Love (Shaykh Nazim, 57 pages, 4/4)
https://www.nvrislam.net/index.php?j=eng&post=6019
also refers to the place where the
spiritual presence of a saint is. Master: See “Sheikh”. Mawlana: Literally “Our Master”.
Mecca i Kaabais (see glossary), : Holy city of Islam, where the : f main Muslim cae of pilgrimage. Place of birth of the
Prophet Muhammad@. Minbar: Pulpit in the mosques to give sermons.
Moses: Prophet sent to the people of Israel. He was dressed
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with powers and knowledge.
Mosque: Muslim temple of devotion.
—_ ae The Messenger of Allah Almighty who wa salar oo unto the Worlds. The last Prophet. He ie anaes a e lunar month Rabi ul-Awwal in the wn Shae a ied of the Christian calendar), in Mecca ramming oe in Sea . to the hands of his Creator on ew
the hae be ‘orn in the year 10 a.h. (632 of . eta a ion the pen to write, the pen asked “What foe en begs God said “Write La ilaha ill Allah” leks heater except God). And the pen wrote “La oe during 70.000 of God's years and then it a i day of God is like 1000 of our years. Th aan a to write once more, and the pen asked “What aan oh” Aes answered “Write Wattenadie And the pen woot ie hee ee : o is this M ae rie a oe oad Name beside his soe ap G ust know that if it would have
ir Muhammad I wouldn’t have created ae
in creation”. And, th ; en, th “ Rasulullah¢” during 70.000 ie Creal
Mu’mins: Believers. Murid: Disciple. Nafs: see Ego.
Nagshbandi: “Nagsh” means engraving and suggests
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engraving the name of God in the heart, and “band” means bond and indicates the link between the individual and his Creator. See “Nagshbandi Tariqat”.
Nagshbandi Order: see “Naqshbandi Tariqat”.
igat: Sufi Order inheritor of the inner teachings of the Prophet Muhammad. It takes its name from Sheikh Muhammad Bahauddin Shah Naqshband, born in 717 a.h. -1317 of the Christian calendar- in a village near Bukhara (Central Asia). There are 11. principles of the Nagshbandi Way: 1) Conscious Breathing: To be present with every breathing. To breathe consciously. Don’t leave the attention even for one moment. Remember yourself always and everywhere; 2) Watch your step: While walking you must keep the eyes on the feet, and always remember the aim of each of our steps. Never forget that the goal is the inner freedom; 3) Journey Homeward: It is the journey towards oneself. To travel from the world of illusion to the world of Reality; 4) Solitude in the Crowd: to keep the internal freedom in all the outward activities. To be outwardly with people while remaining inwardly with God; 5) Essential Remembrance: to remember God in the heart always and everywhere (see dhikr); 6) Returning: to return to God, submitting to His Will. The only aim is to reach Reality; 7) Attentiveness: to watch the heart preventing bad thoughts or bad inclinations from entering it; 8) Recollection: to keep the heart in the Divine Presence continuously; 9) Awareness of Time: to make an account of his actions and his intentions; 10) Awareness of Numbers: to keep an account of dhikr in order to bring the heart into the Divine Presence of the One who is mentioned in that dhikr;
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Beloved One. It means to experience His manifestation in all states,
Nur: Literally “light”, indicates the Divine Light. The Holy Quran says “Allah is the Light of the heavens and the earth” (24, 35). And the hadith of the Prophet tells: “Allah has 70.000 veils of light and of darkness; if He lift them up, the radiance of His Face would burn everything within His Glance.” Najm Razi stated: “If the light is lifted up in the sky of the heart taking the shape of one or several bright moons, both eyes close to this world and the other. If this light is lifted up, and in the inner being ofa pure man, reaches the level of one or several suns, the mystic wouldn’t know this world or the other, will only see his own Lord behind
the veil of the Spirit; then his heart is light, his body is
light, his materia! wrapper is light, his ears, his sight,
his hand, inside and outside is light, his mouth and
tongue are light”.
Pre-eternity: Period before the creation of time.
Prophet: When the Prophet is mentioned is referring to the Prophet Muhammad. See Muhammad.
Prophets: Deputies of Allah Almighty. They are 124.000 in number, Only 313 of them were also Messengers.
Rabiaal Adawivya: She wasborn in humble surroundings
and sold as a slave when she was a child, then she established in Basra where she was known as a saint. The
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11) Awareness of the Heart: to direct the heart towards the Divine Presence, where he will not see other than his
te of her death sometimes is esteemed to be the year
135 (752 of the Christian pene eS a f the Christian calendar). an Ss, they asked her which could be the reason: “I
4 Lord punished ise”, she answered, and my or her death, she was seen ina sip _ ven : as it with the angels of the tomb, a Nakir?” She replied: “Those young men toipem pe and asked me: ‘Who is your Lord?’ I — = ae —_ i d and thousand o God: with so many thousan Lanes lain Pe idn’t forget an old and weak woi ; "
Si forpotten You if You are the only one I — all the world, so that You sent to ask: ‘Who is your ee
Rakaat: One unit of prayer in Muslim prayer, consisting of standing, bowing and two prostrations.
Rumi i i kh : na Jalaluddin Rumi was born in Bal i ee eaten December agit of 1273 2 secre te ke From a respected family, his father (Baha o c e eminent preacher and theologian, pte 7 Ne ul of the wise. It is said that when he — a ae being a child, Ibn Arabi, seeing him - : a ied his father, he exclaimed: “Praise be to God!
ocean walks behind a lake!”
Saint: see Awliya.
Guide in Satan: Being of fire (jinn). He was the Imam ( : the tee of the Angels, owing to his state = cma hiping. But his inner reality came forth w ee — Adam as his representative. Allah as os ae ayels to prostrate before Adam and they obeyed,
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Shaitan (Satan) di isobeyed i the outside of man and ie oe ten ae
the ‘t see the li al F dia A Sufi Sheikh, Abul Gain Wineae eee once he wished to see Satan, he was in the fee mea when he saw an old man that was eo 2 e remembers that while he was lookin t
r invaded him: “ aa.
