Introduction to The Six Powers of the Heart Haqaiq ul Qalb

From the Teachings of Mawlana Shaykh Hisham Kabbani As Taught By Shaykh Nurjan Mirahmadi

A’odhu billahi minash shaytaanir rajeem
Bismillahir Rahmanir Raheem

The Six Powers of the Heart

1.   The Reality of Attraction (Haqiqatul juzbah)
2.   The Reality of Down pouring Blessings (Haqiqatul fayd)
3.   The Reality of Focusing (Haqiqatut tawajjuh)
4.   The Reality of Intercession (Haqiqatut tawassul)
5.   The Reality of Scrolling (Moving between Space and Time) (Haqiqatut tayy)
6.   The Reality of Guidance (Haqiqatut Irshad)

In the oceans of reality and in the oceans of guidance and understanding the opening of the heart and the levels of the heart, there are many common terms. And many people using various terms and may have a different understanding for these terms. To be given ijazah for the zikr is something very easy. Anybody who comes to the shaykh, they will give you ijazah for zikr because they want the zikr to spread throughout the world. Means especially if you are somebody already doing a zikr and you come and say, “Can I have ijazah for the Naqshbandi zikr?” Alhamdulillah they give that because the hikmah and the wisdom of that ijazah, that khatm and that style of zikr to spread.

The understanding on the level of the heart and the guidance of the heart, then is a completely different ocean of reality. From the haqaiq and the training that they are going to train that servant of Allah ‘Azza wa Jal becoming their student; that Mawlana Shaykh’s training was to bring down all the bad characteristics, to bring down all the wild desires.

1. The Reality of Attraction – Haqiqat ul juzba

One of the first haqaiqs (realities) that has to be developed is the reality of juzba, the reality of attraction, and that can only be achieved through taffakur and contemplation. The reality of haqiqat ul juzba means the magnetic character, that you have a magnetic character, magnanimous they call in English, that people are attracted to you. That has to do, we don’t go into each one as it is too long, each one is its own oceans and books of reality. That for us to understand when some people use these comments and they talk very lightly about it, but the Naqshbandiya way and Naqshbandiya Haqqani from Sultan al Awliya Mawlana Shaykh Muhammad Nazim Haqqani and under his hand and guidance of Mawlana Shaykh Hisham Kabbani – our understanding and the way we’ve been taught in these realities and trained in these realities is that the first step of the seeker is: to know himself is to know his Lord.

“Man ‘arafa nafsahu faqad ‘arafa Rabbahu”
“Who knows himself, knows his Lord.” Prophet Muhammad (ﷺ)

Shaykh’s Reflection Light Takes Away Your Bad Characteristics

He takes a way of extreme taffakur, the time you are spending with the shaykh and in company of the shaykh is to ta

ke away the bad characteristics. Because the light that emanates from the shaykh and the characteristic, and of the uprightness of the characteristic of the shaykh brings out all of the character defects. So you are bringing out all of those and trying to attack them, trying to attack them; but the essential element in that formula is the way of taffakur.

Tafakkur is the Essential Element of Knowing the Self

The way of taffakur and contemplation means that that servant is trained for hours a day to constantly keep to them-self, constantly go within themselves, begin the practices of taffakur and meditation that: meditate, meditate, meditate upon yourself, your bad characteristics, asking constantly to be nothing, to be nothing, to be nothing.

From there they begin to teach you, that you keep the muhabbat of the shaykh, the love, because they are the Nur ul Muhammadi that are dressing us and blessing us. So we train to keep that love, you keep their presence. The love and the presence, with taffakur opens annihilation because you’re talking about the world of light, you are not talking about the physicality.

This guidance that they are talking about is from malakut. That if they want to open real guidance, it’s not the guidance of the body. The body will be used at the last stage when it’s prepared. What they want is to develop the soul. So when they begin to develop the soul, is that, “Go back into the malakut”, that, “meet us there. Keep your dress there. Keep your association there. Keep asking Allah ‘Azza wa Jal that you don’t want from this dunya (material world), you don’t want nothing but Divinely knowledges and Allah ‘Azza wa Jal’s satisfaction.” So it’s based on the deep practices of taffakur to be nothing, to be nothing, to be nothing and begin to be dressed by their lights, blessed by their lights.

