99 Drops From Endless Mercy Oceans (1/25)
https://www.nvrislam.net/index.php?j=eng&post=5606
99 Drops From Endless Mercy Oceans
Know that you come to this world from an unknown world of nothingness, and again will be travelling to another unknown territory of nothingness
99 Sohbets of Maulana Sheikh Nazim Adil al Haqqani ar Rabbani Introduction - page 10 1-A DROP FROM THE ENDLESS OCEANS IS ALL THAT YOU CAN TAKE - 26 2-LIMITLESS INTENTIONS - 29 3-LOVE THAT IS FOREVER - 32 4-ALIVE IS THE HEART THAT LOVES THE DIVINE - 35 5-MAKE THE ENTRANCE TO HEAVEN WIDE - 38 6-BECOME A HEAVENLY BEING - 40 7-MUHAMMED, THE MOST BLESSED IN THE DIVINE PRESENCE - 44 8-HE WHO HAS SEEN ME HAS SEEN HAQQ - 51 9-THE GEMS AMONGST THE STONES - 54 10-EVERYTHING IS CONTAINED IN THE HOLY QURAN - 57 11-A THIMBLE CANNOT CONTAIN THE OCEAN - 61 12-THEE ALONE WE WORSHIP AND FROM THEE ALONE WE SEEK HELP - 64
13-BEWARE OF SHAITAN - page 69 14-JOURNEY TO THE DIVINE PRESENCE - 71 15-THE GRINDING OF THE EGO - 73 16-CERTAINTY IS A TREASURE FROM THE FRIENDS OF ALLAH - 76 17-THE MOST BEAUTIFUL RECITAL - 79 18-THE SECRETS OF SACRED KNOWLEDGE - 81 19-REMEMBERING AND RESPECTING THE DEAD - 87 20-A DIFFERENT GIFT FOR EVERY NIGHT - 89 21-GET CONNECTED - 91 22-KEEP ALLAH AND ALLAH KEEPS YOU - 95 23-REVIVE YOUR SPIRITUAL LIFE - 97 24-WISDOM IS THE ESSENCE OF KNOWLEDGE- 100 25-TECHNOLOGY IS UNABLE TO STOP TIME - 103 26-THE KNOWLEDGE THAT UNIVERSITIES DONT TEACH - 107 27-TOWARDS AN ENLIGHTENED CENTURY - 110 28-ON SICKNESS AND HEALTH - 113 29-THE IMPORTANCE OF MARRIAGE - 116 30-LIFE'S DESIRES ARE SURROUNDED BY DISLIKED THINGS - 118 31-METHODS FOR CLEANING THE HEART - 120
32-MOVE TOWARDS YOUR PRIVATE OCEAN IN THE DIVINE PRESENCE - page 124 33-“ASK AND I SHALL GIVE TO YOU” - 127 34-YOU MUST BE POWERFUL FOR ISLAM - 130 35-ASK TO BE CLOSER TO ALLAH - 133 36-COMING FROM ALLAH AND GOING TO ALLAH - 136 37-OUR LAST DESTINATION IS THE DIVINE PRESENCE -139 38-ASK PERFECTION FROM A PERFECT ONE - 142 39-KNOWLEDGE OF THE HEART IS NEVER LOST - 146 40-MANKIND HAS BEEN HONOURED WITH A DIVINE TRUST - 150 41-DEPEND ON ALLAH - 153 42-RUN TO FIND YOUR REAL IDENTITY - 156 43-THE TUNNEL TO PASS - 159 44-BANKS - 161 45-THERE IS NO COMPULSION IN RELIGION - 162 46-SHAITANIC TEACHINGS - 163 47-ADAB IS THE SOUL OF KNOWLEDGE - 166 48-LAKUM DINUKUM WA LIYA DIN - 168 49-SPRINGTIME FOR ISLAM - 170 50-ON THE BRIDGE TO ANOTHER KIND OF LIFE - 171
51-BE TRUE AND THEN DON’T FEAR - page 175 52-COME BACK TO NATURE - 178 53-HEAVENLY BLESSINGS OF MUHARRAM - 180 54-ASK FOR HONOUR AND RESPECT IN THE DIVINE PRESENCE - 182 55-HEAVENLY RELIGIONS HAVE SPIRITUALITY - 185 56-ISLAM CANNOT BE CHANGED - 189 57-THE SULTAN IS THE SHADOW OF ALLAH ON EARTH - 192 58-TIE YOUR CAMEL FIRST - 196 59-NOT ONLY A HOPE BUT A REALITY - 198 60-LABBAIK ALLAHUMMA LABBAIK - 200 61-OH MY SERVANT COME AND VISIT ME - 206 62-THE PROPHET - HEALER OF HEARTS - 209 63-REAL DOCTORS - 210 64-SIGNS OF A MURSHID - 211 65-AS YOU LIKE, OH MY LORD - 213 66-THE STATION OF SINCERITY - 217 67-OUR CONSCIENCE IS FROM HEAVENS - 218 68-THE HEART'S DHIKR - 220 69-ALLAH IS THE MAIN POWER STATION - 222
