MERCY OCEANS, Book 02 (Shaykh Nazim, 224 pages, 1/12)
https://www.nvrislam.net/index.php?j=eng&post=5773
MERCY OCEANS, Book Two
TEACHINGS Of MEVLANA SHEIKH ABDUllAH AD-DAGISTANI AN-NAQSHBANDI
Mercy Oceans, Book Two, Winter Lectures 1400 H. (1980 A. D.)
The Teachings of Mevlana Sheikh Abdullah Ad-Daghistani An-Naqshbandi May Allah Sanctify His Blessed Soul As expounded upon by our Master Mevlana Sheikh Nazim Adil Al-Haqqani An-Naqshband
The Cyprus Library, Centre for the Registration of Books and Serials documents the following digital edition
ISBN 978-9963-40-000-3
First Edition 1980, © 1980 by Sheikh Nazim Adil al-Óaqqānî al-Qubrûsî
Reprint 2007 by Spohr Publishers Limited, Larnaca, Cyprus [www.spohr-publishers.com].
table of contents
Introduction 9
Signs of real faith 11
You shall be tried 12
Importance of enduring troubles 13
Look not to the faults of others /
How to become free of bad character 14
Belief in the unseen 16
The need for a guide 18
Every action as if it were your last 20
Remembering death / The way of high aspiration 21
Fighting your own personal Satan 23
‘Aqil wa tawakkil – Trust in God but tie your camel first 23
The need for training / Avoid argument 27
Address the good side of people 29
Importance of leaving forbidden and disliked actions 30
Our teaching comes from prophets / Respect for food 32
Importance of washing the body 33
Why Sayyidinā ‘Alî was riding a mule 34
One must be humble 33
Protect and respect / The ways of the prophet 36
About looking 38
Remove the teeth of your dragon 40
The most acceptable worship 42
Allah protects those who pray 43
Who is stubborn can’t enter paradise / Women in Islam 43
Faith that moves mountains 47
Respect for food: The prophet and the dried barley bread 48
On learning and practicing what one has learned 30
Don’t be a prisoner of enjoyment 32
3
Two kinds of action /
Story of Sayyidinā Ibrahim and the flocks 33
Sultans are very few 33
Parable of the squash vine and the cypress tree 36
Are you mad? 38
Signs of a murshid 39
Thinking / Real life 60
All actions for the divine face /
Reality, not philosophy in Islam 64
Following a perfect example 66
Why we prefer Islam 68
The safety of Shām 69
Qur’ān: Fountain of knowledge 70
Be listener 72
Surrender to one’s Sheikh 73
Facing trials gratefully /
Abû Bakr, ‘Alî, and the thousand monks 74
Curing spiritual disease / Khalwa – seclusion 76
Our homeland is heavens 79
Importance of final outcome 81
Day of promises / Reward according to intention 82
«I am a dustbin, don’t worry» 84
Don’t boast 83
Muhiy-id-dîn and the angel 86
Wearing turbans 87
Defeat as reminder 88
Allah creates causes 89
Don’t say: impossible 90
Who carries Qur’ān? 91
Everyone will be with his beloved friend 92
No creation in vain 94
Bahlûl’s conversation with the private toilet of the Sultan 93
What is belief? 96
Bahlûl and the paradise palace 98
Ladies must obey husbands 100
Who to follow? 101
The way of azeemat / Allah’s beauty oceans 101
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The mureed who tested their love for each other 103
How divine attributes differ from ours 103
Attributes of lovers – Layla and Majnûn 103
Make do with less 106
Advice on health and marital relations 109
«The god you worship is beneath my feet» 110
Humbleness / Who carries a snake will be bitten 112
That which begins as dirty water
and ends a decayed body can be proud? 113
Oh my donkey! 116
Don’t be angry 117
Ravages of envy 118
To resist temptation 119
Intercession 121
On thankfulness 122
The man who never got angry 123
Power of good words / Madhhabs in Islam 124
Murshid tricks nafs / Don’t see sinners as animals 126
Sit at the back of the assembly 128
Affirming weakness 129
Don’t break hearts / Assume the best 129
Your first responsibility is yourself 131
Allah’s endless mercy oceans 131
Endless troubles 132
Islam is dynamic not passive / About sleeping and eating 133
About non-Muslim ancestors 136
Western ‘sufi’ groups around in circles 137
For new Muslims: be a real Muslim 138
A smile is charity 139
Respecting mankind 140
Meetings 141
Importance of marriage 141
More on meetings 143
Being fully present 144
Bayazid’s 24,000 expansions 143
What to expect in the grave 147
The story of the gravedigger 148
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Naqshbandia Tariqat setting limits for ego’s desires 130
Travelling, the way of all prophets 132
Covering badness 134
For those denying tariqats 137
Who is an unbeliever? 137
Speaking the holy name of Allah 138
Always ask for more knowledge /
The soul’s capacity is endless 139
Keeping the eyes, the tongue, the limbs 160
Following like a shadow and the story of the barrel of wine 163
A method in our way / Pride and manners at metting 163
The wisdom behind Satan /
Nothing created without benefit 168
Dhikr – remembering God 171
The value of this world 172
On visiting graves 174
A lesson from a meeting in the spiritual world /
What gives a man dishonour? 173
Controlling anger and passion 178
The advice of satan and people of advanced thinking 180
Presence in worship / Muhammad, the Last Prophet 183
Muhammad, Peace Be Upon Him 184
Avoiding fitna / Grandsheikh’s tales /
Improving day by day 186
Turning the other cheek / A story of Mevlana Khālid 189
Belief in the hereafter 194
The position of the Naqshbandi order 196
Allah looks to our hearts and actions 202
Be pleased serving for Allah’s sake 203
Laziness 207
Marriage 209
Glossary of Arabic terms 213
IntroductIon
We are going to speak from our Grandsheikh’s lectu- res, as he was a representative of the Holy Prophet in our time. Every Wali, saint, must be a representative of his Prophet in his own time. They are masters for teaching people the Ways of Allah Almighty. Each one of mankind is going towards his Lord, but each has a private and different destination. Everyone must know his destination. The Awliyā’, saints, have lights in their hearts; they are not blind. For most people, their heart’s eyes are veiled. But Awliyā’ have taken off the veils and, like Prophets, may look to the future. With their light, they may help people to their destinations, as Allah Almighty says to His Prophet, Muhammad, in the Holy Qur’ān:
«Say: This is my way, that I am inviting you unto your Lord, Allah Almighty, with exact vision and perfect guidance which I am on as are they who completely follow me.»
