In the Mystic Footsteps of Saints, VOLUME 1 (Shaykh Nazim, 153 pages, 1/10)
https://www.nvrislam.net/index.php?j=eng&post=6020
In the Mystic Footsteps of Saints, VOLUME 1
Grandshaykh AbduAllah Ad Daghestani, with his successor Shaykh Nazing Adil Al Haqqani © 2002 Naqshbandi Tariqat Sufi Order
* Can You Tell a Diamond From a Piece of Class?
* The Final Limit: Assemble far the Love of God
* To Each His Own Desserts
* “!Was A Hidden Treasure...”
* Seek Your Sustenance
* Male and Female In Unity Oceans
* At a Mountain Retreat
* Allah's Dye: Essence and Attributes
* Questions of an Expatriate Muslim
* Breakdown of the Family
* Ged is Our Guarantor
* Why Depression?
* Allah is With the Patient
* Canversion of the Magicians
* Is There No Escape?
* Living Simply, Naturally and Avoiding Waste
* Steady Growth !s a Sign of Vitality
* Gelden Coin and Golden Rule
* The Difference Between Butchers and Surgeons
* Aziz Mahmud Hudayi’s Reply
* Appreciating Islamic Civilization
* Rise at Night for Intimacy With Your Lord
* Aspiring to Honey Stations
* A Lesson From ibn Arabi's Fall Off His Donkey
* The Real Light of Faith
* The Story of Sunbul Effendi
* The Final Limit
* Station of Unity
* No One is Refused
* Love is Lovely
* Love is the Mortar of All Prayer
* Look at the One Without Feet!
* Our Stand Against All Cruelty
* Disappearance Of Virtue
* The Heavenly Homeland
* How the Ant With the Broken Leg Got to Mecca
* The Lion is a Harmiess Pussycat, Until...
* The Source of Wisdom is the Heart
* The Golden Chain of Spiritual Transmission
Shaykh Nazim Adil Al Haqqani
Can You Tell a Diamond From a Piece of Glass?
“Speak in accordance with peoples’ understanding,”
‘That is the advice of the Prophet Muhammad, peace be upon him, to everyone in the world who Is trying fo communicate with another person. In trymg to make someone understand what you are saying you must perceive on what level this is possible and meet him there. There is no benefit in trying to teach first graders calculus mcr in teaching university students addition and subtraction.
During the holy Prophet’s meht journey and his ascension through the seven heavens to the Divine Presence, Allah Almighty bestowed upon him divine knowledge, and He taught the Prophet that there are three distinct categories into which this knowledge is divided. The first category of knowledge taught to him was to be shared commonly with all mankind. None of this knowledge is going to shock or disturb people: it is clear and straightforward, can be easily understood by even the simple mind, and it is expressed in away peoples’ minds can casily grasp. For example, when I tell you a tale T try to make sure that its contents correspond To worgr OWL experiences so that vou may benefit from it.
Itis one of the miracles of the holy Quran that everyone who reads in may understand something from what he has read: it is not so cryptic or unclear that people should say: “1 can’: understand.” But don’L imagine that the meaning of the holy Quran is only what you have understood and no more! Even scholars must be careful not to make such an assumption, for the more we improve in our Mystic Footsteps
faith the sharper our minds become. The light of faith brightens our understandiag,
If we can understand that our understanding increases only with faith, thea we will never raise objections if we find anything in the holy Quran that seems to conflict with what we see to be our better judgment. We must not draw hasty conchisions, but walt vatil enough of the holy Quran’s limitless meanings are revealed to our minds to understand the wiscom in what we read, for the Quran contains Meaning Oceans and we must undergo traming to be able to extract pearls from them. And before we assume that we know better than the Quran, ot even that we know better than any person, we taust pay heed to our Lord’s declaration: “Above evety knower there is one who knows more’, and understand that our perception may be clouded, and that surely there exist people who are more knowledgcable and wise than we are. If common people and scholars alike heed this Quranic observation and understand that others may see and know what they don’t or can’t know, thea they will keep an open mind, and at least not attack those whose knowledge is of a different realm.
The second category of knowledge the holy Prophet was instructed to reveal to imitiates, to seekers of truth, in accordance with their thirst for deeper understanding, This knowledec was only for those whe had become suitable teciptents for extraordinary revelation that would only shock or conmuse the uninitiated.
One great grandshaykh, Shaykh Muhyuddin ibn al Arabi, may Allah bless him, receiv: ed huge grants of knowledge of this category from the holy Prophet. He was one of the first to put inte wating knowledge that had previously been passed on orally and spiritually. As a resalt of this he was widely persecuted. Scholars were scandalized by bis writings and said: “From where i he bringing these things: We have looked through the holy Quran and the traditions of the haly Prophet but find nothing in them to support such heretical views.” This they were saying in the spirit of Shaykh Nazim Adil Al Haqqani
those who, in his time, rejected the prophethood of Muhammad, peace be upon him.
