“Know that you come to this world from an unknown world of nothingness,and again will be travelling to another unknown territory of nothingness”
Sheikh Nazim Al-Haqqani leader of the Naqshbandi
Mehmet Nâzim Adil, Muhammed Nazim El-Hakkani, born April 21, 1922, best known as Sheikh Nazim, is a Turkish Cypriot Sufi, leader of the Naqshbandi-Haqqani Order. He is also known by his many honorifics as Sultan-al Always sheikh Mawlana as-Sayyid Khwaja Muhammad Nazim Adil al-Haqqani al-Rabbani al-Qubrusi al-Firdausi an-Naqshbandi. He was born in Larnaca, Cyprus, hence the title “Kibrisi” Cypriot. He traces his lineage to the 11th century Sufi Abdul Qadir Jilani and the 13th century Anatolian mystic Jalaluddin Rumi. His maternal and paternal grandfathers were sheikhs in the Qadiri and Mevlevi orders respectively.
As a child, the young Nazim showed a propensity towards spirituality. His father sent him to school to study secular knowledge during the day and in the evening he studied Islam at the local maktab, where he learned the basics of Islamic law, jurisprudence, the Hadith and Qur’anic exegesis. Sheikh Nazim is a spiritual leader of the Naqshbandi golden chain. He is also head of the Naqshbandi Haqqani Sufi Order. He has also written or dictated many books, some of which have been published by the Islamic Supreme Council of America.
After completing secondary school in 1940, at the age of 18 the young Nazim moved to Istanbul where two brothers and a sister were living. He studied chemical engineering at Istanbul University. While advancing in his non-religious studies, Nazim continued his education in Islamic theology and the Arabic language under the tutelage of Sheikh Cemalettin Elassonli. Nazim received a degree in chemical engineering and he excelled among his colleagues. Yet he would later state, “I felt no attraction to modern science. My heart was always drawn to the spiritual sciences.” He later came to master not only his native tongue Turkish, but Arabic, English, and Greek as well. At some point during his first year of life in Istanbul, Nazim met his first spiritual guide, Sheikh Suleyman Erzurumi, who was a murshid in the Naqshbandi Order.
Sheikh Nazim attended the gatherings of this particular sheikh which were held in the Sultan Ahmed Mosque. Here he learned the basic spiritual methods of the Naqshbandi Order, in addition to those of the Qadiri and the Mevlevi. His focus on spirituality was further reinforced by the unexpected death of an elder brother. Shortly after attaining his degree Sheikh Nazim received inspiration to go to Damascus in order to find the famed Naqshbandi master, Sheikh Abdullah al-Fa’izi ad-Daghestani. He obtained permission from Sheikh Erzurumi to leave Istanbul and in 1944 he arrived in Syria, although the unrest caused by the Vichy French government prevented his entry into Damascus until 1945. Upon meeting with the master, whose tekke is located on the slopes of the Jabal Qasyoun, Sheikh Nazim took his hand in bay’ah, or initiation. The young Sheikh Nazim’s mystical faculties were self-evident and he advanced along the Sufi path with great speed.
Shortly thereafter Sheikh Abdullah Daghestani ordered Sheikh Nazim to return to his native Cyprus to deliver spiritual guidance. Sheikh Abdullah also conferred the title of “Sheikh” to Sheikh Nazim thus giving him the legitimacy to speak on behalf of the Naqshbandi Order. While in Cyprus, Sheikh Nazim came into conflict with pro-Atatürk governing body of the Turkish community of the island. His repeated act of making the adhan in Arabic rather than the prescribed Turkish brought several lawsuits against him and there were some 114 cases lodged against him for crimes against the secular order. Nevertheless all these were dropped shortly thereafter with the coming to power of Adnan Menderes in Turkey, whose government opted for a more tolerant approach to Islamic traditions.
Sheikh Nazim moved back to Damascus in 1952, when he was wed to the daughter of one of the murids of Sheikh Abdullah Daghestani, Amina Adil (1929–2004), whose family came to settle in Syria after fleeing Soviet rule of their native Kazan. From that time, Sheikh Nazim took up residence in Damascus, and every year he would visit Cyprus for at least three months. The couple have two daughters and two sons.