Importance of Hadeed (Iron) and Energy in the Body

One of the secrets of it is that they begin to train that the iron on your body that is holding your energy has to be purified. And that iron that Allah ‘Azza wa Jal gives to your body that makes your blood to be red is because of the iron, hadeed حديد in Arabic. It’s not from earth, it is from the heavens to be found on earth.

57:25 “Laqad arsalna Rusulana bil bayyinati wa anzalna ma’ahumul kitaba wal meezana li yaqoman nasu bil qisti, wa anzalna al hadeeda feehi ba sun shadeedun wa manafi’u linnasi wa liya’lamAllahu man yansuruhu wa rusulahu bilghaybi, innAllaha Qawiyun ‘Azeez.” (Surat al Hadid)   

“We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice. And We sent down iron, wherein is great military might and benefits for the people, and so that Allah may make evident those who support Him and His messengers, unseen (from the world of unseen/Ghaib). Indeed, Allah is Powerful and Exalted in Might.” (Holy Quran, The Iron 57:25)

It means it is very holy metal, that Allah ‘Azza wa Jal says, I put that metal within the body to be purified by zikr, by all these practices that metal to be purified. That metal is what contains and carries the energy, that when you begin to develop yourself and you have purified your blood, and the shaykh’s training on how to purify yourself, purify yourself, bring good characteristics, you begin to keep the dress and the light of the energy that Allah ‘Azza wa Jal wants to dress you from.

Shaykh is the Container of the Light

And the shaykh is the container of that dress. Means the Muhammadan light that is within the shaykh begins to dress. If your iron is not correct and not clean and you’re not using from your soul, this energy dresses and goes. It’s not something the student is able to contain, to keep and to begin to nourish that energy, begin to build that energy.

When they’re trained on how to build that energy from the haqaiq of juzbah, means then they begin to have an excessive amount of energy. The same we did before and we’ve explained that before that when you’re in school, they give you an iron rod and they teach you how to magnetize iron. You have to put two charges on iron- a positive, a negative charge- you’ve now brought a charge onto this iron; you magnetized it.

The charge that Allah ‘Azza wa Jal teaching us is this emanation, this Nur ul Muhammadi, that the shaykh is the container of that light. When you bring that qudra and you bring that light and practice to you be nothing and bring that energy, bring that light, it begins to magnetize the iron within your body. And once you magnetize the iron it becomes excessive positive. When it becomes excessive positive, the emanation and the energy that emanating from you becomes magnetic- means it is able to attract other people. The energy that they’re deficient on, the energy that their souls are in need of, they feel attracted to that individual. It can be here and it can be 10 000 kilometers away- it doesn’t matter. [Later we talk about how that’s happening.]

Means that they’ve trained on how to bring the energy system within their body. That’s why you eat halal– because Prophet sallallahu alayhi wa sallam described, “The shaitan runs through the blood.” Means all the training, all the hadith of Prophet sallallahu alayhi wa sallam is to bring about these perfections.

2. The Reality of Downpouring – Haqiqatul Faiz

When you begin to bring about the perfection and cleansing and bring the energy, the iron becomes charged, the individual becomes excessively positive. Then the haqaiq of faiz begins to dress that servant- means that they’re excessively positive in their training and in their soul’s reality. They begin to attract Allah ‘Azza wa Jal’s downpourings.

Means from the haqaiq of faiz, is that when they’re excessively positive and they have a tremendous amount of himmah (zeal), because now their amal is becoming more real, more real, they’re attracting Allah ‘Azza wa Jal’s Faiz; Allah ‘Azza wa Jal’s Rida and Satisfaction. Means many lights, many emanations, many realities begin to pour upon them. Pour upon their soul, pour upon their soul; they attract the faiz of the shaykh, they attract the faiz of Prophet sallallahu alayhi wa sallam and from whatever Allah ‘Azza wa Jal wants to begin of downpouring.

Means then that is the reality of that haqaiq; but because of their taffakur and contemplation and the charge upon their soul, they’re attracting these realities like a satellite dish.

