In the Mystic Footsteps of Saints, VOLUME 2 (Shaykh Nazim, 115 pages, 1/7)
https://www.nvrislam.net/index.php?j=eng&post=6030
In the Mystic Footsteps of Saints, VOLUME 2
Grandshaykh Abd Allah Ad Daghestani (ق) with his successor, Shaykh Nazim Adil Al Haqqani (ق)
© 2002 Naqshbandi Haqqani Sufi Order
Table of Contents
* Unity beyond Duality 1
* Longing 11
* The Cavemen 16
* Essential Practices for Beginners 17
* Fitting Spiritual Realities into Block Heads 25
* The “Personality” of Allah 27
* Unity and Duality 31
* Inspirations vs. Delusions 37
* A Mass Meeting One Hundred Years from Now 40
* Depression 45
* Depression and Sleep 48
* Advice on Childrearing 50
* Purity of Heart: To Forgive, Forget, and Be Immune to Vainglory 53
* The Water of Life 56
* Seek to Make Things Easy for People, Not Hard 63
* Digest Your Anger 68
* Everything is Known by its Opposite 72
* A Person’s Value 77
* The Power of Love 81
* Don’t Worry! 87
* Association 90
* The Love Oceans of Our Lord 97
* Of Mice and Men 101
* Familiarity Breeds Enlightenment 104
Unity beyond Duality
Does anyone think that the ocean is only what appears on its surface? By observing its hue and motion the keen eye may perceive indications of that ocean’s unfathomable depth. The Lord’s mercy and compassion are an ocean with no shore, providing endlessly varied vistas for those who sail its surface; but the greatest wonderment and fulfillment is reserved for those “creatures of the sea” for whom that mercy has become their own medium.
The Lord beckons us through a divine love and attraction that has been implanted in our hearts, a love that may be understood and felt consciously as divine by some, and only indirectly as love for His creatures or creation by others. In either case the pull of our heartstrings draws us to those Mercy Oceans, just as our physical bodies feel drawn to a warm and gentle sea.
By means of the revelation of holy books and through the example set by prophets and saints, all human beings have been brought in contact with those oceans. For humankind at large, these revelations serve as vessels, or as “instruction manuals” for building and maintaining vessels that ply those most spacious seas, but for those who have the means to read between the lines, a great revelation emerges: that we are of that sea, that our place, our home is in the depths of that sea, not on its surface.
The Holy Quran is an eminently unambiguous scripture, full of clear guidance for mankind at large, but there is much more contained in it than immediately meets the untrained eye. The discrimination to see into its depths is not only a matter of training, however, but
also a bestowal attainable only through sincerity and faith. There are endless levels of knowledge and wisdom through the depths of the Holy Quran, as it states:
“You shall surely ride stage after stage.”
And the attainment of each stage imparts great benefit, not only for the one who has attained it but also for those around him, for mankind and for all creation.
One may ask, “To what ends so many hidden meanings?” Understanding these meanings is the key to deriving their “wisdom essence”, and it is that essence that is an inexhaustible fountain, an elixir of eternal life. We may summarize the essence of the wisdom our Lord seeks to impart unto us through all His revelations in one word: unity.
The dominating theme of the Holy Quran is the Uniqueness and Incomparability of God, and the weakness and utter dependence of all creatures upon Him. By thus stressing His omnipotence and our powerlessness, He reminds us of our affinity with all creatures and bestows upon us the humble but honorable cloak of servanthood. Realize that you are no better than anyone else and that self improvement may be attained through serving God and His servants, and you will have grasped the tools with which to shatter your idol of conceit, your egoism. Having attained humility, the tribulations of life will propel you towards your goal, as they are a constant reminder of our weakness and are received, if not with thankfulness, at least with patience, in the knowledge that they are drawing us ever closer to ultimate unity.
Our journey towards that goal first brings us away from the illusion of multiplicity, the impenetrable veil of the common man. That is the vision of endless diversity, of apparently independent existences of billions of creatures each striving to improve its own condition and exert its willpower. The next stage is the realization of God’s omnipotence and our weakness. This realization inspires awe in the face of the majesty and might of Allah (Jalal), and one feels himself a most humble servant of a Most Transcendent Lord. Beyond this is the stage of intimacy (uns) at which the imminence of the Lord is perceived:
“And I am closer to man than his jugular vein.”
At this stage one perceives His aspects of love and beauty (Jamal). But the ultimate goal is beyond even the intimacy of “I and Thou”, a unity beyond duality, for He is All in All. That is the meaning of, “There is no God but He.” As long as we cling to the separateness of our physical and spiritual existence, we are far from our goal. Why do we fear death? Because we are afraid of being non existent; that is why the soul and body, which enable each other to exist in this realm, cling to each other so tenaciously. We may have to pay a high price to remain alive, but yet do we endure.
