Imam Rabbani / Maktubat - "Time is a chance. And chance is a great blessing" (2nd VOLUME, 25th LETTER)

This letter, written to Khwâja Sharâfaddîn-i Huseyn, explains that everything done so as to follow Rasûlullah is dhikr.

Alhamdu-l-illâhi wa salâmun ’ibâdihil ladhî-n-astafâ. The letter which my dear son sent through Mawlâna ’Abd-ur-Rashîd and Mawlâna Jân Muhammad has reached us, together with the sum of the votive offering. May Allâhu ta’âlâ bestow the best things upon you in return! We are glad to hear that you are in good health.
O my son! This time of yours is a chance. And chance is a great blessing. Time that is spent in good health and without care is a rare blessing. Every hour should be spent remembering Allâhu ta’âlâ. Everything, even buying and selling, done in obedience to Rasûlullah, will become dhikr. Then, every action, every attitude should be adapted to Rasûlullah. Thus all of them will become dhikr. Dhikr means to expel unawareness. That is, it means to remember Allâhu ta’âlâ. When one observes Allah’s commands and prohibitions in one’s every action, every deed, one will be secure against forgetting about the Owner of the commandments and prohibitions and will always remember Him.
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Seâdet-i Ebediyye Endless Bliss Second Fascicle
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Imam Rabbani / Maktubat - "Time of life and death" (2nd VOLUME, 89th LETTER)

This letter, written to Sayyid Mîr Muhibbullah, informs that in the world it is necessary to do what will be useful in the Hereafter. 

Praise and thanks be to Allâhu ta’âlâ! May Allâhu ta’âlâ keep us and you on the right way of your ancestors! As the alms of His beloved Prophet, the Highest of Mankind, may He accept our prayer! The states and the matters of the faqîrs being here have been all right. We always offer our hamd and gratitude to Allâhu ta’âlâ, and we pronounce our infinite benedictions and salâm over His Prophet. I invoke Allâhu ta’âlâ to keep you in safety, in good health, on the right way, and in perpetual progress.

My dear and merciful Sir! The time of earning has been going past. Each moment past has been subtracting from your life, and the time of death is approaching. If we do not pull ourselves together today, we will obtain nothing but sighing, wailing and repenting tomorrow. In this few-days’ time of health, we should try to live suitably with the brilliant religion! In this way only are we hoped to get saved. Worldly life is the time of work. The time of comfort and pleasure is further ahead. The rewards of what is done in the world will be obtained there. To spend the time of work amusing oneself is like a farmer’s eating his seeds, thus depriving himself of the harvest which he will get later on. I hesitate to write any more lest I cause your head to ache.
May Allâhu ta’âlâ make you attain the blessings of this world and the next!

VIRTUE of RAMADÂN-i-SHERÎF. (Maktubat, O,son)

The valuable letter, which you had been so kind to write, honoured us in the blessed month of Ramadân. That has reminded me to write a few lines of the virtues of this great month: 

