MERCY OCEANS, Book 02 (Shaykh Nazim, 224 pages, 3/12)
https://www.nvrislam.net/index.php?j=eng&post=5775
dsheikh was saying about good manners that they are the most important thing in our way and in all religions. By worshipping, people may approach Para- dise; but by good manners, adab, people may approach to their Lord. No doubt to be near the Divine Presence is better than worshipping only. Worship without adab is like a body without a soul, as adab is the soul of worshipping. Our Grandsheikh was a great one for teaching good manners. The Shari‘ah teaches worship. Tariqat teaches the way to keep adab with the Lord. Our Grandsheikh was speaking once on the loveliest worshipping. Allah taught us by His Prophets the most acceptable kinds of worship. What is the loveliest of them all? Our Grandsheikh speaks on behalf of all the 7007 Naqshbandi sheikhs, their characteristics being that all had attained to real life during this temporary life and all had been given certainty of knowledge, cer- tainty of vision and certainty of truth. They speak with exact truth as did Abû Bakr as-Siddîq. We can trust them withlout doubt and all of them are meeting on this point, the most lovely worship. They say it is the Fajr (dawn) prayer. It is so important because every
42
fajr time is given holy powers which are blown to every creature. New life is going out to all creatures and this time must be witnessed by all. Even for the heedless, sleeping, their souls must be ready for that ceremony.
The Prophet Muhammad, being the most distingu- ished of Allah’s representatives, orders Bilal to make Adhān in the first heaven. All saints and Prophets from Barzakh must attend the prayer, it is fard for them. (obligatory). For most people in Barzakh who were not able in this life to reach to the level of real human characteristics, the prayer is not fard for them but sun- nah (optional). Like Zalāt al-Juma‘a is fard for free men of good health, not for women, slaves, the crippled or blind. The Prophet is Imam and Bilal makes Adhān eve- ryday in Barzakh. Anyone from this world hearing Bi- lal must attend that prayer. From this assembly come lights to all Imams leading the fajr prayer on earth. The representatives of that Jamā‘at are only a figure here; in reality they are praying there.
* * *
ALLAH PROTECTS THOSE WHO PRAY
Our Grandsheikh was saying about the Awliyā’ capa- ble of hearing Bilal’s heavenly call to prayer, that they are keeping the Shari‘ah strongly, as a sign that it is the only way of reaching the Heavens. He says that Al- lah appoints one angel for each group praying fajr and whoever attends that prayer has the reward as is he
43
had prayed with the Prophet. Allah makes that prayer a strong reason to keep worshippers from all evils and danger of that day. He is saying: «Oh my servants, you must know with a surety that praying keeps you from every badness and evil. Anyone making fajr will be kept in safety.»
Our Grandsheikh said the first believer in Islam, Abû Bakr as-Siddîq, once asked the Prophet. «Oh Rasulal- lah, what is the description of the lowest degree of an acceptable prayer which would give protection to the one making it.» He said, if a man said «Allahu Akbar», intending to pray, but was so absent-minded that all he could remember afterwards was saying «As-salâmu ‘alaikum» at the end of it, it is enough and would pro- tect him from Allah’s anger in the âkhira.
About the ‘Ishā’ (night) prayer, our Grandsheikh says, Allah made special angels from His Divine Light and they are present in First Heaven every night. Abû Bakr as-Siddîq is their Imān. Whoever prays ‘ishâ’ in congregation has the reward as if he had prayed with Abû Bakr. The light of these Angels is such that only Naqshbandi sheikhs may look upon them. To pray ‘Ishā’ in congregation will save one from badness that night. Now you know how valuable it is to make Fajr and ‘Ishā’ prayers. So Shaitān is not letting you go easi- ly, telling you you need to rest at those times. Anyone fighting to make the prayers anyway is a fighter in the Jihad al-Akbar.
* * *
44
book two
WHO IS STUBBORN CAN’T ENTER PARADISE WOMEN IN ISLAM
Our Grandsheikh is saying an important word. There are so many words a man can speak; some are speaking on the right way, and some on the wrong way. Whether it is right or not is according to the measure of Allah and His Prophet. Everything in Allah’s will and direc- tion and the will and direction of the Prophet is alright. If on the ego’s will and direction, it is bâtil, false. Anyo- ne who can’t distinguish between the two is on the le- vel of animals. He is heedless, or headless. The honour of mankind is that characteristic that he can tell right from wrong. Some may have understanding to distin- guish, but are not accepting to say the right because of pride. Stubborness is the worst characteristic and one belonging to Shaitān. After the last day, Allah will or- der Shaitān to Hell. Then after 100.000 years He will call him to the entrance of paradise. Adam is present there and Allah orders to Shaitān, «Do your respect to Adam, prostrate and enter my paradise.» He replies,
«Never.» and returns to carry all punishment for one hundred years more. Then he is recalled but refuses again. This is stubborness. Who has this character can’t enter Paradise, and who is not accepting right saying, is with Iblîs.
As for those who can distinguish and keep right sa- ying with practicing, in the sight of Awliyā’ they are the real seekers, sincere servants of their Lord. Our Grandsheikh says: if a man is so interested in the right way and is keeping it strongly, the Awliyā’ give to him
43
of their secret knowledge, and the Prophet teaches him from his knowledge. Having such knowledge, he is mo- ving towards practicing the truth, growing in his faith, and growing in love for the Prophet and Awliyā’. Stub- born ones are on the level of Abû Jahil who, after wit- nessing so many miracles and hearing so many verses of Qur’ān, remained a big enemy of the Prophet. He is the Imam of stubborn people. Whoever is not accepting logical proofs is a stubborn man.
