Awareness in every breath (hosh dar dam)

In this phrase, hosh means awareness (literally, intellect), dar means in or towards, and dam means breath. Its intended meaning is that the spiritual traveller (salik) should remain alert and wakeful at all times, and stay conscious of whether he is heedless or remembering Allah in every breath, and strive so that not a single breath of his is empty of the remembrance of Allah. In this way, constant presence (dawam-e-huzur) is gradually attained, because guarding the breaths against heedlessness will lead to presence with Allah. This is the initial stage of hosh dar dam (awareness in every breath), which is particular to the beginner salik who is alert in the manner described. Then, when this salik reaches the middle stage of the path (suluk), he should keep searching and examining whether heedlessness enters in any one of the successive hours or not. If it enters in any hour, he should seek forgiveness and resolve to abandon it in future. In the same way he should keep watch over every hour, so that he reaches constant presence.

This latter state is called awareness of time (wuquf-e-zamani), which Hazrat Khwaja Baha'uddin Naqshband (may his secret be sanctified) derived. The real reason for this was that he considered that attending to one's attentiveness in every single breath is a knowledge of knowledge ('ilm al-'ilm), and that this disturbs the state of the intermediate salik. What suits the intermediate salik is to be so absorbed in turning towards Allah that the awareness of his own attentiveness does not interfere with it.

Nazar bar Qadam

(Gaze upon the foot.) It should be borne in mind that this phrase relates to two meanings. One is its

outward meaning: that the salik should keep his gaze on his feet while walking, so that it does not fall on various people and things, because looking at these things creates a veil (hijab) in the heart. This is because the images that become imprinted on the heart by way of the eyes are the very things that become a veil for the heart. Another meaning of this phrase can be that the gaze should remain towards the feet so that the heart does not become heedless by looking at various things, because when the gaze of a beginner engaged in remembrance (dhakir) becomes attached to things, his heart becomes heedless of remembrance (dhikr), owing to the distraction and dispersion that arise from seeing things, since the beginner does not have the strength to guard his heart.

It can also mean that the gaze should be on the feet so that it does not fall on the faces of strangers to the path (aghyar), because looking at the faces of such people is also forbidden and avoided among the noble Sufis. Pure hearts are like clean, clear mirrors in which the reflection of whatever faces them appears. The hardness and stoniness of heart, or the bad character and wrong thoughts, found in some hearts are also reflected in pure hearts when the gaze falls on the faces of such persons. Furthermore, it can also mean that the gaze should be on the feet so that it does not fall on handsome and beautiful faces, because seeing such faces often makes the heart inclined towards them, and this inclination holds one back from reaching Allah (wusul ila Allah).

Apart from the outward and literal meaning, this phrase may also be an allusion to high aspiration (‘uluww-e-himmat), because a salik of high aspiration looks at nothing besides the Real (Haqq). It can also be an allusion to humility; those who are acquainted with the states and manners of the humble and the proud can well understand that the humble person usually keeps his head lowered. It is also

possible that this phrase contains a reminder of a Sunnah, because the Master of all creation ﷺ did not look to the right and left while walking, but rather looked towards his feet.

The Meanings of Nazar bar Qadam in the Words of Imam Rabbani (may his secret be sanctified):

One meaning of nazar bar qadam is the one we have called inward, which relates to the stations (maqamat) of the path. Hazrat Mujaddid (may his secret be sanctified) says that in suluk, nazar bar qadam means that the gaze should always be above and the foot should follow it. For when climbing high steps, the gaze first falls on the higher steps, then the foot reaches the place of the gaze, then the gaze falls on the step above that, and the foot climbs upwards following the gaze, and so on.

Second, it can also mean that during the course of the path the gaze goes above the foot, that is, ahead of it, and the foot remains behind. The explanation of this is that the extent of the foot reaches up to the utmost degrees of the salik's own capacity (isti'dad), or rather up to the utmost capacity of the one under whose foot that salik is. The first step (which rises up to the utmost degrees of the salik's own capacity) is by way of origination (bil-asalat), and the second step (which goes up to the utmost capacity of the Prophet) is by way of following that Prophet. The salik's foot cannot go beyond the degrees of these two capacities, but his gaze can.

