that coming the 11th of this holy month – the urs Mubarak (anniversary of passing from the
physical world) of Shaykh Abdul Qadir al-Jilani (Q); Sultan al-awliya (Q) that Allah’s (AJ)
infinite rahmah (mercy) be upon Shaykh Abdul Qadir Jilani (As) and that immense realities,
that these are stations of an eternal dress.
And that Sayyidina Shahāmatu ’l-Fardānī (Q) and Abdur-Ra’uf al-Yamānī (Q) that
the station of Sayyidina Ibn Arabi (Q) for ilm and knowledge.
And then on the lataif (subtle energy points) for, from the qalb (heart) to the sir (secret)
for struggle and haybah and majestic might and majesty is Shaykh Abdul Qadir Jilani (Q)
that known in a heavenly dimension of Shahāmatu ’l-Fardānī (Q) for Sayyidina Ibn Arabi
(As) and Mawlana Shaykh Abdul Qadir (Q)- Abdur-Ra’uf al-Yamāni (Q).
And these are immense stations and proximity for the arrival of Sayyidina Mahdi (as) and
that Alim al-Qadir (The All-knowing and The All-Powerful) , the Sifat (attribute) of Alim
and Qadir that when Allah (AJ) want to dress the servant and open the servant’s realities
with Divinely knowledges that grant the servant this “ayn”, this ayn of vision that when
their eye, their eyes in Arabic is “ayn”.
Ayn is also the huroof (Arabic alphabets) of ayn which is Allah’s (AJ) ancient Alim
– ancient knowledges.
That when Allah (AJ) want to dress the servant with these knowledges Sayyidina Ibn Arabi
(Q) bestows and begin to convey to the servant these Divine knowledges and realities.
The dress from the realities of barzakh and malakut (heavenly realm) to dress the servant
in this mulk and dunya (material world) reality.
So that these wazirs (ministers) of Sayyidina Mahdi (as), the eternal reality of these stations
is, Shahāmatu ’l-Fardānī (Q) when we call upon Ya Sayyidina Shahāmatu ’l-Fardāni,
Abdur-Ra’uf al-Yamānī, Imāmu ’l-‘Ārifīn, Lisānu ’l-Mutakallimīn, Ārifu ‘t-Tayyār
al-Māʿrūf bi Mulhān.
Shahāmatu ’l-Fardānī…
Allahumma sali wa salim wa barik wa ‘ala alahi.
Madad Ya Sahib wa Sayyidina Muhammad al-Mahdi (as), Shahāmatu ’l-Fardānī, Abdur-Ra’uf
al-Yamānī, Yūsuf as-Siddīq, Imāmu ’l-‘Ārifīn, Lisānu ’l-Mutakallimīn, Ārifu ‘t-Tayyār
al-Māʿrūf bi Mulhan, Burhānu ’l-Kuramā’ Ghawth il-Anām,, Sahib wa Sayyidina Muhammad
al-Mahdi (as).
That when we’re asking from Shahāmatu ’l-Fardānī (Q) that this tajjali (manifestation) and
reality of Sayyidina Ibn Arabi (Q) dresses that servant and begin to treat and teach
them with ilm al laduni wa hikmati bis saliheen (Heavenly Knowledge and the Wisdom of the
Righteous).
And when Allah (AJ) want to bestow that servant with these knowledges must also open Sifat
al-Qadir upon the servant to be guarded and then the reality and the dress of Shaykh Abdul
Qadir (Q) to dress that servant from the oceans of Al-Qadir and the oceans of power.
That Allah (AJ) want to dress the servant with ancient knowledges as a Divine gift but
at the same time the servant must be dressed with ancient realities of Qadir, ancient oceans
of power that dress the servant, protect the servant and that Allah (AJ) assign dragons
to watch over that servant.
And these are dragons of Jahannam (hellfire) that they come to guard the servant against
any shaitan (satan), any type of oppression upon the earth, they punish them from heavenly
punishment.
And that’s the reality that when Allah (AJ) want to bestow servanthood and say that, The
servant is rising from Rijal (people of maturity) to Abd, it’s not slave.
