How to Bring the Fire of Anger Down,

Qul na Ya Naru Kunee Bardan wa Salaman ala Ibrahim..

From the Teachings of Mawlana Shaykh Hisham Kabbani

Sufi Meditation Center, Vancouver, BC

http://vimeo.com/36042885



*Audhubillahi min ash- Shaytanir rajeem, Bismillahi Rahmaani Raheem*.
Mawlana Shaykh is teaching us *Ati ullaha wa ati ur rasul wa ulil amri* *
minkum,* and it is reminding myself that, be in obedience to Allah (SWT),  and
then Allah (SWT) is giving us a way, like a rope, and *bi hub’li-Llah* that
rope is that, "My obedience is going to be in the hands of the Rasuls," and
so the obedience to the Rasulullah, Sayyidina Muhammad (s)  and this
rope  extends
down to the *ulul amri min kum* or “the people of authority” and that we
should "Hold tight to that rope and do not separate; to be one group and
come to the *jamaa*." And that *jamaa* with those *ulul* *amr* will lift us
to the presence of the Prophet (s) through *muhabat* and love. Our love and
*ishq* to Sayyidina Muhammad brings the light and *nazar *(gaze) of the
Prophet (s). When that light of the Prophet (s) comes and emanates, then we
must know that Allah's light is present.

*That is why Allah (SWT) says, Inn'alladhīnā yuba`ūnaka innamā
yuba`ūn-Allāh, “Lo! Those who swear allegiance unto thee (Muhammad), swear
allegiance only unto Allah.” (48:10)*



The Prophet (s) was confirming to the Companions that Allah (SWT) is saying
"Take his (s) hand, and no doubt that My Hand is over his hand, he is My
Habeeb." He is the beloved of the Divine Presence and the beloved of
Sayyidina Muhammad (s) is Allah (SWT); means that it is a two-way love;
Allah (SWT) is giving us an attribute of love that “My love is upon
Sayyidina Muhammad (s).” There is friendship and many other characteristics
that Allah (SWT) can dress on Creation, but for Allah (SWT) to say that,
"My love is to My *Habeeb*,” and then from Sayyidina Muhammad (s) to all of
Creation who are in turn saying that “We are in love with Allah,” means
there is a tremendous reality that is being opened in this relationship.
And Allah (SWT) is teaching us that, "*The love of the Prophet (s) is going
to be the Perfection of Faith," without the love of Sayyidina Muhammad,
there is a deficiency in belief, a deficiency of faith. *



And *Awliyaullah* come into our lives and begin to teach us that "For that
love to develop, it is like a fire." The first fire that will be cast into
our being is the fire of Shaytan and that we came *mazloom,* pure and
purified into this world with that *ishq* just pumping. And you see
children, they hold their thumb into their hands as infants and they don't
let it go, and within nine months they grow at a speed that we never
accomplish again in our lives; how proportionately they grow and how fast
they grow. It means that out of that *ishq* and love, they are growing, and
that heart is pure with love and as we grow and we mature, then there is
the fire of Shaytan which is a test within the heart. And as that fire of
Shaytan is hitting the heart, that heart is no longer a heart filled with
love but becomes the fire of anger or *ghadab*.



So then they are teaching us like in a series (of talks). That, Love =
Faith and then that fire of love, is a pure *ishq* of the Divine Presence
and that is why in all the old miniatures they show like a *shams*, the
sun, around people because they are a “being with a fire of Divine love”
but their fire burns nobody; it burns away *dunya*, it burns away bad
character, it burns away everything that comes into its presence and it
instils the light and the hope of love, and builds it within the heart.



But then *Awliyaullah* come and teach us that *ghadab* and the fire is
constantly being thrown in our lives, it is being thrown within the heart,
and they begin to teach us from the Father of Faith, Sayyidina Ibrahim
(as). When you do *salatul* *Ibrahimiyya*, because Sayyidina Ibrahim (as)
is in-charge of Nafs ul Mutmaina, he guards the Paradise that has to do
with “the Perfected Soul.” He is the father of *iman* taking us on his
rituals, what we call our Hajj. He is the father of these rituals to teach
us how to perfect ourselves and perfect our faith so that the purity and
the reality of the soul can be brought out.



So then we always say *Allahuma salle’ ala Sayyidina Muhammadin wa ‘ala ali
Sayyidina Muhammadin kama salayta ‘ala* *Ibrahima* *wa ‘ala ali Sayyidina
Ibrahim* and  *salatul Ibrahimiyya* must begin to come to our souls and to
teach us that, “If you are going to take the path of love and the path that
begins to move us closer to the Divine Presence, then you have to take the *
ghadab* and anger out of your heart*.” So then we say "Qul ya naru kooni
bardan wa salaamun’ ala Ibrahim (as)," from the Holy Qur'an* Sayyidina
Ibrahim (as) comes and teaches us that “From that *ayat* *kareemah *and the
power of the Holy Qur'an, you must make this your way of life.”



