Monday, May 24, 2004

Maqam of Sayyidina `Ali (r)

Maqam of Sayyidina `Ali (r)
Shaykh Muhammad Hisham Kabbani
House of Shaykh Raja Ashman, Malaysia
Suhbat 10 July 2003

Audhu billahi min ash-shaytan ir-rajeem Bismillah ir-Rahman ir-raheem

[The date on this notebook is] Friday 25th Muharram 1392, thirty-two years ago. Grand Shaykh may Allah bless him, said this suhbat. It is long, I don't know if we will finish it before the trip will end. I like to try to bring these because we like to make these
available and by order of Shaykh Nazim to bring these suhbats up and back for people to know something or to learn something.

High technology rings always. Now it was ringing. Everything might be from a higher level, or a lower level. So everything is between two levels. Either it is a normal one that everyone can understand or something that is above everything and nearly no on can understand. Allah says wa fawqa kulli dhi `ilmin `aleem - "and above every knower there is a higher knower."

Yesterday they were explaining to me about DNA and how thru DNA they were able to see that [American] Indians came from Asia, SE Asia, Malaysia. And it is a program that they are trying to organize in a university to study. Now that thing if you say to someone 30 or 40
years ago, they might not understand it. But now as DNA was discovered they begin to understand. Similarly with the knowledge of awliya, it needs experience and needs people who have studied that kind of knowledge. Not studied thru books but they have experienced it to learn it. And in this series, which we will insha-Allah begin it is a series in
understanding some of the knowledge that the Prophet (s) has opened to his Sahaba (ra) and after the Sahaba (ra) to awliya-ullah and it reached us thru our Grandshaykh Shaykh Abdullah al-Faiz ad-Daghestani and through our Sultan al-Awliya of this century our
Shaykh Muhammad Nazim Adil al-Haqqani may Allah bless him.

He says that every meeting has a separation. After every meeting there is a separation and for every separation there will be a meting. Every time we meet must end with a separation and every time we separate must end with a new meeting. When we look at it we think that it is a normal explanation that we come to this house, have a meeting, have a social meeting, then separate and come back again tomorrow. It is not like that. When Allah created us in the world of souls we were together. We were in one meeting and we have
been dressed with heavenly dressings that Allah dressed us. And then he sent us to dunya in different times and separated from each other.

And that dress that he dressed us he dressed us a different dress. And with that dress he appeared in dunya. And when the time for the tasbih of that dress ends, our life ends. So our life is how much Allah has given us of tasbih that our spirit is going to do and
at the moment the spirit finishes its [assigned tasbih we go from this dunya. And that is why we see some people live ten years some live ninety years, and it depends on how much Allah has given them of praising. Involuntary, you cannot control that, it is controlled
by Allah swt. That is a reality and with every praising that you praise Allah swt, a new knowledge is opened, a new door is opened, a new ocean is opened, that is an endless oceans. Endless Knowledge Oceans, endless Mercy Oceans, endless Beauty Oceans that Allah opens in every praise that you are praising that He dressed you and that will be accumulated until the second meeting another time. Because we have a meeting and then separation and the another meeting on Judgment Day and when Allah calls everyone to His Presence you will be in that meeting and you will be dressed in all those levels that Allah has dressed you in this dunya if you are from Ummat an-Nabi (s) and you were
following the way that Allah wanted you to achieve in this life.

All of our movements, as Allah prescribed it, as Allah planned it, it is going to happen. Every movement you make in this dunya, every breathe you make, every muscle you contract or extract you must not be heedless of its wisdom and its meaning. No one really understood the reality of everything, only one, no one else. Only one that knew the reality
of the creation, the whole creation's knowledge has been given to Sayyidina Muhammad (as) and he said, "kull al-anbiya - all the Prophet (s) - and all the Sahaba (ra) and all the awliya and all the believers, left this dunya, thru their life cycle they were only acquiring these realities thru tashabuth, imitation.

He is one. No one is able to be like him. He is one. Everyone else is imitating Sayyidina Muhammad (s) and he said the proof is in kuntum tuhiboon Allah fatabi`oonee. It means, "Follow, because you are not the leader." You are following the leader. The leader
is Sayyidina Muhammad (s) and when you follow your guide you are following his footsteps. You cannot be a leader. If you really love Allah, if you want your realities that I gave you in the Day of Promises, imitate My messenger in his footsteps. You cannot be
Muhammad (s), no way, he is khatim ar-rusul. All anbiya, [in order] to find their realities must follow the footsteps of Sayyidina Muhammad (s). And that is why he made them the leader of all the Prophets (as). They all must come to the Prophet (s) on Judgment Day for his shafa` [intercession].

Shafa` means here, "Open for us O Muhammad our realities that Allah gave for us, all these dresses that Allah gave us from the Day of our creation to Judgment Day. You have the key in your hand, open for us to see our realities." That is why all nations are in need for Sayyidina Muhammad (s) - to enter their realities. That is all awliya and all Sahaba (ra) only left the dunya only by tashabuth. That means to imitate, [because] they cannot be in his level and to follow in his footsteps, and all this `ilm that we see between our hands, is only a smell of what realities that Allah is keeping in the hands of Sayyidina Muhammad (s) and we didn't receive yet - he is holding it for the Judgment Day. All these knowledges are thru imitation.

In the time of Mahdi (as) Mawlana is saying that a smell of that reality will be opened to those who will be at that time from his followers, and that is why it is called the Golden Age, the time of Sayyidina Mahdi (as) and Sayyidina `Isa (as), because they will prepare this dunya to enter a new cycle - that means to enter barzakh and to dress them with the real realities that He has given them on the day of promises. All of our movements are like the movements of a soldier. They teach you in the army how to walk, how to open your hand, how to carry your weapon. It is like a movement that you have to follow. In the army
you cannot say "I cannot walk the way they want me to walk or to greet the salam the way they want," even though you might be a general. There are only a few generals in the army. How many soldiers in the army? Half a million and over them maybe only 15 generals.
Not everyone can be waliyullah, but everyone can be a soldier. Everyone can be in the army and follow the way of Sayyidina Muhammad (s) in Islam.

What is required of the soldier? To do what he is told. If he will do it with sincerity then on Judgment Day he will be dressed with the realities that he has been granted. That is one meaning of shafa`, that Sayyidina Muhammad (s) will be given the authority to
open for you your realities. And at that time they will be shining like stars. And that is why the Ummat an-Nabi (s) will enter Paradise thru a different door than the other ummam because if they see what they receive, they will be full of envy, even though there is no envy at that time. But Allah will cause them to enter thru a new door, and all other ummam must keep their eyes down.

You see when people have a house they write the Surah al-Falaq on the wall in the house and that is protection from the envy of people who come in. They write many suras all over the house. Similarly in Paradise, to prevent envy, they will enter thru a different door.He said, even the Sahaba (ra), with all the rank that Allah gave to them, and they are the stars that guide the members of this nation to safety, despite that, none of them saw the reality of Sayyidina Muhammad (s) and none saw his reality except Sayyidina `Ali (r) (as). Sayyidina Muhammad (s) showed him his reality just one time. From that reality that Sayyidina `Ali (r) was carrying he brought all the [immense] knowledge and all these knowledges are but one drop of that knowledge that [is the Prophet's].

And that is the story of Sayyidina `Ali (r) and Sayyidina `Umar (r) when they took the shirt of the Prophet (s) to Sayyidina Uwais al-Qarani. He [Uwais] asked Sayyidina `Umar (r), "How many times did you see the Prophet (s)?" Sayyidina `Umar (r) asked him, "How
do you ask me that question; we were with the Prophet (s) day and night." He asked Sayyidina `Ali (r), "How many times did you see the Prophet (s)?" He said, "I saw him once." He said, "Describe him." He said, "The Prophet (s) told me, 'look up,' and I looked up and saw that the Prophet's neck reaching up to the seven heavens and above that I could not see his head."

He said, "He said 'Look down,' and I saw his knees reaching to the seven earths and I could not see his feet." It means, "Ya `Ali (r), I am opening to you some of that knowledge but not all of it." I will inherit that to you and my Sahaba (ra) and my Ummah
slowly, slowly. Sayyidina `Ali (r) continued, "Then he (s) told me 'Look at me as a whole.' And I looked and I saw no more universe, no more sun, no stars, no moon, but
only Sayyidina Muhammad (s)."That means he was understanding the reality of ittiba` (followership), the haqiqat of ittiba`. All of us are in imitational ittiba`. Though all the Sahaba (ra) were Sahabat an-Nabi he gave each one a different thing. And at that time Sayyidina `Umar (r) was so sad, and he said, "Ya `Ali! You really saw the Prophet (s). I never saw the Prophet (s)."

O Muslims, O mumins, what Allah has given of realities we have not yet seen. We have only been given a sample, like a small spot of fragrance. If the essence will be poured out to us, nothing will be able to remain standing, everything will fall into sajda, going into the ocean of complete `ubudiyya, `ubudiyyatillah. Then Grand Shaykh said [that the Prophet said], "Ya `Ali (r), from these realities that you saw, and you only saw me one time, and no one else has seen me except one time, from what you have been given of that knowledge advise the Sahaba (ra). And for that reason the Prophet (s) said, "ana madinat ul-ilmi wa `aliyyun babuha." That means, [as if the Prophet is saying], "I am the one carrying the secrets that Allah has given to humanity because I am the one from whom Allah created creation from my light. I am `abd, a servant, but He gave me that honor." So he told Sayyidina `Ali (r), "Explain to them from those realities."

From these wisdoms we know that even Sahaba (ra), with all their high levels, that no one can reach, none of them could reach the reality of Sayyidina Muhammad (s) and Sayyidina `Ali (r) was explaining from these realities to the Sahaba (ra). And an example of that
is when Sayyidina `Umar (r) and Sayyidina `Ali (r) were by the Black Stone, and Sayyidina `Umar (r) said to the Black Stone, "You are only a stone that gives no harm or no benefit. If I did not see the Prophet (s) kiss that stone I would not do it." Sayyidina `Ali (r) said, "Ya `Umar (r), you have to look at the meanings [behind the actions]. That one is a living stone, it is going to be your shafi` [intercessor] on Judgment Day and witness for you on Judgment Day, and witness for that hajji 'you kissed me.'"