Everything our Grandsheikh is declaring, we are meeting everyday. It is interesting for our life and his lessons are simple to understand. We may learn how we are in need for his advices.
In Islam women are kept. This is for many reasons. Men in Islam look to women as their honours. As much as he likes to keep his honour, he keeps his lady firmly. This is Islam’s looking to women. In the sight of Islam they are as valuable as jewels, rubies and diamonds; not black stones that you can walk on them. You must keep in a jewellery box; you carry them on your fingers. Very valuable; Real Islam is keeping ladies strongly, it is not going to leave them to be street sweepers. They are queens in their houses, and Islamic houses are like castles, having everything, so that she is not asking to be outside. They have in their hearts, real muslimas, gardens and parks, everything they are enjoying. The responsibility for all of this is on mens’ shoulders.
Now in our time, women are making themselves up, going out in the streets, everywhere. Even they are fol- lowing the funeral procession to the cemetery, wearing their ornaments. Our Grandsheikh says: Allah is not
46
going to ask them anything about their doings. He is going to ask their husbands, fathers and brothers. Al- lah is commanding the family to be in the hands of the man. He must keep that position. Man has more power than women; he is supporting them. A quarrel between ladies is not on the same level as a quarrel between men. How can a lady be as a man? They are created as women. We are not equal. It is no honour for man to be like a woman and for women no honour to be like men. But we are equal in front of Allah Almighty. He gives the same faith, and what we reach, they may reach. Men represent the perfection, Kamāl, of Allah Almighty and women represent the Beauty, Jamāl, of Allah Almighty. The completeness for them both is when they are with each other. This is clear. The responsibility for women is on men. Our Prophet says: «All of you are shepherds with the responsibility for their flocks.»
* * *
FAITH THAT MOVES MOUNTAINS
Our Grandsheikh was speaking about Awliyā’; «who are saints?» They have attributes of Allah Almighty. When Allah likes and trusts a servant He gives to him from His Divine Power. Once a wali was speaking in front of a crowd saying: «If a Saint says to a mountain ‚move‘, it moves.» Then the mountain behind him actually be- gan to move until the wali shouted: «No! Stop! I was only giving an example.» It is important for a servant
47
to be trustworthy in the sight of Allah Almighty. First the sheikh will try the mureed for his trustworthiness, then the Prophet will try his Ummah, and then Allah will try His servants. If the sheikh is finding him trust- worthy, he gives him from his treasures. If the Prophet finds him trustworthy, he gives him from his treasures. If Allah finds him trustworthy, He gives him from His Divine Attributes and Powers, so that if that servant says for something to be, it is.
* * *
RESPECT FOR FOOD: THE PROPHET AND THE DRIED BARLEY BREAD
This is an important adab necessary for everyone clai- ming to be a religious person, and for anyone wanting to win the fight with his ego. We must be careful to keep respect for food. Our bodily power for every good ac- tion is coming through our food. We need to respect our Lord’s provision. So many Angels work preparing food to make it suitable for man, Angels created from Allah’s Mercy Oceans. If we are keeping respect for food, those Angels help us to use that power for good actions and manners. If we are not keeping, those Angels become as- hamed and leave. Our Grandsheikh always began meals with the word of shahâda. This makes our Lord pleased with us and the food becomes halâl. It is only our Lord’s favour; this food ready on the table, for the honour of His Beloved Prophet Muhammad, salla llâhu ‘alayhi wa
48
sallam, you must say to yourself: «I am not worthy of this favour but You, Allah, are granting it to me for the honour of Your Beloved.» Then all the Angels will stay to spend that food-power for the ways of the Prophet. Is is a disgraceful action to complain about food and it makes way for Satan and his soldiers to occupy that ta- ble and only bad actions will come from that food. Eve- rything coming on the table is our Lord’s favour and mercy. This is the way of adab. Our Grandsheikh was keeping it very carefully. As much as we are humble, we have a high position in the Divine Presence. Our Grandsheikh told me that in the First World War he saw soldiers cutting pieces from dead horses and eating as they walked on down the road. In Adrianopolis they were cutting from the soles of their shoes then boiling and eating them. Yet we are not thankful. No one rea- ches the Divine Presence without adab.
Our Grandsheikh was speaking of the Prophet and his high character: One of the companions intended to invite the Prophet to eat and before sending the invi- tation was preparing for three months, gathering good things from everywhere to make it suitable for the ho- nour of the Prophet. When the Prophet had accepted and was just stepping into the room, he looked at all the Angels at that table and checked his step. Ashamed from so many Angels, he went out without tasting and ordered his companions to come and eat. When retur- ning alone he was greeted by a poor, old man who invi- ted him into his hut, saying: «Oh Prophet my wife likes you so much, but she is sick and cannot walk, please come in.» When she saw the Prophet coming, she wept,
49
and said: «I can’t get up to serve you.» The old man took down a bag of dried barley bread, like stones, salt, and water and offered it saying: «Oh my Prophet, I in- vite you to partake of the most valuable favours of our Lord.» The Prophet ate and ate, saying, «I never felt before that something was in my stomach until today. Now I am full.»
Mankind is in worry now about having enough food to meet the needs of the future. If keeping the proper re- spect for food, even fifty billion could live on this earth. One day the Prophet found a piece of bread on the ground beside his house. He picked it up, blew off the dust, ate it and said to his wife: «Oh, Aisha, you must keep re- spect for the Lord’s favour or it will turn from you, and once turning it is very difficult to return to you.»
I am asking Allah for forgiveness and guidance for me and for everyone, and for His Blessing on Humankind, and to keep us on the right way.
