An Important message from Shaykh Adnan and Shaykh Hisham to all lovers and mureeds of Sultan al-Awliya Mawlana Shaykh Nazim

Bismillahi ’r-Rahmani ’r-Raheem

Allah swt said:

وَلِيَبْتَلِيَ اللّهُ مَا فِي صُدُورِكُمْ وَلِيُمَحَّصَ مَا فِي قُلُوبِكُمْ وَاللّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

And [all this befell you] so that God might put to a test all that you harbor in your chests, and render your innermost hearts pure of all impurity; for God is aware of what is in the hearts [of men].

Dear mureeds, lovers and students of Sultan al-Awliya Mawlana Shaykh Nazim al-Haqqani

This is an important letter from Shaykh Adnan and Shaykh Hisham to everyone.

We salute you with the greetings of Islam, as-salaam `alaykum and we wish you Happy Ramadan and we ask that Allah swt bless you in the coming holy month.

As we enter the sacred month of fasting, it is important to come with a clean heart, carrying no ill-will towards anyone. Awliyaullah have different ways of testing their followers. Our master, Mawlana Shaykh Nazim, may use any means he chooses to test a mureed, a group of mureeds, or even everyone in tariqah.

The recent discussions that took place on the internet were a way by which our master, Mawlana Shaykh Nazim, tested those mureeds who have come to tariqah through the doors of Shaykh Adnan and Shaykh Hisham. Everyone was placed under this test to see who would pass and who would fail.

The Shaykh is not in need of the test, for he knows the hearts of the mureeds, but the purpose of the test is for each person to evaluate himself or herself in the path of Gnostics.

Alhamdulillah this test has now been completed and it revealed that people gave their love and support to the shaykh whom they knew best. The mureeds showed their love to either of us: Shaykh Adnan or Shaykh Hisham. Now that this test is over, it is important to know that Grand Shaykh (may Allah swt sanctify his soul) said “Shaykh Adnan and Shaykh Hisham are like the two sides of a bean split open. They complete each other.”

We both would like to thank everyone who showed their support and their love to us. We want to remind everyone and stress that we are one. We are brothers in tariqah and by blood. We are like two hands, one cannot clap without the other.

As we said awliya use tests. And this test was a means to evaluate everyone’s love to Shaykh Adnan and Shaykh Hisham. All that has been said on different forums, blogs, Facebook sites and other websites were put there only a means of testing the mureeds. Now that the test has ended we must remind mureeds of Mawlana Shaykh that there is no conflict between us, Shaykh Adnan and Shaykh Hisham. We also wish to say that there is no way that anyone can separate us, Shaykh Adnan and Shaykh Hisham. We are always one face, one body, one person, one spirit and one soul.

We are looking to better future for everyone and to put in mind that at any moment there can be a test. As Allah said:

أَوَلاَ يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِي كُلِّ عَامٍ مَّرَّةً أَوْمَرَّتَيْنِ

Are they, then, not aware that they are being tested year-in, year-out?(9:126)

We remind the mureeds of Mawlana Shaykh that in the way of tariqah tests never end, so be careful and maintain your discipline.

We remind the readers that Shaykh Abdullah Daghestani (q) and Sultan al-Awliya Mawlana Shaykh Nazim (q) authorized both Shaykh Adnan and Shaykh Hisham to call, advise and guide people from any country to tariqah and to Sultan al-Awliya Mawlana Shaykh Nazim.

May Allah swt bless everyone and we congratulate you as we prepare to enter the holy month of Ramadan.

Sincerely,

Shaykh Adnan Kabbani and Shaykh Hisham Kabbani

Spiritual Healing in the Sufi Tradition

How Energy Relates To Disease

Spiritual healers symbolize the flowing of the driving life force in the body and in the universe as vortices of energy made up of a number of smaller spiral cones of energy.

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  These are known in Islamic terminology as"lata‘if", meaning subtle manifestations or layers.
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  The lata‘if (sing. lateefa) are the points of maximum energy intake and are very important focal points of balance within the energy system.

Disease and illness occur if a lateefa is unbalanced.

Lata‘if in adults have a protective screen over them.

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  In a healthy system, these lata‘if spin in synchronized rhythm with the others, drawing energy from the universal energy field into their center for use by the body.

