Shaykh Nurjan Mirahmadi
January, 2011
(SUFI MEDITATION CENTER, VANCOUVER, BC)
Asalaamu alaykum, wa at- tariqatuna suhba wal ‘l-khairu fi ‘l-jami’yyiah Our Way is founded on association and goodness comes from congregation.
InshaAllah always asking for madad, wa abiduna madadakum, that we are nothing without madad without heavenly support of Sayyidina Habeebullah, Sayyidina Muhammad (s), Ahlul Bayt ‘il Kiraam, khasaatan our Shaykhs. And this association (is) always under the flag of Sultan al Awliya, Maulana Shaykh Muhammad Nazim Adil al Haqqani, inshaAllah and his representatives, Maulana Shaykh Hisham Kabbani and Maulana Shaykh Adnan Kabbani, they are the Shaykhs they are the guides they are the perfected ones and I am nothing.
I am not claiming to be a Shaykh, I am not claiming to be a guide and I am nothing and I am asking to enter into the ocean of “nothingness.” This dunya is making us to be something which is an illusion, and thinking we have some ability, thinking we have some strength, always trying to build us as if we have power and the more we become something, “I” become something, the “I” becomes important, Maulana Shaykh is teaching; the farther I am moving from that Divine Presence, that Divine or heavenly presence; moving away from Allah’s pleasure. So then Tariqa comes and teaches us to negate ourselves and to enter into an “Ocean of nothingness.”
If we claim to be nothing, and advice people before we talk, before we act, before we do anything, specially in Tariqa, that I am nothing and my Shaykhs they are something. (This is) from Allah azzawajal’s Divinely gifts, from Mawlana Shaykh’s gift, from the presence of Sayyidina Muhammad (s). And Sayyidina Muhammad is everything, Allah azzah wajal is absolute everything and I am nothing! Maulana Shaykh’s teaching for us because (as) a reminder for myself and for all others, that if we claim to be something the benefit of the association is very small; if I claim to be something and people are coming for healing and people are coming for du`a and people are coming for something, any representative of Tariqa or spiritual master or spiritual path, if you say: *“I am something,” then you are in competition with Divine Presence.”
As soon as you are in competition with Divine Presence, you are creating an idol of yourself, and people begin to worship you, worship the idol instead of Divine Presence*. And as soon as you put an “I” or give the impression that you have ability to do something, this is Maulana Shaykh’s teaching and we have gone over this before, but as a reminder for myself; as soon as you give the impression you can do something then the Divine is immediately saying: *“lets all step back and see what this person can do.” *And immediately that burden is then thrown onto that ego that is claiming everything. If Divine support leaves then; “lets see how you are going to heal.” That sickness will come onto you, “let’s see how your du`a will be answered.” And you will be sitting there trying to think of all sorts of formulas, all sorts of remedies and Divine Presence moves back. Heavenly Presence; the prophets, the saints all of them move back and say: “you are claiming to be something; let us see what you can do.” And now the whole association is no longer benefitting but they are now suffering from the “I”-ness of that teacher.
So then Maulana Shaykhs’ reminder and a teaching for us, to understand the power of the association and how the association is helping us.
*How is this Baraka coming?*
*How are the du`as inshaAllah being answered? *
*How is the healing moving from that Divine Presence, heavenly presence, from all the prophets, thru awliyaa (saints) thru malaaika (angels) coming down is then they teach us: *
“be nothing!” They teach us: “tell them you are nothing, tell them and keep telling people that I am nothing,” abiduna bi madadakum; I am abaadan, I am non-existent; I am absolutely nothing without their madad and without their support. If they (people) insist on coming because it takes faith; a lot of people think I have to build myself up and then people will believe in me and come. And therefore (let’s) expand the association, they even think that they are doing that for their Shaykh; that I will expand the association and my Shaykh will be happy with me. *But Maulana Shaykh is teaching us the station of faith is that it’s not you building anything.* You don’t need to build the association; you don’t need to make people to move towards you, *you have to do what you need to do for your reality*. It means I have to negate myself consistently; I have to remind myself I am nothing, I am nothing, I am nothing and keep moving into that “Ocean of nothingness.”
If you sit and find someone who says they are nothing, and you insist on asking a du`a, then they are teaching: “who is responsible for answering your du`a?”