Look at how Sayyidina `Ali (r) was teaching Sayyidina `Umar (r). The scholars both the modern ones (al-mutaqqadimeen) and the scholars of old, whoever wants to understand the haqq al-hayat must look at the vision of Sayyidina `Ali (r) to Sayyidina Muhammad
(s), that is how the Prophet (s) appeared to him. You want to understand the reality of eternal life you have to go thru the heart of Sayyidina `Ali (r). You have to go thru the heart of the family of the Prophet (s) . That is why that verse, laa asalukum alayhi
ajra, illa al-muwaddata fil qurba - "Say, I ask of you no payment except love of my relatives". Love them in order to extract these realities out and they are carriers of my light and carriers of my knowledge. They are the vehicles to know what Allah has dressed
me on the Day of Promises.

Grandshaykh said we must understand that event which took place between Sayyidina `Ali (r), Sayyidina `Umar (r) and Sayyidina Uwais al-Qarani. It means that no one of us understood the reality of Sayyidina Muhammad (s) and that no one understood the reality of the light of Sayyidina Muhammad (s). If they had understood that kind of reality they would have seen Sayyidina Muhammad (s) as Sayyidina `Ali (r) saw Sayyidina Muhammad (s). So still we are imitational. That is like those trees which are artificial they look very nice but they have no reality.

Taste is essential. That is why you and all those who are hearing this around the world have all reached a taste. Or else you would not be here. All other realities that you have tried, imitational realities, have no taste for you. Only the reality of the Shaykh has a taste for you. That reality is what was given to the Shaykh from the way of the Sahaba (ra) through Sayyidina Abu Bakr and Sayyidina `Ali (r). From these two, these two spiritual paths came. We have not explained the secret of Sayyidina Abu Bakr yet. That is when Sayyidina Abu Bakr's voice was heard by Sayyidina Muhammad (s) on the night of Isra wa
Mi`raj.The reality of Sayyidina Abu Bakr is the secret of secrets. To go to the city you need the door. The Prophet (s) said, "I am the city of knowledge and `Ali (r) is its door" But when you are inside the city you need a guide to take you to the city center.

That is the secret of the guidance of Sayyidina Abu Bakr. That guidance of the Shaykh is what is important. Now you meet many shaykhs and you don't feel attracted to them. What they say compared to what Mawlana Shaykh opens is like a plastic fruit to you. So that reality is the only one opened to the mureed and they are in imitation of the Shaykh and no other way has any value or taste to them.The are imitating the shaykh to take them to the presence of the Prophet (s) . When the Prophet (s) showed that reality to Sayyidina
`Ali (r), he asked him to show the Sahaba (ra) the realities that they have been dressed with. "Give them the reality of the knowledge of Qur'an, the reality of the knowledge of hadith, the reality of the knowledge of Shari`ah, the reality of creation, the reality of
knowing themselves." Because to know one's self is the most important issue, that takes you to the heart of the Shaykh and from the heart of the Shaykh to the heart of Sayyidina Muhammad (s). So Sayyidina `Ali (r) prepared the Sahaba (ra) to take them to the heart of
Sayyidina Muhammad (s).

So what did he show them, from these realities that Sayyidina Muhammad (s) gave him? He showed them that nothing will stand in the way of sacrificing the self for the sake of the others. That means give up everything in the way of that one whom Allah order to
obey and love. That means give up everything in the love of the one who inherits that light. You must sacrifice your benefit for the benefit of the shaykh. He is trying to guide you to reality. He is not tr ing to use you or to possess you, but he is trying to give you what you don't have by taking what you do have and he is giving to you what you cannot achieve thru progress and giving you from what is in paradise in the company of the Prophet (s) ma` alladheena an`amta `alayhim min an-nabiyyin was-siddiqeen wash-shuhada'I
was-saliheen wa hasuna ula'ika rafeeqa.

To do that, what did Sayyidina `Ali (r) show the Sahaba (ra) at the early stages of the nubuwwat of prophecy? He gave himself up to be killed instead of the Prophet (s) . As if to say, "You want to kill my Prophet (s), ok I am accepting, kill me instead of my
Prophet (s) ." Who does that today for the sake of Sayyidina Muhammad (s)? That was when the kuffaar came to his house and Allah ordered the Prophet (s) to make hijra to
Madina. It means "Ya Muhammad; it is enough what you have done in Makkah." It means, "When you go for hijra carry these realities. You cannot convey them to those who are fighting with you. Therefore migrate to Madina and carry those realities with you to give to the
Sahaba (ra) who were following your footsteps, the Muhajiroun and Ansar."

`Ali (r) said, "Ya Sayyidina Muhammad (s), bi ummee wa abbee, for your love I give up everything: my parents, my wife, my children, I give up for your love and I will stay in your bed." He gave up everything knowing that they were going to kill him. It means in the way of the Prophet (s) , in the way of Islam, in the way of Allah swt. And when he gave himself up, Allah saved him. He was not thinking he will be saved. He was thinking he would be killed. Some people might give themselves up and they know they will be saved. But he experienced the reality of that sacrifice and he stayed In that bed and Allah dressed him. Whenever they looked they saw the Prophet (s) , because Allah dressed him with the picture of the Prophet (s) . That is whey they were waiting [outside the house] until he left for the Ghaar-I thawr.

And you know the story of the inheriting of the secrets of reality when he dressed Abu Bakr with the other side of the reality. The cave side. "Cave" means hidden. He is the other side, the hidden side of the moon, which you cannot see, not the side which has
light. Fa'uw il al-kahfi yanshur lakum rabbukum bi rahmatihi wa yuhayyee lakum min amrikum mirfaqa. Rush to the cave. Go to the cave. If you go to the cave I will bestow on you my mercy. When Sayyidina Muhammad (s) took Sayyidina Abu Bakr to the cave, there he opened that reality of the mercy and that is why he is called the father of the siddiqiyoon, which was later called the Naqshbandi order. Before it was the Siddiqiyya order. That line
is coming from the Prophet (s) from Abu Bakr as-Siddiq (r), the cave one, the hidden one, and that is why we do silent dhikr. Jahri dhikr is in imitation of other tariqats. That means "keep these realities in your heart and don't reveal them, keep them in the cave."

And before giving those realities they checked him because [before receiving high secrets] you need high clearance - else you are not trustworthy. What was that high clearance? It was the snake coming from the hole in the cave and Sayyidina Abu Bakr put his foot
in the hole of the cave. And the snake came and was biting and eating his foot, actually eating his leg. You know how the snake eats. It sucks the muscle and digests it. It was sucking and eating the entire leg of Sayyidina Abu Bakr. With that severe pain one drop
of his tears fell on the Prophet (s) , who was tired and was lying on the lap of Sayyidina Abu Bakr. One tear came down on the cheek of Sayyidina Muhammad (s). He opened his eyes and said, "Ya Abu Bakr, what is going on? Don't be sad, Allah is with us.

Don't be sad, why are you crying?" And the Prophet (s) looked and he knew, he said, "don't worry." It means, "You are worried about your leg, let it go fee sabeelillah. You are going to be dressed with the realities that Allah dressed me in the day of promises
on the day Allah created me from his light. He is going to bestow on us all his mercy and he is going to prepare a way for what you are asking [yanshur lakum.] don't be sad for this dunya, drop it from your hands. you are going to get what no one knows, `aalam
al-insaana ma lam y`alam. "Taught man what he knew not." And saying "Bismillah ir-rahman ir-raheem" with his holy saliva he put on the bones of Sayyidina Abu Bakr, what was left and it was healed. And the snake came out from that hole and it was looking at Sayyidina Muhammad (s). The Prophet (s) asked him, "Why did you bite Abu Bakr when it is prohibited to eat the flesh of the?" he said, "Since Allah created me I was yearning to see you and I ." look at the siddiqiyeen love of the snake to see Sayyidina Muhammad (s).

Are we asking to see Sayyidina Muhammad (s) to see him? We don't think. We are thinking of our wives, our children, our wealth. We are not going to be like Sayyidina Abu Bakr, not like our Shaykh, but we try to follow the footsteps. Still it is plastic fruit, but it is still a fruit. Look here - it is decorated with nice flowers. They are not plastic, they are real. That shows the love to the people who are attending the Fajr prayer. The host
is showing his respect to the guests who are coming, so he didn't bring plastic fruit, he brought real ones. Sometimes they are plastic, but not here, they are real.

So these realities Sayyidina Muhammad (s) opened to Abu Bakr as-Siddiq (r) after he tested him. So these realities after testing his awliya he dressed them, in order to guide their followers. And that is how they attract their followers. The only thing that matters
to us, is the attraction of the shaykh. If the Shaykh does not say one word, still it is enough. Without even talking. That reality is opening in to their heart. It is like a combination, like the kind you open a safe box, this combination has to be the right
combination. Turn this way 10 times, this way 5 times this way 2 times. So the Shaykh is turning the right combination thru their hearts. And when that combination opens it opens -that is what he is giving you. He is not giving you anything of these realities yet. If he opens from these realities, this dunya will not carry you. You will be roaming, like the cell phone, you will be here and there, you will not be able to control yourself, because you are not yet ready. Until you are ready they don't give the jewels from that box. Until you are ready.

So Sayyidina `Ali (r) was showing the Sahaba (ra) the realities coming from the `ulum al-Qur'an and `ulum al-hadith and `ulum of the previous Prophet (s) s and `ulum of the Prophet (s) and fawqa kulli dhi `ilmin `aleem - above every Gnostic there is another Gnostic, above every knower there is another knower. And for that they were obliged to not have one wrong inspiration in their hearts. What I mean by inspiration is gossips that come in the heart. People have a lot of dunya information/inspirations, not good inspirations, wrong things, coming to their hearts. The Sahaba (ra) were not allowed, when they were raised up, to have any of these thoughts or inspirations. When you think for example as you are saying "Allahu akbar" [to start the prayer] and thinking "what kind of car am I going to buy?"

Distractions. They were not allowed to have any thoughts of distractions of dunya or hatred to anyone. All were Sahaba (ra) but yet there were ranks among them. Wa fawqa kulli dhi `ilmin `aleem. What the Prophet (s) gave to one Sahabi was not what he gave to another. They were ordered not to have any distraction or bad thoughts in order to reach the level, yet not the highest level of reality, but the level of man tashabaha biqawmin fa hua minhum - Whoever imitates a people will be with him or among them. [They were ordered to imitate without any distraction, in order] to raise them from imitational
worship to real worship.

