5 principles of Optimizing activity

1.  decrease sensation using topical anesthetics. Jerk off if over excited
2.  techniques of she comes first. refer the self p
3.  Physical Endurance exercise as warm up and primes mind
4. soft lighting, soothing music, 
5. silence can diminish the experience

Ascension

 The concept of a "vertical journey" or *Urooj* (*Miraj*) in Sufi thought refers to a mystical ascent, both metaphorical and literal, that represents a spiritual elevation and nearness to the Divine. This journey is often associated with the Prophet Muhammad's (PBUH) miraculous night journey, the *Miraj*, where he ascended through the heavens to meet Allah. This physical and spiritual journey serves as a symbolic archetype for the spiritual path of every seeker aspiring to achieve closeness to God.

### **Vertical Journey (Urooj) in Sufism:**

**1. Ascension as a Spiritual Metaphor:**

- The term *Urooj* literally means “ascent” or “elevation” and, in the Sufi context, it describes the spiritual journey upward through various levels of consciousness, transcending material and worldly attachments.

- This ascent is not just physical but primarily spiritual, where the soul rises above the confines of the ego (*nafs*), desires, and the material world to connect with the Divine reality.

**2. Miraj: The Archetype of Spiritual Ascent:**

- The *Miraj* of the Prophet Muhammad (PBUH) is seen as the ultimate example of *Urooj*. During this night journey, the Prophet was taken from Mecca to Jerusalem and then ascended through the seven heavens, meeting various prophets, and ultimately coming into the Divine Presence.

- This journey symbolizes the possibility of transcending the physical realm to experience direct communion with God. It represents the ultimate state of spiritual achievement that every seeker aspires to.

### **Stages of the Vertical Journey:**

The vertical journey through spiritual ascension involves moving through different stages or realms, much like the states of *Wujood* or the activation of *Lataif al-Qalb* discussed earlier. These stages can be summarized as follows:

**1. Awakening of the Self (Nafs):**

   - The journey begins at the lowest level, where the seeker struggles with the ego (*Nafs al-Ammara* - the commanding self). The goal is to purify the soul and rise above base desires through spiritual practices, repentance, and discipline.

**2. Passing Through the Subtle Centers (Lataif):**

   - As the seeker progresses, they experience awakening of the subtle centers (*Qalb*, *Sir*, *Sirr-e-Sirr*, *Khafa*, and *Akhfa*), each associated with deeper layers of consciousness and spiritual awareness.

   - Each *latifa* represents a step closer to the Divine, stripping away veils and bringing the seeker closer to ultimate truth.

**3. Realms of Existence (Alam):**

   - The ascent mirrors the journey through different realms, from the physical (*Alam al-Ajsam*) to the imaginal world (*Alam al-Mithal*), the spiritual realm (*Alam al-Arwah*), and beyond, to the unity of being (*Wahdath*) and unity of essence (*Ahadiyath*).

   - Each realm represents a deeper understanding of existence, with the final stages being where the seeker realizes the interconnectedness of all through Haqiqat-e-Muhammadiyya.

**4. The Meeting with the Divine (Liqa Allah):**

   - The culmination of this journey is an encounter with the Divine Presence, often experienced as a state of union or annihilation (*fana*) in God, followed by subsistence (*baqa*) through God.

   - This mirrors the *Miraj*, where the Prophet ascended to the highest level and experienced the closeness of God, symbolizing the ultimate goal of the Sufi path.

### **Key Elements of the Vertical Journey:**

**1. Purification and Ascension:**

   - The journey involves continuous purification, detachment from worldly concerns, and alignment with Divine will. Ascension is achieved not through outward actions alone but through inward transformation.

**2. Inner Struggle and Discipline:**

   - The ascent is marked by inner struggle (*mujahada*), patience (*sabr*), and surrender (*tawakkul*). The seeker must overcome inner obstacles, including ego, pride, and selfish desires.

**3. Experiencing Divine Realities:**

   - As the seeker ascends, they begin to witness spiritual realities and Divine mysteries that transcend ordinary perception. This involves deeper understanding of existence, self, and God.

**4. Union and Returning:**

   - The journey does not end with union; it continues with the return to the world, where the seeker lives in a state of awareness, bringing Divine qualities into daily life. This is akin to the Prophet returning from his *Miraj* to guide humanity.

### **Significance in Sufi Tradition:**

- The vertical journey (*Urooj*) is central to Sufi spirituality because it encapsulates the essence of the mystical path: to rise above the self and unite with the Divine.

- This journey is not just about personal transformation but also about embodying the qualities of the Prophet and manifesting Divine light in the world.

In essence, the concept of the vertical journey or *Urooj* reflects the dynamic, ongoing nature of spiritual ascension in Sufism, with the Prophet’s *Miraj* serving as both a model and a deeply symbolic guide for the seeker’s own path towards ultimate spiritual fulfillment and Divine proximity.