From where did that understanding come to Shaykh Muhyuddin? The holy Prophet once said: “Beware of the perception of the tric believer, for he secs with the ight of Allah.” lt was the light of strong faith, and the cesulung clazity of perception and sharpness of intellect that enabled Shaykh Muhyuddin to delve into the “restricted area.” So, if you consider yourself to be a seeker of truth, don’t be lazy or nimud in your quest, but seck to benefit from the clues provided by those w tho received inttation into this second category of knowledge. Don't be surprised that Shaykh Muhvyaddin, Mawlana Rumi, Abu Yazid al Ristami, Shab Naqshband or Grandshaykh Daghestam reveal knowledge that is beyond the pale of the outward or apparent understandiag of Islam. But don’t try to force such an understanding on those wha are not secking it, for it is pot intended for ail. Even the companions of the Prophet, who loved him intensely and were always ready to sacrifice everything for him, were not all able to cecetve knowledge of this type, and among those who were, some could recetve more than others. Sayyidina Ak, the cousitt and son in law of the Prophet, was one of those who received the most in depth knowledge; be once said to some of the other companions: “There are two categories of knowledge | received from the holy Prophet: one | reveal to you, and the other, were | to even intimate something of it, you would cry to kill me.”
Whoever encounters a jewel but knows not the distinguishing characteristics of gems may think it to be part of a fossilized coke bottle and theow ut away, Theee is a famous diamond in istanbul, perhaps one of the biggest and most valuable diamonds in the world. The story of this diamond may help dhuistrate my point. That chamond was orginally found in a dustbin by a street sweeper. He put it in his pocket and brought it to a spoon maker he knew. ‘The spoon maker saw that ir could be valuable, so he offered the strect sweeper a wooden spoon in exchange for the diamond. The street sweeper was very happy with the trade, as in those days it was a Mystic Footsteps
sign of distinction to carry a spoon in one’s belt, and to always be prepared in case rice or soup was served.
‘Then the spoon maker took the diamond to a jeweler, who paid him a lot of moncy for t. The jeweler polished it aad notified the Visier about the existence of an extraordinary diamond. The Visier bought it for a Lortune and presented it to the Sultan, who had never seen tts Ihe. But to the street sweeper its worth was equivalent only to onc wooden spoon.
So, everyone receives what he needs on his level, and this was a divine order to the Prophet: “Give to those who may receive”, and it is written on the Preserved Tablet who will be eligible for that knowledge.
The third category of knowledge is that which is between Allah and Elis prophet to the exclusion of all others. This is the realm of the private confidence bestowed upon the Prophet by his Lord, and itis a depth of kne rwledge that distinguished btm from and sets him above all of the samts and learned people of his nation.
Once we have understood this division of Islamic knowledge into theee categories, and especially if we are faithful enough to develop penetiating vision and a share of esoteric koowledge, it should not be difficult for us to address people im accordance with their understanding. In his tame the holy Prophet was working mostly with a very coarse and unlearned class of people, and he addressed them accordtagly, ia a manner suited to their mentality. He built their understandmg, so to speak, from the bottom up, laying a strong base upon which to build; but for those of them
whose hearts were receptive, thei stople origins were no obstacle to thei receiving grants of inner knowledge.
In his time, the holy Prophet also addecssed more. learned people: delegations of Christan clergy from Yemen and Jewish Rabbis and scholars cestding in Medina. He addressed them on their respective levels too, discussing his mission in accordance with the contents of their haly Books. But knowledge of religious scripture is neither a condition for, nor a disqualification from Shaykh Nazim Adil Al Haqqani
inner knowledge — the only condition is a receptive heart and inutd, aad the only disqualification i i$ pade and envy. So these who came with sincerity and open hearts received amply, but those who came with prejudice could not be helped.
Our tne also lias us particular conditions and peoples. Certain words or methods may be acceptable to you but difficult for others. When the haly Prop! yet applied this wisdom to his manner of approaching people, islam spread both est and West quickly. Therefore, don’t be oblivious to the reactions of these who you address, doa’t ron up against a wall, gaining nothing in the process except a bump on the bead. Find common ground, then build on it step by step.
islam derives its vitality from its inherent simplicity and uiiversal principles. Fhe basics may be practiced bv all, respective of distinctions based on race, nationality, sex, age or cultural adherence, and i is in harmony with mature ~ with the natite of man and with that of the earth, But we must be worthy of understanding this and communicating it.
In our time elderly people may often be hard on youth for the way they behave, saying: “We mercer behaved so badly even when we were young.” Gut they must remember under what conditions and social norms those children are now being brought up. Similarly, practicing Muslims wha are scrupulously observing the Law of Islam, may be impatient with those who are slowly approaching Islam or whose hearts are drawn to a circle of believers, expecting those people to conform quickly. TE this is the case, if is a sign that you have not pet understood anything, and that yout practices are only blinders. If you are wise, you will espect or demand only very litle in the way of conformity from aewcomers. Don’t tey to load your burden on them — and if you are trying to shift your burden you must consider its causes, Don’t worty about bringing people “in line” but rather concern yoursell with making sure that your own pracnces are beconune a meats for attaining inner peace and are not becoming an end in Mystic Footsteps
themselves. Tf your practice brings you inner peace and wisdom others wil emulate those practices vohmuarily.
‘The proper attitude is indicated in a saying of the holy Prophet “Make things casy for people, aot difficult give them good tidings and don’t drive them away.” Now, most Muslims are only driving Westerners farther away from Islam by ignoring the differences m the cenditions they face. Such an attitude is a sign that they have deptived themselves of access to that second category of knowledge — wisdom — which brings with itself profound and penetrating vision; indeed, the blind are not even able to understand the first category of knowledge correctly. We ask our Lord to grant us understanding of the Way of Islam, and to help us know in which direction we must go.
