‫امنزاوررماہبق‬

Prayer & Meditation

A Translation of Al-Shaikh Al-Azeemi’s ‘Namaz aur Muraqba’

Level-1 Course Text

Qalandar Shaoor Academy, Silsila Azeemia

by
M.Iqtedar Al-Azeemi,
Muraqba Hall,
London East,

August 2000.
 Whatever substances are present in the domain of colours and
smells, they are all impressed on the ‘warp and woof’ of Lights
(raushaniyañ). Its analogy is of a print on some cloth or a picture on
some tapestry. Just as we see the colours and other adornments after
looking at some material and fail to notice the delicate threads that
make up the texture, likewise, a human being (insán) too is woven from
various colours and lights.

The skeletal system [covered by] material tissue is before us but

which Dilation (bisát) our [body of] flesh and bones is set up on, our
external eyes cannot perceive it. If the [natural] decay of matter
(máddah) is hastened to its greatest extent, then the distinguishing rays
of pure colours will remain. The corporeal life of all Creatures
(makhlúqát) and Existing Entities (maujúdát) is based on similar
chemical processes. In reality, the conglomeration of particular Quanta
(miqdáreñ) of Waves (lehreñ) engenders various Species (nau‘eñ) in
various stages. The purpose of relating this formula is [to make it
known] that the origin (asl) of a person is not material . Rather, it is a
Dilation, woven from the warping of the fundamental waves of a human
being. In one direction, these waves fabricate the human body as a
material one (mádi jism), and in the other direction, these waves make a
person mutually acquainted with Luminiferous Bodies (raushaniyoñ ke
jism).
 So long as a person remains confined within matter, he or she
spends an imprisoned troubled life. However, when the person becomes
familiar with his or her own origin i.e. the Luminiferous Body,
liberation is gained from imprisonment, afflictions and adversities, and
complicated and incurable diseases. Acquaintance with the intrinsic self
i.e. the Luminiferous Body is an indication of liberation from Time and
Space (zamán-o-makán). This is that life where Occult Knowledge
(ghaibi ‘ulúm) is revealed and where, step by step, the doors of Spiritual
Cognition (‘irfán) of Allah are opened.

To attain Nearness (qurbat) and Spiritual Cognition of Allah, the

Most Exalted, He has prepared rules and regulations. Those who
become successful in following these rules and regulations, without
doubt they are friends of Allah.

There are two very important and necessary points in the

programme that the Holy Quran mentions in order to secure the
friendship of Allah: “Establish Prayer and offer Alms”. These two parts
of the Quranic programme, Prayer (namáz) and Alms (zakát), are
functions of the Soul (rúh) and Body (jism). By Function (wazífah) is
meant, that Activity (harkat), which is essential in sustaining the
activities of life.

It is the directive of the Holy Prophet [Muhammad], peace and

blessings of Allah be upon him:

“When you are engrossed in your prayers, have the impression

that you are seeing Allah or that Allah is seeing you.”

Considering this directive thoughtfully, this reality is disclosed,

that along with movements of the bodily functions, there should be a
habit of maintaining an inclination towards Allah, the Most Exalted.
 For the mind to be inclined towards Allah Ta‘ala is a function of
the Soul, and for the parts of the body to be in movement is a function
of the Body. By staying [in a state of mind as] in prayer, one can
habituate instilling the act of remaining continuously attentive
(mutawajjih) towards Allah in every branch of life.

By means of simple questions and answers in this text, it is

attempted to be conveyed as to how we can acquire Spiritual Cognition
(‘irfán) of Allah, the Most Exalted.
Question One:
How is the prayer to be performed, which according to the
guidance of the Holy Prophet, peace be upon him, prevents the presence
of perverted and vile deeds, and reprehensible actions?