* * *
ON LEARNING AND PRACTICING WHAT ONE HAS LEARNED
Our Grandsheikh is saying about knowledges that the- re are two kinds. One we may take benefit from and share it with others it keeps us acting on the right way. The second is Satan’s knowledge. He knows so much, all Holy Books, but he is never giving benefit for himself or others. He is thrown out of the Divine Pre-
30
sence. The Prophet sought protection from unbenefi- cial knowledge. It is the Lord’s command that everyone must learn in this life, and on the Day of Resurrection we will be asked about what we learned. To any who say: «I didn’t learn,» it will be asked of them: «Why did you waste your life without learning?» And for those who did learn, they will be asked: «What did you prac- tice with your knowledge?» The benefit of knowledge comes with it’s practice, it is of no benefit stored up as in a book. We should learn that which gives benefit in this life and in the hereafter. The way of learning is two kinds. The difficult way is from reading books, but from a learned man who is practicing his knowledge it is easy to learn. Therefore, Allah sent Holy Books with Prophets to represent by their actions what is con- tained in the books.
Now European fashion designers use women to mo- del their clothes, because the styles look very good on them. Like this the Prophets wear Holy Book know- ledges. Their whole behavior and characteristics are from the Holy Book. Important for us in our arrange- ment of life is to take beneficial knowledge from per- sons representing Holy Book knowledges. Their sign is that in their presence you feel peace and rest, feel happy in conscience like a fish in water. Misery and trouble goes away. This measure is quite right for everything. If an ill person is not satisfied with his doctor, he can’t take any benefit. Beneficial knowledge comes from tho- se wearing Holy Book knowledges by practicing them. Now people are a hundred per cent wasting their time with non-beneficial knowledge.
31
* * *
DON’T BE A PRISONER OF ENJOYMENT
Our Grandsheikh says that we must caution ourselves for this good manner. He is speaking about a secret character of egos. Our ego is always asking enjoyment, indeed it’s main goal is to please itself, looking at eve- ry occasion for enjoyment by any means. Look at all people now, they have so many games, toys, and new inventions for enjoyment. This is the character of their egos; secretly there, but when finding an opportunity it is coming out, like volcanoes waiting to erupt. Now we are approaching Christmas, a grand occasion for enjoy- ment; two days and then finished. This character may destroy your personality and even your life, here and hereafter. There is no limit for the ego’s enjoyment. If running a new car too much, the motor is burned up. It is useless and can’t be renewed. When we are destroyed, there is no second engine for us. It is most dangerous for us to follow ego’s enjoyment, because there is no limit for ego’s desires.
Our Grandsheikh says that if a man is enjoying with something, he stops on that step. A person enjoying with his life cannot step to the next life. For mankind there are so many steps for enjoyment, but one must not stop but rather move on. It is the same for enjoying with spiritual stations. As the heart is improving step by step it finds spiritual enjoyment, but our Grands- heikh warns that if one is enjoying a spiritual station,
32
he will stay in it, not improving. We must ask for more and more in the Divine Presence. As much as asking, you will be given. This is the real way in Su- fism. The final station is brightest and most enjoya- ble of all. There are so many prizes on the way, but we must not be occupied with them.
* * *
TWO KINDS OF ACTION STORY OF SAYYIDINâ IBRAHIM AND THE FLOCKS
Our Grandsheikh is teaching about our actions. One kind of action is for our Lord’s pleasure, and another kind is for the pleasure of our ego. When a man is acting for our Lord’s pleasure, Allah is accepting it by himself and keeping it in His treasures. But our nafs likes to step into actions of worship for which Allah has promised Paradise in order to take rewards for itself. These actions are acceptable but only an- gels are writing them. To whoever is not asking for any reward, Allah gives him countless rewards. To do everything for the Lord’s pleasure makes our actions most high and precious, most lovely to Allah and lovely to everyone. For example, one may do some- thing for money or one may do it without payment, Which is more lovely? For one seeking the pleasure of Allah, firstly, Allah is giving to him pleasure. Look at
33
Sheikh Anwar, everyday he is serving us tea, not asking for anything, because it is a pleasure for him to serve us. If we gave this idea to everyone, there would be no more value for gold or silver. They could be replaced by «Peace upon the Prophet» and «Praised be Allah.» In the sight of the servant, the most valuable thing is the pleasure of his Lord; and in the sight of the believer, one «Peace upon the Prophet» is worth more than all the earth’s treasures, as the value of the first goes on eternally, while the second is something we must even- tually part with.
Sayyidinā Ibrahim was a father of Prophets. Allah gave him great richness in sheep, camels, and cows. When the Angels saw him among his flocks, they que- stioned the Lord: «You say that Ibrahim is your friend, but it seems his heart may be with his flocks.» Allah gave them permission to look what is in his heart. Jibrîl went as a man to Ibrahim and addressed him: «Salâm ‘alaikum, does all this belong to you?» He replied: «This all belongs to my Lord. If you will respect him with one word of praise, I will give you one third of my flocks. When Jibrîl had made his tasbîh, Ibrahim told him that for a second time he would give half the flock. When Ji- brîl had repeated the word of praise, Ibrahim promised to give all the flock if he would say it for a third time. Jibrîl made his tasbih and Ibrahim gave his salâms and walked away. Then the angel called out: «Oh Ibrahim, I am Jibrîl and have no need for your flocks.» Ibrahim replied: «I don’t care I’m not going to take them back because I gave them for the sake of my Lord. Allah Al- mighty then said to Jibrîl: «Is he not My friend? I am
34
accepting his flocks, lead them to Jabal Kāf and leave them there as my endowment.» Until now these flocks are still increasing, waiting for Al-Mahdî when they will be for all the ummah on the feast of Ibrahim.
