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Initial Sulouk

(Ibtadai Sulouk - Naqshbandis')

WritteH by

Rabbani Guide and Spritual Leader Hazrat Khawajili Mohammad Hasan Jan Sirhinw (Rahrnatullah Allaih -~)

Corrected & Approved by

Mufti Abdul Wabecd Jan, Si:rhindi,

Mujadidi; F;;uuoqOli" Naqshbandi (Who is also the descendant of the author of this book)

Translated to English by
Dr. Tariq

Rahim. Soomro,

Dehati, Naqsh&an.di

Oulzar Publications

llliliat Suloflk N.4f}".SHBAND'lS'

].nitiaJ ~ihdll!uk- NAQSHBANDJS' (Ibtadni Sulouk - Naqshbandis') Written by

Rabbi1!'!i Glli~ and SprilUdll.-=<lder Kha,w";" Mohammad! Hlilqim j,an SiihimiLi (Rahmalu]]a!~ Al!ai!:i -!l<i~)
COliTecred &; ApPloved by

(VIthQ 6 also the de=ndlln~ of'me a,~u:bo~Qrlhi~bQo~

... \llrun.a Mullti Abdul Wilheed Jam, Sirnindii, :M.uj;l.!Iid.iJFllr~n quil Naqsb'b:a.!Ddi


In En21bh


Dr. Tariq R.abim SOQmtO, DoI!h

an, Na_q:iMfandi

Fifii Edition 21)11114133
Printed by

Siodhil;:iliA~_my Karachi. Phone: 021·327J72,;!U Publi~llo1 by; Guizar Pulil i(ati ons! XHat:hi, SOlJmro Abdul Jb:hhn, D-54; Federal Qffic(;l'S Co!ony, Om-dell !toad. I("'l"llclri, Sindh, Pakistan. Ph: -+92 (21 )3,2:253662 Dr. Tnriq R!lhim Soomro, Del,lI3ti. Naqsbbiilldi,
E-'Im'. C'Olllilid



Initial Sulouk NA QSBBANDIS'

Dedicated to My Spiritual Guide and Spiritual Leader Peer-o-Murshid Qiblagaharn Aalaa Hazrat Faiz-e-Darjat Sain

Abdul Hameed Jan Slrhindi,
Mujadidi, Farooqui, N aqshbandi
Dr. Tariq Eah{m Soomro,
Dl'!hati, Nllqshblmdi




Glossary of Terms
Following are the


nearest possible translations of Terms in English language for
this book.
The term Akhfa or ikhfa most arcane, deeply

readers to enable them to understand



u..s.l mysterious, or obscure,
subtlety and
..... 1

it is located the centre of the chest




Aolia~Al1ab Baird

Chasen friend of Allah 4.leL!,h~ Almigbty by AllaJli Almj,gb,ry ~


H IS Em act of accepting the pious person as his/her
wirituat leader




Everlasting I Immortal

.,1,~1.E.1 Allah


It means Baqa for the sake of Almighty An innovation In Islam a,gairnsf '

Shanat It ~ a religious, shrine mustly


~lf')~ rev

built over tbegraveCs) of a



'red religious persons I personalities or living place of


Making request to Allah.




~IJl:J Ahlllghty

Us Annihilation Annihitatioll in Allah
Compulsory prayer





1I1it/a/ $uloJ/. NAQSHJJ.tJJVDIS· ~

Fitnft Hadjth Qurdlsi lPIam


Creanng disagreementand division in religion

Words of Allah told 'by
Prophl:!l Muhammad

which are not Onranic verses


Seeking guidance or Allah Almighty, when a Muslim is making a demsioa, he/she should seek Allah's guidance and wisdom through II Spiritual and mental condilmon or ohenomencn Tbe term Khafi means mysterious, arcane or meldeD orlate ut subtlety. It represe nts mturtum and is located in the righ I_ side of the centre of the








This word drawn fro,m Qnranic

verses aud these Iatacf



various mJsycho.spiriwal

(singular: Jatifa) designate
faculnes of sensory and supra-


litIadttssa M ",jZ>I)IJ b Salik Montq',itI

...... .),,)..1,

senso'rYpeteel2'tion The religious edncaticnal mstitution
The one



who leads to the way


of Sulouk more sentimenrally and less sensibly Religious meditation The rdigious place where Muslim worship, and meet each other lu perform. several SOL:i,oI economical activities for me , benefits ofthemmmunity



~ SU1(}Ilit NAQ~'HBANlJllr;'


N abi~u1-Allab Nafi AS],(lt

1'1 • .....U':"

Chosen Messenger of Allah
Almighty br AUah Almighty Negaie everything except Allah I It means self, psyche, egu or

,;:,A';" J:,





The name of an cptional prayer _(Singular Nafil) An. irnagi nary stone, which tum!') Metal into gold if mhhed by it Sitting in particular
~la}TI -

1I', ..


way duriug





is remernbering the Allah in

(Zikrby Bem) QibJa

,)r, ~ reciting in heart Allah, Allah, ,~!.!'P'

Lilt! heart - seeker' in this way


Allah The dire,crion of the Kaaba toward which M1191ims rum for

'their uaily '~raycrs

Rabita SajllAa


Allah Almmghly or any pious

The spi.ritual connection




~ ,.!lJL

SpintuaJ successor Seeker The ODe who leads to the way of Sulouk according to' Shariat more sensibly and less sentimentally It is tlm~ LsEamic law, which tdrs Muslims how to behave in every aspect lives; e.g, r.rarung, praying, reating. walking, sleeping, inhaling and






all other soeio-econoeuc


(rrilial':r.ulouk NAQSIlBANDlS'





The distinguished way to act u~n Sharia.l The Snhirulis are the descendants of Shaykh Ahmed Sithindi! Farooqui, Naqshbandi, who was born in
and! buried <lILclLy name Sirhind, which is situated in