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70-THE POWER OF THE SHEIKH - page 223 71-HEART CONNECTION - 225 72-THE SECRET POWER OF THE 'BISMILLAH' - 227 73-ISTHIKARA-ASKING FOR GUIDANCE - 229 74-REAL INSPIRATIONS - 230 75-FROM HEART TO HEART - 231 76-THE EARS OF THE HEART - 232 77-MEETINGS FOR THE SAKE OF ALLAH - 233 78-KEEP ALLAH AND ALLAH KEEPS YOU - 235 79-THE BASE OF FAITH - 237 80-THE 6TH PILLAR OF FAITH - 239 81-"OH MY LORD, I AM IN NEED OF YOUR MERCY!" - 240 82-THE STATION OF CONTENMENT - HOW TO CONTROL ANGER - 242 83-"WITH PLEASURE, OH MY LORD!" - 243 84-THERE IS NO 'EMPTY TIME' - 244 85-HOW TO BE ACCEPTABLE IN THE DIVINE PRESENCE - 245 86-THE 12 GOOD CHARACTERISTICs IN DOGS - 246 87-ALLAH TRIES HIS SERVANTS - 247 88-THE SIGN OF SPIRITUAL HEALTH - 248
89-THE SECRET KUFR - page 249 90-MALAYANI - THAT WHICH DOESN'T CONCERN YOU - 250 91-ARE WE BUILDING OR DESTROYING? - 251 92-FIRST FIGHT YOUR OWN SELF - 252 93-THE NEED OF A DIVINE MIRROR TO SEE ONESELF - 253 94-THE FINER POINTS OF CHARACTER - 254 95-SINCERITY IN ZIKR - 258 96-THE HUMILITY OF HUMBLENESS - 262 97-THE FACETS OF FAMILIARITY - 265 98-THE JUDGE OF JUDGEMENTS - 269 99-IMAGINATION VS THE RENDEZVOUS WITH REALITY 271 CONCLUSION - 277
- Introduction: 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 "NaqshbandiHaqqani 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's Dergah 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.
the People of the Cave and The Dog
According to al-Tabari in his Tafsir, alNaysaburi in his, and countless other commentaries, this were the 7 names of the Companions of the Cave. Mawlana Sheikh Nazim (Allah sanctify his soul) wrote them down in a circular design with the the name of the Dog Qitmeer in the center
Sufism : 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: 1.Following the guidance and instructions of an authorized Sheikh or guide. 2.Performing dhikr, the remembrance of your Lord through reciting his Holy Names and Attributes, glorifying Him and praising the Creator of all. 3.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: 1.Seeking the pleasure of God 2.Love and peace with one's self 3.Harmony with all creations (mankind, animals, and nature) 4.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: 1.One God 2.In the existence of spiritual beings known as angels 3.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) 4.all the prophets that were sent as mercy to mankind 5.The Judgement Day and Resurrection 6.The Divine Decree (destiny)
How does Islam view other religions? 1.All are vehicles and a path to God's Divine Presence; 2.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. 3.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.
