Sulook (The spiritual journey)

Sulook is the way to reach God through clear intuition, not by logic or rationalism. The traveler on this path is called a salik. At special moments the beginner experiences complete absorption in the remembrance of God and a detachment from all mundane thoughts. This is an attraction from God, which paves the way for further progress. Attraction is jazb and the one attracted is majzoob. This state is called safaai mubtadi (detachment of the beginner) which is an initial state. This kind of Sufi is called ‘salik-majzoob’. So every practical student of Sufism is a majzoob and salik at the same time.

When the Sufi experiences these social moments during which illuminations are showered on him, he is in a state called ‘safaai mutawaasit’. Such states descend on mid-way pilgrims. This kind of sufi is called majzoob. When the Sufi is in union with the Divine Essence (Zaat) and reaches the station of “tamkeen” (steadfastness), he is in the state of safaai muntahi (highest detachment/purification). The Sufi of this stage is called ‘majzoob salik.’

Seekers of truth possess different characteristics. They cannot all be measured by the same yardstick. The Shaikh is the physician of hearts. With his insight he is able to assess the patient, diagnose his condition and prescribe the right treatment. As such, the paths leading to God are countless.

“The ways to reach God are as many as the breaths of people.”

The following three ways are more widespread and accessible:

Tareeq-e-akhyar

This is the orthodox way. It involves leading a strictly religious life with attention to extra fasting and prayers, recitation of the Holy Quran, performance of Hajj, jehad in the way of God, thus reaching the destination.

Tareeq ashaab-e-mujaahibaat wa riyaazaat

This involves purification of character and conduct by intense hard work both physical and spiritual, changing one’s base nature into a virtuous one, thus developing connection with the celestial world and proceeding towards the goal.

Tareeq-ashaab-i-shattariah

This is the path of adoration without intense striving. It involves seclusion and withdrawal from social contacts. Pangs of Divine love, eagerness, constant and intense remembrance of God are the distinguishing characteristics of this path. This way leads to quick and positive results. The greater the storm of love in a man’s heart, the higher his flight. Attraction from God is crucial for success. On this path only those are blessed, who strive hard and diligently.

And those who strive hard in Our cause, We will certainly guide them to Our path. (Al-Ankabut, 29:69)

The following circle (daaira-e-sullok) will explain the early, the middle and the final stages of the spiritual journey. It will help in understanding briefly the technical terms of the Sufi way of flight in God.

‘B’ is the starting point for a beginner. When the salik traverses the entire circle and returns, ‘B’ becomes the culminating point as well. (When you reach the peak, go back to the beginning) points towards this journey. Within the circle, in relation to ‘B’, ‘A’ is the highest point. The arc, ‘BCA’ indicates the upward journey towards ‘A’, (the Indeterminate Being). When the salik reaches ‘A’, he is immersed in intoxication, total unawareness of self, and finally annihilation of annihilation. Although, in the circle this is the highest stage, but in the journey it is not the culminating stage. Annihilation (fana) is not the stage of perfection. Perfection is subsistence (baqa) after annihilation, which is called subsistence in god (baqa-bi-Allah). The salik, before reaching the Absolute Reality (Itlaaq) in his journey, considers everything to be other-than-God. After reaching ‘A’, and becoming submerged in Oneness, he cannot see the multiplicity in reality or in conception. At this point it is necessary that he sees the One in the mirror of multiplicity and that multiplicity does not become a veil while observing the One. He should see creation in the Creator and the Creator in His creation. This awareness is only achieved when the salik proceeds from the starting point (mabda’a) ‘B’ to maqqm-e-Itlaaq (the station of Absoluteness) ‘A’ and, descending from ‘A’, travelling through ‘ADB’, again reaches the starting point and the limitation (aaghaaz-wa-taqayyud) ‘B’. He then returns to his previous stage of servant-hood (aboodiat) and obedience (mutaabiyat). The perfection of sulook is attained at this point and the salik is now adorned with the crown of vicegerency, and entrusted with duties to guide the imperfect seekers towards perfection. He emerges out of intoxication and enjoys a state of sobriety. He now lives in a state of fana and baqa simultaneously, and is a confirmed vicegerent of God, leader of men and their spiritual guide.

In the books of sullok, the starting point ‘B’ of the spiritual journey is signified by the following terms:-

Mabda’a (the starting point); badaayt (the beginning); taqayyud (limitation); ta’ayyun (determination), farq (separation), kasrat (multiplicity); and bo’d (distance).