(Surat Yusuf, Verse 108)
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SIGNS OF REAL FAITH
There are two kinds of Imān, faith. One is real and the other is imitative. The real brings light to the heart of a person; until then, he is only imitating faith. The signs of real faith are three. The first is the ability for listening to the tasbih of all creatures, their paying praise and respects to their Lord. Qur’ān says that there is nothing in existence without tasbih, even in- animate objects. Once the Prophet, salla llâhu ‘alay- hi wa sallam, took a handful of stones and held them up so that the Sahāba, his companions, might listen to their giving high respects. This was a miracle to give them real faith. The second sign is Allah’s ope- ning of his heart to the fountain of wisdom, to know the wisdom behind all things in existence, to know their purpose and position. Like the essence of the rose forms tiny drops on the surface of rose-water, he has Hikmat, wisdoms, or the essence of knowledge. Thirdly, there are no more veils between him and Barzakh, the heavenly worlds. He may meet anyo- ne from Barzakh without hinderance, the spirit of any Prophet or Saint. Until these three signs appear, know that you are still veiled and not open to the
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mercy oceans
light of Imān. Allah says, «Oh, you who believe, be- lieve in Allah and His Prophet and His Book». (Surat un-Nisa: 136) This, addressing believers to believe, in- dicates that they must improve to real faith and not stop at imitation. Tariqats are preparing mureeds for real faith. The meaning of mureed is one who is asking. What is he asking for – for real faith.
* * *
YOU SHALL BE TRIED
Our Grandsheikh says that Allah tries His servants and the Prophet tries his Ummah and also Awliyā’ and Sheikhs try their mureeds. For everyone will come a trial from one or the other. What is necessary in order to stand that testing? We are asked to be patient with everything, to be firmly keeping our faith and not lea- ving it. They are trying our faith and they may try us by so many things, by fear, by hunger, by death. Our Grandsheikh says one may ask: «Doesn’t Allah know what we are? For what reason is He testing?» Yes, He knows, but the wisdom of trying is to give us endless reward for our patience. From His generosity He is gi- ving from 10 to 700 degrees of reward, even when we are not patient. Qur’ān says: «Give good tidings to tho- se who are patient.»
* * *
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book two
IMPORTANCE OF ENDURING TROUBLES
Our Grandsheikh was saying about trials: everyday they are coming afresh and the mureed must be ready and careful each time for that trying, that his faith may become real faith. Everyone may improve his station. For one still under his ego’s rule, he will be tested by that which his ego will never like. From everything, family, friends, work and neighbours, may come to you what you don’t like. The way of development is the way of patience. There is no quick development. One must be agreeable to all happenings to and around him- self. That is the sign of development, to endure peoples’ troubling you. It is not important to fly in the sky or to walk on the sea or to be seen in several places at once or to dream good dreams. Important in our way is to be patient, resisting every wave of evil like a mountain in a storm, not being pushed back. That is development. Or like the ocean, not becoming dirty from the rivers pouring into it. People with extraordinary powers may fly, but may in the end lose their faith when Iblis ru- shes on them. We must be able to endure every harm from everyone. Our Grandsheikh says, we must be awa- kened for everything coming contrary to our liking and be ready to tolerate it. This is the real station of faith. Three times a day a sheikh looks to his mureeds, but not with a looking to give them pleasure, instead they are looking to send something to the mureed that he will never like. Are you patient, or giving up? When you are patient, your heart is given satisfaction, and a light comes on your real eyes and is coming more faith.
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At each opportunity you may advance or come down. This time is particularly filled up with unliked things, the world full of evils and devils. The Prophet said, to keep religion in this time is more difficuIt than to keep fire in one’s hand. We must be patient. Allah gives to those enduring unliked things endless reward. It is the way of real faith, like the way of Prophets and of Awli- yā’, to endure the badness of people.
* * *
LOOK NOT TO THE FAULTS OF OTHERS HOW TO BECOME FREE OF BAD CHARACTER
Our Grandsheikh is saying – his every advice is like shells for guns, giving to you to use against the enemy. But you are only taking and making a depot. We are giving to you for shooting; that is our intention. We are giving you every range of shells, some for nearby and some for the other side of the mountain. Yet our Grandsheikh is saying: «I can’t find anyone to keep my advices.» I hope you may keep his advice.
Our Grandsheikh is asking, what is that which Allah and his Prophet don’t like? You must know, and when knowing, keep far away from it. He answers that it is to look after a person’s faults. Allah has prohibited this. It is a big sin and the worst action a person can make. You also have faults everyone has so many, and you have a responsibility for those faults in the Divine Presence. So why are you looking to the faults of others; you must
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eliminate your own. When one is looking to the faults of another, the respect we have for him in our heart disappears, and the love toward him is extinguished. Therefore, it is prohibited. So many faults everyone has, that if we were looking to them, all would become enemies. It causes seperation of the Ummah, and then comes Shaitān to capture us. Islam calls love and strong relations between people, to protect from badness and give power to faith. Therefore, we are ordered for wor- shipping together, so that our faith will grow stronger. Our Grandsheikh says we must be careful that Shai- tān does not make our worship unacceptable. It is unac- ceptable when we are asking for any rewards. We must ask for our Lord’s pleasure only. When all the ego’s desires are finished, then one is a servant of the Lord. To look for some reward for worshipping is like idol worship. Sincerity is to ask only your Lord’s service. So many people are worshipping and then doing what their ego demands. This means that they are servants
of Allah and of Shaitān. It is a dangerous way.