“yi i ” * Who are jou?” h
a et wish”, he replied. “Accursed”, he sxiadting d vanes
you prostrate before Adam?” he asked. “Hol, =aesaeee . Ww
ee ou Imagine, Junaid, that could h The Sheikh (Spiritual Master) must be deeply imbued with ye someotte iPr the knowledge of the religion externally and spiritually he must inherit from the Prophet Muhammad and all his decessors the ability and blessing to guide the followers in the externals of the religion and its inner realities. He must be able to guide them according to their needs to the Divine Presence and the Presence of the Prophet.
far from him as you benefit when you are near him. You ‘must see among his disciples the picture of faith, sincerity, humbleness and piety (God-consciousness) and you must yemember, when you are mixing with them, the highest tate of love, truth and deference to others. You must see that his followers represent all different kinds of people.
ave I prostrated
that was saying: “
Now you must say; i ly: you i o raed age a ae you swe ieietboee ie i ever Shaitan heard this etna a litasee oan
Allah, Junaid, "0 @ sharp scream: “By
Importance of Finding a Sheikh u have destroyed
; ” ' In the Naqshbandi Order, the living presence of a connected before disappearing. me!” he exclaimed _ Sheikh Suen Through his Shvical and spiritual x : linkage to the Prophet, he establishes the disciple’s Sayyidina: Literally “our lord”, respected and h connection. The disciple’s obligation is to maintain his way of referring to a Master. onorable connection to his Sheikh, to hold tightly to the hand of ' the one within his reach. The Sheikh maintains the further Shaitan: See “Satan”. connection to the previous sheikhs and to the Prophet.
Sheikh: The one who has the missi The need for a Living Guide ma Spiritual Stations. on to take his disciples Ifone is separated from his Sheikh by death or other € main indication of ma circumstances, it becomes necessary to find a living guide who can complete the work of the first master. The path itself is not the goal, but the means to reach the goal. Holding onto the attachment to a master, who is no longer present, usually represents an unrealistic expectation and false hope. It may also be a manifestation of pride.
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by experiencing self- (3) He must be sancti
Grandsheikhs).
Sohbet: It refers to th Sheikh and to the dis
So Adam”.
Soul: Its reality is be
Qualifications of The master must have four qu oe
a scholar in all the obligati the Divine Law, the oo the other conditions of fai (being in the level of the Worship God as if you see know that He sees you’, he of the Oneness of God, he
€ association of the disci i t ples with courses given by a Sufi Master. vs
: See the expression “Descendants of
yond the human kn owledge. It i essence and can produce consciousn elie
It recognizes itself and its Creator
ess and intelligence. and knows spiritual
realities. It exists independent of the body and does
not accept division, It matterless,
does not occupy space and it is
alifications: (1) He must be ms of the religion (knowing f the Oneness of God and all th); (2) He must be a knower one that follows the Tradition Him, and if you do not see Him must bear witness in his heart must know about His attributes effacement in the Divine Presence;
fied (he must have already purified
himself, following the tradition ‘Die before you die’); (4)
its actions are from Allah: there is no separation between "and Allah in its actions and devotions. e place of the ‘moving soul’ is in the heart; its business ‘Js with the knowledge of the spiritual path. Its work deals th the first four of the Beautiful Names of the Essence of lah. This soul can see the paradises of the angelic realm, {ts inhabitants, its light, and all the angels within it. The ‘speech of the ‘moving soul’ is the speech of the inner world, ‘without words, without sound. The place of the sultan-soul, where it reigns, is the centre of the heart, the heart of the heart. The business of this soul is divine wisdom. Its work is to know all of - divine knowledge, which is the medium of true devotion yecited in the language of the heart. The benefit of the sultan-soul is the rapture and love that it feels watching the manifestation of Allah’s beauty, grace, and perfection. The station where the holy spirit reigns is the secret place that Allah made for Himself in the centre of the heart where He deposited His Secret for safekeeping. The state of this soul is described by Allah speaking through His Prophet®: ‘Man is My secret and I am the secret of man.’ Its business is the truth which is obtained by achieving unity; that is its work. It brings. multiplicity into unity by continuously reciting the names of unity in the language of the divine secret. This in not an audible exterior language, only Allah hears the language of the holy spirit, only Allah knows its state. The benefit of this soul is the vision of the first-created creation. What it sees is Allah's beauty. To it belongs the secret vision. Seeing and hearing become one. There is no comparison, there is no resemblance to anything in what it sees. It sees Allah's attributes of might and-wrath as one with his
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attributes of beauty, grace and mercy”. (Hadrat Abdul Qadir al-Jilani)
Sufi: The name Sufi is an expression derived from the Arabic word saaf “pure”. The reason that the Sufis are called by this name is that their inner world is purified and enlightened with the light of wisdom, unity and oneness. Another meaning for this appellation is that they are spiritually connected with the constant companions of the Prophet who were called ‘the companions with the woolen garb’ (wool in Arabic is ‘suf’)
Sufism: In Arabic the word tasawwuf — that refers to the discipline and method of the sufis that is why it is called Sufism- consists of 4 consonants, ts w f. The first letter, T, stands for tawba, repentance. This is the first step to be taken on the path. It is as if it were a double step, one outward and one inward. The outward step in repentance is in words, deeds and feelings: to keep one’s life free from sin and from wrongdoing and to incline towards obedience, The inner step of repentance is taken by the heart. It is the cleansing of the heart from conflicting worldly desires and the heart's total affirmation of the wish for the divine. The second stage is the state of peace and joy, safa. The letter $ is its symbol. In this stage there are similarly two steps to take: the first is towards purity in heart and the second towards its secret centre. Peace of the heart comes of a heart free of anxiety. Anxiety is caused by the weight of all that is material -the weight of food, of drink, of sleep, of idle talk. All this, like the gravity of the earth, pulls the ethereal heart downwards, and to free itself from this weight tires the heart. Then there are
i ossessions, love of family and children- a bind tne ethereal heart to the earth and ee ‘from soaring. The way to free the heart, to beso 2 to remember Allah. The peace of the secret ae fi : e heart is achieved by cleansing the heart emis d every thing and preparing it to receive vane sence alone, which enters the heart when that he ' beautified with the love of the divine. The pean is cleansing is the constant ine ene =) cital with the secret tongue of the divine ves es nity Ia ilaha ill-Allah -there is no god but Allah-. Pe the heart and its centre are in a state of ape ve joy, then the second stage, represented by the le er a complete. The third letter, W, stands for ee Foe is the state of sanctity of the loversand friends o , a This state depends upon inner purity. The — state of sanctity is totally conscious of, in a w ne connected to Allah. Allah says through His mp _ “When I love My servant Prine een : ane ngue, his hands an s feet. I 4 Nears through ~ = - tag ag become Mine and he wa E o# eth comes and — — Le augenremeey ic of wilaya is complete. The fou e Z De he fana, the annihilation of self, the state of n i Allah’s Essence).The (to be empty of everything except rae false self melts and evaporates when divi! eT e’s being, and when the multiplicity of worldly BE ibutes and ena leave, their en ae by the single attribute of Unity. (Sheikh Abdu
al-Jilani).