Awliya are raising you, asking you thru certain prayers, tahajjud or awrad at that time, or to recite this or that, to build you up to remove the distractions in your heart, to leave the dunya, and its love and to leave the bad thoughts, to present to you real fruits instead of plastic fruits. In the beginning they show you imitational fruits, they take
you to the desert and show you something nice, like a mirage, they show you imaginary issues. They have to build you up in the way to show you something you like, that you want to get, but they give you the plastic one first, like a toy for a child. The child does not like to be given a real diamond he likes the false one, it might be a candy
one. If you give him the jewel one he might throw it away. The awliya give you candy diamonds to taste but when you are ready they open that combination, to go inside that safe box, to open more combinations to get those jewels. May Allah forgive us and bless us and open for us those realities that he opened for his Prophet (s) s and Sahaba (ra) of Prophet (s) and to awliya from the secretes that he opened. At least to smell it, to achieve something in this dunya. And insha-Allah we will continue in the next session.

Wa min Allah at-tawfeeq bi-hurmat al-fatiha


Tafsir Surah al-Ikhlàs
{All Creation From 4 Elements, 4 Gul Surahs }
Shaykh Muhammad Hisham Kabbani


Surah al-Ikhlàs is one of the most important suras in the holy Qur an. In this surah Allàh described Himself by Himself. He said, Say (O Muhammad): He is Allàh the One, the Self-Sufficient master whom all creatures need; He neither eats nor drinks.

This was revealed when the Prophet (s) was calling the people to believe in the Creator and to disbelieve in the idols, he said, What you are worshipping is wrong. Come to the worship of Allàh swt. So the ushrikïn asked him, Then describe for us what you are
calling us to and speaking about. Siff la na rabbuka.

How can someone describe Allàh? The Prophet (s) was asked by Jàbir,What did Allàh create first? Awwala mà khalaq Allàhu nurï ya Jàbir! ( He created Nur.) What is nur? how can we describe nur? Is it like the electric light? You can see by means of it. Now if you turn off all the lights, you can see nothing. It has becoming dark. Nþr ash-Shams we say, light of the sun. If the sun doesnt appear the day doesnt come. Then what is it? Night.? You cannot see anything. Nur al-qamr, the light of the moon, if it does not appear, then you can see nothing.So why then did Allàh create the Prophet (s)light first?

What do we understand from the hadith, "Awwala mà khalaq Allàhu nurï yà Jàbir! the first thing that Allàh created was my light. It is dark. It is not existing. If you go now and you turn off all the lights in this mosque, you can see nothing. It is non-existent, because you cannot see. When the light comes, then you see existence coming. So why then did the Prophet (s) say, Awwala mà khalaq Allàhu nurï ya Jàbir! what does this tell us? {Noon, wal Qalam, ALR, HM, N}

Why did Sayyïdinà Jàbir ask this brilliant question? Allàh inspired him to ask this so that the Sahaba would understand. Allàh wants to bring everything into existence. So to do that he must bring light. He must bring the magnificent light that makes everything
appear. That is why you can see throughout this universe.{ Nur-I-Muhammad}So Allàh swt first creation was My Light.Muhammad Rasulullàh is everything created. That is wrapping all of the creation. La ilaha ill Allàh is for heavens, describing the Creator. Muhammadu rasþlullàh is a description of creation. Allàhu nur us-samàwàti wal-ard. With this light you are able to see. So when the kaafir asked Muhammad (s) to describe Allàh, that was not an easy task. So Allàh said to the Prophet (s),Yà Muhammad say to them. Hu Allàhu Àhad. no one understands except the Prophet (s).

When He says to them Say it is Allàh saying it. It is Allàh that is saying that. You cannot understand that word Allàh. You cannot describe them, but you can tell them not to worship what is false. Tell them Allàh is one. Everything you are doing, we cannot accept, but we have to tell you that Allàh is One. That is for unbelievers to understand. How can they understand deeper than that? But Allàh is saying to him, Qul hþ Allàh. Say Hþ that
unknown. We say, when we want to express something in Arabic, regarding something that is not present, we say Hþ, in the absent form. Qul: Hu. That one who is absent, whom no one can describe, His name is Allàh. No one knows that identity, hþwïyya, that Essence.

It cannot be described in ordinary words. It can only be described in the most beautiful Names and Attributes. No one can know the reality. Who can know the reality of it except Allah swt? Hu Allàhu Àhad. Allàh is the name that encompasses all the beautiful names. All beautiful Names come under Allàh,. Allàh is the name of the essence. All the Names and Attributes describe the essence but no one knows the Essence. That Allàh, about whom there are 99 Names, but in fact, in reality, the Names are infinite Under one Name all those Names are encompassed. That Name is one and that Name is Allàh. All those Attributes refer to One, nothing else.

That name that is encompassing all names and attributes. How many letters is it composed of? Alif Lam Lam Hah. Allàh. Four letters. Always Alif represents, being the first letter of the name Allàh, if you look at al-asmà al-husna. What is the first letter of al-asma al-husna. You cannot say Rahmàn, you say ar-Rahmàn. You cannot say Razzàq, you say ar-Razzàq. All of them begin with Alif. Alif is always standing. In the form of up, never down. It describes àkhirah. Islàm. Alif. Imàn, Alif. Ihsàn, Alif. Everything related to àkhirah must begin with Alif.

If you take away the Alif, what is left remaining of the Beautiful Name of Allàh: lam Lam hah lillàhi. What does it mean: for the sake of Allàh, or He has this, it belongs to Him. So that first letter shows you the meaning of the name Allàh. If you take it away it shows you mà sïwallàh, what is other than Allàh, the Creation. Without him it cannot be. Alif refers to Allàh. If you take it away, it becomes dunya, all that is other than Him.When you say to them Allàh, you think He did not describe that information about that beautiful Name Allàh from beginning to end. If now you remove the first lam, what is left? Là hàh.
Lahu. Everything is for Him. You don t own yourself, or anything He owns it.

When the Prophet (s) is being revealed, He understands these meanings. What then is left if you take away Hàh? It is Hu. Back to Hu. Whatever you knew you still are back to where you were you know nothing, He is completely unknown.Kuntu kanzan makhfïyyan, fa aradtu an urif a-khalaqtul khalq. If you take the first letter which belongs to àkhirah The Alif it is lillàhi {remains is for Dunya}. ALIF For Allah, LAM = Heavenly Kingdom, lam
al-malakut {sutlies and Energies Unseen}, the kingdom of àkhirah. if you take away the first lam, then LAM = Earthly Kingdom second LAM which represents Earthly kingdom, {all Mass of Planets etc..} làm al-mulk and earthly kingdom, When you take away these
two kingdoms what is left. Hu = That means there is nothing except him. {Al-Hadi}

In between Alif and Hah, it means that between the beginning and end, the kingdoms of dunya and àkhirah. Between the Alif and the hah. Between the àkhirah and the hidden. That is tell them O Muhammad what you are describing is One. Àhad. He did not say Wàhid.
Àhad. More strong than Wàhid. Unique one, no resemblance to Him. Laysa ka-mithili shay. That word Allàh is the name encompassing all beautiful names. When it is revealed to the Prophet (s) it comes to Him with all its manifestations.

With all the knowledge that it contains and the infinite description of infinite names are produced and given to the Prophet (s) Muhammad (s) and he is dressed with each and every one of them. Allàh dressed him showing the importance of Qul hþ Allàhu Àhad. I am the one with no partner he is telling Muhammad (s). Now when Allàh is telling him is he not showing him as well. Did he not take him up on ascension? Every verse of Qur an is a dress, is a tajallï and it is a light, Allàh s Ancient Words. When we recite Qul hu Allàhu Àhad. We are reciting what the Prophet (s) recited. You are opening in the same way that the Prophet (s) has showed us as revealed to Jibreel. What kind of pleasure do you want more than that? When you follow what was revealed to the Prophet (s) and through the same voice to Jibreel from Jibreel to Sayyïdinà Muhammad. We are saying Qul hu Allàhu Àhad.
When a person has read the way the Prophet (s) revealed it, can Allàh punish that one? He will send a tongue, [used] to produce a sound that recited the sound of the Qur an that Allàh [?? to hell] - you cannot imagine it?

That is why the Prophet (s) said, There will not be a house left in a civilized place, or madar, a tent in jungle or desert, except that Islam will enter it. Look now, everywhere people are saying the name of Allàh and the name of Muhammad (s). People are now taking about the Qur an and reading it, and they are not Muslim. How did the Prophet (s) know that? ? He said that Islam is going to enter every place. Sayyïdinà Musa did not say that. Sayyïdinà Isa did not say that. Who told the Prophet (s)? Qul hþ Allàhu Àhad.

When Allàh revealed that surah to him? He dressed him with all that ulum al-awwalïn wal
àkhirïn.{Secret of Rasuls Soul between Al-Ahad- Ahmad the difference between is the Meem of Muhammad} Surah al-Ikhlàs. There is no other Sþrah called Ikhlàs, it means sincerity.

Anyone who can understand that Surah of Sincerity is given the title abd. Everyone except the Prophet (s) That is because the real servant is the one who can understand the limits of a servant before his lord. That is what the Prophet (s) understood. He understands the limits. That is why He specified our Prophet (s). Wa annahu qàma abduhu&

He did not address anyone except the Prophet (s) in that way Abd Allàh. It means he is the real person I have created perfect chosen to be worthy of that title, the servant of Allàh. It means if he did not understand the knowledge and the secrets from the time
he was revealing Qul hu Allàhu Àhad. He would never have named him Abd Allàh. That is given to our Prophet (s). That is a name for someone who can dress all these lights and that was given only to him, in truth that name was only given to him. Now people can call themselves Abd Allàh, Abdur Rahman, they are imitation. Allàh did not call anyone else Abd Allàh except Sayyïdinà Muhammad. You can call yourself anything you like. But Allàh only gave that title to the Prophet (s).

O Muslims, the reality is not easy to understand. Normal tafsir normal commentaries are easy. We recite. We understand Allàh is One that is it. Is that what the Prophet (s) was supposed to understand. Awlïyà ullàh, Grandshaykh and Mawlana Shaykh say that what Allàh revealed to the Prophet (s) on each letter of the Qur àn, he revealed it in 12,000 oceans of knowledge.And they say that all that is written in bookstores, libraries, from ulama, etc., if you add together and know it is but a drop in the ocean of the knowledge of the Prophet (s).