Shaykh Nazim Adil Al Haqqani
xg The Final Limit: Assembie for the Love of God
One of the main benefits of sitting in the association of a shavkh is that attending such meetings gives more power to our faith and leads to familiarity and feelings of brotherhood with those who attend that association. The attainment of famillatity is a miracle in itself, as our egos are usually too proud to put themselves on the same footing with anyone else, Hach ego sees itself as berg utuque and incomparable. Just as a hing must be alone Ou his throne, so our egos envision themselves at an exalted Stator.
The ancient Egyptians worshipped many gods and goddesses, but Pharaoh (the contemporary of Moses) tried io abolish the worship of all of these, that he alone might be established as the most worshipable deity, Therefore, in the holy Quran he is quoted as saying to his people: “T am year Lord Most bfigh.”
In making this statement Pharaoh was acting as spokesman fot all egos, and you can’t find anpene withour such an ego — its characteristics have net changed since the time of Pharaoh.
During the holy Prophet’s night journey Gin which he was taken by the Angel Gabriel from Mecca to Jerusalem and subsequently on a miraculous journey through the seven heaves), the Lord addressed him, saying: “Gh My servant, oh My beloved Muhammad, if ] were to give everpone the opportunity of power and authority alike unto Pharaoh's, all would be Pharaohs and would proclaim ‘1 am your Lord Most High’) Therefore, teach them to be careful of their egos’ ticks, and warn them not to blame anyone, not even Pharauh.” Mystic Footsteps
We must heed che teachings of our Lord and rise above the common level of perception. Poimting the finger and saying, “What a tyrant! is the common level. Lf we lear the lesson of our Lord we will come io understand that our own egos ate all potential Pharachs. lt is only that destiny has not apportioned us the circumstances for the development of such extreme ego indulgence. But no doubt your ego given half a chance weuld establish itself on that throne of blasphemy. Therefore, we must be ashamed to say: “That person doesa’t pray”, or “That person transgresses the Law of God.”
Any meeting assembled for the sake of God and in the love of God draws the mercy of God upon us, and helps us to reach our goals. Such is the divine pleasure bestowed upon such a meeting, that even a passerby who happens in out of curiosity and never returns again ooust ultimately benefit from the mercy that Howed through that meeting to him. What distinguishes such a mecting from others? Only that itis hekd for the love of God and not for any other mative. You have not come here to eat and drink — that you can do in your countries, but the love of God has called you here. You have begun to bearken to that call, but far mast people it is ant unnoticed voice in the innermost recesses of their hearts.
Our lives pass before our eyes ike a fleeting vision. We are trying to grasp the momicnt, but every breath flees in exhalation, and the one that is in front of us ts soon behind. A car moves down the motorway “swallowing” a mile or more of road a minute, and so pass our lives. We can’t hold on to the past, and as we anticipate the future it has already met us and flown by. Life is like a dream. Can you keep anything you saw in a dream? You may dream that you are sittme on a throne with a crown on your bead, surrounded by piles of treasure, but you can’t take the treasures with you when you open your eves, nor will anyone treat you like a king even Hf you tell them that you dreamed it. Where is that deeam now? How? What? Ii was just with me! We must, therefore, not allow our egos to convince us that we are kings with crowns on thrones in treasure Ged rooms! But oun temporary lives have a serious purpose: spititual development. That is our task, and a very
$ Shaykh Nazim Adil Al Haqqani
serious one. Furher we take spiritual development with us from this life or else we go empty handed — and no one can improve or develop except by joining the caravan of prophets and saints.
T have met so many people here in the West who have delved deeply into the great traditions of the East. Phey have acquired wisdom through sceking it, They have read, traveled, listened and leamed. The attraction for everything oriental is 2 divine inspiration m the hearts of Western people: even the ancient Greek philosophers rook their ight from the East.
But as for Westerners who often subject themselves to great hardships to travel to Tibet and India, and receive wisdom to take back with them, most are in danger losing all they gained. Why? Beeanse they bring back loose pearls. I! a lady buys pearls does she carry them loose in het pocket, or does she string them on a strong thread? People are pomp to great lengths to seck wisdom and are so happy with what they have gained, but all the tame the pearls are falline out the holes in their pockets, because the pearls are not yet bound on a thread. What is the thread Iam referring to? Wisdom pearls may only be kept with a strong faith and method. So many people have overlooked this necessity. [f you have the thread, one by one you may obtain the pearls and string them,
You must follow the methods prescribed by a great religion. 1 am. not going to tell you that you must follow this one or thas all 1 am saying is thet making a hodge pode ts uscless. Why? Kecping to the precepts of a world religion, without being a fanatic, ruards your string of pearls. There are many thieves at work, and you must keep i it carefully Jest it be stolen. ‘Therefore, farth and wisdom need protection, and you must learn what actions of practices may protect your treasures from thieves. Who tries to go the path alone will wander into a den of thieves, or be attacked by a pack of wolves in no man’s land. Mystic Footsteps
§
To Each His Own Desserts
Allah Almighty has established natural laws, and has bestowed upon us minds with which to understand these laws and their applications. Fire burns, so don’t put your hand in fire, Kaxives cut, sO don’t put your hand under a knife and trust in God’s mercy, no. The same applies to the relationship between rulers and their subjects.
