Mawlana explained the value and meaning of “The Sohbat – الصحبة” and its role in tariqat. Sohbat is the way to the oceans of nearness to Prophet (ﷺ).
Bismillahi r-Rahmani r-Rahim
Sultan ul-Awliya Mawlana Shaykh Muhammad Nazim Al-Haqqani An-Naqshibandi ق
25 Jumādā al-Ūlā, 1432 A.H. Thursday, April 28, 2011 – Translated from Arabic by: saltanat.org
Allahu Akbar, Allahu Akbar, La ilaha illa Allah wa Allahu Akbar, Allahu Akbar wa Lillahi Al Hamd
Madad, ya Rijal Allah. Assalat wa Assalam ‘ala Ya Sayidil awwalina wal akhirina Sayidinna Muhammad wa alihi. We are asking your intercession, Oh Prophet (ﷺ). Shukr, ya Rabbi. Shukr to Allah Almighty, because He made us from the nation of the Prophet (ﷺ).
With the permission of Sayiddi Shaykh Hisham Efendi Hazretleri, Thumma Assalat wa Assalam Ala Sayidinna Muhammad (ﷺ) wa al Hamdulillah Rabbi Al Alamin, we are asking the support of the saints of Allah, my master, my Shaykh, our Shaykh and the Shaykhs of all Shaykhs. Sultan al Awliya Shaykh Abdullah al Daghestani Hazretleri. Meded ya Sayiddi. Allah Almighty, permitted me and made me to be in the company of Shaykh Abdullah al Daghestani for approximately 40 years. Is it not true?
Shaykh Hisham: No, 60 years Oh Shaykh.
Thanks to Allah Almighty for that. He was always saying, when he was asking to make an association (sohbat), “Our way is through association and goodness is in the gatherings”. These words were given by Imamul Tariqa wa Ghauthul Khaliqa Shah Naqshband (ق). He took this jewel from the ocean of the Prophet (ﷺ), since he was saying that religion is based on advice. Religion is based on advice. This is the order all our Grand Shaykhs were following, as well as the Imams of the Naqshbandi Tariqa and the Imams of the rest of the Tariqas. They were always keeping this order because the human being, as a creation, is in need of training. If there is no training then the human being is without value here and in the hereafter. Therefore all the Prophets came to their nations for the purpose of calling all the creation to the Creator. And all of them, all the Prophets were making associations with the servants of Allah.
Association makes the servant closer with the one who is giving the association. It gives nearness and familiarity.
Nasiha (advice) is a sign of formality, officiality; but the association makes the servant keep the company of the Prophets (sa). Advice is official outwardly, externally. But the association is softer, more familiar. When the servant is with the one giving the association, through that association they gain nearness to the one giving the association. Therefore the Prophet (ﷺ) was giving advice to the general public; and he was also making associations. In the association there was no formality or officiality; but advice carries officiality with it, seriousness, formality. Association makes the servant closer with the one who is giving the association. It gives nearness and familiarity. Oh Shaykh Hisham Efendi, familiarity … Familiarity makes the companion ask or seek to merge with his friend. Advice is official, keeping formality, not nearness. But association makes the servant gain nearness to the one who is giving the association and this is given through the association. The blessed companions, all of them, were keeping the association with the Prophet (ﷺ) until they gained familiarity with the Prophet (ﷺ). Religion is based on advice. Therefore the saints and the inheritors of the Prophet (ﷺ) were choosing to be with the servants of Allah Almighty in familiarity, asking nearness.
Therefore association was making the servant run into the ocean of familiarity; and this causes his being to open. How many people were coming to the Prophet (ﷺ) and he was talking to them and giving them orders with the attribute that was dressed on the Prophet (ﷺ) to declare, to declare advice? But those who were gaining familiarity with the soul of the Prophet (ﷺ) were remaining and keeping his company. But those who did not reach such a level they were coming, taking from the Prophet (ﷺ) the official orders that came through the revelations, and then they left and went on their way. Therefore, our Naqshbandi Masters in particular especially Shah Naqshband Hazretleri was saying, “Our way is through association”. This gives familiarity, no officiality there, no! Only familiarity.
Therefore, religion is based on advice. From that ocean all the saints used to speak; and they used to say, “Our way is through association and familiarity”. Association gives familiarity between the two. And just as the more the Prophet (ﷺ) was sitting [with his companions], the inheritors of the Prophet were using this method to give familiarity, for familiarity to spread and to bring the servant into familiarity with the inheritors of the Prophet. Therefore our way is through association; and there is no officiality there, no. There is officiality in Islam. It is like a cutting sword. But opening the hearts of the servants through familiarity pulls the servant from his ego and brings him into the heart of the Prophet (ﷺ).
