How to attain Inner Peace

Sit in a comfortable and quiet place. Close your eyes. Each ingress or inhale inwards should carry the word ‘Allah’ to the core of heart and every egress or exhale outwards should bring the word ‘Hoo’ out to strike the heart. That would create a rhythm of Allah Hoo in every breath. You should however, not try to make these words with the sound of your breath, because the Zikr is not done with the breath but with heart. This spiritual practice should be done twice a day at least for 5 minutes.

Spiritual Path

I seek refuge with Allah, from Shaitan the Outcast. With the Name of Allah, the Beneficent, the Merciful. All Praise is for Allah-swt, the Creator of the Universe and the Source of all knowledge. He-swt, Who has concealed so many mysteries in every particle that no creature can claim to know everything, this (claim) suits His Majesty alone. Creation can know only as much as He-swt grants to whomsoever He-swt wills. Man is the masterpiece of His creation. Every straw, leaf and particle houses countless secrets within itself and each secret is a witness to Allah-swt Greatness. The more the revelation of such mysteries to a person, the more he acknowledges the greatness of Allah-swt, provided his human nature has not been corrupted. However, if his nature has been contaminated, every medicine will produce the opposite effect and the revelation of each mystery will mislead him and inflate his ego. May Allah Kareem grant protection from this malady! By Allah-swt Grace, I wish to put across some basic points. Possibly these may serve as a guide for a true seeker and help in the attainment of Salvation. I have no capability except that granted by Allah-swt . Tasawwuf(Sufism) and Sulook(Spiritual Path) is a subject that is as important as it is unique. It deals with the feelings of faith and belief and the inspirations on the Qalb(Heart). Many scholars have written that these people (the Soofis) wore woollen clothing (soof) and thus came to be known as Sufis. However, my opinion is different. In my view, Tasawwuf(Sufism) is the Persian translation of the Quranic word ‘Tazkiyah’(Purification), which means cleansing of the heart, it is included within Prophetic blessings and, in reality, something one cannot do without. I don’t want to write anything as its proof, since beginning with the Companions and the Khair ul Quroon, countless scholars have written about Tazkiyah(Spiritual Purification) and have proved it as the essence and the most important part of the Deen. If someone isn’t convinced by their writings, then what is my position and what difference will my writing make to him? The present day situation is reflected in the letter of a friend from India. He wrote that he visited Dar ul Uloom Deoband but did not find anyone there who knew about Zikr-e Qalbi(Remembrance by heart); I was shaken when I read this letter. The scholars, who laid the foundations of this institution, were all, till the very recent times, Sufis. However, their successors have shelved their works that not only contained the evidence of Sulook(Spiritual Path), but also contained substantial material on different methods of Zikr(Remembrance) and on guidance for seekers. From Hadhrat Nanotvi to Maulana Thanvi, which scholar was not a Zakir and a teacher of Zikr(Remembrance), and who did not write about the various forms and methods of Zikr? Our Shaikh ul Mukarram-rua himself made a valuable and worthy contribution to this resource in the form of Dalael us-Sulook. I wish to mention just a few of the books that are available in the library of Dar ul Irfan (as the whole list would be very lengthy). In addition to this, every Mufassir and Muhaddith has written about it in his works on Tafsir or Hadith. The few words that I wish to pen down here deal only with the feelings of the Lata‘if(Spiritual Organs) and the Maraqbaat (meditations), their effect on practical life and the ways to find or determine the reality of the Lata‘if(Spiritual Organs) and the Maraqbaat(Meditation). It is a very delicate subject and has probably never been addressed in this manner before. Every age has its own requirements and probably this hasn’t been a requirement of the previous times. When we learnt Sulook(Spiritual Path), we would not dare to even speak to Shaikh ul Mukarram-rua. Rather, at times, when two of us realized a spiritual feeling differently (although the difference was only in its detail and interpretation, not in its essence), we kept to our individual version for the rest of our lives, but wouldn’t dare to ask the Shaikh-rua(Spiritual Teacher). Today, the time and its people have changed. They want to know the logic and the reason behind everything and ask for its interpretation and explanation. This change occurred in front of us and we have to put up with it. Therefore, with Allah’s Grace, this Faqeer (humble soul) is trying to write, to an extent, about those feelings. The purpose is not to convince those who deny, but that the travellers of this Path may be guided and enabled to understand the feelings of their Qalb(Heart) and their effects. A list of books is attached for those who want proof; they can benefit. Those are only a few tittles of the books in the Dar ul Irfan library; indeed, there should be many more treatises on the subject. Along with the above, is a topic that requires much attention and that is about Kashf and Mushahidah (spiritual visions and observations). These (spiritual visions and observations) are not integral or necessary elements (of Tasawwuf), but belong to the category of rewards bestowed by Allah-swt. It someone is blessed with Kashf, he should consider it a Divine blessing and not an indication that his Zikr(Remembrance) is being accepted. Indeed, it is the feelings and effects noticed in one’s practical life that are the criteria for acceptance, since the results of an effort that is accepted, which in turn depends upon one’s sincerity of intention and purity of faith, most certainly become visible in one’s conduct; and this is a special Divine Favour. Some friends remain under the misunderstanding that as they have not been blessed with Mushahidah(Spiritual Vision), their Lata‘if(Spiritual Organs) are not illuminated; this is not the right impression. What is essential is that the effect of the Lata‘if(Spiritual Organs) and the Maraqbaat(Meditation) is reflected in one’s character.

Ameer Muhammad Akram Awan

Power of Concentration [Multilingual]

There are five senses, one of touch, taste, smell, sight and hearing associated with the human body; there is yet another, a sense of thought also. The information processed by them directly affects the Qalb(Heart). If the eye sees something beautiful, a beautiful flower, a lovely picture, the Qalb(Heart) also feels delighted; if it sees something ugly, the Qalb(Heart) also feels distressed. If the ear hears something good or bad, or if the tongue indulges in noble or loose talk, the Qalb(Heart) feels their effect. Similarly, the thought process of the brain also affects the Qalb(Heart). When, it is advised to close the eyes during Zikr(Remembrance), lock the tongue, move the body slightly and focus the mind on ‘Allah Hoo’, all these steps are aimed at reducing the external effects on the Qalb(Heart). If the Qalb(Heart) is distracted, it will divide its attention and consequently its connection with Zikr(Remembrance) Allah will be lost. It means the Qalb(Heart) can remain attentive to only one thing at one time. The ‘power of concentration’ is, in fact, one of the yoga practices and worship of Hindus. These are exercises of the brain that are similar to telepathy. This power is attained by focusing the entire mental energy at one point. Such people start with constantly gazing at the flame of a candle for five minutes in the beginning and gradually extend this time to several hours. Those who become experts can continue gazing at the sun for hours at a time. They do this to attain the ability to focus the entire mental energy at one point. Having attained it, they use this ability to transfer their thoughts to other people’s minds or to read their minds to some extent. During these times, you are using machines for similar purposes.

Ameer Muhammad Akram Awan (RH)


Poder de concentración

Hay cinco sentidos, uno de tacto, gusto, olfato, vista y oído asociados con el cuerpo humano; hay otro más, un sentido del pensamiento también. La información procesada por ellos afecta directamente al Qalb (Corazón). Si el ojo ve algo hermoso, una hermosa flor, una hermosa imagen, el Qalb (Corazón) también se siente encantado; si ve algo feo, el Qalb (Corazón) también se angustia. Si el oído escucha algo bueno o malo, o si la lengua se entrega a una conversación noble o suelta, el Qalb (Corazón) siente su efecto. De manera similar, el proceso de pensamiento del cerebro también afecta al Qalb (Corazón). Cuando se aconseja cerrar los ojos durante el Zikr (Recuerdo), bloquear la lengua, mover un poco el cuerpo y enfocar la mente en “Allah Hoo”, todos estos pasos tienen como objetivo reducir los efectos externos sobre el Qalb (Corazón). Si el Qalb (Corazón) se distrae, dividirá su atención y, en consecuencia, se perderá su conexión con Zikr (Recuerdo) Allah. Significa que Qalb (Corazón) puede permanecer atento a una sola cosa a la vez. El “poder de concentración” es, de hecho, una de las prácticas de yoga y la adoración de los hindúes. Estos son ejercicios del cerebro que son similares a la telepatía. Este poder se logra concentrando toda la energía mental en un punto. Estas personas comienzan mirando constantemente la llama de una vela durante cinco minutos al principio y gradualmente extienden este tiempo a varias horas. Aquellos que se convierten en expertos pueden seguir mirando al sol durante horas. Hacen esto para lograr la capacidad de concentrar toda la energía mental en un punto. Una vez alcanzado, utilizan esta capacidad para transferir sus pensamientos a las mentes de otras personas o para leer sus mentes hasta cierto punto. Durante estos momentos, está utilizando máquinas para fines similares.

Ameer Muhammad Akram Awan (derecho)


Poder de concentração

Existem cinco sentidos, um de tato, paladar, olfato, visão e audição associados ao corpo humano; há ainda outro, um sentido de pensamento também. As informações processadas por eles afetam diretamente o Qalb (Coração). Se o olho vê algo belo, uma bela flor, uma bela imagem, o Qalb (Coração) também se sente encantado; se vê algo feio, o Qalb (Coração) também se sente angustiado. Se o ouvido ouve algo bom ou ruim, ou se a língua se entrega a conversas nobres ou soltas, o Qalb (Coração) sente seu efeito. Da mesma forma, o processo de pensamento do cérebro também afeta o Qalb (coração). Quando, é aconselhável fechar os olhos durante o Zikr (Lembrança), travar a língua, mover o corpo ligeiramente e focar a mente em ‘Allah Hoo’, todas essas etapas visam reduzir os efeitos externos no Qalb (Coração). Se o Qalb (Coração) estiver distraído, ele dividirá sua atenção e, conseqüentemente, sua conexão com Zikr (Lembrança) Allah será perdida. Isso significa que o Qalb (coração) pode permanecer atento a apenas uma coisa de cada vez. O “poder de concentração” é, na verdade, uma das práticas de ioga e adoração dos hindus. Esses são exercícios do cérebro semelhantes à telepatia. Esse poder é obtido concentrando-se toda a energia mental em um ponto. Essas pessoas começam olhando constantemente para a chama de uma vela por cinco minutos no início e gradualmente estendem esse tempo para várias horas. Aqueles que se tornam especialistas podem continuar olhando para o sol por horas a fio. Eles fazem isso para atingir a capacidade de concentrar toda a energia mental em um ponto. Tendo alcançado isso, eles usam essa habilidade para transferir seus pensamentos para a mente de outras pessoas ou para ler suas mentes até certo ponto. Durante esses períodos, você está usando máquinas para fins semelhantes.

Ameer Muhammad Akram Awan (RH)


Pouvoir de concentration

Il y a cinq sens, l’un du toucher, du goût, de l’odorat, de la vue et de l’ouïe associés au corps humain ; il y en a encore un autre, un sens de la pensée aussi. Les informations qu’ils traitent affectent directement le Qalb (Cœur). Si l’œil voit quelque chose de beau, une belle fleur, une belle image, le Qalb (Cœur) se sent aussi ravi ; s’il voit quelque chose de laid, le Qalb (Cœur) se sent également affligé. Si l’oreille entend quelque chose de bon ou de mauvais, ou si la langue se livre à des paroles nobles ou lâches, le Qalb (Cœur) ressent leur effet. De même, le processus de pensée du cerveau affecte également le Qalb (coeur). Lorsqu’il est conseillé de fermer les yeux pendant le Zikr (Souvenir), de verrouiller la langue, de bouger légèrement le corps et de concentrer l’esprit sur « Allah Hoo », toutes ces étapes visent à réduire les effets externes sur le Qalb (Cœur). Si le Qalb (Cœur) est distrait, il divisera son attention et par conséquent sa connexion avec Zikr (Souvenir) Allah sera perdue. Cela signifie que le Qalb (Cœur) peut rester attentif à une seule chose à la fois. Le « pouvoir de concentration » est, en fait, l’une des pratiques de yoga et de culte des hindous. Ce sont des exercices du cerveau qui sont similaires à la télépathie. Ce pouvoir est atteint en concentrant toute l’énergie mentale à un moment donné. Ces personnes commencent par regarder constamment la flamme d’une bougie pendant cinq minutes au début et étendent progressivement ce temps à plusieurs heures. Ceux qui deviennent des experts peuvent continuer à regarder le soleil pendant des heures. Ils le font pour atteindre la capacité de concentrer toute l’énergie mentale à un moment donné. L’ayant atteint, ils utilisent cette capacité pour transférer leurs pensées dans l’esprit des autres ou pour lire dans leurs pensées dans une certaine mesure. Pendant ces périodes, vous utilisez des machines à des fins similaires.

Ameer Muhammad Akram Awan (RH)



Es gibt fünf Sinne, einen des Tastsinns, des Geschmackssinns, des Geruchssinns, des Sehens und des Gehörs, die mit dem menschlichen Körper verbunden sind; es gibt noch einen anderen, einen Gedankensinn. Die von ihnen verarbeiteten Informationen wirken sich direkt auf das Qalb (Herz) aus. Wenn das Auge etwas Schönes sieht, eine schöne Blume, ein schönes Bild, freut sich auch das Qalb (Herz); wenn es etwas Hässliches sieht, fühlt sich auch das Qalb (Herz) bekümmert. Hört das Ohr etwas Gutes oder Schlechtes oder schwelgt die Zunge in edlem oder lockerem Gerede, so spürt das Qalb (Herz) ihre Wirkung. In ähnlicher Weise beeinflusst der Denkprozess des Gehirns auch das Qalb (Herz). Wenn es ratsam ist, während des Zikr (Erinnerung) die Augen zu schließen, die Zunge zu sperren, den Körper leicht zu bewegen und den Geist auf „Allah Hoo“ zu fokussieren, all diese Schritte zielen darauf ab, die äußeren Auswirkungen auf das Qalb (Herz) zu reduzieren. Wenn das Qalb (Herz) abgelenkt wird, wird es seine Aufmerksamkeit teilen und folglich wird seine Verbindung mit Zikr (Erinnerung) Allah verloren gehen. Das bedeutet, dass das Qalb (Herz) nur auf eine Sache gleichzeitig aufmerksam bleiben kann. Die „Kraft der Konzentration“ ist in der Tat eine der Yoga-Praktiken und Verehrungen der Hindus. Dies sind Übungen des Gehirns, die der Telepathie ähneln. Diese Kraft wird erreicht, indem die gesamte mentale Energie auf einen Punkt fokussiert wird. Solche Menschen beginnen damit, am Anfang fünf Minuten lang ständig auf die Flamme einer Kerze zu starren und erweitern diese Zeit allmählich auf mehrere Stunden. Diejenigen, die zu Experten werden, können stundenlang in die Sonne blicken. Sie tun dies, um die Fähigkeit zu erlangen, die gesamte mentale Energie auf einen Punkt zu fokussieren. Wenn sie es erreicht haben, nutzen sie diese Fähigkeit, um ihre Gedanken auf die Gedanken anderer Menschen zu übertragen oder ihre Gedanken in gewissem Maße zu lesen. In diesen Zeiten verwenden Sie Maschinen für ähnliche Zwecke.

Ameer Muhammad Akram Awan (RH)


Сила концентрации

С человеческим телом связано пять чувств: осязание, вкус, обоняние, зрение и слух; есть еще один, тоже чувство мысли. Обработанная ими информация напрямую влияет на Калб (Сердце). Если глаз видит что-то прекрасное, красивый цветок, прекрасную картину, Калб (Сердце) тоже испытывает восторг; если он видит что-то уродливое, Калб (Сердце) тоже огорчается. Если ухо слышит что-то хорошее или плохое, или если язык предается благородным или пустым разговорам, Калб (Сердце) ощущает их воздействие. Точно так же мыслительный процесс мозга также влияет на Qalb (Сердце). Когда рекомендуется закрыть глаза во время Зикра (Воспоминания), зафиксировать язык, слегка пошевелить телом и сосредоточить ум на «Аллах Ху», все эти шаги направлены на уменьшение внешнего воздействия на Калб (Сердце). Если Калб (Сердце) отвлечен, он разделит свое внимание, и, следовательно, его связь с Зикром (Воспоминанием) Аллаха будет потеряна. Это означает, что Калб (Сердце) может одновременно уделять внимание только одной вещи. «Сила концентрации» – это, по сути, одна из практик йоги и поклонения индуистам. Это упражнения для мозга, похожие на телепатию. Эта сила достигается путем сосредоточения всей умственной энергии в одной точке. Такие люди начинают с постоянного пристального взгляда на пламя свечи в течение пяти минут вначале и постепенно увеличивают это время до нескольких часов. Те, кто становятся экспертами, могут продолжать смотреть на солнце часами. Они делают это, чтобы достичь способности сосредоточить всю умственную энергию в одной точке. Достигнув этого, они используют эту способность, чтобы передавать свои мысли в умы других людей или в некоторой степени читать их мысли. В это время вы используете машины для аналогичных целей.

Амир Мухаммад Акрам Аван (RH)



人体有五种感官,一种是触觉、味觉、嗅觉、视觉和听觉;还有一种,一种思想。他们处理的信息直接影响Qalb(Heart)。如果眼睛看到美丽的东西,一朵美丽的花,一幅可爱的图画,Qalb(心)也会感到高兴;如果它看到丑陋的东西,Qalb(Heart)也会感到心疼。如果耳朵听到好的或坏的东西,或者如果舌头沉迷于高尚或松散的谈话,Qalb(心脏)就会感受到它们的影响。同样,大脑的思维过程也会影响Qalb(Heart)。当,建议在Zikr(记忆)期间闭上眼睛,锁定舌头,稍微移动身体并将注意力集中在’Allah Hoo’上,所有这些步骤都是为了减少对Qalb(心脏)的外部影响。如果 Qalb(心)分心,它就会分散注意力,从而失去与 Zikr(纪念)真主的联系。这意味着 Qalb(Heart) 可以一次只关注一件事。 “专注的力量”实际上是印度教徒的瑜伽练习和崇拜之一。这些是类似于心灵感应的大脑练习。这种力量是通过将整个精神能量集中在一点来获得的。这样的人一开始会不断注视蜡烛的火焰五分钟,然后逐渐延长到几个小时。那些成为专家的人可以一次持续几个小时地凝视太阳。他们这样做是为了获得将整个精神能量集中在一点的能力。获得它后,他们利用这种能力将自己的思想转移到其他人的思想中,或者在一定程度上读懂他们的思想。在这些时间里,您将机器用于类似目的。

Ameer Muhammad Akram Awan (RH)


人体有五种感官,一种是触觉、味觉、嗅觉、视觉和听觉;还有一种,一种思想。他们处理的信息直接影响Qalb(Heart)。如果眼睛看到美丽的东西,一朵美丽的花,一幅可爱的图画,Qalb(心)也会感到高兴;如果它看到丑陋的东西,Qalb(Heart)也会感到心疼。如果耳朵听到好的或坏的东西,或者如果舌头沉迷于高尚或松散的谈话,Qalb(心脏)就会感受到它们的影响。同样,大脑的思维过程也会影响Qalb(Heart)。当,建议在Zikr(记忆)期间闭上眼睛,锁定舌头,稍微移动身体并将注意力集中在’Allah Hoo’上,所有这些步骤都是为了减少对Qalb(心脏)的外部影响。如果 Qalb(心)分心,它就会分散注意力,从而失去与 Zikr(纪念)真主的联系。这意味着 Qalb(Heart) 可以一次只关注一件事。 “专注的力量”实际上是印度教徒的瑜伽练习和崇拜之一。这些是类似于心灵感应的大脑练习。这种力量是通过将整个精神能量集中在一点来获得的。这样的人一开始会不断注视蜡烛的火焰五分钟,然后逐渐延长到几个小时。那些成为专家的人可以一次持续几个小时地凝视太阳。他们这样做是为了获得将整个精神能量集中在一点的能力。获得它后,他们利用这种能力将自己的思想转移到其他人的思想中,或者在一定程度上读懂他们的思想。在这些时间里,您将机器用于类似目的。

Ameer Muhammad Akram Awan (RH)


एकाग्रता की शक्ति

मानव शरीर से जुड़ी पांच इंद्रियां हैं, स्पर्श, स्वाद, गंध, दृष्टि और श्रवण में से एक; एक और है, विचार की भावना भी। उनके द्वारा संसाधित की गई जानकारी सीधे कल्ब (दिल) को प्रभावित करती है। आँख कोई सुन्दर, सुन्दर फूल, सुन्दर चित्र देखती है तो कल्ब भी प्रसन्न होता है। कुछ कुरूप देखता है तो कल्ब भी व्यथित हो जाता है। अगर कान कुछ अच्छा या बुरा सुनता है, या जीभ नेक या ढीली बात में लिप्त है, तो कल्ब (दिल) को उनके प्रभाव का अनुभव होता है। इसी तरह मस्तिष्क की विचार प्रक्रिया भी कल्ब (हृदय) को प्रभावित करती है। जब ज़िक्र (स्मरण) के दौरान आँखें बंद करने, जीभ को बंद करने, शरीर को थोड़ा हिलाने और मन को ‘अल्लाह हू’ पर केंद्रित करने की सलाह दी जाती है, तो इन सभी चरणों का उद्देश्य क़ल्ब (हृदय) पर बाहरी प्रभावों को कम करना है। यदि कल्ब (दिल) विचलित हो जाता है, तो यह अपना ध्यान विभाजित कर देगा और फलस्वरूप ज़िक्र (याद) अल्लाह के साथ उसका संबंध खो जाएगा। इसका मतलब है कि कल्ब (दिल) एक समय में केवल एक ही चीज़ के प्रति चौकस रह सकता है। ‘एकाग्रता की शक्ति’, वास्तव में, योग प्रथाओं और हिंदुओं की पूजा में से एक है। ये मस्तिष्क के व्यायाम हैं जो टेलीपैथी के समान हैं। यह शक्ति संपूर्ण मानसिक ऊर्जा को एक बिंदु पर केंद्रित करने से प्राप्त होती है। ऐसे लोग शुरुआत में पांच मिनट तक मोमबत्ती की लौ को लगातार देखते हुए शुरू करते हैं और धीरे-धीरे इस समय को कई घंटों तक बढ़ाते हैं। जो विशेषज्ञ बन जाते हैं, वे घंटों सूरज को निहारते रह सकते हैं। वे एक बिंदु पर संपूर्ण मानसिक ऊर्जा को केंद्रित करने की क्षमता प्राप्त करने के लिए ऐसा करते हैं। इसे प्राप्त करने के बाद, वे इस क्षमता का उपयोग अपने विचारों को अन्य लोगों के दिमाग में स्थानांतरित करने या कुछ हद तक अपने दिमाग को पढ़ने के लिए करते हैं। इस समय के दौरान, आप इसी तरह के उद्देश्यों के लिए मशीनों का उपयोग कर रहे हैं।

अमीर मुहम्मद अकरम अवान (आरएच)


একাগ্রতার শক্তি

মানুষের দেহের সাথে পাঁচটি ইন্দ্রিয় রয়েছে, স্পর্শ, স্বাদ, গন্ধ, দৃষ্টি এবং শ্রবণ; আরও একটি আছে, চিন্তার বোধও। তাদের দ্বারা প্রক্রিয়া করা তথ্য সরাসরি ক্যালব (হার্ট) কে প্রভাবিত করে। চোখ যদি সুন্দর কিছু, একটি সুন্দর ফুল, একটি সুন্দর ছবি দেখে, তাহলে ক্যালব (হৃদয় )ও আনন্দিত বোধ করে; যদি এটি কুৎসিত কিছু দেখে, তাহলে ক্যালব (হৃদয় )ও দু feelsখ অনুভব করে। যদি কান ভাল বা মন্দ কিছু শুনতে পায়, অথবা জিহ্বা যদি মহৎ বা আলগা কথা বলে, তাহলে ক্বালব (হার্ট) তাদের প্রভাব অনুভব করে। একইভাবে, মস্তিষ্কের চিন্তা প্রক্রিয়াও ক্যালব (হার্ট) কে প্রভাবিত করে। যখন, জিকর (স্মরণ) এর সময় চোখ বন্ধ করার পরামর্শ দেওয়া হয়, জিহ্বা লক করা, শরীরকে সামান্য সরানো এবং মনকে ‘আল্লাহ হু’ এর উপর মনোযোগ কেন্দ্রীভূত করা, এই সমস্ত পদক্ষেপের উদ্দেশ্য হল কালেব (হার্ট) এর বাহ্যিক প্রভাব হ্রাস করা। যদি ক্বলব (হৃদয়) বিক্ষিপ্ত হয়, এটি তার মনোযোগ বিভক্ত করবে এবং ফলস্বরূপ জিকির (স্মরণ) আল্লাহর সাথে তার সম্পর্ক নষ্ট হয়ে যাবে। এর অর্থ হল ক্যালব (হার্ট) এক সময়ে শুধুমাত্র একটি জিনিসের প্রতি মনোযোগী থাকতে পারে। ‘একাগ্রতার শক্তি’ আসলে হিন্দুদের যোগব্যায়াম এবং উপাসনার অন্যতম। এগুলি মস্তিষ্কের ব্যায়াম যা টেলিপ্যাথির অনুরূপ। এই শক্তি এক পর্যায়ে সমগ্র মানসিক শক্তিকে কেন্দ্র করে অর্জিত হয়। এই ধরনের লোকেরা শুরুতে পাঁচ মিনিটের জন্য একটি মোমবাতির শিখার দিকে ক্রমাগত নজর দিয়ে শুরু করে এবং ধীরে ধীরে এই সময়টি কয়েক ঘন্টা প্রসারিত করে। যারা বিশেষজ্ঞ হয়ে উঠতে পারেন তারা একযোগে ঘন্টার পর ঘন্টা সূর্যের দিকে তাকিয়ে থাকতে পারেন। তারা এক সময়ে পুরো মানসিক শক্তিকে ফোকাস করার ক্ষমতা অর্জনের জন্য এটি করে। এটি অর্জন করার পরে, তারা এই ক্ষমতা ব্যবহার করে তাদের চিন্তা অন্য মানুষের মনে স্থানান্তর করতে বা তাদের মনকে কিছুটা হলেও পড়তে। এই সময়ে, আপনি অনুরূপ উদ্দেশ্যে মেশিন ব্যবহার করছেন।

আমীর মুহাম্মদ আকরাম আওয়ান (আরএইচ)


ارتکاز کی طاقت۔

پانچ حواس ہیں ، ایک چھو ، ذائقہ ، بو ، نظر اور سماعت انسانی جسم سے وابستہ ایک اور بھی ہے ، سوچنے کا احساس بھی۔ ان کے ذریعہ پروسس کردہ معلومات براہ راست قلب (دل) کو متاثر کرتی ہے۔ اگر آنکھ کوئی خوبصورت چیز ، ایک خوبصورت پھول ، ایک خوبصورت تصویر دیکھے تو قلب (دل) بھی خوشی محسوس کرتا ہے۔ اگر یہ کوئی بدصورت چیز دیکھتا ہے تو قلب (دل) بھی پریشان ہوتا ہے۔ اگر کان کوئی اچھی یا بری بات سنتا ہے ، یا اگر زبان نیک یا ڈھیلی باتوں میں مبتلا ہوتی ہے تو قلب (دل) اپنا اثر محسوس کرتا ہے۔ اسی طرح دماغ کا سوچنے کا عمل بھی قلب (دل) کو متاثر کرتا ہے۔ جب ، ذکر (یاد) کے دوران آنکھیں بند کرنے ، زبان کو بند کرنے ، جسم کو تھوڑا سا ہلانے اور دماغ کو ‘اللہ ہو’ پر مرکوز کرنے کا مشورہ دیا جاتا ہے ، ان تمام اقدامات کا مقصد قلب پر بیرونی اثرات کو کم کرنا ہے۔ اگر قلب (دل) ہٹا ہوا ہے تو یہ اس کی توجہ کو تقسیم کر دے گا اور اس کے نتیجے میں ذکر (اللہ) سے اس کا تعلق ختم ہو جائے گا۔ اس کا مطلب ہے کہ قلب (دل) ایک وقت میں صرف ایک چیز پر توجہ دے سکتا ہے۔ ’’ ارتکاز کی طاقت ‘‘ دراصل ہندوؤں کے یوگا طریقوں اور عبادت میں سے ایک ہے۔ یہ دماغ کی مشقیں ہیں جو ٹیلی پیتھی کی طرح ہیں۔ یہ طاقت پوری ذہنی توانائی کو ایک نقطے پر مرکوز کرکے حاصل کی جاتی ہے۔ ایسے لوگ شروع میں پانچ منٹ تک موم بتی کے شعلے کو مسلسل دیکھتے رہتے ہیں اور آہستہ آہستہ اس وقت کو کئی گھنٹوں تک بڑھا دیتے ہیں۔ جو لوگ ماہر بنتے ہیں وہ ایک وقت میں گھنٹوں سورج کی طرف دیکھتے رہ سکتے ہیں۔ وہ ایسا کرتے ہیں کہ ایک نقطہ پر پوری ذہنی توانائی کو مرکوز کرنے کی صلاحیت حاصل کریں۔ اسے حاصل کرنے کے بعد ، وہ اس صلاحیت کو اپنے خیالات کو دوسرے لوگوں کے ذہنوں میں منتقل کرنے یا کسی حد تک ان کے ذہنوں کو پڑھنے کے لیے استعمال کرتے ہیں۔ ان اوقات کے دوران ، آپ اسی طرح کے مقاصد کے لیے مشینیں استعمال کر رہے ہیں۔

امیر محمد اکرم اعوان (رح)


قدرت تمرکز

پنج حس ، یکی از لامسه ، چشایی ، بویایی ، بینایی و شنوایی در ارتباط با بدن انسان وجود دارد. یک چیز دیگر وجود دارد ، احساس فکر نیز. اطلاعات پردازش شده توسط آنها مستقیماً بر قلب (قلب) تأثیر می گذارد. اگر چشم چیزی زیبا ، یک گل زیبا ، یک تصویر دوست داشتنی ببیند ، قلب (قلب) نیز احساس خوشحالی می کند. اگر چیزی زشت ببیند ، قلب (قلب) نیز احساس ناراحتی می کند. اگر گوش چیزهای خوب یا بد را بشنود ، یا اگر زبان در صحبت های شریف یا سست افراط کند ، قلب (قلب) تأثیر آنها را احساس می کند. به طور مشابه ، فرآیند تفکر مغز نیز بر قلب (قلب) تأثیر می گذارد. وقتی توصیه می شود که در هنگام ذکر چشم ها را ببندید ، زبان را قفل کنید ، بدن را کمی حرکت دهید و ذهن را بر “الله هو” متمرکز کنید ، همه این مراحل با هدف کاهش آثار خارجی بر روی قلب انجام می شود. اگر قلب حواس پرت شود ، توجه او را از هم جدا می کند و در نتیجه ارتباط آن با ذکر (خدا) از بین می رود. این بدان معناست که قلب (قلب) می تواند در یک زمان فقط به یک چیز توجه کند. “قدرت تمرکز” در واقع یکی از تمرینات یوگا و پرستش هندوها است. اینها تمرینات مغز هستند که شبیه تله پاتی هستند. این قدرت با تمرکز کل انرژی ذهنی در یک نقطه به دست می آید. چنین افرادی در ابتدا به مدت پنج دقیقه به شعله شمع خیره می شوند و به تدریج این زمان را به چند ساعت افزایش می دهند. کسانی که متخصص می شوند می توانند ساعت ها به خورشید نگاه کنند. آنها این کار را برای رسیدن به توانایی تمرکز کل انرژی ذهنی در یک نقطه انجام می دهند. با رسیدن به آن ، آنها از این توانایی برای انتقال افکار خود به ذهن دیگران یا خواندن ذهن آنها تا حدودی استفاده می کنند. در این مدت ، شما از ماشین ها برای اهداف مشابه استفاده می کنید.

امیر محمد اکرم اعوان (RH)


Konsantrasyon Gücü

İnsan vücudu ile ilişkili dokunma, tat, koku, görme ve işitme olmak üzere beş duyu vardır; başka bir şey daha var, ayrıca bir düşünce duygusu. Onlar tarafından işlenen bilgiler doğrudan Kalb’i (Kalp) etkiler. Göz güzel bir şey, güzel bir çiçek, güzel bir resim görse, Kalb de sevinir; çirkin bir şey gördüğünde Kalb de sıkıntıya düşer. Kulak iyi veya kötü bir şey işitse veya dil asil veya boş sözlere dalsa, Kalb etkisini hisseder. Aynı şekilde beynin düşünce süreci de Kalb’i etkiler. Zikir sırasında gözlerin kapatılması, dilin kilitlenmesi, vücudun hafifçe hareket ettirilmesi ve zihnin ‘Allah Hoo’ya odaklanması tavsiye edildiğinde, tüm bu adımlar Kalb (Kalp) üzerindeki dış etkilerin azaltılmasına yöneliktir. Kalb’in dikkati dağılırsa, dikkatini dağıtır ve dolayısıyla Allah’ın Zikr’i ile olan bağlantısı kaybolur. Bu, Kalb’in (Kalp) aynı anda sadece bir şeye dikkat edebileceği anlamına gelir. ‘Konsantrasyon gücü’ aslında Hinduların yoga uygulamalarından ve ibadetlerinden biridir. Bunlar telepatiye benzer beyin egzersizleridir. Bu güç, tüm zihinsel enerjiyi bir noktada odaklayarak elde edilir. Bu tür insanlar, başlangıçta beş dakika boyunca sürekli bir mum alevine bakmakla başlar ve bu süreyi kademeli olarak birkaç saate kadar uzatır. Uzmanlaşanlar saatlerce güneşe bakmaya devam edebilirler. Bunu, tüm zihinsel enerjiyi bir noktada odaklama yeteneğini elde etmek için yaparlar. Bunu elde ettikten sonra, bu yeteneği, düşüncelerini başkalarının zihnine aktarmak veya bir dereceye kadar onların zihinlerini okumak için kullanırlar. Bu zamanlarda benzer amaçlar için makineler kullanıyorsunuz.

Emir Muhammed Ekrem Awan (sağda)


قوة التركيز

هناك خمس حواس ، هي حاسة اللمس والتذوق والشم والبصر والسمع مرتبطة بجسم الإنسان ؛ هناك شعور آخر ، شعور بالفكر أيضًا. المعلومات التي يتم معالجتها من قبلهم تؤثر بشكل مباشر على القلب. إذا رأت العين شيئًا جميلًا ، زهرة جميلة ، صورة جميلة ، فإن القلب أيضًا يشعر بالبهجة ؛ إذا رأى شيئًا قبيحًا ، فإن القلب أيضًا يشعر بالضيق. إذا سمعت الأذن شيئًا جيدًا أو سيئًا ، أو انغمس اللسان في الكلام النبيل أو الفضفاض ، يشعر القلب بتأثيره. وبالمثل ، فإن عملية التفكير في الدماغ تؤثر أيضًا على القلب. عندما يُنصح بإغلاق العينين أثناء الذكر ، وقفل اللسان ، وتحريك الجسم قليلاً ، وتركيز العقل على “الله هو” ، كل هذه الخطوات تهدف إلى تقليل التأثيرات الخارجية على القلب. إذا كان القلب مشتتًا ، فإنه سيشتت انتباهه ، وبالتالي سيضيع ارتباطه بالذكر (ذكر) الله. هذا يعني أن القلب يمكن أن يظل منتبهًا لشيء واحد فقط في وقت واحد. “قوة التركيز” هي ، في الواقع ، إحدى ممارسات اليوجا وعبادة الهندوس. هذه تمارين للدماغ تشبه التخاطر. يتم الحصول على هذه القوة من خلال تركيز الطاقة العقلية بأكملها في نقطة واحدة. يبدأ هؤلاء الأشخاص بالتحديق المستمر في لهب الشمعة لمدة خمس دقائق في البداية ويمددون هذا الوقت تدريجيًا إلى عدة ساعات. أولئك الذين أصبحوا خبراء يمكنهم الاستمرار في التحديق في الشمس لساعات في كل مرة. يفعلون ذلك لتحقيق القدرة على تركيز الطاقة العقلية بأكملها في نقطة واحدة. بعد أن حققوا ذلك ، يستخدمون هذه القدرة لنقل أفكارهم إلى عقول الآخرين أو لقراءة أفكارهم إلى حد ما. خلال هذه الأوقات ، أنت تستخدم آلات لأغراض مماثلة.

أمير محمد أكرم عوان (على اليمين)


Krag van konsentrasie

Daar is vyf sintuie, een van aanraking, smaak, reuk, sig en gehoor wat verband hou met die menslike liggaam; daar is nog ‘n ander, ‘n gevoel van denke ook. Die inligting wat deur hulle verwerk word, beïnvloed die Qalb (Hart) direk. As die oog iets moois sien, ‘n pragtige blom, ‘n pragtige prentjie, voel die Qalb (Hart) ook verheug; as dit iets lelik sien, voel die Qalb (hart) ook ontsteld. As die oor iets goed of sleg hoor, of as die tong toegee aan edel of los praatjies, voel die Qalb (hart) hul effek. Net so beïnvloed die denkproses van die brein ook die Qalb (Hart). As dit aangeraai word om die oë toe te maak tydens Zikr (Herinnering), die tong te sluit, die liggaam effens te beweeg en die gees op ‘Allah Hoo’ te fokus, is al hierdie stappe daarop gemik om die eksterne effekte op die Qalb (Hart) te verminder. As die Qalb (hart) afgelei word, sal dit sy aandag verdeel en gevolglik sal die verbinding met Zikr (herinnering) Allah verlore gaan. Dit beteken dat die Qalb (hart) net op een slag op ‘n slag oplettend kan bly. Die ‘krag van konsentrasie’ is in werklikheid een van die joga -praktyke en aanbidding van Hindoes. Dit is oefeninge van die brein wat soortgelyk is aan telepatie. Hierdie krag word bereik deur die hele geestelike energie op ‘n stadium te fokus. Sulke mense begin aanhoudend vir vyf minute in die begin na die vlam van ‘n kers kyk en strek hierdie tyd geleidelik tot ‘n paar uur. Diegene wat kundiges word, kan ure aaneen na die son kyk. Hulle doen dit om die vermoë te verkry om die hele geestelike energie op ‘n stadium te fokus. Nadat hulle dit bereik het, gebruik hulle hierdie vermoë om hul gedagtes oor te dra na die gedagtes van ander mense of om hulle gedagtes tot ‘n mate te lees. Gedurende hierdie tye gebruik u masjiene vir soortgelyke doeleindes.

Ameer Muhammad Akram Awan (RH)


Nguvu ya Mkusanyiko

Kuna hisia tano, moja ya kugusa, ladha, harufu, kuona na kusikia inayohusishwa na mwili wa mwanadamu; bado kuna nyingine, hali ya mawazo pia. Habari iliyosindikwa nao inaathiri moja kwa moja Qalb (Moyo). Ikiwa jicho linaona kitu kizuri, ua zuri, picha ya kupendeza, Qalb (Moyo) pia huhisi kufurahi; ikiwa itaona kitu kibaya, Qalb (Moyo) pia huhisi kufadhaika. Ikiwa sikio linasikia kitu kizuri au kibaya, au ikiwa ulimi hujiingiza katika mazungumzo mazuri au ya upole, Qalb (Moyo) huhisi athari yao. Vivyo hivyo, mchakato wa mawazo wa ubongo pia huathiri Qalb (Moyo). Wakati, inashauriwa kufunga macho wakati wa Zikr (Ukumbusho), funga ulimi, songa mwili kidogo na uelekeze akili kwa ‘Allah Hoo’, hatua hizi zote zinalenga kupunguza athari za nje kwenye Qalb (Moyo). Ikiwa Qalb (Moyo) itahangaika, itagawanya umakini wake na kwa hivyo uhusiano wake na Zikr (Ukumbusho) Mwenyezi Mungu utapotea. Inamaanisha Qalb (Moyo) inaweza kubaki ikizingatia jambo moja tu kwa wakati mmoja. ‘Nguvu ya umakini’, kwa kweli, ni moja ya mazoea ya yoga na ibada ya Wahindu. Hizi ni mazoezi ya ubongo ambayo ni sawa na kusoma kwa akili. Nguvu hii inapatikana kwa kuzingatia nguvu nzima ya akili wakati mmoja. Watu kama hao huanza na kutazama kila wakati moto wa mshumaa kwa dakika tano mwanzoni na polepole huongeza wakati huu hadi masaa kadhaa. Wale ambao huwa wataalam wanaweza kuendelea kutazama jua kwa masaa kwa wakati mmoja. Wanafanya hivyo kufikia uwezo wa kuzingatia nguvu nzima ya akili wakati mmoja. Baada ya kuipata, hutumia uwezo huu kuhamisha mawazo yao kwa akili za watu wengine au kusoma akili zao kwa kiwango fulani. Katika nyakati hizi, unatumia mashine kwa madhumuni sawa.

Ameer Muhammad Akram Awan (RH)


Amandla Okuhlushwa

Kunezinzwa ezinhlanu, esisodwa sokuthinta, ukunambitha, ukuhogela, ukubona nokuzwa okuhambisana nomzimba womuntu; kukhona futhi omunye, umuzwa wokucabanga nawo. Ulwazi olucubungulwa yibo luthinta ngqo iQalb (Inhliziyo). Uma iso libona okuthile okuhle, imbali enhle, isithombe esihle, iQalb (Inhliziyo) nayo izizwa ijabule; uma ibona okuthile okubi, iQalb (Inhliziyo) nayo izizwa icindezelekile. Uma indlebe izwa okuthile okuhle noma okubi, noma uma ulimi lungena enkulumweni enhle noma ekhululekile, iQalb (Inhliziyo) iyawuzwa umphumela wayo. Ngokufanayo, inqubo yokucabanga yobuchopho nayo ithinta iQalb (Inhliziyo). Lapho, kwelulekwa ukuthi uvale amehlo ngesikhathi seZikr (Ukukhumbula), ukhiye ulimi, uhambise umzimba kancane bese ubhekisa ingqondo ku-‘Allah Hoo ‘, zonke lezi zinyathelo kuhloswe ngazo ukunciphisa imiphumela yangaphandle kwiQalb (Inhliziyo). Uma iQalb (Inhliziyo) iphazamiseka, izokwehlukanisa ukunakwa kwayo futhi ngenxa yalokho ukuxhumana kwayo neZikr (Ukukhumbula) u-Allah kuzolahleka. Kusho ukuthi iQalb (Inhliziyo) ingahlala inake into eyodwa kuphela ngasikhathi sinye. ‘Amandla okugxila’, empeleni, angomunye wemikhuba ye-yoga nokukhulekelwa kwamaHindu. Lokhu kungukuzivocavoca kobuchopho okufana nokufunda kwengqondo. La mandla atholakala ngokugxila kuwo wonke amandla engqondo ngesikhathi esisodwa. Abantu abanjalo baqala ngokubheka njalo ilangabi lekhandlela imizuzu emihlanu ekuqaleni futhi kancane kancane balule lesi sikhathi sibe ngamahora amaningana. Labo ababa ngochwepheshe bangaqhubeka nokubuka ilanga amahora amaningi ngesikhathi. Benza lokhu ukuthola ikhono lokugxila kuwo wonke amandla engqondo ngesikhathi esisodwa. Sebesitholile, basebenzisa leli khono ukudlulisela imicabango yabo ezingqondweni zabanye abantu noma ukufunda izingqondo zabo ngezinga elithile. Ngalezi zikhathi, usebenzisa imishini ngezinjongo ezifanayo.

Ameer Muhammad Akram Awan (RH)


Agbara Idojukọ

Awọn imọ -jinlẹ marun wa, ọkan ti ifọwọkan, itọwo, olfato, oju ati gbigbọ ti o ni nkan ṣe pẹlu ara eniyan; omiiran tun wa, ori ti ironu paapaa. Alaye ti o ṣiṣẹ nipasẹ wọn taara ni ipa lori Qalb (Ọkàn). Ti oju ba rii nkan ti o lẹwa, ododo ti o lẹwa, aworan ẹlẹwa, Qalb (Ọkàn) tun ni idunnu; ti o ba ri nkan ti o buruju, Qalb (Ọkàn) tun ni ibanujẹ. Ti eti ba gbọ nkan ti o dara tabi buburu, tabi ti ahọn ba ni ifọrọhan ni ọrọ ọlọla tabi alaimuṣinṣin, Qalb (Ọkàn) kan lara ipa wọn. Bakanna, ilana ironu ti ọpọlọ tun ni ipa lori Qalb (Ọkàn). Nigbawo, o ni imọran lati pa awọn oju lakoko Zikr (Iranti), tii ahọn, gbe ara diẹ ki o dojukọ ọkan lori ‘Allah Hoo’, gbogbo awọn igbesẹ wọnyi ni ero lati dinku awọn ipa ita lori Qalb (Ọkàn). Ti Qalb (Ọkàn) ba ni idiwọ, yoo pin akiyesi rẹ ati nitorinaa asopọ rẹ pẹlu Zikr (Iranti) Allah yoo sọnu. O tumọ si pe Qalb (Ọkàn) le wa ni akiyesi si ohun kan nikan ni akoko kan. ‘Agbara ifọkansi’ jẹ, ni otitọ, ọkan ninu awọn iṣe yoga ati ijosin ti awọn Hindous. Iwọnyi jẹ awọn adaṣe ti ọpọlọ ti o jọra si telepathy. Agbara yii jẹ aṣeyọri nipa idojukọ gbogbo agbara ọpọlọ ni aaye kan. Iru awọn eniyan bẹẹ bẹrẹ pẹlu wiwo nigbagbogbo ni ina ti abẹla fun iṣẹju marun ni ibẹrẹ ati laiyara fa akoko yii si awọn wakati pupọ. Awọn ti o di amoye le tẹsiwaju wiwo oorun fun awọn wakati ni akoko kan. Wọn ṣe eyi lati ni agbara lati dojukọ gbogbo agbara ọpọlọ ni aaye kan. Nigbati wọn ti de ọdọ wọn, wọn lo agbara yii lati gbe awọn ero wọn lọ si ọkan eniyan tabi lati ka ọkan wọn si iwọn kan. Lakoko awọn akoko wọnyi, o nlo awọn ẹrọ fun awọn idi kanna.

Ameer Muhammad Akram Awan (RH)


Amandla oGxininiso

Kukho izivamvo ezintlanu, inye kukuchukumisa, ukungcamla, ukunuka, ukubona nokuva okunxulunyaniswa nomzimba womntu; kukho enye into, ingcinga yokucinga nayo. Ulwazi oluqhutywe ngabo luchaphazela ngqo iQalb (Intliziyo). Ukuba iliso libona into entle, intyatyambo entle, umfanekiso othandekayo, iQalb (Intliziyo) nayo iyavuya; ukuba ibona into embi, iQalb (Intliziyo) nayo iyaziva ikhathazekile. Ukuba indlebe yeva into elungileyo okanye embi, okanye ukuba ulwimi luzonwabisa ngentetho entle okanye evakalala, iQalb (Intliziyo) iyaziva iimpembelelo zabo. Ngokufanayo, inkqubo yokucinga kwengqondo ichaphazela neQalb (Intliziyo). Xa, kucetyiswa ukuba uvale amehlo ngexesha leZikr (Ukukhumbula), utshixe ulwimi, uhambise umzimba kancinci kwaye ujonge ingqondo ku’Allah Hoo ‘, onke la manyathelo ajolise ekunciphiseni iziphumo zangaphandle kwiQalb (Intliziyo). Ukuba iQalb (Intliziyo) iphazamisekile, iyakwahlula ingqalelo yayo kwaye ngenxa yoko ukudibana kwayo neZikr (Ukukhumbula) uAllah uya kulahleka. Kuthetha ukuba iQalb (Intliziyo) inokuhlala inomdla kwinto enye kuphela ngexesha elinye. ‘Amandla okugxila’, enyanisweni, yenye yeendlela zeyoga kunye nokunqula kwamaHindu. Le yimithambo yengqondo efana nokufunda kwengqondo. La mandla afumaneka ngokujolisa kuwo onke amandla engqondo ngexesha elinye. Aba bantu baqala ngokujonga rhoqo kwilangatye lekhandlela kangangemizuzu emihlanu ekuqaleni kwaye ngokuthe ngcembe bandise eli xesha ukuya kwiiyure ezininzi. Abo baba ziingcali banokuqhubeka nokujonga ilanga kangangeeyure ngexesha. Benza oku ukuze bafumane amandla okugxila kuwo onke amandla engqondo ngaxeshanye. Bakuba befumene, basebenzisa obu buchule bokudlulisela iingcinga zabo ezingqondweni zabanye abantu okanye ukufunda iingqondo zabo ukuya kuthi ga kwinqanaba elithile. Ngala maxesha, usebenzisa oomatshini ngeenjongo ezifanayo.

U-Ameer Muhammad Akram Awan (RH)


Ikon Mai Da hankali

Akwai jijiyoyi guda biyar, daya na tabawa, dandano, kamshi, gani da ji da ke hade da jikin mutum; akwai kuma wani, ma’anar tunani kuma. Bayanin da suke sarrafawa kai tsaye yana shafar Qalb (Zuciya). Idan ido ya ga wani abu mai kyau, fure mai kyau, hoto mai kyau, Qalb (Zuciya) kuma yana jin daɗin farin ciki; idan ya ga wani abu mummuna, Qalb (Zuciya) kuma yana jin damuwa. Idan kunne ya ji wani abu mai kyau ko mara kyau, ko kuma idan harshe ya shagaltu da magana mai daɗi ko sako -sako, Qalb (Zuciya) yana jin tasirinsu. Hakanan, tsarin tunani na kwakwalwa shima yana shafar Qalb (Zuciya). Lokacin, ana ba da shawarar rufe idanu yayin Zikr (Zikirin), kulle harshe, motsa jiki kaɗan kuma mai da hankali ga ‘Allah Hoo’, duk waɗannan matakan ana nufin rage tasirin waje akan Qalb (Zuciya). Idan Qalb (Zuciya) ta shagala, zai raba hankalinta saboda haka alakarta da Zikirin (Allah) za ta ɓace. Yana nufin Qalb (Zuciya) na iya kasancewa yana mai da hankali ga abu ɗaya kaɗai a lokaci guda. ‘Ikon maida hankali’, a zahiri, ɗaya ne daga cikin ayyukan yoga da bautar Hindu. Waɗannan horo ne na kwakwalwa waɗanda suke kama da telepathy. Ana samun wannan ikon ta hanyar mai da hankali gaba ɗaya ƙarfin tunani a lokaci guda. Irin waɗannan mutane suna farawa tare da kallon kullun a kan harshen kyandir na mintuna biyar a farkon kuma a hankali ƙara wannan lokacin zuwa sa’o’i da yawa. Wadanda suka zama masana na iya ci gaba da duban rana tsawon sa’o’i a lokaci guda. Suna yin wannan don samun ikon mai da hankali ga dukkan ƙarfin kuzari a lokaci guda. Bayan samun hakan, suna amfani da wannan ikon don canza tunaninsu zuwa tunanin wasu mutane ko kuma karanta zukatansu har zuwa wani matsayi. A cikin waɗannan lokutan, kuna amfani da injin don dalilai iri ɗaya.