“Dont throw yourselves (foolishiy) fo your destrnction,” warna the Almighty. There is always a correct way of dealing with the ruling authorities, and the key to understanding the correct approach 4s
the tradition of the holy Prophet, peace be upon kim “Yow wef fhe rater jad deserve,”
Hajjaj bin Yusuf was one of the most famous tyrants of history. “The Tyrant” was his ade and a title well carned, as every time he entered a city be made hills from the heads of the people he killed. Once Hajjaj conquered a city and summoned a group of prominent citizens, asking them, “Arm [an oppressor or a just ruler” Naturally those people were quaking with fear, and humbly addressed him; “Oh our Amir, vou are very just.” He shouted angrily: “They are liars, take them out of my sight and behead them!”
Then Hajfaj called in another contingent of prominent citizens and asked them the same question, but as they understood what had happened to the previous group they said: “How can you be called just when you hill the very people who declare you to be just? Surely you are a tyrant!” “Liars, all of thermal They he tool Executioner, take them away and behead them tool”
19 Shaykh Nazim Adil Al Haqqani
And so it cornenued throughout the day: a group was called, and answered, “You are just” and was killed; then another group who answered, “There has nevet been a tytant the likes of you,” was killed as well, Gradually all of the prominent citizens of the town were slaughtered, except for a group of religious scholars who Hajjaj was intending to question last.
As they were walking towards their dreaded meeting with i, an ecstatic macdinan of God came up to them and asked them where they were gone. “Go away,” they answered. “We have no time to talk to you now.” “Tell me where you're going.” he
inststed, “to a banquet? Tam going with you!” And so he sauntered from side to side of the group, bothering them and pushing himself
upon ther.
Finally, one very old shaykh said to him: “Ob oy son, leave us, we are polng fo a slaughterhouse . “Oh let me come tool After slaughtering there should be a feast with plenty of meat!” “As you like,” said the old shaykh. Then the madman took a stick and went out in front of the group of scholars like the leader of a marching band.
ln this manner they arrived at the court of Naval. Happay was siting like a frowning statue when the bizarre madman entered with the scholars, Hajjaj was taken aback by the appearance of the madman and a little afraid, as bis clothes were weird and his turban was awry. The madman shouted: “Hey, Flajjai!” The hearts of the scholars fell, and they thought: “My God! No one has ever dared address Hafja] like this! Low did we end up being led here by this madman who is bound to make Hajjaj even angrier. Perhaps he will not just kill us now, but Hay us alive!”
The madman continued: “Tam the commander of this proup of scholars. Don’t tire yourself by asking them questions one by one, just ask me what you will, If you are pleased with my answets, fine and well, aud if you ate uel, take them off and slaughter them.” Then Hajjaj said to the madman: “Alnpht, I] aceept. F will ask you my questions and you will answer for them. Am Tan oppressor or a just male?” “God forbid that you are ag oppressor
iP Mystic Footsteps
ora just ruler! You are the ruler sent upon us im accordance with our own attributes, You are a punishment, the curse of God, upon these people. We ate the real oppressors, not you.”
‘Then Hoajiaj applauded, saying: “All you have said is true. This is the answer I have been waiting for. All day long | have been listening to Les. They called me an oppressor, but no, it is they who are liars, ancl when the others called me. just they were even more shameless. Yes, [arm Alluh’s punishment for their actions. Now | have my answer, you may all go free.”
Be wise and learn from this tale. Jf you think that a government is oppressive, look at the people being culed and you will understand why they are suffering. Shaykh Nazim Adil Al Haqqani
*g “| Was a Hidden Treasure...”
Allah Abenghty bas said through Fis holy weeds: “Y ees a Hidden Treasure and [ manted to be &eawn, so I created thes whole creation dhaé il may enow Me”
Pay heed to these words for although this is a brief statement, through it the Creator explains much about Himself, His creanon and the purpose of Life. He says thar He was, is and always will be a hidden treasure, a treasure withont limits, and that He willed a creation into being, werthy of receiving endless grants of His knowledge. Such a Lord may prant endlessly, but even such mutiticence does not mean that His creatures have encompassed any part of Elis reality. We are fortmmate to pertain to such a Creator aged to glorify One whose majesty is etermal and limitless, whose grants ~ described ro us in their differing aspects as power, beauty, merey, wisdom, knowledge and penetrating will — are constantly renewed so that onr souls imbibe ever fresh and invigorating refreshment,
Man was created in the heavenly realm, then he and lus wife were seat to live on earth. Allah Alnughty sent man into this abode of temporality, but He sent paradise with him. Who was parrdise for? Adam aud Eve. if the Lord had not seat our miother Eve with our father Adam, he would have exploded lke a bomb, but he was able to console himself and Gnd happiness, even in this abode of suffering, with his wife.
When Adam came to this earth, his Lord sent the knowledge of the heavenly realm with him — the very memory of it as a reality, Adam was empowered to establish a spiritual transmussion to his
13 Mystic Footsteps
descendants, but if soon became necessary to endow another maz with a direct glimpse of that reality, so Seth was chosen as a recipient of prophetic revelation, and his spiritual power became a tributary to the original stream established by Adam, But, in fact, Seth recerved doubly, as what he mberited from Adam was then also his, as well as what he recerved directly. Vhen came Enoch (idris), and in succeeding generations one hundred and twenty four thousand prophets were granted direct revelation stecanis to feed into the huge river of divine Light coming to them from earlier
prophets.