Sultan: King.
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Sultana: Queen.
Tarigat: Sufi Way. The heart of the External Law.
Tasbih (Literally “ y “God's glori ion”): ‘ beads used for Saliting 2 ae ): Muslim string of
Ulema: Religious scholars. Men of external knowledge
Wadud: Attribute of the divinity that refers to the Divine Love. “Al Wadud mean The ll Loving Or The One s A
coming to us with love”, “ 1 e". “Ya Wadud” -j i for the Divine Love- means “Oh arene ae
: The Judgment Day.
Zuhd: Renunciation of all worldly activity.
LIFE OF MAWLANA SHEIKH NAZIM*
Why to wait? The circumstances of his renunciation of the world (dunya) are told as following:
Mawlana Sheikh Nazim had a brother that was a doctor. During the Second World War they called him for the army. One day a bullet reached to his heart and he
assed away. Mawlana Sheikh Nazim had a special love for his brother. His death depressed him very much and made him realized that everything in this life has an end and is going to finish. In that moment he said: “Why to continue in this dunya (world), in this life as a scholar, or a doctor, or an engineer if we are going to leave everything or everything is going to leave us and all of us we are going to go to Allah Almighty? So from now on let me go to Allah Almighty. Why to wait?”
* Based in the biographies by Sheikh Adnan Kabbani and Sheikh Hisham Kabbani.
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So he res the words of the Prophet Muhammad; ao much you live, you are going to , pte a end pekay whoever you Jove wegnare
0 leave him/her or he is goin ; a tol ue ee you are going to die . he vgs “ie » But the one who loves Allah Adndghty,
r going to remain with Allah Almi, h , oo Allah Almighty never dies.” ae Since = made ‘zuhd’, he left everything. He got
gree in Chemical engineering of the nivuetiey ot and family- and he turned hj € ed his face to th i i :
Ulema (Scholars) asking for divinely knowledec sine
— His Lineage and Masters wa i auad Nazim Adil was born in ee a | a . at April of 1922 (the 26th o¢
_ -1.). His lineage from his fi i
_ io fo Pee to the Sheikh Abdul Qadir Noe
pe abi nes ufi Order). His lineage from his mother =
Jalaluddin Rumi (founder of the Meviovisca
Seems der of the whirling dervishes).And
ge of his grandfath i ent of
bs ers, he is d
e Prophet Muhammad (Hasaini-H “a "
He received spiri ini gta, Caen Piritual training from several
emma: ; ceeding, not decreasing. They are Rijalallah, men that
Allah Almi i lmighty dresses to be His Khalifas (representatives)
“WwW wasceae ~ oo ns 313? Because they represent the 313 prophet a : : ee Tom the 124.000 prophets that Allah Bini 7 foal tita ere a een them only 313 prophet-messen, rT: pa teens p wliva (saints), everyone has a secret fr ita “messengers from Allah Almighty. cian
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n earth. They appeared in all period of time. They are ace the time of Sayyidina Muhammad until Yawm ul liyama (Day of Judgment). During his spiritual training, Sheikh Suleyman rzurumi realized that he couldn’t give him anything 40re, so he called Mawlana Sheikh Nazim and told him: son, I am stopping here, you are very high. Your ma (spiritual power and longing) is much higher than what I was expecting or than what I have. I asked idina Muhammad spiritually: ‘What shall I do with my son Sheikh Nazim, he has so much energy, he is so high, that I am not able to continue with him?’”. And Sayyidina Muhammad told him spiritually: “His Amana (the trust that Allah gave to him), is not with you, is with the Sultan of Awliya of this time, that is now living in Damascus, Sheikh Abdullah ad Daghestani* . Send him there, he must continue under the hands of this Sheikh, he can control him and give him whatever you cannot give him”. And Sheikh Erzurumi told Mawlana Sheikh Nazim so, and he said: ‘I just heard this from him. All my heart, my physical body, and my feelings were pushing me towards Damascus’ *.
a}
* Ad-Daghestani” shows the place of birth of Grandsheikh Abdullah, in “Daghestan, Russia. :
* Later, Grandsheikh Abdullah would say to Mawlana Sheikh Nazim: “My son, all your spiritual amana, all your spiritual realities are in my hands, and you are my son from pre-eternity to eternity, you are going to serve our Nagshbandi way, and on the Day of Promises you promised to be one of the Grandsheikhs of this Nagshbandi line which you will serve till Yawm ul Qiyama”.
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Mawlana Sheikh Nazi v azim relates th meeting with aa 9 Grandsheikh Abdullah ad-
“O
pried we have power that in one second we
ok hess bd ee to reach his station.” e said this —M } auiig awlana Sh i or oe into my heart with his ea eae ecame yellow, and then they turned to se
at in his first Daghestani, he
associated with each color.
The yellow light w ee as the first and corre state of the heart. He poured into my tH ell ead,
of the external kn ich i lis of peat owledge which is necessary for the daily
a hen he poured from the stage of the secret the
kn : we forty orders which came from Ali ibn Abi : nd myself a master in all these orders While
transmitting the k ny g nowledge of this Stage, his eyes were
The thi ich i hird stage, which is the secret of the secret, is
only permitted for Shei aie ; pate of the Nagshbandi Order, whose
5 e po i stage, an eyes were white a oe Ay ae en he took me into the stage of the hidden, the
station of hidden spiri Semen inaie Ppiritual knowledge, where his eyes
T hen he took me to the stati onof complete annihila tion, : : : the station of the most hidden where nothing appeared. The
color of his eyes was bl ack. Here he brought i ence of God. Then he brought me back tb aioe” i
My love for him at that moment Was so in ense t
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) g more than to stay with him forever and serve m. When Grandsheikh Abdullah told me, “My son, r people are in need of you. I have given you enough now. Go to Cyprus today”, it was a terrible order for , but in the Sufi Way, the disciple must surrender and jubmit to the will of his sheikh.
