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.

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)

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)

The Method of Zikr/ Dhikr (Remembrance) for Inner Peace [Multilingual]


With complete concentration and attention, breathing should be so managed that the Personal Name ‘Allah’ should descend into the depths of the heart (Qalb) with every breath going in and the word ‘Hoo’ should strike the Qalb(Heart) with every breath coming out. When doing the second Latifah(Spiritual Organ), the Personal Name Allah should descend into the depths of the Qalb(Heart) with every breath going in and the word ‘Hoo’ should strike the second Latifah (Spiritual Organ) with every breath coming out. Similarly, when doing the third, fourth and the fifth Latifah(Spiritual Organ) , the Personal Name Allah should descend into the depths of the Qalb(Heart) with every breath going in and the word ‘Hoo’ should strike the Latifah (Spiritual Organ) under Zikr(Remembrance) with every breath coming out. The Method of doing Zikr(Remembrance) on the Sixth Latifah (Spiritual Organ) The Personal Name Allah should descend into the depths of the Qalb(Heart) with every breath going in and a flare of ‘Hoo’ should come out of the forehead with every breath coming out. The Method of doing Zikr(Remembrance) on the Seventh Latifah (Spiritual Organ) The Personal Name Allah should descend into the depths of the Qalb(Heart) with every breath going in and a flare of ‘Hoo’ should come out of every cell and pore of the body with every breath coming out. After doing Zikr(Remembrance) on the seventh Latifah (Spiritual Organ) , the first Latifah (Spiritual Organ) is done again, whose method had been given in the beginning. During Zikr(Remembrance) the breathing should be rapid and forceful, accompanied by the movement of the body, which starts automatically with rapid breathing. It should be borne in mind that no breath is left without Zikr(Remembrance). Attention should be focused on the Qalb(Heart) and the continuity in Zikr (Remembrance) should not break.



 在完全集中註意力的情況下,呼吸應該如此管理,以至於個人名稱“阿拉”應該隨著每一次呼吸進入心臟深處(Qalb),並且“呼”這個詞應該隨著每一次呼吸擊中 Qalb(心)出來。在做第二個拉提法(精神器官)時,真主的名字應該隨著每一次呼吸進入Qalb(心)的深處,“呼”這個詞應該在每次呼吸時敲擊第二個拉蒂法(精神器官) .同樣,在做第三、四、五次 Latifah(精神器官)時,個人名字 Allah 應該隨著每一次呼吸進入 Qalb(心)的深處,“Hoo”這個詞應該擊中 Latifah(精神器官) ) 在 Zikr(Remembrance) 下,每一次呼吸都呼出。在第六拉蒂法(精神器官)上做 Zikr(紀念)的方法 個人名字真主應該下降到 Qalb(心)的深處,每一次呼吸都應該從前額發出“呼”的閃光每一次呼出。在第七拉蒂法(精神器官)上做 Zikr(紀念)的方法 真主的名字應該下降到 Qalb(心)的深處,每一次呼吸都應該從每個細胞中發出“呼”的閃光,並且每次呼出時,身體的毛孔。在第七個 Latifah(精神器官)做了 Zikr(Remembrance)之後,再次做第一個 Latifah(精神器官),其方法在開始時已經給出。在 Zikr(Remembrance) 期間,呼吸應該快速有力,伴隨著身體的運動,身體的運動會隨著呼吸急促而自動開始。應該記住,沒有Zikr(紀念)就沒有呼吸。注意力應該集中在 Qalb(Heart) 上,Zikr (Remembrance) 的連續性不應中斷。
Zikr/Dhikr(jìyì) fāngfǎ ràng nèixīn píngjìng

 zài wánquán jízhōng zhùyì lì de qíngkuàng xià, hūxī yīnggāi rúcǐ guǎnlǐ, yǐ zhìyú gèrén míngchēng “ālā” yīnggāi suízhe měi yīcì hūxī jìnrù xīnzàng shēn chù (Qalb), bìngqiě “hū” zhège cí yīnggāi suízhe měi yīcì hūxī jí zhòng Qalb(xīn) chūlái. Zài zuò dì èr gè lā tí fǎ (jīngshén qìguān) shí, zhēnzhǔ de míngzì yīnggāi suízhe měi yīcì hūxī jìnrù Qalb(xīn) de shēn chù,“hū” zhège cí yīnggāi zài měi cì hūxī shí qiāo jī dì èr gè lā dì fǎ (jīngshén qìguān). Tóngyàng, zài zuò dì sān, sì, wǔ cì Latifah(jīngshén qìguān) shí, gèrén míngzì Allah yīnggāi suízhe měi yīcì hūxī jìnrù Qalb(xīn) de shēn chù,“Hoo” zhège cí yīnggāi jí zhòng Latifah(jīngshén qìguān) ) zài Zikr(Remembrance) xià, měi yīcì hūxī dōu hūchū. Zài dì liù lā dì fǎ (jīngshén qìguān) shàng zuò Zikr(jìniàn) de fāngfǎ gèrén míngzì zhēnzhǔ yīnggāi xiàjiàng dào Qalb(xīn) de shēn chù, měi yīcì hūxī dōu yīnggāi cóngqián é fāchū “hū” de shǎnguāng měi yīcì hūchū. Zài dì qī lā dì fǎ (jīngshén qìguān) shàng zuò Zikr(jìniàn) de fāngfǎ zhēnzhǔ de míngzì yīnggāi xiàjiàng dào Qalb(xīn) de shēn chù, měi yīcì hūxī dōu yīnggāi cóng měi gè xìbāo zhōng fāchū “hū” de shǎnguāng, bìngqiě měi cì hūchū shí, shēntǐ de máokǒng. Zài dì qī gè Latifah(jīngshén qìguān) zuòle Zikr(Remembrance) zhīhòu, zàicì zuò dì yī gè Latifah(jīngshén qìguān), qí fāngfǎ zài kāishǐ shí yǐjīng gěi chū. Zài Zikr(Remembrance) qíjiān, hūxī yīnggāi kuàisù yǒulì, bànsuízhe shēntǐ de yùndòng, shēntǐ de yùndònghuì suízhe hūxī jícù ér zìdòng kāishǐ. Yīnggāi jì zhù, méiyǒu Zikr(jìniàn) jiù méiyǒu hūxī. Zhùyì lì yīnggāi jízhōng zài Qalb(Heart) shàng,Zikr (Remembrance) de liánxù xìng bù yìng zhōngduàn.


El método de Zikr / Dhikr (recuerdo) para la paz interior

 Con total concentración y atención, la respiración debe manejarse de tal manera que el Nombre personal 'Allah' descienda a las profundidades del corazón (Qalb) con cada respiración y la palabra 'Hoo' golpee el Qalb (Corazón) con cada respiración. saliendo. Al hacer el segundo Latifah (órgano espiritual), el Nombre personal Allah debe descender a las profundidades del Qalb (Corazón) con cada respiración y la palabra 'Hoo' debe golpear el segundo Latifah (Órgano espiritual) con cada respiración que sale. . De manera similar, al hacer la tercera, cuarta y quinta Latifah (Órgano Espiritual), el Nombre Personal Allah debe descender a las profundidades del Qalb (Corazón) con cada respiración y la palabra 'Hoo' debe golpear la Latifah (Órgano Espiritual). ) bajo Zikr (Recuerdo) con cada respiración que sale. El Método de hacer Zikr (Recuerdo) en el Sexto Latifah (Órgano Espiritual) El Nombre Personal Allah debe descender a las profundidades del Qalb (Corazón) con cada respiración y un destello de 'Hoo' debe salir de la frente con cada respiración que sale. El Método de hacer Zikr (Recuerdo) en el Séptimo Latifah (Órgano Espiritual) El Nombre Personal Allah debe descender a las profundidades del Qalb (Corazón) con cada respiración y un destello de 'Hoo' debe salir de cada celda y poros del cuerpo con cada respiración que sale. Después de hacer Zikr (Recuerdo) en el séptimo Latifah (Órgano espiritual), se vuelve a realizar el primer Latifah (Órgano espiritual), cuyo método se había dado al principio. Durante el Zikr (Recuerdo) la respiración debe ser rápida y enérgica, acompañada del movimiento del cuerpo, que comienza automáticamente con una respiración rápida. Debe tenerse en cuenta que no queda aliento sin Zikr (Recuerdo). La atención debe centrarse en Qalb (Corazón) y la continuidad en Zikr (Recuerdo) no debe romperse.


आंतरिक शांति के लिए ज़िक्र / धिक्र (स्मरण) की विधि

 पूरी एकाग्रता और ध्यान के साथ, श्वास को इस तरह से प्रबंधित किया जाना चाहिए कि व्यक्तिगत नाम 'अल्लाह' हर सांस के साथ दिल की गहराई (क़ल्ब) में उतरे और 'हू' शब्द हर सांस के साथ क़ल्ब (हृदय) पर लगे। बाहर आ रहा है। दूसरी लतीफा (आध्यात्मिक अंग) करते समय, व्यक्तिगत नाम अल्लाह को हर सांस के साथ कल्ब (दिल) की गहराई में उतरना चाहिए और 'हू' शब्द हर सांस के साथ दूसरी लतीफा (आध्यात्मिक अंग) पर लगना चाहिए। . इसी तरह, तीसरी, चौथी और पांचवीं लतीफा (आध्यात्मिक अंग) करते समय, व्यक्तिगत नाम अल्लाह को हर सांस के साथ कल्ब (दिल) की गहराई में उतरना चाहिए और 'हू' शब्द लतीफा (आध्यात्मिक अंग) से टकराना चाहिए। ) ज़िक्र (स्मरण) के तहत हर सांस के साथ। छठी लतीफा (आध्यात्मिक अंग) पर ज़िक्र (स्मरण) करने की विधि व्यक्तिगत नाम अल्लाह को हर सांस के साथ कल्ब (दिल) की गहराई में उतरना चाहिए और माथे से 'हू' की चमक निकलनी चाहिए हर साँस निकल रही है सातवीं लतीफा (आध्यात्मिक अंग) पर ज़िक्र (स्मरण) करने की विधि व्यक्तिगत नाम अल्लाह को हर सांस के साथ कल्ब (दिल) की गहराई में उतरना चाहिए और हर कोशिका से 'हू' की एक चमक निकलनी चाहिए और हर सांस के साथ शरीर का छिद्र। सातवीं लतीफा (आध्यात्मिक अंग) पर ज़िक्र (याद) करने के बाद, पहली लतीफा (आध्यात्मिक अंग) फिर से किया जाता है, जिसकी विधि शुरुआत में दी गई थी। ज़िक्र (स्मरण) के दौरान शरीर की गति के साथ-साथ साँस तेज़ और तेज़ होनी चाहिए, जो तेज़ साँस लेने के साथ अपने आप शुरू हो जाती है। यह ध्यान में रखा जाना चाहिए कि ज़िक्र (याद) के बिना कोई सांस नहीं बची है। कल्ब (दिल) पर ध्यान देना चाहिए और ज़िक्र (याद) में निरंतरता नहीं टूटनी चाहिए।
aantarik shaanti ke lie zikr / dhikr (smaran) kee vidhi

 pooree ekaagrata aur dhyaan ke saath, shvaas ko is tarah se prabandhit kiya jaana chaahie ki vyaktigat naam allaah har saans ke saath dil kee gaharaee (qalb) mein utare aur hoo shabd har saans ke saath qalb (hrday) par lage. baahar aa raha hai. doosaree lateepha (aadhyaatmik ang) karate samay, vyaktigat naam allaah ko har saans ke saath kalb (dil) kee gaharaee mein utarana chaahie aur hoo shabd har saans ke saath doosaree lateepha (aadhyaatmik ang) par lagana chaahie. . isee tarah, teesaree, chauthee aur paanchaveen lateepha (aadhyaatmik ang) karate samay, vyaktigat naam allaah ko har saans ke saath kalb (dil) kee gaharaee mein utarana chaahie aur hoo shabd lateepha (aadhyaatmik ang) se takaraana chaahie. ) zikr (smaran) ke tahat har saans ke saath. chhathee lateepha (aadhyaatmik ang) par zikr (smaran) karane kee vidhi vyaktigat naam allaah ko har saans ke saath kalb (dil) kee gaharaee mein utarana chaahie aur maathe se hoo kee chamak nikalanee chaahie har saans nikal rahee hai saataveen lateepha (aadhyaatmik ang) par zikr (smaran) karane kee vidhi vyaktigat naam allaah ko har saans ke saath kalb (dil) kee gaharaee mein utarana chaahie aur har koshika se hoo kee ek chamak nikalanee chaahie aur har saans ke saath shareer ka chhidr. saataveen lateepha (aadhyaatmik ang) par zikr (yaad) karane ke baad, pahalee lateepha (aadhyaatmik ang) phir se kiya jaata hai, jisakee vidhi shuruaat mein dee gaee thee. zikr (smaran) ke dauraan shareer kee gati ke saath-saath saans tez aur tez honee chaahie, jo tez saans lene ke saath apane aap shuroo ho jaatee hai. yah dhyaan mein rakha jaana chaahie ki zikr (yaad) ke bina koee saans nahin bachee hai. kalb (dil) par dhyaan dena chaahie aur zikr (yaad) mein nirantarata nahin tootanee chaahie.


অভ্যন্তরীণ শান্তির জন্য জিকির/ যিকিরের পদ্ধতি (স্মরণ)

 সম্পূর্ণ মনোযোগ এবং মনোযোগের সাথে, শ্বাস -প্রশ্বাস এমনভাবে পরিচালিত হওয়া উচিত যে ব্যক্তিগত নাম 'আল্লাহ' হৃদয়ের গভীরে (ক্বালব) নামতে হবে প্রতিটি শ্বাসের সাথে এবং 'হু' শব্দটি প্রতিটি শ্বাসের সাথে ক্যালব (হৃদয়) কে আঘাত করতে হবে বাইরে আসা. দ্বিতীয় লতিফাহ (আধ্যাত্মিক অঙ্গ) করার সময়, আল্লাহর ব্যক্তিগত নাম ক্বালব (হৃদয়) এর গভীরতায় নেমে আসা উচিত প্রতিটি শ্বাসের মধ্যে এবং 'হু' শব্দটি প্রতিটি শ্বাসের সাথে দ্বিতীয় লতিফা (আধ্যাত্মিক অঙ্গ) কে আঘাত করতে হবে। । একইভাবে, তৃতীয়, চতুর্থ এবং পঞ্চম লতিফাহ (আধ্যাত্মিক অঙ্গ) করার সময়, আল্লাহর ব্যক্তিগত নামটি প্রত্যেকটি শ্বাসের সাথে ক্যালব (হৃদয়) এর গভীরে অবতরণ করা উচিত এবং 'হু' শব্দটি লতিফাহ (আধ্যাত্মিক অঙ্গ) ) জিকারের অধীনে (স্মরণ) প্রতিটি নি breathশ্বাস বের হওয়ার সাথে। ষষ্ঠ লতিফাহ (আধ্যাত্মিক অঙ্গ) -এ জিকির (স্মরণ) করার পদ্ধতি ব্যক্তিগত নাম আল্লাহর প্রত্যেকটি শ্বাস -প্রশ্বাসের সাথে ক্বলব (হৃদয়) -এর গভীরে অবতরণ করা উচিত এবং কপাল থেকে 'হু' জ্বলতে হবে প্রতিটি নি breathশ্বাস বের হচ্ছে। সপ্তম লতিফাহ (আধ্যাত্মিক অঙ্গ) -এ জিকির (স্মরণ) করার পদ্ধতি আল্লাহর ব্যক্তিগত নাম আল্লাহর প্রত্যেকটি শ্বাস -প্রশ্বাসের সাথে ক্বালব (হৃদয়) -এর গভীরে অবতরণ করা উচিত এবং প্রতিটি কোষ থেকে 'হু' -র জ্বালা বের হওয়া উচিত এবং প্রতিটি শ্বাসের সাথে শরীরের ছিদ্র বের হচ্ছে। সপ্তম লতিফায় (আধ্যাত্মিক অঙ্গ) জিকির (স্মরণ) করার পর, প্রথম লতিফা (আধ্যাত্মিক অঙ্গ) আবার করা হয়, যার পদ্ধতি শুরুতে দেওয়া হয়েছিল। জিকির (স্মরণ) চলাকালীন শ্বাস দ্রুত এবং জোরালো হওয়া উচিত, এর সাথে শরীরের গতিবিধি, যা দ্রুত শ্বাসের সাথে স্বয়ংক্রিয়ভাবে শুরু হয়। এটা মনে রাখা উচিত যে জিকির (স্মরণ) ব্যতীত কোন নি breathশ্বাস অবশিষ্ট নেই। মনোযোগ কেন্দ্রীভূত হওয়া উচিত এবং জিকরের ধারাবাহিকতা যেন ভেঙে না যায়।
Abhyantarīṇa śāntira jan'ya jikira/ yikirēra pad'dhati (smaraṇa)

 sampūrṇa manōyōga ēbaṁ manōyōgēra sāthē, śbāsa -praśbāsa ēmanabhābē paricālita ha'ōẏā ucita yē byaktigata nāma'āllāha' hr̥daẏēra gabhīrē (kbālaba) nāmatē habē pratiṭi śbāsēra sāthē ēbaṁ'hu' śabdaṭi pratiṭi śbāsēra sāthē kyālaba (hr̥daẏa) kē āghāta karatē habē bā'irē āsā. Dbitīẏa latiphāha (ādhyātmika aṅga) karāra samaẏa, āllāhara byaktigata nāma kbālaba (hr̥daẏa) ēra gabhīratāẏa nēmē āsā ucita pratiṭi śbāsēra madhyē ēbaṁ'hu' śabdaṭi pratiṭi śbāsēra sāthē dbitīẏa latiphā (ādhyātmika aṅga) kē āghāta karatē habē. . Ēka'ibhābē, tr̥tīẏa, caturtha ēbaṁ pañcama latiphāha (ādhyātmika aṅga) karāra samaẏa, āllāhara byaktigata nāmaṭi pratyēkaṭi śbāsēra sāthē kyālaba (hr̥daẏa) ēra gabhīrē abataraṇa karā ucita ēbaṁ'hu' śabdaṭi latiphāha (ādhyātmika aṅga) ) jikārēra adhīnē (smaraṇa) pratiṭi ni breathśbāsa bēra ha'ōẏāra sāthē. Ṣaṣṭha latiphāha (ādhyātmika aṅga) -ē jikira (smaraṇa) karāra pad'dhati byaktigata nāma āllāhara pratyēkaṭi śbāsa -praśbāsēra sāthē kbalaba (hr̥daẏa) -ēra gabhīrē abataraṇa karā ucita ēbaṁ kapāla thēkē'hu' jbalatē habē pratiṭi ni breathśbāsa bēra hacchē. Saptama latiphāha (ādhyātmika aṅga) -ē jikira (smaraṇa) karāra pad'dhati āllāhara byaktigata nāma āllāhara pratyēkaṭi śbāsa -praśbāsēra sāthē kbālaba (hr̥daẏa) -ēra gabhīrē abataraṇa karā ucita ēbaṁ pratiṭi kōṣa thēkē'hu' -ra jbālā bēra ha'ōẏā ucita ēbaṁ pratiṭi śbāsēra sāthē śarīrēra chidra bēra hacchē. Saptama latiphāẏa (ādhyātmika aṅga) jikira (smaraṇa) karāra para, prathama latiphā (ādhyātmika aṅga) ābāra karā haẏa, yāra pad'dhati śurutē dē'ōẏā haẏēchila. Jikira (smaraṇa) calākālīna śbāsa druta ēbaṁ jōrālō ha'ōẏā ucita, ēra sāthē śarīrēra gatibidhi, yā druta śbāsēra sāthē sbaẏaṅkriẏabhābē śuru haẏa. Ēṭā manē rākhā ucita yē jikira (smaraṇa) byatīta kōna ni breathśbāsa abaśiṣṭa nē'i. Manōyōga kēndrībhūta ha'ōẏā ucita ēbaṁ jikarēra dhārābāhikatā yēna bhēṅē nā yāẏa.


O Método de Zikr / Dhikr (Lembrança) para a Paz Interior

 Com total concentração e atenção, a respiração deve ser administrada de forma que o Nome Pessoal 'Allah' desça às profundezas do coração (Qalb) com cada respiração entrando e a palavra 'Hoo' deve atingir o Qalb (Coração) com cada respiração saindo. Ao fazer o segundo Latifah (Órgão Espiritual), o Nome Pessoal Allah deve descer às profundezas do Qalb (Coração) com cada respiração entrando e a palavra 'Hoo' deve atingir o segundo Latifah (Órgão Espiritual) com cada respiração saindo . Da mesma forma, ao fazer o terceiro, quarto e quinto Latifah (Órgão Espiritual), o Nome Pessoal Allah deve descer às profundezas do Qalb (Coração) com cada respiração entrando e a palavra 'Hoo' deve atingir o Latifah (Órgão Espiritual ) sob Zikr (Lembrança) com cada respiração saindo. O Método de fazer Zikr (Lembrança) no Sexto Latifah (Órgão Espiritual) O Nome Pessoal Allah deve descer às profundezas do Qalb (Coração) com cada respiração entrando e um lampejo de 'Hoo' deve sair da testa com cada respiração saindo. O Método de fazer Zikr (Lembrança) no Sétimo Latifah (Órgão Espiritual) O Nome Pessoal Allah deve descer às profundezas do Qalb (Coração) com cada respiração entrando e um lampejo de 'Hoo' deve sair de cada célula e poros do corpo com cada respiração saindo. Após fazer o Zikr (Lembrança) no sétimo Latifah (Órgão Espiritual), o primeiro Latifah (Órgão Espiritual) é feito novamente, cujo método havia sido dado no início. Durante o Zikr (Lembrança), a respiração deve ser rápida e vigorosa, acompanhada pelo movimento do corpo, que começa automaticamente com a respiração rápida. Deve-se ter em mente que nenhuma respiração é deixada sem Zikr (Lembrança). A atenção deve ser focada no Qalb (Coração) e a continuidade no Zikr (Lembrança) não deve ser interrompida.


Метод зикра / зикра (воспоминания) для внутреннего мира

 С полной концентрацией и вниманием следует управлять дыханием так, чтобы Личное Имя «Аллах» спускалось в глубины сердца (Калб) с каждым вдохом, а слово «Ху» ударяло по Калбу (Сердце) с каждым вдохом. выходит. При выполнении второй Латифы (Духовный орган) Личное Имя Аллах должно спускаться в глубины Калба (Сердца) с каждым вдохом, а слово «Ху» должно ударять по второй Латифе (Духовный орган) с каждым выдохом. . Точно так же при выполнении третьего, четвертого и пятого Латифа (Духовного Органа) Личное Имя Аллах должно спускаться в глубины Калба (Сердца) с каждым вдохом, а слово «Ху» должно ударять по Латифе (Духовному Органу). ) под Зикр (Воспоминание) с каждым выдохом. Метод совершения Зикра (Воспоминания) на Шестой Латифе (Духовном Органе) Личное Имя Аллах должно спускаться в глубины Калба (Сердца) с каждым вдохом, и вспышка «Ху» должна исходить изо лба с каждый выдох. Метод совершения зикра (воспоминания) на седьмой латифе (духовный орган). Личное имя Аллах должно спускаться в глубины Калба (Сердца) с каждым вдохом, и вспышка «Ху» должна исходить из каждой клетки и поры тела с каждым выдохом. После выполнения Зикра (Воспоминания) на седьмой Латифе (Духовный орган) снова выполняется первая Латифа (Духовный орган), метод которой был дан в начале. Во время Зикра (Воспоминания) дыхание должно быть быстрым и сильным, сопровождаться движением тела, которое начинается автоматически с быстрым дыханием. При этом следует учитывать, что без Зикра (Воспоминания) не остается дыхания. Внимание должно быть сосредоточено на Калбе (Сердце), и преемственность Зикра (Воспоминания) не должна нарушаться.
Metod zikra / zikra (vospominaniya) dlya vnutrennego mira

 S polnoy kontsentratsiyey i vnimaniyem sleduyet upravlyat' dykhaniyem tak, chtoby Lichnoye Imya «Allakh» spuskalos' v glubiny serdtsa (Kalb) s kazhdym vdokhom, a slovo «Khu» udaryalo po Kalbu (Serdtse) s kazhdym vdokhom. vykhodit. Pri vypolnenii vtoroy Latify (Dukhovnyy organ) Lichnoye Imya Allakh dolzhno spuskat'sya v glubiny Kalba (Serdtsa) s kazhdym vdokhom, a slovo «Khu» dolzhno udaryat' po vtoroy Latife (Dukhovnyy organ) s kazhdym vydokhom. . Tochno tak zhe pri vypolnenii tret'yego, chetvertogo i pyatogo Latifa (Dukhovnogo Organa) Lichnoye Imya Allakh dolzhno spuskat'sya v glubiny Kalba (Serdtsa) s kazhdym vdokhom, a slovo «Khu» dolzhno udaryat' po Latife (Dukhovnomu Organu). ) pod Zikr (Vospominaniye) s kazhdym vydokhom. Metod soversheniya Zikra (Vospominaniya) na Shestoy Latife (Dukhovnom Organe) Lichnoye Imya Allakh dolzhno spuskat'sya v glubiny Kalba (Serdtsa) s kazhdym vdokhom, i vspyshka «Khu» dolzhna iskhodit' izo lba s kazhdyy vydokh. Metod soversheniya zikra (vospominaniya) na sed'moy latife (dukhovnyy organ). Lichnoye imya Allakh dolzhno spuskat'sya v glubiny Kalba (Serdtsa) s kazhdym vdokhom, i vspyshka «Khu» dolzhna iskhodit' iz kazhdoy kletki i pory tela s kazhdym vydokhom. Posle vypolneniya Zikra (Vospominaniya) na sed'moy Latife (Dukhovnyy organ) snova vypolnyayetsya pervaya Latifa (Dukhovnyy organ), metod kotoroy byl dan v nachale. Vo vremya Zikra (Vospominaniya) dykhaniye dolzhno byt' bystrym i sil'nym, soprovozhdat'sya dvizheniyem tela, kotoroye nachinayetsya avtomaticheski s bystrym dykhaniyem. Pri etom sleduyet uchityvat', chto bez Zikra (Vospominaniya) ne ostayetsya dykhaniya. Vnimaniye dolzhno byt' sosredotocheno na Kalbe (Serdtse), i preyemstvennost' Zikra (Vospominaniya) ne dolzhna narushat'sya.


内なる平和のためのZikr / Dhikr(追悼)の方法

 完全な集中力と注意を払って、呼吸を管理し、個人名「アッラー」が呼吸のたびに心臓の深部(カルブ)に降り、「フー」という言葉が呼吸のたびにカルブ(心臓)に当たるようにする必要があります。出てきます。 2番目のラティファ(精神器官)を行うとき、個人名アッラーはすべての呼吸が入るとカルブ(心臓)の深部に降り、「フー」という言葉はすべての呼吸が出ると2番目のラティファ(精神器官)を打つ必要があります。同様に、3番目、4番目、5番目のラティファ(精神器官)を行うとき、個人名アッラーは息を吸うたびにカルブ(心臓)の奥深くに降り、「フー」という言葉がラティファ(精神器官)を打つ必要があります)Zikr(Remembrance)の下で、息が出るたびに。 6番目のラティファ(精神器官)でズィクル(記憶)を行う方法個人名アッラーは、息を吸うたびにカルブ(心臓)の奥深くに降り、「フー」のフレアが額から出てくるはずです。すべての息が出てきます。 7番目のラティファ(精神器官)でズィクル(記憶)を行う方法個人名アッラーは、呼吸が入るたびにカルブ(心臓)の奥深くに降り、すべての細胞から「フー」のフレアが出てくるはずです。息が出るたびに体の毛穴。 7番目のラティファ(スピリチュアルオルガン)でズィクル(記憶)を行った後、最初にその方法が与えられていた最初のラティファ(スピリチュアルオルガン)が再び行われます。 Zikr(Remembrance)の間、呼吸は速くて力強くなければならず、体の動きを伴います。これは急速な呼吸から自動的に始まります。 Zikr(Remembrance)なしでは息が残らないことに留意する必要があります。カルブ(ハート)に注意を向けるべきであり、ズィクル(記憶)の連続性が壊れてはなりません。
Uchinaru heiwa no tame no Zikr/ Dhikr (tsuitō) no hōhō kanzen'na shūchū-ryoku to chūi o haratte, kokyū o kanri shi, kojin-mei `arrā' ga kokyū no tabi ni shinzō no shinbu (karubu) ni ori,`fū' to iu kotoba ga kokyū no tabi ni karubu (shinzō) ni ataru yō ni suru hitsuyō ga arimasu. Dete kimasu. 2-Banme no ratifa (seishin kikan) o okonau toki, kojin-mei arrā wa subete no kokyū ga hairu to karubu (shinzō) no shinbu ni ori,`fū' to iu kotoba wa subete no kokyū ga deru to 2-banme no ratifa (seishin kikan) o utsu hitsuyō ga arimasu. Dōyō ni, 3-banme, 4-banme, 5-banme no ratifa (seishin kikan) o okonau toki, kojin-mei arrā wa ikiwosuu tabi ni karubu (shinzō) no okufukaku ni ori,`fū' to iu kotoba ga ratifa (seishin kikan) o utsu hitsuyō ga arimasu) Zikr (Remembrance) no shita de, iki ga deru tabi ni. 6-Banme no ratifa (seishin kikan) de zu~ikuru (kioku) o okonau hōhō kojin-mei arrā wa, ikiwosuu tabi ni karubu (shinzō) no okufukaku ni ori,`fū' no furea ga gaku kara dete kuru hazudesu. Subete no iki ga dete kimasu. 7-Banme no ratifa (seishin kikan) de zu~ikuru (kioku) o okonau hōhō kojin-mei arrā wa, kokyū ga hairu tabi ni karubu (shinzō) no okufukaku ni ori, subete no saibō kara `fū' no furea ga dete kuru hazudesu. Iki ga deru tabi ni karada no keana. 7-Banme no ratifa (supirichuaruorugan) de zu~ikuru (kioku) o okonatta nochi, saisho ni sono hōhō ga atae rarete ita saisho no ratifa (supirichuaruorugan) ga futatabi okonawa remasu. Zikr (Remembrance) no ma, kokyū wa hayakute chikaradzuyokunakereba narazu,-tai no ugoki o tomonaimasu. Kore wa kyūsokuna kokyū kara jidōteki ni hajimarimasu. Zikr (Remembrance) nashide wa iki ga nokoranai koto ni ryūi suru hitsuyō ga arimasu. Karubu (hāto) ni chūi o mukerubekideari, zu~ikuru (kioku) no renzoku-sei ga kowarete wa narimasen.


İç Huzur İçin Zikr/Zikir Metodu

 Tam bir konsantrasyon ve dikkatle, nefes öyle yönetilmelidir ki, 'Allah' Kişisel İsmi, her nefeste kalbin derinliklerine (Kalb) inmeli ve 'Hoo' kelimesi her nefeste Kalbe (Kalbe) çarpmalıdır. çıkıyor. İkinci Latife'yi (Ruhsal Organ) yaparken, Allah zatının her nefeste Kalb'in derinliklerine inmesi ve her nefeste 'Hoo' kelimesi ikinci Latife'ye (Ruhsal Organ) çarpması gerekir. . Benzer şekilde, üçüncü, dördüncü ve beşinci Latife'yi (Ruhsal Organ) yaparken, Allah Kişisel İsmi, her nefeste Kalb'in (Kalp) derinliklerine inmeli ve 'Hoo' kelimesi Latifah'a (Ruhsal Organ) çarpmalıdır. ) her nefesin çıkmasıyla Zikr(Anma) altında. Altıncı Latife (Ruhsal Organ) Üzerinde Zikr (Hatırlama) Yapma Metodu Allah Kişisel İsmi her nefeste Kalb'in derinliklerine inmeli ve alnından bir 'Hoo' parlaması çıkmalıdır. çıkan her nefes. Yedinci Latife (Ruhsal Organ) üzerinde Zikr (Hatırlama) Yapma Metodu Allah Kişisel İsmi, her nefeste Kalb'in (Kalbin) derinliklerine inmeli ve her hücreden bir 'Hoo' parlaması çıkmalı ve dışarı çıkan her nefesle vücudun gözenekleri. Yedinci Latife'de Zikr yapıldıktan sonra, başlangıçta yöntemi verilen ilk Latife (Ruh Organı) tekrar yapılır. Zikr (Anma) sırasında, hızlı nefes alma ile otomatik olarak başlayan vücudun hareketiyle birlikte nefes alma hızlı ve güçlü olmalıdır. Unutulmamalıdır ki zikirsiz nefes kalmaz. Dikkat Kalb'e çevrilmeli ve Zikr'deki devamlılık bozulmamalıdır.


내면의 평화를 위한 Zikr/Dhikr(기억) 방법

 완전한 집중과 주의로 호흡을 관리하여 개인 이름 '알라'가 숨이 들어갈 때마다 심장(Qalb)의 깊은 곳으로 내려가고 '후'라는 단어가 숨을 쉴 때마다 Qalb(심장)을 치도록 해야 합니다. 나오는. 두 번째 Latifah(영적 오르간)를 수행할 때 개인 이름 Allah는 숨이 들어갈 때마다 Qalb(심장)의 깊이로 내려와야 하고 'Hoo'라는 단어는 숨이 나올 때마다 두 번째 Latifah(영적 오르간)를 때려야 합니다. . 마찬가지로 세 번째, 네 번째 및 다섯 번째 Latifah(영적 오르간)를 수행할 때 개인 이름 Allah는 숨이 들어갈 때마다 Qalb(심장)의 깊이로 내려가야 하며 'Hoo'라는 단어가 Latifah(영적 오르간)를 치게 해야 합니다. ) 숨이 나올 때마다 Zikr(Remembrance) 아래에서. 여섯 번째 Latifah(영적 기관)에 Zikr(기억)을 하는 방법 개인 이름 Allah는 숨이 들어갈 때마다 Qalb(Heart)의 깊이로 내려와야 하며 이마에서 'Hoo'의 섬광이 나와야 합니다. 숨이 나올 때마다. 일곱 번째 Latifah(영적 기관)에 Zikr(기억)을 하는 방법 개인 이름 알라가 숨을 들이쉴 때마다 칼브(심장)의 깊은 곳으로 내려가야 하고 모든 세포에서 '후'의 불꽃이 나와야 하며, 숨을 들이쉴 때마다 몸의 모공. 일곱 번째 Latifah(Spiritual Organ)에 Zikr(Remembrance)을 한 후, 처음에 그 방법이 주어졌던 첫 번째 Latifah(Spiritual Organ)를 다시 수행합니다. 지크르(기억)하는 동안 호흡은 빠르고 힘차게 해야 하며 빠른 호흡과 함께 자동으로 시작되는 몸의 움직임을 동반해야 합니다. 지크르(Remembrance) 없이는 호흡이 없다는 것을 명심해야 합니다. 칼브(하트)에 주목해야 하며 지크르(기억)의 연속성이 깨지지 않아야 한다.
naemyeon-ui pyeonghwaleul wihan Zikr/Dhikr(gieog) bangbeob

 wanjeonhan jibjung-gwa juuilo hoheub-eul gwanlihayeo gaein ileum 'alla'ga sum-i deul-eogal ttaemada simjang(Qalb)ui gip-eun gos-eulo naelyeogago 'hu'laneun dan-eoga sum-eul swil ttaemada Qalb(simjang)eul chidolog haeya habnida. naoneun. du beonjjae Latifah(yeongjeog oleugan)leul suhaenghal ttae gaein ileum Allahneun sum-i deul-eogal ttaemada Qalb(simjang)ui gip-ilo naelyeowaya hago 'Hoo'laneun dan-eoneun sum-i naol ttaemada du beonjjae Latifah(yeongjeog oleugan)leul ttaelyeoya habnida. . machangajilo se beonjjae, ne beonjjae mich daseos beonjjae Latifah(yeongjeog oleugan)leul suhaenghal ttae gaein ileum Allahneun sum-i deul-eogal ttaemada Qalb(simjang)ui gip-ilo naelyeogaya hamyeo 'Hoo'laneun dan-eoga Latifah(yeongjeog oleugan)leul chige haeya habnida. ) sum-i naol ttaemada Zikr(Remembrance) alaeeseo. yeoseos beonjjae Latifah(yeongjeog gigwan)e Zikr(gieog)eul haneun bangbeob gaein ileum Allahneun sum-i deul-eogal ttaemada Qalb(Heart)ui gip-ilo naelyeowaya hamyeo ima-eseo 'Hoo'ui seomgwang-i nawaya habnida. sum-i naol ttaemada. ilgob beonjjae Latifah(yeongjeog gigwan)e Zikr(gieog)eul haneun bangbeob gaein ileum allaga sum-eul deul-iswil ttaemada kalbeu(simjang)ui gip-eun gos-eulo naelyeogaya hago modeun sepo-eseo 'hu'ui bulkkoch-i nawaya hamyeo, sum-eul deul-iswil ttaemada mom-ui mogong. ilgob beonjjae Latifah(Spiritual Organ)e Zikr(Remembrance)eul han hu, cheoeum-e geu bangbeob-i jueojyeossdeon cheos beonjjae Latifah(Spiritual Organ)leul dasi suhaenghabnida. jikeuleu(gieog)haneun dong-an hoheub-eun ppaleugo himchage haeya hamyeo ppaleun hoheubgwa hamkke jadong-eulo sijagdoeneun mom-ui umjig-im-eul dongbanhaeya habnida. jikeuleu(Remembrance) eobs-ineun hoheub-i eobsdaneun geos-eul myeongsimhaeya habnida. kalbeu(hateu)e jumoghaeya hamyeo jikeuleu(gieog)ui yeonsogseong-i kkaejiji anh-aya handa.


