A Poem of Love

MUHAMMAD


A Poem of Love
by Mawlana Shaykh Muhammad Hisham Kabbani


His birth is the birth of Islam
His birth in this world is the birth of Islam
But his light was the first to be created
And from this light is the birth of all creation
He was and he is still, the Prophet of all prophets
The beacon of the universe and Paradises
The ocean of beauty and majesty
The sky of happiness and love
He is the perfect servant of Allah {swt}
He is The Servant
He is The Jewel, he is The Gem
He is The Mirror of the reflections of the Divine
That brings the light of heavens on this dark earth
He is the one who is with everyone
As Allah said, w`alamoo anna feekum rasoolullah
Know that the Prophet is within you
He is the one that will intercede for humanity
He is the one that can stand in front of Allah {swt} by Allah's permission
He is the Means for all creation
He is the Intercessor for all creations
He is the Light, the one Allah dresses with Light upon Light
He is the Illumination that illuminates the universe
His secrets are in heavens, His secrets are in the Presence
His Secrets are in the Divine
His Secrets are like an abundant river
His Secrets dominate the creation because he is Muhammad Rasoolullah (s)
He is the one that has been brought to the Nearness
The Nearness that no nearness can reach
The Nearness where it was revealed to him what he was asking for
The Nearness Gibril was unable to reach
The Nearness of all nearnesses and that no one can understand
His level, no one can understand
His level, no one can reach
His level, neither angel, nor human nor jinn can understand
He is what he is, only His Lord knows who he is
And as for us we say: he is the jewel of jewels
Light of lights, Secret of secrets
Heaven of heavens, the door to the Divine
The way to every seeker, the struggle of every gnostic
He is the one Allah created as Mercy for His humanity
He is the Mercy and the mercy is He
He is the Gifted-Mercy, he is the Undescribed Mercy
He is the joy and, oh rejoice O human beings in that mercy of his
Allah {swt} gave him what He did not give anyone else
Dressed him with what he did not dress anyone else
Loved him with what He did not love anyone else
He was and still is and forever will be
For every human being and for every angel that exists:
The Honored One
For him humanity was honored when Allah said:
Wa laqad karamnaa bani Adaam
Allah honored human beings for the honor of the leader
And the light and the prophet of humanity and creation
May Allah dress us with the endless dresses He dressed his Prophet
And keep us with him dunya and akhira
And make him intercede for every sin we have done
And for every lie we have lied and for every imperfection we have made
And for every mischief we have produced, for what we know and don't know
As You, O Allah, said: Laa taqnatoo bi'rahmatillha
Dont lose hope of Muhammad (s}!
O Allah make us at his threshold, at his feet, under his feet
Sincere slaves to you and sincere believers in your Prophet
We congratulate the Muslim world for the birth of the Prophet (s)
For his birth is the birth of beauty and the birth of paradises
And the light of whatever Allah created from the light of Muhammad Rasoolullah
On this night may Allah dress us with the dress of Rabbi`al-Awwal


Mawlana Shaykh Muhammad Hisham Kabbani

Source- As Sunnah.org

Wednesday, January 21, 2015

The Prophet is the mirror of the Divine Presence

 
                                
     
 Centre Soufi de Montréal Naqshbandiyya Nazimiyya
 Source - Centre Soufi de Montréal Naqshbandiyya Nazimiyya
The Prophet is the mirror of the Divine Presence
 
As we mentioned, the Prophet (s) is "the Perfect Human Being," al-Insaan al-Kaamil, as it is mentioned in the Tawraat that Allah created human beings on sooratih, His Own Image. Okay, we understand that (soorah) is more symbolic, but it means that Allah (swt) reflected and manifested the continuous spring of the Beautiful Names and Attributes that have no end.
Every moment a spring is coming; not just one spring, but springs are coming like fountains of water that are describing the reality of the Essence that cannot be understood, except through that one who is reflecting it to us, who is "al-Insaan al-Kaamil." He is the one receiving these blessings or manifestations and reflecting them to all Creation. The only one who can receive that is Prophet (s), who is the Perfect Human Being. It is said that he is the mirror on which Allah (swt) reflects Himself. He sends these images or realities, and the mirror, Insaan al-Kaamil, reflects them on anyone in the Heavens or Earth in need of these manifestations.
That is why Sayyidina Muhyideen ibn `Arabi (r) said, "The Prophet is the mirror of the Divine Presence." And he said more than that, he went so deep. "If Allah wants to look at His Creation, he looks at His mirror, the Prophet (s), who is the reflection of these appearances in this Universe." I hope we understood? That is why it is said the ghawth receives directly from the Prophet and then he sends on to those five qutbs who are waiting for these manifestations. That is why it is said that one who has qatratun, one drop, is:
عَيْنًا فِيهَا تُسَمَّى سَلْسَبِيلًا
`aynun feeha tusamma salsabeela,
A fountain there, called Salsabil, (al-Insaan 76:18).