Ameer Muhammad Akram Awan (RH)



人体に関連する触覚、味覚、嗅覚、視覚、聴覚の5つの感覚があります。さらに別の、思考の感覚もあります。それらによって処理される情報は、Qalb(Heart)に直接影響します。目が美しいもの、美しい花、素敵な絵を見ると、Qalb(Heart)も喜んでいます。何か醜いものを見ると、カルブ(ハート)も苦しんでいます。耳に良いことや悪いことを聞いたり、舌が高貴な話やゆるい話にふけったりすると、Qalb(Heart)はその効果を感じます。同様に、脳の思考過程もQalb(Heart)に影響を与えます。ズィクル(追悼)の最中に目を閉じ、舌をロックし、体を少し動かして「アッラーフー」に集中することをお勧めする場合、これらの手順はすべて、カルブ(心臓)への外的影響を減らすことを目的としています。カルブ(ハート)が気を散らされると、注意が分かれ、その結果、ズィクル(記憶)アッラーとのつながりが失われます。これは、Qalb(Heart)が一度に1つのことに注意を向け続けることができることを意味します。 「集中力」は、実際、ヒンズー教徒のヨガの実践と崇拝の1つです。これらはテレパシーに似た脳の運動です。この力は、精神的なエネルギー全体を一点に集中させることによって達成されます。そのような人々は、最初は5分間、ろうそくの炎を絶えず見つめることから始め、この時間を徐々に数時間に延長します。専門家になった人は、一度に何時間も太陽を見つめ続けることができます。彼らは、精神的エネルギー全体をある時点で集中させる能力を達成するためにこれを行います。それを達成した後、彼らはこの能力を使って自分の考えを他の人の心に伝えたり、ある程度自分の心を読んだりします。これらの時間の間、あなたは同様の目的のために機械を使用しています。

Ameer Muhammad Akram Awan(RH)


집중의 힘

인체와 관련된 촉각, 미각, 후각, 시각 및 청각의 다섯 가지 감각이 있습니다. 또 다른 생각이 있습니다. 그들이 처리하는 정보는 Qalb(Heart)에 직접적인 영향을 미칩니다. 눈이 아름다운 것, 아름다운 꽃, 아름다운 그림을 보면 마음도 즐겁습니다. 추한 것을 보면 칼브(하트)도 괴로워한다. 귀에 좋은 것이나 나쁜 것이 들리거나 혀가 고상하거나 방탕한 말에 빠지면 마음이 그 효과를 느낀다. 마찬가지로 두뇌의 사고 과정도 Qalb(심장)에 영향을 미칩니다. 지크르(추억) 동안 눈을 감고 혀를 잠그고 몸을 약간 움직이고 마음을 ‘알라후’에 집중하는 것이 권고될 때 이 모든 단계는 칼브(심장)에 대한 외부 영향을 줄이기 위한 것입니다. 칼브(심장)가 산만해지면 주의가 분산되어 결과적으로 지크르(기억) 알라와의 연결이 끊어집니다. 그것은 Qalb(Heart)가 한 번에 한 가지에만 주의를 기울일 수 있음을 의미합니다. ‘집중의 힘’은 사실 힌두교의 요가 수행이자 숭배 중 하나입니다. 텔레파시와 유사한 두뇌 운동입니다. 이 힘은 전체 정신 에너지를 한 지점에 집중함으로써 달성됩니다. 그런 사람들은 처음에는 5분 동안 계속해서 촛불의 불꽃을 바라보는 것으로 시작하여 점차적으로 이 시간을 몇 시간으로 늘립니다. 전문가가 된 사람들은 한 번에 몇 시간씩 계속해서 태양을 응시할 수 있습니다. 그들은 전체 정신 에너지를 한 지점에 집중할 수 있는 능력을 얻기 위해 이것을 합니다. 이를 달성하면 이 능력을 사용하여 자신의 생각을 다른 사람의 마음에 전달하거나 어느 정도 자신의 마음을 읽습니다. 이 시간 동안 비슷한 목적으로 기계를 사용하고 있습니다.

아미르 무하마드 아크람 ​​아완(RH)



人體有五種感官,一種是觸覺、味覺、嗅覺、視覺和聽覺;還有一種,一種思想。他們處理的信息直接影響Qalb(Heart)。如果眼睛看到美麗的東西,一朵美麗的花,一幅可愛的圖畫,Qalb(心)也會感到高興;如果它看到醜陋的東西,Qalb(Heart)也會感到心疼。如果耳朵聽到好的或壞的東西,或者如果舌頭沉迷於高尚或鬆散的談話,Qalb(心臟)就會感受到它們的影響。同樣,大腦的思維過程也會影響Qalb(Heart)。當,建議在Zikr(記憶)期間閉上眼睛,鎖定舌頭,稍微移動身體並將注意力集中在’Allah Hoo’上,所有這些步驟都是為了減少對Qalb(心臟)的外部影響。如果 Qalb(心)分心,它的注意力就會分散,因此它與 Zikr(紀念)真主的聯繫將丟失。這意味著 Qalb(Heart) 可以一次只關註一件事。 “專注的力量”實際上是印度教徒的瑜伽練習和崇拜之一。這些是類似於心靈感應的大腦練習。這種力量是通過將整個精神能量集中在一點來獲得的。這樣的人一開始會不斷注視蠟燭的火焰五分鐘,然後逐漸延長到幾個小時。那些成為專家的人可以一次持續幾個小時地凝視太陽。他們這樣做是為了獲得將整個精神能量集中在一點的能力。獲得它後,他們利用這種能力將自己的思想轉移到其他人的思想中,或者在一定程度上讀懂他們的思想。在這些時間裡,您將機器用於類似目的。

Ameer Muhammad Akram Awan (RH)


Daya konsentrasi

Ada lima indera, satu sentuhan, rasa, penciuman, penglihatan dan pendengaran yang berhubungan dengan tubuh manusia; masih ada lagi, rasa pikiran juga. Informasi yang diproses oleh mereka secara langsung mempengaruhi Qalb (Hati). Jika mata melihat sesuatu yang indah, sekuntum bunga yang indah, gambar yang indah, maka Qalb (Hati) pun merasa senang; jika melihat sesuatu yang buruk, Qalb (Hati) juga merasa tertekan. Jika telinga mendengar sesuatu yang baik atau buruk, atau jika lidah memanjakan dalam pembicaraan yang mulia atau longgar, Qalb (Hati) merasakan efeknya. Demikian pula, proses berpikir otak juga mempengaruhi Qalb (Hati). Ketika dianjurkan untuk memejamkan mata saat dzikir, mengunci lidah, menggerakkan badan sedikit dan memusatkan pikiran pada ‘Allah Hu’, semua langkah ini ditujukan untuk mengurangi efek eksternal pada Qalb (Hati). Jika Qalb (Hati) terganggu, ia akan membagi perhatiannya dan akibatnya hubungannya dengan Zikr (Dzikir) Allah akan hilang. Ini berarti Qalb (Hati) dapat tetap memperhatikan hanya satu hal pada satu waktu. ‘Kekuatan konsentrasi’ sebenarnya adalah salah satu praktik yoga dan pemujaan umat Hindu. Ini adalah latihan otak yang mirip dengan telepati. Kekuatan ini dicapai dengan memfokuskan seluruh energi mental pada satu titik. Orang-orang seperti itu mulai dengan terus-menerus menatap nyala lilin selama lima menit di awal dan secara bertahap memperpanjang waktu ini hingga beberapa jam. Mereka yang menjadi ahli dapat terus menatap matahari selama berjam-jam. Mereka melakukan ini untuk mencapai kemampuan memusatkan seluruh energi mental pada satu titik. Setelah mencapainya, mereka menggunakan kemampuan ini untuk mentransfer pikiran mereka ke pikiran orang lain atau untuk membaca pikiran mereka sampai batas tertentu. Selama waktu ini, Anda menggunakan mesin untuk tujuan serupa.

Amir Muhammad Akram Awan (RH)


Kuasa Penumpuan

Terdapat lima deria, satu sentuhan, rasa, bau, penglihatan dan pendengaran yang berkaitan dengan tubuh manusia; ada yang lain, rasa berfikir juga. Maklumat yang diproses oleh mereka secara langsung mempengaruhi Qalb (Hati). Sekiranya mata melihat sesuatu yang indah, bunga yang indah, gambar yang indah, Qalb (Hati) juga merasa gembira; jika melihat sesuatu yang buruk, Qalb (Hati) juga merasa tertekan. Sekiranya telinga mendengar sesuatu yang baik atau buruk, atau jika lidah melakukan percakapan yang mulia atau longgar, maka Qalb (Hati) merasakan kesannya. Begitu juga, proses pemikiran otak juga mempengaruhi Qalb (Hati). Bila, disarankan untuk menutup mata semasa Zikir (Zikir), mengunci lidah, menggerakkan badan sedikit dan memusatkan pikiran pada ‘Allah Hoo’, semua langkah ini bertujuan untuk mengurangkan kesan luaran pada Qalb (Hati). Sekiranya Qalb (Hati) terganggu, ia akan memisahkan perhatiannya dan akibatnya hubungannya dengan Zikir (Allah) akan hilang. Ini bermaksud Qalb (Hati) dapat memperhatikan hanya satu perkara dalam satu masa. ‘Kekuatan tumpuan’ sebenarnya adalah salah satu amalan yoga dan pemujaan umat Hindu. Ini adalah latihan otak yang serupa dengan telepati. Kekuatan ini dicapai dengan memfokuskan seluruh tenaga mental pada satu titik. Orang seperti itu bermula dengan terus memandang api lilin selama lima minit pada mulanya dan secara beransur-ansur memanjangkan masa ini hingga beberapa jam. Mereka yang menjadi pakar boleh terus memandang matahari berjam-jam pada satu masa. Mereka melakukan ini untuk mencapai keupayaan untuk memfokuskan seluruh tenaga mental pada satu ketika. Setelah mencapainya, mereka menggunakan kemampuan ini untuk mengalihkan pemikiran mereka ke fikiran orang lain atau untuk membaca fikiran mereka sampai tahap tertentu. Selama ini, anda menggunakan mesin untuk tujuan yang serupa.

Ameer Muhammad Akram Awan (RH)


Awoodda Xoojinta

Waxaa jira shan dareen, mid taabasho, dhadhan, ur, arag iyo maqal oo la xiriira jirka aadanaha; weli waxaa jira mid kale, oo ah dareen feker. Macluumaadka ay ka baaraandegayaan waxay si toos ah u saameeyaan Qalb (Qalbi). Haddii ishu aragto wax qurxoon, ubax qurux badan, sawir qurxoon, Qalbigu (Qalbigu) wuxuu kaloo dareemaa farxad; haddii ay aragto wax fool xun, Qalbigu (Qalbigu) wuxuu kaloo dareemaa murugo. Hadday dhegtu maqasho wax wanaagsan ama xumaan ah, ama haddii carrabku ku kaco hadal sharaf leh ama dabacsan, Qalb (Qalbigu) wuxuu dareemayaa saamayntooda. Sidoo kale, habka fikirka maskaxda ayaa sidoo kale saameeya Qalb (Qalbi). Marka, waxaa lagula talinayaa in indhaha la xiro inta lagu jiro Zikr (Xusuusta), carrabka la xiro, jirka wax yar la dhaqaaji oo maskaxda lagu jeediyo ‘Allah Hoo’, dhammaan tallaabooyinkaan waxaa looga dan leeyahay in lagu yareeyo saameynta dibadda ee Qalb (Qalbiga). Haddii Qalb (Qalbigu) ku mashquulo, wuxuu u kala qaybin doonaa dareenkeeda sidaas darteedna xiriirkii uu la lahaa Zikr (Xasuus) Alle ayaa lumaya. Waxaa loola jeedaa Qalb (Qalbigu) wuxuu ku sii jiri karaa u fiirsasho hal shay oo kaliya hal mar. ‘Awoodda feejignaanta’, dhab ahaantii, waa mid ka mid ah dhaqannada yoga iyo cibaadada Hindus. Kuwani waa laylisyada maskaxda oo la mid ah telepathy. Awooddan waxaa lagu gaaraa iyada oo xoogga la saarayo dhammaan tamarta maskaxda hal mar. Dadka noocan ahi waxay ku bilaabaan iyagoo si joogto ah u fiirinaya ololka shumaca shan daqiiqo bilowga waxayna si tartiib tartiib ah u kordhiyaan waqtigan dhowr saacadood. Kuwa khubarada noqda waxay sii wadi karaan fiirinta qorraxda saacado markiiba. Waxay tan u sameeyaan si ay u gaaraan awoodda ay xoogga saaraan tamarta maskaxda oo dhan hal dhibic. Markay gaadheen, waxay adeegsadaan awooddan si ay fikraddooda ugu wareejiyaan maskaxda dadka kale ama u akhriyaan maankooda ilaa xad. Waqtiyadaas, waxaad u adeegsanaysaa mashiinno ujeeddooyin la mid ah.

Ameer Muhammad Akram Awan (RH)


Lakas ng Konsentrasyon

Mayroong limang pandama, isa sa ugnayan, panlasa, amoy, paningin at pandinig na nauugnay sa katawan ng tao; mayroon pang iba, isang pakiramdam ng pag-iisip din. Ang impormasyong naproseso ng mga ito ay direktang nakakaapekto sa Qalb (Heart). Kung ang mata ay nakakita ng isang bagay na maganda, isang magandang bulaklak, isang kaibig-ibig na larawan, ang Qalb (Puso) ay nagagalak din; kung nakakita ito ng isang bagay na pangit, ang Qalb (Heart) ay nararamdaman din ng pagkabalisa. Kung ang tainga ay nakakarinig ng isang bagay na mabuti o masama, o kung ang dila ay nagpapakasawa sa marangal o malalaswang pagsasalita, nararamdaman ng Qalb (Heart) ang kanilang epekto. Katulad nito, ang proseso ng pag-iisip ng utak ay nakakaapekto rin sa Qalb (Heart). Kailan, pinayuhan na isara ang mga mata sa panahon ng Zikr (Paggunita), i-lock ang dila, ilipat ang katawan nang bahagya at ituon ang isip sa ‘Allah Hoo’, ang lahat ng mga hakbang na ito ay naglalayong bawasan ang panlabas na mga epekto sa Qalb (Heart). Kung ang Qalb (Puso) ay ginulo, hahatiin nito ang atensyon at dahil dito ang pagkakaugnay nito sa Zikr (Paggunita) ay mawawala ang Allah. Nangangahulugan ito na ang Qalb (Puso) ay maaaring manatiling matulungin sa isang bagay lamang sa isang pagkakataon. Ang ‘lakas ng konsentrasyon’ ay, sa katunayan, isa sa mga kasanayan sa yoga at pagsamba sa mga Hindu. Ito ang mga ehersisyo ng utak na katulad ng telepathy. Ang lakas na ito ay nakamit sa pamamagitan ng pagtuon ng buong enerhiya sa kaisipan sa isang punto. Ang mga nasabing tao ay nagsisimula sa patuloy na pagtingin sa apoy ng isang kandila sa loob ng limang minuto sa simula at unti-unting pinahaba ang oras na ito sa maraming oras. Ang mga naging eksperto ay maaaring magpatuloy sa pagtitig sa araw ng maraming oras nang paisa-isa. Ginagawa nila ito upang makamit ang kakayahang ituon ang buong lakas ng kaisipan sa isang punto. Nakamit ito, ginagamit nila ang kakayahang ito upang ilipat ang kanilang mga saloobin sa pag-iisip ng ibang tao o basahin ang kanilang mga isip sa ilang lawak. Sa mga oras na ito, gumagamit ka ng mga machine para sa mga katulad na layunin.

Ameer Muhammad Akram Awan (RH)



มีประสาทสัมผัสทั้ง 5 ประการ คือ สัมผัส รส กลิ่น การมองเห็น และการได้ยิน ที่เกี่ยวข้องกับร่างกายมนุษย์ ยังมีอีกความรู้สึกนึกคิด ข้อมูลที่ประมวลผลโดยพวกเขาส่งผลโดยตรงต่อ Qalb (หัวใจ) หากดวงตาเห็นสิ่งที่สวยงาม ดอกไม้ที่สวยงาม รูปภาพที่น่ารัก Qalb(Heart) ก็รู้สึกยินดีเช่นกัน ถ้ามันเห็นสิ่งที่น่าเกลียด Qalb (หัวใจ) ก็รู้สึกเป็นทุกข์เช่นกัน หากหูได้ยินสิ่งที่ดีหรือไม่ดี หรือถ้าลิ้นปล่อยใจในการพูดอย่างมีเกียรติหรือปล่อยปละละเลย Qalb (หัวใจ) จะรู้สึกถึงผลของมัน ในทำนองเดียวกัน กระบวนการคิดของสมองก็ส่งผลต่อ Qalb (หัวใจ) ด้วย เมื่อแนะนำให้หลับตาระหว่างซิกร์ (การรำลึก) ล็อคลิ้น ขยับร่างกายเล็กน้อยและมุ่งความสนใจไปที่ ‘อัลลอฮ์ฮู’ ขั้นตอนทั้งหมดนี้มีจุดมุ่งหมายเพื่อลดผลกระทบภายนอกต่อ Qalb (หัวใจ) หาก Qalb (หัวใจ) ฟุ้งซ่าน มันจะแบ่งความสนใจและผลที่ตามมาก็คือการเชื่อมต่อกับ Zikr (การรำลึก) อัลลอฮ์จะสูญเสียไป หมายความว่า Qalb(Heart) สามารถเอาใจใส่ได้เพียงสิ่งเดียวเท่านั้นในคราวเดียว อันที่จริง ‘พลังแห่งสมาธิ’ เป็นหนึ่งในการฝึกโยคะและการบูชาของชาวฮินดู เหล่านี้เป็นการออกกำลังกายของสมองที่คล้ายกับกระแสจิต พลังนี้บรรลุได้โดยการรวมพลังจิตทั้งหมดไว้ที่จุดเดียว คนเหล่านี้เริ่มด้วยการจ้องมองที่เปลวไฟของเทียนอย่างต่อเนื่องเป็นเวลาห้านาทีในตอนเริ่มต้นและค่อยๆ ขยายเวลานี้เป็นหลายชั่วโมง ผู้ที่กลายเป็นผู้เชี่ยวชาญสามารถจ้องมองดวงอาทิตย์ต่อไปได้ครั้งละหลายชั่วโมง พวกเขาทำเช่นนี้เพื่อให้บรรลุความสามารถในการมุ่งความสนใจไปที่พลังงานจิตทั้งหมด ณ จุดหนึ่ง เมื่อบรรลุแล้ว พวกเขาจึงใช้ความสามารถนี้เพื่อถ่ายทอดความคิดของตนไปยังจิตใจของผู้อื่นหรืออ่านความคิดของตนในระดับหนึ่ง ในช่วงเวลาเหล่านี้ คุณกำลังใช้เครื่องจักรเพื่อจุดประสงค์ที่คล้ายคลึงกัน

Ameer Muhammad Akram Awan (ขวา)


Potere di concentrazione

Ci sono cinque sensi, uno del tatto, del gusto, dell’olfatto, della vista e dell’udito associati al corpo umano; c’è ancora un altro, anche un senso del pensiero. Le informazioni da loro elaborate influiscono direttamente sul Qalb(Cuore). Se l’occhio vede qualcosa di bello, un bel fiore, un bel quadro, anche il Qalb (Cuore) si rallegra; se vede qualcosa di brutto, anche il Qalb (Cuore) si sente angosciato. Se l’orecchio sente qualcosa di buono o cattivo, o se la lingua si abbandona a discorsi nobili o sciolti, il Qalb (Cuore) ne risente. Allo stesso modo, il processo di pensiero del cervello colpisce anche il Qalb (cuore). Quando si consiglia di chiudere gli occhi durante Zikr (Ricordo), bloccare la lingua, muovere leggermente il corpo e focalizzare la mente su “Allah Hoo”, tutti questi passaggi hanno lo scopo di ridurre gli effetti esterni sul Qalb (Cuore). Se il Qalb (Cuore) è distratto, dividerà la sua attenzione e di conseguenza la sua connessione con Zikr (Ricordo) Allah sarà persa. Significa che il Qalb (Cuore) può rimanere attento a una sola cosa alla volta. Il “potere della concentrazione” è, infatti, una delle pratiche yoga e del culto degli indù. Questi sono esercizi del cervello simili alla telepatia. Questo potere si ottiene focalizzando l’intera energia mentale in un punto. Queste persone iniziano guardando costantemente la fiamma di una candela per cinque minuti all’inizio e gradualmente estendono questo tempo a diverse ore. Chi diventa esperto può continuare a guardare il sole per ore. Lo fanno per raggiungere la capacità di focalizzare l’intera energia mentale in un punto. Dopo averlo raggiunto, usano questa capacità per trasferire i loro pensieri nella mente di altre persone o per leggere le loro menti in una certa misura. Durante questi periodi, stai usando macchine per scopi simili.

Ameer Muhammad Akram Awan (destra)



ມີຫ້າຄວາມຮູ້ສຶກ, ອັນ ໜຶ່ງ ແມ່ນການ ສຳ ພັດ, ລົດຊາດ, ກິ່ນ, ສາຍຕາແລະການໄດ້ຍິນທີ່ກ່ຽວຂ້ອງກັບຮ່າງກາຍຂອງມະນຸດ; ຍັງມີອີກອັນ ໜຶ່ງ, ຄວາມຮູ້ສຶກຂອງຄວາມຄິດຄືກັນ. ຂໍ້ມູນທີ່ປະມວນຜົນໂດຍເຂົາເຈົ້າມີຜົນກະທົບໂດຍກົງຕໍ່ Qalb (ຫົວໃຈ). ຖ້າຕາເຫັນບາງສິ່ງບາງຢ່າງທີ່ສວຍງາມ, ດອກໄມ້ທີ່ສວຍງາມ, ເປັນຮູບທີ່ ໜ້າ ຮັກ, Qalb (ຫົວໃຈ) ຍັງຮູ້ສຶກດີໃຈ; ຖ້າມັນເຫັນບາງສິ່ງບາງຢ່າງທີ່ບໍ່ດີ, Qalb (ຫົວໃຈ) ກໍ່ຮູ້ສຶກເປັນທຸກ. ຖ້າຫູໄດ້ຍິນບາງສິ່ງບາງຢ່າງທີ່ດີຫຼືບໍ່ດີ, ຫຼືຖ້າລີ້ນເອົາໃຈໃສ່ກັບການເວົ້າທີ່ສູງສົ່ງຫຼືວ່າງ, Qalb (ຫົວໃຈ) ຮູ້ສຶກເຖິງຜົນຂອງມັນ. ເຊັ່ນດຽວກັນ, ຂະບວນການຄິດຂອງສະalsoອງຍັງມີຜົນກະທົບຕໍ່ Qalb (ຫົວໃຈ). ເມື່ອໃດ, ມັນຖືກແນະນໍາໃຫ້ປິດຕາໃນລະຫວ່າງການ Zikr (ການຈື່ຈໍາ), ລັອກລີ້ນ, ຍ້າຍຮ່າງກາຍເລັກນ້ອຍແລະສຸມໃສ່ຈິດໃຈຢູ່ທີ່ ‘Allah Hoo’, ຂັ້ນຕອນທັງtheseົດນີ້ແມ່ນແນໃສ່ການຫຼຸດຜ່ອນຜົນກະທົບພາຍນອກຕໍ່ Qalb (ຫົວໃຈ). ຖ້າ Qalb (ຫົວໃຈ) ຖືກລົບກວນ, ມັນຈະແບ່ງຄວາມສົນໃຈຂອງມັນແລະຜົນສະທ້ອນການເຊື່ອມຕໍ່ຂອງມັນກັບ Zikr (ຄວາມຊົງຈໍາ) Allah ຈະສູນເສຍໄປ. ມັນmeansາຍຄວາມວ່າ Qalb (ຫົວໃຈ) ສາມາດເອົາໃຈໃສ່ກັບສິ່ງດຽວໃນເວລາດຽວກັນ. ໃນຄວາມເປັນຈິງ, ‘ອຳ ນາດແຫ່ງຄວາມເຂັ້ມຂົ້ນ’ ແມ່ນ ໜຶ່ງ ໃນການປະຕິບັດໂຍຄະແລະການນະມັດສະການຂອງຊາວຮິນດູ. ເຫຼົ່ານີ້ແມ່ນການອອກກໍາລັງກາຍຂອງສະຫມອງທີ່ຄ້າຍຄືກັນກັບ telepathy. ພະລັງງານນີ້ແມ່ນບັນລຸໄດ້ໂດຍການສຸມໃສ່ພະລັງງານທາງຈິດທັງatົດຢູ່ໃນຈຸດດຽວ. ຄົນດັ່ງກ່າວເລີ່ມຕົ້ນດ້ວຍການຈ້ອງເບິ່ງໄຟຂອງທຽນເປັນເວລາຫ້ານາທີໃນຕອນເລີ່ມຕົ້ນແລະຄ່ອຍ extend ຂະຫຍາຍເວລານີ້ອອກເປັນຫຼາຍຊົ່ວໂມງ. ຜູ້ທີ່ກາຍເປັນຊ່ຽວຊານສາມາດສືບຕໍ່ເບິ່ງແສງຕາເວັນເປັນເວລາຫຼາຍຊົ່ວໂມງຕໍ່ຄັ້ງ. ເຂົາເຈົ້າເຮັດອັນນີ້ເພື່ອບັນລຸຄວາມສາມາດໃນການສຸມໃສ່ພະລັງທາງຈິດທັງatົດຢູ່ໃນຈຸດດຽວ. ເມື່ອບັນລຸໄດ້ມັນ, ເຂົາເຈົ້າໃຊ້ຄວາມສາມາດນີ້ເພື່ອຖ່າຍໂອນຄວາມຄິດຂອງເຂົາເຈົ້າໄປສູ່ຈິດໃຈຂອງຄົນອື່ນຫຼືອ່ານຈິດໃຈຂອງເຂົາເຈົ້າໃນລະດັບໃດ ໜຶ່ງ. ໃນຊ່ວງເວລາເຫຼົ່ານີ້, ເຈົ້າ ກຳ ລັງໃຊ້ເຄື່ອງຈັກເພື່ອຈຸດປະສົງທີ່ຄ້າຍຄືກັນ.

Ameer Muhammad Akram Awan (RH)


Sức mạnh của sự tập trung

Có năm giác quan, một gồm xúc giác, vị giác, khứu giác, thị giác và thính giác liên quan đến cơ thể con người; vẫn có một ý thức khác, một ý thức cũng có. Thông tin do họ xử lý ảnh hưởng trực tiếp đến Qalb (Heart). Nếu mắt nhìn thấy một thứ gì đó đẹp đẽ, một bông hoa đẹp, một bức tranh đáng yêu, Qalb (Trái tim) cũng cảm thấy thích thú; nếu nó nhìn thấy thứ gì đó xấu xí, Qalb (Heart) cũng cảm thấy đau khổ. Nếu tai nghe thấy điều gì đó tốt hay xấu, hoặc nếu lưỡi thích nói chuyện cao thượng hoặc buông thả, Qalb (Trái tim) sẽ cảm nhận được tác dụng của chúng. Tương tự, quá trình suy nghĩ của não cũng ảnh hưởng đến Qalb (Tim). Khi, bạn nên nhắm mắt trong Zikr (Hồi tưởng), khóa lưỡi, cử động nhẹ cơ thể và tập trung tâm trí vào ‘Allah Hoo’, tất cả các bước này đều nhằm mục đích giảm các tác động bên ngoài lên Qalb (Trái tim). Nếu Qalb (Trái tim) bị phân tâm, nó sẽ phân tán sự chú ý của nó và do đó kết nối của nó với Zikr (Tưởng nhớ) Allah sẽ bị mất. Nó có nghĩa là Qalb (Trái tim) chỉ có thể chú ý đến một thứ tại một thời điểm. Trên thực tế, ‘sức mạnh của sự tập trung’ là một trong những phương pháp thực hành yoga và sự tôn thờ của những người theo đạo Hindu. Đây là những bài tập của não tương tự như thần giao cách cảm. Sức mạnh này có được bằng cách tập trung toàn bộ năng lượng tinh thần vào một điểm. Những người như vậy bắt đầu bằng việc liên tục nhìn chằm chằm vào ngọn lửa của ngọn nến trong năm phút ban đầu và dần dần kéo dài thời gian này đến vài giờ. Những người trở thành chuyên gia có thể tiếp tục nhìn chằm chằm vào mặt trời hàng giờ đồng hồ. Họ làm điều này để đạt được khả năng tập trung toàn bộ năng lượng tinh thần vào một điểm. Sau khi đạt được điều đó, họ sử dụng khả năng này để chuyển suy nghĩ của mình sang tâm trí của người khác hoặc đọc được suy nghĩ của họ ở một mức độ nào đó. Trong thời gian này, bạn đang sử dụng máy móc cho các mục đích tương tự.

Ameer Muhammad Akram Awan (RH)


Tuhinga o mua

E rima nga mohio, ko tetahi o te pa, te reka, te kakara, te kite me te whakarongo e pa ana ki te tinana o te tangata; tera ano tetahi, he whakaaro ano hoki. Ko nga korero i tukatukahia e raatau ka pa ki te Qalb (Heart). Mena ka kite te kanohi i tetahi mea ataahua, he putiputi ataahua, he pikitia ataahua, ka koa ano te Qalb (Heart); ki te kite ia i tetahi mea kino, ka pouri ano te Qalb (Heart). Mena ka rongo te taringa i tetahi mea pai, kino ranei, ki te uru ranei te arero ki nga korero rangatira, ki nga korero hianga ranei, ka rongo te Qalb (Manawa) i te painga. Waihoki, ko te mahinga whakaaro o te roro ka pa ki te Qalb (Manawa). I te wa, e tohuhia ana kia kati o kanohi i te wa o te Zikr (Whakamaumahara), raka te arero, neke te tinana kia iti, kia anga te hinengaro ki a ‘Allah Hoo’, ko enei huarahi katoa hei whakaiti i nga paanga o-waho ki te Qalb (Ngakau). Mena ka raru te Qalb (Manawa), ka wehe tana aro, ka mutu ka hono tana hononga ki a Zikr (Maumahara) Allah. Ko te tikanga ka taea e te Qalb (Ngakau) te aro nui ki tetahi mea kotahi i te wa kotahi. Ko te ‘mana o te kukume’, ina hoki, ko tetahi o nga mahi yoga me te karakia ki nga Hindu. Koinei nga mahinga o te roro e rite ana ki te telepathy. Ka tutuki tenei mana ma te arotahi ki te katoa o te kaha hinengaro i te wa kotahi. Ka tiimata nga taangata penei me te tiro tonu ki te mura o te kaanara mo te rima meneti i te tiimatanga ka aata toro atu tenei waa ki etahi haora. Ko nga mea kua tohungia ka taea te tiro atu ki te ra mo etahi haora i ia wa. Ka mahia e raatau tenei kia tae atu ki te kaha ki te arotahi i te katoa o te hinengaro hinengaro i te waa kotahi. I te whiwhinga, kua whakamahia e raatau tenei kaha ki te whakawhiti i o raatau whakaaro ki nga hinengaro o etahi atu, ki te panui ranei i o raatau hinengaro ki etahi waa. I enei waa, kei te whakamahi koe i nga miihini mo nga kaupapa rite.

Ameer Muhammad Akram Awan (RH)



Det er fem sanser, en av berøring, smak, lukt, syn og hørsel knyttet til menneskekroppen; det er enda en, en tankefølelse også. Informasjonen som behandles av dem påvirker Qalb (hjertet) direkte. Hvis øyet ser noe vakkert, en vakker blomst, et nydelig bilde, føler Qalb (hjerte) seg også glad; hvis den ser noe stygt, føler Qalb (hjerte) seg også urolig. Hvis øret hører noe godt eller dårlig, eller hvis tungen hengir seg til edel eller løs snakk, føler Qalb (hjertet) virkningen. På samme måte påvirker hjernens tankeprosess også Qalb (hjerte). Når det anbefales å lukke øynene under Zikr (Remembrance), låse tungen, bevege kroppen litt og fokusere sinnet på ‘Allah Hoo’, er alle disse trinnene rettet mot å redusere de eksterne effektene på Qalb (hjertet). Hvis Qalb (hjerte) blir distrahert, vil den dele oppmerksomheten og følgelig vil forbindelsen til Zikr (minne) Allah gå tapt. Det betyr at Qalb (hjerte) kan være oppmerksom på bare én ting om gangen. ‘Konsentrasjonskraften’ er faktisk en av yogapraksis og tilbedelse av hinduer. Dette er øvelser i hjernen som ligner på telepati. Denne kraften oppnås ved å fokusere hele den mentale energien på et tidspunkt. Slike mennesker starter med å konstant se på flammen på et lys i fem minutter i begynnelsen og gradvis utvide denne tiden til flere timer. De som blir eksperter, kan fortsette å se på solen i timevis om gangen. De gjør dette for å oppnå evnen til å fokusere hele den mentale energien på et tidspunkt. Etter å ha oppnådd det, bruker de denne evnen til å overføre tankene sine til andres sinn eller til å lese tankene deres til en viss grad. I disse tider bruker du maskiner til lignende formål.

Ameer Muhammad Akram Awan (RH)



Det finns fem sinnen, en av beröring, smak, lukt, syn och hörsel i samband med människokroppen; det finns ännu en, en känsla av tanke också. Informationen som behandlas av dem påverkar direkt Qalb (hjärtat). Om ögat ser något vackert, en vacker blomma, en härlig bild, känns Qalb (hjärta) också förtjust; om det ser något fult, känner sig Qalb (hjärta) också bedrövad. Om örat hör något bra eller dåligt, eller om tungan ägnar sig åt ädelt eller löst tal, känner Qalb (hjärta) sin effekt. På samma sätt påverkar hjärnans tankeprocess också Qalb (hjärta). När det rekommenderas att stänga ögonen under Zikr (Remembrance), låsa tungan, flytta kroppen något och fokusera sinnet på ‘Allah Hoo’, är alla dessa steg avsedda att minska de yttre effekterna på Qalb (hjärtat). Om Qalb (Hjärta) är distraherad kommer den att dela uppmärksamheten och följaktligen kommer dess anslutning till Zikr (Remembrance) Allah att gå förlorad. Det betyder att Qalb (hjärta) bara kan vara uppmärksam på en sak åt gången. “Koncentrationskraften” är i själva verket en av yogapraktiken och dyrkan av hinduer. Det här är övningar i hjärnan som liknar telepati. Denna kraft uppnås genom att fokusera hela den mentala energin vid ett tillfälle. Sådana människor börjar med att ständigt titta på ljusets låga i fem minuter i början och gradvis förlänga denna tid till flera timmar. De som blir experter kan fortsätta stirra på solen i timmar i taget. De gör detta för att uppnå förmågan att fokusera hela den mentala energin vid ett tillfälle. Efter att ha uppnått det använder de denna förmåga att överföra sina tankar till andras sinnen eller att läsa deras tankar till viss del. Under dessa tider använder du maskiner för liknande ändamål.

Ameer Muhammad Akram Awan (RH)


Keskittymisen voima

Ihmiskehoon liittyy viisi aistia, joista yksi on kosketus, maku, haju, näkö ja kuulo; on myös toinen, ajattelutapa. Heidän käsittelemänsä tiedot vaikuttavat suoraan Qalbiin (Heart). Jos silmä näkee jotain kaunista, kauniin kukan, ihanan kuvan, myös Qalb (sydän) on iloinen; jos se näkee jotain rumaa, myös Qalb (Heart) tuntuu ahdistuneelta. Jos korva kuulee jotain hyvää tai pahaa tai jos kieli harrastaa jaloa tai löysää puhetta, Qalb (sydän) tuntee niiden vaikutuksen. Samoin aivojen ajatusprosessi vaikuttaa myös Qalbiin (sydän). Kun on suositeltavaa sulkea silmät Zikrin aikana (muisto), lukita kieli, liikuttaa kehoa hieman ja keskittyä mieleen “Allah Hoo”, kaikkien näiden vaiheiden tarkoituksena on vähentää Qalbin (sydän) ulkoisia vaikutuksia. Jos Qalb (sydän) on hajamielinen, se jakaa sen huomion ja siten yhteys Zikr (muisto) Allahiin katoaa. Se tarkoittaa, että Qalb (sydän) voi pysyä tarkkaavaisena vain yhteen asiaan kerrallaan. ”Keskittymisvoima” on itse asiassa yksi hindujen joogakäytännöistä ja palvonnasta. Nämä ovat aivojen harjoituksia, jotka muistuttavat telepatiaa. Tämä voima saavutetaan keskittämällä koko henkinen energia yhteen pisteeseen. Tällaiset ihmiset alkavat jatkuvasti katsoa kynttilän liekkiä viiden minuutin ajan ja pidentää vähitellen tätä aikaa useisiin tunteihin. Asiantuntijoiksi tulleet voivat jatkaa auringon katsomista tuntikausia. He tekevät tämän saavuttaakseen kyvyn keskittää koko henkinen energia yhteen pisteeseen. Saavutettuaan sen he käyttävät tätä kykyä siirtää ajatuksensa muiden ihmisten mieleen tai lukea heidän ajatuksiaan jossain määrin. Näinä aikoina käytät koneita vastaaviin tarkoituksiin.

Ameer Muhammad Akram Awan (RH)


የማተኮር ኃይል

ከሰዎች አካል ጋር የተዛመዱ የመዳሰስ ፣ የመቅመስ ፣ የማሽተት ፣ የማየት እና የመስማት አንዱ አምስት የስሜት ህዋሳት አሉ ፤ አሁንም ሌላ ፣ የአስተሳሰብ ስሜትም አለ። በእነሱ የተከናወነው መረጃ በቀጥታ ቃልን (ልብን) ይነካል። አይን የሚያምር ነገር ፣ የሚያምር አበባ ፣ የሚያምር ስዕል ካየ ፣ ቃል (ልብ) እንዲሁ ተደስቷል። አንድ አስቀያሚ ነገር ካየ ፣ ቃል (ልብ) እንዲሁ የጭንቀት ስሜት ይሰማዋል። ጆሮው ጥሩ ወይም መጥፎ ነገር ቢሰማ ፣ ወይም አንደበት በመልካም ወይም ልቅ በሆነ ንግግር ውስጥ ከገባ ፣ ቃል (ልብ) ውጤታቸውን ይሰማቸዋል። በተመሳሳይ ፣ የአንጎል የአስተሳሰብ ሂደት እንዲሁ ቃልን (ልብን) ይነካል። በዚክር (መታሰቢያ) ጊዜ ዓይኖችን መዝጋት ፣ ምላስን መቆለፍ ፣ ሰውነትን በትንሹ ማንቀሳቀስ እና አእምሮን በ ‹አላህ ሁ› ላይ እንዲያተኩር በሚመከርበት ጊዜ እነዚህ ሁሉ እርምጃዎች በቃብ (ልብ) ላይ ውጫዊ ተፅእኖዎችን ለመቀነስ የታለሙ ናቸው። ቃልብ (ልብ) ከተዘናጋ ትኩረቱን ይከፋፍላል በዚህም ምክንያት ከዚክር (ትዝታ) ጋር ያለው ግንኙነት ከአላህ ይጠፋል። ቃሉ (ልብ) በአንድ ነገር ላይ ብቻ በትኩረት ሊቆይ ይችላል ማለት ነው። ‹የትኩረት ኃይል› በእውነቱ የሂንዱዎች የዮጋ ልምምዶች እና አምልኮ አንዱ ነው። እነዚህ ከ telepathy ጋር የሚመሳሰሉ የአንጎል ልምምዶች ናቸው። ይህ ኃይል የሚደረሰው መላውን የአእምሮ ጉልበት በአንድ ነጥብ ላይ በማተኮር ነው። እንደነዚህ ያሉት ሰዎች መጀመሪያ ላይ ለአምስት ደቂቃዎች የሻማ ነበልባልን በማየት ይጀምራሉ እና ቀስ በቀስ ይህንን ጊዜ ወደ ብዙ ሰዓታት ያራዝማሉ። ኤክስፐርት የሚሆኑት ፀሐይን በሰዓታት ማየታቸውን መቀጠል ይችላሉ። ይህንን የሚያደርጉት በአንድ ጊዜ መላውን የአእምሮ ኃይል የማተኮር ችሎታን ለማግኘት ነው። ከደረሱ ፣ ይህንን ችሎታ ተጠቅመው ሀሳባቸውን ወደ ሌሎች ሰዎች አእምሮ ለማስተላለፍ ወይም በተወሰነ ደረጃ አዕምሮአቸውን ለማንበብ ይጠቀሙበታል። በእነዚህ ጊዜያት ማሽኖችን ለተመሳሳይ ዓላማዎች እየተጠቀሙ ነው።

አሜ ሙሐመድ አክራም አዋን (አርኤች)


A koncentráció ereje

Az emberi testnek öt érzéke van, az egyik az érintés, az íz, a szaglás, a látás és a hallás; van még egy, egyfajta gondolat is. Az általuk feldolgozott információk közvetlenül befolyásolják a Qalb -t (Szív). Ha a szem valami szépet, gyönyörű virágot, szép képet lát, a Qalb (Szív) is elragadtatva érzi magát; ha valami csúnyát lát, a Qalb (Szív) is szorultnak érzi magát. Ha a fül valami jót vagy rosszat hall, vagy ha a nyelv nemes vagy laza beszédbe merül, a Qalb (szív) érzi a hatásukat. Hasonlóképpen, az agy gondolati folyamata is befolyásolja a Qalb -t (Szív). Amikor azt tanácsoljuk, hogy Zikr (Emlékezés) közben csukja be a szemét, zárja be a nyelvet, mozgassa enyhén a testét, és összpontosítsa az elmét „Allah Hoo” -ra, mindezek a lépések a Qalb (Szív) külső hatásának csökkentésére irányulnak. Ha a Qalb (Szív) elvonja a figyelmét, megosztja figyelmét, és ennek következtében elveszik a kapcsolata Zikr (Emlékezés) Allah -val. Ez azt jelenti, hogy a Qalb (szív) egyszerre csak egy dologra figyelhet. A „koncentráció ereje” valójában a hinduk egyik jógagyakorlata és imádata. Ezek az agy olyan gyakorlatai, amelyek hasonlóak a telepátiához. Ez az erő akkor érhető el, ha a teljes mentális energiát egy pontra összpontosítjuk. Az ilyen emberek azzal kezdik, hogy az elején folyamatosan öt percig nézik a gyertya lángját, és fokozatosan meghosszabbítják ezt az időt több órára. Azok, akik szakértőkké válnak, továbbra is órákon keresztül bámulhatják a napot. Ezt azért teszik, hogy elérjék azt a képességet, hogy a teljes mentális energiát egy pontra összpontosítsák. Miután elérték, használják ezt a képességüket, hogy gondolataikat más emberek fejébe vigyék át, vagy bizonyos mértékig olvassák a gondolataikat. Ezekben az időkben hasonló célokra használ gépeket.

Ameer Muhammad Akram Awan (RH)


Puterea de concentrare

Există cinci simțuri, unul de atingere, gust, miros, vedere și auz asociat cu corpul uman; mai există încă un simț al gândirii. Informațiile procesate de aceștia afectează direct Qalb (Inima). Dacă ochiul vede ceva frumos, o floare frumoasă, o imagine minunată, Qalb (Inima) se simte, de asemenea, încântat; dacă vede ceva urât, Qalb (Inima) se simte și el necăjit. Dacă urechea aude ceva bun sau rău sau dacă limba se complace în vorbe nobile sau libere, Qalb (Inima) își simte efectul. În mod similar, procesul de gândire al creierului afectează și Qalb (Inima). Când, este recomandat să închideți ochii în timpul Zikr (Remembrance), să blocați limba, să mișcați ușor corpul și să focalizați mintea pe ‘Allah Hoo’, toți acești pași vizează reducerea efectelor externe asupra Qalb (Inimii). Dacă Qalb (Inima) este distrasă, își va împărți atenția și, în consecință, legătura sa cu Zikr (Amintirea) Allah se va pierde. Înseamnă că Qalb (Inima) poate rămâne atent la un singur lucru la un moment dat. „Puterea concentrării” este, de fapt, una dintre practicile de yoga și venerarea hindușilor. Acestea sunt exerciții ale creierului care sunt similare cu telepatia. Această putere este atinsă concentrând întreaga energie mentală la un moment dat. Astfel de oameni încep cu privirea constantă a flăcării unei lumânări timp de cinci minute la început și se extind treptat acest timp la câteva ore. Cei care devin experți pot continua să privească soarele ore în șir. Acestea fac acest lucru pentru a atinge capacitatea de a concentra întreaga energie mentală la un moment dat. După ce au atins-o, ei folosesc această abilitate pentru a-și transfera gândurile în mintea altora sau pentru a le citi într-o oarecare măsură. În aceste perioade, utilizați mașini în scopuri similare.

Ameer Muhammad Akram Awan (RH)


Styrkur styrkur

Það eru fimm skilningarvit, eitt snerta, bragð, lykt, sjón og heyrn í tengslum við mannslíkamann; það er enn eitt, hugsunartilfinning líka. Upplýsingarnar sem unnar eru af þeim hafa bein áhrif á Qalb (hjarta). Ef augað sér eitthvað fallegt, fallegt blóm, yndislega mynd, þá finnst Qalb (hjarta) líka ánægjulegt; ef það sér eitthvað ljótt, þá finnur Qalb (hjarta) líka fyrir neyð. Ef eyrað heyrir eitthvað gott eða slæmt, eða ef tungan lætur undan göfugu eða lauslegu tali, finnur Qalb (hjartað) áhrif þeirra. Á sama hátt hefur hugsunarferli heilans einnig áhrif á Qalb (hjarta). Þegar ráðlagt er að loka augunum meðan á Zikr stendur (minning), læsa tungunni, hreyfa líkamann örlítið og beina huganum að „Allah Hoo“, eru öll þessi skref miðuð við að draga úr ytri áhrifum á Qalb (hjarta). Ef Qalb (hjarta) er annars hugar, mun það deila athygli sinni og þar af leiðandi mun tenging þess við Zikr (minning) Allah glatast. Það þýðir að Qalb (hjarta) getur aðeins verið vakandi fyrir einu í einu. „Kraftur einbeitingarinnar“ er í raun ein af jógaaðferðum og tilbeiðslu hindúa. Þetta eru æfingar í heilanum sem eru svipaðar fjarskynjun. Þessi kraftur næst með því að einbeita allri hugarorkunni á einum tímapunkti. Slíkt fólk byrjar með því að horfa stöðugt á loga kertis í fimm mínútur í upphafi og lengja smám saman þennan tíma í nokkrar klukkustundir. Þeir sem verða sérfræðingar geta haldið áfram að horfa á sólina tímunum saman. Þeir gera þetta til að ná getu til að einbeita sér að allri hugarorkunni á einum tímapunkti. Þegar þeir hafa náð því nota þeir þennan hæfileika til að flytja hugsanir sínar í huga annarra eða lesa hugsanir þeirra að einhverju leyti. Á þessum tímum ertu að nota vélar í svipuðum tilgangi.

Ameer Muhammad Akram Awan (RH)


Cumhacht Tiúchan

Tá cúig chéadfa ann, ceann acu le teagmháil, blas, boladh, radharc agus éisteacht a bhaineann le corp an duine; tá ceann eile ann fós, mothú machnaimh freisin. Bíonn tionchar díreach ag an bhfaisnéis a phróiseálann siad ar an Qalb (Croí). Má fheiceann an tsúil rud álainn, bláth álainn, pictiúr álainn, mothaíonn an Qalb (Croí) an-áthas freisin; má fheiceann sé rud gránna, mothaíonn an Qalb (Croí) i bponc freisin. Má chloiseann an chluas rud éigin maith nó olc, nó má bhíonn an teanga ag caint uasal nó scaoilte, mothaíonn an Qalb (Croí) a n-éifeacht. Ar an gcaoi chéanna, bíonn tionchar ag próiseas smaoinimh na hinchinne ar an Qalb (Croí). Nuair a mholtar duit na súile a dhúnadh le linn Zikr (Cuimhneachán), an teanga a ghlasáil, an corp a bhogadh beagán agus an intinn a dhíriú ar ‘Allah Hoo’, tá na céimeanna seo go léir dírithe ar na héifeachtaí seachtracha ar an Qalb (Croí) a laghdú. Má tharraingítear aird ar an Qalb (Croí), roinnfidh sé a aird agus dá bharr sin caillfear a nasc le Zikr (Cuimhneachán) Allah. Ciallaíonn sé nach féidir leis an Qalb (Croí) a bheith aireach ar rud amháin ag an am céanna. Is é an ‘cumhacht tiúchana’, i ndáiríre, ceann de chleachtais yoga agus adhradh Hiondúch. Cleachtaí den inchinn iad seo atá cosúil le teileapas. Faightear an chumhacht seo tríd an bhfuinneamh meabhrach iomlán a dhíriú ag pointe amháin. Tosaíonn daoine den sórt sin ag féachaint i gcónaí ar lasair coinnle ar feadh cúig nóiméad i dtosach agus de réir a chéile síneann siad an t-am seo go dtí roinnt uaireanta an chloig. Is féidir leo siúd a thagann chun bheith ina saineolaithe leanúint ag féachaint ar an ngrian ar feadh uaireanta ag an am. Déanann siad é seo chun an cumas an fuinneamh meabhrach iomlán a dhíriú ag pointe amháin. Tar éis dóibh é a bhaint amach, úsáideann siad an cumas seo chun a gcuid smaointe a aistriú chuig intinn daoine eile nó chun a n-intinn a léamh go pointe áirithe. Le linn na n-amanna seo, tá meaisíní á n-úsáid agat chun críocha comhchosúla.