All of God’s prophets had the same mission: to call people to divine existence in the Lord, and to a lifestyle conducive to the attainment of that end. What exactly does such a lifestyle entail, and what are its implications? Once the idol of egoism is shattered, fulfillment is no longer found in self aggrandizement. The emphasis shifts to seeking truth, purity and peace, to acquiring blessed attributes in the time allotted to us for preparing ourselves for that longed for reunion. Worldly cravings and desires are drastically reduced, and the pursuit of a decent livelihood to support a simple lifestyle replaces voracious egoistic striving.
Rich and powerful people were often at the forefront of opposition to the prophets as, lacking the spiritual training that might have enabled them to handle power and wealth with detachment, they saw their power or their wealth as the essence and affirmation of their existence–and so vehemently opposed any change in the status quo. The poor and powerless were generally more receptive, as they did not feel so threatened by the advent of a new spiritually oriented order.
Certainly they also believed that money and power were the criteria of existence, but they figured, “We have nothing and are nothing anyway, so what do we have to lose by going and listening in?” Then, when the prophets called them to the Lord they could easily renounce attachment to worldly values, and said, “We have left behind everything but ourselves.” As for those who really meant what they said, from the poor who renounced little and from the rich who had to struggle hard to renounce worldliness, the essence of the message was then imparted, “Now, leave yourselves behind and approach the Ocean of Unity.”
Abu Yazid al Bistami (one of the greatest Masters of the Khwajagan line) approached the Divine Presence and “knocked on the gate.” He was asked, “Who is there?” “I have come, oh my Lord,” replied Abu Yazid. He was told, “There isn’t any place here for two. Leave your ego behind and come.” When Abu Yazid once again approached the Divine Presence and was asked who it was, he said, “You, oh Lord.”
Once Abu Yazid was asked about acts of worship and devotion of two different categories: those indicated by the example of the Holy Prophet (Sunnah) and those made obligatory through divine revelation (fard).
He said, “Sunnah is the abandonment of worldliness and fard is the abandonment of all but He alone.” So many people claim to follow the Sunnah but their hearts are awash in love of worldly pomp. As for what is obligatory, fard (usually understood as the minimum acceptable level of religious observance), Abu Yazid has penetrated to the heart of the matter, saying total surrender is the ends to which all the means (acts of worship) are truly directed. Obligatory also, because at the time of death all must leave behind everything besides Him, whether they are ready to do so or not.
The Lord is beckoning us to enter that Ocean of Unity while we are yet in this life, to dissolve as sugar dissolves in tea. When the sugar dissolves you can no longer say, “This is sugar and that is tea.” Our Lord’s invitation to join in His Unity is always extended, and it is our fate to suffer until we respond to that invitation. As long as we cling to our claim of autonomy we will have to bear the brunt of the hard lessons that this world has to offer us–and cry out in pain. Let go and nothing can harm you.
When Abdul Qadir al Jilani addressed his followers, his individuality would sometimes become completely veiled by a cloak of divine attributes or of prophetic attributes. When he was in such a state the divine would manifest through him, and his speech would become awe inspiring; but, to those who had not yet attained a sufficiently high station, this was very disturbing and even shocking.
Perfection may only be understood by perfectly complete individuals, and not at all by the unregenerate human. As for those on the way of truth, they understand perfection in accordance with their respective levels of development, and the followers of Abdul Qadir al Jilani
were not on a level to be able to receive those outpourings.
Once a grandshaykh was addressing his followers from the pulpit of a mosque. He recited a verse of the Holy Quran and explained it a little. Then he said, “This explanation will help everyone here understand this verse on a level corresponding to his attainment, but its real meaning is not for you. You can’t understand what I am saying. There is only one person in attendance who has been able to appreciate the deep meanings of this discourse–and he is hiding behind a pillar wearing a veil.”
“My words have been directed to that person–not to you–understand this, and do not think of yourselves as the suitable receptacles of every piece of precious wisdom. If you hear something from me that you understand, then fine and well, make good use of it on your way, but if you hear something you do not understand, be careful not to reject it. Whenever that occurs just hold your peace and be humble enough to accept that it may have been directed to someone else in the audience, someone who has attained a higher potential of understanding than you have.”
Then that grandshaykh proceeded to another, even deeper level of meaning of that verse of the Quran, and said, “Now, this is even beyond the level of that person behind the pillar.”
When al Jilani came to himself, his followers informed him of the nature of his utterances while in that state of absence from himself. Jilani then told them, “Oh my sons, if it is true that I say things contrary to the Shari`ah (divine law), then you must smite me with your swords.” What al Jilani meant by “contrary to the Shari`ah” was in fact, “contrary to your understanding of
the Shari`ah”, as people are not all on the same level of understanding Shari`ah.
At the next gathering, al Jilani again said something belonging to the realm of the knowledge of Allah Almighty. Then, in accordance with the Shaykh’s instructions the followers drew their swords and began to strike–but their swords passed through the Shaykh’s figure as readily as they would pass through thin air. They slashed and slashed, but it was as if his body was a figment of their imaginations.