That mirror is reflecting a spring that is mentioned in Surat al-Insaan as `aynun feeha tusamma salsabeela, "It is a spring called, 'Salsabeel." It is a knowledge that never ends, and who is able to drink even one drop from that spring will become a servant of Allah. That is why Sayyidina al-Khidr was able to drink from that maa' al-hayaat, the "Fountain of Youth," but in reality, in Heavens it is called the "Spring of Salsabeel."
Salsabeel quenches the thirst of `ibaadAllah whom Allah dressed with that. It is said they understand the reality of al-Insaan al-Kaamil through his best character as he must possess that.
ن وَالْقَلَمِ وَمَا يَسْطُرُونَ مَا أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ
Noon wa al-qalami wa maa yasturoona maa anta bini`mati rabbika bi-majnoonin wa inna laka la-ajran ghayra mamnoonin wa innaka la-`alá khuluqin `azheem.
Noon. By the Pen and what the (angels) write. You (O Muhammad) are not, by the Grace of your Lord, a madman. And verily for you will be an endless reward, and verily, you are on an exalted standard of character. (al-Qalam, 68:1-4)
Allah gives an oath by the arabic letter, Noon, and what is Noon? Allah knows best, but we will explain this once. "Noon" is the highest heavenly level by which Allah gives an oath, that, "Yaa Muhammad! You are of the best character!" From it `ibaadullah are quenching their thirst, those who want to understand and become deeply involved in these fountains, and to reach tahaqquq, Certainty. That is why it is said, man tahaqaqa takhalaqa, "Who reached (the Station of) Certainty, Allah will dress with best character."
So if you wish to reach best character, you must reach the Stations of Certainty: `Ilm al-Yaqeen, "Knowledge of Certainty", `Ayn al-Yaqeen, "Vision of Certainty", and, Haqq al-Yaqeen, "Truth of Certainty."
Muhyideen ibn `Arabi (r) continues, "Whoever inherits from that will have perfect character. Any appearance from what Allah creates can appear only through the mirror of the Prophet (s)." Wa man takhalaqa tahaqaqa, "Who inherits from the Prophet of good character will become certain of what he is hearing and seeing."
So if we want to reach the Station of Certainty, we need to reach good character. Do we have good character? (No.) Do you shout at your wife? (Sometimes.)

So the best character is to be patient. Like the ocean, that never complains. If all the sewers go into the ocean, does it complain? No. And it is still clean, you can still make wudu in it. And if you put filth in any moving river you can still make wudhu in it. So, who reaches the Station of Certainty, his character will be perfected. And whose character is perfected will be stamped, "He reached reality." man takhalaqa tamazzaq, "Who reached the best of character and these manifestations will be torn into pieces!"
The Prophet (s) is of the best character, and in dunya the Prophet said, "I am the one most abused," tamazzaqa fil-haqq, "torn apart in truth." Who wants to reach the best character has to know that in front of him are torture and obstacles, because he knows the truth is there and he is not able to reach the Divine Presence easily.
There are lot of obstacles he or she has to overcome, wa man takhalaqa tamazzaqa fil-haqq. Who has good character will be torn to pieces in the reality, the truth. And that is why awliyaullah suffered a lot to reach realities, and all their life is obstacles. al-Jilee, who is a big scholar and also a wali, said, Istadhir dhi'nuka, "Focus your mind on us; mushattat al-afkaar, don't be distracted too much by your thoughts. Open your ear and bring your mind to focus, and your heart."
Kullul-a`rifeen al-muwajiheen min al-haqq, "These gnostics crowned with crown of ma`rifah , oneness and knowledge, tasarraf, they never acted in the heavenly perfect Kingdom of Allah (swt), except through the best of their characteristics." So don't lose that.
These are the levels of aqtaab, the five qutbs.
They are in that level of perfection where they reached to inherit from the Prophet (s). That is why it is said, al-Insaan al-Kaamil is always in connection with Allah's Beautiful Names that appear to him, and awliya cannot count how many Beautiful Names and Attributes appear in every moment.

قُلِ اللّهُ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ
qul Allah wa dharhum fee khawdihim yal`aboon.
Say "Allah," then leave them to plunge in vain discourse and trifling. ( Surat al-An`am, 6:91)
Allahu Akbar! Say "Allah," and don't mind about what they are playing; leave khalq, human beings and their affairs. Don't go to their level, as you are in that high level, saying, "Allah," which is the highest Beautiful Name, that all other Names are under! Mention His Name! That is the source of all Beautiful Names and Attributes sent to Muhammad (s)!

So, inna Allah wa mala`ikatahu yusalloon, means Allah is ordering His angels to carry the manifestations of these Beautiful Names and Attributes that are appearing in every moment, and to dress them on the Prophet. And according to awliya there is no limit to the Beautiful Names and Attributes manifested on him! It is continuous khalq, Creation, manifested on Prophet (s)!
It is also said that everyone is dressed with the tajalli of one of the Beautiful Names, and Prophet sees you under that tajalli and he gives you a name according to that Name, which he knows from the light appears in the divine mirror.
As we said but didn't discuss, there is "`Abdur-Rahman, `Abdur-Raheem, `Abdul-Ghaffar." Whoever has those names are under the tajalli and servanthood of those Beautiful Names. There can be many people having the same name, but each is in a different light, because one Beautiful Name has an infinite number of tajalliyat.
That is why we appear with that tajalli, our appearance is with the blessing of that light, and when awliya look at their followers they look at them under that light. They know their rank in the Divine Presence based on the light coming on them.
And that is why Prophet is always in connection with the Beautiful Names and Attributes that can be envisioned and seen, and they are the real appearances of Allah (swt) on His Prophet (s).
Mawlana Shaykh Hisham Kabbani suhba
Ramadan 2010
Vidéo link :
http://www.sufilive.com/Levels-and-Rewards-of-the-Highest-C