This is the way of Prophets, this world is not in their eyes or hearts. Dunyā grows smaller and smaller as one grows in faith. Knowing what is truly valuable, one gives it up without regret. Our Prophet, when he was tying two stones around his stomach because of hunger, was walking on Mt. Ohud and heard the clanking of gold pieces, like a river running after him. He looked at it with hatred and said: «Stay as you were created.» The way of the Prophets is not looking to the treasures of dunyā and not looking to Paradise.
* * *
SULTANS ARE VERY FEW
Our Grandsheikh is saying that in this life a man may reach the highest stations in the Divine Presence or he may stay at the lowest Position on this earth. Allah Almighty, with complete justice and mercy makes it possible for every person to reach high stations in His Presence. One class of people are working diligently and reaching, but most people are running away from the difficulty of fighting their ego and leaving its desires. As much leaving, so much we are reaching. The num- ber of Sultans in the Divine Presence is very few like kings among people or pearls among stones. There have
33
been 124,000 Prophets and for every time are present 124,000 saints. This life is at the level of animals. We are called by the Prophets to come out. Our Grand- sheikh says: «Oh my sons, it is a very bad position very ugly and very dirty, to stay at the level of animals when you have the opportunity to reach high stations in the Divine Presence.» For example, given the opportunity to be a king, who is not going to accept? Allah is giving the opportunity to be Sultan in His Divine Presence. Why are we sitting on the level of animals? This lesson is for everyone saying: we are from human nature. By fighting the ego, we reach to high stations, but liste- ning to the ego is tying us on animal’s level, keeping us in the stable with them. I hate to say this but it is a real thing.
* * *
PARABLE OF THE SQUASH VINE AND THE CYPRESS TREE
Good manners keep a person on the straight path, and without them no one can walk on it. Every believer must listen to the verses of Holy Qur’ān and Hadith and to every responsible person in religion who is prac- ticing the ways of the Prophet. Allah divides the year into winter and summer. Winter is severe and we must be patient with it. If a person keeps the Prophet’s ways in this season, going to the mosque, making wudû’ in the cold air, and getting up for fajr, it is good for him in
36
this life and the hereafter. Allah will protect him from the freezing cold area in hell, a place so cold that one taken out of it and put in the fire would sleep 40 days before feeling any heat. We cannot find everytime what our nafs likes, so it is a good manner to always com- plete our duty, regardless of summer or winter. A true believer has the attribute of not changing his position because of any unliked thing.
Once Abû Bakr asked the Prophet, peace be upon him, «What is the difference between a hypocrite and a believer?» He said that a hypocrite is like a squash vine. In the spring it fills up the garden with leaves and fruit. In the heat of the summer its leaves begin to wilt and when winter comes you can find nothing left of it. The hypocrite likes to show himself when it suits him, but disappears in times of difficulty. The believer is like the cypress tree, tall and dark green in all seasons. Nothing changes the heart or faith of the mu’min. He is tied to his Lord’s way. He has his Lord’s colour and nothing is changing that colour. This is pointing for us to stay on the same route, not changing directions, because so many disliked things are coming to us. We must be patient. Storms cannot move a mountain. The disliked things must be. Before Allah breathed life into the soul of Adam, there came on his body 40 years of sorrow rain. Then came one year of pleasure rain. Therefore, for every forty disliked things, we may find one pleasing to us. This measure remains valid even for the richest, strongest, smartest man. Don’t despair though, not all doors are closed, one is open. It is Divine wisdom that for one time the nafs is pleased, forty times the soul is
37
pleased. Sorrow in this life is changed into pleasure in Paradise. Therefore, Allah is sending sorrow, covering our sins and wiping them away. Sorrows give us more lights and improvement in the Divine Presence. Allah doesn’t like this dunyā, but people are prone to liking it. Allah is asking people to like Himself, therefore He is sending us so many troubles to make us not like this life, but to like our Lord’s Face. «Who likes to meet Me, I like to meet him; who doesn’t like to meet me, I don’t like to meet him.» (Hadîth Qudsî)
* * *
ARE YOU MAD?
The most precious thing Allah gives to people is Aql, mind. There are two kinds, one is for arranging this life on earth, and the second is heavenly, like the minds of Prophets and Awliyā’. As much as we can be clean from bad character, so much is heavenly mind growing in us. Mad persons in the sight of Awliyā’ are those persons not thinking of the hereafter. If anyone has bad cha- racteristics, so much is he near to madness. As long as one bad character is yet with him, he is written in the book of mad persons, because he is not governed by his mind, but by that bad character. If wrong things are coming out in speaking and acting, it is signing that we have bad character with us. If anyone is doing bad and not feeling ashamed, he is a mad person.
38
* * *
SIGNS OF A MURSHID
Our Grandsheikh is saying about the signs of a murshid, one who is leading people into the right way and is an inheritor of the Prophet. Murshid in Arabic is also one who pilots ships into unfamiliar harbours. Everyone has a special destination; no two persons are alike, thin- king the same thoughts. Everyone who is not knowing how to go on to his destination is in need of a guide. The future is an unknown, commonly, but knowledge of it is given to Prophets and Saints. We are in darkness in need of lights, the light of Prophethood to inform us what is ahead generally, and the light of sainthood to guide us to our personal destinations.
