LIBERATING THE SOUL, Book 5 (Shaykh Nazim, 199 pages, 13/13)
https://www.nvrislam.net/index.php?j=eng&post=6099
this will be the most significant work of this age.
The Approach of Armageddon?
An Islamic Perspective
by Shaykh Muhammad Hisham Kabbani
ISBN 1-930409-20-6, Paperback 292 pp.
This unprecedented work is a “must read” for religious scholars and laypersons interested in broadening their understanding of centuries-old religious tradi- tions pertaining to the Last Days. This book chronicles scientific breakthroughs and world events of the Last Days as foretold by Prophet Muhammad. Also included are often concealed ancient predictions of Islam regarding the appear- ance of the anti-Christ, Armageddon, the leadership of believers by Mahdi (“the Savior”), the second coming of Jesus Christ, and the tribulations preced- ing the Day of Judgment. We are given final hope of a time on earth filled with peace, reconciliation, and prosperity; an age in which enmity and wars will end, while wealth is overflowing. No person shall be in need and the entire focus of life will be spirituality.”
Keys to the Divine Kingdom
By Shaykh Muhammad Hisham Kabbani
ISBN 1-930409-28-1, Paperback. 140 pp.
God said, “We have created everything in pairs.” This has to do with real- ity versus imitation. Our physical form here in this earthly life is only a reflection of our heavenly form. Like plastic fruit and real fruit, one is real, while the other is an imitation. This book looks at the nature of the physical world, the laws gov-
erning the universe and from this starting point, jumps into the realm of spiritual knowledge - Sufi teachings which must be "tasted" as opposed to read or spoken. It will serve to open up to the reader the mystical path of saints which takes hu- man beings from the world of forms and senses to the world within the heart, the world of gnosis and spirituality - a world filled with wonders and blessings.
My Little Lore of Light
By Hajjah Amina Adil
ISBN 1-930409-35-4, Paperback, 204 pp.
A children’s version of Hajjah Amina Adil’s four volume work, Lore Of Light, this books relates the stories of God’s prophets, from Adam to Muhammad, upon whom be peace, drawn from traditional Ottoman sources. This book is intended to be read aloud to young children and to be read by older children for them- selves. The stories are shortened and simplified but not changed. The intention is to introduce young children to their prophets and to encourage thought and discussion in the family about the eternal wisdom these stories embody.
Muhammad: The Messenger of Islam
His Life and Prophecy
By Hajjah Amina Adil
ISBN 1-930409-11-7, Paperback. 608 pp.
Since the 7th century, the sacred biography of Islam's Prophet Muhammad has shaped the perception of the religion and its place in world history. This book skilfully etches the personal portrait of a man of incomparable moral and spiritual stature, as seen through the eyes of Muslims around the world. Compiled from classical Ottoman Turkish sources and translated into English, this comprehen- sive biography is deeply rooted in the life example of its prophet.
The Practice of Sufi Meditation
and the Healing Power of Divine Energy
By Dr. Hedieh Mirahmadi and Sayyid Nurjan Mirahmadi
ISBN: 1-930409-26-5, Paperback. 100 pp.
For those who have reached a level of understanding of the illusory nature of the world around us and seek to discern the reality that lies behind it, Sufi meditation
- muraqabah - is the doorway through which we can pass from this realm of delu- sion into the realm of realities.
This book presents the spiritual background behind the practice of Sufi medita- tion, then takes the reader step-by-step, through the basics of spiritual connection based on the ancient teachings of the Naqshbandi Sufi masters of Central Asia.
The Honor of Women in Islam
By Professor Yusuf da Costa
ISBN 1-930409-06-0, Paperback. 104 pp.
Relying on Islamic source texts, this concise, scholarly work elucidates the true respect and love for women inherent in the Islamic faith. It examines the pre- Islamic state of women, highlights the unprecedented rights they received under Islamic Law, and addresses the prominent beliefs and prevailing cultures throughout the Muslim world regarding the roles of women in familial, social service and community development, business, academic, religious, and even judicial circles. In addition, brief case studies of historical figures such as Mary, mother of Jesus are presented within the Islamic tradition.
-------------- ***** --------------------
All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form, or by any means, electronic, mechanical, photocopying, or otherwise, without the written permission of the Islamic Supreme Council of America.
Library of Congress Cataloging-in-Publication Data Naqshbandi, Muhammad Nazim Adil al-Haqqani, 1922-
Liberating the soul : a guide for spiritual growth / by Shaykh Nazim Adil al-
Haqqani.
1st ed.
Washington, DC : Islamic Supreme Council of America, <2002-2005 > v. <1-3> ; 23 cm.
Subjects: Sufism. Naqshaband¯iyah.
Series: Sufi wisdom series BP189 .N368 2002 297.4 21
2002109747
Published and Distributed by:
Islamic Supreme Council of America
17195 Silver Parkway, #401 Fenton, MI 48430 USA Tel: (888) 278-6624
Fax:(810) 815-0518
Email: staff@naqshbandi.org Web: http://www.naqshbandi.org
First Edition July 2006 ISBN: 1-930409-33-8
Shaykh Nazim Adil al-Haqqani (right) with his disciple of fifty years, Shaykh Muhammad Hisham Kabbani. Head of the world’s largest Naqshbandi Sufi spiritual order, Shaykh Nazim is known for his life- altering lessons in how to discipline the ego, reach a state of spiritual sur- render, and achieve true liberation from the bondage of worldly distrac- tion and pursuit. Shaykh Hisham Kabbani, Shaykh Nazim’s deputy, ac- companies the venerable shaykh on his many visits to various regions of the world, where they meet with political and religious leaders, media, and throngs of common folk.