Until we become clean of bad character we can’t be free of Shaitān, this world, our egos, and vain desires. Until you know when you put your foot down, whether it is on the right way or the wrong way, you are yet in need of alignment in your heart. You must know and be awake to where you are putting your foot. In one second’s sleeping may come a dangerous accident. Therefore, we are always in need to repeat the word of shahâda, to put us on the right way.
Until we become free of bad character, we cannot at- tain to real faith; and if no real faith, then there is no
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real life, the life that is forever. Whoever realizes real life in this world will live on in the tomb, his body not turning to dust. It is a sign from Allah that he has rea- ched true life. How is it possible to save ourselves from bad character? A bad characteristic is pride. Iblis was thrown out of the Divine Presence for his pride. If a man is not humble enough to accept one man to teach him lessons, he is proud. You must have a Tariqat Teacher to show you how to use the Shariah on yourself. He learned from his Sheikh how to use Shariah on himself. There can be no surgeon who hasen’t witnessed surge- ry, but learned only from books.
* * *
BELIEF IN THE UNSEEN
I am asking Divine Help from Allah and for power like He gives to His Prophets and Awliyā’. All Awliyā’ have divine power and holy breath, breath that gives life to people. Anyone sitting with them and listening to them is brought to real life. Our Grandsheikh told that we must have faith in the unseen, believing without see- ing. It is the first step for improvement, helping every believer to his destination. Everyone has a destination; it is a veiled thing we can’t see. But you may know it and see it if using the ways Allah Almighty is teaching us. Anyone wanting to know about his fate and the fate of the world must believe in unseen matters. If a man is not believing, he is never improving and may stay
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always imprisoned in his five senses, unable to know or understand more. It is impossible for him to reach the heavenly stations. What kinds of unseen things must we believe in? Most important for all people is belief in God Almighty, Creator and Lord of the Universe and all creatures. Even though we can’t see him, we can find His existence with certainty of knowledge. Our minds and our knowledge tells us His existence must be. An- yone denying this is denying and fighting real intelli- gence. They are no-mind people.
Secondly, we must believe in His Angels, created by Allah from Light. No one can say that the only crea- tures are the ones we can see. There are so many things that yet our knowledges can’t reach. Like bacteria, we need a microscope to see them. Allah permitted the dis- covery of these small creatures. Real knowledge is not denying the Angels’ existence. There are Angels; we must believe.
Thirdly, we must believe that Allah sent His Pro- phets by Divine Order to all people. We are not in their times but we must believe they are sent. Also we must believe in Holy Books sent by Allah, and believe in the Day of Judgement, in Paradise and Hell. We believe by Allah’s word.
We must believe that our destinations are written and known by Allah before our coming to this life. He is our Creator, He only orders and everything must go as He likes. We are his creatures, each with a particu- lar destination. We are moving towards our destina- tions with Divine Guidance. No one can change his destination. It is in Allah’s hands. This believing is the
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beginning of our journey to our destinations; and that journey is ending in the Divine Presence. All mankind is invited to be present. Whosoever is believing, they will find a warm acceptance there. Those not believing are also returning but are not finding such a good ac- ceptance. For example, there are two servants of a king, both invited to his presence. One accepts and comes, but the other escapes and must be brought by force. I think they can’t find the same deal from the king. One will be rewarded and one punished. Everyone who is ready will be rewarded. This is the importance of belie- ving in unseen things. As much as believing, so much improving.
* * *
THE NEED FOR A GUIDE
Our Grandsheikh is saying an important good manner for guidance. Everyone must look for a guide, as we are in need to reach to our destinations and it is so difficult. Look to our Prophet, peace be upon him. All creation is for his honour and sake; Allah making the universe for his Habib. Yet the Prophet accepted a guide, Jibrîl (An- gel Gabriel). All Prophets accepted Jibrîl as their guide. Our Prophet is of the highest station in the Divine Pre- sence, a representative of Allah among His people, and he is taking a guide. It is indicating that for everyone asking to reach the Divine Presence a guide is necessa- ry. This is the most important adab. Our Prophet was
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always following the orders of Jibrîl, doing every action and speaking according to Allah’s orders as brought by Jibrîl. It means that no one may reach the Divine Presence without a guide and guidance. You must give yourself to the hands of a guide, surrender, or else no benefit can you take. A guide is one who knows your destination. He is an open-eyed person. A blind man can’t guide, he is in need for one. In our days very few persons are accepting a guide for themselves, everyone is so proud, saying, «I am clever, I know better.» They may know this world’s knowledge, but this guidance is not such that you can read in books and follow. You only know it with a murshid. You must have a guide; only pride is keeping people away. There is no reaching the Divine Presence without a real guide.
For a humble mureed following a murshid, if he is consulting the murshid in every matter it is good, but for three things it is a must. These are marriage, divo- rce, and far journeying. Also for the pilgrimage is ne- cessary consultation with the sheikh. If not consulting, one may fall in a bad condition. The sheikh may give his orders by dreams, as it is prohibited for jinn or devils to appear in the form of the Prophet or the sheikh.
Whoever is asking improvement in the Way of Al- lah must ask for a guide. It is the quickest and shortest way. Sayyidinā ‘Alî asked the Prophet, what is the ea- siest way to our Lord? He said, «Oh ‘Alî, look for one Friend of Allah and stay in his shadow. A shadow is not going to seperate trom a man. Then you may reach easily and quickly the Lord’s Presence.» The beginning of the Way is to agree with a guide.
