Secret of Divine Fire
YA-Seen In Musa- Ya,Seen,Waw,Meem
From The Teachings of Mawlana Shaykh Hisham Kabbani
as Taught by Shaykh Sayed Nurjan Mirahmadi
A’udhu billahi min ash-shaytaan-ir-rajeem, Bismillahir rahmanir raheem:
ateeullah ateeur rasool wa oolul amrin minkum
“Obey God, obey the Prophet and obey those in authority (Al Nisa:59).”
That from Maulana Shaykh Hisham’s teachings Thru Shaykh Sayed Nurjan Mirahmadi
and realities, that from the lataif of the heart and the spiritual path, from the qalb to the sir and from the sir to the sir as-sir; that entering into the reality of light that we’ve been talking the last few nights from the guidance of the body, there’s the guidance of the light and the soul, which is nurul iman (the light of faith), to maqamul ihsan (the station of moral excellence), is to pray as if you see Allah ‘Azza wa Jal; has to do with the reality of sound, the reality of hamd (praise) and zikr, and that every light will become a sound and every sound is an energy going back into the origin. And Alhamdulillah (all praise be to Allah Almighty) for the understanding and one of the understandings for the lataif sir as-sir, and where Naqshbandiyya begins. Its journeys and realities begin from that understanding: that entering into the oceans of light and realities of the Divinely presence is like entering into the fire; that Allah ‘Azza wa Jal wants for us to conquer our fire so that we can be at peace and move into that Divinely presence and the two prophets that represent that reality were Sayyiduna Ibrahim (Abraham) (alaihis salaam) and Nabi Musa (Moses) (alaihis salaam). That in their stories and the importance, in many of their stories but Sayyiduna Ibrahim (alaihis salaam) is in the importance of that fire. The fire of Nimrod had built a fire to throw Sayyiduna Ibrahim (alaihis salaam) into that fire. And we’ve said many times before that that is from the teaching that, the only way to enter into the divinely oceans of light, of nur, and the real, and the reality of that nur, is the ghadab and the anger has to be conquered.
If you have anger, you have no nur (light). If you are not able to control your anger, it’s a sign that your nur is a fake nur, a false nur. Allah wants that fire to be brought down. So then at that level Sayyiduna Ibrahim (alaihis salaam)- because every prophet has a teaching for his nation and has a timeless reality; Allah ‘Azza wa Jal has no time, means there must be a timeless reality from every prophet of Allah ‘Azza wa Jal that relevant for us today, that not history stories; Qur’an is alive, relevant to right now; it’s not a book of history and stories of old; it must be alive and living- so Sayyiduna Ibrahim (alaihis salaam) through his soul begins to come and inspire the heart; that everything around us is a fire of Nimrod. Everything Allah ‘Azza wa Jal has made for the believer like a fire. And what Prophet (sallallahu alaihi wasallam) described about the last days: that holding your iman (belief) will be like holding a fire in your hand.
Because everything around is that fire. So to be from the reality of Khalilul Rahman, to enter into the intimacy of that light and the proximity of that light, which that maqam sir as-sir, is the lataif of that heart. They’re teaching that, that fire has to be conquered. They have to understand that every fire around us is trying to ignite, trying to make everything to explode, and for us to be lost in the fire and to become one with that bad characteristic. And they teach us, that if you want to enter into these oceans, you want to enter into these realities, that everything must be based on conquering that anger. And they begin to teach, that
“Qul ya naru ku-ni bardan wa-salaman ‘ala ibrahim”,
From holy Qur’an.
Bismillahir rahmanir raheem,
قُلۡنَا يَـٰنَارُ كُونِى بَرۡدً۬ا وَسَلَـٰمًا عَلَىٰٓ إِبۡرَٲهِيمَ
Qul ya naru ku-ni bardan w wa- salaman ‘ala Ibrahim
“We said: O fire, be thou cool and peaceful for Abraham (Anbiya:69).”
