MERCY OCEANS, Book 02 (Shaykh Nazim, 224 pages, 4/12)
https://www.nvrislam.net/index.php?j=eng&post=5776
at person.
Our murshid is teaching us how we must be in this life. We live in such circumstances, nothing is going as
39
we like. Nobody can say, everything is as I like, not even Carter or Brezhnev. Every day are coming so many things that we never like, but we must pass through them to our destinations. As a ship struggling against gigantic waves in the ocean, or a sea captain who keeps a brave, firm hand on the rudder, so we must be going on, not turning aside. Everything coming against our desires is only coming by our Lord’s will. All events happen as He likes. If knowing this, we may attain tas- lîma, surrender and peace. When we leave off fighting, then His will may lead us easily to our destination. Therefore, the best good manner is to surrender. A man struggling in the sea sinks and drowns, and then floats easily to the surface. A servant not fighting will reach to his destination without trouble or fatigue. Prophets and Saints are like this, they reached Paradise in this life.
Sometimes I am saying, al-hamdulillâh, my will is not happening. His will is best.
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THINKING / REAL LIFE
Our Grandsheikh is speaking on an important Hadith. On our path we encounter many roadside signs poin- ting the way and they are always changing. Now for this guidance we are in need, it is to think first and then act. The sign of foolishness is acting without thinking. Islam orders thinking before every action. A thought- less man is hunting without taking aim, always missing
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his mark. The Prophet urged people to think and put thinking in a place of high regard by this hadith. «One hour of reflective thinking is better than 70 years of worship.» Tafakkur, it means thinking about our du- ties and responsibilities. To distinguish between good and bad actions, we must think. Our Grandsheikh says, there is no value or benefit for actions without thin- king. To have an intention is fard, an order of Allah Almighty. No value means no life. The baby comes, but it is stillborn.
Thinking gives us knighthood and alertness. We may think in preparation for events coming on us. For example, we are in Damascus, guests in a holy country, but if not given permission to stay longer, what can we do? We must be ready for this or perhaps we will fall from our position. We may say: «What am I doing here with these Muslims, if they don’t want me I’ll go.» Sa- tan is always looking for a weak side of us in order to carry us off in his way. It is impossible to face events without thinking beforehand. Nothing is coming on us without our Lord’s will. We must know we are not alo- ne, but going with Allah’s will, saying «As you like, oh my Lord. I am asking for your pleasure only.» This is the loveliest position of a servant to his Lord. At first this may be bitter, but at the end it is sweet.
When worshipping, we must think: «Shaitān is ready to steal this worship.» If not considering this, he will take it from our hands, only leaving us with tiring. For example, a man fasts all day and breaks his fast in the evening with a cigarette. Satan is ready. We must think, when we buy a china cup that it is easily broken. Our
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worship is very fragile and we need to be careful. The- re is no carefulness in an action unless we are thinking about what will be its results. Our Grandsheikh brings this to us in order that we may stay in safety. Without thinking, no one reaches real life, Haqq ul-Hayāt. In our Grandsheikh’s words is the elixir of life. We can’t drink if the cup is broken.
What means real life? Our life is like an animal’s life. An animal lives, dies and is finished. We mankind, must be different. The difference is that we have a chance for real life. If a man is using his chance, he may reach to the level of eternal life. If he is enjoying with animal life, only eating, drinking and marrying, it means he didn’t use his chance. One reaching real life is never going to be dust in the tomb. After 1000 years he will be like the day he was buried. Life is not with breathing, life is with our souls, our spirit is alive forever. One hour after our Grandsheikh died, the doctor arrived and be- gan to make artificial respiration, although there was no sign of breath or pulse. Our Grandsheikh opened his eyes and said, in Turkish: «Leave it off». The doctor ran out. Life is going on.
Once a Wali died, and as his mureed was trying to turn his face towards qibla in the grave, he said: «Oh my son, don’t trouble yourself, He has turned my face to Himself.» The mureed said: «Oh my Sheikh, you have not died.» The Wali replied: «Do you not know that all lovers of their Lord are living, not dying. Now is only coming a veil between us.»
Also, here in Damascus, they carried one Wali, Has- san ar-Raie, from one place to another, after 300 years
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dead. When his descendant put his hand under his neck to move him, Hassan slapped him. Then the descen- dant quoted Qur’ān, that we must obey Allah and His Apostle and every authorised one from them, meaning it was a government order. Then the sheikh surrendered. Whoever acts without thinking never reaches this real life. Everyone must try to reach real life in this life. It is an important responsibility. We promised to our Lord on the day of spirits that we would try. This is our aim in all actions and all worshippings. Allah is not needing worship. He ordered it to help us. Who reaches this real life has completed his responsibility. We must
think for every action, it is a way to reach real life.
What is the highest teaching of the Naqshbandi Ta- riqat? It is to teach everyone how he can carry disliked things, how to face difficulties. We cannot face them without thinking; thinking that it is the will of our Lord. We are weak and cannot endure difficulties by our own power, but that thinking and surrendering al- lows His will to carry us. With His Will, we are power- ful to face all difficulties. This point is reached only by thinking about everything.
The plane of thinking is as wide as you can imagine. Thinking is the key to reality. Everything we have now, is the fruit of thinking. Of all religions, the one giving the most value to thinking is Islam. This is by the hadith:
«One hour of thinking is worth 70 years of worship.» The perfection of man is hidden in his words. This ha- dith is enough for thinking people to know that the one who said it is perfect, of high personality. Our Prophet’s words are worth writing in gold letters everywhere.