And when this gaze becomes sharp, its furthest limit is the furthest limit of the degrees of the gaze of that Prophet under whose foot the salik is, because perfect followers have a share in all the perfections of that Prophet. Up to the furthest limit of the degrees of capacity, which constitutes the salik's own origination and his following, the foot and the gaze remain in agreement with each other. After that the foot falls short, and the gaze alone keeps climbing upwards, and progresses up to the furthest limit of the degrees of the gaze

of that Prophet.

From this it is also known that the gaze of the Prophets (blessings and peace be upon them) also ascends above their feet, and the perfect followers of these great ones receive a share of the stations of their gaze, just as they do of the stations of their feet. Above the blessed foot of the Seal of the Prophets (blessings and peace be upon him and upon them) is the station of vision (ru'yat), which for others is promised in the Hereafter: for others it is deferred, while for him it is present here and now. His perfect followers also have a share of this station.

Hazrat Shah Waliullah Muhaddith Dehlawi (may Allah have mercy on him), after explaining the outward meaning, says: I heard my father (may his secret be sanctified) say that this is with respect to the beginner; otherwise it is necessary for the one who has reached the end (muntahi) to reflect on his own state as to under which Prophet's foot he is. Then, when he recognises his leader, his states and experiences should be in keeping with the states and experiences of his leader.

The Mujaddidi Path

The Manifestation of the Merciful's Self-Disclosures, the Beloved of the Glorious, Imam Rabbani Mujaddid Alf-e-Sani Hazrat Shaykh Ahmad Faruqi Sirhindi (may his luminous secret be sanctified) was made by the Creator of the universe (exalted be His majesty) a man of such lofty perfections and comprehensive qualities that very few like him have been born among the noble saints (awliya). The land of Sirhind has the honour that a jewel like him rests in its lap. Through his coming, the Shari'ah of Ahmad (blessings and peace be upon its bearer) received a new freshness and life, and the Naqshbandi affiliation (nisbat) reached its zenith. His Creator and Lover granted him a unique new method, by walking upon which not lakhs but crores of travellers on the path of Allah

reached their destination, were enriched with the wealth of union with the True Beloved, and entered those bounds of nearness and rank where the self-disclosure of the Essence (tajalli-e-dhat) without the veil of the Attributes became their permanent lot. May the Most Great Lord make the grave of the one who granted us such a method a garden of mercies, a method which is the easiest, the nearest and, for the least effort, the most beneficial of all.

Distinctive Features of the Ahmadi Path

It should be known that the distinctive features (khasa'is) which entered the Naqshbandi order through the holy person of Hazrat Mujaddid (may his secret be sanctified), and because of which it became an independent Mujaddidi path, are summarised in the following lines; their details will be presented to the readers in the coming pages. The distinctive features of the Mujaddidi path are many, among which some are these:

The First Distinctive Feature

One distinctive feature of the Mujaddidi path is that, in his view, the human being is composed of ten subtle centres (lata'if), of which five belong to the World of Command ('alam-e-amr) and five to the World of Creation ('alam-e-khalq). The first five are: the heart (qalb), the spirit (ruh), the secret (sirr), the hidden (khafi) and the most hidden (akhfa). The second five are: the subtle centres of water, earth, air and fire, that is, the four elements, and the rational soul (nafs-e-natiqa). Apart from these components, the faculties and limbs all go back to these. These components are opposed to one another. The mutual opposition of the four elements is evident; likewise the contrast between the World of Command and the World of Creation is clear. Furthermore, the five subtle centres of the World of Command also each have separate characteristics and perfections. Likewise the rational soul seeks only its own desires and does not bow its head before anyone.

In short, in his view each of these subtle centres has a connection and link with a particular organ of the body, and each of them has a movement, like a pulse.

In his view, guarding this movement is a very important matter. Likewise, the lights and effects of these subtle centres are also distinct from one another. According to the earlier Naqshbandi masters (may Allah Most High sanctify their secrets), the lata'if are the name for the dominance and prevalence of presence with the Real. According to these elders, if presence with the Real is equal to presence with creation, this is the remembrance of the heart (dhikr-e-qalb); if presence with the Real is dominant, it is the remembrance of the spirit (dhikr-e-ruh); if presence with the Real is accompanied by absence from creation, it is the remembrance of the secret (dhikr-e-sirr); and if presence with the Real is accompanied by absence from both oneself and creation, it is the remembrance of the hidden (dhikr-e-khafi).