Yes, the states of *Wujood* (Ahadiyath, Wahdath, Wahidiyath, Alam al-Arwah, Alam al-Mithal, Alam al-Ajsam, Alam al-Insan) are intimately connected to the concept of *Lataif al-Qalb* (the Subtleties of the Heart), which are central in Sufi metaphysical thought and spiritual practice. These subtleties are Qalb (Heart), Sir (Secret), Sirr-e-Sirr (Secret of the Secret), Khafa (Hidden), and Akhfa (Most Hidden). Together, they form an esoteric framework that maps the inner spiritual journey toward the realization of *Haqiqat-e-Muhammadiyya* (The Reality of Muhammad).

### **Connection Between the States of Wujood and Lataif al-Qalb:**

The *Lataif al-Qalb* represent subtle centers within the human being that are gradually awakened as a Sufi progresses on their spiritual path. These centers correspond to different states of consciousness, each offering a deeper understanding of the Divine. The journey through these *lataif* parallels the states of *Wujood*, reflecting how the human microcosm mirrors the cosmic macrocosm.

### **1. Qalb (The Heart)**

- **Esoteric Meaning**: Qalb is the first subtlety, representing the inner heart, the seat of emotions, and the initial point of spiritual awakening. It is where love, faith, and the initial connection to the Divine begin.

- **Connection to States of Wujood**: Qalb is closely connected to Alam al-Insan (The Human Realm) and Alam al-Ajsam (The Physical World). It is where the seeker begins to feel the pull towards the Divine, moving beyond mere physical existence into a more profound spiritual awareness. This initial awareness is part of the broader Haqiqat-e-Muhammadiyya, as the Prophet’s essence first touches the seeker’s heart.

### **2. Sir (The Secret)**

- **Esoteric Meaning**: Sir represents a deeper layer of consciousness where the seeker begins to experience a more profound connection with the Divine secrets. It is the level where understanding and hidden knowledge about existence begin to unfold.

- **Connection to States of Wujood**: Sir corresponds with Alam al-Mithal (The World of Imagination) and Alam al-Arwah (The Realm of Spirits). At this stage, the Divine reality becomes more apparent to the seeker through visions, symbols, and inner spiritual experiences. This level is crucial for accessing the secrets of Haqiqat-e-Muhammadiyya, as the light of Muhammad becomes a guiding presence through these mystical encounters.

### **3. Sirr-e-Sirr (Secret of the Secret)**

- **Esoteric Meaning**: Sirr-e-Sirr represents a profound, hidden awareness of the Divine that transcends ordinary understanding. It is where the deeper spiritual mysteries of creation and existence are revealed to the seeker.

- **Connection to States of Wujood**: This subtlety aligns with Wahidiyath (Oneness of Attributes), where the seeker begins to witness the interconnectedness of all Divine attributes manifesting through the essence of Muhammad. It is in this realm that the understanding of Haqiqat-e-Muhammadiyya deepens, as the seeker realizes the Prophet’s role as the perfect mirror of all Divine qualities.

### **4. Khafa (The Hidden)**

- **Esoteric Meaning**: Khafa signifies an even more subtle and hidden realm of consciousness, where the seeker experiences the deepest spiritual truths in a way that transcends all form and expression. It is the state of direct spiritual witnessing.

- **Connection to States of Wujood**: Khafa corresponds with Wahdath (Unity of Being) and Ahadiyath (Unity of Essence). In this state, the seeker experiences the unified nature of existence, recognizing that all is one and connected through the light of Muhammad. The concept of Haqiqat-e-Muhammadiyya becomes an experiential reality rather than an intellectual understanding.

### **5. Akhfa (The Most Hidden)**

- **Esoteric Meaning**: Akhfa represents the most hidden aspect of consciousness, where the soul experiences a direct connection to the Divine Essence itself. It is the state of pure witnessing without any duality or separation.

- **Connection to States of Wujood**: Akhfa is directly linked to Ahadiyath, the state of pure Divine oneness. This is where the seeker’s essence merges with the Divine, experiencing the full reality of Haqiqat-e-Muhammadiyya as the primordial light that connects all existence. At this level, the Prophet’s light is not just a guide but the ultimate reality through which all spiritual experiences are understood.

### **Integrating the Concepts:**

1. **Microcosm and Macrocosm**: The *Lataif al-Qalb* represent the inner journey of the soul, mirroring the macrocosmic states of *Wujood*. The light of Muhammad serves as the connection point between these inner states and the larger cosmic reality.

2. **Spiritual Evolution**: As the seeker progresses through each subtlety (Qalb, Sir, Sirr-e-Sirr, Khafa, Akhfa), they move through deeper levels of understanding that correspond to the stages of existence (Ahadiyath, Wahdath, Wahidiyath, etc.). This journey is a path of merging with the Haqiqat-e-Muhammadiyya.

3. **Union with the Divine**: The ultimate goal is the realization of unity with the Divine, facilitated by understanding the Prophet’s spiritual essence. This essence pervades all realms of existence and is reflected within the seeker’s own spiritual heart.