Shaykh Nazim Adil al-Haqqani
FOREWORD
Bismillahi-r-Rahmani-r-Rahim
In the Name of Allah, the Most Beneficent, the Most Merciful
All praise is due to God Almighty, Allah the Exalted and Bounteous. And praise and blessings be upon His perfect servant, the exemplar to hu- mankind and mercy to all creation, Prophet Muhammad saw,1 and on his family and Companions.
This fifth in the series, Liberating the Soul, is another wonderful com- pendium of sohbets or spiritual discourses by our master, the chief of saints and reviver of the prophetic way, the Sunnah, in an age of materialism; the teacher of millions and worldwide leader of the Naqshbandi-Haqqani Sufi Order, Mawlana Shaykh Muhammad Nazim Adil al-Haqqani, may Allah grant him bountiful health and a long life.
In past times, the living Sufi shaykh and saints never accepted a stu- dent or follower before completing his Islamic law and jurisprudence, memorizing the entire Quran, and knowing Islamic law, Shari‘ah, from be- ginning to end. Then and only then, would the shaykh give them bay‘ah (ini- tiation) for at that time they know they are sound.
In the past everyone had to study religious knowledge. This was going on until recently. In the past, wherever a parent raised a child—whether on the subcontinent, the Middle East, or the East, where most of the saints are living—their focus was that their children grow up and study the basic structure of Islam. This was their higher education. If you look into history, this was the educational system and whatever other subjects or sciences that were directly related to it. So these people were given a complete under- standing before they took initiation from a shaykh.
1saw stands for “Salla-Lahu ‘alayhi wa sallam,” meaning, “Allah’s peace and blessings be upon him,” the Islamic invocation for Prophet Muhammad .
All people entering a Sufi path, tariqah, knew what the Sufi saints re- quired and they were coming to the shaykh only after they had graduated. Then they sought to achieve the spiritual aspect of the faith in addition to its discipline. After they finished the physical dimension, they sought the haqiqah dimension - Reality. At that time they were more powerful because the knowledge of Reality does not change the external (Shari‘ah) knowledge but rather gives it support.
Today no one is seeking such knowledge. Now, everyone is seeking the knowledge of science. In this era, in this century, the educational system is focusing on science, computers, and so on. Although both parties are going to die and they will not take that science with them to the grave, the party that took the knowledge of Reality will receive something beneficial because they took something that is eternal.
Today people’s focus is scattered. So now, the Sufis and especially the Naqshbandi-Haqqani line, which is a direct chain to the Prophet through the lineage of the Grandshaykh, have relaxed the restrictions and require- ments to enter tariqah.
Since the time of the Prophet we know that in spirituality, knowl- edge is always rising. Knowledge is always growing. It is impossible, like in any science, for knowledge to stop; it is always on the increase.
In the Naqshbandi understanding, spirituality is always ascending, be- cause the Prophet’s knowledge is continuously ascending. Moreover, as the Prophet is ascending, all other prophets are ascending and so too are all awliya ascending, because scholars and saints are inheritors of the proph- ets. They move with them. Therefore, from one centuty to the next that knowledge is ever-increasing and more new things are coming.
Therefore, in understanding the spirituality of Islam, our grandshaykh used to say that in the past the meaning of tariqah was obedience. But today the meaning of tariqah is love, because not everyone can obey today. Our Grandshaykh said that in this time nobody has the ability to obey or listen, therefore, what would be the benefit of tariqah if it was still based on obedi- ence? For that reason the manifestations that are coming from the Divine Presence, by the intermediation of the Prophet ÿ has changed.
It is enough in this century for the seekers to love, because times are harder. The darkness is more and sinning is more. Therefore, mercy is higher, so as mercy is greater now, only a very thin wire is needed to pull, and it is sufficient. If you keep that connection, you do not need a thick rope now. You need love, because everyone is running, busy with worldly affairs, and not do the spiritual practices. When you do them, you will get that benefit if you are holding the rope.
To make this point clearer, let us say in this house there is a treasure of one hundred gold coins. If anyone comes to pray, these one hundred gold coins are going to be distributed among whomever comes to pray. There- fore, if one hundred people come, each person can take away one. If fifty people come, each person can take two. If only one person comes, he takes all one hundred. Therefore, Allah, God is generous. Whatever He has given, He does not take back. When He gave to His “Ummah”—His hu- manity—on the Day of Promises, Allah asked His servants, “Who am I and who are you?” They said, “We are Your servants; You are our Lord.” He took from them a promise to accept Him and to worship Him. When they said “Yes,” He threw on everyone that “money”. That treasure is so huge that it encompasses everyone. So the shares meant for all the servants, who today are no longer performing their prayers nor keeping their spiritual practices, are being given to those who are observing them, because that “money” is always coming down.
So now our Grandshaykh said if you maintain a connection to the liv- ing shaykh, it is enough—you will be saved. And that is wisdom behind Mawlana Shaykh Nazim (may Allah bless him) giving initiation without re- striction, because he knows that today no one is acquainted with Shari‘ah or Islamic jurisprudence.
In past times, people had no choice; the study of religion was the main curriculum of the educational system. Now religion is no longer part of a “good” education. Religion has been discarded like a dry bone. No one is teaching religion anymore, even in Muslim countries, except to those who earnestly seek it out. Even then it might be one in one thousand of the total population that desire to study religion.
