“Bismillahir Rahmanir Raheem.”
Walhamdulillahi Rabbil ‘aalameen, was salaatu was salaam Ashraful Mursaleen, Sayyidina wa
Mawlana Muhammadul Mustafa ﷺ.
Bi madadikum wa nazarekum Sayyidi ya Rasulul Kareem (The Most Generous Messenger), ya Habibul
‘Azim (The Beloved of the Magnificent).
“Atiullah atiur Rasul wa Ulil amre minkum.”
And always a reminder for myself ana abdukal 'ajeezu, dayeefu, miskinu, zhalim, wa jahl,
and but for the grace of Allah (AJ) that we are still in existence.
And alhamdulillah that we talked last night a lot of things and we went into the ilm e
huroof (knowledge of letters) and these are Naqshbandi realities from the heart of Mawlana
Shah Naqshband (Q) coming through the heart of awliyaullah (saints) and to their students.
And alhamdulillah that any time we go into the huroof (Arabic letters) those whom feel
not understanding they can study the table of huroof on ‘ilm e huroof’ on the website
– Nurmuhammad.com and very simply look at the different letters and meditate on the
letters, click on the article to get basic understanding.
That when Allah (AJ) wants to grant a higher reality then it’s going to be in the coding
of the letters and numbers.
And so alhamdulillah this is a reality from Naqshbandiya tul ‘Aliya (The Most Distinguished
Naqshbandi Order) in which somebody was asking that the uloom and the knowledges of common
people versus that knowledges that flowing live and living through the hearts of awliyaullah
(saints) that are a new and real and fresh at every moment.
Allah (AJ) describes, ‘My Lord is in a tajalli (manifestation) at every moment a new tajalli.’
Means that the newness and the freshness of that reality that flowing and it requires
the students whom their life is by their heart and not their head.
That when they come to tariqah (spiritual path) their inherent intrinsic appeal to the
tariqahs is they’re people of the heart and people whom their souls have a vibration
that they are beginning to either sense or wanting to sense the opening of that vibration
within their soul.
Means they’re yearning for something more.
And in their lives as students and seekers they sought the associations of the people
of the head in which they talk, talk, talk and that talk had no
As salaamu alaykum warahmatullahi wa barakatuh.
It’s Shaykh Nurjan.
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As salaamu alaykum warahmatullahi wa barakatuh.
penetration within the heart and the chest.
And we said before and even in our earlier life we found it to be true and even our pursuit
of dunya (material world).
That in schools we were taught subjects by people whom never even accomplished those
subjects and I guess for this type of person that we are, it never made sense.
That how do you teach, because our specialty was business, that how do you teach business
school when you’ve never done business, you’ve never opened a business.
So on the book it says one thing, now try that in real life – it’s impossible.
The book makes absolutely no sense in the dunya.
If you read a book and say, ‘Okay I’m going to go do that in real life.’
No, it’s not the same.
The book gives you some understandings but it never substitute for real life experience.
So that’s the difference is that the… the way and Sufism is called – the way of
taste; zawq.
That this is a way of taste in which we are a people whom we want to taste Islam, not
hear about it.
I want to taste it, I want to understand and feel this ocean of submission and I want to
begin to move towards and taste and feel the ocean of faith.
And that’s why we said, it’s not a faith in your mind that you tell two people and,
‘You have faith, I have faith, alhamdulillah Haji we went for Hajj (pilgrimage), we did
Ramadan, now we have faith.’
Iman and the station of faith is an experience of light and energy within the heart and the
soul.
And they know it, they feel it because by virtue of its name it’s called ‘Faith’
in which Allah (AJ) begins to open the reality of faith that they taste their faith, they
feel the faith, they can smell their faith.
Means that every situation is alive for them.
One association they may be feeling the energy that vibrating.
Another time they be meditating at home and they smell the beatific fragrances.
That everything comes alive when you’re outside in the garden, that the smell that
you smell is not the reality of that smell if Allah (AJ) should open the reality of fragrances,
a whole different beatific bouquet of fragrances can dress the believer as well as energies
and visions.
