Naqshbandi Mysticism: Core Concepts and Practices Explained

By Sahil Razvi, New Age Islam 11 November 2024 Khwaja Muhammad Masoom, Son Of Imam Rabbani Ahmad Sirhindi, Elucidates Key Terminologies Of Naqshbandi Sufism, Unveiling Complex Concepts Through A Brief Letter. His Explanations Reveal The Mystical Path With Clarity, Offering An Invaluable Resource For Seekers Main Points: 1. Terminology Defined: Khwaja Masoom breaks down essential Naqshbandi Sufi terms, simplifying their complex meanings. 2. Sufi Journey: He explains the stages of the Naqshbandi journey, including "Sair-e-Nafsi" and "Sair-e-Afaqi." 3. Inner Detachment: The concept of "Khalwat dar Anjuman" emphasizes remaining spiritually focused amidst worldly distractions. 4. Focus on Heart and Breath: Techniques such as "Wuqoof-e-Qalbi" and "Hosh dar Dam" guide seekers in heart-focused remembrance. 5. Role of the Mentor: The importance of maintaining a mental connection with the mentor, known as "Rabitah," is highlighted as crucial in Naqshbandi practice. ------ In the commentary on the terminology of the Naqshbandi spiritual order, both early and later Sufi scholars have written extensively, filling numerous volumes. Many treatises and books exist on this topic, but Hazrat Urwat-ul-Wuthqa Khwaja Muhammad Masoom, the son of Hazrat Mujaddid Alf-e-Sani (may Allah be pleased with him), has excelled in his brief explanation in response to a disciple's question. In a concise letter, he conveyed the true meanings of these terms, like an image in a mirror or a face unveiled to the eye, leaving no detail of beauty or character unexpressed. I present this profound wisdom to the seekers but request forgiveness for any mistakes in my translation, as understanding Sufism is challenging for someone like me, lacking in spiritual experience. As Maulana Rumi (may Allah have mercy on him) says: "Leave the words for the man of reality, And surrender to the perfected one." In praise of Allah, the Lord of all worlds, and blessings upon the leader of all messengers, Muhammad, his family, and companions. Now, onward: Sheikh Mohammad Ilyas has requested me to explain some terms of the Naqshbandi Mujaddidi order. Although my comprehension is limited, I obey the Sheikh's request. Journey Within (Safar Dar Watan) The alternate name for “inner journey” (Seyr Un-Nafs) is "Jazba" or attraction. This is how we begin our work; external exploration (Seyr-E-Afaqi), referred to as "Suluk," naturally unfolds alongside. However, other Sufi orders typically start with external exploration and conclude with inner exploration. This distinction is why our masters have said, "Their ultimate is our beginning." To understand, one must grasp that Seyr-e-Afaqi is the search for the sought-after (Matlub) outside one's being, while Seyr-Un-Nafs is the quest within one’s own self, encircling the heart’s confines. Solitude in Crowds (Khalwat Dar Anjuman) When a person sits among others, their heart often becomes distracted, and the noise around can make them forget their purpose. A Sufi, however, remains so absorbed in the Beloved amidst the crowd that they feel as if they are in solitude with none other than their beloved. As expressed in a verse: "I am among the people outside, But within, I am alone with my Beloved." Initially, maintaining "solitude in crowds" requires great effort, but it becomes easier over time. While this struggle is present in other orders, it is a unique practice within our Naqshbandi way, symbolized by the phrase: "Be familiar with the inner fire; outwardly, remain detached, This artistry, rare in the world, suits you." Focused Vision (Nazar Bar Qadam) This term means that a Sufi should walk without looking around. Lowering their gaze as if their eyes are set upon their feet helps keep the heart focused and prevents distractions that might lead one to forget the goal. Beautifully expressed: "Keep the eye and heart engaged; The heart seeks you, the eyes yearn for you." Mindfulness in Breathing (Hosh Dar Dam) This means that the Sufi remains vigilant with every breath, never forgetting the Beloved, not letting even a moment pass in heedlessness. Remembrance (Yad Kard) Until a seeker gains the mastery of presence (Malka-e-Huzuri) and reaches the reality, they remain in the state of “remembrance.” "Ever attentive, in all tasks, The eye of the heart watches toward the Beloved." Constant Presence (Yaad Dasht) When the seeker transcends the difficulty of Yad Kard and attains continual presence (Huzur-e-Dawami), achieving such mastery that no activity can disrupt it, they reach the state of ‘Yaad Dasht’, which encompasses the essence of the spiritual journey. "I am everywhere, with everyone, in all states, In my heart, longing for You; in my eyes, Your thought." Heart Vigilance (Wuquf-e-Qalbi) This refers to guarding the heart without overt remembrance, with the seeker mindful of preventing any distracting thought from settling in the heart. Numerical Vigilance (Wuquf-e-Adadi) This involves the mastery of the affirmation-negation (Nafi-o-Isbat) in remembrance, ensuring that every breath aligns with the principles of the Naqshbandi order. Meditation (Muraqaba) Derived from expectation (Tarakkub), Muraqaba implies awaiting the Beloved, a constant readiness for divine presence, seeking God's attention. "All I am is watchful, waiting, Every ear is open, awaiting Your command." Sovereign Remembrance (Sultan-e-Zikr) This state means that every part of the seeker is turned into a heart, entirely immersed in divine remembrance. Connection (Rabita) Rabita refers to holding the image of one’s guide in one’s heart. Hazrat Khwaja Ubaidullah Ahrar (may Allah have mercy on him) stated, “The shadow of the guide is better than the remembrance of God.” Here, Rabita means that the remembrance of the guide brings greater benefit to the disciple, connecting them to higher realms that they could not access alone. The guide acts as a bridge, transmitting blessings from the higher realm to the lower, sustaining the seeker in divine light and favour. ------ Sahil Razvi is an Author and Research scholar specialising in Sufism and History and an alumnus of Jamia Millia Islamia. 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