East Punjab India

The spilriitUaiT ..... that lead ays

Salik (Seeker) to reach


I Aimigllty The prayer praeneed

Suwn.m Tariqa-eK.baw,aj@aJl


Prophet Muhammad (PBUH) - following His way is known
as sunnah The way of Kha,wajgan (AJI Ao]ia's ofiliis Silsila are know as KhawaJa. s) The spiritual way or p.ath dm:cling towards mg.heS[ level

by our





of remembrance of Allah Almighty

Wall-of-AUah Wm;il-BiAllah

Mandatory prayer Chosen friend of' Allah ..11J; Almighty by Allah Almighty Connected with Allah ."t1~J.,..lj ,Almighty (lor sate of AJbh)



_xB~ The one who performs Zilcr The remembrance of Allah j.~ Allah
reciting the name Allah, Allah, 0Ji reciting the Kplma Lailaha-illa-Allab (~I'I.JI')


786 92

Words from Translator

(English Edlti on)"
Tt is my great honor and. privilege, that I am able to

translate in English this great book on Naqshbandi author and scholar, spiritual leader and Hazrat Khawaja Tajul-Aolia Mohammad Hasan Jan. Sirhmdi, Mujadidi,
Sulouk (d_y..,..) a great Islamic of Farooqi, Naqshbandi (Rahmatullah AUaih -~). This is

without his spiritual support and guidance, ] would not have' been able to accomplish this uphill task. Those seekers who wanl tu travel in the way of Naqshbandi,

an because of my spiritual guide (Peer-o-Murshid), Hazara] Qiblagaham Aalaa Hazrat Faiz-e-Darjat Sam Abdul Hameed Jan, Sirhindi, Mujadidi, Farooqui,

Sulonk (d_,L.)will find this book a great treasure, The
original book was written in Persian language and latter on was translated in Sindhi by my grand-grand father (from mother side) Waizul-Islam, Molana, Mo ulvi ,

Nazar Mohammad Soomro, Debati, Naqshbandi, but unfortuna.tely was not published. Lutter on this great hook was translated in Sindhi and Urdu languages simultaneously hy Professor Ali Nawaz Hajan Khan Jatoi, Naqshbandi, a discip],e of Sirhindi Dargah (ISI!;.~) and these translations and his preface helped, rrte to

Inititd Sul"uk NAQ.SHBANOlS·

translate this great book in english. If found some errors or mistakes, please ignore and forgive me and guide me for the correction for (he next edition of this hook. The translation work IQf this book was started on 26th June 2010, and First draft of this work was completed on 22nd July 2010 with Grace of Allah Almighty. Latter on the first dr ..n was edited and l updatedwith Grace of Allah Almighty on yt.l August ,2010; subsequently the second draft was edited and completed on 2J~ August 20110and finally the final draft of this book was edited and completed on 251li1 January 2011 in the presence of Sahibzada Allama Mufti Abdul Waheed Jan, Sirhinidi, Mnjadidi, Farooqui, Naqsbbandi,
J am very much thankful to sahibzada Allama Mufti

AbdlulWabeed Jan. Sirhindi, Mujadidi, Farooqui, Naqshbandj, who took out his precious time arid has kindly gone through me whole translation work and also put in his valuable recnmmendaeion to correct and approve this translation work. I am not guing m forget to say thanks [0 my family fur supporting me and guiding me to do lhis translation work, special thank to my rather Haji Abdul Rahim Suurnro, Dehati, Naqshabndi, who had corrected all drafts of this book and I am deeply thankful to Dr. Fazalullah Siddiqui, Naqshbandi, who also helped me during translation work oftbjs book. While translating this book I [hund and am very much conftdent ~u write that this book is nor mlly aboul


Tresslato« (El1glish Edition)

Ibtadai (JI"1.."41 - initial) Sulouk (d,.L.) but it is also about Intahai (0~1 - highest) Sulouk (.:J_,J....). As this book is about Sulouk (d~) (~_,.L.) can beachicvcd through Zila

and .Sulouk

(/:iI). Allah has said in. Holy Qqran, in .Pna number 13,

Surah number 13 Aaya (verse) number 28 (13:28) as:

tf11~~4l.l1 (.~ q.J.JIi('· },.~H{b~'j~'T~·'11 Y"""'!J "."~ "";" -" ...""lo_:"' ~~""""G "; ~ Cc~

(Translatmu': Those who believe, and whose hearts find comfort in the remembrance of Allah. Aye! It is in

the remembrance of Allah thaI hearts can find comfort).
Otherimportartr verses about Zikr (/;) are mentioned in Hoty Quran, for example (4: 190); (8:45),. (~9:45); (33: 35) and (39:23), please refer them for further details "if
require d.

About Authol·& his book
Near the city of Tando Mohammad Khan, there is village called Tando Saindad, where there is a Dargah (.:slSn) of religiously renowned personalities called Sirhindis «(,f.~lI""). This place is w.ry much popular within and without Pakistan in terms of Shanat (~J and Tariqat (~)). The 'foundation of this dar~ah in this village- was laid down during the worldly life time of spiritual leader and rabani guide Hazrat Khawaja Taj-wAolia Mohammad Ha-san Jan (Rarunamllah Allaih -l~)
in 1316HHr"l(.I898
L 1 ttp:f!!NVtW. ~lisiam .. rg/ h o

~howCh"'"fll:el'. php':!ch-I )&W:rsE:=26


lnitl~(llS~lrJUk NAQSH1UNlJlS'

His praiseworthyand holly birth took place in the city of Kandahar (Afghanistan) en 6th Sfuawal 1278 Hijri (April 1862 A.D.). His worldly and spiritual education was imparted by his renovrned. father Hazrat Khawaja Siraj-ulAolja Abdul Rehman Jan (Rahmatullah Allam~)~ who was also one uf the wen-known scholar and
Wali·u1-AJla.h (~I JJ) and was 10th Sajada Nasheen (Il'~l.:-~¢J) - Spiritua] successor - of Hazrat Imam Rabani Mujadid Aif·Bani Shaykh Ahmed Farooqr, Sirhindi (Rahmatutlah Allaih - ~) and 37"J Sajada Nasheen

