A note

In the journey of the heart (sayr-e-qalbi), the attribution of actions to servants is taken away, and they are attributed to the Real (Haqq), Glorified is He; and in the journey of the subtle centre of the self (latifa-e-nafs), the seeker (salik) finds the attributes ascribed to Allah Most High. This is the perfection of these two subtle centres (lata'if). In the other subtle centres besides these, distinct secrets and gnoses are disclosed. If all of these appear, that is very good; otherwise he should implore the Divine Presence that such complete attentiveness (tawajjuh) be produced in the heart and the self that passing thoughts (khatarat) do not obstruct it.

Duration of Spiritual Training

The blessed practice in this regard of the custodian (qayyim) of the Ahmadi path, Hazrat Sayyiduna Khwaja Mazhar Jan-e-Janan, the Martyr of Delhi (may his secret be sanctified), was that he would complete the training (tasleek) of all the stations (maqamat) in ten years, in this way: he would complete the training of the subtle centre of the heart (latifa-e-qalb) in a period of two years, that of the subtle centre of the self in one year, and the training of the remaining subtle centres in two years, and he would bring the seeker to the Perfections (kamalat), which will be described later; and in five years he would complete the training of the remaining stations, from the Perfections onward.

Huzur Sayyiduna wa Ghawthuna Shah Ghulam Ali Dehlavi (may his secret be sanctified), who was the renewer (Mujaddid) of his age — such was his spiritual attention and the outpouring of his lights that the subtle centre of the heart would be traversed in less than one year. When some of the attendants of his court mentioned this, he said: “I am amazed that with me the matter does not take long; it is a divine favour that the distant road has been made near for me.” After that he said: “The traversal of the entire distance is tied to the very period that has been mentioned, even though the colour of each station may be attained in a few days through abundant spiritual attention and the favours of the masters (mashaikh).”

In short, training that is based on haste has no stability and permanence. For this reason Hazrat the Martyr (may his secret be sanctified) would not turn to another station until length and breadth had developed in the first, and for this reason he fixed ten years. All of this is taken from the words of our master and our support, Shah Ghulam Ali Dehlavi (may his secret be sanctified).

Refinement of the Subtle Centres

The refinement (tahzib) of the subtle centres means that the subtle centres attain their former states and conditions and acquire their luminosity, and the workshop of the inner self becomes fresh and illuminated anew. It begins with the subtle centre of the heart. When this subtle centre becomes aware of its origin (asl), the fire of longing blazes up in it and it takes flight towards its original station so that it may join its origin. From the extremity of longing something like a flame is felt to emerge, which the masters call “the opening of the door” (fath-e-bab). Gradually this flame grows stronger and higher until it comes out of the elemental cage; this is what is meant when it is said that the subtle centre has come out of the bodily frame (qalib). At that time a wide road of light is seen from the subtle centre up to its original station, which is above the Throne ('Arsh), and to some it appears like a minaret of light, so that it may join its origin.

It should be kept in mind that during the period in which the subtle centres come out of the bodily frame, become joined to their origins and settle in their homelands, the seeker witnesses the lights of the subtle centres from the chest; the masters call this the journey in the horizons (sayr-e-afaqi). And when the subtle centres, after reaching their origins, settle there, then the journey within the self (sayr-e-anfusi) begins. At that time, whatever lights and secrets the seeker sees, he sees within his own chest. The secret of this verse:

“We shall show them Our signs in the horizons and within their own selves” is disclosed at this very time.

Khasais-e-Naqshbandiya

Part Two

Compiled by

Bahr-ul-Irfan Hazrat Allama Mufti Afaque Ahmad Mujaddidi Naqshbandi (may his shadow endure)

Publisher

Farogh-e-Tasawwuf Foundation, Al-Jamiatul Ahmadia, Kannauj

How the Muhammadi Disposition Differs from Others

The training on the journey of one of Muhammadi disposition (Muhammadi al-mashrab) proceeds along a single straight highway: from the subtle centre of the heart to the subtle centre of the spirit (ruh), from the spirit to the secret (sirr), from that to the hidden (khafi), from that to the most hidden (akhfa), and from the most hidden to the most holy Essence of Allah, Glorified and Exalted is He. He traverses all the subtle centres in order and in detail, and likewise journeys through their origins (usul) and the origins of the origins (usul al-usul) in the same order.