That becomes the secret of Tariqa. In the majlis Mawlana Shaykh was teaching us: “if you want those du`as to be accepted, if you want healing to take place, you want the association to have power, you must *destroy the “I” in the association*.
Your “I”-ness will always destroy the association. If you are going to put out an article, you are going to put out a teaching, you are going to put out a website, take your name off; take your “I”-ness off of it, take your identity off of it and convey their message. *Convey their message; convey their teaching, convey what the Sultan al AwliyaaAllah is teaching*.
Then if somebody comes to the association and you said that you are nothing and they said: “O can I have a du`a,” then who is responsible for that du`a? (It is) the Shaykhs, means the *Shaykhs are saying: “you are flying our flag in that association, you are putting that picture of us so when people walk through that door they know that (in) that association, this is the Shaykh; Mawlana Shaykh Muhammad Nazim Adil al Haqqani (and) his representatives; Mawlana Shaykh Hisham Kabbani, Mawlana Shaykh Adnan Kabbani*.
They know (and) they see these faces and they heard you say you are nothing, but their faith is still saying I want your du`a.” Then at that time if they want a du`a, then these Shaykhs are responsible for answering that du`a. Because (it is) like a legal disclaimer *everything is an adab and Mawlana Shah Naqshband was teaching our way is an association; companionship and gathering*. That to be a Sahabi to be a companion is to keep the company of people and to keep in the gathering and that companionship opens up the reality.
That if you negate your self; because in all of our meditation teachings, all of our zikr teachings (it) is that we have to constantly negate. When I am nothing, I am nothing, I am nothing and I am sitting and meditating; I am not trying to build myself to move into that Divinely Presence. I am asking: “ya Rabee I am nothing, I am like an atom that is a piece of dust in the pocket of my Shaykhs. That let me be just a little atom in their pocket, they are reaching Your satisfaction, You are happy with them, You are dressing them, and I see myself as nothing.” So then Maulana Shaykh’s teaching is then: “how this association has power, how healing is taking place, how du`as are being answered? That you move your self out.”
*As soon as you negate yourself when they come and ask for a du`a; “we are hearing, the Shaykhs are hearing, and if the Shaykhs are hearing, then the Prophet (s) is hearing. Because like a legal disclaimer: “ya Rabbee I have told them I am nothing, I am here just holding a position, holding a direction and they are coming and asking for something, I have no way to help them,* I have no way to satisfy what they are asking for, all I can do is rely on that support; that madad “wa kunu ma as- sadiqeen, that Your order was to keep the company of the sadiqeen, that in our lives we are keeping their company,” and at that moment you move back and these
AwliyaaAllah are present in that association, they are always present in the
association.
We said before, it’s not what you know in life, it’s who you know that opens all doors for you. You may know many things, many people have many degrees but if they don’t have contacts they don’t get the right jobs. Imagine the spiritual (path) you may read many books, many different knowledge’s, but if you don’t keep the company of someone spiritual (those) who are successful, the saints who have achieved tremendous success, nothing opens. Because it is not the knowledge that opens, but that reality that light that begins to reflect upon us, opens that reality. So they are teaching us that as soon as you negate, their presence is coming. So there is a difference in this Tariqa from other spiritual paths because you may go to other spiritual paths or you may hear of other spiritual paths, where they are making lots
of different du`as for everything you ask. And this is from the greatness from our understanding of Naqshbandia (teachings) that you may go to many different people with heavenly abilities. And they make all sorts of long du`as.
They make all sorts of prescriptions they say: “recite this, do this, recite this, do this,” it is an entertainment and many times it’s because that individual has no connection, has very limited connection. So imagine they are going into a room and (it is) like throwing darts, they give you all sorts of recitations. And they are making all sorts of recitations as if (in) a room and they can’t see in that room. *So then they hope that (if)they throw enough darts, (saying): “recite this, okay now recite this then recite that,” one of them going to hit something.*
One of them is going to be a jackpot.