Worldwide mission work
In the year following the death of Sheikh Abdullah Fa’izi ad-Daghestani in 1973, Sheikh Nazim began visiting Western Europe, travelling every year from the Middle East to London. On his return trips to Damascus, he would often drive by car through the former Yugoslavia, spending time visiting the Muslim communities there. It became his practice to spend the month of Ramadan in the large centre established in London. In 2000 this practice was discontinued.
In 1991, Sheikh Nazim visited the United States for the first time, at the invitation of his son-in-law and representative Sheikh Hisham Kabbani. At that time Maulana Sheikh Nazim made the first of four nationwide tours, during the course of which thousands of individuals entered the fold of Islam.
In 1996, Sheikh Nazim was guest of honor at the First International Islamic Unity Conference in Los Angeles, California. Over 8,000 people attended this conference, which included major Islamic scholars from around the world and whose theme focused on Islamic spirituality. While in the United States, Sheikh Nazim gave widely attended speeches and associations and dhikr gatherings in a number of venues, including churches, temples, universities, mosques and New Age centres.
In 1997, Sheikh Nazim visited Daghestan, the homeland of his murshid, Sheikh Abdullah Fa’izi ad-Daghestani. He also made repeated visits to Uzbekistan where he made the pilgrimage to the tomb of the eponymous founder of the Naqshbandi Order, Shah Baha’uddin Naqshband.
In 1998, Sheikh Nazim was again chief guest of honor at the Second International Islamic Unity Conference, held in Washington DC. Attended by over 6000 people, the highlight of this conference was the ringing denunciation of terrorism by Sheikh Nazim to the 160 Islamic scholars and VIPs from around the world, including the current Grand Mufti of Egypt, Grand Muftis of Russia and neighbouring nations and dignitaries from Malaysia, Indonesia, the Middle East and Africa. Later in 1998, Sheikh Nazim traveled to South Africa, accompanied by Sheikh Hisham Kabbani and a large contingent of students from around the globe. There he visited Cape Town, Johannesburg and Durban, in each city giving lectures in mosques filled to capacity. In 2001, Sheikh Nazim, made the 2001 “Naqshbandi-Haqqani Eastern World Tour of the Muslim World”, accompanied by his two sons Sheikh Mehmet Adil and Hajj Bahauddin and son-in-law Sheikh Hisham Kabbani, and a large contingent of students. The trip begin in Istanbul, from which the entourage flew to Uzbekistan, then Japan, Singapore, Indonesia, Malaysia, Sri Lanka and Pakistan. In the course of this journey, Sheikh Nazim met with people of all walks of life, from the highest dignitaries and leaders to the common folk. The sheikh, despite his advanced age, was able to maintain an incredibly hectic schedule of meetings, speeches, dhikr gatherings and spiritual gatherings with little or no rest for a period of forty days and covering a distance of over 15,000 miles. Sheikh Nazim made his last trip to the United States in 2000, during which he was invited to speak at a United Nations conference on Religion and Spirituality.
Sheikh Nazim has had close relations with several notable politicians, notably the late president of Turkey, Turgut Ozal, as well as the ex Turkish Cypriot leader, Rauf Denktaş. During his travels in Southeast Asia he gave his spiritual blessings to His Majesty Sultan Hassanal Bolkiah of Brunei. His Highness Sri Sultan Hamengkubuwono X of Yogyakarta and several members of Malaysia’s royal families, including His Highness Prince Raja Dato’ Seri Ashman Shah have taken initiation into the Naqshbandi-Haqqani Order at his hand. He also traveled on numerous occasions to India, Pakistan, and Sri Lanka where he has been received with great fanfare. Sheikh Nazim has made the pilgrimage to Mecca (hajj) some 27 times. Sheikh Nazim rarely travels abroad nowadays. As of 2010 he mainly resides in his family home and spiritual dergah in the town of Lefka, Northern Cyprus, where he is still visited by hundreds of murids each week. Mawlana Sheikh Nazim al-Haqqani passed away on May 7 2014 and made his son Sheikh Mehmet Adil Al Haqqani (K.S.) as a main sheikh over all mureeds and the world. Sheikh Nazim said that Sheikh Mehmet is number 41 in the Golden Chain of Grandsheikhs. And now everyone must go to Sheikh Mehmet as he is the full successor of Sheikh Nazim and main sheikh of the world today.