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Our Grandsheikh is asking: who can understand? Everyone? In an assembly of 1000 people, how many are understanding the speaker? Who is listening is un- derstanding. You may say: «Oh we are listening». Man has two kinds of ears, on the head and on the heart. One only listening with his head, is not listening, Under- standing is in the heart. If your heart is in action, you can listen.
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ALL ACTIONS FOR THE DIVINE FACE REALITY, NOT PHILOSOPHY IN ISLAM
One guest not drinking tea says that he is fasting. As- ked why, he says for the Divine Face. Then Mevlana tells him that when he is drinking tea, let it also be for the Divine Face. All our actions should be for our Lord’s pleasure, to live for His sake, and to die on the same road. If one is dancing or whirling for his Lord’s pleasure, it is alright. But any praying or fasting done for the pleasure of nafs is thrown away. Every action for the sake of His pleasure is acceptable. We are drinking tea, what pleasure does He take from this? He is the Provider, The Generous, He has pleasure providing us with our eating and drinking. Look at His Generosity, we have pleasure in eating and drinking, and even with our pleasure He has pleasure.
One guest intends to travel to India. Mevlana says to him: Here we have a tape recorder. Now people make
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them easily, though at first the principles had to be dis- covered through much hard work. Now it is not neces- sary for one putting them together to understand those principles. Indian and Chinese philosophy? We must search for the best way now on this world, and you can- not find better than Sufism in Islam. All the goodnesses indicated by former religions are found most complete- ly in Sufism. For what is philosophy? If there is an ans- wer, then all philosophers must agree on that answer. If the meaning of philosophy changes, it is no foundation you can put a building on. Philosophies have so many meanings in every mind, in every country, and in every century. They go from the center out, not from out to the center. We are asking for the center, for the main goal. You can’t find a main goal among philosophers. Their tune changes from a full stomach to an empty one, from daytime to nightime, from youth to old age, always changing. There is no philosophy in Islam. In Islam there is reality: «lâ ilâha illâ llâh, Muhammadan rasûla llâh», there is no god but Allah, Muhammad is the Messenger of Allah. Philosophers are imprisoned in their minds. We must cut out the wall mind is putting in front of us. In ourselves and in outer life are so many things impossible for the mind to solve. Therefore, we must believe that for understanding, our minds are not enough. We must use spiritual powers. We have spirits, we have lives, and we can’t explain the secret of it, or of death. Real events you can’t deny. What is that secret, can you explain? But there is life. Man is proud of his knowledges which are like a drop in the ocean. We must accept Prophets. Everything in our life is going toward
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development and improvement. We are not studying now the principles of the first machines. Has there been no development coming in 4,000 years? For what you looking to Indian mystics when the most developed way is in front of you?
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FOLLOWING A PERFECT ExAMPLE
This lesson was for one guest who was saying he did not need to have a living master but by purifying himself he could make contact with the ‚Inner Guide‘.
For purification we are in need for guidance. We have spirits but with it is ego. They are fighting up to the end. We need methods learned from a master to fight ego. No one becomes a doctor just by reading books. One must practice to be a surgeon, even to pull a tooth. We have such bad characters. We must know how to take them out. For that we need a person to give us good attributes, coming not by reading but by one’s friends. By looking to a person’s friends you may know his character. Bad character is communicable, like a sickness. Therefore, Allah sent Prophets like a medi- cine. Prophets are not Angels, they are from man, and know everything about human nature. They show how we can purify ourselves. Whoever sits with them will absorb good characters. We need at least a friend in our way, as Moses asked for his brother, Aaron, to be a Pro- phet and help him speak.
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book two
Without spiritual power we cannot distinguish whether our inspirations are good or bad. Prophets have power to put a light on for distinguishing what comes on our heart. We are under the command of two powerful forces: anger and lust. When they put ideas in our heart, it is pleasurable and we are unaware. If under their command, we are on the level of animals. If we are commanding them, then we are on the level of humankind. We need a method and guidance for the way of Prophets. There are so many evils and devils playing with people, showing a bad way and making them think it is a good way. They have more methods than you can count.
No two persons have the same life line. This means, we have a destination, a private way in life. Everyone has a destination, but not everyone can recognize it; there is need for a guide. Qur’ān says, we can take guidance from the stars. They contain so much know- ledge and secret powers that there is no way to compre- hend the extent of the relationship between them and our destinations. If a man can’t see to take guidance, he must have a radar. All nations now have them for their safety. They show us what is coming. A murshid is a radar.
My advice is to believe in one person. It is difficult to believe in invisible realities but you may believe in one person. Who is asking guidance, must trust to a person, then that trust grows up to be a belief. Trust is puri- fication of heart. If first trusting to one, then you may trust in all. The sign of purification is trust and belief in everyone, even if asking from a little boy, we are sa-
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ying: Oh, that is right. Personally, there must be a man you can trust in him.