But Naqshbandiyyati ‘l-‘aliyyah is teaching us that if you negate yourself we are already there, we are all around you, we hear you, we hear them. That you are, and again Mawlana teaches by the technology around us; is that if you learn how to be nothing, you learn correctly how to be nothing, then you inherit from the hadith of *Prophet (s), “that when My servant approaches My Divinely Presence, and approaches Me with voluntary worship, extra-ordinary things,” not the things you have been ordered to do, we do those, but: “when My servant approaches with voluntary worship,* I become the ears with which he hears, his hearing, I become his seeing.” (It) means the ever-living attribute of hearing, not just I (God) hear thru his physical ears, means; “I am going to dress that servant from Divinely Oceans to hear.” Then there are infinite degrees of what that hearing is. That “I am going to be that servant’s seeing, I am going to be that servant speaking, that servants
breathing,” they are going to be breathing from Bahrul Qudrah (Divine Oceans), “I am going to be that servants hands.” And that is why we say the hands have tabbarak (blessings); tabarakaladhee bi yadihil Mulk.
We read suratul Mulk (Chapter 67) two times a day in the Naqshbandi awraad (recommended prayers), and we read suratul Yaseen (Chapter 36 of Holy Quran) in the morning. “Wa subhaanal ladee bi yadihil Mulk,” Allah azzahwajal is praising those hands; that if you reach that listening; if you reach those eyes; you reach that Divine breath; you reach that Divine tongue dressing that heavenly tongue, than those hands are under Allah’s Qudrah, and those qadam (feet) are moving in Allah’s direction so much so that that servant has the power of “Kun fa yaa Kun.” (Be! and it comes in existence). Naqshbandiya is taking from that reality.
So they are teaching the student; don’t be anything! Soon as you want to show yourself and you (start) giving a formula and you say do all this thing, means it is like a prescription, do like this, do like that, show this miracle, show that, then that power backs away, that connection backs away and (they) say: “okay lets see what you are doing. How are you going to solve that situation?” The fastest and most powerful solution for people and for ourselves is (to) learn how to be nothing. “Yaa Rabbee, I am not going to be able to be able to recite everything for people, I am not going to be able to memorize everything for people, I am not going to be able to open all of these different complicated formulas (and) taweez’s for people and these things,” these are from people who don’t have powerful masters. So
they are learning secrets as they go (and) as they uncover a secret, they play with it and then they go out and get people to come to them and say okay do like this, do like that, and Inshaa-Allah it works
*They are teaching us the highest level of connection is just you be nothing; just be a mobile phone for us*. Anytime they sit, we are hearing *through your ears*, that is why now the mobile phone has the best technology, we have touch screens and video, now video conferencing (is) coming, where you will be able to call and immediately the person will be seeing and talking to you with a video over your mobile phone. All of that is heavenly reality.
Allah azzahwajal is saying: “don’t you believe Toshiba (more) than you believe heavens, don’t be 'bhutt-parast' (idol worshipper).”
Idol worshipping, means you have more faith in Motorola than you have in Allah? You are already built with video phone, not one lens you have two lenses, you are earing in stereo but if you exist and I exist, (then) your phone isn’t worth anything; just for the applications you have loaded. But if you want heavenly applications and access to the heavenly servers than you have to learn to be nothing; abeeduna bee madadakum.
Sultan al Awliya keeps saying that I am nothing without your madad. So then everything they are teaching for us, is the power of these associations. (It) is that when we really come to people who know how to be nothing, as soon as you talk to them their ears are ringing; means all their Shaykhs are listening and what type of Shaykhs are listening?
*We are talking about Qutb al Mutassarif;* he is the Qutb (the pole) in charge of all sustenance for all the created dunya, not the Qutb of just this Earth. (It) Means the Qutb of every physical form and sustenance arriving onto that form, (it is) Mawlana Shaykh Hisham. One of the big wazirs (deputies) of the seven wazirs in the presence of Sayyidina Mahdi(as) like the Ashaab al Kaaf, nothing changed.
Ashaab al Kaaf were seven Ashaab, Sahaba, Companions. These seven Ashaab completely give themselves and the guard of that cave is Qitmir.
*Qitmir starts with Qaaf; Qaaf wal Qur’an al Majeed*, and that is the reality of Sayyidina Mahdi (as). And the seven Ashaab al Qaaf are the seven who eternally have achieved that gift from Allah azzahwajal that their souls are eternally in fusion. What Allah is sending to them they are sending to Sayyidina Mahdi (as), Sayyidina Mahdi (as) is receiving (he is) sending back to these AwliyaaAllah and a powerful ocean of fusion. And they have lent themselves, and Allah described the Ashaab al Kaaf, that their movement is only by Allah azzahwajal, they move left and right based on the sun, based on NurMuhammad (s), based on the highest realities of light, (these lights) are guiding these seven souls and their every movement is based only on Allah’s Am’r (command). That light, that reality, one of them is *Mawlana Shaykh Hisham.[Q]*
So we say that when your phone is working, you are not having regular AwliyaaAllah and they are no regular Awliya.