G.:.~ hL.-) - Spiritual successor - of Hazrat Ameer-1IJ1Moumneen Sydena Umar Fareoq (Radhi Allah Tallah Anha-~J. Hazrar Khawaja Siraj~u.l·Aolill. Abdul Rehman (Rahmatullah Allaih ~ wJ), the worthy father of tbe authcr of this book, migra ted from the city of Kadhar Afganistan during the rule of Ameer Abdul Rehman, to Smdh in rhevillage called Tukhur, which is situated in Taluka GOQni, District Hyderabad (cuuJlently d1~ttiCt Tendo Muhanunad Khan), His worldly life span Was eighty seveu lfijri years'. Durmg this time he performed 5 Hajj and had cot constructed several Masajid (~L.) and Madressas (<\....IJv,...) and he alsn authored more than 20 books ..

In whole world) there axe mawy four Iamous and
in practice in Islam. They are Saharwardi, Chishti, Qmlri and Naqshbandi. From each Silsila several branches and from these several branches further several sub-branches have emerged.

s,ignilicanl Silsil.a.s (~)

WllTdsfrom Tl"lJf1.s1utnr(English


Naqshbandi silsila was started by Hazrat Khawaja Bahaodin Naqshbandi (Rahmatullah Allaih - fiD;l),

Before him this silsila was known and famous as "Tariqa-e-Khawajgan" ("~1..~ ~J.l andloud eeal Zikr (J;) was in. practice at that time. Thereafter, Hazrer Khawaja Bahaodin Naqshbandi (Rahmatullah Allaih .#it) stoppect the .loud ural Zikr (j;:.) on divine revelation
on his heart from Allah Almighty and started Sulouk (d~) by practicing mute Zskr (jJ) La-ilaha-illa-Allab

Before Hazrat



of this

AIIa/i.1l~ ~,) the piCH1$ personalities

silsila (."J.....J,...) were of opinion that Zakir (~_n:.)should do enough hard work so that the Zikr {J ~Jis achieved. The main goal of aU sulouks (d,.,L...) (If Naqshbandis:illsila.

(4;W..,,;) is


achieve rhe link with "remembrance"


.Allah Almighty; that means remembrance of Allah Almighty remains forever without any interruption in the heart oftne Zakir (JI~).

As mentioned supra that Hazrat Khawaja Bahaodin
Naqshbandi (Rahmatullah Allaih ~ ~) initiated Zikr (~;) with La-ilaha-illa-Allah (~l,))' .,.)1,')))nd kept the Zikr a (j::.) of reciting Allah Allah .(.41 .Jl!) thereafter. On the

other hand Hazrat Imam Rabani Mujadid Alf Sani
(Rahmatullah Allaih ~~) initiated the Solouk (~,k) from Amah. Allah (.J.I .41) and. kept the Zikr C/::') of recitmg La-ilahatilla-Allah (~I':ll ,JI~) thereafter. According to the religjous scholars, with the Zikr (j;) of

Allah Allah (..&1 ~1) seeker is, achieving more qWck Jazb

m#lllJ Sllluuk NAQSHlJA_N1J/S'

(y..4-) and with the Zikr (~» ,o,f La-ilaha-illa-Allah (P.!I1~ ..11'!/1) Sulouk (,,;.~) is achieved rapidly, In first W(lY Zakir (_fil.l) is achieving the status of "Maizcob Salik" (d.,I\""" YJ~) and in the second way lam (j\) is achie vin g th e status of S alik Maizn f) b ('-:;'! J..:r.....o dll...) .




The Zakir Cfl.~) until and unless not achieves Jazb (~}I will. not become Wali-ul-Allah; he / she may achieve Jazb (y';"') either in the begimting or at the end of the Zikr (J';). If Jazb (yk) is achieved, at the beginning of theZikr (~"';) then 'he I she is known as, '!iM,aJzoob Salik" (dJL. YJ~) and if Jazb (y~) is achieved al rlle' end of the Zoo (~;..) tilen he I she is, known as "Salik Majzoob" (y,~~, .:.1.11...). It should be always remembered that the Sulouk (d_,J....) is accomplished with the struggle of Zakir (.,fh) , but Jazb (~~) is achieved only with the Grace of Allah .Almighty; there is no role of Zaldr (j1~) in it. According to SUIOIl11K (~_,.l...) of Hazra; Khilwaja Bahaodin N aqshbandi (Ralrmatullah A !laih - ~) mute Z.itkl' (J!:.) sho:uld be pe:nfofmed. only in heart, but according to Sulouk (~,J-) of Hazrar Imam Rabani
Mnjadidl Alf~S<lni (Rahmamllah Allaih -, iW) mute Zikr (j ;,)is performed! on several places of chest and these are known as places of Lataef (~'-levels in the way of Sulouk), and are described in this hook. Durm,g (he period of Hazrar Jl{hawaja Masoom, the first

(Rahmatullah AUaih - ~), who solely depended on only mute lib (J;) of heart, by this practice all Laraef (~Levels in the way nfSulouk) 'Were' alwa:kened. and


Tr(JJ,uiat(;'!rEnglish Edltiou) (

achieved. Usually the Lataef (~

~ levels in the way of

Su1uuk) are awakened after performing the Zoo (j~) on several places of chest. The goal is to awaken the Lataef

- levels .in the way of Suiollk). one by one by perfimning Zik;:r (J'~) on several places; or collectively at
one place as mentioned above.


