Friday, 1 June 2012

Comments & Anecdotes from Shaykh Nazhim al-Haqqani (q.s.)

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following are comments and anecdotes from Shaykh Muhammad Nazhim Adil al-Haqqani (q.s.) on various topics.


On Wahdaniyyah, Shaykh Nazhim (q.s.) said, “It means the impossibility of the existence of multiplicity, and it is of three categories.  The Unique Oneness of the Essence means that His Essence is not compounded or combined from two or more parts, and there is nothing which resembles His Divine Essence.  The Unique Oneness of His Attributes means that Allah (s.w.t.) does not possess two kinds of Attributes which represent the same thing.  For example, He does not have two Wills nor two Intentions.  He is One in every Attribute.  The Unique Oneness of His Actions means that He is the Creator, by His Own Wish and His Own Will, of everything that appears in this universe.  All Creation is either a substance or a description or an action.  Thus, all His Actions are Created by Him for His servants.”

Shaykh Nazhim (q.s.) said, “If the love is true, then the lover must keep respect for the Beloved and proper manners with Him.”

Shaykh Nazhim (q.s.) said, “The highest certainty of Truth is when the shaykh glorifies the Divine Presence and diminishes everything other than God.”

Shaykh Nazhim (q.s.) said, “There are three big snakes that harm people: to be intolerant and impatient with the people around you; to be habituated to something you cannot leave; and to be controlled by your ego.”

Shaykh Nazhim (q.s.) said, “To achieve dunya is humiliation, and to achieve the next life is honour.  I am amazed at those who prefer humiliation to honour.”

Shaykh Nazhim (q.s.) said, “If Allah (s.w.t.) Opened the Essence of His Divine Love, everyone on earth would die from that Love.”

Shaykh Nazhim (q.s.) said, “We must always be engaged in the following: pondering Allah’s Verses in the Holy Qur’an and His Signs which cause love to evolve in us; thinking about His Promise to Reward us, which will generate and bring forth in us yearning; and thinking about His Warning of Punishment, which will generate in us shyness of Allah.”

Shaykh Nazhim (q.s.) said, “Allah (s.w.t.) Said, ‘Whoever will be patient with Us will reach Us.’”

Shaykh Nazhim (q.s.) said, “If fear of God is grounded in the heart, the tongue will never speak that which is of no purpose.”

Shaykh Nazhim (q.s.) said, “Taswawwuf is the purity of progressing to Allah’s Divine Presence, and its essence is to leave this materialistic life.”

Shaykh Nazhim (q.s.) said, “One time, Junayd saw Iblis in a vision, and he was naked.  He told him, ‘O Accursed One, are you not shy of people to appear naked?’

He replied, ‘O Junayd, why should I be shy of people when they are not shy from themselves?’”

Shaykh Nazhim (q.s.) said, “When you meet a seeker in the way of Allah (s.w.t.), approach him with sincerity and loyalty and with lenience.  Do not approach him with knowledge.  Knowledge might make him wild at the beginning, but leniency will bring him quickly to you.”

Shaykh Nazhim (q.s.) said, “A seeker should be someone who has left himself and connected his heart with the Divine Presence.  He stands in His Presence performing his obligations while visualising the Divine with his heart.  Allah’s Light has Burned his heart, giving him a thirst for the nectar of roses, and withdrawing the curtains from his eyes, allowing him to see His Lord.  If he opens his mouth, it is by Command of the Divine Presence.  If he moves it is by the Command of Allah and if he becomes tranquil it is by the Action of the Divine Attributes.  He is in the Divine Presence and with Allah.”

Shaykh Nazhim (q.s.) said, “The Sufi is the one who keeps the obligations that Allah (s.w.t.) has Conveyed by the Holy Prophet (s.a.w.), and strives to raise himself to the state of Perfected Character, which is the Knowledge of Allah, Almighty and Exalted.”

Shaykh Nazhim (q.s.) said, “Taswawwuf is a knowledge from which one learns the state of the human soul, praiseworthy or blameworthy.  If it is blameworthy, he learns how to purify it and enable it, by becoming praiseworthy, to journey to Allah’s Divine Presence.  Its fruits are the heart’s development: Knowledge of Allah, Glorious and Sublime, through direct experience; salvation in the next world; triumph through gaining Allah’s Pleasure; the attainment of eternal happiness; and illumination and purification so that noble matters disclose themselves, extraordinary states are revealed, and one perceives what the inside of others is blind to.”

Shaykh Nazhim (q.s.) said, “Taswawwuf is not a particular type of worship, but is rather the attachment of the heart to Allah (s.w.t.).  Such attachment demands that whenever something is mandub, according to the standards of the Sacred Law, for someone in one's circumstances, then one does it.  This is why we find that Sufis have served Islam in a wide variety of capacities.  Muslim scholars must acquire the higher education of Sufism.”

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