The blessed month of Ramadân is very honourable. The thawâbs that are given for the supererogatory namâz, dhikr, alms and all other supererogatory acts of worship done in this month are like those that are given for the fard ones done in other months. One fard act of worship done in this month is like seventy fards done in other months. If a person gives (the supper called) Iftâr to a fasting person in this month, his sins will be forgiven. He will be emancipated from Hell. In addition, he will be given as many thawâbs as those which the fasting person receives. The thawâbs of that fasting person will not decrease. In this month, also those bosses who facilitate the work of those under their command and who make it easy for them to worship will be forgiven. They will be emancipated from Hell. In the holy month of Ramadân, Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ used to emancipate the slaves and would give whatever was asked from him. Those who can do good deeds in this month will be blessed with doing such deeds all the year round. If a person disrespects this month and commits sins in this month, he will spend all the year sinning. [We should deem this month an opportunity.] We should perform as many acts of worship as we can. We should do the deeds which Allâhu ta’âlâ likes. We should deem this month an opportunity for earning the next world. The Qur’ân was revealed in the month of Ramadân. The night of Qadr is in this month. In holy Ramadân it is a sunnat to have the iftâr early and to have the sahûr late. (Sahûr is the meal which is eaten towards dawn before beginning the fast. Please see the second chapter of the fifth fascicle of Endless Bliss.) Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ was careful about performing these two acts of sunnat. Perhaps hurrying for the iftâr and being late for the sahûr shows man’s incapacity and that he needs to eat and drink and, consequently, everything. And this is the meaning of worshipping. It is a sunnat to have the iftâr with a date. It is an important sunnat to recite the prayer, “Zahabazzama’ wabtallat-il urûq wa thabat-al-ajr inshâallah-u ta’âlâ” after the iftâr, to perform the namâz of tarâwih and to read a khatm, (that is, to read the entire Qur’ân al-kerîm, in this month.)
Every night in this month, thousands of Muslims who are to go to Hell are forgiven and emancipated. In this month the gates of Paradise are opened. The gates of Hell are closed. The satans are chained. The doors of Compassion are opened. May Allâhu ta’âlâ bless us all with the lot of worshipping Him in a manner worthy of His greatness and with being on the right way which He likes! Âmîn.
[Those who fast at places where it is difficult to fast and who do not break their fast as a result of believing the lies of the enemies of Islam will be given more thawâbs. The holy month of Ramadân is the chastity of the Islamic religion. He who does not fast in this month is not respectful to this month. He who has not respected this month has destroyed Islam’s chastity. Even a person who does not perform namâz should fast and avoid the harâms. Such people’s fasting is accepted and is a symptom of their îmân.]
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Paragraphs taken from FIRST VOLUME, 45th LETTER // Imam Rabbani "rahmetullahi aleih"
Seâdet-i Ebediyye Endless Bliss Second Fascicle / p.132
This one and more valuable letters can be found on Seâdet-i Ebediyye Endless Bliss Second Fascicle
http://www.hakikatkitabevi.net/book.php?bookCode=026

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VIRTUE of RAMADÂN-i-SHERÎF 

When you fast in Ramadân-i-sherîf, fast with all your limbs, so that your fasting will be real fasting and you will attain the virtue and the grade of fasting. Our Master, the Habîb-i-Kibriyâ ‘sall-Allâhu ’alaihi wa sallam’ stated: “Yâ Abâ Hurayra! When you fast, break your fast early! [That is, make iftâr as soon as the azân for the evening namâz is heard.] Of my Ummat, the good person is one who breaks his fast as soon as the azân for the evening namâz is called and who takes his time eating sahûr meal. For, there is plenty of rahmat and barakat in the sahûr. And if my Ummat performs fasting in Ramadân-i-sherîf beautifully and perfectly, nobody but the Dhât-i-pâk of Allâhu ta’âlâ Himself knows the ejr-i-mesûbât and the in’âm and ihsân that Hadrat Haqq ta’âlâ will give them on the evening of the ’Iyd. Hadrat Haqq ta’âlâ says with His ’Adhamat-i-Shân: ‘Fasting is done for My Grace. And I (alone) know the rewards that I am going to give.’ ” It is for this reason that disbelievers worshipped idols in all their acts of worship. Yet they did not worship them by fasting. Fasting in Ramadân, after performing namâz, is much more virtuous than all other acts of worship and than fasting in other months. [Fasting does not cause illness. It makes man stronger and opens his memory. We should not believe the lies fibbed by enemies of religion.]
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O,SON / Hakikat Kitabevi English books 
More information on how to find the new months` moon. 
http://www.hakikatkitabevi.net/book.php?bookCode=191  / p.137

Imam Rabbani / Maktubat - "Fondness for the world" - (1st volume, 197th letter)

May Allâhu ta’âlâ keep you in the right way! The best person is the one whose heart is not attached to the world and palpitates with love of Allah. 