W11en different Lataef (~l6J - levels in the way of Sulouk) are awakened during Zikr (J;), then Zakir (JI~) observes severalcolorful Iighn. According to spiritual
leader Hat-rat Khawaja Taj-ul-Aolia Mohammad Hasan (Raluna,tullan Allaih - ~) - the author of this book the color of the Qalbi Lalita (~ !J'!l - heart level) is whitt:; the colnrof Ruhi Latifa (.uJJ u"'~cJ - sprit kvel) is yellow and the color of Sirr Latifa. (~ v- - the secrete) is red. According to the Naqshbandi Sjlsila (AL."L,..), there are three different approaches to establish link with Alilah Almighty; first is Zikr (j;)~ second. is. Mmaqba ("4i[_,...o,) and third is Rahim (4h:!;). When Zikr becomes permanent feature of the heart of the: Zakir (j~.\;), that: means he/she achieves full command Q'Vet it, it is, known "remembrance"and salik (dll.) establishes closest link with Allah Almighty.



way to establish fuIk with Allah Almighty is Mur aqba (~~). E-stablishlng and concentrating attention internally towards All(llb Almighty 'is known as Mwaqba (¥b,.t). Seeker remembers Alli.lh Almighty in his I her heart by reciting the name Allah. This is also known as Muraqba (~!J...o). Jn Muraqba (.o.;;!Y» the Another


seeker is concentratmg towards Allah Almighty and not
towards HIS holy name,

The thud way uf beccming ,uWasil-Hi-Allah" (J...,I, dllr) is Rabita (~I) - connection). When the seeker is
relating and linking himself I herself with any Wali-ulAllah (.&~J_,) or Nabi ul-Allah (~I ~) from his I her COk of heart mr ~pmtually if'srablishing relationship and or concentrating towards them with respect and reverence;

~ connection), Whl!u seeker is concentrating towards any Wab.-ul-AJlttlh (.ttl J ) then this pious, personality auramatically concentrates spirirually towards the seeker and the color uf (his personality encircles spiritually over the seeker. Sometimes the' spirit of the pious personality appem in 6'ont of seeker in hillman shape and guides the seeker and if the seeker will get the status uf Fouta (l:.i) in that pious personality then through him will reach status of "Fana-Fi-Allah" (.J.I J II.:J), because thal pious personality is also Fani in Allah and ifthe pious pers.onality is, nOE "Fana-Fi-Allah" (.ttl J l:i) then wbal!evc.r the level or r-ank tbis pious personality has, seeker will reach that rank and, not get further elevation. n is therefore essential that one should get Fana (\oJ) in the pious peIsonalily who has already achieved the rank of" ana-Fj-Allah" (~I J u) and "Baqa-Bi-Allah.u (atl ~ li:!~I, ACCOldilllg to KhaWa.j81 Masoo'm, the' first (Rahmarullah Allaih - .til), it is possible that 'With Zikr (..f;.) seeker may not get connected with Aflah A1mi-,ghty, but with
Rabita (d.boh ~ connection) 16 the seeker gets connected.

then it is known as Rabita (~b

'Wo.,.dsrom 7"uwlaior (Bl1glis.hE4itio/J) f

From this book of my spiritual. leader Hazrat
Khawaja Taj-ul-Aolia Mohammad Hasan (Ra.bmaruJlah Allaih. - ~) it is observed that in his Sulouk (I!l,.t-.) there are levels of Zib (f:;) and with them Ihere is initial Rabita (~I.; - cennection). First there is a Zib (/~) of name of "Al1ahll (..hI) and. then the Zikr (,j~) of "Lailaha- ilia-Allah" (ail ".1\ J~ After that there is indication '!l)of Muraqba (y~). where connection is established with beLu",~dProphed Muhammad Madani (pBUH). This alii is leamed from pious personalities. of her wise Allah knows better. Spiritual leader Hazrat Khawaja Taj-ulAolia Mohammad Hasan (Rlhma.tu.llah !\llalh ~), mentioned few pee-requisites before practicing the Sulouk (d,;-) ami those: ate as follows:

1) 2)

Keeping the pure Intent ion Searching for the spnitual leader, and.
respecting him properly and remain ill Rabita (~IJ - connection) with him

3) 4) 5)

Following the Shariat (~v!)
away from Bidar (~)

and keeping

Get away from and protecting himself I
herself ftomself praise

Abide by and complymg wilh Alhlh Almighl:y 's wi 11 Hope this wnting of spiritual leader (Rahmarullah

Allalh - ~i.), will guide-the seekers te swim successfuRy from Tariqar (,~~vl-) and to reach safely to the Haqiqat (I~.i._» Reality I truth), where there are lots of fruits of 17

liti/iri/ S,tlf)lik NA.QS,Il&fNDI'S'

Maurfat (~)~) of Allah A~ighty· and, seeker' gets the reward, which never has been $eep~ heard Of conceived.
This is achieved With the Grace of Allah Almighty only, The good: acts of the humans aze ·a:l:sobecause of IDs blessings, Q! Allah" weare alwa-ys hegging your


blessings in all the situation's,
This book is written for the common Muslims to start theZikr (j~) and to move forward! in the. 'way of Sulouk (d:,l-) 3nd achieve ,U-I!O(t: and ~ore' benefits from __ this; for this reason; this book bas beentranslated in

si~_ple English for the Englisb,~~win&-l"e.adcrs who Me
nor familiar with Persian, Urdu or Sindhi ~angurtges.

Tariq Rahim ,Soo.,o, _ Ph.D., Dehah. N~qsbbandi

Initial Sulouk
(Ibtadai Sulouk - Naqshbandis')



JiJitial Suluuk NAQ8HBANJ)'lS'

Dedicated with profound respect ,and full faith in the

spiritual leader

Hazrat Mohammad Abdullah J,D Si'lbiodi.
Known as Hazrat Shah Aagna' (Rahmallillab AlIlaih~ m),
son of apiritual Ieader, gu~de and author of this book, Taj-u1 Aolia Hazrat Khawaja Mohammad Hasan Jan. Sirhimd (Rahma'rul1~a.hPillaJili - ~)


By P~~~1J7 Ali NIFlImr.HGftJ1l' Khrm Naqshbarufi (Tru,JSlClJur uf Si1Klhi d Urdu Edititm)

I A t the lime of p'ublicatio'n of Sindhl & Urdu Tnmslation of lb'iH book Hazral Shah Aagha RahtnatuTfab, Altaih - (~) was alive.