Some people may ask why Allah Almighty sent so many prophets. Our Lord sent them because He loves to grant
Link: https://www.nvrislam.net/index.php?j=eng&post=6020
In the Mystic Footsteps of Saints, VOLUME 1
Grandshaykh AbduAllah Ad Daghestani, with his successor Shaykh Nazing Adil Al Haqqani © 2002 Naqshbandi Tariqat Sufi Order
* Can You Tell a Diamond From a Piece of Class?
* The Final Limit: Assemble far the Love of God
* To Each His Own Desserts
* “!Was A Hidden Treasure...”
* Seek Your Sustenance
* Male and Female In Unity Oceans
* At a Mountain Retreat
* Allah's Dye: Essence and Attributes
* Questions of an Expatriate Muslim
* Breakdown of the Family
* Ged is Our Guarantor
* Why Depression?
* Allah is With the Patient
* Canversion of the Magicians
* Is There No Escape?
* Living Simply, Naturally and Avoiding Waste
* Steady Growth !s a Sign of Vitality
* Gelden Coin and Golden Rule
* The Difference Between Butchers and Surgeons
* Aziz Mahmud Hudayi’s Reply
* Appreciating Islamic Civilization
* Rise at Night for Intimacy With Your Lord
* Aspiring to Honey Stations
* A Lesson From ibn Arabi's Fall Off His Donkey
* The Real Light of Faith
* The Story of Sunbul Effendi
* The Final Limit
* Station of Unity
* No One is Refused
* Love is Lovely
* Love is the Mortar of All Prayer
* Look at the One Without Feet!
* Our Stand Against All Cruelty
* Disappearance Of Virtue
* The Heavenly Homeland
* How the Ant With the Broken Leg Got to Mecca
* The Lion is a Harmiess Pussycat, Until...
* The Source of Wisdom is the Heart
* The Golden Chain of Spiritual Transmission
Shaykh Nazim Adil Al Haqqani
Can You Tell a Diamond From a Piece of Glass?
“Speak in accordance with peoples’ understanding,”
‘That is the advice of the Prophet Muhammad, peace be upon him, to everyone in the world who Is trying fo communicate with another person. In trymg to make someone understand what you are saying you must perceive on what level this is possible and meet him there. There is no benefit in trying to teach first graders calculus mcr in teaching university students addition and subtraction.
During the holy Prophet’s meht journey and his ascension through the seven heavens to the Divine Presence, Allah Almighty bestowed upon him divine knowledge, and He taught the Prophet that there are three distinct categories into which this knowledge is divided. The first category of knowledge taught to him was to be shared commonly with all mankind. None of this knowledge is going to shock or disturb people: it is clear and straightforward, can be easily understood by even the simple mind, and it is expressed in away peoples’ minds can casily grasp. For example, when I tell you a tale T try to make sure that its contents correspond To worgr OWL experiences so that vou may benefit from it.
Itis one of the miracles of the holy Quran that everyone who reads in may understand something from what he has read: it is not so cryptic or unclear that people should say: “1 can’: understand.” But don’L imagine that the meaning of the holy Quran is only what you have understood and no more! Even scholars must be careful not to make such an assumption, for the more we improve in our Mystic Footsteps
faith the sharper our minds become. The light of faith brightens our understandiag,
If we can understand that our understanding increases only with faith, thea we will never raise objections if we find anything in the holy Quran that seems to conflict with what we see to be our better judgment. We must not draw hasty conchisions, but walt vatil enough of the holy Quran’s limitless meanings are revealed to our minds to understand the wiscom in what we read, for the Quran contains Meaning Oceans and we must undergo traming to be able to extract pearls from them. And before we assume that we know better than the Quran, ot even that we know better than any person, we taust pay heed to our Lord’s declaration: “Above evety knower there is one who knows more’, and understand that our perception may be clouded, and that surely there exist people who are more knowledgcable and wise than we are. If common people and scholars alike heed this Quranic observation and understand that others may see and know what they don’t or can’t know, thea they will keep an open mind, and at least not attack those whose knowledge is of a different realm.
The second category of knowledge the holy Prophet was instructed to reveal to imitiates, to seekers of truth, in accordance with their thirst for deeper understanding, This knowledec was only for those whe had become suitable teciptents for extraordinary revelation that would only shock or conmuse the uninitiated.
One great grandshaykh, Shaykh Muhyuddin ibn al Arabi, may Allah bless him, receiv: ed huge grants of knowledge of this category from the holy Prophet. He was one of the first to put inte wating knowledge that had previously been passed on orally and spiritually. As a resalt of this he was widely persecuted. Scholars were scandalized by bis writings and said: “From where i he bringing these things: We have looked through the holy Quran and the traditions of the haly Prophet but find nothing in them to support such heretical views.” This they were saying in the spirit of Shaykh Nazim Adil Al Haqqani
those who, in his time, rejected the prophethood of Muhammad, peace be upon him.