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WHY WE PREFER ISLAM
Man, if he is in interest for a goal, may follow the way of philosophers or the way of Prophets and Saints. Phi- losophers do not accept any guide except their own minds. If you say there are philosophers in Islam, we are not accepting. It is the religion of Reality, not imagina- tion. Mysticism means accepting a guide and guidance, whether in new or old religions. If man is asking a goal, he is going to one side or the other. Many go the way of Sufism, because it is easy to follow a guide. If a building is ready, why say: «I must build my own.» The important thing is the goal. Why do we prefer Islam over Christia- nity or Hinduism? Our goal in Islam is Allah Almighty, only to reach the Divine Presence. It is the perfect goal, to find Allah and to be with Him. He is present with us, but we are absent from Him. Every century’s under- standing is different, because development is going on with people. There are ancient schools, and after them, gradually succeeding schools. Hinduism began 4000 years ago, with methods suited to the understanding of those people. The men in our time have more ability and capacity. Also we can see religious laws becoming more tolerant through the ages, from Judaism to Chri- stianity to Islam. Now it is possible for a man to reach
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his goal in 40 days, whereas before it would take years form the development within himself. We haven’t so much time now, we are in a hurry for reaching the goal. For travelling to Mecca, we are not using camels now, as the Prophet did. Do you want to ride on a Buddhist donkey when we have an airplane?
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THE SAFETY OF SHâM
Our Prophet, Peace be upon him, advised for believers to be in Shām when the signs of Qiyama appear, and our period is coming to its end. According to our Grand- sheikh, this area includes everything inside six days’ travel by camel in every direction from Umayyad Mos- que. And what can be seen by the eye from the top of its minaret is the heart of Shām.
Our destination is heaven. We can’t see it, unless by a distinguished order from Allah and His Prophet. Reality is a precious thing, not given to many. In this time, for a real connection to the Prophet, it is through the Naqshbandia. For a sheikh, you must be satisfied with him in all respects, like the right pair of shoes, you must find a perfect fit. Bayazid had 99 sheikhs before he found the last, Jaafar as-Sadiq.
We believe our real protection is Allah Almighty. There are no safe countries in these times. At any time may come more trouble, in the West even more than in the Middle East.
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Once in Beirut, four boys, small ones, were playing on the beach with their little dog. They found a sty- rofoam case for a refrigerator, and put out to sea in it. The tide carried them away. They were found four days later by a fishing boat, in front of Tripoli. The rain was their only nourishment, they drank from the sky with open mouths. Who can keep such a fragile boat afloat except Allah Almighty? Children are safety for us now, mercy coming because of them.
lf we believe the Prophet’s advice and come to Shām, then he is responsible for us. At every time, 700 angels, 700 jinns and 700 Awliyā’ are keeping the Holy Land of Shām. We are coming for our faith. Our provider is Allah Almighty, He gives our portions by any means.
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QUR’âN: FOUNTAIN OF KNOWLEDGE
If no spiritual powers are coming across hearts, nothing is done in our way. We are asking our Grandsheikh for powers.
The Qur’ān is a Holy Book from Allah Almighty in which you may find everything about man and the land he lives on, about the universe, about the here and the hereafter. In long explanations or in short verses you may find everything you may be in need for in this life. As Qur’ān says: «Dry or wet,» everything.
In the last 1400 years, Islam spread to three con- tinents. In every Islamic country, millions of books
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have been written, and the first source for all of them is Qur’ān. As many books as we have now, that many were destroyed before in Baghdad by the Mongols, and in Spain by the Christians. Before the Qur’ān, there was darkness over the world. The fountains of Torah and the Gospel had dried up. In our times so many books are written every day about Qur’ān. This is witness en- ough that it is Allah’s Word. Like oceans, from which you can take fish every day, and never are they finished, its meanings are unlimited. Allah is unlimited and so are all His attributes. Our Grandsheikh says, every verse has at least 24,000 meanings.
What the Prophet was knowing, no one may know, and what Allah knows, the Prophet cannot know. There is only one Allah. The Prophet’s inheritors know some- thing from his knowledge, as he gives to them, but they are not telling of secret knowledges without his permis- sion. Some dangerous things, like poisons, must be kept carefully. They are not given to common people, but only to whoso needs and as much as he is in need.
The Prophet Solomon asked: «Who can bring me the throne of the Queen of Sheba?» One Jinn promised to bring it before the court dismissed, but one wazir, ha- ving ‘Knowledge of the Book’ brought it in the blink of an eye. Without permission, Awliyā’ are not showing anything of knowledge, they seem as ignorant people, not speaking unless there is a need.
Snow does not stay on the ground unless it is cold enough. Knowledge comes on our hearts without cea- sing, like broadcast waves, but we are not ready, our hearts not pure, and knowledge goes. You must fear
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your Lord, and then He will be teaching you; we are occupied by outer life and not turning to the inner life. Knowledge comes to all people, but they are not cat- ching it. Which heart can catch it? The one that is open, in action, turned on. As much as a mureed is nothing, he is encircled by his sheikh’s light.
When Shaitān comes to distract him, and to throw on garbage, he is thrown away.
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BE LISTENER
With «Bismillah» we may start. Without it there is no power or Divine helping for His servant.
Our Grandsheikh is speaking about a good manner for everyone, saying we are from mankind. Once a per- son of rank came to visit; one feeling that he is some- thing in himself. It is necessary to speak to such one in another language than to one who says: «I am nothing.» Grandsheikh said to him: «Speak to us, or give permis- sion for us to speak.» He said: «You may speak, I am a listener.»
Do you think to be a listener is an easy thing? Right or wrong, everyone, can speak, because it is pleasure for a person. Ego likes to speak and show himself, but a listener must always be humble. Our Grandsheikh re- plied to the man: «Who listens, oh my brother, is he without pride.» A listener is always gaining. A speaker must first be a listener, or his words will be poison, gi-
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ving illness to the one listening to him. In all religions and paths, the first thing offered to students is, «Please keep quiet and listen.» If a man cannot see a person as higher up in station, he cannot listen and is not hum- ble. Allah Almighty may give His wisdom to anyone, if listening, we may take it from anyone.