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Our Grandsheikh says that Iblis is the most learned of people for all religious knowledge, knowing very well the contents of the Torah, Psalms, Gospel, and Qur’ān. But he is prohibited from taking Divine knowledges; he can never know about the secrets of those books. If knowing, he would not follow people to make them like himself. What closes these secrets? It is to be proud of knowledge or worshipping. This puts one far away. Iblis would never take a guide for himself. Allah inten- ded Adam to be his guide but, be would never accept Adam or his knowledge. This is the power of his proud- ness, and the reason for which he was thrown out of the Divine Presence.
Our Prophet says, «Wisdoms are the property of the mu’min, believer. Anywhere he’s finding, he may take it.» There is no nationalism in religion. All people are the same in front of their Lord. If you find a hikmat, wisdom, with any person, you must take it.
* * *
EVERY ACTION AS IF IT WERE YOUR LAST
Everyone works in this life, all are doing something. The majority of people are working like robots, not thinking, only working for eating, drinking, dancing and whatever is pleasurable to their nafs. A small part of mankind work fot themselves and for their beliefs in God and in the hereafter. They strive for the honour and respect of their Lord. This is the right way for man-
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kind. It gives peace and happiness to the heart. Among these works and worshippings we must look; which is the most valuable?
Now our Grandsheikh is asking: what makes our worshipping most lovely and pleasing to Allah? We must know it and follow it and be pleased with it, be- cause, as we are pleased, so is He pleased with us. Our Grandsheikh says: a worshipper must be thinking, de- claring to his ego, «This is my last worshipping.» To be thinking this will make his worship most valuable, as all senses will be present in his heart, not thinking over this life, only over death and after death. Who is thin- king this way will gather his heart in his Lord’s Divine Presence. This gives his action value. If the heart is not present in the time of action, then that action is not made well. Thinking that death is at one’s side means that the heart will be present for worship. It is an im- portant good manner, even for one writing a book, if he is saying: «This is my last action», then it means he will take the most care with it.
* * *
REMEMBERING DEATH THE WAY OF HIGH ASPIRATION
Our Grandsheikh says: anyone claiming to be in Tari- qat, that is, asking the ways going to Allah Almighty, (so many no-knowledge people are criticizing Tariqat, but it only means a way to the Lord’s Divine Presence.
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You must get in the lane or you won’t get there.) must keep as an order everyday to think about death, four times each day. Death is the way for every person to make contact with the heavenly worlds. Four times a day we should consider how we will leave this body and go from this life to the heavenly life. This is an exercise, so when death arrives, one will be ready, not surprised. Death is the only way of making contact with the Lord. Hadith of the Prophet says: «If one is not pleased with death his Lord is not pleased with him. If he is pleased to meet his Lord, his Lord is pleased to meet him.»
Tariqat is the strong way of Shari’ah. For example, a man may make wudû’, ablution, once for five pray- ers, but to make wudû’ for every prayer is keeping the Shari’ah strongly. Likewise it is permitted to pray in one’s home or shop, but to be present for praying in jama’at everytime is keeping the Shari’ah strongly. It is a matter of personal capabilities. Some have himmah, a high desire for worship. Others are lazy, or nearly lazy. You cannot say to them, «Get up and repeat wudû’.» They will say: «I have wudû’.» Even though more wudû’ is «Light upon Light.»
Our Grandsheikh says, one’s remembering his death four times a day brings the Awliyā’’s looking to him. It is important for their divine light to come upon his heart and give him pleasure, peace, and happiness. We must ask for their lookings always. Also, this remembe- ring death makes one acceptable for this Tariqat.
It is keeping the Shari’ah strongly. Considering death keeps one from falling into the foolishness of li- ving a dirty life and doing such dishonourable things as
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drinking, smoking, taking drugs and fornicating. Fallen people have no more minds or good feelings. They can’t think, but are like animals led by their selfishness. Or if they can think, they can’t stop themselves and are po- werless to take themselves out. Consideration of death gives willpower and thus keeps people from badness, from falling into the hands of devils.
This is the last night of this month, the last night of this year and the last night of this century, the 14th century. This coming night will be the first of a new year and first of a new century. This night is closing one hundred years. We hope for a good ending and a good beginning for Islam and for all people on this world. We ask for the Blessing and Mercy and Forgiveness of Allah for the honour of our beloved Prophet, Habibullah.
* * *
FIGHTING
YOUR OWN PERSONAL SATAN
Our Grandsheikh was saying about wisdom, that it is the spirit of knowledges; like essence, when you put a few drops into a jug of water; it all becomes colonya. Wisdom is found only with Divinely people; knowledge is found with everyone. Wisdom is given to Allah’s cho- sen ones. It needs a pure heart, as it is a precious thing and cannot be put in a dirty cup. No doubt our Grand- sheikh was among these chosen ones, he was always gi- ving wisdoms. Now these are his words.
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Our Grandsheikh says that Satan is the biggest fa- vour to mankind from the Lord. Many people may be surprised to hear this; especially learned people, asking,
«how can he say such a thing?» Whoever is asking this is informing himself that he has not reached to wisdom. Allah Almighty orders everyone to fight Iblis and says that he is our biggest enemy. How is he also the biggest favour? As a result of fighting against Iblis, believers reach to high stations, Awliyā’ reach to top levels of Sainthood, and Prophets reach the rank of Prophethood. Without Iblis there would be no believers, saints, or Prophets.