منهج الذكر / الذكر من أجل السلام الداخلي

 مع التركيز والانتباه الكامل ، يجب تنظيم التنفس بحيث ينزل الاسم الشخصي "الله" إلى أعماق القلب (قلب) مع دخول كل نفس ، ويجب أن تضرب كلمة "هو" القلب مع كل نفس. يخرج. عند عمل اللطيفة الثانية (العضو الروحي) ، يجب أن ينزل الاسم الشخصي لله في أعماق القلب مع دخول كل نفس ، ويجب أن تضرب كلمة "هو" اللطيفة الثانية (العضو الروحي) مع خروج كل نفس. . وبالمثل ، عند عمل اللطيفة الثالثة والرابعة والخامسة (العضو الروحي) ، يجب أن ينزل الاسم الشخصي لله في أعماق القلب مع كل نفس يدخل ، ويجب أن تضرب كلمة "هو" اللطيفة (العضو الروحي). ) تحت الذكر مع خروج كل نفس. طريقة عمل الذكر في اللطيفة السادسة (العضو الروحي): الاسم الشخصي يجب أن ينزل الله في أعماق القلب مع دخول كل نفس وتخرج شعلة "هو" من الجبهة. كل نفس يخرج. طريقة عمل الذكر في اللطيفة السابعة (العضو الروحي): الاسم الشخصي يجب أن ينزل الله في أعماق القلب مع دخول كل نفس ، ويخرج شعلة "هو" من كل خلية و مسام الجسم مع خروج كل نفس. بعد إجراء الذكر (الذكر) في اللطيفة السابعة (عضو روحي) ، يتم عمل اللطيفة الأولى (العضو الروحي) مرة أخرى ، والتي تم تقديم طريقتها في البداية. أثناء الذكر يجب أن يكون التنفس سريعًا وقويًا ، مصحوبًا بحركة الجسم ، والتي تبدأ تلقائيًا بالتنفس السريع. وينبغي ألا يغيب عن البال أنه لا نَفَس بغير الذكر. يجب أن ينصب الاهتمام على القلب ولا ينقطع الاستمرارية في الذكر.
manhaj aldhikr / aldhikr min 'ajl alsalam aldaakhilii
me altrkyz walantbah alkaml , yjb tnzym altnfs bhyth ynzl alasm alshkhsy "allh" 'ila aemaq alqlb (qlb) me dkhwl kl nfs , wyjb an tdrb klm "hw" alqlb me kl nfs. ykhrj. end eml alltyft althany (aledw alrwhy) , yjb an ynzl alasm alshkhsy llh fy aemaq alqlb me dkhwl kl nfs , wyjb an tdrb klm "hw" alltyft althany (aledw alrwhy) me khrwj kl nfs. . wbalmthl , end eml alltyft althaltht walrabet walkhams (aledw alrwhy) , yjb an ynzl alasm alshkhsy llh fy aemaq alqlb me kl nfs ydkhl , wyjb an tdrb klm "hw" alltyf (aledw alrwhy). ) tht aldhkr me khrwj kl nfs. tryqt eml aldhkr fy alltyft alsads (aledw alrwhy): alasm alshkhsy yjb an ynzl allh fy aemaq alqlb me dkhwl kl nfs wtkhrj shel "hw" mn aljbh. kl nfs ykhrj. tryqt eml aldhkr fy alltyft alsabe (aledw alrwhy): alasm alshkhsy yjb an ynzl allh fy aemaq alqlb me dkhwl kl nfs , wykhrj shel "hw" mn kl khlyt w msam aljsm me khrwj kl nfs. bed 'ijra' aldhkr (aldhkr) fy alltyft alsabe (edw rwhy) , ytm eml alltyft alawla (aledw alrwhy) mrt akhra , walty tm tqdym tryqtha fy albday. athna' aldhkr yjb an ykwn altnfs sryean wqwyan , mshwban bhrkt aljsm , walty tbda tlqayyan baltnfs alsrye. wynbghy ala yghyb en albal anh la nafas bghyr aldhkr. yjb an ynsb alahtmam ela alqlb wla ynqte alastmraryt fy aldhkr.


La méthode du Zikr/Dhikr (Souvenir) pour la paix intérieure

 Avec une concentration et une attention complètes, la respiration doit être gérée de manière à ce que le nom personnel « Allah » descende dans les profondeurs du cœur (Qalb) à chaque inspiration et que le mot « Hoo » frappe le Qalb (Cœur) à chaque respiration. sortir. Lorsque vous faites le deuxième Latifah (Organe Spirituel), le Nom Personnel Allah devrait descendre dans les profondeurs du Qalb (Cœur) à chaque inspiration et le mot « Hoo » devrait frapper le deuxième Latifah (Organe Spirituel) à chaque souffle sortant . De même, lors de la réalisation des troisième, quatrième et cinquième Latifah (organe spirituel), le nom personnel Allah doit descendre dans les profondeurs du Qalb (coeur) à chaque inspiration et le mot « Hoo » doit frapper le Latifah (organe spirituel ) sous Zikr (Souvenir) à chaque respiration. La méthode pour faire le Zikr (Souvenir) sur le Sixième Latifah (Organe Spirituel) Le Nom Personnel Allah devrait descendre dans les profondeurs du Qalb (Cœur) à chaque inspiration et une lueur de 'Hoo' devrait sortir du front avec chaque souffle qui sort. La méthode pour faire le Zikr (Souvenir) sur le Septième Latifah (Organe Spirituel) Le Nom Personnel Allah devrait descendre dans les profondeurs du Qalb (Cœur) avec chaque souffle entrant et une fusée de 'Hoo' devrait sortir de chaque cellule et pores du corps à chaque respiration. Après avoir fait le Zikr (Souvenir) sur le septième Latifah (Organe Spirituel), le premier Latifah (Organe Spirituel) est refait, dont la méthode avait été donnée au début. Pendant le Zikr (Souvenir), la respiration doit être rapide et énergique, accompagnée du mouvement du corps, qui commence automatiquement par une respiration rapide. Il convient de garder à l'esprit qu'aucun souffle n'est laissé sans Zikr (Souvenir). L'attention doit être focalisée sur le Qalb (Cœur) et la continuité dans Zikr (Souvenir) ne doit pas se rompre.


Njia ya Zikr / Dhikr (Kumbukumbu) ya Amani ya Ndani

 Kwa umakini kamili na umakini, kupumua kunapaswa kusimamiwa sana hivi kwamba Jina la Kibinadamu "Allah" linapaswa kushuka kwenye kina cha moyo (Qalb) na kila pumzi inayoingia na neno "Hoo" linapaswa kupiga Qalb (Moyo) kwa kila pumzi. kuja nje. Wakati wa kufanya Latifah ya pili (Kiumbe cha Kiroho), Jina la kibinafsi la Mwenyezi Mungu linapaswa kushuka kwenye kina cha Qalb (Moyo) na kila pumzi inayoingia na neno 'Hoo' linapaswa kupiga Latifah ya pili (Chombo cha Kiroho) kila pumzi ikitoka. . Vivyo hivyo, wakati wa kufanya Latifah ya tatu, ya nne na ya tano (Kiumbe cha Kiroho), Jina la kibinafsi la Mwenyezi Mungu linapaswa kushuka ndani ya kina cha Qalb (Moyo) na kila pumzi inayoingia na neno 'Hoo' linapaswa kugonga Latifah (Chombo cha Kiroho. chini ya Zikr (Ukumbusho) huku kila pumzi ikitoka. Njia ya kufanya Zikr (Ukumbusho) juu ya Latifah ya Sita (Chombo cha Kiroho) Jina la kibinafsi Mwenyezi Mungu anapaswa kushuka kwenye kina cha Qalb (Moyo) na kila pumzi inayoingia na moto wa 'Hoo' utoke kwenye paji la uso na kila pumzi ikitoka. Njia ya kufanya Zikr (Ukumbusho) juu ya Latifah ya Saba (Kiumbe cha Kiroho) Jina la kibinafsi Mwenyezi Mungu anapaswa kushuka ndani ya kina cha Qalb (Moyo) na kila pumzi inayoingia na kuwaka kwa 'Hoo' inapaswa kutoka kila seli na kidonda cha mwili na kila pumzi ikitoka. Baada ya kufanya Zikr (Ukumbusho) kwenye Latifah ya saba (Chombo cha Kiroho), Latifah ya kwanza (Chombo cha Kiroho) imefanywa tena, ambaye njia yake ilikuwa imetolewa mwanzoni. Wakati wa Zikr (Ukumbusho) kupumua kunapaswa kuwa haraka na kwa nguvu, ikifuatana na harakati ya mwili, ambayo huanza moja kwa moja na kupumua haraka. Ikumbukwe kwamba hakuna pumzi iliyobaki bila Zikr (Ukumbusho). Tahadhari inapaswa kuelekezwa kwa Qalb (Moyo) na mwendelezo katika Zikr (Ukumbusho) haupaswi kuvunjika.


Kaedah Zikir / Zikir (Zikir) untuk Damai Dalam

 Dengan tumpuan dan perhatian yang lengkap, pernafasan harus dikendalikan sehingga Nama Peribadi 'Allah' harus turun ke lubuk hati (Qalb) dengan setiap nafas masuk dan perkataan 'Hoo' harus menyerang Qalb (Hati) dengan setiap nafas keluar. Ketika melakukan Latifah (Organ Spiritual) yang kedua, Nama Peribadi Allah harus turun ke lubuk Qalb (Hati) dengan setiap nafas masuk dan perkataan 'Hoo' harus menyerang Latifah kedua (Organ Spiritual) dengan setiap nafas keluar . Begitu juga, ketika melakukan Latifah ketiga, keempat dan kelima (Organ Spiritual), Nama Peribadi Allah harus turun ke kedalaman Qalb (Hati) dengan setiap nafas masuk dan perkataan 'Hoo' harus menyerang Latifah (Organ Spiritual ) di bawah Zikir (Zikir) dengan setiap nafas keluar. Kaedah melakukan Zikir (Zikir) pada Latifah Keenam (Organ Spiritual) Nama Peribadi Allah harus turun ke kedalaman Qalb (Hati) dengan setiap nafas masuk dan suar 'Hoo' harus keluar dari dahi dengan setiap nafas keluar. Kaedah melakukan Zikir (Zikir) pada Latifah Ketujuh (Organ Spiritual) Nama Peribadi Allah harus turun ke kedalaman Qalb (Hati) dengan setiap nafas masuk dan suar 'Hoo' harus keluar dari setiap sel dan liang badan dengan setiap nafas keluar. Setelah melakukan Zikir (Zikir) pada Latifah ketujuh (Organ Spiritual), Latifah pertama (Organ Spiritual) dilakukan sekali lagi, yang kaedahnya telah diberikan pada awalnya. Semasa Zikir (pernafasan) pernafasan harus cepat dan kuat, disertai dengan pergerakan badan, yang bermula secara automatik dengan pernafasan yang cepat. Perlu diingat bahawa tidak ada nafas yang tersisa tanpa Zikir (Zikir). Perhatian harus tertumpu pada Qalb (Hati) dan kesinambungan dalam Zikir (Zikir) tidak boleh putus.


Die Methode des Zikr/Dhikr (Erinnerung) für den inneren Frieden

 Mit vollständiger Konzentration und Aufmerksamkeit sollte die Atmung so gesteuert werden, dass der persönliche Name 'Allah' mit jedem Atemzug in die Tiefen des Herzens (Qalb) hinabsteigt und das Wort 'Hoo' mit jedem Atemzug das Qalb (Herz) treffen sollte herauskommen. Wenn man die zweite Latifah (spirituelles Organ) macht, sollte der persönliche Name Allah mit jedem Atemzug in die Tiefen des Qalb (Herz) hinabsteigen und das Wort 'Hoo' sollte die zweite Latifah (spirituelles Organ) mit jedem austretenden Atemzug treffen . In ähnlicher Weise sollte bei der dritten, vierten und fünften Latifah (spirituelles Organ) der persönliche Name Allah mit jedem Atemzug in die Tiefen des Qalb (Herz) hinabsteigen und das Wort 'Hoo' sollte die Latifah (spirituelles Organ) treffen ) unter Zikr (Erinnerung) mit jedem Atemzug. Die Methode, Zikr (Erinnerung) an der sechsten Latifah (spirituelles Organ) zu machen Der persönliche Name Allah sollte mit jedem Atemzug in die Tiefen des Qalb (Herz) hinabsteigen und ein Aufflackern von 'Hoo' sollte aus der Stirn kommen mit jeder Atemzug kommt heraus. Die Methode, Zikr (Erinnerung) auf der siebten Latifah (spirituelles Organ) zu machen Der persönliche Name Allah sollte mit jedem Atemzug in die Tiefen des Qalb (Herz) hinabsteigen und ein Aufflackern von 'Hoo' sollte aus jeder Zelle kommen und Pore ​​des Körpers mit jedem ausströmenden Atemzug. Nach dem Zikr (Erinnerung) auf der siebten Latifah (Spiritual Orgel) wird die erste Latifah (Spirituelles Organ) wieder durchgeführt, deren Methode am Anfang gegeben wurde. Während der Zikr (Erinnerung) sollte die Atmung schnell und kräftig sein, begleitet von der Bewegung des Körpers, die automatisch mit schneller Atmung beginnt. Es sollte nicht vergessen werden, dass ohne Zikr (Erinnerung) kein Atemzug bleibt. Die Aufmerksamkeit sollte auf das Qalb (Herz) gerichtet sein und die Kontinuität in Zikr (Erinnerung) sollte nicht brechen.


የዚክር/ ዚክር ዘዴ (መታሰቢያ) ለውስጣዊ ሰላም

 ሙሉ ትኩረትን እና ትኩረትን በማድረግ መተንፈስ በጣም መተዳደር አለበት እያንዳንዱ ስም እስትንፋስ ወደ ውስጥ ሲገባ እና ‹ሁ› የሚለው ቃል በእያንዳንዱ እስትንፋስ ሁሉ ልብን (ልብን) መምታት አለበት ›የሚለው የግል ስም‹ አላህ ›ወደ ልብ ጥልቀት (ቃልብ) ውስጥ ይወርዳል። በመውጣት ላይ። ሁለተኛውን ላቲፋ (መንፈሳዊ አካል) በሚሠራበት ጊዜ እያንዳንዱ የግል እስትንፋስ ወደ ውስጥ ገብቶ ‹ሁ› የሚለው ቃል ሁለተኛ እስትንፋስ በሚወጣበት ጊዜ ሁለተኛውን ላቲፋ (መንፈሳዊ አካልን) መምታት አለበት። . በተመሳሳይ ፣ ሦስተኛው ፣ አራተኛው እና አምስተኛው ላቲፋ (መንፈሳዊ አካል) ሲሠራ ፣ እያንዳንዱ የግል እስትንፋስ ወደ ውስጥ ገብቶ ‹ሁ› የሚለው ቃል ላቲፋ (መንፈሳዊ አካልን) መምታት አለበት። ) እያንዳንዱ እስትንፋስ በሚወጣበት ዚክር (መታሰቢያ) ስር። በስድስተኛው ላቲፋ (መንፈሳዊ አካል) ላይ ዚክር (መታሰቢያ) የማድረግ ዘዴ የግል ስም አላህ እያንዳንዱ እስትንፋስ ገብቶ የ “ሁ” ፍንዳታ ከግንባሩ መውጣት አለበት። እያንዳንዱ እስትንፋስ ይወጣል። በሰባተኛው ላቲፋ (መንፈሳዊ አካል) ላይ ዚክር (መታሰቢያ) የማድረግ ዘዴ የግል ስም አላህ እያንዳንዱ እስትንፋስ ወደ ውስጥ ገብቶ የ ‹ሁ› ፍንዳታ ከእያንዳንዱ ሕዋስ ውስጥ ይወጣና እያንዳንዱ እስትንፋስ በሚወጣበት የሰውነት ክፍል። በሰባተኛው ላቲፋ (መንፈሳዊ አካል) ላይ ዚክር (ትዝታ) ከሠራ በኋላ ፣ የመጀመሪያው ላቲፋ (መንፈሳዊ አካል) እንደገና ተሠርቷል ፣ ዘዴው መጀመሪያ የተሰጠው። በዝክር ጊዜ (መታሰቢያ) እስትንፋሱ ፈጣን እና ኃይለኛ መሆን አለበት ፣ በፍጥነት በመተንፈስ በራስ -ሰር የሚጀምረው ከሰውነት እንቅስቃሴ ጋር። ዚክር (ትዝታ) ከሌለ እስትንፋስ እንደማይቀር መታወስ አለበት። ትኩረት በቃብ (ልብ) ላይ ማተኮር እና በዝክር (መታሰቢያ) ውስጥ ያለው ቀጣይነት መስበር የለበትም።
yezīkiri/ zīkiri zedē (metasebīya) lewisit’awī selami

 mulu tikuretini ina tikuretini bemadiregi metenifesi bet’ami metedaderi ālebeti iyanidanidu simi isitinifasi wede wisit’i sīgeba ina ‹hu› yemīlewi k’ali be’iyanidanidu isitinifasi hulu libini (libini) memitati ālebeti ›yemīlewi yegili simi‹ ālahi ›wede libi t’ilik’eti (k’alibi) wisit’i yiweridali። bemewit’ati layi። huletenyawini latīfa (menifesawī ākali) bemīšerabeti gīzē iyanidanidu yegili isitinifasi wede wisit’i gebito ‹hu› yemīlewi k’ali huletenya isitinifasi bemīwet’abeti gīzē huletenyawini latīfa (menifesawī ākalini) memitati ālebeti። . betemesasayi ፣ šositenyawi ፣ āratenyawi ina āmisitenyawi latīfa (menifesawī ākali) sīšera ፣ iyanidanidu yegili isitinifasi wede wisit’i gebito ‹hu› yemīlewi k’ali latīfa (menifesawī ākalini) memitati ālebeti። ) iyanidanidu isitinifasi bemīwet’abeti zīkiri (metasebīya) siri። besidisitenyawi latīfa (menifesawī ākali) layi zīkiri (metasebīya) yemadiregi zedē yegili simi ālahi iyanidanidu isitinifasi gebito ye “hu” finidata keginibaru mewit’ati ālebeti። iyanidanidu isitinifasi yiwet’ali። besebatenyawi latīfa (menifesawī ākali) layi zīkiri (metasebīya) yemadiregi zedē yegili simi ālahi iyanidanidu isitinifasi wede wisit’i gebito ye ‹hu› finidata ke’iyanidanidu ḥiwasi wisit’i yiwet’ana iyanidanidu isitinifasi bemīwet’abeti yesewineti kifili። besebatenyawi latīfa (menifesawī ākali) layi zīkiri (tizita) kešera beḫwala ፣ yemejemerīyawi latīfa (menifesawī ākali) inidegena tešeritwali ፣ zedēwi mejemerīya yeteset’ewi። bezikiri gīzē (metasebīya) isitinifasu fet’ani ina ḫayilenya mehoni ālebeti ፣ befit’ineti bemetenifesi berasi -seri yemījemirewi kesewineti inik’isik’asē gari። zīkiri (tizita) kelēle isitinifasi inidemayik’eri metawesi ālebeti። tikureti bek’abi (libi) layi matekori ina bezikiri (metasebīya) wisit’i yalewi k’et’ayineti mesiberi yelebetimi።



 在完全集中注意力的情况下,呼吸应该如此管理,以至于个人名称“阿拉”应该随着每一次呼吸进入心脏深处(Qalb),并且“呼”这个词应该随着每一次呼吸击中 Qalb(心)出来。在做第二个拉提法(精神器官)时,真主的名字应该随着每一次呼吸进入Qalb(心)的深处,“呼”这个词应该在每次呼吸时敲击第二个拉蒂法(精神器官) .同样,在做第三、四、五次 Latifah(精神器官)时,个人名字 Allah 应该随着每一次呼吸进入 Qalb(心)的深处,“Hoo”这个词应该击中 Latifah(精神器官) ) 在 Zikr(Remembrance) 下,每一次呼吸都呼出。在第六拉蒂法(精神器官)上做 Zikr(纪念)的方法 个人名字真主应该下降到 Qalb(心)的深处,每一次呼吸都应该从前额发出“呼”的闪光每一次呼出。在第七拉蒂法(精神器官)上做 Zikr(纪念)的方法 真主的名字应该下降到 Qalb(心)的深处,每一次呼吸都应该从每个细胞中发出“呼”的闪光,并且每次呼出时,身体的毛孔。在第七个 Latifah(精神器官)做了 Zikr(Remembrance)之后,再次做第一个 Latifah(精神器官),其方法在开始时已经给出。在 Zikr(Remembrance) 期间,呼吸应该快速有力,伴随着身体的运动,身体的运动会随着呼吸急促而自动开始。应该记住,没有Zikr(记忆)就没有呼吸。注意力应该集中在 Qalb(Heart) 上,Zikr (Remembrance) 的连续性不应中断。
Zikr/Dhikr(jìyì) fāngfǎ ràng nèixīn píngjìng

 zài wánquán jízhōng zhùyì lì de qíngkuàng xià, hūxī yīnggāi rúcǐ guǎnlǐ, yǐ zhìyú gèrén míngchēng “ālā” yīnggāi suízhe měi yīcì hūxī jìnrù xīnzàng shēn chù (Qalb), bìngqiě “hū” zhège cí yīnggāi suízhe měi yīcì hūxī jí zhòng Qalb(xīn) chūlái. Zài zuò dì èr gè lā tí fǎ (jīngshén qìguān) shí, zhēnzhǔ de míngzì yīnggāi suízhe měi yīcì hūxī jìnrù Qalb(xīn) de shēn chù,“hū” zhège cí yīnggāi zài měi cì hūxī shí qiāo jī dì èr gè lā dì fǎ (jīngshén qìguān). Tóngyàng, zài zuò dì sān, sì, wǔ cì Latifah(jīngshén qìguān) shí, gèrén míngzì Allah yīnggāi suízhe měi yīcì hūxī jìnrù Qalb(xīn) de shēn chù,“Hoo” zhège cí yīnggāi jí zhòng Latifah(jīngshén qìguān) ) zài Zikr(Remembrance) xià, měi yīcì hūxī dōu hūchū. Zài dì liù lā dì fǎ (jīngshén qìguān) shàng zuò Zikr(jìniàn) de fāngfǎ gèrén míngzì zhēnzhǔ yīnggāi xiàjiàng dào Qalb(xīn) de shēn chù, měi yīcì hūxī dōu yīnggāi cóngqián é fāchū “hū” de shǎnguāng měi yīcì hūchū. Zài dì qī lā dì fǎ (jīngshén qìguān) shàng zuò Zikr(jìniàn) de fāngfǎ zhēnzhǔ de míngzì yīnggāi xiàjiàng dào Qalb(xīn) de shēn chù, měi yīcì hūxī dōu yīnggāi cóng měi gè xìbāo zhōng fāchū “hū” de shǎnguāng, bìngqiě měi cì hūchū shí, shēntǐ de máokǒng. Zài dì qī gè Latifah(jīngshén qìguān) zuòle Zikr(Remembrance) zhīhòu, zàicì zuò dì yī gè Latifah(jīngshén qìguān), qí fāngfǎ zài kāishǐ shí yǐjīng gěi chū. Zài Zikr(Remembrance) qíjiān, hūxī yīnggāi kuàisù yǒulì, bànsuízhe shēntǐ de yùndòng, shēntǐ de yùndònghuì suízhe hūxī jícù ér zìdòng kāishǐ. Yīnggāi jì zhù, méiyǒu Zikr(jìyì) jiù méiyǒu hūxī. Zhùyì lì yīnggāi jízhōng zài Qalb(Heart) shàng,Zikr (Remembrance) de liánxù xìng bù yìng zhōngduàn.


Дотоод энх тайвны төлөөх зикр/ зикрийн арга

 Анхаарал төвлөрч, амьсгалаа маш сайн зохицуулах ёстой бөгөөд ингэснээр 'Аллах' гэдэг нэр нь зүрхний гүн рүү (Калб) орж, амьсгал бүр нь "Хоо" гэдэг үг нь Калб (Зүрх) -ийг цохих болно. гарч ирэх. Хоёрдахь Латифа (Сүнслэг эрхтэн) хийхдээ Аллах хувийн нэр Калб (Зүрх) -ийн гүн рүү орж, амьсгал бүр нь орж, "Хоо" гэдэг үг амьсгал бүр хоёр дахь Латифаг (Сүнслэг эрхтэн) цохих ёстой. . Үүний нэгэн адил, гурав, дөрөв, тав дахь Латифаг (Сүнслэг эрхтэн) хийхдээ Аллах хувийн нэр нь амьсгал бүрээр Калб (Зүрх) -ийн гүн рүү бууж, "Хоо" гэдэг үг нь Латифа (Сүнслэг эрхтэн) ) амьсгал бүр гарч ирэх үед Зикр (Дурсамж) дор. Зургаа дахь Латифа (Сүнслэг эрхтэн) дээр зикир хийх арга (Аллахын нэр) Амьсгалах бүртээ Калб (Зүрх) -ийн гүн рүү бууж, духнаас "Хоо" дүрэлзэх ёстой. амьсгал бүр гарч байна. Долоо дахь Латифа (Сүнслэг эрхтэн) дээр зикир хийх арга (Аллахын нэр) Амьсгалах бүртээ Калб (Зүрх) -ийн гүн рүү бууж, эс бүрээс "Хоо" гал гарч байх ёстой. амьсгал гарах бүрт биеийн нүхжилт. Долоо дахь Латифа (Сүнслэг эрхтэн) дээр зикр хийсний дараа эхэнд нь өгөгдсөн анхны Латифа (Сүнслэг эрхтэн) дахин хийгддэг. Зикирийн үеэр амьсгал хурдан, хүчтэй байх ёстой бөгөөд энэ нь биеийн хөдөлгөөнийг дагалддаг бөгөөд энэ нь хурдан амьсгалаар автоматаар эхэлдэг. Зикргүйгээр ямар ч амьсгал үлдэхгүй гэдгийг санах нь зүйтэй. Анхаарал нь Калб (Зүрх) дээр төвлөрч, Зикрийн (Дурсамж) залгамж чанар тасрах ёсгүй.
Dotood enkh taivny tölöökh zikr/ zikriin arga

 Ankhaaral tövlörch, amisgalaa mash sain zokhitsuulakh yostoi bögööd ingesneer 'Allakh' gedeg ner ni zürkhnii gün rüü (Kalb) orj, amisgal bür ni "Khoo" gedeg üg ni Kalb (Zürkh) -iig tsokhikh bolno. garch irekh. Khoyordakhi Latifa (Sünsleg erkhten) khiikhdee Allakh khuviin ner Kalb (Zürkh) -iin gün rüü orj, amisgal bür ni orj, "Khoo" gedeg üg amisgal bür khoyor dakhi Latifag (Sünsleg erkhten) tsokhikh yostoi. . Üünii negen adil, gurav, döröv, tav dakhi Latifag (Sünsleg erkhten) khiikhdee Allakh khuviin ner ni amisgal büreer Kalb (Zürkh) -iin gün rüü buuj, "Khoo" gedeg üg ni Latifa (Sünsleg erkhten) ) amisgal bür garch irekh üyed Zikr (Dursamj) dor. Zurgaa dakhi Latifa (Sünsleg erkhten) deer zikir khiikh arga (Allakhyn ner) Amisgalakh bürtee Kalb (Zürkh) -iin gün rüü buuj, dukhnaas "Khoo" dürelzekh yostoi. amisgal bür garch baina. Doloo dakhi Latifa (Sünsleg erkhten) deer zikir khiikh arga (Allakhyn ner) Amisgalakh bürtee Kalb (Zürkh) -iin gün rüü buuj, es bürees "Khoo" gal garch baikh yostoi. amisgal garakh bürt biyeiin nükhjilt. Doloo dakhi Latifa (Sünsleg erkhten) deer zikr khiisnii daraa ekhend ni ögögdsön ankhny Latifa (Sünsleg erkhten) dakhin khiigddeg. Zikiriin üyeer amisgal khurdan, khüchtei baikh yostoi bögööd ene ni biyeiin khödölgööniig dagalddag bögööd ene ni khurdan amisgalaar avtomataar ekheldeg. Zikrgüigeer yamar ch amisgal üldekhgüi gedgiig sanakh ni züitei. Ankhaaral ni Kalb (Zürkh) deer tövlörch, Zikriin (Dursamj) zalgamj chanar tasrakh yosgüi.


اندرونی سکون کے لیے ذکر/ ذکر کا طریقہ۔

 مکمل حراستی اور توجہ کے ساتھ ، سانس کو اتنا منظم کیا جانا چاہیے کہ ذاتی نام 'اللہ' دل کی گہرائیوں میں اتر جائے (قلب) ہر سانس کے اندر جانے کے ساتھ اور 'ہو' لفظ ہر سانس کے ساتھ قلب (دل) کو ٹکرائے۔ باہر آنا. دوسرا لطیفہ (روحانی عضو) کرتے وقت ، اللہ کا ذاتی نام قلب (دل) کی گہرائیوں میں اترنا چاہیے ہر سانس کے اندر اور 'ہو' لفظ ہر سانس کے ساتھ دوسرے لطیفہ (روحانی عضو) کو مارنا چاہیے۔ . اسی طرح ، تیسرا ، چوتھا اور پانچواں لطیفہ (روحانی عضو) کرتے وقت ، اللہ کا ذاتی نام قلب (دل) کی گہرائیوں میں اترنا چاہیے ہر سانس کے ساتھ اور 'ہو' لفظ لطیفہ (روحانی عضو) کو مارنا چاہیے۔ ذکر کے تحت (یاد) ہر سانس باہر نکلنے کے ساتھ۔ چھٹے لطیفہ (روحانی عضو) پر ذکر (یاد) کرنے کا طریقہ ذاتی نام اللہ کو ہر سانس کے ساتھ قلب (دل) کی گہرائیوں میں اترنا چاہیے اور پیشانی سے 'ہو' کی بھڑک اٹھنی چاہیے ہر سانس باہر آ رہی ہے ساتویں لطیفہ (روحانی عضو) پر ذکر (یاد) کرنے کا طریقہ ذاتی نام اللہ کو ہر سانس کے ساتھ قلب (دل) کی گہرائیوں میں اترنا چاہیے اور ہر خلیے سے 'ہو' کا شعلہ نکلنا چاہیے اور ہر سانس باہر نکلنے کے ساتھ جسم کا سوراخ۔ ساتویں لطیفہ (روحانی عضو) پر ذکر (یاد) کرنے کے بعد ، پہلا لطیفہ (روحانی عضو) دوبارہ کیا جاتا ہے ، جس کا طریقہ شروع میں دیا گیا تھا۔ ذکر (یاد) کے دوران سانس تیز اور زور دار ہونی چاہیے ، اس کے ساتھ جسم کی حرکت ہوتی ہے ، جو خود بخود تیز سانس لینے سے شروع ہوتی ہے۔ یہ ذہن میں رکھنا چاہیے کہ ذکر کے بغیر کوئی سانس باقی نہیں رہتی۔ توجہ قلب (دل) پر مرکوز ہونی چاہیے اور ذکر (یاد) میں تسلسل نہیں ٹوٹنا چاہیے۔


Il metodo di Zikr/Dhikr (ricordo) per la pace interiore

 Con completa concentrazione e attenzione, la respirazione dovrebbe essere gestita in modo tale che il Nome Personale "Allah" dovrebbe scendere nelle profondità del cuore (Qalb) con ogni respiro che entra e la parola "Hoo" dovrebbe colpire il Qalb (Cuore) con ogni respiro uscire allo scoperto. Quando si esegue la seconda Latifah (organo spirituale), il nome personale Allah dovrebbe scendere nelle profondità del Qalb (cuore) con ogni respiro che entra e la parola "Hoo" dovrebbe colpire la seconda Latifah (organo spirituale) con ogni respiro che esce . Allo stesso modo, quando si esegue il terzo, quarto e quinto Latifah (organo spirituale), il nome personale Allah dovrebbe scendere nelle profondità del Qalb (cuore) con ogni respiro che entra e la parola 'Hoo' dovrebbe colpire il latifah (organo spirituale). ) sotto Zikr (Ricordo) con ogni respiro che esce. Il metodo di fare Zikr (ricordo) sulla sesta latifah (organo spirituale) Il nome personale Allah dovrebbe scendere nelle profondità del Qalb (cuore) con ogni respiro che entra e un bagliore di 'Hoo' dovrebbe uscire dalla fronte con ogni respiro che esce. Il metodo di fare Zikr (ricordo) sulla settima latifah (organo spirituale) Il nome personale Allah dovrebbe scendere nelle profondità del Qalb (cuore) con ogni respiro che entra e un bagliore di 'Hoo' dovrebbe uscire da ogni cella e poro del corpo con ogni respiro che esce. Dopo aver fatto Zikr (Ricordo) sulla settima Latifah (Organo Spirituale), viene eseguita di nuovo la prima Latifah (Organo Spirituale), il cui metodo era stato dato all'inizio. Durante Zikr (Ricordo) la respirazione dovrebbe essere rapida e vigorosa, accompagnata dal movimento del corpo, che inizia automaticamente con la respirazione rapida. Va tenuto presente che nessun respiro è rimasto senza Zikr (Ricordo). L'attenzione dovrebbe essere focalizzata sul Qalb (Cuore) e la continuità in Zikr (Ricordo) non dovrebbe interrompersi.


Metode Zikir/Dzikir (Dzikir) untuk Kedamaian Batin

 Dengan konsentrasi dan perhatian penuh, pernapasan harus diatur sedemikian rupa sehingga Nama Pribadi 'Allah' harus turun ke lubuk hati (Qalb) dengan setiap napas yang masuk dan kata 'Hoo' harus menyerang Qalb (Hati) dengan setiap napas keluar. Saat melakukan Latifah (Organ Spiritual) kedua, Nama Pribadi Allah harus turun ke kedalaman Qalb (Hati) dengan setiap napas yang masuk dan kata 'Hoo' harus menyerang Latifah (Organ Spiritual) kedua dengan setiap napas yang keluar . Demikian pula, ketika melakukan Latifah (Organ Spiritual) ketiga, keempat dan kelima, Nama Pribadi Allah harus turun ke kedalaman Qalb (Hati) dengan setiap napas masuk dan kata 'Hoo' harus menyerang Latifah (Organ Spiritual). ) di bawah Zikir (Dzikir) dengan setiap napas yang keluar. Metode Zikir (Dzikir) pada Latifah Keenam (Organ Spiritual) Nama Pribadi Allah harus turun ke kedalaman Qalb (Hati) dengan setiap napas masuk dan suar 'Hoo' harus keluar dari dahi dengan setiap nafas yang keluar. Metode Zikir (Dzikir) pada Latifah (Organ Spiritual) Ketujuh Nama Pribadi Allah harus turun ke kedalaman Qalb (Hati) dengan setiap napas masuk dan suar 'Hoo' harus keluar dari setiap sel dan pori-pori tubuh dengan setiap napas yang keluar. Setelah Zikr (Dzikir) pada Latifah (Organ Spiritual) ketujuh, Latifah (Organ Spiritual) pertama dilakukan lagi, yang metodenya telah diberikan di awal. Selama zikir, pernapasan harus cepat dan kuat, disertai dengan gerakan tubuh, yang dimulai secara otomatis dengan pernapasan cepat. Harus diingat bahwa tidak ada nafas yang tersisa tanpa Zikir (Dzikir). Perhatian harus difokuskan pada Qalb (Hati) dan kesinambungan dalam Zikir (Dzikir) tidak boleh terputus.


Zikr/ Dhikr (muisto) menetelmä sisäiseen rauhaan

 Täydellisellä keskittymisellä ja tarkkaavaisuudella hengitystä tulee hallita niin, että henkilökohtainen nimi 'Allah' laskeutuu sydämen syvyyteen (Qalb) jokaisen hengityksen sisään ja sana 'Hoo' iskee Qalbiin (sydän) jokaisen hengityksen yhteydessä tulossa ulos. Tehdessään toista Latifahia (henkisiä urkuja), henkilökohtaisen nimen Allahin tulisi laskeutua Qalbin (sydän) syvyyteen jokaisen hengityksen sisään ja sanan 'Hoo' pitäisi iskeä toiseen Latifahiin (hengelliseen urkuun) jokaisen uloshengityksen yhteydessä . Samoin, kun teet kolmannen, neljännen ja viidennen Latifahin (hengelliset urut), henkilökohtaisen nimen Allahin tulisi laskeutua Qalbin (sydän) syvyyteen jokaisen hengityksen sisään ja sanan "Hoo" pitäisi osua Latifahiin (henkinen elin) ) Zikrin (Muistutus) alla ja jokainen hengitys tulee ulos. Menetelmä Zikrin tekemiseksi (muistoksi) kuudennella latifalla (henkinen uru) jokainen hengitys tulee ulos. Menetelmä Zikrin (muisto) tekemiseksi seitsemännellä latifalla (hengelliset urut) kehon huokoset, kun jokainen hengitys tulee ulos. Kun Zikr (Muistaminen) on tehty seitsemännessä Latifahissa (Hengelliset urut), ensimmäinen Latifah (Hengellinen urut) tehdään uudelleen, jonka menetelmä oli annettu alussa. Zikrin (muisto) aikana hengityksen tulee olla nopeaa ja voimakasta, ja siihen tulee liittyä kehon liike, joka alkaa automaattisesti nopealla hengityksellä. On pidettävä mielessä, että ilman hengitystä ei jää ilman Zikria (muisto). Huomiota tulisi keskittyä Qalbiin (sydän), eikä Zikrin (muisto) jatkuvuus saisi katketa.


