Sheikh al-Mashaikh Hazrat Khwaja Ahmad Saeed Quds Sirruh writes in his book “The 4 Rivers” ( اربع انہار) giving reference to Qayyum Rabbani Hazrat Mujaddid Alf Thani nawwara Allah Marqadah:

The Ten Lataif (subtle points)

A human being is composed of ten Lataif (subtle points), five of which are related to the realm of command (Amr) and five to the realm of creation (Khalq).

The Lataif of the realm of command are:

1. Qalb (Heart)
2. Ruh (Spirit)
3. Sirr (Secret)
4. Khafi (Hidden)
5. Akhfa (Most Hidden)

The Lataif of the realm of creation are:

1. Latifa Nafs (Self) and the Lataif of the four elements namely:
2. Fire
3. Water
4. Earth
5. Air

The principles (centers) of the Lataif of the realm of command are located on the Great Throne and are related to non-space, but Allah Almighty, by His perfect power, has entrusted these abstract jewels in certain places in the human body.

Due to worldly connections and carnal desires, these Lataif forget their principle, until with the attention of a perfect and complete Sheikh, they become aware of and inclined towards their principle. At this time, divine attraction and proximity become apparent until they reach their origin. Then, from the origin to the original origin, until they reach that pure being, namely Allah Almighty, who is free from attributes and states. At this time, these seekers attain absolute dissolution (of the ego or self) and the most complete subsistence.

Reforming the Lataif

The improvement of the realm of command Lataifs is the first routine among the Naqshbandi Sheikhs, and for this, they have designated following three methods:

1. First Method: Dhikr (Remembrance)
2. Second Method: Muraqaba (Meditation)
3. Third Method: Connection with the Sheikh

The more a seeker of the path adheres to these lessons, the more progress he will make in the path, and the more he neglects, the more delay he will face in traversing the inner spiritual path.

1. The 1st Method: Dhikr (Remembrance)

There are two types of Dhikr.: Dhikr of the Divine Name anf the Dhikr of Negation and Affirmation.

The lessons of the Dhikr of the Divine Name are:

1. Lesson One: Dhikr of Latifa Qalb (Heart)
   • Explanation: The heart is located slightly to the side, below the left breast at a distance of two fingers (in the human body), (therefore, our sheikhs during the instruction of Dhikr place the index finger on this spot and repeat the Divine Name Allah, Allah, Allah three times with special attention on the seeker’s heart). The method of doing Dhikr is that the seeker empties his heart of worldly thoughts and always imagines that the heart is saying the blessed name Allah, Allah. There’s no need to say anything with the tongue, but let the tongue stick to the palate and breathe normally. Just like a thirsty person doesn’t say water with his tongue but his heart is inclined towards water. Indeed, keep doing the world’s work; there’s no prohibition in it, but the heart’s attention and thought should always be towards its Creator and Master. Imagine that the light of divine beneficence is coming into my heart from the noble chest of Prophet Muhammad, peace be upon him, through the chest of my spiritual guide, and the rust and impurities of sins are being removed by the blessing of Dhikr. If thoughts from here and there come to mind, try to remove them. Insha’Allah, by practicing and focusing on this method for a little while, the heart will become a Dhakir (remembrance-practicing) heart, and when the heart becomes a Dhakir, whether sleeping, waking, eating, or drinking, the heart will continue to do Dhikr of Allah, Allah, Allah at all times.
   • Benefit: The apparent sign of the activation of Latifa Qalb is that the seeker’s heart becomes inclined towards the true beloved instead of carnal desires, negligence is removed, and the desire to act according to the pure Shariah is born. It’s not necessary for the heart to start moving or for visions to begin for Dhikr to be active, but pursuing these things is not beneficial for the seeker. The seeker’s ultimate goal should be the pleasure of Allah, not the acquisition of visions and states. When the seeker’s Latifa Qalb becomes active, the mentioned spiritual guide initiates the seeker into the method of Latifa Ruh.
2. Lesson Two: Dhikr of Latifa Ruh (Spirit)
   • The location of Latifa Ruh is beneath the right breast at a distance of two fingers towards the side. The seeker should also focus and contemplate on the Divine Name Allah, Allah at this location. The activation of Latifa Ruh leads to further purification of the inner self.
   • Benefit: The sign of Latifa Ruh becoming active is that the attribute of patience develops in one’s nature, and controlling anger becomes easier.
3. Lesson Three: Dhikr of Latifa Sirr (Secret)
   • The location of Latifa Sirr is at two fingers’ distance towards the chest, level with the left breast. Contemplating the Divine Name Allah at this Latifa also initiates Dhikr, leading to further inner progress.
   • Benefit: The sign of Latifa Sirr becoming active is the appearance of extraordinary states during Dhikr, a decrease in greed and lust, and a developed inclination towards spending in good deeds.
4. Lesson Four: Dhikr of Latifa Khafi (Hidden)
   • The location of Latifa Khafi is at two fingers’ distance towards the middle of the chest, level with the right breast. It is beneficial to recite “Ya Latifu Adrikni Bilutfika Al-Khafi” during the Dhikr of this Latifa.
   • Benefit: The sign of Latifa Khafi becoming active is the development of an aversion to lowly traits such as envy and miserliness.
5. Lesson Five: Dhikr of Latifa Akhfa (Most Hidden)
   • The location of this Latifa is in the center of the chest. Just like the previous Lataif, one should also contemplate the Dhikr in this Latifa.
   • Benefit: Performing Dhikr of Latifa Akhfa eradicates arrogance and pride, and this is the sign of Latifa Akhfa becoming active. Additionally, the seeker should continue to perform Dhikr separately on the previous Lataif alongside progressing in the others until all Lataif become active.
6. Lesson Six: Dhikr of Latifa Nafs (Self)
   • The location of Latifa Nafs is in the center of the forehead. Like the previous Lataif, contemplation of Dhikr is required in this Latifa as well.
   • Benefit: The sign of rectification of Latifa Nafs is that the seeker becomes so absorbed in the pleasure of Dhikr that the arrogance and rebelliousness of the self are completely eradicated.
7. Lesson Seven: Dhikr of Latifa Qalbiya
   • This Latifa is also known as Sultan al-Dhikr (the king of Dhikr). Its location is in the center of the head, so when teaching this, the sheikhs place a finger on the center of the head, i.e., the brain, and focus while saying Allah, Allah, which, by the grace of Almighty, makes the whole body engaged in Dhikr, and Dhikr emanates from every hair of the body.
   • Benefit: The apparent sign of Latifa Qalbiya becoming active is that the flesh of the body starts to quiver, sometimes an arm, sometimes a leg, or some other part of the body feels movement. At times, the entire body feels like it is moving.
8. Lesson Eight: Dhikr of Negation and Affirmation
   • The practice of mentioning “La ilaha illAllah” with the language of attention and thought is known as Dhikr of Negation and Affirmation. The method is for the seeker to first cleanse their inner self of all thoughts other than Allah, then hold their breath below the navel and with the language of thought, carry the word “La” from the navel to the brain, then bring down the word “ilaha” from the brain towards the right shoulder, and pass the phrase “illAllah” through all five Lataif of the realm of command, striking the heart with such force of thought that the impact of Dhikr reaches all Lataif. After several repetitions of Dhikr in a single breath, while releasing the breath, say “Muhammadur Rasoolullah” with the thought. Keeping in mind the meaning of the Shahada, that there is no object of devotion except Allah, is a condition for this lesson. When saying “La,” negate one’s being and all existences, and when saying “illAllah,” affirm the existence of Allah Almighty.
   • Benefit: Observing odd numbers in Dhikr of Negation and Affirmation is very beneficial, such that the seeker first does this practice three times, then five times in a single breath, increasing until they can do it twenty-one times. However, this is not mandatory. This practice of observing odd numbers is called numerical pause in the terminology of Sufism. Moreover, while performing Dhikr, one should appeal to Allah with utmost humility and submission. “O Lord, You are my purpose, and I seek Your pleasure. Grant me Your love and knowledge.” Since Dhikr of Negation and Affirmation generates extraordinary warmth, our sheikhs generally permitted it during the cold season. However, some people find it difficult to hold their breath even in winters; they are allowed to do Dhikr of Negation and Affirmation without holding their breath and without observing any specific number. As Dhikr of Negation and Affirmation is the essence of all spiritual progress, eliminating thoughts of others, increasing divine love, and softening the heart, sometimes even unveiling (Kashf) is achieved. Therefore, the seeker should strive thoroughly for its acquisition. If the mentioned benefits are not obtained after some time, it should be understood that there is a deficiency in one’s practice, and the seeker should start the Dhikr again as per the prescribed method. Also, the sheikhs have said that special care should be taken to maintain a balanced temperament during this Dhikr. Consuming digestible and non-fatty food and milk is recommended to prevent dryness in the brain due to heat, which could hinder progress.
9. Lesson Nine: Dhikr Tahleel of the Tongue
   • Explanation: The method of Dhikr Tahleel of the tongue is exactly as described in Dhikr of Negation and Affirmation, with the difference that the breath is not held, and the Shahada “La ilaha illAllah” is recited with the tongue.
   • Benefit: At least eleven hundred times a day and night, this Dhikr should be performed. The optimum number is five thousand. More benefits are gained the more it is recited. It’s not necessary to complete this number in one sitting or to be in a state of Wudu (ablution), though being in Wudu is better. Dhikr should be done at any time of day or night with presence of heart and mindful of its meaning. Dhikr Tahleel of the tongue brings presence of heart and elevates the Lataif from their current positions, negating thoughts and dangers of others. Sometimes, divine inspirations also descend.