Dhikrullah Is the Water of Life

Dhikrullah Is the Water of Life
Dhikrullah is living because it is divine, and in many places in the Holy Qur’an Allah (swt) urges human beings to make dhikrullah. Also before, during, or after the dhikr, you have to contemplate and meditate on what you recited, as you will be dressed with inexpressible heavenly dresses that are beyond our understanding, each dress of which is like maa’u ‘l-hayaat, “the water of life,” as Allah said in the Holy Qur’an:
We made every living thing from water. (Surat al-Anbiya, 21:30)
Grandshaykh (q) said it is like a washing machine to take away all our sins, about which we now understand why khatm is necessary, because like water that extinguishes fire, dhikrullah extinguishes all bad characters in us and changes them from bad to good behaviors
Mawlana Shaykh Hisham Kabbani

Tuesday, January 20, 2015

MAQAM AL IHSAN


               
 Centre Soufi de Montréal Naqshbandiyya Nazimiyya
 Source - Centre Soufi de Montréal Naqshbandiyya Nazimiyya
MAQAM AL IHSAN
Alhamdulillah that Allah (swt) has connected us with people to whom He granted heavenly support. As followers or mureeds, it is necessary for everyone, if he wants to find his journey and reach his goal, to know where he is putting his foot. To know where he is stepping, his intention has to be clean, that he is following the path of Ahlu ’s-Sunnah wa ’l-Jama`ah, the path of Ahlu 'l-Bayt, and his intention has to be saadiq, pure, on his journey.
Because today people are connecting with so many `ulama and different scholars, leaving the reality of Islam behind them and not giving importance to or even speaking about Maqaam al-Ihsaan, the station where thoughts and characters are pure, and moral values are carried within you, which takes you to your goal and destiny.
Awliyaaullah say that every person likes to reach somewhere. The goal is to reach Allah's love and Prophet's love, but unfortunately, it is like a pipe with many holes, so water leaks through the holes and doesn't reach the end of pipe, so you don't receive anything. Qaaloo innama kharam al-wusool ... "they pierce their way by putting many holes in it," and they lost the usool, the main principles of Islam, which is Maqaam al-Ihsaan.
People say they want Maqaam al-Ihsaan, but already they have put too many holes in their pipe, so how will they reach it? They will not. Awliyaa say you have to be careful. Qaala al-Qushayri, one of the big Sufi `alims, Imam Abd al-Karim ibn Hawazin al-Qushayri (q) (d. 1074, Persia), said, "It is not good to follow someone who is not from this path (Ahlu ’s-Sunnah wa ’l-Jama`ah and Ahlu 'l-Bayt; the Sufi path) as it might take you somewhere unaccepted. Today (700 years ago) people are on two ways and you have to avoid these two ways." It means, not avoid them completely, but find someone who carries them and carries the reality of Maqaam al-Ihsaan. "People today are people of footnotes and hearsay. They copy; they don't depend on what is new coming to hearts, refreshing their hearts. They copy what has been written, as this is their knowledge. They know what others wrote, but they don't progress to reach their destination. aw imma ashaab al-qawl wa 'l-fikr, They are people of thoughts: academia and intellectuals. You have to be careful about them. They are thinking with the mind, and Allah (swt) cannot be known by the mind, He is known by hearts."
So today people copy and paste and if that knowledge is not footnoted, they don't accept it! So they copy what came before them or they use their mind to make "reforms," as if Islam needs reform. No, Islam doesn't need reform but Muslims need to reform, by returning to the tradition of Prophet (s) and his Companions (r)! So the first group copy and paste and the second group are thinking people, like socialists who came at the beginning of the 20th century, Maududi, Syed Qutb and many others, saying, "We have to reform Islam." No, you have to be very careful about what your mind is thinking.
Awliyaa take from the heart of Prophet (s), and in that there are two principles: thawaabit, firm, fixed elements that you cannot play with or change, and mutaghayaraat, changeable. The thawaabit principles are not changed from copying and pasting, nor through academia thinking, but there has to be an inspiration from the heart of Prophet (s). Allah (swt) sends to Prophet, and Prophet sends to the hearts of awliyaa.This is why Jalaaluddin Rumi (q) brought so many changeable principles that he dressed on thawaabit, firm principles, because firm principles can be dressed with whatever dress you like.
Allah (swt) is known through His Beautiful Names, so His Beautiful Names can be dressed. Allah will manifest on His Prophet with His Beautiful Names, and He can dress on anyone from His Beautiful Names and grant them to know what name they are under. And there are many Names. Like tajalli ismullah al-`azham, the manifestation of the Name encompassing all Names, "Allah". How will it be manifested? For example, it will be manifested on "one," as in Holy Qur'an it is mentioned:
وَأَنَّهُ لَمَّا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُوا يَكُونُونَ عَلَيْهِ لِبَدًا
Wa annahu lamma qama `abdu Allaahi yad`oohu kaadoo yakoonoona `alayhi libada.