When al Jilani came to himself again his followers told him, “Oh our master, you again spoke such words.” “What did you do about it?” he asked. “As you instructed us, we struck you with our swords, but they passed through you as through thin air.” The shaykh answered, “Then I must not have been there. There was no more Jilani to be cut by your swords. Jilani was dissolved in the Oneness of the Lord, Almighty Allah. It was He alone speaking to you.”
Certainly some people will raise objections, saying that there is no scriptural evidence for the contention that Allah may speak through an intermediary other than a prophet. Both the Quran and the Torah mention that Allah spoke to Moses through a burning bush, and every believer accepts that. In your opinion, which is a more noble vessel for divine light, a more noble instrument for divine wisdom, a bush or man? Is man or bush the “crown of creation”? Are there any grounds upon which to reject this point?
When a person attains the Station of Unity he leaves behind his own existence and is admitted to the Lord’s existence, so that divine oneness overtakes him. You may see him as al Jilani, but he is not al Jilani.
We all stagger under the weight of the burden of this life, but we bear that burden only because we have not set it down. Some foolish people are not satisfied with carrying only their own loads but in addition envy the loads of others. The result is this: as long as you carry that weight of the ego so many others attack you, and you are pierced by arrows and spears, slashed by swords of envy and enmity.
Attaining the gate of Oneness with the Almighty is the only way to be released from the sufferings of this world, and all of God’s prophets have imparted methods for attaining this goal. However, man’s resistance is very great, and generally, the larger our share of worldly fortune the tighter we grasp it.
That is one of the main reasons why divinely revealed law, throughout the ages, has required the rich to give charity to the poor. Besides the obvious benefits of relieving the poverty of the recipient and keeping envy away from the threshold of the donor, the poor due trains the well to do person to renounce some part of his wealth, and thus to purify it and himself. This is why the poor due is called “Zakat”, or purification. Purification from what? From our attachment to separate existence.
Sha’ban ar Rai was a simple shepherd, and also one of the great Sufi saints of the early Islamic era. He lived during the times when the four renowned Imams of the Sunni schools of Canon Law were busy compiling the canon of their respective schools. One of those great scholars, Imam Shafi’i, considered Sha’ban ar Rai to be his spiritual mentor.
Another of the four great Imams, Ahmad Ibn Hanbal, being skeptical of such an illiterate shaykh, decided to ask him a very elementary question to ascertain his level of knowledge. Imam Shafi’i warned
him, “Beware of thinking of him as a simpleton, for if you ask him a question with that preconceived notion, he will understand your hidden intention and put you to shame.
Imam Ahmad was, however, determined to pursue his course, so he asked him, “What is the rate of Zakat that all non-indigent Muslims must pay to the poor?” “Which Zakat are you inquiring about–your Zakat or ours? According to your variety of knowledge or according to our way?” Surprised and always suspicious of heresy, Imam Ahmad asked, “What? Do you claim that there are two rates of Zakat in Shari`ah (divine law)? I would like to know what they are, and on what evidence you base your claim.”
“According to Shari`ah as it applies to you and to those who are on your way, it is incumbent upon every person to give away one fortieth of his gold, silver, livestock and goods to the poor. According to the Shari`ah, as it applies to His slaves, the slave and all he possesses belong to the Master. So, on our way, from every forty, forty is for our Lord and nothing for us.”
Then Imam Ahmad asked him, “On what authority do you base this? Who is your Imam, and what is your chain of transmission back to the Prophet?” “Our Imam is Abu Bakr as Siddiq (the first Khalifa of Islam): he gave all his wealth for the sake of his Lord.”
By thus requiring people to relinquish at least one fortieth of their wealth every year, people are given a start on the path of renunciation–and renouncing even a few possessions is a struggle for man, who is born into this world with clenched fists, but must leave it open handed. Nothing that you can collect from this world’s treasures will enable you to abide in it forever. So, open your hands while they are yet warm; this is better for your soul, for the practice of open handedness will train you to lay your existence down in the sublime Oneness of God.
That is the highest level of goodness in this world, and He Almighty promises a bountiful recompense:
Shall the recompense of goodness be other than goodness?
The Lord Almighty will accept your existence and give of Himself. That is the meaning of “Fana fillah” (Annihilation in God) and “Baqa billah (Permanence in God): real existence in the Ocean of Unity of Allah Almighty. No one can anticipate the boundlessness of that pleasure–may Allah grant us that pleasure! But it is expensive . . .
Longing
I am to our visitor here a strange person in strange clothes whom he thinks he is seeing for the first time. He knows only that this person is called “Shaykh Nazim”, more than this he does not yet know. Just as I am an unknown being to him, so is he unknown to himself. He knows of himself only what is written on his identity card: date of birth, place of birth, mother’s name, father’s name, and occupation.