To be a listener is the first characteristic of Prophets, as they were all listening to Jibrîl. The listener is as a buyer, and the speaker as a seller. The buyer is the one gaining. A good manner for every Prophet, every saint and every learned person, is to have at least one person to listen from. If a person is not accepting a person as higher than him, he is on the same level as Satan, who said: «No one in the universe is higher than me.» Little boys sit in their desks at school, and the one ahead pre- tends to be holding the reins and driving them in a car- riage. They are going places, to Aleppo, like this people who are not listening are developing.
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SURRENDER TO ONE’S SHEIKH
Sheikh ‘Abd ul-Khāliq al-Ghujdawānî was speaking about the attribute of a mureed, how he should be in front of his sheikh. Surrendering is a good attribute for all followers, without it comes no benefit or develop- ment. The meaning of surrender is to leave one’s will and to follow the will of the sheikh; to turn to him for everything, saying: «As you like, oh my master.»
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Our Grandsheikh quotes ‘Abd ul-Qādir as saying,
«Oh my sons, we are not accepting a surrender like a dead person’s surrender to the hands of the washer. They sometimes complain that the water is too hot or too cold, though not with their tongues, but spiritually speaking. If a mureed is saying objections in himself, it is not acceptable.»
Surrender must be inward and outward, like a dry leaf in the wind. Even if it gets blown into a fire, nothing will you hear from it. Such a mureed is taking a hundred per cent benefit from the sheikh. As much as the sheikh takes from blessings, he is also receiving. If surrender is not complete, then only half and half. This is the way for one who is asking. Who says to his ego: «As you like,» how can occur development? Step by step, a sheikh te- aches his followers how to surrender. It is not so easy a thing. Prophets sent from the Divine Presence to teach this were rejected by their people. We are training now, if saying: «As you like» to the sheikh, then we may say likewise to the Prophet, and then we may say so to our Lord. We are training how to be with our Lord.
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FACING TRIALS GRATEFULLY
ABť BAKR, ‘ALî, AND THE THOUSAND MONKS
Listen and keep what you are listening to so you may take benefit. Our Grandsheikh is speaking about disliked things and describing our situation in life.
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Nothing goes just as we like, and no one can ordain his destination. We are not governors, we are governed. This life is filled up with disliked things, and also in every favour comes something like the pit in an olive. Why were these things created? We are in this life like a man who fell into the sea, being pounded by one wave after another. What should be our attribute in front of these waves? It is to be patient. Allah Almighty is sen- ding the waves, saying: «I created life and death to try you for goodness.» When we are patient regarding dis- liked things, Allah gives us countless rewards. Know- ing this, you may not only be patient, but feel pleasure in disliked things, thinking: «Now God is looking to me, testing me.» To reach the desirable area, you must pass through the disliked area. If not agreeing to this condition, you can never reach it. No one enters Para- dise until crossing the bridge over Hell. This is Divine Wisdom. Anyone asking pleasure must be patient for all disliked things. But we ignorant people are escaping from disliked things and running after desirable things and never reaching them. This is trying from Allah Al- mighty to His servants. We must not escape, but keep ourselves firmly. Our examination comes according to our faith power. Allah is not sending more than we can carry. Don’t think He is going to examine you as He did His Prophets and Saints. One day Abû Bakr as-Siddîq was sitting in the Prophet’s mosque, when one monk approached him with a greeting of peace. The Khaliph asked: «For what are you coming?» The monk said: «I come from Shām. With me are 1000 monks coming with 1000 questions to ask you that we have read in scrip-
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tures. If you answer them we are ready for faith in your Prophet.» In face of such a task, look at Abû Bakr’s at- tribute. He said: «Ask what you like. There is no might or power except with Allah, the High and Tremend- ous.» It means, we are nothing, but with Allah we are everything. This is the way of success, to know we are weak, but with Allah we have power. When the mon- ks arrived, Sayyidinā ‘Alî was present and answered all their questions before they asked them, and all were converted to Islam. This is Baraka, blessing, of one who knows he is always in need. This is honour for servants. Don’t be afraid. There is endless honour for servants to be with their Lord.
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CURING SPIRITUAL DISEASE KHALWA – SECLUSION
These are our Grandsheikh’s advices about sickness. Health is most important for a man’s life, as the most precious knowledge is how to keep healthy. There are two kinds of illness. One belongs to bodies, and the se- cond belongs to souls. The result of the first may be death; but soul’s sickness, if not treated, may be dan- gerous for the life in the hereafter as well as for this life. We must be very careful about it. There are 80,000 kinds of spiritual sicknesses. The soul is originally pure and healthy. Sickness comes from ego. As long as a man is under anasthetic, he cannot feel the pain of illness.
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Like this, ego makes us not to feel anything from spi- ritual sickness. A sick man cannot distinguish in taste between sweet and bitter. One sick in his soul cannot distinguish between right and wrong.
It is important now in Western countries to have a family doctor, watching over the family members for signs of disease. You may say: why? Don’t they know if they are ill? – But many illnesses we cannot recognize in ourselves until too late. Also there must be a doctor of souls for people, because by themselves, and under the rule of Satan and ego, they cannot know their ill- ness. The ego furthermore is not allowing one to go for treatment, saying: «For what going, you are alright.» A man with a mind may know if he is under the rule of his ego. Look, if the ego is asking anything and you know
Link: https://www.nvrislam.net/index.php?j=eng&post=5776
at person.