In essence, the connection between the states of Wujood and the Lataif al-Qalb highlights the journey from the outermost forms of existence to the innermost Divine presence, all interconnected through the light of Muhammad. This journey reflects the profound Sufi understanding that the Prophet’s spiritual reality is the key to unlocking the mysteries of the cosmos and the self.

The concept of **Haqqiqat-e-Muhammadiyya** (The Reality of Muhammad) is a deeply esoteric and profound Sufi doctrine that connects various states of existence (known as the stages or states of *Wujood* or *being*) to the spiritual reality of the Prophet Muhammad (PBUH). These states include Ahadiyath, Wahdath, Wahidiyath, Alam al-Arwah, Alam al-Mithal, Alam al-Ajsam, and Alam al-Insan. Each of these stages represents a different level of divine manifestation and understanding, culminating in the concept of Haqiqat-e-Muhammadiyya.

### **1. Ahadiyath (Unity of Essence)**

- **Esoteric Meaning**: Ahadiyath represents the state of pure, undivided oneness—beyond all creation, attributes, and manifestations. It is the absolute Unity of Allah, without any duality, distinction, or form. This stage symbolizes the most hidden aspect of the Divine, known only to Allah Himself.

- **Connection to Haqiqat-e-Muhammadiyya**: In this state, the light of Muhammad (Nur-e-Muhammadi) is present as the first manifestation of Allah’s will, though still hidden and non-manifest. It is the primordial source of all creation, encapsulating the idea that the Prophet Muhammad is the first creation and the secret essence through which the Divine expresses itself.

### **2. Wahdath (Unity of Being)**

- **Esoteric Meaning**: Wahdath represents the stage where the oneness of God begins to unfold, but still in a hidden manner. It is the undifferentiated state where creation exists in potentiality but has not yet become distinct or apparent.

- **Connection to Haqiqat-e-Muhammadiyya**: Here, Haqiqat-e-Muhammadiyya is seen as the unifying principle that holds all creation together in the Divine presence. The essence of the Prophet functions as the unifying reality through which all that exists emanates from Allah.

### **3. Wahidiyath (Oneness of Attributes)**

- **Esoteric Meaning**: Wahidiyath is the state where Allah’s names and attributes begin to manifest in a distinct yet interconnected form. This stage reflects the balance between unity and diversity.

- **Connection to Haqiqat-e-Muhammadiyya**: Haqiqat-e-Muhammadiyya is the perfect mirror reflecting all Divine attributes. It is through the light of Muhammad that the attributes of Allah, like Mercy, Love, and Knowledge, manifest in creation. This stage emphasizes that the essence of the Prophet Muhammad is a comprehensive summary of all Divine attributes.

### **4. Alam al-Arwah (The Realm of Spirits)**

- **Esoteric Meaning**: Alam al-Arwah is the spiritual realm where souls exist before their physical embodiment. It is the world of pure light, where souls are closest to their Divine origin.

- **Connection to Haqiqat-e-Muhammadiyya**: In this realm, the light of Muhammad is the supreme soul, the leader of all souls, and the primary guide. Haqiqat-e-Muhammadiyya represents the prototype of human existence, the spiritual leader of all creation, guiding souls towards their purpose and union with the Divine.

### **5. Alam al-Mithal (The World of Imagination)**

- **Esoteric Meaning**: Alam al-Mithal is the intermediary realm of symbols, visions, and spiritual forms. It is where the unseen becomes partially seen, and the abstract takes on shapes that can be perceived by the heart and spirit.

- **Connection to Haqiqat-e-Muhammadiyya**: The Prophet Muhammad’s essence serves as the bridge between the physical and the spiritual, representing how the Divine presence manifests in a comprehensible form. The visionary experiences, dreams, and spiritual journeys that connect a seeker to the Divine are made accessible through the light of Muhammad.

### **6. Alam al-Ajsam (The Physical World)**

- **Esoteric Meaning**: This is the material world where physical forms exist. It is the most manifest and densest realm, where the realities of the higher states are obscured by physicality.

- **Connection to Haqiqat-e-Muhammadiyya**: Even in the physical world, the light of Muhammad is present as the hidden spiritual essence that sustains and animates all life. It is believed that the Prophet’s spiritual presence permeates all of creation, guiding it towards Divine realization, even within the constraints of the physical realm.

### **7. Alam al-Insan (The Human Realm)**

- **Esoteric Meaning**: Alam al-Insan is the realm where the Divine becomes intimately personal and relational. Human beings are seen as the microcosm of the universe, capable of manifesting all Divine attributes.

- **Connection to Haqiqat-e-Muhammadiyya**: In this realm, the Prophet Muhammad is the perfect human, the Insan al-Kamil (Perfect Man), whose life and character are the ultimate guide for humans seeking closeness to Allah. The Prophet’s essence serves as the bridge connecting the human to the Divine, making spiritual realization and union possible.