As long as one remains ignorant of one’s own real existence, how can one attain knowledge of one’s Creator? Therefore, I don’t blame people for being blind to divine realities and to the existence of the Creator, for they are ignorant of themselves; how should it be any different? If they knew themselves they would accept divine realities.
As of yet he doesn’t even know whether he exists or not. He says: “One hundred years ago I was nothing and in another one hundred years I will be nothing as well; therefore, how may I say that I am something?” But, despite this logic, he now feels himself to be something, a living being.
The destination of the physical body is the grave, but the spiritual body is a heavenly being, and its life is the real life. This body is like a cage and our soul like a bird. The bird comes from heaven and enters the cage. There it remains confined, awaiting the time for the guardian to come and open the door, saying: “You are free.”
Holy people are eagerly awaiting the arrival of that guardian in order to be freed once and for all from that cage, but the heedless are not waiting for anyone; they
say: “This cage is great! We have plenty to eat and to drink, and we can jump all about: from the swing to the upper perch, down to the lower perch and up again to the swing.”
There are others however who feel confined in this world and who are looking to the moment of liberation with longing and hope. They know that everything in this world is finite and provides only limited satisfaction, and something inside of them cries out for a world without limits, a joy without end. The physical body cannot respond to this cry, it cannot be the vehicle for the fulfillment of this longing. But something within ourselves is unlimited: our spiritual being may attain to the Infinite.
Endless longing is what sets man apart from other creatures. Other creatures have not been given the spiritual power of mankind, their desires are confined to the realities of their bodily needs, but man’s endless longing comes from the eternal and limitless spirit within him, the power with which his Creator has endowed him that he may attain knowledge of Him Almighty.
Now we are looking out upon the greatness of the Creator through two tiny holes the pupils of the eye through these two tiny windows we gaze out in awe at this universe. Our soul looks out through these tiny windows like a prisoner gazing through the small barred window of his prison. What can he see of the world from such a vantage point? Nothing! Now our view is like this, but it may yet open up, for it is within our possibilities to gain perception of the whole universe at a glance. If our spiritual eyes are opened, no distance can be beyond their range, no mountain block their view, no darkness hinder their penetration: such is the sight of the spiritual eyes. Now, however, while we are within the range of our senses, everything is limited. Only when the cage is
opened and your soul regains its freedom you may know the meaning of “limitless” and return to your homeland.
All the suffering of man comes from his trying to fulfill his endless desires—originating in reality from his spiritual self—with a flood of sensual gratification that can never come even close to fulfilling that endless longing. Therefore, instead of seeking to fly from their cages, men are occupied with what is in them, thinking all the while that they are free. No, we are bound to all the passing phenomena of this world, and to free ourselves from that attachment is the most difficult task and the greatest challenge of our lives.
But it is impossible to even begin to detach oneself from pre occupation with one’s surroundings unless one believes in eternal life. Therefore, every prophet sent to mankind has given good tidings of eternal life. If a person believes only in that which his senses can perceive, he will grab for everything that might conceivably give him pleasure; even if you cut off his hands he will try to clasp it with his arms and carry it off. Whosoever denies eternal life is the slave of everything around him, like a person knocked unconscious who never comes to.
Man’s endless longing for his Lord is what sets him apart from other creatures. But until he breaks the bonds that tie him to the earth, that longing will keep manifesting itself as unceasing worldly desire which cannot possibly be satisfied, as its cause lies in an entirely different realm. That is why people in this world are never happy, no matter how much they may possess. A person seeking peace and contentment of heart must strive hard, as a rocket strives until it breaks the gravitational pull of the earth. Don’t imagine that one may attain satisfaction without struggle against that earthly gravitational field! Even if we may see a few
people who seem to be successful it is easy to understand that such a situation is a very temporary one. The shadow of fear pursues such “lucky” people, for, no doubt, tomorrow will bring with it the downfall of their empires, the undoing of their happiness. This fear makes everything they have tasteless: it kills and destroys, and there is no cure.
Today he may be king and she may be queen, but who can promise anything for tomorrow except the gradual onset of decrepitude and death? Who denies the eternal realm lives in misery; people celebrate their own birthdays, but what do they have to celebrate? Another year has rushed past them like water under a bridge, and no dam can stem the flow of that current. No, they only celebrate the loss of another piece of a dwindling treasure. Every white hair that appears in the mirror is like a dagger piercing their hearts. But I am looking every day to see if there are still any black hairs left in my beard. I am looking forward to its turning all white. Why? Because it is a sign that I am approaching eternal life, and I have been preparing for that jump from this world to the next.