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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 Annointed 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.
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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
Link: https://www.nvrislam.net/index.php?j=eng&post=5606
99 Drops From Endless Mercy Oceans
Know that you come to this world from an unknown world of nothingness, and again will be travelling to another unknown territory of nothingness
99 Sohbets of Maulana Sheikh Nazim Adil al Haqqani ar Rabbani Introduction - page 10 1-A DROP FROM THE ENDLESS OCEANS IS ALL THAT YOU CAN TAKE - 26 2-LIMITLESS INTENTIONS - 29 3-LOVE THAT IS FOREVER - 32 4-ALIVE IS THE HEART THAT LOVES THE DIVINE - 35 5-MAKE THE ENTRANCE TO HEAVEN WIDE - 38 6-BECOME A HEAVENLY BEING - 40 7-MUHAMMED, THE MOST BLESSED IN THE DIVINE PRESENCE - 44 8-HE WHO HAS SEEN ME HAS SEEN HAQQ - 51 9-THE GEMS AMONGST THE STONES - 54 10-EVERYTHING IS CONTAINED IN THE HOLY QURAN - 57 11-A THIMBLE CANNOT CONTAIN THE OCEAN - 61 12-THEE ALONE WE WORSHIP AND FROM THEE ALONE WE SEEK HELP - 64
13-BEWARE OF SHAITAN - page 69 14-JOURNEY TO THE DIVINE PRESENCE - 71 15-THE GRINDING OF THE EGO - 73 16-CERTAINTY IS A TREASURE FROM THE FRIENDS OF ALLAH - 76 17-THE MOST BEAUTIFUL RECITAL - 79 18-THE SECRETS OF SACRED KNOWLEDGE - 81 19-REMEMBERING AND RESPECTING THE DEAD - 87 20-A DIFFERENT GIFT FOR EVERY NIGHT - 89 21-GET CONNECTED - 91 22-KEEP ALLAH AND ALLAH KEEPS YOU - 95 23-REVIVE YOUR SPIRITUAL LIFE - 97 24-WISDOM IS THE ESSENCE OF KNOWLEDGE- 100 25-TECHNOLOGY IS UNABLE TO STOP TIME - 103 26-THE KNOWLEDGE THAT UNIVERSITIES DONT TEACH - 107 27-TOWARDS AN ENLIGHTENED CENTURY - 110 28-ON SICKNESS AND HEALTH - 113 29-THE IMPORTANCE OF MARRIAGE - 116 30-LIFE'S DESIRES ARE SURROUNDED BY DISLIKED THINGS - 118 31-METHODS FOR CLEANING THE HEART - 120
32-MOVE TOWARDS YOUR PRIVATE OCEAN IN THE DIVINE PRESENCE - page 124 33-“ASK AND I SHALL GIVE TO YOU” - 127 34-YOU MUST BE POWERFUL FOR ISLAM - 130 35-ASK TO BE CLOSER TO ALLAH - 133 36-COMING FROM ALLAH AND GOING TO ALLAH - 136 37-OUR LAST DESTINATION IS THE DIVINE PRESENCE -139 38-ASK PERFECTION FROM A PERFECT ONE - 142 39-KNOWLEDGE OF THE HEART IS NEVER LOST - 146 40-MANKIND HAS BEEN HONOURED WITH A DIVINE TRUST - 150 41-DEPEND ON ALLAH - 153 42-RUN TO FIND YOUR REAL IDENTITY - 156 43-THE TUNNEL TO PASS - 159 44-BANKS - 161 45-THERE IS NO COMPULSION IN RELIGION - 162 46-SHAITANIC TEACHINGS - 163 47-ADAB IS THE SOUL OF KNOWLEDGE - 166 48-LAKUM DINUKUM WA LIYA DIN - 168 49-SPRINGTIME FOR ISLAM - 170 50-ON THE BRIDGE TO ANOTHER KIND OF LIFE - 171
51-BE TRUE AND THEN DON’T FEAR - page 175 52-COME BACK TO NATURE - 178 53-HEAVENLY BLESSINGS OF MUHARRAM - 180 54-ASK FOR HONOUR AND RESPECT IN THE DIVINE PRESENCE - 182 55-HEAVENLY RELIGIONS HAVE SPIRITUALITY - 185 56-ISLAM CANNOT BE CHANGED - 189 57-THE SULTAN IS THE SHADOW OF ALLAH ON EARTH - 192 58-TIE YOUR CAMEL FIRST - 196 59-NOT ONLY A HOPE BUT A REALITY - 198 60-LABBAIK ALLAHUMMA LABBAIK - 200 61-OH MY SERVANT COME AND VISIT ME - 206 62-THE PROPHET - HEALER OF HEARTS - 209 63-REAL DOCTORS - 210 64-SIGNS OF A MURSHID - 211 65-AS YOU LIKE, OH MY LORD - 213 66-THE STATION OF SINCERITY - 217 67-OUR CONSCIENCE IS FROM HEAVENS - 218 68-THE HEART'S DHIKR - 220 69-ALLAH IS THE MAIN POWER STATION - 222
