The reality of all possible creations (haqa'iq al-Mumkinat) comes from a union of the Void and the Divine Qualities. When the Void, which is the essential unmanifested latent state of matter, is impregnated by the Names and Attributes of the Divine, the manifestation of physical creation in physical world will appear. The Real Existence of all that manifests in physical creation is confirmed as a light in the Divine Knowledge. The Light of such creation are the Mirrors of the Names and Attributes, and the Origin of the Wellsprings of the Created Universe (mabadi' ta'ayunnat al-'aalam). All that appear in the physical creation are mere Projections of these luminous Realities that exist in God's Divine Knowledge. What manifests in the created world is a mere shadow of the Real Existence of the the reality of Lights and Attributes. Because all physical creations arise from a combination of the Void ('adm) and God's Divine Qualities, they partake of two origins of opposite nature, i.e. light vs. density, good vs. evil, angelic vs. animal, heavenly vs. earthly, etc. From the nature of physical substance arises the dense qualities that in the sphere of human action produce darkness, ignorance and evil. From the Divine Attributes comes the Good. Thus the Sufi, when he looks at himself sees all that is good in him as a Light from the Divine that has been reflected onto himself or herself, or as a borrowed suit of clothes with which he or she has been beautifully adorned but that does not truly belong to him and for which he deserves no credit. Conversely, he sees himself as base substance, full of darkness and ignorance, with a nature like that of an animal, but worse. With this dual vision he loosens his attachment to the attractions of the self, effacing himself, and is drawn towards the Divine Source of all Good. With this movement, God fills his heart with love and yearning for the Divine Presence. As God said in a Holy Hadith,
The Most Distinguished Naqshbandi Sufi Order is the way of the Companions of the Prophet (s) and those who followed them. This consists of continuous worshipping in every action and behavior, both external and internal, with complete and perfect discipline according to what came in the Sunnah of the Prophet (s), at the highest level of conduct and by completely dispensing with all innovations and all licenses in customs and behaviors, keeping the Presence of God Glorious and Exalted, on the way of self-effacement and complete observance of the Divine Presence.
It is the Way of Complete Reflection of the Highest degree of Perfection, to sanctify the self with the most difficult means of struggle against the self, its end merges with its beginning and it beginning merges with its end. Its beginning is the continuation of the other Orders, through the Attraction of the Complete Divine Love, which was granted to the first friend and first person respected by the Prophet (s), Abu Bakr (r), the Veracious Companion of the Prophet (s).
Its origin is of two roots: if someone is granted from these two roots he will receive everything in this life. The first is to follow completely the footsteps of the Prophet (s) and the second is to have complete love for the perfected shaykh, who will take you to the Presence of the Prophet (s). To them the reality of the remembrance is to banish heedlessness and to be in the Divine Presence, by means of two approaches:
It is a great honor for an individual to smell the honey of a master of the Naqshbandi Sufi Order. Because if God grants that you meet one of them, you will be granted the most precious jewel to your heart, and you will smell the sweet aroma of the Way; a Way which no one could ever have conceived --the Way of Love and Happiness. The Naqshbandi Way is the easiest way to God Glorious and Exalted, because in it there is no acceptance to be in hunger, nor do shaykhs order their followers to miss sleep, but rather it is a moderate line in which one can be in worship and be with people, as one trains the heart to always be present with God Glorious and Exalted.
Shaykh Muhammad Hisham Kabbani
The Naqshbandi Sufi Order