Hu al-Wàhid al-Àhad. There are two different names. Àhad describes the Essence. There is no description of the essence, it is described as Àhad.All the other names al-Karïm, ar-Ra uf, etc. all describe One Àhad. Wàhid all the names that describe the essence point to
Wàhid. All these names point to Wàhid. That Wàhid who it points to is Àhad. There is no way to have a description there. As many names as there are to describe an entity Wàhid.
That entity is Àhad. If you have all these worlds and heavens as oceans of ink and trees becomes pens, you cannot describe Allàh swt s Name or lack thereof.

Allàh s words and Allàh s knowledge will never end, and the ink and trees will disappear and end and Allàh swt Knowledge will never end. That is huge. So what is our knowledge then? If people go now to all five oceans { 5 Oceans 5 Levels of Heart }and turn them to ink, and how many billions of trees, are in the world? Allàh knows. If we make them into pens, and use that ink and write it in the knowledge of dunya. Will it finish or not?
Today we have super computers, and all that is written today can be put into one super computer. So it means our knowledge ends, it ends, it is limited. Allàh s knowledge with all its ink and pens will never end. So how can we think we know something? We know
nothing. Wal Àhad ismun li man la yushàrik fï mulkihi? Al-Wàhid li man là yushàrik fïhi? Al-Àhad Hu al-dhàt wahduha. Al-Àhad is the real Essence by itself.Wal-Wàhid, the One, is a description of may different Names that describe that existence.

It is the Divine Presence of the Names. Not the Divine Presence of the Essence. The Essence of the Creator no one knows. You know that thru His Names. So He described His
Names only. Not His Divine Essence. That is why he said, wa ilàhukum ilàhun Wàhid. He described the Names. He did not describe the Essence. That is ghaybun mutlaq. He is describing the names, not the essence. Wa ilàhukum ilàhun Wàhid. Your Lord is one Lord.
There is no ilàh except Him, the Merciful, the beneficent.

So what are we then running for? That is why in old times, when sitting and studying,
this was the science. Not the science of today. I m not saying don t study. But that is what was important for everyone. Sitting after midnight, learning these words, entering into this knowledge. Is there any possibility of dunya after that? They are swimming in the Divine Presence. Now we know there is a presence of Divine Names and Presence of Divine Presence. So what are we running after in this dunya? That is why you see them in the past, pious and sincere.

Not like today. Today you go to a mosque to sit, you hear this and that. It does not help you to make your mind understand how small you are compared to creation. Not to Allàh, hàsha. You cannot compare him to anything. Even when they were showing two astronauts trying to fix a satellite . I was looking at it, and at first I could not see the astronauts. Then I saw something like an ant on an elephant. The astronaut looked like
an ant when compared to something very huge. What do you think about yourself, tiny miny, micro, nano, compared to this huge world, to the universe. That is why if we Muslims will go back to our tradition, our sincerity our love of Allàh swt and His Prophet (s), do you think that Allàh will let us down. Do you think that Allàh will not support us? Today we
are down, others are stepping on us, why? Because we have lost our tradition. There is nothing to think about except dunya, dunya, dunya.

What did Sayyïdinà Ali say, Do for the dunya as if you are living forever and live for àkhirah as if you will die tomorrow. We are losing our children, our culture, our heritage, our Islam. How are we going to face our Lord? That is why the mushrikïn came and asked the Prophet (s) show us Allàh. That is why Sþrah al-Ikhlàs was revealed.I am skipping something but my eyes went there. The tawhïd, to repeat it on one s tongue, the tawhïd of the Essence, the repetition of the kalimat at-tawhïd,& it is in reality praise itself by itself.

The Servant of the One (al-Àhad), The one who gave him understanding of that knowledge,
and dressed him with it, [Àhad refers to the Essence]Hu wahïdun. He is unique in his time and he is sàhib az-zamàn, owner of the time wa lahul qutbïyyat al-kubra he is the highest of qutbs and he is standing by that name that Allàh described him by that. Abd al-Wàhid is the one whom Allàh unveiled to him His Beautiful Names. And we leave to whom was that ilm given tomorrow.

Allàh swt said, Say O Muhammad! He is Allàh the One! and we have explained last session that Allàh is revealing to the Prophet (s) to tell the idol-worshippers Yà Muhammad, Say! Explain about Me. Allàh is introducing something to the unbelievers about Himself.
If you look at the suras that are after it, Surah al-Falaq { Fire, Ego}and Surah
al-Nàs{Earth,Form}, he is not introducing himself there. In Ikhlàs {Air,Soul}He is describing Himself as the One without partner.

In Surah al-Falaq He says, Say: I seek refuge with Allàh there is no description there of the lordship. Also Surah an-Nàs is the same, saying say I seek refuge in the Lord of mankind. No description of ?? That is completely different - Surah al-Ikhlàs. That
is special. From what Awlïyà have inherited, they have inherited a drop from an ocean.
We reached the explanation of ismu Àhad. Àhad is the name that cannot accept anyone to share anything in that essence. That is the name of the Essence of the reality of Allàh swt. That Essence is only known, when Allàh said, Ya Muhammad, the complete absent, the unknown reality that is unknown is known by the name Allàh. He is only known by His Name.

How can someone with limited eyes see the one who created above you, impossible? This whole world, this whole planet earth, Allàh has made every human being on this planet to make a prostration to one direction. To the direction of Ka aba. Wherever you are in the
planet. Those who are in the west pray east and those in west pray east, those in the north pray south and those in the south pray north. That means there is something, a center for this whole planet, that everyone on it has to direct himself in prostration,
worshipping his Lord swt.

Look this world, if you look at the map, and you have a map, and the picture of the world, can the Ka aba be seen? Although you have to know that it is there existing and make a prostration in that direction, but because physically compared to the earth, you cannot
see it. You can only see the mosque here where you are. So you, compared to this earth, are not even a point on this earth planet. This whole earth is not a point or might be epsilon, the smallest imaginable entity is epsilon. This whole earth compared to the universe is epsilon, that means it does not exist. The whole universe compared to the
Greatness, not of the Essence of Allàh swt, to the greatness of the Name only is like an epsilon that does not exist. It is nothing.

So Àhadïyya is not like Wàhidïyya.

Àhad is the description of the Essence and its Name and that essence cannot accept anyone to share with it anything. That Essence is described, to understand what is given the name Allàh, the Creator. The name ism al-jàmi al-asmà i was-siffàt. The reality of Wàhidïyya, in Holy Qur àn is mentioned as: wa ilàhukum ilàhun Wàhid.

That Name can describe all these Attributes and infinite numbers of Names.

As we said, al-Wàhid, wa ilàhukum ilàhun Wàhid Wàhid, your Lord is One Lord, it directs you and describes for you the Divine Presence of the Names and Attributes. Only to understand His Beautiful Names. Thru His Names you can understand His Signs. Al-Karïm
sending you favors. Al-Hàkïm, sending you wisdom. Al-Wàsi , al-Razzàq, through these Names you can understand the description wa ilàhukum ilàhun Wàhid He your Lord is One.

So wa ilàhukum ilàhun Wàhid, that Wàhid is a relationship between human beings, Allàh wants human beings to know Him. So thru that Name they know Him. That is where the relationship is built. So you are worshipping that One to be worshipped, al-Wàhid. So Wàhid shows the relationship between Creator and created. Ahad is complete unknown, you cannot understand it or reach it and no one can understand or share form that reality. That is ghaybun mutlaq, absolute unknown/unseen.

From that name Wàhid, creation appeared. Not from the name Àhad. Àhad is beyond that.From Wàhid which describes the names and attributes. From that name al-Qàdir { AQL , A= Al-Aleem , Q = Al-Qadir L= first LAM Mulk Malakut}appeared and creation is created. So Wàhid is the center of everything that cannot accept any description. You cannot understand. That was given to the Prophet (s), say to them He is Àhad. That is what Sayyïdinà Bilàl was saying when in torture. He was saying Àhad, Àhad.

Because the Prophet (s) took the Sahaba from the dunya, they sought the love of Allàh and sought that reality fro the name that was hidden. So they want to ascend further, so He was saying, Àhad, Àhad! If you have a circle and you have a line, how many points on that line are equal to each other? Infinite number. If you have a circle, how many points in the
center are similar to each other. One. So the center and focus is one{ One Allah, One Ahmad}.

There is no way to have partners. Circumference how many points are equal to each other?
They are all the same. These are asmà was-siffat. These are Attributes and Names. They are form the center they have equal relationship but the center cannot be described in the circle. We are speaking only in order to understand. You cannot understand the center. It is one, unique. { La Illaha IlAllahMuhammad RasulAllah}. The whole circumference are Names and Attributes. How many are there on the circumference. You cannot limit their number. There is no limitation to Allàh s Greatness. So asmà ul-husna have no limitation. Most
people know 99 but there are more. Some scholars know 1000 but no one can go to infinite. But Allàh is greater than Names and Attributes. Therefore there are infinite Names and Attributes.

What kind of ocean are you entering? You think that when Allàh revealed to the Prophet (s) it is what they translate, Say: He is Allàh the One. When you enter these scholars oceans or these Awlïyà -ullàh s oceans in these meanings, you will be drowned. You cannot emerge. What is this dunya it is nothing. We are running day and night. No problem you run - but
dont forget àkhirah. One leg in dunya and one in àkhirah. That is for balanced people.For unbalanced people there are two types: those who are completely crazy in dunya life. And then those who are crazy in Allàh s love. And in the middle are the majority.

Half and half. Not many are going to give up everything for àkhirah.Some scholars say we are working for àkhirah. But you see they are still connected [to dunya]. Those who are vagabonds in the way of Allàh. Gypsies. Where do they go? How they live? They live anywhere. These ascetics live anywhere also. You see a lot of homeless on the streets. He was telling me one day, Dr. Qaysar . they sell spaces on the street. They have shifts. Every street is monitored by one wrestler, mafia. So he gives him 8 hour shift.

They sell the street. But you might not know that one of these homeless on the street is a waliullàh. Monitoring who is going and who is coming.Allàhu akbar.

So what happened. When these kummàl,those endowed with perfect Knowledge of Allàh, ma rifatullàh, seekers of the way, when they entered the Oceans of the Attributes,Wàhidïyya, and Àhadïyya, their minds explode. They cannot continue. They were bewildered - hayyara.They saw themselves nothing. All theirknowledge is nothing. Because their knowledge of 60 or 80 years of age they will leave hear and go to eternal life and see knowledge that will drown them. Why do they have to suffer in the dunya ad-deniya.
Tell me one person here who does not have a problem. If anyone has no problem raise your hand. So that is why these perfect sincere people they acknowledged, their helplessness.

