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NAQSHBANDIDEVOTIONSANDPRACTICESStriving for Servanthood
2 - Naqshbandi Devotions and PracticesPublished byNaqshbandi-Muúammadi South AfricaCape Town Naqshbandi-Muúammadi South AfricaAll rights reserved. No part of this book may bereproduced, stored in a retrieval system, or transmitted inany form, or by any means, electronic, mechanical,photocopying, or otherwise without the written permissionof Naqshbandi-Muúammadi South Africa.Published and distributed by:Naqshbandi-Muúammadi South AfricaP.O. Box 41Gatesville 7766Republic of South AfricaTel: 27 (21) 5933348Fax: 086 6182201Email: secretary@naqshbandi.org.zaFirst Edition: 2007
Naqshbandi Devotions and Practices - 3Table of nsxiiThe Principles of the Naqshbandi Way13The conduct of the murid with his Shaykh15The conduct of the murid with his brothers15The Daily 363.Fajr:i.ii.iii.iv.v.vi.vii.viii.Pre-Fajr Programmeêal¿tun Naj¿h (The Prayer of Salvation).êal¿tut Tahajjudêal¿tut Tasb úêal¿tush Shukrêal¿tul-Fajrêal¿tul Ishr¿qêal¿tuè al¿tul Asr1226.Waz fah Naqshbandiyyahi.ii.iii.iv.v.vi.Spiritual Practices (Adab) (Part 1)Wird for Novices (Part 2)Wird for the Prepared (Part 2)Wird for the People of Determination (Part 2)Optional extra daily dhikrsExtra practices for the last days1381421441461481507.Khatmul-Khwajagan - weekly dhikr1548.The silsilah of the most distinguished Naqshbandi Order1809.Im¿m Mahdi (a.s.) and his deputies182
4 - Naqshbandi Devotions and Practices10. 10th Muharram18411. 12th Rabi ul Awwal186th12. 15 Sha’b¿n18813. Tar¿wiú19214. Lailatu l-Qadr19415. Rajabi.ii.iii.iv.v.vi.Rajab Night ProgrammeInvocation (du ¿’) for the month of RajabOther practices during RajabPractices on the Blessed Night of DesiresPractices on the Night of Ascension, Lailatul Isr¿’Additional Awr¿d for Rajab196206208212214218Appendices:a.b.c.d.îizbul Wiq¿yah by Ibn ArabiGrand Transmitted Invocation of Grand ShaykhS rah Alam nashraúAdab of Laylatul-Qadr220225231234
Naqshbandi Devotions and Practices - vForeword % "&' % ! "# Verily, we have sent thee with the Truth, as a bearer of glad tidingsand a warner: for there never was any community, but a warner hadlived amongst them (xxxv: 24).Throughout the long history of humanity, from the time of Nabi dam(a.s.), all peoples throughout the world had received Divine teachingsof one form or another. The essence of these teachings was always theexistence of one Supreme Being. There is, for example, considerabledocumentary evidence of the belief in a Supreme Being amongst theoriginal inhabitants of North America; and this continent is far removedfrom the major areas where the great monotheistic religions arose.With the passage of time, most of the religions of the ancient worlddeviated into paganism, became extinct, or were replaced byChristianity, which accompanied imperialistic control of the majorparts of the world.It was not only the religions of the ancient world that had undergonesuch major changes. The great modern monotheistic religions prior toIslam, which developed out of the teachings of such Messengers asNabi M s¿ and Nabi s¿ (a.s.) were in fact far removed from theoriginal teachings brought by these Messengers. Numerous verses inthe Qur’an deal with this phenomena.Thus, just prior to the “birth of Islam”, more than fourteen centuriesago, there was very little left of the streams of Divine teachings thathad regularly reached humanity through the hearts of Messengers orProphets. In retrospect, if at that stage of history a special DivineMessenger had not been sent to all of humanity it is doubtful whetherany people would have been able to extricate themselves from thequagmire of religious darkness into which people generally had sunk.Humanity had in fact reached a point of unprecedented religiousdesperation. There was either going to be “direct Divine intervention”in the religious affairs of humanity or the belief in one Supreme Being