Yet when the Devotee of Allah stands forth to invoke Him, they just make round him a dense crowd. (72:19)
"When Allah's servant, the only one mentioned in Holy Qur'an as '`AbdAllah'," which means He dressed Prophet (s) with His Beautiful Names and with `ismullah al-`Adham, the Name encompassing all the Beautiful Names and Attributes, "Allah".

So Allah al-`ism al-ladhee... yatahaqaqu bi ismih...He is the only one on whom Allah (swt) manifested His Beautiful Names and Attributes, the Prophet (s). Because he is the highest rank and highest shaan, prestige, because he reached the reality and certainty of the manifestation of His Highest Beautiful Name, "Allah" that Prophet (s) was able to reach. That is why he was able to go in Israa wa 'l-Mi`raaj. Do you think that if Allah didn't dress him, he could go in Israa wa 'l-Mi`raaj? He would have been completely annihilated! Allah dressed him so he can come back. So Imam al-Qushayri (q) said, "When the servant of Allah asks through prayers, that Name was for Prophet and his inheritors," who are Ghawth, Aqtaab, Budalaa, Nujabaa, Nuqabaa, Awtaad, Akhyaar.
So the reality is not changeable. They can be dressed by mutaghayaraat, changeable principles, and in this way you can give every reality a colorful dress that you can follow. He continues:
وَأَلَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاء غَدَقًا
wa law istaqaamoo `ala at-tariqati la asqaynaahum maa'an ghadaqa

If they kept straight forward on the way, tariqah, we would shower them with blessings.
"If they stay on the Way, Siraat al-Mustaqeem," this is a fixed principle. But you can dress that principle, that anyone can go on that path, in a different manifestation, with different dresses, with different shuyookh, with different dhikr.

The road doesn't change, but your technique as you go from one shaykh to another is a dress that can be changed. Allah said in Holy Qur'an: wa law istaqaamoo `ala at-tariqati la asqaynaahum maa'an ghadaqa.
Shaykh Hisham Kabbani
Suhba Ramadan series
Video suhba link :
http://www.sufilive.com/Hierarchy-of-Saints-Series-Vol-7-Th…