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  Each one of them is tuned to a specific frequency that helps the body to remain healthy.
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  However, in a diseased system these vortices are not synchronized.
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  The energy of the lata‘if that make up these vortices may be fast or slow, jerky or lopsided.
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  Sometimes breaks in the entire energy pattern can be observed in which a lateefa may be fully or partially collapsed or inverted.
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  These disturbances are related to dysfunction or pathology of the physical body in that area.

Towards the Understanding of the 9 POINTS

Healing Through Meditation And Focal Points Of The Lata’if

The feeling of pain can be completely cured by meditation wherein the dormant energy of a sick body is activated by a spiritual ignition produced by the meditative process.This spiritual process uses seven different focal points in the seven layers, the lata’if.

There are seven focal points {plus 2 more} of thelata’if.

This is different from 5 Levels of the Heart

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  These are located above and below the heart,
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  above and below the left breast,
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  above and below the right breast, and
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  one on the forehead.
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  Every Lataif has a different energy color,
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  and every energy has a different effect on a specific disease.
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  The two focal points above and below the heart are green.
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  The points above and below the left breast are yellow,
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  the ones above and below the right breast are black,
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  and the one on the forehead is white.
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  { By Permission the Shaykh will give out The Ismu Allah or Dhikr for each Point and the number of repetitions} This will activate the Points.

Through meditation these seven focal points of the lata’if generate energy.

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  Then, like a magnet, these activated focal points attract more energy from the universal cosmic energy source in the shape of tiny floating spheres of light.
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  The size of these spheres depends on which lateefa is activated, as there is a different sized sphere for every different color lateefa.
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  Depending on the illness, the healer activates the appropriate lateefa needed to cure that sickness.
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  In turn, the lateefa produces more of its energy color which itself attracts from the universal energy source more of the same light.
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  The result of this positive feedback loop is atremendous outpouring of shimmering globes of lightwhich descend from the cosmic energy source onto the person of the healer.

Through this flood of colored energy spheres, the healer is energized to the point where he/She  radiates heat from his body through his hands and projects light from his forehead.

Click here for the full article.

Unlock The Secrets of The muqatta'at

Abjad Table PDF File

About one-quarter of the Quranic Surahs are preceded by mysterious letter-symbols called muqatta'at – disjointed letters or, occasionally, Fawatih – openings because they appear at the beginning of the relevant Surahs.

It is related that Abu Bakr as-Siddiq said:

في كل كتاب سر، وسره في القرآن فواتح القرآن

For every book there is a secret and all of its secrets are in the Qur`an in the

opening letters of the chapters.

Al-Hasan said, " The Quran has knowledge of everything

and the knowledge of the Quran is in the Huroof

which are the letters in the beginning of the chapters.

And Ibn Abbas said,

 The beginning opening letters of the

chapters are taken from the names of Allāh.

Abu Aliyyah agreed and said:

There is not a letter except it is a

key for one of the names of Allah;

• the Alif is the key for His name Allah, {see Abjad Table}
• Lam for Latif,
• Mim for Malik,
• Sad for Sadiq,
• Ra for Rabb,
• Kaf for Karim,
• Ta for Tayyib,
• Sin for Sam'i,
• Ha for Hamid,
• Qaf for Qadir,
• Nun for Nur,
• Ha for Hadi,
• 'Ayn for Alim and
• Ya for Yaqin.

And he quoted from Ibn Abbas:

Without a doubt, the opening of the chapters

using the huruf is Allah`s Greatest Name.

As-Sady said:

…When Allah wants to make someone and Wali, he teaches him from 'ilm ladduni, then he becomes a knowledgeable wali.

And he endows him from 99 names , with a name which opens it.

This is not open for the scholar by investigation or research.

Then He elevates him to the knowledge of internal and external meanings of the names.

The external is what is related to Allah.

And after that He teaches him the internal aspects which are the singular huruf which is 14 letters { 14th Letter is Nun- Quran says "nun wala qalam" Noon and by the Pen} which occurs in the opening chapters and the are luminous letters. Thereafter he understands them, Allah teaches him the Greatest Name in which if he were to make supplication with he would be answer and if he ask by it, he will be given...

For the rest of the article please click here.

