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The Chapter of the Honorable Connection
The explanation of its Method and Function
Al-Futuhat al-Haqqaniyyah
Ash-Shaykh Adnan
يَا أَيُّهَا
الَّذِينَ آمَنُواْ اصْبِرُواْ وَصَابِرُواْ وَرَابِطُواْ وَاتَّقُواْ اللّهَ
لَعَلَّكُمْ تُفْلِحُونَ
You must know that according to the Sufi, the Awliya
(q), connection is the contemplation of the murid with the eye of inner
sight to the Ruhaniyya of the Shaykh, turning his heart by the love essence.
The practice of connection with the
Naqshbandi Shaykhs, it is of two kinds:
1.
In
the Presence of the Shaykh.
2.
The
second is the absence of the Shaykh.
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Its method
is that the murÏd imagines the image of the Shaykh between his eyes,
then directs towards the Ru^¥niyyah of the Shaykh in this vision. He doest
cease from directing towards it until he either obtains absence or the
effect of attraction. After he reaches either one of the matters, he
leaves the connection to he can annihilate his characters in his form. At
that time, he witnesses his perfection in his image, however his image
doesn’t overtakes or drown his Ruhaniyya.
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After that the Ruhaniyya
of the Shaykh trains him and connects him to Allah then he becomes among
the perfect ones who have arrived.
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For the connection brings the murid to the Shaykh, even if one of them
were in the east and the other in the west, by the connection, the Shaykh
pours into the perfect seekers and the living.
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Also the living seeks the abundance among the dead whom have the right of
disposal.
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With the disposal of the
Ruhaniyya by his Wilaya, it is supplied from Divine Perfection and
the Spiritual Manifestations to the High Presence, all of this whether he
is alive or not.
The connection is the best way to arrive to Allah, thereafter the murid is
not in need of anything and it is the basis of arriving because all of the
ways are in need of a connection in manifesting its specialties, especially
in this lofty tradition. Because every action is in need of it, for nothing
benefits except by balance of the connection (Muqaranatul-Rahbitah) and its
intensity. Therefore, this way is named the Way of Connection.
 You
must know that the connection is a type of love (Mahabah), for he who
doesn’t have it in him, doesn’t have in him a connection. From it is where
he receives the exuberance. He who has the connection in him, then it is
possible for him to have training and the exuberance. And one who doesn’t
have it, doest receive that exuberance even if he has associated with Khidr
(as). You must know that the connection is accepted when it is with al-Insan
al-Kamil who has the power to distribute through power of wilayah. Because
al-Insan al-Kamil is the mirror of al-Haqq. And the one who has observed his
Ruhaniyya with the eye of inner sight, has witness Allah, in which is of two
types; either it is with the living or either with the dead.
As far as it being with the living, we have already explained its method.
But as far as the dead, its method is that the murid strips his self from
all elemental connections and locks his inner (self) from the connections
physical bonds. He strips his heart from knowledges, forms and inclinations.
Then he pictures the Ruhaniyya of that Wáli, the transmission to Allah as a
light, striped off from sensory manner. He preserves this light in his heart
until he reaches something from the exuberance of that Wáli or something
from his states.
Because the Ruhaniyya of those who are perfect (Kamalin), are the springs of
Divine Outpouring and he who one places it in his heart, he obtains the
exuberance from it. something from the witness
Or If the connected is in the presence of a grave, or a maqamm of a
Prophet or a Wáli, he must greet the owner of the grave, then sit on the
right near the legs. He places his right hand over his left above his navel
and rest his head on his chest then he is to read the Fatihah, Ikhlass three
or eleven time and Kursi once. Then he donates its rewards to the owner of
that grave or maqam. Then at that time he sits and directs to the Ruhaniyya
in the grave proceeding to obtain the exuberance.
The one who directs to the Ruhaniyya of the Prophet (saw) in his noble grave
in al-Madina al-Munawwarah, wherever he is, would obtain the exuberance. The
same if he was to direct in any place to the Ruhaniyya of the (other)
Prophets and Awliya in their graves, for he would obtain the exuberance.
For the connection is without direction in the attainment of the exuberance.
Rather it the power is on the strength of the connection. Who is constant on
it, he obtains all the states of the Tariqat and the perfection of Haqaiq.
But the one who leaves his connection, his
exuberance is cut off and he doesn’t obtain the states of Suluk and the
secrets of arrival doesn’t manifest to him.
Ash-Shaykh Adnan
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