### **The Unity of Haqiqat-e-Muhammadiyya:**

- **Integration of All States**: Haqiqat-e-Muhammadiyya embodies all these states as a continuous flow of Divine light and guidance. It represents the journey from the most hidden Divine reality to the most manifest physical existence. The Prophet’s essence serves as the binding force that maintains the unity and purpose of creation, from the highest metaphysical state to the earthly human experience.

In Sufi thought, all these states are interconnected through the Haqiqat-e-Muhammadiyya, which is not merely the historical Muhammad but the eternal and cosmic light through which the Divine reality is known and manifested. This understanding deepens the spiritual journey, showing that to know the Prophet is to know the Divine in all its forms and manifestations.

نعتِ رسولِ آخر صلی اللہ علیہ وآلہ وسلم

 تو شاہِ خوباں، تو جانِ جاناں، ہے چہرہ اُم الکتاب تیرا

نہ بن سکی ہے، نہ بن سکے گا، مثال تیری جواب تیرا

تو سب سے اول، تو سب سے آخر، ملا ہے حسنِ دوام تجھ کو

خدا کی غیرت نے ڈال رکھے ہیں تجھ پہ ستر ہزار پردے

ہو مشک و عنبر، کہ بوئے جنت، نظر میں اس کی ہے بے حقیقت

جس کو ملِا ہے، جس نے مَلا ہےپسینہ رشک گلاب تیرا

میں تیرے حُسن وبیاں کے صدقے، میں تیری میٹھی زبان کے صدقے

ہے تو بھی صائم عجیب انساں کہ خوف محشر سے ہے ہراساں

x

ہے عمر لاکھوں برس کی تیری، مگر ہے تازہ شباب تیرا

جہاں میں بن جاتے طُور لاکھوں جو اک بھی اٹھتا حجاب تیرا

بہ رنگِ خوشبو دلوں پہ اترا ہے کتنا دلکش خطاب تیرا

ارے تو جن کی ہے نعت پڑھتا وہی تو لینگے حساب تیرا

layers of Islamic spirituality and metaphysical understanding

 To connect and understand the inner reality or esoteric Sufi wisdom of the four aspects of Prophet Muhammad (PBUH), one must delve into the layers of Islamic spirituality and metaphysical understanding that Sufism offers. Here's how these four aspects are interconnected:

### 1. **Primordial Muhammadan Reality (Al-Haqiqa al-Muhammadiyya):**

   - **Understanding:** This aspect refers to the metaphysical reality of Prophet Muhammad (PBUH) before his physical manifestation in the world. In Sufi cosmology, it is believed that the first thing created by Allah was the "Light of Muhammad" (Nur Muhammad), which is the source of all creation.

   - **Connection:** The Primordial Muhammadan Reality signifies the universal, eternal essence of Muhammad (PBUH) as the archetypal human, the perfect expression of divine will and wisdom. This reality transcends time and space and is seen as the foundation of all prophetic missions.

### 2. **Prophet Muhammad Born in Arabia and Receiving Revelation at the Age of Forty:**

   - **Understanding:** This is the historical, earthly manifestation of the Prophet Muhammad (PBUH), who was born in Mecca and received the Qur'an as divine revelation. His life and teachings are a model for all Muslims to follow.

   - **Connection:** The historical Muhammad (PBUH) is the earthly reflection of the Primordial Muhammadan Reality. His life is the practical embodiment of divine guidance, making the transcendent reality accessible to humanity. The revelations he received are the manifestation of the eternal truth in the temporal world.

### 3. **Saints or Awliya as Naib-e-Rasul (Deputies of the Prophet):**

   - **Understanding:** In Sufism, Awliya (Saints) are seen as inheritors of the Prophet's spiritual authority. They are considered to be the deputies of the Prophet (Naib-e-Rasul) who continue his mission of guiding people towards divine truth.

   - **Connection:** Saints embody the Muhammadan Light in their spiritual conduct and wisdom. They serve as intermediaries between the Prophet's primordial reality and the people, helping others to realize their own inner connection to this reality. The Awliya, through their spiritual lineage, trace their authority back to the Prophet (PBUH), thus continuing the flow of divine grace and guidance.

### 4. **The Inner Reality of Each Individual (Qad Jaa'kum Rasulun Minkum):**

   - **Understanding:** The Qur'anic verse "Qad jaa'kum Rasulun minkum" (Indeed, there has come to you a Messenger from among yourselves) points to the idea that each individual has a personal connection to the Prophet (PBUH) within their inner spiritual reality. This inner connection is part of the fitra (innate nature) that aligns each soul with divine truth.

   - **Connection:** Every person has the potential to reflect the Muhammadan Light within themselves. By following the Prophet's example and through spiritual practices, one can awaken this inner reality and experience a personal connection to the divine. This inner reality is the personal reflection of the Primordial Muhammadan Reality within the soul of each believer.

### **Integration and Understanding:**

To integrate these aspects, one must embark on a journey of spiritual realization:

- **Contemplation on the Primordial Reality:** Understand that Muhammad (PBUH) is not just a historical figure but an eternal reality that exists beyond time and space. Reflect on how this reality permeates all creation.