Ọna ti Zikr/ Dhikr (Iranti) fun Alaafia inu

 Pẹlu ifọkansi pipe ati akiyesi, o yẹ ki a ṣakoso mimi pe Orukọ ti ara ẹni 'Allah' yẹ ki o sọkalẹ lọ si inu ọkan (Qalb) pẹlu gbogbo ẹmi ti nwọle ati pe ọrọ 'Hoo' yẹ ki o lu Qalb (Ọkàn) pẹlu gbogbo ẹmi ti njade. Nigbati o ba n ṣe Latifah keji (Ẹmi Ẹmi), Orukọ Ti ara ẹni Allah yẹ ki o sọkalẹ lọ si ijinle Qalb (Ọkàn) pẹlu gbogbo ẹmi ti nwọle ati pe ọrọ 'Hoo' yẹ ki o lu Latifah keji (Eto Ẹmi) pẹlu gbogbo ẹmi ti n jade . Bakanna, nigbati o ba n ṣe Latifah kẹta, kẹrin ati karun (Ẹmi Ẹmi), Orukọ Ti ara ẹni Allah yẹ ki o sọkalẹ lọ si ijinle Qalb (Ọkàn) pẹlu gbogbo ẹmi ti nwọle ati pe ọrọ 'Hoo' yẹ ki o lu Latifah (Eto Ẹmi ) labẹ Zikr (Iranti) pẹlu gbogbo ẹmi ti n jade. Ọna ti ṣiṣe Zikr (Iranti) lori Latifah kẹfa (Eto Ẹmi) Orukọ Ti ara ẹni Allah yẹ ki o sọkalẹ lọ si ijinle Qalb (Ọkàn) pẹlu gbogbo ẹmi ti nwọle ati igbona ti 'Hoo' yẹ ki o jade lati iwaju pẹlu gbogbo ẹmi ti n jade. Ọna ti ṣiṣe Zikr (Iranti) lori Latifah Keje (Eto Ẹmi) Orukọ Ti ara ẹni Allah yẹ ki o sọkalẹ lọ si ijinle Qalb (Ọkàn) pẹlu gbogbo ẹmi ti nwọle ati igbona ti 'Hoo' yẹ ki o jade kuro ninu gbogbo sẹẹli ati pore ti ara pẹlu gbogbo ẹmi ti n jade. Lẹhin ṣiṣe Zikr (Iranti) lori Latifah keje (Eto Ẹmi), Latifah akọkọ (Eto Ẹmi) ni a tun tun ṣe, ti ọna ti a ti fun ni ibẹrẹ. Lakoko Zikr (Iranti) isunmi yẹ ki o yara ati ni agbara, pẹlu gbigbe ti ara, eyiti o bẹrẹ laifọwọyi pẹlu mimi iyara. O yẹ ki o jẹri ni lokan pe ko si ẹmi ti o ku laisi Zikr (Iranti). Ifarabalẹ yẹ ki o dojukọ Qalb (Ọkàn) ati pe itẹsiwaju ni Zikr (Iranti) ko yẹ ki o fọ.


روش ذکر/ ذکر (ذکر) برای آرامش درونی

 با تمرکز و توجه کامل ، تنفس باید به گونه ای مدیریت شود که نام شخصی "الله" با هر دم که وارد اعماق قلب می شود (کلب) و کلمه "هو" با هر نفس به قلب (قلب) ضربه بزند. بیرون آمدن. هنگام انجام دومین لطیفه (اندام معنوی) ، نام شخصی الله باید با هر دم در اعماق قلب (قلب) فرود آید و کلمه "هو" باید با هر دم بیرون آمدن به لطیفه دوم (اندام روحانی) ضربه بزند. . به همین ترتیب ، هنگام انجام سومین ، چهارم و پنجم لطیفه (اندام روحانی) ، نام شخصی الله باید با هر دم که وارد اعماق قلب می شود و کلمه "هو" باید به لطیفه (اندام روحانی) ضربه بزند. ) زیر ذکر (ذکر) با بیرون آمدن هر نفس. روش ذکر (ذکر) در لطیفه ششم (اندام معنوی) نام شخصی خدا باید با هر دم داخل به اعماق قلب (قلب) نازل شود و شعله "هو" از پیشانی با آن بیرون بیاید هر نفس بیرون می آید روش ذکر (ذکر) در لطیفه هفتم (اندام معنوی) نام شخصی خدا باید با هر دم و بازدم به اعماق قلب (قلب) نازل شود و از هر سلولی شعله هوو بیرون بیاید و با بیرون آمدن هر نفس منفذ بدن پس از ذکر (ذکر) در لطیفه هفتم (اندام معنوی) ، اولین لطیفه (اندام روحانی) دوباره انجام می شود ، که روش آن در ابتدا ارائه شده بود. در هنگام ذکر (یادآوری) تنفس باید سریع و قوی باشد ، همراه با حرکت بدن ، که با تنفس سریع به طور خودکار شروع می شود. باید در نظر داشت که هیچ نفس بدون ذکر (ذکر) باقی نمی ماند. توجه باید بر روی قلب (قلب) متمرکز شود و تداوم در ذکر (ذکر) نباید شکسته شود.


Ang Paraan ng Zikr / Dhikr (Paggunita) para sa Panloob na Kapayapaan

 Sa kumpletong konsentrasyon at pansin, ang paghinga ay dapat mapamahalaan upang ang Personal na Pangalan na 'Allah' ay dapat bumaba sa kaibuturan ng puso (Qalb) sa bawat paghinga na papasok at ang salitang 'Hoo' ay dapat hampasin ang Qalb (Puso) sa bawat paghinga. lumalabas. Kapag ginagawa ang pangalawang Latifah (Espirituwal na Organ), ang Personal na Pangalan na Allah ay dapat na bumaba sa kailaliman ng Qalb (Puso) sa bawat paghinga na papasok at ang salitang 'Hoo' ay dapat hampasin ang pangalawang Latifah (Espirituwal na Organ) sa bawat paghinga na lalabas . Katulad nito, kapag ginagawa ang pangatlo, pang-apat at ang ikalimang Latifah (Espirituwal na Organ), ang Personal na Pangalan na Allah ay dapat na bumaba sa kailaliman ng Qalb (Puso) sa bawat paghinga na papasok at ang salitang 'Hoo' ay dapat hampasin ang Latifah (Espirituwal na Organ ) sa ilalim ng Zikr (Naaalala) sa bawat paghinga na lalabas. Ang Paraan ng paggawa ng Zikr (Paggunita) sa Ikaanim na Latifah (Espirituwal na Organ) Ang Personal na Pangalan na Allah ay dapat na bumaba sa kailaliman ng Qalb (Puso) sa bawat paghinga na papasok at isang pag-iilaw ng 'Hoo' ay dapat lumabas sa noo na may bawat hininga na lumalabas. Ang Paraan ng paggawa ng Zikr (Paggunita) sa Ikapitong Latifah (Espirituwal na Organ) Ang Personal na Pangalan na Allah ay dapat bumaba sa kailaliman ng Qalb (Puso) sa bawat paghinga na papasok at isang pag-iilaw ng 'Hoo' ay dapat lumabas sa bawat cell at butas ng katawan sa bawat paghinga na lumalabas. Matapos gawin ang Zikr (Paggunita) sa ikapitong Latifah (Espirituwal na Organ), ang unang Latifah (Espirituwal na Organ) ay ginawang muli, na ang pamamaraan ay naibigay sa simula. Sa panahon ng Zikr (Naaalala) ang paghinga ay dapat na mabilis at malakas, sinamahan ng paggalaw ng katawan, na awtomatikong nagsisimula sa mabilis na paghinga. Dapat itong isipin na walang hininga ang natira nang walang Zikr (Alaala). Ang pansin ay dapat na nakatuon sa Qalb (Puso) at ang pagpapatuloy sa Zikr (Paggunita) ay hindi dapat masira.


Metoden för Zikr/ Dhikr (påminnelse) för inre fred

 Med fullständig koncentration och uppmärksamhet bör andningen hanteras så att personnamnet 'Allah' ska sjunka in i hjärtats djup (Qalb) för varje andetag som kommer in och ordet 'Hoo' ska slå Qalb (hjärtat) med varje andetag kommer ut. När du gör den andra Latifah (andligt organ) bör personnamnet Allah sjunka ner i djupet av Qalb (hjärta) med varje andetag som kommer in och ordet 'Hoo' ska slå den andra Latifah (andligt organ) med varje andetag som kommer ut . På samma sätt, när du gör den tredje, fjärde och femte Latifah (andligt organ), bör det personliga namnet Allah sjunka ner i djupet av Qalb (hjärta) med varje andetag som går in och ordet 'Hoo' ska slå Latifah (andligt organ) ) under Zikr (Remembrance) med varje andetag som kommer ut. Metoden att göra Zikr (Remembrance) på sjätte Latifah (andligt organ) Det personliga namnet Allah bör sjunka in i djupet av Qalb (hjärta) med varje andetag som kommer in och en bloss av 'Hoo' ska komma ut ur pannan med varje andetag kommer ut. Metoden att göra Zikr (påminnelse) på den sjunde Latifah (andligt organ) Det personliga namnet Allah bör sjunka in i djupet av Qalb (hjärta) med varje andetag som kommer in och en bloss av "Hoo" ska komma ut från varje cell och kroppens porer med varje andetag som kommer ut. Efter att ha gjort Zikr (Remembrance) på den sjunde Latifah (Spiritual Organ) görs den första Latifah (Spiritual Organ) igen, vars metod hade getts i början. Under Zikr (Remembrance) ska andningen vara snabb och kraftfull, åtföljd av kroppens rörelse, som startar automatiskt med snabb andning. Man bör komma ihåg att inget andetag lämnas utan Zikr (Remembrance). Uppmärksamheten bör fokuseras på Qalb (hjärta) och kontinuiteten i Zikr (Remembrance) ska inte gå sönder.


Η μέθοδος του Zikr/ Dhikr (Ανάμνηση) για Εσωτερική Ειρήνη

 Με πλήρη συγκέντρωση και προσοχή, η αναπνοή πρέπει να διαχειρίζεται τόσο ώστε το Προσωπικό Όνομα «Αλλάχ» να κατεβαίνει στα βάθη της καρδιάς (Qalb) με κάθε εισπνοή και η λέξη «Hoo» να χτυπά το Qalb (Καρδιά) με κάθε αναπνοή βγαίνοντας. Όταν κάνετε το δεύτερο Latifah (Πνευματικό Όργανο), το Προσωπικό Όνομα Αλλάχ πρέπει να κατεβαίνει στα βάθη του Qalb (Καρδιά) με κάθε ανάσα και η λέξη "Hoo" να χτυπά το δεύτερο Latifah (Πνευματικό Όργανο) με κάθε ανάσα που βγαίνει . Ομοίως, όταν κάνετε το τρίτο, τέταρτο και πέμπτο Latifah (Πνευματικό Όργανο), το Προσωπικό Όνομα Αλλάχ πρέπει να κατεβαίνει στα βάθη του Qalb (Καρδιά) με κάθε ανάσα που μπαίνει και η λέξη "Hoo" να χτυπά τη Latifah (Πνευματικό Όργανο) ) κάτω από το Zikr (Ανάμνηση) με κάθε ανάσα που βγαίνει. Η μέθοδος του Zikr (Μνήμη) στην Έκτη Λατίφα (Πνευματικό Όργανο) Το Προσωπικό Όνομα Αλλάχ πρέπει να κατεβαίνει στα βάθη του Qalb (Καρδιά) με κάθε ανάσα να μπαίνει και μια φωτοβολίδα «Hoo» να βγαίνει από το μέτωπο με κάθε ανάσα που βγαίνει. Η Μέθοδος του Ζικρ (Μνήμη) στην Έβδομη Λατίφα (Πνευματικό Όργανο) Το Προσωπικό Όνομα Αλλάχ πρέπει να κατεβαίνει στα βάθη του Qalb (Καρδιά) με κάθε ανάσα που μπαίνει και μια φωτοβολίδα «Hoo» πρέπει να βγαίνει από κάθε κύτταρο και πόρος του σώματος με κάθε ανάσα που βγαίνει. Αφού κάνετε Zikr (Μνήμη) στο έβδομο Latifah (Πνευματικό Όργανο), γίνεται ξανά η πρώτη Latifah (Πνευματικό Όργανο), η μέθοδος της οποίας είχε δοθεί στην αρχή. Κατά τη διάρκεια του Zikr (Ανάμνηση) η αναπνοή πρέπει να είναι γρήγορη και δυνατή, συνοδευόμενη από την κίνηση του σώματος, η οποία ξεκινά αυτόματα με γρήγορη αναπνοή. Πρέπει να ληφθεί υπόψη ότι καμία αναπνοή δεν μένει χωρίς το Zikr (Μνήμη). Η προσοχή πρέπει να επικεντρωθεί στο Qalb (Καρδιά) και η συνέχεια στο Zikr (Μνήμη) δεν πρέπει να σπάσει.
I méthodos tou Zikr/ Dhikr (Anámnisi) gia Esoterikí Eiríni

 Me plíri synkéntrosi kai prosochí, i anapnoí prépei na diacheirízetai tóso óste to Prosopikó Ónoma «Allách» na katevaínei sta váthi tis kardiás (Qalb) me káthe eispnoí kai i léxi «Hoo» na chtypá to Qalb (Kardiá) me káthe anapnoí vgaínontas. Ótan kánete to déftero Latifah (Pnevmatikó Órgano), to Prosopikó Ónoma Allách prépei na katevaínei sta váthi tou Qalb (Kardiá) me káthe anása kai i léxi "Hoo" na chtypá to déftero Latifah (Pnevmatikó Órgano) me káthe anása pou vgaínei . Omoíos, ótan kánete to tríto, tétarto kai pémpto Latifah (Pnevmatikó Órgano), to Prosopikó Ónoma Allách prépei na katevaínei sta váthi tou Qalb (Kardiá) me káthe anása pou baínei kai i léxi "Hoo" na chtypá ti Latifah (Pnevmatikó Órgano) ) káto apó to Zikr (Anámnisi) me káthe anása pou vgaínei. I méthodos tou Zikr (Mními) stin Ékti Latífa (Pnevmatikó Órgano) To Prosopikó Ónoma Allách prépei na katevaínei sta váthi tou Qalb (Kardiá) me káthe anása na baínei kai mia fotovolída «Hoo» na vgaínei apó to métopo me káthe anása pou vgaínei. I Méthodos tou Zikr (Mními) stin Évdomi Latífa (Pnevmatikó Órgano) To Prosopikó Ónoma Allách prépei na katevaínei sta váthi tou Qalb (Kardiá) me káthe anása pou baínei kai mia fotovolída «Hoo» prépei na vgaínei apó káthe kýttaro kai póros tou sómatos me káthe anása pou vgaínei. Afoú kánete Zikr (Mními) sto évdomo Latifah (Pnevmatikó Órgano), gínetai xaná i próti Latifah (Pnevmatikó Órgano), i méthodos tis opoías eíche dotheí stin archí. Katá ti diárkeia tou Zikr (Anámnisi) i anapnoí prépei na eínai grígori kai dynatí, synodevómeni apó tin kínisi tou sómatos, i opoía xekiná aftómata me grígori anapnoí. Prépei na liftheí ypópsi óti kamía anapnoí den ménei chorís to Zikr (Mními). I prosochí prépei na epikentrotheí sto Qalb (Kardiá) kai i synécheia sto Zikr (Mními) den prépei na spásei.


Ichki tinchlik uchun zikr (zikr) usuli

 To'liq konsentratsiya va diqqat bilan nafas olishni shunday boshqarish kerakki, "Olloh" shaxsiy ismi yurak tubiga (Qalb) tushadi va har nafas bilan "Hoo" so'zi qalbga uriladi. chiqib. Ikkinchi Latifani (ruhiy organ) bajarayotganda, Allohning shaxsiy ismi qalb tubiga tushishi kerak va har nafasda "hoo" so'zi har bir nafasda ikkinchi latifaga tegishi kerak. . Xuddi shunday, uchinchi, to'rtinchi va beshinchi latifalarni bajarayotganda, Allohning shaxsiy ismi qalbning tubiga tushishi kerak, har bir nafasi bilan "hoo" so'zi latifaga tegishi kerak. ) Zikr ostida (har bir nafas chiqib). Oltinchi latifada (ruhiy organ) zikr qilish usuli. Har bir nafas bilan Alloh qalb tubiga tushishi va peshonadan "hoo" alangasi chiqishi kerak. har nafas chiqadi. Ettinchi latifada (ruhiy organ) zikr qilish usuli Allohning shaxsiy ismi har bir nafas bilan Qalb tubiga tushishi va har bir hujayradan "hoo" alangasi chiqishi kerak. har bir nafas bilan tananing teshiklari. Ettinchi latifada (ruhiy organ) zikr qilinganidan so'ng, birinchi latifa (ruhiy organ) yana qilinadi, uning usuli boshida berilgan edi. Zikr paytida nafas tez va kuchli bo'lishi kerak, badanning harakati bilan birga bo'lishi kerak, u avtomatik ravishda tez nafas olish bilan boshlanadi. Shuni yodda tutish kerakki, zikrsiz hech bir nafas qolmaydi. E'tibor qalbga qaratilishi kerak va zikrdagi davomiylik buzilmasligi kerak.


Habka Zikr/ Dhikr (Xasuusta) ee Nabadda Gudaha

 Si taxaddar leh iyo feejignaan buuxda leh, waa in neefsashada la maareeyaa si Magaca Shakhsiyeed 'Allah' uu ugu dhaadhaco moolka qalbiga (Qalb) iyadoo neef walba soo gelayo iyo in erayga 'Hoo' uu neef kasta ku dhufto Qalb (Qalbi) soo baxaya. Markaad samaynayso Latifah labaad (Xubinta Ruuxiga ah), Magaca Shakhsi ahaaneed Eebbe waa inuu ku dhaadhacaa moolka Qalb (Qalbi) iyadoo neef walba soo galayso oo erayga 'Hoo' uu ku dhufan doono Latifah labaad (Xubinta Ruuxa) iyadoo neef kasta oo soo baxdaa . Sidoo kale, marka la samaynayo Latifah saddexaad, afaraad iyo shanaad (Xubinta Ruuxiga ah), Magaca Shakhsi ahaaneed Eebbe waa inuu hoos ugu dhaadhacaa Qalb (Qalbi) iyadoo neef walba soo galayso oo erayga 'Hoo' uu ku dhufan doono Latifah (Xubinta Ruuxa ) hoos Zikr (Xusuus) neef kasta oo soo baxda. Habka samaynta Zikr (Xusuusta) ee Lixaadka Latifah (Xubinta Ruuxiga ah) Magaca Shakhsiyeed Eebbe waa inuu hoos ugu dhaadhacaa Qalb (Qalbi) iyadoo neef walba soo galayso iyo holac 'Hoo' waa inuu ka soo baxaa foodda neef kasta oo soo baxda. Habka loo sameeyo Zikr (Xusuusta) Latifah toddobaad dalool jirka oo neef kasta oo soo baxda. Ka dib markii la sameeyo Zikr (Xasuusta) Latifah toddobaad (Xubinta Ruuxa), Latifah (Xubinta Ruuxa) ee ugu horreysa ayaa mar kale la sameeyaa, oo qaabkeedii la bixiyay bilowgii. Inta lagu jiro Zikr (Xasuusta) neefsashadu waa inay noqotaa mid degdeg ah oo xoog leh, oo ay weheliso dhaqdhaqaaqa jirka, oo si toos ah uga bilaabma neefsasho degdeg ah. Waa in maanka lagu hayaa in neef aan ka hadhin Zikr (Xasuus). Feejignaanta waa in diiradda la saaraa Qalb (Qalbiga) oo joogteynta Zikr (Xasuusta) aysan jabin.


Daxili Sülh üçün Zikr/ Zikr (Zikr) Metodu

 Tam konsentrasiya və diqqətlə nəfəs alma elə idarə olunmalıdır ki, 'Allah' Şəxsi Adı hər nəfəsə girəndə qəlbin dərinliklərinə (Qalb) ensin və 'Hoo' sözü hər nəfəslə Qalbə (Ürək) vursun. çıxmaq. İkinci Latifə (Ruhani Orqan) edərkən, Allah Şəxsi Adı hər nəfəs alanda Qalbin dərinliklərinə enməli və hər nəfəs çıxdıqda "Hoo" sözü ikinci Latifə (Ruhani Orqan) vurmalıdır. . Eynilə, üçüncü, dördüncü və beşinci Latifə (Ruhani Orqan) edərkən, Allah hər bir nəfəslə Qalbin dərinliklərinə enməli və "Hoo" kəlməsi Latifaya (Ruhani Orqan) çalınmalıdır. ) hər nəfəs çıxan Zikrin altında. Altıncı Latifə (Ruhani Orqan) üzərində Zikr etmə üsulu Allah hər nəfəs alanda Qalbin dərinliklərinə enməli və alnından 'Hoo' alovu çıxmalıdır. hər nəfəs çıxır. Yeddinci Lətifə (Ruhani Orqan) Zikr etmə üsulu Şəxsi ad Allah hər nəfəs alanda Qalbin dərinliklərinə enməli və hər bir hüceyrədən "Hoo" alovu çıxmalı və hər nəfəs çıxanda bədənin gözenekləri. Yeddinci Latifə (Ruhani Orqan) üzərində zikr etdikdən sonra, üsulu əvvəldən verilən ilk Latifə (Ruhani Orqan) yenidən edilir. Zikr zamanı tənəffüs avtomatik olaraq sürətli nəfəs almağa başlayan bədənin hərəkəti ilə birlikdə sürətli və güclü olmalıdır. Nəzərə alınmalıdır ki, Zikr olmadan heç bir nəfəs qalmaz. Diqqət Qalbə yönəldilməlidir və Zikrdə davamlılıq pozulmamalıdır.


Metoden for Zikr/ Dhikr (minne) for indre fred

 Med fullstendig konsentrasjon og oppmerksomhet bør pusten administreres såpass at personnavnet 'Allah' skulle synke ned i dypet av hjertet (Qalb) for hvert åndedrag som går inn, og ordet 'Hoo' skal ramme Qalb (hjertet) for hvert åndedrag kommer ut. Når du gjør det andre Latifah (åndelig organ), bør det personlige navnet Allah stige ned i dypet av Qalb (hjertet) med hvert pust som går inn, og ordet 'Hoo' skal slå den andre Latifah (åndelig organ) for hvert åndedrag som kommer ut . På samme måte, når du gjør den tredje, fjerde og femte Latifah (åndelig orgel), bør det personlige navnet Allah synke ned i dypet av Qalb (hjerte) for hvert åndedrag som går inn, og ordet 'Hoo' skal ramme Latifah (åndelig organ) ) under Zikr (minne) med hvert pust som kommer ut. Metoden for å gjøre Zikr (erindring) på den sjette Latifah (åndelig orgel) Det personlige navnet Allah bør stige ned i dypet av Qalb (hjerte) med hvert åndedrag som går inn, og en bluss av 'Hoo' skal komme ut av pannen med hvert pust kommer ut. Metoden for å gjøre Zikr (erindring) på den syvende Latifah (åndelig orgel) Det personlige navnet Allah bør stige ned i dypet av Qalb (hjerte) med hvert åndedrag som kommer inn og en bluss av 'Hoo' skal komme ut av hver celle og kroppens porer med hvert pust som kommer ut. Etter å ha gjort Zikr (Remembrance) på den syvende Latifah (Spiritual Organ), gjøres den første Latifah (Spiritual Organ) igjen, hvis metode hadde blitt gitt i begynnelsen. Under Zikr (Remembrance) bør pusten være rask og kraftig, ledsaget av bevegelse av kroppen, som starter automatisk med rask pust. Det må huskes at ingen pust er igjen uten Zikr (Remembrance). Oppmerksomheten bør fokuseres på Qalb (hjerte), og kontinuiteten i Zikr (minne) bør ikke brytes.


วิธีการของ Zikr / Dhikr (การระลึก) เพื่อความสงบภายใน

 ด้วยสมาธิและสมาธิอย่างสมบูรณ์ การหายใจควรได้รับการจัดการเพื่อให้ชื่อส่วนบุคคล 'อัลลอฮ์' ควรลงมาที่ส่วนลึกของหัวใจ (Qalb) ทุกลมหายใจเข้าและคำว่า 'ฮู' ควรตี Qalb (หัวใจ) ทุกลมหายใจ กำลังออกมา. เมื่อทำละติฟาห์ที่สอง (อวัยวะฝ่ายวิญญาณ) ชื่อบุคคล อัลลอฮ์ควรลงมาในส่วนลึกของ Qalb (หัวใจ) ทุกลมหายใจเข้า และคำว่า 'ฮู' ควรตี Latifah ที่สอง (อวัยวะทางจิตวิญญาณ) ทุกลมหายใจออก . ในทำนองเดียวกัน เมื่อทำละติฟาห์ที่สาม สี่ และห้า (อวัยวะฝ่ายวิญญาณ) ชื่อบุคคล อัลลอฮ์ควรลงมาในส่วนลึกของ Qalb (หัวใจ) ทุกลมหายใจเข้า และคำว่า 'ฮู' ควรตี Latifah (อวัยวะทางวิญญาณ) ) ภายใต้ Zikr (ความทรงจำ) ทุกลมหายใจออก วิธีการทำซิกร์ (การรำลึก) บนละติฟาห์ที่หก (อวัยวะฝ่ายวิญญาณ) ชื่อบุคคล อัลลอฮ์ควรเสด็จลงไปในส่วนลึกของ Qalb (หัวใจ) ทุกลมหายใจเข้าและแสงของ 'ฮู' จะออกมาจากหน้าผากด้วย ทุกลมหายใจออก วิธีการทำซิกร์ (รำลึก) บน Latifah ที่เจ็ด (อวัยวะฝ่ายวิญญาณ) ชื่อบุคคลอัลลอฮ์ควรลงมาในส่วนลึกของ Qalb (หัวใจ) ทุกลมหายใจเข้าและแสงของ 'ฮู' ควรออกมาจากทุกเซลล์และ รูของร่างกายทุกลมหายใจออก หลังจากทำ Zikr(Remembrance) ใน Latifah ที่เจ็ด (Spiritual Organ) แล้ว Latifah (อวัยวะทางจิตวิญญาณ) ตัวแรกก็ถูกทำขึ้นอีกครั้งซึ่งวิธีการที่ได้รับในตอนเริ่มต้น ระหว่าง Zikr(ความทรงจำ) การหายใจควรจะเร็วและมีพลังพร้อมกับการเคลื่อนไหวของร่างกายซึ่งจะเริ่มโดยอัตโนมัติด้วยการหายใจอย่างรวดเร็ว พึงระลึกไว้เสมอว่าไม่มีลมหายใจใดเหลืออยู่หากปราศจาก Zikr (การรำลึก) ควรให้ความสนใจไปที่ Qalb (Heart) และความต่อเนื่องใน Zikr (Remembrance) ไม่ควรทำลาย
Wiṭhī kār k̄hxng Zikr/ Dhikr (kār ralụk) pheụ̄̀x khwām s̄ngb p̣hāynı

 d̂wy s̄māṭhi læa s̄māṭhi xỳāng s̄mbūrṇ̒ kār h̄āycı khwr dị̂ rạb kār cạdkār pheụ̄̀x h̄ı̂ chụ̄̀x s̄̀wn bukhkhl'xạllxḥ̒' khwr lng mā thī̀ s̄̀wn lụk k̄hxng h̄ạwcı (Qalb) thuk lm h̄āycı k̄hêā læa khả ẁā'ḥū' khwr tī Qalb (h̄ạwcı) thuk lm h̄āycı kảlạng xxk mā. Meụ̄̀x thả la ti fāh̄̒ thī̀ s̄xng (xwạywa f̄̀āy wiỵỵāṇ) chụ̄̀x bukhkhl xạllxḥ̒ khwr lng mā nı s̄̀wn lụk k̄hxng Qalb (h̄ạwcı) thuk lm h̄āycı k̄hêā læa khả ẁā'ḥū' khwr tī Latifah thī̀ s̄xng (xwạywa thāng cit wiỵỵāṇ) thuk lm h̄āycı xxk. Nı thảnxng deīywkạn meụ̄̀x thả la ti fāh̄̒ thī̀ s̄ām s̄ī̀ læa h̄̂ā (xwạywa f̄̀āy wiỵỵāṇ) chụ̄̀x bukhkhl xạllxḥ̒ khwr lng mā nı s̄̀wn lụk k̄hxng Qalb (h̄ạwcı) thuk lm h̄āycı k̄hêā læa khả ẁā'ḥū' khwr tī Latifah (xwạywa thāng wiỵỵāṇ) ) p̣hāy tı̂ Zikr (khwām thrng cả) thuk lm h̄āycı xxk wiṭhī kār thả si kr̒ (kār rảlụk) bn la ti fāh̄̒ thī̀ h̄k (xwạywa f̄̀āy wiỵỵāṇ) chụ̄̀x bukhkhl xạllxḥ̒ khwr s̄ed̆c lng pị nı s̄̀wn lụk k̄hxng Qalb (h̄ạwcı) thuk lm h̄āycı k̄hêā læa s̄æng k̄hxng'ḥū' ca xxk mā cāk h̄n̂āp̄hāk d̂wy thuk lm h̄āycı xxk wiṭhī kār thả si kr̒ (rảlụk) bn Latifah thī̀ cĕd (xwạywa f̄̀āy wiỵỵāṇ) chụ̄̀x bukhkhl xạllxḥ̒ khwr lng mā nı s̄̀wn lụk k̄hxng Qalb (h̄ạwcı) thuk lm h̄āycı k̄hêā læa s̄æng k̄hxng'ḥū' khwr xxk mā cāk thuk sell̒ læa rū k̄hxng r̀āngkāy thuk lm h̄āycı xxk h̄lạngcāk thả Zikr(Remembrance) nı Latifah thī̀ cĕd (Spiritual Organ) læ̂w Latifah (xwạywa thāng cit wiỵỵāṇ) tạw ræk k̆ t̄hūk thả k̄hụ̂n xīk khrậng sụ̀ng wiṭhī kār thī̀ dị̂ rạb nı txn reìm t̂n rah̄ẁāng Zikr(khwām thrng cả) kār h̄āycı khwr ca rĕw læa mī phlạng phr̂xm kạb kār khelụ̄̀xnh̄ịw k̄hxng r̀āngkāy sụ̀ng ca reìm doy xạtnomạti d̂wy kār h̄āycı xỳāng rwdrĕw phụng ralụk wị̂ s̄emx ẁā mị̀mī lm h̄āycı dı h̄elụ̄x xyū̀ h̄āk prāṣ̄cāk Zikr (kār rảlụk) khwr h̄ı̂ khwām s̄ncı pị thī̀ Qalb (Heart) læa khwām t̀x neụ̄̀xng nı Zikr (Remembrance) mị̀ khwr thảlāy


Metoda Zikr / Dhikr (Amintire) pentru pacea interioară

 Cu o concentrare și o atenție completă, respirația trebuie gestionată astfel încât numele personal „Allah” să coboare în adâncurile inimii (Qalb) cu fiecare respirație care intră și cuvântul „Hoo” ar trebui să lovească Qalb (Inima) cu fiecare respirație ieșind. Când faceți al doilea Latifah (Organ spiritual), Numele personal Allah ar trebui să coboare în adâncurile Qalb (Inimă) cu fiecare respirație care intră și cuvântul „Hoo” ar trebui să lovească al doilea Latifah (Organ spiritual) cu fiecare respirație care iese . În mod similar, atunci când faci al treilea, al patrulea și al cincilea Latifah (Organ spiritual), Numele personal Allah ar trebui să coboare în adâncurile Qalb (Inimă) cu fiecare respirație care intră și cuvântul „Hoo” ar trebui să lovească Latifah (Organul spiritual) ) sub Zikr (Amintire) cu fiecare respirație care iese. Metoda de a face Zikr (Amintire) pe al șaselea Latifah (Organ spiritual) Numele personal Allah ar trebui să coboare în adâncurile Qalb (Inimă) cu fiecare respirație care intră și un flare de „Hoo” ar trebui să iasă din frunte fiecare respirație ieșind. Metoda de a face Zikr (Amintire) pe al șaptelea Latifah (Organ spiritual) Numele personal Allah ar trebui să coboare în adâncurile Qalb (Inimă) cu fiecare respirație care intră și un flare de „Hoo” ar trebui să iasă din fiecare celulă și porul corpului cu fiecare respirație care iese. După ce a făcut Zikr (Amintire) pe al șaptelea Latifah (Organ spiritual), se face din nou primul Latifah (Organ spiritual), a cărui metodă fusese dată la început. În timpul Zikr (Amintire) respirația trebuie să fie rapidă și puternică, însoțită de mișcarea corpului, care începe automat cu respirație rapidă. Trebuie avut în vedere faptul că nu rămâne nicio respirație fără Zikr (Amintire). Atenția ar trebui să se concentreze asupra Qalb (Inimă) și continuitatea în Zikr (Amintire) nu ar trebui să se rupă.


Die metode van Zikr/ Dhikr (herinnering) vir innerlike vrede

 Met volledige konsentrasie en aandag moet asemhaling so bestuur word dat die persoonlike naam 'Allah' in die diepte van die hart (Qalb) moet daal met elke asemteug en die woord 'Hoo' moet die Qalb (hart) met elke asemhaling tref kom uit. By die tweede Latifah (Geestelike Orrel), moet die Persoonlike Naam Allah neerdaal in die dieptes van die Qalb (Hart) met elke asemteug en die woord 'Hoo' moet die tweede Latifah (Geestelike Orrel) tref met elke asemhaling. . Net so, wanneer die derde, vierde en vyfde Latifah (geestelike orgaan) gedoen word, moet die persoonlike naam Allah in die dieptes van die Qalb (hart) daal met elke asemteug en die woord 'Hoo' moet die Latifah (geestelike orgaan) tref ) onder Zikr (Herinnering) met elke asemteug. Die metode om Zikr (herinnering) op die sesde Latifah (geestelike orgaan) te doen Die persoonlike naam Allah moet in die dieptes van die Qalb (hart) neerdaal met elke asemteug en 'n fakkel van 'Hoo' moet uit die voorkop kom elke asem uitkom. Die metode om Zikr (herinnering) op die sewende Latifah (geestelike orgaan) te doen, die persoonlike naam Allah moet in die dieptes van die Qalb (hart) neerdaal, met elke asemteug en 'n opvlam van 'Hoo' moet uit elke sel kom en porieë van die liggaam met elke asemteug. Nadat u Zikr (Herinnering) op die sewende Latifah (Geestelike Orrel) gedoen het, word die eerste Latifah (Geestelike Orrel) weer gedoen, waarvan die metode in die begin gegee is. Tydens Zikr (Herinnering) moet die asemhaling vinnig en kragtig wees, vergesel van die beweging van die liggaam, wat outomaties begin met vinnige asemhaling. Daar moet in gedagte gehou word dat daar geen asem gelaat word sonder Zikr (Remembrance) nie. Die aandag moet op die Qalb (hart) gefokus word, en die kontinuïteit in Zikr (herinnering) moet nie breek nie.


Ішкі тыныштық үшін зікір/ зікір әдісі

 Толық шоғырлану мен назар аудару арқылы тыныс алуды «Алла» жеке есімі жүректің тереңіне (Калб) түсуі керек, ал «Ху» сөзі әр деммен Қалбқа (Жүрекке) тиеді. шығады. Екінші Латифаны (Рухани Орган) жасаған кезде Аллаһтың жеке есімі әр деммен бірге Қалбтың тереңіне түсуі керек, ал «Ху» сөзі әр деммен екінші Латифаға (Рухани Органға) тиіп тұруы керек. . Сол сияқты, үшінші, төртінші және бесінші латифаны (Рухани орган) жасаған кезде Аллаһтың жеке есімі әр деммен бірге Қалбтың тереңіне түсуі керек және «Ху» сөзі Латифаға (Рухани Органға) тиіп тұруы керек. ) Зікірдің (естелік) астында. Алтыншы латифада зікір ету әдісі (Рухани мүше) Алла есімі әр деммен бірге Қалбтың тереңіне түсуі керек және маңдайдан «Ху» алауы шығуы керек. әр тыныс шығады. Жетінші латифада зікір ету әдісі (Рухани мүше) Алла аты әр деммен бірге Қалбтың тереңіне түсуі керек, ал әрбір ұяшықтан «Ху» алауы шығуы керек. әрбір тыныспен дененің тесіктері. Жетінші латифада зікір (зікір) жасағаннан кейін, бірінші латифа (рухани мүше) қайтадан жасалады, оның әдісі бастапқыда берілген болатын. Зікір (тынығу) кезінде тыныс алу жылдам және күшті болуы керек, ол дене қозғалысының сүйемелдеуімен жүреді, ол автоматты түрде тез тыныс алудан басталады. Зікірсіз ешбір тыныс қалмайтынын есте ұстаған жөн. Қалбқа назар аудару керек, ал зікірдегі сабақтастық үзілмеуі керек.
Işki tınıştıq üşin zikir/ zikir ädisi

 Tolıq şoğırlanw men nazar awdarw arqılı tınıs alwdı «Alla» jeke esimi jürektiñ tereñine (Kalb) tüswi kerek, al «Xw» sözi är demmen Qalbqa (Jürekke) tïedi. şığadı. Ekinşi Latïfanı (Rwxanï Organ) jasağan kezde Allahtıñ jeke esimi är demmen birge Qalbtıñ tereñine tüswi kerek, al «Xw» sözi är demmen ekinşi Latïfağa (Rwxanï Organğa) tïip turwı kerek. . Sol sïyaqtı, üşinşi, törtinşi jäne besinşi latïfanı (Rwxanï organ) jasağan kezde Allahtıñ jeke esimi är demmen birge Qalbtıñ tereñine tüswi kerek jäne «Xw» sözi Latïfağa (Rwxanï Organğa) tïip turwı kerek. ) Zikirdiñ (estelik) astında. Altınşı latïfada zikir etw ädisi (Rwxanï müşe) Alla esimi är demmen birge Qalbtıñ tereñine tüswi kerek jäne mañdaydan «Xw» alawı şığwı kerek. är tınıs şığadı. Jetinşi latïfada zikir etw ädisi (Rwxanï müşe) Alla atı är demmen birge Qalbtıñ tereñine tüswi kerek, al ärbir uyaşıqtan «Xw» alawı şığwı kerek. ärbir tınıspen deneniñ tesikteri. Jetinşi latïfada zikir (zikir) jasağannan keyin, birinşi latïfa (rwxanï müşe) qaytadan jasaladı, onıñ ädisi bastapqıda berilgen bolatın. Zikir (tınığw) kezinde tınıs alw jıldam jäne küşti bolwı kerek, ol dene qozğalısınıñ süyemeldewimen jüredi, ol avtomattı türde tez tınıs alwdan bastaladı. Zikirsiz eşbir tınıs qalmaytının este ustağan jön. Qalbqa nazar awdarw kerek, al zikirdegi sabaqtastıq üzilmewi kerek.