Reality of Condensation and Water It has a tremendous reality; but the one that is relevant to this understanding is that, that fire has to become cool and peaceful: means that if we want to enter into the way of combating our anger, is that every moment, every wudhu (washing with water), every washing is: “Ya Rabbi, Qul ya naru ku-ni bardanw wa-salam. Ya Rabbi, let this fire within me and around me, be diminished, to be taken down, to be destroyed because that fire is ruining me, making me physically to be sick, making me spiritually to be sick, destroying all my amal (good deeds)”; because every amal that fire come in touch with, will burn it to nothing, and has no value in Allah ‘Azza wa Jal’s Divinely presence. What’s the value of someone’s amal if they’re filled with ghadab (anger); their ghadab make them even to kill someone, make them to commit violent act, make them to be angry, make them to be violent. What Allah ‘Azza wa Jal wants from that servant? Nothing! So they teach us that, that has to be conquered. That anger has to be conquered, that anger has to be turned into the fire of Divine ishq and Divine love.
Means that, what they begin to teach that, that burning that taking place, it has to be controlled. You have to be conscious of that anger. You have to begin to enter into an ocean of testing, you put an external reminder for an internal problem; as if you ignite quickly, if somebody argue with you a little bit and you become very angry, means you are like toxic, you’re like alcohol: that it doesn’t take much to ignite you.
There can be no light of faith (with that anger); so they teach, so that we understand that we are still in oceans of illusion. We are in an illusion that we are reaching somewhere, and they’re teaching us that, that fire has to be brought down; that by understanding the wudhu and understanding the water- the water within us, the water around us- that, “Ya Rabbi, let that water to bring down this fire. Let salaatul najat (The Prayer of Salvation), which is at the time of salaatul tahajjud, that when you go intro prostration in salaatul najat- najat is to be saved- that making a prostration in the 2 rakaats (cycles of prayer) of salaatul najat and in that prostration asking, “Ya Rabbi,” that, “take away this fire; this fire that is burning every characteristic of mine, burning every amal of mine, and is burning me.”
And they begin to teach that with that wudhu and with that consciousness, you begin to control that fire. You begin to control that fire, and they want that fire to be turned into the fire of Divine ishq and love; where (you begin to) keep your mouth, keep your way; that don’t express your anger, keep your anger to yourself. Then later, if they activate you, you will be angry on Allah ‘Azza wa Jal’s behalf. That’s something different: when awliya Allah, Saints, become angry, they’re angry on Allah’s behalf, and when they’re happy, they’re happy on Allah’s behalf because Allah ‘Azza wa Jal has overtaken their senses. But, we are far from that understanding; we’re angry only for our behalf.
And they want us to know that the fire is the root of all evil. Every bad characteristic is bad because of that fire; because if that fire is within the abd (the servant)and the ocean of jealousy comes, every characteristic-and bad characteristic is like an oil, like gasoline- if there’s a fire there, it merely touches it and ignites: like a combustion engine. Every bad characteristic will be ignited by the ghadab (anger), so think about whatever characteristic we have, it will be ignited by that fire; means it will be intensified. So you see people with all the bad characteristics, they ignite. Some ignite to the point that their whole complexion will change; means their entire blood is on fire! And it would cause all sickness in every organ in their body.
They’re teaching – you cannot have fire, you cannot be hot-tempered. The whole training in this school and the reason for the rock and the reason for the tarbiyyah (spiritual discipline) is that they’re going to begin to make du’a. Their du’as (prayers) begin to ignite lights and energies and imtihaan (testing/trials) in life; that is the schools of tarbiyyah and why they are real is because Allah ‘Azza wa Jal merely accepts the du’a that “Ya Rabbi, they have come into this school and they want to achieve what you have set aside for them. Let the testing begin.” Then the student has to know that Allah ‘Azza wa Jal going to test every direction, that, “Control your ghadab”. If you are entering into these divinely lights, that fire of anger has to be brought down; all the bad characteristics that will enable that fire, every haram and every forbidden that enters into the body is the fuel for that fire. So you can’t put the fire out if what you’re putting in is contaminated. It allows the fire to keep nourishing.
So then they begin to teach that washing with that zikr, conscious of that flame, conscious of that difficulty that’s coming (to you); then in your salah (prayer) they begin to teach, instead of exploding, cry unto Allah ‘Azza wa Jal.