From where did that understanding come to Shaykh Muhyuddin? The holy Prophet once said: “Beware of the perception of the tric believer, for he secs with the ight of Allah.” lt was the light of strong faith, and the cesulung clazity of perception and sharpness of intellect that enabled Shaykh Muhyuddin to delve into the “restricted area.” So, if you consider yourself to be a seeker of truth, don’t be lazy or nimud in your quest, but seck to benefit from the clues provided by those w tho received inttation into this second category of knowledge. Don't be surprised that Shaykh Muhvyaddin, Mawlana Rumi, Abu Yazid al Ristami, Shab Naqshband or Grandshaykh Daghestam reveal knowledge that is beyond the pale of the outward or apparent understandiag of Islam. But don’t try to force such an understanding on those wha are not secking it, for it is pot intended for ail. Even the companions of the Prophet, who loved him intensely and were always ready to sacrifice everything for him, were not all able to cecetve knowledge of this type, and among those who were, some could recetve more than others. Sayyidina Ak, the cousitt and son in law of the Prophet, was one of those who received the most in depth knowledge; be once said to some of the other companions: “There are two categories of knowledge | received from the holy Prophet: one | reveal to you, and the other, were | to even intimate something of it, you would cry to kill me.”
Whoever encounters a jewel but knows not the distinguishing characteristics of gems may think it to be part of a fossilized coke bottle and theow ut away, Theee is a famous diamond in istanbul, perhaps one of the biggest and most valuable diamonds in the world. The story of this diamond may help dhuistrate my point. That chamond was orginally found in a dustbin by a street sweeper. He put it in his pocket and brought it to a spoon maker he knew. ‘The spoon maker saw that ir could be valuable, so he offered the strect sweeper a wooden spoon in exchange for the diamond. The street sweeper was very happy with the trade, as in those days it was a Mystic Footsteps
sign of distinction to carry a spoon in one’s belt, and to always be prepared in case rice or soup was served.
‘Then the spoon maker took the diamond to a jeweler, who paid him a lot of moncy for t. The jeweler polished it aad notified the Visier about the existence of an extraordinary diamond. The Visier bought it for a Lortune and presented it to the Sultan, who had never seen tts Ihe. But to the street sweeper its worth was equivalent only to onc wooden spoon.
So, everyone receives what he needs on his level, and this was a divine order to the Prophet: “Give to those who may receive”, and it is written on the Preserved Tablet who will be eligible for that knowledge.
The third category of knowledge is that which is between Allah and Elis prophet to the exclusion of all others. This is the realm of the private confidence bestowed upon the Prophet by his Lord, and itis a depth of kne rwledge that distinguished btm from and sets him above all of the samts and learned people of his nation.
Once we have understood this division of Islamic knowledge into theee categories, and especially if we are faithful enough to develop penetiating vision and a share of esoteric koowledge, it should not be difficult for us to address people im accordance with their understanding. In his tame the holy Prophet was working mostly with a very coarse and unlearned class of people, and he addressed them accordtagly, ia a manner suited to their mentality. He built their understandmg, so to speak, from the bottom up, laying a strong base upon which to build; but for those of them
whose hearts were receptive, thei stople origins were no obstacle to thei receiving grants of inner knowledge.
In his time, the holy Prophet also addecssed more. learned people: delegations of Christan clergy from Yemen and Jewish Rabbis and scholars cestding in Medina. He addressed them on their respective levels too, discussing his mission in accordance with the contents of their haly Books. But knowledge of religious scripture is neither a condition for, nor a disqualification from Shaykh Nazim Adil Al Haqqani
inner knowledge — the only condition is a receptive heart and inutd, aad the only disqualification i i$ pade and envy. So these who came with sincerity and open hearts received amply, but those who came with prejudice could not be helped.
Our tne also lias us particular conditions and peoples. Certain words or methods may be acceptable to you but difficult for others. When the haly Prop! yet applied this wisdom to his manner of approaching people, islam spread both est and West quickly. Therefore, don’t be oblivious to the reactions of these who you address, doa’t ron up against a wall, gaining nothing in the process except a bump on the bead. Find common ground, then build on it step by step.
islam derives its vitality from its inherent simplicity and uiiversal principles. Fhe basics may be practiced bv all, respective of distinctions based on race, nationality, sex, age or cultural adherence, and i is in harmony with mature ~ with the natite of man and with that of the earth, But we must be worthy of understanding this and communicating it.
In our time elderly people may often be hard on youth for the way they behave, saying: “We mercer behaved so badly even when we were young.” Gut they must remember under what conditions and social norms those children are now being brought up. Similarly, practicing Muslims wha are scrupulously observing the Law of Islam, may be impatient with those who are slowly approaching Islam or whose hearts are drawn to a circle of believers, expecting those people to conform quickly. TE this is the case, if is a sign that you have not pet understood anything, and that yout practices are only blinders. If you are wise, you will espect or demand only very litle in the way of conformity from aewcomers. Don’t tey to load your burden on them — and if you are trying to shift your burden you must consider its causes, Don’t worty about bringing people “in line” but rather concern yoursell with making sure that your own pracnces are beconune a meats for attaining inner peace and are not becoming an end in Mystic Footsteps
themselves. Tf your practice brings you inner peace and wisdom others wil emulate those practices vohmuarily.
‘The proper attitude is indicated in a saying of the holy Prophet “Make things casy for people, aot difficult give them good tidings and don’t drive them away.” Now, most Muslims are only driving Westerners farther away from Islam by ignoring the differences m the cenditions they face. Such an attitude is a sign that they have deptived themselves of access to that second category of knowledge — wisdom — which brings with itself profound and penetrating vision; indeed, the blind are not even able to understand the first category of knowledge correctly. We ask our Lord to grant us understanding of the Way of Islam, and to help us know in which direction we must go.