Our murshid is teaching us how we must be in this life. We live in such circumstances, nothing is going as
39
we like. Nobody can say, everything is as I like, not even Carter or Brezhnev. Every day are coming so many things that we never like, but we must pass through them to our destinations. As a ship struggling against gigantic waves in the ocean, or a sea captain who keeps a brave, firm hand on the rudder, so we must be going on, not turning aside. Everything coming against our desires is only coming by our Lord’s will. All events happen as He likes. If knowing this, we may attain tas- lîma, surrender and peace. When we leave off fighting, then His will may lead us easily to our destination. Therefore, the best good manner is to surrender. A man struggling in the sea sinks and drowns, and then floats easily to the surface. A servant not fighting will reach to his destination without trouble or fatigue. Prophets and Saints are like this, they reached Paradise in this life.
Sometimes I am saying, al-hamdulillâh, my will is not happening. His will is best.
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THINKING / REAL LIFE
Our Grandsheikh is speaking on an important Hadith. On our path we encounter many roadside signs poin- ting the way and they are always changing. Now for this guidance we are in need, it is to think first and then act. The sign of foolishness is acting without thinking. Islam orders thinking before every action. A thought- less man is hunting without taking aim, always missing
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his mark. The Prophet urged people to think and put thinking in a place of high regard by this hadith. «One hour of reflective thinking is better than 70 years of worship.» Tafakkur, it means thinking about our du- ties and responsibilities. To distinguish between good and bad actions, we must think. Our Grandsheikh says, there is no value or benefit for actions without thin- king. To have an intention is fard, an order of Allah Almighty. No value means no life. The baby comes, but it is stillborn.
Thinking gives us knighthood and alertness. We may think in preparation for events coming on us. For example, we are in Damascus, guests in a holy country, but if not given permission to stay longer, what can we do? We must be ready for this or perhaps we will fall from our position. We may say: «What am I doing here with these Muslims, if they don’t want me I’ll go.» Sa- tan is always looking for a weak side of us in order to carry us off in his way. It is impossible to face events without thinking beforehand. Nothing is coming on us without our Lord’s will. We must know we are not alo- ne, but going with Allah’s will, saying «As you like, oh my Lord. I am asking for your pleasure only.» This is the loveliest position of a servant to his Lord. At first this may be bitter, but at the end it is sweet.
When worshipping, we must think: «Shaitān is ready to steal this worship.» If not considering this, he will take it from our hands, only leaving us with tiring. For example, a man fasts all day and breaks his fast in the evening with a cigarette. Satan is ready. We must think, when we buy a china cup that it is easily broken. Our
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worship is very fragile and we need to be careful. The- re is no carefulness in an action unless we are thinking about what will be its results. Our Grandsheikh brings this to us in order that we may stay in safety. Without thinking, no one reaches real life, Haqq ul-Hayāt. In our Grandsheikh’s words is the elixir of life. We can’t drink if the cup is broken.
What means real life? Our life is like an animal’s life. An animal lives, dies and is finished. We mankind, must be different. The difference is that we have a chance for real life. If a man is using his chance, he may reach to the level of eternal life. If he is enjoying with animal life, only eating, drinking and marrying, it means he didn’t use his chance. One reaching real life is never going to be dust in the tomb. After 1000 years he will be like the day he was buried. Life is not with breathing, life is with our souls, our spirit is alive forever. One hour after our Grandsheikh died, the doctor arrived and be- gan to make artificial respiration, although there was no sign of breath or pulse. Our Grandsheikh opened his eyes and said, in Turkish: «Leave it off». The doctor ran out. Life is going on.
Once a Wali died, and as his mureed was trying to turn his face towards qibla in the grave, he said: «Oh my son, don’t trouble yourself, He has turned my face to Himself.» The mureed said: «Oh my Sheikh, you have not died.» The Wali replied: «Do you not know that all lovers of their Lord are living, not dying. Now is only coming a veil between us.»
Also, here in Damascus, they carried one Wali, Has- san ar-Raie, from one place to another, after 300 years
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dead. When his descendant put his hand under his neck to move him, Hassan slapped him. Then the descen- dant quoted Qur’ān, that we must obey Allah and His Apostle and every authorised one from them, meaning it was a government order. Then the sheikh surrendered. Whoever acts without thinking never reaches this real life. Everyone must try to reach real life in this life. It is an important responsibility. We promised to our Lord on the day of spirits that we would try. This is our aim in all actions and all worshippings. Allah is not needing worship. He ordered it to help us. Who reaches this real life has completed his responsibility. We must
think for every action, it is a way to reach real life.
What is the highest teaching of the Naqshbandi Ta- riqat? It is to teach everyone how he can carry disliked things, how to face difficulties. We cannot face them without thinking; thinking that it is the will of our Lord. We are weak and cannot endure difficulties by our own power, but that thinking and surrendering al- lows His will to carry us. With His Will, we are power- ful to face all difficulties. This point is reached only by thinking about everything.
The plane of thinking is as wide as you can imagine. Thinking is the key to reality. Everything we have now, is the fruit of thinking. Of all religions, the one giving the most value to thinking is Islam. This is by the hadith:
«One hour of thinking is worth 70 years of worship.» The perfection of man is hidden in his words. This ha- dith is enough for thinking people to know that the one who said it is perfect, of high personality. Our Prophet’s words are worth writing in gold letters everywhere.