The above nine lessons conclude the first method of reforming the Lataif namely Dhikr (Remembrance).

2. The 2nd Method: Muraqaba (Meditation)

The second method for the rectification of the Lataif of the realm of command (Amr) is Muraqaba, which means emptying the heart of all thoughts and concerns other than the remembrance (Dhikr) and connection with the Sheikh, and waiting for the mercy of Allah. This waiting is called Muraqaba. Since the descent of Divine grace and mercy occurs upon the Lataif, the names of these meditations and their intentions are also distinct according to the relevance of each Latifa.

10. Lesson Ten: Muraqaba of Oneness (Ahadiyat)
    • While intending Muraqaba of Ahadiyat, the seeker should firmly believe in their heart that divine grace from the Being, free of all attributes, which is signified by the blessed name Allah, is descending upon their Latifa Qalb (Heart). He is the embodiment of all attributes of perfection and is free from any flaw or deficiency. By holding this thought, sit in anticipation of Divine grace. This Muraqaba grants the seeker the presence of Allah Almighty and negligence towards everything other than Him.
    • Benefit: Following Muraqaba of Ahadiyat, the seeker reaches the station of minor sainthood (Wilayat Saghirah), also known as the circle of possibilities. There are five types of these meditative practices. During the meditation of each Latifa, the seeker should imagine the Lataif of all sheikhs in their spiritual lineage up to Prophet Muhammad (peace be upon him) in front of their respective Latifa and believe that the specific grace of that Latifa, which is descending from the Divine court to the blessed Latifa of Prophet Muhammad (peace be upon him), is reaching their Latifa through the Lataif of the sheikhs of Naqshbandi order in order. It is also essential to know that each Latifa has different effects and benefits. Therefore, one should not start another Muraqaba until the effect of the previous one is felt in the seeker’s Latifa, otherwise, the true purpose of spiritual progress, which is reaching the station of annihilation (fanā), might not be achieved.

Muraqabas of Stations

!!Translator’s notes!!: “مراقبات المشارب” can be translated to “Observations of the Spiritual States” or “Monitoring of Spiritual Inclinations.” The term refers to the careful observation and contemplation of one’s own spiritual state, inclinations, and experiences within the journey of Sufism. Sufi practices often emphasize introspection and the monitoring of one’s heart and thoughts to purify the soul and achieve closer proximity to the divine. This can involve reflecting on one’s actions, intentions, and the movements of the heart towards various spiritual states or stations (مقامات), and the diverse inclinations or tastes (ذوق) in experiencing the divine.