Those of other dispositions are not able to accomplish anything of this kind; their state is as though at every level they reach Allah Most High by boring a breach, that is, a hole. You have already read that the subtle centre of the heart is connected with the theophanies (tajalliyat) of the Actions, the spirit with the Attributes, the secret with the Modes (shuyunat), and the hidden with the theophanies of the transcendent qualities (tanzihat); and none of these is separate from the Essence of Allah Most High. Therefore, whichever subtle centre the arrival (wusul) takes place through, some share of the theophanies of the Essence is certainly received; but the one of the most hidden, that is, the one of Muhammadi disposition, has an altogether distinct glory.

First Benefit

Arrival through any one of the five subtle centres means that the descent of grace (fayd) upon that subtle centre is greater, and that delight and sweetness, calm and tranquillity, are felt in that subtle centre and not in another.

Second Benefit

Hazrat Mujaddid (may his secret be sanctified) says that the heart is from the World of Command ('alam-e-amr). Granting it attachment and affection for the World of Creation ('alam-e-khalq), He brought it down into this world and gave it a special bond with that lump of flesh which is on the left side. This is just as if a king were to develop love and attachment for a sweeper, on account of which he would come down to stay in the sweeper's house. And the spirit, which is

more subtle than the heart, He placed with the Companions of the Right (ashab al-yamin); and the secret, the hidden and the most hidden, which are honoured with the distinction of “the best of affairs is the middle of them” and are more subtle than the heart and the spirit — for this reason the middle suits them, and so the middle of the chest was appointed for them. The difference is that the secret and the hidden are on either side of the most hidden, that is, one on the right and the other on the left. And the subtle centre of the self, which is connected with the senses, is related to the brain.

Third Benefit

The progress of the heart takes place when it becomes joined to the station of the spirit and the station above it; that of the spirit when it becomes joined to what is above it; and that of the secret and the others when they attain arrival at what is above them — that is, the progress of each subtle centre lies in its arrival at the subtle centre above it. The progress of the self takes place when it comes into the station of the heart. Finally all these subtle centres come into the station of the most hidden, and together they set out to fly into the Holy Realm ('alam-e-quds), leaving the subtle centre of the bodily frame empty. But it should be borne in mind that the progress of the subtle centres and their flying together occurs first by way of passing states (ahwal) and then by way of permanence (qiyam); that is, at the beginning there is no stability and firmness, but at the end there is, and it is at that time that annihilation (fana) is attained.

Also bear in mind that it is not necessary for all the subtle centres to gather together in one station and fly from there; rather, sometimes the heart and the spirit do this together, sometimes three of them, and sometimes four; but what was mentioned first is the most complete and most perfect.

Fourth Benefit

When the six subtle centres ascend in the World of Command, and after their separation from this world

their deputy (khalifa) that remains is the human body, that is, the bodily frame, and it is this that does the work of all of them. In this case, if there is inspiration (ilham), it is upon this very lump of the heart (mudgha-e-qalb), which is the deputy of the reality of the comprehensive heart. In the noble hadith it is stated: “Whoever devotes forty mornings sincerely to Allah, the springs of wisdom will appear from his heart upon his tongue”; that is, whoever makes forty mornings purely for Allah, springs of wisdom from his heart become manifest on his tongue. There are other narrations of this kind as well, and what is meant in all of them is this very lump of the heart.

Fifth Benefit

When the six subtle centres have separated from the bodily frame, attained arrival in the Holy Station and been dyed in its colour, if after that they return to the bodily frame, form a connection with it other than the connection of love, take on the status of the bodily frame, adopt a kind of annihilation after commingling and come under the rule of togetherness (ma'iyyat), then at such a time a special theophany descends upon them; they obtain life anew, become established in the station of subsistence through Allah (baqa billah), and are enriched with the priceless wealth of being adorned with the divine character traits (takhalluq bi-akhlaq Allah). At this point, if they are given a robe of honour and returned to the world, he will reach from the rank of “drawing near” (dunuww), that is, closeness, to “coming down” (tadalli), that is, return; and this will be the prelude to perfecting others (takmil). But if there is no return to the world, and he does not come back from drawing near to coming down, such a person will be among the saints of seclusion (awliya-e-'uzlat); the training of seekers of the Truth and the perfecting of the incomplete will not be possible through him.

The Excellence of Return

Hazrat Mujaddid (may his secret be sanctified) says that the above-mentioned return — that is, the return of the one who has arrived (wasil), which takes place in totality — is among the most perfect stations of inviting to Allah (da'wat ila Allah)

(in the return to the world that takes place for the sake of inviting creation there is a kind of heedlessness). This heedlessness is on account of the great multitude. Those who have not reached the depth of reality are heedless of this heedlessness, and the people of presence (ashab-e-huzur) are unaware of this return. This is praise in the form of criticism.