Ички Тынчтык үчүн Зикир/ Зикир (Зикир) ыкмасы

 Толук топтолуу жана көңүл буруу менен, дем алуу ушунчалык башкарылышы керек, "Аллах" жеке ысымы жүрөктүн түпкүрүнө (Калб) кириши керек жана "Хоо" сөзү Калбга (Жүрөк) ар бир деми менен тийиши керек. чыгуу. Экинчи Латифаны (Рухий Органды) жасоодо Аллахтын Жеке ысымы ар бир деми менен Калбдын тереңине түшүшү керек жана "Хоо" сөзү ар бир деми менен экинчи Латифага (Рухий Органга) тийиши керек. . Ушул сыяктуу эле, үчүнчү, төртүнчү жана бешинчи латифаны (рухий орган) жасоодо Аллахтын жеке ысымы ар бир деми менен Калбдын тереңине түшүшү керек жана "Хоо" сөзү Латифага (Рухий Орган) тийиши керек. ) зикирдин астында (ар бир дем менен). Алтынчы латифада зикир кылуу ыкмасы (Рухий орган) Аллахтын ысымы Аллах ар бир деми менен Калбдын тереңине түшүшү керек жана "Хоо" жарыгы чекесинен чыгып кетиши керек. ар бир дем чыгат. Жетинчи Латифада Зикир кылуу ыкмасы (Руханий Орган) Жеке ысым Аллах ар бир деми менен Калбдын тереңине түшүшү керек жана ар бир клеткадан "Хоо" жарыгы чыгышы керек. дененин тешиги ар бир дем менен чыгат. Жетинчи Латифада (Рухий Орган) зикир кылгандан кийин, биринчи Латифа (Руханий Орган) кайра жасалат, анын методу башында берилген. Зикир (Эскерүү) учурунда дем алуу автоматтык түрдө тез дем алуу менен баштала турган дененин кыймылы менен коштолгон тез жана күчтүү болушу керек. Зикирсиз эч бир дем калбасын эстен чыгарбоо керек. Көңүл калбга (көңүл) бурулушу керек жана зикирдеги (зикир) үзгүлтүксүздүк бузулбашы керек.
İçki Tınçtık üçün Zikir/ Zikir (Zikir) ıkması

 Toluk toptoluu jana köŋül buruu menen, dem aluu uşunçalık başkarılışı kerek, "Allah" jeke ısımı jüröktün tüpkürünö (Kalb) kirişi kerek jana "Hoo" sözü Kalbga (Jürök) ar bir demi menen tiyişi kerek. çıguu. Ekinçi Latifanı (Ruhiy Organdı) jasoodo Allahtın Jeke ısımı ar bir demi menen Kalbdın tereŋine tüşüşü kerek jana "Hoo" sözü ar bir demi menen ekinçi Latifaga (Ruhiy Organga) tiyişi kerek. . Uşul sıyaktuu ele, üçünçü, törtünçü jana beşinçi latifanı (ruhiy organ) jasoodo Allahtın jeke ısımı ar bir demi menen Kalbdın tereŋine tüşüşü kerek jana "Hoo" sözü Latifaga (Ruhiy Organ) tiyişi kerek. ) zikirdin astında (ar bir dem menen). Altınçı latifada zikir kıluu ıkması (Ruhiy organ) Allahtın ısımı Allah ar bir demi menen Kalbdın tereŋine tüşüşü kerek jana "Hoo" jarıgı çekesinen çıgıp ketişi kerek. ar bir dem çıgat. Jetinçi Latifada Zikir kıluu ıkması (Ruhaniy Organ) Jeke ısım Allah ar bir demi menen Kalbdın tereŋine tüşüşü kerek jana ar bir kletkadan "Hoo" jarıgı çıgışı kerek. denenin teşigi ar bir dem menen çıgat. Jetinçi Latifada (Ruhiy Organ) zikir kılgandan kiyin, birinçi Latifa (Ruhaniy Organ) kayra jasalat, anın metodu başında berilgen. Zikir (Eskerüü) uçurunda dem aluu avtomattık türdö tez dem aluu menen baştala turgan denenin kıymılı menen koştolgon tez jana küçtüü boluşu kerek. Zikirsiz eç bir dem kalbasın esten çıgarboo kerek. Köŋül kalbga (köŋül) buruluşu kerek jana zikirdegi (zikir) üzgültüksüzdük buzulbaşı kerek.


Metoden for Zikr/ Dhikr (erindring) for indre fred

 Med fuldstændig koncentration og opmærksomhed bør vejrtrækning styres så meget, at personnavnet 'Allah' skal stige ned i hjertets dybder (Qalb) med hvert åndedrag, der går ind, og ordet 'Hoo' skal ramme Qalb (hjertet) for hvert åndedrag kommer ud. Når du foretager det andet Latifah (åndeligt organ), bør det personlige navn Allah stige ned i dybden af ​​Qalb (hjertet) med hvert åndedrag, der går ind, og ordet 'Hoo' skal ramme det andet Latifah (åndeligt organ) med hvert åndedrag, der kommer ud . På samme måde, når du foretager den tredje, fjerde og femte Latifah (åndeligt organ), bør det personlige navn Allah stige ned i dybden af ​​Qalb (hjertet) med hvert åndedrag, der går ind, og ordet 'Hoo' skal ramme Latifah (åndeligt organ ) under Zikr (erindring) med hvert åndedrag, der kommer ud. Metoden til at gøre Zikr (erindring) på den sjette Latifah (åndeligt orgel) Det personlige navn Allah skal stige ned i dybet af Qalb (hjerte) med hvert åndedrag, der går ind, og en bluss af 'Hoo' skulle komme ud af panden med hvert åndedrag kommer ud. Metoden til at gøre Zikr (erindring) på den syvende Latifah (åndeligt orgel) Det personlige navn Allah skal stige ned i dybet af Qalb (hjerte) med hvert åndedrag, der går ind, og en bluss af 'Hoo' skulle komme ud af hver celle og kroppens pore med hvert åndedrag, der kommer ud. Efter at have gjort Zikr (erindring) på den syvende Latifah (åndeligt orgel), udføres den første Latifah (Åndelig orgel) igen, hvis metode var blevet givet i begyndelsen. Under Zikr (Remembrance) skal vejrtrækningen være hurtig og kraftfuld, ledsaget af kroppens bevægelse, som starter automatisk med hurtig vejrtrækning. Det skal huskes på, at intet åndedrag er tilbage uden Zikr (erindring). Opmærksomheden bør fokuseres på Qalb (hjerte), og kontinuiteten i Zikr (erindring) bør ikke bryde.


Indlela yeZikr / Dhikr (Ukukhunjulwa) Yokuthula Kwangaphakathi

 Ngokugxila okuphelele nokunaka, ukuphefumula kufanele kuphathwe ngendlela yokuthi iGama Lakho 'u-Allah' kufanele lehlele ekujuleni kwenhliziyo (Qalb) ngayo yonke imimoya engenayo futhi igama elithi 'Hoo' kufanele lishaye iQalb (Inhliziyo) ngawo wonke umoya phumela phandle. Lapho wenza iLatifah yesibili (Isitho Somoya), iGama Lakho uqobo u-Allah kufanele lehlele ekujuleni kweQalb (Inhliziyo) ngawo wonke umoya ongena futhi igama elithi 'Hoo' kufanele lishaye iLatifah yesibili (Umzimba Womoya) ngawo wonke umoya ophumayo . Ngokufanayo, lapho wenza iLatifah yesithathu, yesine neyesihlanu (Ingxenye Engokomoya), iGama Lakho uqobo u-Allah kufanele lehlele ekujuleni kweQalb (Inhliziyo) ngayo yonke imimoya engenayo futhi igama elithi 'Hoo' kufanele lishaye iLatifah (Isitho Somoya ngaphansi kweZikr (Ukukhumbula) ngawo wonke umoya ophumayo. Indlela yokwenza i-Zikr (Isikhumbuzo) nge-Sixth Latifah (Isidalwa Esingumoya) Igama Lomuntu u-Allah kufanele ehlele ezinzulwini zeQalb (Inhliziyo) ngayo yonke imimoya engenayo futhi ukuvutha kuka'Hoo 'kufanele kuphume ebunzini nge wonke umoya ophumayo. Indlela yokwenza i-Zikr (Isikhumbuzo) ku-Seventh Latifah (Isidalwa Esingumoya) Igama Lomuntu u-Allah kufanele ehlele ezinzulwini ze-Qalb (Inhliziyo) ngayo yonke imimoya engenayo futhi ukuvutha kwe-'Hoo 'kufanele kuphume kuwo wonke amaseli futhi pore lomzimba ngayo yonke imiphefumulo ephuma. Ngemuva kokwenza iZikr (Kukhunjulwa) ngeLatifah yesikhombisa (Isitho SikaMoya), iLatifah yokuqala (Umzimba Ongokomoya) yenziwa futhi, indlela yabo eyayinikezwe ekuqaleni. Ngesikhathi seZikr (Ukukhumbula) ukuphefumula kufanele kusheshe futhi kube namandla, kuhambisane nokunyakaza komzimba, okuqala ngokuzenzekelayo ngokuphefumula okusheshayo. Kufanele kukhunjulwe ukuthi awukho umoya osele ngaphandle kweZikr (Ukukhumbula). Ukunakwa kufanele kugxile kuQalb (Inhliziyo) futhi ukuqhubeka kweZikr (Ukukhumbula) akufanele kuphule.


Te Tikanga o Zikr / Dhikr (Whakamaumahara) mo te Haumaru o Roto

 Ma te tino aro nui me te aro nui, me whakahaere te manawa kia heke te Ingoa Whaiaro 'Allah' ki te hohonu o te ngakau (Qalb) me nga manawa katoa e uru ana ka uru te kupu 'Hoo' ki te Qalb (Manawa) me nga manawa katoa e puta mai ana. I a koe e mahi ana i te Latifah tuarua (Oranga Wairua), ko te Ingoa Whaiaro Allah me heke ki te hohonu o te Qalb (Ngakau) me nga manawa katoa e uru ana ka uru te kupu 'Hoo' ki te Latifah tuarua (Oranga Wairua) me nga manawa katoa ka puta . Waihoki, ka mahi koe i te tuatoru, tuawha me te tuarima o Latifah (Wairua Wairua), me heke te Ingoa Whaiaro Allah ki te hohonu o te Qalb (Ngakau) me nga manawa katoa e uru ana ana me te kupu 'Hoo' me patu te Latifah (Wairua Wairua ) i raro i a Zikr (Whakamaumahara) me nga manawa katoa e puta mai ana. Te Tikanga mo te mahi Zikr (Whakamaumahara) i te ono o nga Latifah (Oranga Wairua) Ko te Ingoa Whaiaro Allah me heke ki te hohonu o te Qalb (Ngakau) me nga manawa katoa e uru ana me te mura o te 'Hoo' me puta mai i te rae me te nga manawa katoa e puta mai ana. Ko te Tikanga mo te mahi Zikr (Whakamaumahara) i runga i te Tuawhitu o Latifah (Oranga Wairua) Ko te Ingoa Whaiaro a Allah me heke ki te hohonu o te Qalb (Ngakau) me nga manawa katoa e uru ana me te mura o te 'Hoo' me whakaputa mai i roto i ia puoro. pore o te tinana ka puta nga manawa katoa. I muri i te mahi i te Zikr (Whakamaumahara) i te whitu o nga Latifah (Wairua Wairua), ka mahia ano te Latifah (Tinana Wairua) tuatahi, ko tana tikanga i te timatanga. I te wa o te Zikr (Whakamaumahara) me tere te kaha o te manawa, me te huringa o te tinana, ka tiimata te tere o te manawa. Me maumahara ki te whakaaro kaore he manawa e toe ana ki te kore a Zikr (Whakamaumahara). Me arotahi te aro ki te Qalb (Ngakau) me te haere tonu o te Zikr (Whakamaumahara) kaua e pakaru.


De methode van Zikr/Dhikr (Herinnering) voor innerlijke vrede

 Met volledige concentratie en aandacht moet de ademhaling zo worden beheerd dat de persoonlijke naam 'Allah' bij elke inademing in de diepten van het hart (Qalb) zou moeten afdalen en het woord 'Hoo' de Qalb (Hart) zou moeten raken met elke ademhaling eruit komen. Bij het doen van de tweede Latifah (Geestelijk Orgaan), moet de Persoonlijke Naam Allah afdalen in de diepten van de Qalb (Hart) met elke inademing en het woord 'Hoo' zou de tweede Latifah (Geestelijk Orgaan) moeten treffen bij elke uitademing die eruit komt . Evenzo, bij het doen van de derde, vierde en vijfde Latifah (Geestelijk Orgaan), zou de Persoonlijke Naam Allah met elke inademing in de diepten van de Qalb (Hart) moeten afdalen en het woord 'Hoo' zou de Latifah (Geestelijk Orgaan) moeten treffen. ) onder Zikr (Herinnering) met elke ademhaling die eruit komt. De methode om zikr (herinnering) te doen op de zesde latifah (geestelijk orgaan) elke ademhaling die eruit komt. De methode om zikr (herinnering) te doen op de zevende latifah (geestelijk orgaan) porie van het lichaam met elke uitademing. Na het doen van Zikr (Herinnering) op de zevende Latifah (Geestelijk Orgaan), wordt de eerste Latifah (Geestelijk Orgaan) opnieuw gedaan, waarvan de methode in het begin was gegeven. Tijdens Zikr(Remembrance) moet de ademhaling snel en krachtig zijn, vergezeld van de beweging van het lichaam, die automatisch begint met een snelle ademhaling. Houd er rekening mee dat er geen adem overblijft zonder Zikr (Herinnering). De aandacht moet worden gericht op de Qalb (Hart) en de continuïteit in Zikr (Herinnering) mag niet worden verbroken.


A Zikr/ Dhikr (Emlékezés) módszere a belső béke érdekében

 Teljes koncentrációval és odafigyeléssel a légzést úgy kell irányítani, hogy az „Allah” személynév minden lélegzetvételnél leereszkedjen a szív mélységébe (Qalb), és a „Hoo” szó minden lélegzetvétellel ütje meg a Qalb -t (Szív) színt vall. A második Latifah (Lelki Szerv) elvégzésekor Allah személynévnek minden lélegzetvételnél le kell ereszkednie a Qalb (Szív) mélyébe, és a „Hoo” szónak minden második lélegzetvételnél meg kell ütnie a második Latifah -t (Lelki Szerv). . Hasonlóképpen, amikor a harmadik, negyedik és ötödik Latifah -t (spirituális szerv) végzi, az Allah személynévnek minden lélegzetvételnél le kell ereszkednie a Qalb (Szív) mélyébe, és a „Hoo” szónak meg kell ütnie a Latifah -t (spirituális szerv) ) Zikr (Emlékezés) alatt, minden lélegzetvétel. A Zikr (Emlékezés) elvégzésének módja a hatodik Latifah -on (spirituális szerv) minden lélegzetvétel kilép. A módszer a Zikr (Emlékezés) elvégzésére a hetedik Latifah -n (spirituális szerv) Az Allah személynévnek minden lélegzetvételnél le kell ereszkednie a Qalb (Szív) mélyébe, és minden sejtből ki kell hallania a „Hoo” a test pórusai minden lélegzetvételnél. A Zikr (Emlékezés) elvégzése után a hetedik Latifah -n (Spirituális Orgona) ismét megtörténik az első Latifah (Lelki Orgona), amelynek módszerét már az elején megadták. A Zikr (emlékezés) során a légzésnek gyorsnak és erőteljesnek kell lennie, amelyet a test mozgása kísér, amely automatikusan elindul gyors légzéssel. Nem szabad elfelejteni, hogy Zikr (Emlékezés) nélkül egyetlen lélegzet sem marad. A figyelmet a Qalb -ra (Szív) kell összpontosítani, és a Zikr (Emlékezés) folyamatossága nem szakadhat meg.


Усули зикр/ зикри сулҳи ботинӣ

 Бо тамаркузи пурра ва диққат, нафаскаширо тавре идора кардан лозим аст, ки номи шахсии "Аллоҳ" бо ҳар нафас дар қаъри дил фуруд ояд ва калимаи "Ху" бо ҳар нафас Қалбро (Дил) зад. баромадан. Ҳангоми иҷрои латифаи дуввум (номи узви рӯҳӣ), номи шахсии Худо бояд бо ҳар нафас дар қаъри Қалб фуруд ояд ва калимаи "Ху" бо ҳар нафас баромадан ба Латифаи дуввум (Органи рӯҳӣ) зарба занад. . Ҳамин тавр, ҳангоми иҷрои латифаи сеюм, чорум ва панҷум (узви рӯҳонӣ) номи шахсии Худованд бояд бо ҳар нафас дар қаъри қалб фуруд ояд ва калимаи "Ху" ба латифа (узви рӯҳӣ) зарба занад. ) зери Зикр (ёдоварӣ) бо ҳар нафасе берун меояд. Тарзи анҷом додани зикри латифаи шашум (узви рӯҳӣ) Номи шахсии Худованд бояд бо ҳар нафас дар қаъри Қалб фуруд ояд ва аз пешонии худ оташи "Ху" берун ояд ҳар нафас мебарояд. Тарзи анҷом додани зикри ҳафтуми латифа (узви рӯҳонӣ) Номи фардӣ Худованд бо ҳар нафас дар қаъри Қалб фуруд ояд ва аз ҳар як ҳуҷайра алангаи "Ху" берун ояд. сӯрохи бадан бо ҳар нафас баромадан. Пас аз зикри ҳафтум (узви рӯҳӣ), аввалин латифа (узви рӯҳонӣ) дубора анҷом дода мешавад, ки методи он дар ибтидо дода шуда буд. Ҳангоми зикри нафаскашӣ бояд зуд ва қавӣ бошад ва бо ҳаракати бадан, ки ба таври худкор бо нафаскашии босуръат оғоз меёбад, бошад. Бояд дар назар дошт, ки ҳеҷ нафасе бе Зикир намемонад. Таваҷҷӯҳ бояд ба Қалб равона карда шавад ва идомаи Зикр набояд вайрон шавад.
Usuli zikr/ zikri sulhi ʙotinī

 Bo tamarkuzi purra va diqqat, nafaskaşiro tavre idora kardan lozim ast, ki nomi şaxsii "Alloh" ʙo har nafas dar qa'ri dil furud ojad va kalimai "Xu" ʙo har nafas Qalʙro (Dil) zad. ʙaromadan. Hangomi içroi latifai duvvum (nomi uzvi rūhī), nomi şaxsii Xudo ʙojad ʙo har nafas dar qa'ri Qalʙ furud ojad va kalimai "Xu" ʙo har nafas ʙaromadan ʙa Latifai duvvum (Organi rūhī) zarʙa zanad. . Hamin tavr, hangomi içroi latifai sejum, corum va pançum (uzvi rūhonī) nomi şaxsii Xudovand ʙojad ʙo har nafas dar qa'ri qalʙ furud ojad va kalimai "Xu" ʙa latifa (uzvi rūhī) zarʙa zanad. ) zeri Zikr (jodovarī) ʙo har nafase ʙerun meojad. Tarzi ançom dodani zikri latifai şaşum (uzvi rūhī) Nomi şaxsii Xudovand ʙojad ʙo har nafas dar qa'ri Qalʙ furud ojad va az peşonii xud otaşi "Xu" ʙerun ojad har nafas meʙarojad. Tarzi ançom dodani zikri haftumi latifa (uzvi rūhonī) Nomi fardī Xudovand ʙo har nafas dar qa'ri Qalʙ furud ojad va az har jak huçajra alangai "Xu" ʙerun ojad. sūroxi ʙadan ʙo har nafas ʙaromadan. Pas az zikri haftum (uzvi rūhī), avvalin latifa (uzvi rūhonī) duʙora ançom doda meşavad, ki metodi on dar iʙtido doda şuda ʙud. Hangomi zikri nafaskaşī ʙojad zud va qavī ʙoşad va ʙo harakati ʙadan, ki ʙa tavri xudkor ʙo nafaskaşii ʙosur'at oƣoz mejoʙad, ʙoşad. Bojad dar nazar doşt, ki heç nafase ʙe Zikir namemonad. Tavaççūh ʙojad ʙa Qalʙ ravona karda şavad va idomai Zikr naʙojad vajron şavad.


Içerki parahatçylyk üçin Zikr / Dikr (ýatlama) usuly

 Doly üns we üns bilen dem almak şeýle bir dolandyrylmalydyr welin, “Alla” şahsy ady ýüregiň (Kalb) her demi bilen ýüregiň çuňlugyna düşmeli we “Hoo” sözi Kalbyň (Heartüregiň) her demi bilen urmalydyr. çykan. Ikinji Latifany (Ruhy Organ) ýerine ýetireniňizde, Allanyň şahsy ady her dem bilen Kalbyň (Heartüregiň) çuňlugyna girmeli we 'Hoo' sözi ikinji Latifany (Ruhy Organ) her demi bilen urmaly; . Edil şonuň ýaly, üçünji, dördünji we bäşinji Latifany (Ruhy organ) ýerine ýetireniňizde, Allanyň şahsy ady her dem bilen Kalbyň (Heartüregiň) çuňlugyna girmeli we 'Hoo' sözi Latifany (Ruhy Organ) urmaly ) Zikr (ýatlama) astynda her dem çykýar. Altynjy Latifada (Ruhy organ) Zikr (ýatlama) etmegiň usuly, Allanyň her bir demi bilen Kalbyň (Heartüregiň) çuňlugyna girmeli we maňlaýyndan 'Hoo' alawy çykmaly. her dem çykýar. Sevenedinji Latifada (Ruhy organ) Zikr (ýatlama) etmegiň usuly, Allahyň her bir demi bilen Kalbyň (Heartüregiň) çuňlugyna girmeli we her öýjükden 'Hoo' alawy çykmaly we her demi bilen bedeniň gözenekleri. Seventhedinji Latifada (Ruhy Organ) Zikr (ýatlama) edensoň, ilkinji Latifah (Ruhy Organ) täzeden edilýär, usuly başda berlen. Zikr (ýatlama) wagtynda dem alyş çalt we güýçli bolmaly, çalt dem almak bilen awtomatiki başlaýan bedeniň hereketi bilen bilelikde. Zikr (ýatlama) bolmasa hiç bir demiň galmaýandygyny ýatdan çykarmaly däldir. Ünsüňi Kalb (Heartürege) gönükdirmeli we Zikrdäki (ematlama) dowamlylygy bozulmaly däldir.


Метода Зикр/ Дхикр (Сећање) за унутрашњи мир

 Са потпуном концентрацијом и пажњом, дисањем треба управљати тако да се лично име 'Аллах' спусти у дубину срца (Калб) при сваком удисају, а ријеч 'Хоо' би требала ударати у Калб (срце) при сваком удисају излазећи. Када радите други Латифах (духовни орган), лично име Аллах би требало да се спусти у дубину Калба (Срца) при сваком удисају, а реч 'Хоо' би требало да удари у други Латифах (духовни орган) при сваком издисају . Слично, када радите трећи, четврти и пети Латифах (духовни орган), лично име Аллах треба да се спусти у дубину Калба (Срца) при сваком удисају, а реч 'Хоо' треба да удари у Латифах (духовни орган) ) под Зикр -ом (Сећање) са сваким издисајем. Метода извођења зикра (сећања) на шестом латифи (духовни орган) Лично име Аллах би требало да се спусти у дубине Калба (Срца) са сваким удисајем, а из чела би требало да изађе бљесак 'Хоо' сваки дах излази. Метода обављања Зикра (Сећања) на Седмом Латифи (Духовни Орган) Лично име Аллах би требало да се спусти у дубину Калба (Срца) са сваким удисајем и да из сваке ћелије изађе "Ху" поре тела при сваком издисају. Након што се уради Зикр (Сећање) на седмом Латифаху (Духовни орган), поново се ради први Латифах (Духовни орган), чија је метода дата у почетку. Током Зикра (сећања) дисање би требало бити убрзано и снажно, праћено кретањем тела, које почиње аутоматски убрзаним дисањем. Треба имати на уму да ниједан дах не остаје без Зикра (Сећање). Пажњу треба усмерити на Калб (Срце) и континуитет у Зикр -у (Сећање) не би требало да се прекине.
Metoda Zikr/ Dhikr (Sećanje) za unutrašnji mir

 Sa potpunom koncentracijom i pažnjom, disanjem treba upravljati tako da se lično ime 'Allah' spusti u dubinu srca (Kalb) pri svakom udisaju, a riječ 'Hoo' bi trebala udarati u Kalb (srce) pri svakom udisaju izlazeći. Kada radite drugi Latifah (duhovni organ), lično ime Allah bi trebalo da se spusti u dubinu Kalba (Srca) pri svakom udisaju, a reč 'Hoo' bi trebalo da udari u drugi Latifah (duhovni organ) pri svakom izdisaju . Slično, kada radite treći, četvrti i peti Latifah (duhovni organ), lično ime Allah treba da se spusti u dubinu Kalba (Srca) pri svakom udisaju, a reč 'Hoo' treba da udari u Latifah (duhovni organ) ) pod Zikr -om (Sećanje) sa svakim izdisajem. Metoda izvođenja zikra (sećanja) na šestom latifi (duhovni organ) Lično ime Allah bi trebalo da se spusti u dubine Kalba (Srca) sa svakim udisajem, a iz čela bi trebalo da izađe bljesak 'Hoo' svaki dah izlazi. Metoda obavljanja Zikra (Sećanja) na Sedmom Latifi (Duhovni Organ) Lično ime Allah bi trebalo da se spusti u dubinu Kalba (Srca) sa svakim udisajem i da iz svake ćelije izađe "Hu" pore tela pri svakom izdisaju. Nakon što se uradi Zikr (Sećanje) na sedmom Latifahu (Duhovni organ), ponovo se radi prvi Latifah (Duhovni organ), čija je metoda data u početku. Tokom Zikra (sećanja) disanje bi trebalo biti ubrzano i snažno, praćeno kretanjem tela, koje počinje automatski ubrzanim disanjem. Treba imati na umu da nijedan dah ne ostaje bez Zikra (Sećanje). Pažnju treba usmeriti na Kalb (Srce) i kontinuitet u Zikr -u (Sećanje) ne bi trebalo da se prekine.


Методът на зикр/ зикр (спомен) за вътрешен мир

С пълна концентрация и внимание дишането трябва да бъде така управлявано, че Личното име „Аллах“ да се спусне в дълбините на сърцето (Qalb) с всеки вдишване и думата „Hoo“ да удари Qalb (Сърцето) с всеки дъх излиза подава се. Когато правите втория Latifah (Духовен орган), Личното име Аллах трябва да слезе в дълбините на Qalb (Сърцето) с всеки вдишване и думата “Hoo” трябва да удари втория Latifah (Духовен орган) с всеки издишване. . По същия начин, когато правите третия, четвъртия и петия Latifah (Духовен орган), Личното име Аллах трябва да слезе в дълбините на Qalb (Сърцето) с всеки вдишване и думата “Hoo” трябва да удари Latifah (Духовен орган) ) под Zikr (спомен) с всеки издишан дъх. Методът на извършване на Зикр (Възпоменание) на Шестия Латифа (Духовен орган) Личното име Аллах трябва да слезе в дълбините на Калб (Сърцето) с всяко вдишване и изблик на „Ху“ да излезе от челото с всеки дъх излиза. Методът на извършване на Зикр (Възпоменание) на Седмия Латифа (Духовен орган) Личното име Аллах трябва да слезе в дълбините на Калб (Сърцето) с всяко вдишване и изблик на „Ху“ трябва да излезе от всяка клетка и порите на тялото с всеки издишан въздух. След извършване на Зикр (Възпоменание) на седмия Латифа (Духовен орган), отново се прави първият Латифа (Духовен орган), чийто метод е даден в началото. По време на Зикр (спомен) дишането трябва да бъде ускорено и силно, придружено от движението на тялото, което започва автоматично с ускорено дишане. Трябва да се има предвид, че нито един дъх не остава без Zikr (спомен). Вниманието трябва да бъде насочено към Qalb (Сърце) и приемствеността в Zikr (Спомен) не трябва да се нарушава.


Metoda Zikr/ Dhikr (sjećanja) za unutrašnji mir

 Sa potpunom koncentracijom i pažnjom, disanjem treba upravljati tako da se lično ime 'Allah' spusti u dubinu srca (Qalb) pri svakom udisaju, a riječ 'Hoo' bi trebala udarati u Qalb (srce) pri svakom udisaju izlaziti. Kada radite drugi Latifah (duhovni organ), lično ime Allah bi trebalo da se spusti u dubinu Qalba (srca) pri svakom udisaju, a riječ 'Hoo' bi trebala udariti u drugi latifah (duhovni organ) pri svakom izdisaju . Slično, kada radite treći, četvrti i peti Latifah (duhovni organ), lično ime Allah treba da se spusti u dubinu Qalba (Srca) pri svakom udisaju, a riječ 'Hoo' bi trebala udariti u Latifah (duhovni organ) ) pod Zikr (sjećanje) sa svakim izdisajem. Metoda obavljanja zikra (sjećanja) na šestom latifi (duhovnom organu). Lično ime Allah treba da se spusti u dubinu Qalba (Srca) sa svakim udisajem, a iz čela bi trebala izaći rafal 'Hoo' sa svaki dah izlazi. Metoda obavljanja zikra (sjećanja) na sedmom latifi (duhovnom organu) lično ime Allah treba da se spusti u dubinu Qalba (Srca) sa svakim udisajem i da iz svake ćelije izađe "Hu" pore tijela sa svakim izdisajem. Nakon što se uradi Zikr (sjećanje) na sedmom Latifi (Duhovni organ), ponovo se radi prvi Latifah (Duhovni organ), čija je metoda data na početku. Tokom Zikra (sjećanja) disanje bi trebalo biti ubrzano i snažno, popraćeno kretanjem tijela, koje počinje automatski ubrzanim disanjem. Treba imati na umu da nijedan dah ne ostaje bez Zikra (sjećanja). Pažnju treba usmjeriti na Qalb (Srce) i kontinuitet u Zikr -u (Sjećanje) ne bi trebao prekinuti.


Aðferð Zikr/ Dhikr (minning) fyrir innri frið

 Með fullkominni einbeitingu og athygli, ætti að stjórna önduninni þannig að mannanafninu „Allah“ ætti að síga niður í djúp hjartans (Qalb) með hverjum andardrætti sem berst inn og orðið „Hoo“ ætti að berja Qalb (hjartað) með hverjum andardrætti. að koma út. Þegar annað Latifah (andlegt líffæri) er gert, ætti persónunafnið Allah að síga niður í djúp Qalb (hjartans) með hverjum andardrætti sem fer inn og orðið 'Hoo' ætti að slá á annað Latifah (andlegt líffæri) með hverjum andardrætti sem kemur út . Á sama hátt, þegar þú gerir þriðja, fjórða og fimmta Latifah (andlegt líffæri), ætti persónunafnið Allah að síga niður í djúp Qalb (hjartans) með hverri öndun sem berst inn og orðið „Hoo“ ætti að slá Latifah (andlegt líffæri) ) undir Zikr (minning) með hverju andardrætti sem kemur út. Aðferðin til að gera Zikr (minning) á sjötta Latifah (andlegt líffæri) Persónunafnið Allah ætti að síga niður í djúp Qalb (hjartans) með hverjum andardrætti sem berst inn og blossi „Hoo“ ætti að koma úr enni með hver andardráttur kemur út. Aðferðin til að gera Zikr (minningu) á sjöunda Latifah (andlegt líffæri) Persónuheitið Allah ætti að síga niður í djúp Qalb (hjartans) með hverjum andardrætti sem berst inn og blossi „Hoo“ ætti að koma út úr hverri klefi og svitahola líkamans með hverri öndun sem kemur út. Eftir að hafa gert Zikr (minning) á sjöunda Latifah (andlegt líffæri) er fyrsta Latifah (andlegt líffæri) gert aftur, en aðferð hennar hafði verið gefin í upphafi. Meðan á Zikr stendur (minning) ætti öndunin að vera hröð og kröftug, samfara hreyfingu líkamans, sem byrjar sjálfkrafa með skjótum öndun. Hafa ber í huga að engin andardráttur er eftir án Zikr (minning). Athygli ætti að beinast að Qalb (hjarta) og samfellan í Zikr (minning) ætti ekki að rjúfa.


Modh Zikr / Dhikr (Cuimhneachadh) airson Sìth a-staigh

 Le làn aire agus aire, bu chòir anail a riaghladh cho mòr is gum bu chòir an t-Ainm Pearsanta ‘Allah’ a thighinn a-steach do dhoimhneachd a ’chridhe (Qalb) leis a h-uile anail a’ dol a-steach agus bu chòir don fhacal ‘Hoo’ an Qalb (Cridhe) a bhualadh leis a h-uile anail a ’tighinn a-mach. Nuair a bhios tu a ’dèanamh an dàrna Latifah (Organ Spioradail), bu chòir don Ainm Pearsanta Allah a dhol sìos gu doimhneachd an Qalb (Cridhe) leis a h-uile anail a’ dol a-steach agus bu chòir don fhacal ‘Hoo’ an dàrna Latifah (Organ Spioradail) a bhualadh leis a h-uile anail a ’tighinn a-mach . San aon dòigh, nuair a nì thu an treas, an ceathramh agus an còigeamh Latifah (Organ Spioradail), bu chòir don Ainm Pearsanta Allah a dhol sìos gu doimhneachd an Qalb (Cridhe) leis a h-uile anail a ’dol a-steach agus bu chòir don fhacal‘ Hoo ’bualadh air an Latifah (Organ Spioradail ) fo Zikr (Cuimhneachadh) leis a h-uile anail a ’tighinn a-mach. An dòigh air Zikr (Cuimhneachadh) a dhèanamh air an t-Siathamh Latifah (Organ Spioradail) Bu chòir don Ainm Pearsanta Allah a thighinn a-steach do dhoimhneachd an Qalb (Cridhe) leis a h-uile anail a ’dol a-steach agus bu chòir lasair de‘ Hoo ’a thighinn a-mach às an aghaidh le gach anail a ’tighinn a-mach. An dòigh air Zikr (Cuimhneachadh) a dhèanamh air an t-Seachdamh Latifah (Organ Spioradail) Bu chòir don Ainm Pearsanta Allah a thighinn a-steach do dhoimhneachd an Qalb (Cridhe) leis a h-uile anail a ’dol a-steach agus bu chòir lasair de‘ Hoo ’a thighinn a-mach às a h-uile cealla agus pore a ’chuirp leis a h-uile anail a’ tighinn a-mach. Às deidh Zikr (Cuimhneachadh) a dhèanamh air an t-seachdamh Latifah (Organ Spioradail), tha a ’chiad Latifah (Organ Spioradail) air a dhèanamh a-rithist, agus chaidh an dòigh aige a thoirt seachad anns an toiseach. Rè Zikr (Cuimhneachadh) bu chòir an anail a bhith luath agus làidir, an cois gluasad a ’chuirp, a thòisicheas gu fèin-ghluasadach le anail luath. Bu chòir cuimhneachadh nach eil anail air fhàgail às aonais Zikr (Cuimhneachan). Bu chòir aire a bhith air a chuimseachadh air an Qalb (Cridhe) agus cha bu chòir an leantainneachd ann an Zikr (Cuimhneachadh) briseadh.


Modh Zikr / Dhikr (Cuimhneachán) don tSíocháin Istigh

 Le tiúchan agus aire iomlán, ba cheart análaithe a bhainistiú sa chaoi is gur chóir don Ainm Pearsanta ‘Allah’ teacht isteach i ndoimhneacht an chroí (Qalb) le gach anáil ag dul isteach agus ba chóir don fhocal ‘Hoo’ an Qalb (Croí) a bhualadh le gach anáil ag teacht amach. Agus an dara Latifah (Orgán Spioradálta) á dhéanamh aige, ba chóir go dtiocfadh an t-Ainm Pearsanta Allah isteach i ndoimhneacht an Qalb (Croí) le gach anáil ag dul isteach agus ba chóir don fhocal ‘Hoo’ an dara Latifah (Orgán Spioradálta) a bhualadh le gach anáil ag teacht amach . Ar an gcaoi chéanna, agus an tríú, an ceathrú agus an cúigiú Latifah (Orgán Spioradálta) á dhéanamh aige, ba cheart go dtiocfadh an t-Ainm Pearsanta Allah isteach i ndoimhneacht an Qalb (Croí) le gach anáil ag dul isteach agus ba chóir don fhocal ‘Hoo’ an Latifah (Orgán Spioradálta a bhualadh) ) faoi Zikr (Cuimhneachán) le gach anáil ag teacht amach. An Modh chun Zikr (Cuimhneachán) a dhéanamh ar an Séú Latifah (Orgán Spioradálta) Ba chóir go dtiocfadh an t-Ainm Pearsanta Allah isteach i ndoimhneacht an Qalb (Croí) le gach anáil ag dul isteach agus ba chóir go dtiocfadh flare de ‘Hoo’ as an mbarr le gach anáil ag teacht amach. An Modh chun Zikr (Cuimhneachán) a dhéanamh ar an Seachtú Latifah (Orgán Spioradálta) Ba chóir go dtiocfadh an t-Ainm Pearsanta Allah isteach i ndoimhneacht an Qalb (Croí) le gach anáil ag dul isteach agus ba chóir go dtiocfadh flare de ‘Hoo’ as gach cill agus pore an choirp le gach anáil ag teacht amach. Tar éis Zikr (Cuimhneachán) a dhéanamh ar an seachtú Latifah (Orgán Spioradálta), déantar an chéad Latifah (Orgán Spioradálta) arís, ar tugadh a modh i dtosach. Le linn Zikr (Cuimhneachán) ba chóir go mbeadh an análú tapa agus láidir, in éineacht le gluaiseacht an choirp, a thosaíonn go huathoibríoch le hanálú tapa. Ba chóir a mheabhrú nach bhfágtar aon anáil gan Zikr (Cuimhneachán). Ba chóir aird a dhíriú ar an Qalb (Croí) agus níor cheart go mbeadh an leanúnachas i Zikr (Cuimhneachán) briste.