- **Emulation of the Historical Muhammad (PBUH):** Follow the life and teachings of the Prophet Muhammad (PBUH) as a guide to align your life with divine principles.

- **Connection with Awliya:** Seek the guidance of saints and spiritual teachers who embody the Muhammadan Light, as they can help you deepen your understanding and experience of the Prophet's reality.

- **Awakening the Inner Reality:** Engage in spiritual practices such as dhikr (remembrance of Allah), meditation, and self-purification to awaken the Muhammadan Light within your own soul, recognizing that you carry a part of this divine reality.

By understanding and connecting these four aspects, one can gain a holistic view of the Prophet Muhammad (PBUH) in both his transcendent and immanent manifestations, leading to a deeper spiritual connection and realization of the divine within.

Tanam Farsooda jaa para

 Marhaba Salle-Ala, Hastam Sana-Khwan-E-Rasool ﷺ. 

Sad Salaam-E-Mun-Ba, Jisme Baghber Jaan-E-Rasool ﷺ. 

Aye Saba, Wepek Mushtaqa, Badargaah-E-Nabi ﷺ. 

Do Salaamam, Dast Basta, Pesh Aiwan-E-Rasool ﷺ.

Tanam Farsooda jaa para, Ze Hijra, Ya Rasulallah

Dillam Paz Murda Aawara, Ze Isyaa, Ya Rasulallah !

Choon Soo’e Mun Guzar Aari, Manne Miskeen Zanaa Daari

Fida-E-Naqsh-E-Nalainat, Kunam Ja, Ya Rasulallah!

Ze Kharda Khaish Hairaanam, Siyaa Shud Roze Isyaanam

Pashemaanam, Pashemaanam, Pashemaanam, Ya Rasulallah !

Choon Baazoo’e Shafaa’at Raa, Khushaa’I Bar Gunaagara

Makun Mahruume Jaami Raa, Daraa Aan, Ya Rasulallah !

Naat by Shams Tabrizi - translated

 یا رسول اللہ حبیب خالقِ یکتا توئی 

O Messenger of Allah, beloved, unique Creator, you are,

برگزیدہ ذوالجلال پاک بے ہمتا توئی 

The chosen one, the pure, the unparalleled sovereign.

نازنین حضرتِ حق صدر بدر کائنات 

Beloved of the Lord, the radiant center of all creation,

نور چشم انبیا چشم چراغ ما توئی

The light of the eyes of prophets, the lamp of our hearts—you are.

در شب معراج بودہ جبرئیل اندر رکاب 

During the night of ascension, Gabriel rode in your company,

پانہادہ بر سریر گنبد خضراتوئی 

The threshold upon which the dome of Khizr rested—you are.

یا رسول اللہ تو دانی امتانت عاجز اند 

O Messenger of Allah, you know that the helpless ones

عاجزاں را پیشوا و رہنمائے ما توئی 

Find their guide and leader in you, our refuge—you are.

شمسؔ تبریزی چہ داند نعت تو پیغمبرا 

Shams Tabrizi wonders, what can anyone truly know of your praise, O Prophet?

مصطفیٰ و مجتبیٰ و سید اعلیٰ توئی 

 You are Mustafa, Mujtaba, and the highest of all

Naat of Shams Tabrez

യാ റസൂലുല്ലാഹ് ഹബീബ് ഖാലിഖേ യക്‌താ തുഏയ്

ബർഗസീദ ദുല്ജലാൽ പാക് ബേ ഹിമ്താ തുഏയ്

നാസനീൻ ഹസ്രതെ ഹഖ് സദ്ര ബദ്ര കായിനാത്

നൂർ ചഷ്മ് അംബിയാ ചഷ്മ് ചിറാഘ് മാ തുഏയ്

ദർ ഷബ് മെആറാജ് ബൂദ ജിബ്രയീൽ അൻദർ രകാബ്

പാനഹാദാ ബർ സരീർ ഗുന്ബദെ ഖസ്രാ തുഏയ്

യാ റസൂലുല്ലാഹ് തു ദാനി ഉമ്മതാന്ത് ആജിസ് അന്ദ്

ആജിസാന്റ രാ പേഷ്വാ വ റഹ്നുമായ് മാ തുഏയ്

ഷംസെ തബ്രീസി ചെ ദാന്ദ് നആത് തു പൈഗമ്പറാ

മുസ്തഫാ വ മുജ്തബാ വ സയ്യിദ് അഅ്‌ലാ തുഏയ്

Zuhd CHAPTER 1

 Sufism is not mere speculation; it’s a proven path. 

This knowledge, inherited from the prophets and saints (awliyaullah), 

teaches that the heart is central to our being. 

A healthy heart positively impacts the entire self, 

while a corrupted heart negatively affects the whole being. 

The heart can be corrupted by attachment to material things, 

people, money, power, and so on. 

To treat this, zuhd (detachment) is prescribed. 