Ramadan Mubarak :)

يَا أَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ "O who believe, fasting is decreed for you as it was decreed for those before you; perchance you will guard yourselves. (2:183)

Ramadan - The Gates of Allah’s Mercy

Shaykh Muhammad Nazim Adil al-Haqqani

The Prophet (s) gave good tidings about this holy month. The first third of this Holy Ramadan is the days of mercy for all people, ten days, the second ten days are the days of forgiveness of Allah subhanahu wa ta`ala, and the last one-third, is freedom from Hell for believers--Allah subhanahu wa ta`ala freeing them from Hell. Therefore, believers who try to keep the Lord’s orders during the days of Blessed Ramadan by fasting and during the night by praying Tarawih¹ and night prayers (tahajjud), may be rewarded by our Lord giving them immunity, safety (bara`a) from Hell, and they have been given good tidings of Paradise.²
The whole spiritual structure of mankind is built on cleanliness, and it is impossible for a person to improve his spiritual station without first attaining complete cleanliness, physically and spiritually. Fasting is a beginning for spiritual cleanliness. The first step is the common level of fasting: trying to free yourself from your nafs' commands and control. As long as you are under the control of your nafs you remain unclean.
Therefore the first level of fasting is to compel our ego so that we may take control from its hands and put control in our own hands--therefore we abstain from eating, drinking and sexual contact in the daytime.
The first step is to avoid what is halal (permitted) on every day except during Ramadan. Eating and drinking and having sexual intercourse are halal; but in Ramadan, the permitted thing becomes haram--forbidden--during the daytime. That is the basic level of cleanliness, but it is of a higher purpose to seek even greater cleanliness.
To attain greater cleanliness, the second step is to try to be clean from sins: you must guard your eyes, your tongue, your ears, your hands, your feet and all the parts of your body from wrongdoing. You must tell yourself, " O my tongue! Just as you are keeping yourself from tasting food and drink, yet still you must be careful. Don't say anything that is prohibited."
That second step--to clean ourselves from all prohibited actions and sins makes us physically and spiritually lighter; we may move toward higher spiritual stations. Yet it is not enough.
The third step is for hearts: you must attend to your heart. Allah Almighty is telling us: "your heart belongs to Me." Among the Children of Adam, every part of the body belongs to him but one. "Your heart belongs to Me, not to anyone else," He says, "Therefore I am asking that it be clean, absolutely clean."³
How can it be clean? Everything except Allah Almighty and His Pleasure must be put out of your heart. Every time you are by yourself, you can look into your heart to see if you are with your Lord or with someone or something else. Whenever you examine your heart and find yourself with your Lord, Almighty Allah, you must deem yourself fortunate. At that time divine light will enter your heart, and you may reach the true pleasure of faith. The Prophet (s) said, "The lustful glance is one of the poison arrows of Satan. He who because of pity abstains therefrom will receive from Allah a belief, the sweetness of which will fill his heart."
Thus it is important for every believer to control his or her every action. Without guarding our actions we are destined to lose. And every action begins with a thought. Satan is well-aware of the nature of mankind. In every kind of thought he has put some of his tricks. Whoever is able to control his thoughts, may be safe from Satan’s promptings; but whoever is unable to control them will have his mind filled with evil ideas and falsehood. Whoever is under Satan’s control cannot be an obedient servant to his Lord. As Muslims and believers this must be our first concern--to control ourselves. If you find any of Satan’s control affecting yourself, in either actions or thoughts, you must strive to make them clean.

Increased Worship - A Means of Approaching Allah subhanahu wa ta`ala

When Ramadan comes to an end, we may find ourselves "crying for Ramadan". This month gives so much pleasure to us, through our increased obedience and worship of Allah subhanahu wa ta`ala. These two are the source of all true happiness--obedience and worship. For that reason the Prophet (s) "and the apple of my eyes is prayer--salaat".
Allah Almighty sent us His messages through His prophets. The summary of those messages is that people should take control of themselves. Therefore Allah Almighty orders prayers five times a day, plus Sunnah worship as well. There are the five times of prayer which Allah Almighty makes obligatory on His servants, but the Prophet (s) did Sunnah-prayers by day and by night also, so that those times of praying are always putting control on our limbs and on our hearts. Allah Almighty says in a hadith qudsi, "O My servant! If you take one step toward Me, I take ten toward you." Therefore we are in need to be active for His Sake. Make your steps more firm on the Straight Path and more powerful, day by day.
It is this holy season of worshipping which will cause you to move toward Allah Almighty. "When Ramadan comes... a caller calls out every night: 'Oh seeker of Good, draw near! Oh seeker of Evil, desist!' " [an-Nasa'i]. Therefore, this month presents a special opportunity: one for increased worship and increased devotion. In it are prescribed tarawih and the night prayers by means of which one may move ever closer to Allah subhanahu wa ta`ala. we have an opportunity during Holy Ramadan more than at any other time. The one who is able to control himself during Ramadan is going to be able, with Allah Almighty’s support, to take control of himself for the other eleven months. Everything begins small and grows, good things and bad things, good habits and bad habits; for each one we have a beginning. And the beginning is difficult, but you must be patient and continue; if you know that something is right, you must continue to keep on that way, even though it may be so difficult. Difficulties may be overcome by a strong faith and strong faith is with those people who are able to control themselves. Therefore make a firm and continuous intention to increased devotion, not only for for this holy month, Ramadan, but make it continuous always.