Few. Words
(From the' one WHO got publislled the SiDdhi ~Jation)

about Ibtadai (initial) Sulou:.k (~~). which is though small in size but is enormcm s 10 it'S


usefulness, It was origmallywritren in Persian language. by Taj~ul-Aolia Hazrat Khawaja Muhammad Hasan Jan, Sithinid (Rahlllatullah Allam - .~). Inthe beginning of

this book it is written that, what characteristics and distinctiveness should be possessed by a leader or Peero-Murshid, . Secondly :it i" mentioned that what
responsibilities are imposed on the seeker and other than that seeker is told that how to perform how to foUo'w tlteAnah· ~g~ty and Allah's Prophet (pBUH). and .how. to go through several stages of Sulouk (d_,L..). These are written to. very beautiful and undersrmdable

Zoo (.)'",;)~


by translating .' this . book in Smdhi - and Urdu bad contrih~ted a l~t in rdi~ous. work and also bad written in detail' about Sirhindi. (I.i~) famjiy and their .rdigiolJS efforts.


Ali . Nawaz




ThE' present spiritual successor offb.i."i'Dargah (8lf.J~),
Aruaa .. Hazrar

Faiz-e-Darjat Tabeeb-e-Rohani, Hazrat Pir Aagha Abdul Hameed Jan Sirhindi,Mujadidi,

N aqshband:i i's strict follower of Fasting and, Prayer; is

TniliuJ Sulouk NA(lSHBANDlS'

unique in praying, religious meditation and deliberation. Ife is also distinct in kindness, kindheartedness, accommodating and ceoperativc. He is prominent in knowledge arnd outstanding amongst lovers of Prophet (PH UH). His kind personality is blessing o,fAll~ for all of 1!1S and we disciples, followers, and human beings are Betting equal benefits from him.


Other than this his elder son. Allarna Sahibzada Pir Abdul Waheed Jan Sirhindi, Mujaduli, Naqsbbandi in his young age of 20 yc~rs only has achieved the highest level of name and fame in Znhd (.,.t.aj) and Taqwaa (tS~), 'Qwan (GllJ) , Hadeeth (~),Fiqillh (w), Logic (i3~) and Philosophy along with eternal and external knowledge. AU this is because of his fathers' guidance; education and training and also his ancestors' bl ·sings.

O! Allah keep nn lls,blessings uf both these personalities and grant them long life (Aameoen).

!"l:;;'::l;"Ii .t!l~


.t..':'1 J~"'" )I\...."


It will nut be out of place 'to menrine here thar today whatever Lam is because of'kind blessings of these pious p rsonalides otherwise I am nothing at all. The duty and love of Zikr (.f.~) of Prophet (PBUIl) is bestowed by them. O~AlIlah keep me busy in this duty and also keep my family busy in and to continue this: mission (Aamee:n) .. Khadirn-ul-Fuqra (Fonner Senator and Deputy Speaker Sindh Assembly)

S,~d Qamar Zamaan Shah


Initial Sulouk

Thanks to Allah Almighty and! peace and salams to

His messenger (PMGHl Khaleefa (a designated disciple) of this dargah (aLf'_L:') Mian Jan Khan Shikarpun, who is a knowledgeable of realities and is sincere
disciple of my spiritual leader Hazarat Khwa] a Abdul Rebman may Allah Bless Him (Rahmatullah Allaih ~). He once in a meeting with me asked me to write step-wise material about "Ibtadai Sulouk" (d_,.L.. lv.;;.1) in J book format. Although this author do not see any quality in him, but has written keeping in view his services; and with the hope that if someone after reading

these lines; like them; then hel she will remember and
pray for Mohammad Hasan Mujadidi, in good words.

Sulouk, few prerequisites are required and they are written in following section so' tha't Salik (.:.lJt ..) be able to visualize tile will of Allah Almighty iti clarizy. InitiaUy, first of all, holly Shijra (!~ - lineage I family tree) in form of poetry is
written for the blessing purposes.

Before starting the Naqshbandi



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After that J am writing ir to clanfy that when seeker is eager to start Zikr (J;;.) of Naqshbandi Silsila (.u......L..) then he/she should first keep pure intension (4) and keep the love of Allah in his/her head,and! nothing of 26

liIJ'tidJ Sf!ll(},uk NAQSI/JIA l'ln.fS·

this world or world thereafter is supposed to come in Ills/her mind. After that he/she should ask from Allah Alwjgpty
to get spiritual guide (Peer-o-Murshid), whose outer is decorated with Sharial (.H~~) and his inner is filled with divine knowledge. In this regard he/she should do more research and do marc strugglevespecially In this eta of Fitna (lc:J) when Iots of satanic like "humans (evil minded humans) are hiding themselves in the costumes uf pions perso nali tics.