Monday, January 19, 2015

The Naqshbandi Way of Dhikr

The Naqshbandi Way of Dhikr

What are the difference between the Naqshbandi and the other Sufi ways?
It is axiomatic that all Sufi paths lead to the Divine Presence. The Prophet (s) said, “The ways to God are as numerous as the breaths of human beings.” The differences lie mostly in the realm of style and taste, and reflect the need to accommodate the variety of types among the aspirants. Differences also stem from the unique individualities of the great luminaries who imprinted each of the Tariqats — May Allah be pleased with all of them!
There are also some differences of approach. Most Sufi paths offer aspirants a gradual unveiling of the heart’s eye, accomplished through the practice of Dhikr, the remembrance of Allah. This spiritual exercise may contain repetition of various of Allah’s Holy Names. Some dhikrs involve practices designed to break the spell of mundane consciousness and propel the practitioner into a state of altered awareness. Such practices may include repetition of many thousands of holy phrases, sometimes connected with breathing exercises and often with physical movements. Without a doubt, through the steadfast and dedicated practice of these methods, the aspirant may experience spiritual states and attain stations unimaginable in a normal state of consciousness. The aspirant may feel himself to be flying towards the heavenly goals, beholding the wonders of the mysterious and hidden aspects of creation.
If your eyes have been thus opened, and if you are greatly enamored of the wide vistas you have beheld, then be warned. Should you embark upon the Naqshbandi path, your colorful plumage will be clipped and replaced with the humble cloak of obscurity. For the main difference between the Naqshbandi Way and others is that while they are giving, we are taking away. Everything must go, even your separate existence. First you will be without anything, then you will be nothing. Only those who are prepared to take such a step can be real Naqshbandi murids. As long as a drop is falling from the heavens, it may be called a drop. When it falls into the ocean, it is no longer a drop, it is the ocean.
If anyone is interested in spiritual stations and powers, he may attain them through following any of the forty Sufi paths, as these ways are quite efficacious. Through the recitation of the most beautiful names of Allah everyone receives bountifully in accordance with his intention. In the end, however, the sincere seeker will be struck with remorse if he becomes fixated at the stage of stations and states. One day he will perceive how he has fallen victim to distraction and say: “Oh my Lord, I have been wasting myself and my efforts on something other than you.”
Should a seeker’s life end while he is in those states, he will regret that they distracted him from seeking the Divine Countenance of His Lord. Therefore, GrandShaykhs have been ordered to strip their followers of their spiritual adornments, so that they may be presented to their Lord in perfect lowliness: “This is your servant, oh our Lord; accept him. He is lost to himself and exists only for You.” This is their top priority, and helping their followers attain such a reality is their duty.
It is understood by all orders that the strange and enchanting experiences are the scenery of the journey, not the goal. The goal is to reach his Divine Presence by the attraction of the Beloved Himself. The Holy Prophet Muhammad (s) is the Guide and Example. On His miraculous Night Journey, in which He was conducted by the Angel Gabriel (s) first from Makkah to Jerusalem and then up to the Seven Heavens and into the Divine Presence, he passed trough the whole universe. Allah Almighty informs us in the Holy Qur’an that the Prophet’s vision “neither swerved nor wavered” [53:2]. In other words, he looked and beheld but never let those sights distract him from ascending towards his most Exalted Destination. The Holy Prophet was able to behold those sights without being distracted because His Heart was only for His Lord. He was the Beloved of Allah. As for ourselves, we are vulnerable and weak-willed. Those experiences and attainments may accord with our ego’s desires, whereas annihilation is never an attractive proposition for the ego.
Therefore, in order to provide maximum protection, the Naqshbandi Masters take a different approach to the unveiling of the heart’s eye. There are 70,000 veils between us and the Station of the Prophet (s). A Naqshbandi Master rends these veils in descending order, starting with those closest to the Divine Presence and then successively downwards towards the level of the murid. This process continues throughout the training of the murid, until there is but one veil, the Veil of Humanity (hijab al-bashariyya), restraining the murid‘s vision from contemplation of the Divine Reality. In order to protect the murid from attraction to something other than his Lord, however, the GrandShaykh does not rend that last veil until the murid reaches the highest state of perfection, or until his final seven breaths on his deathbed.
If the veils are removed from the bottom up by means of mystical practices, the murid beholds a succession of new panoramas. That very vision may keep him from progressing. Those who attain such stations during this life may discover that they have become powerful and famous among people. This is a danger. Power and recognition are conditions conducive to worldliness. The ego will never neglect such an opportunity to demand its share of the excitement and admiration, and by so doing taint the whole process of spiritual endeavor.
The Sufi aspirant must seek his Lord, not fame. Look at history’s most reknowned Holy Woman, the Virgin Mary, who once prayed (Surat Maryam, 23): “Would that I had been a thing forgotten and out of sight!” She has taught all mankind to seek only obscurity in the sight of the world, and not to look for recognition. The striving for power and fame is a heavy burden. The Sufi seeks rather to be forgotten in the Ocean of Unity of Allah Almighty.
The Naqshbandi Sufi Shaykhs say that whoever works according to the following series of recommendations, and acts on it, will attain the exalted stations, especially the Station of Closeness (Qurb) to Allah, Who is Powerful and Sublime, on the Day of Resurrection. The faithful and diligent application of these practices is certain to temper the influence of the lower elements which exist in every human being: the nafs (ego); dunya (worldliness); hawa (vain desires) andshaytan (the devil). A person who manages to keep these principles of the Naqshbandi Order will achieve the light of his Shaykh, who will lift him to the Presence of the Supreme Teacher, the Prophet (s), who in his turn, will lift him up to the Station of Annihilation in Allah.
Allah Powerful and Sublime taught the Prophet Muhammad (s) good manners, for which reason the Holy Prophet (s) said, “My Lord taught me good manners and perfected His Teaching.” The best of manners is to keep the orders of Allah, and the seeker must follow the example of the Prophet in keeping the obligations of His Lord and in following the spiritual path. He must be persistent in keeping to the adab of the Order, until he attains the knowledge of the Sharicah and Tariqat. The beginner must always begin at the beginning. He should recognize the difference between Sharicah and Tariqat. Sharicah is a reality that is obligatory for every believing man and woman. Concretely speaking, the Sharicah consists of practicing that which Allah has ordered and avoiding that which He has forbidden. The believer relies on guides to indicate clearly to him what to discard and what to follow. The Qur’an and Sunnah are the foundation of all guidance. The Madhahib judgments of the four Imams, the writing of the scholars and their living inheritors relay and explain the guidance. Whoever keeps to this guidance will be on the Sirat  al-mustaqim, the straight path.
Tariqat is the firm intention (azimah) of the Sharicah. It does not exist outside of Sharicah. It is the resolution to follow the Sunnah of the Prophet (s) as completely as possible in every aspect, both external and internal, exposed and hidden, exoteric and esoteric, physical and spiritual. To follow Tariqat the murid puts his trust in the judgment of the Shaykh for the correct understanding and application of the guidance of the Qur’an and the Sunnah. The murid places his hand in the hand of an authorized, living Shaykh and must procede as indicated by him. He must be ready at all times to receive the orders of his Shaykh, just as the Prophet (s) awaited the coming of Jibril with revelation from Allah, Almighty and Exalted. In the same way he must follow the Shaykh’s orders, carrying them out to the letter. He must have the “adab of anticipation,” which means that he must constantly await the orders of his guide. He must adopt the attitude of a hunter to its prey, being oblivious to all other directions. His sight, hearing, existence and thoughts should be ready to receive orders, and he should always be ready to carry out some new order. Such a man will be a master of the adab of the Exalted Naqshbandi Order, and this tajalli (manifestation) will become apparent in him.
The murid should keep to his daily dhikr and should obey the order of his Shaykh, without veering to the right or to the left. GrandShaykh Shaykh cAbdullah ad-Daghestani said, “My tongue is the tongue of the secret of the Sharicah and of the secret of the Qur’an.” Then he asked a question saying, “Who are the bearers and protectors of the Qur’an?” and answered himself: “The bearers and protectors of Qur’an are the ones who set foot in all the exalted stations and knew them with true understanding. And is it not right, my children, that I should indicate to you that you should follow this path so that you may reach and discover these stations?”
Shaykh cAbdullah ad-Daghestani continued saying, “Whoever receives the keys to the five stations (maqamat): Heart (qalb), Secret (sirr), Secret of the Secret (sirr as-sirr), Hidden (khafa), Most Hidden (akhfa) is the one who takes care to perform the Adab and the Awrad in their correct manner. This enables him to reach the Station of Bayazid al-Bistami (q), in which he said, “I am also the Real (al-Haqq).” Anyone who wishes to enter the Station of the Two Attributes of the Real, Almighty and Exalted: the Attribute of Beauty (Jamal) and that of Sublimeness and Glory (Jalal) must follow this Way.