Means all the senses have an ability to open.
They can sit out in an ocean of faith and begin to see colours they never imagined and
every, every colour they’re seeing come alive with more vibrant because colour is
an ocean that has no limitation.
In Allah’s (AJ) ocean every yellow can be infinite spectrums of yellow mixed with orange,
with red and infinitely expand.
And that’s the same for fragrance, for sounds and everything has a vibration, a sound, a
zikr (Divine Remembrance).
So, everything is alive, everything is bountiful and endless.
So means the people of faith they’re drawn to this reality of taste.
They want their Islam, their religion, their practices to have a real taste, they want
to feel it and taste it.
So what sets them apart is Allah (AJ) puts that within their heart that they can find
no satisfaction.
It’s like having a hunger that cannot be met anywhere else.
Whatever they eat they, ‘I’m still starving, it’s not working.’
And that’s a spiritual hunger, that’s the inner core of hunger that drives the servant
towards these realities and that’s the difference.
And when they eat from that reality, they can eat from nothing else, nothing else makes
sense.
Other people talk, it makes absolutely is of no value if they’re not feeling it from
their soul, if they feel the information is not even coming from the soul.
It’s coming from someone who read through their head a reality but yet did not experience
it.
And that’s why Naqshbandiya for the shaykhs the guidelines were that - you were to have
experienced something, only at that time were you permitted to speak about it.
So that your teaching is real, you’re teaching ilm e laduni (Divinely Knowledge), you’re
teaching ‘Ilm ul Yaqeen and the knowledges of certainty, at the same time you’ve…
you’ve experienced the vision of that certainty so when your speech comes out it is the truth
and the Haq of certainty and the audience will feel that.
If they attune their hearts and they begin to move through the vibration of these energies
to feel the energies and to attune themselves, they catch that energy upon their soul.
So that’s the importance of the tariqah training, that’s the importance of Mawlana
Shah Naqshband’s (Q) trainings.
That every week there was a majlis (association) of muraqabah (spiritual connection) in which
the students would sit of hours in their presence of Mawlana Shah Naqshband (Q) and make their
connection, connect their hearts.
So alhamdulillah through all of these barakahs and blessings of the tariqah, they are opening
that reality in the last days.
So when they ask people to sit and meditate, make your muraqabah, make your connection,
connect with your heart, understand your nafs (ego), understand the reality of what blocking
you from the reality of Hu and the inner, inner reality of Allah’s (AJ) heavenly kingdom.
Only at that phase and on that understanding of what’s blocking me, it’s not just going
to open, it’s not going to open out on a place or a location but it’s within my reality.
So my drive and my desire to move within my being, find all my vices, all my demons, everything
that blocking me internally from reaching Allah’s (AJ) kingdom within my heart.
If my journey and my jihad (struggle) is within and if I’m struggling and fighting inside
my heart to control my anger, control my vices, control all my different characters, doesn’t
mean you don’t get angry we said but that you quickly try to repent and to repair.
And the one whom is continuously trying to repair, continuously trying to repent means
there’s the struggle, there’s the fight and they begin to move in to the reality of
their nafs and understand the origin of their nafs and understand this light of Hu that
is residing within our heart.
By the very zikr that Allah’s (AJ) giving to us in tariqah when we’re saying, ‘Hu,
Hu, Hu, Hu,’ that “Nafsahu wa Rabbahu” is all within the heart of the believer.
They have to traverse through their nafs to reach to that Hu.
When they can reach to the power within their heart, the emanating source of this qudra
(power), that’s their journey.
They say that, ‘The length of the journey is from their outer being into the depth of
their heart,’ and they use the teachings of the shaykh to calibrate their struggle.
From what they understood to what the shaykh is teaching – that becomes the difficulty
of their path.
‘Well the shaykhs says like this but I’m thinking like this, the shaykh says like this
but I’m thinking like this.’