(Translation: Because lots of Satanic minded are in human shapes, so do nut give hand to. every hand; that means do not do Baiyet (~) to everyone) When someone finds the spiritual guide (Peet-eMurshid) of such kind whose outer is decorated with shariat (~v!.) and his inner is filled with divine knowledge then the seeker should consider his company as a. Paras (V")l;)., and consider his holly existence as eternal honor, and after performing Istikhara (~)~I) according to shari at (~I..-!) "with true intension in his/her mind present himself I herself in his spiritual company. receive the directions of Tanqat (-;-~.,.6) and with deep respect: start the Zoo (J'";.), Other than that he/she should keep respect for his spiritual guide {Peero-Murshid) in his presence or even in his absence; also do not object orally or even within his I her heart on

lftit:.'illSillotlk NAQS11RANDTS'

any words or actions of his! her spiritual guide. (Peer-oMurshid); do not tum his / her back towards him (physically, mentally, and I or spui.luaUy) and also while eating or drinking. Also do not put his/her foot on spiritual guide's carpet, sheet or oven prayer sheet.
Completely surrender himself IheTsdf to

sprrit ual


and think of him as huge source .and. medium of receiving Iove and knowledge of holly Allah. If he/she has any doubts· and evil HlOUghL§, in mind, he/she should not keep them secret from spiritual guide. Tltat means in every condition he/she should respeCt his/her spiritual guide; because the benefits of Tariqat (~ ... are 1) based on this point. If)}'
rjiji ..;1J)1

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.f ir

(Translation: Respect of Allah is like a crown of blessing, keep the crown on your head and then wherever you wanted to gu, go-ahead; that me<lrllS· do not worry about anything)


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Allah) the disrespectful

We.· are b~.gging. from Allah (for strength. to Ie~pect,. because a
is not going to gd the bles:sing of ".

Allah). On the other hand keep himself I herself away from the company of the people whe ate followers of Bjrla,t

Tnitial Sulouk NAQSFlBA'NDlS' (~iI.:)

and non-believers company is fatal poison.

/ non-Muslims, because their

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(Translation: Wine sefler guide is advising you to
keep away from the COrnpa11Y of non-believer

Also should fbllow the Muhammad's (PBUH) Shariat ('~jiJv!) in drinking, wearing, eating, earning etc. that mean in day to day life follow 'Muhammad's (PBUI-I) Shariat (~_,.!.) completely; follow the permitted and stay away from prohibited; stop all those daily life traditions, which arc against the Shariat k' ;~Iv-!)~ should consider that Shariat (~v!) as a scale bestowed by Allah, to measure/balance his/her actions and all efforts; if found ill balance then it is a blessing of Allah; otherwise keep away Irorn it; should. also consider that Tunqar (':'.i.2.J.)is sub-ordinate of Shari at ( ..~v!). L:,.>~lJf~.J.w'~jJlf
~I' ~

.n/:. ~h cJf~

Saedi! It is impossible that pure and clean path can be found without following the foot steps of Pro pi let Mustafa (P.BUH)



completely away from being proud, selfish. and self-cenreredness, because no one with egocentricity can achieve the honor of being nearest to Allah Almighty; tender the greatness and grandness to Allah Almighty and do not include himself I herself in
Also keep

jjjirial SulDuk N.AQSWANJJJ.S-

these virtues. According Prophet (PBUH) said

to a Hadirh-e-Qudsi
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The grandness is my 'lIpp~r wrapping sheet and. greamcss is my luwer wrapping sheet, then whoever in
these virtues is competing with me he/she willi be put into hell fire. Therefore it is important for a seeker to adopt kindness, genUeness, politeness and cordiality and believe in that he/she is a human being ami be obedient 10 Allah Almighty, be patient in sorrows and thankful to Allah in. happiness. ALso do not keep any hope In anyone even from IDs/her own son; consider the profit and loss as a fate from Allah, and accept them as it destiny. NOlte thaL Allah's decisions are not cruel but are always beneficial for human being. Also do not feel disappointed when seeker encounter spiritual suspension a nd also do not feel pleased and proud when there is spiritual improvements, because both these situations may appear on every seeker, in [he way of spiritual phenomenon. According to Shariat (IM~"2~) and Tariqat (HA::vlo)! give due respect to, the people from [he family of prophet (PBU H) and also give due respect '(0 the rel igious scholars, because "friend' (Allah .A.lmighty) likes them and also refers seekers towards them. Also there arc lots of other pre-requisites, but logically few Important of them have been discussed. ow T m coming to main objectives. 30

1l1It,itlISulr)nk NAQ~fjFm.4ND1S·

May Allah make your fortune well in both urriverses, so keep in: mind that scholars of this Silsila (.u...J...,..) has
written in their books and booklets that human beings consists of]O Lataef (~1Jaj - levels in the way of Sulouk), among them five are Arnar (,.01 - immortal) that means spiJriw.all.miversc and! Rve are nf lhis universe (~) that means the uni verse in whicb we live. Spiritual universe's five levels are as follows:Qa1b (~ - heart), Rub (1",", - spirit), Sirr (v- - the secrete), Khafl (J..;.) and Akhfa (~I) .. Other five Lataef(\...J.l\.b.!- levels in mheway ufSulouk) of this universe (J.U") arc as follows: dILS! ,. air, water, fire and Nafs Nalriq (spealciIl3 adult Nafs (L.,...J.1»). Among rhem first four are substances.

In Naqshbandi

silsila (M....l..) tile start of sulouk

(d".L-) is from levels of spiritual universeFor that re rJ!Son, scholar has written that our 5i!ls,i~a (~) start from where the othersilsila (~J ends. Because in other silsilas (~) Sulouk (-=1,J.....) statts from the levels of human universe and to keep Nafs (~) dean and pure, Iots of hard and lengthy meditation are :required! [0 be done and thereafter, levels of spiritual universe are being pursued, but in Naqshbandi silsila (~) with the Grace of Allah Ahrngbty beginning is .lunE' with the spmtua] universe and human universe's levels are automatieany and simul~anieously covered during that pace of time. That's why hard and lengthy meditations are not reqsired to be done. The details of this is as follows: when disciple is a.cceptinA the spiriruail guide or leader (Pecr-o- Murshid)