3. The Reality of Focusing (Haqiqatut tawajjuh)

Means then they begin to teach from that reality the haqaiq of tawajjuh (the Reality of Focusing). Means that in their taffakur and in their contemplation, they’re opening for them that: what you’re seeking is the source of all power. Means these haqaiqs of guidance, why they want us to understand is because somebody throws out a comment about guidance as if it’s something so simple. But these are lifetime training of how they train, that when they train you that in your taffakur, in your taffakur, in your contemplation, Allah ‘Azza wa Jal describes, “Everything perishes but the Holy Face.”

28:88 “…kullu shayin halikun illa wajha hu la hul hukmu wa ilayhi turja’oon.” (Surat Al Qasas)

Everything (that exists) will perish except His Face. To Him belongs the Command, and to Him will ye (all) be brought back. (Holy Quran 28:88)

So they begin to teach you that: seek nothing in life but the Holy Face; that everything else is going to be a distraction. Even in Holy Qur’an, Sayyiduna Ibrahim alayhis salaam, in his ascension into the heavens, he sought the reality of the stars, the reality of the moon, the reality of the sun.

6:76 – “Falamma janna ‘alayhil laylu raa kawkaban, qala hadha Rabbi, falamma afala qala la uhibbul afileen.” (Surat al  An’am)              

“So when the night covered him [with darkness], he saw a star. He said, “This is my lord.” But when it set, he said, “I like not those that disappear.”” (Holy Quran 6:76)

Means the stars were the awliya, the diwan ul Awliya, because Prophet sallallahu alayhi wa sallam said, “Follow my Companions, any of them. They are like stars on a dark night.”

“Ashabi kan Nujoom, bi ayyihim aqta daytum ahta daytum.”

“My Companions are like the stars; whoever among them you use for guidance, you will be rightly guided.”

He left that diwan, he went to the maqam of the moon, which means is the ghawth غوث because that is the strongest of all those realities.

6:77 – “Falamma raa alQamara bazighan qala hadha Rabbi, falamma afala qala la in lam yahdinee rabbi laakonanna minal qawmid dalleen” (surat al An’am)

“And when he saw the moon rising, he said, “This is my lord.” But when it set, he said, “Unless my Lord guides me, I will surely be among the people gone astray.” (Holy Quran 6:77)

He sought even above that to the reality of the sun – ayat ul akbar.

6:78 – “Falamma raa ash Shamsa bazighatan qala hadha Rabbi hadha Akbaru, falamma afalat qala ya qawmi inni baree oon mimma tushrikoon.” (Surat al A`raf)                            

“And when he saw the sun rising, he said,”This is my Lord; this is the greatest (of all).” But when the sun set, he said: “O my people! I am indeed free from what you partner with Allah.”  (Holy Quran 6:78)

Means these are all from the realities – ayat ul akbar means something great of realities. And Sayyiduna Ibrahim alayhis salaam even wanted beyond that, and that becomes that haqaiq of the tawajjuh.

Seek the Holy Face

Means that seek everything that, seek that which will not perish. And they begin to train you on how to seek the Holy Face – Wajhi kul Kareem. That’s why in the du’as they say “Audhu bi wajhi kal Kareem”- ‘I seek refuge from everything except that Holy Face’.

Du’a of Wajhil Karim (Generous Divinely Face)

Say:
A`udhu bi wajhillahil Karim
wa bi kalimatillahil tammat
al lati la yujawizuhunna barrun wa la fajir
min sharri ma yanzilu minal sama’
wa min sharri ma ya`ruju fiha
wa min sharri ma dhara’a fil ard

I seek refuge in the Face of Allah the Munificent
and in Allah’s perfect words
which neither the righteous nor the disobedient overstep
from the evil of what descends from the heaven
and the evil of what ascends to it
and the evil of what is created in the earth

It becomes the training of how to reach the source of power. That when they Holy Face begins to open in the world of souls, that Holy Face, they begin to train you, not on the highest level, but from Ulul amr: ateeullah atee ar-Rasul wa ooulul amrin minkum.