Notes

¹Yahya related to me from Malik that Yazid ibn Ruman said, "The people used to watch the night in prayer during Ramadan for twenty-three rak'as in the time of Umar ibn al-Khattab." [Al-Muwatta, 6.2.5]
² "This is a month, the first part of which brings Allah’s Mercy, the middle of which brings Allah’s forgiveness and the last part of which brings emancipation from hellfire." [Bukhari].
³This is one tafsir of the hadith qudsi: Narrated Abu Huraira: The Prophet said, "Allah said: The Fast is for Me and I will give the reward for it, as he (the one who observes the fast) leaves his sexual desire, food and drink for My Sake. Fasting is a screen (from Hell) and there are two pleasures for a fasting person, one at the time of breaking his fast, and the other at the time when he will meet his Lord. And the smell of the mouth of a fasting person is better in Allah's Sight than the smell of musk." [Bukhari]

Ramadan Page

Rajab 2010 Meditation in Cyprus by Permission of Sultan ul-Awliya!

Shaykh Nurjan MirAhmadi teaching meditation at Naqshbandi headquarters by permission of GrandMaster Shaykh Nazim, June-July 2010. There is now worldwide demand for SMC teachings on secrets of Sufi meditation and mystic practices designed to open spiritual vision and chakras/energy centers of the heart.

Blessing of His Holiness Shaykh Hisham Kabbani attendance during meditation in Cyprus 

What is Sufism?

About Sufism

In general spiritual-minded people today have few advisors and teachers who are able to counsel them and to educate them in the teachings of the prophets and saints. Unfortunately, they rarely find guides capable of leading them in the teachings of Sufism on that high road of morality and ethics that constitute religion’s essential character.

Guiding Force of the Sufi Way

These individuals, in time, came to be known by the name of Sufi, a word derived from the Arabic Safa’a which means “to purify,” because of the assiduousness with which they applied themselves to holding firmly to the prophetic example and employing it to purify their character from all defects in behavior and morality.

Core Teachings on the Path

Though these shaykhs applied different methods in training their followers, the core of each one’s program was identical. The situation was not unlike what we find in faculties of medicine and law today. The approach in different faculties may be different, but the body of law, the state of art in medicine remains essentially the same everywhere. When students graduate from these faculties, each student bears the stamp of its character. Yet, none are considered less a lawyer or doctor because their respective affiliations differ. In a similar way, the student product of a particular shaykh will bear the stamp of that shaykh’s teaching and character. Consequently, the names given to various schools of Sufi thought differ according to the names and the perspectives of their founders. This variation manifests itself in a more concrete fashion, in the different supererogatory spiritual practices, (known as awrad, ahzab or adhkar), used as the practical methodology of spiritual transformation. Such differences, however, have nothing to do with the religious principle.

The Sufi regimen under which individuals undertook the path to The Divine, was a finely-honed itinerary which charted the course of inward and outward progress in religious faith and practice (deen). Following the tradition of the Companions of the Prophet [s] who used to frequent his company named Ahl as-suffa (“People of the Bench”), the practitioners of this regimen lived a communal life. Their dwelling places were the mosque-schools (zawaya), border forts (ribat), and guest-houses (khaniqah) where they gathered together on specific occasions dedicated to the traditional festivals of the Islamic calendar (`id). They also gathered on a regular basis in associations for the conveying of knowledge (suhba), assemblies to invoke the names of The Divine and recite the adhkar (plural of dhikr, “remembrance”) inherited from the Prophetic Tradition, and circles of study in spiritual realities. Yet another reason for their gathering was to hear inspired preaching and moral exhortations (wi`az).

