Introduction to Healing:
Don’t Compete with Allah (AJ)
Don’t Pray for Difficulties to be Taken Away
From the Teachings of Mawlana Shaykh Hisham Kabbani As Taught by Shaykh Nurjan Mirahmad
Audhu billahi minash Shaytanir rajeem
Bismillahir Rahmanir Raheem
They are the perfected shaykhs, who are of a tremendous nature of perfection and that we are students of their way. They teach from the perfected way of realities, so that to reach Allah ‘Azza wa Jal’s satisfaction, Prophet sallallahu alayhi wa sallam’s satisfaction and happiness for us, and that the Olul amr to be happy with us and their nazar (gaze) always upon us.
We may meet many people from many different backgrounds but it doesn’t mean that everything that they’re learning or they’ve been taught is from the kamil and the most perfected way of reaching Allah ‘Azza wa Jal’s Rida and Satisfaction. One, because the tariqa and the days that we live in now is based on healing. That’s very important because so many people want to claim that they can heal when yet they don’t heal themselves, and themselves, may be very sick.
Means that from our understanding and from the way and through this clinic and through this location and wherever this voice is broadcasting and being heard, it has an ijazah and a permission from Allah ‘Azza wa Jal, from Prophet sallallahu alayhi wa sallam, from olul amr: Sultan alAwliya and Maulana Shaykh. Means that if you are hearing that voice, it’s from their teachings, that reality.
Allah’s Hand is upon Everything – Never to compete with Allah (AJ)
In the world of healing is that we believe in everything to be in submission and that Allah ‘Azza wa Jal’s Divinely Hand is upon everything. And nothing can escape the Hand of Allah ‘Azza wa Jal, whether it’s under the tajallis of Rahman or been under the influence of shaytan (Satan). So when Allah (‘Azza wa Jal) inspires somebody to come towards these clinics and these realities, these centres of Naqshbandiyatul Aliya- and I can’t speak for other shaykhs and other tariqas– but through what we have been trained, is then never to compete with Allah ‘Azza wa Jal.
So means there has to be always a foundation for everything. The foundation is that Allah (‘Azza wa Jal)’s Hand is on everything and there must be a wisdom in everything that Allah (‘Azza wa Jal) bestows upon the servant, from good and from bad.
When we understand that the kamil and the perfected shaykhs, they don’t want to be in a situation in which they are coming against Allah’s Will, God’s Will. ‘God’s Will shall be done, on earth as it is in heaven’ means every book describes the same reality. We live by that reality; we breathe and eat by that reality.
Allah Doesn’t Send People for You to Take Away their Issues
Means whom Allah (‘Azza wa Jal) sends to the clinic or sends within our vicinity or sends to our eyes and our ears, Allah (‘Azza wa Jal) doesn’t send them for you to change them. What, He doesn’t know what He gave the servant? He doesn’t know that He gave them a sickness or a difficulty, an imperfection within their character, within their eyes, their hands, their feet, their anger, their akhlaaq (character)? Whatever it is, Allah gave it!
When you’re not kaamilan and not understanding the way of perfection, you feel it’s necessary to change everything. That something comes crooked to you, ‘Oh, this means I have to straighten it’; that somebody comes sick to you, you have to heal it; somebody comes with whatever difficulty they have, that you have to resolve it at that issue and at that time.
They come and they teach and they inspire. They inspire within the self that you’re not there to compete with God. Whom Allah (‘Azza wa Jal) gave, He knows what He gave. He knows why He gave them their sicknesses, their difficulties; whatever it is that’s making the person to come here. Allah knows what He gave to them and He doesn’t need you to take it away because now you are in a competition with the Divine.
For example somebody comes with lots of pains and lots of sicknesses and lots of difficulties, Allah’s not in need of the servant and that’s when those ayahs of Qur’an describe that they take for themselves awliya instead of Allah ‘Azza wa Jal. Allah (‘Azza wa Jal) is the only One who can protect.
42:9 – “Amit takhadhoo min doonihi Awliya a, fallahu huwa alwaliyu wa huwa yuhyee almawta wa huwa ‘ala kulli shay in qadeer.” (Surah ash Shura)
“Or have they taken protectors/helpers besides Him? But Allah – He is the Protector, and He gives life to the dead, and He has Power over all things.” (Holy Quran)
Means they go to something of an incorrect nature; an incorrect nature not understanding Divine Will, that if you have been granted something of a blessing, of a barakah, of a reality, then who are you to compete with God?
Awliya Guide People to Know Themselves
When God gives something, what He wants from pious people is: “Don’t change what I have put upon that person because they have not changed what’s within themself. I don’t change a condition of a people until they change what’s within themselves.”
