First, I will state here some Sheikh’s sayings:

Sheikh Abed Allah Dalhawie – died in 1240 Hijra – said, “The fruit of this Naqshbandiah course is the continuous presence with (God) Allah, glory be to Him, and fixing firmly the Islamic legislation, the doctrine of the Sunnat and the Islamic Party, and then following the instructions of the generous prophet Mohammad, God may have mercy and bless upon him”.

“In the Dewy Gardens” by Sheikh Mohammad Ben Salman al-Baghadadi said, “Sheikh Mohammad Murad Azbakie had said, “The Naqshbandia methodology is identical to the companions’ methodology. It neither added nor omitted any of its items, but it showed continuous worshipping extremely and internally with complete adherence to Sunnat, and avoidance of the heresy and the indulgence of God in all movements and calmness of customs and treatments proceeding with full attendance with God, praise be to Him, absolutely absorbed, mentioned through Ibn Jaafar Al-Haytamy 909-974 Hijra- “The ultimate methodology saved from the turbid ignorant sophism is the Naqshbandia one”.

The introducer of Kudsiah book said, “The Naqshbandi sophism is the following of the Sunnat, it is moderate and averaged; its base is the application of the Islamic legislation and avoidance of the heresy”. He added, “The moderate attitude of the Naqshbandi by its following the Islamic decrees as well as its easiness were the main reasons for spreading this methodology among the religion legislators. The Naqshbandi’s heart is absolutely for God, where as his physical body is for humans”.

Truly, those Sheikhs who described this principle (course) (attitude) all agreed that first it is following the legislation; second, it is keeping the invocation, the thinking, the worshipping, the devoting, the preference of this righteous ones, and self-denying.

Answer number one:

1. “Idah Attarieek” book means “Clarifying the methodology” says: “There are 3 courses to reach the required summit.

It is acknowledged that the first step is the repentance, which is to get rid of any bad deed completely and to accomplish and (vicious) apply the Quraan instructions and the Sunnah Nabbaweya.

A. The Invocation of God.

It has two features:

a. Invoking the word (Allah) means to invoke the Majesty, and Glory.
b. Invoking or uttering – La Ilaha Illa Allah – which is to deny the present of more than one Allah, and to assert the presence of the unique Allah. And this happens secretly.

a. Invoking the word ‘Allah’

One should behave politely during the invocation He should be clean Mutawadi sitting in a clean, pure, and quiet place, addressing Alkiblah, so the prays to God, praise be to Him, to preserve him against evil and self-suggestions, then he asks God to forgive his sins. He has to remember his guide, if he has one. Here he to begins his heartily invocation any how, at anytime God says in “Ali Insan Chapter” “Walla theenah Yath Kuroon Allah Keyaman Wa Kuodan Waala Junoubehim Waya Tafkkarouna Fe Khalki Essamawati Walardi” means: Those who invoke God while standing up straight, or sitting down or lying at their sides thinking of the creation of the skies as well as of the Earth.

b. Also the proper situation during the invocation procedure is: At the beginning the Mureed sticks his tongue with his upper jaw to prevent it from any movement, then he invokes Allah secretly in his heart. The heart belongs to the internal senses not the physical fleshy one. It’s under the left breast. The Mureed begins to located meditate the glorious of ‘Allah’ not the written name ‘Allah’ since “Nothing to resembles Him”. Here the sophistic believes that God is described by all the ideal and perfect traits elevated from any insufficiency, or insufficient attributes. The prayer should be in a continuous invocation state day and night fixed in his position till his heart begins the invocation and he feels it. Then he turns to his spirit which lies in the other side of the chest two fingers below the right breast, and he invokes with it, till his spirit starts the invocation process, as well. Here he moves to the secret sense or Latifa lies two fingers above the left breast obliquely to the chest, then he moves his hand to the hidden sense or Latifa lies in the middle of his chest and continue his invocation and thus each of his Latifa – senses becomes a Lantern lit by a distinguished light. At that time, the self-Latifa-sense- in the forehead begins. This sense belongs to the creation world. Where as those other mentioned above senses belong to command abstract world are just sensed by the followers themselves. Later on the body which is the frame and constitutes all these elements. It takes its role of invocation. Each of its cells invokes and this is sensed by the follower himself as well.

Mulla Hamid Al-Baysarani, one of the sophistic Naqshbandiah legislator, says “some invoke Allah 25000 times per a day, the least is 5000 times per a day”.

It’s clear that there are 5 stages for invoking the commanding world senses or Latef and 2 stages for creation world Lataef-senses. So there are seven stages which illustrates what Imam Rabbani said, “our course is made up of seven steps”. Other said metaphorically, “This course is made up of two steps, one belongs to the command world – abstract world – and another one belongs to the creation world”. The continuous invocation makes these seven senses – Lataef, and even every cell in the body invoke “Allah”. At this stage the Mureed feels complete satisfaction and kindness internally in his heart. This case is called “the Empire of Invocation” “Sultan Al Zikr or Al-Athkar”. This may lead the persevering to feel that the whole world is invoking ‘Allah’, even he may hear that every particle in this universe invoke ‘Allah’. This kind of invocation is called “Ma Sawa” means that every creature is invoking ‘Allah’. Sheikh Omar Deya Eddin, may God bless him, said in one of his sophistic verse “The whole Lataef- senses are immersed with God’s invocation”.

I have to clarify here that this case is just the beginning and the introduction of sophism. It is the stage of purification of the senses – Lataef- not of their total perishable stage for there is a perishable stage for every Latifa-sense. After the perishable stage of all, immortality arise and prevails through which the follower gets the chance to see the amazing secrets and is bestowed metaphorical incredible tendencies from his creator.

It’s already mentioned that the Lataef become illuminated Lanterns shining when start invoking the creator. It is said that the light of every Latifa – sense – lies under prophet’s or a messenger’s foot. Those prophets and messengers are the endowed with resolution and constancy. Here the follower becomes open minded by one of these abstract senses Lataef – and he will resemble metaphorically that prophet. This is a known relationship among those acquainted with, even they comprehend this relation after the death of its owners. For example, this looks like Mohammad, that looks like Jesus Christ.

So how can the one who perceived these issues suspect or doubt his belief?

1. The heart Latefa (sense) lies under Adams foot and his light color is yellow.
2. The spirit Latefa- abstract sense – lies under two prophets feet, Noah and Ibrahim’s, and the light color is red.
3. The secret Latefa – abstract – sense – lies under Moses’ foot and his light color is white.
4. The obscure Latefa – abstract sense – lies under Jesus’ foot and his light color is black.

There is no contradiction between the bright light and the darkness, for it may be the most magnificent sight, as the eye end the eyebrows color, for example.