So the wisdom of Allah was that He did not want to leave the Ummah (community) without a spiritual connection. So an order came to the awliya to give initiation to anyone that asks for it. Even if someone meets the shaykh one time, it is enough; he has been ‘hooked’.
Mawlana Shaykh Nazim is one such knower. One sitting with him, even one time, will be ‘hooked’. We have truly been fortunate to be able to sit at his feet and to learn, and with his permission to spread the light of his teachings east and west, north and south. Seekers circle the flame of his spiritual light and seek to quench their thirst at the bounteous fountain of his wisdom, which flows unceasingly from his heart
There is fresh fruit and there is plastic fruit. Real fruit has a taste such that when you eat it, its essence is experienced. Plastic fruit has no taste; it has only the appearance of fruit. In like manner, the knowledge and teach- ing of a shaykh who has been authorized through a chain of saints going back to the Prophet saw will be flavorful. Allah will bestow His mercy and His manifestations on such a person when he is reading the shaykh’s words because in doing so, whether he is aware of it or not, he is connected through his heart, through the shaykh to his grandshaykh, and so on up to Sayyidina Abu Bakr as-Siddiq ,2 and from Sayyidina Abu Bakr to the Prophet saw.
A real shaykh speaks to people in accordance to their ranks and levels of understanding; as such shaykhs are inheritors of the Prophet Muham- mad, who said, “Whosoever wants to teach people must be careful to no- tice the level of understanding of his audience and to address them accord- ingly.”
Mawlana Shaykh Nazim carries the secret of addressing people at their level of understanding, and that is a manifestation of Allah’s tremendous love and mercy to him. Allah has authorized him with that power and au- thority because he has maintained inimitable sincerity, piety and loyalty to Allah’s religion, held fast to every obligation, and honored the Holy Qur’an
2 stands for “Radi-Allahu ‘anhu/anha,” the Islamic invocation for the male/female Com- panions of the Prophet.
and the Prophetic Sunnah with the highest respect. He is like all the saints of the Naqshbandi Order before him and like all saints of other orders be- fore him—like his forefathers Sayyidina ‘Abdul Qadir Jilani and Sayyidina Jalaluddin Rumi.
Therefore, approach this book with reverence, for it contains precious jewels of guidance and understanding. Know that the words of the know- ers are special. One may read them, reread them and reread them yet again, and each time they give a fresh taste and a new understanding. For this reason it is said that the words of the knowers never grow stale. Mawlana Shaykh Nazim’s teachings exemplify this characteristic, for if anyone in dif- ficulty or seeking good counsel picks up a volume of his sohbets, immedi- ately, upon opening it to any page, seeking to address the problem at hand, he or she will find the solace and guidance appropriate to his or her prob- lem at that moment. Hence, among the saints, Shaykh Nazim is considered Sahib al-Waqt, “the Man of the Moment,” and his teachings are compre- hensive, inspiring and appropriate for the people of this time and their con- ditions.
We humbly present this volume to you as a source of blessing and wisdom.
Shaykh Muhammad Hisham Kabbani Fenton, Michigan, July 21, 2006
INTRODUCTION
Endless praise and thanks be to God Most High, who guides His ser- vants to His light by means of other servants of His whose hearts He illu- minates with His divine love.
Since the beginning of human history, God Most High has conveyed His revealed guidance to mankind through His prophets and messengers, beginning with the first man, Adam ¡. The prophetic line includes such well-known names as Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Lot, Moses, David, Solomon, and Jesus, peace be upon them all, ending and culminating in Muhammad, the Seal of the Prophets saw, a descendant of Abraham ¡, ¡who brought the final revelation from God to all mankind.
But although there are no longer prophets upon the earth, the Most Merciful Lord has not left His servants without inspired teachers and guides. Awliya—holy people or saints—are the inheritors of the prophets. Up to the Last Day, these “friends of God,” the radiant beacons of truth, righteousness and the highest spirituality, will continue in the footsteps of the prophets, calling people to their Lord and guiding seekers to His glori- ous Divine Presence.
One such inspired teacher, a shaykh or murshid of the Naqshbandi Sufi Order, is Shaykh Nazim Adil al-Qubrusi al-Haqqani. A descendant not only of the Holy Prophet Muhammad saw but also of the great Sufi masters ‘Abul Qadir Gilani and Jalaluddin Rumi, Shaykh Nazim was born in Lar- naca, Cyprus, in 1922 during the period of British rule of the island. Gifted from earliest childhood with an extraordinarily spiritual personality, Shaykh Nazim received his spiritual training in Damascus at the hands of Maulana Shaykh ‘Abdullah ad-Daghestani (fondly referred to as “Grandshaykh”), the mentor of such well-known figures as Gurjieff and J. G. Bennett, over a period of forty years.
Before leaving this life in 1973, Grandshaykh designated Shaykh Nazim as his successor. In 1974, Shaykh Nazim went to London for the first time, thus initiating what was to become a yearly practice during the month of Ramadan up to 1990s. A small circle of followers began to grow around him, eagerly taking their training in the ways of Islam and tariqah at his hands.
From this humble beginning, the circle has grown to include thou- sands of murids or disciples in various countries of the world, among whom are to be found many eminent individuals, both religious and secular. Shaykh Nazim is a luminous, tremendously impressive spiritual personality, radiating love, compassion and goodness. He is regarded by many of his murids as the qutub or chief saint of this time.