Fondness for the world is the head of all sins. And cleansing yourself from fondness for the world is the head of worship. For, Allâhu ta’âlâ resents fondness for the world. He has never liked it since the day He created it. The world and people who are fond of the world are accursed and are far from the mercy of Allâhu ta’âlâ. A hadîth-i-sherîf reads: “The world is accursed, and so is anything in the world and which is not done for the grace of Allah.” [Please read the last seven paragraphs of the eleventh chapter of the first fascicle of Endless Bliss!] For, people who remember Allâhu ta’âlâ make dhikr of Allâhu ta’âlâ, and so do all the motes of their bodies. For that matter, people who make dhikr of Allâhu ta’âlâ, [i.e. those who remember His Name and His Attributes in their hearts,] are not accursed. They are not called worldly people. For, the meaning of ‘world’ consists of things that make your heart unaware of Allâhu ta’âlâ, which make you forget Him, and which bring things other than Allah into your heart. Such things as property, causes, positions and honours are defined as ‘world’ inasmuch as they make you forget Allâhu ta’âlâ. That it is the case is shown clearly by the twenty-ninth âyat-i-kerîma of Wa-n-Najm Sûra, which purports: “Therefore turn away from those who do not think of Us and turn away from Our Message (and desire nothing but the life of this world). Do not love them!” So, this world is man’s mortal enemy. People who are fond of this world never pull themselves together or come to their senses. And in the Hereafter they will feel deep remorse and will encounter bitter pains.
Ceasing from the world means the heart’s resenting it, not being fond of it and not attaching any value to it. And not being fond of it means its making no difference whether or not it exists.
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Part of FIRST VOLUME, HUNDRED and NINETY-SEVENTH LETTER
Book 'O SON' / p 343
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Imam Rabbani / Maktubat - "Hell fire torment topic" (3rd volume, 101st letter)

THIRD VOLUME, 101st LETTER 

This letter, written to Shaikh ’Abdullah, informs that it is not permissible to interpret or explain away the âyats of the Qur’ân as philosophers understand them:

May Allâhu ta’âlâ give you safety and protect you against disasters! You sent the book named Tabsîr-ur-Rahmân. I have read some parts of it. I am sending it back. [Tabsîr-ur-rahmân wa Teysîr-ul-menân is a book of Tafsîr. It was written by Zayn-ud-dîn ’Alî bin Ahmad Ermewî ‘rahmatullâhi ta’âlâ ’alaih’, one of in savants of the Hanbalî Madhhab. He died in the year 710.]

My dear brother! It is understood that the author of this book has deviated into the way of philosophers. He almost holds them equal to Prophets. The meaning which he gave to an âyat of Hûd Sûra has caught my eye. He interprets the âyat like philosophers, disagreeing with Prophets’ teachings. He holds Prophets’ word and philosophers’ word equal as if they were of the same value, and says: “According to the unanimity of Prophets and philosophers” about the âyat, “For them there is nothing in the Hereafter” and says: “By feeling, or mentally, theoretically...” concerning the âyat, “Torment by fire only.” What value would philosophers’ unanimity ever have at a place where there is Prophets’ ‘’alaihimus-salawât-u wa-t-tehiyyât’ unanimity? What importance could their words have which inform of the torment in the next world, especially when they disagree with Prophets’ statements? Philosophers say that Hell torment is mental and theoretical, and he says so, too. These words of theirs show that they deny the fact that the torment will be felt physically! However, Prophets have stated unanimously that torment will be felt. The book, also in its other parts, writes about the âyats of the Qur’ân so as to agree with philosophers’ statements. On account of its writings which disagree with those who follow Prophets’ way, the book bears hidden harm; nay, its harm is quite obvious. Seeing that it would be necessary to inform you of this fact, I have caused your head to ache with a few words. I send my salâm. 

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Seâdet-i Ebediyye Endless Bliss Third Fascicle
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MAKTUBAT - Imam Rabbani "rahmatullahi aleih"
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Imam Rabbani / Maktubat - "the wickedness of the nafs-i ammâra" - (1st volume, 52nd letter)

FIRST VOLUME, 52nd LETTER
(This letter, written to Sayyid Shaikh Ferîd, explains the wickedness of the nafs-i ammâra, the illness peculiar to it, and its medicine)


We have been honoured with reading your blessed letter, which you mercifully offered to your inferiors who pray for you. May Allâhu ta’âlâ, for the sake of your great ancestor (Muhammad) ‘’alaihis-salâm’, increase your rewards, heighten your degree, enlarge your chest, which is a source of knowledge, and facilitate your work! May Allâhu ta’âlâ keep our body and soul in His way and forgive (the sins of) those who say “Âmîn” after our prayer! Âmîn. 