The sign of a murshid is that you are able to trust him. It is an action of the heart and cannot be measured with a yardstick or scales. Your heart gives the signal and the heart is never mistaken. If a person is sitting with a true murshid, he feels peace, rest and satisfac- tion. Very happy, this is the sign. He forgets everything from troubles, he is just in an ocean. Now so many peo- ple are going to the sea-side. Why? Because when they enter the water, they find rest and enjoyment. As the body is drawn, so the soul is asking for a sea. We need in our life one person like an ocean, so that our hearts can be enjoying and satisfied with th
Link: https://www.nvrislam.net/index.php?j=eng&post=5775
dsheikh was saying about good manners that they are the most important thing in our way and in all religions. By worshipping, people may approach Para- dise; but by good manners, adab, people may approach to their Lord. No doubt to be near the Divine Presence is better than worshipping only. Worship without adab is like a body without a soul, as adab is the soul of worshipping. Our Grandsheikh was a great one for teaching good manners. The Shari‘ah teaches worship. Tariqat teaches the way to keep adab with the Lord. Our Grandsheikh was speaking once on the loveliest worshipping. Allah taught us by His Prophets the most acceptable kinds of worship. What is the loveliest of them all? Our Grandsheikh speaks on behalf of all the 7007 Naqshbandi sheikhs, their characteristics being that all had attained to real life during this temporary life and all had been given certainty of knowledge, cer- tainty of vision and certainty of truth. They speak with exact truth as did Abû Bakr as-Siddîq. We can trust them withlout doubt and all of them are meeting on this point, the most lovely worship. They say it is the Fajr (dawn) prayer. It is so important because every
42
fajr time is given holy powers which are blown to every creature. New life is going out to all creatures and this time must be witnessed by all. Even for the heedless, sleeping, their souls must be ready for that ceremony.
The Prophet Muhammad, being the most distingu- ished of Allah’s representatives, orders Bilal to make Adhān in the first heaven. All saints and Prophets from Barzakh must attend the prayer, it is fard for them. (obligatory). For most people in Barzakh who were not able in this life to reach to the level of real human characteristics, the prayer is not fard for them but sun- nah (optional). Like Zalāt al-Juma‘a is fard for free men of good health, not for women, slaves, the crippled or blind. The Prophet is Imam and Bilal makes Adhān eve- ryday in Barzakh. Anyone from this world hearing Bi- lal must attend that prayer. From this assembly come lights to all Imams leading the fajr prayer on earth. The representatives of that Jamā‘at are only a figure here; in reality they are praying there.
* * *
ALLAH PROTECTS THOSE WHO PRAY
Our Grandsheikh was saying about the Awliyā’ capa- ble of hearing Bilal’s heavenly call to prayer, that they are keeping the Shari‘ah strongly, as a sign that it is the only way of reaching the Heavens. He says that Al- lah appoints one angel for each group praying fajr and whoever attends that prayer has the reward as is he
43
had prayed with the Prophet. Allah makes that prayer a strong reason to keep worshippers from all evils and danger of that day. He is saying: «Oh my servants, you must know with a surety that praying keeps you from every badness and evil. Anyone making fajr will be kept in safety.»
Our Grandsheikh said the first believer in Islam, Abû Bakr as-Siddîq, once asked the Prophet. «Oh Rasulal- lah, what is the description of the lowest degree of an acceptable prayer which would give protection to the one making it.» He said, if a man said «Allahu Akbar», intending to pray, but was so absent-minded that all he could remember afterwards was saying «As-salâmu ‘alaikum» at the end of it, it is enough and would pro- tect him from Allah’s anger in the âkhira.
About the ‘Ishā’ (night) prayer, our Grandsheikh says, Allah made special angels from His Divine Light and they are present in First Heaven every night. Abû Bakr as-Siddîq is their Imān. Whoever prays ‘ishâ’ in congregation has the reward as if he had prayed with Abû Bakr. The light of these Angels is such that only Naqshbandi sheikhs may look upon them. To pray ‘Ishā’ in congregation will save one from badness that night. Now you know how valuable it is to make Fajr and ‘Ishā’ prayers. So Shaitān is not letting you go easi- ly, telling you you need to rest at those times. Anyone fighting to make the prayers anyway is a fighter in the Jihad al-Akbar.
* * *
44
book two
WHO IS STUBBORN CAN’T ENTER PARADISE WOMEN IN ISLAM
Our Grandsheikh is saying an important word. There are so many words a man can speak; some are speaking on the right way, and some on the wrong way. Whether it is right or not is according to the measure of Allah and His Prophet. Everything in Allah’s will and direc- tion and the will and direction of the Prophet is alright. If on the ego’s will and direction, it is bâtil, false. Anyo- ne who can’t distinguish between the two is on the le- vel of animals. He is heedless, or headless. The honour of mankind is that characteristic that he can tell right from wrong. Some may have understanding to distin- guish, but are not accepting to say the right because of pride. Stubborness is the worst characteristic and one belonging to Shaitān. After the last day, Allah will or- der Shaitān to Hell. Then after 100.000 years He will call him to the entrance of paradise. Adam is present there and Allah orders to Shaitān, «Do your respect to Adam, prostrate and enter my paradise.» He replies,
«Never.» and returns to carry all punishment for one hundred years more. Then he is recalled but refuses again. This is stubborness. Who has this character can’t enter Paradise, and who is not accepting right saying, is with Iblîs.
As for those who can distinguish and keep right sa- ying with practicing, in the sight of Awliyā’ they are the real seekers, sincere servants of their Lord. Our Grandsheikh says: if a man is so interested in the right way and is keeping it strongly, the Awliyā’ give to him
43
of their secret knowledge, and the Prophet teaches him from his knowledge. Having such knowledge, he is mo- ving towards practicing the truth, growing in his faith, and growing in love for the Prophet and Awliyā’. Stub- born ones are on the level of Abû Jahil who, after wit- nessing so many miracles and hearing so many verses of Qur’ān, remained a big enemy of the Prophet. He is the Imam of stubborn people. Whoever is not accepting logical proofs is a stubborn man.
Everything our Grandsheikh is declaring, we are meeting everyday. It is interesting for our life and his lessons are simple to understand. We may learn how we are in need for his advices.