His Spiritual Way
i One time Grandsheikh Abdullah told Mawlana ikh Nazim to go from Damascus to Aleppo on foot,
4 distance of about 400 kilometers, and to stop in every
age on the way to spread the Nagshbandi teachings, the owledge of Sufism and the knowledge of religion. It took more than a year to go and return. Soon his name
was on every tongue. Another time Grandsheikh told ‘Sheikh Nazim to walk through Cyprus, from one village
to another, calling people to Islam, to leave atheism,
secularism, and materialism and to come back to God. His first seclusion by the order of Grandsheikh
Abdullah was in Sueileh, Jordan and lasted 6 months. When he finished it, the power and purity of his presence attracted thousands of disciples.
Another time, when he was married and with two children, Grandsheikh Abdullah called Mawlana Sheikh Nazim to make another seclusion for 6 months in Baghdad, in the mosque of Sheikh Abdul Qadir Jilani.
The seclusions continued, which varied in length from 40 days to 1 year- as in the degree of isolation from outside contact. Sometimes there was no contact, sometimes there was the small amount necessitated by performing the daily prayers in congregation or the attendance at circles gathering for lectures or dhikr.
Before Grandsheikh Abdullah ad-Daghestani
passed away, he wrote in his will:
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Poor, scholars and politici,
N : politicians, come to hi
no Order, at the end of the 20th potas a ane
Be shi ha ye 215¢ century, It will spread ail a
Sis seeing not one continent will be devoid of
This visi
of the gate Pa given 30 years ago, refers to the own
One de e Golden Chain of the Nagqshbandi S; a
of Arcee ana Sheikh Nazim al Haqqani, the Sul “s
continents the Sun foc See sat ofthe seven ; X é uni
him and strengthen him in his ye ree ent iae
ie God, Almighty and Exalted pened the Essence of His Divine
Love, everyon . that love”. © would die from
Mawlana Sheikh Nazim
-e----————____
‘ * Spiritual stati ity and Truth (haqq). ae
of the one who reached the level of Real-
and blessings for publishing thi of September of the current year, in the city of Lefke,
Cyprus.
THE EDITION OF THE BOOK
The Blessings
Mawlana Sheikh Nazim gave his authorization s book during the month
The Discourses This work has been made based in the selection of
discourses of Mawlana Sheikh Nazim refered, exclusively,
about “love”.
The Structure of The Book
The organization of the discourses of Mawlana Sheikh Nazim in relation to the three levels of love that the Prophet Muhammad was praying was inspired in the heart of Hamidah Torres, during the month of Jumad al Awal (July) of the current year, when she was making the night prayer (Isha) in the maqam of GrandSheikh Abdullah ad-Daghestani, in Mendoza state, Argentina.
Titles and Subtitles They have been taken from words that integrate
the discourses of Mawlana Sheikh Nazim. When the title or subtitle is between quotation marks, shows that the discourse begins with these words.
Vocabulary of the Glossary
When a word is in italic script means that it has
explanation in the glossary. The names of the persons are in bold script.
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If the name is in the glossary, it is in bold script and in italic script.
English and Spanish Verification
The Idiomatic supervision in english language of the first part of the book was made with great acuteness and distinction by Aliya Martinez. The second half of the discourses were supervised by Afra Martinez with incomparable clarity and delicacy. Luis Bitetti checked faithfully some aspects of the glossary.
The idiomatic supervision in the Spanish language was made with remarkable fastness, rigor and devotion by Radhia Toscano.
The Construction of the Book This book was possible thanks to the excellent work of Hamidah Torres that selected the discourses of Mawlana Sheikh Nazim from sources of original and varied provenance. She also translated the english texts to spanish and she made valuable contributions for making the biography of Mawlana Sheikh Nazim; likewise she had an active participation in other stages of the edition of the book (typewriting, correction and revision), But if something has an special merit, is the elaboration of the formidable glossary, made with texts of Mawlana Sheikh Nazim, Abdul Qadir al Jilani, Ibn Arabi, Jalaluddin Rumi, Fariduddin Attar, Sheikh Hisham Kabbani, Henri Corbin, among others, becoming in itself a book within other book; it would be a pity not to read, at least, . the words “soul”, “amana”, “ego”, “nur” and the names “Abu Yazid al Bistami”, “Layla”, “Rabia al Adawiyya”. The valuable contribution about general aspects of
de and Khairiyah k made by Ahmad Casagrande ; ay ciways ie the devotional orientation of the
cere disciples.
ACKNOWLEDGMENTS
To the great generosity and consideration of Abdul
| Chile. / _ el determinate and unselfish collaboration of
f lpete from Argentina. e To lege is support of the murids of the Nagshbandi
‘Tariqat from Argentina.
"
The editor
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ORD
[1] THE LOVE OF YOU
God's Mercy
Oceans of Unity
The Sign of Love
The Beckoning of Love Love Is the Most Precious Thing Nearness
Real Love
An Open Door
Divine Countenance
The Name of the Beloved Glorify
Fervor
The Power of Faith
The Taste of Faith
Love your Lord
ZamZam
Divine Lights
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PAGE [II] THE LOVE OF THOSE WHOM YOU LOVE
The Nature of Love The Eyes of Love
The Beckoning of Allah
The Awakening of Love
The Benefit of a Master
The Task of the Masters
Love and Obedience
A Little Bit of Love
Divine Feast
Divine Love
Is Only Love Enough?
To Love
To Love What Belongs to The Beloved Connection to The Source
[Il] THE LOVE OF THOSE ACTIONS WHICH LEAD ME TO THE LOVE OF YoU
(a) In Silence
(b) To Return
(c) Recite: ¥q Wadud
(d) To Give Love
(e) Looking
Thanks
Glossary
Life of Mawlana Sheikh Nazim The Edition of the Book
-lil-
as ”
Link: https://www.nvrislam.net/index.php?j=eng&post=6019
also refers to the place where the
spiritual presence of a saint is. Master: See “Sheikh”. Mawlana: Literally “Our Master”.