You complain about the existence of evil-spirited people who want to sow discord and arouse instigation among your officials. My dear son! Man’s nafs-i ammâra has the ambition to seize a post, to come to the fore. Its only desire is to be the chief so that everybody will bow their heads before it. It does not like to need anybody or to be under someone else’s command. These desires of the nafs mean that it wants to be a god, an idol, so that everybody will worship it. It wants to be a partner with Allâhu ta’âlâ. Even more, the nafs is so base that it does not like partnership but wants to be the only ruler, commander, with everybody under its command. Allâhu ta’âlâ declares in a hadîth-i qudsî: “Bear hostility against your nafs! For, your nafs is My enemy.” This means to say that to strengthen the nafs, to gratify its desires to obtain property, positions, ranks, to be superior to everybody and to abhor everybody, would mean to help and strengthen this enemy of Allâhu ta’âlâ; it should be realized what a terrible, horrible felony this is. Allâhu ta’âlâ declares in a hadîth-i qudsî: “Greatness, superiority are peculiar to Me. He who wants to be My partner in these two is My great enemy. Without pitying him, I shall fling him into Hell fire.” [As is seen, such worldly wealths as property, rank, post, commandership and leadership should be desired not for following the nafs but for doing and practising Allah’s commands, for serving people and Muslims. It will be a great act of worship to desire them with this intention and to do them.]

The reason why Allâhu ta’âlâ is hostile against the world, why the world is so base, is because it causes the nafs to get its desires and because it strengthens the nafs. He who helps the nafs, which is Allah’s enemy, will certainly be Allah’s enemy. Our Prophet ‘sall-Allâhu ’alaihi wa sallam’ praised being poor, for poverty will not allow the nafs to obtain its desires. It will not listen to it. It will take its conceit out of it. The sending of Prophets, Islam’s commands and prohibitions are all intended to break the nafs, to crush it, and to prevent its excessive activities. The more Islam is obeyed, the fewer desires will the nafs have. It is for this reason that doing one command of Islam is more effective in annihilating the desires of the nafs than thousands of years of riyâzat and mujâhada done on one’s own.

[Riyâzat means not to do the desires of the nafs. Mujâhada means to struggle against the nafs, to do what the nafs dislikes.] In fact, those riyâzats and mujâhadas that are not suitable with Islam augment the desires of the nafs. They cause it to become inordinate. The Brahmin priests in India and the magicians called jukiyya went quite far into riyâzat and mujâhada; yet all their endeavours proved useless. In fact, they made their nafs even more thoroughgoing and outrageous.
[Irreligious people in India call the highest of the four spiritual classes Brahmin, which means the chief of the Hindu priestly caste of Brahmin. Jûkî is the name given to the dervishes of Hindu disbelievers.]

For example, paying one cent of zakât, which Islam commands, to people prescribed by Islam, destroys the nafs very much more than giving thousands of gold coins as alms or by doing favours on one’s own. On the day of Bayram (’Iyd), eating and drinking instead of fasting, because Islam commands us to do so, is more useful than fasting for years. Performing the two rak’ats of morning prayer in jamâ’at is better than performing supererogatory prayers all night till morning and then (falling asleep and) not performing morning prayer in jamâ’at.
In short, unless the nafs is purified and wakes up from the dream of being a chief or being superior, it is impossible to escape perdition. Before going to endless death, it is necessary to consider saving the nafs from this illness. The blessed word Lâ ilâha il-l-Allah dispels all the mendacious idols inside and outside of man, and so it is the most useful, the most effective medicine for purifying the nafs. Great men of Tasawwuf chose this word for the purification of the nafs. Translation of a Persian couplet:

Unless the road is cleaned with the broom of Lâ,
You will not attain the palace of il-l-Allah!

If the nafs goes astray and becomes obstinate, it is necessary to refresh the îmân by expressing this word. Our Prophet ‘sallAllâhu ’alaihi wa sallam’ stated: “Renew your îmân by saying Lâ ilâha il-l-Allah!” It is always necessary to say it, for the nafs-i ammâre is always filthy. The following hadîth-i-sherîf states the virtues of this beautiful word of tawhîd: “If they put the earth and the heaven on one scale of the balance and this word of tawhîd on the other scale, certainly the scale on which this word is laid will weigh heavier.”
Salâms to those who are on the right way and to those who follow the footsteps of Muhammad Mustafâ ‘sall-Allâhu ’alaihi wa sallam’!