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Sunday, January 18, 2015

Awrad

                                           
 Source -

SufiLive.comSufiLive.com
"Awliyaullah tell us to do awraad (Recitation from Qur'an and Sunnah given by one's Shaykh) in the procedure. Why some do the procedure and they don’t see any benefits? They don’t find any change in their life, but some do the procedure and they find things opening for them one after one. It is so simple: when you buy a computer the instructions tell you to do step one, step two in the application and you follow. I don’t know computers, but those are the instructions and if you follow the instructions it opens up and if you don’t it says ‘error’. Everyone of us has errors and you have to eliminate one error after the other. How? Why is it that when some people do their awraad and follow instructions of Dhikrullah (remembrance of Allah), they feel something blossoming, they feel something different in their hearts, they begin to feel light in their heart, they see things that cannot be seen, hear things that cannot be heard, as is mentioned in a Hadith? Because they are following procedures. You must try to achieve that."

Sayyid Mawlana Shaykh Hisham Kabbani

Saturday, January 17, 2015

Prophet ﷺ is mirror reflecting the manifestation of the lights of Beautiful Names and Attributes of Allah swt

                        

Source -


Prophet ﷺ is mirror reflecting the manifestation of the lights of Beautiful Names and Attributes of Allah swt
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Awliyaullah receive that thru two factors in receiving knowledge. There is the `aqis and al-ma`qus. The Reflector and the one to whom it is reflected. The Reflector and the One that is reflected on.
Must be. Because the reflector is the one who reflects. It has to go somewhere. It cannot be traveling in space. There must be a target else the reflector does not need to reflect. That must always be like that, sun and moon for example. The energy that comes and the one that reflects it.
There is diya, the source of illumination. The sun because of its reactions that happen on it creates the light from these reactions. It means the Beautiful Names and Attributes when they are in this reaction with each other that light comes out and is reflected on the moon.
So these Beautiful Names and Attributes are coming out and blended in harmony with each other and they are creating that light which reflects on Prophet ﷺ and Prophet ﷺ gets that light and all that reflections of Beautiful Names and Attributes goes in one shot and from the Prophet ﷺ it is also reflected like those who are waiting for it, reaching different awliyaullah according to their levels.
That is why he said in very important hadith: al-mu’min mirrat akhee. The mu’min is the mirror of his brother. The mu’min is always reflecting what is on him to his brother. And when it is reflected, that mu’min becomes a mirror to the other one. So awliyaullah use that system to reach their followers thru reflections. That is why you see the power of the wali is that he can reach his followers everywhere even though they don’t meet physically.
Many people see dreams or they see visions appear to them or they feel something is reaching them from someone that appears to them and guides them to the right way.
So awliyaullah become the mirror that Prophet ﷺ reflects these lights to humanity wherever he wants to reach. That is why we say in tasawwuf, when Allah wants to see himself, he looks to Prophet ﷺ.
Because Allah is reflecting his Beautiful Names and Attributes to Prophet ﷺ and from Prophet ﷺ it is coming out. So He looks to that mirror He created and that is seal of messenger and that will reflect out from the essence reflecting to creation.
Allah is looking to what he is sending to Prophet ﷺ because Prophet ﷺ is mirror reflecting the manifestation of these lights of Beautiful Names and Attributes.
Awliyaullah receive and reflect to their followers. This is who they spared the power of sainthood. The power of sainthood has no limits. If you put two mirrors in front of each other or 4 mirrors, then you look in it and you see yourselves hundreds of times. What do you see? You see yourself infinite number of your self in that mirror reflecting.
So awliyaullah reflect that knowledge to humanity and everyone becomes an `aqis. `Aqis and ma`qus. Reflector and reflected on.
So Allah reflects to Prophet ﷺ the source of these Beautiful Names and Attributes. And from Prophet ﷺ to people and from people to other people. That is what they call cosmos energy that is coming out. That is the light of Sayyidina Muhammad ﷺ, that is the energy that Allah gave to Sayyidina Muhammad ﷺ and waliullah like mirrors reflect that to humanity.
We are now in the status of heedlessness. What Allah has given us from days and hours and minutes and seconds, we have to use it not to lose it.
We have to be mirrors in order that it will be reflected on us. These lights want mirrors. They don’t want to go in places they will not be reflected. Like a nuclear reaction. They have to go to place they will be reflected. And then go to another place. They don’t like to be hanging and wasted. So be like the person that these lights are reflected on them and then you reflect on someone else.
Awliya are given mirrors on the number of followers. Each one is polished differently. Depends on how much the student is able to receive. So the reflection is blurry, milky, opaque fuzzy or blurry, doesn’t show well. So it depends on your capacity of taking your presence in front of shaykh is represented by a mirror. As much as you polish yourself, as much of Beautiful Names and Attributes coming from main source, to Prophet ? and from Prophet ? coming not your depending on you how it will be great or less.
Polish the mirror in order to not lose these reflections.
PHYSICAL AND SPIRITUAL SUSTENANCE
9 Ramadan 1427/1 October 2006
After Fajr and Tahajjud
Shaykh Hisham Kabbani