The shaykh teaches through a subtle interweaving of personal example and talks (“Associations” or sohbets), invariably delivered extempore accord- ing to the inspirations that are given to him. He does not lecture, but rather pours out from his heart into the hearts of his listeners such know-ledge and wisdoms as may change their innermost beings and bring them toward their Lord as His humble, willing, loving servants.
Shaykh Nazim’s language and style are unique, so eloquent, moving and flavorful that not only do his teachings seem inspired but also his ex- traordinary use of words. His sohbets represent the teachings of a twentieth century Sufi master, firmly grounded in Islamic orthodoxy, speaking to the hearts of the seekers of God of any faith tradition from his own great, wide heart, in a tremendous outpouring of truth, wisdom and divine knowledge which is surely unparalleled in the English language, guiding the seeker to- ward the Divine Presence.
The sum total of Shaykh Nazim’s message is that of hope, love, mercy and reassurance. In a troubled and uncertain world in which old, time-honored values have given place to new ones of confused origins and unclear prospects, in which a feeling heart and thinking mind is constantly troubled by a sense of things being terribly disordered and out of control, in which the future seems forebodingly dark and uncertain for humanity, he proclaims God’s love and care for His servants, and invites them to give their hearts to Him.
Shaykh Nazim holds out to seekers the assurance that even their smallest steps toward their Lord will not go unnoticed and unresponded to. Rather than threatening sinners with the prospect of eternal Hell, he offers hope of salvation from the Most Merciful Lord, and heart-warming encour- agement and incentive for inner change and growth. As one who has trav- ersed every step of the seeker’s path and reached its pinnacle, he offers both inner and practical guidelines for attaining the highest spiritual goals.
Volumes One through Five in this series constist of Shaykh Nazim’s talks from the Ramadans of 1984 through 1988, while Volume Six consists of a number of talks given on other occasions in various years. Each of these talks is entirely extempore, as Shaykh Nazim never prepares his words but invariably speaks according to inspirations coming to his heart.
In keeping with the shaykh’s methodology—the methodology of the prophets, particularly of the Last Prophet, Muhammad, peace be upon him and upon them all, and of the Qur’an itself—of reinforcing vital lessons by repetition and reiteration, the same themes and anecdotes recur again and again. The talks seem to come in unannounced clusters, centering around a primary theme, which develops and evolves according to the spiritual state of the listeners. Thus, Shaykh Nazim may cite the same verse or hadith, or tell the same tale on different occasions, each time reinforcing a slightly different aspect of the eternal message of love and light which is Islam.
The shaykh’s talks are interspersed with words and phrases from Ara- bic and other Islamic languages. These are translated either in the text it- self, in footnotes the first time they occur, or, for general and recurrent terms, in the Glossary at the end of this volume. Qur’anic verses quoted in the text have been referenced for easy access.
Every attempt has been made to retain the shaykh’s original language with minimal editing. However, since these talks were transcribed from audio tapes recorded on amateur equipment by listeners for their own per- sonal use (or, in the case this volume, by a murid extremely familiar with the shaykh’s language and ideas, by hand), some inadvertent errors may have found their way into the text. For these, we ask Allah’s forgiveness and your kind indulgence. May He fill your heart with light and love as you read and reflect upon these inspired words, and guide you safely to His exalted Divine Presence.
PUBLISHER’S NOTE
Shaykh Nazim is fluent in Arabic, Turkish and Greek, and semi-fluent in Engish. Over three decades, his llectures have been transated into twenty or more languages, and to date have reached the furthest corners of the globe. We sincerely hope the reader will appreciate the author’s unique lan- guage style, which has been painstakingly preserved in this work.
As some of the terms in this book may be foreign, to assist the reader we have provded transliterations, as well as a detailed glossary.
NOTES
The following symbols are universally recognized and have been re- spectfully included in this work:
The symbol saw represents sall-Allahu ‘alayhi wa sallam (Allah's blessings and greetings of peace be upon him), which is customarily recited after reading or pronouncing the holy name of Prophet Muhammad .
The symbol ¡ represents ‘alayhi ’s-salam (peace be upon him/her), which is customarily recited after reading or pronouncing the holy names of the other prophets, family members of Prophet Muhammad , the pure and virtuous women in Islam, and the angels.
The symbol ¦/¯ represents radi-Allahu ‘anhu/‘anha (may Allah be pleased with him/her), which is customarily recited after reading or pro- nouncing the holy names of Companions of the Prophet .
In the Name of Allah, The Beneficent and The Munificent
This, my English, is strange English. Not everyone can understand be- cause, subhanallah, meanings are coming to my heart, and when running in my heart to give to you, I am using any means – from here, from there - bringing any word which may be useful.
I am like a person waiting for water to run out from the faucet. Then, when suddenly it comes, and he knows the water is going to be turned off, stop running, he may take any container – with a no-good shape, broken on one side, or anything he may find there – quickly bringing them to take that water and store it. Therefore, when meanings are coming to my heart, I am trying to explain with any word, which you may understand or not. But you must understand, because we have a saying, “Listeners must be more wise than speakers.” Therefore, when inspiration comes, we must explain.
They are living words, not plastic – bananas, plastic; apples, plastic, and grapes. Even if the shapes are not much, they are living, real. When you are going to arrange them in measures, good system; when you are going to be engaged by outside forms, you are losing meanings. ▲
Link: https://www.nvrislam.net/index.php?j=eng&post=6099
this will be the most significant work of this age.