vi - Naqshbandi Devotions and Practiceswould have disappeared totally from the surface of the earth. Allah,Glory to Him, would once more have become “a hidden treasure”.Divine intervention did in fact come. Sometime in the years 570-571AD, the last bearer of Divine revelation, the Prophet Muúammad(s.a.w.s.), was born in the city of Mecca, in the semi-arid region ofArabia. As an adult, Prophet Muúammad (s.a.w.s.) used to go to thecave of Mount Hir¿’, especially in the month of Ramaè¿n, to spendtime in the private worship of Allah. One day, in his fortieth year, whilein the cave near the end of Ramaè¿n an Angel suddenly appeared tohim. The Angel showed him a piece of cloth on which wereembroidered Arabic words in gold, and told him to read.The Prophet Muúammad (s.a.w.s.) replied, “I do not know how toread.” Describing the incident, Prophet Muúammad (s.a.w.s.) said,“The Angel caught me (forcefully) and pressed me so hard that I couldnot bear it any more. He then released me and again asked me to readand I replied, ‘I do not know how to read.’ Thereupon he caught meagain and pressed me a second time until I could not bear it any more.He then released me and again asked me to read but again I replied, ‘Ido not know to read (or what shall I read)?’ Thereupon he caught mefor the third time and pressed me, and then released me and said,Read in the name of your Lord, who has created! He has createdman from a clot. Read! And your Lord is the Most Generous (xcvi:1-3).He then read the words. The first words of the Qur’anic revelation hadbeen recorded on his heart. It appears as if these words were used tounlock his heart for the reception of the rest of the revelation. Once hisheart had gone through the experience of receiving these words, it wasready to receive the flood of revelation that was to come later. Whathappened in the semi-darkness of the cave is the greatest spiritual eventof modern times. It was much more than just the reception ofrevelation. It was the beginning of the greatest modern revolution inreligious thought; the commencement of the re-establishment of what issacred in the lives of people. The event in the cave recaptured thefundamental teaching of all revelation, and that is the Unity of God.What had also been set in motion in the cave was the awakening withinhim of all those dormant qualities, which would raise him, amongstother things, to the status of the most perfect human being and the finaland greatest of all the Messengers. Part of this was the next revelation:O thou wrapped up! Arise and deliver thy warning (lxxiv: i-ii).
Naqshbandi Devotions and Practices - viiBeing wrapped up or covered also suggests that his status as aMessenger of Allah (s.a.w.s.) had up to that stage been hidden. Forabout forty years nobody knew who he in fact was. To all who knewhim, he was Muúammad, the son of Abdull¿h. Although he wasconsidered to be of exceptional character, and was highly respectedbecause of this, there was nothing in his behaviour that suggested thehistorical role he was to play and the degree of spirituality he wouldattain. When this verse was revealed all this was at an end. “Arise!”Allah says to him. It is as if it was being told to him, “Make yourselfknown as the Messenger of Allah. Declare your new status publicly asa Messenger, ‘. deliver thy warning’ i.e. declare the Oneness of Allahand the consequence of not being obedient to Him.”This verse represents, in no uncertain terms, the transition of ProphetMuúammad (s.a.w.s.) from Muúammad ibn Abdull¿h, the inhabitant ofMecca, to Muúammad, the bearer of the Divine Message to all ofhumanity. This phenomenal transition appears to have even taken himby suprise.The beginning of the revelation did not only herald the transition tohis new status but was also the commencement of what can only beconsidered as his remarkable transformation from an unletteredoriginally sheep-tending inhabitant of Mecca to the most outstandingfigure in the history of humanity. Under Divine Guidance and also theimpact of the Qur’an all dimensions of his personality and hisspirituality were so transformed as to allow his being, and the Messagehe carried, to become a mercy for all categories of existence in theuniverse. Allah, Glory to Him, refers to Himself as “.Lord of theWorlds” (1: ii), and to his beloved Prophet as “. a mercy for all theWorlds” (xxi: 1-2).Those whom he eventually converted to Islam from amongst themembers of his family and others of his contemporaries underwentlesser transformations as a consequence of the impact of the “newreligion” and his personality on them. These people, the Members ofhis Household and His Companions (r.a.), as they readily absorbed theteachings of Islam, underwent personality and spiritual changes of suchmagnitude that they became the best ever generation of Muslims.Allah, Glory to Him, says of them in the Qur’an:And the first to lead the way, of the Muhajirin and the Ansar, andthose who followed them in goodness - Allah is well pleased withthem and they are well pleased with Him, and He has prepared forthem Gardens underneath which rivers flow, wherein they will abide.That is the supreme bliss (ix: 100).