All believers look forward to that homecoming with great longing and anticipation, just as our brother here who has been away from home for two months is looking forward each day to reaching his home. Every day he is looking at me hoping to make me hurry—but yet I am sitting. Just as each day he feels more and more longing to reach his home and his darling, so my soul, with time passing, has fresh desire to jump to that eternal life. As it approaches I feel within myself such pleasure that cannot be described, for that day will be
Link: https://www.nvrislam.net/index.php?j=eng&post=6030
In the Mystic Footsteps of Saints, VOLUME 2
Grandshaykh Abd Allah Ad Daghestani (ق) with his successor, Shaykh Nazim Adil Al Haqqani (ق)
© 2002 Naqshbandi Haqqani Sufi Order
Table of Contents
* Unity beyond Duality 1
* Longing 11
* The Cavemen 16
* Essential Practices for Beginners 17
* Fitting Spiritual Realities into Block Heads 25
* The “Personality” of Allah 27
* Unity and Duality 31
* Inspirations vs. Delusions 37
* A Mass Meeting One Hundred Years from Now 40
* Depression 45
* Depression and Sleep 48
* Advice on Childrearing 50
* Purity of Heart: To Forgive, Forget, and Be Immune to Vainglory 53
* The Water of Life 56
* Seek to Make Things Easy for People, Not Hard 63
* Digest Your Anger 68
* Everything is Known by its Opposite 72
* A Person’s Value 77
* The Power of Love 81
* Don’t Worry! 87
* Association 90
* The Love Oceans of Our Lord 97
* Of Mice and Men 101
* Familiarity Breeds Enlightenment 104
Unity beyond Duality
Does anyone think that the ocean is only what appears on its surface? By observing its hue and motion the keen eye may perceive indications of that ocean’s unfathomable depth. The Lord’s mercy and compassion are an ocean with no shore, providing endlessly varied vistas for those who sail its surface; but the greatest wonderment and fulfillment is reserved for those “creatures of the sea” for whom that mercy has become their own medium.
The Lord beckons us through a divine love and attraction that has been implanted in our hearts, a love that may be understood and felt consciously as divine by some, and only indirectly as love for His creatures or creation by others. In either case the pull of our heartstrings draws us to those Mercy Oceans, just as our physical bodies feel drawn to a warm and gentle sea.
By means of the revelation of holy books and through the example set by prophets and saints, all human beings have been brought in contact with those oceans. For humankind at large, these revelations serve as vessels, or as “instruction manuals” for building and maintaining vessels that ply those most spacious seas, but for those who have the means to read between the lines, a great revelation emerges: that we are of that sea, that our place, our home is in the depths of that sea, not on its surface.
The Holy Quran is an eminently unambiguous scripture, full of clear guidance for mankind at large, but there is much more contained in it than immediately meets the untrained eye. The discrimination to see into its depths is not only a matter of training, however, but
also a bestowal attainable only through sincerity and faith. There are endless levels of knowledge and wisdom through the depths of the Holy Quran, as it states:
“You shall surely ride stage after stage.”
And the attainment of each stage imparts great benefit, not only for the one who has attained it but also for those around him, for mankind and for all creation.
One may ask, “To what ends so many hidden meanings?” Understanding these meanings is the key to deriving their “wisdom essence”, and it is that essence that is an inexhaustible fountain, an elixir of eternal life. We may summarize the essence of the wisdom our Lord seeks to impart unto us through all His revelations in one word: unity.
The dominating theme of the Holy Quran is the Uniqueness and Incomparability of God, and the weakness and utter dependence of all creatures upon Him. By thus stressing His omnipotence and our powerlessness, He reminds us of our affinity with all creatures and bestows upon us the humble but honorable cloak of servanthood. Realize that you are no better than anyone else and that self improvement may be attained through serving God and His servants, and you will have grasped the tools with which to shatter your idol of conceit, your egoism. Having attained humility, the tribulations of life will propel you towards your goal, as they are a constant reminder of our weakness and are received, if not with thankfulness, at least with patience, in the knowledge that they are drawing us ever closer to ultimate unity.
Our journey towards that goal first brings us away from the illusion of multiplicity, the impenetrable veil of the common man. That is the vision of endless diversity, of apparently independent existences of billions of creatures each striving to improve its own condition and exert its willpower. The next stage is the realization of God’s omnipotence and our weakness. This realization inspires awe in the face of the majesty and might of Allah (Jalal), and one feels himself a most humble servant of a Most Transcendent Lord. Beyond this is the stage of intimacy (uns) at which the imminence of the Lord is perceived:
“And I am closer to man than his jugular vein.”
At this stage one perceives His aspects of love and beauty (Jamal). But the ultimate goal is beyond even the intimacy of “I and Thou”, a unity beyond duality, for He is All in All. That is the meaning of, “There is no God but He.” As long as we cling to the separateness of our physical and spiritual existence, we are far from our goal. Why do we fear death? Because we are afraid of being non existent; that is why the soul and body, which enable each other to exist in this realm, cling to each other so tenaciously. We may have to pay a high price to remain alive, but yet do we endure.