The reality of servanthood is that Allah (AJ) dress the servant from Divine knowledges that
grants them an ayn from Divinely oceans of Al-Alim- ancient.
Which represents the four khalifas (representatives) that circumambulate the reality of Sayyidina
Muhammad ﷺ; Abu Bakr (as), Umar (as), Uthman (as), Ali (as) and Sayyidina Abu Bakr’s
(as) name was Abdullah but out of ihtiram (respect) for Prophet ﷺ he said, ‘I’m
Abu Bakr.’
Didn’t want to be called Abdulllah in the presence of Sayyidina Muhammad ﷺ, but four
ayns.
Means that these are the realities of uloom and knowledges.
That Allah (AJ) want to bestow the servant, dress the servant from these ancient knowledges.
That these souls and the station that they achieve, they are eternal stations.
Whether they occupy physically when they lived amongst us, more powerful when they have gone
into the world of malakut and they are ever present – “wa kulli shay”.
Allah (AJ) describes in this holy month of Surat al-YaSeen: “Wa kulli shayin qadeer”
That their power encompasses everything.
When Allah (AJ) give to the servant from malakut that power encompasses everything because
the malakut controls this mulk and this dunya.
So, it means the love of awliyaullah (saints) and the adab and manners and ihtiram of what
Allah (AJ) want to bestow upon that servant when He wants to begin to open for them to
become abd, they first must be in the schools of rijal.
How can someone become an abd, abid – a servant of the servant if not into the schools
of rijal and training and tarbiyah (discipline) in which to be trained how to have good character,
trained.
That’s why when you email and you get the response you don’t want, you don’t fire
back emails angry, aggressive capitalized letters because you imagine shouting in the
presence of a shaykh.
Your fingers are shouting, your character showing of course they send you everything
wrong to see what’s wrong with you.
So, when we have majlis (association) and you would come and the person would come and
say, ‘Why you guys eat so late?
Why you eat so late?’
Says exactly why we eat so late to show you what you’re a starving person.
It’s not a soup kitchen; you have food at home but you just don’t have patience.
This person is not coming hungry; they have food at home.
Eat a hamburger on the way.
Who said this was a soup kitchen?
It’s a zikr (Divine remembrance).
But just to show how much you’re in need of that school of tarbiyah by the character
you exhibit.
So they must be enrolled in schools of rijal.
So, first level’s to be in the schools of rijal.
When Allah (AJ) want to bestow the servant with the heavenly treasures, begins to bestow
the ayn.
That you are being fed from these ancient knowledges.
You are being taught from these ancient knowledges.
As you write them, learn them, understand and meditate and contemplate for this faiz
(downpouring blessings).
Why?
So that this Alim is coming from Sayyidina Ibn Arabi (Q), their teachings, their faiz,
their madad and support through the tongue of the shaykh is pushing the knowledges out.
Shaykh Abdul Qadir (Q) is pushing then the qudra (power).
That meditate and contemplate because this power ocean has to begin to dress you so that
you are a vehicle for ancient knowledges.
That your khuluq – your character, your energy, your entire being is a vehicle and
a vessel for these Divinely knowledges and this qudra and power that dressing upon your
soul that perfects your character and perfects the reality.
So, yes, they’re amazingly important in tariqah (spiritual paths).
They’re immense in the realities of reaching to the realities.
Means that if the student is progressing and begins to learn on how to meditate and how
to contemplate, many realities of the heavens open.
That the student will learn that all the Prophets are important to you not just one.
Prophet ﷺ holds the key to every reality but if you don’t have a relationship with
Sayyidina Adam (as) – “wa isma kullaha” that ‘I gave all knowledges to Sayyidina
Adam (as).
Why you don’t have a love and you’re not meditating to have that reality to come?’
So no, the turuq (path) doesn’t have every secret on its open page.
They first teach you, ‘Come to the tariqah, come to Naqshbandiyatil Aliyya.
Its miracle is Divinely knowledges because of its access into the heart of Sayyidina
Muhammad ﷺ.