Эчке тынычлык өчен Зикр / Зикр ысулы (Хәтер)

 Тулы концентрация һәм игътибар белән, сулыш шулкадәр идарә ителергә тиеш ки, "Алла" шәхси исеме йөрәк тирәнлегенә (Калб) төшәргә тиеш, һәм һәр сулыш белән "Ху" сүзе Калб (Йөрәк) һәр сулыш белән сугарга тиеш. чыга. Икенче Латифаны (Рухи Орган) эшләгәндә, Аллаһның шәхси исеме Калб (Йөрәк) тирәнлегенә төшәргә тиеш, һәр сулыш кереп, "Ху" сүзе икенче Латифага (Рухи Орган) һәр сулыш белән чыгарга тиеш. . Шулай ук, өченче, дүртенче һәм бишенче Латифаны (Рухи Орган) эшләгәндә, Аллаһның шәхси исеме Калб (Йөрәк) тирәнлегенә төшәргә тиеш, һәр сулыш кереп, "Хо" сүзе Латифага (Рухи Орган) бәрелергә тиеш. ) Зикр астында (Хәтер) һәр сулыш белән. Алтынчы Латыйфада Зикр (Хәтер) ясау ысулы (Рухи Орган) Шәхси исем Аллаһ Калб (Йөрәк) тирәнлегенә төшәргә тиеш, һәр сулыш кереп, маңгайдан 'Hoo' ялкыны чыгарга тиеш. һәр сулыш чыга. Sevenиденче Латифада Зикр (Хәтер) ясау ысулы (Рухи Орган) Шәхси исем Аллаһ Калб (Йөрәк) тирәнлегенә төшәргә тиеш, һәр сулыш кереп, һәр күзәнәктән "Hoo" ялкыны чыгарга тиеш. һәр сулыш белән тәннең күзәнәкләре. Seventhиденче Латифада (Рухани Орган) Зикр (Хәтер) ясаганнан соң, беренче Латифа (Рухи Орган) кабат эшләнә, аның ысулы башта бирелгән иде. Зикр вакытында (Хәтер) сулыш тиз һәм көчле булырга тиеш, тән хәрәкәте белән бергә, тиз сулыш белән башлана. Шуны истә тотарга кирәк: Зикрдән башка бер сулыш та калмый. Игътибар Калбка (йөрәк) тупланырга тиеш һәм Зикрдагы өзлексезлек (Хәтер) өзелмәскә тиеш.


உள் அமைதிக்கான ஜிக்ர்/ திக்ர் ​​(நினைவு) முறை

 முழுமையான செறிவு மற்றும் கவனத்துடன், சுவாசம் மிகவும் நிர்வகிக்கப்பட வேண்டும், 'அல்லா' என்ற தனிப்பட்ட பெயர் இதயத்தின் ஆழத்தில் (கல்ப்) ஒவ்வொரு மூச்சும் இறங்க வேண்டும் மற்றும் 'ஹூ' என்ற வார்த்தை ஒவ்வொரு மூச்சிலும் கல்பை (இதயம்) தாக்க வேண்டும் வெளியே வருகிறேன். இரண்டாவது லத்தீஃபாவை (ஆன்மீக உறுப்பு) செய்யும் போது, ​​அல்லாஹ்வின் தனிப்பட்ட பெயர் கல்ப் (இதயத்தின்) ஆழத்தில் ஒவ்வொரு மூச்சும் இறங்க வேண்டும் மற்றும் 'ஹூ' என்ற வார்த்தை இரண்டாவது லத்தீஃபாவை (ஆன்மீக உறுப்பு) ஒவ்வொரு மூச்சும் வெளியே வர வேண்டும் . இதேபோல், மூன்றாவது, நான்காவது மற்றும் ஐந்தாவது லத்தீஃபாவை (ஆன்மீக உறுப்பு) செய்யும் போது, ​​அல்லாஹ்வின் தனிப்பட்ட பெயர் கல்ப் (இதயத்தின்) ஆழத்தில் ஒவ்வொரு மூச்சும் இறங்க வேண்டும் மற்றும் 'ஹூ' என்ற வார்த்தை லத்திஃபாவை (ஆன்மீக உறுப்பு) தாக்க வேண்டும். ஜிக்ர் ​​(நினைவு) கீழ் ஒவ்வொரு மூச்சும் வெளிவரும். ஆறாவது லத்தீபாவில் (ஆன்மீக உறுப்பு) ஜிக்ர் ​​செய்யும் முறை (ஆன்மீக உறுப்பு) தனிப்பட்ட பெயர் அல்லா கல்ப் (இதயத்தின்) ஆழத்தில் இறங்க வேண்டும் மற்றும் ஒவ்வொரு மூச்சும் உள்ளே செல்ல வேண்டும் மற்றும் ஹூவின் எரிப்பு நெற்றியில் இருந்து வெளியே வர வேண்டும் ஒவ்வொரு மூச்சும் வெளியே வருகிறது. ஏழாவது லத்தீபாவில் (ஆன்மீக உறுப்பு) ஜிக்ர் ​​செய்யும் முறை (ஆன்மீக உறுப்பு) தனிப்பட்ட பெயர் அல்லாஹ் கல்ப் (இதயத்தின்) ஆழத்தில் இறங்க வேண்டும், ஒவ்வொரு மூச்சும் உள்ளே செல்ல வேண்டும், மேலும் ஒவ்வொரு உயிரணுவிலிருந்தும் 'ஹூ' என்ற வெளிப்பாடு வர வேண்டும். ஒவ்வொரு மூச்சும் வெளியேறும் உடலின் துளை. ஏழாவது லத்தீஃபாவில் (ஆன்மீக உறுப்பு) ஜிக்ர் ​​(நினைவு) செய்த பிறகு, முதல் லத்தீஃபா (ஆன்மீக உறுப்பு) மீண்டும் செய்யப்படுகிறது, அதன் முறை ஆரம்பத்தில் கொடுக்கப்பட்டது. ஜிக்ர் ​​(நினைவு) போது சுவாசம் வேகமாகவும் வலுவாகவும் இருக்க வேண்டும், உடலின் இயக்கத்துடன் சேர்ந்து, அது விரைவான சுவாசத்துடன் தானாகவே தொடங்குகிறது. ஜிக்ர் ​​(நினைவு) இல்லாமல் மூச்சு விடாது என்பதை மனதில் கொள்ள வேண்டும். கல்ப் (இதயம்) மீது கவனம் செலுத்தப்பட வேண்டும் மற்றும் ஜிக்ரில் (நினைவு) தொடர்ச்சி உடைந்து போகக்கூடாது.
Uḷ amaitikkāṉa jikr/ tikr ​​(niṉaivu) muṟai

 muḻumaiyāṉa ceṟivu maṟṟum kavaṉattuṭaṉ, cuvācam mikavum nirvakikkappaṭa vēṇṭum, 'allā' eṉṟa taṉippaṭṭa peyar itayattiṉ āḻattil (kalp) ovvoru mūccum iṟaṅka vēṇṭum maṟṟum'hū' eṉṟa vārttai ovvoru mūccilum kalpai (itayam) tākka vēṇṭum veḷiyē varukiṟēṉ. Iraṇṭāvatu lattīḥpāvai (āṉmīka uṟuppu) ceyyum pōtu, ​​allāhviṉ taṉippaṭṭa peyar kalp (itayattiṉ) āḻattil ovvoru mūccum iṟaṅka vēṇṭum maṟṟum'hū' eṉṟa vārttai iraṇṭāvatu lattīḥpāvai (āṉmīka uṟuppu) ovvoru mūccum veḷiyē vara vēṇṭum. Itēpōl, mūṉṟāvatu, nāṉkāvatu maṟṟum aintāvatu lattīḥpāvai (āṉmīka uṟuppu) ceyyum pōtu, ​​allāhviṉ taṉippaṭṭa peyar kalp (itayattiṉ) āḻattil ovvoru mūccum iṟaṅka vēṇṭum maṟṟum'hū' eṉṟa vārttai lattiḥpāvai (āṉmīka uṟuppu) tākka vēṇṭum. Jikr ​​(niṉaivu) kīḻ ovvoru mūccum veḷivarum. Āṟāvatu lattīpāvil (āṉmīka uṟuppu) jikr ​​ceyyum muṟai (āṉmīka uṟuppu) taṉippaṭṭa peyar allā kalp (itayattiṉ) āḻattil iṟaṅka vēṇṭum maṟṟum ovvoru mūccum uḷḷē cella vēṇṭum maṟṟum hūviṉ erippu neṟṟiyil iruntu veḷiyē vara vēṇṭum ovvoru mūccum veḷiyē varukiṟatu. Ēḻāvatu lattīpāvil (āṉmīka uṟuppu) jikr ​​ceyyum muṟai (āṉmīka uṟuppu) taṉippaṭṭa peyar allāh kalp (itayattiṉ) āḻattil iṟaṅka vēṇṭum, ovvoru mūccum uḷḷē cella vēṇṭum, mēlum ovvoru uyiraṇuviliruntum'hū' eṉṟa veḷippāṭu vara vēṇṭum. Ovvoru mūccum veḷiyēṟum uṭaliṉ tuḷai. Ēḻāvatu lattīḥpāvil (āṉmīka uṟuppu) jikr ​​(niṉaivu) ceyta piṟaku, mutal lattīḥpā (āṉmīka uṟuppu) mīṇṭum ceyyappaṭukiṟatu, ataṉ muṟai ārampattil koṭukkappaṭṭatu. Jikr ​​(niṉaivu) pōtu cuvācam vēkamākavum valuvākavum irukka vēṇṭum, uṭaliṉ iyakkattuṭaṉ cērntu, atu viraivāṉa cuvācattuṭaṉ tāṉākavē toṭaṅkukiṟatu. Jikr ​​(niṉaivu) illāmal mūccu viṭātu eṉpatai maṉatil koḷḷa vēṇṭum. Kalp (itayam) mītu kavaṉam celuttappaṭa vēṇṭum maṟṟum jikril (niṉaivu) toṭarcci uṭaintu pōkakkūṭātu.


Metoda Zikr/ Dhikr (spomin) za notranji mir

 S popolno koncentracijo in pozornostjo je treba dihanje upravljati tako, da se mora osebno ime "Allah" spuščati v globino srca (Qalb) z vsakim vdihom in beseda "Hoo" mora z vsakim vdihom udariti v Qalb (srce) prihaja ven. Ko izvajate drugi Latifah (duhovni organ), se mora osebno ime Allah spustiti v globino Qalba (Srca) z vsakim vdihom in beseda "Hoo" mora udariti v drugega Latifaha (duhovni organ) z vsakim vdihom . Podobno bi pri izvajanju tretjega, četrtega in petega Latifaha (duhovnega organa) osebno ime Allah pri vsakem vdihu moralo sestopiti v globino Qalba (Srca), beseda 'Hoo' pa bi morala udariti v Latifah (duhovni organ). ) pod Zikr (spomin) z vsakim izdihom. Metoda izvajanja zikra (spomina) na šestem latifi (duhovni organ) Osebno ime Allah naj se z vsakim vdihom spusti v globino Qalba (Srca), iz čela pa naj izbruhne "Hoo" prihaja vsak dih. Metoda izvajanja zikra (spomin) na sedmem Latifahu (duhovni organ) Osebno ime Allah bi se moralo spustiti v globino Qalba (Srca) z vsakim vdihom in iz vsake celice bi moral izbruhniti "Hoo" pore telesa ob vsakem vdihu. Ko naredimo Zikr (spomin) na sedmem Latifahu (Duhovne orgle), se ponovno opravi prvi Latifah (Duhovni organ), katerega metoda je bila podana na začetku. Med Zikr (spominom) mora biti dihanje hitro in močno, spremlja ga gibanje telesa, ki se samodejno začne s hitrim dihanjem. Upoštevati je treba, da brez Zikra (spomin) ne ostane nobenega diha. Pozornost je treba nameniti Qalbu (Srce) in kontinuiteta v Zikr -u (Spomin) se ne sme prekiniti.


Zikr/ Dhikr को विधि (स्मरण) भित्री शान्ति को लागी

 पूर्ण एकाग्रता र ध्यान संग, सास फेर्न यति व्यवस्थित गर्नु पर्छ कि व्यक्तिगत नाम 'अल्लाह' हृदय को गहिराई (Qalb) मा प्रत्येक सास भित्र जान्छ र 'हू' शब्द प्रत्येक सास संग Qalb (मुटु) मा प्रहार गर्नु पर्छ। आउदै छु। जब दोस्रो Latifah (आध्यात्मिक अंग), व्यक्तिगत नाम अल्लाह Qalb (मुटु) को गहिराई मा प्रत्येक सास संग जान्छ र 'हू' शब्द दोस्रो लतीफा (आध्यात्मिक अंग) हर सास बाहिर आउनु पर्छ। । त्यस्तै गरी, जब तेस्रो, चौथो र पाँचौ लतीफा (आध्यात्मिक अंग), व्यक्तिगत नाम अल्लाह Qalb (मुटु) को गहिराई मा प्रत्येक सास भित्र जान्छ र 'हू' शब्द लतीफाह (आध्यात्मिक अंग Zikr अन्तर्गत (स्मरण) बाहिर आउँदै हरेक सास संग। छैठौं लतीफा (आध्यात्मिक अंग) मा जिक्र (स्मरण) गर्ने विधि व्यक्तिगत नाम अल्लाह प्रत्येक सास भित्र जान्छ र 'हू' को एक ज्वाला संग निस्किनु पर्छ संग Qalb (मुटु) को गहिराई मा उत्रनु पर्छ। हरेक सास बाहिर आउँछ। सातौं लतीफाह (आध्यात्मिक अंग) मा जिक्र (स्मरण) गर्ने विधि व्यक्तिगत नाम अल्लाह प्रत्येक सास भित्र जान्छ र 'हू' को एक भित्ता हरेक कोष बाट बाहिर आउनु र Qalb (मुटु) को गहिराई मा उत्रनु पर्छ प्रत्येक सास बाहिर आउँदै संग शरीर को pore। सातौं लतीफा (आध्यात्मिक अंग) मा जिक्र (स्मरण) गरिसकेपछि, पहिलो लतीफा (आध्यात्मिक अंग) फेरी गरिन्छ, जसको विधि शुरुमा दिईएको थियो। जिकर (स्मरण) को समयमा सास छिटो र बलियो हुनु पर्छ, शरीर को आन्दोलन संग, जो छिटो सास फेर्ने संग स्वचालित रूप बाट शुरू हुन्छ। यो दिमागमा हुनु पर्छ कि कुनै सास जिक्र (याद) बिना छोडिएको छ। ध्यान Qalb (मुटु) मा ध्यान केन्द्रित हुनुपर्छ र जिक्र (स्मरण) मा निरन्तरता तोड्नु हुँदैन।
Zikr/ Dhikr kō vidhi (smaraṇa) bhitrī śānti kō lāgī

 pūrṇa ēkāgratā ra dhyāna saṅga, sāsa phērna yati vyavasthita garnu parcha ki vyaktigata nāma'allāha' hr̥daya kō gahirā'ī (Qalb) mā pratyēka sāsa bhitra jāncha ra'hū' śabda pratyēka sāsa saṅga Qalb (muṭu) mā prahāra garnu parcha. Ā'udai chu. Jaba dōsrō Latifah (ādhyātmika aṅga), vyaktigata nāma allāha Qalb (muṭu) kō gahirā'ī mā pratyēka sāsa saṅga jāncha ra'hū' śabda dōsrō latīphā (ādhyātmika aṅga) hara sāsa bāhira ā'unu parcha. . Tyastai garī, jaba tēsrō, cauthō ra pām̐cau latīphā (ādhyātmika aṅga), vyaktigata nāma allāha Qalb (muṭu) kō gahirā'ī mā pratyēka sāsa bhitra jāncha ra'hū' śabda latīphāha (ādhyātmika aṅga Zikr antargata (smaraṇa) bāhira ā'um̐dai harēka sāsa saṅga. Chaiṭhauṁ latīphā (ādhyātmika aṅga) mā jikra (smaraṇa) garnē vidhi vyaktigata nāma allāha pratyēka sāsa bhitra jāncha ra'hū' kō ēka jvālā saṅga niskinu parcha saṅga Qalb (muṭu) kō gahirā'ī mā utranu parcha. Harēka sāsa bāhira ā'um̐cha. Sātauṁ latīphāha (ādhyātmika aṅga) mā jikra (smaraṇa) garnē vidhi vyaktigata nāma allāha pratyēka sāsa bhitra jāncha ra'hū' kō ēka bhittā harēka kōṣa bāṭa bāhira ā'unu ra Qalb (muṭu) kō gahirā'ī mā utranu parcha pratyēka sāsa bāhira ā'um̐dai saṅga śarīra kō pore. Sātauṁ latīphā (ādhyātmika aṅga) mā jikra (smaraṇa) garisakēpachi, pahilō latīphā (ādhyātmika aṅga) phērī garincha, jasakō vidhi śurumā di'ī'ēkō thiyō. Jikara (smaraṇa) kō samayamā sāsa chiṭō ra baliyō hunu parcha, śarīra kō āndōlana saṅga, jō chiṭō sāsa phērnē saṅga svacālita rūpa bāṭa śurū huncha. Yō dimāgamā hunu parcha ki kunai sāsa jikra (yāda) binā chōḍi'ēkō cha. Dhyāna Qalb (muṭu) mā dhyāna kēndrita hunuparcha ra jikra (smaraṇa) mā nirantaratā tōḍnu hum̐daina.


Metoda Zikr/Dhikr (pamięci) dla wewnętrznego spokoju

 Z pełną koncentracją i uwagą oddychanie powinno być tak zarządzane, aby imię osobiste „Allah” schodziło do głębi serca (Qalb) z każdym wdechem, a słowo „Hoo” uderzało w Qalba (Serce) z każdym oddechem wychodzić. Wykonując drugi latifah (narząd duchowy), imię własne Allah powinno schodzić do głębin Qalb (serca) z każdym wdechem, a słowo „hoo” powinno uderzać w drugi latifah (organ duchowy) z każdym wychodzącym oddechem . Podobnie, wykonując trzeci, czwarty i piąty latifah (narząd duchowy), imię własne Allah powinno zstąpić do głębin Qalb (serca) z każdym wdechem, a słowo „hoo” powinno uderzyć w latifah (narząd duchowy). ) pod Zikr (Pamięć) z każdym wychodzącym oddechem. Metoda wykonywania Zikr (wspomnienia) na szóstym latifah (narządzie duchowym) Imię Allah powinno schodzić do głębin Qalb (Serca) z każdym wdechem, a z czoła powinien wychodzić błysk „Hoo”. każdy wydobywający się oddech. Metoda wykonywania Zikr (Wspomnienia) na Siódmym Latifah (Narządzie Duchowym) Imię Allah powinno schodzić do głębin Qalb (Serca) z każdym wdechem, a błysk „Hu” powinien wychodzić z każdej komórki i porów ciała z każdym wydobywającym się oddechem. Po wykonaniu Zikr (Wspomnienia) na siódmym Latifah (Narząd Duchowy), pierwszy Latifah (Narząd Duchowy) jest wykonywany ponownie, którego metoda została podana na początku. Podczas Zikr (pamięci) oddech powinien być szybki i mocny, towarzyszyć mu ruch ciała, który rozpoczyna się automatycznie szybkim oddechem. Należy pamiętać, że żaden oddech nie pozostaje bez Zikr (Wspomnienia). Uwaga powinna być skupiona na Qalb (Sercu), a ciągłość w Zikrze (Pamięć) nie powinna się załamywać.


Phương pháp Zikr / Dhikr (Hồi tưởng) cho sự bình yên nội tâm

 Với sự tập trung và chú ý hoàn toàn, hơi thở nên được quản lý sao cho Tên cá nhân 'Allah' sẽ đi vào sâu thẳm trái tim (Qalb) với mỗi hơi thở đi vào và từ 'Hoo' sẽ chạm vào Qalb (Trái tim) trong mỗi nhịp thở. sắp ra mắt. Khi thực hiện Latifah thứ hai (Spiritual Organ), Tên cá nhân Allah sẽ đi vào sâu của Qalb (Heart) với mỗi hơi thở đi vào và từ 'Hoo' sẽ chạm vào Latifah thứ hai (Spiritual Organ) với mỗi hơi thở ra. . Tương tự như vậy, khi thực hiện Latifah thứ ba, thứ tư và thứ năm (Cơ quan tâm linh), Tên cá nhân Allah sẽ đi vào sâu của Qalb (Trái tim) với mỗi hơi thở đi vào và từ 'Hoo' sẽ chạm vào Latifah (Cơ quan tâm linh ) dưới Zikr (Hồi tưởng) với từng hơi thở thoát ra. Phương pháp thực hiện Zikr (Hồi tưởng) trên Latifah thứ sáu (Cơ quan tâm linh) Tên cá nhân Allah sẽ đi vào sâu của Qalb (Trái tim) với mỗi hơi thở đi vào và một luồng 'Hoo' sẽ phát ra từ trán với từng hơi thở thoát ra. Phương pháp thực hiện Zikr (Hồi tưởng) trên Latifah thứ bảy (Cơ quan tâm linh) Tên cá nhân Allah sẽ đi vào sâu thẳm của Qalb (Trái tim) với mỗi hơi thở đi vào và một luồng 'Hoo' sẽ phát ra từ mỗi tế bào và lỗ chân lông của cơ thể với mỗi hơi thở thoát ra. Sau khi thực hiện Zikr (Hoài niệm) trên Latifah thứ bảy (Cơ quan tâm linh), Latifah (Cơ quan tâm linh) đầu tiên được thực hiện một lần nữa, phương pháp đã được đưa ra ngay từ đầu. Trong quá trình Zikr (Hồi tưởng), nhịp thở phải nhanh chóng và mạnh mẽ, kèm theo chuyển động của cơ thể, bắt đầu tự động với nhịp thở nhanh. Cần ghi nhớ rằng không còn hơi thở nào nếu không có Zikr (Hồi tưởng). Cần tập trung chú ý vào Qalb (Trái tim) và tính liên tục trong Zikr (Hồi tưởng) không được đứt đoạn.


Hanyar Zikr/ Dhikr (Tunawa) don Amincin Ciki

 Tare da cikakken maida hankali da kulawa, yakamata a sarrafa numfashi ta yadda Sunan 'Allah' zai sauko cikin zurfin zuciya (Qalb) tare da kowane numfashi yana shiga sannan kalmar 'Hoo' ta bugi Qalb (Zuciya) da kowane numfashi fitowa. Lokacin yin Latifah na biyu (Tsarin Ruhaniya), Sunan Sirrin Allah ya kamata ya sauko cikin zurfin Qalb (Zuciya) tare da kowane numfashi yana shiga sannan kalmar 'Hoo' ta bugi Latifah na biyu (Kwayar Ruhaniya) tare da kowane numfashi yana fitowa. . Hakanan, lokacin yin Latifah na uku, na huɗu da na biyar (Sunan Ruhaniya), Sunan Sirrin Allah ya kamata ya sauko cikin zurfin Qalb (Zuciya) tare da kowane numfashi yana shiga kuma kalmar 'Hoo' yakamata ta buge Latifah (Tsarin Ruhaniya) ) karkashin Zikiri (Zikirin) tare da kowane numfashi yana fita. Hanyar yin Zikr (Zikirin) a kan Latifah na shida (Ƙungiya ta Ruhaniya) Sunan Mutum Allah ya kamata ya sauko cikin zurfin Qalb (Zuciya) tare da kowane numfashi yana shiga kuma walƙiyar 'Hoo' ta fito daga goshi da duk numfashin da ke fita. Hanyar yin Zikri (Zikirin) a kan Latifah na Bakwai (Ƙungiya ta Ruhaniya) Sunan Mutum Allah ya kamata ya sauko cikin zurfin Qalb (Zuciya) tare da kowane numfashi yana shiga kuma fitowar 'Hoo' ta fito daga kowane sel kuma pore na jiki tare da kowane numfashi yana fitowa. Bayan yin Zikr (Zikirin) a kan Latifah na bakwai (Ƙungiya ta Ruhaniya), an sake yin Latifah na farko (Ƙungiya ta Ruhaniya), wanda aka ba da hanyar sa tun farko. A lokacin Zikr (Tunawa) numfashi yakamata yayi sauri da ƙarfi, tare da motsi na jiki, wanda ke farawa ta atomatik tare da saurin numfashi. Ya kamata a tuna cewa babu numfashi da ya rage ba tare da Zikirin (Zikirin) ba. Yakamata a mai da hankali akan Qalb (Zuciya) kuma ci gaba da Zikr (Zikirin) kada ya karye.


ആന്തരിക സമാധാനത്തിനുള്ള സികർ/ ദികർ (അനുസ്മരണം) രീതി

 പൂർണ്ണമായ ഏകാഗ്രതയോടും ശ്രദ്ധയോടും കൂടി ശ്വസനം നിയന്ത്രിക്കപ്പെടണം, വ്യക്തിപരമായ പേര് 'അല്ലാഹു' ഹൃദയത്തിന്റെ ആഴങ്ങളിലേക്ക് (ഖൽബ്) ഇറങ്ങുകയും ഓരോ ശ്വാസത്തിലും അകത്തേക്ക് കയറുകയും 'ഹൂ' എന്ന വാക്ക് എല്ലാ ശ്വാസത്തിലും ഖൽബിനെ (ഹൃദയം) അടിക്കുകയും വേണം. പുറത്ത് വരുക. രണ്ടാമത്തെ ലത്തീഫ (ആത്മീയ അവയവം) ചെയ്യുമ്പോൾ, അല്ലാഹു എന്ന വ്യക്തി നാമം ഓരോ ശ്വാസോച്ഛ്വാസത്തോടും കൂടി ഖൽബിന്റെ (ഹൃദയത്തിന്റെ) ആഴങ്ങളിലേക്ക് ഇറങ്ങുകയും ഓരോ ശ്വാസത്തിലും 'ഹൂ' എന്ന വാക്ക് രണ്ടാമത്തെ ലത്തീഫ (ആത്മീയ അവയവം) അടിക്കുകയും വേണം. . അതുപോലെ, മൂന്നാമത്തെയും നാലാമത്തെയും അഞ്ചാമത്തെയും ലത്തീഫ (ആത്മീയ അവയവം) ചെയ്യുമ്പോൾ, അല്ലാഹു എന്ന വ്യക്തി നാമം ഓരോ ശ്വാസോച്ഛ്വാസത്തോടും കൂടി ഖൽബിന്റെ (ഹൃദയത്തിന്റെ) ആഴങ്ങളിലേക്ക് ഇറങ്ങുകയും 'ഹൂ' എന്ന വാക്ക് ലത്തീഫയെ (ആത്മീയ അവയവം) ബാധിക്കുകയും വേണം. സിക്കറിന് കീഴിൽ (ഓർമ്മപ്പെടുത്തൽ) ഓരോ ശ്വാസവും പുറത്തേക്ക് വരുന്നു. ആറാമത്തെ ലത്തീഫയിൽ (ആത്മീയ അവയവം) സിക്ർ ചെയ്യുന്ന രീതി ഓരോ ശ്വാസവും പുറത്തേക്ക് വരുന്നു. ഏഴാമത്തെ ലത്തീഫയിൽ (ആത്മീയ അവയവം) സിക്ർ ചെയ്യുന്ന രീതി ഓരോ ശ്വാസോച്ഛ്വാസത്തോടും കൂടി ശരീരത്തിന്റെ സുഷിരങ്ങൾ പുറത്തുവരുന്നു. ഏഴാമത്തെ ലത്തീഫയിൽ (സ്പിരിച്വൽ ഓർഗൻ) സിക്ർ (അനുസ്മരണം) ചെയ്ത ശേഷം, ആദ്യത്തെ ലത്തീഫ (ആത്മീയ അവയവം) വീണ്ടും ചെയ്തു, തുടക്കത്തിൽ ഈ രീതി നൽകിയിരുന്നു. Zikr (സ്മരണ) സമയത്ത് ശ്വസനം വേഗത്തിലും ശക്തമായും ആയിരിക്കണം, ശരീരത്തിന്റെ ചലനത്തോടൊപ്പം, വേഗത്തിലുള്ള ശ്വസനത്തോടെ യാന്ത്രികമായി ആരംഭിക്കുന്നു. സിക്രില്ലാതെ (ശ്മശാനം) ഒരു ശ്വാസവും ശേഷിക്കുന്നില്ല എന്നത് ഓർമിക്കേണ്ടതാണ്. ഖൽബിൽ (ഹൃദയം) ശ്രദ്ധ കേന്ദ്രീകരിക്കണം, സിക്റിൽ (ഓർമ്മപ്പെടുത്തൽ) തുടർച്ച ലംഘിക്കരുത്.
āntarika samādhānattinuḷḷa sikar/ dikar (anusmaraṇaṁ) rīti

 pūrṇṇamāya ēkāgratayēāṭuṁ śrad'dhayēāṭuṁ kūṭi śvasanaṁ niyantrikkappeṭaṇaṁ, vyaktiparamāya pēr 'allāhu' hr̥dayattinṟe āḻaṅṅaḷilēkk (khalb) iṟaṅṅukayuṁ ōrēā śvāsattiluṁ akattēkk kayaṟukayuṁ 'hū' enna vākk ellā śvāsattiluṁ khalbine (hr̥dayaṁ) aṭikkukayuṁ vēṇaṁ. puṟatt varuka. raṇṭāmatte lattīpha (ātmīya avayavaṁ) ceyyumpēāḷ, allāhu enna vyakti nāmaṁ ōrēā śvāsēācchvāsattēāṭuṁ kūṭi khalbinṟe (hr̥dayattinṟe) āḻaṅṅaḷilēkk iṟaṅṅukayuṁ ōrēā śvāsattiluṁ 'hū' enna vākk raṇṭāmatte lattīpha (ātmīya avayavaṁ) aṭikkukayuṁ vēṇaṁ. . atupēāle, mūnnāmatteyuṁ nālāmatteyuṁ añcāmatteyuṁ lattīpha (ātmīya avayavaṁ) ceyyumpēāḷ, allāhu enna vyakti nāmaṁ ōrēā śvāsēācchvāsattēāṭuṁ kūṭi khalbinṟe (hr̥dayattinṟe) āḻaṅṅaḷilēkk iṟaṅṅukayuṁ 'hū' enna vākk lattīphaye (ātmīya avayavaṁ) bādhikkukayuṁ vēṇaṁ. sikkaṟin kīḻil (ōrm'mappeṭuttal) ōrēā śvāsavuṁ puṟattēkk varunnu. āṟāmatte lattīphayil (ātmīya avayavaṁ) sikr ceyyunna rīti ōrēā śvāsavuṁ puṟattēkk varunnu. ēḻāmatte lattīphayil (ātmīya avayavaṁ) sikr ceyyunna rīti ōrēā śvāsēācchvāsattēāṭuṁ kūṭi śarīrattinṟe suṣiraṅṅaḷ puṟattuvarunnu. ēḻāmatte lattīphayil (spiricval ōrgan) sikr (anusmaraṇaṁ) ceyta śēṣaṁ, ādyatte lattīpha (ātmīya avayavaṁ) vīṇṭuṁ ceytu, tuṭakkattil ī rīti nalkiyirunnu. Zikr (smaraṇa) samayatt śvasanaṁ vēgattiluṁ śaktamāyuṁ āyirikkaṇaṁ, śarīrattinṟe calanattēāṭeāppaṁ, vēgattiluḷḷa śvasanattēāṭe yāntrikamāyi ārambhikkunnu. sikrillāte (śmaśānaṁ) oru śvāsavuṁ śēṣikkunnilla ennat ōrmikkēṇṭatāṇ. khalbil (hr̥dayaṁ) śrad'dha kēndrīkarikkaṇaṁ, sikṟil (ōrm'mappeṭuttal) tuṭarcca laṅghikkarut.


Metóda Zikr/ Dhikr (Spomienka) na vnútorný mier

 Pri úplnej koncentrácii a pozornosti by malo byť dýchanie zvládnuté tak, aby osobné meno „Alah“ zostupovalo do hĺbky srdca (Qalb) pri každom nádychu a slovo „Hoo“ by pri každom nádychu malo zasiahnuť Qalb (srdce). vychádza. Pri vykonávaní druhej Latifah (duchovný orgán) by malo osobné meno Alah zostupovať do hĺbky Qalbu (srdca) pri každom nádychu a slovo „Hoo“ by malo pri každom vydychovaní nádychu zasahovať druhú Latifah (duchovný orgán). . Podobne pri tretej, štvrtej a piatej Latifah (duchovný orgán) by osobné meno Alah mal zostupovať do hĺbky Qalbu (srdca) pri každom nádychu a slovo „Hoo“ by malo zasiahnuť Latifah (duchovný orgán) ) pod Zikrom (Spomienka) s každým vychádzajúcim dychom. Metóda vykonávania Zikr (Spomienka) na Šiesta Latifah (Duchovný orgán) Osobné meno Alah by mal s každým nádychom zostupovať do hĺbky Qalbu (Srdca) a z čela by mala vychádzať záblesk „Hoo“ s každý vychádzajúci dych. Metóda vykonávania Zikr (Spomienka) na Siedmu Latifah (Duchovný orgán) Osobné meno Alah by mal zostupovať do hĺbky Qalbu (Srdca) s každým nádychom a z každej bunky by mala vychádzať svetlica „Hoo“ a póry tela s každým vychádzajúcim dychom. Potom, čo vykonáte Zikr (Spomienka) na siedmy Latifah (Duchovný orgán), znova sa vykoná prvý Latifah (Duchovný orgán), ktorého metóda bola uvedená na začiatku. Počas Zikr (spomienky) by dýchanie malo byť rýchle a silné, sprevádzané pohybom tela, ktorý sa automaticky spustí rýchlym dýchaním. Treba mať na pamäti, že bez Zikra (Spomienky) nezostane žiadny dych. Pozornosť by sa mala zamerať na Qalb (srdce) a kontinuita v Zikr (spomienka) by sa nemala prerušiť.


අභ්‍යන්තර සාමය සඳහා සික්ර්/ දික්ර් (සිහිපත් කිරීමේ) ක්‍රමය

 පූර්ණ සාන්ද්‍රණයකින් හා අවධානයෙන් යුතුව, හුස්ම ගැනීම පාලනය කළ යුතු අතර, අල්ලාහ් යන පුද්ගලික නාමය සෑම හුස්මක් පාසාම හදවතේ ගැඹුරට බැසිය යුතු අතර (හූ) යන වචනය සෑම හුස්මකින්ම කල්බ් (හදවතට) පහර දිය යුතුය. එලියට එනවා. දෙවන ලතීෆා (අධ්‍යාත්මික ඉන්ද්‍රිය) කරන විට, අල්ලාහ් යන පුද්ගලික නාමය සෑම හුස්මක්ම යාමෙන් කල්බ් (හදවත) හි ගැඹුරට බැස ගත යුතු අතර හූ යන වචනය සෑම හුස්මක්ම පිට වන විට දෙවන ලතීෆා (අධ්‍යාත්මික අවයවයට) පහර දිය යුතුය. . එසේම, තුන්වන, හතරවන සහ පස්වන ලතීෆා (අධ්‍යාත්මික අවයව) කරන විට, අල්ලාහ් යන පුද්ගලික නාමය සෑම හුස්මක් පාසාම කල්බ් (හදවත) හි ගැඹුරට බැසිය යුතු අතර හූ යන වචනය ලතිෆාහි (අධ්‍යාත්මික අවයවයට) පහර දිය යුතුය. සික්ර් (සිහි කිරීම) යටතේ සෑම හුස්මක්ම පිට වේ. හයවෙනි ලතීෆා (අධ්‍යාත්මික ඉන්ද්‍රිය) හි සික්ර් (සිහි කිරීම) කිරීමේ ක්‍රමය අල්ලාහ් යන පුද්ගලික නාමය කල්බ් (හදවත) හි ගැඹුරට බැස ගත යුතු අතර සෑම හුස්මක්ම ගලා යන අතර නළලේ සිට 'හූ' ගිනිබත් විය යුතුය. සෑම හුස්මක්ම පිට වේ. හත්වන ලතීෆා (අධ්‍යාත්මික ඉන්ද්‍රිය) මත සික්ර් (සිහි කිරීම) කිරීමේ ක්‍රමය නම් අල්ලාහ් යන පුද්ගලික නාමය සෑම හුස්මක්ම යාමෙන් කල්බ් (හදවත) හි ගැඹුරට බැසිය යුතු අතර සෑම සෛලයකම හූ හ aක් නැඟිය යුතු අතර සෑම හුස්මක්ම පිට වන විට ශරීරයේ සිදුරු. හත්වන ලතිෆා (අධ්‍යාත්මික ඉන්ද්‍රිය) හි සික්ර් (සිහි කිරීම) කිරීමෙන් පසු, පළමු ලතිෆා (අධ්‍යාත්මික අවයවය) නැවත සිදු කෙරෙන අතර, එම ක්‍රමය මුලින් ලබා දී තිබුණි. සික්ර් (සිහි කිරීම) තුළදී හුස්ම ගැනීම වේගවත් හා බලවත් විය යුතු අතර ශරීරයේ චලනය සමඟ වේගවත් හුස්ම ගැනීමකින් ස්වයංක්‍රීයව ආරම්භ විය යුතුය. සික්ර් (සිහි කිරීම) නොමැතිව හුස්මක් ඉතිරි නොවන බව මතක තබා ගත යුතුය. කල්බ් (හදවත) කෙරෙහි අවධානය යොමු කළ යුතු අතර සික්ර් හි අඛණ්ඩතාවය බිඳ දැමීම නොකළ යුතුය.
abhyantara sāmaya san̆dahā sikr/ dikr (sihipat kirīmē) kramaya

 pūrṇa sāndraṇayakin hā avadhānayen yutuva, husma gænīma pālanaya kaḷa yutu atara, allāh yana pudgalika nāmaya sǣma husmak pāsāma hadavatē gæm̆buraṭa bæsiya yutu atara (hū) yana vacanaya sǣma husmakinma kalb (hadavataṭa) pahara diya yutuya. eliyaṭa enavā. devana latīfā (adhyātmika indriya) karana viṭa, allāh yana pudgalika nāmaya sǣma husmakma yāmen kalb (hadavata) hi gæm̆buraṭa bæsa gata yutu atara hū yana vacanaya sǣma husmakma piṭa vana viṭa devana latīfā (adhyātmika avayavayaṭa) pahara diya yutuya. . esēma, tunvana, hataravana saha pasvana latīfā (adhyātmika avayava) karana viṭa, allāh yana pudgalika nāmaya sǣma husmak pāsāma kalb (hadavata) hi gæm̆buraṭa bæsiya yutu atara hū yana vacanaya latifāhi (adhyātmika avayavayaṭa) pahara diya yutuya. sikr (sihi kirīma) yaṭatē sǣma husmakma piṭa vē. hayaveni latīfā (adhyātmika indriya) hi sikr (sihi kirīma) kirīmē kramaya allāh yana pudgalika nāmaya kalb (hadavata) hi gæm̆buraṭa bæsa gata yutu atara sǣma husmakma galā yana atara naḷalē siṭa 'hū' ginibat viya yutuya. sǣma husmakma piṭa vē. hatvana latīfā (adhyātmika indriya) mata sikr (sihi kirīma) kirīmē kramaya nam allāh yana pudgalika nāmaya sǣma husmakma yāmen kalb (hadavata) hi gæm̆buraṭa bæsiya yutu atara sǣma sailayakama hū ha ak næn̆giya yutu atara sǣma husmakma piṭa vana viṭa śarīrayē siduru. hatvana latifā (adhyātmika indriya) hi sikr (sihi kirīma) kirīmen pasu, paḷamu latifā (adhyātmika avayavaya) nævata sidu kerena atara, ema kramaya mulin labā dī tibuṇi. sikr (sihi kirīma) tuḷadī husma gænīma vēgavat hā balavat viya yutu atara śarīrayē calanaya saman̆ga vēgavat husma gænīmakin svayaṁkrīyava ārambha viya yutuya. sikr (sihi kirīma) nomætiva husmak itiri novana bava mataka tabā gata yutuya. kalb (hadavata) kerehi avadhānaya yomu kaḷa yutu atara sikr hi akhaṇḍatāvaya bin̆da dæmīma nokaḷa yutuya.