In Islam women are kept. This is for many reasons. Men in Islam look to women as their honours. As much as he likes to keep his honour, he keeps his lady firmly. This is Islam’s looking to women. In the sight of Islam they are as valuable as jewels, rubies and diamonds; not black stones that you can walk on them. You must keep in a jewellery box; you carry them on your fingers. Very valuable; Real Islam is keeping ladies strongly, it is not going to leave them to be street sweepers. They are queens in their houses, and Islamic houses are like castles, having everything, so that she is not asking to be outside. They have in their hearts, real muslimas, gardens and parks, everything they are enjoying. The responsibility for all of this is on mens’ shoulders.
Now in our time, women are making themselves up, going out in the streets, everywhere. Even they are fol- lowing the funeral procession to the cemetery, wearing their ornaments. Our Grandsheikh says: Allah is not
46
going to ask them anything about their doings. He is going to ask their husbands, fathers and brothers. Al- lah is commanding the family to be in the hands of the man. He must keep that position. Man has more power than women; he is supporting them. A quarrel between ladies is not on the same level as a quarrel between men. How can a lady be as a man? They are created as women. We are not equal. It is no honour for man to be like a woman and for women no honour to be like men. But we are equal in front of Allah Almighty. He gives the same faith, and what we reach, they may reach. Men represent the perfection, Kamāl, of Allah Almighty and women represent the Beauty, Jamāl, of Allah Almighty. The completeness for them both is when they are with each other. This is clear. The responsibility for women is on men. Our Prophet says: «All of you are shepherds with the responsibility for their flocks.»
* * *
FAITH THAT MOVES MOUNTAINS
Our Grandsheikh was speaking about Awliyā’; «who are saints?» They have attributes of Allah Almighty. When Allah likes and trusts a servant He gives to him from His Divine Power. Once a wali was speaking in front of a crowd saying: «If a Saint says to a mountain ‚move‘, it moves.» Then the mountain behind him actually be- gan to move until the wali shouted: «No! Stop! I was only giving an example.» It is important for a servant
47
to be trustworthy in the sight of Allah Almighty. First the sheikh will try the mureed for his trustworthiness, then the Prophet will try his Ummah, and then Allah will try His servants. If the sheikh is finding him trust- worthy, he gives him from his treasures. If the Prophet finds him trustworthy, he gives him from his treasures. If Allah finds him trustworthy, He gives him from His Divine Attributes and Powers, so that if that servant says for something to be, it is.
* * *
RESPECT FOR FOOD: THE PROPHET AND THE DRIED BARLEY BREAD
This is an important adab necessary for everyone clai- ming to be a religious person, and for anyone wanting to win the fight with his ego. We must be careful to keep respect for food. Our bodily power for every good ac- tion is coming through our food. We need to respect our Lord’s provision. So many Angels work preparing food to make it suitable for man, Angels created from Allah’s Mercy Oceans. If we are keeping respect for food, those Angels help us to use that power for good actions and manners. If we are not keeping, those Angels become as- hamed and leave. Our Grandsheikh always began meals with the word of shahâda. This makes our Lord pleased with us and the food becomes halâl. It is only our Lord’s favour; this food ready on the table, for the honour of His Beloved Prophet Muhammad, salla llâhu ‘alayhi wa
48
sallam, you must say to yourself: «I am not worthy of this favour but You, Allah, are granting it to me for the honour of Your Beloved.» Then all the Angels will stay to spend that food-power for the ways of the Prophet. Is is a disgraceful action to complain about food and it makes way for Satan and his soldiers to occupy that ta- ble and only bad actions will come from that food. Eve- rything coming on the table is our Lord’s favour and mercy. This is the way of adab. Our Grandsheikh was keeping it very carefully. As much as we are humble, we have a high position in the Divine Presence. Our Grandsheikh told me that in the First World War he saw soldiers cutting pieces from dead horses and eating as they walked on down the road. In Adrianopolis they were cutting from the soles of their shoes then boiling and eating them. Yet we are not thankful. No one rea- ches the Divine Presence without adab.
Our Grandsheikh was speaking of the Prophet and his high character: One of the companions intended to invite the Prophet to eat and before sending the invi- tation was preparing for three months, gathering good things from everywhere to make it suitable for the ho- nour of the Prophet. When the Prophet had accepted and was just stepping into the room, he looked at all the Angels at that table and checked his step. Ashamed from so many Angels, he went out without tasting and ordered his companions to come and eat. When retur- ning alone he was greeted by a poor, old man who invi- ted him into his hut, saying: «Oh Prophet my wife likes you so much, but she is sick and cannot walk, please come in.» When she saw the Prophet coming, she wept,
49
and said: «I can’t get up to serve you.» The old man took down a bag of dried barley bread, like stones, salt, and water and offered it saying: «Oh my Prophet, I in- vite you to partake of the most valuable favours of our Lord.» The Prophet ate and ate, saying, «I never felt before that something was in my stomach until today. Now I am full.»
Mankind is in worry now about having enough food to meet the needs of the future. If keeping the proper re- spect for food, even fifty billion could live on this earth. One day the Prophet found a piece of bread on the ground beside his house. He picked it up, blew off the dust, ate it and said to his wife: «Oh, Aisha, you must keep re- spect for the Lord’s favour or it will turn from you, and once turning it is very difficult to return to you.»
I am asking Allah for forgiveness and guidance for me and for everyone, and for His Blessing on Humankind, and to keep us on the right way.