Ameer Muhammad Akram Awan (RH)


Moc koncentracji

Istnieje pięć zmysłów: dotyk, smak, węch, wzrok i słuch, związane z ludzkim ciałem; jest jeszcze inny, także zmysł myśli. Przetwarzane przez nich informacje bezpośrednio wpływają na Qalb(Serce). Jeśli oko widzi coś pięknego, piękny kwiat, piękny obraz, Qalb (Serce) również czuje się zachwycony; jeśli widzi coś brzydkiego, Qalb (Serce) również czuje się zaniepokojony. Jeśli ucho słyszy coś dobrego lub złego, lub jeśli język oddaje się szlachetnej lub luźnej mowie, Qalb (Serce) odczuwa ich działanie. Podobnie proces myślowy mózgu wpływa również na Qalb (Serce). Kiedy zaleca się zamknięcie oczu podczas Zikr (Wspomnienia), zablokowanie języka, lekkie poruszanie ciałem i skupienie umysłu na ‘Allah Hoo’, wszystkie te kroki mają na celu zmniejszenie zewnętrznych skutków Qalb (Serce). Jeśli Qalb (Serce) jest rozproszone, podzieli swoją uwagę iw konsekwencji jego połączenie z Zikr (Wspomnieniem) Allah zostanie utracone. Oznacza to, że Qalb (Serce) może zwracać uwagę tylko na jedną rzecz na raz. „Siła koncentracji” jest w rzeczywistości jedną z praktyk jogi i kultu Hindusów. Są to ćwiczenia mózgu podobne do telepatii. Tę moc osiąga się poprzez skupienie całej energii mentalnej w jednym punkcie. Tacy ludzie zaczynają od ciągłego wpatrywania się w płomień świecy przez pięć minut na początku i stopniowo wydłużają ten czas do kilku godzin. Ci, którzy stają się ekspertami, mogą godzinami wpatrywać się w słońce. Robią to, aby osiągnąć zdolność skupienia całej energii mentalnej w jednym punkcie. Osiągnąwszy to, wykorzystują tę zdolność do przenoszenia swoich myśli do umysłów innych ludzi lub do pewnego stopnia odczytywania ich myśli. W tym czasie używasz maszyn do podobnych celów.

Ameer Muhammad Akram Awan (RH)


Сила концентрації

Існує п’ять органів чуття, одне з дотиком, смаком, нюхом, зором і слухом, пов’язане з людським тілом; є ще одне, почуття думки. Оброблена ними інформація безпосередньо впливає на Qalb (Серце). Якщо око бачить щось прекрасне, прекрасну квітку, чудову картину, Калб (Серце) також відчуває задоволення; якщо він бачить щось потворне, Калб (Серце) також відчуває біль. Якщо вухо чує щось хороше чи погане, або якщо язик вдається до благородних або розпусних розмов, Кальб (Серце) відчуває їх вплив. Так само процес мислення мозку також впливає на Qalb (серце). Коли під час Зікр (Пам’ять) рекомендується закрити очі, зафіксувати язик, злегка рухати тілом і зосередити свій розум на «Аллах Ху», усі ці дії спрямовані на зменшення зовнішніх впливів на Qalb (Серце). Якщо Калб (Серце) відволікається, він розділить його увагу, і, отже, його зв’язок із Зікром (Пам’яттю) Аллаха буде втрачено. Це означає, що Qalb (Серце) може залишатися уважним лише до однієї речі одночасно. «Сила концентрації» – це, по суті, одна з практик йоги та поклоніння індуїстам. Це вправи для мозку, подібні до телепатії. Ця сила досягається шляхом зосередження всієї психічної енергії в одній точці. Такі люди починають з того, що спочатку протягом п’яти хвилин постійно дивляться на полум’я свічки і поступово подовжують цей час до кількох годин. Ті, хто стають експертами, можуть продовжувати дивитися на сонце годинами. Вони роблять це, щоб досягти здатності зосередити всю психічну енергію в один момент. Досягнувши цього, вони використовують цю здатність передавати свої думки в свідомість інших людей або певною мірою читати їхні думки. У цей час ви використовуєте машини для подібних цілей.

Амір Мухаммад Акрам Аван (Права Республіки)


Δύναμη συγκέντρωσης

Υπάρχουν πέντε αισθήσεις, μία της αφής, της γεύσης, της όσφρησης, της όρασης και της ακοής που σχετίζονται με το ανθρώπινο σώμα. υπάρχει ακόμη μια άλλη, μια αίσθηση σκέψης επίσης. Οι πληροφορίες που επεξεργάζονται από αυτούς επηρεάζουν άμεσα το Qalb (Heart). Εάν το μάτι βλέπει κάτι όμορφο, ένα όμορφο λουλούδι, μια υπέροχη εικόνα, το Qalb (Καρδιά) αισθάνεται επίσης ενθουσιασμένο. αν δει κάτι άσχημο, το Qalb (Heart) αισθάνεται επίσης στενοχωρημένο. Εάν το αυτί ακούσει κάτι καλό ή κακό, ή αν η γλώσσα επιδίδεται σε ευγενή ή χαλαρή ομιλία, το Qalb (Καρδιά) αισθάνεται την επίδρασή τους. Ομοίως, η διαδικασία σκέψης του εγκεφάλου επηρεάζει επίσης το Qalb (Καρδιά). Όταν, συνιστάται να κλείσετε τα μάτια κατά τη διάρκεια του Zikr (Ανάμνηση), να κλειδώσετε τη γλώσσα, να μετακινήσετε το σώμα ελαφρώς και να εστιάσετε το μυαλό στο ‘Αλλάχ Χου’, όλα αυτά τα βήματα στοχεύουν στη μείωση των εξωτερικών επιδράσεων στο Qalb (Καρδιά). Εάν το Qalb (Καρδιά) αποσπάται, θα μοιράσει την προσοχή του και κατά συνέπεια η σύνδεσή του με τον Zikr (Μνήμη) Αλλάχ θα χαθεί. Σημαίνει ότι το Qalb (Καρδιά) μπορεί να παραμείνει προσεκτικό μόνο σε ένα πράγμα ταυτόχρονα. Η «δύναμη της συγκέντρωσης» είναι, στην πραγματικότητα, μία από τις πρακτικές και τη λατρεία της Ιόνδου των γιόγκα. Πρόκειται για ασκήσεις του εγκεφάλου που μοιάζουν με την τηλεπάθεια. Αυτή η δύναμη επιτυγχάνεται με την εστίαση ολόκληρης της ψυχικής ενέργειας σε ένα σημείο. Τέτοιοι άνθρωποι αρχίζουν να κοιτούν συνεχώς τη φλόγα ενός κεριού για πέντε λεπτά στην αρχή και σταδιακά επεκτείνονται σε αρκετές ώρες. Όσοι γίνονται ειδικοί μπορούν να συνεχίσουν να κοιτούν τον ήλιο για ώρες κάθε φορά. Το κάνουν για να αποκτήσουν την ικανότητα να εστιάσουν ολόκληρη την πνευματική ενέργεια σε ένα σημείο. Αφού το πέτυχαν, χρησιμοποιούν αυτή την ικανότητα να μεταφέρουν τις σκέψεις τους στο μυαλό των άλλων ανθρώπων ή να διαβάζουν τα μυαλά τους σε κάποιο βαθμό. Κατά τη διάρκεια αυτών των χρόνων, χρησιμοποιείτε μηχανές για παρόμοιους σκοπούς.

Ameer Muhammad Akram Awan (RH)


Fuqia e Përqendrimit

Ekzistojnë pesë shqisa, njëra për prekjen, shijen, erën, shikimin dhe dëgjimin që lidhen me trupin e njeriut; ka edhe një tjetër, një ndjenjë mendimi gjithashtu. Informacioni i përpunuar prej tyre ndikon drejtpërdrejt në Kalb (Zemrën). Nëse syri sheh diçka të bukur, një lule të bukur, një pamje të bukur, Kalbi (Zemra) gjithashtu ndihet i kënaqur; nëse sheh diçka të shëmtuar, Kalbi (Zemra) gjithashtu ndihet i shqetësuar. Nëse veshi dëgjon diçka të mirë ose të keqe, ose nëse gjuha kënaq me fjalime fisnike ose të lirshme, Kalb (Zemra) ndjen efektin e tyre. Në mënyrë të ngjashme, procesi i mendimit të trurit gjithashtu ndikon në Kalb (Zemra). Kur, këshillohet mbyllja e syve gjatë Zikrit (Përkujtimit), mbyllja e gjuhës, lëvizja e trupit pak dhe përqendrimi i mendjes te ‘Allahu Hoo’, të gjithë këta hapa kanë për qëllim zvogëlimin e efekteve të jashtme në Kalb (Zemër). Nëse Kalbi (Zemra) shpërqendrohet, ai do ta ndajë vëmendjen e tij dhe rrjedhimisht lidhja e tij me Zikrin (Përkujtimin) Allahun do të humbet. Do të thotë që Kalb (Zemra) mund të mbetet e vëmendshme vetëm për një gjë në të njëjtën kohë. “Fuqia e përqendrimit” është, në fakt, një nga praktikat e jogës dhe adhurimi i hindusëve. Këto janë ushtrime të trurit që janë të ngjashme me telepatinë. Kjo fuqi arrihet duke përqendruar të gjithë energjinë mendore në një pikë. Njerëz të tillë fillojnë duke parë vazhdimisht flakën e një qiri për pesë minuta në fillim dhe gradualisht e zgjasin këtë kohë në disa orë. Ata që bëhen ekspertë mund të vazhdojnë të shikojnë diellin për orë të tëra në të njëjtën kohë. Ata e bëjnë këtë për të arritur aftësinë për të përqendruar të gjithë energjinë mendore në një moment. Pasi e kanë arritur atë, ata e përdorin këtë aftësi për të transferuar mendimet e tyre në mendjet e njerëzve të tjerë ose për të lexuar mendimet e tyre në një farë mase. Gjatë këtyre kohëve, ju jeni duke përdorur makina për qëllime të ngjashme.

Ameer Muhammad Akram Awan (RH)


Համակենտրոնացման ուժ

Կան հինգ զգայարաններ ՝ մեկը ՝ հպման, ճաշակի, հոտի, տեսողության և լսողության, որոնք կապված են մարդու մարմնի հետ. կա ևս մեկ, մտքի զգացում նույնպես: Նրանց կողմից մշակված տեղեկատվությունը ուղղակիորեն ազդում է Qalb (Heart) – ի վրա: Եթե ​​աչքը տեսնում է ինչ -որ գեղեցիկ բան, գեղեցիկ ծաղիկ, գեղեցիկ պատկեր, ապա Qalb- ը (Սիրտը) նույնպես իրեն հիացած է զգում. եթե տգեղ բան է տեսնում, Qalb- ը (Սիրտը) նույնպես նեղվում է: Եթե ​​ականջը լսում է ինչ -որ լավ կամ վատ բան, կամ եթե լեզուն տրվում է ազնվական կամ թուլացած խոսակցություններին, ապա Qalb- ը (Սիրտը) զգում է դրանց ազդեցությունը: Նմանապես, ուղեղի մտքի գործընթացը ազդում է նաև Qalb (Heart) – ի վրա: Երբ, խորհուրդ է տրվում փակել աչքերը ikիկրի (Հիշատակի) ժամանակ, կողպել լեզուն, մարմինը թեթևակի շարժել և միտքը կենտրոնացնել «Ալլահ Հոուի» վրա, այս բոլոր քայլերն ուղղված են Քալբի (Սրտի) վրա արտաքին ազդեցությունների նվազեցմանը: Եթե ​​Քալբը (Սիրտը) շեղվի, այն կկիսի նրա ուշադրությունը, և, հետևաբար, կապը ikիկր (Հիշատակ) Ալլահի հետ կկորչի: Դա նշանակում է, որ Qalb (Heart) – ը կարող է միևնույն ժամանակ ուշադիր լինել միայն մեկ բանի նկատմամբ: «Համակենտրոնացման ուժը», ըստ էության, հինդուիստների յոգայի սովորույթներից և երկրպագություններից մեկն է: Սրանք ուղեղի վարժություններ են, որոնք նման են տելեպատիայի: Այս ուժը ձեռք է բերվում կենտրոնացնելով ամբողջ մտավոր էներգիան մեկ կետում: Նման մարդիկ սկզբից հինգ րոպե անընդհատ նայում են մոմի բոցին և աստիճանաբար երկարացնում այս ժամանակը մինչև մի քանի ժամ: Նրանք, ովքեր դառնում են փորձագետներ, կարող են շարունակել ժամերով նայել արևին: Նրանք դա անում են, որպեսզի կարողանան կենտրոնացնել ամբողջ մտավոր էներգիան մեկ կետում: Հասնելով դրան ՝ նրանք օգտագործում են այս ունակությունը ՝ իրենց մտքերը ուրիշների մտքերին փոխանցելու կամ որոշ չափով նրանց մտքերը կարդալու համար: Այս ժամանակահատվածում դուք օգտագործում եք մեքենաներ նման նպատակների համար:

Ամիր Մուհամմադ Աքրամ Ավան (ՌՀ)


Konsentrasiya Gücü

İnsan bədəni ilə əlaqəli toxunma, dad, qoxu, görmə və eşitmə kimi beş hiss var; başqa bir fikir də var. İşlədikləri məlumatlar birbaşa Qalbə (Ürək) təsir edir. Göz gözəl bir şey, gözəl bir çiçək, sevimli bir şəkil görürsə, Qalb (ürək) də özünü xoşbəxt hiss edir; çirkin bir şey görürsə, Qalb də sıxıntı keçirir. Qulaq yaxşı və ya pis bir şey eşidirsə və ya dil nəcib və ya boş bir söhbətlə məşğul olarsa, Qalb (Qəlb) onların təsirini hiss edir. Eynilə, beynin düşüncə prosesi Qalb (Ürək) sistemini də təsir edir. Zikr zamanı gözləri yummaq, dili kilidləmək, bədəni yüngülcə hərəkət etdirmək və zehni “Allah Hoo” ya yönəltmək tövsiyə edildikdə, bütün bu addımlar Qalbə (Ürək) xarici təsirləri azaltmaq məqsədi daşıyır. Qalb (diqqət) yayındırılsa, diqqətini ayırar və nəticədə Allahla Zikr (Allaha) olan əlaqəsi kəsilər. Qalb (Ürək) bir anda yalnız bir şeyə diqqətli qala biləcəyi mənasına gəlir. ‘Konsentrasiya gücü’ əslində Hinduların yoga tətbiqlərindən və ibadətlərindən biridir. Bunlar beynin telepatiyaya bənzər məşqləridir. Bu güc bütün zehni enerjini bir nöqtəyə cəmləməklə əldə edilir. Bu cür insanlar, başlanğıcda beş dəqiqə davamlı olaraq bir şam alovuna baxmaqla başlayır və tədricən bu saatı bir neçə saata uzadır. Mütəxəssis olanlar saatlarla günəşə baxmağa davam edə bilərlər. Bütün zehni enerjini bir nöqtədə cəmləşdirə bilmək üçün bunu edirlər. Buna nail olduqdan sonra, bu qabiliyyətdən istifadə edərək düşüncələrini başqalarının beyninə köçürmək və ya müəyyən dərəcədə düşüncələrini oxumaq üçün istifadə edirlər. Bu müddət ərzində oxşar məqsədlər üçün maşınlardan istifadə edirsiniz.

Amir Məhəmməd Əkrəm Əvan (RH)


კონცენტრაციის ძალა

არსებობს ხუთი გრძნობა, ერთი შეხება, გემო, სუნი, მხედველობა და სმენა დაკავშირებულია ადამიანის სხეულთან; არის კიდევ ერთი, აზრის გრძნობაც. მათ მიერ დამუშავებული ინფორმაცია პირდაპირ გავლენას ახდენს ყალბზე (გულზე). თუ თვალი ხედავს რაღაც ლამაზს, ლამაზ ყვავილს, მშვენიერ სურათს, ყალბიც (გული) ასევე გრძნობს აღფრთოვანებას; თუ ის ხედავს რაიმე მახინჯს, ყალბი (გული) ასევე განიცდის შეწუხებულს. თუ ყური ისმენს რაღაც კარგს ან ცუდს, ან თუ ენა ერევა კეთილშობილურ ან ფხვიერ ლაპარაკში, ყალბი (გული) გრძნობს მათ ეფექტს. ანალოგიურად, ტვინის აზროვნების პროცესი ასევე მოქმედებს კალბზე (გულზე). როდესაც, გირჩევთ დახუროთ თვალები ზიკრის (ხსენების) დროს, ენა ჩაკეტოთ, სხეული ოდნავ ამოძრაოთ და გონება ფოკუსირებული იყო „ალაჰ ჰოოზე“, ყველა ეს ნაბიჯი მიმართულია ყალბზე (გულზე) გარე ეფექტების შემცირებაზე. თუ ყალბი (გული) გადაიტანს ყურადღებას, ის გაიყოფს მის ყურადღებას და შესაბამისად მისი კავშირი ზიქრთან (ხსოვნას) ალლაჰთან დაიკარგება. ეს ნიშნავს, რომ Qalb (გული) შეიძლება იყოს ყურადღებიანი მხოლოდ ერთ რამეზე ერთდროულად. “კონცენტრაციის ძალა”, ფაქტობრივად, ინდუისტების იოგას პრაქტიკა და თაყვანისცემაა. ეს არის ტვინის ვარჯიშები, რომლებიც ტელეპათიის მსგავსია. ეს ძალა მიიღწევა მთელი გონებრივი ენერგიის ერთ წერტილში ფოკუსირებით. ასეთი ადამიანები იწყებენ სანთლის ალის მუდმივი დაკვირვებით დასაწყისში ხუთი წუთის განმავლობაში და თანდათან აგრძელებენ ამ დროს რამდენიმე საათს. ვინც გახდება ექსპერტი, შეუძლია გააგრძელოს მზერა მზერით საათობით. ისინი ამას აკეთებენ იმისათვის, რომ მიაღწიონ მთელ ფსიქიკურ ენერგიას ერთ მომენტში ფოკუსირების უნარს. მიაღწიეს მას, ისინი იყენებენ ამ უნარს სხვა ადამიანების გონებაში გადასცენ თავიანთი აზრები ან გარკვეულწილად წაიკითხონ მათი გონება. ამ დროის განმავლობაში თქვენ იყენებთ მანქანებს მსგავსი მიზნებისთვის.

ამერ მუჰამედ აკრამ ავანი (RH)


Konsentratsiya kuchi

Inson tanasi bilan bog’liq beshta sezgi bor: teginish, ta’m, hid, ko’rish va eshitish; yana bir narsa, fikrlash hissi ham bor. Ular tomonidan qayta ishlangan ma’lumotlar qalbga bevosita ta’sir qiladi. Agar ko’z go’zal narsani, chiroyli gulni, yoqimli rasmni ko’rsa, qalb ham zavqlanadi; agar u yomon narsani ko’rsa, qalb ham g’amginlikni his qiladi. Agar quloq yaxshi yoki yomon narsani eshitsa yoki til olijanob yoki bo’sh gapirsa, qalb ularning ta’sirini sezadi. Xuddi shunday, miyaning fikrlash jarayoni qalbga ham ta’sir qiladi. Qachonki, zikr paytida ko’zni yumish, tilni qulflash, tanani ozgina qimirlatish va ongni “Alloh taolo” ga qaratish tavsiya qilinsa, bu harakatlarning barchasi qalbga tashqi ta’sirni kamaytirishga qaratilgan. Agar qalbni chalg’itsa, u diqqatni ikkiga ajratadi va natijada Allohning Zikr bilan aloqasi yo’qoladi. Bu shuni anglatadiki, qalb bir vaqtning o’zida faqat bitta narsaga diqqatli bo’lishi mumkin. “Konsentratsiya kuchi”, aslida, hindlarning yoga va ibodatlaridan biridir. Bu miyaning telepatiyaga o’xshash mashqlari. Bu kuchga butun aqliy energiyani bir nuqtaga jamlash orqali erishiladi. Bunday odamlar boshida besh daqiqa davomida doimiy ravishda sham oloviga qarashdan boshlaydilar va asta -sekin bu vaqtni bir necha soatgacha uzaytiradilar. Mutaxassis bo’lganlar bir necha soat davomida quyoshga qarashni davom ettirishi mumkin. Ular buni butun aqliy energiyani bir nuqtaga jamlash qobiliyatiga erishish uchun qiladilar. Bunga erishgandan so’ng, ular bu qobiliyatdan o’z fikrlarini boshqa odamlarning ongiga o’tkazish yoki ma’lum darajada ularning fikrlarini o’qish uchun foydalanadilar. Bu vaqt ichida siz shunga o’xshash maqsadlar uchun mashinalardan foydalanasiz.

Amir Muhammad Akram Avon (RH)


Шоғырлану күші

Адамның денесімен байланысты бес сезім бар: біреуі жанасу, дәм, иіс, көру және есту; тағы бір, ойлау сезімі бар. Олар өңдейтін ақпарат Қалбқа (Жүрекке) тікелей әсер етеді. Егер көз әдемі нәрсені, әсем гүлді, сүйкімді суретті көрсе, Қалб (Жүрек) де қуанышқа бөленеді; егер ол ұсқынсыз нәрсені көрсе, Қалб (Жүрек) де қиналады. Егер құлақ жақсы немесе жаман нәрсені естиді, немесе тіл асыл немесе бос сөйлеуге құмар болса, Қалб (Жүрек) олардың әсерін сезінеді. Сол сияқты, мидың ойлау процесі де Қалбқа (Жүрекке) әсер етеді. Зікір кезінде көзді жұму, тілді құлыптау, денені сәл қозғау және ақыл -ойды «Аллаһу» -ға шоғырландыру ұсынылады, бұл қадамдардың барлығы Қалбқа (Жүрекке) сыртқы әсерлерді азайтуға бағытталған. Егер қалб (көңіл) алаңдаса, ол оның назарын бөледі, нәтижесінде оның зікірмен байланысы үзіледі. Бұл Қалб (Жүрек) бір уақытта тек бір нәрсеге мұқият бола алатынын білдіреді. «Шоғырланудың күші» – бұл йога мен индустарға табынудың бірі. Бұл мидың телепатияға ұқсас жаттығулары. Бұл күшке бүкіл психикалық энергияны бір нүктеге шоғырландыру арқылы қол жеткізіледі. Мұндай адамдар басында бес минут шамның жалынына үнемі қарап тұрудан бастайды және біртіндеп бұл уақытты бірнеше сағатқа дейін ұзартады. Маман болғандар бірнеше сағат бойы күнге қарап тұра алады. Олар мұны бүкіл психикалық энергияны бір сәтте шоғырландыру қабілетіне жету үшін жасайды. Бұған қол жеткізе отырып, олар бұл қабілетті өз ойларын басқа адамдардың санасына беру немесе олардың ойларын белгілі бір дәрежеде оқу үшін қолданады. Осы уақыт ішінде сіз машиналарды ұқсас мақсаттарда қолданасыз.

Амир Мұхаммед Акрам Ауан (RH)


Қудрати консентратсия

Панҷ ҳиссиёт вуҷуд дорад, ки яке аз ламсҳо, мазза, бӯй, чашм ва шунавоӣ бо бадани инсон алоқаманд аст; боз як ҳисси тафаккур вуҷуд дорад. Маълумоти коркардкардаи онҳо бевосита ба Қалб (Дил) таъсир мерасонад. Агар чашм чизи зебо, гули зебо, тасвири дилраборо бинад, Қалб (дил) низ шодмонӣ мекунад; агар чизи зиштро бубинад, Қалб (дил) низ ғамгин мешавад. Агар гӯш ягон чизи хуб ё бадро бишнавад ё забон ба гуфтугӯи олӣ ё фуҷур машғул шавад, Қалб таъсири онҳоро эҳсос мекунад. Ба ҳамин монанд, раванди фикрронии майна ба Қалб (Дил) низ таъсир мерасонад. Ҳангоме ки тавсия дода мешавад, ки ҳангоми зикри чашм пӯшед, забонро қулф кунед, баданро каме ҳаракат диҳед ва ақлро ба “Аллоҳ Ху” равона кунед, ҳамаи ин қадамҳо ба коҳиш додани таъсири беруна ба Қалб равона карда шудаанд. Агар қалб парешон шавад, диққати ӯро ба ҳам мепайвандад ва дар натиҷа робита бо зикри Аллоҳ аз байн меравад. Ин маънои онро дорад, ки Қалб (дил) метавонад дар як вақт танҳо ба як чиз диққат диҳад. “Қудрати тамаркуз” дар асл яке аз амалҳои йога ва ибодати ҳиндуҳо мебошад. Инҳо машқҳои майна мебошанд, ки ба телепатия шабоҳат доранд. Ин қувва тавассути тамаркузи тамоми нерӯи рӯҳӣ ба як нуқта ба даст меояд. Чунин афрод дар ибтидо панҷ дақиқа пайваста ба шӯълаи шамъ нигоҳ кардан оғоз мекунанд ва тадриҷан ин вақтро ба чанд соат дароз мекунанд. Онҳое, ки коршинос мешаванд, метавонанд соатҳо ба офтоб нигоҳ кунанд. Онҳо ин корро барои ба даст овардани қобилияти мутамарказ кардани тамоми нерӯи равонӣ дар як лаҳза анҷом медиҳанд. Пас аз ба даст овардани он, онҳо ин қобилиятро истифода мебаранд, то андешаҳои худро ба зеҳни одамони дигар интиқол диҳанд ё то андозае ақли онҳоро бихонанд. Дар ин муддат, шумо мошинҳоро бо мақсадҳои шабеҳ истифода мебаред.

Амир Муҳаммад Акрам Аван (RH)


Konsentrasiýa güýji

Adam bedeni bilen baglanyşykly bäş duýgy bar, biri degmek, tagam, ys, görmek we eşitmek; başga bir pikir, pikir duýgusy hem bar. Olar tarapyndan işlenýän maglumatlar Kalb (Heartürek) gönüden-göni täsir edýär. Göz owadan bir zady, owadan gül, owadan surat görse, Kalb (ýürek) hem begenýär; ýigrenji bir zat görse, Kalb (Heartürek) hem gynanýar. Gulak gowy ýa-da erbet bir zat eşitse ýa-da dil asylly ýa-da ýumşak gürlese, Kalb (Heartürek) olaryň täsirini duýýar. Edil şonuň ýaly, beýniniň pikirleniş prosesi Kalb (Heartürek) hem täsir edýär. Haçan-da Zikr (ematlama) döwründe gözüňi ýummak, dili gulplamak, bedeni birneme herekete getirmek we aňy “Allah Hoo” gönükdirmek maslahat berilýär, bu ädimleriň hemmesi Kalbyň (Heartüregiň) daşky täsirini azaltmaga gönükdirilendir. Kalb (ýürek) ünsüni sowsa, ünsüni böler we netijede Zikr (ýatlama) Allah bilen baglanyşygy ýitiriler. Kalbyň (ýürek) bir gezekde diňe bir zada ünsli bolup biljekdigini aňladýar. Aslynda “konsentrasiýa güýji” hindileriň ýoga amallaryndan we ybadatlaryndan biridir. Bular telepatiýa meňzeş beýniniň maşklary. Bu güýç ähli akyl energiýasyny bir nokada jemlemek arkaly gazanylýar. Şeýle adamlar başda bäş minutlap şemiň alawyna yzygiderli seredip başlaýarlar we bu gezek kem-kemden birnäçe sagada çenli uzalýarlar. Hünärmen bolanlar bir gezek birnäçe sagatlap güne seredip bilerler. Olar muny ähli akyl energiýasyny bir nokada jemlemek ukybyna ýetmek üçin edýärler. Muňa ýetenlerinden soň, pikirlerini başga adamlaryň aňyna geçirmek ýa-da belli bir derejede pikirlerini okamak üçin ulanýarlar. Bu döwürde maşynlary şuňa meňzeş maksatlar üçin ulanýarsyňyz.

Amer Muhammet Akram Awan (RH)


Концентрация күчү

Адамдын денеси менен байланышкан тийүү, даам, жыт, көрүү жана угуу сыяктуу беш сезим бар; дагы бир ой бар, дагы бир сезим бар. Алар иштеткен маалымат Калбга (Жүрөккө) түздөн -түз таасир этет. Көз сулуу нерсени, кооз гүлдү, сүйкүмдүү сүрөттү көрсө, Калб (Жүрөк) да кубанычты сезет; эгер ал жаман нерсени көрсө, калб (жүрөк) да кыйналат. Эгерде кулак жакшы же жаман нерсени укса, же тили асыл же бош сүйлөөнү кааласа, калб (жүрөк) алардын таасирин сезет. Ошо сыяктуу эле, мээнин ой жүгүртүү процесси Калбга (Жүрөк) да таасир этет. Качан зикир учурунда көздү жумуу, тилди бекитип, денени бир аз кыймылдатуу жана акыл -эсиңизди “Аллах Хоо” га буруу сунуш кылынганда, бул кадамдардын баары калбга (жүрөккө) тышкы таасирлерди азайтууга багытталган. Эгер калб (көңүл) алаксып кетсе, анда ал көңүлүн бөлөт, демек, анын зикир менен байланышы үзүлөт. Бул Калб (Жүрөк) бир убакта бир нерсеге көңүл бура алат дегенди билдирет. “Концентрация күчү”, чынында, йога практикасынын бири жана индустарга сыйынуу. Бул телепатияга окшош мээнин көнүгүүлөрү. Бул күчкө бүт психикалык энергияны бир жерге топтоо жетишилет. Мындай адамдар башында беш мүнөт шамдын жалынына тынымсыз кароо менен башталып, акырындык менен бул убакытты бир нече саатка чейин узартат. Эксперт болгондор бир нече саат бою күндү карай беришет. Алар муну бүт психикалык энергияны бир убакта топтоо жөндөмүнө жетүү үчүн жасашат. Ага жетип, алар бул жөндөмдү өз ойлорун башка адамдардын акылына өткөрүп берүү үчүн же кандайдыр бир деңгээлде алардын акылын окуу үчүн колдонушат. Бул убакыт аралыгында сиз машиналарды ушул сыяктуу максаттарда колдонуп жатасыз.

Амир Мухаммад Акрам Аван (RH)


Сила на концентрацията

Има пет сетива, едното на допир, вкус, мирис, зрение и слух, свързани с човешкото тяло; има още едно, чувство за мисъл също. Обработената от тях информация пряко засяга Qalb (Сърце). Ако окото види нещо красиво, красиво цвете, прекрасна картина, Qalb (Сърцето) също се чувства възхитено; ако види нещо грозно, Qalb (Сърцето) също се чувства разстроен. Ако ухото чуе нещо добро или лошо, или ако езикът се отдаде на благородни или свободни приказки, Qalb (Сърцето) усеща ефекта им. По същия начин мисловният процес на мозъка също влияе върху Qalb (Сърцето). Когато се препоръчва затваряне на очите по време на Зикр (Възпоменание), заключване на езика, леко раздвижване на тялото и фокусиране на ума върху „Аллах Ху“, всички тези стъпки са насочени към намаляване на външните ефекти върху Qalb (Сърцето). Ако Qalb (Сърцето) е разсеяно, то ще раздели вниманието му и следователно връзката му със Zikr (Възпоменание) Аллах ще бъде загубена. Това означава, че Qalb (Сърцето) може да остане внимателно само към едно нещо едновременно. „Силата на концентрация“ всъщност е една от йога практиките и поклонението на индусите. Това са упражнения на мозъка, които са подобни на телепатията. Тази сила се постига чрез фокусиране на цялата умствена енергия в един момент. Такива хора започват с постоянно гледане на пламъка на свещ за пет минути в началото и постепенно удължават това време до няколко часа. Тези, които стават експерти, могат да продължат да гледат слънцето с часове наведнъж. Те правят това, за да постигнат способността да фокусират цялата умствена енергия в един момент. След като го постигнат, те използват тази способност да прехвърлят мислите си в съзнанието на други хора или да четат мислите им до известна степен. През това време използвате машини за подобни цели.

Амир Мохамед Акрам Аван (RH)


Moć koncentracije

S ljudskim tijelom povezano je pet osjetila, jedno dodirom, okusom, mirisom, vidom i sluhom; postoji još jedan, takođe osjećaj misli. Podaci koje oni obrađuju izravno utječu na Qalb (Srce). Ako oko vidi nešto lijepo, prekrasan cvijet, lijepu sliku, Qalb (Srce) se također osjeća oduševljeno; ako vidi nešto ružno, Qalb (Srce) se također osjeća uznemireno. Ako uho čuje nešto dobro ili loše, ili ako se jezik prepušta plemenitom ili labavom govoru, Qalb (Srce) osjeća njihov učinak. Slično, misaoni proces mozga također utječe na Qalb (srce). Kada se savjetuje da zatvorite oči tokom Zikra (sjećanja), zaključate jezik, lagano pomaknete tijelo i usmjerite um na ‘Allah Hoo’, svi ovi koraci imaju za cilj smanjenje vanjskih učinaka na Qalb (Srce). Ako je Qalb (Srce) ometeno, ono će podijeliti njegovu pažnju i posljedično će njegova veza sa Zikr (sjećanjem) Allaha biti izgubljena. To znači da Qalb (Srce) može ostati pažljiv samo na jednu stvar u isto vrijeme. ‘Moć koncentracije’ je, zapravo, jedna od vježbi joge i obožavanja hindusa. Ovo su vježbe mozga koje su slične telepatiji. Ova moć se postiže fokusiranjem cjelokupne mentalne energije u jednom trenutku. Takvi ljudi na početku stalno gledaju u plamen svijeće pet minuta, a zatim postupno produžavaju ovo vrijeme na nekoliko sati. Oni koji postanu stručnjaci mogu nastaviti satima gledati u sunce. Oni to čine kako bi postigli sposobnost da u jednom trenutku usredotoče čitavu mentalnu energiju. Nakon što su to postigli, koriste tu sposobnost da svoje misli prenose u tuđe umove ili da im čitaju misli u određenoj mjeri. U to vrijeme koristite mašine za slične svrhe.

Ameer Muhammad Akram Awan (RH)


Моћ концентрације

Са људским телом повезано је пет чула, једно додиром, укусом, мирисом, видом и слухом; постоји још један, такође осећај мисли. Подаци које они обрађују директно утичу на Калб (Срце). Ако око види нешто лепо, прелеп цвет, лепу слику, Калб (Срце) такође осећа задовољство; ако види нешто ружно, и Калб (Срце) се осећа узнемирено. Ако ухо чује нешто добро или лоше, или ако се језик препушта племенитом или лабавом говору, Калб (Срце) осећа њихов ефекат. Слично, мисаони процес мозга такође утиче на Калб (срце). Када се саветује затварање очију током Зикра (Сећање), закључавање језика, благо померање тела и усредсређивање ума на „Аллах Хоо“, сви ови кораци имају за циљ смањење спољних ефеката на Калб (Срце). Ако је Калб (Срце) ометено, оно ће подијелити његову пажњу и посљедично ће његова веза са Зикр (Сјећање) Аллах бити изгубљена. То значи да Калб (Срце) може остати пажљив само на једну ствар у исто време. „Моћ концентрације“ је, у ствари, једна од вежби јоге и обожавања хиндуса. Ово су вежбе мозга које су сличне телепатији. Ова моћ се постиже усредсређивањем целокупне менталне енергије у једном тренутку. Такви људи почињу тако што на почетку непрестано пет минута гледају у пламен свеће и постепено продужавају ово време на неколико сати. Они који постану стручњаци могу сатима гледати у сунце. Они то раде како би постигли способност да у једном тренутку усмере сву менталну енергију. Пошто су то постигли, они користе ову способност да пренесу своје мисли у туђе умове или да им прочитају мисли у одређеној мери. У то време користите машине за сличне сврхе.

Амеер Мухаммад Акрам Аван (РХ)



Der er fem sanser, en af ​​berøring, smag, lugt, syn og hørelse forbundet med menneskekroppen; der er endnu en, også en følelse af tanke. De oplysninger, der behandles af dem, påvirker direkte Qalb (hjertet). Hvis øjet ser noget smukt, en smuk blomst, et dejligt billede, føler Qalb (Hjerte) sig også henrykt; hvis det ser noget grimt, føler Qalb (hjerte) sig også nød. Hvis øret hører noget godt eller dårligt, eller hvis tungen hengiver sig til ædel eller løs snak, føler Qalb (hjertet) deres virkning. På samme måde påvirker hjernens tankeproces også Qalb (hjerte). Når det tilrådes at lukke øjnene under Zikr (erindring), låse tungen, bevæge kroppen let og fokusere sindet på ‘Allah Hoo’, er alle disse trin rettet mod at reducere de ydre virkninger på Qalb (hjerte). Hvis Qalb (Hjerte) er distraheret, vil den dele sin opmærksomhed og følgelig vil forbindelsen til Zikr (erindring) Allah gå tabt. Det betyder, at Qalb (hjerte) kun kan være opmærksom på én ting ad gangen. ‘Koncentrationskraften’ er faktisk en af ​​yogapraksis og tilbedelse af hinduer. Disse er øvelser i hjernen, der ligner telepati. Denne kraft opnås ved at fokusere hele den mentale energi på et tidspunkt. Sådanne mennesker starter med konstant at stirre på et stearinlys flamme i fem minutter i starten og gradvist forlænge denne tid til flere timer. Dem, der bliver eksperter, kan fortsætte med at stirre på solen i timevis ad gangen. De gør dette for at opnå evnen til at fokusere hele den mentale energi på et tidspunkt. Efter at have opnået det, bruger de denne evne til at overføre deres tanker til andre menneskers sind eller til at læse deres sind i et vist omfang. I disse tider bruger du maskiner til lignende formål.

Ameer Muhammad Akram Awan (RH)


Kracht van concentratie

Er zijn vijf zintuigen, een van aanraking, smaak, geur, zicht en gehoor, geassocieerd met het menselijk lichaam; er is nog een ander, ook een gevoel van denken. De door hen verwerkte informatie heeft direct invloed op de Qalb(Heart). Als het oog iets moois ziet, een mooie bloem, een mooie foto, dan voelt de Qalb(Heart) zich ook verrukt; als het iets lelijks ziet, voelt de Qalb (Hart) zich ook bedroefd. Als het oor iets goeds of slecht hoort, of als de tong zich overgeeft aan nobele of losse praat, voelt de Qalb (Hart) hun effect. Evenzo beïnvloedt het denkproces van de hersenen ook de Qalb (Hart). Wanneer geadviseerd wordt om tijdens Zikr(Herinnering) de ogen te sluiten, de tong op slot te doen, het lichaam lichtjes te bewegen en de geest op Allah Hoo te concentreren, zijn al deze stappen gericht op het verminderen van de externe effecten op de Qalb(Hart). Als de Qalb (Hart) wordt afgeleid, zal het zijn aandacht verdelen en als gevolg daarvan zal zijn verbinding met Zikr (Herinnering) Allah verloren gaan. Het betekent dat de Qalb(Heart) maar op één ding tegelijk kan letten. De ‘kracht van concentratie’ is in feite een van de yogapraktijken en aanbidding van hindoes. Dit zijn oefeningen van de hersenen die vergelijkbaar zijn met telepathie. Deze kracht wordt bereikt door de volledige mentale energie op één punt te concentreren. Zulke mensen beginnen in het begin met constant vijf minuten naar de vlam van een kaars te staren en breiden deze tijd geleidelijk uit tot enkele uren. Degenen die experts worden, kunnen uren achter elkaar naar de zon blijven staren. Ze doen dit om het vermogen te krijgen om de hele mentale energie op één punt te concentreren. Als ze het hebben bereikt, gebruiken ze dit vermogen om hun gedachten over te dragen aan de geest van andere mensen of om hun gedachten tot op zekere hoogte te lezen. Tijdens deze tijden gebruikt u machines voor soortgelijke doeleinden.

Ameer Mohammed Akram Awan (RH)


ఏకాగ్రత యొక్క శక్తి

మానవ శరీరంతో సంబంధం ఉన్న స్పర్శ, రుచి, వాసన, దృష్టి మరియు వినికిడి అనే ఐదు ఇంద్రియాలు ఉన్నాయి; ఇంకా మరొకటి ఉంది, ఆలోచన యొక్క భావం కూడా ఉంది. వారిచే ప్రాసెస్ చేయబడిన సమాచారం నేరుగా కాల్బ్ (హృదయాన్ని) ప్రభావితం చేస్తుంది. కన్ను అందమైన, అందమైన పువ్వు, మనోహరమైన చిత్రాన్ని చూసినట్లయితే, కాల్బ్ (హృదయం) కూడా సంతోషంగా అనిపిస్తుంది; అది ఏదైనా అగ్లీని చూసినట్లయితే, కాల్బ్ (హృదయం) కూడా బాధను అనుభవిస్తుంది. చెవి మంచి లేదా చెడు ఏదో విన్నట్లయితే, లేదా నాలుక గొప్ప లేదా వదులుగా మాట్లాడుతుంటే, కాల్బ్ (హృదయం) వాటి ప్రభావాన్ని అనుభవిస్తుంది. అదేవిధంగా, మెదడు యొక్క ఆలోచనా ప్రక్రియ కూడా కాల్బ్ (గుండె) పై ప్రభావం చూపుతుంది. ఎప్పుడు, జికర్ (జ్ఞాపకం) సమయంలో కళ్ళు మూసుకోవాలని, నాలుకను లాక్ చేయాలని, శరీరాన్ని కొద్దిగా కదిలించి, ‘అల్లా హూ’పై మనసు కేంద్రీకరించాలని సూచించినప్పుడు, ఈ దశలన్నీ ఖాల్బ్ (గుండె) పై బాహ్య ప్రభావాలను తగ్గించే లక్ష్యంతో ఉంటాయి. ఖాల్బ్ (హృదయం) పరధ్యానంలో ఉంటే, అది దాని దృష్టిని విభజిస్తుంది మరియు తత్ఫలితంగా Zikr (స్మృతి) తో అల్లాహ్‌తో సంబంధం కోల్పోతుంది. దీని అర్థం కాల్బ్ (హృదయం) ఒకేసారి ఒక విషయంపై మాత్రమే శ్రద్ధగా ఉండగలదు. వాస్తవానికి, ‘ఏకాగ్రత శక్తి’ అనేది హిందువుల యోగ పద్ధతులు మరియు ఆరాధనలలో ఒకటి. ఇవి టెలిపతికి సమానమైన మెదడు యొక్క వ్యాయామాలు. ఒక సమయంలో మొత్తం మానసిక శక్తిని కేంద్రీకరించడం ద్వారా ఈ శక్తి సాధించబడుతుంది. అలాంటి వ్యక్తులు ప్రారంభంలో ఐదు నిమిషాల పాటు కొవ్వొత్తి యొక్క మంటను నిరంతరం చూడటం మొదలుపెడతారు మరియు క్రమంగా ఈ సమయాన్ని చాలా గంటలు పొడిగిస్తారు. నిపుణులుగా మారిన వారు ఒక్కోసారి గంటల తరబడి సూర్యుడిని చూడటం కొనసాగించవచ్చు. ఒక సమయంలో మొత్తం మానసిక శక్తిని కేంద్రీకరించే సామర్థ్యాన్ని సాధించడానికి వారు దీన్ని చేస్తారు. దానిని సాధించిన తరువాత, వారు తమ ఆలోచనలను ఇతరుల మనస్సులకు బదిలీ చేయడానికి లేదా కొంతవరకు వారి మనస్సులను చదవడానికి ఈ సామర్థ్యాన్ని ఉపయోగిస్తారు. ఈ సమయాల్లో, మీరు ఇలాంటి ప్రయోజనాల కోసం యంత్రాలను ఉపయోగిస్తున్నారు.

అమీర్ ముహమ్మద్ అక్రమ్ అవన్ (RH)


செறிவு சக்தி

தொடுதல், சுவை, வாசனை, பார்வை மற்றும் செவிப்புலன் ஆகிய ஐந்து உணர்வுகள் மனித உடலுடன் தொடர்புடையவை; இன்னொன்றும் உள்ளது, சிந்தனை உணர்வும் உள்ளது. அவர்களால் செயலாக்கப்பட்ட தகவல்கள் நேரடியாக கல்பை (இதயம்) பாதிக்கிறது. கண்ணுக்கு அழகான, அழகான பூ, அழகான படம் ஏதாவது இருந்தால், கல்ப் (இதயம்) கூட மகிழ்ச்சியாக உணர்கிறது; அது அசிங்கமான ஒன்றைக் கண்டால், கல்ப் (இதயம்) கூட மனச்சோர்வை உணர்கிறது. காது நல்லது அல்லது கெட்டது ஏதாவது கேட்டால், அல்லது நாக்கு உன்னதமான அல்லது தளர்வான பேச்சில் ஈடுபட்டால், கல்ப் (இதயம்) அதன் விளைவை உணர்கிறது. இதேபோல், மூளையின் சிந்தனை செயல்முறையும் கல்பை (இதயம்) பாதிக்கிறது. ஜிக்ர் ​​(நினைவு) போது கண்களை மூடிக்கொள்ளவும், நாக்கை பூட்டவும், உடலை லேசாக அசைக்கவும் மற்றும் மனதை ‘அல்லா ஹூ’ மீது கவனம் செலுத்தவும் அறிவுறுத்தப்படும் போது, ​​இந்த அனைத்து நடவடிக்கைகளும் கல்ப் (இதயம்) மீதான வெளிப்புற விளைவுகளை குறைப்பதை நோக்கமாகக் கொண்டுள்ளன. கல்ப் (இதயம்) திசைதிருப்பப்பட்டால், அது அதன் கவனத்தை பிரிக்கும், அதன் விளைவாக ஜிக்ர் ​​(நினைவு) அல்லாவுடனான அதன் தொடர்பு இழக்கப்படும். இதன் பொருள் கல்ப் (இதயம்) ஒரே நேரத்தில் ஒரே ஒரு விஷயத்தை மட்டுமே கவனத்தில் கொள்ள முடியும். உண்மையில் ‘செறிவு சக்தி’ என்பது இந்துக்களின் யோகா பயிற்சிகள் மற்றும் வழிபாடுகளில் ஒன்றாகும். இவை டெலிபதிக்கு ஒத்த மூளையின் பயிற்சிகள். இந்த சக்தி முழு மன ஆற்றலையும் ஒரு புள்ளியில் குவிப்பதன் மூலம் அடையப்படுகிறது. அத்தகைய மக்கள் ஆரம்பத்தில் ஐந்து நிமிடங்களுக்கு ஒரு மெழுகுவர்த்தியின் சுடரை தொடர்ந்து பார்க்க ஆரம்பித்து படிப்படியாக இந்த நேரத்தை பல மணிநேரங்களுக்கு நீட்டிக்கிறார்கள். வல்லுநர்களாக மாறுபவர்கள் ஒரு நேரத்தில் மணிக்கணக்கில் சூரியனைப் பார்த்துக் கொண்டே இருக்கலாம். ஒரு கட்டத்தில் முழு மன ஆற்றலையும் ஒருமுகப்படுத்தும் திறனை அடைய அவர்கள் இதைச் செய்கிறார்கள். அதை அடைந்த பிறகு, அவர்கள் தங்கள் எண்ணங்களை மற்றவர்களின் மனதிற்கு மாற்ற அல்லது அவர்களின் மனதை ஓரளவு படிக்க இந்த திறனை பயன்படுத்துகின்றனர். இந்த நேரங்களில், நீங்கள் ஒத்த நோக்கங்களுக்காக இயந்திரங்களைப் பயன்படுத்துகிறீர்கள்.