The highest rank of Sainthood in the Divine Presence is the Fardani Maqam, the singular station. The next step above this is Prophethood, the station of twins. There have been 124,000 Prophets and for each time there are 313 high station Awliyā’. We can reach to that level, the Fardani Maqam, at which believers are given powers of miracles similar to those of the Prophets. High stations are reached by figh
Link: https://www.nvrislam.net/index.php?j=eng&post=5773
MERCY OCEANS, Book Two
TEACHINGS Of MEVLANA SHEIKH ABDUllAH AD-DAGISTANI AN-NAQSHBANDI
Mercy Oceans, Book Two, Winter Lectures 1400 H. (1980 A. D.)
The Teachings of Mevlana Sheikh Abdullah Ad-Daghistani An-Naqshbandi May Allah Sanctify His Blessed Soul As expounded upon by our Master Mevlana Sheikh Nazim Adil Al-Haqqani An-Naqshband
The Cyprus Library, Centre for the Registration of Books and Serials documents the following digital edition
ISBN 978-9963-40-000-3
First Edition 1980, © 1980 by Sheikh Nazim Adil al-Óaqqānî al-Qubrûsî
Reprint 2007 by Spohr Publishers Limited, Larnaca, Cyprus [www.spohr-publishers.com].
table of contents
Introduction 9
Signs of real faith 11
You shall be tried 12
Importance of enduring troubles 13
Look not to the faults of others /
How to become free of bad character 14
Belief in the unseen 16
The need for a guide 18
Every action as if it were your last 20
Remembering death / The way of high aspiration 21
Fighting your own personal Satan 23
‘Aqil wa tawakkil – Trust in God but tie your camel first 23
The need for training / Avoid argument 27
Address the good side of people 29
Importance of leaving forbidden and disliked actions 30
Our teaching comes from prophets / Respect for food 32
Importance of washing the body 33
Why Sayyidinā ‘Alî was riding a mule 34
One must be humble 33
Protect and respect / The ways of the prophet 36
About looking 38
Remove the teeth of your dragon 40
The most acceptable worship 42
Allah protects those who pray 43
Who is stubborn can’t enter paradise / Women in Islam 43
Faith that moves mountains 47
Respect for food: The prophet and the dried barley bread 48
On learning and practicing what one has learned 30
Don’t be a prisoner of enjoyment 32
3
Two kinds of action /
Story of Sayyidinā Ibrahim and the flocks 33
Sultans are very few 33
Parable of the squash vine and the cypress tree 36
Are you mad? 38
Signs of a murshid 39
Thinking / Real life 60
All actions for the divine face /
Reality, not philosophy in Islam 64
Following a perfect example 66
Why we prefer Islam 68
The safety of Shām 69
Qur’ān: Fountain of knowledge 70
Be listener 72
Surrender to one’s Sheikh 73
Facing trials gratefully /
Abû Bakr, ‘Alî, and the thousand monks 74
Curing spiritual disease / Khalwa – seclusion 76
Our homeland is heavens 79
Importance of final outcome 81
Day of promises / Reward according to intention 82
«I am a dustbin, don’t worry» 84
Don’t boast 83
Muhiy-id-dîn and the angel 86
Wearing turbans 87
Defeat as reminder 88
Allah creates causes 89
Don’t say: impossible 90
Who carries Qur’ān? 91
Everyone will be with his beloved friend 92
No creation in vain 94
Bahlûl’s conversation with the private toilet of the Sultan 93
What is belief? 96
Bahlûl and the paradise palace 98
Ladies must obey husbands 100
Who to follow? 101
The way of azeemat / Allah’s beauty oceans 101
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The mureed who tested their love for each other 103
How divine attributes differ from ours 103
Attributes of lovers – Layla and Majnûn 103
Make do with less 106
Advice on health and marital relations 109
«The god you worship is beneath my feet» 110
Humbleness / Who carries a snake will be bitten 112
That which begins as dirty water
and ends a decayed body can be proud? 113
Oh my donkey! 116
Don’t be angry 117
Ravages of envy 118
To resist temptation 119
Intercession 121
On thankfulness 122
The man who never got angry 123
Power of good words / Madhhabs in Islam 124
Murshid tricks nafs / Don’t see sinners as animals 126
Sit at the back of the assembly 128
Affirming weakness 129
Don’t break hearts / Assume the best 129
Your first responsibility is yourself 131
Allah’s endless mercy oceans 131
Endless troubles 132
Islam is dynamic not passive / About sleeping and eating 133
About non-Muslim ancestors 136
Western ‘sufi’ groups around in circles 137
For new Muslims: be a real Muslim 138
A smile is charity 139
Respecting mankind 140
Meetings 141
Importance of marriage 141
More on meetings 143
Being fully present 144
Bayazid’s 24,000 expansions 143
What to expect in the grave 147
The story of the gravedigger 148
7
Naqshbandia Tariqat setting limits for ego’s desires 130
Travelling, the way of all prophets 132
Covering badness 134
For those denying tariqats 137
Who is an unbeliever? 137
Speaking the holy name of Allah 138
Always ask for more knowledge /
The soul’s capacity is endless 139
Keeping the eyes, the tongue, the limbs 160
Following like a shadow and the story of the barrel of wine 163
A method in our way / Pride and manners at metting 163
The wisdom behind Satan /
Nothing created without benefit 168
Dhikr – remembering God 171
The value of this world 172
On visiting graves 174
A lesson from a meeting in the spiritual world /
What gives a man dishonour? 173
Controlling anger and passion 178
The advice of satan and people of advanced thinking 180
Presence in worship / Muhammad, the Last Prophet 183
Muhammad, Peace Be Upon Him 184
Avoiding fitna / Grandsheikh’s tales /
Improving day by day 186
Turning the other cheek / A story of Mevlana Khālid 189
Belief in the hereafter 194
The position of the Naqshbandi order 196
Allah looks to our hearts and actions 202
Be pleased serving for Allah’s sake 203
Laziness 207
Marriage 209
Glossary of Arabic terms 213
IntroductIon
We are going to speak from our Grandsheikh’s lectu- res, as he was a representative of the Holy Prophet in our time. Every Wali, saint, must be a representative of his Prophet in his own time. They are masters for teaching people the Ways of Allah Almighty. Each one of mankind is going towards his Lord, but each has a private and different destination. Everyone must know his destination. The Awliyā’, saints, have lights in their hearts; they are not blind. For most people, their heart’s eyes are veiled. But Awliyā’ have taken off the veils and, like Prophets, may look to the future. With their light, they may help people to their destinations, as Allah Almighty says to His Prophet, Muhammad, in the Holy Qur’ān:
«Say: This is my way, that I am inviting you unto your Lord, Allah Almighty, with exact vision and perfect guidance which I am on as are they who completely follow me.»