Mecca i Kaabais (see glossary), : Holy city of Islam, where the : f main Muslim cae of pilgrimage. Place of birth of the
Prophet Muhammad@. Minbar: Pulpit in the mosques to give sermons.
Moses: Prophet sent to the people of Israel. He was dressed
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with powers and knowledge.
Mosque: Muslim temple of devotion.
—_ ae The Messenger of Allah Almighty who wa salar oo unto the Worlds. The last Prophet. He ie anaes a e lunar month Rabi ul-Awwal in the wn Shae a ied of the Christian calendar), in Mecca ramming oe in Sea . to the hands of his Creator on ew
the hae be ‘orn in the year 10 a.h. (632 of . eta a ion the pen to write, the pen asked “What foe en begs God said “Write La ilaha ill Allah” leks heater except God). And the pen wrote “La oe during 70.000 of God's years and then it a i day of God is like 1000 of our years. Th aan a to write once more, and the pen asked “What aan oh” Aes answered “Write Wattenadie And the pen woot ie hee ee : o is this M ae rie a oe oad Name beside his soe ap G ust know that if it would have
ir Muhammad I wouldn’t have created ae
in creation”. And, th ; en, th “ Rasulullah¢” during 70.000 ie Creal
Mu’mins: Believers. Murid: Disciple. Nafs: see Ego.
Nagshbandi: “Nagsh” means engraving and suggests
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engraving the name of God in the heart, and “band” means bond and indicates the link between the individual and his Creator. See “Nagshbandi Tariqat”.
Nagshbandi Order: see “Naqshbandi Tariqat”.
igat: Sufi Order inheritor of the inner teachings of the Prophet Muhammad. It takes its name from Sheikh Muhammad Bahauddin Shah Naqshband, born in 717 a.h. -1317 of the Christian calendar- in a village near Bukhara (Central Asia). There are 11. principles of the Nagshbandi Way: 1) Conscious Breathing: To be present with every breathing. To breathe consciously. Don’t leave the attention even for one moment. Remember yourself always and everywhere; 2) Watch your step: While walking you must keep the eyes on the feet, and always remember the aim of each of our steps. Never forget that the goal is the inner freedom; 3) Journey Homeward: It is the journey towards oneself. To travel from the world of illusion to the world of Reality; 4) Solitude in the Crowd: to keep the internal freedom in all the outward activities. To be outwardly with people while remaining inwardly with God; 5) Essential Remembrance: to remember God in the heart always and everywhere (see dhikr); 6) Returning: to return to God, submitting to His Will. The only aim is to reach Reality; 7) Attentiveness: to watch the heart preventing bad thoughts or bad inclinations from entering it; 8) Recollection: to keep the heart in the Divine Presence continuously; 9) Awareness of Time: to make an account of his actions and his intentions; 10) Awareness of Numbers: to keep an account of dhikr in order to bring the heart into the Divine Presence of the One who is mentioned in that dhikr;
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Beloved One. It means to experience His manifestation in all states,
Nur: Literally “light”, indicates the Divine Light. The Holy Quran says “Allah is the Light of the heavens and the earth” (24, 35). And the hadith of the Prophet tells: “Allah has 70.000 veils of light and of darkness; if He lift them up, the radiance of His Face would burn everything within His Glance.” Najm Razi stated: “If the light is lifted up in the sky of the heart taking the shape of one or several bright moons, both eyes close to this world and the other. If this light is lifted up, and in the inner being ofa pure man, reaches the level of one or several suns, the mystic wouldn’t know this world or the other, will only see his own Lord behind
the veil of the Spirit; then his heart is light, his body is
light, his materia! wrapper is light, his ears, his sight,
his hand, inside and outside is light, his mouth and
tongue are light”.
Pre-eternity: Period before the creation of time.
Prophet: When the Prophet is mentioned is referring to the Prophet Muhammad. See Muhammad.
Prophets: Deputies of Allah Almighty. They are 124.000 in number, Only 313 of them were also Messengers.
Rabiaal Adawivya: She wasborn in humble surroundings
and sold as a slave when she was a child, then she established in Basra where she was known as a saint. The
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11) Awareness of the Heart: to direct the heart towards the Divine Presence, where he will not see other than his
te of her death sometimes is esteemed to be the year
135 (752 of the Christian pene eS a f the Christian calendar). an Ss, they asked her which could be the reason: “I
4 Lord punished ise”, she answered, and my or her death, she was seen ina sip _ ven : as it with the angels of the tomb, a Nakir?” She replied: “Those young men toipem pe and asked me: ‘Who is your Lord?’ I — = ae —_ i d and thousand o God: with so many thousan Lanes lain Pe idn’t forget an old and weak woi ; "
Si forpotten You if You are the only one I — all the world, so that You sent to ask: ‘Who is your ee
Rakaat: One unit of prayer in Muslim prayer, consisting of standing, bowing and two prostrations.
Rumi i i kh : na Jalaluddin Rumi was born in Bal i ee eaten December agit of 1273 2 secre te ke From a respected family, his father (Baha o c e eminent preacher and theologian, pte 7 Ne ul of the wise. It is said that when he — a ae being a child, Ibn Arabi, seeing him - : a ied his father, he exclaimed: “Praise be to God!
ocean walks behind a lake!”
Saint: see Awliya.
Guide in Satan: Being of fire (jinn). He was the Imam ( : the tee of the Angels, owing to his state = cma hiping. But his inner reality came forth w ee — Adam as his representative. Allah as os ae ayels to prostrate before Adam and they obeyed,
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Shaitan (Satan) di isobeyed i the outside of man and ie oe ten ae
the ‘t see the li al F dia A Sufi Sheikh, Abul Gain Wineae eee once he wished to see Satan, he was in the fee mea when he saw an old man that was eo 2 e remembers that while he was lookin t
r invaded him: “ aa.