In this practice, one undergoes training to control what they hear, 

see, think, and avoid unnecessary things that can affect the heart.

യാഹന്നാന്‍ യാമന്നാന്‍

യാഹന്നാന്‍ യാമന്നാന്‍        യാഖദീമല്‍ ഇഹ്സാന്‍

ബഹ്‌രജൂദിക്‌ മലിയാന്‍     ജുദ്‌ ലനാ ബില്‍ഗുഫ്‌റാന്‍

ജുദ് ലിഹാ അല്ലിന്നാങ്ങ്        ആബ്ദ സൂഅٍ ວാന്‍ qasiyan

മിന്നുനോബി വഹലാന        ഖായിഫ് ഇന്നക്കു ഗദ്‌ബാന

രബ്ബനാ നസ്തുഅഫിയ്ക             രബ്ബനാ നസ്തർദ്ദിസ്യക

വലനാ ധന്നു ഫിഅല്ലിയ്യാ    ຣജാ ഇഹ്ലാന

ലാ തുഖിബ്ബി റാജിയ്യി ബാതിക്‌ ലാജി 

വലനാ ധന്നു ഫിഅല്ലി       യ്യാറജാ ഇഹ്ലാന

ലാ തുഖയ്യിബ്‌ റാജീ താഴ്താ ബാബിക്‌ ലാജീ

ലം യസല്‍ ഫിദാജീ            ഖായിലന്‍ യാഹന്നാന്‍

ബിന്നബിയ്യില്‍ ഉമ്മി                   va ഖദീജത ഉമ്മി

വല്ബതൂല്‍ അല്‍ ഖത്മി          സയ്യിദാത്ത്‌ നിസ്വാന്‍

വസ്വലാതു ദാഇമല്‍                 അല്‍ നബി ബ്നി ഹാശിം

അദ്ദ മന്‍ ഹു ഖായിലന്‍         ബില്‍ ഇബാദത സഹറാന്‍

ﻳَﺎ ﺣَﻨَّﺎﻥْ ﻳَﺎ ﻣَﻨَّﺎﻥْ ﻳَﺎ ﻗَﺪِﻳْﻢَ ﺍْﻻِﺣْﺴَﺎﻥْ
ﺑَﺤْﺮُ ﺟُﻮْﺩِﻙْ ﻣَﻠْﻴَﺎﻥْ ﺟُﺪْ ﻟَﻨَﺎ ﺑِﺎﻟْﻐُﻔْﺮَﺍﻥْ

ﺟُﺪْ ﻟِﻬَﺬَﺍ ﺍْﻻِﻧْﺴَﺎﻥْ ﻋَﺒْﺪَ ﺳُﻮْﺀٍ ﺧَﺰْﻳﺎَﻥْ
ﻣِﻦْ ﺫُﻧُﻮْﺑِﻪْ ﻭَﺣْﻼَﻥْ ﺧَﺎﺋِﻒْ ﺍِﻧَّﻚْ ﻏَﻀْﺒﺎَﻥْ

ﺭَﺑَّﻨﺎَ ﻧَﺴْﺘَﻌْﻔِﻴﻚْ ﺭَﺑَّﻨﺎَ ﻧَﺴْﺘَﺮْﺿِﻴﻚْ
ﻭَﻟَﻨﺎَ ﻇَﻦٌّ ﻓِﻴﻚْ ﻳﺎَﺭَﺟَﺎ ﺍﻫْﻞَ ﺍْﻻِﻳْﻤﺎَﻥْ

ﻻَ ﺗُﺨَﻴِّﺐْ ﺭَﺍﺟِﻲْ ﺗَﺤْﺖَ ﺑﺎَﺑِﻚْ ﻻَﺟِﻲْ
ﻟَﻢْ ﻳَﺰَﻝْ ﻓِﻲ ﺍﻟﺪَّﺍﺟِﻲْ ﻗﺎَﺋِﻼً ﻳﺎَ ﺣَﻨّﺎَﻥْ

ﺑِﺎﻟﻨَّﺒِﻲِّ ﺍْﻻُﻣِّﻲْ ﻭَﺧَﺪِﻳْﺠَﺔْ ﺍُﻣِّﻲْ
ﻭَﺍﻟْﺒَﺘُﻮْﻝِ ﺍﻟْﺨَﺘْﻤِﻰ ﺳَﻴِّﺪَﺍﺕِ ﺍﻟﻨِّﺴْﻮَﺍﻥْ

ﻭَﺍﻟﺼَّﻼَﺓُ ﺍﻟﺪَّﺍﺋِﻢْ ﻋَﻠﻰَ ﺍﻟﻨَّﺒِﻲ ﺑْﻦِ ﻫﺎَﺷِﻢْ
ﻋَﺪَّ ﻣَﻦْ ﻫُﻮْ ﻗﺎَﺋِﻢْ ﺑﺎِﻟْﻌِﺒﺎَﺩَﺓْ ﺳَﻬْﺮَﺍﻥْ