viii - Naqshbandi Devotions and PracticesImr¿n ibn îusayn reported that the Messenger of Allah (s.a.w.s.) said:“The best of my people is the generation in which I had been sent .”The practice of Islam of this generation became the launching pad forthe successful spread of Islam into different parts of Africa and Eurasia;a spread which contributed in no uncertain terms to the reaffirmation ofthe Oneness of Allah in different parts of the world. This expansionwas accompanied by a major explosion of knowledge in both thenatural and social sciences, and by the development of an unrivalledspirituality; the impact of which is still being felt in large parts of theworld today.The first generation of Muslims and many generations and individualsafterwards had used the religious energy inherent in Islam to transformtheir lives and personalities, and to take many of them to uniqueintellectual and spiritual heights. And in some cases the combinationof the intellectual and the spiritual produced luminaries such as theimams of the major madh-habs and the founders of the tariqah orders.The Islam, which they used in this way, is essentially the samereligion, which we have in our hands today. There are no differences inthe teachings and basic texts which they had and which we have. Wehave exactly the same Qur’an and Aú¿d th. In fact we are far morefavoured than many of them because of the easy access we have tothese texts and to many others. During the last few decades especially,with the explosion in writings on Islam in a variety of languages andwith the growth of technology, it is possible to gain access to teachingsof Islam unheard of before. The question that must be asked is: “Whyis it that it appears that we are incapable of drawing from Islam thesame energy that others have drawn and successfully utilized for theirtransformation?”For all intents and purposes, it appears that we have either “lost” ourreligious direction, or we have “lost” part of our religion by imposing asilence on certain of its most essential and valuable teachings. Perhapsboth processes have happened; we have lost religious direction becauseof the imposition of silence on aspects of Islam. And it is those aspectsthat we have silenced that are in fact the primary sources of thereligious energy that we need for transformation. Without thosesources, Islam has, to a large degree, collapsed into an assortment ofseemingly unrelated rules and regulations, and impositions and denials.In the process, its original holistic nature, the dynamic interrelation ofall its teachings and practices, has been lost. What we have today,especially in this country, is an Islam that is largely “foreign”, in manyof its aspects, to the original revealed religion.One cannot blame distance in time from the “advent” of Islam for this.In South Africa we have had a number of individuals during the lastfew centuries that have successfully drawn on this energy. And during
Naqshbandi Devotions and Practices - ixtheir own transformation, they have contributed immensely to changesin the personality and spirituality of others. These individuals include,amongst others, Shaykh Yusuf of Macasser, Tuan Abd al-Raúm¿nMatebe and Tuan Maúm d of Constantia, Imam Abdullah ibn Qaèi Abd al-Sal¿m (Tuan Guru) of Cape Town, Shah Ghul¿m Muúammad(Sufi Sahib) and Badsha Peer of Natal, Maulana Abd al-Laà f Kagee ofAthlone, Shaykh Abd al-Raú m Ir¿qi of Cape Town, and ShaykhMuúammad S¿liú Solomon (Ab¿di) of Wynberg.The “hearts” of these individuals, here and in the rest of the world, arethe major, if not the sole, “custodians” of the resources of theremembrance of Allah; and they safeguard such remembrance fordistribution to the “hearts” of others. In this way Allah is remembered.And they strive in their approach to Him with acts of remembranceuntil He loves them, is satisfied with them, and remembers them. Andit is through His remembrance of them, that they are remembered byothers. In a Holy Tradition, the following words were spoken aboutsuch people by Allah to His Messenger (s.a.w.s):Truly My awliy¿’ of my obedient servants, and those whom I love ofMy creation; they are remembered by My remembrance and I amremembered by their remembrance.Each one of us has within ourselves the potential to draw from ourreligion those teachings and practices needed to transform ourpersonalities, and to develop our spirituality to a level at which we fallinto one of the categories mentioned in the tradition. Islam has within ita massive reservoir of religious energy in the form of a vast array ofpractices from which we can draw for our own transformation. Wehave to find the means of accessing those practices, and use them asour means of approach to