“yi i ” * Who are jou?” h
a et wish”, he replied. “Accursed”, he sxiadting d vanes
you prostrate before Adam?” he asked. “Hol, =aesaeee . Ww
ee ou Imagine, Junaid, that could h The Sheikh (Spiritual Master) must be deeply imbued with ye someotte iPr the knowledge of the religion externally and spiritually he must inherit from the Prophet Muhammad and all his decessors the ability and blessing to guide the followers in the externals of the religion and its inner realities. He must be able to guide them according to their needs to the Divine Presence and the Presence of the Prophet.
far from him as you benefit when you are near him. You ‘must see among his disciples the picture of faith, sincerity, humbleness and piety (God-consciousness) and you must yemember, when you are mixing with them, the highest tate of love, truth and deference to others. You must see that his followers represent all different kinds of people.
ave I prostrated
that was saying: “
Now you must say; i ly: you i o raed age a ae you swe ieietboee ie i ever Shaitan heard this etna a litasee oan
Allah, Junaid, "0 @ sharp scream: “By
Importance of Finding a Sheikh u have destroyed
; ” ' In the Naqshbandi Order, the living presence of a connected before disappearing. me!” he exclaimed _ Sheikh Suen Through his Shvical and spiritual x : linkage to the Prophet, he establishes the disciple’s Sayyidina: Literally “our lord”, respected and h connection. The disciple’s obligation is to maintain his way of referring to a Master. onorable connection to his Sheikh, to hold tightly to the hand of ' the one within his reach. The Sheikh maintains the further Shaitan: See “Satan”. connection to the previous sheikhs and to the Prophet.
Sheikh: The one who has the missi The need for a Living Guide ma Spiritual Stations. on to take his disciples Ifone is separated from his Sheikh by death or other € main indication of ma circumstances, it becomes necessary to find a living guide who can complete the work of the first master. The path itself is not the goal, but the means to reach the goal. Holding onto the attachment to a master, who is no longer present, usually represents an unrealistic expectation and false hope. It may also be a manifestation of pride.
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by experiencing self- (3) He must be sancti
Grandsheikhs).
Sohbet: It refers to th Sheikh and to the dis
So Adam”.
Soul: Its reality is be
Qualifications of The master must have four qu oe
a scholar in all the obligati the Divine Law, the oo the other conditions of fai (being in the level of the Worship God as if you see know that He sees you’, he of the Oneness of God, he
€ association of the disci i t ples with courses given by a Sufi Master. vs
: See the expression “Descendants of
yond the human kn owledge. It i essence and can produce consciousn elie
It recognizes itself and its Creator
ess and intelligence. and knows spiritual
realities. It exists independent of the body and does
not accept division, It matterless,
does not occupy space and it is
alifications: (1) He must be ms of the religion (knowing f the Oneness of God and all th); (2) He must be a knower one that follows the Tradition Him, and if you do not see Him must bear witness in his heart must know about His attributes effacement in the Divine Presence;
fied (he must have already purified
himself, following the tradition ‘Die before you die’); (4)
its actions are from Allah: there is no separation between "and Allah in its actions and devotions. e place of the ‘moving soul’ is in the heart; its business ‘Js with the knowledge of the spiritual path. Its work deals th the first four of the Beautiful Names of the Essence of lah. This soul can see the paradises of the angelic realm, {ts inhabitants, its light, and all the angels within it. The ‘speech of the ‘moving soul’ is the speech of the inner world, ‘without words, without sound. The place of the sultan-soul, where it reigns, is the centre of the heart, the heart of the heart. The business of this soul is divine wisdom. Its work is to know all of - divine knowledge, which is the medium of true devotion yecited in the language of the heart. The benefit of the sultan-soul is the rapture and love that it feels watching the manifestation of Allah’s beauty, grace, and perfection. The station where the holy spirit reigns is the secret place that Allah made for Himself in the centre of the heart where He deposited His Secret for safekeeping. The state of this soul is described by Allah speaking through His Prophet®: ‘Man is My secret and I am the secret of man.’ Its business is the truth which is obtained by achieving unity; that is its work. It brings. multiplicity into unity by continuously reciting the names of unity in the language of the divine secret. This in not an audible exterior language, only Allah hears the language of the holy spirit, only Allah knows its state. The benefit of this soul is the vision of the first-created creation. What it sees is Allah's beauty. To it belongs the secret vision. Seeing and hearing become one. There is no comparison, there is no resemblance to anything in what it sees. It sees Allah's attributes of might and-wrath as one with his
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attributes of beauty, grace and mercy”. (Hadrat Abdul Qadir al-Jilani)
Sufi: The name Sufi is an expression derived from the Arabic word saaf “pure”. The reason that the Sufis are called by this name is that their inner world is purified and enlightened with the light of wisdom, unity and oneness. Another meaning for this appellation is that they are spiritually connected with the constant companions of the Prophet who were called ‘the companions with the woolen garb’ (wool in Arabic is ‘suf’)
Sufism: In Arabic the word tasawwuf — that refers to the discipline and method of the sufis that is why it is called Sufism- consists of 4 consonants, ts w f. The first letter, T, stands for tawba, repentance. This is the first step to be taken on the path. It is as if it were a double step, one outward and one inward. The outward step in repentance is in words, deeds and feelings: to keep one’s life free from sin and from wrongdoing and to incline towards obedience, The inner step of repentance is taken by the heart. It is the cleansing of the heart from conflicting worldly desires and the heart's total affirmation of the wish for the divine. The second stage is the state of peace and joy, safa. The letter $ is its symbol. In this stage there are similarly two steps to take: the first is towards purity in heart and the second towards its secret centre. Peace of the heart comes of a heart free of anxiety. Anxiety is caused by the weight of all that is material -the weight of food, of drink, of sleep, of idle talk. All this, like the gravity of the earth, pulls the ethereal heart downwards, and to free itself from this weight tires the heart. Then there are
i ossessions, love of family and children- a bind tne ethereal heart to the earth and ee ‘from soaring. The way to free the heart, to beso 2 to remember Allah. The peace of the secret ae fi : e heart is achieved by cleansing the heart emis d every thing and preparing it to receive vane sence alone, which enters the heart when that he ' beautified with the love of the divine. The pean is cleansing is the constant ine ene =) cital with the secret tongue of the divine ves es nity Ia ilaha ill-Allah -there is no god but Allah-. Pe the heart and its centre are in a state of ape ve joy, then the second stage, represented by the le er a complete. The third letter, W, stands for ee Foe is the state of sanctity of the loversand friends o , a This state depends upon inner purity. The — state of sanctity is totally conscious of, in a w ne connected to Allah. Allah says through His mp _ “When I love My servant Prine een : ane ngue, his hands an s feet. I 4 Nears through ~ = - tag ag become Mine and he wa E o# eth comes and — — Le augenremeey ic of wilaya is complete. The fou e Z De he fana, the annihilation of self, the state of n i Allah’s Essence).The (to be empty of everything except rae false self melts and evaporates when divi! eT e’s being, and when the multiplicity of worldly BE ibutes and ena leave, their en ae by the single attribute of Unity. (Sheikh Abdu
al-Jilani).