ﻳَﺎ ﺣَﻨَّﺎﻥْ ﻳَﺎ ﻣَﻨَّﺎﻥْ ﻳَﺎ ﻗَﺪِﻳْﻢَ ﺍْﻻِﺣْﺴَﺎﻥْ
ﺑَﺤْﺮُ ﺟُﻮْﺩِﻙْ ﻣَﻠْﻴَﺎﻥْ ﺟُﺪْ ﻟَﻨَﺎ ﺑِﺎﻟْﻐُﻔْﺮَﺍﻥ

nasharthu of Sulthanul Ashiqeen Ibn Farid

നശര്തു ഫി മൂകിബി അൽഅശാക്കി അഅലാമി
വകാന ഖബ്ലി ബുലിയ ഫി അൽഹുബ്ബി അഅലാമി
വസിറ്തു ഫിഹി വലം അബ്രഹ് ബിദൌൽതിഹി
ഹത്താ വജദ്തു മുലൂക അൽഇശ്കി ഖുദ്ദാമി

വലമ് അഴൽ മുന്ദു അഖധി അൽഅഹ്ദി ഫി കിദാമി
ലികഅബത്തി അൽഹുസ്നി തജ്രീദി വഇജ്റാമി
വഖദ് രമാനി ഹവാകും ഫി അൽഘിരാമി ഇലാ
മഖാമി ഹുബ്ബിൻ ശരീഫിൻ ഷാമിഖിൻ സാമി

ജഹിൽതു അഹ്ലിയ ഫിഹി അഹ്‌ല നിസ്ബതിഹി
വഹും അഅഴ അഖില്ലായി വഅൽസാമി
ഖദ'യ്തു ഫിഹി ഇലാ ഹീനിന്റെ ഇൻഖദ'ി അജലി
ഷഹരി വദഹ്‌രി വസാഅത്തി വഅഅവാമി

ദ'ന്ന അൽഅദ'ൂലു ബിഅന്ന അൽഅദ'്ല യൗഖിഫുനി
നാമ അൽഅദ'ൂലു വശൗഖി സായിദുന നാമി
ഇൻ ആമ ഇൻസാനു അഐനി ഫി മദാമിഅിഹി
ഫഖദ് ഉമിദ്ബി ഇഹ്‌സാനിൻ വഇൻഅാമി

യാ സായിഖൻ 'ഈസ അഹ്‌ബാബി അസി മഹലൻ
വസിറ് റുവൈദൻ ഫഖൽബി ബൈന അൻഅാമി
സലക്തു കുൽള മഖാമിൻ ഫി മഹബ്ബതികും
വമാ തരക്തു മഖാമൻ ഖതു ഖുദ്ദാമി

വകുന്ത് അഹ്‌സിബു അന്നി ഖദ വസൽത് ഇലാ
അഅ്ലാ വഅഗ്ലാ മഖാമ ബൈന അഖ്വാമി
ഹത്താ ബദാ ലി മഖാമു ലം യകുന് അരബീ
വലം യമുര് ബിഅഫ്കാരി വഅൌഹാമി

ഇൻ കാൻ മൻസിലതി ഫി അൽഹുബ്ബി അിന്ദകുമു
മാ ഖദ് രഅയ്തു ഫഖദ് ദ'യ്യഅത് അയ്യാമി
ഉമ്നിയ്യത് ദ'ഫിരത് രൂഹി ബിഹാ സാമന
വയൗമ അഹ്‌സിബുഹാ അദ'ഘാത് അഹ്‌ലാമി

വഇൻ യകുന് ഫർത്തു വജ്ദി ഫി മഹബ്ബതികുമു
ഇത'മാൻ ഫഖദ് കതിരത് ഫി അൽഹുബ്ബി ആഥാമി
വലൗ അളിമ്തു ബിഅന്ന അൽഹുബ്ബ് അാഖിർഹു
ഹാദ' അൽഹിമാമു ലമാ ഖാലഫ് ലുവാമി

അൌദഅതു ഖൽബി ഇലാ മൻ ലൈസ യഹ്ഫിദ'ു
അബ്സര്തു ഖൽഫി വമാ താലഅ്തു ഖുദ്ദാമി
ലഖദ് രമാനി ബിസഹ്മി മിൻ ലവാഹിധി
അസ്മാ ഫുഅദി ഫവാ ശൗഖി ഇലാ അൽറാമി

ആഹാൻ അലാ നദ'റതിൻ മിന്ഹു ഉസര്ബിഹാ
ഫഇന്ന അഖ്സാ മറാമി രുഅയതു അൽറാമി
ഇൻ അസഅദ അല്ലാഹു റൂഹി ഫി മഹബ്ബതിഹി
വജിസ്മഹാ ബൈന അർവാഹിൻ വഅജിസാമി

വശാഹദത് വജ്തലത് വജഹ അൽഹബീബി ഫമാ
അസ്‌നാ വഅസഅദ അർസാഖി വഅഖ്സാമി
ഹാ ഖദ് അദ'ല്ല അസ്സമാൻ അൽവസൽ യാ ഉമലീ
ഫംസുന് വസബ്ബിത് ഭി ഖൽബി വഅഖ്ദാമി