அமீர் முஹம்மது அக்ரம் அவான் (RH)


ഏകാഗ്രതയുടെ ശക്തി

മനുഷ്യ ശരീരവുമായി ബന്ധപ്പെട്ട സ്പർശം, രുചി, മണം, കാഴ്ച, കേൾവി എന്നിങ്ങനെ അഞ്ച് ഇന്ദ്രിയങ്ങളുണ്ട്; മറ്റൊന്ന് കൂടി ഉണ്ട്, ഒരു ചിന്താബോധം കൂടി. അവർ പ്രോസസ് ചെയ്ത വിവരങ്ങൾ നേരിട്ട് കൽബിനെ (ഹൃദയം) ബാധിക്കുന്നു. കണ്ണിന് മനോഹരമായ എന്തെങ്കിലും, മനോഹരമായ പുഷ്പം, മനോഹരമായ ഒരു ചിത്രം കണ്ടാൽ, ഖൽബിനും (ഹൃദയം) സന്തോഷം തോന്നുന്നു; വൃത്തികെട്ട എന്തെങ്കിലും കണ്ടാൽ, ഖൽബിനും (ഹൃദയം) വിഷമം തോന്നുന്നു. ചെവി നല്ലതോ ചീത്തയോ എന്തെങ്കിലും കേൾക്കുകയാണെങ്കിൽ, അല്ലെങ്കിൽ നാവ് മാന്യമായതോ അയഞ്ഞതോ ആയ സംസാരത്തിൽ മുഴുകുകയാണെങ്കിൽ, ഖൽബ് (ഹൃദയം) അതിന്റെ ഫലം അനുഭവിക്കുന്നു. അതുപോലെ, തലച്ചോറിന്റെ ചിന്താ പ്രക്രിയയും കൽബിനെ (ഹൃദയം) ബാധിക്കുന്നു. സിക്ർ (ഓർമ്മപ്പെടുത്തൽ) സമയത്ത് കണ്ണുകൾ അടയ്ക്കാനും നാവ് പൂട്ടാനും ശരീരം ചെറുതായി ചലിപ്പിക്കാനും മനസ്സിനെ ‘അല്ലാഹു ഹൂ’ യിൽ കേന്ദ്രീകരിക്കാനും ഉപദേശിക്കുമ്പോൾ, ഈ ഘട്ടങ്ങളെല്ലാം ഖൽബിലെ (ഹൃദയം) ബാഹ്യ ഫലങ്ങൾ കുറയ്ക്കുകയെന്നതാണ്. ഖൽബ് (ഹൃദയം) വ്യതിചലിക്കുകയാണെങ്കിൽ, അത് അതിന്റെ ശ്രദ്ധയെ വിഭജിക്കുകയും തൽഫലമായി സിക്റുമായുള്ള (അനുസ്മരണം) അല്ലാഹുവുമായുള്ള ബന്ധം നഷ്ടപ്പെടുകയും ചെയ്യും. ഇതിനർത്ഥം ഖൽബിന് (ഹൃദയം) ഒരു സമയത്ത് ഒരു കാര്യത്തിൽ മാത്രം ശ്രദ്ധാലുവായിരിക്കാൻ കഴിയും എന്നാണ്. ‘ഏകാഗ്രതയുടെ ശക്തി’ വാസ്തവത്തിൽ, ഹിന്ദുക്കളുടെ യോഗ പരിശീലനങ്ങളിലും ആരാധനകളിലും ഒന്നാണ്. ടെലിപതിക്ക് സമാനമായ തലച്ചോറിന്റെ വ്യായാമങ്ങളാണിവ. ഒരു ഘട്ടത്തിൽ മുഴുവൻ മാനസിക energyർജ്ജവും കേന്ദ്രീകരിച്ചാണ് ഈ ശക്തി കൈവരിക്കുന്നത്. അത്തരം ആളുകൾ തുടക്കത്തിൽ ഒരു മെഴുകുതിരിയുടെ ജ്വാലയിൽ അഞ്ച് മിനിറ്റ് തുടർച്ചയായി നോക്കിക്കൊണ്ട് ആരംഭിക്കുകയും ക്രമേണ ഈ സമയം നിരവധി മണിക്കൂറുകളിലേക്ക് നീട്ടുകയും ചെയ്യുന്നു. വിദഗ്ധരാകുന്നവർക്ക് മണിക്കൂറുകളോളം സൂര്യനെ നോക്കുന്നത് തുടരാം. ഒരു ഘട്ടത്തിൽ മുഴുവൻ മാനസിക energyർജ്ജവും കേന്ദ്രീകരിക്കാനുള്ള കഴിവ് നേടാൻ അവർ ഇത് ചെയ്യുന്നു. അത് നേടിയ ശേഷം, അവരുടെ ചിന്തകൾ മറ്റുള്ളവരുടെ മനസ്സിലേക്ക് മാറ്റുന്നതിനോ അല്ലെങ്കിൽ ഒരു പരിധിവരെ അവരുടെ മനസ്സ് വായിക്കുന്നതിനോ അവർ ഈ കഴിവ് ഉപയോഗിക്കുന്നു. ഈ സമയങ്ങളിൽ, നിങ്ങൾ സമാന ആവശ്യങ്ങൾക്കായി യന്ത്രങ്ങൾ ഉപയോഗിക്കുന്നു.

അമീർ മുഹമ്മദ് അക്രം അവാൻ (RH)


एकाग्रताको शक्ति

त्यहाँ पाँच इन्द्रियहरु छन्, स्पर्श, स्वाद, गन्ध, दृष्टि र मानव शरीर संग सम्बन्धित श्रवण को एक; त्यहाँ अझै अर्को छ, विचार को भावना पनि। उनीहरु द्वारा संसाधित जानकारी सीधा Qalb (मुटु) लाई प्रभावित गर्दछ। यदि आँखा केहि सुन्दर देख्छ, एक सुन्दर फूल, एक सुन्दर तस्वीर, Qalb (मुटु) पनि खुशी लाग्छ; यदि यो केहि बदसूरत देख्छ, Qalb (मुटु) पनि दुखी महसुस गर्दछ। यदि कानले केहि राम्रो वा नराम्रो सुन्छ, वा यदि जिब्रो महान वा ढीला कुराकानी मा संलग्न छ, Qalb (मुटु) आफ्नो प्रभाव महसुस गर्दछ। त्यस्तै गरी, मस्तिष्क को सोच प्रक्रिया पनि Qalb (मुटु) लाई प्रभावित गर्दछ। जब, यो जिकर (सम्झना) को समयमा आँखा बन्द गर्न को लागी सल्लाह दिइन्छ, जिब्रो ताला लगाउनुहोस्, शरीर लाई थोरै सार्नुहोस् र ‘अल्लाह हू’ मा दिमाग केन्द्रित गर्नुहोस्, यी सबै चरणहरु काल्ब (मुटु) मा बाह्य प्रभावहरु लाई कम गर्न को लागी गरीएको हो। यदि कल्ब (मुटु) विचलित छ, यो यसको ध्यान विभाजित हुनेछ र फलस्वरूप जिक्र (स्मरण) अल्लाह संग यसको सम्बन्ध हराउनेछ। यसको मतलब Qalb (मुटु) एक समय मा मात्र एक चीज को लागी ध्यान रहन सक्छ। ‘एकाग्रताको शक्ति’ वास्तवमा, योग अभ्यास र हिन्दुहरुको पूजा को एक हो। यी मस्तिष्क को व्यायाम हो कि telepathy जस्तै हो। यो शक्ति एक बिन्दु मा सम्पूर्ण मानसिक ऊर्जा केन्द्रित गरेर प्राप्त हुन्छ। यस्ता मानिसहरु शुरुमा पाँच मिनेट को लागी एक मोमबत्ती को ज्वाला मा लगातार देखीरहन्छन् र बिस्तारै यो समय धेरै घण्टा सम्म विस्तार हुन्छ। जो विशेषज्ञ बन्छन् एक समय मा घण्टा को लागी सूर्य मा टकटकी जारी राख्न सक्छन्। उनीहरु यो एक बिन्दु मा सम्पूर्ण मानसिक ऊर्जा फोकस गर्ने क्षमता प्राप्त गर्न को लागी। यो प्राप्त गरेपछि, उनीहरु यो क्षमता को उपयोग अन्य मानिसहरुको दिमाग मा आफ्नो विचार स्थानान्तरण गर्न वा केहि हद सम्म आफ्नो दिमाग पढ्न को लागी। यी समय को समयमा, तपाइँ समान उद्देश्यहरु को लागी मेशिनहरु को उपयोग गरीरहनुभएको छ।

अमीर मुहम्मद अकरम अवान (आरएच)


د تمرکز ځواک

پنځه حواس شتون لري ، یو لمس ، خوند ، بو ، لید او اوریدل د انسان بدن سره تړاو لري یو بل هم شتون لري ، د فکر احساس هم. د دوی لخوا پروسس شوي معلومات مستقیم په قلب (زړه) اغیزه کوي. که چیرې سترګې یو څه ښکلی ، یو ښکلی ګل ، یو په زړه پوری عکس وګوري ، قلب (زړه) هم د خوښۍ احساس کوي که دا یو بد شی وګوري ، قلب (زړه) هم د اضطراب احساس کوي. که غوږ یو څه ښه یا بد واوري ، یا که ژبه په ښو یا سپکو خبرو بوخت وي ، قلب (زړه) د دوی اغیز احساسوي. په ورته ډول ، د مغز فکر پروسه هم قلب (زړه) اغیزه کوي. کله چې ، دا مشوره ورکول کیږي چې د ذکر (یاد) پرمهال سترګې وتړئ ، ژبه وتړئ ، بدن لږ حرکت وکړئ او ذهن مو په “الله هو” متمرکز کړئ ، دا ټول ګامونه په قلب (زړه) باندې د بهرني تاثیراتو کمولو لپاره دي. که قلب (زړه) له پامه وغورځول شي ، دا به خپله پاملرنه تقسیم کړي او په پایله کې به یې د ذکر (ذکر) سره اړیکه له لاسه ورکړي. دا پدې مانا ده چې قلب (زړه) کولی شي په یو وخت کې یوازې یو شی ته متوجه پاتې شي. د “تمرکز ځواک” په حقیقت کې د هندوانو یوګا تمریناتو او عبادتونو څخه دی. دا د مغز تمرینونه دي چې د ټیلپیتي سره ورته دي. دا ځواک په یوه وخت کې د ټولې ذهني انرژۍ تمرکز کولو سره ترلاسه کیږي. دا ډول خلک په پیل کې د پنځو دقیقو لپاره د شمعې اور ته په دوامداره سترګو ګوري او په تدریجي ډول دا وخت څو ساعتونو ته غزوي. هغه څوک چې ماهرین کیدی شي په یو وخت کې د ساعتونو لپاره لمر ته ګوري. دوی دا کار کوي ترڅو په یوه وخت کې د ټولې ذهني انرژۍ تمرکز کولو وړتیا ترلاسه کړي. د دې ترلاسه کولو سره ، دوی دا وړتیا د نورو خلکو ذهنونو ته د دوی افکارو لیږدولو یا تر یوې اندازې د دوی ذهنونو لوستلو لپاره کاروي. د دې وختونو په جریان کې ، تاسو د ورته موخو لپاره ماشینونه کاروئ.

امیر محمد اکرم اعوان (رح)


توجه جي طاقت

اتي پنج حواس آھن ، ھڪڙو رابطو ، ذائقو ، بو ، ڏسڻ ۽ hearingڻ جو تعلق انساني جسم سان. ا yetا ھڪڙو يو آھي ، فڪر جو احساس پڻ. انھن پاران پروسيس ڪيل معلومات س directlyو سنئون اثر ڪري ٿي قلب (دل) تي. جيڪڏھن اکيون ڪنھن خوبصورت شيءِ کي ڏسي ، ھڪڙو خوبصورت گُل ، ھڪڙي پياري تصوير ، قلب (دل) پڻ لذت محسوس ڪري ٿو. جيڪڏھن اھو ڪنھن بدصورت شيءِ کي ڏسي ٿو ، قلب (دل) به پريشان محسوس ڪري ٿو. جيڪڏھن ڪن goodي ٿو ڪا س goodي يا خراب orالھ ، يا جيڪڏھن زبان گھري ٿي bleالھ bleولھ ۾ يا looseالھين ۾ ، قلب (دل) پنھنجو اثر محسوس ڪري ٿو. سائي طرح ، دماغ جي سوچڻ جو عمل پڻ قلب (دل) کي متاثر ڪري ٿو. جڏهن ، اهو مشورو ڏنو و Zي ٿو ته اذانون يادن جي دوران ، زبان کي بند ڪريو ، جسم کي ٿورو ا moveتي و andايو ۽ ذهن کي ’الله هو‘ تي focusڪيو ، انهن س stepsني قدمن جو مقصد آهي قلب تي effectsاهرين اثرن کي گهٽائڻ. جيڪڏھن قلب (دل) پريشان ٿي ويندو ، اھو ان جو divideيان divideاٽي andڏيندو ۽ نتيجي طور ان جو تعلق ذکر (ياد) سان ختم ٿي ويندو. ان جو مطلب آھي قلب (دل) ر remainو ھڪڙي شيءِ ڏانھن رھي سگھي ٿو ھڪڙي وقت ۾. ’ڪنسنٽريشن جي طاقت‘ ، حقيقت ۾ ، يوگا جي طريقن ۽ هندن جي پو ofا مان هڪ آهي. اھي آھن دماغ جون مشقون جيڪي ٽيلي پيٿي جھڙيون آھن. ھيءَ طاقت حاصل ڪئي و focusي ٿي پوري دماغي توانائيءَ کي ھڪڙي نقطي تي. اھڙا ماڻھو شروع ۾ پنجن منٽن تائين ھڪڙي شمع جي شعلي ڏانھن مسلسل ڏسڻ سان شروع ڪندا آھن ۽ آھستي آھستي ھن وقت کي گھڻن ڪلاڪن تائين وائيندا آھن. جيڪي ماڻھو بڻجن ٿا سي سج تي ڪلاڪن تائين نظرون ھڪ وقت تائين جاري رکي سگھن ٿا. اھي ائين ڪن ٿا حاصل ڪرڻ جي صلاحيت حاصل ڪرڻ جي پوري ذهني توانائي کي ھڪڙي نقطي تي. ان کي حاصل ڪرڻ ، اھي استعمال ڪن ٿا ھن صلاحيت کي پنھنجي سوچن کي otherين ماڻھن جي دماغن ڏانھن منتقل ڪرڻ يا انھن جي دماغن کي ڪنھن حد تائين پڙھڻ لاءِ. ان عرصي دوران ، توھان استعمال ڪري رھيا آھيو سا similarين مقصدن لاءِ مشينون.

امير محمد اڪرم اعواڻ (رح)


Kekuwatan Konsentrasi

Ana limang indera, yaiku tutul, rasa, mambu, pandeleng lan pangrungon sing ana gandhengane karo awak manungsa; isih ana liyane, uga ana pikiran. Informasi sing diproses langsung nyebabake Qalb (Jantung). Yen mripat ndeleng barang sing apik, kembang sing apik, gambar apik banget, Qalb (Ati) uga rasane seneng banget; yen ndeleng barang ala, Qalb (Ati) uga rumangsa sedhih. Yen kuping krungu bab sing apik utawa ala, utawa yen ilat ngucapake omongan sing mulya utawa santai, Qalb (Ati) ngrasakake pengaruhe. Kajaba iku, proses pikirane otak uga mengaruhi Qalb (Jantung). Nalika, disaranake nutup mata nalika Zikir (Eling), ngunci ilat, mindhah awak rada lan fokusake pikiran menyang ‘Allah Hoo’, kabeh langkah kasebut ditrapake kanggo nyuda efek eksternal ing Qalb (Jantung). Yen Qalb (Ati) terganggu, mula bakal beda-beda lan akibate hubungane karo Zikir (Pangeling-eling) Allah bakal ilang. Iki tegese Qalb (Jantung) bisa tetep nggatekake mung siji bab sekaligus. ‘Kekuwatan konsentrasi’ yaiku, salah sawijining praktik yoga lan nyembah umat Hindu. Iki minangka latihan otak sing padha karo telepati. Kekuwatan iki bisa dipikolehi kanthi fokus kabeh energi mental ing sawijining wektu. Wong-wong kaya ngono diwiwiti kanthi terus-terusan nyawang lilin suwene limang menit ing wiwitan lan suwe-suwe saya suwe nganti pirang-pirang jam. Sing dadi ahli bisa terus ndeleng srengenge nganti pirang-pirang jam. Dheweke nindakake iki kanggo entuk kemampuan kanggo fokus kabeh energi mental ing sawijining wektu. Sawise entuk, dheweke nggunakake kemampuan iki kanggo mindhah pikirane wong liya utawa maca sawetara pikirane. Sajrone wektu kasebut, sampeyan nggunakake mesin kanthi tujuan sing padha.

Ameer Muhammad Akram Awan (RH)

Reformation of the Heart

The holy Quran invariably associates guidance with illumination and reformation of the heart. It always ascribes the delusion of previous nations to the gloom of their hearts and also indicates the factors that contribute towards this malady. Similarly, it attributes guidance to heart’s reformation and also suggests the methods of its attainment. This point has not just been mentioned casually but this is the fundamental and focal point of all its teachings.

Different exercises are prescribed to keep each body organ healthy and fit. These exercises are practically taught in special schools of physical education. The patients who cannot do any other exercise are advised to stroll in their rooms to keep their organs agile and active. But it is amazing that we devote whole attention to our bodies and do not care about the health of our hearts. On the other hand, this important point has been repeatedly stressed in the Quran and it forms the basis of salvation in the Hereafter. The Muslim masses in general and the religious scholars in particular, ignore this important aspect as if it would come automatically. In our practical lives we never expect anything to happen by itself. No body leaves his children at large, hoping that they would be automatically educated by the society. On the contrary, he spends a lot of time and money to select a good school for them and despite best efforts, always remains concerned about the standard of their education. If you want to learn any profession, you would certainly have to devote a lot of time and effort. To learn a simple profession like masonry, driving, tailoring or shoe making, you would have to look for an expert and get his instructions. No body has ever argued that he can learn it on his own because all these professions are already being practised in the society. Had that been a correct contention, we would have learned to stitch our clothes, make our shoes or construct our houses, all by ourselves. No body believes this theory in his practical life. When we don’t expect even the smallest event to happen by itself, how can we ignore the most important task, which is the key to eternal bliss, and expect to acquire it without any effort.

The holy Prophet (Sall Allah-o Alaihi wa Sallam) has stated that there is a lump of flesh in the human body whose health reforms the entire body and its malady disturbs the whole physical balance. “Hearken”, he said “that is the Qalb” (heart). It is a miracle of the Prophets that the heart of every believer who attends their august company, attains to the acme of human excellence in a single moment. Even then, we find many Companions who specifically requested the holy Prophet-saw to give special attention to their hearts for greater reformation. Some requested him to move his blessed hand over their chest. In the words of Quran, every cell of a Companion’s body resonated with Allah’s Zikr(Remembrance). On their part, however, they didn’t feel satisfied about their achievement and remained worried about their shortfalls. Once the holy Prophet-saw praised Hadhrat Abu Bakr Siddiq-rau and said, “He is not superior to you because he excels you in worship but because of what I have poured from my heart into his. No other heart can acquire what his heart has acquired from mine.”

The indifference shown to this most important aspect is the malady of our modern times only. During the yesteryears even the common Muslims tried to require this blessing. If you read the biography of previous scholars, you would discover that each one of them, without exception, after completing his education, remained in the company of some Shaikh(Spiritual Teacher) for a definite period of time. It had been a regular practice of the religious institutions and scholars to dispatch their students to some Shaikh(Spiritual Teacher) for spiritual enlightenment and self reformation.

Some people object to our method of Zikr(Remembrance). We uphold their objection and concede that our method may not be necessarily correct. They should however, not stop us from Zikr (Remembrance) but tell us the correct method and the number of people reformed by their way. Otherwise, we would be justified to conclude that they are only trying to undermine the efforts of those who are serving this cause. Actually, Allah and His Prophet-saw have not forbidden any particular method of Zikr (Remembrance) . There is only one restriction; the form of Zikr (Remembrance) should not cross the bounds of Shari‘ah. No one can adopt a method of Zikr(Remembrance) which is evil or prejudices the rights of others or violates any injunction of the Shari‘ah. All forms of Zikr(Remembrance) which remain within these prescribed limits are permissible. You can perform Zikr (Remembrance) sitting, standing, walking or reclining. When Allah has given the permission, how can anyone else impose any restrictions? The form and frequency of Salah (prayers), Zakat (poor due) and Hajj have been defined by the Shari‘ah but no form has been prescribed for Zikr(Remembrance) . The Divine Command enjoins the believers to perform Zikr (Remembrance) continuously. It should be done at every moment and under all conditions, standing, sitting, reclining, sleeping and while awake. There is only one restriction. You cannot violate the limits defined by the holy Prophet-saw.

We are neither authorised to compel others to adopt our method nor declare a particular form as wrong. Similarly, no body has the right to ask us to leave our method. It is not the method of Zikr (Remembrance) which really matters, but the spiritual attention of the Shaikh(Spiritual Teacher) received by the seekers during Zikr (Remembrance) . That is the real blessing. Without this attention, continuous Zikr (Remembrance) of a whole lifetime cannot illuminate even the first Latifah (subtlety) Qalb(Heart). It simply cannot happen by itself. If someone has the land, water for irrigation, fertilisers and cultivation equipment, he still cannot grow any crop unless he sows the seed. Without the seed, his efforts would bring no fruit. The spiritual attention is akin to this seed. Even with the best of efforts, no spiritual growth can even be imagined without this attention. Reformation of the soul is one of the duties of Prophethood. The Taba’in reformed themselves in the company of the Companions and the Tab’a Taba’in acquired it from them. Just as a person has to go to a scholar to acquire knowledge, one has to similarly remain in the company of an accomplished Shaikh(Spiritual Teacher) and strive earnestly to acquire spiritual blessings.

Allah has mentioned that these people are not the first ones to inhabit the earth. Many generations have passed before them. Their predecessors also governed mighty empires and possessed huge property. Where have they all perished? If their forefathers could not perpetuate their existence, can these people live for ever? If they are following in the footsteps of their elders then have they prepared themselves for their onward journey? This single example is sufficient to teach a lesson. An infant spends his childhood in a family, becomes a father one day and ultimately a grandfather. His children know nothing about his grandparents, who had died much before the birth of his children. He doesn’t realise that after a couple of generations no body will remember him. Only those, who are in his own lap, know him, but he would cease to exist in the memory of his grandchildren.

Allah has warned mankind that He can grasp them instantly, if He so desires. Allah’s grasp is always instant but people do not perceive. Apparently, the heavens do not fall and the earth is not torn asunder, but actually, an extremely important change takes place unnoticeably: hearts of the evil doers are sealed; they do not perceive and cannot differentiate between right and wrong. It is not necessary that the Divine wrath should descend in the form of a visible calamity, as for the previous generations. The sealing of hearts and the loss of sense of discrimination is an equally grave punishment, because no amount of good advice can ever reform such a person. This deprivation, when accompanied by worldly affluence, has been graded as the greatest curse by the Quran. These townships, whose fables are included in the folk lore, similarly sailed to their ultimate perdition. A darkened heart cannot perceive. Although a person retains his outwardly human form, but inwardly, he turns more beastly than an animal. By Allah’s grace we are Muslims. Despite being delinquent, we still retain some honour and shame. But these human values are almost totally extinct in the non-Muslim societies. Their habits and relationships are not based on mutual human respect and consideration, but are driven by the animal instincts of selfishness, oppression, immodesty and the like. Apparently they are healthy, wealthy and strong people but their hearts are unclean. Like animals, they possess no sense of shame.

The Divine Book informs us that Allah never destroyed the earlier people before sending them guidance. His Messengers brought clear proofs to them but they refused to believe. Allah’s Book and words of the Prophets do not impress a heart that has lost its faculty of perception. How can that heart be affected by any other preaching, advice or book? Such people with ruined hearts do not remain trustworthy. Their loyalty keeps swaying between Faith and Kufr (disbelief), and they are blinded by the frenzy to satisfy their vain desires. Their hearts take to vice. Perversion of thought and practice completely shrouds their lives.

We know that the symptoms of physical diseases are similar throughout the world. No disease is restricted to a particular area but would definitely develop at every conducive place. AIDS is not restricted to UK or USA alone; if we don’t protect ourselves, it can invade our society also. The diseases are not related to colour, area or religion. They have the same effect everywhere. Similarly, when the hearts are ruined, they produce the same spiritual maladies at every place. We feel secure by presuming that only those nations whose heats are ruined will ultimately face their consequences. That is not a correct concept. If we fear the spread of physical epidemics and apprehend similar disaster as in other countries, why don’t we realise that this spiritual epidemic can also engulf us? The maladies of hearts can import the same disaster from other countries.

We have seen the effect of Tabligh (preaching) day and night. Although preaching is a religious obligation, whose importance cannot be undermined, but actually it is the vehicle to acquire the reformation of heart. If you keep preaching about food but don’t give someone a morsel throughout life, what good is your preaching for? I feel greatly surprised about the religious scholars. They accept the importance of heart reformation in their books and lectures but out rightly deny it in their practical lives.

When the Tartars ransacked Baghdad, it was a seat of great religious learning. Every street resounded with religious discussions and meetings. Its libraries stocked the most valuable religious books. But despite all religious preaching what was the end result? The entire city along with its people, libraries and civilisation was completely destroyed. The whole Ummah still laments the destruction of its literary treasure. Why did all this happen? It happened because their hearts had been completely ruined. They rendered only lip service to religion, without absorbing its blessings in their hearts, least realising that it is the heart and not the tongue which generates effect.

The same principle has been recounted here. Earlier generations and civilisations were destroyed as a sequel to the ruination of their hearts. Human beings of today should also examine their own hearts. Are their hearts alive? A live heart would try to obey Allah; that is actually its food, without which it cannot survive. If it does not demand this food, then it would at least be unconscious or sick, if not totally dead. No one can really succeed unless he devotes proper attention to the reformation of his heart. That is what I have understood by Allah’s grace. May Allah make it easy for us! Ameen!

Ameer Muhammad Akram Awan (RH)

Sufi Saint – Hz Allah Yar Khan (RH) [Multilingual]

Shaikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Shaikh ‘Abdul Rahim, who took him to the shrine of Shaikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings – a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Shaikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence.

He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism – An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul-Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandiah Owaisiah Order.

He passed away on 18 February 1984 in Islamabad at the age of eighty. Six months before his death, he nominated his most illustrious and spiritually gifted student, Muhammad Akram Awan, as his successor to lead the Naqshbandiah Owaisiah Order.


Santo sufí - Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan nació en Chakrala, una aldea remota del distrito de Mianwali en Pakistán, en 1904. Completó su educación religiosa en 1934. Ese mismo año, conoció al Shaikh 'Abdul Rahim, quien lo llevó al santuario de Shaikh Allah Deen. Madni. Por Voluntad Divina, su conexión espiritual se estableció inmediatamente con el santo de la Hégira del siglo X (siglo XVI d.C.) y comenzó a recibir beneficencia espiritual. Su sublime educación en sufismo, que significa un progresivo crecimiento y avance espiritual, continuó durante unos veinticinco años, después de lo cual se le ordenó emprender la propagación de las bendiciones proféticas, una noble misión que cumplió con singular celo y dedicación durante un período que abarca la mitad. un siglo. Cualquiera que lo visitara era debidamente recompensado con una parte de dicha espiritual acorde con su sinceridad y capacidad. La misión de Shaikh Allah Yar Khan produjo hombres y mujeres de profunda visión espiritual y eminencia.

Es autor de dieciocho libros, siendo los más distinguidos Dalael us-Sulook (Sufismo: una evaluación objetiva), Hayat-e Barzakhiah (La vida más allá de la vida) e Israr ul-Haramain (Los secretos de las dos mezquitas sagradas). Sin duda, fue uno de los santos sufíes más distinguidos de la Ummah musulmana y un resucitador de la orden Naqshbandiah Owaisiah.

Falleció el 18 de febrero de 1984 en Islamabad a la edad de ochenta años. Seis meses antes de su muerte, nombró a su alumno más ilustre y dotado espiritualmente, Muhammad Akram Awan, como su sucesor para dirigir la Orden Naqshbandiah Owaisiah.


Santo Sufi - Hz Allah Yar Khan (RH)

O xeique Allah Yar Khan nasceu em Chakrala, um vilarejo remoto do distrito de Mianwali, no Paquistão, em 1904. Ele completou sua educação religiosa em 1934. No mesmo ano, ele conheceu o xeique 'Abdul Rahim, que o levou ao santuário de Xeique Allah Deen Madni. Pela Vontade Divina sua conexão espiritual foi imediatamente estabelecida com o santo da Hégira do século 10 (século 16 EC) e ele começou a receber beneficência espiritual. Sua sublime educação no sufismo, significando crescimento espiritual progressivo e avanço, continuou por cerca de vinte e cinco anos, após os quais ele foi orientado a empreender a propagação das bênçãos proféticas - uma nobre missão que ele cumpriu com zelo e dedicação singulares por um período de metade um século. Qualquer pessoa que o visitou foi devidamente recompensada com uma parte da bem-aventurança espiritual proporcional à sua sinceridade e capacidade. A missão do Shaikh Allah Yar Khan produziu homens e mulheres de profunda visão espiritual e eminência.

É autor de dezoito livros, sendo os mais ilustres Dalael us-Sulook (Sufismo - Uma Avaliação Objetiva), Hayat-e Barzakhiah (Vida Além da Vida) e Israr ul-Haramain (Segredos das duas sagradas mesquitas). Ele foi, sem dúvida, um dos santos sufis mais ilustres da Ummah muçulmana e um ressuscitador da Ordem Naqshbandiah Owaisiah.

Ele faleceu em 18 de fevereiro de 1984 em Islamabad aos oitenta anos. Seis meses antes de sua morte, ele nomeou seu aluno mais ilustre e espiritualmente talentoso, Muhammad Akram Awan, como seu sucessor para liderar a Ordem Naqshbandiah Owaisiah.


सूफी संत - हर्ट्ज अल्लाह यार खान (आरएच)

शेख अल्लाह यार खान का जन्म 1904 में पाकिस्तान के मियांवाली जिले के एक सुदूर गाँव चकराला में हुआ था। उन्होंने 1934 में अपनी धार्मिक शिक्षा पूरी की। उसी वर्ष, उनकी मुलाकात शेख अब्दुल रहीम से हुई, जो उन्हें शेख अल्लाह दीन की दरगाह में ले गए। मदनी। ईश्वरीय इच्छा से उनका आध्यात्मिक संबंध १०वीं शताब्दी के हिजड़ा (सोलहवीं शताब्दी सीई) के संत के साथ तुरंत स्थापित हो गया और उन्हें आध्यात्मिक लाभ मिलना शुरू हो गया। सूफीवाद में उनकी उदात्त शिक्षा, जो प्रगतिशील आध्यात्मिक विकास और उन्नति को दर्शाती है, लगभग पच्चीस वर्षों तक जारी रही, जिसके बाद उन्हें भविष्यवाणी के आशीर्वाद का प्रचार करने के लिए निर्देशित किया गया - एक महान मिशन जिसे उन्होंने आधे समय की अवधि के लिए विलक्षण उत्साह और समर्पण के साथ पूरा किया। एक सदी। जो कोई भी उनसे मिलने जाता था, उसे उसकी ईमानदारी और क्षमता के अनुरूप आध्यात्मिक आनंद के हिस्से के साथ विधिवत पुरस्कृत किया जाता था। शेख अल्लाह यार खान के मिशन ने गहरी आध्यात्मिक दृष्टि और श्रेष्ठता के पुरुषों और महिलाओं का उत्पादन किया।

उन्होंने अठारह पुस्तकें लिखीं, जिनमें सबसे विशिष्ट हैं, दलेल उस-सुलूक (सूफीवाद - एक उद्देश्य मूल्यांकन), हयात-ए बरजाखिया (जीवन से परे जीवन) और इसरार उल-हरमैन (दो पवित्र मस्जिदों के रहस्य)। वह निस्संदेह मुस्लिम उम्मा के सबसे प्रतिष्ठित सूफी संतों में से एक थे और नक्शबंदिया ओवैसिया आदेश के पुनरुत्थानकर्ता थे।

18 फरवरी 1984 को इस्लामाबाद में अस्सी वर्ष की आयु में उनका निधन हो गया। अपनी मृत्यु से छह महीने पहले, उन्होंने अपने सबसे शानदार और आध्यात्मिक रूप से प्रतिभाशाली छात्र, मुहम्मद अकरम अवान को नक्शबंदिया ओवैसिया आदेश का नेतृत्व करने के लिए अपने उत्तराधिकारी के रूप में नामित किया।
soophee sant - hartj allaah yaar khaan (aarech)

shekh allaah yaar khaan ka janm 1904 mein paakistaan ke miyaanvaalee jile ke ek sudoor gaanv chakaraala mein hua tha. unhonne 1934 mein apanee dhaarmik shiksha pooree kee. usee varsh, unakee mulaakaat shekh abdul raheem se huee, jo unhen shekh allaah deen kee daragaah mein le gae. madanee. eeshvareey ichchha se unaka aadhyaatmik sambandh 10veen shataabdee ke hijada (solahaveen shataabdee seeee) ke sant ke saath turant sthaapit ho gaya aur unhen aadhyaatmik laabh milana shuroo ho gaya. soopheevaad mein unakee udaatt shiksha, jo pragatisheel aadhyaatmik vikaas aur unnati ko darshaatee hai, lagabhag pachchees varshon tak jaaree rahee, jisake baad unhen bhavishyavaanee ke aasheervaad ka prachaar karane ke lie nirdeshit kiya gaya - ek mahaan mishan jise unhonne aadhe samay kee avadhi ke lie vilakshan utsaah aur samarpan ke saath poora kiya. ek sadee. jo koee bhee unase milane jaata tha, use usakee eemaanadaaree aur kshamata ke anuroop aadhyaatmik aanand ke hisse ke saath vidhivat puraskrt kiya jaata tha. shekh allaah yaar khaan ke mishan ne gaharee aadhyaatmik drshti aur shreshthata ke purushon aur mahilaon ka utpaadan kiya.

unhonne athaarah pustaken likheen, jinamen sabase vishisht hain, dalel us-sulook (soopheevaad - ek uddeshy moolyaankan), hayaat-e barajaakhiya (jeevan se pare jeevan) aur isaraar ul-haramain (do pavitr masjidon ke rahasy). vah nissandeh muslim umma ke sabase pratishthit soophee santon mein se ek the aur nakshabandiya ovaisiya aadesh ke punarutthaanakarta the.

18 pharavaree 1984 ko islaamaabaad mein assee varsh kee aayu mein unaka nidhan ho gaya. apanee mrtyu se chhah maheene pahale, unhonne apane sabase shaanadaar aur aadhyaatmik roop se pratibhaashaalee chhaatr, muhammad akaram avaan ko nakshabandiya ovaisiya aadesh ka netrtv karane ke lie apane uttaraadhikaaree ke roop mein naamit kiya.


Суфийский Святой - Гц Аллах Яр Хан (RH)

Шейх Аллах Яр Хан родился в Чакрале, отдаленной деревне района Мианвали в Пакистане, в 1904 году. Он завершил религиозное образование в 1934 году. В том же году он встретил Шейха Абдул Рахима, который отвел его к святыне Шейха Аллаха Дина. Мадни. По Божественной Воле его духовная связь была немедленно установлена ​​со святым Хиджры X века (XVI век н.э.), и он начал получать духовное благодеяние. Его возвышенное образование в суфизме, означающее прогрессивный духовный рост и продвижение, продолжалось около двадцати пяти лет, после чего ему было поручено заняться распространением пророческих благословений - благородной миссии, которую он выполнял с исключительным рвением и самоотверженностью в течение периода, охватывающего половину. век. Каждый, кто приходил к нему, был должным образом вознагражден долей духовного блаженства, соизмеримой с его искренностью и способностями. Миссия шейха Аллаха Яр-хана произвела на свет мужчин и женщин, обладающих глубоким духовным видением и величием.

Он является автором восемнадцати книг, наиболее выдающимися из которых являются «Далаэль ус-Сулук» («Суфизм - объективная оценка»), «Хаят-э Барзахия» («Жизнь за пределами жизни») и «Исрар уль-Харамаин» («Тайны двух священных мечетей»). Он, несомненно, был одним из самых выдающихся суфийских святых мусульманской Уммы и возродителем Ордена Накшбандия Овайсиа.

Он скончался 18 февраля 1984 года в Исламабаде в возрасте восьмидесяти лет. За шесть месяцев до своей смерти он назначил своего самого прославленного и духовно одаренного ученика Мухаммада Акрама Авана своим преемником, чтобы возглавить Орден Накшбандия Овайсиа.
Sufiyskiy Svyatoy - Gts Allakh Yar Khan (RH)

Sheykh Allakh Yar Khan rodilsya v Chakrale, otdalennoy derevne rayona Mianvali v Pakistane, v 1904 godu. On zavershil religioznoye obrazovaniye v 1934 godu. V tom zhe godu on vstretil Sheykha Abdul Rakhima, kotoryy otvel yego k svyatyne Sheykha Allakha Dina. Madni. Po Bozhestvennoy Vole yego dukhovnaya svyaz' byla nemedlenno ustanovlena ​​so svyatym Khidzhry X veka (XVI vek n.e.), i on nachal poluchat' dukhovnoye blagodeyaniye. Yego vozvyshennoye obrazovaniye v sufizme, oznachayushcheye progressivnyy dukhovnyy rost i prodvizheniye, prodolzhalos' okolo dvadtsati pyati let, posle chego yemu bylo porucheno zanyat'sya rasprostraneniyem prorocheskikh blagosloveniy - blagorodnoy missii, kotoruyu on vypolnyal s isklyuchitel'nym rveniyem i samootverzhennost'yu v techeniye perioda, okhvatyvayushchego polovinu. vek. Kazhdyy, kto prikhodil k nemu, byl dolzhnym obrazom voznagrazhden doley dukhovnogo blazhenstva, soizmerimoy s yego iskrennost'yu i sposobnostyami. Missiya sheykha Allakha Yar-khana proizvela na svet muzhchin i zhenshchin, obladayushchikh glubokim dukhovnym videniyem i velichiyem.

On yavlyayetsya avtorom vosemnadtsati knig, naiboleye vydayushchimisya iz kotorykh yavlyayutsya «Dalael' us-Suluk» («Sufizm - ob"yektivnaya otsenka»), «Khayat-e Barzakhiya» («Zhizn' za predelami zhizni») i «Israr ul'-Kharamain» («Tayny dvukh svyashchennykh mechetey»). On, nesomnenno, byl odnim iz samykh vydayushchikhsya sufiyskikh svyatykh musul'manskoy Ummy i vozroditelem Ordena Nakshbandiya Ovaysia.

On skonchalsya 18 fevralya 1984 goda v Islamabade v vozraste vos'midesyati let. Za shest' mesyatsev do svoyey smerti on naznachil svoyego samogo proslavlennogo i dukhovno odarennogo uchenika Mukhammada Akrama Avana svoim preyemnikom, chtoby vozglavit' Orden Nakshbandiya Ovaysia.


صوفي القديس - هز الله يار خان (RH)

ولد الشيخ الله يار خان في تشكرالا ، وهي قرية نائية في مقاطعة ميانوالي في باكستان ، في عام 1904. وأكمل تعليمه الديني في عام 1934. وفي نفس العام ، التقى بالشيخ عبد الرحيم ، الذي اصطحبه إلى ضريح الشيخ الله الدين. مادني. من خلال الإرادة الإلهية ، أقيمت علاقته الروحية على الفور بقديس القرن العاشر الهجري (القرن السادس عشر الميلادي) وبدأ في تلقي الإحسان الروحي. استمر تعليمه السامي في الصوفية ، والذي يدل على النمو الروحي والتقدم التدريجي ، لمدة خمسة وعشرين عامًا تقريبًا ، وبعد ذلك تم توجيهه للقيام بنشر البركات النبوية - وهي مهمة نبيلة أنجزها بحماس وتفاني فرديين لفترة امتدت إلى النصف. قرن. كل من زاره كان يكافأ بنصيب من النعيم الروحي يتناسب مع صدقه وقدرته. أنتجت رسالة الشيخ الله يار خان رجالًا ونساء يتمتعون برؤية روحية عميقة وسمو.

قام بتأليف ثمانية عشر كتابًا ، من أبرزها دلائل السلطان (التصوف - تقييم موضوعي) ، وحياة البرزخية (الحياة ما بعد الحياة) ، وإسرار الحرمين (أسرار الحرمين الشريفين). لقد كان بلا شك أحد أبرز الأولياء الصوفيين في الأمة الإسلامية ، وهو مُحيي الطريقة النقشبندية أويسية.

توفي في 18 شباط سنة 1984 في إسلام آباد عن عمر يناهز الثمانين. قبل ستة أشهر من وفاته ، رشح تلميذه الأكثر شهرة وموهبة روحيا ، محمد أكرم عوان ، خلفا له لقيادة الطريقة النقشبندية أويسية.
sufi alqidiys - haza allah yar khan (RH)
wulid alshaykh allah yar khan fi tashkirala , wahi qaryat nayiyat fi muqataeat myanwali fi bakistan , fi eam 1904. wa'akmal taelimah aldiynia fi eam 1934. wafi nafs aleam , ailtaqaa bialshaykh eabd alrahim , aladhi aistahabah 'iilaa darih alshaykh allah aldiyn. madni. min khilal al'iiradat al'iilahiat , 'uqimat ealaqatuh alruwhiat ealaa alfawr biqidiys alqarn aleashir alhijrii (alqarn alsaadis eashar almiladii) wabada fi talaqiy al'iihsan alruwhi. aistamara taelimuh alsaami fi alsuwfiat , waladhi yadulu ealaa alnumui alruwhii waltaqadum altadrijii , limudat khamsat waeishrin eaman tqryban , wabaed dhalik tama tawjihuh lilqiam binashr albarakat alnabawiat - wahi muhimat nabilat 'anjazaha bihamas watafani fardiiyn lifatrat aimtadat 'iilaa alnisifa. qaran. kula man zarah kan yukafa binasib min alnaeim alruwhii yatanasab mae sidqih waqudratihi. 'antajat risalat alshaykh allah yar khan rjalan wanisa'an yatamataeun biruyat ruhiat eamiqat wasumu.
qam bitalif thamaniat eashar ktaban , min 'abraziha dalayil alsultan (altasawuf - taqyim mawdueay) , wahayaat albarzakhia (alhayaat ma baed alhayaati) , wa'iisrar alharamayn ('asrar alharamayn alsharifini). laqad kan bila shakin 'ahad 'abraz al'awlia' alsuwfiiyn fi al'umat al'iislamiat , wahu muhyy altariqat alnaqshabandiat 'uwisiati.
tuufiy fi 18 shubat sanatan 1984 fi 'iislam abad ean eumr yunahiz althamanina. qabl sitat 'ashhur min wafaatih , rashah tilmidhah al'akthar shuhratan wamawhibatan ruhiana , muhamad 'akram eawan , khalafan lah liqiadat altariqat alnaqshabandiat 'uwisiati.


Santo Sufi – Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan è nato a Chakrala, un remoto villaggio del distretto di Mianwali in Pakistan, nel 1904. Ha completato la sua educazione religiosa nel 1934. Lo stesso anno ha incontrato Shaikh 'Abdul Rahim, che lo ha portato al santuario di Shaikh Allah Deen Madni. Per Volontà Divina la sua connessione spirituale fu immediatamente stabilita con il santo dell'Egira del X secolo (XVI secolo dC) e iniziò a ricevere beneficenza spirituale. La sua sublime educazione nel sufismo, che significa crescita e avanzamento spirituale progressivo, continuò per circa venticinque anni, dopo di che gli fu ordinato di intraprendere la propagazione delle benedizioni profetiche - una nobile missione che compì con singolare zelo e dedizione per un periodo di metà un secolo. Chiunque lo visitasse veniva debitamente ricompensato con una quota di beatitudine spirituale commisurata alla sua sincerità e capacità. La missione di Shaikh Allah Yar Khan ha prodotto uomini e donne di profonda visione ed eminenza spirituale.

È autore di diciotto libri, il più illustre dei quali è Dalael us-Sulook (Sufismo - Una valutazione oggettiva), Hayat-e Barzakhiah (Vita oltre la vita) e Israr ul-Haramain (Segreti delle due sante moschee). Fu senza dubbio uno dei santi sufi più illustri della Ummah musulmana e un resuscitatore dell'Ordine Naqshbandiah Owaisiah.

Morì il 18 febbraio 1984 a Islamabad all'età di ottant'anni. Sei mesi prima della sua morte, nominò il suo allievo più illustre e spiritualmente dotato, Muhammad Akram Awan, come suo successore alla guida dell'Ordine Naqshbandiah Owaisiah.


スーフィー聖人– Hzアッラーヤーカーン(RH)

Shaikh Allah Yar Khanは、1904年にパキスタンのミアンワリ地区の人里離れた村チャクララで生まれました。彼は1934年に宗教教育を修了しました。同じ年、彼はShaikh'AbdulRahimに会いました。彼は彼をShaikhAllahDeenの神社に連れて行きました。マドニ。神の意志によって、彼の精神的なつながりは、10世紀のヒジュラ(西暦16世紀)の聖人とすぐに確立され、彼は精神的な恩恵を受け始めました。進歩的な精神的成長と進歩を意味するスーフィズムにおける彼の崇高な教育は約25年間続き、その後、彼は予言的な祝福の伝播に着手するように指示されました。一世紀。彼を訪ねた人は誰でも、彼/彼女の誠実さと能力に見合った精神的な至福の分け前で正当に報われました。 Shaikh Allah Yar Khanの使命は、深い精神的なビジョンと卓越性を備えた男性と女性を生み出しました。

彼は18冊の本を執筆しました。最も著名なのはDalaelus-Sulook(スーフィズム–客観的評価)、Hayat-e Barzakhiah(Life Beyond Life)、Israr ul-Haramain(2つの聖なるモスクの秘密)です。彼は間違いなくイスラム教徒のウンマの最も著名なスーフィーの聖人の一人であり、ナクシュバンディア・オワイシア教団の復活者でした。

Sūfī seijin – Hz arrāyākān (RH) Shaikh Allah Yar kān wa, 1904-nen ni Pakisutan no mianwari chiku no hitozatohanareta-mura chakurara de umaremashita. Kare wa 1934-nen ni shūkyō kyōiku o shūryō shimashita. Onajidoshi, kare wa Shaikh' AbdulRahim ni aimashita. Kare wa kare o ShaikhAllahDeen no jinja ni tsurete ikimashita. Madoni. Kami no ishi ni yotte, kare no seishin-tekina tsunagari wa, 10 seiki no hijura (seireki 16 seiki) no seijin to sugu ni kakuritsu sa re, kare wa seishin-tekina onkei o uke hajimemashita. Shinpo-tekina seishin-teki seichō to shinpo o imi suru sūfizumu ni okeru kare no sūkōna kyōiku wa yaku 25-nenkan tsudzuki, sonogo, kare wa yogen-tekina shukufuku no denpa ni chakushu suru yō ni shiji sa remashita. Isseiki. Kare o tazuneta hito wa dare demo, kare/ kanojo no seijitsu-sa to nōryoku ni miatta seishin-tekina shifuku no wakemae de seitō ni mukuwa remashita. Shaikh Allah Yar kān no shimei wa, fukai seishin-tekina bijon to takuetsu-sei o sonaeta dansei to josei o umidashimashita. Kare wa 18-satsu no hon o shippitsu shimashita. Mottomo chomeina no wa Dalaelus - Sulook (sūfizumu – kakkanteki hyōka), Hayat - e Barzakhiah (raifu Beyond Life), Israr ul - Haramain (2tsu no seinaru mosuku no himitsu)desu. Kare wa machigainaku Isuramu kyōto no unma no mottomo chomeina sūfī no seijin no hitorideari, nakushubandia owaishia kyōdan no fukkatsu-shadeshita. Kare wa 1984-nen 2 tsuki 18-nichi ni isuramabādo de 80-sai de nakunarimashita. Kare no shi no 6-kagetsu mae ni, kare wa kare no mottomo chomeide seishintekini sainō no aru gakusei, muhanmado akuramu awan o nakushubandia owaishia ōdā o hikiiru kare no kōkei-sha to shite shimei shimashita.


Сопы әулие - Хз Алла Яр Хан (RH)

Шейх Алла Яр Хан 1904 жылы Пакистанның Мианвали ауданының шалғайдағы Чакрала ауылында дүниеге келген. Ол 1934 жылы діни білімін алған. Сол жылы ол Шайх Абдул Рахиммен танысады, ол оны Шейх Аллаһтың храмына апарады. Мадни. Құдайдың еркі бойынша оның рухани байланысы хижраның 10 ғасырының әулиесімен (б.з. XVI ғасыр) бірден құрылды және ол рухани игілікті ала бастады. Оның рухани өсу мен ілгерілеуді білдіретін сопылық жоғары білімі шамамен жиырма бес жыл бойы жалғасты, содан кейін ол пайғамбарлық баталарды таратуды қолға алды-ол жарты сағатқа созылған жеке құлшыныс пен адалдықпен орындалды. ғасыр Оған барған кез келген адам өзінің шынайылығы мен қабілеттілігіне сәйкес келетін рухани бақытпен лайықты марапатталды. Шейх Алла Яр Ханның миссиясы ерлер мен әйелдерді терең рухани көзқарас пен абыройға бөледі.

Ол он сегіз кітаптың авторы болды, олардың ішіндегі ең көрнектісі Далаэль ус-Сулоок (Сопылық-объективті бағалау), Хаят-е Барзахия (Өмірден тыс өмір) және Исрар ул-Харамайн (Екі қасиетті мешіттің құпиялары). Ол, сөзсіз, мұсылман үмбетінің ең әйгілі сопылық әулиелерінің бірі және Накшбандия Овайсиа орденін жаңғыртушы болды.

Ол 1984 жылы 18 ақпанда сексен жасында Исламабадта қайтыс болды. Өлімінен алты ай бұрын ол өзінің ең көрнекті және рухани дарынды шәкірті Мұхаммад Акрам Ауанды Накшбандия Овайсиа орденінің жетекшісі етіп тағайындады.
Sopı äwlïe - Xz Alla Yar Xan (RH)

Şeyx Alla Yar Xan 1904 jılı Pakïstannıñ Mïanvalï awdanınıñ şalğaydağı Çakrala awılında dünïege kelgen. Ol 1934 jılı dinï bilimin alğan. Sol jılı ol Şayx Abdwl Raxïmmen tanısadı, ol onı Şeyx Allahtıñ xramına aparadı. Madnï. Qudaydıñ erki boyınşa onıñ rwxanï baylanısı xïjranıñ 10 ğasırınıñ äwlïesimen (b.z. XVI ğasır) birden qurıldı jäne ol rwxanï ïgilikti ala bastadı. Onıñ rwxanï ösw men ilgerilewdi bildiretin sopılıq joğarı bilimi şamamen jïırma bes jıl boyı jalğastı, sodan keyin ol payğambarlıq batalardı taratwdı qolğa aldı-ol jartı sağatqa sozılğan jeke qulşınıs pen adaldıqpen orındaldı. ğasır Oğan barğan kez kelgen adam öziniñ şınayılığı men qabilettiligine säykes keletin rwxanï baqıtpen layıqtı marapattaldı. Şeyx Alla Yar Xannıñ mïssïyası erler men äyelderdi tereñ rwxanï közqaras pen abıroyğa böledi.

Ol on segiz kitaptıñ avtorı boldı, olardıñ işindegi eñ körnektisi Dalaél ws-Swlook (Sopılıq-obektïvti bağalaw), Xayat-e Barzaxïya (Ömirden tıs ömir) jäne Ïsrar wl-Xaramayn (Eki qasïetti meşittiñ qupïyaları). Ol, sözsiz, musılman ümbetiniñ eñ äygili sopılıq äwlïeleriniñ biri jäne Nakşbandïya Ovaysïa ordenin jañğırtwşı boldı.

Ol 1984 jılı 18 aqpanda seksen jasında Ïslamabadta qaytıs boldı. Öliminen altı ay burın ol öziniñ eñ körnekti jäne rwxanï darındı şäkirti Muxammad Akram Awandı Nakşbandïya Ovaysïa ordeniniñ jetekşisi etip tağayındadı.