In the ascending are ‘BCA’ the following terms are used:-

Sair-i-urooji (the ascending journey); sair-ila-Allah (journey towards God); urooj (ascension).

The following terms are used to signify point ‘A’:

It’laaq (Absoluteness); Ahadiyat (Singleness); tahveen (ecstasy); sukr (intoxication); istighraaq (absorption); be-khudi (unconsciousness); fana (annihilation); fana-ul-fana (annihilation of annihilation) sair-fi-Allah (journey in God); jama’ (union).

Those living in the proximity of the Beloved are not in their senses

Those living in this lane get consumed by madness

Before they may leave it (Khusrau)

In the descending are ‘ADB’, the following terms are used:

Sair-i-nuzuli (the downward journey); sair-min-Allah (journey from God); sair-ma-Allah (journey with God), sair-bi-Allah (journey by God), sair-i-rajui (the return).

When the seeker has completed the circle of the spiritual journey and returns to ‘B’ which was the starting point, the following terms are used:

Nihaayat (the end); sahw (sorbriety); sabw-ba’dal-mahw (sobriety after absorption); tamkeen (steadfastness); takmeel (completion); abdiyyat (slave-hood); aboodiat (state of servitude); insaan (man); insaan-i-kaamil (the perfect man); baqa (subsisting in God); baqa-ba’dal-fana (subsistence after annihilation); baqa-bi-Allah (living with God); jama-al-jama (union in union); farq-ba’adal-jama (separation after union); farq-e-saani (the second separation); and sahw-i-saami (the second sobriety).

The Naqshbandiah Mujaddidiyah Silsila follow a different method for the completion of the spiritual journey. Since the purpose of this book is not to direct anyone towards completion of sulook, but merely provide an understanding of the terms, the following chart of sulook-e-Mujadidiya is considered adequate to clarify the terms used.

The following eleven terms are normally used by the exalted mashaikh of the Naqshbandiah silsila.

1. Hosh dar dam: Every breath should be in the remembrance of Allah. Forgetfulness should be meticulously avoided. One must always be mentally alert and watchful over one’s internal spiritual condition. This exercise drives away wayward thoughts from the pilgrim.

2. Nazar-bar-qadam: (literaaly, eyes under the feet) The seeker should watch with utmost care where he places his feet, so that his sight remains completely focused on the path. In the beginning, the mind follows the eye and the waywardness of sight results in waywardness of the mind. Keeping eyes fixed under the feet, so to speak, can also indicate accelerated speed on the path. It means, when the distance to the Divine Being is shortened and the seeker rises above self-absorption, he should immediately leap forward as far as his sight reaches and place his feet there firmly.

3. Safar-dar-watan: When the seeker proceeds from one state of human nature to another i.e. to change one’s vices into virtues, and acts upon the saying “Replace yourself with the Attributes of Allah.” This is known as safar-dar-watan.

4. Khilwat-dar-anjuman: To be outwardly present with others but inwardly present with God. In all circumstances, to affix one’s attention only on God.

5. Yaad kard: Remembrance (zikr) by the heart and by the tongue so that remembrance of God is constant and heedlessness is removed.

6. Baaz gasbt: When the seeker is reciting the Kalima Tayyaha either verbally or silently, he should supplicate God in his heart each time, “O my Lord, You are my desire and Your pleasure is my desire. I have renounced this world and the Hereafter for your sake. Bestow Your favour on me and grant me Your Vision.” This supplication is extremely important in this zikr, and should not be neglected.

7. Nigah daasht: Guarding thoughts which are other than God. For instance, the seeker must be careful while reciting the Kalimah Tayyaha a hundred times in one breath to not once let his mind wander. Instead, to forget Names and Attributes and fix his attention on the Pure Essence ‘Ahadiyat-e-Mujarrawa’ and the Beyond of the Beyond Wara-ul-Wara.

8. Yaad daasht: To remain earnestly attentive to the Almighty Allah every moment and under all circumstances. Some interpret this to mean to be in the presence of the Pure Essence without any veils. Those who have attained this station, say that ‘Yaad daasht’ means the heart of the seeker is dominated by the vision of reality due to his intense love for the divine Being. This is also called mushaidah (vision). This blessing cannot be attained without total fana (complete annihilation) and perfect baqa (living in God.)