13:11 ” … innAllaha la yughayyiru ma biqawmin hatta yughayyiro ma bi anfusihim, wa idha arada Allahu biqawmin soo an fala maradda lahu wa ma lahum min doonihi min wal.…” (Surah Ar Ra’d)
“Indeed Allah will not change the condition of a people until they change what is in themselves. And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him anyone to protect/patron.” ( Quran, The Thunder 13:11)
Means then: take them to find themselves. That’s what Allah (‘Azza wa Jal) wants from the shaykhs and pious people, is that they guide them. Guide them to themselves. Teach them about themselves. Teach them how to fish versus giving them a fish.
Healing is Not a “Drive Thru”
Difficulty Will be Intensified, If Lessons Not learned
In this day and age, the sickness that we have is that this is the McDonald’s era; where everybody wants to drive thru, pay three bucks and get their cure. And everybody willing to do that but it’s only going to be much more significant the next time it comes because not yet the change has occurred within that person.
One, for the shaykh who practices like that or the guru or whoever the person is; when they constantly changing what Divine Will, they will be accountable for what they are doing. And that difficulty will come upon them in their life and in their grave.
And for the one that you keep taking away what Allah (‘Azza wa Jal) is sending upon that person; means they have not learned a lesson that Allah wanted them to learn. So you’ve actually made it more difficult for that person. What they could have learned with a cut on their hand or a broken arm, they didn’t learn it. And by whatever barakah comes your way and whatever Allah (‘Azza wa Jal) bestow upon you of accepting your prayers, whom Allah ‘Azza wa Jal’s Rida and satisfied with, you took something away but yet that servant didn’t learn the lesson that Allah (‘Azza wa Jal) wants. Means something far more powerful may be coming that way to get the effect that Allah wanted, which could have been learned by the first.
We know it as common sense that if somebody has a pain and they have chronic pain, you find them sitting here on the carpet, because they know that by means of that difficulty they seek a remedy from the Divinely Presence.
Nabi Musa alayhis salaam was cold and he saw God as a fire. Allah (‘Azza wa Jal) is not a fire but the condition which Allah (‘Azza wa Jal) puts you in is perfect for you to seek out its remedy; and for every sickness, Allah (‘Azza wa Jal) has provided a remedy.
“Every illness has a cure, and when the proper cure is applied to the disease, it ends it, Allah willing.” Prophet Muhammad (saws) (From Sahih Muslim)
It means then from the perfected way is not to constantly changing what Allah (‘Azza wa Jal) wants. “No we came and we want this to be taken away, we want this difficulty be taken away. The cure is like that. Oh how come we’re not being cured, this person can cure.” No no, it’s wrong! The understanding is wrong.
What Allah (‘Azza wa Jal) has given to them may be astonishing for people. But in the kaamilan way and the perfected way, they are not in competition with Allah ‘Azza wa Jal. They are merely a servant and trying to reach servanthood for Allah ‘Azza wa Jal. That’s the difference: in ayahs of Qur’an when you hear the ayahs of Qur’an where Allah (‘Azza wa Jal) says ‘They’ve taken these people as like saints or walis’ that can change things and compete with Allah (‘Azza wa Jal) but that’s not the way.
And that’s not the way that Naqshbandiya is teaching, no no! These awliyaullah are the servants of Allah ‘Azza wa Jal [‘Ibadullah]. They are not in competition with the Divinely Presence. They’re not here to change anything in which Allah (‘Azza wa Jal) is bestowing upon humanity but merely to guide humanity to Allah’s Satisfaction.
The first zikr of the way is:
“ilahi anta maqsudi wa radhaaka matloob–
“My God, You are my aim, and Your Satisfaction is what I seek.”
I am begging Your Forgiveness and seeking Your Satisfaction. It’s the shaykh’s job to instil that upon the soul and in the heart of the person that: seek God’s Forgiveness and seek a way towards His Satisfaction.
We’re not here to take anything away and compete with the Divine but merely to teach you how to reach towards His Satisfaction. That if you sit on the carpet and begin to do your zikr, to do your practices, to do your wudu, to do your salaah and struggle against yourself, to come, to come, to come. As soon as you begin to come and struggle against yourself you feel the emanations of light and blessings begin to dress the soul.
If those lights and blessings dress the soul, by means of that blessing, Allah takes everything away. Now if Allah didn’t take something away, by means of those lights and those blessings, you will be still content with Allah’s Will. Means you will begin to learn to tasleem and submit: ‘Ya Rabbi, whatever you are bestowing upon me, inshaAllah, You’ll find me to be patient’.
If it’s a difficulty that I must endure, a difficulty I must carry, inshaAllah with the zikr, with the practices, with my salaah, with my fasting, with my reading of Holy Qur’an and following the holy way of Sayyiduna Muhammad sallallahu alayhi wa sallam, you find within your soul a strength to be patient in Allah’s Will.