ວິທີການຂອງ Zikr/ Dhikr (ຄວາມຊົງຈໍາ) ສໍາລັບຄວາມສະຫງົບພາຍໃນ

 ດ້ວຍຄວາມເຂັ້ມຂົ້ນແລະຄວາມເອົາໃຈໃສ່ຢ່າງສົມບູນ, ການຫາຍໃຈຄວນໄດ້ຮັບການຄຸ້ມຄອງເພື່ອໃຫ້ຊື່ສ່ວນຕົວ 'Allah' ລົງໄປສູ່ຄວາມເລິກຂອງຫົວໃຈ (Qalb) ດ້ວຍທຸກລົມຫາຍໃຈທີ່ເຂົ້າໄປແລະຄໍາວ່າ 'Hoo' ຄວນຕີ Qalb (ຫົວໃຈ) ດ້ວຍທຸກລົມຫາຍໃຈ. ອອກມາ. ເມື່ອເຮັດ Latifah ທີສອງ (ອົງການຈັດຕັ້ງທາງວິນຍານ), ຊື່ສ່ວນຕົວ Allah ຄວນລົງໄປໃນຄວາມເລິກຂອງ Qalb (ຫົວໃຈ) ດ້ວຍທຸກລົມຫາຍໃຈທີ່ເຂົ້າໄປແລະຄໍາວ່າ 'Hoo' ຄວນຕີ Latifah ທີສອງ (ອະໄວຍະວະທາງວິນຍານ) ດ້ວຍທຸກລົມຫາຍໃຈອອກມາ. . ເຊັ່ນດຽວກັນ, ເມື່ອເຮັດ Latifah ທີສາມ, ສີ່ແລະຫ້າ (ອົງການທາງວິນຍານ), ຊື່ສ່ວນຕົວ Allah ຄວນລົງໄປໃນຄວາມເລິກຂອງ Qalb (ຫົວໃຈ) ດ້ວຍທຸກລົມຫາຍໃຈເຂົ້າໄປແລະຄໍາວ່າ 'Hoo' ຄວນຕີ Latifah (ອົງການທາງວິນຍານ) ) ພາຍໃຕ້ Zikr (ຄວາມຊົງຈໍາ) ດ້ວຍທຸກລົມຫາຍໃຈອອກມາ. ວິທີການເຮັດ Zikr (ການຈື່ຈໍາ) ຢູ່ໃນ Latifah ຄັ້ງທີ VI (ອົງການຈັດຕັ້ງທາງວິນຍານ) ຊື່ສ່ວນຕົວ Allah ຄວນລົງໄປໃນຄວາມເລິກຂອງ Qalb (ຫົວໃຈ) ດ້ວຍທຸກລົມຫາຍໃຈເຂົ້າໄປແລະໄຟລຸກຈາກ 'Hoo' ຄວນດັງອອກມາຈາກ ໜ້າ ຜາກ ທຸກ breath ລົມຫາຍໃຈອອກມາ. ວິທີການເຮັດ Zikr (ການລະນຶກ) ຢູ່ໃນ Latifah ຄັ້ງທີ VII (ອົງການຈັດຕັ້ງທາງວິນຍານ) ຊື່ສ່ວນຕົວ Allah ຄວນລົງໄປສູ່ຄວາມເລິກຂອງ Qalb (ຫົວໃຈ) ດ້ວຍທຸກລົມຫາຍໃຈທີ່ເຂົ້າໄປແລະໄຟລຸກຂອງ 'Hoo' ຄວນອອກມາຈາກທຸກຫ້ອງແລະ ຮູຂຸມຂົນຂອງຮ່າງກາຍດ້ວຍທຸກລົມຫາຍໃຈທີ່ອອກມາ. ຫຼັງຈາກເຮັດ Zikr (ຄວາມຊົງຈໍາ) ຢູ່ໃນ Latifah ທີເຈັດ (ອົງການທາງວິນຍານ), Latifah ທໍາອິດ (ອະໄວຍະວະທາງວິນຍານ) ແມ່ນສໍາເລັດອີກເທື່ອ ໜຶ່ງ, ເຊິ່ງວິທີການໄດ້ຖືກມອບໃຫ້ໃນເບື້ອງຕົ້ນ. ໃນລະຫວ່າງ Zikr (ການຈື່ຈໍາ) ການຫາຍໃຈຄວນຈະໄວແລະແຮງ, ປະກອບໄປດ້ວຍການເຄື່ອນໄຫວຂອງຮ່າງກາຍ, ເຊິ່ງເລີ່ມຕົ້ນໂດຍອັດຕະໂນມັດດ້ວຍການຫາຍໃຈໄວ. ມັນຄວນຈະໄດ້ຮັບການຈື່ໄວ້ວ່າບໍ່ມີລົມຫາຍໃຈປະໄວ້ໂດຍບໍ່ມີການ Zikr (ຄວາມຊົງຈໍາ). ຄວນເອົາໃຈໃສ່ໃນ Qalb (ຫົວໃຈ) ແລະຄວາມຕໍ່ເນື່ອງໃນ Zikr (ຄວາມຊົງຈໍາ) ບໍ່ຄວນທໍາລາຍ.
vithikankhong Zikr Dhikr  khuaamsongchoa  soalab khuaamsangobphainai

  duanykhuaam khemkhon lae khuaam aochaisai yang sombun  kan haichai khuan daihabkan khumkhong pheuohai susuantua Allah  long paisu khuaam loek khonghuachai Qalb  duany thuklomhaichai thikhaopai laekhoava Hoo  khuanti Qalb  huachai  duany thuklomhaichai  kma  meuohed Latifah thisong  ongkanchadtang thang vinnyan  susuantua Allah  khuan longpai naikhuaam loekkhong Qalb  huachai  duany thuklomhaichai thikhaopai laekhoava Hoo  khuanti Latifah thisong  auaainyauaa thang vinnyan  duany thuklomhaichai kma   sendiauakan  meuohed Latifah  thisam  si laeha  ongkan thang vinnyan  susuantua Allah  khuan longpai naikhuaam loekkhong Qalb  huachai  duany thuklomhaichai khaopai laekhoava Hoo  khuanti Latifah  ongkan thang vinnyan  phaitai Zikr  khuaamsongchoa  duany thuklomhaichai kma  vithikanhed Zikr  kan chu choa yunai Latifah khangthi VI  ongkanchadtang thang vinnyan  susuantua Allah  khuan longpai naikhuaam loekkhong Qalb  huachai  duany thuklomhaichai khaopai lae fai lukchak Hoo  khuan dngookmachak na phak thuk breath  lomhaichai kma  vithikanhed Zikr  kan lanuk yunai Latifah khangthi VII  ongkanchadtang thang vinnyan  susuantua Allah  khuan long paisu khuaam loekkhong Qalb  huachai  duany thuklomhaichai thikhaopai lae fai lukkhong Hoo  khuan kmachak thuk honglae  hu khum khon khonghangkai duany thuklomhaichai thi kma  rangchakhed Zikr  khuaamsongchoa yunai Latifah  thiched  ongkan thang vinnyan Latifah thoaid  auaainyauaa thang vinnyan  aemn soalediktheu  nung  soeng vithikan daithuk mobhai naibeuongton nailavang Zikr  kan chu choa  kan haichai khuancha vai lae aehng  pakob paiduany kankheuonhaiv khonghangkai  soeng loemton odny adtaonmad duanykan haichai vai  man khuanchadaihab kan chu vaiva bomi lomhaichai pauaaiodnybomikan Zikr  khuaamsongchoa  khuan aochaisainai Qalb  huachai  lae khuaam toneuongnai Zikr  khuaamsongchoa  bokhuan thoalai


Modus zikr / dhikr (Memoriam) Papae Marcelli

 Cum completum concentration et attendere, spiritus debet esse ita uicit, ut personalis nominis 'Domine, descenderunt in profundum in corde (qalb) et omnis spiritus ingredientibus ingredietur et per verbum' Ho, ne rursus in qalb (Cordis) et omnis spiritus exeuntes. Quo facto iterum Latifah (Spiritual Tenor) personae nomine Domine demitteret profundum qalb (Maria) omnis spiritus vadens et nomen Ho 'oportere secundum Latifah (Spiritual Tenor) omnis spiritus egredientem . Sic qui facit tertium quartum quintum Latifah (Spiritual Tenor) personae nomine Domine demitteret profundum qalb (Maria) omnis spiritus vadens et nomen Ho 'percutiat Latifah (Spiritual Organum ) sub zikr (Memoriam) et omnis spiritus exeuntes de monumentis. Modus agendi zikr (memoriam) Sexto Latifah (Gloria Missa) in Name Alter demitteret profundum qalb (Maria) omnis spiritus vadens et Flammae de Hoo debet egredi frontibus flatus egrediens. Modus agendi zikr (memoriam) Die septimo Latifah (Gloria Missa) in Name Alter demitteret profundum qalb (Maria) omnis spiritus vadens et Flammae de Hoo debet egredi in cellam pore corporis flatus egrediens. Post zikr (memoriam) Latifah septimo (Missa Sancti) priorem Latifah (Missa Spiritus) est etiam modus quo initio fuerat. In zikr (memoriam) rapido impetu spiritus sit cum motu corpus incipit spiritum statim citato. Eam ferendum est in mens ut sine zikr halitus meus intercluditur (Memoriam). Operam esse debet focused in qalb (Cordis) et continuitas in zikr (Memoriam) ut non conteram.


Методот на цикр/ дикр (сеќавање) за внатрешен мир

 Со целосна концентрација и внимание, дишењето треба да се управува така што Личното име „Алах“ треба да се спушта во длабочините на срцето (Калб) со секој вдишување и зборот „Ху“ да го погодува Калб (Срце) со секој здив излегува. Кога го правите вториот Латифа (Духовен орган), Личното име Алах треба да се спушти во длабочините на Калб (Срце) со секој здив, а зборот „Хо“ треба да го погоди вториот Латифа (Духовен орган) со секој здив што излегува . Слично на тоа, кога го правите третиот, четвртиот и петтиот Латифа (Духовен орган), личното име Алах треба да се спушти во длабочините на Калб (срце) со секој здив што влегува и зборот „Ху“ треба да ја погоди Латифа (Духовен орган ) под Зикр (Спомен) со секој здив што излегува. Методот на правење Зикр (Спомен) на Шестата Латифа (Духовен орган) Личното име Алах треба да се спушти во длабочините на Калб (Срце) со секој здив што влегува и пламенот „Ху“ треба да излезе од челото со секој здив излегува. Методот на правење зикр (сеќавање) на седмата латифа (духовен орган) Личното име Алах треба да се спушти во длабочините на Калб (срце) со секој здив што влегува и од секоја ќелија треба да излезе блесок на „Ху“. пора на телото со секој здив што излегува. Откако го направија Зикр (Спомен) на седмиот Латифа (Духовен орган), повторно се прави првиот Латифа (Духовен орган), чиј метод беше даден на почетокот. За време на Зикр (Спомен) дишењето треба да биде брзо и силно, придружено со движење на телото, кое започнува автоматски со брзо дишење. Треба да се има предвид дека без Зикр (Спомен) не останува ниту здив. Вниманието треба да се фокусира на Калб (Срце) и континуитетот во Зикр (Спомен) не треба да се скрши.
Metodot na cikr/ dikr (seḱavanje) za vnatrešen mir

 So celosna koncentracija i vnimanie, dišenjeto treba da se upravuva taka što Ličnoto ime „Alah“ treba da se spušta vo dlabočinite na srceto (Kalb) so sekoj vdišuvanje i zborot „Hu“ da go pogoduva Kalb (Srce) so sekoj zdiv izleguva. Koga go pravite vtoriot Latifa (Duhoven organ), Ličnoto ime Alah treba da se spušti vo dlabočinite na Kalb (Srce) so sekoj zdiv, a zborot „Ho“ treba da go pogodi vtoriot Latifa (Duhoven organ) so sekoj zdiv što izleguva . Slično na toa, koga go pravite tretiot, četvrtiot i pettiot Latifa (Duhoven organ), ličnoto ime Alah treba da se spušti vo dlabočinite na Kalb (srce) so sekoj zdiv što vleguva i zborot „Hu“ treba da ja pogodi Latifa (Duhoven organ ) pod Zikr (Spomen) so sekoj zdiv što izleguva. Metodot na pravenje Zikr (Spomen) na Šestata Latifa (Duhoven organ) Ličnoto ime Alah treba da se spušti vo dlabočinite na Kalb (Srce) so sekoj zdiv što vleguva i plamenot „Hu“ treba da izleze od čeloto so sekoj zdiv izleguva. Metodot na pravenje zikr (seḱavanje) na sedmata latifa (duhoven organ) Ličnoto ime Alah treba da se spušti vo dlabočinite na Kalb (srce) so sekoj zdiv što vleguva i od sekoja ḱelija treba da izleze blesok na „Hu“. pora na teloto so sekoj zdiv što izleguva. Otkako go napravija Zikr (Spomen) na sedmiot Latifa (Duhoven organ), povtorno se pravi prviot Latifa (Duhoven organ), čij metod beše daden na početokot. Za vreme na Zikr (Spomen) dišenjeto treba da bide brzo i silno, pridruženo so dviženje na teloto, koe započnuva avtomatski so brzo dišenje. Treba da se ima predvid deka bez Zikr (Spomen) ne ostanuva nitu zdiv. Vnimanieto treba da se fokusira na Kalb (Srce) i kontinuitetot vo Zikr (Spomen) ne treba da se skrši.


שיטת זיקר/ דהיקר (זיכרון) לשלום פנימי

 בריכוז ותשומת לב מלאים, הנשימה צריכה להיות מנוהלת עד כדי כך שהשם האישי 'אללה' יירד למעמקי הלב (קלב) בכל נשימה שנכנסת והמילה 'הו' צריכה להכות את הקאלב (לב) בכל נשימה יוצא. בעת ביצוע הלטיפה השנייה (איבר רוחני), השם האישי אללה צריך לרדת למעמקי הקאלב (לב) בכל נשימה שנכנסת והמילה 'הו' צריכה לפגוע בלטיפה השנייה (איבר רוחני) בכל נשימה החוצה. . באופן דומה, כאשר עושים את הלטיפה השלישית, הרביעית והחמישית (איבר רוחני), השם האישי אללה צריך לרדת למעמקי הקאלב (לב) בכל נשימה שנכנסת והמילה 'הו' צריכה לפגוע בלטיפה (איבר רוחני) ) תחת זיקר (זיכרון) כשכל נשימה יוצאת. שיטת הפעולה של זיקר בלטיפה השישית (איבר רוחני) השם האישי אללה צריך לרדת למעמקי הקאלב (לב) כשכל נשימה נכנסת והתלקחות של 'הו' צריכה לצאת מהמצח עם כל נשימה יוצאת. שיטת עשיית זיקר על הלטיפה השביעית (איבר רוחני) השם האישי אללה צריך לרדת למעמקי הקאלב (לב) עם כל נשימה שנכנסת והתלקחות של 'הו' צריכה לצאת מכל תא ו נקבוביות של הגוף עם כל נשימה החוצה. לאחר שעשה את זיקר (זיכרון) בלטיפה השביעית (איבר רוחני), הלטיפה הראשונה (איבר רוחני) נעשית שוב, שהשיטה שלה ניתנה בהתחלה. במהלך Zikr (Remembrance) הנשימה צריכה להיות מהירה וכוחנית, מלווה בתנועת הגוף, שמתחילה אוטומטית בנשימה מהירה. יש לזכור כי לא נותרת נשימה ללא Zikr (Remembrance). תשומת הלב צריכה להיות ממוקדת בקלב (הלב) וההמשכיות בזיקר (זיכרון) לא צריכה להישבר.


វិធីសាស្រ្តហ្សីក/ ឌីហ្ការ (ការចងចាំ) ដើម្បីសន្តិភាពខាងក្នុង

 ជាមួយនឹងការផ្តោតអារម្មណ៍និងការយកចិត្តទុកដាក់ពេញលេញការដកដង្ហើមគួរតែត្រូវបានគ្រប់គ្រងដូច្នេះឈ្មោះផ្ទាល់ខ្លួន 'អល់ឡោះ' គួរតែចុះទៅក្នុងជម្រៅបេះដូង (ខាល់) ដោយរាល់ដង្ហើមចេញចូលហើយពាក្យថាហូគួរវាយកាល់បុល (បេះដូង) គ្រប់ដង្ហើម ចេញមក នៅពេលធ្វើឡាទីហ្វាទី ២ (សរីរាង្គខាងវិញ្ញាណ) ឈ្មោះផ្ទាល់ខ្លួនអល់ឡោះគួរតែចុះទៅក្នុងជំរៅរបស់កាល់ប (បេះដូង) ជាមួយនឹងរាល់ដង្ហើមចេញចូលហើយពាក្យថាហូគួរវាយឡាទីហ្វាទី ២ (សរីរាង្គខាងវិញ្ញាណ) ដោយរាល់ដង្ហើមចេញចូល ។ ដូចគ្នានេះដែរនៅពេលធ្វើឡាទីហ្វាទី ៣ ទី ៤ និងទី ៥ (សរីរាង្គខាងវិញ្ញាណ) ឈ្មោះផ្ទាល់ខ្លួនអល់ឡោះគួរតែចុះទៅក្នុងជំរៅរបស់ Qalb (បេះដូង) ជាមួយនឹងរាល់ដង្ហើមចូលហើយពាក្យថា Hoo គួរតែវាយប្រហារ Latifah (សរីរាង្គខាងវិញ្ញាណ) ) នៅក្រោមហ្សីក (ការចងចាំ) ជាមួយនឹងរាល់ដង្ហើមចេញចូល។ វិធីធ្វើហ្សីក (ការចងចាំ) នៅលើឡាទីហ្វាទីប្រាំមួយ (សរីរាង្គខាងវិញ្ញាណ) ឈ្មោះផ្ទាល់ខ្លួនអល់ឡោះគួរតែចុះទៅក្នុងជំរៅ Qalb (បេះដូង) ដោយរាល់ដង្ហើមចេញចូលហើយភ្លើងហ៊ូគួរតែចេញពីថ្ងាស រាល់ដង្ហើមចេញមក។ វិធីធ្វើហ្សីក (ការចងចាំ) នៅលើឡាទីហ្វាទី ៧ (សរីរាង្គខាងវិញ្ញាណ) ឈ្មោះផ្ទាល់ខ្លួនអល់ឡោះគួរតែចុះទៅក្នុងជំរៅរបស់កាល់ប (បេះដូង) ជាមួយនឹងរាល់ដង្ហើមចេញចូលហើយភ្លើងហ៊ូគួរតែចេញពីគ្រប់កោសិកានិង រន្ធញើសនៃរាងកាយជាមួយនឹងរាល់ដង្ហើមចេញចូល។ បន្ទាប់ពីធ្វើហ្សីក (ការចងចាំ) នៅលើឡាទីហ្វាទី ៧ (សរីរាង្គខាងវិញ្ញាណ) ឡាទីហ្វា (សរីរាង្គខាងវិញ្ញាណ) ទី ១ ត្រូវបានធ្វើម្តងទៀតដែលវិធីសាស្រ្តត្រូវបានផ្តល់ឱ្យនៅដើមដំបូង។ ក្នុងអំឡុងពេលហ្សីក (ការចងចាំ) ការដកដង្ហើមគួរតែលឿននិងខ្លាំងអមដោយចលនារបស់រាងកាយដែលចាប់ផ្តើមដោយស្វ័យប្រវត្តិជាមួយនឹងការដកដង្ហើមលឿន។ វាគួរតែត្រូវបានចងចាំក្នុងចិត្តថាគ្មានដង្ហើមនៅសល់ដោយគ្មានហ្សីក (ការចងចាំ) ។ ការយកចិត្តទុកដាក់គួរតែផ្តោតលើ Qalb (បេះដូង) ហើយការបន្តនៅក្នុង Zikr (ការចងចាំ) មិនគួរបែកទេ។
vithi sa sr t hsaei k/  di hkar ( kar changcha)  daembi santiphap khangoknong

  cheamuoynung kar phtao t arommo ning kar yokchett toukdeak penhlenh karodakadangheum kuorte trauv ban krobkrong dauchneh chhmoh phtalkhluon ' a l laoh'  kuorte chohtow knong chomrow behdaung ( khal)  daoy real dangheumchenh chaul haey peaky tha hau kuor veay kal bol ( behdaung)  krob dangheum  chenh mk  nowpel thveu la ti hva ti 2 ( sarirangk khangvinhnhean)  chhmoh phtalkhluon a l laoh kuorte chohtow knong chomrow robsa kal b ( behdaung)  cheamuoynung real dangheumchenh chaul haey peaky tha hau kuor veay la ti hva ti 2 ( sarirangk khangvinhnhean)  daoy real dangheumchenh chaul  .  dauchaknea nih der nowpel thveu la ti hva ti 3 ti 4  ning ti 5 ( sarirangk khangvinhnhean)  chhmoh phtalkhluon a l laoh kuorte chohtow knong chomrow robsa Qalb ( behdaung)  cheamuoynung real dangheumchaul haey peaky tha Hoo  kuorte veayobrahear Latifah ( sarirangk khangvinhnhean) )  now kraom hsaei k ( kar changcha)  cheamuoynung real dangheumchenh chaul .  vithi thveu hsaei k ( kar changcha)  now leu la ti hva ti bramuoy ( sarirangk khangvinhnhean)  chhmoh phtalkhluon a l laoh kuorte chohtow knong chomrow Qalb ( behdaung)  daoy real dangheumchenh chaul haey phleung hou kuorte chenhpi thngasa  real dangheumchenh mk .  vithi thveu hsaei k ( kar changcha)  now leu la ti hva ti 7 ( sarirangk khangvinhnhean)  chhmoh phtalkhluon a l laoh kuorte chohtow knong chomrow robsa kal b ( behdaung)  cheamuoynung real dangheumchenh chaul haey phleung hou kuorte chenhpi krob kaoseka ning  ronthonheusa nei reangkay cheamuoynung real dangheumchenh chaul .  banteabpi thveu hsaei k ( kar changcha)  now leu la ti hva ti 7 ( sarirangk khangvinhnhean)  la ti hva ( sarirangk khangvinhnhean) ti 1  trauv ban thveu mtong tiet del vithi sa sr t trauv ban phtal aoy now daemdambaung .  knongamlongpel hsaei k ( kar changcha)  karodakadangheum kuorte luen ning khlang am daoy chalnea robsa reangkay del chabphtaem daoy svyobravotte cheamuoynung karodakadangheum luen .  vea kuorte trauv ban changcham knongchett tha kmean dangheum nowsal daoy kmean hsaei k ( kar changcha)  .  kar yokchett toukdeak kuorte phtao tleu Qalb ( behdaung)  haey kar bant nowknong Zikr ( kar changcha)  min kuor bek te .


Метод Зікр/ Зікр (Пам'ять) для внутрішнього миру

 При повній зосередженості та увазі диханням слід керувати так, щоб особисте ім'я "Аллах" опускалося в глибину серця (Qalb) з кожним вдихом, а слово "Hoo" повинно вражати Qalb (серце) з кожним вдихом виходить. Виконуючи другий Латіфа (Духовний Орган), Особисте Ім'я Аллах має спускатися в глибину Калбу (Серця) з кожним вдихом, а слово «Ху» повинно вражати другого Латіфа (Духовний Орган) з кожним видихом. . Подібним чином, виконуючи третій, четвертий та п’ятий Латіфа (Духовний Орган), Особисте Ім'я Аллах має спускатися в глибину Калбу (Серця) з кожним вдихом, а слово «Ху» має вражати Латіфу (Духовний Орган) ) під Зікром (Пам'ять) з кожним видихом. Метод виконання Зікр (Пам’ять) на Шостій Латіфі (Духовний Орган) Особисте Ім'я Аллах має спускатися в глибину Калбу (Серця) з кожним вдихом, а з чола повинен виходити спалах «Ху» кожен подих виходить. Метод виконання Зікра (Пам’яті) на сьомому Латіфі (Духовному органі). Особисте ім’я Аллаха повинно спускатися в глибину Qalb (Серця) з кожним вдихом, а спалах «Hoo» повинен виходити з кожної клітини і пори тіла з кожним видихом. Після виконання Зікр (Пам'ять) на сьомому Латифі (Духовному Органі) знову робиться перший Латіфа (Духовний Орган), метод якого був даний на початку. Під час Зікр (Пам'ять) дихання повинно бути швидким і сильним, супроводжуватися рухом тіла, яке починається автоматично з прискореного дихання. Слід мати на увазі, що жоден подих не залишається без Зікра (Пам'яті). Увагу слід зосередити на Qalb (Серце), і безперервність у Zikr (Пам'ять) не повинна порушуватися.
Metod Zikr/ Zikr (Pam'yatʹ) dlya vnutrishnʹoho myru

 Pry povniy zoseredzhenosti ta uvazi dykhannyam slid keruvaty tak, shchob osobyste im'ya "Allakh" opuskalosya v hlybynu sertsya (Qalb) z kozhnym vdykhom, a slovo "Hoo" povynno vrazhaty Qalb (sertse) z kozhnym vdykhom vykhodytʹ. Vykonuyuchy druhyy Latifa (Dukhovnyy Orhan), Osobyste Im'ya Allakh maye spuskatysya v hlybynu Kalbu (Sertsya) z kozhnym vdykhom, a slovo «Khu» povynno vrazhaty druhoho Latifa (Dukhovnyy Orhan) z kozhnym vydykhom. . Podibnym chynom, vykonuyuchy tretiy, chetvertyy ta pʺyatyy Latifa (Dukhovnyy Orhan), Osobyste Im'ya Allakh maye spuskatysya v hlybynu Kalbu (Sertsya) z kozhnym vdykhom, a slovo «Khu» maye vrazhaty Latifu (Dukhovnyy Orhan) ) pid Zikrom (Pam'yatʹ) z kozhnym vydykhom. Metod vykonannya Zikr (Pamʺyatʹ) na Shostiy Latifi (Dukhovnyy Orhan) Osobyste Im'ya Allakh maye spuskatysya v hlybynu Kalbu (Sertsya) z kozhnym vdykhom, a z chola povynen vykhodyty spalakh «Khu» kozhen podykh vykhodytʹ. Metod vykonannya Zikra (Pamʺyati) na sʹomomu Latifi (Dukhovnomu orhani). Osobyste imʺya Allakha povynno spuskatysya v hlybynu Qalb (Sertsya) z kozhnym vdykhom, a spalakh «Hoo» povynen vykhodyty z kozhnoyi klityny i pory tila z kozhnym vydykhom. Pislya vykonannya Zikr (Pam'yatʹ) na sʹomomu Latyfi (Dukhovnomu Orhani) znovu robytʹsya pershyy Latifa (Dukhovnyy Orhan), metod yakoho buv danyy na pochatku. Pid chas Zikr (Pam'yatʹ) dykhannya povynno buty shvydkym i sylʹnym, suprovodzhuvatysya rukhom tila, yake pochynayetʹsya avtomatychno z pryskorenoho dykhannya. Slid maty na uvazi, shcho zhoden podykh ne zalyshayetʹsya bez Zikra (Pam'yati). Uvahu slid zoseredyty na Qalb (Sertse), i bezperervnistʹ u Zikr (Pam'yatʹ) ne povynna porushuvatysya.


అంతర్గత శాంతి కోసం జికర్/ ధికర్ (జ్ఞాపకం) యొక్క పద్ధతి

 పూర్తి ఏకాగ్రత మరియు శ్రద్ధతో, శ్వాసను నిర్వహించాలి, 'అల్లా' అనే వ్యక్తిగత పేరు గుండె లోతుల్లోకి వెళ్లిపోతుంది (కల్బ్) ప్రతి శ్వాస లోపలికి వెళుతుంది మరియు 'హూ' అనే పదం ప్రతి శ్వాసతో కల్బ్ (హృదయాన్ని) తాకాలి బయటకు వస్తోంది. రెండవ లతీఫా (ఆధ్యాత్మిక అవయవం) చేసేటప్పుడు, అల్లా అనే వ్యక్తిగత పేరు ఖాల్బ్ (గుండె) లోతులోకి దిగాలి, ప్రతి శ్వాస లోపలికి వెళుతుంది మరియు 'హూ' అనే పదం రెండవ లతీఫా (ఆధ్యాత్మిక అవయవం) ప్రతి శ్వాస బయటకు రావాలి . అదేవిధంగా, మూడవ, నాల్గవ మరియు ఐదవ లతీఫా (ఆధ్యాత్మిక అవయవం) చేసేటప్పుడు, వ్యక్తిగత పేరు అల్లా ఖాల్బ్ (హృదయం) లోతులోకి దిగాలి, ప్రతి శ్వాస లోపలికి వెళుతుంది మరియు 'హూ' అనే పదం లతీఫా (ఆధ్యాత్మిక అవయవం) ను తాకాలి ) Zikr (స్మృతి) కింద ప్రతి శ్వాస బయటకు వస్తోంది. ఆరవ లతీఫా (ఆధ్యాత్మిక అవయవం) పై జికర్ (స్మృతి) చేసే విధానం వ్యక్తిగత పేరు అల్లా ఖాల్బ్ (గుండె) లోతులోకి దిగాలి మరియు ప్రతి శ్వాస లోపలికి వెళుతుంది మరియు 'హూ' మంట నుదుటి నుండి బయటకు రావాలి ప్రతి శ్వాస బయటకు వస్తోంది. ఏడవ లతీఫా (ఆధ్యాత్మిక అవయవం) పై జికర్ (స్మృతి) చేసే విధానం వ్యక్తిగత పేరు అల్లా ఖాల్బ్ (గుండె) లోతులోకి దిగాలి, ప్రతి శ్వాస లోపలికి వెళ్లి 'హూ' మంట ప్రతి సెల్ నుండి బయటకు రావాలి మరియు ప్రతి శ్వాసతో శరీరం యొక్క రంధ్రాలు బయటకు వస్తాయి. ఏడవ లతీఫా (ఆధ్యాత్మిక అవయవం) పై Zikr (స్మృతి) చేసిన తరువాత, మొదటి లతీఫా (ఆధ్యాత్మిక అవయవం) మళ్లీ చేయబడుతుంది, దీని పద్ధతి ప్రారంభంలో ఇవ్వబడింది. Zikr (స్మృతి) సమయంలో శ్వాస వేగంగా మరియు శక్తివంతంగా ఉండాలి, శరీర కదలికతో పాటుగా, వేగవంతమైన శ్వాసతో స్వయంచాలకంగా ప్రారంభమవుతుంది. Zikr (స్మృతి) లేకుండా శ్వాస ఉండదు అని గుర్తుంచుకోవాలి. ఖాల్బ్ (హృదయం) పై దృష్టి కేంద్రీకరించాలి మరియు జికర్ (స్మృతి) లో కొనసాగింపు విచ్ఛిన్నం కాకూడదు.
Antargata śānti kōsaṁ jikar/ dhikar (jñāpakaṁ) yokka pad'dhati

 pūrti ēkāgrata mariyu śrad'dhatō, śvāsanu nirvahin̄cāli, 'allā' anē vyaktigata pēru guṇḍe lōtullōki veḷlipōtundi (kalb) prati śvāsa lōpaliki veḷutundi mariyu'hū' anē padaṁ prati śvāsatō kalb (hr̥dayānni) tākāli bayaṭaku vastōndi. Reṇḍava latīphā (ādhyātmika avayavaṁ) cēsēṭappuḍu, allā anē vyaktigata pēru khālb (guṇḍe) lōtulōki digāli, prati śvāsa lōpaliki veḷutundi mariyu'hū' anē padaṁ reṇḍava latīphā (ādhyātmika avayavaṁ) prati śvāsa bayaṭaku rāvāli. Adēvidhaṅgā, mūḍava, nālgava mariyu aidava latīphā (ādhyātmika avayavaṁ) cēsēṭappuḍu, vyaktigata pēru allā khālb (hr̥dayaṁ) lōtulōki digāli, prati śvāsa lōpaliki veḷutundi mariyu'hū' anē padaṁ latīphā (ādhyātmika avayavaṁ) nu tākāli) Zikr (smr̥ti) kinda prati śvāsa bayaṭaku vastōndi. Ārava latīphā (ādhyātmika avayavaṁ) pai jikar (smr̥ti) cēsē vidhānaṁ vyaktigata pēru allā khālb (guṇḍe) lōtulōki digāli mariyu prati śvāsa lōpaliki veḷutundi mariyu'hū' maṇṭa nuduṭi nuṇḍi bayaṭaku rāvāli prati śvāsa bayaṭaku vastōndi. Ēḍava latīphā (ādhyātmika avayavaṁ) pai jikar (smr̥ti) cēsē vidhānaṁ vyaktigata pēru allā khālb (guṇḍe) lōtulōki digāli, prati śvāsa lōpaliki veḷli'hū' maṇṭa prati sel nuṇḍi bayaṭaku rāvāli mariyu prati śvāsatō śarīraṁ yokka randhrālu bayaṭaku vastāyi. Ēḍava latīphā (ādhyātmika avayavaṁ) pai Zikr (smr̥ti) cēsina taruvāta, modaṭi latīphā (ādhyātmika avayavaṁ) maḷlī cēyabaḍutundi, dīni pad'dhati prārambhanlō ivvabaḍindi. Zikr (smr̥ti) samayanlō śvāsa vēgaṅgā mariyu śaktivantaṅgā uṇḍāli, śarīra kadalikatō pāṭugā, vēgavantamaina śvāsatō svayan̄cālakaṅgā prārambhamavutundi. Zikr (smr̥ti) lēkuṇḍā śvāsa uṇḍadu ani gurtun̄cukōvāli. Khālb (hr̥dayaṁ) pai dr̥ṣṭi kēndrīkarin̄cāli mariyu jikar (smr̥ti) lō konasāgimpu vicchinnaṁ kākūḍadu.


اندروني امن لاءِ ذکر/ ذکر (ياد) جو طريقو

 پوري توجه ۽ توجه سان ، سانس کي ايترو منظم ڪيو و thatي جو ذاتي نالو 'الله' دل جي کوٽائي ۾ نازل ٿئي (قلب) هر سانس اندر و andڻ سان ۽ لفظ 'هو' هر سانس سان قلب (دل) تي هڙتال ڪرڻ گهرجي. ٻاهر اڃڻ. جڏھن secondيو لطيفو ڪري رھيو آھي (روحاني عضوو) ، ذاتي نالو الله کي ھي should لھڻ گھرجي قلب جي (دل) ھر سانس اندر و andڻ سان ۽ لفظ ھائو strikeئي لطيفه (روحاني عضوو) کي ھر ھٿ سان نڪرڻ گھرجي. . سا Similarlyئي طرح ، جڏھن ٽيون ، چوٿون ۽ پنجون لطيفه (روحاني عضوو) ڪري رھيو آھي ، الله جو ذاتي نالو قلب (دل) جي کوٽائيءَ ۾ ھيnd لھڻ گھرجي ھر سانس ۾ ۽ لفظ ’ھُو‘ کي لطيفه (روحاني عضوو) تي ھڙتال ڪرڻ گھرجي. ) ذڪر جي تحت (ياد) هر سانس سان نڪرڻ سان. ذڪر ڪرڻ جو طريقو (هين لطيفه (روحاني عضوو) تي ياد ڪرڻ جو ذاتي نالو الله تعاليٰ کي قلب جي دلين ۾ نازل ٿيڻ گھرجي هر سانس اندر و andڻ سان ۽ ”هو“ جو شعلو پيشاني مان نڪرڻ گهرجي. هر سانس نڪرندو. ذڪر ڪرڻ جو طريقو ستين لطيفه (روحاني عضوو) تي ياد ڪرڻ جو ذاتي نالو الله تعاليٰ کي قلب جي گہرائي ۾ نازل ٿيڻ گهرجي هر سانس اندر و andڻ سان ۽ ”هو“ جو شعلو نڪرڻ گهرجي هر سيل مان ۽ جسم جو سوراخ هر سانس سان نڪرڻ سان. ستين لطيفه (روحاني عضوو) تي ذڪر (ياد) ڪرڻ کان پوءِ ، پهريون لطيفو (روحاني عضوو) وري ڪيو ويندو آهي ، جنهن جو طريقو شروع ۾ ڏنو ويو هو. ذڪر جي دوران (يادگيري) سانس تيز ۽ زوردار هئڻ گھرجي ، ان سان گڏ جسم جي حرڪت ، جيڪا پاڻمرادو شروع ٿئي ٿي تيز سانس سان. اها mindالهه ذهن ۾ رکڻ گهرجي ته ڪو به سانس ذڪر کان سواءِ باقي نه ٿو رهي. shouldيان focusedيان ڏيڻ گھرجي قلب (دل) تي ۽ تسلسل ذکر ۾ (ياد) ٽوڙڻ نه گھرجي.