Epitomizing Community Activism and Social Reform

The shaykhs exhorted their students to actively respond to The Divine, to cleanse their hearts and purify their souls from the lower desires prompted by the ego and to reform erroneous beliefs. All this was accomplished by cleaving to the Prophetic example. The methods of remembering The Divine, which they instilled in their students, were the very same methods passed down from the Prophet (s). In this way, they propagated upright behavior both through word and deed, while they encouraged the believers to devote themselves to The Divine Almighty with their whole hearts. The aim of their endeavor then was nothing less than obtaining The Divine’s satisfaction and inspiring love for His Prophets. In short, what they aimed for was a state where God would be pleased with them even as they were pleased with God.

The Schools of Purification (at-turuq as-sufiyya)

We know for example, that in the first century after the Hijra, renunciation of the world (zuhd) grew as a reaction against worldliness in the society. Derived in principle from the order of The divine to His Righteous Apostle to purify people [Qur’an 2:129, 2:151, 3:164, 9:103, 62:2], the practitioners of this way clove firmly to the Prophetic way of life as it was reflected in the lives of his Companions and their Successors, in the ways they employed to purify their hearts and character from bad manners and to inculcate in their own selves and in those around them the manners and upright moral stature of the Best of humanity, the Prophet Example.

Through slow evolution, this regimen ended up as a school of practical thought and moral action endowed with its own structure of rule and principle. This became the basis used by Sufi scholars to direct people on the Right Path. As a result, the world soon witnessed the development of a variety of schools of purification of the ego (tazkiyat an-nafs). Sufi thought, as it spread everywhere, served as a dynamic force behind the growth and fabric of sufi education. This tremendous advance occurred from the first century after the Hijra to the seventh, in parallel with the following developments:

• Bases of Divine Law and Jurisprudence (fiqh), through its Imams.
  

• Bases of the system of Belief (`aqeedah) through al-Ash`ari and others.
  

• The science of Traditions of the Prophet (s) (hadith), resulting in the six authentic collections and innumerable others.
  

• The arts of speaking and writing Arabic (nahu and balagha).
  

Learned Sufi Shaykhs were solid cornerstones upon which to build an ideal society. Tariqat or “path” is a term derived from the Traditions of the Prophet (r) ordering his followers to follow his Sunnah and the Sunnah of his successors. The meaning of Sunnah is “path” or “way,” also the meaning of tariqat referred to in the Qur’anic verse, “Had they kept straight on the path (tariqat), We would have made them drink of a most crystal-clear water.” [72:16] Tariqat thus came to be a term applied to groups of individuals belonging to the school of thought pursued by a particular scholar or “shaykh,” as such a person was often called.

These shaykhs therefore were the radiant beacons that dispelled darkness from a believer’s path as well as the solid cornerstones upon which the Community could build the foundations of an ideal society. The ideal here was the spirit of sacrifice and selflessness that characterized their every effort. These values, in time, imbued the entire social fabric of Islam. The guesthouses, for example, were more often than not found in neighborhoods of the poor and economically disadvantaged. Needless to say, for this reason they became remedies for many social ills.

As a result of such teaching and training we find that many students of Sufi shaykhs graduated from their course of studies fully empowered to carry other people’s burdens, even as they strove to illumine the way of Truth. Furthermore, through their training and self-discipline they had developed the manifest and decisive will to do so. Genuine scholars and teachers of tariqat leave no stone unturned in conducting their effort, a word which means both the physical struggle against oppression and injustice and the spiritual struggle against the unseen allurements that trap the soul.

Sufism has upheld the highest values of social consciousness, religious inquiry and science.

Sufism – the Path of Struggle in the Way of God

History books are filled with the names of Sufis who struggled in the Way of God. who devoted their lives to calling mankind to the Divine Presence of God. They accomplished this with wisdom and they were effective. Their names and stories are too numerous to list in the span of a single book, even if it had hundreds of volumes.

It suffices to say that the lives of these Sufi Shaykhs are overwhelming evidence that Sufism—far from encouraging escapism and retirement from the world that impedes social progress—upheld the highest values of social consciousness as well as religious inquiry and science.