The Circle of Contingency

It should be known that Hazrat Mujaddid Alf-e-Sani (may his secret be sanctified) has established three sainthoods (wilayat), three perfections (kamalat), the realities (haqa'iq) and so on, and has also alluded to others besides these. Each of them has its own distinct states and experiences, and its own sciences and gnoses. The words of Allah Most High, "Exalted in degrees," and the blessed hadith, "My servant continues to draw near to Me..." allude to these very things. Although these degrees of nearness are beyond quality and beyond modality, Hazrat Mujaddid (may Allah Most High be pleased with him) has expressed them as circles, because to a salik endowed with spiritual unveiling (kashf) these degrees appear in the World of Images ('alam-e-mithal) in the form of circles. Thus the whole universe appears to unveiling sight in the form of a circle, and the Glorious Throne ('Arsh) appears as the diameter of this circle.

The whole creation of Allah Most High is called the Macrocosm ('alam-e-kabir) or the Circle of Contingency (da'ira-e-imkan). Since a circle has no direction, this universe is unveiled to the salik through unveiling sight in the form of a circle. Of the two halves of this circle, the lower half is called the lower half (nisf-e-safil) and the upper one the upper half (nisf-e-'ali). That which divides these two halves is in fact the Throne. From the Throne down to the lowest extremity of the earth, that is, the lower half, is called the World of Creation, and the half above the Throne is called the World of Command. The Throne itself is included in the World of Creation.

Above the Throne are the origins (usul) of the subtle centres of the World of Command. In accordance with the order mentioned above, the World of Command begins with the origin of the subtle centre of the heart. The space between the Throne and the origin of the subtle centre of the heart is called the Barzakh (isthmus). It should be borne in mind that the resting place of all bodies and individuals is the World of Creation; the Throne, the Footstool (Kursi), the Tablet and the Pen, Paradise and Hell, the heavens and the earth and so on are all included in it. Likewise, the four elements and so on are connected with it. This world also has two parts: one begins from below and extends up to the lowest heaven; this part is named the World of Dominion ('alam-e-mulk). The other part begins from that heaven and ends at the Throne; it is the World of Sovereignty ('alam-e-malakut).

The upper half of the Circle of Contingency, which begins from the origin of the subtle centre of the heart and ends upon reaching the origin of the subtle centre of the most hidden (akhfa), and which is called the World of Command, is the abode and dwelling place of the origins of all creatures, the realities of all contingent beings and the spirits of all living things. The World of Spirits and the World of Images are connected with it. This entire world is the place of manifestation of the self-disclosures of the Attributes and Names of Allah Most High. Whatever has appeared or will appear is linked to one of the countless self-disclosures of the Attributes of the Most Holy Lord. Moreover, the link of some elders with these self-disclosures is without intermediary, that is, by way of origination (asalatan), such as the noble Prophets and the angels. Because of the purity of their nature and the loftiness of their capacity, these great ones do not need the intermediary of shadows (zilal); rather their connection with the self-disclosures is by way of origination. Here too there are two forms: the direct connection with the self-disclosures of the Attributes may be without admixture with the self-disclosure of the Essence, as with the noble Prophets, or with admixture, as with the mighty angels.

And some, because of their limited capacity and deficient aspiration, do not have the ability to be linked with the self-disclosures directly. Therefore their connection is first with the shadows of the self-disclosures of the Attributes,

and after being filled with light from the lights of the shadows, when they develop some affinity with the self-disclosures of the Attributes and acquire the power of flight, they then reach the veils of the self-disclosures of the Attributes.

Why the Worlds Are Called Command and Creation

The World of Creation is in fact that whose creation and coming into being is connected with causes and means and with duration and time, and whose growth and development appear according to a law. The lower half of this circle is like this, so it is called the World of Creation. In contrast, in the appearance and creation of the World of Command, matter, means and the like play no part; rather it comes into existence purely by the command (amr), that is, the order, of Allah Most High. Nor is there any duration for its appearance; rather, as soon as the command is given, the thing appears at once. This is the nature of the upper half of the circle, which is why it is called the World of Command. The noble Sufis have taken both these words from the saying of the Real, glorified is He: "Verily, His are the creation and the command." The shape of the Circle of Contingency is this.