Complete suhba link : http://sufilive.com/print.cfm?id=802&lc=EN

Al Qahaar (The subduer) and the maqam of Baqa


 Centre Soufi de Montréal Naqshbandiyya Nazimiyya
Source - Centre Soufi de Montréal Naqshbandiyya Nazimiyya
Al Qahaar (The subduer)
and the maqam of Baqa

So Ubaydullah al-Amawi, after he finished his questions and Sayyidina `Abdul-Khaliq al-Ghujdawani was answering him, he said to him, "O my son, awliyaullah, who are perfect and they are reaching perfection, they do not and they never speak on the Unseen future, because يَمْحُو اللّهُ مَا يَشَاء وَيُثْبِتُ وَعِندَهُ أُمُّ الْكِتَابِ yamhullahu ma yashaa'u wa yuthbit wa `indahu ummul-kitab, as Allah said in Holy Qur'an, '`Allah will erase or confirm whatever He likes and with Him is the Mother of Books.' (13:39). So if a wali comes and speaks on the future and he is not of the calibre that he can see what can be confirmed or what will be erased, then whatever he says might not be real, as Allah may change if He wants."

That is why you see awliyaullah--the kummal, the perfect ones--try to speak normal, preparing their students to be in presence of Prophet (s) and awliyaullah, instead of giving them hypotheses or theories. That is the work. The one who give theories is the one who is not confirming a reality, so he doesn't reach the reality. He doesn't know about it, so he has to give a theory and make an argument, and might be correct, but most of time he is not be correct. So these days, most of those who think they are speaking from the connection of their hearts, in reality their hearts are not connected to a wali, but are really connected to their egos. They mislead their viewers and their listeners.

So Sayyidina `Abdul-Khaliq al-Ghujdawani answered, "Ya waladee! First of all, in order that I can give you and show you what you have promised Allah in the Day of Promises and what happened there, you have to attend my suhbat as every one of the others attends it. Further, they are not of your level; you have to come down to their level and look at yourself as if you are at the same level or less. That means all your visions don't mean anything to me. In one moment you will be thrown out (if you rely on those visions). A big example that awliyaullah take is a prophet, Adam, the father of the human race. Because he turned his ear one moment, Allah swt took him out of Paradise, meaning took him out of heavenly visions. O my son, one mistake of your ego might take you out of all that heavenly knowledge. They (awliyaullah) might take it out in one moment from your heart. So what you need is to attend my associations with the others, and you are not better than them, so you must see yourself worse than them."

Sayyidina `Abdul-Khaliq al-Ghujdawani continued, "Our way is association, to sit with the wali and receive the blessings coming to him, reflect on him from heavens, and disseminate to the others sitting there. First of all, you must sit in association to clean yourself and improve yourself, or else you are not able to receive heavenly blessings. Too many in this country cannot reach their realities, that reality present on Day of Promises. They cannot connect with it to understand it. There you were in the company of Prophet (s) and in dunya you are not in his company, so you need the company of the shuyukh in order to be considered as accompanying him, like the Companions (r). You accompany a wali that inherits from Prophet and you receive these blessings that come on you. And that way you become perfect, day by day. Not from your ego dressing you, but it is me dressing you, giving to you. I take blessings from Prophet (s) and dress them on you. So whatever comes from your ego is considered null and whatever you receive from awliyaullah is considered good."

Ubaydullah said, "O my teacher, what I have to do?"

He said, "You have to be generous."

"What do you mean?"

"That means whatever you have, you must give to me (similar to Ahmad al-Badawi's story). You have to give me your wealth. You have to give to me! What you achieved in dunya wealth you have to give to me, and what you have achieved of akhira wealth you have to give to me, because it is built on a cliff. afaman assass bunyanahu ala shafa hufran min...dhalimeen, "Whoever built his building on a cliff without strong infrastructure will fall down in Hellfire." So what you built with your ego, you must be generous and give it all. If you withhold it, you cannot take what I want to give you. What I want to give you, in three hours will take you to your reality that is embedded in the reality of Sayyidina Muhammad (s). That reality, that atom, is dressed with the Light of Prophet (s)."

Sayyidina `Abdul-Khaliq continued, "Everyone's real essence is embedded in Prophet's essence. (Grandshaykh Qaddasallahu Sirrahu says in his notes) (from Quran) وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّه - w`alamoo anna feekum rasulullah - Know that the Prophet is in you." (49:7) 'If he is not within you, you cannot exist.' Allah made every person have to appear because of the existence of Sayyidina Muhammad (s) in the Divine Presence, or else you cannot appear; then you are not created. If you see yourself here, created, that is an indication you are in reality of Prophet and that you are in the Divine Presence. That is why Prophet is alway happy when Allah calls him 'My servant,' `abdee. So if you are not understanding that, you never can see your reality. Because you have to understand, no existence for you. You are existing by existence of Prophet (s), so you have to surrender. If you don't surrender you are nothing."