Allah, Glory to Him. In the final analysis, itwould depend on each one of us whether we want to do this or not.The present work is a compilation of the major Naqshbandi devotionsand practices, most of which had originated from Sayyidun¿ Abu Bakr(r.a.), and which are thoroughly grounded in the Divine Law. Thesepractices have been used during the ages as one of the means forspiritual purification and attainment. They came to us through a seriesof tar qah shaykhs, starting with Sayyidun¿ Abu Bakr (r.a.). Thepresent Grand Shaykh of the Order is Mawlan¿ Shaykh N¿zim alHaqq¿ni of Cyprus, perhaps the greatest living exponent of Islamicspirituality, a Sult¿nul Awliy¿’, a very special “Friend of AllahAlmighty”. He stands out today as a major inspiration to all those whowant to recapture the original teachings of Islam, and who want to walk
x - Naqshbandi Devotions and Practicesa path of spiritual transformation. We call on our Creator to place usfirmly on the path of this transformation, and to give us the strengthand consistency to walk this path successfully.And Allah knows best. There is no strength or power except withAllah.Yusuf da CostaApril 2006
Naqshbandi Devotions and Practices - xiTransliterations4Ã b5ˆ(t6 )th7gh*j f ú8q,kh9k-d:l.dhm r;n/z h0s1Long vowels: ¿ Short vowels: a i ushDipthongs:2§3è ?ayaw
xii - Naqshbandi Devotions and PracticesAbbreviationsa.s.: alayhis sal¿m (Upon him be peace).k.w.: karamall¿hu wajhah (May Allah honour him).r.a.: raèiyall¿hu anhu, anh¿ or anhum (May Allah be satisfied withhim, her or them).r.a.: raúmatull¿h alayhi, alayh¿ or alayhim (May Allah have mercyon him, her or them).s.a.w.s: §allal¿hu alayhi wa sallam (May the peace and blessings ofAllah be upon him) (@)
Naqshbandi Devotions and Practices - 13The Principles of the Naqshbandi Way Abdul Kh¿liq al-Ghujdaw¿ni (r.a.) coined the following phrases,which are now considered the principles of the Naqshbandi Sufi Order:1.Conscious BreathingThis means that the wise seeker must safeguard his breath fromheedlessness, coming in and going out, thereby keeping his heartalways in the Divine Presence.2.Watch Your StepIt means that the seeker while walking must keep his eyes on his feet.3.Journey HomewardIt means that the seeker travels from the world of creation to the worldof the Creator.4.Solitude in the CrowdIt means seclusion. It means to be outwardly with people whileremaining inwardly with God.5.Essential RemembranceThe seeker must make dhikr by negation and affirmation on his tongueuntil he reaches the state of the contemplation of his heart(mur¿qabah). That state will be achieved by reciting every day thenegation (LA ILAHA) and affirmation (ILLALLAH) on the tongue,between 5,000 and 10,000 times, removing from his heart the elementsthat tarnish and rust it. This dhikr polishes the heart and takes theseeker into the state of manifestation. He must keep that daily dhikr,either by heart or by tongue, repeating ALLAH, the name of God'sEssence which encompasses all other names and Attributes, or bynegation and affirmation through the saying of LA ILAHA ILLALLAH.
14 - Naqshbandi Devotions and PracticesThis daily dhikr will bring the seeker into the perfect presence of theOne Who is glorified.The dhikr by negation and affirmation, in the manner of theNaqshbandi Sufi Masters, demands that the seeker closes his eyes,closes his mouth, clenches his teeth, glues his tongue to the roof of hismouth, and holds his breath. He must recite the dhikr through the heart,by negation and affirmation, beginning with the word LA (No). He liftsthis “No” from under his navel up to his brain. Upon reaching his brainthe word “No” brings out the word ILAHA (god), moves from the brainto the left shoulder, and hits the heart with ILLALLAH (except Allah).When that word hits the heart its energy and heat spreads to all theparts of the body. The seeker who has denied all that exists in thisworld with the words LA ILAHA, affirms with the words ILLALLAHthat all that exists has been annihilated in the Divine Presence.The seeker repeats this with every breath, inhaling and exhaling,always making it come to the heart, according to the number of timesprescribed to him by his shaykh.6.ReturningThis is a state in which the seeker, who makes dhikr by negation andaffirmation, comes to understand the Holy Prophet's (s.a.w.s.) phrase,ilahi anta maqsudi wa ridaka matlubi (O my God, Thou art my goaland Thy Good Pleasure is my aim.).7.AttentivenessIt means that the seeker must watch his heart and safeguard it bypreventing bad thoughts from entering.8RecollectionIt means that the reciter of dhikr safeguards his heart with negation andaffirmation in every breath without leaving the Presence of AllahAlmighty and Exalted.
