook - Spiritual Path.Taba'I - Companions of the Companions of theProphet"?",Taba' Taba'een - Companions of the Taba'i.Taqwa - Piety.Tasawwuf - Tazkiyah. Cleansing of the Qalb.Tauheed - Oneness. Tawajjuh - Attention.Wajdah - Divine intvitionZakir - One who does Zikr.

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Rumooz e Dil - English

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Transcript of Rumooz e Dil - English