Rabita in the Qadiriyya Tariqa

Rabita; accumulation of the nur (light, illumination) in the heart of the murshid (training master) which comes from the Nur-i Muhammadiye (sufi term for illumination for all the creation) that passes to the friends of Haq (name of Allah for truth) and flowing to the hearts of the murids (sufi term meaning the one who is asking for).

In the Honourable Path, nur (illumination) passes to the murid‟s heart from the heart of people of irshad (sufi term for spiritual guidance), with the help of this nur that passes to the heart of murid, the gate of ilham (sufi term for sensing and inspiration), the gate of mubeshharat (sufi term for true dreams) and the gate of farasat(sufi term for vision) are opened for him. To open those nur gates, first, murid holds his sheiks hand and gives him Bayat (allegiance). He ties his heart to the heart of his sheik and does rabita. There is a way from heart to heart. The aim of rabita is, to open the gates of ilham (sufi term for sensing and inspiration) in the heart via nur that comes from the prophet of Allah right down to the murids heart by utilizing the fayz (sufi term for spiritual enlightenment) that passes form heart to heart.

This example can explain it further:
Babies are tied to their mother‟s wombs by the umbilical cord. Baby benefits from the eating and drinking of his mother via this cord. If this cord breaks or gets damaged for some reason; baby dies in the mother‟s womb. Baby is fed, matures and as a result comes to the world with the help of this cord. So, rabita is like this umbilical cord. All the spiritual states of sheik like feyiz, love, and affection passes to the murid via rabita until he is matured. This way, murid matures and ilham (sufi term for sensing and inspiration) comes to him. Brothers joining Ahlu Bayt Murshid Sayyid Muhammed Hadrah, do Rabita regularly every day.

Rabita of the Sheik is performed this way: A sufi who is on the way of the friends of Allah faces Kiblah (the direction of Mecca) with wudu (Islamic washing) and he does those dhikr(saying, reciting) first:

100 times “Estagfirullah” and at the end “Estagfirullah el- Azim al-Karim
eallazî lâilaha illâ Hû al-Hayya‟l-Kayyuma va atûbu ilayh.

11 times salavat-ı sharifa (Allahumma salli ala muhammedi‟v-va ala alihi va
sahbihi va sallim”

20 times basmala-i sharifa (Bismillahirrahmanirrahim)

1 Fatiha chapter
3 Ikhlas chapter

After this dhikr, he says, “Dastur ya my Sheikh Sayyid Hazrat”. He takes spiritual permission and closes his eyes. The Sufi who feels to be in the presence of the Sheik Hadrah submits himself as if he is loosing himself in the nur (illumination, spiritual essence) of his sheik. He contemplates of his sheik with a spiritual calmness. This way, nur flows into the heart of the seeker. The seeker tries to realize this spiritual state at least five minutes. The seeker must try to extend his Rabita as long as possible without giving himself weariness. Hence, Rabita will strengthen his tie with his sheik and increase his value in the presence of the wali‟s (saints).

When the seeker want to leave the Rabita he must say: , “Dastur ya my Sheikh Sayyid Hazrat” to ask for permission spiritually. He must give greeting to both right and left sides and says “as-Salamu alaykum ve rahmatullah” on each side by turning his face.

After the Rabita the seeker must recite 3 ikhlas and one Fatiha together with Basmalai Sharif.
He must pray by saying, “Subhâna rabbika rabbi‟l-izzati ammâ yesifûn wa selâmun ala‟l-mürsilîn ve‟l-hamdülillâhi rabbi‟l-âlamîn”. He must grant the reward of the deeds he has performed by starting Rasulullah PBUH to the spiritualies of all of the ahlullah who has served Qadiri path until reaching to
Sheikh Sayyid Hazrat.

Sufi continues his Rabita until he reaches the state of “Fana fish sheik” in other words until the request of Sayyid efendi hadrah. The Rabita with thre people including Resulullah PBUH, Pir Sayyid Abdulqadir Gaylani Hazrat and Sayyid Efendi must only be made with the request of Sheikh Sayyid Efendi Hazrat. As a doctor shows the necessary medicine to a patience; the necessary medicine for the Sufi are pointed out by Sheikh Sayyid Efendi. To get out of this will not benefit the Sufi as well as putting him into a spiritual state of hardship.

A Sufi must not have people other then his sheik into his Rabita. If he includes others in his Rabita, his bodily world declines into a state of chaos. The spiritual balance of the seeker is lost. If the sheik of a seeker dies, he continues to do Rabita to his sheik until someone from the descendants of Rasulullah PBUH matures and takes his station. When a descendant of Rasulullah PBUH from the descendants of that sheik reaches to his station, the seeker does his Rabita to this second Sheikh.

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