* * *
ON LEARNING AND PRACTICING WHAT ONE HAS LEARNED
Our Grandsheikh is saying about knowledges that the- re are two kinds. One we may take benefit from and share it with others it keeps us acting on the right way. The second is Satan’s knowledge. He knows so much, all Holy Books, but he is never giving benefit for himself or others. He is thrown out of the Divine Pre-
30
sence. The Prophet sought protection from unbenefi- cial knowledge. It is the Lord’s command that everyone must learn in this life, and on the Day of Resurrection we will be asked about what we learned. To any who say: «I didn’t learn,» it will be asked of them: «Why did you waste your life without learning?» And for those who did learn, they will be asked: «What did you prac- tice with your knowledge?» The benefit of knowledge comes with it’s practice, it is of no benefit stored up as in a book. We should learn that which gives benefit in this life and in the hereafter. The way of learning is two kinds. The difficult way is from reading books, but from a learned man who is practicing his knowledge it is easy to learn. Therefore, Allah sent Holy Books with Prophets to represent by their actions what is con- tained in the books.
Now European fashion designers use women to mo- del their clothes, because the styles look very good on them. Like this the Prophets wear Holy Book know- ledges. Their whole behavior and characteristics are from the Holy Book. Important for us in our arrange- ment of life is to take beneficial knowledge from per- sons representing Holy Book knowledges. Their sign is that in their presence you feel peace and rest, feel happy in conscience like a fish in water. Misery and trouble goes away. This measure is quite right for everything. If an ill person is not satisfied with his doctor, he can’t take any benefit. Beneficial knowledge comes from tho- se wearing Holy Book knowledges by practicing them. Now people are a hundred per cent wasting their time with non-beneficial knowledge.
31
* * *
DON’T BE A PRISONER OF ENJOYMENT
Our Grandsheikh says that we must caution ourselves for this good manner. He is speaking about a secret character of egos. Our ego is always asking enjoyment, indeed it’s main goal is to please itself, looking at eve- ry occasion for enjoyment by any means. Look at all people now, they have so many games, toys, and new inventions for enjoyment. This is the character of their egos; secretly there, but when finding an opportunity it is coming out, like volcanoes waiting to erupt. Now we are approaching Christmas, a grand occasion for enjoy- ment; two days and then finished. This character may destroy your personality and even your life, here and hereafter. There is no limit for the ego’s enjoyment. If running a new car too much, the motor is burned up. It is useless and can’t be renewed. When we are destroyed, there is no second engine for us. It is most dangerous for us to follow ego’s enjoyment, because there is no limit for ego’s desires.
Our Grandsheikh says that if a man is enjoying with something, he stops on that step. A person enjoying with his life cannot step to the next life. For mankind there are so many steps for enjoyment, but one must not stop but rather move on. It is the same for enjoying with spiritual stations. As the heart is improving step by step it finds spiritual enjoyment, but our Grands- heikh warns that if one is enjoying a spiritual station,
32
he will stay in it, not improving. We must ask for more and more in the Divine Presence. As much as asking, you will be given. This is the real way in Su- fism. The final station is brightest and most enjoya- ble of all. There are so many prizes on the way, but we must not be occupied with them.
* * *
TWO KINDS OF ACTION STORY OF SAYYIDINâ IBRAHIM AND THE FLOCKS
Our Grandsheikh is teaching about our actions. One kind of action is for our Lord’s pleasure, and another kind is for the pleasure of our ego. When a man is acting for our Lord’s pleasure, Allah is accepting it by himself and keeping it in His treasures. But our nafs likes to step into actions of worship for which Allah has promised Paradise in order to take rewards for itself. These actions are acceptable but only an- gels are writing them. To whoever is not asking for any reward, Allah gives him countless rewards. To do everything for the Lord’s pleasure makes our actions most high and precious, most lovely to Allah and lovely to everyone. For example, one may do some- thing for money or one may do it without payment, Which is more lovely? For one seeking the pleasure of Allah, firstly, Allah is giving to him pleasure. Look at
33
Sheikh Anwar, everyday he is serving us tea, not asking for anything, because it is a pleasure for him to serve us. If we gave this idea to everyone, there would be no more value for gold or silver. They could be replaced by «Peace upon the Prophet» and «Praised be Allah.» In the sight of the servant, the most valuable thing is the pleasure of his Lord; and in the sight of the believer, one «Peace upon the Prophet» is worth more than all the earth’s treasures, as the value of the first goes on eternally, while the second is something we must even- tually part with.
Sayyidinā Ibrahim was a father of Prophets. Allah gave him great richness in sheep, camels, and cows. When the Angels saw him among his flocks, they que- stioned the Lord: «You say that Ibrahim is your friend, but it seems his heart may be with his flocks.» Allah gave them permission to look what is in his heart. Jibrîl went as a man to Ibrahim and addressed him: «Salâm ‘alaikum, does all this belong to you?» He replied: «This all belongs to my Lord. If you will respect him with one word of praise, I will give you one third of my flocks. When Jibrîl had made his tasbîh, Ibrahim told him that for a second time he would give half the flock. When Ji- brîl had repeated the word of praise, Ibrahim promised to give all the flock if he would say it for a third time. Jibrîl made his tasbih and Ibrahim gave his salâms and walked away. Then the angel called out: «Oh Ibrahim, I am Jibrîl and have no need for your flocks.» Ibrahim replied: «I don’t care I’m not going to take them back because I gave them for the sake of my Lord. Allah Al- mighty then said to Jibrîl: «Is he not My friend? I am
34
accepting his flocks, lead them to Jabal Kāf and leave them there as my endowment.» Until now these flocks are still increasing, waiting for Al-Mahdî when they will be for all the ummah on the feast of Ibrahim.