So then *Awliyaullah* begin to teach us that "If you are going to fight
that fire - and first they teach us that your love has to be with *iman*and
*iman* is love - but when the heart is just filled with anger and not love,
then they have to come and train us that, “The only way to take that fire
down is by (saying) *Qul ya naru kooni bardan wa Salaamun* ‘*ala Ibrahim*." It
means they want for us to understand the reality of that *ayah* and that as
you are washing with water and as you are performing all the practises
constantly remember to say “*Qul ya naru kooni bardan wa Salaamun ‘ala
Ibrahim*, make this fire within me that always seems to be raging, to be
brought down,” and the best way to make that fire come down is to wash,
which is what the Prophet (s) came and taught us, “That the best way to put
that fire out is to wash and with washing recite this, and as you are
thinking that the fire is coming, recite this holy *ayah* to bring the fire
of this character down.” And that is why fire can be extinguished by either
water or *tayammum *with dirt.



The Prophet (s) gave us two ways to extinguish fire so you will never be
lost, as some people say, "I have no water so now I have the excuse to
burn," but the Prophet (s) said, "No, the *Ardh* or Earth, the clean soil
will also extinguish that fire." Put it upon yourself with the training,
bring this fire down and Sayyidina Ibrahim (as) begins to come and teach us
that Nimrod was building a fire to burn him and cast a huge fire to throw
him in and this is the fire of faith, this is the opposite of Divine *ishq*,
and that everything in this *dunya* is trying to burn me and is trying to
engage me into the fire, "Come burn with us as we are burning."



And *Awliyaullah* begin to teach us that everything around us is a Nimrod;
everything is casting a fire onto us because of bad characteristics. They
cast that fire and say, "Let's see, we are very fiery in nature, like
gasoline which immediately explodes," even the color changes and the
yelling and all sorts of profanity begins to come out and you are like
someone of a fiery nature; this is not from Divinely Nature. Divinely
Nature is like water, *maee*; Allah (SWT) says, "I put My Throne upon
water." It means the secret and reality of *maee is that it is an angelic
force of life*. *Awliyaullah* come and teach us that, “You have to be like
water that you can put out fire, and fire doesn’t burn water.” But most of
our life we are like gasoline, you see people come up with things like
gasoline, it doesn’t take much and you see things come out that you never
imagined and you say, “Where was all that, this character that is coming
out?”



So then they are teaching that in our practices and our understanding, we
have to know there are many things they are going to throw at us, and now
see where this *ghadab *is; are you fire and gasoline or are you like water
in your nature. So this is a *tareeq* of *adab* and *tarbiya* and this is a
*tareeq* of training and that as soon as we sit in an association that we
wanted to or we didn’t want to, it means we were inspired to come to the
associations of *tarbiya*, then, it means we have to know that Allah (SWT)
is going to be testing us and Allah (SWT) wants the fire of *ishq* to burn
in hearts of the *Ahlul*-*zikr*, people of *zikrullah,* they must be from
the heart of love of the Divine Presence. So then every bad character is
going to be tested. And they begin to teach us that, “This is like a
doctor’s office and the only problem in that office is that as you sit
there in the waiting room all day long, you don’t benefit in anything.” You
sat in the sitting room and even as we sit in these associations and if we
don’t perfect ourselves and we don’t take the medicines that they are
teaching us, it doesn’t mean it was wasted, because it was being dressed
upon the soul.  Many people come and say, “*I have been sitting here many
years and nothing has changed?” Because they didn’t take the medicine they
were given, they sat in the waiting room. *



But the difference between a physical doctor and a spiritual doctor is that
every association is a dress upon the soul and your soul will realize what
it achieved in the grave. And many people are tired of the physical body
not changing and the character not changing and the heart not opening. So
if you sit in the associations, but partake in the medicine that they are
prescribing, it now opens up something more sensitive. So sitting in the
doctor’s waiting room is nice, but unless you go into the doctor’s office
and take the prescription, and know that the prescription given is only for
you, it is not for your spouse; your spouse and your loved ones are under
different medicines especially if you are in the *tareeq*. And if you are
in *tariqa* and your loved one is in the *tariqa* you don’t go home and
start sharing the medicine, it’s just like if you got some antibiotics and
you go home and start putting it in everybody’s mouth and say, “This is the
newest pill I just got, take it,” it will make you and three other people
sick, so its just what you needed and not what others needed.