Suufi Saint – Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan wuxuu ku dhashay Chakrala, oo ah tuulo fog oo ka tirsan Degmada Mianwali ee Pakistan, sannadkii 1904. Wuxuu dhammaystay waxbarashadiisii ​​diimeed 1934. Isla sannadkaas, wuxuu la kulmay Shaikh Abdul Rahim, oo geeyey mowlaca Shaikh Allah Deen Madni. By Doonista rabbaaniga xiriirkiisa ruuxiga ah isla markiiba waxaa la aasaasay awliyihii qarnigii 10aad ee Hijra (qarnigii lix iyo tobnaad CE) wuxuuna bilaabay inuu helo fadli ruuxi ah. Waxbarashadiisii ​​sarraysay ee Sufism-ka, oo tilmaamaysay koboc xagga ruuxa ah iyo horusocodka, waxay socotay ilaa shan iyo labaatan sannadood, ka dib markii lagu amray inuu qaado faafinta barakooyinka Nabiga-hawl sharaf leh oo uu ku dhammaystiray xamaasad iyo gobannimo keli keli ah qarni. Qof kasta oo soo booqday waxaa si habsami leh loogu abaalmariyay qayb ka mid ah nimco ruuxi ah oo u dhiganta daacadnimadiisa iyo kartidiisa. Hawlgalkii Shaikh Allah Yar Khan wuxuu soo saaray rag iyo dumar leh aragti ruuxi ah oo qoto dheer.

Wuxuu qoray siddeed iyo toban buug, oo uu ugu caansan yahay Dalael us-Sulook (Sufism-Appraisal Objective), Hayat-e Barzakhiah (Nolosha Beyond Nolosha) iyo Israr ul-Haramain (Sirta labada Masjid ee barakaysan). Shaki la’aan wuxuu ahaa mid ka mid ah awliyadii suufiyada ugu caansanaa ee ummadda muslimka ah iyo soo nooleeyihii Amarka Naqshbandiah Owaisiah.

Wuxuu ku geeriyooday 18 -kii Febraayo 1984 -kii Islamabad isagoo siddeetan jir ah. Lix bilood ka hor dhimashadiisa, wuxuu u magacaabay ardaygiisii ​​ugu sharafta badnaa uguna hibada badnaa, Muhammad Akram Awan, inuu noqdo bedelkiisa si uu u hoggaamiyo Amarka Naqshbandiah Owaisiah.


苏菲圣徒 – Hz 真主亚尔汗 (RH)

谢赫阿拉亚尔汗 1904 年出生于巴基斯坦米安瓦利区的一个偏远村庄查克拉拉,1934 年完成宗教教育。同年,他遇到了谢赫阿卜杜勒拉希姆,后者将他带到了谢赫阿拉迪恩的圣地玛德尼。由于神圣的意志,他立即与 10 世纪 Hijra(公元 16 世纪)的圣人建立了精神联系,他开始接受精神恩惠。他在苏菲派的崇高教育,象征着精神上的进步和进步,持续了大约 25 年,之后他被指示从事先知祝福的传播——这是他以非凡的热情和奉献精神完成了半年的崇高使命一个世纪。任何拜访他的人都会得到与他/她的真诚和能力相称的精神幸福。 Shaikh Allah Yar Khan 的使命培养了具有深刻精神愿景和卓越地位的男人和女人。

他撰写了 18 本书,其中最杰出的是 Dalael us-Sulook(苏菲派——客观评价)、Hayat-e Barzakhiah(生命之外的生命)和 Israr ul-Haramain(两座圣地的秘密)。他无疑是穆斯林乌玛最杰出的苏菲派圣人之一,也是 Naqshbandiah Owaisiah 教团的复兴者。

他于 1984 年 2 月 18 日在伊斯兰堡去世,享年八十岁。在他去世前六个月,他提名他最杰出、最有灵性天赋的学生穆罕默德·阿克拉姆·阿万 (Muhammad Akram Awan) 作为他的继任者,领导 Naqshbandiah Owaisiah 教团。


수피 세인트 – Hz 알라 야르 칸(RH)

Shaikh Allah Yar Khan은 1904년 파키스탄 Mianwali 지역의 외딴 마을인 Chakrala에서 태어났습니다. 그는 1934년에 종교 교육을 마쳤습니다. 같은 해 그는 Shaikh 'Abdul Rahim을 만나 그를 Shaikh Allah Deen의 신전으로 데려갔습니다. 마드니. 신성한 뜻에 의해 그의 영적 연결은 즉시 10세기 Hijra(서기 16세기)의 성인과 확립되었고 그는 영적 은혜를 받기 시작했습니다. 점진적인 영적 성장과 발전을 의미하는 수피즘에 대한 숭고한 교육은 약 25년 동안 계속되었으며, 그 후 그는 예언적 축복의 전파를 담당하도록 지시를 받았습니다. 세기. 그를 방문하는 사람은 누구든지 그의 성실성과 능력에 상응하는 영적 축복의 몫으로 정당한 보상을 받았습니다. Shaikh Allah Yar Khan의 사명은 깊은 영적 비전과 저명한 남성과 여성을 배출했습니다.

그는 18권의 책을 저술했는데, 가장 저명한 책은 Dalael us-Sulook(Sufism – An Objective Appraisal), Hayat-e Barzakhiah(생명 너머의 삶), Israr ul-Haramain(두 신성한 모스크의 비밀)입니다. 그는 의심할 여지 없이 무슬림 움마의 가장 저명한 수피 성도 중 한 사람이며 Naqshbandiah Owaisiah Order의 부활자였습니다.

그는 1984년 2월 18일 이슬라마바드에서 80세의 나이로 사망했습니다. 죽기 6개월 전에 그는 Naqshbandiah Owaisiah Order를 이끌 후계자로 가장 저명하고 영적으로 재능 있는 제자인 Muhammad Akram Awan을 지명했습니다.
supi seinteu – Hz alla yaleu kan(RH)

Shaikh Allah Yar Khan-eun 1904nyeon pakiseutan Mianwali jiyeog-ui oettan ma-eul-in Chakrala-eseo taeeonassseubnida. geuneun 1934nyeon-e jong-gyo gyoyug-eul machyeossseubnida. gat-eun hae geuneun Shaikh 'Abdul Rahim-eul manna geuleul Shaikh Allah Deen-ui sinjeon-eulo delyeogassseubnida. madeuni. sinseonghan tteus-e uihae geuui yeongjeog yeongyeol-eun jeugsi 10segi Hijra(seogi 16segi)ui seong-ingwa hwaglibdoeeossgo geuneun yeongjeog eunhyeleul badgi sijaghaessseubnida. jeomjinjeog-in yeongjeog seongjang-gwa baljeon-eul uimihaneun supijeum-e daehan sung-gohan gyoyug-eun yag 25nyeon dong-an gyesogdoeeoss-eumyeo, geu hu geuneun yeeonjeog chugbog-ui jeonpaleul damdanghadolog jisileul bad-assseubnida. segi. geuleul bangmunhaneun salam-eun nugudeunji geuui seongsilseong-gwa neunglyeog-e sang-eunghaneun yeongjeog chugbog-ui mogs-eulo jeongdanghan bosang-eul bad-assseubnida. Shaikh Allah Yar Khan-ui samyeong-eun gip-eun yeongjeog bijeongwa jeomyeonghan namseong-gwa yeoseong-eul baechulhaessseubnida.

geuneun 18gwon-ui chaeg-eul jeosulhaessneunde, gajang jeomyeonghan chaeg-eun Dalael us-Sulook(Sufism – An Objective Appraisal), Hayat-e Barzakhiah(saengmyeong neomeoui salm), Israr ul-Haramain(du sinseonghan moseukeuui bimil)ibnida. geuneun uisimhal yeoji eobs-i museullim ummaui gajang jeomyeonghan supi seongdo jung han salam-imyeo Naqshbandiah Owaisiah Orderui buhwaljayeossseubnida.

geuneun 1984nyeon 2wol 18il iseullamabadeueseo 80se-ui nailo samanghaessseubnida. juggi 6gaewol jeon-e geuneun Naqshbandiah Owaisiah Orderleul ikkeul hugyejalo gajang jeomyeonghago yeongjeog-eulo jaeneung issneun jejain Muhammad Akram Awan-eul jimyeonghaessseubnida.


Суфи Сент – Хз Аллах Яр Хан (RH)

Шейх Аллах Яр Хан 1904 -жылы Пакистандын Мианвали районунун алыскы Чакрала айылында төрөлгөн. 1934 -жылы диний билимин аяктаган. Ошол эле жылы Шейх Абдул Рахим менен таанышып, аны Шейх Аллах Диндин храмына алып барган. Madni. Кудайдын эркине ылайык, анын руханий байланышы дароо хижра 10 -кылымдын (б. З. XVI кылым) олуясы менен түзүлүп, рухий ырайымга ээ боло баштаган. Прогрессивдүү руханий өсүштү жана прогрессти билдирген суфизмдеги улуу билими жыйырма беш жыл бою уланды, андан кийин ал пайгамбарлык баталарды жайылтууга багытталган-ал жарым мүнөттүк убакыт бою жекече ынталуулук жана берилгендик менен аткарылган. кылым. Аны зыярат кылган ар бир адам, анын чынчылдыгына жана дараметине жараша руханий бакытка ээ болгон. Шейх Аллах Яр Хандын миссиясы эркектер менен аялдарды терең рухий көрөгөчтүккө жана абройго ээ кылган.

Ал он сегиз китептин автору болгон, алардын ичинен эң көрүнүктүүсү Далаэль ус-Сулоок (Суфизм-Объективдүү баалоо), Хаят-е Барзахия (Жашоодон тышкары жашоо) жана Исрар ул-Харамайн (Эки ыйык мечиттин сырлары). Ал, албетте, мусулман үммөтүнүн эң көрүнүктүү сопу олуяларынын бири жана Накшбандия Овайсия орденин кайра жаратуучу болгон.

Ал 1984 -жылы 18 -февралда сексен жашында Исламабадда дүйнөдөн кайткан. Өлүмүнө алты ай калганда, ал өзүнүн эң атактуу жана руханий таланттуу окуучусу Мухаммед Акрам Аванды Накшбандия Овайсия орденин жетектөөчү катары көрсөткөн.


Sufi Mtakatifu – Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan alizaliwa huko Chakrala, kijiji cha mbali cha Wilaya ya Mianwali ya Pakistan, mnamo 1904. Alimaliza masomo yake ya dini mnamo 1934. Mwaka huo huo, alikutana na Shaikh ‘Abdul Rahim, ambaye alimpeleka kwenye kaburi la Shaikh Allah Deen Madni. Kwa mapenzi ya Kimungu uhusiano wake wa kiroho ulianzishwa mara moja na mtakatifu wa karne ya 10 Hijra (karne ya kumi na sita WK) na akaanza kupokea neema ya kiroho. Elimu yake ya hali ya juu katika Usufi, inayoashiria ukuaji wa kiroho na maendeleo, iliendelea kwa karibu miaka ishirini na tano, baada ya hapo alielekezwa kufanya uenezaji wa baraka za Kinabii – ujumbe bora ambao aliutimiza kwa bidii ya pekee na kujitolea kwa kipindi cha nusu karne. Mtu yeyote aliyemtembelea alipewa thawabu stahiki na sehemu ya raha ya kiroho inayolingana na uaminifu na uwezo wake. Ujumbe wa Shaikh Allah Yar Khan ulizalisha wanaume na wanawake wenye maono ya kiroho na umaarufu.

Aliandika vitabu kumi na nane, mashuhuri zaidi ni Dalael us-Sulook (Sufism – An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) na Israr ul-Haramain (Siri za Misikiti miwili mitakatifu). Bila shaka alikuwa mmoja wa watakatifu mashuhuri wa Sufi wa Umma wa Kiislamu na aliyerejesha Agizo la Naqshbandiah Owaisiah.

Alifariki tarehe 18 Februari 1984 huko Islamabad akiwa na umri wa miaka themanini. Miezi sita kabla ya kifo chake, alimteua mwanafunzi wake mashuhuri na mwenye vipawa vya kiroho, Muhammad Akram Awan, kama mrithi wake kuongoza Agizo la Naqshbandiah Owaisiah.


Sufijski svetac – Hz Allah Yar Khan (RH)

Šejh Allah Yar Khan rođen je u Chakrali, udaljenom selu pakistanske četvrti Mianwali, 1904. godine. Svoje vjeronauk završio je 1934. Iste godine upoznao je šeika ‘Abdul Rahima, koji ga je odveo u svetište šeika Allah Deena Madni. Božanskom voljom njegova duhovna veza odmah je uspostavljena sa svecem hidžre iz 10. stoljeća (šesnaesto stoljeće naše ere) i počeo je primati duhovnu dobrotu. Njegovo uzvišeno obrazovanje u sufizmu, koje označava progresivni duhovni rast i napredak, nastavilo se oko dvadeset i pet godina, nakon čega mu je upućeno da se bavi širenjem proročkih blagoslova-plemenite misije koju je postigao s jedinstvenim žarom i predanošću u razdoblju koje je trajalo pola godine stoljeće. Svatko tko ga je posjetio bio je propisno nagrađen dijelom duhovnog blaženstva razmjernog njegovoj/njenoj iskrenosti i sposobnosti. Misija šeika Allaha Yar Khana proizvela je muškarce i žene duboke duhovne vizije i eminencije.

Napisao je osamnaest knjiga, od kojih se najviše ističu Dalael us-Sulook (sufizam-objektivna ocjena), Hayat-e Barzakhiah (Život izvan života) i Israr ul-Haramain (Tajne dviju svetih džamija). On je nesumnjivo bio jedan od najuglednijih sufijskih svetaca muslimanskog ummeta i preporoditelj Naqshbandiah Owaisiah reda.

Preminuo je 18. veljače 1984. u Islamabadu u dobi od osamdeset godina. Šest mjeseci prije smrti nominirao je svog najslavnijeg i duhovno nadarenog učenika, Muhammeda Akrama Awana, za svog nasljednika koji će voditi red Naqshbandiah Owaisiah.


Sufi Saint - Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan ເກີດຢູ່ Chakrala, ບ້ານຫ່າງໄກຂອງເມືອງ Mianwali ຂອງປາກິສຖານ, ໃນປີ 1904. ລາວໄດ້ສໍາເລັດການສຶກສາທາງສາສະ ໜາ ຂອງລາວໃນປີ 1934. ໃນປີດຽວກັນ, ລາວໄດ້ພົບກັບ Shaikh 'Abdul Rahim, ຜູ້ທີ່ພາລາວໄປທີ່ບ່ອນສັກສິດຂອງ Shaikh Allah Deen. ແມດນີ. ໂດຍການເຊື່ອມຕໍ່ທາງວິນຍານຂອງລາວ, ການເຊື່ອມຕໍ່ທາງວິນຍານຂອງລາວໄດ້ຖືກສ້າງຕັ້ງຂຶ້ນທັນທີກັບໄພ່ພົນຂອງສະຕະວັດທີ 10 Hijra (ສະຕະວັດທີສິບຫົກ CE) ແລະລາວໄດ້ເລີ່ມຕົ້ນໄດ້ຮັບຜົນປະໂຫຍດທາງວິນຍານ. ການສຶກສາອັນສູງສົ່ງຂອງລາວຢູ່ໃນ Sufism, ifyingາຍເຖິງການເຕີບໂຕທາງດ້ານຈິດວິນຍານທີ່ກ້າວ ໜ້າ ແລະຄວາມກ້າວ ໜ້າ, ສືບຕໍ່ເປັນເວລາປະມານຊາວຫ້າປີ, ຫຼັງຈາກນັ້ນລາວໄດ້ມຸ້ງໄປສູ່ການປະຕິບັດການເຜີຍແຜ່ພອນຂອງສາດສະດາ-ເປັນພາລະກິດອັນສູງສົ່ງທີ່ລາວໄດ້ປະສົບຜົນສໍາເລັດດ້ວຍຄວາມກະຕືລືລົ້ນເປັນເອກະລັກໃນໄລຍະເວລາເຄິ່ງ ໜຶ່ງ. ສະຕະວັດ. ໃຜກໍ່ຕາມທີ່ໄປຢ້ຽມຢາມລາວໄດ້ຮັບລາງວັນຢ່າງຖືກຕ້ອງກັບສ່ວນແບ່ງຂອງຄວາມສຸກທາງວິນຍານທີ່ສອດຄ່ອງກັບຄວາມຈິງໃຈແລະຄວາມສາມາດຂອງລາວ. ພາລະກິດຂອງ Shaikh Allah Yar Khan ໄດ້ຜະລິດຜູ້ຊາຍແລະຜູ້ຍິງທີ່ມີວິໄສທັດທາງວິນຍານຢ່າງເລິກເຊິ່ງແລະໂດດເດັ່ນ.

ລາວໄດ້ຂຽນປຶ້ມສິບແປດເຫຼັ້ມ, ທີ່ໂດດເດັ່ນທີ່ສຸດແມ່ນ Dalael us-Sulook (Sufism-ການປະເມີນຈຸດປະສົງ), Hayat-e Barzakhiah (ຊີວິດນອກ ເໜືອ ຈາກຊີວິດ) ແລະ Israr ul-Haramain (ຄວາມລັບຂອງສອງໂບດສັກສິດ). ແນ່ນອນລາວເປັນ ໜຶ່ງ ໃນໄພ່ພົນ Sufi ທີ່ໂດດເດັ່ນທີ່ສຸດຂອງ Ummah ມຸດສະລິມແລະເປັນຜູ້ຟື້ນຟູຄໍາສັ່ງ Naqshbandiah Owaisiah.

ລາວໄດ້ເສຍຊີວິດໄປໃນວັນທີ 18 ເດືອນກຸມພາປີ 1984 ທີ່ນະຄອນຫຼວງ Islamabad ຕອນອາຍຸແປດປີ. ຫົກເດືອນກ່ອນທີ່ລາວຈະເສຍຊີວິດ, ລາວໄດ້ສະ ເໜີ ຊື່ນັກສຶກສາທີ່ມີພອນສະຫວັນທາງດ້ານຈິດວິນຍານທີ່ສຸດຂອງລາວ, Muhammad Akram Awan, ເປັນຜູ້ສືບທອດຂອງລາວເພື່ອນໍາພາຄໍາສັ່ງ Naqshbandiah Owaisiah.
Sufi Saint  Hz Allah Yar Khan RH

Shaikh Allah Yar Khan koedyu Chakrala  ban hangkaikhongmeuong Mianwali  khong pakisthan naipi 1904  lav daisoaledkan suksa thangsasa na  khonglauanaipi 1934  naipi diauakan  lav daiphobkab Shaikh Abdul Rahim  phuthi pha lav paithi bon saksidkhong Shaikh Allah Deen  aemd ni  odnykan seuomto thang vinnyankhong lav  kan seuomto thang vinnyankhong lav daithuk sangtang khunthanthi kab phai phon khongsatavadthi 10 Hijra  satavadthi sibhok CE  lae lav dai loemton daihab phonpaojd thang vinnyan  kansuksa ansungsong khonglauayunai Sufism ifying ai thoengkan toebot thangdan chid vinnyan thikav na  lae khuaamkav  na  subto pen velapaman sav hapi  rangchaknan lav dai mung paisu kanpatibad kanphoenyaeph phon khong sad sada pen phalakid ansungsong thilav dai pasobphonsoaled duanykhuaam katululon pen ekalak nailainya velakhoeng  nung  satavad  phai kotam thipaiyiamyam lav daihablangvan yangthuktong kab suanaebng khong khuaamsuk thang vinnyan thi sodkhongkab khuaamchingchai lae khuaamsamad khonglav  phalakidkhong Shaikh Allah Yar Khan  dai phalid phusai lae phunying thimi visaithad thang vinnyan yang loeksoeng lae oddden

 lav dai khianpum sibaepd heam  thi odddenthisudaemn Dalael usSulook Sufism kanpamoen chudpasong Hayate Barzakhiah  sividnok neu  chak sivid lae Israr ulHaramain  khuaam lab khongsong obd saksid  aennon lauapen nung  nai phaiphon Sufi  thi odddenthisudkhong Ummah  mud sa lim lae penphu funfukhoasang Naqshbandiah Owaisiah

 lav dai siasividpainaivanthi 18  deuonkumphapi 1984  thinakhonruang Islamabad  ton aiu aepd pi  hok deuonkon thilav cha siasivid  lav daisa noe  su naksuksa thimi phon savan thangdan chid vinnyan thisud khonglav Muhammad Akram Awan  penphu subthod khonglav pheu noaphakhoasang Naqshbandiah Owaisiah


Sufi Saint - Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan föddes i Chakrala, en avlägsen by i Mianwali i Pakistan, 1904. Han slutade sin religiösa utbildning 1934. Samma år träffade han Shaikh 'Abdul Rahim, som tog honom till helgedomen för Shaikh Allah Deen Madni. Genom gudomlig vilja upprättades hans andliga förbindelse omedelbart med helgonet på 10 -talet Hijra (sextonde århundradet CE) och han började få andlig välgörenhet. Hans sublima utbildning i sufism, vilket innebar progressiv andlig tillväxt och framsteg, fortsatte i cirka tjugofem år, varefter han fick uppdraget att genomföra profetiska välsignelser-ett ädelt uppdrag som han utförde med enastående iver och hängivenhet under en period som sträckte sig över hälften ett sekel. Alla som besökte honom belönades vederbörligen med andel av lycka i proportion till hans uppriktighet och kapacitet. Shaikh Allah Yar Khans uppdrag skapade män och kvinnor med djup andlig vision och framträdande.

Han författade arton böcker, den mest framstående var Dalael us-Sulook (Sufism-An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) och Israr ul-Haramain (Secrets of the two holy Mosques). Han var utan tvekan en av de mest framstående sufi -helgonen i den muslimska ummah och en återupplivning av Naqshbandiah Owaisiah Order.

Han avled den 18 februari 1984 i Islamabad vid åttio års ålder. Sex månader före hans död utsåg han sin mest berömda och andligt begåvade student, Muhammad Akram Awan, till hans efterträdare för att leda Naqshbandiah Owaisiah Order.


蘇菲聖徒 – Hz 真主亞爾汗 (RH)

謝赫阿拉亞爾汗 1904 年出生於巴基斯坦米安瓦利區的一個偏遠村莊查克拉拉,1934 年完成宗教教育。同年,他遇到了謝赫阿卜杜勒拉希姆,後者將他帶到了謝赫阿拉迪恩的聖地瑪德尼。由於神聖的意志,他立即與 10 世紀 Hijra(公元 16 世紀)的聖人建立了精神聯繫,他開始接受精神恩惠。他在蘇菲派的崇高教育,象徵著精神上的進步和進步,持續了大約 25 年,之後他被指示從事先知祝福的傳播——這是他以非凡的熱情和奉獻精神完成了半年的崇高使命一個世紀。任何拜訪他的人都會得到與他/她的真誠和能力相稱的精神幸福。 Shaikh Allah Yar Khan 的使命培養了具有深刻精神願景和卓越地位的男人和女人。

他撰寫了 18 本書,其中最傑出的是 Dalael us-Sulook(蘇菲派——客觀評價)、Hayat-e Barzakhiah(生命之外的生命)和 Israr ul-Haramain(兩座聖地的秘密)。他無疑是穆斯林烏瑪最傑出的蘇菲派聖人之一,也是 Naqshbandiah Owaisiah 教團的複興者。

他於 1984 年 2 月 18 日在伊斯蘭堡去世,享年八十歲。在他去世前六個月,他提名他最傑出、最有靈性天賦的學生穆罕默德·阿克拉姆·阿萬 (Muhammad Akram Awan) 作為他的繼任者,領導 Naqshbandiah Owaisiah 教團。
Sū fēi shèngtú – Hz zhēnzhǔ yà ěr hàn (RH)

xiè hè ālā yà ěr hàn 1904 nián chūshēng yú bājīsītǎn mǐ ān wǎ lì qū de yīgè piānyuǎn cūnzhuāng chá kèlālā,1934 nián wánchéng zōngjiào jiàoyù. Tóngnián, tā yù dàole xiè hè ā bo dù lēi lā xī mǔ, hòuzhě jiāng tā dài dàole xiè hè ā lā dí ēn de shèngdì mǎ dé ní. Yóuyú shénshèng de yìzhì, tā lìjí yǔ 10 shìjì Hijra(gōngyuán 16 shìjì) de shèngrén jiànlìle jīngshén liánxì, tā kāishǐ jiēshòu jīngshén ēnhuì. Tā zài sū fēi pài de chónggāo jiàoyù, xiàngzhēngzhe jīngshén shàng de jìnbù hé jìnbù, chíxùle dàyuē 25 nián, zhīhòu tā pī zhǐshì cóngshì xiānzhī zhùfú de chuánbò——zhè shì tā yǐ fēifán de rèqíng hé fèngxiàn jīngshén wánchéngle bànnián de chónggāo shǐmìng yīgè shìjì. Rènhé bàifǎng tā de rén dūhuì dédào yǔ tā/tā de zhēnchéng hé nénglì xiāngchèn de jīngshén xìngfú. Shaikh Allah Yar Khan de shǐmìng péiyǎngle jùyǒu shēnkè jīngshén yuànjǐng hé zhuóyuè dìwèi de nánrén hé nǚrén.

Tā zhuànxiěle 18 běnshū, qízhōng zuì jiéchū de shì Dalael us-Sulook(sū fēi pài——kèguān píngjià),Hayat-e Barzakhiah(shēngmìng zhī wài de shēngmìng) hé Israr ul-Haramain(liǎng zuò shèngdì de mìmì). Tā wúyí shì mùsīlín wū mǎ zuì jiéchū de sū fēi pài shèngrén zhī yī, yěshì Naqshbandiah Owaisiah jiào tuán de fùxìng zhě.

Tā yú 1984 nián 2 yuè 18 rì zài yīsīlánbǎo qùshì, xiǎngnián bāshí suì. Zài tā qùshì qián liù gè yuè, tā tímíng tā zuì jiéchū, zuì yǒu língxìng tiānfù de xuéshēng mùhǎnmòdé·ā kèlā mǔ·āwàn (Muhammad Akram Awan) zuòwéi tā de jìrèn zhě, lǐngdǎo Naqshbandiah Owaisiah jiào tuán.


Sufi Saint - Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan se narodil v Chakrala, odlehlé vesnici pákistánského okresu Mianwali, v roce 1904. Náboženské vzdělání dokončil v roce 1934. Ve stejném roce se setkal se šajchským Abdulem Rahim, který ho vzal do svatyně Shaikh Allah Deen Madni. Boží vůlí bylo okamžitě navázáno jeho duchovní spojení se světcem Hidžrou 10. století (šestnáctého století n. L.) A začal přijímat duchovní dobrodiní. Jeho vznešené vzdělání v súfismu, které znamenalo progresivní duchovní růst a pokrok, pokračovalo ještě asi pětadvacet let, poté byl nasměrován k šíření prorockých požehnání-ušlechtilého poslání, které plnil s jedinečnou horlivostí a obětavostí po dobu přesahující polovinu století. Každý, kdo ho navštívil, byl náležitě odměněn podílem duchovní blaženosti úměrné jeho/její upřímnosti a schopnosti. Mise Shaikh Allah Yar Khan produkovala muže a ženy s hlubokou duchovní vizí a eminencí.

Je autorem osmnácti knih, z nichž nejvýznamnějšími jsou Dalael us-Sulook (Sufism-An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) a Israr ul-Haramain (Tajemství dvou svatých mešit). Byl nepochybně jedním z nejvýznamnějších súfijských svatých muslimské ummy a obnovitelem řádu Naqshbandiah Owaisiah.

Zemřel 18. února 1984 v Islámábádu ve věku osmdesáti let. Šest měsíců před svou smrtí nominoval svého nejslavnějšího a duchovně nadaného studenta Muhammada Akrama Awana jako svého nástupce do vedení řádu Naqshbandiah Owaisiah.


Суфии муқаддас - Ҳазрат Аллоҳ Ярхон (RH)

Шайх Ал -Яр Хон соли 1904 дар Чакрала, деҳаи дурдасти ноҳияи Мианвали Покистон таваллуд шудааст. Вай соли 1934 таҳсилоти динии худро ба итмом расонидааст. Худи ҳамон сол бо Шайх Абдул Раҳим вохӯрдааст, ки ӯро ба оромгоҳи Шайх Аллоҳи Дин бурд. Мадни. Бо иродаи илоҳӣ иртиботи рӯҳонии ӯ фавран бо муқаддаси асри 10 ҳиҷрӣ (асри шонздаҳуми эраи мо) барқарор шуд ва ӯ ба дарёфти неъматҳои рӯҳонӣ шурӯъ кард. Таҳсилоти олии ӯ дар тасаввуф, ки нишондиҳандаи пешрафт ва пешрафти рӯҳиро дар бар мегирад, тақрибан бисту панҷ сол идома ёфт ва пас аз он ӯ ба таблиғи неъматҳои паёмбарӣ-рисолати олие, ки ӯ бо ҷидду ҷаҳд ва фидокорӣ дар тӯли ним сол анҷом додааст, равона карда шуд. аср. Ҳар касе, ки ба аёдати ӯ омада буд, ба қадри кофӣ бо самимият ва тавонмандии ӯ ба қадри кофӣ саодати рӯҳонӣ мукофотонида шуд. Вазифаи Шайх Ал -Яр Хон мардону занони ҷаҳонбинии амиқ ва шӯҳратпарастро ба вуҷуд овард.

Ӯ ҳаждаҳ китоб навиштааст, ки барҷастатарини онҳо Далаэл ус-Сулоок (тасаввуф-арзёбии объективӣ), Ҳаёти Барзахия (Ҳаёти берун аз ҳаёт) ва Исрор ул-Ҳарамайн (Сирри ду масҷиди муқаддас) мебошанд. Вай бешубҳа яке аз муқаддасонтарин авлиёи суфии уммати мусалмон ва эҳёкунандаи ордени Нақшбандия Овайсия буд.

Ӯ 18 феврали соли 1984 дар Исломобод дар синни ҳаштодсолагӣ аз олам чашм пӯшид. Шаш моҳ пеш аз маргаш ӯ шогирди машҳуртарин ва рӯҳан боистеъдоди худ Муҳаммад Акрам Авонро ҳамчун вориси худ ба раҳбарии ордени Нақшбандия Овайсия пешбарӣ кард.
Sufii muqaddas - Hazrat Alloh Jarxon (RH)

Şajx Al -Jar Xon soli 1904 dar Cakrala, dehai durdasti nohijai Mianvali Pokiston tavallud şudaast. Vaj soli 1934 tahsiloti dinii xudro ʙa itmom rasonidaast. Xudi hamon sol ʙo Şajx Aʙdul Rahim voxūrdaast, ki ūro ʙa oromgohi Şajx Allohi Din ʙurd. Madni. Bo irodai ilohī irtiʙoti rūhonii ū favran ʙo muqaddasi asri 10 hiçrī (asri şonzdahumi erai mo) ʙarqaror şud va ū ʙa darjofti ne'mathoi rūhonī şurū' kard. Tahsiloti olii ū dar tasavvuf, ki nişondihandai peşraft va peşrafti rūhiro dar ʙar megirad, taqriʙan ʙistu panç sol idoma joft va pas az on ū ʙa taʙliƣi ne'mathoi pajomʙarī-risolati olie, ki ū ʙo çiddu çahd va fidokorī dar tūli nim sol ançom dodaast, ravona karda şud. asr. Har kase, ki ʙa ajodati ū omada ʙud, ʙa qadri kofī ʙo samimijat va tavonmandii ū ʙa qadri kofī saodati rūhonī mukofotonida şud. Vazifai Şajx Al -Jar Xon mardonu zanoni çahonʙinii amiq va şūhratparastro ʙa vuçud ovard.

Ū haƶdah kitoʙ naviştaast, ki ʙarçastatarini onho Dalael us-Sulook (tasavvuf-arzjoʙii oʙ'ektivī), Hajoti Barzaxija (Hajoti ʙerun az hajot) va Isror ul-Haramajn (Sirri du masçidi muqaddas) meʙoşand. Vaj ʙeşuʙha jake az muqaddasontarin avlijoi sufii ummati musalmon va ehjokunandai ordeni Naqşʙandija Ovajsija ʙud.

Ū 18 fevrali soli 1984 dar Islomoʙod dar sinni haştodsolagī az olam caşm pūşid. Şaş moh peş az margaş ū şogirdi maşhurtarin va rūhan ʙoiste'dodi xud Muhammad Akram Avonro hamcun vorisi xud ʙa rahʙarii ordeni Naqşʙandija Ovajsija peşʙarī kard.


Sufi Saint – Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan blev født i Chakrala, en fjerntliggende landsby i Mianwali -distriktet i Pakistan, i 1904. Han afsluttede sin religiøse uddannelse i 1934. Samme år mødte han Shaikh ‘Abdul Rahim, der tog ham til helligdommen for Shaikh Allah Deen Madni. Ved guddommelig vilje blev hans åndelige forbindelse øjeblikkeligt etableret med helgenen fra Hijra fra det 10. århundrede (sekstende århundrede e.Kr.), og han begyndte at modtage åndelig fordel. Hans sublime uddannelse i sufisme, der betegner progressiv åndelig vækst og fremgang, fortsatte i omkring femogtyve år, hvorefter han blev pålagt at påbegynde udbredelse af profetiske velsignelser-en ædel mission, som han udførte med entydig iver og dedikation i en periode på halvdelen et århundrede. Enhver, der besøgte ham, blev behørigt belønnet med en andel af åndelig lyksalighed, der stod i rimeligt forhold til hans/hendes oprigtighed og kapacitet. Shaikh Allah Yar Khans mission frembragte mænd og kvinder med en dyb åndelig vision og eminence.

Han forfattede atten bøger, hvoraf den mest fornemme var Dalael us-Sulook (Sufism-An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) og Israr ul-Haramain (Secrets of the two holy Mosques). Han var utvivlsomt en af ​​de mest fremtrædende sufihellige i den muslimske ummah og en genoplivning af Naqshbandiah Owaisiah -ordenen.

Han døde den 18. februar 1984 i Islamabad i en alder af firs. Seks måneder før hans død udpegede han sin mest berømte og åndeligt begavede elev, Muhammad Akram Awan, som hans efterfølger til at lede Naqshbandiah Owaisiah -ordenen.


Sūfiju svētais - Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan dzimis 1904. gadā Pakistānas Mianwali apgabala ciematā Chakrala. Savu reliģisko izglītību viņš pabeidza 1934. gadā. Tajā pašā gadā viņš satika Shaikh 'Abdul Rahim, kurš aizveda viņu uz Shaikh Allah Deen svētnīcu. Madni. Pēc Dievišķās gribas viņa garīgā saikne nekavējoties tika nodibināta ar 10. gadsimta Hidžras (sešpadsmitā gadsimta mūsu ēras) svēto, un viņš sāka saņemt garīgu labumu. Viņa cildenā izglītība sūfismā, kas nozīmēja pakāpenisku garīgo izaugsmi un izaugsmi, turpinājās apmēram divdesmit piecus gadus, pēc tam viņam tika pavēlēts sludināt pravietiskas svētības-cēlu misiju, ko viņš veica ar īpašu dedzību un centību uz pusi ilgāku laiku gadsimtu. Ikviens, kurš viņu apmeklēja, tika pienācīgi apbalvots ar garīgās svētlaimes daļu, kas atbilst viņa sirsnībai un spējām. Shaikh Allah Yar Khan misija radīja vīriešus un sievietes ar dziļu garīgu redzējumu un izcilību.

Viņš uzrakstīja astoņpadsmit grāmatas, no kurām izcilākās bija Dalaels us-Sulooks (Sufisms-objektīvs novērtējums), Hayat-e Barzakhiah (Dzīve ārpus dzīves) un Israr ul-Haramain (Abu svēto mošeju noslēpumi). Viņš neapšaubāmi bija viens no izcilākajiem musulmaņu ummas svētajiem svētajiem un Naqshbandiah Owisiah ordeņa atdzīvinātājs.

Viņš nomira 1984. gada 18. februārī Islamabadā astoņdesmit gadu vecumā. Sešus mēnešus pirms nāves viņš izvirzīja savu izcilāko un garīgi apdāvinātāko studentu Muhamedu Akramu Avanu par savu pēcteci, kurš vadīja Naqshbandiah Owaisiah ordeni.


சூஃபி செயிண்ட் - Hz அல்லா யார் கான் (RH)

ஷேக் அல்லா யார் கான் 1904 இல் பாகிஸ்தானின் மியான்வாலி மாவட்டத்தின் சக்ராலா என்ற கிராமத்தில் பிறந்தார். அவர் 1934 இல் தனது மதக் கல்வியை முடித்தார். அதே ஆண்டு, அவர் ஷேக் அல்லா தீனின் சன்னதிக்கு அழைத்துச் சென்ற ஷேக் அப்துல் ரஹீமைச் சந்தித்தார். மத்னி. தெய்வீக விருப்பத்தால் அவரது ஆன்மீக தொடர்பு உடனடியாக 10 ஆம் நூற்றாண்டின் புனிதரான ஹிஜ்ராவுடன் (கிபி பதினாறாம் நூற்றாண்டு) நிறுவப்பட்டது மற்றும் அவர் ஆன்மீக நன்மைகளைப் பெறத் தொடங்கினார். முற்போக்கான ஆன்மீக வளர்ச்சியையும் முன்னேற்றத்தையும் குறிக்கும் சூஃபியிசத்தில் அவரது உயர்ந்த கல்வி, சுமார் இருபத்தைந்து ஆண்டுகள் தொடர்ந்தது, அதன் பிறகு அவர் தீர்க்கதரிசன ஆசீர்வாதங்களை பரப்புவதற்கு உத்தரவிட்டார்-ஒரு உன்னதமான பணி, அவர் ஒரு தனி ஆர்வத்துடன் மற்றும் அர்ப்பணிப்புடன் பாதி காலம் வரை நிறைவேற்றினார். ஒரு நூற்றாண்டு. அவரைச் சந்திக்கும் எவருக்கும் அவருடைய ஆத்மார்த்தம் மற்றும் திறமைக்கு ஏற்ப ஆன்மீக பேரின்பத்தின் ஒரு பங்கு வெகுமதி அளிக்கப்படும். ஷேக் அல்லா யார் கானின் பணி ஆண்களையும் பெண்களையும் ஆழ்ந்த ஆன்மீகப் பார்வை மற்றும் சிறப்பை உருவாக்கியது.

அவர் பதினெட்டு புத்தகங்களை எழுதினார், மிகவும் புகழ்பெற்றவர் தலாயல் உஸ்-சுலூக் (சூஃபிசம்-ஒரு குறிக்கோள் மதிப்பீடு), ஹயாத்-இ பர்சாகியா (வாழ்க்கையைத் தாண்டிய வாழ்க்கை) மற்றும் இஸ்ரார் உல்-ஹரமைன் (இரண்டு புனித மசூதிகளின் இரகசியங்கள்). அவர் சந்தேகத்திற்கு இடமின்றி முஸ்லீம் உம்மத்தின் மிகவும் புகழ்பெற்ற சூஃபி துறவிகளில் ஒருவராகவும், நக்ஷ்பந்தியா ஒவைசியா உத்தரவை மீட்பவராகவும் இருந்தார்.

அவர் தனது எண்பது வயதில் இஸ்லாமாபாத்தில் 18 பிப்ரவரி 1984 அன்று காலமானார். இறப்பதற்கு ஆறு மாதங்களுக்கு முன்பு, அவர் தனது மிகச்சிறந்த மற்றும் ஆன்மீக திறமை கொண்ட மாணவர் முஹம்மது அக்ரம் அவனை, நக்ஷ்பந்தியா ஒவைசியா உத்தரவை வழிநடத்த தனது வாரிசாக பரிந்துரைத்தார்.
Cūḥpi ceyiṇṭ - Hz allā yār kāṉ (RH)

ṣēk allā yār kāṉ 1904 il pākistāṉiṉ miyāṉvāli māvaṭṭattiṉ cakrālā eṉṟa kirāmattil piṟantār. Avar 1934 il taṉatu matak kalviyai muṭittār. Atē āṇṭu, avar ṣēk allā tīṉiṉ caṉṉatikku aḻaittuc ceṉṟa ṣēk aptul rahīmaic cantittār. Matṉi. Teyvīka viruppattāl avaratu āṉmīka toṭarpu uṭaṉaṭiyāka 10 ām nūṟṟāṇṭiṉ puṉitarāṉa hijrāvuṭaṉ (kipi patiṉāṟām nūṟṟāṇṭu) niṟuvappaṭṭatu maṟṟum avar āṉmīka naṉmaikaḷaip peṟat toṭaṅkiṉār. Muṟpōkkāṉa āṉmīka vaḷarcciyaiyum muṉṉēṟṟattaiyum kuṟikkum cūḥpiyicattil avaratu uyarnta kalvi, cumār irupattaintu āṇṭukaḷ toṭarntatu, ataṉ piṟaku avar tīrkkataricaṉa ācīrvātaṅkaḷai parappuvataṟku uttaraviṭṭār-oru uṉṉatamāṉa paṇi, avar oru taṉi ārvattuṭaṉ maṟṟum arppaṇippuṭaṉ pāti kālam varai niṟaivēṟṟiṉār. Oru nūṟṟāṇṭu. Avaraic cantikkum evarukkum avaruṭaiya ātmārttam maṟṟum tiṟamaikku ēṟpa āṉmīka pēriṉpattiṉ oru paṅku vekumati aḷikkappaṭum. Ṣēk allā yār kāṉiṉ paṇi āṇkaḷaiyum peṇkaḷaiyum āḻnta āṉmīkap pārvai maṟṟum ciṟappai uruvākkiyatu.

Avar patiṉeṭṭu puttakaṅkaḷai eḻutiṉār, mikavum pukaḻpeṟṟavar talāyal us-culūk (cūḥpicam-oru kuṟikkōḷ matippīṭu), hayāt-i parcākiyā (vāḻkkaiyait tāṇṭiya vāḻkkai) maṟṟum isrār ul-haramaiṉ (iraṇṭu puṉita macūtikaḷiṉ irakaciyaṅkaḷ). Avar cantēkattiṟku iṭamiṉṟi muslīm um'mattiṉ mikavum pukaḻpeṟṟa cūḥpi tuṟavikaḷil oruvarākavum, nakṣpantiyā ovaiciyā uttaravai mīṭpavarākavum iruntār.

Avar taṉatu eṇpatu vayatil islāmāpāttil 18 pipravari 1984 aṉṟu kālamāṉār. Iṟappataṟku āṟu mātaṅkaḷukku muṉpu, avar taṉatu mikacciṟanta maṟṟum āṉmīka tiṟamai koṇṭa māṇavar muham'matu akram avaṉai, nakṣpantiyā ovaiciyā uttaravai vaḻinaṭatta taṉatu vāricāka parinturaittār.


Soefi Heilige – Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan werd geboren in Chakrala, een afgelegen dorp in het district Mianwali in Pakistan, in 1904. Hij voltooide zijn religieuze opleiding in 1934. In datzelfde jaar ontmoette hij Shaikh ‘Abdul Rahim, die hem meenam naar het heiligdom van Shaikh Allah Deen Madni. Door Goddelijke Wil werd zijn spirituele verbinding onmiddellijk gemaakt met de heilige van de 10e eeuw Hijra (zestiende eeuw CE) en hij begon spirituele weldadigheid te ontvangen. Zijn sublieme opleiding in het soefisme, wat staat voor progressieve spirituele groei en vooruitgang, duurde ongeveer vijfentwintig jaar, waarna hij werd opgedragen om de verspreiding van profetische zegeningen op zich te nemen – een nobele missie die hij volbracht met bijzondere ijver en toewijding gedurende een periode van de helft een eeuw. Iedereen die hem bezocht, werd naar behoren beloond met een deel van de spirituele gelukzaligheid die in overeenstemming was met zijn/haar oprechtheid en capaciteit. De missie van Shaikh Allah Yar Khan bracht mannen en vrouwen voort met een diepe spirituele visie en uitmuntendheid.

Hij schreef achttien boeken, waarvan Dalael us-Sulook (Soefisme – Een objectieve beoordeling), Hayat-e Barzakhiah (Life Beyond Life) en Israr ul-Haramain (Geheimen van de twee heilige moskeeën) de meest vooraanstaande waren. Hij was ongetwijfeld een van de meest vooraanstaande soefi-heiligen van de moslimoemmah en een hervormer van de Naqshbandiah Owaisiah-orde.

Hij overleed op 18 februari 1984 in Islamabad op tachtigjarige leeftijd. Zes maanden voor zijn dood nomineerde hij zijn meest illustere en spiritueel begaafde student, Muhammad Akram Awan, als zijn opvolger om de Naqshbandiah Owaisiah-orde te leiden.


సూఫీ సెయింట్ - Hz అల్లా యార్ ఖాన్ (RH)

షేక్ అల్లా యార్ ఖాన్ 1904 లో పాకిస్థాన్‌లోని మియాన్‌వాలీ జిల్లా చక్రాలలో జన్మించాడు. అతను తన మత విద్యను 1934 లో పూర్తి చేసాడు. అదే సంవత్సరం, అతను షేక్ అల్లా దీన్ మందిరానికి తీసుకెళ్లిన షేక్ 'అబ్దుల్ రహీమ్‌ను కలిశాడు. మద్ని. దైవ సంకల్పం ద్వారా అతని ఆధ్యాత్మిక సంబంధం వెంటనే 10 వ శతాబ్దపు హిజ్రా (పదహారవ శతాబ్దం CE) తో స్థాపించబడింది మరియు అతను ఆధ్యాత్మిక ప్రయోజనాన్ని పొందడం ప్రారంభించాడు. సూఫీయిజంలో అతని అద్భుతమైన విద్య, ప్రగతిశీల ఆధ్యాత్మిక పెరుగుదల మరియు పురోగతిని సూచిస్తుంది, సుమారు ఇరవై ఐదు సంవత్సరాలు కొనసాగింది, ఆ తర్వాత ప్రవచనాత్మక ఆశీర్వాదాల ప్రచారం చేపట్టాలని నిర్దేశించబడింది-ఒక గొప్ప లక్ష్యం, అతను ఏక కాలంలో అత్యుత్సాహం మరియు అంకితభావంతో సాధించాడు. ఒక శతాబ్దం. అతడిని సందర్శించిన ఎవరైనా అతని/ఆమె చిత్తశుద్ధి మరియు సామర్థ్యానికి అనుగుణంగా ఆధ్యాత్మిక ఆనందాన్ని పంచుకుంటారు. షేక్ అల్లా యార్ ఖాన్ యొక్క లక్ష్యం పురుషులు మరియు స్త్రీలను లోతైన ఆధ్యాత్మిక దృష్టి మరియు గొప్పతనాన్ని కలిగిస్తుంది.

అతను పద్దెనిమిది పుస్తకాలను రచించాడు, అత్యంత విశిష్టమైనది దలేల్ ఉస్-సులూక్ (సూఫిజం-ఆబ్జెక్టివ్ అప్రైసల్), హయత్-ఇ బర్జాఖియా (లైఫ్ బియాండ్ లైఫ్) మరియు ఇస్రార్ ఉల్-హరమైన్ (రెండు పవిత్ర మసీదుల రహస్యాలు). అతను నిస్సందేహంగా ముస్లిం ఉమ్మా యొక్క అత్యంత విశిష్ట సూఫీ సన్యాసులలో ఒకడు మరియు నక్ష్బండియా ఒవైసియా ఆర్డర్‌ని పునరుద్ధరించాడు.

అతను ఎనభై సంవత్సరాల వయస్సులో 18 ఫిబ్రవరి 1984 న ఇస్లామాబాద్‌లో మరణించాడు. అతని మరణానికి ఆరు నెలల ముందు, అతను తన అత్యంత ప్రఖ్యాత మరియు ఆధ్యాత్మిక ప్రతిభావంతులైన విద్యార్థి ముహమ్మద్ అక్రమ్ అవన్‌ను తన వారసుడిగా నక్ష్బండియా ఒవైసియా ఆర్డర్‌కు నాయకత్వం వహించాడు.
Sūphī seyiṇṭ - Hz allā yār khān (RH)

ṣēk allā yār khān 1904 lō pākisthān‌lōni miyān‌vālī jillā cakrālalō janmin̄cāḍu. Atanu tana mata vidyanu 1934 lō pūrti cēsāḍu. Adē sanvatsaraṁ, atanu ṣēk allā dīn mandirāniki tīsukeḷlina ṣēk'abdul rahīm‌nu kaliśāḍu. Madni. Daiva saṅkalpaṁ dvārā atani ādhyātmika sambandhaṁ veṇṭanē 10 va śatābdapu hijrā (padahārava śatābdaṁ CE) tō sthāpin̄cabaḍindi mariyu atanu ādhyātmika prayōjanānni pondaḍaṁ prārambhin̄cāḍu. Sūphīyijanlō atani adbhutamaina vidya, pragatiśīla ādhyātmika perugudala mariyu purōgatini sūcistundi, sumāru iravai aidu sanvatsarālu konasāgindi, ā tarvāta pravacanātmaka āśīrvādāla pracāraṁ cēpaṭṭālani nirdēśin̄cabaḍindi-oka goppa lakṣyaṁ, atanu ēka kālanlō atyutsāhaṁ mariyu aṅkitabhāvantō sādhin̄cāḍu. Oka śatābdaṁ. Ataḍini sandarśin̄cina evarainā atani/āme cittaśud'dhi mariyu sāmarthyāniki anuguṇaṅgā ādhyātmika ānandānni pan̄cukuṇṭāru. Ṣēk allā yār khān yokka lakṣyaṁ puruṣulu mariyu strīlanu lōtaina ādhyātmika dr̥ṣṭi mariyu goppatanānni kaligistundi.

Atanu paddenimidi pustakālanu racin̄cāḍu, atyanta viśiṣṭamainadi dalēl us-sulūk (sūphijaṁ-ābjekṭiv apraisal), hayat-i barjākhiyā (laiph biyāṇḍ laiph) mariyu isrār ul-haramain (reṇḍu pavitra masīdula rahasyālu). Atanu nis'sandēhaṅgā musliṁ um'mā yokka atyanta viśiṣṭa sūphī san'yāsulalō okaḍu mariyu nakṣbaṇḍiyā ovaisiyā ārḍar‌ni punarud'dharin̄cāḍu.

Atanu enabhai sanvatsarāla vayas'sulō 18 phibravari 1984 na islāmābād‌lō maraṇin̄cāḍu. Atani maraṇāniki āru nelala mundu, atanu tana atyanta prakhyāta mariyu ādhyātmika pratibhāvantulaina vidyārthi muham'mad akram avan‌nu tana vārasuḍigā nakṣbaṇḍiyā ovaisiyā ārḍar‌ku nāyakatvaṁ vahin̄cāḍu.