This is the way of Prophets, this world is not in their eyes or hearts. Dunyā grows smaller and smaller as one grows in faith. Knowing what is truly valuable, one gives it up without regret. Our Prophet, when he was tying two stones around his stomach because of hunger, was walking on Mt. Ohud and heard the clanking of gold pieces, like a river running after him. He looked at it with hatred and said: «Stay as you were created.» The way of the Prophets is not looking to the treasures of dunyā and not looking to Paradise.
* * *
SULTANS ARE VERY FEW
Our Grandsheikh is saying that in this life a man may reach the highest stations in the Divine Presence or he may stay at the lowest Position on this earth. Allah Almighty, with complete justice and mercy makes it possible for every person to reach high stations in His Presence. One class of people are working diligently and reaching, but most people are running away from the difficulty of fighting their ego and leaving its desires. As much leaving, so much we are reaching. The num- ber of Sultans in the Divine Presence is very few like kings among people or pearls among stones. There have
33
been 124,000 Prophets and for every time are present 124,000 saints. This life is at the level of animals. We are called by the Prophets to come out. Our Grand- sheikh says: «Oh my sons, it is a very bad position very ugly and very dirty, to stay at the level of animals when you have the opportunity to reach high stations in the Divine Presence.» For example, given the opportunity to be a king, who is not going to accept? Allah is giving the opportunity to be Sultan in His Divine Presence. Why are we sitting on the level of animals? This lesson is for everyone saying: we are from human nature. By fighting the ego, we reach to high stations, but liste- ning to the ego is tying us on animal’s level, keeping us in the stable with them. I hate to say this but it is a real thing.
* * *
PARABLE OF THE SQUASH VINE AND THE CYPRESS TREE
Good manners keep a person on the straight path, and without them no one can walk on it. Every believer must listen to the verses of Holy Qur’ān and Hadith and to every responsible person in religion who is prac- ticing the ways of the Prophet. Allah divides the year into winter and summer. Winter is severe and we must be patient with it. If a person keeps the Prophet’s ways in this season, going to the mosque, making wudû’ in the cold air, and getting up for fajr, it is good for him in
36
this life and the hereafter. Allah will protect him from the freezing cold area in hell, a place so cold that one taken out of it and put in the fire would sleep 40 days before feeling any heat. We cannot find everytime what our nafs likes, so it is a good manner to always com- plete our duty, regardless of summer or winter. A true believer has the attribute of not changing his position because of any unliked thing.
Once Abû Bakr asked the Prophet, peace be upon him, «What is the difference between a hypocrite and a believer?» He said that a hypocrite is like a squash vine. In the spring it fills up the garden with leaves and fruit. In the heat of the summer its leaves begin to wilt and when winter comes you can find nothing left of it. The hypocrite likes to show himself when it suits him, but disappears in times of difficulty. The believer is like the cypress tree, tall and dark green in all seasons. Nothing changes the heart or faith of the mu’min. He is tied to his Lord’s way. He has his Lord’s colour and nothing is changing that colour. This is pointing for us to stay on the same route, not changing directions, because so many disliked things are coming to us. We must be patient. Storms cannot move a mountain. The disliked things must be. Before Allah breathed life into the soul of Adam, there came on his body 40 years of sorrow rain. Then came one year of pleasure rain. Therefore, for every forty disliked things, we may find one pleasing to us. This measure remains valid even for the richest, strongest, smartest man. Don’t despair though, not all doors are closed, one is open. It is Divine wisdom that for one time the nafs is pleased, forty times the soul is
37
pleased. Sorrow in this life is changed into pleasure in Paradise. Therefore, Allah is sending sorrow, covering our sins and wiping them away. Sorrows give us more lights and improvement in the Divine Presence. Allah doesn’t like this dunyā, but people are prone to liking it. Allah is asking people to like Himself, therefore He is sending us so many troubles to make us not like this life, but to like our Lord’s Face. «Who likes to meet Me, I like to meet him; who doesn’t like to meet me, I don’t like to meet him.» (Hadîth Qudsî)
* * *
ARE YOU MAD?
The most precious thing Allah gives to people is Aql, mind. There are two kinds, one is for arranging this life on earth, and the second is heavenly, like the minds of Prophets and Awliyā’. As much as we can be clean from bad character, so much is heavenly mind growing in us. Mad persons in the sight of Awliyā’ are those persons not thinking of the hereafter. If anyone has bad cha- racteristics, so much is he near to madness. As long as one bad character is yet with him, he is written in the book of mad persons, because he is not governed by his mind, but by that bad character. If wrong things are coming out in speaking and acting, it is signing that we have bad character with us. If anyone is doing bad and not feeling ashamed, he is a mad person.
38
* * *
SIGNS OF A MURSHID
Our Grandsheikh is saying about the signs of a murshid, one who is leading people into the right way and is an inheritor of the Prophet. Murshid in Arabic is also one who pilots ships into unfamiliar harbours. Everyone has a special destination; no two persons are alike, thin- king the same thoughts. Everyone who is not knowing how to go on to his destination is in need of a guide. The future is an unknown, commonly, but knowledge of it is given to Prophets and Saints. We are in darkness in need of lights, the light of Prophethood to inform us what is ahead generally, and the light of sainthood to guide us to our personal destinations.
The sign of a murshid is that you are able to trust him. It is an action of the heart and cannot be measured with a yardstick or scales. Your heart gives the signal and the heart is never mistaken. If a person is sitting with a true murshid, he feels peace, rest and satisfac- tion. Very happy, this is the sign. He forgets everything from troubles, he is just in an ocean. Now so many peo- ple are going to the sea-side. Why? Because when they enter the water, they find rest and enjoyment. As the body is drawn, so the soul is asking for a sea. We need in our life one person like an ocean, so that our hearts can be enjoying and satisfied with th
Link: https://www.nvrislam.net/index.php?j=eng&post=5775