27th Surah: The Divinely Fire and Prophet Moses (as), Knowledge and Light
From the Realities of Mawlana (Q) as taught by Shaykh Nurjan Mirahmadi
A’uzu Billahi Minash Shaitanir Rajeem
Bismillahir Rahmanir Raheem
I seek refuge in Allah from Satan, the rejected one
In the Name of Allah, the Most Beneficent, the Most Merciful
Alhamdulillahi Rabbil ‘aalameen, was salaatu was salaamu ‘alaa Ashrafil Mursaleen, Sayyidina wa Mawlana Muhammadul Mustafa ﷺ. Madad ya Sayyidi ya Rasulul Kareem, Ya Habibul ‘Azeem, Madad Ya Sayyidi Ya Sultanul Awliya Mawlana Shaykh Muhammad Nazim Haqqani, Mawlana Shaykh Abdullah Faiz ad Daghestani Mawlana Shaykh Hisham Kabbani unzur halana wa ishfa’lana, ‘abidona bi madadikum wa nazarekum inshaAllah.
Enter the Door of Repentance Through Surat at-Tawbah
Alhamdulillah, always asking to be nothing and enter the oceans of nothingness, and Allah’s (AJ) rahmah (mercy) and blessings always be upon us. Alhamdulillah, with the barakah and blessings of Mawlid un Nabi ﷺ (celebration of the birthday of Prophet ﷺ) and entered the third lunar month. In the power of nine and in the reality of nine, and in the secrets of opening from the secrets of “Bismillahir Rahmanir Raheem” that we entered in through Surat at-Tawbah.
The ninth surah (chapter) which has no Bismillahir Rahmanir Raheem, that to enter into the ways of ma’rifah (gnosticism) in the understanding of Shamsul ‘Arifeen (Sun of Knowers), in the realities of Prophet ﷺ, that awliyaullah (saints) come into our lives and begin to teach us that enter in through Surat at-Tawbah.
Journey Through the Cave of Surah 18 to Be Dressed By Bismillahir Rahmanir Raheem in Surah 27
Tawbah is a repentance; come through the door of repentance in which you wish to sacrifice your bad characteristics to reach Allah’s (AJ) ni’mat (blessing). The Divinely Pleasure and the presence of all the prophets and their dress and their realities, the Sahabi Kiram and Ahlul Bayt al Kiram and awliyaullah (saints).
That from that tawbah, they moved us to be from Ashab ul Kahf (Companions of the Cave) and in the 18th surah. From the 18th surah, the second month, opens the third lunar month, which is the 3 x 9, which is the reality of 27. The 27th surah is now a description of that reality. How to enter and how to be dressed by that reality and the Bismillahir Rahmanir Raheem will be found within that surah.
﴾إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ ﴿٣٠
27:30 – “Inna Hu min Sulaymana, Wa inna Hu Bismillahir Rahmanir Raheem.” (Surat An-Naml)
“Indeed, it is from Solomon, and indeed, He/it is (as follows): ‘In the name of Allah, the Most Beneficent, the Most Merciful. (The Ant, 27:30)
Holy Nights are Based on the Reality of 27
That Surat an-Naml is about the ant but many realities within that surah, the first of which of the qissah (story). And important teachings that Allah (AJ) wants for us is that while entering, one is the secret of 27. That our holy days and holy nights are based on the gate and the reality of 27. We have Laylatul Qadr (Night of Power) on the 27th, Isra wal Mi’raj (Night Journey and Ascension) on the 27th. There is a secret that is a gate towards the Divinely Presence.
Connect Your Heart to Enter Into the Cave of Mercy
For us to understand that through Holy Qur’an begins to describe in the 27th surah, the story of Sayyidina Musa (as) because this is entering into the Divinely Presence and the character and akhlaaq in which Allah (AJ) wants for the servant. It means that come with a repentance in surah nine, Surah Tawbah; repent and sacrifice your bad characteristics. Enter in on 18 through the surah and through the Cave of Salvation. That leave the ignorance that people are following and enter into the mercy and into the rahmah of Allah (AJ) through the Divinely Cave.
That cave can be found within the heart of the believer. That the Cave of Mercy is that, ‘My Lord, I’m asking to leave all wickedness and move into Your Divinely Presence and Your rahmah.‘ Then they begin to teach, move into your heart so that Allah (AJ) can begin to dress the heart from a rahmah and from a mercy.
Nabi Musa (as) Seeks Knowledge & Light From the Divinely Fire
Then the 27th, which is the baab (door) and the opening of that presence. That Nabi Musa (as) described to his family at the beginning of the surah that, ‘I see a fire. I see a fire and per chance let me go get some khabar, some news, some knowledge, some realities or maybe I get a light and a heat and a warmth to light our fire.’