4:59 – Ya ayyu hal latheena amanoo Atiu Allaha wa atiur Rasola wa Ulil amre minkum…“ (Surat an-Nisa)
“O You who have believed, Obey Allah, obey the Messenger, and those in authority among you. ” (The Women, 4:59)

Means you’ve been trained now in the world of souls, where in the world of souls, when you’re training and training and training; they begin to teach you that when you are connecting with these energy, keep asking Allah ‘Azza wa Jal there’s all that you want is the Holy Face, all that you want is the Holy Face.

And the face of these souls is the hardest to reach, not the physical face of seeing their picture on the wall, closing your eyes and seeing their picture; but seeing their arwa and being in the world of souls, to see their picture and to be asked to be dressed by their face, dressed by their face means the seven holy openings of the face.

IsmAllah (Divinely Attributes) Dresses the Seven Holy Opening of the Face

And these 7 holy openings of the Face are from Divine essences out of IsmAllah. These are the essences of creation- they dress the holy openings: the two that open onto the ears, the two eyes, the two nostrils and then the light that opens upon the tongue. They be dressed by the hearing, they be dressed by the seeing, they be dressed by the qudrah of breath, they be dressed by the Divinely speeches- Lisan as Siddiq, that they inherit from Prophet sallallahu alayhi wa sallam.

“…, wa la yazaalu ‘Abdi yataqarrabu ilayya bin nawafile hatta ahebahu, fa idha ahbabtuhu kunta Sam’ahul ladhi yasma’u behi, wa Basarahul ladhi yubsiru behi, wa Yadahul lati yabTeshu beha, wa Rejlahul lati yamshi beha, wa la in sa alani la a’Teyannahu, …”

“…My servant continues to draw near to Me with voluntary acts of worship so that I shall love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him…” Hadith Qudsi

From that Holy Face, they train that: keep your soul always seeking that reality, that we are dressing you from that reality, dressing you from reality. This is all from the malakut, dressing you from that reality.

4. The Reality of Intercession (Haqiqatut tawassul)

Then haqaiq al tawassul begins to open, that when you’ve been to the company of that Face, you begin to ask only that Presence. That’s why they have the haqaiq of tawassul. How they can convey the burdens and the needs of people is because through their soul they’ve been trained. As soon as they need to efface themself and begin their practices, they’re seeking that which is real, in the presence of that which is real from ateeullah (their station may be in Divinely Presence), from atee ur Rasul (maybe in the Prophetic presence), wa Ulil Amrin minkum (maybe amongst the Ulil Amr).

Either way, when they make their du’a, when they make the tawassul means when they convey what you wanted them to convey; they merely connect their hearts and they convey to the face that Allah ‘Azza wa Jal authorized them, because the three authorizations. If they’re able to rise above that Ulil Amr, they will take them to the presence of Prophet sallallahu alayhi wa sallam, and alam al-arwa and the world of souls that convey what they have to convey to the reality of what Prophet sallallahu alayhi wa sallam wants to show them of realities.

Difference between Awliya’s Du’a and Other People

Their conveyance is real time. The difference in their du’a and other people’s du’a is that other people are like throwing arrows at a target. They may recite many different things, ten different things, recite them and let’s see… woop! Maybe with some barakah one of them got there. It’s different because the one making du’a is blind and the one asking is blind.

Ahl ul-Basira: how he is blind? He is conveying exactly to his Ulil Amr. That Ulil Amr that you see, my shaykh, you don’t see him like we see him. And they don’t see him like somebody else sees him; it’s even different. You say, “No I see him through the physicality,” but if you are trained from the soul that’s a completely different reality.

So even their request is going to be different than the other murideen; because if the murideen are only seeing the physicality. Because this was always the situation even in Cyprus. The forty people who were sleeping in Cyprus, they thought they were the forty khalifas of Sayyiduna Mahdi alayhis salaam because they only saw the external face of their shaykh. No, there are people who trained with the internal reality and that’s why Allah ‘Azza wa Jal says, “Go into every home through the correct door.”

2:189 – “… wa laysal birru bi-an tatol buyoota min zuhooriha wa lakinnal birra manit taqa, wa’ tol buyoota min abwabiha, wat taqollaha la’allakum tuflihoon.” (Surat al Baqara)                 

“… And it is not righteousness to enter houses from the back, but righteousness is [in] one who fears Allah. And enter houses from their doors. And be Conscious of Allah that you may succeed.” (Holy Quran 2:189)

What’s the correct door for Allah ‘Azza wa Jal? That which is eternal- the soul. Means if you are making your entrance only to the physicality, that’s going to perish. But if your training was from malakut and from the light and from the world of souls, their connection is real. So that’s the tawassul.