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70-THE POWER OF THE SHEIKH - page 223 71-HEART CONNECTION - 225 72-THE SECRET POWER OF THE 'BISMILLAH' - 227 73-ISTHIKARA-ASKING FOR GUIDANCE - 229 74-REAL INSPIRATIONS - 230 75-FROM HEART TO HEART - 231 76-THE EARS OF THE HEART - 232 77-MEETINGS FOR THE SAKE OF ALLAH - 233 78-KEEP ALLAH AND ALLAH KEEPS YOU - 235 79-THE BASE OF FAITH - 237 80-THE 6TH PILLAR OF FAITH - 239 81-"OH MY LORD, I AM IN NEED OF YOUR MERCY!" - 240 82-THE STATION OF CONTENMENT - HOW TO CONTROL ANGER - 242 83-"WITH PLEASURE, OH MY LORD!" - 243 84-THERE IS NO 'EMPTY TIME' - 244 85-HOW TO BE ACCEPTABLE IN THE DIVINE PRESENCE - 245 86-THE 12 GOOD CHARACTERISTICs IN DOGS - 246 87-ALLAH TRIES HIS SERVANTS - 247 88-THE SIGN OF SPIRITUAL HEALTH - 248
89-THE SECRET KUFR - page 249 90-MALAYANI - THAT WHICH DOESN'T CONCERN YOU - 250 91-ARE WE BUILDING OR DESTROYING? - 251 92-FIRST FIGHT YOUR OWN SELF - 252 93-THE NEED OF A DIVINE MIRROR TO SEE ONESELF - 253 94-THE FINER POINTS OF CHARACTER - 254 95-SINCERITY IN ZIKR - 258 96-THE HUMILITY OF HUMBLENESS - 262 97-THE FACETS OF FAMILIARITY - 265 98-THE JUDGE OF JUDGEMENTS - 269 99-IMAGINATION VS THE RENDEZVOUS WITH REALITY 271 CONCLUSION - 277
- Introduction: 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 "NaqshbandiHaqqani 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's Dergah 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.
the People of the Cave and The Dog
According to al-Tabari in his Tafsir, alNaysaburi in his, and countless other commentaries, this were the 7 names of the Companions of the Cave. Mawlana Sheikh Nazim (Allah sanctify his soul) wrote them down in a circular design with the the name of the Dog Qitmeer in the center
Sufism : 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: 1.Following the guidance and instructions of an authorized Sheikh or guide. 2.Performing dhikr, the remembrance of your Lord through reciting his Holy Names and Attributes, glorifying Him and praising the Creator of all. 3.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: 1.Seeking the pleasure of God 2.Love and peace with one's self 3.Harmony with all creations (mankind, animals, and nature) 4.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: 1.One God 2.In the existence of spiritual beings known as angels 3.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) 4.all the prophets that were sent as mercy to mankind 5.The Judgement Day and Resurrection 6.The Divine Decree (destiny)
How does Islam view other religions? 1.All are vehicles and a path to God's Divine Presence; 2.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. 3.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.
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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 Annointed 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.
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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
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