Sufi Saint – เฮิร์ตซ์อัลลอ Yar Khan (RH)

Shaikh Allah Yar Khan เกิดที่ Chakrala หมู่บ้านห่างไกลในเขต Mianwali ของปากีสถานในปี 1904 เขาสำเร็จการศึกษาด้านศาสนาในปี 1934 ในปีเดียวกันนั้นเขาได้พบกับ Shaikh 'Abdul Rahim ซึ่งพาเขาไปที่ศาลเจ้าของ Shaikh Allah Deen มาดนี โดย Divine Will การเชื่อมต่อทางจิตวิญญาณของเขาได้รับการจัดตั้งขึ้นทันทีกับนักบุญแห่ง Hijra ในศตวรรษที่ 10 (ศตวรรษที่สิบหก) และเขาเริ่มได้รับพระพรฝ่ายวิญญาณ การศึกษาอันสูงส่งของเขาในลัทธิซูฟีซึ่งแสดงถึงการเติบโตและความก้าวหน้าทางจิตวิญญาณที่ก้าวหน้าอย่างต่อเนื่องเป็นเวลาประมาณยี่สิบห้าปีหลังจากนั้นเขาได้รับคำสั่งให้ดำเนินการเผยแพร่พรของศาสดา - ภารกิจอันสูงส่งที่เขาทำสำเร็จด้วยความกระตือรือร้นและความทุ่มเทในช่วงเวลาครึ่งเดียว ศตวรรษ. ใครก็ตามที่ไปเยี่ยมเขาจะได้รับการตอบแทนอย่างเหมาะสมด้วยส่วนแบ่งของความสุขทางวิญญาณที่สมน้ำสมเนื้อกับความจริงใจและความสามารถของเขา/เธอ ภารกิจของ Shaikh Allah Yar Khan ทำให้เกิดวิสัยทัศน์และความโดดเด่นทางจิตวิญญาณที่ลึกซึ้ง

เขาประพันธ์หนังสือสิบแปดเล่ม ที่โดดเด่นที่สุดคือ Dalael us-Sulook (ผู้นับถือมุสลิม - การประเมินวัตถุประสงค์), Hayat-e Barzakhiah (Life Beyond Life) และ Israr ul-Haramain (ความลับของมัสยิดศักดิ์สิทธิ์ทั้งสองแห่ง) เขาเป็นหนึ่งในนักบุญ Sufi ที่โดดเด่นที่สุดของ Ummah มุสลิมอย่างไม่ต้องสงสัยและเป็นผู้ฟื้นคืนชีพของ Naqshbandiah Owaisiah Order

เขาถึงแก่กรรมเมื่อวันที่ 18 กุมภาพันธ์ พ.ศ. 2527 ในกรุงอิสลามาบัดเมื่ออายุได้แปดสิบปี หกเดือนก่อนที่เขาจะเสียชีวิต เขาได้เสนอชื่อนักเรียนที่มีพรสวรรค์ทางจิตวิญญาณและมีชื่อเสียงมากที่สุด Muhammad Akram Awan เป็นผู้สืบทอดตำแหน่งเพื่อเป็นผู้นำคณะ Naqshbandiah Owaisiah
Sufi Saint – ḥeir̒ts̒xạllx Yar Khan (RH)

Shaikh Allah Yar Khan keid thī̀ Chakrala h̄mū̀b̂ān h̄̀āng kịl nı k̄het Mianwali k̄hxng pākīs̄t̄hān nı pī 1904 k̄heā s̄ảrĕc kār ṣ̄ụks̄ʹā d̂ān ṣ̄ās̄nā nı pī 1934 nı pī deīywkạn nận k̄heā dị̂ phb kạb Shaikh'Abdul Rahim sụ̀ng phā k̄heā pị thī̀ ṣ̄āl cêāk̄hxng Shaikh Allah Deen mād nī doy Divine Will kār cheụ̄̀xm t̀x thāng cit wiỵỵāṇ k̄hxng k̄heā dị̂ rạb kār cạdtậng k̄hụ̂n thạnthī kạb nạkbuỵ h̄æ̀ng Hijra nı ṣ̄twrrs̄ʹ thī̀ 10 (ṣ̄twrrs̄ʹ thī̀ s̄ib h̄k) læa k̄heā reìm dị̂ rạb phraphr f̄̀āy wiỵỵāṇ kār ṣ̄ụks̄ʹā xạn s̄ūngs̄̀ng k̄hxng k̄heā nı lạthṭhi sū fī sụ̀ng s̄ædng t̄hụng kār teibto læa khwām k̂āwh̄n̂ā thāng cit wiỵỵāṇ thī̀ k̂āwh̄n̂ā xỳāng t̀x neụ̄̀xng pĕn welā pramāṇ yī̀s̄ib h̄̂ā pī h̄lạngcāk nận k̄heā dị̂ rạbkhả s̄ạ̀ng h̄ı̂ dảnein kār p̄hey phær̀ phr k̄hxng ṣ̄ās̄dā - p̣hārkic xạn s̄ūngs̄̀ng thī̀ k̄heā thả s̄ảrĕc d̂wy khwām kratụ̄xrụ̄xr̂n læa khwām thùmthe nı ch̀wng welā khrụ̀ng deīyw ṣ̄twrrs̄ʹ. Khır k̆tām thī̀ pị yeī̀ym k̄heā ca dị̂ rạb kār txbthæn xỳāng h̄emāas̄m d̂wy s̄̀wn bæ̀ng k̄hxng khwām s̄uk̄h thāng wiỵỵāṇ thī̀ s̄mn̂ảs̄mneụ̄̂x kạb khwām cringcı læa khwām s̄āmārt̄h k̄hxng k̄heā/ṭhex p̣hārkic k̄hxng Shaikh Allah Yar Khan thảh̄ı̂ keid wis̄ạy thạṣ̄n̒ læa khwām dod dèn thāng cit wiỵỵāṇ thī̀ lụksụ̂ng

k̄heā praphạnṭh̒ h̄nạngs̄ụ̄x s̄ib pæd lèm thī̀ dod dèn thī̀s̄ud khụ̄x Dalael us-Sulook (p̄hū̂ nạbt̄hụ̄x mus̄lim - kār pramein wạtt̄hupras̄ngkh̒), Hayat-e Barzakhiah (Life Beyond Life) læa Israr ul-Haramain (khwām lạb k̄hxng mạs̄yid ṣ̄ạkdi̒s̄ithṭhi̒ thậng s̄xng h̄æ̀ng) k̄heā pĕn h̄nụ̀ng nı nạkbuỵ Sufi thī̀ dod dèn thī̀s̄ud k̄hxng Ummah mus̄lim xỳāng mị̀ t̂xng s̄ngs̄ạy læa pĕn p̄hū̂ fụ̄̂n khụ̄nchīph k̄hxng Naqshbandiah Owaisiah Order

k̄heā t̄hụngkæ̀krrm meụ̄̀x wạn thī̀ 18 kump̣hāphạnṭh̒ ph.Ṣ̄. 2527 Nı krung xis̄lāmābạd meụ̄̀x xāyu dị̂ pæd s̄ib pī h̄k deụ̄xn k̀xn thī̀ k̄heā ca s̄eīy chīwit k̄heā dị̂ s̄enx chụ̄̀x nạkreīyn thī̀ mī phrs̄wrrkh̒ thāng cit wiỵỵāṇ læa mīchụ̄̀xs̄eīyng māk thī̀s̄ud Muhammad Akram Awan pĕn p̄hū̂ s̄ụ̄bthxd tảh̄æǹng pheụ̄̀x pĕn p̄hū̂nả khṇa Naqshbandiah Owaisiah


Sufi Aziz – Hz Allah Yar Han (RH)

Shaikh Allah Yar Khan, 1904 yılında Pakistan'ın Mianwali İlçesinin uzak bir köyü olan Chakrala'da doğdu. Din eğitimini 1934'te tamamladı. Aynı yıl, onu Shaikh Allah Deen'in türbesine götüren Shaikh 'Abdul Rahim ile tanıştı. Madni. İlahi İrade sayesinde, 10. yüzyıl Hicri (MS on altıncı yüzyıl) aziziyle manevi bağlantısı hemen kuruldu ve manevi lütuf almaya başladı. İlerleyen ruhsal büyüme ve ilerlemeyi simgeleyen tasavvuftaki yüce eğitimi, yaklaşık yirmi beş yıl boyunca devam etti, bundan sonra, peygamberlik kutsamalarını yayma görevini üstlenmek üzere yönlendirildi - tek bir şevk ve adanmışlıkla yarım yıllık bir süre boyunca başardığı asil bir görev. Yüzyıl. Onu ziyaret eden her kimse, samimiyeti ve kapasitesi oranında manevi saadetten bir pay ile mükafatlandırıldı. Şeyh Allah Yar Khan'ın misyonu, derin manevi vizyon ve itibar sahibi erkek ve kadınları yetiştirdi.

En seçkinleri Dalael us-Sulook (Tasavvuf – Objektif Bir Değerlendirme), Hayat-e Barzakhiah (Hayatın Ötesinde Hayat) ve Israr ul-Haramain (İki Kutsal Caminin Sırları) olmak üzere on sekiz kitap yazdı. Şüphesiz o, Müslüman ümmetinin en seçkin Sufi azizlerinden biriydi ve Nakşibendiyye Owaisiah Tarikatı'nın yeniden canlandırıcısıydı.

18 Şubat 1984'te İslamabad'da seksen yaşında vefat etti. Ölümünden altı ay önce, en ünlü ve ruhsal açıdan yetenekli öğrencisi Muhammed Ekrem Awan'ı Nakşibendi Ahvaz Cemaati'ne önderlik etmesi için halefi olarak aday gösterdi.


Sufi Saint - Hz Allah Yar Khan (RH)

Si Shaikh Allah Yar Khan ay ipinanganak sa Chakrala, isang liblib na nayon ng Mianwali District ng Pakistan, noong 1904. Natapos niya ang kanyang edukasyon sa relihiyon noong 1934. Sa parehong taon, nakilala niya si Shaikh 'Abdul Rahim, na dinala siya sa dambana ng Shaikh Allah Deen Madni. Sa pamamagitan ng Banal na Kalooban ang kanyang pang-espiritwal na koneksyon ay kaagad naitatag sa santo ng ika-10 siglo Hijra (labing-anim na siglo CE) at nagsimula siyang tumanggap ng espirituwal na pagpapakinabangan. Ang kanyang dakilang edukasyon sa Sufism, na nangangahulugang progresibong paglago ng espiritu at pag-unlad, ay nagpatuloy sa loob ng dalawampu't limang taon, pagkatapos nito ay inatasan siyang magsagawa ng pagpapalaganap ng mga Propetikong biyaya - isang marangal na misyon na nagawa niya ng walang kasamang sigasig at pagtatalaga sa isang panahon na umaabot sa kalahati isang siglo. Ang sinumang dumalaw sa kanya ay nararapat na gantimpalaan ng isang bahagi ng kaligayahang espiritwal na naaayon sa kanyang katapatan at kakayahan. Ang misyon ni Shaikh Allah Yar Khan ay gumawa ng mga kalalakihan at kababaihan na may malalim na paningin at karangalan sa espiritu.

Siya ang may-akda ng labing walong libro, ang pinakatangi ay ang Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) at Israr ul-Haramain (Mga lihim ng dalawang banal na Moske). Siya ay walang alinlangan na isa sa pinakatanyag na banal na Sufi ng Muslim Ummah at isang muling nagbigay ng Naqshbandiah Owaisiah Order.

Namatay siya noong 18 Pebrero 1984 sa Islamabad sa edad na 80. Anim na buwan bago ang kanyang kamatayan, hinirang niya ang kanyang pinakatanyag at may talang espirituwal na mag-aaral, si Muhammad Akram Awan, bilang kanyang kahalili na mamuno sa Naqshbandiah Owaisiah Order.


Sufi Saint - Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan dilahirkan di Chakrala, sebuah perkampungan terpencil di Daerah Mianwali Pakistan, pada tahun 1904. Dia menamatkan pendidikan agama pada tahun 1934. Pada tahun yang sama, dia bertemu dengan Shaikh 'Abdul Rahim, yang membawanya ke kuil Shaikh Allah Deen Madni. Demi Kehendak Ilahi hubungan kerohaniannya segera terjalin dengan orang suci abad ke-10 Hijrah (abad keenam belas Masehi) dan dia mulai menerima kebaikan rohani. Pendidikan luhurnya dalam tasawuf, yang menandakan pertumbuhan dan kemajuan rohani yang progresif, berlanjutan selama kira-kira dua puluh lima tahun, setelah itu dia diarahkan untuk melakukan penyebaran berkat-berkat Nabi - sebuah misi mulia yang dia capai dengan semangat dan dedikasi tunggal untuk jangka waktu yang meliputi setengah satu abad. Sesiapa yang mengunjunginya diberi penghargaan dengan kebahagiaan rohani yang setara dengan kesungguhan dan kemampuannya. Misi Shaikh Allah Yar Khan menghasilkan lelaki dan wanita dengan visi dan keunggulan rohani yang mendalam.

Dia mengarang lapan belas buku, yang paling terkenal adalah Dalael us-Sulook (tasawuf - penilaian objektif), Hayat-e Barzakhiah (Kehidupan Di Luar Kehidupan) dan Israr ul-Haramain (Rahsia dua Masjid suci). Tidak diragukan lagi dia adalah salah satu wali sufi yang paling terkenal dari Umat Islam dan penyegar kembali Perintah Owaisiah Naqshbandiah.

Dia meninggal dunia pada 18 Februari 1984 di Islamabad pada usia lapan puluh. Enam bulan sebelum kematiannya, dia menunjuk muridnya yang paling terkenal dan berbakat rohani, Muhammad Akram Awan, sebagai penggantinya untuk memimpin Perintah Owaisiah Naqshbandiah.


Sopy keramatly - Hz Allah Khanar Han (RH)

Şeýh Allah Khanar Han 1904-nji ýylda Pakistanyň Mianwali etrabynyň uzakdaky Çakrala şäherinde doguldy. Dini bilimini 1934-nji ýylda tamamlady. Şol ýyl Şyh Abdul Rahim bilen duşuşdy, ony Şeýh Allah Deiniň ybadathanasyna eltdi. Madni. Ylahy wesýet bilen onuň ruhy baglanyşygy 10-njy asyryň hijri (beöň XVI asyr) keramatly adam bilen derrew ýola goýuldy we ruhy taýdan peýdalanyp başlady. Sopuçylykda ýokary bilim, progressiw ruhy ösüşi we ösüşi aňladýan ýigrimi bäş ýyl dowam etdi, şondan soň oňa pygamberlik nygmatlaryny wagyz etmek tabşyryldy - ajaýyp yhlas we yhlas bilen ýarym ýyllap dowam etdi. bir asyr. Oňa baran her bir adam, ak ýürekliligine we ukybyna laýyk ruhy bagt paýy bilen sylaglandy. Şeýh Allah Khanar Hanyň tabşyrygy çuňňur ruhy görüş we görnükli erkekleri we aýallary döretdi.

On sekiz kitap ýazypdyr, iň meşhurlary Dalael us-Sulook (Sopuçylyk - Obýektiw baha bermek), Haýat-e Barzakhiah (Durmuşyň aňyrsyndaky durmuş) we Israr ul-Haramain (iki mukaddes metjidiň syrlary). Ol, şübhesiz, musulman ymmatynyň iň görnükli sopu mukaddeslerinden biri we Nakşbandiýa Owaisiýa ordeniniň janlandyryjysydy.

1984-nji ýylyň 18-nji fewralynda Yslamabatda segsen ýaşynda aradan çykdy. Ölüminden alty aý öň, iň görnükli we ruhy taýdan zehinli okuwçysy Muhammet Akram Awany Nakşbandiah Owaisiah ordenine ýolbaşçylyk etmek üçin öz ornuna hödürledi.


Sufi Pyhä - Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan syntyi Chakralassa, syrjäisessä kylässä Mianwalin piirissä Pakistanissa, vuonna 1904. Hän suoritti uskonnollisen koulutuksensa vuonna 1934. Samana vuonna hän tapasi Shaikh 'Abdul Rahimin, joka vei hänet Shaikh Allah Deenin pyhäkköön Madni. Jumalallisella tahdolla hänen hengellinen yhteys luotiin heti 10. vuosisadan Hijran (1500 -luvun CE) pyhimyksen kanssa ja hän alkoi saada hengellistä hyötyä. Hänen ylevä koulutuksensa sufismissa, mikä merkitsi asteittaista hengellistä kasvua ja etenemistä, jatkui noin kaksikymmentäviisi vuotta, minkä jälkeen hänet määrättiin profeetallisten siunausten levittämiseen-jalo tehtävä, jonka hän suoritti ainutlaatuisella innolla ja omistautumisella puolet vuosisata. Jokainen, joka vieraili hänen luonaan, palkittiin asianmukaisesti osalla hengellisestä autuudesta, joka vastaa hänen vilpittömyyttään ja kykyjään. Shaikh Allah Yar Khanin tehtävä synnytti miehiä ja naisia, joilla oli syvä hengellinen näkemys ja ylivoima.

Hän kirjoitti kahdeksantoista kirjaa, joista tunnetuimpia ovat Dalael us-Sulook (Sufismi-Objektiivinen arviointi), Hayat-e Barzakhiah (Elämä elämän ulkopuolella) ja Israr ul-Haramain (Kahden pyhän moskeijan salaisuudet). Hän oli epäilemättä yksi muslimien Ummahin merkittävimmistä sufi -pyhimyksistä ja Naqshbandiah Owaisiah -järjestön elvyttäjä.

Hän kuoli 18. helmikuuta 1984 Islamabadissa 80 -vuotiaana. Kuusi kuukautta ennen kuolemaansa hän nimitti kuuluisimman ja hengellisesti lahjakkaimman oppilaansa Muhammad Akram Awanin seuraajakseen Naqshbandiah Owaisiahin ritarikunnan johtajaksi.


Суфійський святий - Гц Аллах Яр -хан (RH)

Шейх Аллах Яр -Хан народився в Чакралі, віддаленому селі округу М'янвалі в Пакистані, у 1904 р. Закінчив релігійну освіту в 1934 р. Того ж року він познайомився з шейхом Абдулом Рахімом, який відвіз його до святині Шейха Алла Діна. Мадні. За Божественною Волею його духовний зв'язок негайно встановився зі святим Хіджри X століття (шістнадцяте століття нашої ери), і він почав отримувати духовну доброту. Його піднесена освіта в суфізмі, що позначає прогресивний духовний ріст і прогрес, тривала близько двадцяти п’яти років, після чого йому було наказано розповсюджувати пророчі благословення-благородну місію, яку він виконував з особливою ревністю та самовідданістю протягом періоду, що охоплював половину століття. Кожен, хто відвідав його, був належним чином винагороджений часткою духовного блаженства, відповідно до його/її щирості та здібностей. Місія шейха Аллаха Яр -хана дала чоловікам і жінкам глибоке духовне бачення і видатність.

Він є автором вісімнадцяти книг, найвидатнішими з яких є «Далаель нас-Сулук» («Суфізм-об’єктивна оцінка»), «Хаят-е-Барзахія» («Життя поза життям») та Ісрар-уль-Харамайн («Таємниці двох святих мечетей»). Він, безперечно, був одним з найвидатніших суфійських святих мусульманської умми та відроджувачем ордену Накшбандії Овайсії.

Він помер 18 лютого 1984 року в Ісламабаді у віці вісімдесяти років. За шість місяців до смерті він висунув свого найвідомішого і духовно обдарованого учня Мухаммеда Акрама Авана своїм наступником на чолі ордена Накшбандіа Овайсія.
Sufiysʹkyy svyatyy - Hts Allakh Yar -khan (RH)

Sheykh Allakh Yar -Khan narodyvsya v Chakrali, viddalenomu seli okruhu M'yanvali v Pakystani, u 1904 r. Zakinchyv relihiynu osvitu v 1934 r. Toho zh roku vin poznayomyvsya z sheykhom Abdulom Rakhimom, yakyy vidviz yoho do svyatyni Sheykha Alla Dina. Madni. Za Bozhestvennoyu Voleyu yoho dukhovnyy zv'yazok nehayno vstanovyvsya zi svyatym Khidzhry X stolittya (shistnadtsyate stolittya nashoyi ery), i vin pochav otrymuvaty dukhovnu dobrotu. Yoho pidnesena osvita v sufizmi, shcho poznachaye prohresyvnyy dukhovnyy rist i prohres, tryvala blyzʹko dvadtsyaty pʺyaty rokiv, pislya choho yomu bulo nakazano rozpovsyudzhuvaty prorochi blahoslovennya-blahorodnu misiyu, yaku vin vykonuvav z osoblyvoyu revnistyu ta samoviddanistyu protyahom periodu, shcho okhoplyuvav polovynu stolittya. Kozhen, khto vidvidav yoho, buv nalezhnym chynom vynahorodzhenyy chastkoyu dukhovnoho blazhenstva, vidpovidno do yoho/yiyi shchyrosti ta zdibnostey. Misiya sheykha Allakha Yar -khana dala cholovikam i zhinkam hlyboke dukhovne bachennya i vydatnistʹ.

Vin ye avtorom visimnadtsyaty knyh, nayvydatnishymy z yakykh ye «Dalaelʹ nas-Suluk» («Sufizm-obʺyektyvna otsinka»), «Khayat-e-Barzakhiya» («Zhyttya poza zhyttyam») ta Israr-ulʹ-Kharamayn («Tayemnytsi dvokh svyatykh mechetey»). Vin, bezperechno, buv odnym z nayvydatnishykh sufiysʹkykh svyatykh musulʹmansʹkoyi ummy ta vidrodzhuvachem ordenu Nakshbandiyi Ovaysiyi.

Vin pomer 18 lyutoho 1984 roku v Islamabadi u vitsi visimdesyaty rokiv. Za shistʹ misyatsiv do smerti vin vysunuv svoho nayvidomishoho i dukhovno obdarovanoho uchnya Mukhammeda Akrama Avana svoyim nastupnykom na choli ordena Nakshbandia Ovaysiya.


Saint soufi – Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan est né à Chakrala, un village reculé du district de Mianwali au Pakistan, en 1904. Il a terminé son éducation religieuse en 1934. La même année, il a rencontré Shaikh ‘Abdul Rahim, qui l’a emmené au sanctuaire de Shaikh Allah Deen Madni. Par la volonté divine, sa connexion spirituelle a été immédiatement établie avec le saint de l’Hégire du 10ème siècle (XVIe siècle de notre ère) et il a commencé à recevoir la bienfaisance spirituelle. Sa sublime éducation dans le soufisme, signifiant une croissance et un avancement spirituels progressifs, s’est poursuivie pendant environ vingt-cinq ans, après quoi il a été chargé d’entreprendre la propagation des bénédictions prophétiques – une noble mission qu’il a accomplie avec un zèle et un dévouement singuliers pendant une période couvrant la moitié un siècle. Quiconque lui rendait visite était dûment récompensé par une part de félicité spirituelle à la mesure de sa sincérité et de ses capacités. La mission de Shaikh Allah Yar Khan a produit des hommes et des femmes d’une vision spirituelle profonde et d’une éminence.

Il est l’auteur de dix-huit livres, les plus distingués étant Dalael us-Sulook (Soufisme – Une évaluation objective), Hayat-e Barzakhiah (La vie au-delà de la vie) et Israr ul-Haramain (Les secrets des deux saintes mosquées). Il était sans aucun doute l’un des saints soufis les plus distingués de la Oumma musulmane et un rénovateur de l’Ordre Naqshbandiah Owaisiah.

Il est décédé le 18 février 1984 à Islamabad à l’âge de quatre-vingts ans. Six mois avant sa mort, il nomma son élève le plus illustre et le plus doué spirituellement, Muhammad Akram Awan, comme son successeur à la tête de l’Ordre Naqshbandiah Owaisiah.


صوفی بزرگ - حضرت اللہ یار خان (رح)

شیخ اللہ یار خان 1904 میں پاکستان کے ضلع میانوالی کے ایک دور دراز گاؤں چکڑالہ میں پیدا ہوئے۔ انہوں نے اپنی مذہبی تعلیم 1934 میں مکمل کی۔ اسی سال ان کی ملاقات شیخ عبدالرحیم سے ہوئی جو انہیں شیخ اللہ دین کے مزار پر لے گئے۔ مدنی خدائی مرضی سے اس کا روحانی تعلق فوری طور پر دسویں صدی ہجری (سولہویں صدی عیسوی) کے سنت کے ساتھ قائم ہوا اور اس نے روحانی فیض حاصل کرنا شروع کیا۔ صوفی ازم میں ان کی عمدہ تعلیم ، ترقی پسند روحانی ترقی اور ترقی کی نشاندہی کرتی ہے ، تقریبا about پچیس سال تک جاری رہی ، جس کے بعد انہیں ہدایت کی گئی کہ وہ نبوی نعمتوں کی تبلیغ کریں-ایک عظیم مشن جو اس نے ایک خاص جوش اور لگن کے ساتھ نصف عرصے تک پورا کیا۔ ایک صدی. جو کوئی بھی اس سے ملنے گیا اسے اس کے خلوص اور صلاحیت کے مطابق روحانی مسرت کا حصہ دیا گیا۔ شیخ اللہ یار خان کے مشن نے مردوں اور عورتوں کو گہرا روحانی وژن اور ممتاز پیدا کیا۔

انہوں نے اٹھارہ کتابیں تصنیف کیں ، جن میں سب سے ممتاز دلیل سلوک (تصوف-ایک معروضی تشخیص) ، حیات برزخیہ (زندگی سے آگے کی زندگی) اور اسرار الحرمین (دو مقدس مساجد کے راز) ہیں۔ وہ بلاشبہ امت مسلمہ کے سب سے ممتاز صوفی سنتوں میں سے تھے اور نقشبندیہ اویسیہ آرڈر کو زندہ کرنے والے تھے۔

ان کا انتقال 18 فروری 1984 کو اسلام آباد میں اسی سال کی عمر میں ہوا۔ اپنی موت سے چھ ماہ قبل ، اس نے اپنے سب سے نمایاں اور روحانی طور پر قابل طالب علم ، محمد اکرم اعوان کو نقشبندیہ اویسیہ آرڈر کی قیادت کے لیے اپنا جانشین نامزد کیا۔


Avliyo so'fiy - Alloh Yar Xon (RH)

Shayx Alloh Yar Xon 1904 yilda Pokistonning Mianvali tumanining chekka qishlog'ida, Chakralada tug'ilgan. U 1934 yilda diniy ta'limini tamomlagan. O'sha yili u Shayx Abdul Rahim bilan uchrashib, uni Shayx Olloh dinining ziyoratgohiga olib borgan. Madni. Ilohiy iroda bilan uning ruhiy aloqasi hijriy 10 -asr avliyosi (mil. XVI asr) bilan zudlik bilan o'rnatildi va u ruhiy ne'matlarni qabul qila boshladi. Uning ruhiy yuksalish va yuksalishni anglatuvchi tasavvufdagi yuksak ta'limi taxminan yigirma besh yil davom etdi, shundan so'ng u payg'ambarlik ne'matlarini tarqatishni o'z zimmasiga oldi. bir asr. Unga tashrif buyurgan har bir kishi, uning samimiyligi va salohiyatiga mos keladigan ma'naviy saodat bilan taqdirlandi. Shayx Alloh Yar Xonning vazifasi erkaklar va ayollarni chuqur ruhiy ko'rish va yuksaklikka ega qildi.

U o'n sakkizta kitob yozgan, ularning eng mashhuri Dalael us-Sulook (tasavvuf-xolis baholash), Hayat-e Barzaxiya (Hayotdan keyingi hayot) va Israr ul-Haramain (Ikki muqaddas masjid sirlari). U, shubhasiz, musulmon ummatining eng taniqli so'fiy avliyolaridan biri va Naqshbandiya Oveysi ordenini qayta tiriltirgan.

U 1984 yil 18 fevralda sakson yoshida Islomobodda vafot etdi. O'limidan olti oy oldin, u o'zining eng taniqli va ma'naviy iqtidorli shogirdi Muhammad Akram Avanni "Naqshbandiya oveysi" ordeniga voris qilib ko'rsatdi.


Sufi-Heiliger – Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan wurde 1904 in Chakrala, einem abgelegenen Dorf im Bezirk Mianwali in Pakistan, geboren. Seine religiöse Ausbildung schloss er 1934 ab. Im selben Jahr lernte er Shaikh 'Abdul Rahim kennen, der ihn zum Schrein von Shaikh Allah Deen . brachte Madni. Durch den Göttlichen Willen wurde seine spirituelle Verbindung sofort mit dem Heiligen der Hijra des 10. Jahrhunderts (16. Jahrhundert n. Chr.) hergestellt und er begann, spirituelle Wohltätigkeit zu empfangen. Seine erhabene Ausbildung im Sufismus, die progressives spirituelles Wachstum und Fortschritt bedeutet, dauerte etwa 25 Jahre, danach wurde er angewiesen, prophetische Segnungen zu verbreiten – eine edle Mission, die er mit einzigartigem Eifer und Hingabe über einen Zeitraum von der Hälfte erfüllte ein Jahrhundert. Jeder, der ihn besuchte, wurde gebührend mit einem Anteil an spiritueller Glückseligkeit belohnt, der seiner Aufrichtigkeit und seinen Fähigkeiten entsprach. Die Mission von Shaikh Allah Yar Khan brachte Männer und Frauen mit tiefer spiritueller Vision und Bedeutung hervor.

Er ist Autor von achtzehn Büchern, von denen die bekanntesten Dalael us-Sulook (Sufismus – Eine objektive Bewertung), Hayat-e Barzakhiah (Leben jenseits des Lebens) und Israr ul-Haramain (Geheimnisse der beiden heiligen Moscheen) sind. Er war zweifellos einer der angesehensten Sufi-Heiligen der muslimischen Ummah und ein Wiederbeleber des Naqshbandiah-Owaasiah-Ordens.

Er starb am 18. Februar 1984 im Alter von 80 Jahren in Islamabad. Sechs Monate vor seinem Tod ernannte er seinen berühmtesten und spirituell begabtesten Schüler, Muhammad Akram Awan, zu seinem Nachfolger, um den Naqshbandiah Owaisiah-Orden zu führen.


Суфи Гэгээнтэн - Хз Аллах Яр Хан (RH)

Шайх Аллах Яр Хан 1904 онд Пакистаны Мианвали дүүргийн алслагдсан тосгоны Чакрала хотод төрсөн. 1934 онд шашны боловсролоо төгссөн. Мөн онд Шайх Абдул Рахимтай уулзаж, түүнийг Шейх Аллах Дийн бунхан руу аваачжээ. Мадни. Тэнгэрлэг хүслээр түүний оюун санааны холбоо нь Хижра 10 -р зууны (МЭ XVI зууны) гэгээнтэнтэй шууд холбогдсон бөгөөд тэрээр сүнслэг тусыг хүртэж эхлэв. Түүний оюун санааны дэвшил, ахиц дэвшилийг илэрхийлсэн Суфизм дахь дээд боловсрол нь хорин таван жилийн турш үргэлжилсэн бөгөөд үүний дараа түүнд хагас жилийн турш онцгой хичээл зүтгэл, хичээл зүтгэлээр гүйцэтгэсэн эрхэм зорилго болох бошиглолын адислалуудыг түгээн дэлгэрүүлэх ажлыг удирдан чиглүүлжээ. зуун. Түүн дээр очсон хэн бүхэн чин сэтгэл, чадавхитай нь дүйцэхүйц хэмжээний сүнслэг аз жаргалыг хүртсэн. Шайх Аллах Яр Ханы эрхэм зорилго нь эрэгтэй, эмэгтэй хүмүүсийг гүн гүнзгий алсын хараа, нэр хүндтэй болгосон.

Тэрээр арван найман ном бичсэн бөгөөд хамгийн алдартай нь Далаел ус-Сулоок (Суфизм-Объектив үнэлгээ), Хаят-э Барзахиа (Амьдралаас цаашдын амьдрал), Исарар аль-Харамайн (Хоёр ариун сүмийн нууц) юм. Тэр бол Лалын шашинт Уммагийн хамгийн нэр хүндтэй суфи гэгээнтнүүдийн нэг бөгөөд Накшбандия Овайсиагийн тушаалыг сэргээсэн хүн байсан нь дамжиггүй.

Тэрээр 1984 оны 2 -р сарын 18 -нд Исламабад хотод наян насандаа таалал төгсөв. Түүнийг нас барахаас зургаан сарын өмнө тэрээр хамгийн нэр хүндтэй, оюун санааны авьяаслаг оюутан Мухаммед Акрам Аваныг Накшбандия Овайсиагийн одон залгамжлагчаар нэр дэвшүүлжээ.
Sufi Gegeenten - Khz Allakh Yar Khan (RH)

Shaikh Allakh Yar Khan 1904 ond Pakistany Mianvali düürgiin alslagdsan tosgony Chakrala khotod törsön. 1934 ond shashny bolovsroloo tögssön. Mön ond Shaikh Abdul Rakhimtai uulzaj, tüüniig Shyeikh Allakh Diin bunkhan ruu avaachjee. Madni. Tengerleg khüsleer tüünii oyuun sanaany kholboo ni Khijra 10 -r zuuny (ME XVI zuuny) gegeententei shuud kholbogdson bögööd tereer sünsleg tusyg khürtej ekhlev. Tüünii oyuun sanaany devshil, akhits devshiliig ilerkhiilsen Sufizm dakhi deed bolovsrol ni khorin tavan jiliin tursh ürgeljilsen bögööd üünii daraa tüünd khagas jiliin tursh ontsgoi khicheel zütgel, khicheel zütgeleer güitsetgesen erkhem zorilgo bolokh boshiglolyn adislaluudyg tügeen delgerüülekh ajlyg udirdan chiglüüljee. zuun. Tüün deer ochson khen bükhen chin setgel, chadavkhitai ni düitsekhüits khemjeenii sünsleg az jargalyg khürtsen. Shaikh Allakh Yar Khany erkhem zorilgo ni eregtei, emegtei khümüüsiig gün günzgii alsyn kharaa, ner khündtei bolgoson.

Tereer arvan naiman nom bichsen bögööd khamgiin aldartai ni Dalayel us-Sulook (Sufizm-Obiyektiv ünelgee), Khayat-e Barzakhia (Amidralaas tsaashdyn amidral), Isarar ali-Kharamain (Khoyor ariun sümiin nuuts) yum. Ter bol Lalyn shashint Ummagiin khamgiin ner khündtei sufi gegeentnüüdiin neg bögööd Nakshbandiya Ovaisiagiin tushaalyg sergeesen khün baisan ni damjiggüi.

Tereer 1984 ony 2 -r saryn 18 -nd Islamabad khotod nayan nasandaa taalal tögsöv. Tüüniig nas barakhaas zurgaan saryn ömnö tereer khamgiin ner khündtei, oyuun sanaany aviyaaslag oyuutan Mukhammyed Akram Avanyg Nakshbandiya Ovaisiagiin odon zalgamjlagchaar ner devshüüljee.


Sufi Saint - Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan sinh ra ở Chakrala, một ngôi làng hẻo lánh của quận Mianwali, Pakistan, vào năm 1904. Ông hoàn thành chương trình giáo dục tôn giáo vào năm 1934. Cùng năm đó, ông gặp Shaikh 'Abdul Rahim, người đã đưa ông đến đền thờ của Shaikh Allah Deen Madni. Theo Thiên ý, mối liên hệ tâm linh của anh ấy ngay lập tức được thiết lập với vị thánh của Hijra thế kỷ thứ 10 (thế kỷ thứ mười sáu CN) và anh ấy bắt đầu nhận được lợi ích về mặt tâm linh. Sự giáo dục tuyệt vời của ông trong chủ nghĩa Sufism, biểu thị sự phát triển và thăng tiến về tâm linh, tiếp tục trong khoảng 25 năm, sau đó ông được hướng dẫn thực hiện việc truyền bá các phước lành Tiên tri - một sứ mệnh cao cả mà ông đã hoàn thành với lòng nhiệt thành và sự cống hiến hết mình trong một khoảng thời gian kéo dài một nửa. một thế kỷ. Bất cứ ai đến thăm anh đều được đền đáp xứng đáng với phần hạnh phúc tinh thần tương xứng với lòng thành và năng lực của anh / cô ấy. Sứ mệnh của Shaikh Allah Yar Khan đã tạo ra những người đàn ông và phụ nữ có tầm nhìn tâm linh sâu sắc và sự nổi bật.

Ông là tác giả của mười tám cuốn sách, nổi bật nhất là Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) và Israr ul-Haramain (Bí mật của hai thánh đường Hồi giáo). Không nghi ngờ gì nữa, ông là một trong những vị thánh Sufi nổi tiếng nhất của đạo Hồi Ummah và là người hồi sinh của Naqshbandiah Owaisiah Order.

Ông qua đời ngày 18 tháng 2 năm 1984 tại Islamabad ở tuổi tám mươi. Sáu tháng trước khi qua đời, ông đã đề cử người học trò nổi tiếng và tài năng nhất về tinh thần của mình, Muhammad Akram Awan, làm người kế nhiệm lãnh đạo Naqshbandiah Owaisiah Order.


Sufi Saint - Hz Allah Yar Khan (RH)

Ο Shaikh Allah Yar Khan γεννήθηκε στο Chakrala, ένα απομακρυσμένο χωριό της περιοχής Mianwali του Πακιστάν, το 1904. Ολοκλήρωσε τη θρησκευτική του εκπαίδευση το 1934. Το ίδιο έτος, γνώρισε τον Shaikh 'Abdul Rahim, ο οποίος τον πήγε στο ιερό του Shaikh Allah Deen Μάντνι. Με τη Θεϊκή Θέληση η πνευματική του σύνδεση επαληθεύτηκε αμέσως με τον άγιο του 10ου αιώνα Χίτζρα (δέκατος έκτος αιώνας μ.Χ.) και άρχισε να λαμβάνει πνευματική ευεργεσία. Η εξαιρετική του εκπαίδευση στο Σουφισμό, που σήμαινε προοδευτική πνευματική ανάπτυξη και εξέλιξη, συνεχίστηκε για περίπου είκοσι πέντε χρόνια, μετά από τα οποία κατευθύνθηκε να αναλάβει τη διάδοση των Προφητικών ευλογιών-μια ευγενή αποστολή που πραγματοποίησε με μοναδικό ζήλο και αφοσίωση για μια περίοδο που καλύπτει το ήμισυ ένας αιώνας. Όποιος τον επισκεπτόταν ανταμείβονταν δεόντως με ένα μερίδιο πνευματικής ευδαιμονίας ανάλογο με την ειλικρίνεια και την ικανότητά του. Η αποστολή του Σάιχ Αλλάχ Γιαρ Χαν έδωσε άνδρες και γυναίκες βαθιάς πνευματικής όρασης και υπεροχής.

Έγραψε δεκαοκτώ βιβλία, με το πιο διακεκριμένο το Dalael us-Sulook (Σουφισμός-Μια αντικειμενική εκτίμηση), Hayat-e Barzakhiah (Life Beyond Life) και Israr ul-Haramain (Τα μυστικά των δύο ιερών τζαμιών). Undταν αναμφίβολα ένας από τους πιο διακεκριμένους Σούφι αγίους της μουσουλμανικής Ούτας και αναζωπυρωτικό του Τάγματος του Νακσμπάντια Οουαΐσια.

Πέθανε στις 18 Φεβρουαρίου 1984 στο Ισλαμαμπάντ σε ηλικία ογδόντα ετών. Έξι μήνες πριν από το θάνατό του, πρότεινε τον πιο διάσημο και πνευματικά προικισμένο μαθητή του, τον Μοχάμεντ Ακράμ Αβάν, ως διάδοχό του για να ηγηθεί του τάγματος Naqshbandiah Owaisiah.
Sufi Saint - Hz Allah Yar Khan (RH)

O Shaikh Allah Yar Khan genníthike sto Chakrala, éna apomakrysméno chorió tis periochís Mianwali tou Pakistán, to 1904. Oloklírose ti thriskeftikí tou ekpaídefsi to 1934. To ídio étos, gnórise ton Shaikh 'Abdul Rahim, o opoíos ton píge sto ieró tou Shaikh Allah Deen Mántni. Me ti Theïkí Thélisi i pnevmatikí tou sýndesi epalithéftike amésos me ton ágio tou 10ou aióna Chítzra (dékatos éktos aiónas m.CH.) kai árchise na lamvánei pnevmatikí evergesía. I exairetikí tou ekpaídefsi sto Soufismó, pou símaine proodeftikí pnevmatikí anáptyxi kai exélixi, synechístike gia perípou eíkosi pénte chrónia, metá apó ta opoía katefthýnthike na analávei ti diádosi ton Profitikón evlogión-mia evgení apostolí pou pragmatopoíise me monadikó zílo kai afosíosi gia mia período pou kalýptei to ímisy énas aiónas. Ópoios ton episkeptótan antameívontan deóntos me éna merídio pnevmatikís evdaimonías análogo me tin eilikríneia kai tin ikanótitá tou. I apostolí tou Sáich Allách Giar Chan édose ándres kai gynaíkes vathiás pnevmatikís órasis kai yperochís.

Égrapse dekaoktó vivlía, me to pio diakekriméno to Dalael us-Sulook (Soufismós-Mia antikeimenikí ektímisi), Hayat-e Barzakhiah (Life Beyond Life) kai Israr ul-Haramain (Ta mystiká ton dýo ierón tzamión). Undtan anamfívola énas apó tous pio diakekriménous Soúfi agíous tis mousoulmanikís Oútas kai anazopyrotikó tou Tágmatos tou Naksmpántia Oouaḯsia.

Péthane stis 18 Fevrouaríou 1984 sto Islamampánt se ilikía ogdónta etón. Éxi mínes prin apó to thánató tou, próteine ton pio diásimo kai pnevmatiká proikisméno mathití tou, ton Mocháment Akrám Aván, os diádochó tou gia na igitheí tou tágmatos Naqshbandiah Owaisiah.


Sufi Saint - Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan ble født i Chakrala, en avsidesliggende landsby i Mianwali -distriktet i Pakistan, i 1904. Han fullførte sin religiøse utdannelse i 1934. Samme år møtte han Shaikh 'Abdul Rahim, som tok ham med til helligdommen til Shaikh Allah Deen Madni. Ved guddommelig vilje ble hans åndelige forbindelse umiddelbart etablert med helgenen på Hijra fra 1000 -tallet (sekstende århundre e.Kr.), og han begynte å motta åndelig fordel. Hans sublime utdannelse i sufisme, som betydde progressiv åndelig vekst og avansement, fortsatte i omtrent tjuefem år, hvoretter han ble pålagt å gjennomføre profetiske velsignelser-et edelt oppdrag han utførte med entydig iver og engasjement i en periode på halvparten et århundre. Alle som besøkte ham ble behørig belønnet med en andel av lykke i samsvar med hans/hennes oppriktighet og kapasitet. Shaikh Allah Yar Khans oppdrag ga menn og kvinner med dyp åndelig visjon og eminens.

Han forfattet atten bøker, den mest kjente var Dalael us-Sulook (Sufism-An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) og Israr ul-Haramain (Secrets of the two holy Mosques). Han var utvilsomt en av de mest framstående sufi -hellige i den muslimske ummaen og en gjenoppliver av Naqshbandiah Owaisiah -ordenen.

Han døde 18. februar 1984 i Islamabad i en alder av åtti år. Seks måneder før hans død nominerte han sin mest berømte og åndelig begavede student, Muhammad Akram Awan, som hans etterfølger til å lede Naqshbandiah Owaisiah -ordenen.


सूफी सन्त - हर्ज अल्लाह यार खान (आरएच)

शेख अल्लाह यार खानको जन्म १ 4 ०४ मा पाकिस्तानको मियाँवाली जिल्लाको दुर्गम गाउँ चक्रलामा भएको थियो। उनले १ 34 ३४ मा आफ्नो धार्मिक शिक्षा पूरा गरे। उही वर्ष उनी शेख अब्दुल रहीमलाई भेटे, जो उनलाई शेख अल्लाह दीनको मन्दिरमा लगे। मदनी। ईश्वरीय इच्छा द्वारा उनको आध्यात्मिक सम्बन्ध १० औं शताब्दी हिजरा (१te औं शताब्दी ईस्वी) को संत संग तुरुन्तै स्थापित भयो र उनी आध्यात्मिक लाभ प्राप्त गर्न थाले। सूफीवाद मा उनको उदात्त शिक्षा, प्रगतिशील आध्यात्मिक बृद्धि र उन्नति को संकेत, लगभग पच्चीस बर्ष को लागी जारी राखे, जस पछि उनी अगमवक्ता आशीर्वाद को प्रचार गर्न को लागी निर्देशित गरीयो-एक महान मिशन कि उनले आधा अवधि को लागी एक मात्र जोश र समर्पण संग पूरा गरे। एक शताब्दी। उहाँलाई भेट्न जो कोही पनी विधिवत आध्यात्मिक आनन्द को एक शेयर संग उनको/उनको ईमानदारी र क्षमता संग पुरस्कृत गरिएको थियो। शेख अल्लाह यार खान को मिशन गहिरो आध्यात्मिक दृष्टि र प्रतिष्ठा को पुरुष र महिलाहरु लाई उत्पादन गरीयो।

उनले अठारवटा किताबहरु लेखे, सबैभन्दा प्रतिष्ठित दलाल उस-सुलोक (सूफीवाद-एक उद्देश्य मूल्या )्कन), हयात-ए-बरजाखिया (जीवन पछाडि जीवन) र इसरार उल-हरामैन (दुई पवित्र मस्जिदहरुको रहस्य) हुन्। उनी निस्सन्देह मुस्लिम उम्मा को सबैभन्दा प्रतिष्ठित सूफी संतहरु मध्ये एक र नक्शबंदिया ओवैसीया आदेश को एक पुनर्जीवित थिए।

उहाँ १ February फेब्रुअरी १ ​​1984 on४ मा इस्लामाबादमा y० वर्षको उमेरमा बित्नुभयो। उनको मृत्यु हुनु भन्दा months महिना अगाडी, उनले आफ्नो सबैभन्दा प्रतिष्ठित र आध्यात्मिक रूप मा प्रतिभाशाली विद्यार्थी, मुहम्मद अकरम अवान को नाक्सबन्दीया ओवैसीया आदेश को नेतृत्व गर्न को लागी उनको उत्तराधिकारी को रूप मा नामित गरे।
Sūphī santa - harja allāha yāra khāna (āra'ēca)

śēkha allāha yāra khānakō janma 1 4 04 mā pākistānakō miyām̐vālī jillākō durgama gā'um̐ cakralāmā bha'ēkō thiyō. Unalē 1 34 34 mā āphnō dhārmika śikṣā pūrā garē. Uhī varṣa unī śēkha abdula rahīmalā'ī bhēṭē, jō unalā'ī śēkha allāha dīnakō mandiramā lagē. Madanī. Īśvarīya icchā dvārā unakō ādhyātmika sambandha 10 auṁ śatābdī hijarā (1te auṁ śatābdī īsvī) kō santa saṅga turuntai sthāpita bhayō ra unī ādhyātmika lābha prāpta garna thālē. Sūphīvāda mā unakō udātta śikṣā, pragatiśīla ādhyātmika br̥d'dhi ra unnati kō saṅkēta, lagabhaga paccīsa barṣa kō lāgī jārī rākhē, jasa pachi unī agamavaktā āśīrvāda kō pracāra garna kō lāgī nirdēśita garīyō-ēka mahāna miśana ki unalē ādhā avadhi kō lāgī ēka mātra jōśa ra samarpaṇa saṅga pūrā garē. Ēka śatābdī. Uhām̐lā'ī bhēṭna jō kōhī panī vidhivata ādhyātmika ānanda kō ēka śēyara saṅga unakō/unakō īmānadārī ra kṣamatā saṅga puraskr̥ta gari'ēkō thiyō. Śēkha allāha yāra khāna kō miśana gahirō ādhyātmika dr̥ṣṭi ra pratiṣṭhā kō puruṣa ra mahilāharu lā'ī utpādana garīyō.

Unalē aṭhāravaṭā kitābaharu lēkhē, sabaibhandā pratiṣṭhita dalāla usa-sulōka (sūphīvāda-ēka uddēśya mūlyā)kana), hayāta-ē-barajākhiyā (jīvana pachāḍi jīvana) ra isarāra ula-harāmaina (du'ī pavitra masjidaharukō rahasya) hun. Unī nis'sandēha muslima um'mā kō sabaibhandā pratiṣṭhita sūphī santaharu madhyē ēka ra nakśabandiyā ōvaisīyā ādēśa kō ēka punarjīvita thi'ē.

Uhām̐ 1 February phēbru'arī 1 ​​1984 on4 mā islāmābādamā y0 varṣakō umēramā bitnubhayō. Unakō mr̥tyu hunu bhandā months mahinā agāḍī, unalē āphnō sabaibhandā pratiṣṭhita ra ādhyātmika rūpa mā pratibhāśālī vidyārthī, muham'mada akarama avāna kō nāksabandīyā ōvaisīyā ādēśa kō nētr̥tva garna kō lāgī unakō uttarādhikārī kō rūpa mā nāmita garē.


Sufi Saint - Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan ni a bi ni Chakrala, abule latọna jijin ti Agbegbe Mianwali ti Pakistan, ni ọdun 1904. O pari ẹkọ ẹsin rẹ ni 1934. Ni ọdun kanna, o pade Shaikh 'Abdul Rahim, ẹniti o mu lọ si ibi -mimọ Shaikh Allah Deen Madni. Nipasẹ Ibawi Isopọ ti ẹmi rẹ ti fi idi mulẹ lẹsẹkẹsẹ pẹlu eniyan mimọ ti Hijra orundun 10th (ọrundun kẹrindilogun SK) ati pe o bẹrẹ gbigba anfani ti ẹmi. Ẹkọ giga rẹ ni Sufism, ti o ṣe afihan idagbasoke ẹmí ati ilosiwaju ti ilọsiwaju, tẹsiwaju fun bii ọdun mẹẹdọgbọn, lẹhin eyi o ti paṣẹ lati ṣe itankale awọn ibukun Asotele-iṣẹ apinfunni ti o ṣaṣeyọri pẹlu itara ọkan ati iyasọtọ fun akoko ti o to idaji orundun kan. Ẹnikẹni ti o ṣabẹwo si rẹ ni a fun ni ẹbun daradara pẹlu ipin ti idunnu ẹmí ti o ni ibamu pẹlu otitọ ati agbara rẹ. Iṣẹ apinfunni Shaikh Allah Yar Khan ṣe awọn ọkunrin ati obinrin ti iran ti ẹmi jinlẹ ati olokiki.