Even the 124,000 Awliya, if you met the 124,000th Wali his ability is unimaginable from what Allah azzahwajal is dressing on AwliyaaAllah. So then you imagine you are meeting one of the seven great saints from this creation.
Eternal, their position has always been at that position. So these associations are under their authority. If you negate yourself and we learn the process of nothing, abeeduna bi madadakum, I am nothing, I am nothing, I am nothing that big Qutb is there and from that big Qutb we know this association is under the Sultan; and we know nothing.
Maulana Shaykh is teaching that the Sultan; Sultan al Awliya is, and we know nothing about that reality. From what Mawlana Shaykh Hisham was teaching us; *that the reality of Maqaam al Fardania, the most unique station in creation *, when you say Sultan al Awliya, means they are the representation of the reality of the moon. That they have completely annihilated themselves, they are the most humble of the 124,000 saints and because of that, *their face is always at the face of Sayyidina Muhammad (s).* Means their whole being is facing that Prophetic reality which is the source of all light to creation, because Divine Essence, Allah laa shareeka la (He is without partners), laa shabee ‘ala (nothing is like Allah azzahwajal); there is nowhere anyone in Creation can go and find God. God’s Essence is dressing the Prophetic reality and to reach spiritual reality of the face, kullu shay’in haalikum
illa Wajhah (All things perish except His face 28:88).
Yaa Wahid al Qahhar, that Allah azzahwajal says that everything will perish but the Wajhah Allah, the Holy face, so then whose face when Allah says the Holy face will exist and everything will perish?. As soon as the muraqaba is opening the meditation is opening, as soon as you are meditating you are finding it difficult just to keep yourself in the presence of these Shaykhs. Just that image goes and then you feel the energy all around them, the highest level is that not only they bring you in their presence, they put you on your knees and say keep looking, what you look at is their holy face just shining, and this is the reality of Huwa Hu.
*Huwa Hu on our shirt that taweez,*
“Huwa” Allah is always looking and sending all His Qudrah to huwa Muhammad (s). So always Prophet’s (s) light is being filled from Divine Presence, Divine Essence always reflecting (on) Prophet (s), (who) is always reflecting that essence to his family and from his family to all AwliyaaAllah. So all AwliyaaAllah are taking from that reflection.
Once you understand what an Awliya what a Wali is, then we start to understand what these associations are, what Naqshbandia is, what Tariqa is. So Mawlana Shaykh begins to define and begins to explain for us, that they are taking from the holy face of Sayyidina Muhammad (s), and from that face keep changing into the different Ahlu ‘l-Bayt, the face of the Ahlu ‘l-Bayt are dressing those 124,000 Awliya, none of them (the Awliya) can be taking any power unless coming from that face.
*So you are asking if they are Shi’a or Sunni? Means you are crazy. Ask them: “are you taking from the face of that reality*,” there is no level of dunya understanding. You are talking from the reality of light, that in Allah’s presence you are Muslim, you are a mu’min (believer), you are a mukhlis (sincere), you are muhsin (obliging/generous), you achieved these ranks and you are moving now and you become Sadiq (truthful), the siddiqeen, means your character is perfected and they begin to take your face into that presence.
That face must be dressing your face, that holy face must be dressing your two ears with their energy, must be dressing your two eyes with their energy, (and) must be dressing your two nostrils, means you are breathing from their breath. We said before that we are dead in dunya. When you are dead in dunya, have you ever seen somebody drown in water? We came to water and one time we saw somebody lost their breath and just went down. In this dunya we are like that. *Don’t think that the breath you are taking is a real breath*.