Naqshbandi Devotions and Practices - 15The Conduct of the Murid with HisShaykhThere are two categories of conduct of the murid with his shaykh:internal conduct and external conduct.Internal Conduct of the Murid1.2.3.4.5.6.7.The seeker must submit to the will of the shaykh and to obeyhim in all his orders and advice.The seeker must not object to the way the shaykh instructs andcontrols the murids.The seeker must know that the shaykh might make somemistakes, but that these will not prevent him from lifting themurid up to the Divine Presence.The seeker must respect and honor the shaykh in his presenceand his absence.The murid must be sincere and loyal to the company of hisshaykh.He must love his shaykh with an extraordinary love.He must not look to any other than his shaykh, though he mustkeep respect for all other shaykhs.External Conduct of the Murid1.2.3.4.5.He must agree with the opinion of his shaykh completely, asthe patient agrees with the physician.He must behave well in the association of the shaykh.He must serve his shaykh and make himself as useful aspossible.He must not mention from the speeches of his shaykh whatlisteners cannot understand.He must attend the association of the shaykh.The Conduct of the Murid with hisBrothers1.He must keep respect for them in their presence and in theirabsence, not backbiting anyone.
16 - Naqshbandi Devotions and Practices2.3.4.5.6.7.8.He should advise them when they need it with the intention ofstrengthening them.He must think only good about his brothers and not search outtheir bad manners.He must accept their apology if they apologize.He must make peace between them.He must support them when they are attacked.He must not ask to lead them, but to be brothers with them.He must show humbleness with them as much as possible.
Naqshbandi Devotions and Practices - 17Note of cautionThese practices and devotions of the Most DistiguishedNaqshbandi Order are an enormous amount, and canbecome a tiresome burden if not approached sensibly andrationally. One is advised to commence with a little at atime, and only to do what one is capable of doing. Later, asone progresses spiritually, one may adjust one’s dailyroutines to include more of the -------------------------------O Allah! Fill our hearts with love for Thee, and fill ourhearts with love for the Prophet Muúammad (s.a.w.s) andfill our hearts with love for those who love Thee and wholove the Prophet Muúammad (s.a.w.s).O Allah! Do not fill our hearts with love for those who donot love Thee, and do not fill our hearts with love for thosewho do not love the Prophet Muúammad (s.a.w.s) and donot fill our hearts with love for those who do not love thosewho love Thee and who do not love the ProphetMuúammad (s.a.w.s).O Allah! Let us be loved by those who love Thee, and bythose who love the Prophet Muúammad (s.a.w.s).Mawlana Shaykh Nazim