9. Waqoof-e-zamani: The seeker must constantly be aware of his states. If he is in a state of obedience then he should express his gratitude and if he is in a state of disobedience, he should seek forgiveness. Or in zikr of ‘pas anfaas’ (breathing exercise) be watchful of his state of heedlessness or attentiveness. He should keep watch over his states of contraction (qabz) and expansion (bast), be grateful when the occasion demands gratitude and seek forgiveness when pardon is needed. This is also called self-accountability.

10. Waqool-e-adadi: In the zikr of ‘nafi-isbaat’ (negation and affirmation) the seeker should keep count of his recitaitions in odd numbers, in the knowledge that Allah is One and prefers odd numbers. This way of counting is especially helpful in dispelling stray thoughts and establishing concentration.

11. Waqoof-e-qalbi: Constant awareness and engagement of the heart with the Divine Beloved, in such a way that His Presence dominates the heart and it is completely dissociated from everything other-than-God. During zikr it is of paramount importance to establish this connection and this awareness and presence, otherwise the zikr is not effective.

It is incumbent upon the seeker (salik) to advance without break. To stop is harmful and to retreat is suicide for sulook. A salik is he who progresses every moment.

A waaqif is one who halts on the way and his progress has stopped. A salik who halts will regress and his spiritual progress shall stop. Such a condition is termed as ‘jamood’ (inaction) or haalat-e-jamoodi’ (state of inaction). A ‘raajey’ is one who retreats. This retraction (raj’at) if not treated immediately, results in hopelessness.

The spiritual journey of ascent and descent of the perfect seeker is continuous like the two ends of a compass. He is in a state where the veils of multiplicity are lifted continuously. He beholds multiplicity (kathrat) in Oneness (Wahdat) and Oneness in multiplicity.

A ruined seeker is he who is trapped in majaaz (worldly pastimes) in the initial stage of his journey.

A seeker firmly attached to the path (waasil-ul-masaalik) is one who is dominated by Reality right from the beginning, and who has purified his heart of all idols of majaaz (the world). He is a seeker, who passes all stations of the spiritual journey by experiencing the actual spiritual states and not by mere theoretical knowledge.

Sulook is the way to reach God through clear intuition, not by logic or rationalism. The traveler on this path is called a salik. At special moments the beginner experiences complete absorption in the remembrance of God and a detachment from all mundane thoughts. This is an attraction from God, which paves the way for further progress. Attraction is jazb and the one attracted is majzoob. This state is called safaai mubtadi (detachment of the beginner) which is an initial state. This kind of Sufi is called ‘salik-majzoob’. So every practical student of Sufism is a majzoob and salik at the same time.

When the Sufi experiences these social moments during which illuminations are showered on him, he is in a state called ‘safaai mutawaasit’. Such states descend on mid-way pilgrims. This kind of sufi is called majzoob. When the Sufi is in union with the Divine Essence (Zaat) and reaches the station of “tamkeen” (steadfastness), he is in the state of safaai muntahi (highest detachment/purification). The Sufi of this stage is called ‘majzoob salik.’

Seekers of truth possess different characteristics. They cannot all be measured by the same yardstick. The Shaikh is the physician of hearts. With his insight he is able to assess the patient, diagnose his condition and prescribe the right treatment. As such, the paths leading to God are countless.

“The ways to reach God are as many as the breaths of people.”

The following three ways are more widespread and accessible:

Tareeq-e-akhyar

This is the orthodox way. It involves leading a strictly religious life with attention to extra fasting and prayers, recitation of the Holy Quran, performance of Hajj, jehad in the way of God, thus reaching the destination.

Tareeq ashaab-e-mujaahibaat wa riyaazaat

This involves purification of character and conduct by intense hard work both physical and spiritual, changing one’s base nature into a virtuous one, thus developing connection with the celestial world and proceeding towards the goal.

Tareeq-ashaab-i-shattariah

This is the path of adoration without intense striving. It involves seclusion and withdrawal from social contacts. Pangs of Divine love, eagerness, constant and intense remembrance of God are the distinguishing characteristics of this path. This way leads to quick and positive results. The greater the storm of love in a man’s heart, the higher his flight. Attraction from God is crucial for success. On this path only those are blessed, who strive hard and diligently.

