Grounding Negative Energy – Meditation Q&A

March 2, 2020 July 4, 2024

From the Realities of Mawlana (Q) as taught by Shaykh Nurjan Mirahmadi.

A’udhu 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

QUESTION: Sayyidi, how do I know that I’m progressing in my meditation?

Shaykh Nurjan Mirahmadi: InshaAllah, how to know you’re progressing in your meditation; when your meditation gets stronger. Your character gets better and your meditation gets stronger because as soon as you want to make tafakkur (contemplation), then awliyaullah (saints) will begin to pray that, ya Rabbi, that they want to be tested. They want to reach towards Your heavenly stations and they want to be tested. If you look at the lives of the shaykhs, they have been extremely tested with every type of possible difficulty and only through the endurance and good character, they can reach towards Allah’s (AJ) satisfaction. When Allah’s (AJ) happy with you, He opens hearing. When Allah’s (AJ) happy with you, He opens seeing. When Allah’s (AJ) happy with you, He opens everything that Allah (AJ) wants to open. So, the servant would know, inshaAllah.

QUESTION: Sayyidi, what is grounding and how do you ground in meditation?

Shaykh Nurjan Mirahmadi: The grounding. InshaAllah, that you’re asking to bring in a positive light. At the same time that every time you breathe and you’re bringing in this energy, there has to be a purging and grounding of negative energy. This means that with every breath that’s coming in, you have to ground the negative energy to go out. So, like a three-prong system that Prophet ﷺ brought, not the two prongs. It’s the third prong that is the grounding. So, that when we’re sitting, the ‘asaa (cane) was the grounding. When you’re standing, the ‘asaa is the grounding for the shaykh. As he walks on the earth, whatever energies are coming between his interaction and the electromagnetic force of the earth. The ‘asaa and the sunnah of the cane was the grounding. That the shaykh knows how to push the negative energy back out and whatever positive energies are coming, then they bring in that positive energy.

For those who are meditating that you’re asking to breathe in a positive light but then the negative lights and negative energies have to come out. So, they always put one hand down and begin their meditation and they can shift between the hands. That they’re meditating and then one hand down on the ground. As they’re breathing so that to ground the negative energy out of their body and out of their being. One other way was the sujood (prostration) and that’s why Allah (AJ) had prescribed one of the realities of the sujood was an immense grounding. That after you make all your prayer, bring your energy; as soon as you go into sujood the body is grounding from the forehead every negative energy back into the earth. And that’s why they feel an immense closeness to Divine Presence in their sujood. And that’s why anytime you want to talk to the Divine, you feel inspired to prostrate your head to the ground. One: because it purges all negativity, and two: from the reality of the closeness with your Creator in the position of sujood (prostration). Because you’re bringing your donkey to be down and your soul is riding. When you show Allah (AJ) that I can ride this body, my soul can ride this body – look, the donkey is down.

There are some people who will never put their body into sujood cause the donkey’s riding on top of them. But those whom Allah (AJ) granted this ni’mat (blessing), they show Allah (AJ) that my donkey is under tarbiyyah (discipline) and its head is down. When its head is down, they feel their closeness to Allah (AJ) because Allah’s (AJ) happy with them that they controlled and their soul has a majesty, not the body. InshaAllah.

QUESTION: How do we know that we are really connected with our Shaykh and then to Prophet ﷺ and then to Allah (AJ), plus what are we going to feel in meditation?

Shaykh Nurjan Mirahmadi: We said that how do you know if Allah (AJ) loves you is to know your own love. And how do you know that Prophet ﷺ loves you and how do you know that the shaykh loves you is that how much do you love? It’s not a one way, it’s a two way. I love, ya Rabbi, I love You with all my heart, but have absolutely no action that would quantify that. So, that’s an empty love. That’s just something somebody would say through their mouth. We meet many people like that. ‘Ahhh, don’t worry about me. I’m good with God. I love God.’ But they don’t do anything for it.

So, love is something real. It’s when I’m immensely in love with Allah (AJ), immensely in love with Sayyidina Muhammad ﷺ, that my life and everything about it is to show that love. I want Allah (AJ) to know how much I love Allah (AJ), how much I love Sayyidina Muhammad ﷺ. If you feel that and think that, then awliya (saints) come and teach you that you must understand they feel that about you. If you are of that nature in which your love is sincere and your actions match your love, you’re doing the most you can to show that love, you have truly gotten their attention. And then know that Prophet ﷺ loves you like that and you are reaching towards ahbab because you put your life and your love where your mouth is.

It’s not something you just say but it’s something you say and you do with your actions. And the actions are important. And that’s why they come to teach then do khidmat (service). Khidmat they taught us all in our homes khidmat brings a rahmah (mercy), why? Because it shows your love. Can you love something? We said you can give without love; all your life you can give to all the different things you want in your life. But can you love without giving? It’s impossible. This love that Allah’s (AJ) talking about no, no, “Qul inna Salaatee wa nusukee wa mahyaaya wa mamaatee lillaahi Rabbil ‘aalameen.” For verily my prayers, my life, my family, my rizq (sustenance) everything for Allah (AJ).

﴾قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّـهِ رَبِّ الْعَالَمِينَ ﴿١٦٢﴾ لَا شَرِيكَ لَهُ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ ﴿١٦٣

6:162 – “Qul inna salati wa nusuki wa mahyaya wa mamati lillahi Rabbil ‘Aalamin.” (Surat Al-An’am)

Say, “Indeed, my prayer, my services of sacrifice, my living and my dying are for Allah, Lord of the worlds.” (The Cattle, 6:162)

So, then they come and teach, no if you really love, you give everything for that love. Why? Because you know it’s going to begin to open and it’s going to blossom and you struggle for that love and you do for that love. Then you must know that Allah (AJ) loves you like that, Prophet ﷺ loves you like that and no doubt awliyaullah (saints) love you because you’re of service. You’re doing things in that way to accomplish that mission of love and that spreading of love.

We are now in oceans of ignorance everywhere. Can you imagine the one who’s going to complain about zulamat and all these oppressions coming unto the earth, but didn’t lift a finger? Didn’t put a dollar, didn’t do nothing to stop the oppression and then you’re surprised that you’re in the middle of a fire burning? No, you made it, you live with it. But those whom they give their whole life to spread the light and spread the love, why Allah (AJ) want to put them into oppression? Allah (AJ) says you lived a life in which you spread the light and spread the love. I’ll keep you in a pocket of love; even if the whole world is burning, you won’t be burning.

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 12, 2020

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