Aqarar al- ajz to reach the reality of knowledge. They knew that the only one that can understand the reality of tawhïd, the only &? No one can understand the reality of tawhïd except the Creator. And that is why He Called the Prophet (s) Muhammad on the night of
Ascension. To tell him the reality of that oneness, là ilàha ill-Allàhmuhammadu rasulullah that is written on every leaf in paradise. That is there reality given to the Prophet (s) Muhammad (s) from tawhïd.

That is why Allàh gave that reality to Abd al-Àhad, Abd al-Wàhid and Abd us-Samad. And He said, Qul Hþ Allàhu Àhad. Allàhu as-samad.


The Spiritual Hajj of the Heart


A'uudzubillaahi mina syaytaanir rajiim Bismillaahir Rahmaanir Rahiim Allaahumma salli 'alaa Sayyidinaa Muhammadin wa 'alaa aalihi wa Shahbihi ajma'iin
Assalamu'alaykum warahmatullahi wabarakatuh

It is known that physical worship is an imitation of what is real, and the Hajj is no exception.The reality of worship is completely different for one who has attained a higher level of understanding and sincerity compared to the common individual, and it is for this
reason that Prophet (S) said that although two individuals may pray beside one another and super ficially appear not unlike one another, yet the difference between their prayers is as the difference between the heavens and the earth.

The reality of worship is known to the soul, and he who is close, or in union as Awliya are, to his soul will find infinitely greater depth in his worship. All souls are by divine will in a state of Islam and in perfect surrender to the Lord of Heavens. Thus the
closer one moves towards himself, his true self, the closer he or she will come towards the identity of "Abdullah," an honored servant of the Divine. The journey towards oneself is but the journey from the superficial world of illusion to the genuine world of
spiritual reality. This is the journey from the superficial self, the ego, to the only true and real Self - Sayyidina Muhammad (S).

Regarding this particular time, the first ten days of Dhul-Hijjah, Prophet (S) said, "There are no days more loved by Allah for you to worship Him therein than the
ten days of Dhul-Hijja. Fasting any day during it is equivalent to fasting one year and to offer Salatul Tahajjud (late-night prayer) during one of its nights is like performing the late-night prayer on the Night of Power (Laylatul Qadr)."

These first ten days of Dhul-Hijjah are the days of the Hajj, the pilgrimage for all believers towards the House of God, and so hold special significance for Naqshbandis and spiritual seekers of truth. Because the soul is in constant and perpetual service and
surrender, it never fails to perform its obligatory worship. This is the time of pilgrimage and the soul is going. Now is the time for those who seek unity and
reality to go with their souls on this spiritual journey, on this Hajj of the heart, and to find the essence of their goal, to enter and to be annihilated in the House of God - in the Presence of Sayyidina Muhammad (S).

The secrets of the heart, as revealed by Mawlana Shaykh (Q), are meant to show us that he who takes steps to come to know himself will, by the grace of God, come to know his Lord. Now is the time to make the internal journey through these levels and to reach their end, the beginning of real reality. Following are the five stations of the heart and their
corresponding meanings and practices. Embrace these practices during muraqaba, meditation, and take from the endless fruits Allah (SWT) is offering to any who but ask.

(1) Qalb - the Heart.
Dhikr "Ya Sayyid." Seek annihilation in the presence of the Shaykh (Q). Being the station of Sayyidina Adam (A), come to realize the secret of the honor Allah (SWT) bestowed on mankind when He said, "And I have honored the children of Adam (A)."

(2) Sir - the Secret.
Dhikr "Ya Sahib." Seek to become of the Martyrs and Saints, the Witnesses, who know and see the truth by having turned away from the illusion of dunya. At the station of Sayyidina Nuh (A), learn from him sincerity of belief, real and substantial iman, that one may progress towards ihsan - perfection in the Divine Presence of God.

(3) Sir as Sir - Secret of the Secret.
Dhikr "Ya Siddiq." Here one seeks to become of the Siddiqiyun, the perfect lovers and servants of Prophet (S), they who have turned away from dunya completely and who have no attachment to it whatsoever. It is they who have severed all connections to this world
and have overcome its pull completely. Beings of pure light without mass whose physicalities have been utterly burned away by the fire of divine love, they are absolutely free from the gravity of this world. From Sayyidina Musa (A) learn that no one may see Allah (SWT), yet that one may by His grace see His Greatest Sign - the reality of Sayyidina Muhammad (S).

And partake in his quest to learn that reality, the Muhammadan Reality, from none other than a Naqshbandi Shaykh, for it is they who hold the key to that secret. Thus Sayyidina Khidr (Q) led him to the BorderPoint, where the two rivers meet, where the Pen writes the two rivers of "La ilaha il Allah Muhammad Rasulullah," wherein they converge towards the eternal and absolute ocean of reality known only to Sayyidina Muhammad (S). With this reality then embrace Sayyidina Ibrahim (A), the father of all Hajj rituals, he who
uttered the might dhikr, "Subuhun Quddus, Rabbuna wa Rabbul Malaikatihi wal Ruh" - Glory to the Pure, Our Lord and the Lord of the Angels and the Soul.

Partake in his journey to discover his true Lord, as he moved from one level of spiritual unveiling to another, witnessing the progressive greatness of the Creation of Allah (SWT). And reach here the point where the worst fire dunya threatens to burn you with will be
for you "bardan wa salman ," calm and cool.

(4) Khafa - the Hidden.
Dhikr "Ya Rasul." Having been dressed with the station of Sayyidina Abu Bakr Siddiq (Q) and completely annihilated in the love of Sayyidina Muhammad (S), seek now to become of the holy Household of Sayyidina Muhammad (S), and to be of real service to him. Once
Prophet (S) approves one who has been annihilated in his presence as from among his Ahl ul-Bayt, he is given entry into the Hidden, Baytullah, Ka'ba Sharif, and the real House of God. Take the hand of Prophet (S) as your guide directly now to lead you to the 4th
corner, to Hajjar al-Aswad, the Black Stone from Paradise, and kiss it and become purified and learn and inherit from its hidden realities. Honor the one whose station this represents and allow Prophet (S) to guide you to his reality.

(5) Akhfa - the Most Hidden.
Dhikr "Ya Allah." Herein your soul will receive heavenly emanations and the dress of the Servants of Allah (SWT), the Muhammadiyun, the perfected mirrors of the Divine. Herein is complete annihilation and non-existence. Herein is perfect love and peace, unity of vision, light, life, love, knowledge, eternity.

Allah order us to be with Nabieen Siddiqeen Shuhada or Saliheen

4 Corners, 4 Caliph's, 4 Takbirs, Top View of Ka'aba
4 Valves, 4 Elements : earth, air, water, fire
4 Enemies :Nafs, Hawa, Dunya Shaytan

Allah (swt) says; Neither My Heavens nor My Earth can hold Me, but the heart of my servant, the believer, is a house for me. ...and sanctify My house for those who compass It
round, or stand up, or bow, or prostrate themselves (therein In prayer). (AI-Hajj:26)

Map of the Human Heart Science of Heart & Secrets of The Saints.

The wise seeker must safeguard his breath from heedlessness, coming in and going out, thereby keeping his heart always in the Divine Presence; and he must revive his breath with worship and servitude and dispatch this worship to His Lord full of life, for
every breath which is inhaled and exhaled with Presence is alive and connected with the Divine Presence. Every breath inhaled and exhaled with heedlessness is dead, disconnected from the Divine Presence."

Oxygen-poor blood (shown in blue) flows from the body into the right atrium.Blood flows through the right atrium into the right ventricle.The right ventricle pumps the blood to the lungs, { This Where Dhikr on the Blood} where the blood releases waste gases and
picks up oxygen. The newly oxygen-rich blood (shown in red) returns to the heart and enters the left atrium.Blood flows through the left atrium into the left ventricle.
The left ventricle pumps the oxygen-rich blood to all parts of the body.

Intention for Haj
One says: Allahuma innÏ nawaytu- al-^ajja, fa-yassirhu lÏ wa taqabalhu minnÏ.
One then says:Nawaitu l-arbain, nawaitu l-'itikaf, nawaitu l-khalwah, nawaitu l-'uzlah, nawaitu r-riyada, nawaitu s-suluk, nawaitu siyam, lillahi ta'ala al-'AdhÏm.

TALBYAH.
Recite three times: Labaik Allahumma labaik, labaika la sharÏka laka labaik. Inna al-^amda w'an-ni'mata laka wal-mulk, la sharÏka laka labaik. Imagine Yourself at the Kaaba:{ at the Trone in the Presence of a Mighty King}

Allahumma anta 's-Salam wa minka 's-salam wa ilayka yaud us-salam, fa ^ayyina Rabbana bis-salam, wa adkhilna al-Jannata bi lu~fika wa karamika wa judika daraka, dar as-salam. Tabarakta Rabbana wa ta'alayta, ya Dhal-Jalali wal-Jamali wal-Baqa'i wal-'A·amati
wal-Ikram. Kulluna laka 'abdun. Wa ahaqqu ma yaqul al-'abd Allahumma la mani'a lima a'tayta, wa la mu'tiya lima man'ata wa la radda lima qadayta, wa la yanfa'u dhal-jaddi minka al-jaddu. RabbÏ la hawla wa la quwwata illa billah il-'AlÏyy il-'AdzÏm.

O God! You are Peace and from You comes Peace. Blessed and lofty are You, O Lord of Majesty and Bounty. There is no god but God, He is One, no partner has He. His is the Kingdom and His is all praise, and He is over all things Powerful. We have heard and obeyed. Your forgiveness, O our Lord! And to Thee is the end of all journeys. All of us are servants to You, and the most true of what a servant may say is: O God! No one can disallow the one to whom You are giving, and there is no giver, to the one whom You have denied. And there is no refusing Your decree. Riches and good fortune will not profit the possessor thereof with You (for nothing will profit him but acting in obedience to You). My Lord, there is no power and no strength save in God, All-High and Almighty.