11. Lesson Eleven: Muraqaba of Latifa Qalb (Heart)
    • In this Muraqaba, the seeker imagines their Latifa Qalb directly in front of the Latifa Qalb of the Holy Prophet Muhammad (peace be upon him) and with the language of thought appeals in the Divine Court, “O Allah, the outpouring of actional manifestations of grace that You bestowed from our Master and Leader, Prophet Muhammad’s (peace be upon him) Latifa Qalb into the Latifa Qalb of Prophet Adam (peace be upon him), may that grace, through the intercession of the grand sheikhs, be instilled into my Latifa Qalb.”
    • Benefit: When the seeker attains annihilation (fanā) in Latifa Qalb, they start to perceive their actions and indeed the actions of all creation as reflections and shadows of the acts of the Divine Being, Allah Almighty. They see all entities and attributes in the universe as manifestations of the attributes and being of Allah Almighty, and their heart remains unaffected by the joys or sorrows of the world. This is because, at that time, they see no actor other than Allah Almighty.
12. Lesson Twelve: Muraqaba of Latifa Ruh (Spirit)
    • During this Muraqaba, the seeker imagines their Latifa Ruh in front of the Latifa Ruh of the Prophet Muhammad (peace be upon him) and with the language of thought addresses the Divine Court, “O Allah, the grace of affirmative attributes, such as knowledge, power, hearing, sight, and will, etc., which You have bestowed from the Latifa Ruh of the Prophet Muhammad (peace be upon him) into the Latifa Ruh of Prophet Noah (peace be upon him) and Prophet Abraham (peace be upon him), may that grace, through the intercession of the grand sheikhs, be instilled into my Latifa Ruh.”
    • Benefit: When the seeker attains annihilation (fanā) in Latifa Ruh, their perception becomes void of their own attributes and those of all creation, understanding all attributes as belonging solely to Allah Almighty.
13. Lesson Thirteen: Muraqaba of Latifa Sirr (Secret)
    • In this Muraqaba, the seeker visualizes their Latifa Sirr (Secret) in front of the Prophet Muhammad’s (peace be upon him) Latifa Sirr and, with the language of thought, makes this plea in the Divine Presence: “O Allah, the grace of the personal manifestations that You have bestowed from the chief of messengers, Prophet Muhammad (peace be upon him), into the Latifa Sirr of Prophet Moses (peace be upon him), through the truthfulness of the grand sheikhs, bestow that grace into my Latifa Sirr.”
    • Benefit: When the seeker achieves annihilation (fanā) in Latifa Sirr, they find their being so absorbed into the Being of the Truth (Allah Almighty) that they see no other existence but that of Allah. At this stage, neither praises nor criticisms affect them; they remain immersed in the Divine Presence at all times.
14. Lesson Fourteen: Muraqaba of Latifa Khafi (Hidden)
    • In this lesson, the seeker visualizes their Latifa Khafi (Hidden) in front of the World’s Leader, Prophet Muhammad’s (peace be upon him) Latifa Khafi, and with the language of thought, appeals in the Divine Presence: “O Allah, the grace of the negative attributes that You have bestowed from the blessed Latifa Khafi of the Prophet Muhammad (peace be upon him) into the Latifa Khafi of Prophet Jesus (peace be upon him), through the intercession of the grand sheikhs, bestow that grace into my Latifa Khafi.”
    • Benefit: Negative attributes refer to all those attributes that are considered defects and imperfections, from which the Divine Being is absolutely transcendent and free, such as offspring, wife, body, essence, accidents, time, and place, etc.
15. Lesson Fifteen: Muraqaba of Latifa Akhfa (Most Hidden)
    • In this lesson, the seeker visualizes their Latifa Akhfa (Most Hidden) in front of the Supreme Leader of the Worlds, Prophet Muhammad’s (peace be upon him) Latifa Akhfa, and with the language of thought, makes this plea in the Divine Presence: “O Allah, the grace of the comprehensive majesty that You have bestowed into the blessed Latifa Akhfa of Prophet Muhammad (peace be upon him), through the intercession of the grand sheikhs, bestow that grace into my Latifa Akhfa.”
    • Benefit: When the seeker attains annihilation (fanā) in Latifa Akhfa, they achieve a special proximity to the Truth (Allah Almighty). Hence, embodying divine and prophetic ethics becomes more accessible for them, particularly finding great pleasure in prayers.

Benefit (of Lessons XI to XV): After achieving annihilation (fanā) in these five realm of command Lataif, the journey through the circle of possibility concludes. Some sheikhs have identified seeing lights and manifestations as a sign of completing this journey. It should be noted that half of the circle of possibility extends from the earth to the throne, and the other half extends above the throne, while the realm of creation is below the throne.

The configuration is as follows:

After this, Muraqaba Maie’yatt (Muraqaba of Divine Accompaniment) is practiced.

16. Lesson Sixteen: Muraqaba Maie’yatt (Divine Accompaniment)
    • In this Muraqaba, considering the meaning of the noble verse “And He is with you wherever you are” (Quran 57:4), the seeker with sincerity of heart should contemplate and visualize that grace is being bestowed upon their Latifa Qalb (Heart) by the Divine Presence, which is with them and with every particle of all existences, in a manner that He wills. This lesson encompasses the intention of the outpouring of the grace of minor sainthood (Wilayat Saghirah), which is a reflection of the sainthood of the great saints, the Beautiful Names of Allah, and His holy attributes. In this station, verbal Dhikr of Tahleel, “La ilaha illallah,” considering its meaning, such that the seeker’s attention is towards the heart and the heart’s attention is towards Allah Almighty, is highly beneficial.
    • Benefit: At this station, the seeker attains annihilation of the heart and its subsistence and perpetual presence. That is, they become so immersed in the remembrance of Allah that they forget all else and never become heedless of His remembrance at any moment. At this stage, the seeker feels estrangement and detachment from people and remains absorbed in Dhikr and a state of bewilderment.

Note: It is clarified that by being consistent in divine presence (huzur) and divine eternity (*baqāʾ), marks completion of minor sainthood.

*Translator’s notes: the spiritual state of subsistence beyond all form, i.e. the state of reintegration in the Spirit, or even in pure Being; also means the Divine Eternity. Its opposite is fanā’.