Sufism is the way of purifying the heart from bad manners and characteristics under the guidance of a Sheikh.
What is a Sheikh?
A Sheikh is someone who has inherited what the prophets brought and who is authorized to convey these teachings and secrets to those who take his hand as teacher. A true Sheikh is the one that has mastered his lower self’s bad characteristics through devotion and sincerity towards His Lord. For that reason he is able to guide his students to mastery of their own lower selves, opening the way to reach unlimited potential of their spiritual realities.
How does one reach spiritual levels in Sufism?
The main methods of attaining spiritual progress in Sufism are:
- Following the guidance and instructions of an authorized Sheikh or guide.
- Performing dhikr, the remembrance of your Lord through reciting his Holy Names and Attributes, glorifying Him and praising the Creator of all.
- Attending the advice and dhikr gatherings held in the presence of the Sheikh or his representative; sitting together, praying together, welcoming all that come to praise their Lord.
How is Sufism related to Islam?
It is the path of spirituality that exists in Islam. Its meaning is:
- Seeking the pleasure of God
- Love and peace with one’s self
- Harmony with all creations (mankind, animals, and nature)
- To be dressed with the beautiful attributes of Prophets and Saints What does Islam mean?
Islam means submitting to God’s Will and accepting that there is no God but one God and Muhammad is the Messenger of God, peace and blessings upon him, as are Jesus, Moses, Abraham, Noah and Adam, peace be upon them all.
What is faith according to Islam? Faith is believing in:
- One God
- In the existence of spiritual beings known as angels
- In the revelations of God (the Testaments), the Psalms revealed to David, the Torah sent down to Moses, the New Testament brought to Jesus and the Last Testament, Qur’an brought to Muhammad (peace be upon them all)
- all the prophets that were sent as mercy to mankind
- The Judgement Day and Resurrection
- The Divine Decree (destiny)
How does Islam view other religions?
- All are vehicles and a path to God’s Divine Presence;
- According to Islam, all religions are originally from God the Exalted. With time and man’s weakness, most religions were distorted from their original truth and adopted practicing of idol-worship or other wrong beliefs, which turned people away from worship and adoration of the one true God.
- You will find the essence of other religions embodied in the beliefs of Islam. How does one enter Islam?
One enters Islam by believing in one’s heart in the existence of One Lord and believing in Muhammad (peace and blessings upon him) as the last of the Prophets that the Lord has sent throughout history.
Sohbet: companionship in conversation, association
The English language is often inadequate when it comes to describing spiritual states of mind. Sohbet, in Sufism, is a spiritual transaction between teacher and student which relies on ancient oral storytelling traditions and practices. Mystical knowledge and Devotional Love is transmitted during Sohbet in such a way that it attempts to circumvent the knots of the rational mind and connect the hearts of the seekers. Sohbet can be understood as a spiritual dialogue, a cleansing of the soul and a meeting of the hearts. From the metaphysical to the very physical, Sohbets help us reflect on the events of our everyday lives and guide us in our search for a sense of unity and security.
“Stay close to any sounds that make you glad you are alive.” Hafiz ~
The Sufis say: “There are three ways to relate to the Divine: One is Prayer, a step up from that is Meditation, and a step up from that is Sohbet.”
What Sufi mystics mean by sohbet is difficult to translate in English. Simply put, it means conversation of ‘a totally different nature’. It is conversation between friends of spirit and heart, it is a deep listening and transmission of heart as well. Everything in the created cosmos is also in ceaseless conversation, in endless symbiosis and those with attuned ears of the inner heart are able to listen to them.
True sohbets are so powerful that it can bring a much deeper realization in short space of time, than years of prayers or meditation alone. On meditation being a step up from prayer, Prophet Muhammad said, “One hour’s meditation on the work of the Creator is better than seventy years of The prayer.” The Sufi path values sohbet and thus listening deeply and directly from a sufi master / enlightened one is emphasized on the path. Sohbet carry the powerful seed of what Far Eastern spirituality calls ‘Satori’ or sudden enlightenment. The name and idea of ancient Hindu sacred text the Upanishad is also an idea of ‘sohbet‘ as well. Upanishad means ’sitting down near’ an enlightened spiritual master or guru in order to listen and to receive.