Greeting to Kaaba

Bismillah Allahu Akbar (3 times)As-salamu 'alayki ya Ka'batallah As-salamu 'alayki ya Baytallah As-s-salamu 'alayki ya Ka'bat al-musharrafah

Approach the Kaaba: When in front of the door of the Ka'bah say: Allahumma innal bayta baytuk, wal-haramu haramuk, wal-amnu amnuk wa hadha maqamu 'l-'a'idha bika min
an-nar. O God, this house is Thy house, this sacred territory is Thy sacred territory, this security is Thy security, and this is the place for one who seeks protection with Thee against the hell fire.

http://www.nurmuhammad.com/HeartLevels/SpiritualHaj.htm

Maqam of Sayyidina Ali (r), part 2
Shaykh Muhammad Hisham Kabbani
House of Shaykh Raja Ashman bin Azlan Shah
10-07-2003, after Salat al-Fajr


Audhu billahi min ash-shaytan ir-rajeem Bismillah ir-Rahman ir-raheem
Grandshaykh said we must understand that event which took place between Sayyidina `Ali (r), Sayyidina `Umar (r) and Sayyidina Uwais al-Qarani. It means that no one of us understood the reality of Sayyidina Muhammad (s) and that no one understood the reality of the light of Sayyidina Muhammad (s). If they had understood that kind of reality they would have seen Sayyidina Muhammad (s) as Sayyidina `Ali (r) saw Sayyidina Muhammad (s). So still we are imitational. That is like those trees which are artificial they look very nice but they have no reality.

Taste is essential. That is why you and all those who are hearing this around the world have all reached a taste. Or else you would not be here. All other realities that you have tried, imitational realities, have no taste for you. Only the reality of the Shaykh has a taste for you. That reality is what was given to the Shaykh from the way of the Sahaba (ra) through Sayyidina Abu Bakr and Sayyidina `Ali (r). From these two, these two spiritual paths came. We have not explained the secret of Sayyidina Abu Bakr yet. That is when Sayyidina Abu Bakr’s voice was heard by Sayyidina Muhammad (s) on the night of Isra wa Mi`raj.

The reality of Sayyidina Abu Bakr is the secret of secrets. To go to the city you need the door. The Prophet (s) said, “I am the city of knowledge and `Ali (r) is its door” But when you are inside the city you need a guide to take you to the city center. That is the secret of the guidance of Sayyidina Abu Bakr. That guidance of the Shaykh is what is important. Now you meet many shaykhs and you don’t feel attracted to them. What they say compared to what Mawlana Shaykh opens is like a plastic fruit to you. So that reality is the only one opened to the mureed and they are in imitation of the Shaykh and no other way has any value or taste to them. The are imitating the shaykh to take them to the presence of the Prophet (s) .

When the Prophet (s) showed that reality to Sayyidina `Ali (r), he asked him to show the Sahaba (ra) the realities that they have been dressed with. “Give them the reality of the knowledge of Qur’an, the reality of the knowledge of hadith, the reality of the knowledge of Shari`ah, the reality of creation, the reality of knowing themselves.” Because to know one’s self is the most important issue, that takes you to the heart of the Shaykh and from the heart of the Shaykh to the heart of Sayyidina Muhammad (s). So Sayyidina `Ali (r) prepared the Sahaba (ra) to take them to the heart of Sayyidina Muhammad (s).

So what did he show them, from these realities that Sayyidina Muhammad (s) gave him? He showed them that nothing will stand in the way of sacrificing the self for the sake of the others. That means give up everything in the way of that one whom Allah order to obey and love. That means give up everything in the love of the one who inherits that light. You must sacrifice your benefit for the benefit of the shaykh. He is trying to guide you to reality. He is not tr ing to use you or to possess you, but he is trying to give you what you don’t have by taking what you do have and he is giving to you what you cannot achieve thru progress and giving you from what is in paradise in the company of the Prophet (s) ma` alladheena an`amta `alayhim min an-nabiyyin was-siddiqeen wash-shuhada’I was-saliheen wa hasuna ula’ika rafeeqa.

To do that, what did Sayyidina `Ali (r) show the Sahaba (ra) at the early stages of the nubuwwat of prophecy? He gave himself up to be killed instead of the Prophet (s) . As if to say, “You want to kill my Prophet (s), ok I am accepting, kill me instead of my Prophet (s) .” Who does that today for the sake of Sayyidina Muhammad (s)? That was when the kuffaar came to his house and Allah ordered the Prophet (s) to make hijra to Madina. It means “Ya Muhammad; it is enough what you have done in Makkah.” It means, “When you go for hijra carry these realities. You cannot convey them to those who are fighting with you. Therefore migrate to Madina and carry those realities with you to give to the Sahaba (ra) who were following your footsteps, the Muhajiroun and Ansar.”

`Ali (r) said, “Ya Sayyidina Muhammad (s), bi ummee wa abbee, for your love I give up everything: my parents, my wife, my children, I give up for your love and I will stay in your bed.” He gave up everything knowing that they were going to kill him. It means in the way of the Prophet (s) , in the way of Islam, in the way of Allah swt. And when he gave himself up, Allah saved him. He was not thinking he will be saved. He was thinking he would be killed. Some people might give themselves up and they know they will be saved. But he experienced the reality of that sacrifice and he stayed In that bed and Allah dressed him. Whenever they looked they saw the Prophet (s) , because Allah dressed him with the picture of the Prophet (s) . That is whey they were waiting [outside the house] until he left for the Ghaar-I thawr.

And you know the story of the inheriting of the secrets of reality when he dressed Abu Bakr with the other side of the reality. The cave side. “Cave” means hidden. He is the other side, the hidden side of the moon, which you cannot see, not the side which has light. Fa’uw il al-kahfi yanshur lakum rabbukum bi rahmatihi wa yuhayyee lakum min amrikum mirfaqa. Rush to the cave. Go to the cave. If you go to the cave I will bestow on you my mercy. When Sayyidina Muhammad (s) took Sayyidina Abu Bakr to the cave, there he opened that reality of the mercy and that is why he is called the father of the siddiqiyoon, which was later called the Naqshbandi order. Before it was the Siddiqiyya order. That line is coming from the Prophet (s) from Abu Bakr as-Siddiq (r), the cave one, the hidden one, and that is why we do silent dhikr. Jahri dhikr is in imitation of other tariqats. That means “keep these realities in your heart and don’t reveal them, keep them in the cave.”

And before giving those realities they checked him because [before receiving high secrets] you need high clearance - else you are not trustworthy. What was that high clearance? It was the snake coming from the hole in the cave and Sayyidina Abu Bakr put his foot in the hole of the cave. And the snake came and was biting and eating his foot, actually eating his leg. You know how the snake eats. It sucks the muscle and digests it. It was sucking and eating the entire leg of Sayyidina Abu Bakr. With that severe pain one drop of his tears fell on the Prophet (s) , who was tired and was lying on the lap of Sayyidina Abu Bakr. One tear came down on the cheek of Sayyidina Muhammad (s). He opened his eyes and said, “Ya Abu Bakr, what is going on? Don’t be sad, Allah is with us. Don’t be sad, why are you crying?” And the Prophet (s) looked and he knew, he said, “don’t worry.” It means, “You are worried about your leg, let it go fee sabeelillah.

You are going to be dressed with the realities that Allah dressed me in the day of promises on the day Allah created me from his light. He is going to bestow on us all his mercy and he is going to prepare a way for what you are asking [yanshur lakum…] don’t be sad for this dunya, drop it from your hands. you are going to get what no one knows, `aalam al-insaana ma lam y`alam. “Taught man what he knew not.” And saying “Bismillah ir-rahman ir-raheem” with his holy saliva he put on the bones of Sayyidina Abu Bakr, what was left and it was healed. And the snake came out from that hole and it was looking at Sayyidina Muhammad (s). The Prophet (s) asked him, “Why did you bite Abu Bakr when it is prohibited to eat the flesh of the?” he said, “Since Allah created me I was yearning to see you and I …” look at the siddiqiyeen love of the snake to see Sayyidina Muhammad (s).

Are we asking to see Sayyidina Muhammad (s) to see him? We don’t think. We are thinking of our wives, our children, our wealth. We are not going to be like Sayyidina Abu Bakr, not like our Shaykh, but we try to follow the footsteps. Still it is plastic fruit, but it is still a fruit. Look here - it is decorated with nice flowers. They are not plastic, they are real. That shows the love to the people who are attending the Fajr prayer. The host is showing his respect to the guests who are coming, so he didn’t bring plastic fruit, he brought real ones. Sometimes they are plastic, but not here, they are real.

So these realities Sayyidina Muhammad (s) opened to Abu Bakr as-Siddiq (r) after he tested him. So these realities after testing his awliya he dressed them, in order to guide their followers. And that is how they attract their followers. The only thing that matters to us, is the attraction of the shaykh. If the Shaykh does not say one word, still it is enough. Without even talking. That reality is opening in to their heart. It is like a combination, like the kind you open a safe box, this combination has to be the right combination. Turn this way 10 times, this way 5 times this way 2 times. So the Shaykh is turning the right combination thru their hearts. And when that combination opens it opens - that is what he is giving you. He is not giving you anything of these realities yet. If he opens from these realities, this dunya will not carry you. You will be roaming, like the cell phone, you will be here and there, you will not be able to control yourself, because you are not yet ready. Until you are ready they don’t give the jewels from that box. Until you are ready.

So Sayyidina `Ali (r) was showing the Sahaba (ra) the realities coming from the `ulum al-Qur’an and `ulum al-hadith and `ulum of the previous Prophet (s) s and `ulum of the Prophet (s) and fawqa kulli dhi `ilmin `aleem - above every Gnostic there is another Gnostic, above every knower there is another knower. And for that they were obliged to not have one wrong inspiration in their hearts. What I mean by inspiration is gossips that come in the heart. People have a lot of dunya information/inspirations, not good inspirations, wrong things, coming to their hearts. The Sahaba (ra) were not allowed, when they were raised up, to have any of these thoughts or inspirations. When you think for example as you are saying “Allahu akbar” [to start the prayer] and thinking “what kind of car am I going to buy?”

Distractions. They were not allowed to have any thoughts of distractions of dunya or hatred to anyone. All were Sahaba (ra) but yet there were ranks among them. Wa fawqa kulli dhi `ilmin `aleem. What the Prophet (s) gave to one Sahabi was not what he gave to another. They were ordered not to have any distraction or bad thoughts in order to reach the level, yet not the highest level of reality, but the level of man tashabaha biqawmin fa hua minhum - Whoever imitates a people will be with him or among them. [They were ordered to imitate without any distraction, in order] to raise them from imitational worship to real worship. Awliya are raising you, asking you thru certain prayers, tahajjud or awrad at that time, or to recite this or that, to build you up to remove the distractions in your heart, to leave the dunya, and its love and to leave the bad thoughts, to present to you real fruits instead of plastic fruits.