18 - Naqshbandi Devotions and Practicesêal¿tul-MaghribAdh¿nAdd the following to the Adh¿nAssal¿tu was sal¿mu alayka, y¿ man arsalahul-l¿hu ta ¿l¿ raúmatan lil ¿lam n. Assal¿tu was sal¿mu alayka wa al¿ ¿lika wa asú¿bika ajma n.Assal¿tu was sal¿mu alaykum, Y¿ anbiy¿-all¿h.Blessings and peace upon you whom Allah sent as a mercy to the creation.Blessings and peace upon you and upon all of your family and yourCompanions. Blessings and peace upon you, O Prophets of Allah.Front Sunnah (2 raka ¿t).Ash hadu all¿ ilaha illall¿h wa ash hadu anna Muúammadan abduhu waras luh, sallall¿hu alayhi wa salam (3x)I bear witness that there is no god but Allah and Muúammad is His servant andMessenger (s.a.w.s.).Astaghfirull¿h (100x)I ask Allah’s forgiveness.Iúl¿s (3x). Say All¿hu akbar after each Iúl¿s.S rah of SincerityA dhu bill¿hi minash shayÿ nirraj m. Bismill¿hir raúm¿ nirraú m. Subú¿narabbika rabbil izzati amm¿ yassif n wa sal¿mun alal mursal n wal úamdulill¿hi rabbil ¿lam n.I seek refuge with Allah from the accursed Satan. In the Name of Allah, theMost Merciful, the Most Beneficent. Glory be to Thy Lord, the Lord of Power,above what people ascribe to Him. And peace be upon the Messengers. Praisebelongs to Allah, the Lord of the worlds.Du ¿’Il¿ sharafin nabiyyi, §allal¿hu alayhi wa sallam, wa ¿lihi wa a§h¿bihil kir¿m,wa il¿ ma-sh¿-yikhin¿ fiÃ-Ãariqatin Naqshbandiyatil Aliyyah, kh¿§atan il¿ r úiim¿mià Ãar qati wa ghawthil khal qatish Shah Bah¿udd n NaqshbandiMuúammadinil Uwaysil Bukh¿ri, wa il¿ Mawlan¿ Sulÿnil Awliy¿’ Shaykh Abdull¿h al-F¿’izzid Daghast¿ni, wa Mawlan¿ Shaykh Muúammad N¿zim alîaqq¿ni wa s¿’iri s¿d¿tin¿ wa§ §idd qinal F¿tiúah.
êal¿tul-Maghrib - 19êal¿tul-Maghrib;A B.C D ? E F B"? G F IH ? E ? B "? J? K %L B ? E B E M? "?N O? E B ? LB P ? AB P B AB P B D ? E F ? SE B O? F"&?'E B ? O? FR Q ? ? O? E B ? LB P ? AB P B .F T "? UF#E B "?N E VA E B ? LB P ?IH PX L F E Y? ? ZG ?3) (@) %L A E L ? ? L L UE ? P &? ML \; B L ? E B ? K \][F %? Q [F \] B L ? E B.(( M.(( M 100) L cF dE Y? E B.(( M 3) L U?ZG B K B 2FB eE fF A ? E L;B "?&UE L D F E F P F Q E P F F E F D F E SF P ;F "Bh E Pi ? MF F "F .A E L B%F Qm F L E &? G ? D ? E F ? E L G Q ? jB ? ? D ;B E cA F N? "P ? F Pk F G l F ? O? lF ?. ? E F B"? G l F ?Tn "? -L"?XpF NF"?iM? B [F ? D F ? VF G %F F"?&'E B ? %F FR ? D (@) loF UFPX F ? ? B [FIF qB NE F \h F "?M[F F E L B [F IH P'"?e D IF P F ? G IF PNF XE U?i? qG PX IF qB NE F \h Fr
20 - Naqshbandi Devotions and PracticesHonour be to the Prophet (s.a.w.s.), and his family, and his distinguishedCompanions. And to our Shaykhs in the exalted Naqshbandi Tariqah,particularly the spirit of the Imam of the Tariqah, the Succour of creation, ShahBah¿udd n Naqshbandi Muúammadinil Uwaysil Bukh¿ri, and to Mawlan¿Sulÿnil Awliy¿’ Shaykh Abdull¿h al-F¿’izzil Daghast¿ni, and Mawlan¿Shaykh N¿zim al-îaqq¿ni, and to all our masters, and [those who are]righteous, Al-F¿tiúah.Al-F¿tiúah (Always recite the êalaw¿t prior to the F¿tiúah).Iq¿mahFarèL¿ il¿ha illall¿h (3x) Muúammadur ras lull¿h, §allal¿hu alayhi wa sallam.Astaghfirull¿h (3x). Allahumma antas sal¿m, wa minkas sal¿m, tabaraktarabban¿ wata ¿layta, Y¿ dhal jal¿li wal ikr¿m, sami n¿ wa aÃa’n¿ ghufr¿nakarabban¿ wa ilaykal ma§ r.There is no god other than Allah. Muúammad is the Messenger of Allah(s.a.w.s.). I seek forgiveness from Allah. O Allah! Thou art Peace and fromThee comes Peace. Blessed and Lofty art Thou, O Lord of Majesty and Bounty.There is no god but Allah. He is One, no partner has He. His is the Kingdomand to Him is all praise, and He has power over all things. We hear and obey.