In the Tibetan Buddhist tradition, Milarepa (born, Mila Thöpaga meaning ‘a joy to hear’), the most famous mystic saint of Tibet, yogi, wanderer and much loved poet of eleventh century is often famously depicted with one hand cupped behind his ear. In Buddhist iconography he is as someone who is always listening deeply, symbolizing Milarepa’s deep listening to the great voice of the cosmos, of the inner song of existence.
On the value of listening ‘The Tibetan Book of the Dead’ calls it Great Liberation through Hearing.
Jesus the Anointed One said, “He who has ears to hear, let him hear.” – Mark 4:9
“It is to those who are worthy of (hearing and understanding) my mysteries that I tell my mysteries.” – Christ, The Gospel of Thomas
‘He who has an ear, let him hear what the Spirit says …’ – Revelation 2:7, 3:22
Sohbet is a spiritual conversation from an enlightened soul. In the practice of sohbet, teachings are transmitted from teacher to students through storytelling, presence, and sacred space. A sohbet can encompass the physical and mundane or the metaphysical and sublime.
The Drop and The Ocean
If we liken God to the ocean and the human individual to a drop, we can say that the function of Sufism is to carry the drop to the ocean.
The master of the Path then is like a river linked to the ocean. The drop must commit itself to the river, so that it can be carried to the ocean.
Needless to say, for the drop to reach the ocean with the help of the river, it must first meet many difficult challenges. It must put up with a great deal of turbulence arising from its various encounters in the river, so that it may eventually merge with the ocean in serenity and stability.
In certain circumstances it is possible for the drop to merge directly with the ocean, a process referred to as ‘attraction’. In this case, however, the drop does not have the advantage of being able to guide others, because it has not itself traveled the path of the river.
Given that the river and the ocean are fundamentally one, annihilation in the master is considered to be the same as annihilation in God. Submission to the master means that the master blinds one’s self-seeing eyes, or the ‘drop-consciousness’ of the disciple, and brings sight to one’s God-seeing eyes, or ‘ocean-consciousness’.
Only when the drop has submitted to the river, and ultimately the ocean, can it forget its ‘drop-ness’. When the drop finally merges with the ocean, it sees through the eye of the ocean that it is the ocean.
The drop, of course, must be in contact with the river and the ocean in order to be absorbed in them. The remembrance (dhikr) given to the Sufi by the master is the only means of bringing the disciple into such contact that he or she may be snatched up by their attraction. If the drop merely settles on the bank of the river or the shore of the ocean, it will lose nothing of its ‘drop-ness’. It must throw itself into the water if it wishes to give up its self-existence. This is why Sufism is said to entail ‘becoming’, and not simply hearing or reading.
Only by the light of the Spiritual Path and the mystic way can the Truth be discovered. In order for one to truly witness the Perfection of the Absolute, one must see with one’s inner being, which perceives the whole of Reality. This witnessing happens when one becomes perfect, losing one’s (partial) existence in the Whole. If the Whole is likened to the Ocean, and the part to a drop, the sufi says that witnessing the Ocean with the eye of a drop is impossible. However, when the drop becomes one with the Ocean, it sees the Ocean with the eye of the Ocean
Maulana Sheikh Nazim said:
Sultan Al-Arifin, Abu Yazid Al-Bistami, once said: “Oh my Lord, You have Power over all things and You have absolute Power to do anything You wish to do; therefore, I am asking You now to make my body so big as to fill the seven Hells, so that no place remains for other people. Every punishment You would give to Your people, pour it on me instead.? Then came the Divine reply: “Oh My servant, are you trying to compete with Me in generosity and mercy whereas I am the Most Merciful of the Merciful (Arham-ur-Rahimeen), the Most Generous of the Generous (Akram-ul-Akrameen)? All your generosity and mercy is only like a drop in an endless ocean compared to My Mercy and Generosity that I am giving out to My servants every minute, and I demand of you no blood sacrifice.”