Shaykh Nazim Adil Al Haqqani
xg The Final Limit: Assembie for the Love of God
One of the main benefits of sitting in the association of a shavkh is that attending such meetings gives more power to our faith and leads to familiarity and feelings of brotherhood with those who attend that association. The attainment of famillatity is a miracle in itself, as our egos are usually too proud to put themselves on the same footing with anyone else, Hach ego sees itself as berg utuque and incomparable. Just as a hing must be alone Ou his throne, so our egos envision themselves at an exalted Stator.
The ancient Egyptians worshipped many gods and goddesses, but Pharaoh (the contemporary of Moses) tried io abolish the worship of all of these, that he alone might be established as the most worshipable deity, Therefore, in the holy Quran he is quoted as saying to his people: “T am year Lord Most bfigh.”
In making this statement Pharaoh was acting as spokesman fot all egos, and you can’t find anpene withour such an ego — its characteristics have net changed since the time of Pharaoh.
During the holy Prophet’s night journey Gin which he was taken by the Angel Gabriel from Mecca to Jerusalem and subsequently on a miraculous journey through the seven heaves), the Lord addressed him, saying: “Gh My servant, oh My beloved Muhammad, if ] were to give everpone the opportunity of power and authority alike unto Pharaoh's, all would be Pharaohs and would proclaim ‘1 am your Lord Most High’) Therefore, teach them to be careful of their egos’ ticks, and warn them not to blame anyone, not even Pharauh.” Mystic Footsteps
We must heed che teachings of our Lord and rise above the common level of perception. Poimting the finger and saying, “What a tyrant! is the common level. Lf we lear the lesson of our Lord we will come io understand that our own egos ate all potential Pharachs. lt is only that destiny has not apportioned us the circumstances for the development of such extreme ego indulgence. But no doubt your ego given half a chance weuld establish itself on that throne of blasphemy. Therefore, we must be ashamed to say: “That person doesa’t pray”, or “That person transgresses the Law of God.”
Any meeting assembled for the sake of God and in the love of God draws the mercy of God upon us, and helps us to reach our goals. Such is the divine pleasure bestowed upon such a meeting, that even a passerby who happens in out of curiosity and never returns again ooust ultimately benefit from the mercy that Howed through that meeting to him. What distinguishes such a mecting from others? Only that itis hekd for the love of God and not for any other mative. You have not come here to eat and drink — that you can do in your countries, but the love of God has called you here. You have begun to bearken to that call, but far mast people it is ant unnoticed voice in the innermost recesses of their hearts.
Our lives pass before our eyes ike a fleeting vision. We are trying to grasp the momicnt, but every breath flees in exhalation, and the one that is in front of us ts soon behind. A car moves down the motorway “swallowing” a mile or more of road a minute, and so pass our lives. We can’t hold on to the past, and as we anticipate the future it has already met us and flown by. Life is like a dream. Can you keep anything you saw in a dream? You may dream that you are sittme on a throne with a crown on your bead, surrounded by piles of treasure, but you can’t take the treasures with you when you open your eves, nor will anyone treat you like a king even Hf you tell them that you dreamed it. Where is that deeam now? How? What? Ii was just with me! We must, therefore, not allow our egos to convince us that we are kings with crowns on thrones in treasure Ged rooms! But oun temporary lives have a serious purpose: spititual development. That is our task, and a very
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serious one. Furher we take spiritual development with us from this life or else we go empty handed — and no one can improve or develop except by joining the caravan of prophets and saints.
T have met so many people here in the West who have delved deeply into the great traditions of the East. Phey have acquired wisdom through sceking it, They have read, traveled, listened and leamed. The attraction for everything oriental is 2 divine inspiration m the hearts of Western people: even the ancient Greek philosophers rook their ight from the East.
But as for Westerners who often subject themselves to great hardships to travel to Tibet and India, and receive wisdom to take back with them, most are in danger losing all they gained. Why? Beeanse they bring back loose pearls. I! a lady buys pearls does she carry them loose in het pocket, or does she string them on a strong thread? People are pomp to great lengths to seck wisdom and are so happy with what they have gained, but all the tame the pearls are falline out the holes in their pockets, because the pearls are not yet bound on a thread. What is the thread Iam referring to? Wisdom pearls may only be kept with a strong faith and method. So many people have overlooked this necessity. [f you have the thread, one by one you may obtain the pearls and string them,
You must follow the methods prescribed by a great religion. 1 am. not going to tell you that you must follow this one or thas all 1 am saying is thet making a hodge pode ts uscless. Why? Kecping to the precepts of a world religion, without being a fanatic, ruards your string of pearls. There are many thieves at work, and you must keep i it carefully Jest it be stolen. ‘Therefore, farth and wisdom need protection, and you must learn what actions of practices may protect your treasures from thieves. Who tries to go the path alone will wander into a den of thieves, or be attacked by a pack of wolves in no man’s land. Mystic Footsteps
§
To Each His Own Desserts
Allah Almighty has established natural laws, and has bestowed upon us minds with which to understand these laws and their applications. Fire burns, so don’t put your hand in fire, Kaxives cut, sO don’t put your hand under a knife and trust in God’s mercy, no. The same applies to the relationship between rulers and their subjects.