The Approach of Armageddon?
An Islamic Perspective
by Shaykh Muhammad Hisham Kabbani
ISBN 1-930409-20-6, Paperback 292 pp.
This unprecedented work is a “must read” for religious scholars and laypersons interested in broadening their understanding of centuries-old religious tradi- tions pertaining to the Last Days. This book chronicles scientific breakthroughs and world events of the Last Days as foretold by Prophet Muhammad. Also included are often concealed ancient predictions of Islam regarding the appear- ance of the anti-Christ, Armageddon, the leadership of believers by Mahdi (“the Savior”), the second coming of Jesus Christ, and the tribulations preced- ing the Day of Judgment. We are given final hope of a time on earth filled with peace, reconciliation, and prosperity; an age in which enmity and wars will end, while wealth is overflowing. No person shall be in need and the entire focus of life will be spirituality.”
Keys to the Divine Kingdom
By Shaykh Muhammad Hisham Kabbani
ISBN 1-930409-28-1, Paperback. 140 pp.
God said, “We have created everything in pairs.” This has to do with real- ity versus imitation. Our physical form here in this earthly life is only a reflection of our heavenly form. Like plastic fruit and real fruit, one is real, while the other is an imitation. This book looks at the nature of the physical world, the laws gov-
erning the universe and from this starting point, jumps into the realm of spiritual knowledge - Sufi teachings which must be "tasted" as opposed to read or spoken. It will serve to open up to the reader the mystical path of saints which takes hu- man beings from the world of forms and senses to the world within the heart, the world of gnosis and spirituality - a world filled with wonders and blessings.
My Little Lore of Light
By Hajjah Amina Adil
ISBN 1-930409-35-4, Paperback, 204 pp.
A children’s version of Hajjah Amina Adil’s four volume work, Lore Of Light, this books relates the stories of God’s prophets, from Adam to Muhammad, upon whom be peace, drawn from traditional Ottoman sources. This book is intended to be read aloud to young children and to be read by older children for them- selves. The stories are shortened and simplified but not changed. The intention is to introduce young children to their prophets and to encourage thought and discussion in the family about the eternal wisdom these stories embody.
Muhammad: The Messenger of Islam
His Life and Prophecy
By Hajjah Amina Adil
ISBN 1-930409-11-7, Paperback. 608 pp.
Since the 7th century, the sacred biography of Islam's Prophet Muhammad has shaped the perception of the religion and its place in world history. This book skilfully etches the personal portrait of a man of incomparable moral and spiritual stature, as seen through the eyes of Muslims around the world. Compiled from classical Ottoman Turkish sources and translated into English, this comprehen- sive biography is deeply rooted in the life example of its prophet.
The Practice of Sufi Meditation
and the Healing Power of Divine Energy
By Dr. Hedieh Mirahmadi and Sayyid Nurjan Mirahmadi
ISBN: 1-930409-26-5, Paperback. 100 pp.
For those who have reached a level of understanding of the illusory nature of the world around us and seek to discern the reality that lies behind it, Sufi meditation
- muraqabah - is the doorway through which we can pass from this realm of delu- sion into the realm of realities.
This book presents the spiritual background behind the practice of Sufi medita- tion, then takes the reader step-by-step, through the basics of spiritual connection based on the ancient teachings of the Naqshbandi Sufi masters of Central Asia.
The Honor of Women in Islam
By Professor Yusuf da Costa
ISBN 1-930409-06-0, Paperback. 104 pp.
Relying on Islamic source texts, this concise, scholarly work elucidates the true respect and love for women inherent in the Islamic faith. It examines the pre- Islamic state of women, highlights the unprecedented rights they received under Islamic Law, and addresses the prominent beliefs and prevailing cultures throughout the Muslim world regarding the roles of women in familial, social service and community development, business, academic, religious, and even judicial circles. In addition, brief case studies of historical figures such as Mary, mother of Jesus are presented within the Islamic tradition.
-------------- ***** --------------------
All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form, or by any means, electronic, mechanical, photocopying, or otherwise, without the written permission of the Islamic Supreme Council of America.
Library of Congress Cataloging-in-Publication Data Naqshbandi, Muhammad Nazim Adil al-Haqqani, 1922-
Liberating the soul : a guide for spiritual growth / by Shaykh Nazim Adil al-
Haqqani.
1st ed.
Washington, DC : Islamic Supreme Council of America, <2002-2005 > v. <1-3> ; 23 cm.
Subjects: Sufism. Naqshaband¯iyah.
Series: Sufi wisdom series BP189 .N368 2002 297.4 21
2002109747
Published and Distributed by:
Islamic Supreme Council of America
17195 Silver Parkway, #401 Fenton, MI 48430 USA Tel: (888) 278-6624
Fax:(810) 815-0518
Email: staff@naqshbandi.org Web: http://www.naqshbandi.org
First Edition July 2006 ISBN: 1-930409-33-8
Shaykh Nazim Adil al-Haqqani (right) with his disciple of fifty years, Shaykh Muhammad Hisham Kabbani. Head of the world’s largest Naqshbandi Sufi spiritual order, Shaykh Nazim is known for his life- altering lessons in how to discipline the ego, reach a state of spiritual sur- render, and achieve true liberation from the bondage of worldly distrac- tion and pursuit. Shaykh Hisham Kabbani, Shaykh Nazim’s deputy, ac- companies the venerable shaykh on his many visits to various regions of the world, where they meet with political and religious leaders, media, and throngs of common folk.