You are at the bottom of a very dirty ocean and you are dead, but you don’t know, the dead one doesn’t know that he is dead. He thinks he is breathing and enjoying everything. So then the whole power of the meditation, the muraqaba, all of those processes is that these AwliyaaAllah have been sent, (to) save that dead one. (It) means Allah azzahwajal said: “We created: Qul ‘illaahumma Maalik al-mulki. Tu’ti ‘l-mulka man tasha’u wa tanzi’u ‘l-mulka mimman tashaa’u wa tu’izzu man tashaa’u wa tudhillu man tashaa’u, bi yadik al-khayr, innaka ‘alaa kulli shay’in Qadeer. Tooliju ‘l-layla fi ‘n-nahaari wa tooliju ‘n-nahara fi ‘l-layl wa tukhriju ‘l-haayya min al-mayyiti, wa tukhriju l-mayyita min al-haayy, wa tarzuqu man tashaa’u bi ghayri hisaab. Say: O God, Master of the Kingdom, Thou givest the Kingdom to whom Thou wilt, and seizes the Kingdom from whom Thou wilt, Thou exalted whom Thou wilt, and Thou abases whom Thou wilt; in Thy hand is all good; Verily Thou are over all things Powerful Thou makes the night to enter into the day, and Thou bringest forth the living from the dead, and *Thou bringest forth the dead from the living, and Thou provides for whomsoever Thou wilt without reckoning.”*
It means; “We created life, We created death, (and) We are going to bring you from that imitation existence,” “haayya min al-mayyiti, wa tukhriju l-mayyita min al-haayy, wa tarzuqu man tashaa’u bi ghayri hisaab,” forgive the Arabic which is very bad, but Allah azzahwajal is teaching that. “We created the death and We created the life.” (It) means when a saint, when a Wali begins to teach you, he has found you dead in that water, if you were alive, you would already be a Wali; you were already a saint. That is why we say in the zombie movies (it) is how saints are looking at us. They see us in our worst character, otherwise how people are killing each other on TV. They are zombies, if they knew their angelic reality, and they knew their angelic dress, would they harm anything? They would be like nature, just take what they can eat and leave everything alone. *But we are zombies now, we are crazy, eating and terrorizing and killing each other because we are
dead. So that when that Wali comes and that order comes, they take us out and they begin to breath.*
They are putting their mouth on our mouth (and) they are breathing from their breath into our lungs; they are taking us from the nafs-al-Rahma, from the paradise breath in heavenly presence that, that breath Allah azzahwajal is sending that Qudrah (Might/Power) to Sayyidina Muhammad (s). Prophet’s (s) breath is the breath; *“lee wa al-Hamd,” The Flag of Praise is the breath for all existence*. And these Wali’s are taking from that breath and huuuuu, and breathing it into us. (It) means they begin to change our breath. They begin to rebuild us, to resuscitate us, revive us in that presence. So then when we say you are in the association of these big AwliyaaAllah, you can’t imagine that we are so connected to the Ahlu‘l-Bayt, the power of the association is coming from the *Ahlu ‘l-Bayt. It’s not a matter of can you love them or not love them; there is no power without them*.
Means they are the owners of the “Kauther” (pond in Paradise), (in) every world and (in) every reality, (and in) every secret that is spoken (it) is coming from Kauther. And the owner of the Kauther is Sayyidina Muhammad (s).
And the men who give you, in dunya the imitation where the Suffiyanis (at the) Kaa’ba; they used to say that: “we give water to the people making Hajj. Therefore we are holy because our job is to give water.” Then Allah azzahwajal is saying that: “you think because you are giving water to people who are coming on Pilgrimage (it is) making you something?” Because they were the imitation, the shaytanic imitation of the reality*. The reality of holiness are the owners of Paradise; where that Kauther, that flowing springs of reality, Allah azzahwajal saying every creation is under Bismillahi 'r-Rahmani 'r-Raheem, all that Bismillahi 'r-Rahmani 'r-Raheem is in the oceans of that Kauther, and the ones who are giving you from that Kauther are these Ahlu ‘l-Bayt, so every Wali must be taking from that
Kauther.*
Then Mawlana Shaykh describes, either that Wali is taking a spoon because their strength is small. So they come to the Imams and they get one spoon, and they are very powerful even (with) the one spoon. Some Walis’ taking cups, some Walis’ taking spoons and dishes. You know their power by how many people they are reaching. Because what you are taking Prophet (s) (is) expecting you to distribute. So some Walis teach five people some Walis teach ten thousand people. Some Walis, they teach east and west, north and south, thru internet, thru Television, through their travels. Sultan al Awliya (is) reaching all (over) this world through his travels. Mawlana Shaykh Hisham (is) reaching all (over) this world through his travels. Means they are not taking a spoon from these realities, they are taking fountains from these realities because that reality is not only a teaching, it is an
angelic power, that they are coming to the presence of Prophet (s) and saying we are traveling this whole dunya to spread that light and that love and that Qudrah, then they give them fountains of these realities, as an energy, dressing from them and they (are) dressing all of creation.