The understanding of every narrow-minded person does not reach this far. If I were to describe the perfections of this heedlessness, no one would desire presence (huzuri). This is the heedlessness that has given the elect among humans superiority over the elect among angels; this is the heedlessness that has made the Master of the Universe ﷺ a mercy for all the worlds; this is the heedlessness that carries one from sainthood (wilayat) to prophethood (nubuwwat) and from prophethood to messengership (risalat); this is the heedlessness that has granted the saints of companionship (awliya-e-'ishrat) superiority over the saints of seclusion; it is this heedlessness that gave the Master of the Universe ﷺ precedence over Siddiq-e-Akbar.

This is the heedlessness that gives sobriety (sahw) superiority over intoxication (sukr); it is this that has given prophethood superiority over sainthood; it is because of this heedlessness that the Pole of Guidance (qutb-e-irshad) attains superiority over the Pole of the Abdal (qutb-e-abdal); this is the heedlessness for which Hazrat Siddiq-e-Akbar (may Allah be pleased with him) longed, saying, “Would that I were the sobriety of Muhammad”; this is the heedlessness for whose attainment arrival is the prelude; this is the heedlessness that is a descent outwardly and an elevation inwardly; this is the heedlessness that makes the elect resemble the common people and becomes a dome covering their perfections. If I began to explain it, it would be beyond counting.

State of the Subtle Centres After Return

Those who arrive at the End of Ends (nihayat al-nihaya), at the time of their backward return (raj'at-e-qahqari), descend to the lowest of limits. The proof of the arrival of those who have reached the End of Ends

is this very descent to the Limit of Limits (ghayat al-ghaya). When it takes place with this distinction, the one who has returned turns with complete attention towards the world of means ('alam-e-asbab).

It is not that part of him is turned towards the Real, Glorified is He, and part towards creation, for such a state is evidence that this person has neither attained arrival at the End of Ends nor descent to the Limit of Limits.

When those who have arrived at the Limit of Limits turn with complete attention towards the world of means, their state is such that only in the prayer (Salah) — which is the ascension (mi'raj) of the believers — do the subtle centres of these people of return attain a special turning towards the Real, Glorified is He; and after performing the prayer they again turn wholly towards creation. The turning of the subtle centres remains confined to the performance of the prayer alone.

But let it be known that at the time of performing the obligatory (fard) and Sunnah prayers the six subtle centres are turned [towards Allah], and at the time of performing voluntary prayers (nawafil) the subtle centre that is the most subtle of all is turned. It may be that the hadith,

“I have a time with Allah in which no angel brought near nor any prophet sent can find room with me” (that is, I have such a time with Allah in which there is neither any angel brought near nor any prophet sent),

also points to this very special time, which is particular to the prayer; and the evidence for specifying this indication is the hadith:

“The coolness of my eyes is in the prayer” (that is, my eyes find their coolness in Salah). Hazrat Mujaddid (may his secret be sanctified) says that besides this contextual evidence, sound unveiling (kashf) and explicit inspiration also point to this meaning; and he said that this gnosis is among the special gnoses of this humble one (faqir).

Details Concerning the Spirit

Since the spirit is a placeless thing, placelessness is established and realized for it. Yes! When this same spirit is related to the Real, Glorified is He, it is deemed sheer “conditioned” (chun), and its placelessness, in relation to the truly Placeless One, that is, Allah Most High, is sheer spatiality. It is as though the World of Spirits ('alam-e-arwah) is an isthmus (barzakh) between this world and the rank of the Unconditioned (be-chuni); hence it bears the colour of both, and both considerations, unconditioned and conditioned, are valid with respect to it.

There are many noble Sufis (may Allah have mercy on them all) who reached the station of the spirit's transcendence (tanzih-e-ruhi) and found it above the Throne; they took this very transcendence to be the divine transcendence, counted the sciences and gnoses that were unveiled to them in this station among the subtle sciences, and stated regarding the “establishment” (istiwa) — which is mentioned in the noble verse “The Most Merciful established Himself over the Throne” — that it is attained in this very station. Yet the truth is that whatever is unveiled here is the light of the spirit; and since the spirit is a placeless thing and is created in the form of being beyond “how” and beyond quality, it becomes the cause of this kind of confusion.