O kọ awọn iwe mejidilogun, olokiki julọ ni Dalael us-Sulook (Sufism-Appraisal Objective kan), Hayat-e Barzakhiah (Igbesi aye Ju Igbesi aye) ati Israr ul-Haramain (Awọn aṣiri ti Mossalassi mimọ mejeeji). Laiseaniani o jẹ ọkan ninu awọn eniyan mimọ Sufi ti o ṣe pataki julọ ti Umma Musulumi ati olugbala ti aṣẹ Naqshbandiah Owaisiah.

O ku ni ọjọ 18 Oṣu kejila ọdun 1984 ni Islamabad ni ẹni ọgọrin ọdun. Oṣu mẹfa ṣaaju iku rẹ, o yan ọmọ ile -iwe rẹ ti o ni olokiki julọ ati ẹbun ti ẹmi, Muhammad Akram Awan, gẹgẹ bi alabojuto rẹ lati ṣe itọsọna aṣẹ Naqshbandiah Owaisiah.


صوفی مقدس - هرزه الله یار خان (RH)

شیخ الله یار خان در چاکرالا ، یک روستای دور افتاده در منطقه میانوالی پاکستان ، در سال 1904 متولد شد. او تحصیلات دینی خود را در سال 1934 به پایان رساند. در همان سال ، وی با شیخ عبدالرحیم ملاقات کرد ، که او را به حرم شیخ الله دین برد. مدنی. با اراده الهی ، ارتباط معنوی وی بلافاصله با قدیس قرن دهم هجری (قرن شانزدهم میلادی) برقرار شد و او از دریافت معنوی برخوردار شد. تحصیلات عالی او در تصوف ، که نشان دهنده رشد و پیشرفت معنوی مترقی بود ، حدود بیست و پنج سال ادامه یافت ، و پس از آن به مأموریت تبلیغ نعمت های نبوی-مأموریت شریفی که با غیرت و فداکاری منحصر به فرد به مدت نیمی از سال انجام داد ، نائل آمد. یک قرن. هرکسی که از وی دیدن می کرد ، متناسب با صمیمیت و ظرفیتش ، از نعمت معنوی پاداش می گرفت. مأموریت شیخ الله یارخان مردان و زنان دارای دید و روحیه عمیق معنوی بود.

او هجده کتاب تألیف کرد که برجسته ترین آنها دالال سولوک (تصوف-ارزیابی عینی) ، حیات برزخیا (زندگی فراتر از زندگی) و اسرار الحرامین (اسرار دو مسجد مقدس) است. او بدون شک یکی از برجسته ترین مقدسین صوفی امت مسلمان و احیا کننده دستور نقشبندیه اویسیه بود.

وی در 18 فوریه 1984 در اسلام آباد در سن هشتاد سالگی درگذشت. وی شش ماه قبل از مرگش ، درخشان ترین و با استعدادترین شاگرد خود ، محمد اکرم اعوان را به عنوان جانشین خود برای رهبری دستور نقشبندیه اویسیه معرفی کرد.


Święty Sufi – Hz Allah Yar Khan (RH)

Szejk Allah Yar Khan urodził się w Chakrala, odległej wiosce dystryktu Mianwali w Pakistanie, w 1904 roku. Ukończył edukację religijną w 1934 roku. W tym samym roku poznał Szejka Abdula Rahima, który zabrał go do sanktuarium Szejka Allaha Deena Madni. Dzięki Woli Bożej jego duchowe połączenie zostało natychmiast nawiązane ze świętym Hidżrą z X wieku (XVI wne) i zaczął otrzymywać duchowe dobrodziejstwa. Jego wzniosła edukacja w sufizmie, oznaczająca postępujący duchowy wzrost i postęp, trwała przez około dwadzieścia pięć lat, po czym skierowano go do podjęcia szerzenia proroczych błogosławieństw – szlachetnej misji, którą wypełniał ze szczególną gorliwością i poświęceniem przez okres obejmujący połowę Stulecie. Każdy, kto go odwiedził, był należycie nagradzany częścią duchowej błogości współmiernej do jego/jej szczerości i możliwości. Misja Szejka Allaha Yar Khana stworzyła mężczyzn i kobiety o głębokiej duchowej wizji i wybitności.

Jest autorem osiemnastu książek, z których najwybitniejsze to Dalael us-Sulook (Sufizm – obiektywna ocena), Hayat-e Barzakhiah (Życie poza życiem) i Israr ul-Haramain (Sekrety dwóch świętych meczetów). Był niewątpliwie jednym z najwybitniejszych świętych sufickich muzułmańskiej Ummah i odnowicielem Zakonu Naqshbandiah Owaisiah.

Zmarł 18 lutego 1984 roku w Islamabadzie w wieku osiemdziesięciu lat. Sześć miesięcy przed śmiercią wyznaczył swojego najwybitniejszego i najbardziej uzdolnionego duchowo ucznia, Muhammada Akrama Awana, na swojego następcę, który przewodził Zakonowi Naqshbandiah Owaisiah.


I-Sufi Saint – Hz Allah Yar Khan (RH)

UShaikh Allah Yar Khan wazalelwa eChakrala, isigodi esikude eMianwali District of Pakistan, ngo-1904. Waphothula izifundo zakhe zenkolo ngo-1934. Ngawo lowo nyaka, wahlangana noShaikh ‘Abdul Rahim, owamyisa ethempelini likaShaikh Allah Deen Madni. Ngentando Yaphezulu ukuxhumana kwakhe okungokomoya kwasungulwa ngokushesha nosanta wekhulu le-10 uHijra (ngekhulu leshumi nesithupha CE) futhi waqala ukuthola ukuzuza ngokomoya. Imfundo yakhe ephakeme eSufism, ekhombisa ukukhula ngokomoya okuqhubekayo kanye nentuthuko, yaqhubeka cishe iminyaka engamashumi amabili nanhlanu, ngemuva kwalokho yaqondiswa ukuthi yenze ukusabalalisa izibusiso ezingokwesiprofetho – umsebenzi omuhle awufeza ngentshiseko eyodwa nokuzinikela isikhathi esihlanganisa uhhafu ikhulu leminyaka. Noma ngubani owamvakashela waklonyeliswa ngokufanele ngesabelo senjabulo engokomoya ngokulingana nobuqotho namandla akhe. Umsebenzi kaShaikh Allah Yar Khan wakhiqiza abesilisa nabesifazane abanombono ojulile wezulu nokuvelela.

Wabhala izincwadi eziyishumi nesishiyagalombili, ezigqame kakhulu ngethi Dalael us-Sulook (Sufism – An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) kanye ne-Israr ul-Haramain (Izimfihlo Zamamoski amabili angcwele). Ngokungangabazeki wayengomunye wabangcwele bakaSufi abahlonishwa kakhulu be-Muslim Ummah futhi owayephindisela kabusha iNaqshbandiah Owaisiah Order.

Wadlula emhlabeni ngomhlaka 18 Febhuwari 1984 e-Islamabad eneminyaka engamashumi ayisishiyagalombili. Ezinyangeni eziyisithupha ngaphambi kokufa kwakhe, waqoka umfundi wakhe owayedume kakhulu futhi enesiphiwo esingokomoya, uMuhammad Akram Awan, njengolandela esikhundleni sakhe ukuhola iNaqshbandiah Owaisiah Order.


Sufi Saint - Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan is gebore in Chakrala, 'n afgeleë dorpie in die distrik Mianwali in Pakistan, in 1904. Hy voltooi sy godsdiensopleiding in 1934. Dieselfde jaar ontmoet hy Shaikh 'Abdul Rahim, wat hom na die heiligdom van Shaikh Allah Deen neem Madni. Deur Goddelike wil is sy geestelike verbinding onmiddellik tot stand gebring met die heilige van die 10de eeu Hijra (sestiende eeu nC) en het hy geestelike weldaad begin ontvang. Sy sublieme opvoeding in soefisme, wat progressiewe geestelike groei en vooruitgang aandui, duur ongeveer vyf-en-twintig jaar voort, waarna hy beveel is om die verspreiding van profetiese seëninge te onderneem-'n edele missie wat hy met besondere ywer en toewyding vir 'n tydperk van half 'n eeu. Almal wat hom besoek het, is behoorlik beloon met 'n deel van geestelike saligheid wat ooreenstem met sy/haar opregtheid en kapasiteit. Die missie van Shaikh Allah Yar Khan het mans en vroue met 'n diep geestelike visie en eminensie opgelewer.

Hy het agtien boeke geskryf, waarvan die bekendste Dalael us-Sulook (Sufism-An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) en Israr ul-Haramain (Secrets of the two holy Mosques) is. Hy was ongetwyfeld een van die vooraanstaande Soefi -heiliges van die Moslem -Ummah en 'n herlewing van die Naqshbandiah Owaisiah -orde.

Hy is op 18 Februarie 1984 in Islamabad op die ouderdom van tagtig oorlede. Ses maande voor sy dood het hy sy mees beroemde en geestelik begaafde student, Muhammad Akram Awan, aangewys as sy opvolger om die Naqshbandiah Owaisiah -orde te lei.


Sufi Shenjt – Hz Allah Yar Khan (RH)

Shejh Allah Yar Khan lindi në Chakrala, një fshat i largët i Qarkut Mianwali të Pakistanit, në vitin 1904. Ai përfundoi arsimin e tij fetar në 1934. Në të njëjtin vit, ai u takua me Shaikh ‘Abdul Rahim, i cili e çoi atë në faltoren e Shejh Allah Deen Madni. Me Vullnetin Hyjnor lidhja e tij shpirtërore u vendos menjëherë me shenjtorin e shekullit të 10 -të Hixhra (shekulli i gjashtëmbëdhjetë pas Krishtit) dhe ai filloi të merrte përfitime shpirtërore. Edukimi i tij sublim në sufizëm, që nënkupton rritje dhe përparim progresiv shpirtëror, vazhdoi për rreth njëzet e pesë vjet, pas së cilës ai u udhëzua të ndërmerrte përhapjen e bekimeve profetike-një mision fisnik që ai e përmbushi me zell dhe përkushtim të veçantë për një periudhë që përfshin gjysmën një shekull. Çdokush që e vizitoi atë u shpërblye me një pjesë të lumturisë shpirtërore në përpjesëtim me sinqeritetin dhe aftësinë e tij/saj. Misioni i Shaikh Allah Yar Khan prodhoi burra dhe gra me vizion dhe epërsi të thellë shpirtërore.

Ai shkroi tetëmbëdhjetë libra, më të dalluarit ishin Dalael us-Sulook (Sufizmi-Një Vlerësim Objektiv), Hayat-e Barzakhiah (Jeta Përtej Jetës) dhe Israr ul-Haramain (Sekretet e dy Xhamive të Shenjta). Ai ishte padyshim një nga shenjtorët më të shquar sufistë të umetit mysliman dhe një ringjallës i Urdhrit Naqshbandiah Owaisiah.

Ai vdiq në 18 shkurt 1984 në Islamabad në moshën tetëdhjetë vjeç. Gjashtë muaj para vdekjes së tij, ai nominoi studentin e tij më të shquar dhe më të talentuar shpirtërisht, Muhammad Akram Awan, si pasardhësin e tij për të udhëhequr Urdhrin Naqshbandiah Owaisiah.


ሱፊ ቅዱስ - ኸዝ አላህ ያር ካን (አርኤች)

Ikhክ አላህ ያር ካን የተወለደው በ 1904 በፓኪስታን ሚያንዋሊ አውራጃ ሩቅ በሆነ መንደር በቻክራላ ነበር። በ 1934 ሃይማኖታዊ ትምህርቱን አጠናቋል። በዚያው ዓመት ሸይኽ አብዱልራሂምን አግኝቶ ወደ ሸይኽ አላህ ዲን ቤተ መቅደስ ወሰደው። መድኒ። በመለኮታዊ ፈቃድ መንፈሳዊ ግንኙነቱ ወዲያውኑ ከ 10 ኛው ክፍለዘመን ሂጅራ (ከአስራ ስድስተኛው ክፍለ ዘመን ከክርስቶስ ልደት) ጋር ተጀመረ እናም መንፈሳዊ በረከትን መቀበል ጀመረ። ተራማጅ መንፈሳዊ እድገትን እና እድገትን የሚያመለክተው በሱፊዝም ውስጥ ያለው የላቀ ትምህርቱ ለሃያ አምስት ዓመታት ያህል የቀጠለ ሲሆን ከዚያ በኋላ የትንቢታዊ በረከቶችን ስርጭት እንዲያካሂድ ታዘዘ-በግማሽ ለሚቆይ ጊዜ በነጠላ ቅንዓት እና ራስን መወሰን ያከናወነው ክቡር ተልእኮ። ምዕተ ዓመት። እሱን የጎበኘ ማንኛውም ሰው ከልቡ እና ከአቅሙ ጋር በሚመጣጠን የመንፈሳዊ ደስታ ድርሻ በአግባቡ ተሸልሟል። የikhክ አላህ ያር ካን ተልዕኮ ጥልቅ መንፈሳዊ እይታ እና ታዋቂነት ያላቸውን ወንዶች እና ሴቶችን አፍርቷል።

እሱ አሥራ ስምንት መጻሕፍትን የፃፈ ሲሆን ፣ በጣም የሚታወቀው ደላይል us-sulook (ሱፊዝም-የዓላማ ግምገማ) ፣ ሀያት-ባርዛኪያ (ከሕይወት ባሻገር ሕይወት) እና ኢስራር አል-ሐራማን (የሁለቱ ቅዱስ መስጊዶች ምስጢሮች) ናቸው። እሱ ከሙስሊሙ ኡማ በጣም ታዋቂ ከሆኑት የሱፊ ቅዱሳን አንዱ እና የናቅሽባኒያ ኦዋይሲያ ትዕዛዝን የሚያነቃቃ መሆኑ ጥርጥር የለውም።

የካቲት 18 ቀን 1984 በኢስላማባድ በሰማንያ ዓመቱ አረፈ። ከመሞቱ ከስድስት ወራት በፊት እጅግ የላቀውን እና በመንፈሳዊ ተሰጥኦ ያለውን ተማሪውን መሐመድ አክራም አዋን የናቅሽባንያ ኦዋይሺያን ትዕዛዝ እንዲመራ ተተኪ አድርጎ ሾመ።
sufī k’idusi - ẖezi ālahi yari kani (āri’ēchi)

Ikhki ālahi yari kani yeteweledewi be 1904 bepakīsitani mīyaniwalī āwiraja ruk’i behone menideri bechakirala neberi። be 1934 hayimanotawī timihirituni āt’enak’wali። bezīyawi ‘ameti sheyiẖi ābidulirahīmini āginyito wede sheyiẖi ālahi dīni bēte mek’idesi wesedewi። medinī። bemelekotawī fek’adi menifesawī gininyunetu wedīyawinu ke 10 nyawi kifilezemeni hījira (ke’āsira sidisitenyawi kifile zemeni kekirisitosi lideti) gari tejemere inami menifesawī bereketini mek’ebeli jemere። teramaji menifesawī idigetini ina idigetini yemīyamelekitewi besufīzimi wisit’i yalewi yelak’e timihiritu lehaya āmisiti ‘ametati yahili yek’et’ele sīhoni kezīya beḫwala yetinibītawī bereketochini sirich’iti inidīyakahīdi tazeze-begimashi lemīk’oyi gīzē benet’ela k’ini‘ati ina rasini meweseni yakenawenewi kiburi teli’iko። mi‘ite ‘ameti። isuni yegobenye maninyawimi sewi kelibu ina ke’āk’imu gari bemīmet’at’eni yemenifesawī desita dirisha be’āgibabu teshelimwali። yeikhki ālahi yari kani teli‘iko t’ilik’i menifesawī iyita ina tawak’īneti yalachewini wenidochi ina sētochini āfiritwali።

isu āšira siminiti mets’aḥifitini yet͟s’afe sīhoni ፣ bet’ami yemītawek’ewi delayili us-sulook (sufīzimi-ye‘alama gimigema) ፣ hāyati-barizakīya (keḥiyiweti bashageri ḥiyiweti) ina īsirari āli-ḥāramani (yehuletu k’idusi mesigīdochi misit’īrochi) nachewi። isu kemusilīmu uma bet’ami tawak’ī kehonuti yesufī k’idusani ānidu ina yenak’ishibanīya owayisīya ti‘izazini yemīyanek’ak’a mehonu t’irit’iri yelewimi።

yekatīti 18 k’eni 1984 be’īsilamabadi besemaniya ‘ametu ārefe። kememotu kesidisiti werati befīti ijigi yelak’ewini ina bemenifesawī teset’i’o yalewini temarīwini meḥāmedi ākirami āwani yenak’ishibaniya owayishīyani ti‘izazi inidīmera tetekī ādirigo shome።


Sufijski svetac - Hz Allah Yar Khan (RH)

Šejh Allah Yar Khan rođen je u Chakrali, udaljenom selu pakistanskog okruga Mianwali, 1904. godine. Svoje vjersko obrazovanje završio je 1934. Iste godine upoznao je šeika 'Abdul Rahima, koji ga je odveo u svetište šeika Allah Deena Madni. Božanskom voljom njegova duhovna veza je odmah uspostavljena sa svecem hidžre iz 10. stoljeća (šesnaesti vijek naše ere) i počeo je primati duhovnu dobrotu. Njegovo uzvišeno obrazovanje u sufizmu, koje označava progresivni duhovni rast i napredovanje, nastavilo se oko dvadeset i pet godina, nakon čega mu je upućeno da se bavi širenjem proročkih blagoslova-plemenite misije koju je s izuzetnom revnošću i predanošću obavljao u razdoblju koje se protezalo do polovice vek. Svako ko ga je posjetio bio je propisno nagrađen dijelom duhovnog blaženstva srazmjernog njegovoj/njenoj iskrenosti i kapacitetu. Misija šeika Allaha Yar Khana proizvela je muškarce i žene duboke duhovne vizije i eminencije.

Napisao je osamnaest knjiga, od kojih se najviše ističu Dalael us-Sulook (sufizam-objektivna ocjena), Hayat-e Barzakhiah (Život izvan života) i Israr ul-Haramain (Tajne dvije svete džamije). On je nesumnjivo bio jedan od najuglednijih sufijskih svetaca muslimanskog ummeta i preporoditelj Naqshbandiah Owaisiah reda.

Preminuo je 18. februara 1984. u Islamabadu u dobi od osamdeset godina. Šest mjeseci prije smrti nominirao je svog najslavnijeg i duhovno nadarenog učenika, Muhammeda Akrama Awana, za svog nasljednika koji će voditi red Naqshbandiah Owaisiah.


Sufi Saint – Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan lahir di Chakrala, sebuah desa terpencil di Distrik Mianwali Pakistan, pada tahun 1904. Ia menyelesaikan pendidikan agamanya pada tahun 1934. Pada tahun yang sama, ia bertemu dengan Syekh 'Abdul Rahim, yang membawanya ke kuil Syekh Allah Deen Madni. Dengan Kehendak Ilahi, hubungan spiritualnya segera terjalin dengan orang suci abad ke-10 Hijrah (abad keenam belas M) dan dia mulai menerima berkah spiritual. Pendidikannya yang luhur dalam tasawuf, yang menandakan pertumbuhan dan kemajuan spiritual yang progresif, berlanjut selama sekitar dua puluh lima tahun, setelah itu ia diarahkan untuk melakukan penyebaran berkah Nabi – sebuah misi mulia yang ia selesaikan dengan semangat dan dedikasi yang luar biasa untuk jangka waktu yang mencakup setengah. satu abad. Siapa pun yang mengunjunginya akan mendapatkan bagian kebahagiaan spiritual yang sepadan dengan ketulusan dan kapasitasnya. Misi Syaikh Allah Yar Khan menghasilkan pria dan wanita dengan visi dan keunggulan spiritual yang mendalam.

Dia menulis delapan belas buku, yang paling terkenal adalah Dalael us-Sulook (Tasawuf – Sebuah Penilaian Objektif), Hayat-e Barzakhiah (Kehidupan Melampaui Kehidupan) dan Israr ul-Haramain (Rahasia dua Masjid Suci). Dia tidak diragukan lagi adalah salah satu wali Sufi paling terkemuka dari umat Muslim dan kebangkitan Tarekat Naqsybandiah Owaisiah.

Dia meninggal pada tanggal 18 Februari 1984 di Islamabad pada usia delapan puluh tahun. Enam bulan sebelum kematiannya, ia menominasikan muridnya yang paling terkenal dan berbakat secara spiritual, Muhammad Akram Awan, sebagai penggantinya untuk memimpin Tarekat Naqsybandiah Owaisiah.


Sfântul Sufi - Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan s-a născut în Chakrala, un sat îndepărtat al districtului Mianwali din Pakistan, în 1904. Și-a finalizat educația religioasă în 1934. În același an, l-a întâlnit pe shaikh Abdul Rahim, care l-a dus la sanctuarul Shaikh Allah Deen. Madni. Prin voință divină, legătura sa spirituală a fost imediat stabilită cu sfântul Hijra din secolul al X-lea (secolul al XVI-lea e.n.) și a început să primească binefacere spirituală. Educația sa sublimă în sufism, semnificând o creștere și o înaintare spirituală progresivă, a continuat timp de aproximativ douăzeci și cinci de ani, după care a fost îndrumat să întreprindă binecuvântările profetice - o misiune nobilă pe care a îndeplinit-o cu zel și dedicație singulară pentru o perioadă de jumătate un secol. Oricine l-a vizitat a fost răsplătit în mod corespunzător cu o parte din fericirea spirituală proporțională cu sinceritatea și capacitatea sa. Misiunea Shaikh Allah Yar Khan a produs bărbați și femei cu viziune spirituală profundă și eminență.

A scris 18 cărți, cele mai distinse fiind Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Viața dincolo de viață) și Israr ul-Haramain (Secretele celor două sfinte moschei). El a fost, fără îndoială, unul dintre cei mai distinși sfinți sufisti ai Ummahului musulman și un înviat al Ordinului Naqshbandiah Owaisiah.

A murit la 18 februarie 1984 la Islamabad la vârsta de optzeci de ani. Cu șase luni înainte de moarte, și-a desemnat cel mai ilustru și mai talentat student spiritual, Muhammad Akram Awan, ca succesor al său pentru a conduce Ordinul Naqshbandiah Owaisiah.


সুফি সাধক - হজ আল্লাহ ইয়ার খান (আরএইচ)

শাইখ আল্লাহ ইয়ার খান ১4০4 সালে পাকিস্তানের মিয়ানওয়ালী জেলার একটি প্রত্যন্ত গ্রাম চক্রলায় জন্মগ্রহণ করেন। তিনি ১34 সালে ধর্মীয় শিক্ষা সম্পন্ন করেন। একই বছর তিনি শেখ আব্দুল রহিমের সাথে দেখা করেন, যিনি তাকে শায়খ আল্লাহ দ্বীনের মাজারে নিয়ে যান। মদনী। Ineশ্বরিক ইচ্ছা দ্বারা তার আধ্যাত্মিক সংযোগ অবিলম্বে 10 ম শতাব্দীর হিজড়ার (ষোড়শ শতাব্দী) সাধকের সাথে প্রতিষ্ঠিত হয়েছিল এবং তিনি আধ্যাত্মিক উপকার পেতে শুরু করেছিলেন। সুফিবাদে তাঁর মহৎ শিক্ষা, প্রগতিশীল আধ্যাত্মিক বৃদ্ধি এবং অগ্রগতির ইঙ্গিত দিয়ে, প্রায় পঁচিশ বছর ধরে অব্যাহত ছিল, তারপরে তাকে নবীজী আশীর্বাদ প্রচারের নির্দেশ দেওয়া হয়েছিল-একটি মহৎ মিশন যা তিনি একক উদ্যোগ এবং নিষ্ঠার সাথে অর্ধেক সময় ধরে সম্পন্ন করেছিলেন শতাব্দী. যে কেউ তাকে পরিদর্শন করেছে তার যথাযথভাবে তার আন্তরিকতা এবং সামর্থ্যের সাথে সামঞ্জস্যপূর্ণ আধ্যাত্মিক সুখের অংশ হিসাবে পুরস্কৃত হয়েছিল। শাইখ আল্লাহ ইয়ার খানের মিশন নারী ও পুরুষদের গভীর আধ্যাত্মিক দৃষ্টি এবং বিশিষ্টতা প্রদান করে।

তিনি আঠারটি গ্রন্থ রচনা করেন, যার মধ্যে সবচেয়ে উল্লেখযোগ্য হচ্ছে দালায়েল উস-সুলুক (সুফিবাদ-একটি উদ্দেশ্যমূলক মূল্যায়ন), হায়াত-ই-বারজাখিয়া (জীবনের বাইরে জীবন) এবং ইসরার-উল-হারামাইন (দুটি পবিত্র মসজিদের গোপনীয়তা)। তিনি নি Umসন্দেহে মুসলিম উম্মাহর অন্যতম বিশিষ্ট সুফি সাধক এবং নকশবন্দীয়া ওওয়াইসিয়া আদেশের পুনরুজ্জীবক ছিলেন।

তিনি ১ 18 ফেব্রুয়ারি ১ ​​Islamabad সালে ইসলামাবাদে y০ বছর বয়সে মারা যান। মৃত্যুর ছয় মাস আগে তিনি নকশবন্দীয়া ওওয়াইসিয়া অর্ডারের নেতৃত্ব দেওয়ার জন্য তার উত্তরাধিকারী হিসেবে তার সবচেয়ে বিশিষ্ট এবং আধ্যাত্মিকভাবে প্রতিভাধর ছাত্র মুহাম্মদ আকরাম আওয়ানকে মনোনীত করেছিলেন।
Suphi sādhaka - haja āllāha iẏāra khāna (āra'ē'ica)

śā'ikha āllāha iẏāra khāna 1404 sālē pākistānēra miẏāna'ōẏālī jēlāra ēkaṭi pratyanta grāma cakralāẏa janmagrahaṇa karēna. Tini 134 sālē dharmīẏa śikṣā sampanna karēna. Ēka'i bachara tini śēkha ābdula rahimēra sāthē dēkhā karēna, yini tākē śāẏakha āllāha dbīnēra mājārē niẏē yāna. Madanī. Ineśbarika icchā dbārā tāra ādhyātmika sanyōga abilambē 10 ma śatābdīra hijaṛāra (ṣōṛaśa śatābdī) sādhakēra sāthē pratiṣṭhita haẏēchila ēbaṁ tini ādhyātmika upakāra pētē śuru karēchilēna. Suphibādē tām̐ra mahaṯ śikṣā, pragatiśīla ādhyātmika br̥d'dhi ēbaṁ agragatira iṅgita diẏē, prāẏa pam̐ciśa bachara dharē abyāhata chila, tāraparē tākē nabījī āśīrbāda pracārēra nirdēśa dē'ōẏā haẏēchila-ēkaṭi mahaṯ miśana yā tini ēkaka udyōga ēbaṁ niṣṭhāra sāthē ardhēka samaẏa dharē sampanna karēchilēna śatābdī. Yē kē'u tākē paridarśana karēchē tāra yathāyathabhābē tāra āntarikatā ēbaṁ sāmarthyēra sāthē sāmañjasyapūrṇa ādhyātmika sukhēra anśa hisābē puraskr̥ta haẏēchila. Śā'ikha āllāha iẏāra khānēra miśana nārī ō puruṣadēra gabhīra ādhyātmika dr̥ṣṭi ēbaṁ biśiṣṭatā pradāna karē.

Tini āṭhāraṭi grantha racanā karēna, yāra madhyē sabacēẏē ullēkhayōgya hacchē dālāẏēla usa-suluka (suphibāda-ēkaṭi uddēśyamūlaka mūlyāẏana), hāẏāta-i-bārajākhiẏā (jībanēra bā'irē jībana) ēbaṁ isarāra-ula-hārāmā'ina (duṭi pabitra masajidēra gōpanīẏatā). Tini ni Umsandēhē musalima um'māhara an'yatama biśiṣṭa suphi sādhaka ēbaṁ nakaśabandīẏā ō'ōẏā'isiẏā ādēśēra punarujjībaka chilēna.

Tini 1 18 phēbruẏāri 1 ​​Islamabad sālē isalāmābādē y0 bachara baẏasē mārā yāna. Mr̥tyura chaẏa māsa āgē tini nakaśabandīẏā ō'ōẏā'isiẏā arḍārēra nētr̥tba dē'ōẏāra jan'ya tāra uttarādhikārī hisēbē tāra sabacēẏē biśiṣṭa ēbaṁ ādhyātmikabhābē pratibhādhara chātra muhām'mada ākarāma ā'ōẏānakē manōnīta karēchilēna.


Суфийски светец - Hz Allah Yar Khan (RH)

Шейх Аллах Яр Хан е роден в Чакрала, отдалечено село на окръг Мианвали в Пакистан, през 1904 г. Завършва религиозното си образование през 1934 г. Същата година се запознава с шейх Абдул Рахим, който го отвежда в светилището на шейх Аллах Дийн Мадни. По Божествена Воля духовната му връзка незабавно се установява със светеца от Хиджра от 10 -ти век (шестнадесети век от н.е.) и той започва да получава духовно благодеяние. Неговото възвишено образование в суфизма, което означава прогресивен духовен растеж и напредък, продължава около двадесет и пет години, след което той е насочен да се занимава с разпространението на пророческите благословии-благородна мисия, която той изпълнява с особена ревност и отдаденост за период, обхващащ половината век. Всеки, който го посети, беше надлежно възнаграден с дял духовно блаженство, съизмеримо с неговата/нейната искреност и капацитет. Мисията на шейх Аллах Яр Хан създаде мъже и жени с дълбока духовна визия и превъзходство.

Той е автор на осемнадесет книги, като най-забележителните са Далаел нас-Сулук (суфизъм-обективна оценка), Хаят-е Барзахия (Живот отвъд живота) и Израр ул-Харамайн (Тайните на двете свещени джамии). Той несъмнено е един от най -изявените суфийски светци от мюсюлманската умма и възродител на ордена Накшбандия Овайсия.

Той почина на 18 февруари 1984 г. в Исламабад на осемдесет години. Шест месеца преди смъртта си той номинира най -прочутия си и духовно надарен ученик Мохамед Акрам Аван за свой наследник да ръководи ордена Накшбандия Овайсия.
Sufiĭski svetets - Hz Allah Yar Khan (RH)

Sheĭkh Allakh Yar Khan e roden v Chakrala, otdalecheno selo na okrŭg Mianvali v Pakistan, prez 1904 g. Zavŭrshva religioznoto si obrazovanie prez 1934 g. Sŭshtata godina se zapoznava s sheĭkh Abdul Rakhim, koĭto go otvezhda v svetilishteto na sheĭkh Allakh Diĭn Madni. Po Bozhestvena Volya dukhovnata mu vrŭzka nezabavno se ustanovyava sŭs svetetsa ot Khidzhra ot 10 -ti vek (shestnadeseti vek ot n.e.) i toĭ zapochva da poluchava dukhovno blagodeyanie. Negovoto vŭzvisheno obrazovanie v sufizma, koeto oznachava progresiven dukhoven rastezh i napredŭk, prodŭlzhava okolo dvadeset i pet godini, sled koeto toĭ e nasochen da se zanimava s razprostranenieto na prorocheskite blagoslovii-blagorodna misiya, koyato toĭ izpŭlnyava s osobena revnost i otdadenost za period, obkhvashtasht polovinata vek. Vseki, koĭto go poseti, beshe nadlezhno vŭznagraden s dyal dukhovno blazhenstvo, sŭizmerimo s negovata/neĭnata iskrenost i kapatsitet. Misiyata na sheĭkh Allakh Yar Khan sŭzdade mŭzhe i zheni s dŭlboka dukhovna viziya i prevŭzkhodstvo.

Toĭ e avtor na osemnadeset knigi, kato naĭ-zabelezhitelnite sa Dalael nas-Suluk (sufizŭm-obektivna otsenka), Khayat-e Barzakhiya (Zhivot otvŭd zhivota) i Izrar ul-Kharamaĭn (Taĭnite na dvete sveshteni dzhamii). Toĭ nesŭmneno e edin ot naĭ -izyavenite sufiĭski svettsi ot myusyulmanskata umma i vŭzroditel na ordena Nakshbandiya Ovaĭsiya.

Toĭ pochina na 18 fevruari 1984 g. v Islamabad na osemdeset godini. Shest mesetsa predi smŭrtta si toĭ nominira naĭ -prochutiya si i dukhovno nadaren uchenik Mokhamed Akram Avan za svoĭ naslednik da rŭkovodi ordena Nakshbandiya Ovaĭsiya.


صوفي بزرگ - حضرت الله يار خان (رح)

شيخ الله يار خان 1904 ۾ پاڪستان جي ميانوالي ضلعي جي ڏورانھين Chaو Cha چڪرالا ۾ .ائو. ھن پنھنجي ديني تعليم 1934 ۾ مڪمل ڪئي. سا yearئي سال سندس ملاقات شيخ عبدالرحيم سان ٿي ، جيڪو کيس شيخ الله دين جي مزار تي وي ويو. مدني. خدا جي مرضيءَ سان سندس روحاني تعلق فوري طور تي قائم ٿي ويو سنت سان 10 صدي ھجري (teھين صدي عيسويءَ) سان ۽ ھن حاصل ڪرڻ شروع ڪيو روحاني احسان. صوفي ازم ۾ سندس اعليٰ تعليم ، ترقي پسند روحاني وا growth ۽ ترقيءَ جي نشاني ، تقريبا continued پنجن سالن تائين جاري رهي ، جنهن کان پوءِ کيس هدايت ڪئي وئي ته هو نبي ڪريم the جي تبليغ شروع ڪري-هڪ عظيم مشن جنهن کي هن اularوري عرصي تائين اڪيلي جوش ۽ لگن سان پورو ڪيو. هڪ صدي. ڪو به ماڻهو جيڪو هن جي زيارت ڪندو هو ان کي مناسب طور تي انعام ڏنو ويندو روحاني نعمتن جو هڪ حصو ان جي خلوص ۽ صلاحيت سان. شيخ الله يار خان جي مشن مرد ۽ عورت کي پيدا ڪيو گہرے روحاني بصيرت ۽ عظمت.

هن اteenن ڪتابن جي تصنيف ڪئي ، جن ۾ س distingu کان و beingيڪ مشهور آهي دلال سلوڪ (تصوف-هڪ مقصد جو جائزو) ، حيات برزخيا (زندگي کان اهر زندگي) ۽ اسرار الحرمين (holyن مقدس مسجدن جا راز). هو بنا ڪنهن شڪ جي مسلمان امت جي س distingu کان ممتاز صوفي بزرگن مان هڪ هو ۽ نقشبنديه اويسيه آرڊر کي بحال ڪندڙ هو.

هن 18 فيبروري 1984 ع تي اسلام آباد ۾ اسي سالن جي عمر ۾ وفات ڪئي. هن جي وفات کان Sixهه مهينا ا he ، هن پنهنجي تمام نمايان ۽ روحاني طور تي قابل شاگرد ، محمد اڪرم اعواڻ کي پنهنجو جانشين نامزد ڪيو ، جيڪو نقشبنديه اويسيه آرڊر جي اواڻي ڪندو.


صوفي سنت - حضرت الله یار خان (رح)

شیخ الله یار خان په 4 کال کې د پاکستان د میانوالي ولسوالۍ په یوه لیرې کلي چکراله کې زیږیدلی و. هغه خپلې دیني زده کړې په 34 کې بشپړې کړې. په هماغه کال یې له شیخ عبدالرحیم سره ولیدل ، چې هغه یې د شیخ الله دین زیارت ته بوتلو. مدنی. د الهی وصیت له مخې د هغه معنوي ارتباط سمدستي د لسمې پیړۍ هجرا (شپاړسمې میلادي پیړۍ) له سنت سره تاسیس شو او هغه روحاني ګټه ترلاسه کول پیل کړل. په تصوف کې د هغه عالي زده کړې ، د پرمختللي معنوي ودې او پرمختګ په ګوته کول ، شاوخوا پنځه ویشت کاله دوام وکړ ، وروسته له هغه هغه ته لارښوونه وشوه چې د نبوي برکتونو تبلیغ وکړي-یو عالي ماموریت چې هغه یې د نیمې مودې لپاره په ځانګړي جوش او وقف سره سرته ورساوه. یوه پیړۍ. هرڅوک چې د هغه سره لیدنه کړې د هغه د اخلاص او وړتیا سره سم د معنوي خوښۍ د یوې برخې سره جایزه ورکړل شوې. د شیخ الله یار خان ماموریت نارینه او ښځینه د ژور معنوي لید او شهرت لرونکي تولید کړل.

هغه اتلس کتابونه لیکلي ، چې ترټولو مشهور یې دالیل سلوک (تصوف-یو هدف ارزونه) ، حیات برزخیا (د ژوند هاخوا ژوند) او اسرار الحرمین (د دوه مقدس جوماتونو رازونه) دي. هغه بې له شکه د مسلم امت یو له خورا مشهور صوفیانو څخه و او د نقشبندیه اویسیا حکم بیا راژوندی کوونکی و.

هغه د February کال د فبروري په Islamabad مه په اسلام اباد کې د اتیا کلنۍ په عمر مړ شو. د هغه له مړینې شپږ میاشتې دمخه ، هغه خپل خورا نامتو او روحاني ډالۍ شوی زده کونکی ، محمد اکرم اعوان د نقشبندیه اویسیا امر رهبري کولو لپاره د هغه د ځای ناستي په توګه وټاکه.


Szufi Szent - Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan 1904 -ben született Chakrala -ban, a pakisztáni Mianwali kerület távoli falujában. 1934 -ben fejezte be vallási oktatását. Ugyanebben az évben találkozott Abdul Rahim Shaikh -szal, aki elvitte őt Dain Shaikh szentélyébe. Madni. Isteni akarat által lelki kapcsolata azonnal létrejött a 10. századi hidzsrával (i. E. XVI. Század), és elkezdett lelki jótéteményt kapni. Fenséges szufista oktatása, amely a haladó szellemi növekedést és fejlődést jelentette, körülbelül huszonöt évig folytatódott, majd ezt követően a prófétai áldások terjesztésére irányult-ez egy nemes küldetés, amelyet egyedülálló buzgalommal és odaadással teljesített egy fél éven át. egy évszázad. Bárki, aki meglátogatta, megfelelően megjutalmazták az őszinteségével és képességeivel arányos lelki boldogságban. Shaikh Allah Yar Khan küldetése mély szellemi látásmódú és kiemelkedő férfiakat és nőket hozott létre.

Tizennyolc könyv szerzője, a legkiemelkedőbbek Dalael us-Sulook (Szufizmus-objektív értékelés), Hayat-e Barzakhiah (Élet az életen túl) és Israr ul-Haramain (A két szent mecset titkai). Kétségtelenül a muzulmán Ummah egyik legkiemelkedőbb szúfi szentje volt, és a Naqshbandiah Owaisiah Rend újjáélesztője.

1984. február 18 -án hunyt el Iszlámábádban, nyolcvanéves korában. Halála előtt hat hónappal legnevesebb és lelkileg legtehetségesebb tanítványát, Muhammad Akram Awant jelölte utódjául a Naqshbandiah Owaisiah Rend élére.


Sufi Saint – Hz Allah Yar Khan (RH)

Shaikh Allah Yar Khan lair ing Chakrala, sawijining desa terpencil ing Distrik Mianwali Pakistan, ing taun 1904. Dheweke ngrampungake pendhidhikan agama ing taun 1934. Ing taun sing padha, dheweke ketemu karo Shaikh ‘Abdul Rahim, sing nggawa dheweke menyang kuil Shaikh Allah Deen Madni. Dening Kasedhiya Ilahi, hubungan spiritual dheweke langsung digawe karo santo Hijra abad kaping 10 (abad kaping nembelas CE) lan dheweke wiwit entuk mupangat spiritual. Pendhidhikan luhur ing bidang tasawuf, sing nuduhake tuwuh lan kemajuan spiritual, terus udakara rong puluh lima taun, sawise iku dheweke diarahake nyebarake berkah Nabalan – misi mulia sing ditindakake kanthi semangat lan dedhikasi sajrone wektu setengah sak abad. Sapa wae sing ngunjungi dheweke pancen entuk pahargyan kabegjan spiritual sing sejatine karo tulus lan katrampilane. Misi Shaikh Allah Yar Khan ngasilake pria lan wanita sing duwe paningalan spiritual lan kaunggulan.

Dheweke nulis wolulas buku, buku sing paling misuwur yaiku Dalael us-Sulook (Sufisme – Penilaian Objektif), Hayat-e Barzakhiah (Life Beyond Life) lan Israr ul-Haramain (Rahasia saka rong mesjid suci). Dheweke pancen salah sawijine wong suci sufi sing paling terkenal ing Umat Islam lan sing ngasilake Ordo Naqshbandiah Owaisiah.

Dheweke tilar donya tanggal 18 Februari 1984 ing Islamabad nalika yuswa wolung puluh taun. Nenem wulan sadurunge seda, dheweke milih murid sing paling misuwur lan duwe karohanen, Muhammad Akram Awan, minangka penerus kanggo memimpin Ordo Naqshbandiah Owaisiah.

Spiritual Purification Orders


Islam, as a complete code of life or Deen, was perfected during the life of the holy Prophet Muhammad-SAWS. He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet-SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet-SAWS to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them an ardent desire to follow Islam with utmost love, sincerity and devotion. Sufism is the effort to acquire these Barakah (Blessings).

The Companions handed down his-SAWS teachings as well as blessings to the Taba’in. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’in to the Tab’a Taba’in. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa’i, all named after their founders. Similarly, in order to acquire, preserve and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandiah, the Qadriah, the Chishtiah, and the Suharwardiah. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders aim at purifying the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well.


The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification).

He, who purified, is successful. (87: 14)

Sufi Orders of Islam are the institutions where the fundamentals of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart). However, in the Naqshbandiah Order, Zikr-e Qalbi is practiced form the very beginning.

Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr(Remembrance) is that the Qalb(Heart) should sincerely accept Islamic beliefs and acquire the strength to follow the Sunnah with even greater devotion.

‘If the heart is acquainted with Allah and is engaged in His Zikr(Remembrance); then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of hatred, greed, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb(Heart)”.’

(Asrar at-Tanzil by Ameer Muhammad Akram Awan [RH])

Tazkiyah – Spiritual Purification

I would like to discuss Tasawwuf(Sufism) in this sitting; what is its definition, need and reality? Allah has gifted man with immense intellectual ability and he has invented innumerable machines and gadgets to make life comfortable. These machines do the routine jobs of his life and they have relieved him of much of his workload but they haven’t brought him any peace. When he was doing all of his own work, he still had time to relax and reflect, but now, after operating and maintaining these machines, he has no time left at all. This busy life leaves him with no time to attend to his mandatory obligations. It is becoming increasingly difficult for him to find time for religion, family or even rest. In such a situation, what is the need or rationale to burden him with yet another obligation such as Zikr(Remembrance), which would certainly demand some portion of his scarce time and attention?

By nature, a human being seeks and trusts the opinion of experts and specialists for his problems relating to every aspect of his life. He would refer his health problems to a doctor, although it is his own body. He would similarly trust economists for his business and engineers for the construction of his house. Exactly on the same analogy, he must ask questions about human life from a specialist of this field. Questions about the origin and end of life, the Creator, His Attributes, the nature of His relationship with man, the reality of life and death, and the nature of life beyond life, could never be answered by an historian, philosopher, scientist, or for that matter, any expert of any field, because these are beyond the realm of their knowledge and perception. Their total knowledge about human life is bracketed between ones’ own birth and death; what is before birth and after death, they cannot answer. All these questions and many more like them are answered by a distinct class of specialists known as Prophets and Messengers. They don’t acquire this knowledge from any college or university because no such institution exists in the world. All institutions necessarily get this type of knowledge from Prophets, yet there is no institution where one could learn this subject and become a Prophet. The Prophets and Messengers are directly educated by Almighty Allah Himself. Now, as a matter of rule, the opinions and advice of these specialists should be trusted and followed in all matters relating to human life.

There is a fundamental difference between a specialist of worldly knowledge and a Prophet. A specialist can explain the theoretical aspects of his particular subject, but can never inspire anyone to acquire that knowledge. A technician, scientist or a doctor for example, can explain even the minutest details of their speciality but cannot produce an urge in your heart to adopt their professions. On the contrary, a Prophet doesn’t discuss theory alone, but along with it he also inspires very special feelings in the heart. For example, if someone believes a Prophet about the Unity of Allah, the Prophet has instilled a sublime feeling in the depths of his heart. Thereafter, even if the whole universe tries to negate him, he would remain firm about the truth of his conviction. That is the basic difference between a Prophet and a worldly expert.

The holy Quran describes this process as Tazkiyah (purification) and mentions that the holy Prophet-SAW invites mankind towards Allah by reciting Divine Revelation unto them. Then he infuses a sublime feeling deep into the hearts of those who accept his-SAW invita­tion which produces a remarkable change within them. It inspires in them the desire to achieve Divine Nearness, for which they don’t hesitate to make any sacrifice. We too make many sacrifices for comfort and status. There is hardly a family in this country whose members weren’t killed in the Second World War, some died in Hong Kong, some in Singapore, some lost their lives in the Arabian deserts, while some became POWs in Germany and Japan. The majority of them hailed from urban areas, simple village folk who had no interest in world politics. Then why did they stake their lives for a foreign government – the British? The reason was that they wanted to earn even a small salary for their families in order  to live honourably. This is because worldly requirements and demands have a definite significance in our hearts and minds. We learnt about their impor­tance from our elders and confirmed it through our personal knowledge and experience – we can see only that far. Therefore we endure many sacrifices for their fulfilment. When someone’s relationship with his Prophet grows stronger, it extends his vision to perceive and realise the facts and requirements of the next world also. A common Muslim, even an illiterate shepherd living in a jungle, knows for sure that he has been created by Allah and that death is not the total end of life but an entry to the next life where he would be confronting the consequences of his worldly actions. This realisation brings a revolution­ary change in the life of a believer and rearranges his priorities in life. The sphere of his effort no longer remains restricted to this world but it extends to cover the comfort and honour of the next eternal life. He desires similar eternal peace and respect for his family, friends and all. This realisation flows into him through his connection with the holy Prophet-SAW and motivates him to make sacrifices not for the good of this world but for the betterment of the next. The effort to acquire this inner feeling and realisation which establishes the importance of the next life over this life and inspires a man to sacrifice his comfort, status and even this life for the next, has been described as Tazkiyah by the holy Quran.

Tazkiyah is the focal point of all Quranic teachings. The holy Quran mentions it before knowledge, saying that the Prophet-SAW of Allah first purifies the believers and then teaches them the Book and the Wisdom, so that they can realise and comprehend that world which the Quran exhorts them to strive for. It is natural that human effort is directly proportional to the realisation of a requirement. Is not a mad person the one who doesn’t realise his needs; he doesn’t bother to eat, sleep or dress! If you try to convince him about the importance of food or sleep or dress, you would certainly gain nothing because he cannot comprehend his needs. The holy Quran has adopted a unique style which has first given the importance of a requirement and then enumerated the ways for its fulfilment. ‘Tazkiyah’ is the realisation of this requirement to achieve comfort and honour in eternal life, it is the building block of Quranic teachings. Without this realisa­tion, the effect of Quranic teachings is no different than a lecture to a mad person, which is unlikely to achieve anything. Tasawwuf(Sufism) is the translation of Tazkiyah(Purification).

Those who are allergic  to the word Tasawwuf might as well leave it – the word has not been revealed by Allah; yet nobody can ever deny the importance of Tazkiyah. If its significance  is undermined, it would adversely reflect on Prophethood and the religion, and would practically render the whole system meaningless. How did the Prophets-AS purify their followers? Allahblesses every Prophet-AS with a strength and a light in his heart that can instantly illuminate the heart of anyone who decides to accept his invitation. The light is so strong that Prophet Musa-AS said to Pharaoh, “Do you want me to purify your heart, so that you can start seeing the path leading to your Lord? So that your heart may also establish a connection with Allah so that you will prefer His Pleasure over everything else and dread His Anger?” Which means that even a person like Pharaoh still retains the right to choose guidance for himself. Allah has given two basic rights to every human being, the first is the right to live – which means that nobody can kill a human being except by Allah‘s leave. If someone kills a person, for any reason or way other than the one permitted by Allah, it is … As if he killed the entire mankind (5:32). He shall be made to account for the murder of the whole of humanity. It is because the right to live has been granted to every soul by Allah and He Alone can take it back – we can’t deprive anyone of this right. The second human right is the freedom to accept religion. Allah Alone creates and provides for every soul, He blesses everyone with different qualities and gives them health or disease and whenever He desires, causes them to die. If He wanted to compel human beings to obey Him, could anybody ever stop Him? On the contrary, He chose to bless man with a unique capability of perceiving Him. The holy Quran mentions that Allah offered this sublime attribute to the earth, the heavens and the mountains, but they all expressed their inability and inadequacy to accept. However, man accepted the grand challenge, saying, ‘Give it to me. I shall observe Your Splendour and Greatness, and I shall try to gain Your Nearness.’

Every human being can thus perceive the Divine Being and His Attributes according to his own capacity. He can realise Divine Greatness vis-a-vis his own humbleness and decide to submit before his Lord and this independent decision grants him the ability to accept the truth. If he then finds the company of a Prophet-AS he becomes a Companion and within no time, can rise to the highest level of human greatness after Prophets. Companionship is not a mere adjective, it denotes that level of human excellence in belief, honesty, reliability, piety, Divine Nearness and Presence which a non-Companion can never achieve. In an instant, the most sublime human attributes are poured into his heart.