Western philosophy tells you: “Oh no no no; if you have anger, take a pillow and start beating something or someone. Let the anger out”. It’s completely wrong. If you let that anger out, it’s like a fire that will become huge, become very powerful. What they want from us is to suffocate that fire. The more that you control it, the more you can control it, as soon as you’re angry, make wudhu (wash with water); as soon as you’re angry, try to go pray. Try to control that anger to the point in which you go on your prayer carpet, and in the prayer carpet, begin to cry unto your Lord, that “I can’t control, I was upset”; whatever the difficulty was, if you are able to control yourself from exploding, then go onto your carpet and cry unto your Lord. And then they can turn that fire, instead of the fire of a volcano that burns everything, it becomes the fire of Divine ishq: a yearning and a love within the heart.
An incredible love and yearning within the heart that the abd (servant) begins to understand that everything is from Allah ‘Azza wa Jal. So who are you angry with?? Allah ‘Azza wa Jal wants to test the character, Allah ‘Azza wa Jal controls all of the characters within this play: that’s real tawhid (doctrine of “Oneness”). Beause people say, “Why you don’t speak of usool (principles of Islamic doctrine)?” That every teaching is based on the usool, but people don’t understand it; that real tawhid is to see Allah ‘Azza wa Jal’s hand in everything. There’s nothing that can come to you or go away from you that wasn’t by Allah ‘Azza wa Jal’s Decree, that there wasn’t that Allah ‘Azza wa Jal, astaghfirullah, was sleeping, and somebody did something to you. Everything is by Divine Decree and everything is a test. Everything is based on building good characteristic; means how to build the good characteristics and bring down the bad characteristics, and make that fire to be the fire of divine love.
With their recitations and with their practices and with their teachings, they begin to teach, and they hand us to the hand of Sayyiduna Musa (alaihis salaam) (Prophet Moses, peace & blessings be upon him), and Sayyiduna Musa (alaihis salaam) opens up from the reality that the intimacy of this relationship will begin a relationship of speaking with that light. And what they want us to consider, is in the reality of Nabi Musa (alaihis salaam), to have achieved such a station in which to have a dialogue with that Divinely light is of an unimaginable yaqeen and certainty. And how Nabi Musa (alaihis salaam) saw Allah ‘Azza wa Jal was again, a fire. He saw Allah ‘Azza wa Jal as a fire like a bush because you see Allah ‘Azza wa Jal in the condition in which you are in. If you are violent, you see Allah ‘Azza wa Jal as violent, if you are crazy, you see Allah ‘Azza wa jal, astaghfirullah, as not making sense. Every condition that we are in, we will see Allah ‘Azza wa Jal in that way. And Allah ‘Azza wa Jal says, “Have you seen those who make their desires their lord?” So without the perfection of character, we can’t reach the perfection of understanding of Allah ‘Azza wa Jal.
So Nabi Musa (alaihis salaam) comes because these are the stations of certainty, the intimacy of friendship, and then the next prophet bringing the intimacy of a relationship- that to hear Allah ‘Azza wa Jal, to speak with Allah ‘Azza wa Jal, requires that you have an extreme yaqeen in your hearing, he reached the reality of the yaqeen of hearing- so that he was able to speak with Allah ‘Azza wa Jal but to hear Allah ‘Azza wa Jal. So how was the condition of his heart when approaching the Divinely presence? It was symbolic of that burning bush- means symbolic of the burning love for Allah ‘Azza wa Jal, that “Ya Rabbi, nothing on the outside is making me happy and I’m in love with you in such a sense that my heart is on fire. Not that I’m burning people and harming people but my heart is on fire and I will not have a satisfaction until I reach your Divinely Light.”
And Nabi Musa (alaihis salaam) begins to teach the intimacy of that light, the proximity of that light is based on that struggle- so still within the understanding of fire and testing, they begin to teach a different version of Nabi Musa (alaihis salaam). Student With Teacher The version that we are taught all the time is that Nabi Musa (alaihis salaam) wanted something and could not accompany Sayyiduna Khidr (alaihis salaam) from the knowledges that Sayyiduna Khidr (alaihis salaam) had. And Maulana Shaykh teaching from the oceans of reality that, Version Wali Serving to Reach With Prophets[as] “No, Nabi Musa (alaihis salaam)’s reality actually is yaa, seen, waw, meem.” Musa, but you cannot understand Nabi Musa (alaihis salaam) by going to the meem. For that huroof and the understanding of what Allah ‘Azza wa Jal has put within the name of Sayyiduna Musa (alaihis salaam), you have to start from the other side. Means he has a yaqeen, he has a yaa, at the end of the name but you approach from the end to get to understanding of the meem.