And those who strive hard in Our cause, We will certainly guide them to Our path. (Al-Ankabut, 29:69)

The following circle (daaira-e-sullok) will explain the early, the middle and the final stages of the spiritual journey. It will help in understanding briefly the technical terms of the Sufi way of flight in God.

‘B’ is the starting point for a beginner. When the salik traverses the entire circle and returns, ‘B’ becomes the culminating point as well. (When you reach the peak, go back to the beginning) points towards this journey. Within the circle, in relation to ‘B’, ‘A’ is the highest point. The arc, ‘BCA’ indicates the upward journey towards ‘A’, (the Indeterminate Being). When the salik reaches ‘A’, he is immersed in intoxication, total unawareness of self, and finally annihilation of annihilation. Although, in the circle this is the highest stage, but in the journey it is not the culminating stage. Annihilation (fana) is not the stage of perfection. Perfection is subsistence (baqa) after annihilation, which is called subsistence in god (baqa-bi-Allah). The salik, before reaching the Absolute Reality (Itlaaq) in his journey, considers everything to be other-than-God. After reaching ‘A’, and becoming submerged in Oneness, he cannot see the multiplicity in reality or in conception. At this point it is necessary that he sees the One in the mirror of multiplicity and that multiplicity does not become a veil while observing the One. He should see creation in the Creator and the Creator in His creation. This awareness is only achieved when the salik proceeds from the starting point (mabda’a) ‘B’ to maqqm-e-Itlaaq (the station of Absoluteness) ‘A’ and, descending from ‘A’, travelling through ‘ADB’, again reaches the starting point and the limitation (aaghaaz-wa-taqayyud) ‘B’. He then returns to his previous stage of servant-hood (aboodiat) and obedience (mutaabiyat). The perfection of sulook is attained at this point and the salik is now adorned with the crown of vicegerency, and entrusted with duties to guide the imperfect seekers towards perfection. He emerges out of intoxication and enjoys a state of sobriety. He now lives in a state of fana and baqa simultaneously, and is a confirmed vicegerent of God, leader of men and their spiritual guide.

In the books of sullok, the starting point ‘B’ of the spiritual journey is signified by the following terms:-

Mabda’a (the starting point); badaayt (the beginning); taqayyud (limitation); ta’ayyun (determination), farq (separation), kasrat (multiplicity); and bo’d (distance).

In the ascending are ‘BCA’ the following terms are used:-

Sair-i-urooji (the ascending journey); sair-ila-Allah (journey towards God); urooj (ascension).

The following terms are used to signify point ‘A’:

It’laaq (Absoluteness); Ahadiyat (Singleness); tahveen (ecstasy); sukr (intoxication); istighraaq (absorption); be-khudi (unconsciousness); fana (annihilation); fana-ul-fana (annihilation of annihilation) sair-fi-Allah (journey in God); jama’ (union).

Those living in the proximity of the Beloved are not in their senses

Those living in this lane get consumed by madness

Before they may leave it (Khusrau)

In the descending are ‘ADB’, the following terms are used:

Sair-i-nuzuli (the downward journey); sair-min-Allah (journey from God); sair-ma-Allah (journey with God), sair-bi-Allah (journey by God), sair-i-rajui (the return).

When the seeker has completed the circle of the spiritual journey and returns to ‘B’ which was the starting point, the following terms are used:

Nihaayat (the end); sahw (sorbriety); sabw-ba’dal-mahw (sobriety after absorption); tamkeen (steadfastness); takmeel (completion); abdiyyat (slave-hood); aboodiat (state of servitude); insaan (man); insaan-i-kaamil (the perfect man); baqa (subsisting in God); baqa-ba’dal-fana (subsistence after annihilation); baqa-bi-Allah (living with God); jama-al-jama (union in union); farq-ba’adal-jama (separation after union); farq-e-saani (the second separation); and sahw-i-saami (the second sobriety).

The Naqshbandiah Mujaddidiyah Silsila follow a different method for the completion of the spiritual journey. Since the purpose of this book is not to direct anyone towards completion of sulook, but merely provide an understanding of the terms, the following chart of sulook-e-Mujadidiya is considered adequate to clarify the terms used.

The following eleven terms are normally used by the exalted mashaikh of the Naqshbandiah silsila.

1. Hosh dar dam: Every breath should be in the remembrance of Allah. Forgetfulness should be meticulously avoided. One must always be mentally alert and watchful over one’s internal spiritual condition. This exercise drives away wayward thoughts from the pilgrim.