Grandsheikh says: ”whenever I speak on this subject, I am always asking Divine Permission to bring out more and more good tidings of Allah’s endless Mercy and Generosity Now we are giving these good tidings, and if you are not receiving them with welcome, then you are only making yourselves suffer. If there is anyone objecting and saying that there must be eternal Hell, then he may go there. We are trying to pull them into our Lord’s Mercy Oceans, but they intend to put everyone in Hell, and they never think that they themselves will enter it; therefore they are agonized and outraged by our good tidings to the servants of our Lord.”
|“The happiness of the drop is to die in the river.”|
The 99 Names of God
Just as a person is in relation to you a father
and in relation to another either son or brother —
So the names of God in their number have relations:
He is from the viewpoint of the infidel the Tyrant (qaher);
from our viewpoint, the Merciful.
In the eye of Moses, the name of his rod was “staff”;
in the eye of the Creator, its name was “dragon.”
In brief, that which we are in the end
is our real name with God.
Mathnawi I:1239-40, 1244
The Divine Attributes of Allah
So that we may begin to have some understanding of Him Allah has set forth, in the Holy Quran, ninety-nine of His Divine Attributes. Allah Almighty is infinite and since we, as humans
are limited in understanding, we can only just begin to grasp His All-encompassing, All-pervading and All-powerful nature.These attributes are called al-asma’ al-husna (The Beautiful Names). The following explanations of each Divine Name are from the inspirations of Maulana Sheikh Nazim al Haqqani of the Naqshbandi Sufi Order and are given at the beginning of each of his 99 sohbets.
“He is the one who wills mercy and good for all creation, at all times. He doesn’t distinguish between the good and the
bad one, the obedient and the disobedient, believer or unbeliever. Through His Divine Justice He gives a chance to everyone to reach everything through this life. He is Compassionate and Beneficent to all creatures.”
1-A DROP FROM THE ENDLESS OCEANS IS ALL THAT YOU CAN TAKE
Everyone and everything is powerless in relation to Allah Almighty, and no one has any power without his Lord’s giving it to him. If the Lord Almighty gives power to servants, they may become powerful, but their original state is one of total powerlessness. If a servant declares his powerlessness in front of his Lord, it is an honour for that servant, and as a result of his humility his Lord will grant him power and support in every situation. The Prophet Muhammad (sal), was the first to declare his powerlessness in the Divine presence; therefore, Allah Almighty has granted him more power than He ever gave to anyone. This is a very good lesson for mankind: if we are seeking more Divine Support and spiritual power, we should first admit our own powerlessness.
Now Grandsheikh is explaining more upon this point: Allah Almighty gives of His Power to His beloved servants so that they may swim in those Oceans of Knowledge and Wisdom. What they take, they take eternally; they ask endlessly and are endlessly bestowed upon by their Lord. Neither servant nor Lord is ever going to say “enough”; rather, the Lord will say, “My servant, ask for as much as you can because I am always giving more and more. Ask ten and I will give a hundred, ask a hundred and I will give a thousand, etc.; if you don’t ask, I shall become angry with you.”
It is one of Allah Almighty’s attributes that He always wants to give more to His servants , if you can recognize this attribute, it will give you satisfaction. If Allah were to say, “That is enough, don’t ask more,” it would mean that He doesn’t have any more to give to His servants, and if it were so the hearts of mankind would explode. But Allah Almighty says, “Oh My servants, ask more and more, and I will bestow more than you can possibly imagine.” We must thank Allah for this and be happy that we have such a Creator, such a Lord.
Our Grandsheikh says that although you may take more and more from Allah’s Wisdom and Knowledge oceans, don’t think that you can take all, for in reality you can take but one drop, not a bit more. Perhaps that drop may even be a huge drop, but it is still only a drop, and no matter how large it is, it still has bounds, whereas His Oceans know no boundaries. In this is real pleasure for us: Everything that Allah Almighty is giving us grows within bounds. If we could go beyond the realm of boundaries we would become partners to Allah, and that is an impossibility.
Now my Grandsheikh was saying that there are two kinds of knowledge. One kind belongs only to the Almighty Himself, and the other kind Allah Almighty gives to His servants. We are speaking about that second kind only, for the first kind, the knowledge belonging to His Essence (Dhat), is impossible to behold, even for the Angels, Prophets and Saints , off limits. The endless oceans which He bestows upon His servants are nothing compared to His Essential Knowledge, which He is keeping to Himself.