Answer:
The honourable obligation of Prayer (namáz) was granted to us
by the Holy Prophet, peace and blessings of Allah be upon him. It is
needed to be ascertained as to when Prayer became obligatory on the
Holy Prophet (pbuh). Such an acuteness of mind was endowed upon
him before his [public] role of prophethood whose attention was
towards the Effulgent World (núráni duniya). Further, to prevail in
being mindful of the Effulgent World, the Holy Prophet (pbuh) desisted
from all those activities and preoccupations from which the mind
persists in undue inclination towards the Dense World (kasíf duniya).
The blessed life of the Holy Prophet is before us. He never spoke an
untruth or breached a trust and never exhibited any doing that would be
considered thoughtless. He always protected the helpless whilst at the
same time always remaining attentive of Allah Ta‘ala by being
reclusive and aloof from all around. Furthermore, his attention was so
concentrated (markúz) in the direction of Allah, the Most Exalted, that
he became eminent in his Nearness (qurbat) [to Allah] and conversed
with the Almighty during his journey to heaven (mi‘ráj).

Allah Ta‘ala relates:

“We spoke to our servant whatever we wished and whatever the
heart saw, it was not a fabrication.”
 For [developing] a transformed presence (hazúr-e-qalb), it is
necessary in Prayer (namáz) to follow the fine example of the Holy
Prophet, peace and blessings of Allah be upon him. One should refrain
from those things, which keep one’s distance from cleanliness, purity
and radiance (núrániyat). In simple words, we can say that a
transformed presence cannot be procured until a person does not gain an
understanding (wuqúf) of his own Soul (rúh).

Question Two:
How can Spiritual Cognition of the Soul be acquired?

Answer:
To become acquainted with the Soul (rúh), it is necessary that
by reducing worldly interests, Attentiveness (mutawajjih) towards Allah
be maintained as much as possible.

In Spiritualism (rúhdniyat), attentive concentration on one point

[of focus] is called Meditation (murdqba). That is, to achieve Self-
awareness (khud dgdhi) and familiarity with the Soul, the practice of
Meditation is indispensable. Meditation means, diverting attention from
all around, to establish a mental link with the Great and Most Holy
Essence (zdt-e-aqdas-o-akbar).

Meditation is that practice which enables a person, whilst still

remaining in the state of Wakefulness (beddri), to journey into the
realm known as the Spiritual World (rúhdni duniya). After entering the
Spiritual World, a person becomes acquainted with that special
Connection (ta‘luq) which exists between the Almighty and the person
in the capacity of Creator (khdliq) and Creature (makhlúq), every
moment and every instant.
Question Three
How is one to be acquainted with the already existing
connection between the Creator and a Creature?

Answer:
It is first necessary to get to know our own selves and to realise
that we are Creatures (makhlúq). Moreover, that the one who brought us
into being is Allah. Further, that whosoever is created eventually passes
away. When death occurs, nothing of the body of flesh and bones
remains. This means that recognising ourselves is [only] possible when
we realise that the body of flesh and bones is [merely] a clothing of the
Soul (rúh).
Allah, the Most Exalted, directs:
“Behold, when your Lord said to the angels: I will create a
vicegerent on earth, they said: Will you place therein one who will
make mischief and shed blood, whilst we do celebrate your praises and
glorify you? He said: I know that which you do not know. And He
taught Adam the nature of all things, then He placed them before the
angels, saying: Tell me the nature of these things if you are truthful.
They said: Thou be glorified! Of knowledge we have none, save that
which you have taught us. Truly, it is Thou who art most perfect in
knowledge and wisdom. He said: O Adam! Inform them of their
natures, and when he had informed them so, He said: Did I not tell you
that I know the secrets of the heavens and the earth, and I know what
you disclose as well as what you conceal.” [Holy Quran, 2:30-33]

The blessed verses indicate that Allah, the Most Exalted,

taught Hazrat Adam (pbuh) that Knowledge (‘ulúm) which Angels do
not know. If this Knowledge is categorised, it can be divided under six
headings, each of which is a Sphere (ddira). In this way, this
Knowledge is comprised in six Spheres [or fields].
Just as a foundation is essential for a building; four legs for a
chair; and wheels for a car, likewise, three Aspects (rukh) or layers
operate inside a Soul.
 Allah Ta‘ala has related, “We taught Adam the Knowledge of
Names (‘ilm alismd).” The moment when Allah, the Most Exalted,
taught Adam the Knowledge of Names, three things were before Adam:
One, Self-awareness (khud dgdhi); the second, Angels; and the third,
that True Essence (zdt-e-haqq) who taught the Knowledge. The
understanding is that when Hazrat Adam (pbuh) was taught the
Knowledge of Names, three [fields of] Knowledge were conveyed to
him and each [field of] knowledge is composed of two Aspects. In this
way, this Knowledge comprises of six Aspects or six Spheres. In
spiritualism, these six aspects, six points or six spheres are known as the
Six Subtleties (latdif-e-sitta). Their names are as follows:

The first Subtlety - Self (Nafs)

The second Subtlety - Heart (Qalb)

The third Subtlety - Spirit (Rúh)

The fourth Subtlety - Arcane (Sirr)

The fifth Subtlety - Obscure (Khafi)

The sixth Subtlety - Latent (Akhfa)

[The Animal Soul - (Rúh-e-Haywáni)

[The Human Soul - (Rúh-e-Insáni)

[The Great Soul - (Rúh-e-A‘zam)

 The first two spheres, [the Subtleties of] Self and Heart, are
called the Animal Soul. The next two spheres, the Spirituous and
Arcane [Subtleties] are called the Human Soul. The third pair, the
Obscure and Latent [Subtleties] is the Great Soul.

The Animal Soul is an amalgamation of those Thoughts

(khiydldt) and Feelings (ihsdsdt) [or emotions], which is called
Wakefulness (beddri). At every step, human beings feel restrained by
the Force of Gravity (kashash-e-siql) in the world of matter (db-o-gil).
In the life subject to the gravitational force, the Animal Soul [is what]
eats, drinks, sleeps, wakes, marries and does other worldly tasks.

The Human Soul is an amalgamation of those Feelings and

Conditions (kaifiydt), which are accumulated by demands in the course
of life. In addition, it brings together those information [signals] which
[indicate] to us the need for nourishment and water. We shall call these
demands, hunger and thirst etc. The birth of children is related to the
Animal Soul but the [natural] inclination for the love of children in a
mother’s heart, the children’s upbringing and the best of training are
demands of the Human Soul. Under the Human Soul, Feelings and
Conditions are also known and familiar to us by the term Dreaming
(khwdb). When we repose, sleep overcomes the Animal Soul and the
Human Soul awakens. Time and Space do not restrict the Human Soul.
That is, when we subsist in the Human Soul, it becomes possible to
travel any distance [Teleportation], go through walls [Transpenetration],
view something at any distance [Remote Viewing], send out thought
messages to others [Thought Transference], read someone’s thoughts
[Telepathy], meet jinns and angels [‘Extra-terrestrial’ encounters] or
meet with departed souls [either through Mediumship or on the same
plane].
 Living inside the Animal Soul, we are constrained; confined at
every step. In contrast, the Human Soul opens up for us the doors of
liberation, such a door in which the gravitational force ceases [to have
any effect] over us. Among the Senses (hawds) of the Animal Soul, we
cannot see beyond a wall. What is more, the senses are so weak that
even if a thin paper is put before our eyes, we cannot see what is on its
other side.

On the other hand, among the Human Soul, our senses happen
to be so strong that we are able to see beyond the boundaries of the
Earth. Allah, the Most Exalted, relates in Súrah Rahmán [Chapter 55,
‘The Merciful’ of the Holy Quran]:

“O company of men and jinn, if you can penetrate the zones of

the heavens and the earth, then penetrate them! You will not be able to
penetrate them without a superior power!”

In Islamic Mysticism (tasawwuf), the interpretation of ‘Superior

Power’ (sultdn) is the Human Soul (rúh-e-insdni). That is, when the
senses of the Human Soul begin to function in a human being, he or she
escapes the boundaries of the Earth and skies.