“Dont throw yourselves (foolishiy) fo your destrnction,” warna the Almighty. There is always a correct way of dealing with the ruling authorities, and the key to understanding the correct approach 4s
the tradition of the holy Prophet, peace be upon kim “Yow wef fhe rater jad deserve,”
Hajjaj bin Yusuf was one of the most famous tyrants of history. “The Tyrant” was his ade and a title well carned, as every time he entered a city be made hills from the heads of the people he killed. Once Hajjaj conquered a city and summoned a group of prominent citizens, asking them, “Arm [an oppressor or a just ruler” Naturally those people were quaking with fear, and humbly addressed him; “Oh our Amir, vou are very just.” He shouted angrily: “They are liars, take them out of my sight and behead them!”
Then Hajfaj called in another contingent of prominent citizens and asked them the same question, but as they understood what had happened to the previous group they said: “How can you be called just when you hill the very people who declare you to be just? Surely you are a tyrant!” “Liars, all of thermal They he tool Executioner, take them away and behead them tool”
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And so it cornenued throughout the day: a group was called, and answered, “You are just” and was killed; then another group who answered, “There has nevet been a tytant the likes of you,” was killed as well, Gradually all of the prominent citizens of the town were slaughtered, except for a group of religious scholars who Hajjaj was intending to question last.
As they were walking towards their dreaded meeting with i, an ecstatic macdinan of God came up to them and asked them where they were gone. “Go away,” they answered. “We have no time to talk to you now.” “Tell me where you're going.” he
inststed, “to a banquet? Tam going with you!” And so he sauntered from side to side of the group, bothering them and pushing himself
upon ther.
Finally, one very old shaykh said to him: “Ob oy son, leave us, we are polng fo a slaughterhouse . “Oh let me come tool After slaughtering there should be a feast with plenty of meat!” “As you like,” said the old shaykh. Then the madman took a stick and went out in front of the group of scholars like the leader of a marching band.
ln this manner they arrived at the court of Naval. Happay was siting like a frowning statue when the bizarre madman entered with the scholars, Hajjaj was taken aback by the appearance of the madman and a little afraid, as bis clothes were weird and his turban was awry. The madman shouted: “Hey, Flajjai!” The hearts of the scholars fell, and they thought: “My God! No one has ever dared address Hafja] like this! Low did we end up being led here by this madman who is bound to make Hajjaj even angrier. Perhaps he will not just kill us now, but Hay us alive!”
The madman continued: “Tam the commander of this proup of scholars. Don’t tire yourself by asking them questions one by one, just ask me what you will, If you are pleased with my answets, fine and well, aud if you ate uel, take them off and slaughter them.” Then Hajjaj said to the madman: “Alnpht, I] aceept. F will ask you my questions and you will answer for them. Am Tan oppressor or a just male?” “God forbid that you are ag oppressor
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ora just ruler! You are the ruler sent upon us im accordance with our own attributes, You are a punishment, the curse of God, upon these people. We ate the real oppressors, not you.”
‘Then Hoajiaj applauded, saying: “All you have said is true. This is the answer I have been waiting for. All day long | have been listening to Les. They called me an oppressor, but no, it is they who are liars, ancl when the others called me. just they were even more shameless. Yes, [arm Alluh’s punishment for their actions. Now | have my answer, you may all go free.”
Be wise and learn from this tale. Jf you think that a government is oppressive, look at the people being culed and you will understand why they are suffering. Shaykh Nazim Adil Al Haqqani
*g “| Was a Hidden Treasure...”
Allah Abenghty bas said through Fis holy weeds: “Y ees a Hidden Treasure and [ manted to be &eawn, so I created thes whole creation dhaé il may enow Me”
Pay heed to these words for although this is a brief statement, through it the Creator explains much about Himself, His creanon and the purpose of Life. He says thar He was, is and always will be a hidden treasure, a treasure withont limits, and that He willed a creation into being, werthy of receiving endless grants of His knowledge. Such a Lord may prant endlessly, but even such mutiticence does not mean that His creatures have encompassed any part of Elis reality. We are fortmmate to pertain to such a Creator aged to glorify One whose majesty is etermal and limitless, whose grants ~ described ro us in their differing aspects as power, beauty, merey, wisdom, knowledge and penetrating will — are constantly renewed so that onr souls imbibe ever fresh and invigorating refreshment,
Man was created in the heavenly realm, then he and lus wife were seat to live on earth. Allah Alnughty sent man into this abode of temporality, but He sent paradise with him. Who was parrdise for? Adam aud Eve. if the Lord had not seat our miother Eve with our father Adam, he would have exploded lke a bomb, but he was able to console himself and Gnd happiness, even in this abode of suffering, with his wife.
When Adam came to this earth, his Lord sent the knowledge of the heavenly realm with him — the very memory of it as a reality, Adam was empowered to establish a spiritual transmussion to his
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descendants, but if soon became necessary to endow another maz with a direct glimpse of that reality, so Seth was chosen as a recipient of prophetic revelation, and his spiritual power became a tributary to the original stream established by Adam, But, in fact, Seth recerved doubly, as what he mberited from Adam was then also his, as well as what he recerved directly. Vhen came Enoch (idris), and in succeeding generations one hundred and twenty four thousand prophets were granted direct revelation stecanis to feed into the huge river of divine Light coming to them from earlier
prophets.
Some people may ask why Allah Almighty sent so many prophets. Our Lord sent them because He loves to grant
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