All of God’s prophets had the same mission: to call people to divine existence in the Lord, and to a lifestyle conducive to the attainment of that end. What exactly does such a lifestyle entail, and what are its implications? Once the idol of egoism is shattered, fulfillment is no longer found in self aggrandizement. The emphasis shifts to seeking truth, purity and peace, to acquiring blessed attributes in the time allotted to us for preparing ourselves for that longed for reunion. Worldly cravings and desires are drastically reduced, and the pursuit of a decent livelihood to support a simple lifestyle replaces voracious egoistic striving.
Rich and powerful people were often at the forefront of opposition to the prophets as, lacking the spiritual training that might have enabled them to handle power and wealth with detachment, they saw their power or their wealth as the essence and affirmation of their existence–and so vehemently opposed any change in the status quo. The poor and powerless were generally more receptive, as they did not feel so threatened by the advent of a new spiritually oriented order.
Certainly they also believed that money and power were the criteria of existence, but they figured, “We have nothing and are nothing anyway, so what do we have to lose by going and listening in?” Then, when the prophets called them to the Lord they could easily renounce attachment to worldly values, and said, “We have left behind everything but ourselves.” As for those who really meant what they said, from the poor who renounced little and from the rich who had to struggle hard to renounce worldliness, the essence of the message was then imparted, “Now, leave yourselves behind and approach the Ocean of Unity.”
Abu Yazid al Bistami (one of the greatest Masters of the Khwajagan line) approached the Divine Presence and “knocked on the gate.” He was asked, “Who is there?” “I have come, oh my Lord,” replied Abu Yazid. He was told, “There isn’t any place here for two. Leave your ego behind and come.” When Abu Yazid once again approached the Divine Presence and was asked who it was, he said, “You, oh Lord.”
Once Abu Yazid was asked about acts of worship and devotion of two different categories: those indicated by the example of the Holy Prophet (Sunnah) and those made obligatory through divine revelation (fard).
He said, “Sunnah is the abandonment of worldliness and fard is the abandonment of all but He alone.” So many people claim to follow the Sunnah but their hearts are awash in love of worldly pomp. As for what is obligatory, fard (usually understood as the minimum acceptable level of religious observance), Abu Yazid has penetrated to the heart of the matter, saying total surrender is the ends to which all the means (acts of worship) are truly directed. Obligatory also, because at the time of death all must leave behind everything besides Him, whether they are ready to do so or not.
The Lord is beckoning us to enter that Ocean of Unity while we are yet in this life, to dissolve as sugar dissolves in tea. When the sugar dissolves you can no longer say, “This is sugar and that is tea.” Our Lord’s invitation to join in His Unity is always extended, and it is our fate to suffer until we respond to that invitation. As long as we cling to our claim of autonomy we will have to bear the brunt of the hard lessons that this world has to offer us–and cry out in pain. Let go and nothing can harm you.
When Abdul Qadir al Jilani addressed his followers, his individuality would sometimes become completely veiled by a cloak of divine attributes or of prophetic attributes. When he was in such a state the divine would manifest through him, and his speech would become awe inspiring; but, to those who had not yet attained a sufficiently high station, this was very disturbing and even shocking.
Perfection may only be understood by perfectly complete individuals, and not at all by the unregenerate human. As for those on the way of truth, they understand perfection in accordance with their respective levels of development, and the followers of Abdul Qadir al Jilani
were not on a level to be able to receive those outpourings.
Once a grandshaykh was addressing his followers from the pulpit of a mosque. He recited a verse of the Holy Quran and explained it a little. Then he said, “This explanation will help everyone here understand this verse on a level corresponding to his attainment, but its real meaning is not for you. You can’t understand what I am saying. There is only one person in attendance who has been able to appreciate the deep meanings of this discourse–and he is hiding behind a pillar wearing a veil.”
“My words have been directed to that person–not to you–understand this, and do not think of yourselves as the suitable receptacles of every piece of precious wisdom. If you hear something from me that you understand, then fine and well, make good use of it on your way, but if you hear something you do not understand, be careful not to reject it. Whenever that occurs just hold your peace and be humble enough to accept that it may have been directed to someone else in the audience, someone who has attained a higher potential of understanding than you have.”
Then that grandshaykh proceeded to another, even deeper level of meaning of that verse of the Quran, and said, “Now, this is even beyond the level of that person behind the pillar.”
When al Jilani came to himself, his followers informed him of the nature of his utterances while in that state of absence from himself. Jilani then told them, “Oh my sons, if it is true that I say things contrary to the Shari`ah (divine law), then you must smite me with your swords.” What al Jilani meant by “contrary to the Shari`ah” was in fact, “contrary to your understanding of
the Shari`ah”, as people are not all on the same level of understanding Shari`ah.
At the next gathering, al Jilani again said something belonging to the realm of the knowledge of Allah Almighty. Then, in accordance with the Shaykh’s instructions the followers drew their swords and began to strike–but their swords passed through the Shaykh’s figure as readily as they would pass through thin air. They slashed and slashed, but it was as if his body was a figment of their imaginations.