(We seek) Thy forgiveness, O our Lord! To Thee is the return.Back Sunnah (2 raka ¿t). Al¿ Rasulin¿ §alaw¿t. Astaghfirull¿h (3x), subú¿nall¿h, wal úamdu lill¿h, wal¿ il¿ha illall¿h, wall¿hu akbar, wa l¿ úawla wa l¿ quwwata ill¿ bill¿hil aliyyil adh m.Blessings upon our Prophet. I ask Allah’s forgiveness. Glory be to Allah! Praisebe to Allah! There is no god but Allah and Allah is Greatest. There is no powerand no strength save in Allah, All-High and Almighty.A dhu bill¿hi minash shayÿ nirraj m. Bismill¿hir raúm¿ nirraú m. Wail¿hukum il¿hun waúidun, l¿ il¿ha ill¿ huwar- raúm¿ nurraú m.I seek refuge with Allah from the accursed Satan. In the Name of Allah, theMost Merciful, the Most Beneficent. Your god is One God; there is no god butHe, the All-Merciful, the All-Compassionate.
êal¿tul-Maghrib 21 ? D F "?pUL G tF NE ? CK u P &? ML F XE U?i? qG #? F NElF TK "? ? "? IF qB E F p? G )F E sB ?"?#]B E M? ? D F#"?YE sB P kF vF"Bc G F F UE ? wF E ? TF "? F E C ;F "Bh G L "?#]B E M? B [F.IF &? JF"Bc G ? E qF NElF lF ? "?XJF -? "? F vF"? ? D ;F "\q&? G F xF "B# u P &? ML wF E ?.IF &? JF"Bc G A ? E L.AIM? "ByfF .L3 E cB D L cF dE Y? E B D (@) F :A E L P j P &? ML (( M 3) K \][F %Q [F ]BD LB P O? XE MF ? D LB P z? #E B P L Qm D L cF dE Y? E B D L cF dE Y? E B"?X E {B B ? "?X E F ? D F ? ZG fF ? :FB ? G B. "?N z? E B"? J? ? "?XP ? z? ZG ? "?UJ?. L E F ? G O? E B[F ? "?XP ? O? #? ? cG sA.HIPX L F E Y? ? ZG ?D L cF dE Y? E B D L cF dE Y? E B D L cF dE Y? E B D (j ? B ?' "?X F E L ? Q ?]B ? D L U?ZG B K ? D K \][ %? Q [F ]B ? D %F Qm F L E &? G ? D F ;B "?&UE L. F E }F ? G loF F ? G F "F \][F B P yA ]B ? :B E ? E VA L Q [ ? D F E F P F Q E P F F E F D F E SF P ;F "Bh E Pi ? MF F "F .A E L B. L E F P L Q E P ? L \][F %? Q [F ]B j F ? %j Q [F
22 - Naqshbandi Devotions and PracticesAll¿hu l¿ il¿ha illa huwal-úayyul-qayy m, l¿ ta’ khudhuhu sinatun wa l¿ nawm,lahu m¿ fis-sam¿w¿ti wa m¿ fil-arè, man dhal-ladhi yashfa u indahu ill¿ biidhnih, ya lamu m¿ bayna ayd him wa m¿ khalfahum wa l¿ yuú t na bi shay’immin ilmihi ill¿ bi m¿ sh¿’, Wasi a kursiy yuhus sam¿w¿ti wal arè, wa l¿ya uduhu úifˆuhum¿, wa huwal aliyyul aˆ m. êadaqall¿hul aˆ m.Allah, there is no god but He, the Living, the Everlasting. Slumber seizes Himnot, neither sleep. To Him belongs all that is in the heavens and the earth. Whois there that shall intercede with Him save by His leave? He knows what liesbefore them and what is behind them, and they comprehend not anything of HisKnowledge save such as He wills. His Throne comprises the heavens and theearth. The preserving of them oppresses Him not. He is the All-High, theAlmighty. Allah spoke the truth.(At the end of this s rah, Maulana Shaykh Nazim blows around himself forprotection. Indicated by a slight movement of his head from left to right andback.)Subú¿naka, Y¿ adh m, subú¿nall¿h.Subú¿nall¿h (33x) Al¿ ni matil Isl¿m wa sharafil m¿n d¿iman, al úamdu lill¿h.Al úamdu lill¿h (33x)Ta al¿ sha’nuhu wa la il¿ha ghayruhu, All¿hu akbar.All¿hu akbar (33x)Glory be to Thee, O Almighty! Glory be to Allah.Glory be to Allah.For the gift of Islam, the nobility of Iman [faith], always, all praise be to Allah.ِAll praise be to Allah.Exalted is His Affair, and there is no god but He, Allah is Greatest.Allah is Greatest.La il¿ha illall¿h waúdahu la shar kalah, lahul mulk, wa lahul úamd, yuúy wayum t, wa huwa al¿ kulli shayin qad r.There is no god but Allah. He is One. No partner has He. His is the Kingdomand all praise. He brings to life and makes to die, and He has power over allthings.Subú¿na rabbiyil aliyyil alal wahh¿b.Glory be to my Lord, All-High, Most Supreme, Most Munificent.Make du¿’ (any one)