To understand what Allah ‘Azza wa Jal made when he created Nabi Musa (alaihis salaam) and named that creation, is that he gave him the “yaa” of yaqeen (certainty); because he’s carrying a secret from Prophet (sallallahu alaihi wasallam) because he wanted to see. With that level of purity, with that level of proximity- he isn’t jahal (ignorant) that he doesn’t know what he is seeing- he knows what he is seeing. He knows that he is approaching the reality of Sayyiduna Muhammad (sallallahu alaihi wasallam). And awliya Allah come into our life and they begin to teach, “Look to the name”. Within the name of Sayyiduna Musa (alaihis salaam) has the yaa of yaqeen. He carries the sir, nurul anwar wa sirratal asraar, he carries that secret of the seen within the being of his name, alaihis salaam. He carries that seen, he carries ilm ul-yaqeen, ayn al-yaqeen, haqq al-yaqeen– (knowledge of certainty, vision of certainty, and truth of certainty). He is carrying the secret of Sayyiduna Ya Seen (alaihis salaam) within him.
That’s why he reached to that burning bush; means the proximity of the Divinely presence. He carries the secret of the holy Qur’an, the heart of holy Qur’an, he carries from the lights of Prophet (sallallahu alaihi wasallam); that granting that yaqeen (certainty), with that level of yaqeen, he’s lost within the ocean of waw. Waw!
Everywhere else they go say, “Subhanallah”. Say, “Waw!”
For the people of wadud (love), everything is based on waw; means lost in the ishq of the waw, lost in the ocean of love to reach to the reality of meem. Nabi Musa (alahis salaam) wanted to witness that reality, where, “These tajallis (spiritual manifestations of energy) and where these blessings are coming, I want to reach that holy face”. Allah ‘Azza wa Jal has no face, astaghfirullah.
Kullu man alayha fan Wa yabqa wajhu rabbika thul jalali wal-ikram
Everyone upon the earth will perish, but will remain the
face of your Lord, full of Might and Glory (Ar-Rahman:26-27)
Everything perishes, but what face? Because we are from the ocean of Muhammadun Rasoolullah (sallallahu alaihi wasallam) means the light and nur of Sayyiduna Muhammad (sallallahu alaihi wasallam), that essence, known like a face; that Nabi Musa (alaihis salaam) wanted that.
So again in understanding fire and testing, what Nabi Musa (alaihis salaam) was willing to go through, to reach that. That to reach that, Allah ‘Azza wa Jal says “from the maqam and the station that We’re giving you and the proximity in which you have, you’re so high, but this way towards the door and the threshold of Sayyiduna Muhammad (sallallahu alaihi wasallam), you’re going to have to humiliate yourself and be humble to come to the door of the Prophet (sallallahu alaihi wasallam); come down to the ground, to be nothing in the presence of Sayyiduna Muhammad (sallallahu alaihi wasallam). And immediately, “sami’naa wa ata’naa”(he hears and he obeys): and he took to meet one of the servants of Allah ‘Azza wa Jal. And he intentionally allowed himself to be humiliated by Sayyiduna Khidr (alaihis salaam) that, “You find me to be patient”, he made a mistake and got his retribution; “found me to be patient”, made a mistake and again he was scolded by Sayyiduna Khidr (alaihis salaam). Nabi Musa (alaihis salaam) is inspiring within us that no matter what darajat Allah ‘Azza wa Jal gives to you, if you are from the ahshiqeen Lovers of Sayyiduna Muhammad (sallallahu alaihi wasallam), is: you are going to be tested, you are going to be brought down, you have to bring yourself down to reach to threshold of Prophet (sallallahu alaihi wasallam) and take a life of humility. Take a life of understanding that difficulties that come to you, accept those difficulties, don’t be so quick to give them away and throw them; that maybe Prophet (sallallahu alaihi wasallam) wants us to be humbled, maybe Prophet (sallallahu alaihi wasallam) wants us to carry something, so we live a life of service.