(Surat Yusuf, Verse 108)
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SIGNS OF REAL FAITH
There are two kinds of Imān, faith. One is real and the other is imitative. The real brings light to the heart of a person; until then, he is only imitating faith. The signs of real faith are three. The first is the ability for listening to the tasbih of all creatures, their paying praise and respects to their Lord. Qur’ān says that there is nothing in existence without tasbih, even in- animate objects. Once the Prophet, salla llâhu ‘alay- hi wa sallam, took a handful of stones and held them up so that the Sahāba, his companions, might listen to their giving high respects. This was a miracle to give them real faith. The second sign is Allah’s ope- ning of his heart to the fountain of wisdom, to know the wisdom behind all things in existence, to know their purpose and position. Like the essence of the rose forms tiny drops on the surface of rose-water, he has Hikmat, wisdoms, or the essence of knowledge. Thirdly, there are no more veils between him and Barzakh, the heavenly worlds. He may meet anyo- ne from Barzakh without hinderance, the spirit of any Prophet or Saint. Until these three signs appear, know that you are still veiled and not open to the
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mercy oceans
light of Imān. Allah says, «Oh, you who believe, be- lieve in Allah and His Prophet and His Book». (Surat un-Nisa: 136) This, addressing believers to believe, in- dicates that they must improve to real faith and not stop at imitation. Tariqats are preparing mureeds for real faith. The meaning of mureed is one who is asking. What is he asking for – for real faith.
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YOU SHALL BE TRIED
Our Grandsheikh says that Allah tries His servants and the Prophet tries his Ummah and also Awliyā’ and Sheikhs try their mureeds. For everyone will come a trial from one or the other. What is necessary in order to stand that testing? We are asked to be patient with everything, to be firmly keeping our faith and not lea- ving it. They are trying our faith and they may try us by so many things, by fear, by hunger, by death. Our Grandsheikh says one may ask: «Doesn’t Allah know what we are? For what reason is He testing?» Yes, He knows, but the wisdom of trying is to give us endless reward for our patience. From His generosity He is gi- ving from 10 to 700 degrees of reward, even when we are not patient. Qur’ān says: «Give good tidings to tho- se who are patient.»
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book two
IMPORTANCE OF ENDURING TROUBLES
Our Grandsheikh was saying about trials: everyday they are coming afresh and the mureed must be ready and careful each time for that trying, that his faith may become real faith. Everyone may improve his station. For one still under his ego’s rule, he will be tested by that which his ego will never like. From everything, family, friends, work and neighbours, may come to you what you don’t like. The way of development is the way of patience. There is no quick development. One must be agreeable to all happenings to and around him- self. That is the sign of development, to endure peoples’ troubling you. It is not important to fly in the sky or to walk on the sea or to be seen in several places at once or to dream good dreams. Important in our way is to be patient, resisting every wave of evil like a mountain in a storm, not being pushed back. That is development. Or like the ocean, not becoming dirty from the rivers pouring into it. People with extraordinary powers may fly, but may in the end lose their faith when Iblis ru- shes on them. We must be able to endure every harm from everyone. Our Grandsheikh says, we must be awa- kened for everything coming contrary to our liking and be ready to tolerate it. This is the real station of faith. Three times a day a sheikh looks to his mureeds, but not with a looking to give them pleasure, instead they are looking to send something to the mureed that he will never like. Are you patient, or giving up? When you are patient, your heart is given satisfaction, and a light comes on your real eyes and is coming more faith.
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At each opportunity you may advance or come down. This time is particularly filled up with unliked things, the world full of evils and devils. The Prophet said, to keep religion in this time is more difficuIt than to keep fire in one’s hand. We must be patient. Allah gives to those enduring unliked things endless reward. It is the way of real faith, like the way of Prophets and of Awli- yā’, to endure the badness of people.
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LOOK NOT TO THE FAULTS OF OTHERS HOW TO BECOME FREE OF BAD CHARACTER
Our Grandsheikh is saying – his every advice is like shells for guns, giving to you to use against the enemy. But you are only taking and making a depot. We are giving to you for shooting; that is our intention. We are giving you every range of shells, some for nearby and some for the other side of the mountain. Yet our Grandsheikh is saying: «I can’t find anyone to keep my advices.» I hope you may keep his advice.
Our Grandsheikh is asking, what is that which Allah and his Prophet don’t like? You must know, and when knowing, keep far away from it. He answers that it is to look after a person’s faults. Allah has prohibited this. It is a big sin and the worst action a person can make. You also have faults everyone has so many, and you have a responsibility for those faults in the Divine Presence. So why are you looking to the faults of others; you must
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eliminate your own. When one is looking to the faults of another, the respect we have for him in our heart disappears, and the love toward him is extinguished. Therefore, it is prohibited. So many faults everyone has, that if we were looking to them, all would become enemies. It causes seperation of the Ummah, and then comes Shaitān to capture us. Islam calls love and strong relations between people, to protect from badness and give power to faith. Therefore, we are ordered for wor- shipping together, so that our faith will grow stronger. Our Grandsheikh says we must be careful that Shai- tān does not make our worship unacceptable. It is unac- ceptable when we are asking for any rewards. We must ask for our Lord’s pleasure only. When all the ego’s desires are finished, then one is a servant of the Lord. To look for some reward for worshipping is like idol worship. Sincerity is to ask only your Lord’s service. So many people are worshipping and then doing what their ego demands. This means that they are servants
of Allah and of Shaitān. It is a dangerous way.