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Foreword v Transliterations xi Abbreviations xii The Principles of the Naqshbandi Way 13 The conduct of the murid with his Shaykh 15 The conduct of the murid with his brothers 15 The Daily êal ¿hs: 1. êal ¿tul-Maghrib 18 2. êal ¿tul-Ish ¿' 36 3. Fajr: i. Pre-Fajr Programme 52 ii. êal ¿tun Naj ¿h (The Prayer of Salvation). 54 iii.
Sufi teaching centers, mosques, itinerant study centers (zawiyyah), to publish literature, videos and tapes relevant to the teachings of Sufism and the Naqshbandi order, and to establish contact with similar organizations, an association for mana
DEVOTIONAL THOUGHTS 52 Weeks of Thoughts About God and His Word Provided by the CCCC Women's Ministry (Used with permission) A Note to the User: These devotions are set up so you can use one new devotion each week of the year. To that end, there are four devotions for each month and then four devotions at the end that may be
Gaither Homecoming Hour 2 10:00am Exercise 12:00pm Devotions 1:30pm B1 2:30pm B3 Flag Cake Decorating 3 10:00am B1 10:30am B3 Exercise 12:00pm Devotions 2:30pm Bingo 4 2:30pm Patriotic Video Independence Day! 5 10:00am Exercise 12:00pm Devotions 2:30pm Bus outing to Ball’s Ice Cream 6 10:00
1.1.3 WordPress.com dan WordPress.org WordPress menyediakan dua alamat yang berbeda, yaitu WordPress.com dan WordPress.org. WordPress.com merupakan situs layanan blog yang menggunakan mesin WordPress, didirikan oleh perusahaan Automattic. Dengan mendaftar pada situs WordPress.com, pengguna tidak perlu melakukan instalasi atau
Lent: A Time for Reflection and Growth How Will Your Bulb Grow? Lenten Devotions and Adult Coloring Wednesdays, through March 16 6:00-8:00 pm in the Forum Drop in and join Tai Zimmerman for Lenten devotions and adult coloring together as a small group. Each week a new Lenten spiritual practice station will be added to our small group time,
These devotions with prayer points are intended to assist believers and churches as they seek Christ personally and corporately for revival and spiritual awakening. The devotional title and theme, "God's Great . This unwavering devotion to a prayerful and obedient life also resulted in a rapid running of the gospel among the lost (Acts 2:47).
JeSSe Tree DeVOTiOnS Your Jesse Tree can serve as a very special kind of Advent calendar to help you change the Christmas conversations with your family and friends and prepare for the celebration of Christmas this year. On the first Sunday of Advent and each day until Christmas Day, you should read the story in this
Jeffery was a good introduction to scoping. In appropriate order different bureaucratic levels were tackled, always sensitive to the pressures in each place. The many discussions with Roger proved useful during the field work later. For example, we confronted the problem of finding very large sample sites which were suitable on other parameters. So we discussed how this should be tackled .