In the beginning they show you imitational fruits, they take you to the desert and show you something nice, like a mirage, they show you imaginary issues. They have to build you up in the way to show you something you like, that you want to get, but they give you the plastic one first, like a toy for a child. The child does not like to be given a real diamond he likes the false one, it might be a candy one. If you give him the jewel one he might throw it away. The awliya give you candy diamonds to taste but when you are ready they open that combination, to go inside that safe box, to open more combinations to get those jewels. May Allah forgive us and bless us and open for us those realities that he opened for his Prophet (s) s and Sahaba (ra) of Prophet (s) and to awliya from the secretes that he opened. At least to smell it, to achieve something in this dunya. And insha-Allah we will continue in the next session, bi-hurmat il-fatiha.



Best Ten Days of the Year


Upon us now are the best ten days of the year. There are no other days more rewarded than these ten. They are the first ten days of the Islamic month Dhul-Hijjah. Unfortunately many of us do not know and let them fly by... If there was some great sale advertising ridiculously low prices you will find many of us there waiting on long lines just to get such great deals. Well we should all hurry to catch this great sale that Allah is
advertising. "It's all come; all served!"

The Prophet (peace be upon him) said: "No good deeds done on other days are superior to those done on these days." (1) Subhanallah, how merciful is our Lord. So what can we do? One could read Quran, read things to increase our Iman, help our neighbor, give charity (even a smile is charity), volunteer to help, fast, dhikr (remembering Allah), etc.
The Prophet (peace be upon him) said: "There are no days more loved to Allah for you to worship Him therein than the ten days of Dhul-Hijja. Fasting any day during it is equivalent to fasting one year and to offer Salatul Tahajjud (late-night prayer) during one of its nights is like performing the late-night prayer on (Lailatul Qadr) the Night of Power" (2) So, if we can, why not at least try to fast one day during these days so we
would have one year fasting on our bank records towards the purchase of the next life.

Ibn Abbas (r) said that the ayah: "Remember Allah during the well known days,"(2:203) refers to the first ten days of Dhul-Hijja. We should say Allahu Akbar (Allah is great), Alhamdulillah (all praises is due to Allah), La ilaha ill-Allah (there is no deity but Allah), etc. This is what the Prophet (peace be upon him) told us to do during these days. That's not too much to ask from us and it is only for our own benefit. On the ninth
day it will be the day of Arafat. We should all try to fast this day because the Prophet (peace be upon him) said: "It is an expiation for the sins of the preceding year and the current year." (3) May Allah forgive us all and have mercy on us all.
_______________
1- Reported by Muslim.
2- Reported by At-Tirmidhthi
3- Reported by Muslim


In the Name of Allah, Most Merciful and Compassionate.
May His abundant blessings and most perfect of peace be on His Beloved Prophet, the best of creation, and his family, companions and followers.

Allah Most High said, Your Lord has decreed: that you should worship none but Him, and that you should show kindness to your parents, whether one or both of them reach old age with you. So do not say ‘Ugh!’ to them out of irritation and do not be harsh with them but speak to them with gentleness and generosity. Lower to them, out of mercy, the wing of humility and say: ‘Lord, show mercy to them as they did in looking after me when I was small.’“ (Qur’an, 17:23-24)

Allah also said, We have instructed man concerning his parents. Bearing him caused his mother great debility and the period of his weaning was two years: ‘Give thanks to Me and to your parents.’“ (Qur’an, 31:14, Bewley translation)

Abdullah ibn Mas’ud said, “I asked the Prophet (Allah bless him and grant him peace), “Which action does Allah Most High love most?” He said, “Prayer in its time.” I said, “Then what?” He said, “Being good to parents.” I said, “Then what?” He said, “Jihad in the path of Allah.” [Bukhari and Muslim]

And Allah alone gives success.
Wassalam, Faraz Rabbani (faraz@sunnipath.com ; hanafi@sunnipath.com)
Sunni Path - www.sunnipath.com
An Online Center for Traditional Islamic Knowledge


Respected Brother/Sister in Islam
Assalamu Alaykum Wa Rahmatullaahi Wa Barakatuhu

What Good is Salaah?
In one of his circulars Sayyidna Umar ibn Khattab, Radi-Allahu anhu, sent instructions to all his administrators saying, "In my opinion, salaah (Islam's prescribed act of worship or prayer. The word prayer, though, is also used for supplication or dua and is therefore avoided in this article.) is the most important of your obligations. Whoever takes good care of it and safeguards it safeguards his religion and whoever neglects it will neglect other things even more." He then added instructions about the times for the five salaahs and admonition against dozing off before Isha. [Muwatta Imam Malik. Hadith No. 5]

This letter from the ruler of a vast empire to the officials of his government --- shall we call it Executive Order? --- gives us a lot to reflect upon. For salaah is among the most emphasized commands in Shariah. Unfortunately it is also a grossly neglected obligation in our life today.Even a Muslim school child knows that salaah is a pillar of Islam. What Sayyidna Umar, Radi-Allahu anhu, expressed was that it is true at all levels and in all settings, from the private to the public. One cannot build an Islamic life, an Islamic community, an Islamic institution, or an Islamic government while neglecting or weakening this pillar. It is a measure of its extraordinary status that unlike all other obligations the command for salaah was given by Allah Most High to Prophet Muhammad (sallallaahu alayhi wasallam) during his miraculous Ascent to Heaven or Meraj.

Very fittingly so, for salaah is the meraj of the believer. One begins the salaah by standing while facing the Ka'ba or the House of Allah, isolating himself from the worldly affairs, and then addressing Allah directly: "Oh Allah, You are sanctified and (I begin) with Your praise. Your name is Blessed and Your Greatness is Supreme. And no one else is worthy of worship except You." During salaah a believer repeatedly stands, bows, and prostates to Allah. Each of these acts brings him closer and closer to his Master and Creator filling him with the feelings of love, devotion, and obedience. The sitting position even includes the re-creation of the conversation that took place between the Prophet (sallallaahu alayhi wasallam) and Allah during the Heavenly Ascent.

Prophet (sallallaahu alayhi wasallam): "All greetings, blessings, and good acts are for Allah."Allah: "Peace is upon you oh Prophet, and the Mercy, and the Blessings of Allah.""Peace be with us and unto the righteous servants of Allah. I bear witness that there is no deity except Allah.""And I bear witness that Muhammad is His servant and messenger."This closeness is the most valuable gift for the believer. It is the source of all strength and all goodness in his life. It is the light that shows him the right from wrong in all walks of life. It is the river that bathes and cleans him of all sin and contamination. In the hardships of life, it is the source of solace and strength. It is the regulator of the Muslim life, the daily schedule of a believer being built around the five daily salaahs. It is a source of joy and happiness, of spiritual nourishment and purification. It is the key to all success. It is the key to paradise.On the other hand, neglecting the salaah is key to hell. Qur'an says, "Woe to the worshippers who are negligent in their salaah." Hadith says: "salaah stands between man and unbelief."

Another hadith says: "salaah is the pillar of religion. Whoever destroys it has destroyed the religion." Another hadith informs us that salaah is the first item about which one will be questioned after death. The person who succeeds in this test, will likely pass through the subsequent tests. The one who flunks this one has little chance of getting through the rest. Yet another hadith warns us that the person who neglects his salaah has walked out of the protection of Allah. We can understand the enormity of missing just one salaah on purpose from the hadith that says that such a person is like one who lost all his family and all his wealth!In the presence of all the persuasion and all the admonition about salaah in Qur'an and hadith, one wonders how could any sane believer be negligent in this matter. To a person who claims to be a believer yet does not offer his salaah regularly five times a day, we must ask: What is your justification? The more one thinks about it the more he or she will realize that there is none. Absolutely none.

One cannot plead that he did not know about the obligation or its extraordinary importance. Even if an unfortunate Muslim were never to open the Qur'an or a hadith book in his life, he cannot not notice the call to salaah that comes from every masjid throughout the world five times a day. It repeatedly reminds him: "Come to Salaah. Come to Success." The distribution of mosques in the world today is such that the call to salaah can be heard round the clock in a never-ending stream as one moves around the globe. One can begin with Fajr adhan in Indonesia and follow it at small intervals in Malaysia, Bangladesh, India, Pakistan, Afghanistan, Iran, Iraq, Saudi Arabia and Egypt etc. etc. By that time Zuhr adhan has already started in Indonesia. Twenty-four hours later when the Muezzins of Indonesia are again calling out Fajr adhan, the Muezzins in Africa are calling out the adhan for Isha. How can one plead ignorance in the presence of this massive and continuous universal call?One cannot plead that the obligation is too difficult or time consuming. While the obligation remains whether one is healthy or sick, and whether it is rain or shine, Shariah goes to great lengths to accommodate our circumstances.

If you cannot stand, you can offer it sitting. Cannot sit? You can offer it lying down. Cannot move? Use whatever gestures are possible. Traveling? Just offer two units instead of four. Cannot figure out the direction of qibla? Use your best judgment. Can't use water to purify yourself in preparation for salaah? Perform dry ablution.As people run out of excuses they sometimes try rationalizations. What good is salaah if one's mind wanders all over the place? Well our job is to try to concentrate not to achieve concentration. We are doing our job if we are simply making the effort. What good is salaah if one is still involved in other sins, like the proverbial person who steals and prays? The simple answer is that our lives are combinations of good and evil. Our goal is to increase the good and reduce or eliminate the evil. And that won't happen by putting the good on hold until we can get rid of the evil. It may also be helpful to remember that the greatest theft is that of salaah itself.By Khalid Baig - Al Balagh

DOA QUNUT
The Shafi'i Qunût - Part II

When following a Shafi‘i imam who recites the qunût during fajr prayer, what should followers do? Should they raise their hands and make du‘â? Does this change if the qunût is inaudible? If one is praying behind a non-Shafi‘i who does not recite the qunût, what should one do?

Preliminaries :
A related question has previously been answered on the list and is available at:
http://groups.yahoo.com/group/shafii/message/178

When Praying Behind a Shafi‘i

When one’s imam recites the qunût, one should raise one’s hands. If one can hear his recitation of the qunût, one should say “âmîn” after the portions of the qunût that are supplications and repeat the portions of the qunût that are praises.