Until we become clean of bad character we can’t be free of Shaitān, this world, our egos, and vain desires. Until you know when you put your foot down, whether it is on the right way or the wrong way, you are yet in need of alignment in your heart. You must know and be awake to where you are putting your foot. In one second’s sleeping may come a dangerous accident. Therefore, we are always in need to repeat the word of shahâda, to put us on the right way.
Until we become free of bad character, we cannot at- tain to real faith; and if no real faith, then there is no
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real life, the life that is forever. Whoever realizes real life in this world will live on in the tomb, his body not turning to dust. It is a sign from Allah that he has rea- ched true life. How is it possible to save ourselves from bad character? A bad characteristic is pride. Iblis was thrown out of the Divine Presence for his pride. If a man is not humble enough to accept one man to teach him lessons, he is proud. You must have a Tariqat Teacher to show you how to use the Shariah on yourself. He learned from his Sheikh how to use Shariah on himself. There can be no surgeon who hasen’t witnessed surge- ry, but learned only from books.
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BELIEF IN THE UNSEEN
I am asking Divine Help from Allah and for power like He gives to His Prophets and Awliyā’. All Awliyā’ have divine power and holy breath, breath that gives life to people. Anyone sitting with them and listening to them is brought to real life. Our Grandsheikh told that we must have faith in the unseen, believing without see- ing. It is the first step for improvement, helping every believer to his destination. Everyone has a destination; it is a veiled thing we can’t see. But you may know it and see it if using the ways Allah Almighty is teaching us. Anyone wanting to know about his fate and the fate of the world must believe in unseen matters. If a man is not believing, he is never improving and may stay
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always imprisoned in his five senses, unable to know or understand more. It is impossible for him to reach the heavenly stations. What kinds of unseen things must we believe in? Most important for all people is belief in God Almighty, Creator and Lord of the Universe and all creatures. Even though we can’t see him, we can find His existence with certainty of knowledge. Our minds and our knowledge tells us His existence must be. An- yone denying this is denying and fighting real intelli- gence. They are no-mind people.
Secondly, we must believe in His Angels, created by Allah from Light. No one can say that the only crea- tures are the ones we can see. There are so many things that yet our knowledges can’t reach. Like bacteria, we need a microscope to see them. Allah permitted the dis- covery of these small creatures. Real knowledge is not denying the Angels’ existence. There are Angels; we must believe.
Thirdly, we must believe that Allah sent His Pro- phets by Divine Order to all people. We are not in their times but we must believe they are sent. Also we must believe in Holy Books sent by Allah, and believe in the Day of Judgement, in Paradise and Hell. We believe by Allah’s word.
We must believe that our destinations are written and known by Allah before our coming to this life. He is our Creator, He only orders and everything must go as He likes. We are his creatures, each with a particu- lar destination. We are moving towards our destina- tions with Divine Guidance. No one can change his destination. It is in Allah’s hands. This believing is the
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beginning of our journey to our destinations; and that journey is ending in the Divine Presence. All mankind is invited to be present. Whosoever is believing, they will find a warm acceptance there. Those not believing are also returning but are not finding such a good ac- ceptance. For example, there are two servants of a king, both invited to his presence. One accepts and comes, but the other escapes and must be brought by force. I think they can’t find the same deal from the king. One will be rewarded and one punished. Everyone who is ready will be rewarded. This is the importance of belie- ving in unseen things. As much as believing, so much improving.
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THE NEED FOR A GUIDE
Our Grandsheikh is saying an important good manner for guidance. Everyone must look for a guide, as we are in need to reach to our destinations and it is so difficult. Look to our Prophet, peace be upon him. All creation is for his honour and sake; Allah making the universe for his Habib. Yet the Prophet accepted a guide, Jibrîl (An- gel Gabriel). All Prophets accepted Jibrîl as their guide. Our Prophet is of the highest station in the Divine Pre- sence, a representative of Allah among His people, and he is taking a guide. It is indicating that for everyone asking to reach the Divine Presence a guide is necessa- ry. This is the most important adab. Our Prophet was
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always following the orders of Jibrîl, doing every action and speaking according to Allah’s orders as brought by Jibrîl. It means that no one may reach the Divine Presence without a guide and guidance. You must give yourself to the hands of a guide, surrender, or else no benefit can you take. A guide is one who knows your destination. He is an open-eyed person. A blind man can’t guide, he is in need for one. In our days very few persons are accepting a guide for themselves, everyone is so proud, saying, «I am clever, I know better.» They may know this world’s knowledge, but this guidance is not such that you can read in books and follow. You only know it with a murshid. You must have a guide; only pride is keeping people away. There is no reaching the Divine Presence without a real guide.
For a humble mureed following a murshid, if he is consulting the murshid in every matter it is good, but for three things it is a must. These are marriage, divo- rce, and far journeying. Also for the pilgrimage is ne- cessary consultation with the sheikh. If not consulting, one may fall in a bad condition. The sheikh may give his orders by dreams, as it is prohibited for jinn or devils to appear in the form of the Prophet or the sheikh.
Whoever is asking improvement in the Way of Al- lah must ask for a guide. It is the quickest and shortest way. Sayyidinā ‘Alî asked the Prophet, what is the ea- siest way to our Lord? He said, «Oh ‘Alî, look for one Friend of Allah and stay in his shadow. A shadow is not going to seperate trom a man. Then you may reach easily and quickly the Lord’s Presence.» The beginning of the Way is to agree with a guide.