﴾٧﴿ إِذْ قَالَ مُوسَىٰ لِأَهْلِهِ إِنِّي آنَسْتُ نَارًا سَآتِيكُم مِّنْهَا بِخَبَرٍ أَوْ آتِيكُم بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُونَ
27:7 – “Iz qaala Moosaa li ahliheee inneee aanastu naaran sa’aateekum minhaa bikhabarin aw aateekum bishihaabin qabasil la’allakum tastaloon.” (Surat An-Naml)
“Behold! Moses said to his family: ‘I perceive a fire; soon will I bring you from there some information, or I will bring you a burning brand to light our fuel, that ye may warm yourselves.’” (The Ant, 27:7)
Divinely Fire Burns All Incorrectness and Nourishes Creation
Alhamdulillah, from Mawlana Shaykh’s (Q) teaching that one, this Divinely Presence that Nabi Musa (as) is describing for us is that you have to enter into the fire of Divine Realities. That it’s not the nur (light) but it’s the naar (Divinely Fire). That Allah’s (AJ) Divinely Light like a shams (sun) because this is from the reality of Shamsul ‘Arifeen, the reality of the suns of the Divinely Presence. That is s-u-n-s, not s-o-n.
The sun of the Divinely Presence is a fire and the fire that burns away all incorrectness and illuminates all of creation and nourishes everything. It means that Nabi Musa (as) describes, ‘Now I see that fire,’ and begins to tell his family that, ‘I want to approach that fire. Let me to go get knowledges from that reality.’ It means that what they’re opening for us and asking us to enter into that ocean is for Divinely Realities.
Understanding the Importance of Good Character in Hadith al Qudsi
Then the second was that per chance, we may get a light so that we can bring back that light to illuminate our lives and our existence and our communities. It means that Divinely Presence, the heart in which can take that reality, they begin to teach now becomes important. That when entering into the Divinely Presence and entering into that Divinely Reality, everything of the character is important because they begin to introduce from Allah (AJ), from Holy Qur’an and then from the Hadith (traditions) of Prophet ﷺ.
That Hadith al Qudsi (Holy Hadith) from Prophet ﷺ described, I think it’s Hadith al Qudsi, number 15, is an important understanding for moving towards that reality. The Prophet ﷺ described, ‘Allah (AJ) saying that, ‘I am as My servant thinks I am. I am with him when he makes mention of Me and if he makes mention of Me to himself, I make mention of him to Myself. If he makes mention of Me in an assembly, I make mention of him in an assembly better. If he draws near to Me an arm’s length, I draw near to him…’
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ اللَّهُ تَعَالَى: أَنَا عِنْدَ ظَنِّ عَبْدِي بِي، وَأَنَا مَعَهُ إِذَا ذَكَرَنِي، فَإِنْ ذَكَرَنِي فِي نَفْسِهِ ذَكَرْتُهُ فِي نَفْسِي، وَإِنْ ذَكَرَنِي فِي مَلَإٍ ذَكَرْتُهُ فِي مَلَإٍ خَيْرٍ مِنْهُمْ. وَإِنْ تَقَرَّبَ إِلَيَّ بِشِبْرٍ تَقَرَّبْتُ إِلَيْهِ ذِرَاعًا، وَإِنْ تَقَرَّبَ إِلَيَّ ذِرَاعًا تَقَرَّبْتُ إِلَيْهِ بَاعًا، وَإِنْ أَتَانِي يَمْشِي أَتَيْتُهُ هَرْوَلَةً. ] البخاري عن أبي هريرة[
‘An Abi Hurairah (ra) qala, qala anNabi ﷺ, Yaqulo Allahu ta’ala: “Ana ‘inda zanni ‘abdi bi, wa ana ma’ahu iza zakarani, fa in zakarani fi nafsihi zakartuhu fi nafsi, wa in zakarani fi malayi zakartuhu fi malayi khayrin minhum. Wa in taqarraba ilayya beshebrin, taqarrabtu ilayhi zera’an. Wa in qarraba ilayya zera’an, taqarrabtu ilayhi ba’an. Wa in atani yamshi ataytuhu harwalah.” [Sahih Al Bukhari, 6970, Sahih Muslim 2675]
Narrated by Abi Hurairah (as) that Prophet Muhammad (saws) said that, “Allah the Most High said, ‘I am as my servant thinks/expects me. I am with him when he mentions/remembers me. If he mentions Me to himself, I mention him to myself. And if he mentions me in an association/congregation, I mention him in a greater/higher association than that. If he draws near to me a hand’s span/length, I draw near to him by the length of a cubit/arm’s length. If he draws near to Me by the length of a cubit, I draw near to him by the length of a fathom (6 feet). And if he comes to Me walking, I run to him.’” [Sahih Al-Bukhari 6970, Sahih Muslim 2675]
Description here is like a cubit but you come an inch, and Allah (AJ) comes a mile into your Divinely Presence. You make a step and Allah (AJ) comes running into your presence to bring you into the Divinely Presence.