We are now under the famous saying, “If you imitate the great ones, you are counted amongst them”. We are only following the footsteps according to what is inspired in a person. There are those who are inspired in the association and it is a light gathering. But in officiality, it is a heavy burden. In association there is no heaviness or burden. There is no heaviness; it is light. Through officiality the Prophet (ﷺ) used official words. But when they were sitting for the sake of opening the hearts, they were going down to the level of the attenders and listeners. There was no officiality at that time, familiarity only. And through the familiarity hearts were coming closer, gaining nearness and the purpose was to pull the hearts of the servants and bring them through the heart of the Prophet (ﷺ).
Subhanallah, Sultanallah! And we are saying Audhu Billah min al shaytan al rajim. This means, “May Allah keep us away from the company of shaytan”. Audhu Billah min al shaytan al rajim. Don’t come close to shaytan and to those who represent shaytan. Don’t come close to them, don’t keep their company. “Don’t come close to that tree, the forbidden tree”. And shaytan tricked Sayidinna Adam (as) and Sidinna Hawa (as) and the Divine order was: “Don’t come close to the forbidden tree”. The tree represents every forbidden order. And the servant was forbidden to come close to the forbidden tree. And the one who goes closer to that forbidden tree is thrown out, kicked out. Don’t come close to that forbidden tree. La Hawla wa la Quwwata illa Billah Al Aliyul Azim.
This is an ocean. Don’t come close; don’t go near to that forbidden tree. Association (sohbet) makes the servant to be awake. Association wakes the servant, because your ego is pulling you. There is the reality of the human being and there is his ego. There is your spirit and there is your ego. This ego is continuously and always making its effort to pull you. It’s always pulling the servants to be against the Divine Orders. “Don’t go close!” Therefore the Prophet (ﷺ) declared, “The worst enemy is your ego that is within you.” This is your worst enemy. Don’t look around you for your enemy. No, your ego is within you. Inside you is your worst enemy. Glory to Allah Almighty!
And we are saying Bismillah ar-Rahman ar-Rahim. Prophet (ﷺ) said: “What is permitted is clear and what is forbidden is also clear.” Is there any doubt or any ambiguity? No! What is permitted is clear and what is forbidden is also clear. Tamam! Say Yes! Tamam. Those people who are continuously accusing others with, “Shirk, shirk, shirk!” … Which words of the Prophet did they quote since he said, “What is permitted is clear and what is forbidden is also clear.” Prophet (ﷺ) did not … He brought the Divine Shariat. Where did they find that when a person visits the Maqam (tomb) of the Prophet (ﷺ) or the other blessed places, that if one person visits and shows respect, high respect to the glory and magnificence of the Maqam and speaks with words to honor the owner of this Maqam, you accuse him of shirk? And when someone visits and asks the Prophet (ﷺ) for his intercession, you accuse him at that time with “shirk, kufur and bid’ah”. With which orders? – from the Prophet (ﷺ) when he made clear what is permitted and what is forbidden? From where did you find a reason to give such accusation? Subhana Allah!
This is an introduction to make clear the meaning of shirk. This became a preface so we can enter into making clear and clarifying what is shirk. This maybe is enough for us. We may continue what they sent to us from inspirations. And we may speak InshaAllah, to make it clear to the nation that darkness comes over them and into the hearts of those who stand in opposition to the reality. And they become blind here and in the hereafter. In both worlds, here and hereafter, they become blind. Oh Allah Almighty! Grant us the light of faith because, such realities cannot be seen except by using the light of faith and we are asking for that light. If it is lost, they remain in darkness. There is no value at that time for their words; and there is no value for their accusations and their actions in opposition to the Islamic Shariat. The Divine Anger comes on them from Heavens. When you look in their faces, you can see darkness on their faces; and with darkness there is ugliness. Ugliness is on their faces; and then people run away from them. This is their sign. There is no familiarity on their faces and there is no light on their faces. Therefore the Prophet (ﷺ) was saying, “Ask charity from those who have familiar faces, good faces, because those who have ugly faces, hateful faces, are like wood, fit only to be thrown in the fire. We ask forgiveness and we repent to You Allah Almighty. Fatiha.
The Hajjis when they went to Makka and Medina they were reciting such poetry. [Mawlana sings.]