So then there is the understanding that, “Ya Rabbi I am trying to take this
medicine,” and they say, “Okay make the *zikr:* *Qul yaa naro kooni bardan
wa* *Salaamun ‘ala Ibrahim*, and realize that the Nimrod will still be
running after you as it did for Sayyidina Ibrahim (as).” And if the
prophets were not safe, then we must realize we are nowhere near safety.
And so the prophets came and inspired within the heart that we must recite
these verses and battle the fire. And every time a character defect of
yours is triggered, you are going to become angry and now these Nimrods
were successful. If you became engulfed with anger and you became a
“volcano,” then you are very far from the Divine Reality and what the
Divine wants from us. And if we become consistent in putting down this
sickness and taking our medicine and keeping our anger down, then when
things are thrown at you, you become like water and you are able to put the
fire out and you are able to put other people’s fire out. And then Allah
(SWT) says, “My throne is upon that water,” it means if you control your
being, then Arsh ar-Rahmaan the Divine Presence begins to enter the heart
and the Prophet (s) describes, “Allah is not in the Heavens nor on Earth
but He is on the heart of the believers, *Qalbun mum’in* *baytullah*.”
Allah (SWT) is saying, “I can come into that heart, that light can shine in
the heart,” but not if it is filled with the fire of Shaytan because
*iman*and disbelief they don’t come together, just as love and anger
don’t come
together, they are polar opposites.



Then they begin to teach us, “By coming to the associations, it is
different from reading and watching the *tariqah*.” *By watching
tariqahfrom a distance and reading about it from a distance, it is
very different
*, but to come to the association and take the medicine from the beginning,
is something very different. So they begin to teach us that, “Every time
you do something related to the association, see how you react,” and it is
important to know that your medicine is very different from your
spouses’ *medicine
and make sure your spouse is not the one interfering with your prescription*.


Many times in our personal life, if the Shaykh is ordering me to do
something and if I go back home and my spouse says  ”No” it has nothing to
do with her, this is my command and this is my order, and this is my soul
and my destination that I have to achieve; *by listening to her she became
my Shaykh, and she is not my Shaykh*.

My Shaykh is the Shaykh; means the guide is the guide, and I am also not
her Shaykh. She knows that from coming and what the Shaykh wants from her,
she has to obey. It means then our spouses and our understanding are going
to interfere with our co-ordinance. *It is very important for us to
contemplate and meditate that everybody is trying to fight their ego, but
their ego’s are fighting them and interfering with their loved ones. *The
ego is not happy that you are achieving something and they are not, so then
it begins to influence and it begins to say, “There is no need, we don’t
have to do that, let’s not do that or what the Shaykh wants from us, lets
not participate in what they are participating in,” because every ego is
going to be affected differently. So for example the Shaykh says to be
generous, and one is very generous and boom! *The other one says, “No,
don’t be generous,” and they said “Yes,” here and when they are in the car
and they head home, they say, “Don’t,” but then to be generous is a
medicine for that soul. *



The Prophet (s) warns and Allah (SWT) warns that, “Your generosity is the
medicine for bad characteristics,” *and the spouse who does not want to be
generous is immediately invoking anger.* And then they are also showing
that the reason you don’t want to be generous because *there is a fire in
the character, and every time a defect comes out, that is the fire they are
talking about*, and if you give-in to that fire, then you have *allowed
this rage to burn, enmity and jealousy and the opposite of generosity, *all
of these character defects, why are they defects, why are they coming?
Because they invoke within us a fire, and we become upset and it becomes a
Nimrod. The angelic reality and the angelic being is that they care about
nothing, what ever comes to them, it comes, and what ever leaves from them,
it leaves from them and nothing moves their heart; they have no concern,
everything is flowing and going. But every time something makes us upset,
then don’t listen to the other partner, if they are saying something, do
not listen to their co-ordinance because that partner is becoming your
shaykh because that partner’s ego is very strong and it says, “No, you are
not going to do that.” It is a very sensitive issue because they are
teaching us, “Don’t fall into this trap.”



