Healing the Human Heart in Naqshbandiyyah

How Does Spiritual Training Begin in the Naqshbandi Path? 

The heart is the central organ of both the physical and spiritual realms of the human body. Tasawwuf focuses on the inner world of the heart, which encompasses emotions, desires, and intentions. The starting point of any endeavor is the intention that arises in the heart. Intention reflects a person’s heartfelt desire to act. Therefore, if one’s intention is pure and genuine, their ultimate outcome will also be good. 

The beloved Prophet [sallallahu alayhi wa sallam] said: 
"Indeed, actions are judged by their intentions, and every person will receive according to what they intended. Whoever migrates for the sake of Allah and His Messenger, their migration will be for Allah and His Messenger. But whoever migrates for worldly gain or to marry a woman, their migration will be for what they intended." 

This  hadith was spoken in response to a specific incident: In Makkah, a man wished to marry a woman named Umm Qays. She agreed to the marriage on the condition that he migrated to Madinah with her. The man consented, but his intention for the migration was solely to marry her, not for Allah or His Messenger. He concealed this intention from others. Outwardly, he appeared like any other companion who had left their homeland for the sake of Islam. 

However, when the Prophet [sallallahu alayhi wa sallam] mentioned this man during a gathering, the truth became known. It was then that the Messenger of Allah [sallallahu alayhi wa sallam] uttered the above words. Among the Muslims, this man came to be referred to as "the emigrant of Umm Qays," highlighting that his migration was for her rather than for Allah. 

The spiritual masters of this path require their disciples to begin their journey by purifying their intentions and making them solely for Allah. Every action derives its value from the intention behind it. Without the pleasure of Allah as the motive, even outwardly good deeds hold no benefit for the individual. 

"Purify your intentions for the sake of Allah, and every action you perform will become good and bring about excellent results. It is enough for Allah to know of a servant’s pure intentions." 
— Ghawth al-Thani [quddisa sirruhu] 

Junaid al-Baghdadi [quddisa sirruhu] said: 
"What most often hinders the progress of a seeker on the path of Allah, blocks their spiritual elevation, and impedes their journey is the corruption of their initial state and intention." 

Ghawth al-Thani [quddisa sirruhu] further elaborated: 
"If a person wakes in the morning, performs their ablution properly, and sets out for work with this prayer in their heart: ‘O my Lord, You are the Sustainer of all creation. You provide for us regardless of whether we work or not. However, You have commanded us to seek our provision through lawful means. In obedience to Your command, I am heading out to earn my sustenance,’ then that person, with this intention, will receive the reward of someone who spends their entire day in prostration offering voluntary prayers. This great reward is easily attainable—one need only purify their intention." 

How Does Spiritual Healing Occur in the Naqshbandi Path? 

When we purify our intentions for the sake of Allah the Most Glorious and visit a perfected guide ( murshid kamil ), the process of spiritual healing begins. In this path, the murshid kamil is like a spiritual doctor, while the disciples ( murids ) are those in need of healing. Unlike medical doctors, they do not prescribe physical remedies or give tablets to their disciples. Instead, their form of nurturing and healing becomes evident over time. 

A murid may not immediately understand the guidance and treatment they receive from their murshid. The benefits become clear only gradually, provided that the disciple applies the teachings they are given. During practices such as  khatm (collective remembrance),  dhikr (remembrance), or visits paid to one’s murshid, the changes may not be instantly perceptible. Over time, however, the murid will notice transformation within themselves—negative traits will begin to give way to positive ones. It is then that the murid realizes the impact of the spiritual treatment. 

Thoughts that previously led the individual toward harmful or worldly inclinations are replaced with thoughts that inspire goodness and virtue. Actions that direct one toward piety and righteousness become more appealing. While worldly concerns do not entirely vanish, they are relegated to a more appropriate place, becoming secondary. The world remains in one’s pocket, but the Hereafter takes residence in one’s heart. The guide treats the murid so subtly and skillfully that the disciple remains unaware of the process, experiencing no harm or loss. 

It is essential to benefit from these people. One must share the details of their spiritual condition so the guide can diagnose and prescribe the appropriate remedy. We must allow them the opportunity to analyze and address our ailments. Only Allah the Most Glorious knows the unseen, but if we explain our struggles to the murshid, they will guide us. Expecting the guide to diagnose without our input will prolong the healing process. Even if they discern the issue, they may not immediately share it, and by the time we realize it, it may be too late. It is better to express our struggles early and find a remedy quickly. 

However, our concerns should not center on worldly matters such as wealth, status, or position. Our focus must be Allah, the Prophet, and our faith. When our intention is purely for Allah’s sake, spiritual assistance comes swiftly. 

This is why this path is described as the path to Paradise. It is a path of refinement and the shortest route to Allah the Most Glorious. 

"The great leaders of this path, through their noble focus and spiritual care, have guided people to Allah. The manners and commands of a perfected guide are sufficient for anyone on this path. In this way, young and old, men and women, and even children can reach Allah. Remarkably, even the deceased hope to partake in this blessing!" 
— Imam Rabbani [quddisa sirruhu]