Cara Zikir / Zikir (Pangeling-eling) Kanggo Katentreman Batin

 Kanthi konsentrasi lan perhatian lengkap, napas kudu dikelola supaya Jeneng Pribadi 'Allah' mudhun menyang jero ati (Qalb) kanthi napas lan tembung 'Hoo' kudu nyerang Qalb (Jantung) kanthi napas. metu. Nalika nindakake Latifah kaping pindho (Organ Spiritual), Jeneng Pribadi Allah kudu mudhun menyang telenging Qalb (Ati) kanthi napas lan tembung 'Hoo' kudu nyerang Latifah (Organ Spiritual) nomer loro kanthi kabeh napas sing metu . Kajaba, nalika nindakake Latifah kaping telu, kaping papat lan kaping lima (Organ Spiritual), Jeneng Pribadi Allah kudu mudhun menyang telenging Qalb (Ati) kanthi napas lan tembung 'Hoo' kudu nyerang Latifah (Organ Spiritual ) ing sangisor Zikir (Eling) kanthi saben napas metu. Cara Nindakake Zikir (Pengeling-eling) ing Latifah Keenam (Organ Spiritual) Jeneng Pribadi Allah kudu mudhun menyang telenging Qalb (Ati) kanthi saben napas lan suar 'Hoo' kudu metu saka bathuke saben napas metu. Cara Nindakake Zikir (Pengeling-eling) ing Latifah Kaping Pitu (Organ Spiritual) Jeneng Pribadi Allah kudu mudhun menyang telenging Qalb (Ati) kanthi saben napas lan suar 'Hoo' kudu metu saka saben sel lan pori awak kanthi saben napas metu. Sawise nindakake Zikir (Pengeling-eling) ing Latifah (Organ Spiritual) kaping pitu, Latifah (Organ Spiritual) kaping pisanan rampung maneh, sing metune wis diwenehake wiwit wiwitan. Sajrone Zikir (Eling) ambegan kudu cepet lan kuat, diiringi gerakan awak, sing diwiwiti kanthi otomatis ambegan kanthi cepet. Sampeyan kudu eling yen ora ana napas sing ditinggalake tanpa Zikir (Pangeling-eling). Perhatian kudu fokus ing Qalb (Jantung) lan kesinambungan Zikir (Eling) ora bakal uwal.


Le Auala o Zikr / Dhikr (Manatua) mo Totonu Filemu

 Faatasi ai ma le atoatoa faʻamalosia ma faʻatauaina, manava tatau ona matua faʻatautaia o le Tagata Lava Ia Igoa 'Allah' tatau ona alu ifo i le loloto o le fatu (Qalb) ma manava uma ulu i totonu ma le upu 'Hoo' tatau ona lavea le Qalb (Loto) ma manava uma sau i fafo A o faia le lona lua Latifah (Faʻaleagaga Faʻalapotopotoga), o le Tagata Lava Ia Igoa Allah tatau ona alu ifo i le loloto o le Qalb (Loto) ma manava uma ulu i totonu ma le upu 'Hoo' tatau ona taia le lona lua Latifah (Faʻaleagaga Faʻalapotopotoga) ma manava uma sau i fafo . E faʻapena foi, pe a faia le lona tolu, fa ma le lima Latifah (Faʻaleagaga), o le Tagata Lava Ia igoa Allah tatau ona alu ifo i le loloto o le Qalb (Loto) ma manava uma ulufale ma le upu 'Hoo' tatau ona lavea le Latifah (Faʻaleagaga Faʻalapotopotoga ) lalo ole Zikr (Manatua) ma manava uma e o mai i fafo. Le Metotia o le faia o le Zikr (Manatuaina) i luga o le Ono Latifah (Faʻaleagaga Faʻalapotopotoga) O le Tagata Lava Ia igoa Allah tatau ona alu ifo i le loloto o le Qalb (Loto) ma manava uma ulu ma se mumu o le 'Hoo' e tatau ona sau mai le muaulu ma ua manava uma. Le Metotia o le faia o le Zikr (Manatuaina) luga o le Fitu o Latifah (Faʻaleagaga Faʻalapotopotoga) O le Tagata Lava Ia igoa Allah e tatau ona alu ifo i le loloto o le Qalb (Loto) ma manava uma ulufale ma se mumu o le 'Hoo' e tatau ona sau mai sela uma ma afu o le tino ma manava uma o fafo. Ina ua maeʻa faia Zikr (Manatuaina) i le lona fitu Latifah (Faʻaleagaga Faʻalapotopotoga), le muamua Latifah (Faʻaleagaga Faʻalapotopotoga) ua toe faia, o lana metotia na tuuina mai i le amataga. I le taimi o le Zikr (Manatuaina) o le manava e tatau ona vave ma malosi, faʻatasi ma le gaioiga o le tino, lea e amata otometi i le vave manava. E tatau ona manatuaina e leai se manava e tuua e aunoa ma le Zikr (Manatua). Faʻalogo tatau ona taulaʻi i le Qalb (Loto) ma le faʻaauau i le Zikr (Manatua) e le tatau ona gagau.


Zikr/ Dhikr (Atceres) metode iekšējam mieram

 Ar pilnīgu koncentrēšanos un uzmanību elpošana jāpārvalda tā, lai personvārds “Allāhs” ar katru ieelpu ieietu sirds dziļumos (Qalb), un vārds “Hoo” ar katru elpas vilcienu satriektu Qalb (sirdi) iznākšana. Veicot otro Latifah (Garīgās ērģeles), personīgajam vārdam Allah ar katru ieelpu vajadzētu nolaisties Qalb (Sirds) dziļumā, un vārdam “Hoo” vajadzētu atsisties pret otro Latifah (Garīgo orgānu) ar katru izelpu. . Līdzīgi, veicot trešo, ceturto un piekto Latifah (Garīgās ērģeles), personvārdam Allāham vajadzētu ieiet Qalb (Sirds) dziļumā ar katru ieelpu un vārdam “Hoo” vajadzētu trāpīt Latifā (Garīgais orgāns) ) zem Zikr (Atcere) ar katru izelpu. Zikr (Atceres) veikšanas metode Sestajā Latifā (Garīgās ērģeles) Personvārdam Allāham vajadzētu ieiet Qalb (Sirds) dziļumā ar katru ieelpu, un no pieres jāizplūst “Hoo” uzliesmojumam. katra elpa nāk ārā. Zikr (Atceres) darīšanas metode septītajā latifā (garīgajā ērģelē) Personvārdam Allāham vajadzētu nolaisties Qalb (sirds) dziļumā ar katru ieelpu, un no katras šūnas jāizplūst “Hoo” uzliesmojumam. ķermeņa poras ar katru izelpu. Pēc Zikr (Atceres) darīšanas septītajā Latifā (Garīgās ērģeles) atkal tiek veikta pirmā Latifa (Garīgās ērģeles), kuras metode bija dota sākumā. Zikr (Atceres) laikā elpošanai jābūt ātrai un spēcīgai, kopā ar ķermeņa kustību, kas sākas automātiski ar ātru elpošanu. Jāpatur prātā, ka bez Zikr (Atceres) neviena elpa nepaliek. Uzmanība jākoncentrē uz Qalb (sirds), un nepārtrauktībai Zikr (Atceres) nevajadzētu pārtraukt.


د داخلي سولې لپاره د ذکر/ ذکر طریقه

 د بشپړ تمرکز او پاملرنې سره ، تنفس باید دومره اداره شي چې شخصي نوم 'الله' باید د زړه په ژورو کې راشي (قلب) د هرې ساه اخیستو سره او د 'هو' کلمه باید د هر ساه سره قلب (زړه) ووهي. بهر راځي. کله چې دوهم لطیفه (روحاني ارګان) ترسره کوئ ، د الله شخصي نوم باید د هرې ساه اخیستو سره د قلب (زړه) ژورو ته راښکته شي او د 'هو' کلمه باید د هرې ساه سره دوهم لطیفه (روحاني ارګان) ووهي. . په ورته ډول ، کله چې دریم ، څلورم او پنځم لطیفه (روحاني ارګان) ترسره کوئ ، د الله شخصي نوم باید د هرې ساه اخیستو سره د قلب (زړه) ژورو ته راښکته شي او د 'هو' کلمه باید لطیفه (روحاني ارګان) ووهي. ) د ذکر لاندې (یادونه) د هر ساه سره چې راځي. په شپږم لطیفه (روحاني ارګان) کې د ذکر (یادولو) میتود شخصي نوم الله باید د قلب (زړه) ژورو ته د هرې ساه اخیستو سره ښکته شي او د 'هو' شعله باید له تندی څخه بهر شي. هره ساه بهر کیږي. په اوومه لطیفه (روحاني ارګان) کې د ذکر (یادولو) طریقه شخصي نوم الله باید د قلب (زړه) په ژورو کې د هرې ساه اخیستو سره راشي او د 'هو' شعله باید له هرې حجرې څخه راوباسي او د هر ساه بهر کیدو سره د بدن ټوخی. په اوومه لطیفه (روحاني ارګان) کې د ذکر (یاد) کولو وروسته ، لومړی لطیفه (روحاني ارګان) بیا ترسره کیږي ، چې میتود یې په پیل کې ورکړل شوی و. د ذکر (یاد) پرمهال تنفس باید ګړندی او قوي وي ، د بدن حرکت سره وي ، کوم چې د ګړندي تنفس سره په اوتومات ډول پیل کیږي. دا باید په پام کې ونیول شي چې هیڅ ساه پرته له ذکر (یاد) پاتې کیږي. پاملرنه باید په قلب (زړه) باندې متمرکزه وي او په ذکر (یاد) کې دوام باید مات نشي.


Txoj Kev Zikr/ Dhikr (Nco Txog) rau Kev Thaj Yeeb Sab Hauv

Nrog kev ua kom tiav thiab mloog zoo, ua pa yuav tsum muaj kev tswj hwm uas Tus Kheej Lub Npe ‘Allah’ yuav tsum nqis los rau hauv lub siab ntawm lub plawv (Qalb) nrog txhua qhov ua pa nkag mus thiab lo lus ‘Hoo’ yuav tsum ntaus Qalb (Lub Plawv) nrog txhua qhov ua pa tawm los Thaum ua qhov thib ob Latifah (Lub Cev Ntawm Sab Ntsuj Plig), Tus Kheej Lub Npe Allah yuav tsum nqis los rau hauv qhov tob ntawm Qalb (Lub Plawv) nrog txhua qhov ua pa nkag mus thiab lo lus ‘Hoo’ yuav tsum tawm tsam Latifah thib ob (Lub cev sab ntsuj plig) nrog txhua qhov ua pa tawm . Ib yam li ntawd, thaum ua tus thib peb, plaub thiab tsib Latifah (Lub Cev Ntawm Sab Ntsuj Plig), Tus Kheej Lub Npe Allah yuav tsum nqis mus rau qhov tob ntawm Qalb (Lub Plawv) nrog txhua qhov ua pa nkag mus thiab lo lus ‘Hoo’ yuav tsum ntaus Latifah (Lub Cev Sab Ntsuj Plig) ) hauv qab Zikr (Nco Ntsoov) nrog txhua qhov ua pa tawm. Txoj Kev Ua Zikr (Nco Ntsoov) ntawm Thib Rau Latifah (Lub Cev Ntawm Sab Ntsuj Plig) Tus Kheej Lub Npe Allah yuav tsum nqis los rau hauv qhov tob ntawm Qalb (Lub Plawv) nrog txhua qhov ua pa nkag mus thiab nplaim taws ntawm ‘Hoo’ yuav tsum tawm ntawm lub hauv pliaj nrog txhua qhov ua tsis taus pa tawm. Txoj Kev Ua Zikr (Nco Ntsoov) ntawm Seventh Latifah (Lub Cev Ntawm Sab Ntsuj Plig) Tus Kheej Lub Npe Allah yuav tsum nqis los rau hauv qhov tob ntawm Qalb (Lub Plawv) nrog txhua qhov ua pa nkag mus thiab tawg ntawm ‘Hoo’ yuav tsum tawm ntawm txhua lub xov tooj thiab pore ntawm lub cev nrog txhua qhov ua pa tawm. Tom qab ua Zikr (Nco Ntsoov) ntawm Latifah xya (Lub Cev Sab Ntsuj Plig), thawj Latifah (Lub Cev Ntsuj Plig) tau ua tiav dua, uas nws tau muab rau thaum pib. Thaum Zikr (Nco Ntsoov) kev ua pa yuav tsum nrawm thiab muaj zog, nrog kev txav ntawm lub cev, uas pib pib ua pa sai. Nws yuav tsum nco ntsoov tias tsis muaj pa tawm yog tsis muaj Zikr (Nco Ntsoov). Kev mloog yuav tsum tau tsom mus rau Qalb (Lub Plawv) thiab qhov txuas ntxiv hauv Zikr (Nco ntsoov) yuav tsum tsis txhob tawg.


આંતરિક શાંતિ માટે ઝિકર/ ikિકર (સ્મરણ) ની પદ્ધતિ

 સંપૂર્ણ એકાગ્રતા અને ધ્યાન સાથે, શ્વાસ એટલો વ્યવસ્થિત હોવો જોઈએ કે વ્યક્તિગત નામ 'અલ્લાહ' હૃદયના sંડાણમાં ઉતરવું જોઇએ બહાર આવવુ. બીજું લતીફા (આધ્યાત્મિક અંગ) કરતી વખતે, વ્યક્તિગત નામ અલ્લાહ દરેક શ્વાસ અંદર જવા સાથે કલ્બ (હૃદય) ની sંડાઈમાં ઉતરવું જોઈએ અને 'હૂ' શબ્દ દરેક શ્વાસ બહાર આવતા બીજા લતીફા (આધ્યાત્મિક અંગ) પર પ્રહાર કરવો જોઈએ. . એ જ રીતે, જ્યારે ત્રીજું, ચોથું અને પાંચમું લતીફા (આધ્યાત્મિક અંગ) કરતી વખતે, અલ્લાહનું વ્યક્તિગત નામ કલ્બ (હૃદય) ની sંડાણોમાં ઉતરવું જોઈએ જેમાં દરેક શ્વાસ અંદર આવે છે અને 'હૂ' શબ્દ લતીફાહ (આધ્યાત્મિક અંગ) પર પ્રહાર કરવો જોઈએ. ઝિકર (સ્મરણ) હેઠળ દરેક શ્વાસ બહાર આવે છે. છઠ્ઠા લતીફા (આધ્યાત્મિક અંગ) પર ઝિકર (સ્મરણ) કરવાની પદ્ધતિ વ્યક્તિગત નામ અલ્લાહ દરેક શ્વાસ અંદર જવા સાથે કલ્બ (હૃદય) ની sંડાણમાં ઉતરવું જોઈએ અને કપાળમાંથી 'હૂ' ની જ્વાળા બહાર આવવી જોઈએ દરેક શ્વાસ બહાર આવે છે. સાતમી લતીફા (આધ્યાત્મિક અંગ) પર ઝિકર (સ્મરણ) કરવાની પદ્ધતિ વ્યક્તિગત નામ અલ્લાહ દરેક શ્વાસ અંદર જવા સાથે કલ્બ (હૃદય) ની sંડાણમાં ઉતરવું જોઈએ અને દરેક કોષમાંથી 'હૂ' ની જ્વાળા બહાર આવવી જોઈએ અને દરેક શ્વાસ બહાર આવવા સાથે શરીરના છિદ્રો. સાતમા લતીફા (આધ્યાત્મિક અંગ) પર ઝીક્ર (સ્મરણ) કર્યા પછી, પ્રથમ લતીફા (આધ્યાત્મિક અંગ) ફરીથી કરવામાં આવે છે, જેની પદ્ધતિ શરૂઆતમાં આપવામાં આવી હતી. ઝિક્ર (સ્મરણ) દરમિયાન શ્વાસ ઝડપી અને બળવાન હોવો જોઈએ, શરીરની હિલચાલ સાથે, જે ઝડપી શ્વાસ સાથે આપમેળે શરૂ થાય છે. તે ધ્યાનમાં રાખવું જોઈએ કે ઝિક્ર (સ્મરણ) વગર કોઈ શ્વાસ બાકી નથી. ધ્યાન કલ્બ (હૃદય) પર કેન્દ્રિત હોવું જોઈએ અને ઝિક્ર (સ્મરણ) માં સાતત્ય તોડવું જોઈએ નહીં.
Āntarika śānti māṭē jhikara/ ikikara (smaraṇa) nī pad'dhati

 sampūrṇa ēkāgratā anē dhyāna sāthē, śvāsa ēṭalō vyavasthita hōvō jō'ī'ē kē vyaktigata nāma'allāha' hr̥dayanā sṇḍāṇamāṁ utaravuṁ jō'i'ē bahāra āvavu. Bījuṁ latīphā (ādhyātmika aṅga) karatī vakhatē, vyaktigata nāma allāha darēka śvāsa andara javā sāthē kalba (hr̥daya) nī sṇḍā'īmāṁ utaravuṁ jō'ī'ē anē'hū' śabda darēka śvāsa bahāra āvatā bījā latīphā (ādhyātmika aṅga) para prahāra karavō jō'ī'ē. . Ē ja rītē, jyārē trījuṁ, cōthuṁ anē pān̄camuṁ latīphā (ādhyātmika aṅga) karatī vakhatē, allāhanuṁ vyaktigata nāma kalba (hr̥daya) nī sṇḍāṇōmāṁ utaravuṁ jō'ī'ē jēmāṁ darēka śvāsa andara āvē chē anē'hū' śabda latīphāha (ādhyātmika aṅga) para prahāra karavō jō'ī'ē. Jhikara (smaraṇa) hēṭhaḷa darēka śvāsa bahāra āvē chē. Chaṭhṭhā latīphā (ādhyātmika aṅga) para jhikara (smaraṇa) karavānī pad'dhati vyaktigata nāma allāha darēka śvāsa andara javā sāthē kalba (hr̥daya) nī sṇḍāṇamāṁ utaravuṁ jō'ī'ē anē kapāḷamānthī'hū' nī jvāḷā bahāra āvavī jō'ī'ē darēka śvāsa bahāra āvē chē. Sātamī latīphā (ādhyātmika aṅga) para jhikara (smaraṇa) karavānī pad'dhati vyaktigata nāma allāha darēka śvāsa andara javā sāthē kalba (hr̥daya) nī sṇḍāṇamāṁ utaravuṁ jō'ī'ē anē darēka kōṣamānthī'hū' nī jvāḷā bahāra āvavī jō'ī'ē anē darēka śvāsa bahāra āvavā sāthē śarīranā chidrō. Sātamā latīphā (ādhyātmika aṅga) para jhīkra (smaraṇa) karyā pachī, prathama latīphā (ādhyātmika aṅga) pharīthī karavāmāṁ āvē chē, jēnī pad'dhati śarū'ātamāṁ āpavāmāṁ āvī hatī. Jhikra (smaraṇa) daramiyāna śvāsa jhaḍapī anē baḷavāna hōvō jō'ī'ē, śarīranī hilacāla sāthē, jē jhaḍapī śvāsa sāthē āpamēḷē śarū thāya chē. Tē dhyānamāṁ rākhavuṁ jō'ī'ē kē jhikra (smaraṇa) vagara kō'ī śvāsa bākī nathī. Dhyāna kalba (hr̥daya) para kēndrita hōvuṁ jō'ī'ē anē jhikra (smaraṇa) māṁ sātatya tōḍavuṁ jō'ī'ē nahīṁ.


ਅੰਦਰੂਨੀ ਸ਼ਾਂਤੀ ਲਈ ਜ਼ਿਕਰ/ ਧਿਕਰ (ਯਾਦ) ਦੀ ਵਿਧੀ

 ਪੂਰੀ ਇਕਾਗਰਤਾ ਅਤੇ ਧਿਆਨ ਦੇ ਨਾਲ, ਸਾਹ ਨੂੰ ਇੰਨਾ ਪ੍ਰਬੰਧਿਤ ਕੀਤਾ ਜਾਣਾ ਚਾਹੀਦਾ ਹੈ ਕਿ ਵਿਅਕਤੀਗਤ ਨਾਮ 'ਅੱਲ੍ਹਾ' ਦਿਲ ਦੇ ਡੂੰਘਾਈ ਵਿੱਚ ਉਤਰ ਜਾਵੇ (ਕਲਬ) ਹਰ ਸਾਹ ਦੇ ਅੰਦਰ ਜਾਣ ਦੇ ਨਾਲ ਅਤੇ 'ਹੂ' ਸ਼ਬਦ ਹਰ ਸਾਹ ਦੇ ਨਾਲ ਕਲਬ (ਦਿਲ) ਨੂੰ ਮਾਰਨਾ ਚਾਹੀਦਾ ਹੈ. ਬਾਹਰ ਆ ਰਿਹਾ. ਦੂਸਰਾ ਲਤੀਫਾ (ਰੂਹਾਨੀ ਅੰਗ) ਕਰਦੇ ਸਮੇਂ, ਅੱਲ੍ਹਾ ਦਾ ਨਿੱਜੀ ਨਾਮ ਹਰ ਸਾਹ ਦੇ ਅੰਦਰ ਜਾਣ ਦੇ ਨਾਲ ਕਲਬ (ਦਿਲ) ਦੀ ਡੂੰਘਾਈ ਵਿੱਚ ਉਤਰਨਾ ਚਾਹੀਦਾ ਹੈ ਅਤੇ 'ਹੂ' ਸ਼ਬਦ ਹਰ ਸਾਹ ਦੇ ਨਾਲ ਦੂਜੇ ਲਤੀਫਾ (ਰੂਹਾਨੀ ਅੰਗ) ਨੂੰ ਮਾਰਨਾ ਚਾਹੀਦਾ ਹੈ. . ਇਸੇ ਤਰ੍ਹਾਂ, ਜਦੋਂ ਤੀਜਾ, ਚੌਥਾ ਅਤੇ ਪੰਜਵਾਂ ਲਤੀਫ਼ਾ (ਅਧਿਆਤਮਕ ਅੰਗ) ਕਰਦੇ ਹੋ, ਅੱਲ੍ਹਾ ਦਾ ਨਿੱਜੀ ਨਾਮ ਹਰ ਸਾਹ ਦੇ ਅੰਦਰ ਜਾਣ ਦੇ ਨਾਲ ਕਲਬ (ਦਿਲ) ਦੀ ਡੂੰਘਾਈ ਵਿੱਚ ਉਤਰਨਾ ਚਾਹੀਦਾ ਹੈ ਅਤੇ 'ਹੂ' ਸ਼ਬਦ ਲਤੀਫ਼ਾ (ਆਤਮਿਕ ਅੰਗ) ਨੂੰ ਮਾਰਨਾ ਚਾਹੀਦਾ ਹੈ. ਜ਼ਿਕਰ ਦੇ ਅਧੀਨ (ਯਾਦ) ਹਰ ਸਾਹ ਬਾਹਰ ਆਉਣ ਦੇ ਨਾਲ. ਛੇਵੇਂ ਲਤੀਫ਼ਾ (ਰੂਹਾਨੀ ਅੰਗ) 'ਤੇ ਜ਼ਿਕਰ (ਯਾਦ) ਕਰਨ ਦਾ Theੰਗ ਵਿਅਕਤੀਗਤ ਨਾਮ ਅੱਲ੍ਹਾ ਨੂੰ ਹਰ ਸਾਹ ਦੇ ਅੰਦਰ ਜਾਣ ਦੇ ਨਾਲ ਕਲਬ (ਦਿਲ) ਦੀ ਡੂੰਘਾਈ ਵਿੱਚ ਉਤਰਨਾ ਚਾਹੀਦਾ ਹੈ ਅਤੇ ਮੱਥੇ ਤੋਂ' ਹੂ 'ਦੀ ਭੜਕ ਨਿਕਲਣੀ ਚਾਹੀਦੀ ਹੈ. ਹਰ ਸਾਹ ਬਾਹਰ ਆ ਰਿਹਾ ਹੈ. ਸੱਤਵੇਂ ਲਤੀਫ਼ਾ (ਰੂਹਾਨੀ ਅੰਗ) 'ਤੇ ਜ਼ਿਕਰ (ਯਾਦ) ਕਰਨ ਦਾ Theੰਗ ਵਿਅਕਤੀਗਤ ਨਾਮ ਅੱਲ੍ਹਾ ਨੂੰ ਹਰ ਸਾਹ ਦੇ ਅੰਦਰ ਜਾਣ ਦੇ ਨਾਲ ਕਲਬ (ਦਿਲ) ਦੀ ਡੂੰਘਾਈ ਵਿੱਚ ਉਤਰਨਾ ਚਾਹੀਦਾ ਹੈ ਅਤੇ ਹਰ ਕੋਠੜੀ ਵਿੱਚੋਂ' ਹੂ 'ਦੀ ਭੜਕ ਨਿਕਲਣੀ ਚਾਹੀਦੀ ਹੈ ਅਤੇ ਬਾਹਰ ਆਉਣ ਵਾਲੇ ਹਰ ਸਾਹ ਦੇ ਨਾਲ ਸਰੀਰ ਦਾ ਛਾਲੇ. ਸੱਤਵੇਂ ਲਤੀਫ਼ਾ (ਰੂਹਾਨੀ ਅੰਗ) 'ਤੇ ਜ਼ਿਕਰ (ਯਾਦ) ਕਰਨ ਤੋਂ ਬਾਅਦ, ਪਹਿਲਾ ਲਤੀਫ਼ਾ (ਰੂਹਾਨੀ ਅੰਗ) ਦੁਬਾਰਾ ਕੀਤਾ ਜਾਂਦਾ ਹੈ, ਜਿਸਦੀ ਵਿਧੀ ਸ਼ੁਰੂ ਵਿੱਚ ਦਿੱਤੀ ਗਈ ਸੀ. ਜ਼ਿਕਰ (ਯਾਦ) ਦੇ ਦੌਰਾਨ ਸਾਹ ਤੇਜ਼ ਅਤੇ ਸ਼ਕਤੀਸ਼ਾਲੀ ਹੋਣਾ ਚਾਹੀਦਾ ਹੈ, ਇਸਦੇ ਨਾਲ ਸਰੀਰ ਦੀ ਗਤੀਵਿਧੀ ਵੀ ਹੋਣੀ ਚਾਹੀਦੀ ਹੈ, ਜੋ ਤੇਜ਼ ਸਾਹ ਲੈਣ ਨਾਲ ਆਪਣੇ ਆਪ ਸ਼ੁਰੂ ਹੋ ਜਾਂਦੀ ਹੈ. ਇਹ ਧਿਆਨ ਵਿੱਚ ਰੱਖਣਾ ਚਾਹੀਦਾ ਹੈ ਕਿ ਜ਼ਿਕਰ (ਯਾਦ) ਤੋਂ ਬਿਨਾਂ ਕੋਈ ਸਾਹ ਨਹੀਂ ਬਚਦਾ. ਧਿਆਨ ਕਲਬ (ਦਿਲ) ਤੇ ਕੇਂਦਰਤ ਹੋਣਾ ਚਾਹੀਦਾ ਹੈ ਅਤੇ ਜ਼ਿਕਰ (ਯਾਦ) ਵਿੱਚ ਨਿਰੰਤਰਤਾ ਨਹੀਂ ਟੁੱਟਣੀ ਚਾਹੀਦੀ.
Adarūnī śāntī la'ī zikara/ dhikara (yāda) dī vidhī

 pūrī ikāgaratā atē dhi'āna dē nāla, sāha nū inā prabadhita kītā jāṇā cāhīdā hai ki vi'akatīgata nāma'al'hā' dila dē ḍūghā'ī vica utara jāvē (kalaba) hara sāha dē adara jāṇa dē nāla atē'hū' śabada hara sāha dē nāla kalaba (dila) nū māranā cāhīdā hai. Bāhara ā rihā. Dūsarā latīphā (rūhānī aga) karadē samēṁ, al'hā dā nijī nāma hara sāha dē adara jāṇa dē nāla kalaba (dila) dī ḍūghā'ī vica utaranā cāhīdā hai atē'hū' śabada hara sāha dē nāla dūjē latīphā (rūhānī aga) nū māranā cāhīdā hai. . Isē tar'hāṁ, jadōṁ tījā, cauthā atē pajavāṁ latīfā (adhi'ātamaka aga) karadē hō, al'hā dā nijī nāma hara sāha dē adara jāṇa dē nāla kalaba (dila) dī ḍūghā'ī vica utaranā cāhīdā hai atē'hū' śabada latīfā (ātamika aga) nū māranā cāhīdā hai. Zikara dē adhīna (yāda) hara sāha bāhara ā'uṇa dē nāla. Chēvēṁ latīfā (rūhānī aga)'tē zikara (yāda) karana dā Thega vi'akatīgata nāma al'hā nū hara sāha dē adara jāṇa dē nāla kalaba (dila) dī ḍūghā'ī vica utaranā cāhīdā hai atē mathē tōṁ' hū'dī bhaṛaka nikalaṇī cāhīdī hai. Hara sāha bāhara ā rihā hai. Satavēṁ latīfā (rūhānī aga)'tē zikara (yāda) karana dā Thega vi'akatīgata nāma al'hā nū hara sāha dē adara jāṇa dē nāla kalaba (dila) dī ḍūghā'ī vica utaranā cāhīdā hai atē hara kōṭhaṛī vicōṁ' hū'dī bhaṛaka nikalaṇī cāhīdī hai atē bāhara ā'uṇa vālē hara sāha dē nāla sarīra dā chālē. Satavēṁ latīfā (rūhānī aga)'tē zikara (yāda) karana tōṁ bā'ada, pahilā latīfā (rūhānī aga) dubārā kītā jāndā hai, jisadī vidhī śurū vica ditī ga'ī sī. Zikara (yāda) dē daurāna sāha tēza atē śakatīśālī hōṇā cāhīdā hai, isadē nāla sarīra dī gatīvidhī vī hōṇī cāhīdī hai, jō tēza sāha laiṇa nāla āpaṇē āpa śurū hō jāndī hai. Iha dhi'āna vica rakhaṇā cāhīdā hai ki zikara (yāda) tōṁ bināṁ kō'ī sāha nahīṁ bacadā. Dhi'āna kalaba (dila) tē kēndarata hōṇā cāhīdā hai atē zikara (yāda) vica nirataratā nahīṁ ṭuṭaṇī cāhīdī.


Metoda Zikr/ Dhikr (Vzpomínka) pro vnitřní mír

 S úplnou koncentrací a pozorností by mělo být dýchání řízeno tak, aby osobní jméno „Alláh“ sestupovalo do hlubin srdce (Qalb) při každém nádechu a slovo „Hoo“ by mělo při každém nádechu zasáhnout Qalba (srdce) vychází. Když děláte druhý Latifah (duchovní orgán), osobní jméno Alláh by mělo sestoupit do hlubin Qalbu (srdce) s každým nádechem a slovo 'Hoo' by mělo zasáhnout druhý Latifah (duchovní orgán) s každým vycházejícím dechem . Podobně při provádění třetí, čtvrté a páté Latifah (duchovní orgán) by osobní jméno Alláh mělo sestupovat do hlubin Qalbu (srdce) s každým nádechem a slovo 'Hoo' by mělo zasáhnout Latifah (duchovní orgán) ) pod Zikrem (Vzpomínka) s každým vycházejícím dechem. Způsob provádění Zikr (Vzpomínky) na Šesté Latifah (Duchovní orgán) Osobní jméno Alláh by mělo sestupovat do hlubin Qalbu (Srdce) s každým nádechem a z čela by měla vycházet světlice Hoo každý vycházející dech. Způsob provádění Zikr (Vzpomínky) na Sedmé Latifah (Duchovní orgán) Osobní jméno Alláh by mělo sestupovat do hlubin Qalbu (Srdce) s každým nádechem a z každé cely by mělo vycházet světlice 'Hoo' a póry těla s každým vycházejícím dechem. Poté, co provedl Zikr (Vzpomínka) na sedmém Latifahu (Duchovní varhany), je znovu provedena první Latifah (Duchovní orgán), jejíž metoda byla uvedena na začátku. Během Zikr (Vzpomínky) by mělo být dýchání rychlé a razantní, doprovázené pohybem těla, který automaticky začíná rychlým dýcháním. Je třeba mít na paměti, že bez Zikra (Vzpomínky) nezůstane žádný dech. Pozornost by měla být zaměřena na Qalb (Srdce) a kontinuita v Zikru (Vzpomínka) by se neměla zlomit.


Metoda zikr/ zikr (sjećanje) za unutarnji mir

 S potpunom koncentracijom i pažnjom, disanjem treba upravljati tako da se Osobno ime 'Allah' spusti u dubinu srca (Qalb) pri svakom udisaju, a riječ 'Hoo' bi trebala udarati u Qalb (Srce) pri svakom udisaju izlazeći. Kada radite drugi Latifah (duhovni organ), Osobno ime Allah bi se trebalo spustiti u dubinu Qalba (Srca) pri svakom udisaju, a riječ 'Hoo' bi trebala udariti u drugi Latifah (duhovni organ) pri svakom izdisaju . Slično, kada radite treći, četvrti i peti Latifah (duhovni organ), Osobno ime Allah bi se trebalo spuštati u dubinu Qalba (Srca) pri svakom udisaju, a riječ 'Hoo' bi trebala udariti u Latifah (duhovni organ) ) pod Zikr (Sjećanje) sa svakim dahom koji izlazi. Način obavljanja zikra (sjećanja) na šestom latifi (duhovnom organu) Osobno ime Allah bi trebao silaziti u dubine Qalba (Srca) sa svakim udisajem, a iz čela bi trebala izaći rafal 'Hoo' svaki dah izlazi. Način obavljanja zikra (sjećanja) na sedmom latifi (duhovnom organu) Osobno ime Allah trebao bi se spustiti u dubine Qalba (Srca) sa svakim udisajem, a iz svake ćelije izići znak 'Hoo' pore tijela sa svakim dahom koji izlazi. Nakon što se učini Zikr (sjećanje) na sedmom Latifi (Duhovnom organu), ponovno se radi prvi Latifah (Duhovni organ), čija je metoda dana u početku. Tijekom Zikra (sjećanja) disanje bi trebalo biti brzo i snažno, popraćeno kretanjem tijela, koje počinje automatski ubrzanim disanjem. Treba imati na umu da nijedan dah ne ostaje bez Zikra (sjećanja). Pažnju treba usmjeriti na Qalb (Srce) i kontinuitet u Zikr -u (Sjećanje) ne smije se prekinuti.


Zikri/ Dhikri meetod (mälestus) sisemise rahu saavutamiseks

 Täieliku keskendumise ja tähelepanelikkusega tuleks hingamist juhtida nii, et isikunimi „Allah” langeks iga hingetõmbega südame sügavustesse (Qalb) ja sõna „Hoo” lööks Qalb (süda) iga hingetõmbega välja tulema. Teist Latifah’i (vaimset orelit) tehes peaks isikunimi Allah laskuma iga hingetõmbega Qalbi (südame) sügavustesse ja sõna „Hoo” peaks lööma teist Latifah’d (vaimset orelit) iga hingetõmbega. . Sarnaselt peaks kolmanda, neljanda ja viienda Latifah (vaimuorgan) tegemisel isikunimi Allah laskuma iga hingetõmbega Qalbi (süda) sügavustesse ja sõna „Hoo” peaks lööma Latifah (vaimne organ) ) Zikri (mälestus) all iga hingetõmbega. Meetod Zikri (mälestus) tegemiseks kuuendal latifahil (vaimsel orelil) Isikunimi Allah peaks laskuma iga hingetõmbe järel Qalbi (südame) sügavustesse ja otsmikust peaks tulema hoo iga hingeõhk tuleb välja. Meetod Zikri (mälestus) tegemiseks seitsmendal latifahil (vaimsel orelil) Isikunimi Allah peaks laskuma Qalbi (südame) sügavustesse iga hingetõmbe korral ja igast rakust peaks väljuma hoo keha poorid iga väljahingamisega. Pärast Zikri (mälestus) tegemist seitsmendal Latifahil (vaimne orel) tehakse uuesti esimene Latifah (vaimne orel), mille meetod oli alguses antud. Zikri (mälestus) ajal peaks hingamine olema kiire ja jõuline, millega kaasneb keha liikumine, mis algab automaatselt kiire hingamisega. Tuleb meeles pidada, et ilma Zikrita (mälestus) ei jää hinge. Tähelepanu tuleks pöörata Qalbile (süda) ja Zikri (mälestus) järjepidevus ei tohiks katkeda.


Cara Zikir / Zikir (Pangeling-eling) Kanggo Katentreman Batin

Kanthi konsentrasi lan perhatian lengkap, napas kudu dikelola supaya Jeneng Pribadi ‘Allah’ mudhun menyang jero ati (Qalb) kanthi napas lan tembung ‘Hoo’ kudu nyerang Qalb (Jantung) kanthi napas. metu. Nalika nindakake Latifah kaping pindho (Organ Spiritual), Jeneng Pribadi Allah kudu mudhun menyang telenging Qalb (Ati) kanthi napas lan tembung ‘Hoo’ kudu nyerang Latifah (Organ Spiritual) nomer loro kanthi kabeh napas sing metu . Kajaba, nalika nindakake Latifah kaping telu, kaping papat lan kaping lima (Organ Spiritual), Jeneng Pribadi Allah kudu mudhun menyang telenging Qalb (Ati) kanthi napas lan tembung ‘Hoo’ kudu nyerang Latifah (Organ Spiritual ) ing sangisor Zikir (Eling) kanthi saben napas metu. Cara Nindakake Zikir (Pengeling-eling) ing Latifah Keenam (Organ Spiritual) Jeneng Pribadi Allah kudu mudhun menyang telenging Qalb (Ati) kanthi saben napas lan suar ‘Hoo’ kudu metu saka bathuke saben napas metu. Cara Nindakake Zikir (Pengeling-eling) ing Latifah Kaping Pitu (Organ Spiritual) Jeneng Pribadi Allah kudu mudhun menyang telenging Qalb (Ati) kanthi saben napas lan suar ‘Hoo’ kudu metu saka saben sel lan pori awak kanthi saben napas metu. Sawise nindakake Zikir (Pengeling-eling) ing Latifah (Organ Spiritual) kaping pitu, Latifah (Organ Spiritual) kaping pisanan rampung maneh, sing metune wis diwenehi wiwitan. Sajrone Zikir (Eling) ambegan kudu cepet lan kuat, diiringi gerakan awak, sing diwiwiti kanthi otomatis ambegan kanthi cepet. Sampeyan kudu eling yen ora ana napas sing ditinggalake tanpa Zikir (Pangeling-eling). Perhatian kudu fokus ing Qalb (Jantung) lan kesinambungan Zikir (Eling) ora bakal uwal.

Constant Zikr/ Dhikr (Remembrance) and the Taste of Association

Indeed in the creation of the heavens and the earth and in the alternation of the night and day are signs for men of understanding. Those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth; our Lord! You have not created all this in vain. Hallowed be You! Save us You from the torment of the Fire.                    (3:190-191)

Apparently, the world is touching the zenith of advancement, but does material progress, beautification of the body, abundance in food and wealth represent the pinnacle of human excellence? Is man just the name of a body alone? No, not at all! Man is a mag­nificent creation of Almighty Allah. The human body has a role in worldly affairs only, while the reality lies within this visible form. It permeates every cell of the body and is called the Ruh (spirit) – a wonder of Divine creation. When the holy Prophet‑SAWS was questioned about it, the reply was given by Almighty AllahSay: the Ruh is by my Lord’s Command. (17:85). Command is an Attribute of Allah. How then was the Ruh(Soul) created from this Sublime Divine Attribute? Was it created through its image or reflection? In response, it was said, And of knowledge you have been given but a little. – 17:80. It is beyond human intellect to comprehend this point, you haven’t been granted the ability to understand it.