So then Mawlana Shaykh begins to teach us the power of these associations is
something unimaginable, that when we begin to believe that this association is filled with their Qudrah. The Sultan al Awliya must be here because you are seeing the adab, if we make a chair and sit on the chair, the Shaykh is saying you didn’t put anywhere for me (to come and sit) so I will come back later. So Mawlana taught these manners, - taught these realities for us, that keep these manners, keep these adab. That: “yaa Rabbee, if people are coming, I have nothing to give them, I have nothing for myself, we are emptying our self, asking please their (Sultan’s) seat is here, they are responsible for these people, they are responsible for hearing what they are asking, hearing what they are needing, praying for their sustenance, praying for what they need*,” if you are humble enough to come if you are humble
enough to ask, if you are humble enough to show up, it’s their responsibility not mine*.
Their healing is the same (for) everything; they hear all our requests, they hear all of our sicknesses, they hear all of our difficulties in life, so you don’t have to worry about did they hear me? All you have to worry about is: “why the answer is not coming?” because now we are at a new level of faith. (The) other level of faith is: “I spend all my time wondering if Allah heard me.” So I go from Shaykh to Shaykh, every pious person I can find, “pray for me, pray for me,” “I have this sickness; pray for me, I have this difficulty in life, pray for me.” So they begin to teach us: “you don’t have to go anywhere.
*That mobile phone is on,” these Shaykhs are hearing, these Shaykhs are seeing, these saints are listening. If the response is not coming, one, it has a benefit in our life, be patient, so you learn your sab’r (patience) or (two) there is a fault in my system that needs to be corrected, so then I must fix that fault*.
There must be a lacking in my ibaadat (worship), there must be a lacking in my sustenance in my giving, in my generosity there must be a lacking of my being of service, if all of those are okay then be patient, Allah is the best of planners. So (you) never have to worry about did they hear? *Mawlana says take your level of belief (higher); know they are here. So in meditation they are all around us, we are like in the center and they are all sitting in a huge circle from the highest level of realities, because you said that you are in the presence of Sultan al Awliya*. So if the meditation is not powerful for you, it’s because your faith is lacking. Because if they open for you to see where you are, you will see yourself in the presence of Sultan al Awliya. You are asking to hold his feet in the
meditation and the Sultan al Awliya is directly looking to the face, to the reality of Sayyidina Muhammad (s), to all the Prophets taking from that reality and dressing all his students. who is going to say I don’t have enough faith? We have enough faith to be here, but to be *If we are not feeling it, because our faith is incomplete, so then they are telling us: “believe, yaa ayyuhaladeena amaanu, amaanu (believe),”*here is not something you got and now its there. Every step you have to go higher, you have to go higher, you have to take your belief higher; that I am here; most definitely, that my love is here; most definitely. I am believing that their association is directly at the highest level of realities. And I am at their
feet; I am just holding on to their feet, I am asking just to be dressed from that light. They hear my wants, specially when I come to the association and I ask for a du`a and I ask, because it is a sign of humility, its not only that I ask at home, because I have a representative (from the Shaykhs), I am coming to the representative and I am asking: “these are my needs, these are my wants, these are the issues in my life,” then we have to know its been heard. They heard it; they understood it, now why something is not happening? *Go back and see if everything is correct. If your life was correct, you gave what you (were) supposed to give, you are doing what you are supposed to do, your ibaadat and worship is as it’s
supposed to be, your service is to be of service, your account is clean, (and then) have sab’r (patience). Allah has the best of plans. *
So then we understand the difference of Naqshbandiya and other associations. If they don’t have this association then the Shaykh is making it up as he goes, recite this, do like this, do like this do like that.