Sultan: King.
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Sultana: Queen.
Tarigat: Sufi Way. The heart of the External Law.
Tasbih (Literally “ y “God's glori ion”): ‘ beads used for Saliting 2 ae ): Muslim string of
Ulema: Religious scholars. Men of external knowledge
Wadud: Attribute of the divinity that refers to the Divine Love. “Al Wadud mean The ll Loving Or The One s A
coming to us with love”, “ 1 e". “Ya Wadud” -j i for the Divine Love- means “Oh arene ae
: The Judgment Day.
Zuhd: Renunciation of all worldly activity.
LIFE OF MAWLANA SHEIKH NAZIM*
Why to wait? The circumstances of his renunciation of the world (dunya) are told as following:
Mawlana Sheikh Nazim had a brother that was a doctor. During the Second World War they called him for the army. One day a bullet reached to his heart and he
assed away. Mawlana Sheikh Nazim had a special love for his brother. His death depressed him very much and made him realized that everything in this life has an end and is going to finish. In that moment he said: “Why to continue in this dunya (world), in this life as a scholar, or a doctor, or an engineer if we are going to leave everything or everything is going to leave us and all of us we are going to go to Allah Almighty? So from now on let me go to Allah Almighty. Why to wait?”
* Based in the biographies by Sheikh Adnan Kabbani and Sheikh Hisham Kabbani.
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So he res the words of the Prophet Muhammad; ao much you live, you are going to , pte a end pekay whoever you Jove wegnare
0 leave him/her or he is goin ; a tol ue ee you are going to die . he vgs “ie » But the one who loves Allah Adndghty,
r going to remain with Allah Almi, h , oo Allah Almighty never dies.” ae Since = made ‘zuhd’, he left everything. He got
gree in Chemical engineering of the nivuetiey ot and family- and he turned hj € ed his face to th i i :
Ulema (Scholars) asking for divinely knowledec sine
— His Lineage and Masters wa i auad Nazim Adil was born in ee a | a . at April of 1922 (the 26th o¢
_ -1.). His lineage from his fi i
_ io fo Pee to the Sheikh Abdul Qadir Noe
pe abi nes ufi Order). His lineage from his mother =
Jalaluddin Rumi (founder of the Meviovisca
Seems der of the whirling dervishes).And
ge of his grandfath i ent of
bs ers, he is d
e Prophet Muhammad (Hasaini-H “a "
He received spiri ini gta, Caen Piritual training from several
emma: ; ceeding, not decreasing. They are Rijalallah, men that
Allah Almi i lmighty dresses to be His Khalifas (representatives)
“WwW wasceae ~ oo ns 313? Because they represent the 313 prophet a : : ee Tom the 124.000 prophets that Allah Bini 7 foal tita ere a een them only 313 prophet-messen, rT: pa teens p wliva (saints), everyone has a secret fr ita “messengers from Allah Almighty. cian
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n earth. They appeared in all period of time. They are ace the time of Sayyidina Muhammad until Yawm ul liyama (Day of Judgment). During his spiritual training, Sheikh Suleyman rzurumi realized that he couldn’t give him anything 40re, so he called Mawlana Sheikh Nazim and told him: son, I am stopping here, you are very high. Your ma (spiritual power and longing) is much higher than what I was expecting or than what I have. I asked idina Muhammad spiritually: ‘What shall I do with my son Sheikh Nazim, he has so much energy, he is so high, that I am not able to continue with him?’”. And Sayyidina Muhammad told him spiritually: “His Amana (the trust that Allah gave to him), is not with you, is with the Sultan of Awliya of this time, that is now living in Damascus, Sheikh Abdullah ad Daghestani* . Send him there, he must continue under the hands of this Sheikh, he can control him and give him whatever you cannot give him”. And Sheikh Erzurumi told Mawlana Sheikh Nazim so, and he said: ‘I just heard this from him. All my heart, my physical body, and my feelings were pushing me towards Damascus’ *.
a}
* Ad-Daghestani” shows the place of birth of Grandsheikh Abdullah, in “Daghestan, Russia. :
* Later, Grandsheikh Abdullah would say to Mawlana Sheikh Nazim: “My son, all your spiritual amana, all your spiritual realities are in my hands, and you are my son from pre-eternity to eternity, you are going to serve our Nagshbandi way, and on the Day of Promises you promised to be one of the Grandsheikhs of this Nagshbandi line which you will serve till Yawm ul Qiyama”.
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Mawlana Sheikh Nazi v azim relates th meeting with aa 9 Grandsheikh Abdullah ad-
“O
pried we have power that in one second we
ok hess bd ee to reach his station.” e said this —M } auiig awlana Sh i or oe into my heart with his ea eae ecame yellow, and then they turned to se
at in his first Daghestani, he
associated with each color.
The yellow light w ee as the first and corre state of the heart. He poured into my tH ell ead,
of the external kn ich i lis of peat owledge which is necessary for the daily
a hen he poured from the stage of the secret the
kn : we forty orders which came from Ali ibn Abi : nd myself a master in all these orders While
transmitting the k ny g nowledge of this Stage, his eyes were
The thi ich i hird stage, which is the secret of the secret, is
only permitted for Shei aie ; pate of the Nagshbandi Order, whose
5 e po i stage, an eyes were white a oe Ay ae en he took me into the stage of the hidden, the
station of hidden spiri Semen inaie Ppiritual knowledge, where his eyes
T hen he took me to the stati onof complete annihila tion, : : : the station of the most hidden where nothing appeared. The
color of his eyes was bl ack. Here he brought i ence of God. Then he brought me back tb aioe” i
My love for him at that moment Was so in ense t
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) g more than to stay with him forever and serve m. When Grandsheikh Abdullah told me, “My son, r people are in need of you. I have given you enough now. Go to Cyprus today”, it was a terrible order for , but in the Sufi Way, the disciple must surrender and jubmit to the will of his sheikh.