The real human dwells inside this body, a body which is made from the earth and its clothing, food and medicines all come from the earth. It can sustain itself even with the minimum of provisions and can live on ordinary food, cheap clothes and cheap shelter. But can it survive if its connection with the earth is totally severed? The Ruh (Soul) is a creature of the Realm of Command. When its connection with the Realm of Command breaks, it resembles a body whose connection with the earth is severed; it cannot remain alive. When the Ruh (Soul) of a person is not alive…what is the life of the Ruh? The body gets its life when the Ruh(Soul) flows into it. Similarly, the Ruh (Soul) gets its life when the light of Faith flows into the Qalb(Heart). The Ruh (Soul) of a person is dead whose heart is without this light or is filled with Kufr. If you watch a Kafir, he would be more like an animal and less like a human being. He would be selfish, immoral, wicked and be inclined, like a snake, to bite and destroy fellow creatures. If we look at our society the question becomes, ‘Why has everybody turned against each other, why is it that everyone is out to harm others?’ The basic reason is that the Ruh (Soul) has died.

Prophets were sent to teach human qualities to the children of Adam-AS. The word insan (human) is derived from uns (love). When life flows into Ruh, it generates love and kindness. One starts thinking about the good of Allah’s creation: how can I help a human being, how can I benefit others? This is the difference between the life and death of the Ruh (Soul) . When the Ruh (Soul) is given life, a special consciousness develops, the thought process is modified, horizons of perception are broadened and one’s conduct is reformed. This extended perception does not remain confined to this world only, even the Last Day can be perceived. When the Ruh (Soul) becomes unconcerned with the apparent form of deeds and instead envisions their consequences in the Hereafter and on the Day of Judgement, it certainly reforms its conduct. But what keeps the Ruh (Soul) alive, healthy and strong? The holy Quran has emphasised on numerous occasions that your most common action in life should be Allah’s Zikr(Remember): Perform Allah’sZikrmost frequently. – 33:41. Now taking food is an act, earning livelihood is an act, going about is an act, maintaining relations and doing business are also acts, but there are other actions that we keep on doing throughout our lives. We breathe without interruption and our hearts beat without a break – life halts when these stop. If we have to perform ‘most frequent Zikr’, we will have to do it more than our breathing and more than our heartbeats – but how is this possible?

It is a living miracle of the holy Prophet-SAWS that he made possible this ‘impossibility’. When those people who attended his blessed company and came to be known as the Companions went to him, the light reflected by his blessed Qalb(Heart) instantly illuminated each cell of their bodies – Then mellowed their skins and hearts towards Allah’s Zikr. – 39:23. The reflection of Prophetic lights infused them, from the outermost to the innermost parts of their bodies, with Allah’s Zikr(Remembrance) and each cell of their bodies began performing Allah’s Zikr (Remembrance) . Now, one can only breathe once at any given moment, but at that same moment, there would be billions of cells performing Allah’s Zikr(Remembrance) . This way, Allah’s Zikr(Remembrance) would accordingly exceed respiration. Similarly, the heart may beat only once in a moment, but the bil­lions of cells that it is made of, alongwith the countless cells of the rest of the body, would be performing Allah’s Zikr(Remembrance) . Within that one heartbeat, the body would perform Allah’s Zikr(Remembrance) zillions of time. But there is only one way – only one: attain those blessings from the holy Prophet Muhammad-SAWSAllahsays there are signs in the creation of the heavens and the earth, and in the alternation of days and nights, for a person with the Light of Faith, the one whose nature is still pure, who hasn’t yet turned into an animal and still retains some human qualities.

The creation of the heavens and earth, the days and nights, the unending process of creation that produces innumerable forms of life on earth every moment, fruits that ripen, trees that bloom, crops that grow and the blades of grass that take root, all of these con­tain visible signs. Nobody can count the things that are being created or destroyed each moment. The continuous process of change, creation and extinction contain magnificent signs of Allah’s Greatness for the wise. Who are these wise men? The holy Quran explains, ‘Wise are … those who remember Allah standing, sitting and reclining’; that is, they remember Allah at all times, in all the states, not even a moment is spent without Allah’s Zikr (Remembrance) – they are the wise! When this constant Zikr (Remembrance) is achieved, the vision is broad­ened ‘and they reflect upon the creation of the heavens and the earth.’ They acquire wis­dom and reflect upon the creation of the heavens and the earth, the systems supporting the universe, life and death, and the phenomenon of ‘rise and fall’. The sun rises pale, turns into a fireball at noon and turns pale again as it sets. Similarly, the seeds sprout, grow into huge trees and finally fall to become firewood. Crops grow and sway in the fields like waves, to finally dry and perish. It is a cycle, permanent and continuous, with­out the slightest bit of devia­tion. The world has been in existence since time immemorial, yet if only a single ray of sunlight had been extinguished everyday, by now the sun would have become cold and the solar system frozen; if only one ray (of sunlight) had been increased each day, the solar system would have been incinerated by now. But there is someone…someone who has kept in check everything under His Command, so that nothing happens before or after its appointed time. These are signs for the wise, they will reflect, they will understand; the faculty of contemplation would develop with them; but how… ‘those who remember Allah standing, sitting and reclining.’ Zikr(Remembrance) is a vast term and in plain words it means ‘to remember’. All of our actions that are in accordance with Shari’ah comprise Allah’s Zikr (Remembrance) . That is Zikr (Remembrance) by deeds or practical Zikr (Remembrance) , whether it be earning a livelihood, doing business, maintaining relationships, carrying out Jihad, fighting on the battlefield or living within the family. If our verbal communication is in accordance with the Shari’ah, it is oral Zikr (Remembrance) . We may read Darud Sharif(Salutations on Holy Prophet SAW), engage in Allah’s Tasbeeh, recite His Book, worship or may talk about Him, etc, all of this is included in oral Zikr
(Remembrance) . But there are times when all deeds get suspended. Man is a strange machine, he requires as much time to rest as he does to work. He works during the day and rests at night for the natural maintenance of his body. A loss of energy due to work is recouped; bones, flesh, veins and nerves are refreshed and toned up again and when he gets up in the morning, he is ready to work again. Now during this period of rest, he has not done any Zikr(Remembrance) by way of deeds. Therefore, practically, constant Zikr(Remembrance) by deeds is not possible. Even for oral Zikr (Remembrance) , it is not possible that all of his talking during the day comprises Allah’s Zikr(Remembrance) . If we write down all that we say during the day and review it in the evening, we would realize how we have wasted our day because there may be only a few sentences of any worth or value. Then, when we go to sleep, oral Zikr (Remembrance) also stops but the breathing continues and so does the heartbeat. Simi­larly, if one gets sick or falls uncon­scious, the tongue may get tied, eyes may close, hands and feet may stop working but even then, the breathing would continue and so would the heartbeat.

The Prophetic way of beneficence was that, anyone who went to the holy Prophet‑SAWS with the light of Faith was immersed in an ocean of light, each organ and cell of his body started performing Zikr(Remembrance) . These blessings were there during the time of the Companions and anyone who went to them became a Tab‘i. They were distributed in a similar manner during the time of the Taba‘in and anyone who attended their company came to be known as a Taba‘ Tab‘i. These three periods are known as Khair ul-Quroon – the best of all times. The holy Prophet-SAWSsaid, ‘My time, the time that follows it and the time after that are, respectively, the best of all times.’ After Khair ul-Quroon, religious knowl­edge was categorised, righteous scholars compiled and then organised the traditions of the holy Prophet‑SAWS – the Ahadith, and the Book of Allah was translated into the native languages of the countries that it reached. Scholars fulfilled their duty of spreading religious knowl­edge to the masses in a most befitting manner and are discharging their blessed duty even today – may Allah forevermore keep this nation under their patronage! It is their favour that they expound Allah’s Message and the holy Prophet’s‑SAWS traditions to people. There was another category that also came into being which, alongwith knowledge, strove to acquire Prophetic blessings and spent a lifetime in absorbing Prophetic lights, radiated by the blessed bosom of the holy Prophet-SAWS into their bosoms. They came to be known as Sufis and Mashaikh. Such people were rare because the commodity they possessed was extraordinarily precious. You can find a grocery store around the corner of every street but if you want to buy diamonds, you won’t find them at every store, even in big towns there won’t be many jewellers. These Prophetic lights and blessings that radiated from the blessed bosom of the holy Prophet‑SAWS were incomparably more precious than diamonds and therefore were very rare. Fortunate were those who searched across the globe for their bearers and acquired these blessings from them.

How much did people strive for these blessings…this you can comprehend from a small incident. There is a tomb of a saint near our lands here and in the 6th century he travelled to Baghdad on foot, as no other means of transport were available then. There, he became a student of the grandson of Shaikh Abdul Qadir Jilani-RUA. He stayed there for many years, learnt Allah’s Zikr (Remembrance) , initiated his Qalb(Heart) and body with Zikr (Remembrance) and finally returned after an arduous journey of an indefinite period. During that time there were no telephones, telexes or televisions, it was impossible to know where to find such a person. People would set out in their pursuit from village to village and if they found someone they would stay, else they would carry on to the next village and then the next. He went from here to Baghdad on foot and returned on foot – isn’t it strange? But these people are somewhat different. He had built a small mosque near here and though centuries have passed by, nearby inhabitations have vanished and generations have gone by, nobody knows who had ever lived there, since there is no one to tell, yet the mosque still stands. Someone would just come and repair it. The mosque in which he remembered Allah is still there.

So my brother, Zikr (Remembrance) is important for the reason that without Zikr (Remembrance) , without constancy in Zikr (Remembrance) , it is not easy to reform one’s conduct and deeds. It is not easy to keep the Ruh(Soul) alive and retain the spiritual qualities that make a human being humane and generate humanity. You were enemies (of each other), and he (My Prophet) joined you hearts together. – 3:103. We who beg door to door for a piece of bread and endure insults while seeking a livelihood; shouldn’t we try to knock on a door where this Divine favour is available – the blessings of the holy Prophet Muhammad-SAWS? Shouldn’t we look for someone who gives us Allah’s Zikr (Remembrance) , suffusing us in the same way as water saturates each particle of a flowerbed? These blessings should not only illuminate the Qalb(Heart) and the whole bosom, but also initiate Allah’s Zikr(Heart) in every cell of the body, in every piece of flesh, skin and bones and in every drop of blood. If one gets to this level of Zikr(Heart), it is only then that he starts to understand the reality of human life and humanity. Vision is diverted to­wards the creation of the heavens and contemplation is stimulated. One starts recognising Allah, according to one’s capacity, and feels like prostrating before Him and starts enjoying worship, one likes being in the Divine Presence and starts enjoying it. One feels like undertaking Jihad in His Cause and takes pleasure in getting his throat slit and his chest slashed. Such pleasure is the lot of a believer only and has shaken the Western world, they cannot understand why a Muslim sets out of his home only to die.  It is strange. People join wars to capture booty, to get a salary and to earn money, for as the saying goes, ‘It is better to die rich than a pauper.’ But this army is strange, they say, ‘Take everything from us, just let us fight and let us die, our goal is to die.” What do they get in death? The West cannot understand this philosophy, because they don’t believe in Allah, they don’t know His beloved Prophet-SAWSAllah says, ‘It is not death, it is the death of death! It is eternal life for the dead.’ Do not call those slain in Allah’sCause as dead. – 2:154. The interpreters have explained that those ‘people of God’, whose hearts and bodies get saturated with Allah’s Zikr(Remembrance) , those who achieve continual Zikr(Remembrance) , may meet death in any form but they are granted the status of Shahadat (martyrdom) and they achieve eternal life. This is because their total effort in life is devoted to Allah, seeking His Good Pleasure. They are the ones who have lost their lives during life. They can lay down their lives, but they cannot neglect Allah’s Zikr
(Remembrance) . They can die but cannot leave HisZikr
(Remembrance) .

Someone asked a question through an email the other night, ‘Doesn’t one practically remain in Allah’s Zikr (Remembrance) all of the time? One utters His Name every now and then, during work one would say, ‘God willing, this would be done’, one would remember Allah when meeting friends or parting with them. That way, one always remains engaged in Allah’ Zikr (Remembrance) in some form or the other.’ Basically the contention is correct; belief in Allah is also a form of Zikr
(Remembrance) . All deeds within the framework of Shari’ah also constitute Zikr (Remembrance) , but per­forming Zikr(Remembrance) that gives a taste of acquaintance is something totally different. Spending one’s life is one thing, but to enjoy the pleasures of life is something else. Reciting Allah’s Name every now and then is one thing, but the simultaneous vibration of billions of cells with His Zikr
(Remembrance) , that transform a human being into an ocean of Divine Refulgence is something absolutely different – it is an experience in itself! The one who tastes this does not differentiate between life and death, wealth and affluence lose their charm. The con­cept of union or separation loses its meaning  and each moment of his life remains in the Divine Presence; every breath whispers a saga of Divine Greatness. This pleasure is known only to him who has tasted it- by Divine Grace.

So in my opinion, my brother, from what I have understood from the Book of Allah, the traditions of the holy Prophet-SAWS and the knowledge of a lifetime granted by Allah, life without Zikr
(Remembrance) is no life, it is only a pastime. The real taste and pleasure of life is in Allah’s Zikr(Remembrance) . My suggestion, for the one who wants to know more, is that he should start performing Zikr
(Remembrance) himself. The Mashaikh(Spiritual Teachers) have defined numerous ways of performing Zikr (Remembrance) , and all of the methods that are not contradictory to the Shari’ahare permitted. Neverthe­less, being permitted is one thing, the method that draws more lights, blessings and beneficence is another matter. When someone asks us, naturally we would talk about and teach him our method that we have adopted for a lifetime, but he may perform Zikr
(Remembrance) by any other method that he likes – performing Zikr
(Remembrance) is mandatory. However, no restric­tion has been laid on the method of Zikr(Remembrance) either by Allah or by His holy Prophet‑SAWS. There­fore, no one can impose any such restriction by one’s own opinion. Learn it from any Shaikh(Spiritual Teacher), learn it from any ‘man of God’, but my earnest recommendation is that if you really want to enjoy life, you must learn Allah’s Zikr
(Remembrance) . You will be able to taste its pleas­ure once it gets absorbed into your being and you would also understand how taste­less life is without Zikr(Remembrance) .

May Allah favour everybody to do His Zikr (Remembrance) . May He illuminate our hearts, bosoms and bodies, and forgive us our mistakes and sins.

The Need for Zikr / Dhikr (Remembrance) for Inner Peace

Human beings have been blessed with two types of knowledge which make them superior to the other creatures. The first type relates to the physical body and every human being whether good or bad, believer or a disbeliever can acquire it. The second type is related to the Divine Being which cannot be acquired through intellect or experi­ence but is granted by Allah Himself to Prophets and then acquired by their followers. Its seat is the human Qalb (heart). The Divine Word was similarly revealed unto the heart of the holy Prophet (Sall Allah-o Alaihi wa Sallam). But only those people whose hearts were illuminated with the light of Faith could benefit from him. Although every believer and disbeliever saw him-saw alike, yet the holy Quran asserts that the disbelievers did not see him … looking toward thee, but they see not – 7:198. They saw him with physical eyes; their hearts being devoid of Divine love, they tried to judge him with mundane intellect and as such failed to perceive his real self. They saw him as Muhammad-saw – the son of Abdullah and not as Muhammad-saw – the Messenger of Allah.

Arwah Bin Masood Saqfi (who had not accepted Islam till then) was representing the Makkans during the Truce of Hudaibiyyah. While writing the truce document, Hadhrat Ali (Radhi Allah Unho) inscribed ‘Muhammad – the Messenger of Allah’ in the opening sentence. Arwah instantly reacted and said, “That is the only dispute between us. If we accept him-saw as Allah’s Messenger, then why would we block his way to Allah’s House? His name should be written as Muhammad-saw – the son of Abdullah.”: he was right, in his own way. Unless the heart is revived and its faculties fully restored, it cannot discern reality. Also, this knowledge is beyond the realm of the intellect which can con­firm only what it receives through its physical senses, it cannot perceive the intangible.

This earth has seen many periods of material progress; there have been great scien­tists, scholars and intellectuals of high eminence before our time and the process of amazing discoveries and miraculous inventions has continued all along. The other day, scientists discovered the remains of an ancient civilisation under the sea bed where they unearthed houses, utensils, bones and skulls. The design and beauty of those old houses even excel the present standard of our construction. It was a continent once, but those people were probably seized by Divine punishment and buried underwater. This world has witnessed many turns of time; it has seen nations rise, fall and perish forever. But despite all of the material progress and development, the intellect has only discussed a very small portion of human life, that which starts from birth and ends at death. Nobody could disclose anything about his remaining eternal life of the Hereafter, nor could provide any information about his Ruh (The Spirit). No philosopher or thinker could claim any knowledge about the Divine Being, His Attributes or the nature of His relation­ship with man. This aspect of knowledge is beyond the access of the  human mind and intellect. There has been only one group, that of Allah’s Messengers and Prophets, who provided sure knowledge about the transcendental truths. They were blessed with knowl­edge from the Divine Presence and their hearts were its treasure-houses.

My friend, if the intellect acquires knowledge while the heart is dark, it works more for human destruction than for its peace, it generates more distress than comfort. If you analyse the Western society, it is devoting more funds for armament research than for medicine. But if the heart comes alive, it starts guiding the human intellect. It works for the betterment of humanity and not for its destruction. It consciously migrates from vice to virtue. The life of the heart (Qalb) is related to Allah’s remembrance. Man has only to implant Allah’s Name firmly in his heart, what follows is really amazing. Although the eyes cannot see Him, yet the belief becomes surer than visual observation. The hands cannot feel Him, the mind cannot grasp Him but the heart recognises Him vividly. It can­not describe Him but it discerns Him, hears Him, establishes a relationship with Him, entreats Him, obeys Him and acts according to His Will.

This is an abstract state which cannot be verbalised. If you ask a lover about love, how will he describe it? Similarly, if a person who has never remained hungry asks about hunger, how can he be told? Keep him hungry for sometime and he would understand it himself. Similarly, ask the person who wants to know about love to start loving, he would himself taste love and discover its logic. We ourselves experience these natural instincts quite often. Similarly, faith is also an arcane state of the heart. It can be experienced only after it is professed. The holy Prophet-saw has said, “Worship Allah as if you see Him”. Now, to conceive an impossibility is naturally impossible. If you ask a man to imagine giving birth to a child, he would never succeed even after years of mental effort. The holy Prophet-saw has commanded the believers to worship Allah as if they see Him, while according to Quran, the human sight cannot encompass Allah. It signifies that there must be some other way to perceive His Transcendence. This is achieved through the esoteric state of Qalb(Heart), which discerns Him and assures man of His Omnipresence.

The majority of the early Muslims belonged to a poor class who were slaves of the Makkans through generations. They were tuned towards instinctive and unqualified obe­dience of their masters. When they professed Islam, the Makkan masters employed all means of torture to dissuade their helpless and destitute slaves. Through inhuman perse­cution, they demanded their slaves to renounce the Absolute Unity of Allah. The newly converted Muslims replied that it was not possible for them to comply because they knew for sure that Allah was actually, absolutely One. Their hearts had achieved that state where they perceived Allah to be present before them. Had their hearts been veiled from Divine Presence (as ours have been) they could not have resolutely withstood that suf­fering and may have succumbed to it – may Allah forgive us! Our hearts are so unmindful of Him that we sin, steal and lie, right in His Presence. On the other hand, we never sin in the presence of other human beings, even children, due to fear of disclosure and subse­quent humiliation. If we are equally convinced that our Lord is ever Present with us, we would never dare to sin. This conviction is absent from our faith because even when our intellect accepts this fact, our hearts remain void of Divine observation. Hearts that perceive Divinity, behave differently!

I read in the biography of Ba Yazid Bustami-rua that once he went for Hajj. Travelling was difficult during those times; people went on foot or on camels and horses. Now, air travel has reduced the time and increased the comfort, and the House of Allah always remains full of pilgrims, day and night, throughout the year, like in the Hajj season. However, during earlier times it was possible to get a moment of solitude in the Inviola­ble Precinct. Ba Yazid Bustami-rua went there at night hoping to worship alone. As he entered, he heard the Angel’s shout, “Get out of My House!” He froze with fear and thought that it was he, who was the target of Divine retort. But, he instantly observed a man, going round the K’abah and frantically crying “I am present, O my Lord! I am present”. After a few moments, he again heard the angel shout, “Get out, don’t pollute My House, don’t make any noise here!” When that man passed in front of Ba Yazid-ruahe was shivering from top to toe. Ba Yazid-rua held him by the arm and said, “Why are you bent upon getting the whole world destroyed? Don’t you hear the Divine reprimand?” The man replied, “Isn’t it me who is being addressed? If you can hear it, why can’t I?” Ba Yazid-rua said, “Then, why don’t you get out? Why are you inviting destruction for the whole area?” The man said, “I would leave but I know of no other door to go and cry at! Whether He accepts or rejects, He is the Only One for me; there is nobody else!” Ba Yazid-rua saw that as soon as the man uttered these words, he was instantly covered by Divine Refulgence and blessing.

An illuminated heart always turns towards Allah, whether He accepts or rejects. But a gloomy heart declines His call for prayers five times every day. That indeed is a great dif­ference. We hear His call, accept it mentally but do not answer it on one pretext or the other. At times we claim that we have more important business to attend or that our clothes are not clean for the prayers or that we feel indisposed. But when the heart is alive, Allah Himself grants it the strength to worship. Then He proudly presents such slaves before the angels who have said that man would work corruption on the earth. “Look at My slaves!” He says, “If there are corrupt ones, well there are good ones like these too! Where can the devil take them? Even when I reproach them, they do not leave My door.” He had similarly addressed Satan on the First Day, Lo! As for My slaves, thou have no power over any of them – 15:42. That is, ‘You have no power over those who be­come My slaves but if anyone chooses to be your minion, I do not care about him.’

The life of the heart, its light and peace depend upon Allah’s Zikr (remembrance). How can it be acquired? There is a fundamental difference between knowledge given by Prophets and knowledge given by others. A non-Prophet offers only words, but a Prophet also distributes certain invisible feelings along with his words. The beneficence of Prophethood comprises two distinct divisions of knowledge and blessings. Recites His verses unto them and makes them grow (spiritually) and teaches them the Book and Wis­dom – 62:2. The religious preaching is followed by purification of the hearts and subse­quently knowledge of the Book and Wisdom. Unless the heart is purified, the mind can only remember words but cannot assimilate these feelings. A gloomy heart would defi­nitely command the mind to devour prohibited things and perform sinful acts.

The teachings of the holy Prophet-saw contained so much strength, that even after fourteen centuries, anybody who professes Islam can still discriminate between right and wrong. It is indeed an extremely strange phenomenon that a person who lives in a jungle, far from civilisation, can instinctively differentiate between lawful and taboo, and between virtue and vice. But then why doesn’t everybody act according to his knowl­edge? It is because knowledge influences the mind, but the mind cannot transform knowledge into practice. No positive change can occur unless the Qalb(Heart) realises that the Divine Word is addressing it directly. This is through the beneficence of the holy Prophet-saw. As far his teachings are concerned, both direct and indirect recipients were equally benefited. But his blessings were only available to those who found his august company. His blessings instantly elevated everyone who accepted Islam and came to him-saw to the status of Companionship notwithstanding the misdeeds and gross misconduct of his past life. Companionship is not just a label – it denotes the highest level of piety and morality after Prophethood. During the present times, it has become a custom to criticise the Companions we grade them as our equals (or even lower) and criticise them without any reservations. This happens when we are completely ignorant of the exalted status of Companionship; as stated earlier, it denotes the acme of human excellence. The dust raised by the shoes of a Companion is more valuable in the sight of Allah than the collective sainthood of the entire Ummah. Someone asked Imam Abu Hanifah-rua about the relative status of Hadhrat Amir Muawiyah-rau and ‘Umar Bin ‘Abdul Aziz-rua. He replied that Hadhrat Muawiyah-rau was decidedly better. The questioner was amazed and submitted that ‘Umar Bin ‘Abdul Aziz-rua was a Tab’a Tab’i and the holy Prophet-saw had prophesied that he would be the best person of his time in the whole World. The Imam-rua replied, “Millions of such ‘Umar Bin ‘Abdul Aziz-rua can be sacrificed for the dust gathered in the nostrils of the horse which Hadhrat Muawiyah-rau rode while in the company of the holy Prophet-saw – he was a Companion!”

Unquestioned adherence to the holy Prophet-saw is obligatory for the believers. His blessed company purified the beliefs and conduct of his followers to the highest conceiv­able level. It is the singular distinction of his Companions that their adherence has been made obligatory for the entire humanity for all times to come. And the first to lead the way, of the Muhajirin and the Ansar and those who followed them in goodness – 9:100. There are only two groups in Islam – the group of the Companions and of those who fol­lowed them in earnest – there is no third group. The point which merits consideration is that the Companions were neither Prophets, nor they were innocent – then why have they received so much importance? That is because they had completely submitted themselves before the holy Prophet-saw – they represented his will and pleasure. Once someone asked the holy Prophet-saw, “After all, they are human beings and they would interpret your instructions according to their different levels of intellect. What should be done in case of their difference of opinion?” The holy Prophet-saw replied, “Follow any one (of them) and you would be rightly guided.” That is, even with different opinions they would follow the truth and would not go astray and their adherence would lead you to eternal salvation. Their mutual difference is a blessing which provides various courses for the remainders to follow – anyone can adopt the course of his choice.

After the Battle of the Trench, the holy Prophet-saw was commanded to attend to Bani Quraizah. The Companions had not yet laid down their arms when the holy Prophet-saw ordered them to offer their ‘Asar (afternoon) prayers at the location of this tribe. They were hurrying towards their destination which was about six or seven miles away when the prayer time came. Some opined that the prayers should not be delayed because the holy Prophet-saw had only desired them to reach their destination immediately. The other group maintained that the holy Prophet-sawhad explicitly ordered them to offer their prayers at the destination and that they would obey him in letter and spirit even if it delayed their prayers; each group acted according to its interpretation. Upon reaching the destination, the issue was placed before the holy Prophet-saw, he ruled that both groups had acted correctly. Their illuminated hearts were brim with sincerity for Allah and His Messenger-saw; therefore, their actions were not governed by worldly motives or personal impulses. The blessed company of the holy Prophet-saw had granted them this honour. The Quran has described their condition in a strange manner: So that their flesh and their hearts soften at Allah’s reminder – 39:23. It means that each cell of their bodies, from the outermost skin to the innermost compartment of the heart, was constantly engaged in His remembrance. This blessing was naturally available, distributed and acquired in the company of the holy Prophet-saw.

Khawajah Owais Qarni is famous for his piety, abstinence and love for the holy Prophet‑saw, who had desired that someone should meet him and requested of him to entreat Divine forgiveness for his-saw Ummah and so he directed Hadhrat ‘Umar Faruq-rau to convey his greetings to him. It was a great honour for Owais Qarni and in pursu­ance of the orders of the holy Prophet-saw, Hadhrat ‘Umar-rau searched for and met him. But despite this singular honour and his special relationship with the holy Prophet-saw, he could not become a Companion because he was unable to physically meet the holy Prophet-saw. These blessings did not fade during the Companions’ times, anybody who accepted Islam and came to them became a Tab’i. The Taba’in also enjoy a distinguished status within the Ummah. Then, all those who found their company became Tab’a Taba’in. Companionship was the greatest blessing but it was distributed without any discrimination. Everybody who accepted Islam and came to the holy Prophet-saw became a Companion; his further attainments depended on his subsequent endeavour and effort but they all commonly shared the title of Companionship. Again there was no precondi­tion to become Tab’i except to attend the august company of a Companion. Similarly the Tab’a Taba’in had only to go to a Taba’i to acquire this status.

Every Muslim is blessed with a heart that can perform Zikr(Remembrance). The Quran and the holy Prophet-saw have repeatedly exhorted the believers to keep performing Zikr
(Remembrance) . The Quran has enjoined Zikr
(Remembrance) alongside every worship like Salah, Hajj and Jihad. The holy Prophet was himself commanded, “So remember the Name of thy Lord and devote thyself with a complete devotion.” – 73:8. This blessing was similarly distributed down through the ages. Some religious scholars devoted their lives for Tafsir (interpretation of the Quran), some dedicated themselves for Hadith and some others attained excellence in Fiqh (juris­pru­dence). But despite their diverse fields, all scholars of Tafsir, Hadith and Fiqh used to perform Zikr
(Remembrance) and had acquired this blessing. If you look back only fifty years, you would discover that every religious scholar, after completing his education, went to some spiri­tual master to learn Allah’s Zikr
(Remembrance) . It was only after acquiring this blessing that he set out for religious service. This has been their common practice, without exception. The objec­tion that Zikr
(Remembrance) is not necessary is the product of our time only. In reality, the life of the Qalb(Heart) is dependent upon Allah’s Zikr
(Remembrance) , “Verily, in Allah’s remembrance do hearts find rest.” – 13:28. This Divine Verse asserts that the hearts can find peace only in Allah’s Zikr
(Remembrance) and nowhere else. The holy Prophet-saw has said that the best provision is the one which just suffices, where one neither borrows nor accumulates and it is sufficient for his needs; and the best Zikr
(Remembrance) is the hidden Zikr
(Remembrance) and that which illuminates the heart. “There is a cleanser for everything and the cleanser for the heart is Allah’s Zikr”, he-saw is reported to have said.

Religious scholars have spent their lives in the company of those whose hearts per­formed Zikr
(Remembrance) . They ardently endeavoured to absorb these lights in their own hearts and subsequently distributed them to other Muslims, that was the beginning of Shaikhdom in our religion. Most of the present day concepts which ascribe worldly powers to a Shaikh (spiritual guide) are outrightly false. The belief that anyone without a Shaikh would be subjected to distress and affliction is equally unfounded. A Shaikh is also a human being and also undergoes worldly trials and tribulations. How can he alleviate the miseries of others? A real Peer (Shaikh/spiritual guide) is the one who strives to acquire this light of the heart from an erudite spiritual guide and spends his life in total submission to Allah according to the Sunnah of the holy Prophet-saw. Allah grants him the strength to illumi­nate the hearts of those who come to seek his spiritual attention, such a seeker is called a Mureed(Spiritual Seeker) and the spiritual mentor is known as a Peer (Shaikh)(Spiritual Teacher). If there is no transfer of blessings, then this relationship is unnecessary and of no consequence whatsoever.

In the present time, Jews, Hindus and even atheists, who do not believe in Allah and His Prophet-saw rule countries, possess wealth and property. If everyone else can have all these worldly facilities and comforts, why can’t a Muslim get his basic provisions of life without a Peer? Allah Himself has proportioned the worldly provisions of everyone and a Peer has absolutely no say in this matter. If someone adopts virtue, Allah arranges his provisions from lawful and permitted means; but if some choose to adopt a sinful life, He directs his provisions through unlawful and wrong ways. But in both cases, each person gets only that which has already been divinely destined for him.

Hadhrat Ali-rau used to visit different areas during his caliphate. One day he was passing through a village when the time for ‘Asar (afternoon) prayers drew near. He arrived at the mosque slightly late, when people were coming out after offering their prayers, so he requested a passer-by to hold his mule so that he could offer his prayers in the mosque. While coming out, he decided to pay two dirhams to the man for this service, but when he came out he found the man missing along with the reins of his mule. He walked to the market to buy another set of reins, where he found the reins of his mule at a shop. “Would you sell them?” he asked the shopkeeper. “Of course, yes!” was his reply. Hadhrat Ali asked, “For how much?” The shopkeeper said, “For two dirhams.” After he purchased the reins, he asked the shopkeeper wherefrom he had procured them. “A man has just sold them to me for one dirham and I sold them to you for two.” Hadhrat Ali-rau said to himself, “I had decided to pay two dirhams to the wretched thief but he chose the wrong way and still got one. This shopkeeper told the truth and earned a lawful profit of one dirham.”

If someone decides to change the course of his life, his decision cannot increase his divinely ordained provisions, only the means of its acquisition are modified according to his new course – he still gets only that which has already been destined for him. A Peer or a religious scholar has simply no say in this matter. A Peer is the one whose own heart is illuminated and he can illuminate the hearts of others. The indication of an illuminated heart is the reformation of one’s belief and conduct and not the mere observation of Divine lights. If the heart rejects unsound belief and conduct, it has come alive and has started doing Zikr
(Remembrance) ; otherwise it is still dead. The association with such a Shaikh(Spiritual Teacher) is a sheer waste of time, one should immediately search for another Shaikh(Spiritual Teacher) who is capable of reviv­ing his heart. The speech and conduct of a Shaikh(Spiritual Teacher) should not be oriented towards self exaltation but towards acquisition of Divine Pleasure. He should not covet others’ riches but should earn his sustenance through lawful means. His conduct should corroborate his firm belief in the Omnipresence of Allah. His countenance should reflect Divine Lights and when he bows his head before his Rabb(Lord), the earth should quake with the grandeur of Divine Refulgence. If these blessings are available, this institution of Shaikhdom is of immense value.

The Gracious Lord has given complete freedom of choice in the method of Zikr
(Remembrance) , “Such as remember Allah, standing, sitting and reclining.” – 3:191, “And remember your Lord when you forget.” – 18:24. Various Mashaikh(Spiritual Teachers) have adopted different methods of Zikr
(Remembrance) for the common aim of illuminating the hearts; there may be many means of trans­port to reach the same city. Similarly, all these different methods aim at acquiring the Prophetic blessings that were transferred from one bosom to the other and can only be acquired in the company of their custodians. However, this freedom can be exercised within the limits prescribed by the holy Prophet-saw. The adoption of any method prohib­ited by the Shari‘ah would be incorrect under any pretext.

Allah has defined the form and frequency of all obligatory worship. The rak‘at (cycles) of Salah, various recitals therein and the timings of each Salah have all been laid down. Similarly, all details about Hajj and Saum have also been defined. Allah has how­ever, not defined any form and frequency for His Zikr
(Remembrance) . There is neither any pre condition nor any time limitation, even ritual purity or cleanliness of garments is not obligatory. It is not mandatory to perform Zikr
(Remembrance) in the mosque, although ritual purity and the holy atmosphere of the mosque would definitely attract more blessings. Zikr
(Remembrance) must continue at all times, under all circumstances and conditions. It must continue in mosque, in market, standing, sitting or reclining.

However, it is not possible to perform this continuous, uninterrupted Zikr (Remembrance) with the tongue, that is, orally. Every conversation would interrupt Zikr (Remembrance) and finally, during sleep, all organs would become listless and the tongue would also be quiet. But, if someone receives the attention that was distributed in the company of the holy Prophet-saw, it would saturate his heart with Allah’s Zikr (Remembrance) . Every beat of his heart would reverberate with Allah’s Zikr (Remembrance) and his every breath would be modulated with His Name. Each drop of his blood would carry His blessings to every part of the body, So that their flesh and their hearts soften at Allah’s reminder – 39:23. The condition of continuous and frequent Zikr (Remembrance) can be met only in the company of an accomplished Shaikh(Spiritual Teacher) when his attention initiates Allah’s Zikr
(Remembrance) in every cell of the body. This is our primary need because only this atten­tion can revive our hearts, a live heart observes Divine Splendour according to its capac­ity. This observation can only be experienced – it cannot be described, words fail to translate these indefinable feelings.

My brother, I am also a simple, delinquent person of the present time – may Allah for­give me and all of us! He blessed me to remain in the company of His Aulia (sing – Wali: lit. friends) for thirty years and I declare that while sitting in the mosque, I had never thought of becoming a Shaikh – I have always been afraid of this appointment. I had gone there for my own reformation but was assigned the responsibility to teach others, it is no favour but my duty to convey this blessing to you. Now, if someone accepts this, it is his sweet pleasure and if someone rejects this, it is his own choice. You have seen policemen on duty in the markets. People abuse them, scorn them and at times pelt them with stones and throw empty bottles at them. Do they run away? Of course not, because that is their duty.

Similarly this is my duty which I must perform under all circumstances. People insult me – some pass verdicts; once I was driven out of a mosque for teaching Allah’s Zikr
(Remembrance) I do not have to care about the reaction of people nor do I have any expectations from anyone. I repose all my hopes and expectations in my Lord Who has assigned me this duty. I have learnt His name and He has so blessed me, that if you remain with me for a while and perform His Zikr (Remembrance) , you would also get these blessings – this is nothing difficult. It is incorrect to believe that only the son of a Peer can become a Peer – there is no truth in it. Every Muslim is a Shaikh and a Wali(Friend of Divine Being). If every Muslim could become a Companion, why should then Wilayah(Friendhsip with Divine Being) be the lot of a chosen few? There is no discrimination between male and female in this respect; Companionship, the highest title after Prophethood, was also achieved by men and women alike. While mentioning laudable human attributes in the Quran, the Gracious Lord concludes, And the men who remember Allah much and the women who remember Allah much. Here females have been bracketed with males because both are members of the same human race. Therefore, in our Order, every mem­ber is permitted to teach Zikr (Remembrance) to the ladies in his house, you can try it yourself. Whenever you give spiritual attention to your mother, sisters, wife or daughters during Zikr
(Remembrance) , the hearts of all of them will be illuminated. Life becomes most pleasurable when the entire family, including all of the men, women and children, perform Allah’s Zikr
(Remembrance) . At that moment even the walls, stones and bricks resound with His Name. The holy Prophet-saw has said that such houses appear like stars to the dwellers of the Heavens.

This is a blessing over which you have a claim, you have a share in it and it is your basic requirement as well. You should learn it and adopt it, for the sake of Allah, for the Hereafter and for attaining the good pleasure of the holy Prophet-saw – may Allah bless you! May He grant us His Zikr
(Remembrance) during this life, death and Hereafter! May He raise us with His Zikr (Remembrance) on the Day of Resurrection and include us in the ranks of His slaves! Ameen!

Ameer Muhammad Akram Awan (RH)