2. Nazar-bar-qadam: (literaaly, eyes under the feet) The seeker should watch with utmost care where he places his feet, so that his sight remains completely focused on the path. In the beginning, the mind follows the eye and the waywardness of sight results in waywardness of the mind. Keeping eyes fixed under the feet, so to speak, can also indicate accelerated speed on the path. It means, when the distance to the Divine Being is shortened and the seeker rises above self-absorption, he should immediately leap forward as far as his sight reaches and place his feet there firmly.

3. Safar-dar-watan: When the seeker proceeds from one state of human nature to another i.e. to change one’s vices into virtues, and acts upon the saying “Replace yourself with the Attributes of Allah.” This is known as safar-dar-watan.

4. Khilwat-dar-anjuman: To be outwardly present with others but inwardly present with God. In all circumstances, to affix one’s attention only on God.

5. Yaad kard: Remembrance (zikr) by the heart and by the tongue so that remembrance of God is constant and heedlessness is removed.

6. Baaz gasbt: When the seeker is reciting the Kalima Tayyaha either verbally or silently, he should supplicate God in his heart each time, “O my Lord, You are my desire and Your pleasure is my desire. I have renounced this world and the Hereafter for your sake. Bestow Your favour on me and grant me Your Vision.” This supplication is extremely important in this zikr, and should not be neglected.

7. Nigah daasht: Guarding thoughts which are other than God. For instance, the seeker must be careful while reciting the Kalimah Tayyaha a hundred times in one breath to not once let his mind wander. Instead, to forget Names and Attributes and fix his attention on the Pure Essence ‘Ahadiyat-e-Mujarrawa’ and the Beyond of the Beyond Wara-ul-Wara.

8. Yaad daasht: To remain earnestly attentive to the Almighty Allah every moment and under all circumstances. Some interpret this to mean to be in the presence of the Pure Essence without any veils. Those who have attained this station, say that ‘Yaad daasht’ means the heart of the seeker is dominated by the vision of reality due to his intense love for the divine Being. This is also called mushaidah (vision). This blessing cannot be attained without total fana (complete annihilation) and perfect baqa (living in God.)

9. Waqoof-e-zamani: The seeker must constantly be aware of his states. If he is in a state of obedience then he should express his gratitude and if he is in a state of disobedience, he should seek forgiveness. Or in zikr of ‘pas anfaas’ (breathing exercise) be watchful of his state of heedlessness or attentiveness. He should keep watch over his states of contraction (qabz) and expansion (bast), be grateful when the occasion demands gratitude and seek forgiveness when pardon is needed. This is also called self-accountability.

10. Waqool-e-adadi: In the zikr of ‘nafi-isbaat’ (negation and affirmation) the seeker should keep count of his recitaitions in odd numbers, in the knowledge that Allah is One and prefers odd numbers. This way of counting is especially helpful in dispelling stray thoughts and establishing concentration.

11. Waqoof-e-qalbi: Constant awareness and engagement of the heart with the Divine Beloved, in such a way that His Presence dominates the heart and it is completely dissociated from everything other-than-God. During zikr it is of paramount importance to establish this connection and this awareness and presence, otherwise the zikr is not effective.

It is incumbent upon the seeker (salik) to advance without break. To stop is harmful and to retreat is suicide for sulook. A salik is he who progresses every moment.

A waaqif is one who halts on the way and his progress has stopped. A salik who halts will regress and his spiritual progress shall stop. Such a condition is termed as ‘jamood’ (inaction) or haalat-e-jamoodi’ (state of inaction). A ‘raajey’ is one who retreats. This retraction (raj’at) if not treated immediately, results in hopelessness.

The spiritual journey of ascent and descent of the perfect seeker is continuous like the two ends of a compass. He is in a state where the veils of multiplicity are lifted continuously. He beholds multiplicity (kathrat) in Oneness (Wahdat) and Oneness in multiplicity.

A ruined seeker is he who is trapped in majaaz (worldly pastimes) in the initial stage of his journey.

A seeker firmly attached to the path (waasil-ul-masaalik) is one who is dominated by Reality right from the beginning, and who has purified his heart of all idols of majaaz (the world). He is a seeker, who passes all stations of the spiritual journey by experiencing the actual spiritual states and not by mere theoretical knowledge.