Shaykh Nazim Adil al-Haqqani
FOREWORD
Bismillahi-r-Rahmani-r-Rahim
In the Name of Allah, the Most Beneficent, the Most Merciful
All praise is due to God Almighty, Allah the Exalted and Bounteous. And praise and blessings be upon His perfect servant, the exemplar to hu- mankind and mercy to all creation, Prophet Muhammad saw,1 and on his family and Companions.
This fifth in the series, Liberating the Soul, is another wonderful com- pendium of sohbets or spiritual discourses by our master, the chief of saints and reviver of the prophetic way, the Sunnah, in an age of materialism; the teacher of millions and worldwide leader of the Naqshbandi-Haqqani Sufi Order, Mawlana Shaykh Muhammad Nazim Adil al-Haqqani, may Allah grant him bountiful health and a long life.
In past times, the living Sufi shaykh and saints never accepted a stu- dent or follower before completing his Islamic law and jurisprudence, memorizing the entire Quran, and knowing Islamic law, Shari‘ah, from be- ginning to end. Then and only then, would the shaykh give them bay‘ah (ini- tiation) for at that time they know they are sound.
In the past everyone had to study religious knowledge. This was going on until recently. In the past, wherever a parent raised a child—whether on the subcontinent, the Middle East, or the East, where most of the saints are living—their focus was that their children grow up and study the basic structure of Islam. This was their higher education. If you look into history, this was the educational system and whatever other subjects or sciences that were directly related to it. So these people were given a complete under- standing before they took initiation from a shaykh.
1saw stands for “Salla-Lahu ‘alayhi wa sallam,” meaning, “Allah’s peace and blessings be upon him,” the Islamic invocation for Prophet Muhammad .
All people entering a Sufi path, tariqah, knew what the Sufi saints re- quired and they were coming to the shaykh only after they had graduated. Then they sought to achieve the spiritual aspect of the faith in addition to its discipline. After they finished the physical dimension, they sought the haqiqah dimension - Reality. At that time they were more powerful because the knowledge of Reality does not change the external (Shari‘ah) knowledge but rather gives it support.
Today no one is seeking such knowledge. Now, everyone is seeking the knowledge of science. In this era, in this century, the educational system is focusing on science, computers, and so on. Although both parties are going to die and they will not take that science with them to the grave, the party that took the knowledge of Reality will receive something beneficial because they took something that is eternal.
Today people’s focus is scattered. So now, the Sufis and especially the Naqshbandi-Haqqani line, which is a direct chain to the Prophet through the lineage of the Grandshaykh, have relaxed the restrictions and require- ments to enter tariqah.
Since the time of the Prophet we know that in spirituality, knowl- edge is always rising. Knowledge is always growing. It is impossible, like in any science, for knowledge to stop; it is always on the increase.
In the Naqshbandi understanding, spirituality is always ascending, be- cause the Prophet’s knowledge is continuously ascending. Moreover, as the Prophet is ascending, all other prophets are ascending and so too are all awliya ascending, because scholars and saints are inheritors of the proph- ets. They move with them. Therefore, from one centuty to the next that knowledge is ever-increasing and more new things are coming.
Therefore, in understanding the spirituality of Islam, our grandshaykh used to say that in the past the meaning of tariqah was obedience. But today the meaning of tariqah is love, because not everyone can obey today. Our Grandshaykh said that in this time nobody has the ability to obey or listen, therefore, what would be the benefit of tariqah if it was still based on obedi- ence? For that reason the manifestations that are coming from the Divine Presence, by the intermediation of the Prophet ÿ has changed.
It is enough in this century for the seekers to love, because times are harder. The darkness is more and sinning is more. Therefore, mercy is higher, so as mercy is greater now, only a very thin wire is needed to pull, and it is sufficient. If you keep that connection, you do not need a thick rope now. You need love, because everyone is running, busy with worldly affairs, and not do the spiritual practices. When you do them, you will get that benefit if you are holding the rope.
To make this point clearer, let us say in this house there is a treasure of one hundred gold coins. If anyone comes to pray, these one hundred gold coins are going to be distributed among whomever comes to pray. There- fore, if one hundred people come, each person can take away one. If fifty people come, each person can take two. If only one person comes, he takes all one hundred. Therefore, Allah, God is generous. Whatever He has given, He does not take back. When He gave to His “Ummah”—His hu- manity—on the Day of Promises, Allah asked His servants, “Who am I and who are you?” They said, “We are Your servants; You are our Lord.” He took from them a promise to accept Him and to worship Him. When they said “Yes,” He threw on everyone that “money”. That treasure is so huge that it encompasses everyone. So the shares meant for all the servants, who today are no longer performing their prayers nor keeping their spiritual practices, are being given to those who are observing them, because that “money” is always coming down.
So now our Grandshaykh said if you maintain a connection to the liv- ing shaykh, it is enough—you will be saved. And that is wisdom behind Mawlana Shaykh Nazim (may Allah bless him) giving initiation without re- striction, because he knows that today no one is acquainted with Shari‘ah or Islamic jurisprudence.
In past times, people had no choice; the study of religion was the main curriculum of the educational system. Now religion is no longer part of a “good” education. Religion has been discarded like a dry bone. No one is teaching religion anymore, even in Muslim countries, except to those who earnestly seek it out. Even then it might be one in one thousand of the total population that desire to study religion.