Allah (AJ) Appears As Your Character Portrays Him To Appear
But the beginning of that is important in understanding the akhlaaq (character). That Allah (AJ), through holy Hadith, that it was holy enough to be mentioned and it’s below the understanding of Holy Qur’an; means Qudsi is a Holy Hadith. It was so important for our understanding that Allah (AJ) describing, ‘I am as My servant thinks I am.’
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : “يَقُولُ اللَّهُ تَعَالَى: أَنَا عِنْدَ ظَنِّ عَبْدِي بِي،” رواه البخاري
“‘An Abi Hurairah (ra) qala, qala anNabi ﷺ, Yaqulo Allahu ta’ala: “Ana ‘inda zanni ‘abdi bi.“
“Abu Hurairah (ra) mentioned that the Prophet Muhammad (pbuh) said: Allah the Almighty said: I am as My servant thinks I am.” (Hadith #15, al Bukhari)
It means that on the 27th gate, when it begins to open, that you want to approach the Divinely Presence, awliyaullah (saints) come into our life and pious people come into our life and begin to teach, God will be as your character portrays it to be. It means based on the cleanliness of your intention, based on the cleanliness of your akhlaaq, God will appear as what you want it to appear. So, then clarify for yourself what is it that you want from Allah’s (AJ) Divinely Presence? It means if you are coming into that Presence, that’s why to clean. If you’re coming and moving towards the Divinely Presence but you’re angry, you’ll find God to be very angry. ‘I am as My servant wishes Me to be.’
Your Character Influences How You View Your Surroundings
It means you see the world through your eyes. When you’re judgmental and we’re judgmental in our character and judge everything, we believe Allah (AJ) to be judgmental over everything. If we’re angry, we believe Allah (AJ) to be angry over everything. If we’re merciful, we believe Allah (AJ) to be merciful over everything. That’s why they want to clarify for us that akhlaaq and the character. Why the schools of tarbiyah (discipline), they focus on good character? Because they’re teaching that we want to take you through this baab, through this gate and into this reality but be very careful.
As you enter into that fire, Prophet ﷺ giving a Holy Hadith that if your understanding is incorrect, you will find Allah (AJ) in the state that you are in because Allah (AJ) wasn’t a burning bush but Nabi Musa (as) was cold.
﴾لَمَّا أَتَاهَا نُودِيَ مِن شَاطِئِ الْوَادِ الْأَيْمَنِ فِي الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يَا مُوسَىٰ إِنِّي أَنَا اللَّـهُ رَبُّ الْعَالَمِينَ ﴿٣٠
28:30 – “Falammaaa ataahaa noodiya min shaati’il waadil aimani fil buq’atil muubaarakati minash shajarati ai yaa Moosaaa inneee Anal laahu Rabbul ‘aalameen.” (Surat Al-Qasas)
“But when he came to it (fire), he was called from the right side of the valley in a blessed spot – from the tree, “O Moses, indeed I am Allah, Lord of the worlds.” (The Stories, 28:30)
Perfect Your Character as You Approach Allah (AJ)
If you are cold, Allah (AJ) will appear as a warmth. If you are hot, you wouldn’t be looking for a fire. It means Allah (AJ) says, ‘As you’re drawing near to Me, perfect your character because if you approach Me with anger, then you’re going to assume that everything about Me is angry and that I’m angry at everyone.’ Now look out on the television, how all faiths, they feel that it’s necessary to kill everyone. They think this is what God wants. That, ‘God spoke to me and I’m now going to obliterate everybody,’ because they have that dirtiness within themselves. They have the bad characteristics within themselves and what they believe is the Divinely Presence is what they are making it to manifest.
Allah’s (AJ) Mercy Prevails Over His Wrath
So, then they’re teaching the highest and the best approach is that to believe God, Allah, (AJ) is a Rahmah and a Mercy, and that His Mercy far outdoes His Wrath and His Punishment and approach Allah (AJ) with a Divine Love.
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “لَمَّا قَضَى اللَّهُ الْخَلْقَ، كَتَبَ فِي كِتَابِهِ فَهُوَ عِنْدَهُ فَوْقَ الْعَرْشِ: إِنَّ رَحْمَتِي غَلَبَتْ غَضَبِي.”
‘An Abi Hurairah (ra) qala, qalaRasulullahi ﷺ: “Lamma qadaAllahulkhalqa, kataba fi kitabihifahuwa ‘indahufawqal ‘Arshi: “Inna Rahmati ghalabatghadabi.”