And Nabi Musa (alaihis salaam) begins to teach, “I was willing to humble myself”; that when he met Sayyiduna Khidr (alaihis salaam), he asked immediately that, “Let me to be from your tabi’een, from your students; I will take off my hat of prophecy. For this station I’m asking to reach, I’m not asking as a prophet to reach it”. When the Arabs read those words they know exactly what they’re saying, that “I’m taking my prophecy off and I’m asking to be your student. Accept me as your student on the way. I’m accepting to be humiliated to reach Allah’s satisfaction, which is the threshold of Sayyiduna Muhammad (sallallahu alaihi wasallam)”; maqamul Mahmood is for all creations.
Every creation is inspired to reach maqamal Mahmood and what Allah ‘Azza wa Jal gave in isra wal mi’raj; that why the isra before the mi’raj was so that Prophet (sallallahu alaihi wasallam) would go to all the prophets. And in Jerusalem he met the arwaa and souls of all the prophets; and they accepted because when you see Sayyiduna Muhammad (sallallahu alaihi wasallam) you have to say
Ash hadu anna illallah wa ash hadu anna Muhammadur rasullullah (sallallahu alaihi wasallam)
Because we don’t ever think about what happened with the isra: that Allah ‘Azza wa Jal wanted Prophet (sallallahu alaihi wasallam), “Go to all the prophets. They have to accept their Islam and accept you and they have to pray the Muhammadan prayer”. So they said they prayed in Jerusalem. How did they pray? They prayed with Sayyiduna Muhammad (sallallahu alaihi wasallam) in the front and they said ‘Assalamu alaika ayyuhannabi wa ashhadu anna ilaaha illallah wa ashhadu anna Muhammadar rasullullah (sallallahu alaihi wasallam)’, and gave salaams and then Sayyiduna Muhammad (sallallahu alaihi wasallam) left for his visit with Allah ‘Azza wa Jal. Means everything is under the mulk and that dominion of Sayyiduna Muhammad (sallallahu alaihi wasallam). Every story in the Muhammadan reality will tell a story of the voyage to Sayyiduna Muhammad (sallallahu alaihi wasallam).
What Sayyiduna Isa (alaihis salaam) wanted? When he recognised that reality, “Ya Rabbi, let me come back, in the last of days. Don’t let me to witness Prophet (sallallahu alaihi wasallam) in my death”. After death, it’s a much lower maqam. To die, everyone’s going to witness the greatness of Prophet (sallallahu alaihi wasallam). “Don’t let me to die here ya Rabbi, let me to be raised into Your presence; that I want to come back as what? ummatul Muhammad (sallallahu alaihi wasallam) (a member of the Nation of Muhammad). I don’t want my title of prophecy.” What Sayyiduna Isa (alaihis salaam) gave away was tremendous. “Raise me unto Your presence” and he took away his title of prophecy because he comes back not as a prophet of Allah ‘Azza wa Jal; otherwise then there would be a prophet after the prophecy of Sayyiduna Muhammad (sallallahu alaihi wasallam); Prophet (sallallahu alaihi wasallam) is the khatam (seal on prophecy). But Sayyiduna Isa (alaihis salaam) to be from ummatul Muhammad (sallallahu alaihi wasallam), that “I merely want to be from the followers of Sayyiduna Muhammad (sallallahu alaihi wasallam) and I want to die in that state”.
We pray that Allah ‘Azza wa Jal opens for us the greatness of Prophet (sallallahu alaihi wasallam), the love of Sayyiduna Muhammad (sallallahu alaihi wasallam) and that the realities that open within the month of Rajab, Shabaan and Ramadhan.
Subhana rabbika rabbal izzati amma yasifoon, wa salaamun alal mursaleen. (walhamdulillahi rabbil aalameen )
Birahmati Muhammadan Mustafa wa bisirri suaratil fatiha.
Transcribed by Sister Hafsa