So the wisdom of Allah was that He did not want to leave the Ummah (community) without a spiritual connection. So an order came to the awliya to give initiation to anyone that asks for it. Even if someone meets the shaykh one time, it is enough; he has been ‘hooked’.
Mawlana Shaykh Nazim is one such knower. One sitting with him, even one time, will be ‘hooked’. We have truly been fortunate to be able to sit at his feet and to learn, and with his permission to spread the light of his teachings east and west, north and south. Seekers circle the flame of his spiritual light and seek to quench their thirst at the bounteous fountain of his wisdom, which flows unceasingly from his heart
There is fresh fruit and there is plastic fruit. Real fruit has a taste such that when you eat it, its essence is experienced. Plastic fruit has no taste; it has only the appearance of fruit. In like manner, the knowledge and teach- ing of a shaykh who has been authorized through a chain of saints going back to the Prophet saw will be flavorful. Allah will bestow His mercy and His manifestations on such a person when he is reading the shaykh’s words because in doing so, whether he is aware of it or not, he is connected through his heart, through the shaykh to his grandshaykh, and so on up to Sayyidina Abu Bakr as-Siddiq ,2 and from Sayyidina Abu Bakr to the Prophet saw.
A real shaykh speaks to people in accordance to their ranks and levels of understanding; as such shaykhs are inheritors of the Prophet Muham- mad, who said, “Whosoever wants to teach people must be careful to no- tice the level of understanding of his audience and to address them accord- ingly.”
Mawlana Shaykh Nazim carries the secret of addressing people at their level of understanding, and that is a manifestation of Allah’s tremendous love and mercy to him. Allah has authorized him with that power and au- thority because he has maintained inimitable sincerity, piety and loyalty to Allah’s religion, held fast to every obligation, and honored the Holy Qur’an
2 stands for “Radi-Allahu ‘anhu/anha,” the Islamic invocation for the male/female Com- panions of the Prophet.
and the Prophetic Sunnah with the highest respect. He is like all the saints of the Naqshbandi Order before him and like all saints of other orders be- fore him—like his forefathers Sayyidina ‘Abdul Qadir Jilani and Sayyidina Jalaluddin Rumi.
Therefore, approach this book with reverence, for it contains precious jewels of guidance and understanding. Know that the words of the know- ers are special. One may read them, reread them and reread them yet again, and each time they give a fresh taste and a new understanding. For this reason it is said that the words of the knowers never grow stale. Mawlana Shaykh Nazim’s teachings exemplify this characteristic, for if anyone in dif- ficulty or seeking good counsel picks up a volume of his sohbets, immedi- ately, upon opening it to any page, seeking to address the problem at hand, he or she will find the solace and guidance appropriate to his or her prob- lem at that moment. Hence, among the saints, Shaykh Nazim is considered Sahib al-Waqt, “the Man of the Moment,” and his teachings are compre- hensive, inspiring and appropriate for the people of this time and their con- ditions.
We humbly present this volume to you as a source of blessing and wisdom.
Shaykh Muhammad Hisham Kabbani Fenton, Michigan, July 21, 2006
INTRODUCTION
Endless praise and thanks be to God Most High, who guides His ser- vants to His light by means of other servants of His whose hearts He illu- minates with His divine love.
Since the beginning of human history, God Most High has conveyed His revealed guidance to mankind through His prophets and messengers, beginning with the first man, Adam ¡. The prophetic line includes such well-known names as Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Lot, Moses, David, Solomon, and Jesus, peace be upon them all, ending and culminating in Muhammad, the Seal of the Prophets saw, a descendant of Abraham ¡, ¡who brought the final revelation from God to all mankind.
But although there are no longer prophets upon the earth, the Most Merciful Lord has not left His servants without inspired teachers and guides. Awliya—holy people or saints—are the inheritors of the prophets. Up to the Last Day, these “friends of God,” the radiant beacons of truth, righteousness and the highest spirituality, will continue in the footsteps of the prophets, calling people to their Lord and guiding seekers to His glori- ous Divine Presence.
One such inspired teacher, a shaykh or murshid of the Naqshbandi Sufi Order, is Shaykh Nazim Adil al-Qubrusi al-Haqqani. A descendant not only of the Holy Prophet Muhammad saw but also of the great Sufi masters ‘Abul Qadir Gilani and Jalaluddin Rumi, Shaykh Nazim was born in Lar- naca, Cyprus, in 1922 during the period of British rule of the island. Gifted from earliest childhood with an extraordinarily spiritual personality, Shaykh Nazim received his spiritual training in Damascus at the hands of Maulana Shaykh ‘Abdullah ad-Daghestani (fondly referred to as “Grandshaykh”), the mentor of such well-known figures as Gurjieff and J. G. Bennett, over a period of forty years.
Before leaving this life in 1973, Grandshaykh designated Shaykh Nazim as his successor. In 1974, Shaykh Nazim went to London for the first time, thus initiating what was to become a yearly practice during the month of Ramadan up to 1990s. A small circle of followers began to grow around him, eagerly taking their training in the ways of Islam and tariqah at his hands.
From this humble beginning, the circle has grown to include thou- sands of murids or disciples in various countries of the world, among whom are to be found many eminent individuals, both religious and secular. Shaykh Nazim is a luminous, tremendously impressive spiritual personality, radiating love, compassion and goodness. He is regarded by many of his murids as the qutub or chief saint of this time.