When al Jilani came to himself again his followers told him, “Oh our master, you again spoke such words.” “What did you do about it?” he asked. “As you instructed us, we struck you with our swords, but they passed through you as through thin air.” The shaykh answered, “Then I must not have been there. There was no more Jilani to be cut by your swords. Jilani was dissolved in the Oneness of the Lord, Almighty Allah. It was He alone speaking to you.”
Certainly some people will raise objections, saying that there is no scriptural evidence for the contention that Allah may speak through an intermediary other than a prophet. Both the Quran and the Torah mention that Allah spoke to Moses through a burning bush, and every believer accepts that. In your opinion, which is a more noble vessel for divine light, a more noble instrument for divine wisdom, a bush or man? Is man or bush the “crown of creation”? Are there any grounds upon which to reject this point?
When a person attains the Station of Unity he leaves behind his own existence and is admitted to the Lord’s existence, so that divine oneness overtakes him. You may see him as al Jilani, but he is not al Jilani.
We all stagger under the weight of the burden of this life, but we bear that burden only because we have not set it down. Some foolish people are not satisfied with carrying only their own loads but in addition envy the loads of others. The result is this: as long as you carry that weight of the ego so many others attack you, and you are pierced by arrows and spears, slashed by swords of envy and enmity.
Attaining the gate of Oneness with the Almighty is the only way to be released from the sufferings of this world, and all of God’s prophets have imparted methods for attaining this goal. However, man’s resistance is very great, and generally, the larger our share of worldly fortune the tighter we grasp it.
That is one of the main reasons why divinely revealed law, throughout the ages, has required the rich to give charity to the poor. Besides the obvious benefits of relieving the poverty of the recipient and keeping envy away from the threshold of the donor, the poor due trains the well to do person to renounce some part of his wealth, and thus to purify it and himself. This is why the poor due is called “Zakat”, or purification. Purification from what? From our attachment to separate existence.
Sha’ban ar Rai was a simple shepherd, and also one of the great Sufi saints of the early Islamic era. He lived during the times when the four renowned Imams of the Sunni schools of Canon Law were busy compiling the canon of their respective schools. One of those great scholars, Imam Shafi’i, considered Sha’ban ar Rai to be his spiritual mentor.
Another of the four great Imams, Ahmad Ibn Hanbal, being skeptical of such an illiterate shaykh, decided to ask him a very elementary question to ascertain his level of knowledge. Imam Shafi’i warned
him, “Beware of thinking of him as a simpleton, for if you ask him a question with that preconceived notion, he will understand your hidden intention and put you to shame.
Imam Ahmad was, however, determined to pursue his course, so he asked him, “What is the rate of Zakat that all non-indigent Muslims must pay to the poor?” “Which Zakat are you inquiring about–your Zakat or ours? According to your variety of knowledge or according to our way?” Surprised and always suspicious of heresy, Imam Ahmad asked, “What? Do you claim that there are two rates of Zakat in Shari`ah (divine law)? I would like to know what they are, and on what evidence you base your claim.”
“According to Shari`ah as it applies to you and to those who are on your way, it is incumbent upon every person to give away one fortieth of his gold, silver, livestock and goods to the poor. According to the Shari`ah, as it applies to His slaves, the slave and all he possesses belong to the Master. So, on our way, from every forty, forty is for our Lord and nothing for us.”
Then Imam Ahmad asked him, “On what authority do you base this? Who is your Imam, and what is your chain of transmission back to the Prophet?” “Our Imam is Abu Bakr as Siddiq (the first Khalifa of Islam): he gave all his wealth for the sake of his Lord.”
By thus requiring people to relinquish at least one fortieth of their wealth every year, people are given a start on the path of renunciation–and renouncing even a few possessions is a struggle for man, who is born into this world with clenched fists, but must leave it open handed. Nothing that you can collect from this world’s treasures will enable you to abide in it forever. So, open your hands while they are yet warm; this is better for your soul, for the practice of open handedness will train you to lay your existence down in the sublime Oneness of God.
That is the highest level of goodness in this world, and He Almighty promises a bountiful recompense:
Shall the recompense of goodness be other than goodness?
The Lord Almighty will accept your existence and give of Himself. That is the meaning of “Fana fillah” (Annihilation in God) and “Baqa billah (Permanence in God): real existence in the Ocean of Unity of Allah Almighty. No one can anticipate the boundlessness of that pleasure–may Allah grant us that pleasure! But it is expensive . . .
Longing
I am to our visitor here a strange person in strange clothes whom he thinks he is seeing for the first time. He knows only that this person is called “Shaykh Nazim”, more than this he does not yet know. Just as I am an unknown being to him, so is he unknown to himself. He knows of himself only what is written on his identity card: date of birth, place of birth, mother’s name, father’s name, and occupation.