Come learn the basics, come love the shaykhs, learn how to have their muhabbat (love), how
to keep their hudur and their presence with the good character, good akhlaaq, by doing
these practices you begin to lose yourself and enter into their fana (annihilation).
Then these knowledges will begin to come.
When this kitab (book) of “Lataif al-qalb” is about the house of Allah (AJ).
Every lataif of the heart is a layered secret what the Prophets represent in this house
of Allah (AJ).
You have to have a love for Sayyidina Adam (as), Sayyidina Nuh (as) comes to perfect
the faith, Sayyidina Ibrahim (as) and Sayyidina Musa (as) that these are two characteristics
of hearing, seeing and speaking to Allah (AJ).
This characteristic have to open with the reality of Sayyidina Ibrahim (as) and Sayyidina
Musa (as).
And then Sayyidina Isa (as) – the love and respect and ihtiram for Sayyidina Isa (as)
to understand that true reality that we’re going to raise you into the heavens so that
you can be perfectly presented to the presence of Sayyidina Muhammad ﷺ.
So, means all the Prophets have something for our perfection.
All of the awliya have something for our perfection, all of the holy companions have.
How can you have any knowledge if you don’t have a love for Sayyidina Uthman (as) – Jamiul
Qur’an al-Majeed: the compiler of the Holy Qur’an.
They don’t have to say it all the time at their tongue but they’re not able to speak
the realities if they didn’t have that love.
And as your heart progresses, you’ll understand in their teaching that yeah of course you
have to have the love; these holy companions they hold these keys.
That ‘You want the knowledges of Qur’an, you have to love me more than you love yourself.’
Sayyidina Umar al-Farooq has to teach us, alaihis salaam, to stand for truth and come
against every type of falsehood.
Sayyidina Abu Bakr as-Siddiq (as) comes to teach us to be truthful in your character
and in your deeds and everything you have is for “La ilaha illAllah Muhammadun Rasulullah
ﷺ.”
When we have that type of immense love, says then ‘All of what was poured into my heart
begin to pour into your heart’ because you become Siddiqiyun (truthful).
You become dressed by their love; You be with whom you love.
So, Prophet ﷺ was teaching us: ‘Love my companions.
If you love them, they’re going to accompany you and dress you from everything out of their
love for me.
Of course, they’ll love you because I love you.
If I love you, they are all around you, dressing you and blessing you.’
Just to seek the rida (satisfaction) of Sayyidina Muhammad ﷺ.
And then we get to Imam Ali (as) and the reality of the baab and the gate and the reality of
the zulfiqar.
And why Shaykh Abdul Qadir (Q) and the importance of 11th is because it represents “La ilaha
illAllah Muhammadun Rasulullah ﷺ”.
1 the bahrul Ahad, the ocean of Ahad and the 1 of Sayyidina Muhammad ﷺ of bahrul Wahid.
The oneness of the reality of Sayyidina Muhammad ﷺ and the one unique oneness of Allah (AJ)
that this secret of 11 and the secret of mirroring is the secret of “La ilaha illAllah Muhammadun
Rasulullah ﷺ” which then manifest at a zulfiqar because that is the 11.
The zulfiqar is the attached reality of La ilaha illAllah, hay connects to the meem to
make this sword connected and from them Muhammadun Rasulullah ﷺ comes.
This is the two rivers where Nabi Musa (as) wanted to meet.
So, yes, it has immense realities, immense blessings for us.
But you don’t start at ‘Z’ in tariqah, you start at ‘A.’ And so ‘A,’ what’s
the benefit of throwing all those realities out if you don’t know how to connect and
you don’t know how to have good character and you don’t know how to have the energy
building up within our system.
That’s why it’s important to teach how to make your tafakkur (contemplation), how
to make the contemplation and to know that as soon as we begin Allah (AJ) going to test
us to see what type of anger we have, what type of issues we have so that He can give
the reward of good character inshaAllah.
Allah (AJ) dress us and bless us and dress us from the reality of all these realities
whom they take from the reflection of Sayyidina Muhammad ﷺ.
click the link now to subscribe