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Seâdet-i Ebediyye Endless Bliss Second Fascicle / p. 143
http://www.hakikatkitabevi.net/book.php?bookCode=026

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Imam Rabbani / Maktubat - "times of trouble & sorrows" (2nd volume, 32nd letter)

SECOND VOLUME, 32nd LETTER 

This letter was written to Mirzâ Kilinjullah. It answers his letter saying that he cannot concentrate his heart, and intimates the prayers to be said during times of fear: 

I express my hamd (praise and gratitude) to Allâhu ta’âlâ, pronounce benedictions over His beloved Prophet and over you. Your cherished letter of azâ, that is, letter of condolence due to bereavement, has arrived. We all are under Allah’s command and will, and we all will enter His presence! With His aid, we have been acquiescent in His qadâ. You, too, must acquiesce to it! Ask for help by saying prayers and the Fâtiha! The news informing that you are already free of that problem has pleased us very much. So we have gotten rid of one of the two problems. Thank Allâhu ta’âlâ for this! You write that you cannot rid your heart of worldly thoughts. Yes, the outward deed’s being disorderly and disorganized causes the heart to become untidy, too. When there is sorrow or melancholy in your heart say tawba and istighfâr to remove it! During times of fear [and against the harm of genies] say the prayer of Kalima-i temjîd, that is, “Lâ hawla walâ quwwata illâ billâhil ’aliyyil ’adhîm.”

[It is written in the 174th letter (of the first volume of Maktûbât) that this prayer is said against the haunting of genies. Muhammad Ma’thûm ‘rahmatullâhi ’alaih’ writes in his third letter of the second volume: “You should recite Lâ hawla walâ quwwata illâ billâh five hundred times with the salawât-i sherîfa a hundred times before and after it and make a du’â in order to get rid of problems and attain your wishes.”]

At such times of trouble it is very useful to recite the two sûras of Mu’awwizatayn, that is, the two sûras beginning with Qula’ûdhu. We have been well and comfortable, may hamd be to Allâhu ta’âlâ always! “Alhamdu-li-l-lâhi dâiman wa ’alâ kulli hâl wa a’ûdhu bi-l-lâhi min hâl-i ahl-in-nâr.” I am too weak to write any longer. May Allâhu ta’âlâ not separate us and you from Muhammad Mustafâ’s religion! Wassalâm. [It is written in the 174th letter (of the first volume of Maktûbât) that this prayer is said against the haunting of genies. Muhammad Ma’thûm ‘rahmatullâhi ’alaih’ writes in his third letter of the second volume: “You should recite Lâ hawla walâ quwwata illâ billâh five hundred times with the salawât-i sherîfa a hundred times before and after it and make a du’â in order to get rid of problems and attain your wishes.”]At such times of trouble it is very useful to recite the two sûras of Mu’awwizatayn, that is, the two sûras beginning with Qula’ûdhu. We have been well and comfortable, may hamd be to Allâhu ta’âlâ always! “Alhamdu-li-l-lâhi dâiman wa ’alâ kulli hâl wa a’ûdhu bi-l-lâhi min hâl-i ahl-in-nâr.” I am too weak to write any longer. May Allâhu ta’âlâ not separate us and you from Muhammad Mustafâ’s religion! Wassalâm. 

[It is written in Tafsîr-i Mazharî, in the explanation of the eighty-eighth âyat of the Sûrat-ul-Anbiyâ that a hadîth-i sherîf says: “During times of sorrows and hardships recite the prayer of the Prophet Yûnus. Surely Allah will rescue you. The prayer is: Lâ ilâha illâ anta subhânaka innî kuntu minaz-zâlimîn.” A hadîth-isherîf quoted in the fifty-third chapter of the book Terghîb usSalât reads as follows: “If a person, after getting up every morning, says the following prayer three times, no trouble or disaster will befall him until evening: Bismillâh-illedhî lâ yedhurru ma’asmihi shey’un fi-l-ardi wa lâ fi-s-semâ’ wahuwa-s-samî’ ul-’alîm.”

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MAKTUBAT - Imam Rabbani "rahmatullahi aleih"

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