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Our Grandsheikh is asking: who can understand? Everyone? In an assembly of 1000 people, how many are understanding the speaker? Who is listening is un- derstanding. You may say: «Oh we are listening». Man has two kinds of ears, on the head and on the heart. One only listening with his head, is not listening, Under- standing is in the heart. If your heart is in action, you can listen.
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ALL ACTIONS FOR THE DIVINE FACE REALITY, NOT PHILOSOPHY IN ISLAM
One guest not drinking tea says that he is fasting. As- ked why, he says for the Divine Face. Then Mevlana tells him that when he is drinking tea, let it also be for the Divine Face. All our actions should be for our Lord’s pleasure, to live for His sake, and to die on the same road. If one is dancing or whirling for his Lord’s pleasure, it is alright. But any praying or fasting done for the pleasure of nafs is thrown away. Every action for the sake of His pleasure is acceptable. We are drinking tea, what pleasure does He take from this? He is the Provider, The Generous, He has pleasure providing us with our eating and drinking. Look at His Generosity, we have pleasure in eating and drinking, and even with our pleasure He has pleasure.
One guest intends to travel to India. Mevlana says to him: Here we have a tape recorder. Now people make
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them easily, though at first the principles had to be dis- covered through much hard work. Now it is not neces- sary for one putting them together to understand those principles. Indian and Chinese philosophy? We must search for the best way now on this world, and you can- not find better than Sufism in Islam. All the goodnesses indicated by former religions are found most complete- ly in Sufism. For what is philosophy? If there is an ans- wer, then all philosophers must agree on that answer. If the meaning of philosophy changes, it is no foundation you can put a building on. Philosophies have so many meanings in every mind, in every country, and in every century. They go from the center out, not from out to the center. We are asking for the center, for the main goal. You can’t find a main goal among philosophers. Their tune changes from a full stomach to an empty one, from daytime to nightime, from youth to old age, always changing. There is no philosophy in Islam. In Islam there is reality: «lâ ilâha illâ llâh, Muhammadan rasûla llâh», there is no god but Allah, Muhammad is the Messenger of Allah. Philosophers are imprisoned in their minds. We must cut out the wall mind is putting in front of us. In ourselves and in outer life are so many things impossible for the mind to solve. Therefore, we must believe that for understanding, our minds are not enough. We must use spiritual powers. We have spirits, we have lives, and we can’t explain the secret of it, or of death. Real events you can’t deny. What is that secret, can you explain? But there is life. Man is proud of his knowledges which are like a drop in the ocean. We must accept Prophets. Everything in our life is going toward
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development and improvement. We are not studying now the principles of the first machines. Has there been no development coming in 4,000 years? For what you looking to Indian mystics when the most developed way is in front of you?
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FOLLOWING A PERFECT ExAMPLE
This lesson was for one guest who was saying he did not need to have a living master but by purifying himself he could make contact with the ‚Inner Guide‘.
For purification we are in need for guidance. We have spirits but with it is ego. They are fighting up to the end. We need methods learned from a master to fight ego. No one becomes a doctor just by reading books. One must practice to be a surgeon, even to pull a tooth. We have such bad characters. We must know how to take them out. For that we need a person to give us good attributes, coming not by reading but by one’s friends. By looking to a person’s friends you may know his character. Bad character is communicable, like a sickness. Therefore, Allah sent Prophets like a medi- cine. Prophets are not Angels, they are from man, and know everything about human nature. They show how we can purify ourselves. Whoever sits with them will absorb good characters. We need at least a friend in our way, as Moses asked for his brother, Aaron, to be a Pro- phet and help him speak.
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book two
Without spiritual power we cannot distinguish whether our inspirations are good or bad. Prophets have power to put a light on for distinguishing what comes on our heart. We are under the command of two powerful forces: anger and lust. When they put ideas in our heart, it is pleasurable and we are unaware. If under their command, we are on the level of animals. If we are commanding them, then we are on the level of humankind. We need a method and guidance for the way of Prophets. There are so many evils and devils playing with people, showing a bad way and making them think it is a good way. They have more methods than you can count.
No two persons have the same life line. This means, we have a destination, a private way in life. Everyone has a destination, but not everyone can recognize it; there is need for a guide. Qur’ān says, we can take guidance from the stars. They contain so much know- ledge and secret powers that there is no way to compre- hend the extent of the relationship between them and our destinations. If a man can’t see to take guidance, he must have a radar. All nations now have them for their safety. They show us what is coming. A murshid is a radar.
My advice is to believe in one person. It is difficult to believe in invisible realities but you may believe in one person. Who is asking guidance, must trust to a person, then that trust grows up to be a belief. Trust is puri- fication of heart. If first trusting to one, then you may trust in all. The sign of purification is trust and belief in everyone, even if asking from a little boy, we are sa-
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ying: Oh, that is right. Personally, there must be a man you can trust in him.