Initial Slsfl'trk NAQS1I1JANDIS'

in the form of Baiyet (~) then in the beginning. he/ she is ordered by his/her spirtual guide (Peer -o-Mnrshid) to' perform Qalbi-zikr tf; @), in which he/she is-required j 0 be busy. This Qalbi-Zikr (;~ ~) is performed in this way, the seeker should put both knees on the nODT and . face the Qibla (.u..;;) just like in Qaidah (~'o.."t3) in the prayer and close both eyes. keep tongue at the palate (upper parr of the mouth), and in the heart, which is two fingers lower left side uf a nipple, say continuously "Allah, Allah, Allah" with full ccncearraticn, devotion and attention and keep away aU evil-thoughts, other concerns and worries from heart, and continue the Zoo (J\) with full attention and devotion. There is no limit or number of times fixed for this Qatbi-Zikr (ji ~), the

more the struggle' the more the benefit from it. The color of light of ~lris Latifa (:li)J - level in the way or
Sulouk) is white and is under the feel (that means rank) of Hazrat Adam Saliullah [Aleh Aslam - '~~). The Zaktr (j~;.) who is reaching this level is known as "Aadam-eAl-Mushrab" (yv!J1 1.1::.T Under blessings of Hazrat Adam Aleh Aslam). Try to practice this Zikr (j~) as much as possible 5.0 this Zikr (J]j) reaches the status of Fana (l;.;) that mean Zikr (j;) becomes permanent

practice uf the heart and then heart never beats without
Zikr (J;) of Allah, andif even seeker deliberately for a single movement wants to stop this. Zikr (j~)t he/she will no! he able to do so; this is. sign of strongest command in Zikr (j';). In this situation the Zikr (J";.) of

be stopped deliberately. This situation is known as "Qalibi Fana" (heart immortal). The second


mitiill ,~"ilrlllk NAQl;111MPIDts·

as "remembrance" , According to Allah's orders the name of Zakir (jl~) is written in the list of Aolia-Allah (...t~ -!ll;:h1) after achieving uQalbi Fana" (heart immQrtal). Abou-l dlis fac!: my grandfather wrote following poetry:

name of this situation

is known

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According to Shah Bahaodin Naqshband

I.• shah-e-

Naqshband. (RalunatiLllllab Allam - _~):


~I ~.I,






J: .J



(Translation: shut the lips and close the eyes and lock the esrs; then if you do not see the light of AUantben giggle at me)

In this poem, there are many puzzling secretes hidden, which are impossible to explain in these lines.
After that there is <-II le'Vel of spirit, which is on the right side two fingers down 10 the ri.,ght nipple. The color of light of tbis level is yellow and .isunder the feet (that means: rank) of Hazrat Ibrahim Khalihillah (Alch Aslam - ~)., WhoeveI reaches this level is known as lI]br,ahlm-e-AI-Musharab" (y~~ ~L--t, Under blessings of Hazrat Ibrahim Alch Adam). As desenbee above, at the place of the level of the spirit the Zakir (Ill) is required to concentrate: and with fun attention say continuously ~·AUah,All.ah. AJlabu, until it becomes

Initial Suimik NAQSHBANDlS'

integral pan of his I her heart with the' Grace IOf Allah Almighty and obtains the status of Fana (l:J).

After [bar there is level of Sirr (""'" the secrete), the place of this level is at the left side twa fingers above Ihe left nipple. The color of thia light is Red and it is under the feet of Hazrat Mousa Kalimunah (Nell Aslam. ~). Here the, Zakir (JI~) should do the Zikr (j~) in similar way as described above, until it reaches the status of Fana (l:;;). The one who reaches this level is known as "MD'tJsv-e-AI Musharab" (yv!JI,.~,....,... - Under blessings of Hazrat Mousa Aleh Aslam),

Aller that there is a level of Khafi (J.6.), the plac of this level is on the right side two fingers above the right nipple. The color of this light IS black and is under Ihe ted of Hazrat Eissa Ruhullah (Aleh Aslam 8~\). The one who reaches this level is known as "Esv-c-AlMusharab' (~~I I.!~ - Under blessings of Hazrat Eissa Aleh Aslam). The Zib (,.f~) of this level is done in similar way as described above, until it reaches the status ofF ana (l;,.;). After thwi there is a level of' Akhfa ( ~\),' which is placed at the centre and above of all previous four tevel's places and is under the feet of Hazrat Rasool Karecm Muhammad Mustafa (PBUH). The one who reaches this level is known INS "Muhammad-e-Al-Musharab" (yv!-ll tS~ ~ U der blessings of Hazrat Muhammad PBUH). The Zikr (j)) of this level is done in a similar way until it reaches the status of Fana (~). After that Zakir (j~~)sbouht visualize and start Zikr (j~.) from nIl

Initia{ Sttlo#k NAQSIIIJANDIS'

five levels' places with single instant, until all parts of his I her body begin the Zikr (, which also can be heard .. This is known as Sultan-al-Azkar (king of all Zoos). After thai start the Zoo (j;,) of "Nafi Asbat" (J:, ~U~), description of this Zikr (j~) is written below. the CLose the eyes and touch the tongue with upper side of the mouth; hold the breath inside and recite Kalma Tayyaba (41 '))1 .01 ~) in the heart in such a way that the word "La" is drawn from. his/her navel up to his/her head and then recite the word "ilaha" from head! to his/her right shoulder and then recite the word ~1i11a Allah" in a way that it strikes in the heart with great force. This practice is done in such a way that 3 cycles of this Zikr (/1) are completed. in one hold of breath. Then release the breath and again hold the breath, repeat this again and again. ~en this practice of 3 cycle!'>is easily dune then instead of three times try 5 times with holding of one breath; thit,o;_; way seven times, then nme timea jhen eleven times and. finally up to twenty-one (21) times. Also note that when releasing the breath then the Zakir (jl;) should gently and gladly say from the core of his / her heart that ( L5:J,_J. • ..:,;:.1 J'j~ u".,u- dw.~; - means: a my AJlJh, YCH.l are my ambition and Your will is what I will follow). When the .Zakir (jl~) with holding one breath complete 21 times Kalma and do not see.any results of this, such as,peace ufmind, kashf-ul-Quboor C'~I ....;..:f - revelation of the grave) and opening uf Allah's .secretes etc. then bel she should understand that given pre-requisites, which were 35