When in Difficulty, Contemplate on What Allah (aj) Wants from You
Means our way is not based on taking away what Allah (‘Azza wa Jal) sends. Not to get it and to try throw it and then run all over town trying to find somebody to try get rid of it. The way is the way of wisdom and hikmah and ‘Ya Rabbi, what’s the hikmah of this difficulty in life and what is it you want from me?’ And that is the perfected character of not only the shaykh but the student.
When the student reaches perfection, they submit to God’s Will. Through prayer and contemplation, through all their practices that Prophet sallallahu alayhi wa sallam brought for them, they find within their heart a contentment. Zikrullahi tatma’inna qulub:
13:28 – “Alladheena amano wa tatma’innu Qulobu hum bidhikrillahi, ala bi dhikrillahi tatma’innul Qulob.” (Surat ar Ra’d)
“Those who believe, and whose hearts find satisfaction in the remembrance of Allah. For without doubt in the remembrance of Allah do hearts find satisfaction.” (Holy Quran)
That through their zikr, through their chanting, through their practices they find within their heart, they find a sense of communication. That through that communication, they begin to find tranquillity that, ‘Ya Rabbi, You want something from me’.
And it’s going to take time, and you find always in life, those that their difficulty went quickly away, so did their presence from the zikr. They ran; they got some sort of a cure and they ran away and that’s not what Allah (‘Azza wa Jal) wanted. Whether the difficulty is that you got freed from alone, you got freed from sickness, you got freed from jail- whatever it is that you thought as a burden that was placed upon us. If it be taken away quickly, we find ourselves running because the reality had not yet really set within the heart.
Difficulty brings you Closer to the Divine presence
That through that means of difficulty is a tremendous opening to the Divinely Presence. We’ve said many times throughout our life and tariqa: as soon as difficulty visits you, your prayers become very sweet. You meditation and contemplation, your tafakkur become very sweet- sweet in the sense that you are crying to God, that you feel an intimacy with the Divinely Presence. And that’s what Allah (‘Azza wa Jal) loves. That, “Look, My servant through this difficulty, you have such an intimate dialogue with Me. And constantly asking for My Help and My relief.” And the intimate relationship is what Allah (‘Azza wa Jal) wants.
What made pious people to be pious is that they kept that intimacy whether good or bad times were delivered to them. Because if they can be intimate with the Divine and intimate in their love and in the purity of their request, as if the whole world was collapsing upon your head; how would you make your sajdah, which is begging Allah (‘Azza wa Jal) for relief, begging for the nazar of Sayyiduna Muhammad sallallahu alayhi wa sallam and awliyaullah that their gaze to be upon us.
Remember Allah (aj) in Best of Times
Means then they say: then never leave that sincerity, whether your times are bad or whether Allah (‘Azza wa Jal) turns those times to good, that even in the best of times, be sincere. In the best of times, seek the satisfaction of the Divine with zikr, with chanting, with practices. And you see then many people, their characters begin to grow. That everything is great for them and they still coming for zikr, everything great for them and they’re deep in the love and in the remembrance of Allah (‘Azza wa Jal) and Sayyiduna Muhammad sallallahu alayhi wa sallam.
There is a Hikmah (Wisdom) in What Allah Wants from us
And this is what Allah (‘Azza wa Jal) wants us to inherit, this great characteristic of Sayyiduna Muhammad sallallahu alayhi wa sallam. That not to run from the Divine but run towards the Divinely Presence, and to be satisfied with whatever Allah (‘Azza wa Jal) bestows upon us. And that Allah (‘Azza wa Jal) knows the best, the best for us that is unimaginable. Whether it was our experiences in our early beginning with our experiences with our parents, with everything around us, there must be a tremendous hikmah (wisdom): a tremendous hikmah.
That, “Ya Rabbi, all my relationships prepared me for this day today, and my seeking of Your Realities.” So many times, my relationship with my father and the struggles I had were very similar to my relationship with my beloved shaykhs. The character and the whole atmosphere of that life prepared me for meeting with them and to take a life in that path.
We pray that Allah (‘Azza wa Jal) always inspire within us the higher reality. That in this day of McDonald’s and fast food, that there is no quick solution. Anything that we think that we are taking away quickly, something much more difficult will be taken (its place). And there is a wisdom in why Allah (‘Azza wa Jal) wants something for us. And that the kaamilan, the kamil and the perfected way is to seek out that wisdom.
We pray that Allah (‘Azza wa Jal) grant us these wisdoms, and patience through difficulty inshaAllah.
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 sister Saira and sister Hafsa for their help with transcribing this suhbat.]
Related Articles by Mawlana Shaykh Nurjan Mirahmadi:
- The Way of Sabr (Patience) – The Secret is to Destroy Expectation
- Introduction to Healing – Don’t Compete with Allah (aj) – Don’t pray for difficulties to be taken away
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