His Spiritual Way
i One time Grandsheikh Abdullah told Mawlana ikh Nazim to go from Damascus to Aleppo on foot,
4 distance of about 400 kilometers, and to stop in every
age on the way to spread the Nagshbandi teachings, the owledge of Sufism and the knowledge of religion. It took more than a year to go and return. Soon his name
was on every tongue. Another time Grandsheikh told ‘Sheikh Nazim to walk through Cyprus, from one village
to another, calling people to Islam, to leave atheism,
secularism, and materialism and to come back to God. His first seclusion by the order of Grandsheikh
Abdullah was in Sueileh, Jordan and lasted 6 months. When he finished it, the power and purity of his presence attracted thousands of disciples.
Another time, when he was married and with two children, Grandsheikh Abdullah called Mawlana Sheikh Nazim to make another seclusion for 6 months in Baghdad, in the mosque of Sheikh Abdul Qadir Jilani.
The seclusions continued, which varied in length from 40 days to 1 year- as in the degree of isolation from outside contact. Sometimes there was no contact, sometimes there was the small amount necessitated by performing the daily prayers in congregation or the attendance at circles gathering for lectures or dhikr.
Before Grandsheikh Abdullah ad-Daghestani
passed away, he wrote in his will:
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Poor, scholars and politici,
N : politicians, come to hi
no Order, at the end of the 20th potas a ane
Be shi ha ye 215¢ century, It will spread ail a
Sis seeing not one continent will be devoid of
This visi
of the gate Pa given 30 years ago, refers to the own
One de e Golden Chain of the Nagqshbandi S; a
of Arcee ana Sheikh Nazim al Haqqani, the Sul “s
continents the Sun foc See sat ofthe seven ; X é uni
him and strengthen him in his ye ree ent iae
ie God, Almighty and Exalted pened the Essence of His Divine
Love, everyon . that love”. © would die from
Mawlana Sheikh Nazim
-e----————____
‘ * Spiritual stati ity and Truth (haqq). ae
of the one who reached the level of Real-
and blessings for publishing thi of September of the current year, in the city of Lefke,
Cyprus.
THE EDITION OF THE BOOK
The Blessings
Mawlana Sheikh Nazim gave his authorization s book during the month
The Discourses This work has been made based in the selection of
discourses of Mawlana Sheikh Nazim refered, exclusively,
about “love”.
The Structure of The Book
The organization of the discourses of Mawlana Sheikh Nazim in relation to the three levels of love that the Prophet Muhammad was praying was inspired in the heart of Hamidah Torres, during the month of Jumad al Awal (July) of the current year, when she was making the night prayer (Isha) in the maqam of GrandSheikh Abdullah ad-Daghestani, in Mendoza state, Argentina.
Titles and Subtitles They have been taken from words that integrate
the discourses of Mawlana Sheikh Nazim. When the title or subtitle is between quotation marks, shows that the discourse begins with these words.
Vocabulary of the Glossary
When a word is in italic script means that it has
explanation in the glossary. The names of the persons are in bold script.
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If the name is in the glossary, it is in bold script and in italic script.
English and Spanish Verification
The Idiomatic supervision in english language of the first part of the book was made with great acuteness and distinction by Aliya Martinez. The second half of the discourses were supervised by Afra Martinez with incomparable clarity and delicacy. Luis Bitetti checked faithfully some aspects of the glossary.
The idiomatic supervision in the Spanish language was made with remarkable fastness, rigor and devotion by Radhia Toscano.
The Construction of the Book This book was possible thanks to the excellent work of Hamidah Torres that selected the discourses of Mawlana Sheikh Nazim from sources of original and varied provenance. She also translated the english texts to spanish and she made valuable contributions for making the biography of Mawlana Sheikh Nazim; likewise she had an active participation in other stages of the edition of the book (typewriting, correction and revision), But if something has an special merit, is the elaboration of the formidable glossary, made with texts of Mawlana Sheikh Nazim, Abdul Qadir al Jilani, Ibn Arabi, Jalaluddin Rumi, Fariduddin Attar, Sheikh Hisham Kabbani, Henri Corbin, among others, becoming in itself a book within other book; it would be a pity not to read, at least, . the words “soul”, “amana”, “ego”, “nur” and the names “Abu Yazid al Bistami”, “Layla”, “Rabia al Adawiyya”. The valuable contribution about general aspects of
de and Khairiyah k made by Ahmad Casagrande ; ay ciways ie the devotional orientation of the
cere disciples.
ACKNOWLEDGMENTS
To the great generosity and consideration of Abdul
| Chile. / _ el determinate and unselfish collaboration of
f lpete from Argentina. e To lege is support of the murids of the Nagshbandi
‘Tariqat from Argentina.
"
The editor
- 107 - INDEX
ORD
[1] THE LOVE OF YOU
God's Mercy
Oceans of Unity
The Sign of Love
The Beckoning of Love Love Is the Most Precious Thing Nearness
Real Love
An Open Door
Divine Countenance
The Name of the Beloved Glorify
Fervor
The Power of Faith
The Taste of Faith
Love your Lord
ZamZam
Divine Lights
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PAGE [II] THE LOVE OF THOSE WHOM YOU LOVE
The Nature of Love The Eyes of Love
The Beckoning of Allah
The Awakening of Love
The Benefit of a Master
The Task of the Masters
Love and Obedience
A Little Bit of Love
Divine Feast
Divine Love
Is Only Love Enough?
To Love
To Love What Belongs to The Beloved Connection to The Source
[Il] THE LOVE OF THOSE ACTIONS WHICH LEAD ME TO THE LOVE OF YoU
(a) In Silence
(b) To Return
(c) Recite: ¥q Wadud
(d) To Give Love
(e) Looking
Thanks
Glossary
Life of Mawlana Sheikh Nazim The Edition of the Book
-lil-
as ”
Link: https://www.nvrislam.net/index.php?j=eng&post=6019