The earliest group to respond to the call of the holy Prophet-SAW in Makkah comprised of weak and poor people who had remained slaves for generations. They were the most down trodden class who could never dream of raising their heads in front of their masters. However, Islam infused great strength in them. It enabled them to perceive the Greatness of their Lord and they realised that they had no reason to fear their ‘so called’ masters who were also human beings like themselves. They also had to try to build the correct relationship with their Lord; if they had to face death, it didn’t really matter – it had to come anyway. This realisation made them so strong that all efforts by the Makkan chieftains miserably failed to break them.

Imagine the scene when Pharaoh called the magicians to compete with Prophet Musa-AS before a huge crowd wherein Allah blessed the magicians with the light of faith. We won’t divert from our subject to discuss the reason for this Divine Favour, because that is a complete topic in itself, but we will address only the relevant portion. The magicians received no opportunity to learn even the basic beliefs of their religion, they just cast their ropes which became snakes. Prophet Musa-AS also threw his staff which turned into a bigger serpent and swallowed all their snakes. Seeing this, they fell prostrate saying, ‘We believe in the Lord of Musa and Harun.’ That immensely annoyed Pharaoh, because just moments earlier, the same magicians were humbly requesting his favours as a reward for their victory in this grand competition and he had promised them seats of distinction and honour near his throne in his court. Previously they were reposing all their hopes in Pharaoh but as soon as they accepted Faith, the reflection from Prophet Musa’s heart to their hearts changed their priorities. When Pharaoh threatened them with dire conse­quences for their disloyalty saying, “I shall punish you severely and you will soon come to know who is more powerful. I shall cut your hands and feet on alternate sides and hang you on palm trunks.” they simply replied, “Do what you may. We don’t desire the power and wealth of this world but we want to please our Lord, Whom we have been disobeying so far.” No doubt it was the same Pharaoh with his might, awe and wealth for whom they were ready to sacrifice their lives only a short while ago, but now they were talking to him in a completely different tone. They said, “We can see what you can’t. Death is a reality which may come just now or after a while. Allah has given you the authority to kill us but our death will surely earn us Allah‘s good Pleasure and that is not a bad bargain – we are ready for it.” Those who had come for the reward of this life were now eager to embrace death. The rising sun had seen them bowing before Pharaoh but the setting sun found them slain in the way of Allah. The holy Quran has recorded their conversation with the Pharaoh. They told him, “We have to return to our Lord and account for all our deeds. It will be good that your swords cut our hands and feet which have been disobeying our Lord and you hang us by our necks, maybe that way we can attract His Mercy and earn His good Pleasure.” But who taught them about the Hereafter and the Final Accountability? It was the sublime reflection from the heart of Prophet Musa-AS which carried this knowledge to their hearts. They became the custodians of Prophetic knowledge and started talking about those facts which Prophet Musa-AS had not yet spoken. That is the difference between a Prophet and other experts. A Prophet does not only impart theoretical knowledge, he also saturates the hearts of believers with sublime feelings. The holy Quran calls these feelings as Tazkiyah and it has been trans­lated as Tasawwuf.

People say Tasawwuf is not required, Tasawwuf may not be required but every Muslim certainly requires Tazkiyah which has been prescribed for him by the holy Quran. Now, what was the effect of Tazkiyah? It filled the purified heart with Allah‘s Zikr and His Lights forever and its every beat reverberated with His Name. The thought, speech and conduct of such a person reflected his realisation of Divine Greatness. His entire person­ality underwent a complete transformation. If you look at the lives of the earliest Muslims in Makkah, you will find that even though they were slaves or poor people, they were living quite peacefully before accepting Islam. But the three years of Shoab-i Abu Talib, following the acceptance of Islam, brought them intolerable hardships. They were compelled to live under the open sky in the scorching heat of the desert. They were driven to the extreme limits of thirst and hunger, where they had to eat the ashes of old and dry hides. They were the same people who could never dare to annoy the Makkan chieftains even for a moment but now they withstood their entire wrath patiently. They said, “We can endure every hardship but we can’t give up our relationship with Allah, for which we are being punished, in exchange for better food, drink or dress”. After all, there must be something that had changed the priorities of their lives.

That is the distinction of a Prophet that he pours these feelings into the hearts. The custodian of these feelings is known as a Companion. The holy Prophet-SAW transferred the whole religion to his Companions before his departure from this world. He-SAW didn’t teach them only theory, but he filled their hearts with these feelings and realisation. Similarly the Companions didn’t pass down only religious knowledge of the Book and Sunnah but they also transferred these feelings to those who visited them. Their hearts were also purified and they came to be known as the Taba’in. Anyone who couldn’t get the company of the Companions might have become a very good Muslim otherwise but he couldn’t become a Tab’i. He couldn’t remotely achieve the state that was produced in the presence of a Companion, he was like the one who couldn’t meet the holy Prophet-SAW. He may have become a good Muslim warrior, scholar or a pious person, but he couldn’t become a Companion – it is a reflective process of the hearts. Only that heart which came near, absorbed the reflection – others could not. The group of Tab’a Taba’in is similarly distinguished in the Ummah. Their qualification was that they had met the Taba’in and their hearts had also absorbed the excellence radiated by the hearts of the Taba’in. After their time, the religious knowledge was classified into various branches like Tafsir, Hadith, Fiqh and many people devoted their whole lives to learn each branch. You will however, observe that each one of them, without exception, whether a Mufassir, Muhaddith or Faqih, also acquired these inner feelings of the heart. Name any of them, Imam Abu Hanifah or Imam Ghazali-RUA(call them Sufis or not) they all were the custodians of these feelings – Tazkiyah has always remained a prerequisite. If you study the life of religious scholars, you shall find that after completing their religious education, all of them spent some time in the company of an accomplished Shaikh. The point to ponder is that if they had already acquired complete religious knowledge, why did they waste their time with a saint? In fact they didn’t waste their time, but tried to get the blessings radiated by him, which he had in turn acquired from his Shaikh, so that their knowledge could be trans­formed from abstract information into perceptible feelings or an inner state of the heart. There is certainly a lot of difference between knowledge, news or information. According to a Persian proverb, Knowledge which does not lead to truth, is actually ignorance.

We have some friends from the press here journalists who collect news about the whole world, and everyday they receive assorted news about numerous murders, robberies, marriages, deaths, changes in governments, political victories and the like. All of this is nothing more than news which they write only to sell their papers. They collect and convey this information as a matter of routine, it doesn’t affect them any way. They neither cry over any death nor rejoice about any marriage. Similarly, someone may learn all of the knowledge of this world but if it fails to affect his practical life or produce any feelings within him, that is not really knowledge but information. Knowledge is that information which produces specific feelings in the heart, may it be a small sentence. Sad news causes grief and happy news fills the heart with joy. Information about something good arouses the desire to acquire it, and the news of an impending danger produces the urge to protect oneself against it – that is real knowledge. The collection of information is not knowledge but it requires Tazkiyah to convert that information into knowledge. Some fortunate ones found Tazkiyah from the same teacher from whom they had gone to get knowledge. However, those who couldn’t find them both at one place, went to an accom­plished Shaikh for Tazkiyah after completing their education, and the information that they had gained was then converted into real knowledge. During the present time when we have become extremely busy in the pursuit of our requirements, the importance of Tazkiyah has also multiplied manifold; only that person whose heart contains some Tazkiyah will remain on the right track. It is not correct to argue that Tazkiyah is an extra obligation; on the contrary, it is the base and the foundation. It has assumed an even greater importance today, because a human being won’t then forget himself and his Lord in this busy life, and will then acquire the strength to reform his conduct according to the Will of his Master. New ideologies, orders and revolutions of the world should fail to impress him and his heart should remain occupied by only those thoughts and feelings which please his Lord.

You can see that since the time our hearts are bereft of these feelings, nothing seems to affect us. We are neither reformed by Tabligh (preaching) nor Hajj, our prayers also fail to influence our practical life, we only discharge our religious obligations as a matter of routine. Isn’t it correct that when we go to the market, we expect a similar level of honesty from two shopkeepers, the Hajji as well as the thief? There should have been at least some difference between a person who has performed Hajj and offers Salah, and the one who gambles and never prays. However, our apprehensions about both of them are absolutely similar and we don’t feel confident to trust either one of them. Above all, why isn’t there any difference between the two? The reason is that neither one of them has passed through the process of Tazkiyah. Therefore, the hearts of both of them are possessed by the lust of this world. The first one was weak and mild, so he chose the safe and easy way to earn the world; while the second one being courageous, adopted the difficult course to the same goal. We praise the first and condemn the second, whereas in actual fact their aim had been similar, only the methods were different. Their hearts remained alien to the feelings which AllahHis Messenger-SAW, and Islam wanted to infuse, for that reason, their conduct remained identical in practical life. However, if you pass the same thief through the process of Tazkiyah, it would reform his heart, correct the priorities of his life and purify his intentions. He will remain a thief no more, but will become better than many pious people.

The earliest people who were transformed by Islam, were neither imported from abroad nor created from any different material, and as such, were given to the holy Prophet-SAW. They were the same people who belonged to the most notorious society of the world. But when Tazkiyah set in their hearts, they became the torch bearers of civilisation and spread the light of peace and justice to all corners of the globe. This grand edifice of excellence was erected on the strong foundation of Tazkiyah. If you discard the word Tasawwuf and adopt the actual word Tazkiyah, it would further enhance its importance and necessity. The fruit borne by Tazkiyah is described by the Quran as, ‘Their skins and hearts soften at Allah‘s remembrance’. It indicates that Allah‘s Name didn’t penetrate only their hearts but it suffused each cell of their bodies right from the outer most skins to the inner most self. That was the fruit of Tazkiyah. It is an established law of nature that the fruit of every tree is also its seed. In the case of the Companions, the seed of Prophetic blessings bore the fruit of continuous Zikr. Therefore, Allah ordained continu­ous Zikr for all Muslims, including the Companions, to acquire the fruit of Prophetic blessings. Each chapter and page of the holy Quran contains an explicit or implicit Divine Command to perform Allah‘s Zikr, and also highlights the disadvantages of eluding Zikr.

While discussing Zikr, the Quran addresses the whole of humanity and not men alone. Once some women submitted to the holy Prophet-SAW that the Quran addresses only men and not women. He-SAW replied that the Quran, being a book of guidance for the entirety of mankind, addresses humanity as a whole, therefore, men and women are both equal members of the human race. Allah liked their observation and the Quran included women in the detailed description of laudable human attributes. It began with, Men who surrender (to Allah) and women who surrender, and men who believe and women who believe, and men who obey and women who obey, and men who speak the truth and women who speak the truth, and men who persevere (in righteousness) and women who persevere, and men who are humble and women who are humble, and men who give alms and women who give alms, and men who fast and women who fast, and men who guard their modesty and women who guard (their modesty), and it climaxed at, Men who remember Allah much and women who remember, for them Allah has prepared forgiv­eness and immense reward (33: 35). The Quran recounted these praiseworthy qualities like prayers, fast, piety, honesty, trust and modesty as the root, trunk, leaves and flowers of a tree, and compared Allah‘s Zikr with its fruit, thereby implying that Allah‘s Zikr is the fruit of all worship. Here, the Quran has placed men and women as equal because both are human beings. Their duties and responsibilities may be different but as human beings both are equally important and answerable and their deeds will be judged under the same law, by the same Lord.

We forgot the basic concept of leadership given by Islam that the departing Amir or the public should appoint the most suitable and capable person to manage the affairs of the state. Islam had prescribed ability alone and neither colour nor creed as the pre-requisite of leadership. But once one of us seized power he ensured that it was passed down his line. This practice introduced all sorts of good and bad people who affected the system in their own way. We treated Tasawwuf in exactly the same way. When a real eminent Shaikh, who illuminated the hearts of a host of people with his enlightened heart died, we didn’t bother to appoint his best student to succeed him, but brought his son to succeed the father in spite of the fact that the son never cared to even greet his father and acquired nothing worthwhile from him. Such successors who didn’t possess anything real, had to portray something, so they concocted baseless rituals and customs. They introduced music, songs, feast and the like. Truth was relegated to the background and rituals and ceremonies dominated the scenario. Such rituals certainly caused damage and the knowl­edgeable scholars rightly criticised them. This criticism spread so far and wide that now Tasawwuf appears to us to be the root cause of all evil. Actually, our actions which cast evil effects are diametrically opposite to the teachings of Tasawwuf and Tazkiyah, but we hold Tasawwuf responsible for all our problems and advocate its discard. On the contrary, Tasawwuf offers the fundamental protection against this nonsense. It is the real attribute of a Muslim which makes him a better human being. A Muslim is not a recluse, but an outstanding member of his society who maintains an excellent relationship with Allah and His creation, while a Wali is an outstanding Muslim who has an even better relationship with Allah and His creation.

Tasawwuf was our basic necessity. It was the guarantee for our survival and the nectar of our life, without which we can never exist as good Muslims or good human beings. It has assumed an even greater significance in the commotion of the present time. You can try it yourself. If you start performing Zikr, you will certainly feel the difference. Those of your friends, who may have been offering Salah since a long time, would also discern the difference of feelings in their prayers after performing Zikr. The criterion for the delinquents like me is that, if I start committing nine sins daily instead of ten, I have started improving. My journey towards the good has begun and I can see a ray of hope at the far end of the tunnel. For a healthy person, a temperature of 102 degrees will signify high grade fever but for a patient who has been running 104 degrees for years, it will indicate a sure sign of recovery. Everyone doesn’t transform into an angel overnight, a human being shall always remain a human being, ever prone to error. The process of Tazkiyah will however, revive within him the realisation of his relationship with his Creator and would inspire him from within to strive for His Pleasure. Previously, we unwillingly forced ourselves to offer Salah, but now we will feel an urge to pray because that is our requirement. We may not have been telling the truth in the past but now it will become our natural habit. We may have been dodging work and wasting our time, unwatched at the office, but the light of Tazkiyah revives the sense of responsibility and bestows the realisation that The Omnipresent, before Whom I am answerable, is always watching me. This realisation redirects life on the path of goodness. I think Tazkiyah is our essential requirement, without which a Muslim can’t really survive. In the absence of Tazkiyah, we can’t fully absorb and adopt the grace and excellence that Islam bestows on us. Although our names are still like Deen Muhammad, but we have seen that, without Tazkiyah, the essence of the Deen of Muhammad-SAW has disappeared from our lives. Tazkiyah is our requirement which has become even more important for us today. May Allah grant us this realisation, faculty and blessing!

Ameer Muhammad Akram Awan (RH)

Dar ul Irfan – Center of Spirituality and Inner Peace [Multilingual]

To Beloved’s door;

The heart and soul yearns.

Beloved’s Presence;

an ecstatic freedom.

To unveil the real self;

To lands of Happiness and Joy;

Sweet taste of association with the Beloved.

Ah! May all doors and paths Lead to the Beloved’s alleyway

Where soul and heart find their core, peace, bliss and real self.


A la puerta del Amado;

El corazón y el alma anhelan.

Presencia del amado;

una libertad extática.

Desvelar el yo real;

A tierras de felicidad y alegría;

Dulce sabor de asociación con el Amado.

¡Ah! Que todas las puertas y caminos conduzcan al callejón del Amado

Donde el alma y el corazón encuentran su núcleo, paz, felicidad y yo real.


Para a porta do Amado;

O coração e a alma anseiam.

Presença do Amado;

uma liberdade extática.

Para revelar o verdadeiro eu;

Para terras de felicidade e alegria;

Doce sabor de associação com o Bem-Amado.

Ah! Que todas as portas e caminhos conduzam ao beco do Amado

Onde a alma e o coração encontram seu âmago, paz, felicidade e verdadeiro eu.


Alla porta dell’Amato;

Il cuore e l’anima bramano.

Presenza dell’Amato;

una libertà estatica.

Per svelare il vero sé;

Per terre di felicità e gioia;

Gusto dolce di associazione con l’Amato.

Ah! Possano tutte le porte e i sentieri Condurre al vicolo dell’Amato

Dove anima e cuore trovano il loro nucleo, la pace, la beatitudine e il vero sé.


À la porte de la bien-aimée ;

Le cœur et l’âme aspirent.

Présence de l’être aimé ;

une liberté extatique.

Pour dévoiler le vrai soi;

Aux terres du Bonheur et de la Joie ;

Goût sucré d’association avec l’Aimé.

Ah ! Que toutes les portes et tous les chemins mènent à la ruelle du Bien-aimé

Où l’âme et le cœur trouvent leur cœur, leur paix, leur bonheur et leur vrai moi.


Zur Tür des Geliebten;

Das Herz und die Seele sehnt sich.

Gegenwart des Geliebten;

eine ekstatische Freiheit.

Um das wahre Selbst zu enthüllen;

In Länder des Glücks und der Freude;

Süßer Geschmack der Verbindung mit dem Geliebten.

Ah! Mögen alle Türen und Wege in die Gasse des Geliebten führen

Wo Seele und Herz ihren Kern finden, Frieden, Glückseligkeit und wahres Selbst.






















К двери Возлюбленного;

Сердце и душа тоскуют.

Присутствие Возлюбленного;

экстатическая свобода.

Раскрыть истинное «я»;

В земли счастья и радости;

Сладкий вкус ассоциации с Возлюбленным.

Ах! Пусть все двери и тропинки ведут в переулок Возлюбленных

Где душа и сердце находят свою сердцевину, покой, блаженство и настоящую сущность.


إلى باب الحبيب.

يشتاق القلب والروح.

حضور الحبيب.

حرية منتشية.

للكشف عن الذات الحقيقية ؛

إلى أرض السعادة والفرح.

حلو الطعم من الارتباط مع الحبيب.

آه! أتمنى أن تؤدي جميع الأبواب والمسارات إلى زقاق الحبيب

حيث تجد الروح والقلب جوهرهما ، والسلام ، والنعيم ، والذات الحقيقية.


प्रियतम के द्वार तक;

मन और आत्मा तरसते हैं।

प्रिय की उपस्थिति;

एक उन्मादपूर्ण स्वतंत्रता।

वास्तविक स्व का अनावरण करने के लिए;

खुशी और खुशी की भूमि के लिए;

प्रियतम के संग का मीठा स्वाद।

आह! सभी दरवाजे और रास्ते प्यारे की गली की ओर ले जाएं

जहां आत्मा और हृदय अपने मूल, शांति, आनंद और वास्तविक स्व को पाते हैं।


Til kjærestens dør;

Hjertet og sjelen lengter.

Elsket nærvær;

en ekstatisk frihet.

Å avsløre det virkelige jeget;

Til land med lykke og glede;

Søt smak av tilknytning til den elskede.

Ah! Måtte alle dører og stier føre til den elskedes smug

Der sjel og hjerte finner sin kjerne, fred, lykke og ekte jeg.


Till älskade dörr;

Hjärtat och själen längtar.

Älskad närvaro;

en extatisk frihet.

Att avslöja det verkliga jaget;

Till länder av lycka och glädje;

Söt smak av förening med den älskade.

Ah! Må alla dörrar och vägar leda till den älskades gränd

Där själ och hjärta hittar sin kärna, fred, lycka och verkliga jag.


Rakkaan ovelle;

Sydän ja sielu kaipaa.

Rakkaan läsnäolo;

ekstaattinen vapaus.

Paljastaa todellinen minä;

Onnellisuuden ja ilon maihin;

Makea maku yhdistämisestä rakkaan kanssa.

Ah! Johtakoon kaikki ovet ja polut Rakkaan kujalle

Siellä, missä sielu ja sydän löytävät ytimensä, rauhan, autuuden ja todellisen itsensä.


Sevgilinin kapısına;

Kalp ve ruh özlem duyar.

sevgilinin varlığı;

esrik bir özgürlük.

Gerçek benliği ortaya çıkarmak için;

Mutluluk ve Neşe diyarlarına;

Sevgili ile birlikteliğin tatlı tadı.

Ah! Bütün kapılar ve yollar Sevgilinin sokağına çıksın

Ruhun ve kalbin özünü, huzurunu, mutluluğunu ve gerçek benliğini bulduğu yer.


প্রিয়জনের দরজায়;

হৃদয় এবং আত্মা আকাঙ্ক্ষা করে।

প্রিয়জনের উপস্থিতি;

একটি আনন্দময় স্বাধীনতা।

আসল আত্ম উন্মোচন করা;

সুখ এবং আনন্দের দেশে;

প্রিয়জনের সঙ্গে মেলামেশার মিষ্টি স্বাদ।

আহ! সমস্ত দরজা এবং পথ প্রিয়তমের গলির দিকে নিয়ে যাক

যেখানে আত্মা এবং হৃদয় তাদের মূল, শান্তি, পরমানন্দ এবং বাস্তব আত্ম খুঁজে পায়।


Do drzwi Ukochanego;

Serce i dusza tęsknią.

Obecność Ukochanego;

ekstatyczna wolność.

Odsłonić prawdziwe ja;

Do krain szczęścia i radości;

Słodki smak skojarzenia z Ukochaną.

Ach! Niech wszystkie drzwi i ścieżki prowadzą do alejki Ukochanego

Gdzie dusza i serce odnajdują swój rdzeń, spokój, błogość i prawdziwe ja.


محبوب کے دروازے پر

دل اور روح تڑپتی ہے۔

محبوب کی موجودگی

ایک پرجوش آزادی.

حقیقی خود کو بے نقاب کرنا؛

خوشی اور خوشی کی زمینوں کے لیے

محبوب کی صحبت کا میٹھا ذائقہ۔

آہ! تمام دروازے اور راستے محبوب کی گلی کی طرف لے جائیں۔

جہاں روح اور دل کو اپنا اصل ، سکون ، نعمت اور حقیقی نفس ملتا ہے۔


Kwa mlango wa Mpendwa;

Moyo na roho hutamani.

Uwepo wa Mpendwa;

uhuru wa kufurahi.

Kufunua utu halisi;

Kwa nchi za Furaha na Furaha;

Ladha tamu ya kushirikiana na Mpendwa.

Ah! Mei milango na njia zote Ziongoze kwenye barabara ya Mpendwa

Ambapo roho na moyo hupata msingi wao, amani, raha na ubinafsi halisi.


ለተወዳጅ በር;

ልብ እና ነፍስ ይናፍቃሉ።

የተወደደ መገኘት;

አስደሳች ነፃነት።

እውነተኛውን ማንነት ለመግለጥ;

ወደ ደስታ እና ደስታ አገሮች;

ከተወዳጅ ጋር የመተባበር ጣፋጭ ጣዕም።

አህ! ሁሉም በሮች እና መንገዶች ወደ ተወዳጁ መውጫ መንገድ ይምሩ

ነፍስ እና ልብ ዋና ፣ ሰላምን ፣ ደስታን እና እውነተኛ ማንነታቸውን በሚያገኙበት።


Emnyango kaBathandekayo;

Inhliziyo nomphefumulo kulangazelela.

Ubukhona Bothandekayo;

inkululeko ethokozisayo.

Ukudalula uqobo lwangempela;

Emazweni eNjabulo nenjabulo;

Ukunambitheka okumnandi kokuzihlanganisa noBathandekayo.

Ah! Kwangathi yonke iminyango nezindledlana Zingaholela ku-Alleyway Wathandekayo

Lapho umphefumulo nenhliziyo bethola khona umnyombo wabo, ukuthula, injabulo kanye nokuzethemba kwangempela.


Do drzwi Ukochanego;

Serce i dusza tęsknią.

Obecność Ukochanego;

ekstatyczna wolność.

Odsłonić prawdziwe ja;

Do krain szczęścia i radości;

Słodki smak skojarzenia z Ukochaną.

Ach! Niech wszystkie drzwi i ścieżki prowadzą do alejki Ukochanego

Gdzie dusza i serce odnajdują swój rdzeń, spokój, błogość i prawdziwe ja.


До дверей коханого;

Серце і душа тужать.

Присутність коханого;

екстатична свобода.

Розкрити справжнє Я;

В землі Щастя і Радості;

Солодкий смак асоціації з Улюбленим.

Ах! Нехай усі двері та доріжки ведуть до алеї Улюбленого

Там, де душа і серце знаходять своє ядро, спокій, блаженство та справжнє «я».












Sevgilining eshigiga;

Yurak va ruh intiladi.

Sevgilining mavjudligi;

ekstatik erkinlik.

Haqiqiy o’zini namoyon qilish;

Baxt va quvonch mamlakatlariga;

Sevgilim bilan muloqotning shirin ta’mi.

Oh! Barcha eshiklar va yo’llar Sevgilining xiyoboniga olib chiqsin

Qaerda qalb va qalb asosiy, tinchlik, baxt va haqiqiy o’zini topadi.


Сүйіктінің есігіне;

Жүрек пен жан аңсайды.

Сүйіктісінің болуы;

экстатикалық еркіндік.

Нағыз өзін таныту;

Бақыт пен қуаныш еліне;

Сүйіктімен араласудың тәтті дәмі.

Ах! Барлық есіктер мен жолдар сүйіктінің аллеясына апарсын

Жан мен жүректің өзегі, бейбітшілік, бақыт пен нағыз өзін табатын жерде.


Ба дари маҳбуб;

Дилу ҷон орзу дорад.

Ҳузури дӯстдошта;

озодии экстазӣ.

Нишон додани шахсияти воқеӣ;

Ба заминҳои хушбахтӣ ва шодӣ;

Таъми ширини муошират бо Маҳбуба.

Оҳ! Бигзор ҳама дарҳо ва роҳҳо ба хиёбони маҳбубон расанд

Дар он ҷое ки ҷон ва қалб аслӣ, оромӣ, саодат ва нафси воқеии худро меёбанд.


Söýgülimiň gapysyna;

Heartürek we jan isleýär.

Söýgülimiň barlygy;

ekstatiki azatlyk.

Hakyky özüni açmak;

Bagt we şatlyk ýurtlaryna;

Söýgüli adamlar bilen birleşmegiň süýji tagamy.

Ah! Goý, ähli gapylar we ýollar Söýgüliň ýoluna eltsin

Kalbyň we ýüregiň özenini, rahatlygyny, bagtyýarlygyny we hakyky özüni tapýan ýerinde.


Ke pintu Kekasih;

Hati dan jiwa mendambakan.

Kehadiran Kekasih;

kebebasan yang luar biasa.

Untuk mengungkap diri yang sebenarnya;

Ke tanah Kebahagiaan dan Sukacita;

Rasa manis pergaulan dengan Sang Kekasih.

Ah! Semoga semua pintu dan jalan menuju gang Kekasih

Di mana jiwa dan hati menemukan inti, kedamaian, kebahagiaan, dan diri sejati mereka.


Ke pintu Kekasih;

Hati dan jiwa merindukan.

Kehadiran Kekasih;

kebebasan gembira.

Untuk mengungkap diri yang sebenar;

Ke tanah Kebahagiaan dan Kegembiraan;

Rasa manis pergaulan dengan Kekasih.

Ah! Semoga semua pintu dan jalan menuju ke lorong Beloved

Di mana jiwa dan hati menemukan inti, kedamaian, kebahagiaan dan diri mereka yang sebenar.


사랑하는 사람의 문으로;

마음과 영혼이 갈망합니다.

사랑하는 사람의 존재;

황홀한 자유.

진정한 자아를 드러내기 위해;

행복과 기쁨의 땅으로;

연인과의 교감의 달콤한 맛.

아! 모든 문과 길이 사랑하는 사람의 골목으로 통하기를

영혼과 마음이 핵심, 평화, 행복, 진정한 자아를 찾는 곳.









อา! ขอให้ประตูและทางเดินทั้งหมดนำไปสู่ตรอกที่รัก

ที่ซึ่งจิตวิญญาณและหัวใจพบแก่นแท้ ความสงบ ความสุข และตัวตนที่แท้จริง


Sa pinto ng Minamahal;

Ang puso at kaluluwa ay nangungulila.

Presensya ng Minamahal;

isang kalugud-lugod na kalayaan.

Upang ilantad ang totoong sarili;

Sa mga lupain ng Kaligayahan at Kagalakan;

Matamis na lasa ng pakikisama sa Mahal.

Ah! Nawa ang lahat ng mga pinto at daanan ay Humantong sa alleyway ng Minamahal

Kung saan mahahanap ng kaluluwa at puso ang kanilang core, kapayapaan, kaligayahan at tunay na sarili.


Sevgilinin qapısına;

Ürək və ruh həsrət çəkir.

Sevgilinin Varlığı;

ekstatik bir azadlıq.

Əsl özünü ortaya çıxarmaq;

Xoşbəxtlik və Sevinc ölkələrinə;

Sevgili ilə ünsiyyətin şirin dadı.

Ah! Bütün qapılar və yollar Sevgilinin xiyabanına aparsın

Ruhun və ürəyin əsas, sülh, xoşbəxtlik və əsl özünü tapdığı yer.


Сүйүктүүнүн эшигине;

Жүрөк менен жан эңсейт.

Сүйүктүүнүн бар болушу;

экстатикалык эркиндик.

Чыныгы өзүн ачып көрсөтүү;

Бакыт жана Кубаныч өлкөлөрүнө;

Сүйүктүү менен болгон мамиленин таттуу даамы.

Ah! Бардык эшиктер жана жолдор Сүйүктүүнүн аллеясына алып барсын

Кай жерде жан менен жүрөк өзөгүн, тынчтыкты, бакытты жана чыныгы өзүн табат.


Beloved ajtajához;

A szív és a lélek vágyakozik.

Szeretett jelenléte;

eksztatikus szabadság.

A valódi én feltárására;

A boldogság és öröm földjeire;

Édes íze a szeretettel való társulásnak.

Ah! Minden ajtó és ösvény vezessen a Szeretett sikátorához

Ahol a lélek és a szív megtalálja magját, a békét, a boldogságot és a valódi önmagát.


La ușa Preaiubitului;

Inima și sufletul tânjesc.

Prezența iubitului;

o libertate extatică.

Să dezvăluie sinele real;

Către țările Fericirii și Bucurii;

Gust dulce de asociere cu Iubitul.

Ah! Fie ca toate ușile și cărările să ducă la aleea Iubitului

Unde sufletul și inima își găsesc nucleul, pacea, fericirea și sinele real.


Στην πόρτα του αγαπημένου?

Η καρδιά και η ψυχή λαχταρούν.

Η παρουσία του αγαπημένου?

μια εκστατική ελευθερία.

Να αποκαλύψει τον πραγματικό εαυτό.

Στα εδάφη της ευτυχίας και της χαράς.

Γλυκιά γεύση συναναστροφής με τον αγαπημένο.

Αχ! Είθε όλες οι πόρτες και τα μονοπάτια να οδηγήσουν στο σοκάκι του αγαπημένου

Εκεί που η ψυχή και η καρδιά βρίσκουν τον πυρήνα τους, την ειρήνη, την ευδαιμονία και τον πραγματικό εαυτό τους.


Til Elskedes dør;

Hjertet og sjælen længes.

Elskedes nærvær;

en ekstatisk frihed.

At afsløre det virkelige jeg;

Til lande med lykke og glæde;

Sød smag af omgang med den elskede.

Ah! Må alle døre og stier føre til den elskedes gyde

Hvor sjæl og hjerte finder deres kerne, fred, lyksalighed og ægte jeg.


Naar de deur van de geliefde;

Het hart en de ziel smachten.

Geliefde aanwezigheid;

een extatische vrijheid.

Om het echte zelf te onthullen;

Naar landen van geluk en vreugde;

Zoete smaak van associatie met de Geliefde.

Ah! Mogen alle deuren en paden leiden naar de steeg van de geliefde

Waar ziel en hart hun kern, vrede, gelukzaligheid en echte zelf vinden.


Iridda Gacaliye;

Qalbiga iyo ruuxa ayaa u ooman.

Joogitaanka Gacaliye;

xorriyad qiiro leh.

Inaad daaha ka qaaddo qofka dhabta ah;

Dhulka Farxadda iyo Farxadda leh;

Dhadhanka macaan ee la macaamilka Gacalka.

Ah! Dhammaan albaabbada iyo waddooyinku ha u horseedaan marinka Gacaliyaha

Meesha nafta iyo qalbigu ka helaan asaaskooda, nabadooda, nimcada iyo naftooda dhabta ah.


Хайрт хүний ​​хаалга руу;

Сэтгэл зүрх сэтгэл хүсдэг.

Хайрт хүний ​​оршихуй;

сэтгэл хөдлөм эрх чөлөө.

Жинхэнэ өөрийгөө таниулах;

Аз жаргал, баяр баясгалангийн орнууд руу;

Хайртай хүнтэй харилцах сайхан амт.

Аа! Бүх хаалга, замууд Хайрт хүний ​​зам руу хөтлөх болтугай

Сэтгэл, зүрх сэтгэлийн цөм, амар амгалан, аз жаргал, жинхэнэ өөрийгөө олж авдаг газар.


प्रियको ढोकामा;

मुटु र आत्मा तृष्णा गर्दछ।

प्रिय को उपस्थिति;

एक खुसी स्वतन्त्रता।

वास्तविक आत्म अनावरण गर्न;

खुशी र आनन्द को देशहरु को लागी;

प्रिय संग संगम को मीठो स्वाद।

आह! सबै ढोका र मार्गहरु प्रिय को गलीवे को लागी नेतृत्व गरौं

जहाँ आत्मा र मुटु आफ्नो कोर, शान्ति, आनन्द र वास्तविक आत्म पाउन।


Dar ul Irfan – Pusat Kerohanian lan Perdamaian Batin

Kanggo lawang Kekasih;

Ati lan jiwa kepengin banget.

Anane Kekasih;

kebebasan sing nyenengake.

Kanggo mbukak awake dhewe sing sejati;

Menyang negara-negara Kabahagiaan lan Kabungahan;

Rasa legi asosiasi karo Kekasih.

Ah! Muga-muga kabeh lawang lan dalan tumuju ing dalan sing dikasihi

Ing endi jiwa lan ati nemokake inti, tentrem, bahagia lan sejati.

Forms of Zikr / Dhikr (Remembrance)

1. Acceptance of the Faith is an act. Remembrance of Allah-swt is present in it, hence it is Zikr(Remembrance).

2. Acquisition of knowledge about the Deen is an excellent act and it contains the Remembrance of Allah, hence it is Zikr (Remembrance) .

3.(a). Every action whether it is a Farz (Obligatory), Wajib (Necessary), Sunnah, or Mubah (proper/permissible), includes the Remembrance of Allah, and is therefore Zikr (Remembrance) . This covers everything from worship to worldly affairs, and is known as Zikr-e Amli (Practical Zikr). It also includes Zikr-e Lisani (Oral Zikr), as recitation during Salah(Prayer) and Tasbihaat(Recitals) are Zikr-e Lisani. Similarly, studying and teaching Deen, Tableegh (preaching) are all included in Zikr, because Remembrance of Allah-swt is present in all of them. (b). The next form is Zikr-e Lisani; Tasbihaat, Darood Sharif and Recitation of the Quran are all included in Zikr-e Lisani.

(c). Further, the third form is Zikr-e Qalbi(Remembrance of Heart). Qalb(Heart) is a subtle body placed within the lump of flesh about which the Holy Prophet-saws reportedly said, „There is a lump of flesh in the body; if that is healthy the whole body is healthy, and if that is sick the whole body is sick. Know that it is the heart (Qalb)‟, (or as said by the Messenger-saws of Allah-swt). Divine Injunctions about this (Zikr-e Qalbi) are also present, so much so that the author of Tafseer-e Mazhari has written that acquisition of Zikr-e Qalbi(Remembrance of Heart) is mandatory for every Muslim man and woman, and he has presented just two references of Divine Commands: 1) The command of Allah-swt, when dispatching Hazrat Musa-as and Hazrat Haroon-as to Fir„aun (Pharaoh): And slacken not in keeping Me in Remembrance. (Ta Ha: 42)…meaning My Zikr (Remembrance) should not become secondary in your attention. Now, every cell of a Prophet‟s body is not only a Zakir (engaged in Allah-swt‟s constant Zikr) in itself, but it is a Zakir-maker, as anything that touches him also becomes a Zakir. Therefore, it is not possible for a Prophet‟s greatness to be ever unmindful of Zikr. However, to invite Firaun(pharoah), a cruel despotic ruler and a self-proclaimed god, possessor of pomp and splendor, and grandeur and might, to accept the Unity of Allah-swt – that too, from a position of want and poverty; this task could only be undertaken by a Prophet of Allah-swt . It was emphasized (by Allah Kareem) that even in that situation, the primary attention should be focused towards His Zikr
(Remembrance) , and the conversation with Fir„aun be consigned a secondary status. This state can be none other than Zikr-e Qalbi.

2) The other reference is found in Surah Muzzammil(Chapter of Quran): the Holy Prophet-saws is addressed: Remember the Name of your Rabb and devote yourself to Him wholeheartedly. (Al Muzzammil: 8) That is, keep on doing the Zikr (Remembrance) of your Rabb‟s Name, keep repeating „Allah Allah Allah‟ to such an extent that there remains no other awareness except that of Allah-swt. Here, the Command to recite the Quran has already been given separately. Therefore, this reference is only to the Zikr (Remembrance) of the Personal Name and to Zikr-e Qalbi. Yes, it is with Allah-swt, to grant the capacity to understand this.

Ameer Muhammad Akram Awan (RH)

The Method of Zikr / Dhikr (Remembrance) for Inner Peace – Exposition

According to the Quran, all of entire creation bears witness to Allah’s Magnificence. Each element and every particle of this universe is a masterpiece of creation and a mar­vellous manifestation of Allah’s Greatness. His Glory expresses itself generously and overtly in the multifarious nature of creation. The earth and the heavens, along with their peculiar characteristics, and the creation they sustain, under regular systems and patterns set since the Beginning, contain innumerable signs pointing towards Allah’s Greatness. Why then, despite this explicit expression, does the majority of mankind fail to envision His Greatness, feels no attraction towards Him, as well as disregards His authority?

Allah has answered this question Himself, in that it requires a certain level of vision and wisdom to see, understand and correctly interpret these signs; this vision, perception and wisdom is produced by Allah’s Zikr(Remembrance). The brain is a material creation, so therefore it can only perceive and address something tangible. It can discover the properties of vari­ous objects and blend them to make something new, i.e., mixing colours to create a rainbow, mixing  different ingredients, even in a specific ratio, to prepare delicious foods. It can arrange bricks and mortar to make beautiful homes, or assemble various parts and invent machines. The brain can discover the needs and realise the comforts of its own body, as well as suggest the means to do so. It can also diagnose diseases of its body and even of itself and recommend their cures. In short, it can address everything that is associated with matter. But it cannot perceive anything beyond the Realm of Creation like the Divine Being, Divine Attributes, or other sublime realities. If the intellect could perceive them, it would be possible for every human being to realise Divine Greatness and there would be no further reason or requirement to depute Prophets.

A human being can attain to any level of material progress and excellence but he can never comprehend the sublime truths of the Transcendent World, such as the Hereafter, Angels, Reward or Retribution. Nor can he answer the most basic questions embedded in his subconscious about his own origin and destination. Where do billions of these people come from and wither do they perish after death? The human intellect simply has no answer! These fundamental issues were discussed only by Prophets who provided their logical and satisfactory answers, easily understood and accepted by the human intellect. Religion most naturally and effectively satiates the whole range of intellectual scrutiny; therefore, Islam is the most natural and logical of religions. But by itself the human intellect cannot discern religion’s sublime wisdom and reason without Prophetic bless­ings, which unveil Transcendental truths to be perceived and accepted by the intellect. Only Prophetic lights can establish the human-Lord relationship through His constant Zikr (Remembrance) .

It is not possible to fully comprehend the blessings and beneficence of the holy Prophet‑saw. A glimpse of his greatness is reflected in the fact that his company instantly infused Allah’s Zikr(Remembrance) in each cell of a believer’s body. Every drop of blood, every limb and the entire skin of a believer’s body was charged with Allah’s Zikr(Remembrance) . The Quran describes the condition of his-sawCompanions, “So that their flesh and their hearts soften at Allah’s remembrance,” – 39:23. It means that each cell of their bodies, from their outermost skins to the core of their hearts, started remembering Allah. Indeed, it is Allah’s Zikr(Remembrance) that bestows the vision to observe His greatness in every creation. Just by looking at a prod­uct you can appreciate the wisdom and ingenuity of the designers of cars, watches, houses and other machines; similarly, the lights and blessings of Allah’s constant Zikr (Remembrance) enlighten the human heart to observe Divine Glory in each straw and particle, the changing of the seasons, the movement of celestial bodies, the rise and fall of nations and all of the events of the world portray different shades of Divine Greatness before mankind. To observe the Creator in creation, however, one should be necessarily blessed with Prophetic beneficence gained through Allah’s constant Zikr (Remembrance) .

According to the Quran, the miraculous properties of the earth, the sky shading-over without support, the innumerable species of creatures residing within, the alternation of day and night and the unfailing, vast, miraculous universal system, all point towards the greatness of their Creator; but only for the one blessed with wisdom, “Those who constantly remember Allah, standing, sitting or reclining.” A human being will always be in one of these postures. This Divine verse implies that they are always engaged in Allah’s Zikr(Remembrance) under all conditions, at all times. Religious scholars have thus concluded that the alluded to verse doesn’t refer to oral Zikr(Remembrance) because the tongue cannot do Allah’s Zikr(Remembrance) all of the time; it has to translate many other human requirements, besides doing Zikr(Remembrance) . Even if somebody doesn’t speak a word except Allah’s Zikr (Remembrance) , his tongue will certainly remain quiet during his sleep. The only organ that can permanently perform Allah’s Zikr (Remembrance) is the human heart and only Zikr-e Qalbi (Zikr by the heart) can fulfil the condition of constant Zikr (Remembrance) . Once the heart learns Allah’s Zikr(Remembrance) , it never stops at any time, under any circumstances. During the time of the holy Prophet-saw, a moment of his company was enough to acquire this blessing. His Companions similarly blessed the Taba’in and they in turn passed these blessings to the Tab’a Taba’in. The mere company of these exalted souls was sufficient to transfer this blessing or Barakah to their visitors. No further effort was required to achieve this excellence. However, after this glorious era, the strength of the teacher and absorption of the seeker both decreased. It therefore became necessary, as determined by the Mashaikh (spiritual teachers) that the teacher and the student must sit together. The teacher should perform Zikr(Remembrance) on his Lataif(Spiritual Organs) and focus the Divine lights attending him, towards the seeker. This process is known as Tawajjuh (spiritual atten­tion). The holy Prophet-saw didn’t require giving special, conscious attention to any one. The sun doesn’t have to make any effort to deliver its light, a person has only to come out to receive it. Similarly, the holy Prophet-saw didn’t have to make any particular effort to give spiritual attention, the seeker had only to come to him to receive Prophetic Barakah(Spiritual Blessings). This spiritual power was retained by the Companions, the Taba’in and the Tab’a Taba’in, whereupon ended the period of automatic transfer of these blessings. Now a seeker had to strive hard to acquire them. The teacher and the seeker both engaged themselves in Zikr(Remembrance) , the former gave spiritual attention and the latter tried to absorb the Barakah in his heart.

The Mashaikh(Spiritual Teachers) adopted different methods of Zikr(Remembrance) . The method adopted by our Order is called ‘Pas Anfas’ or ‘The Guarded Breath’. Each ingress should carry the word ‘Allah’ to the core of heart and every egress should bring the word ‘Hu’ out to strike the heart or the desired Latifah(Spiritual Organ). That would create a rhythm of Allah Hu in every breath. You should however, not try to make these words with the sound of your breath, because the Zikr (Remembrance) is not done with the breath. Do take a careful note that we do breathe vigorously, but only perform Zikr (Remembrance) with the heart. Zikr (Remembrance) is always done with the heart and never with the breath – breathing is one of the means. Now you may ask, ‘If we do Zikr(Remembrance) with the heart, then why do we breathe vigorously?’ The reason is simple, the absorption of Divine lights in the blood is directly related to the body’s temperature – cold bodies do not absorb these lights. Someone can give spiritual attention to a dead person and illuminate each cell of his body, but as soon as their attention is withdrawn, all of the lights would be instantly gone – because the body has lost its heat. Similarly is the case of a living person, the heat already present in the body is not sufficient to accept and absorb these lights. If you breathe normally during Zikr (Remembrance) , you would require considerable time, probably years, to absorb the lights and illuminate your Lataif(Spiritual Organs). That too, if you engage in constant Zikr (Remembrance) and your teacher possesses adequate spiritual power. “The fountain must contain sufficient water to saturate the flowerbed. “

The Owaisiah Order has the closest and most direct connection with the holy Prophet‑saw and enables the seeker to access and absorb unlimited Barakah(Spiritual Blessings). Therefore the Mashaikh (spiritual teachers) of this Order have prescribed that the seeker should breathe rapidly and vigorously to generate sufficient heat in the blood to illuminate, not one but all of the Lataif(Spiritual Organs) in a single Zikr
(Remembrance) session. It is not possible to hear Allah Hu in the sound of the breath. We breathe freely and spiritually perceive that each breath is carrying the word Allah inside and bringing the word Hu out. The vigorous breathing, coupled with body movement and mental concentration, generates ideal conditions for the heart’s Zikr (Remembrance) . Unless these three factors combine rhythmically, one doesn’t fully benefit from Zikr (Remembrance) . The absurd criticism of ignorant people about our method of Zikr(Remembrance) does not merit any consid­eration because such critics do not possess the basic knowledge and comprehension. It requires a thorough knowledge of a subject to fully comprehend its details and to gener­ate meaningful criticism.

I am addressing those who are blessed by Allah’s grace and emphasise that Zikr (Remembrance) is not done with the breath but by the heart. The breath is drawn in vigorously to generate heat in the blood and complete attention is to be focused on Zikr (Remembrance) – that is important. Otherwise you would be physically engaged in Zikr
(Remembrance) but mentally wandering elsewhere. The rhythm of body movement and along with mental concentration both combine with the heat gen­erated by vigorous breathing to absorb the Barakah(Spiritual Blessings) of the Shaikh(Spiritual Teacher) in each cell of the body. For that reason, all distracting acts are prohibited during Zikr
(Remembrance) . If someone loses concentration or starts coughing or speaking or reciting Quranic verses or poetry during Zikr
(Remembrance) , the flow of Divine lights is immediately interrupted, therefore, it is extremely important to perform Zikr
(Remembrance) attentively and silently. One’s entire attention should be focused on the breath taking the word Allah inside and bringing the word Hu out.

I was amazed to hear someone explain the method as, “Raise the word Allah from your heart up to the heavens and strike Hu down on your heart” – this is absolutely wrong! Our Zikr
(Remembrance) method is very simple, every ingress takes the word Allah inside and every egress brings out Hu to strike the Latifah(Spiritual Organ) under Zikr
(Remembrance) , while vigorous and fast breathing gener­ates heat in the body. At times, one feels disturbed by the heat and coughs or speaks to lessen its effect, while such acts and distractions no doubt reduce the heat, they also decrease the absorption of Divine lights. Heat is necessary to weld pieces of metals like iron and gold or melt them for fusion. Similarly, a certain degree of body heat is required to absorb Allah’s lights that actually belong to the Ruh (the Spirit), the body serves only as its abode. Unless the body absorbs these lights, the Ruh cannot be illuminated and conversely, a radiant Ruh lights up the body. It just cannot happen that one of them is bright and the other is dark. They are so intimately united that they always undergo similar experiences. Whenever any member of the Order engages in Zikr
(Remembrance) in any corner of the world, he instantly starts receiving the spiritual attention (Tawajjuh) of the Mashaikh. Now, it shall be up to him to absorb that Tawajjuh in his Lataif(Spiritual Organ). The more he coordinates his breath, body movement and mental concentration, the greater shall be his absorption and the more he absorbs the greater would be the flow of lights towards him.

That, in brief, is our method of Zikr(Remembrance) . Those who hold the Robe of Permission (Sahib-e Majaz) and others who conduct Zikr
(Remembrance) sessions need most to understand the whole process properly. I have heard them explain different methods based on their own understanding and interpretation. Those who are present should listen carefully and convey to others that we do Zikr (Remembrance) with the heart and not with the breath; we breathe quickly to generate heat in the blood to absorb Divine Lights. The mind also joins the process by modulating ‘Allah Hu’ on every breath, so if the mind is inattentive the capacity of absorption decreases and the desired result is not achieved. It should be understood that reward and inner feelings are two different entities. A person who offers Salah according to its prescribed form at its proper time, even under compulsion and with total absence of mind and heart, will still deserve some Divine reward for fulfilling a religious obligation. But it is an entirely different experience to receive and absorb Divine lights related to this sublime worship. If anyone wants to feel and enjoy the Divine Presence in each moment of his Salah, he shall certainly need to devote greater attention and effort. Similarly, we don’t only expect a reward for Allah’s Zikr
(Remembrance) , we also desire a Divine Communion and the Light of His Countenance. We aspire to realise the Divine Presence as stated by the holy Prophet-saw, “Worship Allah as if you see Him.” We want to experience and eternalise the observation of the Divine Beatitude. The person, who doesn’t want it, naturally doesn’t have to put in any extra effort.

Allah has not ordained any particular method of Zikr
(Remembrance) , “Those who remember Allah, standing sitting and reclining “ – 3:191. There shall only be one restriction. Any form of Zikr
(Remembrance) which prejudices any religious injunction or causes any distraction or disturbance for others is not allowed. Except those particularly prohibited by the holy Prophet-saw, all other methods are permitted; nobody has the right to object to any of these. The Mashaikh(Spiritual Teachers) of various Orders adopted different methods considering their relative usefulness in the light of their experiences. It is not proper to criticise any method that remains within the prescribed limits of Shari‘ah. We have no right to criticise others and similarly, nobody has the right to criticise us. It is necessary to criticise and stop anyone who crosses the religious limits under the pretext of Zikr (Remembrance) but it is highly improper to object for the sake of objection. We are not obliged to satisfy such critics, nobody has the time and energy to tell and teach someone who doesn’t want to know and learn.

Avoid such frivolity and devote your full attention to Zikr
(Remembrance) by your heart. Concentration, breathing and body movement should be rhythmically combined. Allah should accompany each in-coming breath to the depths of the heart and Hu should strike the Latifah(Spiritual Organ) under Zikr (Remembrance) with each out-going breath, that is a simple way to explain our method of Zikr
(Remembrance) . Don’t lose your attention or go to sleep during Zikr
(Remembrance) , that also precludes beneficence and interrupts the flow of Barakah(Spiritual Blessing). Do the Zikr (Remembrance) attentively, vigorously; with speed and force, greater absorption would attract far greater blessings.

May Allah be with you and protect you. Ameen!

Hz Ameer Muhammad Akram Awan (RH)