Ii: • , ..,t;!ti6J ~ S II! ./' lr. NA_o,.:"'....,uJ.u.IJO' OU. _.. rileJ'lHJ .. JUuro'

were partly or fully not achieved or there is an error in l:ihe;way of pe'rfofming Zib (J~)~ and then he/ she should restart Z'ilcr2 of '~N Asbat' (~ ';'~I). \¥hen the Zakir (J'I:-.) will. follow it properly tb~lI he/she definitely will get benefits ofthls Zoo (J\). menriorred previously


Taking care of numbers is known as "Woquof e Adadi' (rJ,!I~ u_.,;i)- restricting to odd. numbers). Seeker
then nl::edl mot 'to be contained with twerUY one (21) limes he/she should go on increasing the numbers until the number three hundred eighty three (383}is reached. (,~c;--a ~r.~I~ This He may reward)



blessing from AllClih, to whom

Now coming back to the first point, whenwith the Grace of Allah Almighty, the seeker achie'Vesc.bc ranks of all five levels ~ that means five Ievelareaches the status of Farm (L:.;) - as described earlier, then be/she is also achlevit~Q the status of' Baqa (~). After achieving all levels of Fana (W} ,and Baqa (la:) then seeker also achieves autumaticailllly and simultaneously human levels' Farra (W) and Baqa (w).

Especially with 'the Zib (J'~)of "Nan Asber" (J:. ~~I) spirit is achieving peace and he/she leaves disobedience and feeJ cml1fortable (iliat means leaving
the disubediences .and accepting the commands and destiny of ..AJ1ah with open heart). At thar stage he/she achieves genuine' and true faith. For example in Aaya number 136, Su_r3lhnumber 4 (Iy....f 1".:...loiJJIt..:lltl, Allt\h


Almighty is indicating towards this situation, It s'lrlould be noted that llhe Zakir (/~~) should, not perform any Nawafil (JJI;) or Recite Quran ctc., except the Fardh (uiJ<) , the Wajib (~I_,l) and required (by Prophet PBUH) Surmah (:u.",) prayer until he/she reaches the status ofFana (W), because before rea,ching the status of Faria (l:J) this Zikr (;,~) is superior and beneficial then other Nawafds (031,:.). But afte['re:a,ching the status of Fana (l:J) and Baqa ~) then Na.wafil (JlI;) and reciting QlIIan will be more beneficial andbeost rowards success. Note that, during Zikr (j;) if ev.i1~thoughr5 come in!:o mind of Zakir (jlb,)~which keep Za,kir (J',~) :I,\way

Ih~IlIat this movement he / sheshould visualize his I her spiritual guide (Peer-o-Murshidjand
feel jhar he is present before him I her and guiding him ! her. This situatien is mown as Rabira (~!J • connection) Sufi terminology and in this situation Zakir (j~~)can achieve aU :requil1ted benefits.

from Zikr




that, if seeker




of Allah

Almighty, is granted theeagerness to go further to the higher levels then he/she has to start ten Muraqba (~t,...) and they are grnul'lcdm four. After that Salik "..:.uL..) enters into the "circl es ~oJib and in '.,arcs ~~'""'" . -~~ i1'''
After that Zakir (vS'I!I) enters ,mto shadows of "characteristics - ,,:,!..L.:.H and (Isbevnilat,~ .:..b~'~. After that Zak it (jl:') gets advancement and enters into three realities. for ex a mple , realiry of Namaz (JL.:. - prayers), reality of f~5ting and reality of Kabbs (~" After that the status of "determmant ~ 0.1;-1" and "non- determinant 37





~.", "personal-love - ~ Jr.=." and only obedience ~"* are achieved by Zam (/1:.. ., Thereafter the' ) progress goes in the direction; where Ulere is no end.

But if is difficult fora, common person to understands and comprehend the details of these levels; l.I. may cause denial of these levels because of inadequate knowledge. But with the Grace of Alltlih Almighty when the Zakir (J!.~) keeps on struggl ing in this spiritual phenomenon will achieve [he Fana (l:;) and Baqa (~) of ten levels)

then the Allah Almighty win drag: him/her to tl1e destination automat mC;lUy. The superior uno complete
details of these can be found in the Maqroobat and books of Hazrar Immam Rabani (Rahmatullah Allain ~) and Mukhzan Israr Ilazrat Khawaja Qayoom-e-


(RahfTIillltwhlh Allam - d) ,and also in the

booklets of earlier Khulfa (designated disciples), whoever is eager !~Oknow may refer them, (~)J ,"Jr; dl) If you WaJnt to refer towards MiIlqtfJoba:t:1 you will find them as an endless ocean of'knowledge .. Note that these ten levels at ranks and Kashaf of "Nali Asbat" (~~I ~)are the big achievements and in this era only few human arc there who got this standing., bUI as compared to above mentioned levels it is just like

drop in the river.
,,1 ..1
• ,oJ

J';f.~1 '"dl~r

t: ~ )!' ,_; Ii>

J~ v- ,":'.1,

{Translation: Sky is at very lower level then the Arsh (J"r . upper level of sky) otherwise is art very high level then the dune of dust) 38

Initial $ultmk NA:QSBBANDIS'

I am surnrn ing up with these words keeping Ul view the present era; other details are left for other nee lime. 011 Allah, do nee catch us on our mi:stilk-esand blunders (Aameen), Peace is for those who rollowt'd the directions of Allah. ~,;.:Jr.J~l:.~""J~~~W~IJ....>_') (This booklet - originally in Persian, was written UD 9 Raba-ul-Awal, 1361 Hijri around at aftemoon time; and was copied by Ahmed AU 5/0 Late Haji Mohammad Bobqai, on 241h Ramadan Shareef I361L at 'I'ando Saindad, Sindh, Pakistan)