Look at this point also: When Allah Almighty called His Prophet on the Night of the Ascension (Laylatul-mi’raj) and spoke to him without intermediary; He imparted unto Muhammed three types, or areas of knowledge. One part of this Knowledge, He ordered the Prophet Muhammad (sal) to keep for himself only: “No one can know that; it is private between Me and you.” The second part, He allowed the Prophet Muhammad (sal), to share with a selected elite (Khawas) of the Nation (Ummah), and the third part He ordered to be opened to everyone. The accounts we read in books about the mi’raj are from the third part of this knowledge, and further knowledge of it is given to people according to their individual ranks. The palm tree has knowledge that it may produce dates; the orange tree has a different knowledge, as it learned from its Lord to make oranges. Apple trees produce apples, olive trees olives, and just so everything in the universe is producing according to its rank and position.
You have also been taught knowledge from your Lord, but now in our position it is covered. You are yet like a seed which hasn’t even been planted. You must plant yourself in seclusion (Khalwa). As the seed must be covered from this world , then you can know yourself. When a seed is in the ground for ten days, it will sprout, but our seed has not yet been planted and thus we cannot yet see whether we are orange trees or olive trees. This is the reason why the Prophet relates from Allah Almighty: “As long as you don’t know yourself you can’t know your Lord.”
“He is the one who rewards the good servants, the obedient ones,the believers. That is also signing His justice, because the ones putting their ego under their feet are not like those dominated by their ego.” “RAHMAN is mercy upon the nafs, the worldly being, giving sustenance in this world. RAHIM is mercy upon the heart, giving eternal salvation in the Hereafter.”
2- LIMITLESS INTENTIONS
People ask me as to who I am. I say that I am nothing and that I am also asking to be nothing, I am asking to be a very humble servant of Sayyidina Mahdi (alai), if he will accept me. If he does not accept me even then my heart shall be with him. My heart and all of myself I wish to give Mahdi (alai). I would like to support him one hundred percent because I am fed up one hundred percent with the situation in the World today. I am fed up of the ideas and actions of people today. Therefore, from morning to evening and then from evening to morning, I am asking to be able to meet Sayyidina Mahdi (alai), and to be able to support him in every way.
What can my support be to Mahdi (alai), it is like the Black Ant trying to dowse the fire that was meant to burn Ibrahim (alai). Nimrod made a big fire so that he could throw Ibrahim Khalilul Rahman into it. Although the fire was in Damascus, the brightness of the flames could be seen in Mesopotamia. So huge was this fire. There was at least forty days traveling distance between these two places, yet this fire was so huge that it could be seen from Mesopotamia. Ibrahim (alai) was very young and at that time he was only sixteen years old.
This ant was hurrying towards the fire when someone asked it, “Where are you running in such haste?”. This ant then indicated by pointing towards its mouth that it could not speak, because its mouth was full of water. It was carrying this water to extinguish the huge fire of Nimrod. This is why Allah Almighty honoured this nameless ant in the Holy Quran. Just think what could the mouthful of water inside the mouth of this ant do to extinguish such a huge fire as that of the fire of Nimrod. But still Allah Almighty has honoured this ant by making mention of this in the Holy Quran. Allah Almighty praised and rewarded this ant because of its intention. The intention of the ant being to try as much as it could to save the life of Ibrahim (alai) from the gigantic fire of Nimrod.
Yes, I, Sheikh Nazim, shall in the same manner try to do everything to support Mahdi (alai). I am so weak to be able to support him. Mahdi (alai) shall come and order the fire that burns on the Earth at that time to stop burning and to be cool, just as Allah Almighty ordered the fire during the time of Ibrahim (alai), to stop burning and be cool. No one has the power to stop the fire that burns on this Earth now. I am intending like the black ant to try to extinguish this fire that is burning on this Earth, the fire of the Mafia, the rebels and the unbelievers. To take all of them away from north to south and from east to west and to clean up the whole World.
My aim is only that. I am living for that purpose. At any moment the World can be ablaze with fire. At that time there was only one Nimrod, one King sized Nimrod. But today, the whole World is full of Nimrods, King sized Nimrods, medium sized Nimrods, small sized Nimrods and all sized Nimrods like Gog and Magog (Aajooj Majooj).