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WHY WE PREFER ISLAM
Man, if he is in interest for a goal, may follow the way of philosophers or the way of Prophets and Saints. Phi- losophers do not accept any guide except their own minds. If you say there are philosophers in Islam, we are not accepting. It is the religion of Reality, not imagina- tion. Mysticism means accepting a guide and guidance, whether in new or old religions. If man is asking a goal, he is going to one side or the other. Many go the way of Sufism, because it is easy to follow a guide. If a building is ready, why say: «I must build my own.» The important thing is the goal. Why do we prefer Islam over Christia- nity or Hinduism? Our goal in Islam is Allah Almighty, only to reach the Divine Presence. It is the perfect goal, to find Allah and to be with Him. He is present with us, but we are absent from Him. Every century’s under- standing is different, because development is going on with people. There are ancient schools, and after them, gradually succeeding schools. Hinduism began 4000 years ago, with methods suited to the understanding of those people. The men in our time have more ability and capacity. Also we can see religious laws becoming more tolerant through the ages, from Judaism to Chri- stianity to Islam. Now it is possible for a man to reach
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his goal in 40 days, whereas before it would take years form the development within himself. We haven’t so much time now, we are in a hurry for reaching the goal. For travelling to Mecca, we are not using camels now, as the Prophet did. Do you want to ride on a Buddhist donkey when we have an airplane?
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THE SAFETY OF SHâM
Our Prophet, Peace be upon him, advised for believers to be in Shām when the signs of Qiyama appear, and our period is coming to its end. According to our Grand- sheikh, this area includes everything inside six days’ travel by camel in every direction from Umayyad Mos- que. And what can be seen by the eye from the top of its minaret is the heart of Shām.
Our destination is heaven. We can’t see it, unless by a distinguished order from Allah and His Prophet. Reality is a precious thing, not given to many. In this time, for a real connection to the Prophet, it is through the Naqshbandia. For a sheikh, you must be satisfied with him in all respects, like the right pair of shoes, you must find a perfect fit. Bayazid had 99 sheikhs before he found the last, Jaafar as-Sadiq.
We believe our real protection is Allah Almighty. There are no safe countries in these times. At any time may come more trouble, in the West even more than in the Middle East.
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Once in Beirut, four boys, small ones, were playing on the beach with their little dog. They found a sty- rofoam case for a refrigerator, and put out to sea in it. The tide carried them away. They were found four days later by a fishing boat, in front of Tripoli. The rain was their only nourishment, they drank from the sky with open mouths. Who can keep such a fragile boat afloat except Allah Almighty? Children are safety for us now, mercy coming because of them.
lf we believe the Prophet’s advice and come to Shām, then he is responsible for us. At every time, 700 angels, 700 jinns and 700 Awliyā’ are keeping the Holy Land of Shām. We are coming for our faith. Our provider is Allah Almighty, He gives our portions by any means.
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QUR’âN: FOUNTAIN OF KNOWLEDGE
If no spiritual powers are coming across hearts, nothing is done in our way. We are asking our Grandsheikh for powers.
The Qur’ān is a Holy Book from Allah Almighty in which you may find everything about man and the land he lives on, about the universe, about the here and the hereafter. In long explanations or in short verses you may find everything you may be in need for in this life. As Qur’ān says: «Dry or wet,» everything.
In the last 1400 years, Islam spread to three con- tinents. In every Islamic country, millions of books
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have been written, and the first source for all of them is Qur’ān. As many books as we have now, that many were destroyed before in Baghdad by the Mongols, and in Spain by the Christians. Before the Qur’ān, there was darkness over the world. The fountains of Torah and the Gospel had dried up. In our times so many books are written every day about Qur’ān. This is witness en- ough that it is Allah’s Word. Like oceans, from which you can take fish every day, and never are they finished, its meanings are unlimited. Allah is unlimited and so are all His attributes. Our Grandsheikh says, every verse has at least 24,000 meanings.
What the Prophet was knowing, no one may know, and what Allah knows, the Prophet cannot know. There is only one Allah. The Prophet’s inheritors know some- thing from his knowledge, as he gives to them, but they are not telling of secret knowledges without his permis- sion. Some dangerous things, like poisons, must be kept carefully. They are not given to common people, but only to whoso needs and as much as he is in need.
The Prophet Solomon asked: «Who can bring me the throne of the Queen of Sheba?» One Jinn promised to bring it before the court dismissed, but one wazir, ha- ving ‘Knowledge of the Book’ brought it in the blink of an eye. Without permission, Awliyā’ are not showing anything of knowledge, they seem as ignorant people, not speaking unless there is a need.
Snow does not stay on the ground unless it is cold enough. Knowledge comes on our hearts without cea- sing, like broadcast waves, but we are not ready, our hearts not pure, and knowledge goes. You must fear
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your Lord, and then He will be teaching you; we are occupied by outer life and not turning to the inner life. Knowledge comes to all people, but they are not cat- ching it. Which heart can catch it? The one that is open, in action, turned on. As much as a mureed is nothing, he is encircled by his sheikh’s light.
When Shaitān comes to distract him, and to throw on garbage, he is thrown away.
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BE LISTENER
With «Bismillah» we may start. Without it there is no power or Divine helping for His servant.
Our Grandsheikh is speaking about a good manner for everyone, saying we are from mankind. Once a per- son of rank came to visit; one feeling that he is some- thing in himself. It is necessary to speak to such one in another language than to one who says: «I am nothing.» Grandsheikh said to him: «Speak to us, or give permis- sion for us to speak.» He said: «You may speak, I am a listener.»
Do you think to be a listener is an easy thing? Right or wrong, everyone, can speak, because it is pleasure for a person. Ego likes to speak and show himself, but a listener must always be humble. Our Grandsheikh re- plied to the man: «Who listens, oh my brother, is he without pride.» A listener is always gaining. A speaker must first be a listener, or his words will be poison, gi-
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ving illness to the one listening to him. In all religions and paths, the first thing offered to students is, «Please keep quiet and listen.» If a man cannot see a person as higher up in station, he cannot listen and is not hum- ble. Allah Almighty may give His wisdom to anyone, if listening, we may take it from anyone.