Ubaydullah asked, "How must I surrender?"

Sayyidina `Abdul-Khaliq answered, "Like when you have a cup water and take a drop out with the tip of your finger, you see drop has formed. But when it goes back into the cup of water it has no form; it goes back to an ocean. You must decline your form and swim in the ocean of Prophet (s). That is the key for you."

"How to do that?" Ubaydullah asked.

Sayyidina `Abdul-Khaliq said, "To do that is to be in suhbat of the shaykh, in his association, surrendering and submitting completely to his orders. You come with an empty container; your heart has to be empty. Don't come with a full container."

Can you see someone coming in association of shaykh and his container is empty? Saying, "I know this or that." Might be in front of your shaykh you say he knows better, but in front of your brothers and sisters can you say that they know better? You think you know best. People love to sing. That is why you see now Mawlana Shaykh singing for people, as they like to hear singing.

Sayyidina `Abdul-Khaliq continued, "You have to come with nothing, like the leaf of tree: wherever wind throws it, takes it right or left. You have to be like a leaf up on the mountain, coming down, down, down, all the way down into the deep valley, and then it is gone. It means bring your ego down from the high mountain, as all of us think we are on a high, Himalaya mountain. Bring your self down."

Sayyidina `Abdul-Khaliq said, "O my son, you have to enter the demolition project, the demolition room."

You have to go in that "room", if we can say that. As they do now, they cremate people. It means make them into ashes, which is against Islamic shari'ah completely and against every religion, but in reality, in spirituality, instead of entering the cremating room, we will call it the "demolishing room." You have to be demolished, to go into powder, dust. Then you might, you might be able to be dressed and then appear another time to speak to people.

So from that, what is called in the language of awliyaullah, qahr at-tajalli, "the Manifestation of the Subduer, qahaar." Qahaar means "to be overpowered." What is qahaar? (destroyer). He (a mureed) forgot what we said in California, about the Subduer or Destroyer. See? I accept your word. (Laughter) That is the process, that they destroy your ego completely and you can never raise your head and you are destroyed completely. They don't use the word "I", they use the plural ("we"). They don't use the singular or speak about oneself. Speaking in plural means all of us are the same.

So he said, "You have to go into that demolition room for Allah Subhanahu wa Ta`ala, for his beautiful name 'al-Qahaar.' The Subduer will shatter you into dust to annihilate you completely; then you are dust. Then they take you to the level of baqa, 'complete existence.' At that time you exist in the presence of Prophet (s). At that time there is no more 'you' and 'me'. You disappear; your form, like the drop of water in the cup, disappears. You disappear in the presence of the Prophet (s); there no more 'you'".

Then you are like a TV or radio (a receiver). There is no more "you". When you reach that level, Prophet (s) will open to you through awliyaullah to know the Day of Promises, to know your awraad that was written, and to act accordingly.

Sayyidina `Abdul-Khaliq continued, "But I have to tell you, my son, about Shah Naqshband. (Shah Naqshband came after 'Abdul Khaliq al-Ghujdawani; he is telling him about what will come in future. He can, because he is one of the kummal, as that reality never changes.) After we enter the demolition room and were shattered completely to dust, and we enter the presence of Prophet (s), and Shah Naqshband appears in dunya, he will never give his followers what I am giving you, because he will not accept to speak. Shah Naqshband entered the demolition room not one time, but fifty-one times. That means he goes in, comes out and then goes back in, to be sure he is completely annihilated, and no trace of ego left on him that he will annihilate himself in the presence of Allah Subhanahu wa Ta`ala and Prophet (s) and awliyaullah Qaddasallahu Sirrahu. That has to happen to him fifty-one times. At that time, his dharrah (atom) will be able to speak there. Before he reaches that level he will not speak in dunya, until he reaches that level. Then, whatever he is able to get, then his words are coming directly from the dharrah of Prophet (s), from reality of Prophet (s)."

Sayyidina `Abdul-Khaliq continued, "Be happy that we accept you to go into the demolition room one time! In our time once is enough, but in the time of Shah Naqshband, he will not accept less than fifty-one times for himself and his mureeds. That is why you see that there are very few who reached that level in this time. They are Sultan al-Awliya and they reached level and they are crushed, then overcrushed, then overcrushed, fifty-one times or might be more in this time. Then Allah will send them back from that ocean of Reality. At that time I will take you to your trust,to know who is on your right, who is on your left, what you have promised, and how you can achieve that."

Ubaydullah al-Amawi said, "I am ready, and I give all my wealth and all my knowledge."

Then in three hours Sayyidina `Abdul-Khaliq pulled all his knowledge and made him zero, or less than zero: epsilon. So when he threw Ubaydullah in that demolition room, in three hours he was able to perfect him into the reality of existence in the day of alastu bi-rabbikum; he was able to go there. So we are asking through our shuyukh and through Prophet (s), "We are weak servants and we cannot do that by ourselves without looking at our shortcomings. We are asking, Ya Rabbee! We are weak servants, helpless and hopeless. Open from Your ocean of generosity, without looking at our shortcomings! Dress us with the reality of that day alastu bi rabbikum!"