The Saints today are looking with their Divine Vision and seeing this World to be full of these gigantic Nimrods. These Nimrods, billions of Nimrods, are trying to extinguish Thowheed. All of them are shouting that there is no God. They are saying La ilaha. They want everyone to accept this. How can I agree with such people. They are not saying Illallah. How can we agree with them. How can we be happy during these times, and our time is the most difficult and the most dangerous time on Earth. The Earth is such a dirty place today. It is difficult to find a clean place, to even do Sajda on this Earth now.
The Prophet Muhammed (on whom be peace), has said that our intentions are better than our actions. This is because our capacity for action is very small. It is like the action of the black ant trying to extinguish the fire of Nimrod. But the intention of that ant was big and glorious. Like this ant my intentions are very big and therefore my functions are also big and yet so simple. You may imitate my intentions. The most important function for the Muslim World today is to intend the like of what I am intending. We should try not to leave good functions and good actions however difficult they might be. Therefore we must prepare ourselves with our intentions.
Everyone must intend that he shall carry away every Batil and falsehood from east to west and from north to south, and not to leave anyone on Earth with wrong ideas and wrong intentions so much so that we must try not to leave anyone to be against the orders of the Lord. That is my mission and the mission of everyone.
“He is the absolute Owner and Ruler of the universe. Absolute greatness for Him. He is not in need of anything or anyone. No one reaches to understand His divine essence.”
3- LOVE THAT IS FOREVER
In Islam, as a rule, if someone does something for the sake of Allah Almighty he should not be getting tired. This is because when you work for Allah Almighty, He supports you. Look at the Angels, they never get tired. Perhaps they have been glorifying Allah Almighty for billions and trillions of years without getting tired. The more they glorify Allah Almighty, the more Divine Love they get. Therefore they glorify Allah Almighty even more.
We are very weak. There are many good thoughts that come to our minds but most of our thoughts make us busy and takes us away from the way of Allah. If we are not interested in using our hearts for Allah Almighty, we are useless people. Therefore, the Prophet (on whom be peace) gave importance to the heart when he said to them: “Oh people, look after that part of your body which is known as the heart. It is very important. Don’t leave it in the hands of Shaitan”. Allah Almighty is telling us: “Oh my servants, the whole body is for you and only your heart is for Me, keep it for Me”. Are we keeping it for Him, even when we are in prayer? No, we are not. Who is keeping his heart for Him?
Allah Almighty praises those servants who keep their hearts for him while in prayer and while immersed in Worldly affairs. Therefore it is important for His servants to keep their hearts for their Lord and glorify him with Zikr in their hearts. Anyone who does Zikr even if it be for the duration of his whole life should not get tired. We are now only beginners and we are trying to be such servants. We must make it our main aim to be such servants. Those people who are with Allah Almighty never forget Him. Even while they are with their loved ones they remember Allah Almighty day and night and their thoughts are always with him. Do you think that the love of Allah Almighty is going to be the same as material love? Material love is temporary. Why don’t you ask for the love of Allah Almighty? Why are you running after imitative love? Permanent love is granted only to those who remember Allah Almighty. From time to time we must try to be alone, to take count of what we have done and to see what we have achieved and look into ourselves to see whether we have in any way improved. This is the advice of Sayyidina Omar (ral). Once a month or once a week at least or better if it could be every day, we must look at ourselves and ask whether we have improved from the day we took the previous count. This is necessary even if it may be just for a moment, because in a moment Allah Almighty may give to us a Power. It could be in that moment that Allah Almighty is looking at you to give an opening to your heart so that a connection maybe made between heavenly stations and you. Only