When they begin to make their conveyance, they don’t have to talk very much. They merely convey their heart, they say Fatiha, they can recite the names of the shaykhs. It’s their responsibility to take that du’a to the presence of Prophet sallallahu alayhi wa sallam. From the presence of Prophet sallallahu alayhi wa sallam, then Prophet alayhis salaatus salaam does what he wants with that du’a– that it be conveyed to Allah ‘Azza wa Jal or be resolved at that level. That is the reality of the haqaiq.

5. The Reality of Scrolling (Moving between Space and Time) (Haqiqatut tayy)

يَوْمَ نَطْوِي السَّمَاءَ كَطَيِّ السِّجِلِّ لِلْكُتُبِ ۚ كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُّعِيدُهُ ۚ وَعْدًا عَلَيْنَا ۚ إِنَّا كُنَّا فَاعِلِينَ ﴿١٠٤

21:104 – “”Yawma natwee asSama a katayyi assijelli lilKutubi, kama bada anaa awwala khalqin nu’iduhu, wa’dan ‘alayna, inna kunna fa’ileen.” (Surah al Anbiya)

“The Day when We will fold/roll up the heaven like the folding/scroll rolled up of sheets of book (completed).  As We produced the first creation, so shall We produce a new one: a promise We have undertaken: truly shall We fulfil it.” (Holy Quran, The Prophets)

From that reality, means they begin now to train from the haqaiq of tai and the moving between space and time; that we are bound by space and time.

The haqaiq of tai, the first levels that have to open is on the tongue. Means what they’re going to train through khalwa and seclusions is that the soul power of your tongue begin to recite at a speed far beyond what we understand. Means their recitation like their breath in and breath out, and they achieve zikr in hundreds of thousands.

Means the tai and the movement of space and time first for the tongue, then for the body; but for the understanding of the body because in the time of dajjal now, they don’t give permission for the body to be in many places at the same time. And because of the advent of mobile phones, ten people will take a picture of you, place it on Facebook and show that you’ve been in many places at the same time. And you be confused with dajjal.

But this reality is the reality of the soul, that when Allah ‘Azza wa Jal is training at your soul level, merely they make taffakur and their soul can be in many places at the same time. They can enter any environment that Allah ‘Azza wa Jal wants them; this is the world of light. This is different than the world of jinn.

The people who don’t have this reality and they play with jinn, they ask the jinn to take them to go and look in someone’s home, and they’ll be punished on the Day of Judgement for that, or they’ll be punished in this dunya.

This is not from that reality. This is from what Allah ‘Azza wa Jal opens from their soul of obedience of good characteristics. That they, they are trained with such characteristic that they don’t look at anything that Allah ‘Azza wa Jal don’t want them to look at. They don’t constantly stare at people with bad character. They train their eyes, they train their heart to be of the best of character so that these realities open.

When these realities open, their soul can move anywhere, can be many places, can enter any environment and pray in that environment, and pray that Allah ‘Azza wa Jal take difficulty away from that environment. And they’re trained by Allah ‘Azza wa Jal not to look to the sura of people: don’t look to their form.

Why Shaykh’s Soul visits Mureeds

Means that tai is a very powerful reality of the soul, and for that reason they visit many of the homes of their students, because that one visit enough for them to place one light, one atom of their being in that presence. The one atom of their being is enough to keep praying in that environment, praying and blessing that environment and can convey everything that happening in that environment to the soul of that guide. You have to think from the world of light and the power of light that the atoms of the light all have power. One atom can hear, can see; it can speak- doesn’t make a different whether it’s the many or just one. Means wherever they are, their atoms are conveying everything to their soul. Now whether the physicality wants all that information or it’s not necessary for the physicality to have the information but the soul has it.