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Our Grandsheikh says that Iblis is the most learned of people for all religious knowledge, knowing very well the contents of the Torah, Psalms, Gospel, and Qur’ān. But he is prohibited from taking Divine knowledges; he can never know about the secrets of those books. If knowing, he would not follow people to make them like himself. What closes these secrets? It is to be proud of knowledge or worshipping. This puts one far away. Iblis would never take a guide for himself. Allah inten- ded Adam to be his guide but, be would never accept Adam or his knowledge. This is the power of his proud- ness, and the reason for which he was thrown out of the Divine Presence.
Our Prophet says, «Wisdoms are the property of the mu’min, believer. Anywhere he’s finding, he may take it.» There is no nationalism in religion. All people are the same in front of their Lord. If you find a hikmat, wisdom, with any person, you must take it.
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EVERY ACTION AS IF IT WERE YOUR LAST
Everyone works in this life, all are doing something. The majority of people are working like robots, not thinking, only working for eating, drinking, dancing and whatever is pleasurable to their nafs. A small part of mankind work fot themselves and for their beliefs in God and in the hereafter. They strive for the honour and respect of their Lord. This is the right way for man-
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kind. It gives peace and happiness to the heart. Among these works and worshippings we must look; which is the most valuable?
Now our Grandsheikh is asking: what makes our worshipping most lovely and pleasing to Allah? We must know it and follow it and be pleased with it, be- cause, as we are pleased, so is He pleased with us. Our Grandsheikh says: a worshipper must be thinking, de- claring to his ego, «This is my last worshipping.» To be thinking this will make his worship most valuable, as all senses will be present in his heart, not thinking over this life, only over death and after death. Who is thin- king this way will gather his heart in his Lord’s Divine Presence. This gives his action value. If the heart is not present in the time of action, then that action is not made well. Thinking that death is at one’s side means that the heart will be present for worship. It is an im- portant good manner, even for one writing a book, if he is saying: «This is my last action», then it means he will take the most care with it.
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REMEMBERING DEATH THE WAY OF HIGH ASPIRATION
Our Grandsheikh says: anyone claiming to be in Tari- qat, that is, asking the ways going to Allah Almighty, (so many no-knowledge people are criticizing Tariqat, but it only means a way to the Lord’s Divine Presence.
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You must get in the lane or you won’t get there.) must keep as an order everyday to think about death, four times each day. Death is the way for every person to make contact with the heavenly worlds. Four times a day we should consider how we will leave this body and go from this life to the heavenly life. This is an exercise, so when death arrives, one will be ready, not surprised. Death is the only way of making contact with the Lord. Hadith of the Prophet says: «If one is not pleased with death his Lord is not pleased with him. If he is pleased to meet his Lord, his Lord is pleased to meet him.»
Tariqat is the strong way of Shari’ah. For example, a man may make wudû’, ablution, once for five pray- ers, but to make wudû’ for every prayer is keeping the Shari’ah strongly. Likewise it is permitted to pray in one’s home or shop, but to be present for praying in jama’at everytime is keeping the Shari’ah strongly. It is a matter of personal capabilities. Some have himmah, a high desire for worship. Others are lazy, or nearly lazy. You cannot say to them, «Get up and repeat wudû’.» They will say: «I have wudû’.» Even though more wudû’ is «Light upon Light.»
Our Grandsheikh says, one’s remembering his death four times a day brings the Awliyā’’s looking to him. It is important for their divine light to come upon his heart and give him pleasure, peace, and happiness. We must ask for their lookings always. Also, this remembe- ring death makes one acceptable for this Tariqat.
It is keeping the Shari’ah strongly. Considering death keeps one from falling into the foolishness of li- ving a dirty life and doing such dishonourable things as
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drinking, smoking, taking drugs and fornicating. Fallen people have no more minds or good feelings. They can’t think, but are like animals led by their selfishness. Or if they can think, they can’t stop themselves and are po- werless to take themselves out. Consideration of death gives willpower and thus keeps people from badness, from falling into the hands of devils.
This is the last night of this month, the last night of this year and the last night of this century, the 14th century. This coming night will be the first of a new year and first of a new century. This night is closing one hundred years. We hope for a good ending and a good beginning for Islam and for all people on this world. We ask for the Blessing and Mercy and Forgiveness of Allah for the honour of our beloved Prophet, Habibullah.
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FIGHTING
YOUR OWN PERSONAL SATAN
Our Grandsheikh was saying about wisdom, that it is the spirit of knowledges; like essence, when you put a few drops into a jug of water; it all becomes colonya. Wisdom is found only with Divinely people; knowledge is found with everyone. Wisdom is given to Allah’s cho- sen ones. It needs a pure heart, as it is a precious thing and cannot be put in a dirty cup. No doubt our Grand- sheikh was among these chosen ones, he was always gi- ving wisdoms. Now these are his words.
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Our Grandsheikh says that Satan is the biggest fa- vour to mankind from the Lord. Many people may be surprised to hear this; especially learned people, asking,
«how can he say such a thing?» Whoever is asking this is informing himself that he has not reached to wisdom. Allah Almighty orders everyone to fight Iblis and says that he is our biggest enemy. How is he also the biggest favour? As a result of fighting against Iblis, believers reach to high stations, Awliyā’ reach to top levels of Sainthood, and Prophets reach the rank of Prophethood. Without Iblis there would be no believers, saints, or Prophets.
The highest rank of Sainthood in the Divine Presence is the Fardani Maqam, the singular station. The next step above this is Prophethood, the station of twins. There have been 124,000 Prophets and for each time there are 313 high station Awliyā’. We can reach to that level, the Fardani Maqam, at which believers are given powers of miracles similar to those of the Prophets. High stations are reached by figh
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