seconds are necessary to reach to blessings from Allah Almighty. His servants should therefore ask their Lord thus: “Oh! My Lord I am looking to You, so that You may grant to me from Your Divine Love”. There is an Australian in this gathering who has come here asking for Zikurullah. Having heard about the Naqshbandi Tariqat and about me from some brothers in Australia, he has come to Islam. He wants Bayyat and wants to perform Zikr. He knows that there is a Secret Power in Zikurullah. The Power of Zikurullah connects the hearts of Moomins to each other. Shaitan does not like this. There are some people listening to Shaitan and fighting against this. Therefore I am coming down like a hammer on their heads. I am not an easy one. The one who is against me is against the Holy Prophet (on whom be peace) and he who is against the Prophet (on whom be peace) is against Allah Almighty and Allah shall cut them off. There shall be no power for them anymore. This Australian person is coming to do Zikurullah and asking for Bayyat from me. He knows there is a Secret Power (Sirr) in touching my hand because this Secret Power comes to my hand from the Prophet (on whom be peace) and from all the Grandsheikh’s of the Naqshbandi Tariqat. i.e.: Abu Bakr Siddique, Salman, Qassim, Jaffar, Taifur, Abdul Hassen, Abu Ali, Yoosuf, Abu Abbas, Abdul Khaliq, Arif, Mahmood, Ali Muhammed, Baba Samaasi, Seyyid Emir Kulali, Kwaja Bahau’ddin Naqshbandi, Ala’uddin, Yaqub, Ubaidullah, Muhammed Zahid, Derwish Muhammed, Hajakil Emkeneki, Muhammed’ul Baqi, Ahamad’ul Farook, Muhammed Ma’sum Saiff’uddin, Noor Muhammed Habeebullah, Abdullah Sheikh Khalid, Sheikh Ismail, Khas Muhammed, Sheikh Muhammed, Seyyedi Jamal’uddin Ghumuki Husseini, Abu Ahamed Sughuri, Muhammed’ul Madani, Sheikh Sharaff’uddin Dhagistani, Seyyidina Sheikh Abdullah Dhagistani, and I am connecting from these hands to the hand of the Prophet Muhammed (on whom be peace).
People today are under the control of Shaitan but their time is up and over now. There will soon be punishment descending on this World. Very soon Mahdi (alai) will come. Insha Allah. First there will be the third World war, then Mahdi (alai) should come. We pray to Almighty Allah to send Mahdi (alai) soon and to make Haqq and Batil (truth & false) open and clear for all of us to understand.
99 Sohbets of Maulana Shaykh Nazim Adil al Haqqani ar Rabbani . Only by the light of the Spiritual Path and the mystic way can the Truth be discovered. In order for one to truly witness the Perfection of the Absolute, one must see with one’s inner being, which perceives the whole of Reality. This witnessing happens when one becomes perfect, losing one’s (partial) existence in the Whole. If the Whole is likened to the Ocean, and the part to a drop, the sufi says that witnessing the Ocean with the eye of a drop is impossible. However, when the drop becomes one with the Ocean, it sees the Ocean with the eye of the Ocean – 303 pages( free download) or buy copy ( money goes to Charity projects)
– 99 gouttes des Océans infinis de Miséricorde 99 Sohbas de Mawlana Sheikh Nazim al-Haqqani ar-Rabbani. C’est seulement par la lumière de la voie spirituelle et du chemin mystique que la vérité peut être découverte. Pour vraiment témoigner de la perfection de l’Absolu, il faut voir avec son être intérieur, qui perçoit la totalité de la Réalité. Ce témoignage est possible quand on devient parfait, quand on perd l’existence (partielle) dans le Tout. Si le Tout est comparé à l’océan, et l’individu, à la goutte, le soufi dit qu’être témoin de l’océan avec l’oeil d’une goutte est impossible. Cependant, lorsque la goutte devient une avec l’océan… …alors elle voit l’Océan à travers l’oeil de l’Océan. download gratuit
99 Sohbets van Maulana
Sheikh Nazim Adil al Haqqani ar Rabbani
Als we God vergelijken met de Oceaan en de individuele mens met een druppel, kunnen we zeggen dat het doel van het soefisme is om de druppel naar de oceaan te
De meester van het pad is als een rivier die in verbinding staat met de oceaan. De druppel moet zichzelf er toe aanzetten om naar de rivier te komen, zodat deze kan worden meegenomen naar de oceaan.
Het is niet nodig te benoemen dat voordat de druppel de oceaan heeft bereikt, met
hulp van de rivier, eerst verschillende moeilijke uitdagingen zal moeten overwinnen.
Het zal te maken krijgen met een hoop turbulentie, door verschillende botsingen in
de rivier, zodat het uiteindelijk in sereniteit en stabiliteit kan samenvloeien met de
oceaan. free download