To be a listener is the first characteristic of Prophets, as they were all listening to Jibrîl. The listener is as a buyer, and the speaker as a seller. The buyer is the one gaining. A good manner for every Prophet, every saint and every learned person, is to have at least one person to listen from. If a person is not accepting a person as higher than him, he is on the same level as Satan, who said: «No one in the universe is higher than me.» Little boys sit in their desks at school, and the one ahead pre- tends to be holding the reins and driving them in a car- riage. They are going places, to Aleppo, like this people who are not listening are developing.
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SURRENDER TO ONE’S SHEIKH
Sheikh ‘Abd ul-Khāliq al-Ghujdawānî was speaking about the attribute of a mureed, how he should be in front of his sheikh. Surrendering is a good attribute for all followers, without it comes no benefit or develop- ment. The meaning of surrender is to leave one’s will and to follow the will of the sheikh; to turn to him for everything, saying: «As you like, oh my master.»
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Our Grandsheikh quotes ‘Abd ul-Qādir as saying,
«Oh my sons, we are not accepting a surrender like a dead person’s surrender to the hands of the washer. They sometimes complain that the water is too hot or too cold, though not with their tongues, but spiritually speaking. If a mureed is saying objections in himself, it is not acceptable.»
Surrender must be inward and outward, like a dry leaf in the wind. Even if it gets blown into a fire, nothing will you hear from it. Such a mureed is taking a hundred per cent benefit from the sheikh. As much as the sheikh takes from blessings, he is also receiving. If surrender is not complete, then only half and half. This is the way for one who is asking. Who says to his ego: «As you like,» how can occur development? Step by step, a sheikh te- aches his followers how to surrender. It is not so easy a thing. Prophets sent from the Divine Presence to teach this were rejected by their people. We are training now, if saying: «As you like» to the sheikh, then we may say likewise to the Prophet, and then we may say so to our Lord. We are training how to be with our Lord.
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FACING TRIALS GRATEFULLY
ABť BAKR, ‘ALî, AND THE THOUSAND MONKS
Listen and keep what you are listening to so you may take benefit. Our Grandsheikh is speaking about disliked things and describing our situation in life.
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Nothing goes just as we like, and no one can ordain his destination. We are not governors, we are governed. This life is filled up with disliked things, and also in every favour comes something like the pit in an olive. Why were these things created? We are in this life like a man who fell into the sea, being pounded by one wave after another. What should be our attribute in front of these waves? It is to be patient. Allah Almighty is sen- ding the waves, saying: «I created life and death to try you for goodness.» When we are patient regarding dis- liked things, Allah gives us countless rewards. Know- ing this, you may not only be patient, but feel pleasure in disliked things, thinking: «Now God is looking to me, testing me.» To reach the desirable area, you must pass through the disliked area. If not agreeing to this condition, you can never reach it. No one enters Para- dise until crossing the bridge over Hell. This is Divine Wisdom. Anyone asking pleasure must be patient for all disliked things. But we ignorant people are escaping from disliked things and running after desirable things and never reaching them. This is trying from Allah Al- mighty to His servants. We must not escape, but keep ourselves firmly. Our examination comes according to our faith power. Allah is not sending more than we can carry. Don’t think He is going to examine you as He did His Prophets and Saints. One day Abû Bakr as-Siddîq was sitting in the Prophet’s mosque, when one monk approached him with a greeting of peace. The Khaliph asked: «For what are you coming?» The monk said: «I come from Shām. With me are 1000 monks coming with 1000 questions to ask you that we have read in scrip-
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tures. If you answer them we are ready for faith in your Prophet.» In face of such a task, look at Abû Bakr’s at- tribute. He said: «Ask what you like. There is no might or power except with Allah, the High and Tremend- ous.» It means, we are nothing, but with Allah we are everything. This is the way of success, to know we are weak, but with Allah we have power. When the mon- ks arrived, Sayyidinā ‘Alî was present and answered all their questions before they asked them, and all were converted to Islam. This is Baraka, blessing, of one who knows he is always in need. This is honour for servants. Don’t be afraid. There is endless honour for servants to be with their Lord.
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CURING SPIRITUAL DISEASE KHALWA – SECLUSION
These are our Grandsheikh’s advices about sickness. Health is most important for a man’s life, as the most precious knowledge is how to keep healthy. There are two kinds of illness. One belongs to bodies, and the se- cond belongs to souls. The result of the first may be death; but soul’s sickness, if not treated, may be dan- gerous for the life in the hereafter as well as for this life. We must be very careful about it. There are 80,000 kinds of spiritual sicknesses. The soul is originally pure and healthy. Sickness comes from ego. As long as a man is under anasthetic, he cannot feel the pain of illness.
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Like this, ego makes us not to feel anything from spi- ritual sickness. A sick man cannot distinguish in taste between sweet and bitter. One sick in his soul cannot distinguish between right and wrong.
It is important now in Western countries to have a family doctor, watching over the family members for signs of disease. You may say: why? Don’t they know if they are ill? – But many illnesses we cannot recognize in ourselves until too late. Also there must be a doctor of souls for people, because by themselves, and under the rule of Satan and ego, they cannot know their ill- ness. The ego furthermore is not allowing one to go for treatment, saying: «For what going, you are alright.» A man with a mind may know if he is under the rule of his ego. Look, if the ego is asking anything and you know
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