*Why would you do all those things if you are in the presence of Sayyidina Muhammad (s)?* Because we have to think in the world of light, that you came to us in the world of light, if you really (are) that close where you are at the feet of Prophet (s) and you say: “O so and so (Shaykhs), I have a sickness, I have a problem, I have a difficulty with work.” If they have to give you ten things; do this do that, do that, oh why can’t they just ask Prophet (s): “*make the du`a to Allah azzahwajal.” It will be finished*. So they are not there, so they have to make all sorts of formulas and potions and events for something to happen, hoping that it will come up to the presence of Prophet (s), that he finds acceptance and he says: “ameen and makes du`a.” But (with) Naqshbandiyyati ‘l-‘aliyyah (it) means their souls, their students, all their loved ones are there, they are there. They are all
in that association; *their Shaykh is the Sultan al Awliya. He sits on the seat that faces directly to Prophet (s)*, so then he hears everything, he sees everything that is happening in my life and I am even asking the local representative: “that there is this difficulty in my life, this healing in my life (is needed),” to confirm that I was humble, they heard it, they know it. Then what needs to be done to be resolved? If I did what needs to be done, (and) then be patient. They heard they are working on it, its going to happen with the best of outcomes for our lives.
So then understanding in healing from the Naqshbandiya perspective is then to make that connection. So no need to make all sorts of recitations on people, what is needed most for people is to bring them to this oasis
God gave them a difficulty so they would seek out a remedy, they would have a life changing remedy. Because the physicality is of no interest to God (whether) your physicality is hurting or is (at) ease. If a difficulty comes to that physicality, it’s because He loves the reality of your soul. And He knows that if I give you a little bit of difficulty you are going to seek a remedy for your soul. So then the real ones shouldn’t be in competition with Divine Presence. Give him something and send him away that would be fake. So the Divine and the divinely teaching is: “come why don’t you sit down. ”Slowly something will happen; sit at this oasis and begin to build them. Build their connection with their soul, build their love for these masters, (and) build their love for these realities, because the healing of the soul
is more important than the healing of the body. If Allah wanted to place an
importance on the body, *He could have healed them, so He is sending to spiritual teachers. Mawlana Shaykh taught us long ago, if Allah is sending to you, it’s not for miraculous (healing);* O Allah couldn’t do the miracle Himself?
He could have healed instantly, but “build their souls,” is what is important. The broken physicality is the means in which they can meet you.
Once they meet you, sit them down, give them to eat and to drink. Teach them how to build themselves. What was the expression: “if you give a man a fish, or you teach him to fish all his life.” It’s from that reality. *If I give you a fish and send you on your way, what benefit I did for you? Nothing! But if you are a guide of the souls; then (they) teach you how to fish, all your life you will be fishing, means you reached your reality of your soul. *Through the means of your physicality (Allah) pulled you, everything that comes into our association is (indicating) don’t pray for that to go away fast, every test that comes. That: “O Shaykh, make this go away, O Shaykh, make this go away, O Shaykh, make this go away.” They are trying to teach us how to fish. That what is the lesson that you learnt from that in life? Everything that comes into my life must be a teaching for myself, for my
family and for my community. If I pray for it to go away before I learnt the lesson, what was the benefit? So as soon as it comes, I begin to teach the kids saying: “look life is very fragile, life is very delicate, is your relationship good with the Shaykh? Is your love for Prophet (s) strong? Is your love for Divine Presence strong?” Just as we are doing with outside, we must be doing with out families first, with our communities, with our associations.
So then Naqshbandiya healing is to teach people how to fish. Not just keep giving people fish. So a lot of these alternative healing programs and spiritual programs are more interested in giving people fish and that is why they charge, so they have associations or weekend events (for) $2,000 and you become a fish master. You pay the big fee; they give you a couple of fish, you go home very happy. Naqshbandiya is teaching us, no! Make it a life long effort. Teach them how to fish for eternity, how to build themselves in that love and find themselves in that association and they should be eternally grateful, eternally happy that their souls reached. And when their souls reach they are ambassadors for many souls in their lineage of family and their loved ones.
Subhaana rabika rabbi ‘l-izzati ‘amaa yasifoon, wa salaamun ‘alal mursaleen wa ‘l-hamdulillahi rabil ‘ala meen.
effective than and you will move quicker than a rocket relatively speaking to a car, in difference to a car, it will make you to speed up issues and to get higher reward as if you have worshiped. 
These 4 levels are been given to us as the Prophet (s) said, ‘as long as my servant approaches me thru voluntary worship I will love him, if I love him I will be his ears that he can see with and I will be his eyes that he can see with. These are four points. Then what|: he said then I will be his tongue with and I will be his hand that he can sense with and I will be his feet that he can walk with; these are seven. 