Abu Hurairah (ra) reported: The Messenger of Allah, peace and blessings be upon him, said, “When Allah completed the creation, He wrote in His book with Him upon the Throne: Verily, My mercy prevails over My wrath.” [Sahih Bukhari 3022, Sahih Muslim 2751]
If you empty your heart of all the bad characteristics of hatred and jealousy, and enmity and envy, and all of the bad characteristics; if you can empty yourself of that and approach Allah (AJ) with Divinely Love, you should see Allah (AJ) as a Divine Source of Love, loving all His Creation, loving everything that Allah (AJ) has created. Only in that state of perfection you begin to witness the perfection of Allah (AJ) within the Divinely Heart.
Beware of Making Your Desires Your Lord
If that’s not clarified and if that’s not purified and that station is not understood and established, then you cannot take the servant into that presence. It means there’s no spiritual growth. The servant will be locked at their understanding. Then Allah (AJ) says in Holy Qur’an that, ‘I’ve seen those who make their desires their lord.’
﴾أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَـٰهَهُ هَوَاهُ وَأَضَلَّهُ اللَّـهُ عَلَىٰ عِلْمٍ وَخَتَمَ عَلَىٰ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَىٰ بَصَرِهِ غِشَاوَةً فَمَن يَهْدِيهِ مِن بَعْدِ اللَّـهِ ۚ أَفَلَا تَذَكَّرُونَ ﴿٢٣
45:23 – “Afara ayta manit takhadha ilaha hu hawahu wa adallahu Allahu ‘ala ‘Ilmin wa khatama ‘ala sam’ihi wa qalbihi, wa ja’ala ‘ala basarihi ghishawatan faman yahdeehi min ba’di Allahi, afala tadhakkaron.” (Surat Al-Jathiyah)
“Have you seen he who has taken as his god his [own] desire? And Allah has sent him astray due to knowing (him as such) and has sealed his hearing and his heart and put veil on his vision. So then who will guide him after Allah (has withdrawn Guidance)? Then will you not remember/mention?” (The Crouching, 45:23)
They begin to make a desire within themself and they say, ‘That’s Allah (AJ)’. It means every bad characteristic, they say this is what God wants for me and this is the way that God is, the way that Allah (AJ) is.
Let the Fire of Divine Love Begin to Burn Within the Heart
We pray that on these holy nights and these holy months that we understand the necessity to take out from the heart all bad characteristics and as much as we can take out from those bad characteristics, that fire of Divine Love begins to burn within the heart. The yearning within the heart, that is the way of realities. That instead of the fire that burns outside and burns everyone, that the heart begin to contain it. It contains all of its judgment, it contains all of its abuse, it contains everything that this world puts upon it, and stays and renders itself to be quiet and turn its affairs over to the Divinely Presence.
As Much As You Judge Others, Allah (AJ) Will Judge You
Judge not for you shall be judged. As much as you judge, Allah (AJ) going to judge you. It means this sword becomes very sharp and it’s two directions. If you are going to be judgmental in everything, Allah (AJ) says, ‘Sit right here. I’m going to judge you exactly how you judged everyone.’ And nobody is going to win that type of relationship.
Many times we said before from Mawlana Shaykh’s (Q) teaching is beg and pray that, ‘Ya Rabbi, grade me on a curve. If everybody’s in difficulty, everybody’s in a jahaliya (ignorance), then grade us on a curve of everybody being jahal (ignorant) and have mercy upon us, ya Rabbi. Forgive us our wrongdoings and our bad actions’ and by the grace of God, we should be safe. That means that all these characteristics have to leave. If the person has these characteristics, then they will face a difficulty while approaching the Divinely Presence.
Pray to Receive the Realities of 36, Surah YaSeen
We pray that Allah (AJ) take away these difficulties, open for us from these realities. The next month is 36 which is Surah YaSeen. It means entering into the presence of the Divinely Heart that becomes defined as the heart, the Prophetic Heart, the Heart of Holy Qur’an, Surah YaSeen, which is the name of Sayyidina Muhammad ﷺ.
Subhana rabbika rabbal ‘izzati ‘amma yasifoon, wa salaamun ‘alal mursaleen, walhamdulillahi rabbil ‘aalameen. Bi hurmati Muhammad al-Mustafa wa bi siri Surat al-Fatiha.
Special thanks to our transcribers for their help with transcribing this suhbah.
Original Date of Suhbah: January 9, 2016
- Spiritual Lessons From Qur’an – Surah Tawbah in Muharram
- The Way of Testing is to Remain Silent and Have Good Character
- We See the World Through Our Own Coloured Eyes – Look to the Beauty of the Souls
- Heart of Qur’an – YaSeen, the Divinely Heart is the Source of All Power
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