They have a prescription for everyone and they start dishing it out in
large quantities saying, “Put this in your mouth and start taking it.” And
they are going to see how you react to what was given to you. So if you are
clever, you begin to take notes and you say, “When they said this to me, I
got very upset, when they said to do this, I got very upset, when they said
to participate in this, I got very upset,” and every time you got upset you
take a note and say, “That is the defect that is being brought out.” And
then if you didn’t get upset and the spouse comes and gets upset, you can
point to it and say, “You have generosity issues, why is it making you
upset? Are you lacking in faith? Do you think that what you give, will not
come back ten to a hundred times more? Do you want to bring us all down
based on your stinginess?” We had big teaching within our lives; we didn’t
just all come along. We had big teachings even within our home, and we
convinced ourselves all the time that, “This is the *tareeq,* this is what
the Prophet (s) wants, this is our life and Prophet (s) is watching us,”
and it is not going to be a walk through the garden; “O this is the garden *
ahlan* *wa* *sahlan*, this is Paradise,” and the Shaytan moves aside and
will be singing for you, just like the *salawaats* you are singing; do you
hear the Shaytan singing *ahlan wa sahlan marhaban? *He is saying, “I know
you are coming and I am going to tackle you,” and he is going to attack you
every step of the way so that you don’t get to that gate.



And then the *ulul amr* come and re-convince us that, “Sitting in the
waiting room is nice and your soul will benefit on the last breath, but if
you want your soul to benefit in this life through this physical body, then
take their medicines.” And their medicines come to you very subtlety. And
the medicines no longer have to come to you (by the doctor saying), “Sit
down, I am going to tell you this,” because the ego will not even take
that, but the medicine is just the environment. Why did Allah (SWT) open
this environment for us? Because it pulls all of these defects out, it will
pull out all these bizarre characteristics. Shaykh says, “Go and get that
rice,” he says “I don’t eat that rice,” who cares what rice you eat, but
take the rice. If you knew the blessing on that rice, and maybe that is
going to take away many difficulties from you that you don’t see! If you
say “Take that water,” “O Shaykh I don’t drink that water, that water is
from xxxx, I drink this ..water.” It means this is the perfect prescription
for the issues that we are having. But the ego is blocking everything and
the ego does not want to hear anything from anyone; these are the fires.



So the *ishq* and love can not come until you are like water, and water
means we were broken down by the shaykhs until your ego submits and becomes
nothing you say, “*Samena wa atana*.” They crush you and grind you into
nothing because water fits in everywhere, you throw water into any form and
it goes in. They say there are three states of matter; solid, liquid and
gas. We are at a solid state of matter hoping to move towards Divine
Presence, but there is no solid matter in Divine Presence! It means the
solidness, or the square-headedness and the rigidness has to be burnt and
has to be destroyed. Either the *qabr *(grave) will do it and that is going
to be difficult, and if you are taken with square-headedness into the
*qabr*means the
*azab* of *qabr* is coming because Allah (SWT) says, “Everybody is going to
be cleansed there, no body will be spared, no one is going to escape the
bath, the washing and the cleansing.” So the *Awliyaullah* come into our
lives and say, “Do you want your square-headedness to be fixed now or do we
fix you in the grave?” It’s going to be done either way, in the grave it is
going to be 70,000 times more difficult than being purified in *dunya*.



And so they come and they begin to teach and teach and then this “matter”
begins to boil with anger and they teach you “Control your anger…control
your anger,” and they teach you to say, “*Qul ya naru kooni bardan wa
Salaamun ‘ala Ibrahim,* go do your *wudhu* and your meditations,” and then
it begins to melt. If you can control it, then it begins to melt and
liquefy and you have less and less anger and you keep submitting, until you
are like *maee* (water), which is *meem* and *alif*. The reality of
*maee*and what makes it powerful is that it has the
*meem* of Sayyidina Muhammad (s) and the *alif* of Allah (SWT). And Allah
says, “My throne is upon that reality, My throne is upon *laa ilaha il
AllahuMuhammadun Rasulullah*,” means they begin to teach and to open the
reality “to be like water”. *Awliyaullah* are like water so much so that
what ever Allah (SWT) puts of heat and difficulty in their lives, they
become gaseous or ethereal and where ever the wind blows them they are
going, and if they say, “Go here,” you go here, or “Go there,” then you go
there and if you are not to go anywhere, you don’t go anywhere.



We pray that we leave the square-headedness and the bad character and that
we leave the *ghadab* and anger and move towards the *muhabat* and
*ishq*of Allah (SWT) and
*muhabat* of Rasulullah (s), *ishq* of Ahlul Bayt, *ishq* of the Sahaba and
*ishq* of the *Awliyaullah;* and the *ishq* of Allah (SWT) is the
all-encompassing love. *Subhaana Rabbika Rabbil izzati amma yasifoon, wa
salaamun alal mursaleen wal hamdulillahi Rabbil Alameen*.



Peace & Blessings
Eternally

Nurjan
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