In the Great Soul (rúh-e-a‘zam), that Knowledge (‘ulúm) is

hidden, which pertain to the Divine Light Manifestation (tajalli), Divine
Will (mashiyyat) and Divine Wisdom (hikmat) of Allah, the Most
Exalted. A person mutually acquainted with this Sphere (ddira)
becomes cognisant (‘drif) of Allah, the Most Exalted. It is precisely this
[quality] in the chosen people of whom Allah Ta‘ala relates:

“My servant ceases not to draw nigh unto me through his

devotion, until I begin to love him, so much so, that I become the eye by
which he sees, the ear by which he hears and the hand by which he
grasps.” (Hadís Qudsi)
 Nearness (qurbat) to Allah is not possible without entering the
Unseen World (ghaib ki duniya). To enter the world of the Unseen or to
perceive what is beyond Time and Space (makdn-o-zamdn) is only
possible when a person becomes familiar with the techniques of
liberation from Time and Space.

Let us seek how a person’s senses are liberated from the hold of
Time and Space. To cite an instance, [consider when] we study some
book of such great interest that we become unaware of our
surroundings. After completing the book, we realise that many hours
have passed and we were not aware of the passing time. So, we are
astonished as to how such a length of time passed by. Similarly, when
we lapse into sleep, the awareness of time ceases.

According to the Holy Quran, [the state of] sleep is the Night
(rdt) and [the state of] wakefulness is the Day (din):

“We merge the night into the day and merge the day into the
night.”

In another place, it is directed:

“We extract the day from the night”

By reflecting on these directions of Allah, the Most Exalted, it

becomes apparent that the Night and Day are two Senses (hawds). That
is, our life is divided into two Senses or that our life journeys in two
Senses. One Sense is called the Day; the other is called the Night. In the
Diurnal Senses (din ke hawds), Time and Space are appointed to bind
us and in the Nocturnal Senses (rdt ke hawds), we are freed from the
confinement of Time and Space.
 The law becomes that if a person manages to dominate the
Nocturnal Senses during night and day, he or she becomes liberated
from the confinement of Time and Space. Moreover, liberation form
Time and Space is a means of Disclosure (inkishdf) of the Unseen. The
Holy Quran labels this programme and spiritual practice (‘amal), “The
Establishment of Prayer” (qiydm-e-saldh). It is by means of this, that
gaining liberation from the Diurnal Senses, one can travel in the
Nocturnal Senses. In other words, we can deduce that the inevitable
result of establishing Prayer is the negation (nafi) of the Diurnal Senses
and the attainment of Concentration (markaziyat) in the Nocturnal
Senses. The word “To establish” with Prayer (namdz) indicates exactly
this point. If a prayer fails to accomplish this basic condition to
mutually acquaint someone with the Diurnal Senses, then it is not a
valid prayer.

In a certain war, an enemy’s arrow became embedded in

Hazrat Ali’s calf (R.A.). When the arrow was attempted to be removed,
Hazrat Ali (R.A.) found it difficult and declared, “I shall establish
prayer.” Hazrat Ali (R.A.) resolved to commence the prayer [by
declaring the commencement formula] and the people pulled out the
arrow and dressed the wound. Hazrat Ali (R.A.) was not even aware
that the arrow had been removed and the wound dressed.

From this incident it becomes perfectly clear that in establishing

prayer, [those] senses are numbed in which there is discomfort,
impediment and restriction. When Hazrat Ali resolved to commence the
prayer, then coming out of the Diurnal Senses, he came up to those
Nocturnal Senses that take one into the realm of the Unseen (ghaib ki
duniya).
 If life is analysed, then we cannot deny the existence and
Lordship (rabbúbiyyat) of Allah, the Most Exalted, in any activity
(‘amal) of life. To make this certainty an observation (musháhada), the
Holy Quran commands us to establish Prayer (namáz). It warrants
reflection (tafakkur) upon that after diligently (with yak súi) engaging in
worship (‘ibádat) and religious exercises (riyázat) (meditation), when
the Unseen was disclosed upon the Messenger of Allah (pbuh), Prayer
then became obligatory (farz). Before this, Prayer was not obligatory
upon the followers of the Holy Prophet (pbuh). The perfect inheritors
(wáris) of the Holy Prophet among the friends of Allah (auliya-allah)
considering the life of the Cave of Hirá (ghár-e-hirá ki zindagi - see
glossary) learn from [the practice of] Meditation (muráqba). Meditation
is the name of that activity and endeavour, in which there is [a process
of] purification for becoming mutually acquainted with the Unseen
World, thereby enriching the scope of conviction (yaqín) [of the
Unseen] in a person. When one who accepts Muhammad, the
unparalleled and beloved Messenger of Allah, peace and blessings of
Allah be upon him, as Allah’s true Messenger, establishes Prayer in the
state of Meditation, the Unseen is then disclosed upon that person.