The shaykh teaches through a subtle interweaving of personal example and talks (“Associations” or sohbets), invariably delivered extempore accord- ing to the inspirations that are given to him. He does not lecture, but rather pours out from his heart into the hearts of his listeners such know-ledge and wisdoms as may change their innermost beings and bring them toward their Lord as His humble, willing, loving servants.
Shaykh Nazim’s language and style are unique, so eloquent, moving and flavorful that not only do his teachings seem inspired but also his ex- traordinary use of words. His sohbets represent the teachings of a twentieth century Sufi master, firmly grounded in Islamic orthodoxy, speaking to the hearts of the seekers of God of any faith tradition from his own great, wide heart, in a tremendous outpouring of truth, wisdom and divine knowledge which is surely unparalleled in the English language, guiding the seeker to- ward the Divine Presence.
The sum total of Shaykh Nazim’s message is that of hope, love, mercy and reassurance. In a troubled and uncertain world in which old, time-honored values have given place to new ones of confused origins and unclear prospects, in which a feeling heart and thinking mind is constantly troubled by a sense of things being terribly disordered and out of control, in which the future seems forebodingly dark and uncertain for humanity, he proclaims God’s love and care for His servants, and invites them to give their hearts to Him.
Shaykh Nazim holds out to seekers the assurance that even their smallest steps toward their Lord will not go unnoticed and unresponded to. Rather than threatening sinners with the prospect of eternal Hell, he offers hope of salvation from the Most Merciful Lord, and heart-warming encour- agement and incentive for inner change and growth. As one who has trav- ersed every step of the seeker’s path and reached its pinnacle, he offers both inner and practical guidelines for attaining the highest spiritual goals.
Volumes One through Five in this series constist of Shaykh Nazim’s talks from the Ramadans of 1984 through 1988, while Volume Six consists of a number of talks given on other occasions in various years. Each of these talks is entirely extempore, as Shaykh Nazim never prepares his words but invariably speaks according to inspirations coming to his heart.
In keeping with the shaykh’s methodology—the methodology of the prophets, particularly of the Last Prophet, Muhammad, peace be upon him and upon them all, and of the Qur’an itself—of reinforcing vital lessons by repetition and reiteration, the same themes and anecdotes recur again and again. The talks seem to come in unannounced clusters, centering around a primary theme, which develops and evolves according to the spiritual state of the listeners. Thus, Shaykh Nazim may cite the same verse or hadith, or tell the same tale on different occasions, each time reinforcing a slightly different aspect of the eternal message of love and light which is Islam.
The shaykh’s talks are interspersed with words and phrases from Ara- bic and other Islamic languages. These are translated either in the text it- self, in footnotes the first time they occur, or, for general and recurrent terms, in the Glossary at the end of this volume. Qur’anic verses quoted in the text have been referenced for easy access.
Every attempt has been made to retain the shaykh’s original language with minimal editing. However, since these talks were transcribed from audio tapes recorded on amateur equipment by listeners for their own per- sonal use (or, in the case this volume, by a murid extremely familiar with the shaykh’s language and ideas, by hand), some inadvertent errors may have found their way into the text. For these, we ask Allah’s forgiveness and your kind indulgence. May He fill your heart with light and love as you read and reflect upon these inspired words, and guide you safely to His exalted Divine Presence.
PUBLISHER’S NOTE
Shaykh Nazim is fluent in Arabic, Turkish and Greek, and semi-fluent in Engish. Over three decades, his llectures have been transated into twenty or more languages, and to date have reached the furthest corners of the globe. We sincerely hope the reader will appreciate the author’s unique lan- guage style, which has been painstakingly preserved in this work.
As some of the terms in this book may be foreign, to assist the reader we have provded transliterations, as well as a detailed glossary.
NOTES
The following symbols are universally recognized and have been re- spectfully included in this work:
The symbol saw represents sall-Allahu ‘alayhi wa sallam (Allah's blessings and greetings of peace be upon him), which is customarily recited after reading or pronouncing the holy name of Prophet Muhammad .
The symbol ¡ represents ‘alayhi ’s-salam (peace be upon him/her), which is customarily recited after reading or pronouncing the holy names of the other prophets, family members of Prophet Muhammad , the pure and virtuous women in Islam, and the angels.
The symbol ¦/¯ represents radi-Allahu ‘anhu/‘anha (may Allah be pleased with him/her), which is customarily recited after reading or pro- nouncing the holy names of Companions of the Prophet .
In the Name of Allah, The Beneficent and The Munificent
This, my English, is strange English. Not everyone can understand be- cause, subhanallah, meanings are coming to my heart, and when running in my heart to give to you, I am using any means – from here, from there - bringing any word which may be useful.
I am like a person waiting for water to run out from the faucet. Then, when suddenly it comes, and he knows the water is going to be turned off, stop running, he may take any container – with a no-good shape, broken on one side, or anything he may find there – quickly bringing them to take that water and store it. Therefore, when meanings are coming to my heart, I am trying to explain with any word, which you may understand or not. But you must understand, because we have a saying, “Listeners must be more wise than speakers.” Therefore, when inspiration comes, we must explain.
They are living words, not plastic – bananas, plastic; apples, plastic, and grapes. Even if the shapes are not much, they are living, real. When you are going to arrange them in measures, good system; when you are going to be engaged by outside forms, you are losing meanings. ▲
Link: https://www.nvrislam.net/index.php?j=eng&post=6099