Importance of Visiting Rawza e Sharif and Holy Maqams

That’s why they (shaykhs) visit many holy places. You think that if you go to Rawza-e-Shareef and to the presence of Sayyiduna Muhammad sallallahu alayhi wa sallam, you don’t think that a part of your soul will stay with Prophet sallallahu alayhi wa sallam? Is there a way to go to paradise and leave? It’s impossible.

That’s why Prophet sallallahu alayhi wa sallam, being humble, didn’t say that, “I’m the owner of paradise. Come to me,” but, “my mihrab is a piece of paradise.” What mihrab? The presence of Sayyiduna Muhammad sallallahu alayhi wa sallam is the owner of paradises. If not for the reality of Prophet sallallahu alayhi wa sallam, there is no paradise. Allah ‘Azza wa Jal created all of it for Prophet sallallahu alayhi wa sallam.

So when you go and visit Roz-e-Shareef and you visit holy maqams, part of your light is staying there, being dressed by their light, blessed by their light. Under their nazar, from their nazar they’re sending it back to you. If they open haqiqat ul tai, then you are receiving these real time.

On holy nights, what Allah ‘Azza wa Jal dressing the soul of Prophet sallallahu alayhi wa sallam, Prophet sallallahu alayhi wa sallam dressing their arwah, dressing their atoms. What they shaykh been dressed by, the shaykh is dressing their arwah, dressing their atoms because they are from the people of the world of light.

6. The Reality of Guidance (Haqiqatut Irshad)

At that time, a permission comes from Allah ‘Azza wa Jal, from Prophet sallallahu alayhi wa sallam to the murshid that: give them now ijazah for guidance. The manifestation of the ijazah for guidance in Naqshbandiya Aliyya is based on all these realities that you have to have been a person trained in the world of light, and the world of light signed off on all of these realities. You’ve been trained in these realities and they are infinite in their darajat. The shaykhs above have infinite more capacity because the world of light can’t be limited. What Allah ‘Azza wa Jal gives can never be understood and limited, so each one much more powerful.

But the basic minimum of understanding that for that guidance to come means they were heavily trained in the world of light. If your soul has been trained and they begin to open the connection with your physicality, that’s where the physicality comes in, because they trained all of your realities upon your soul and Allah ‘Azza wa Jal begins to give the permission that: “Give that person permission to guide,” because they’re guiding with all of these faculties.

They have the juzbah and magnetism to attract. They have all the realities of these lights blessing them. They are connected to the Holy Face. Their du’as are reaching towards that holy reality and at the same time their soul is moving in directions wherever Allah ‘Azza wa Jal wants their soul to move. That becomes the oceans of guidance and the oceans of reality.

When they celebrate holy nights, it’s not like other people celebrating. They’re being dressed from these realities, blessed from these realities and they freely dress anybody who is around, like the sun that gives its rays to anybody who is sitting on that beach. Means that becomes the understanding of these realities and these lights and these blessings, InshaAllah.

Du’a of Wajhil Karim (Generous Divinely Face)

As the Prophet was travelling mounted on the Buraq he saw a devil from the jinn who was trying to get near him holding a firebrand. Everywhere the Prophet turned he would see him. Jibril said to him: “Shall I teach you words which, if you say them, his firebrand will go out and he will fall dead?” The Prophet said yes. Jibril said:

Say:

A`udhu bi wajhillahil Karim
wa bi kalimatillahil tammat
al lati la yujawizuhunna barrun wa la fajir
min sharri ma yanzilu minal sama’
wa min sharri ma ya`ruju fiha
wa min sharri ma dhara’a fil ard
wa min sharri ma yakhruju minha
wa min fitanil layli wal nahar
wa min tawariqal layli wal nahar
illa tariqin yatruqu bi khayrin ya Rahman

I seek refuge to the Face of Allah the Munificent
and in Allah’s perfect words
which neither the righteous nor the disobedient overstep
from the evil of what descends from the heaven
and the evil of what ascends to it
and the evil of what is created in the earth
and the trials of the night and the day
and the visitors of the night and the day
except the visitor that comes with goodness,
O Beneficent One!

Subhana rabbika rabbal ‘izzati ‘amma yasifoon, wa salaamun ‘alal mursaleen, walhamdulillahi rabbil ‘aalameen.
Bi hurmati Muhammad al-Mustafa wa bi sirri surat al-Fatiha.