The Perfections of Command and Creation

The components of the World of Command and of Creation have distinct perfections and qualities. In determining these perfections, one person's sight reached one point and another's another. This is why a difference arose among the noble Sufis on this question: whether the components of the World of Command are superior, or those of the World of Creation. The noble Sufis generally hold the superiority of the former. In my view, the particular reason for this difference is that the perfections of the components of the World of Creation actually become visible when the salik emerges from the narrow lanes of sainthood (wilayat) and sets out on the highway of the perfections of prophethood (kamalat-e-nubuwwat), or reaches the peak of sainthood. The reach of most elders remained within the

bounds of the sainthoods; they did not step beyond them. Therefore the luminosity and so on of the World of Command remained in their view, while the perfections of the components of the World of Creation remained entirely hidden from their sight. Hence they declared the World of Command superior.

When elders of lofty vision and great power of flight like Hazrat Mujaddid (may his secret be sanctified) looked in detail at the perfections of both Creation and Command, the superiority of the perfections of the World of Creation was established in their view for several reasons.

Four Reasons for Superiority

I quote from the Letters (Maktubat) of Hazrat Mujaddid (may his secret be sanctified) four reasons why the components of the World of Creation are superior to the components of the World of Command. One reason is that the ascent of the five subtle centres and degrees of the world [of Command] reaches up to the circle of the Names and Modes (shuyunat). After that, several circles remain, after traversing which the journey through the Name al-Zahir (the Manifest) is completed. Then the journey through the Name al-Batin (the Hidden) comes about. The progress and ascent that take place in it fall, by way of origination, to the lot of the elements of fire, air and water. Then, much further on, when those perfections are attained which arise from the station of prophethood, and the perfect followers of the noble Prophets receive a share of these perfections, in this station these perfections are granted by way of origination to the element of earth. All the remaining human components, whether from the World of Command or of Creation, are in this station subordinate to this pure element, and through it they are honoured with this wealth. And since this element is particular to human beings, the elect of humankind became superior to the elect of the angels. Two things are established by this explanation: first, that the components of Creation are superior to the components of Command; second, that among the components of Creation themselves, the element of earth has superiority over all.

Hazrat Mujaddid (may his secret be sanctified) says in one place: The perfections that relate to the World of Command are like preliminaries and steps for the perfections that relate to the World of Creation. The perfections of the World of Command are not free of shadowness (zilliyat) and are particular to the stations of sainthood, while the perfections of the World of Creation, being free from the admixture of shadowness, have obtained a complete share of the stations of prophethood. This is what befits the manifestations of this worldly existence.

The second reason is that the noble Prophets (blessings and peace be upon them) confined the call to the Truth to the World of Creation. And since the heart had greater affinity with the World of Creation, they also called it to affirm [the faith], and said nothing concerning what lies beyond the heart, but rather regarded it as something cast aside on the road. Indeed, the blessings of Paradise, the pain and suffering of Hell, the wealth of the vision [of Allah] and the misfortune of deprivation are all bound up with the World of Creation; they have no connection with the World of Command. Therefore they described these in detail.

The third reason is that carrying out the acts that are obligatory (fard), necessary (wajib) and Sunnah relates to the bodily frame (qalib), which belongs to the World of Creation, while voluntary acts (nawafil) are the share of the World of Command. So the nearness that is the fruit and result of performing these acts will be in proportion to the acts. Necessarily, then, the nearness that is the fruit of performing the obligations will be the share of the World of Creation, and that which is the fruit of performing voluntary acts will be the share of the World of Command. There is no doubt that a voluntary act counts for nothing in comparison with an obligatory one. In short, since there is such a difference between the nearness of the voluntary and the obligatory acts, there will also be a great difference between those to whose lot they fall.

The fourth reason is that the World of Command has taken its full share today in this world and has attained witnessing (mushahada) and beholding. Tomorrow in Paradise the matter will relate to the World of Creation, and the vision [of Allah] without modality will be granted to it alone. Moreover, that with which witnessing is connected is one of the shadows of the Necessary Being,

while in the Hereafter there will be the vision of the Necessary Being Himself, not of a shadow. So, as much difference as there is between vision (ru'yat) and witnessing (mushahada), and between originality and shadowness, that much difference there is between the World of Creation and the World of Command. It should be borne in mind that witnessing is the fruit of sainthood and vision is the fruit of prophethood.