The group of noble Sufis who bring this light of the spirit down from above the Throne and attain subsistence through it consider themselves to combine likeness (tashbih) and transcendence (tanzih); and if they find this light separate from themselves, they suppose it to be the station of separation after union (farq ba'd al-jam'). Errors of this kind befall seekers very frequently.

Bear in mind, as you have already read, that the spirit bears both colours: the conditioned world regards it as unconditioned, and in view of the rank of the Unconditioned it is sheer conditioned. The spirit's possession of this isthmus-nature (barzakhiyyat) is by virtue of its original nature (fitrat-e-asli).

When it becomes connected with this elemental body and dark frame and is held captive in it, this isthmus-nature comes to an end; it descends completely into the conditioned world, and the colour of the unconditioned is hidden from it. Thus its example is like that of Harut and Marut, in that, on account of certain wisdoms and benefits, the spirits of angels descend into the lowliness of human nature, as has been said.

Then, if divine favour comes to its aid, and a return from this journey and an ascent from this descent take place, the dark self and the elemental body also ascend in its following and traverse the stages; and the purpose for which the spirit was sent down into this elemental cage becomes manifest: the commanding self (nafs-e-ammara) becomes joined to tranquillity, and the dark is transformed into the luminous. When the spirit completes this journey of ascent, it again attains its original isthmus-nature.

Since the heart too is from the World of Spirits, it also makes the isthmus-nature its homeland; and the tranquil self (nafs-e-mutma'inna), which bears a colour of the World of Command because it is an isthmus between the heart and the body, also takes up residence there. The elemental body, which is composed of the four elements, finds its settledness in the world of being and space and adopts obedience and worship. After this, if rebellion and opposition occur now and then, they will be attributed to the natures of the elements; for example, the fiery part, which is by its very nature rebellious and seeks opposition, raises the cry “I am better” in the manner of the accursed Iblis.

For once the tranquil self has become well-pleased and well-pleasing, it has desisted from rebellion and opposition. In such a case, if things of this kind appear, they must necessarily come from the bodily frame. The saying that is reported from the Master of the World ﷺ, “We have returned from the lesser jihad to

the greater jihad” — people generally take this to mean the struggle against the self (jihad bin-nafs), whereas what he called the greater jihad concerns this very Iblis-like rebellion whose source is the bodily part.

The Meaning of a Hadith

Part of a long saying of the Master of the World ﷺ is “My devil has accepted Islam.” What is meant by this is either the outer devil (shaytan-e-afaqi) who is his ﷺ companion (qarin) — and everyone has a devil as a companion — which, although its awe and might have been broken and it has desisted from defiance and rebellion, cannot by its very essence be separated from its essence. As the verse says:

How can blackness leave the Abyssinian, when it is his very colour?

Or what is meant is the inner devil (shaytan-e-anfusi); but on this assumption, despite its acceptance of Islam, it is not necessary that rebellion be entirely eliminated.

Forms of Rebellion

It may be that he abandons the strict ruling ('azimat) and acts upon the concession (rukhsat); it may also be that a minor sin occurs from him in which there is no good. What has been said, “The good deeds of the righteous are the sins of those brought near,” is also of this kind; that is, it is a sin relative to that degree of nearness.

The Benefit of Rebellion Remaining

Despite the inner devil's acceptance of Islam, the remaining of rebellion in the matters mentioned above brings about reform and progress, because after the occurrence of the matters mentioned above — in which the utmost of deficiency is the abandonment of what is better (tark-e-awla) — a corresponding degree of remorse and shame, repentance and seeking forgiveness is attained,

which becomes the cause of limitless progress.

State of the Spirit After Ascent

Before the well-known death, when the spirit becomes separated from the body by way of death, the gnostic who has arrived ('arif-e-wasil) finds his spirit neither in the body nor outside the body, neither joined to the body nor separate from it. Rather, it is felt that the spirit's connection with the body is not merely for the welfare of the body, but for a purpose whose perfection too returns to the spirit itself; and this very connection is the source of welfare and goodness in the body. If this connection did not exist, the body with all its parts would become evil and loss.

Let it be known that the kind of connection the spirit has with the body is the kind of connection that Allah Most High, exalted is His majesty, has with the spirit and other things; for the Creator Most High is neither inside the world nor outside it, neither joined to it nor separate from it; rather, Allah Most High has a connection with the world of creating and sustaining it, bestowing perfections, and granting blessings and good things. Let it be known that an exposition of this kind regarding the spirit belongs to Hazrat Mujaddid (may his secret be sanctified) alone; it is among those sciences whose exposition is one of his distinctive features (khasais).