Question Four:
What is Meditation?

Answer:
However many spiritual lessons (asbáq), recitations and
prescribed tasks (aurád-o-wazáif), spiritual practices and activities
(a‘mál-o-ashghál) and spiritual exercises (mashqeñ) are ongoing, they
are all designed [to foster] the human race’s reinstatement to it’s long
lost homeland.
 The Holy Prophet, peace and blessings of Allah be upon him,
amalgamated all these lessons recitations, prescriptions, practices,
activities and exercises within the Prayer. When we consider the reality
(haqíqat) of Prayer and its component parts thoughtfully, it becomes
clear to us that every activity (‘amal) of life has been incorporated into
it. Since the interpretation of establishing Prayer (saláh) is to establish a
Link (rabt), it is therefore necessary that such an activity is devised in
which all the state of affairs and doings (harakát-o-sakanát) of life are
present. In addition, with every activity and progression (harkat) of life,
the person’s Link be established with Allah, the Most Exalted.

It is in the import of Meditation (muráqba) that, removing the

mind from all around, to concentrate one’s whole Attention (tawajjuh)
on one point [of focus].

This Concentration (markaziyat) is the Most Holy Essence (zát-

e-aqdas) of Allah, the Most Exalted. Until someone does not become
acquainted with the laws of Mental Concentration (zheni markaziyat),
they cannot establish a Link with Allah, the Most Exalted. To establish
a Link and Connection (ta‘luq), Meditation is necessary. Meditation is
that first practice (sunnat) of the Holy Prophet, as a result of which, His
Presence, the Holy Prophet Muhammad conversed with [the Angel]
Hazrat Jibráil, peace and blessings of Allah be upon them. Furthermore,
the Holy Quran was revealed upon the Rightful Guide (hádi bar haqq),
the Joy of the Universe (surúr-e-káinat), the Universally Respected
(sarkár-e-do ‘álam), our Master, His Presence, the Holy Prophet, peace
and blessings of Allah be upon him.
Question Five
How is Meditation to be performed?

Answer:
Every follower of the Holy Prophet knows that our beloved
Prophet, peace and blessings of Allah be upon him, spent a long period
of time in worship (‘ibádat) and religious exercises (riyázat) in the
Cave of Hirá. Temporarily breaking off from worldly affairs, the
demands of wives and children and relations with close friends; sitting
in some secluded place with Full Attention (yak súi); with all one’s
vitalised Spiritual Faculties (tar saláhiyateñ), keeping the mind
attentive (mutawajjih) towards Almighty Allah is [what constitutes]
Meditation (muráqba).
 Guidance

* Keep the consumption of sugar to a minimum possible level.

* Try to avoid the use of any form of intoxication.
* Eat only so much as to half fill your stomach.
* Complete sleep according to your needs and remain awake for longer.
* Exercise care in speaking, refraining from unnecessary talk.
* Remain distant from fault finding and backbiting.
* Dispel falsehood from your life completely.
* Place some cotton wool in the ears during meditation.
* Do not let there be any disturbance or noise at the place of meditation.
* Conduct meditation periods in darkness.
* Perform meditation in a posture that is comfortable but ensure that the back
remains straight
without causing any stiffness.
* Before commencing the meditation, breathe in slowly through both nostrils
and exhale without
retaining it in the chest. Repeat this breathing practice between five and
twenty one times
according to strength and ability.
* The breathing exercises should be done facing the north.
Before performing the five daily prayers, sitting in meditation, engage in
contemplating that Allah Ta‘ala is seeing you. Gradually, this contemplation
(tasawwur) becomes so deep that
the person begins to perceive that Allah is watching every act (‘amal) and
doing (harkat).