വഖദ് ഖദിമതു വമാ ഖദ്ദമ്തു ലി അമല
ഇല്ലാ ഘറാമി വഅശൗഖി വഇഖ്ദാമി
ദാരു അൽസലാമി ഇലൈഹാ ഖദ് വസൽതു ഇടൻ
മിൻ സുബുലി അബ്വാബ് ഇമാനി വഇസ്ലാമി

യാ റബ്ബനാ അരിനി അൻസുര് ഇലൈക ഭാ
ഇന്ദ അൽഖുദൂം വഅഅമില്നി ബിഇക്രാമ

സിര്രി വബുർഹാനി of Abd al Qadir Jeelani

അലാ അൌലിയാ അൽഖയ്തു സിര്രി വബുർഹാനി
ഫഹാമൂ ബിഹി മിന സിര്രി സിര്രി വഇ'ലാനി
ഫഅസ്‌കരഹും കഅ'സി ഫബാതൂ ബിഖമ്രതി
സകാറാ ഹയാറാ മിന ശുഹൂദി വഅിര്ഫാനി

അനാ കുന്തു കബ്ലൽ ഖബ്ലി ഖുത്ബ'അ മുബജ്ജലാ
തതുൌഫു ബി അക്വാനു വഅൽറബ്ബു സമ്മാനി
ഖറഖ്തു ജമീഅൽ ഹുജ്ബി ഹത്താ വസൽതുഹു
മഖാമാ ബിഹി ഖദ് ജിദ്ദാ ലഹു ദാനി

വഖദ് കശഫ അസ്താറാ അൻ നൂറി വജ്ഹിഹി
വമിന ഖമ്രതി അൽതൌഹീദി ബിൽഖാസി അസ്‌കാനി
നദര്തു ഇലാ അൽമഹ്ഫൂദി വഅൽഅർഷി നദ്രതാ
ഫലാഹത് ലി അൽന്വാരു വഅൽറബ്ബു അഅ'താനി

അനാ ഖുത്ബു അഖ്താബി അൽവുജൂദി ബഅസ്രിഹി
അനാ ബാസുഹും വഅൽകുല്ലു യുദ്'ആ ബിഘിൽമാനി
ഫലൌ അന്നനി അൽഖയ്തു സിറ്രി ബിദ്ജലതിൻ
ലഘാരത് വറാഹ അൽമാ മിന സിറ്രി ബുർഹാനി

വലൌ അന്നനി അൽഖയ്തു സിറ്രി ഇലാ ലത'ന
ലഅഖ്മിദ'ത അൽന്നിറാനു മിന ഉഅ'മ് സുല്താനി
വലൌ അന്നനി അൽഖയ്തു സിറ്രി ലിമയ്യിതിൻ
ലഖാമ ബിഇദ്നി അല്ലാഹി ഹയ്യൻ വനാദാനി

സലൂ അന്നിയ അൽസുറാ സലൂ അന്നിയ അൽമുനാ
സലൂ അന്നിയ അൽഖാസി സലൂ അന്നിയ അൽദാനി
സലൂ അന്നിയ അൽഅലിയാ സലൂ അന്നിയ അൽത'റാ
വമാ കഅന തഹ്ത് അൽതഹ്തി വഅൽഇൻസ് വഅൽജാനി

ഫയാ മഅശറ അൽഖത'ാബ ലുമൂ ബിഹദ്രതീ
വത'ൂഫൂ ബിഹാനാതീ വസ്വഅൂ ലഅർകാനി
വഘൂസൂ ബിഹാരീ ത'ദ'ഫരൂ ബിജവാഹിരി
വതിബ്രി വയാഖൂതീ വദുറി വമുര്ജാനി

വഖഫ്തു അലൈ അൽഇൻജീലി ഹത്താ ശരഹ്തുഹു
വഫക്കക്തു ഫി അൽതൌറാതി രംഴത' ഇബ്രാനി
വഹല്ലാല്തു രംഴൻ കഅന ഈസാ യഹുല്ലുഹു
ബിഹി കഅന യുഹ്'യി അൽമൌതാ വഅൽരംഴു സുറിയാനി

വഖുദ'തു ബിഹാര അൽഇല്മി മിന കബ്ല നശഅതീ
അഖീ വരഫീഖീ കഅന മൂസാ ബ്നി ഇംരാനി
ഫമൻ ഫി രജാലി അല്ലാഹി നാല മകാനതീ
വജദ്ദീ റസൂലു അല്ലാഹി ഫി അൽഅസ്ല് റബ്ബാനി

അനാ ഖാദിരിയു അൽവഖ്ത് അബ്ദു ലിഖാദിരിൻ
ഉകന്നാ ബിമുഹ്'യി അൽദീനീ വഅൽഅസ്ലു ജീലാനി