As much as we can submit and submit and submit to the teachings and to the realities, the
character and put them into action by subduing the bad character, by listening to the practices
then they’re beginning to understand, ‘The nafs that blocking me from Hu,’ because
he has to know the nafs because that nafs is blocking his Hu.
And Allah’s (AJ) planted the reality of the Hu within his heart.
Until he can reach to that reality and see what is governing that Hu and the heavenly
kingdom in which governs the reality of that Hu as if Allah (AJ) going to open for him
the Divinely lights of the heavenly kingdom.
Because the one whom struggles and destroys the demons and the goblins that are outside
of the kingdom, because you have to clear the way, you have to take away all the rubbish
and all the badness then you’re entering into a heart that becomes clean for God’s
kingdom to reside within the heart of the believer.
At that time then “Rabbahu” becomes then the power within the heart.
That and the “Rab” is the lordship that governs this kingdom of Hu so that Allah (AJ)
can open the kingdom within the heart of the servant.
So this entire journey is based on the muraqabah, the entire journey is based on the internal
struggling, the entire journey is based on the connection with the shaykhs.
Means the muraqabah and the connections with the shaykh is the power of that internal journey,
going within their being, asking for madad (support), going internally within their being
asking for support, for knowledges and the faiz (downpouring blessings) and emanations
that are flowing for the servant freely from Divinely kingdoms all within the inner chamber
of their chest.
So means then in the last days you see everybody taking their path on the outside and that’s
not true and tariqah and Sufism is not wildness.
Somebody posting these images of intoxicated Sufis and all looking crazy people and all
sorts of images of wildness and dirtiness and that’s exactly what the Wahabis want
people to think.
Sufism is the par excellence of Islam.
The most authentic and the most rigid form of Islam in which they uphold the value of
the shari’ah (Divine law), the reality of the shari’ah.
There is no wildness, there is no dirtiness, there’s no abolishing of Divine laws.
What they call of a ‘Intoxication’ is a love and a ishq with Allah (AJ) that requires
adherence to Allah’s (AJ) laws.
So means the… that the fake Sufi, the fake understanding is that people can do whatever
they want, but no.
They said this level of tolerance is to bring people into Divine law and the Divine law
is teaching that we must adhere to these laws, this way of cleanliness, this way of purity,
this way of excellence and moral excellence and moral character.
And that’s why then Sufism is like the core of all realities, never the outside fringe
of you know wild and untamed people.
Is the most tamed, most disciplined and most sincere of Allah’s (AJ) servants is what
tariqah represents and Sufism and tazkiyatul nafs and the way of the purification of the
nafs, not to post images of people’s nafs that are all over the place and all sorts
of images.
This is exactly what the Wahabis want people to feel.
But no, Sufism is the perfection of Islam and the inner soul and reality of Islam is
tariqah, inshaAllah.
Subhana rabbika rabbal ‘izzati ‘amma yasifoon, wa salaamun ‘alal mursaleen, walhamdulillahi
rabbil ‘aalameen.
Bi hurmati Muhammad al-Mustafa wa bi siri Surat al-Fatiha.
Barakah Sha’afat (intercession) ya Rasulul Kareem (The Most Generous Messenger).
This happens from the people whom they read even tariqah realities but not with a tariqah
heart and tariqah training and make them to put out falsehoods and incorrect understandings
of Sufism.
As we described for people whom speak about Islam yet have no love for Sayyidina Muhammad
ﷺ, on each side is very dangerous.
That to speak about Islam and have no love for Sayyidina Muhammad ﷺ leads one to be
incorrect and intolerant and excessive.
And one then to speak of tariqah but yet not purified themself and then begin to propagate
an incorrect understandings of tariqahs.
So everything is based on discipline of oneself and muhabbat (love) and to accompany authorized
guides who accompanied their guides and whom accompanied their guides and as a result they
have an ijazah and a permission to guide and that ijazah from Allah (AJ) through the heart
of Sayyidina Muhammad ﷺ through their shaykhs and that’s why that then is a... is a guide
to bring people to the way of Islam and to the heart of Sayyidina Muhammad ﷺ, inshaAllah.