For example, when the imam says, “allâhumma’hdinâ fî man hadayt,” (trans. “O Allah! Guide me among those you guide”) he is supplicating Allah for guidance and the follower should participate by saying “âmîn” (trans. “O Allah! Answer [the supplication]!”). According to Ibn Hajar (Allah be pleased with him), sending blessings and peace on the Prophet (Allah bless him and give him peace) is also supplication after which the follower says “âmîn”.
When the imam says, “fa innaka taqdî wa lâ yuqdâ ‘alayk,” (trans. “… for You decree and none decrees against you”) he is praising Allah and the follower should participate by repeating the formula to himself by saying silently, “fa innaka taqdî wa lâ yuqdâ ‘alayk.”
If the imam’s recitation of the qunût is inaudible, one should raise one’s hands and recite the qunût silently to oneself. One should not wipe one’s face or chest after the qunût.

When Praying Behind a non-Shafi‘i

If the imam does not recite the qunût, then one should recite the qunût silently to oneself. It is sufficient to recite a minimal qunût such as, “allahumma’ghfirlî yâ ghafûr allâhumma sallî ‘alâ sayyidina muhammadin wa âlihî wa sahbihî wa sallim.” If one limits oneself to this du'a, one should be able to continue the prayer without lagging behind the imam. In any case, one must catch up to the imam before he starts going into the second prostration. If this isn't possible, one should omit the qunût and simply follow one’s imam. Note that the qunût is not an integral, so omitting it does not affect the validity of one’s prayer.

Whether or not one recites the qunût, it remains sunna to perform the forgetfulness prostrations after the imam says salams to compensate for his not reciting the qunût. The forgetfulness prostrations are, however, sunna in the Shafi‘i school and hence if one is apprehensive about how the congregation will react if one performs them, one may safely omit them without this having any effect on the validity of one’s prayer. Furthermore, raising the hands during the qunût is a sunnah (hay'a) that doesn't need to be repaired (by forgetfullness prostrations) if omitted. If one chooses to omit it so as not to distress or confuse others in the congregation, this will not render the prayer deficient.
Sources: Reliance of the Traveller, f8.53; Tuhfat al-Muhtaj, 2.67-68, 2.171.
And Allah knows best.


MUROQOBAH

The following steps are a guideline towards making Muraqabah with Mawlana Shaykh :
1. Make fresh wudhu and pray 2 raka’.
2. 3x Shahada [ Kalimatu shahada (3 times): Ashhadu an la ilaha illa-lah, wa ashhadu anna
Muhammadan rasulu-lah]
3. 100-200x Istighfar [Astaghfirul lahal `Atheem wa atubu ilayh ]
4. 3x Surah Ikhlas [Qul hu Allah hu Ahad Allah hu Samad Lam yalid wal lam ulad wa lam
lakon la hul kofuone ahad ]
5. Ihda, du’a for Shuyukh [Ihda' Allahumma balligh thawaba ma qara'nahu wa nura ma talawnahu hadiyatan wa asilatan minna ila ruhi Nabiyina Muhammad (sallam) wa ila arwahil anbiya'i wal awliya'i, khassatan ila ruhi Shah Naqshband wa Shaykhina `abdullah ed-Daghistani, wa Sultan Awliya Mawlana Shaykh Nazim Haqqani wal Murshidina Mawlana Shaykh Hisham Kabbani was siddiqeenal Fatiha (read fatiha)]
6. Surah Fatiha
7. Minimum 200x seeking support and presence of Mawlana Shaykh (Q): “Madad ya Sayyidi,
Madadul-Haq” Repeating Dhikr

Next one must imagine himself entering into the presence of the Shaykh for in reality he is always in the presence of the Shaykh, yet due to heedlessness we are unaware of this basic fact. At this point it is a good practice to give salaams to Mawlana Shaykh (Q) and to make l-ihtiram, and afterwards to remain still in a position of adab preferably on the knees, fully conscious and awake and connected. One may then allow his soul to converse with the Shaykh, thus defining, strengthening and building his relationship with the reality of the Shaykh, and to follow what Mawlana Shaykh (Q) reveals to his heart.


Into The Light Practices towards Enlightenment
Shaykh Muhammad Hisham Kabbani

1. To do Muraqabah you have to put everything off, no light completely.

a. That is a way for disconnecting yourself from anything else. No light - meaning physical light, not spiritual light. So that physical environment has to be [re-]created. The best for that to be created is a complete dark room that no light can enter. If not able to find something like that,
b. then you go to lowest level, to cover yourself with a blanket that allows no light to come in.

c. remember at that time the ayah of the Qur’an which mentioned Sayyidina Musa: Ith raa naaran faqaala liahlihi omkuthoo innee aanastu naaran la`allee aateekum minhaa biqabasin aw ajidu `alaa annaari huda - “Behold, he saw a fire: So he said to his family, ‘Tarry ye; I perceive a fire; perhaps I can bring you some burning brand therefrom, or find some guidance at the fire.’|" [20:10] …
d. It means he was asking―[as] the fire represents energy―he was asking to send that energy that is existing there Then it continues, Falammaa ataahaa noodiya yaa moosaa Innee anaa rabbuka fikhla` na`layka innaka bilwaadi almuqaddasi tuwaa. “But when he came to the fire, a voice was heard: "O Moses! "Verily I am thy Lord! therefore (in My presence) put off thy shoes: thou art in the sacred valley Tuwa.” [20:11-12]

2. “Take off your shoes.” That means take off anything that relates to this life.

a. At that time shoes were made from donkey leather, so they represent something, take off
your ignorance.
b. that energy that I dressed, you have reached that holy place, innaka bilwaadi almuqaddasi tuwaa, wa anaa ikhtartuka fastami` limaa yoohaa. "I have chosen thee: listen, then, to the inspiration (sent to thee).” [20:13] Listen then to what is going to be revealed to you.
c. So When he entered into that Muraqabah, that he was looking for something that might give him, he and his family and his people, guidance or warmth (fire is warm), So this will teach us that we are in need to do some very intensive progressive physical work thru meditation, meditation is not only spiritual work, but it combines physical and spiritual work. Because you are trying to control your body from being connected or being involved in this dunya.

3. Next put an oil lamp. Or put a candle. Not a plain candle, but is preferred a nice smelling candle.
a. And every fragrance has a level of attaining a higher spirituality and higher
knowledge. Not all smells are of the same type.
b. Aromatherapy they took it from awliya aroma .
c. So we have to put a candle that gives us a smell according to what the Shaykh
prescribed a different smell. Not everyone will be same smell.
d. But the first level, beginning level is the same, and then after that as one goes to a
different level of spirituality different smell.
e. Every smell will attract a different level of spirituality.

4. So that … candle in front of you is symbolizing the energy that Sayedena Musa (as) saw, and when you are sitting there, they are smelling that smell and we will say later what smell Mawlana wants you to use.
5. Directing to qibla and that light is lighted. And you now imagine yourself that you are reaching that holy valley, al-waadi al-muqadassa tuwa – in the last moment, the last days of your life.

a. When you are in your last days you are passing towards akhira, you are concentrating all you feelings for Allah to forgive you.. With all the concentration that you seek Allah’s forgiveness. When you are in that position of| the last breath, last time, last moment with You, and forgive me and you come with the Prophet’s recitation of the du`a for the blind man.

6. With that du`a you connect your heart, by that nice smell that is coming, you focus
your vision on that flame, on that light that is coming there.
7. You open your eyes focus and everything else is dark, only that light there and you are
looking at that light very clearly on that light for 5 minutes. You focus with no
movement for 5 minutes.
8. Then close your eyes 5 minutes, reflecting the image of your Shaykh connecting with
Mawlana Shaykh Nazim for 5 minutes and then imagining that he is connecting you to the
heart of the Prophet (s).
9. So after period of five minutes you estimate not looking at watch.
a. You open your eyes looking at the flame, and then imagine you are in the presence of
the Prophet (s). 5 minutes, as if holding hands of your Shaykh and coming into his
presence.
b. 5 minutes there and then open your eyes, And then as if the Prophet (s) guiding,
guiding your Shaykh to that holy valley and waiting for inspiration to come to your
heart. It is a total of 15 minutes.

10. Now from the first time you might not reach to hear anything, but if you do that daily without interruption for 40 days, with no interruption - if there is interruption you have to do another 40.

11. Then you will be able to receive some kind of inspiration thru your heart and you will be day by day, as you are doing that, finding yourself more and more able to visualize the Shaykh there and you can see him as if he is in front of you, but with your eyes closed.
Then later you will be able to feel the presence of Prophet (s) is there, you cannot see the Prophet (s) but you fell his presence, then you can feel the Divine Presence is there. As you are moving slowly that will increase, that will increase, that will increase. You might increase quickly if you try to do it hard and try to increase the time, five minutes, five minutes, five minutes, then another five minutes, for half an hour, some for half an hour, some for an hour it is up to you.

During that if you are connecting with
1. Mawlana Shaykh you have to recite, when connecting with Mawlana Shaykh saying
istighfaar, “Istaghfirullah” for two minutes and a half.
2. Then you call on your Shaykh “Ya Sayyidi, Ya Sayyidi, ya Sayyidi.” Then when done 5
minutes, then you call on
3. Presence of the Prophet (s), “Ya Rasulullah, Ya Sayyid, Ya Saahib, Ya Siddiq, Ya Rasul, Ya Allah!” You can recite that all at one time when you are in the presence of the Prophet (s) or you can make salawat on the Prophet (s).

4. Then when you reach the last stage you must say, “Ya Allah.” But with each word you must meditate on it.
a. “Ya Sayyid,” you are with the Shaykh;
b. “Ya Sahib,” you are with Sayyidina Mahdi;
c. “Ya Siddiq,” you are with Sayyidina Abu Bakr;
d. “Ya Rasul,” as if you are with Prophet (s);
e. “Ya Allah,” as if you are walking towards Him, walking into the Divine Presence with they help of the Prophet (s) and your Shaykh. Imagine you are walking and day by day as if you are walking into the Divine Presence with the help of the Prophet (s) and your Shaykh.
That is the 1st step you can do to achieve more physical and spiritual power. After that there are some of the physical healing exercises and spiritual healing exercises. But Mawlana Shaykh said that is the important step to be followed up. And insha-Allah if you are successful in that then you can go to the next stage.

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