As long as one remains ignorant of one’s own real existence, how can one attain knowledge of one’s Creator? Therefore, I don’t blame people for being blind to divine realities and to the existence of the Creator, for they are ignorant of themselves; how should it be any different? If they knew themselves they would accept divine realities.
As of yet he doesn’t even know whether he exists or not. He says: “One hundred years ago I was nothing and in another one hundred years I will be nothing as well; therefore, how may I say that I am something?” But, despite this logic, he now feels himself to be something, a living being.
The destination of the physical body is the grave, but the spiritual body is a heavenly being, and its life is the real life. This body is like a cage and our soul like a bird. The bird comes from heaven and enters the cage. There it remains confined, awaiting the time for the guardian to come and open the door, saying: “You are free.”
Holy people are eagerly awaiting the arrival of that guardian in order to be freed once and for all from that cage, but the heedless are not waiting for anyone; they
say: “This cage is great! We have plenty to eat and to drink, and we can jump all about: from the swing to the upper perch, down to the lower perch and up again to the swing.”
There are others however who feel confined in this world and who are looking to the moment of liberation with longing and hope. They know that everything in this world is finite and provides only limited satisfaction, and something inside of them cries out for a world without limits, a joy without end. The physical body cannot respond to this cry, it cannot be the vehicle for the fulfillment of this longing. But something within ourselves is unlimited: our spiritual being may attain to the Infinite.
Endless longing is what sets man apart from other creatures. Other creatures have not been given the spiritual power of mankind, their desires are confined to the realities of their bodily needs, but man’s endless longing comes from the eternal and limitless spirit within him, the power with which his Creator has endowed him that he may attain knowledge of Him Almighty.
Now we are looking out upon the greatness of the Creator through two tiny holes the pupils of the eye through these two tiny windows we gaze out in awe at this universe. Our soul looks out through these tiny windows like a prisoner gazing through the small barred window of his prison. What can he see of the world from such a vantage point? Nothing! Now our view is like this, but it may yet open up, for it is within our possibilities to gain perception of the whole universe at a glance. If our spiritual eyes are opened, no distance can be beyond their range, no mountain block their view, no darkness hinder their penetration: such is the sight of the spiritual eyes. Now, however, while we are within the range of our senses, everything is limited. Only when the cage is
opened and your soul regains its freedom you may know the meaning of “limitless” and return to your homeland.
All the suffering of man comes from his trying to fulfill his endless desires—originating in reality from his spiritual self—with a flood of sensual gratification that can never come even close to fulfilling that endless longing. Therefore, instead of seeking to fly from their cages, men are occupied with what is in them, thinking all the while that they are free. No, we are bound to all the passing phenomena of this world, and to free ourselves from that attachment is the most difficult task and the greatest challenge of our lives.
But it is impossible to even begin to detach oneself from pre occupation with one’s surroundings unless one believes in eternal life. Therefore, every prophet sent to mankind has given good tidings of eternal life. If a person believes only in that which his senses can perceive, he will grab for everything that might conceivably give him pleasure; even if you cut off his hands he will try to clasp it with his arms and carry it off. Whosoever denies eternal life is the slave of everything around him, like a person knocked unconscious who never comes to.
Man’s endless longing for his Lord is what sets him apart from other creatures. But until he breaks the bonds that tie him to the earth, that longing will keep manifesting itself as unceasing worldly desire which cannot possibly be satisfied, as its cause lies in an entirely different realm. That is why people in this world are never happy, no matter how much they may possess. A person seeking peace and contentment of heart must strive hard, as a rocket strives until it breaks the gravitational pull of the earth. Don’t imagine that one may attain satisfaction without struggle against that earthly gravitational field! Even if we may see a few
people who seem to be successful it is easy to understand that such a situation is a very temporary one. The shadow of fear pursues such “lucky” people, for, no doubt, tomorrow will bring with it the downfall of their empires, the undoing of their happiness. This fear makes everything they have tasteless: it kills and destroys, and there is no cure.
Today he may be king and she may be queen, but who can promise anything for tomorrow except the gradual onset of decrepitude and death? Who denies the eternal realm lives in misery; people celebrate their own birthdays, but what do they have to celebrate? Another year has rushed past them like water under a bridge, and no dam can stem the flow of that current. No, they only celebrate the loss of another piece of a dwindling treasure. Every white hair that appears in the mirror is like a dagger piercing their hearts. But I am looking every day to see if there are still any black hairs left in my beard. I am looking forward to its turning all white. Why? Because it is a sign that I am approaching eternal life, and I have been preparing for that jump from this world to the next.
All believers look forward to that homecoming with great longing and anticipation, just as our brother here who has been away from home for two months is looking forward each day to reaching his home. Every day he is looking at me hoping to make me hurry—but yet I am sitting. Just as each day he feels more and more longing to reach his home and his darling, so my soul, with time passing, has fresh desire to jump to that eternal life. As it approaches I feel within myself such pleasure that cannot be described, for that day will be
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