Abdal Hakim Murad – Presence in Every Breath

Abdal Hakim Murad
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AI: Summary ©

The segment discusses the concept of "reflections" as a temporary stage in human life, with a focus on the complexity of human behavior and the universal godlike. The segment also touches on the importance of the "Art of God" for everyone to feel the natural beauty of the world and the natural beauty of their actions. The segment concludes with a training program for the next generation of students to practice spiritual work.

AI: Summary ©

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			We are on that journey back to
him. And let's be awake on the
		
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			journey because he has instructed
us so and because the informed
		
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			traveler who knows what he's
looking at, as he passes to this
		
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			quite amazing landscape really is
the real traveler who's not
		
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			wasting his time.
		
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			Smilla hamdulillah wa Salatu was
Salam ala Rasulillah earlier he
		
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			was happy woman while up
		
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			the notch bandier have this idea
of hot, dark, dumb, which is
		
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			something like presence in every
breath.
		
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			Each breath is not something we
can claim credit for. It's a
		
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			divine gift. And we are by that
Divine Generosity given most of
		
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			us, quite a few of them. And each
breath should be ultimately a
		
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			resonating with some form of care,
some recollection of the holiness
		
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			which is our birthright,
		
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			the qasida that we've been
singing, the Turkish one is about
		
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			the heart that I have within my
breast, which is saying Allah,
		
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			Allah, Allah, again, a
characteristic Naqshbandi idea
		
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			that heart is, carries the divine
carving to impress of the divine
		
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			name, it is that mysterious seat
of the roof, which is that part of
		
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			the human composite which in
comprehensively, the angels could
		
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			bow down to the rest of us. It's
just kind of mucky clay, nice for
		
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			a few youthful years, perhaps. But
soon, gravity takes over and it
		
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			winds its inevitable way to the
grave. But the part of us that is
		
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			not subject to gravity, which has
wings, is the imperishable spirit.
		
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			And it is that which is what we
really are rather than the false
		
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			self, which is what we think we
are. So if we're in a session now
		
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			called Reflections, we need to
think about what that means the
		
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			idea in the Hadith that the
believer is the mirror of the
		
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			believer, mirror. Atul McMinn. In
other words, a reflection,
		
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			reflection of ourself, well, if we
adjust the lower turbulent self
		
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			that is likely to be by the usual
human osmosis, the impulses that
		
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			we bring out in the other. You can
see this in most human context
		
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			nowadays, almost all not least in
debates in the House of Commons,
		
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			not much spiritual flying going on
there. It's ego against ego,
		
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			expression of greed, against
expression of greed, the exchange
		
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			of anxieties, not much fun. But
the believer tries to remember
		
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			that beneath this false self, that
is, in a sense, what we are, but
		
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			it's also an illusion. Very
strange, paradox, what we really
		
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			think I am the self, I am myself,
evidently, it's a kind of trap and
		
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			an illusion, and that there is
something else that I can discern
		
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			with only through engaging with
others. I can't really knock
		
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			myself away, and work it out,
except for the one in a million
		
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			solitary type of saints, but that
is hardly to be found nowadays,
		
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			and that is itself only a
temporary stage. The Lord hit up
		
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			the cave of Hera, which was which
preceded prophecy didn't trigger
		
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			prophecy, but it preceded it. But
it wasn't repeated during
		
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			prophecy. Instead, we have the
principle of * WordStar
		
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			undermanned solitude in the crowd.
		
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			Which sounds a bit depressing.
Aren't we intersubjective
		
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			creatures that we want to reach
out and engage and hug each other
		
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			and be part of the world isn't
Islam, a social religion, a demon
		
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			or ArmaLite? Why be alone? It's
realisation
		
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			more than an instruction really,
that we are alone, and that every
		
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			human collectivity, including this
is made up of solitary entities.
		
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			However, it is the Divine Decree,
that in the mutual engagement,
		
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			of egos, a kind of fire is
generated in the engagement of
		
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			Ottawa, where that occasionally
happens, and it's always there.
		
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			To a very small extent, at least,
light can be generated and some
		
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			kind of secret can be discerned.
		
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			affinities become evident. The
mystery of Anwar Junoon maganda
		
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			the spirits are much
		
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			stirred souls are mustard armies,
		
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			those which knew each other, find
an affinity. Those which did not
		
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			know each other, are repelled from
each other.
		
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			For matter Nakara minhag tellef is
a Hadith, which is one of the most
		
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			mysterious of Hadith, and refers
to most Evidently, the time when
		
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			we were together in a more fully
interactive state, that the day of
		
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			Allah to be robbed become, Am I
not your Lord, the primordial
		
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			covenant, the original
congregation, when everybody faced
		
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			that nebula without the single
exception and things were
		
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			appropriate, right, meet, as they
should be, human beings are bad
		
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			Allah, He Juana, slaves of God as
brethren, the normal normative,
		
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			primordial state of human beings.
		
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			In this world, we tend not to
experience that. But sometimes
		
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			there are affinities and sometimes
there are instinctive mutual
		
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			dislikes. This is part of our
experience in our human journey,
		
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			you immediately take to some
people, and you immediately feel a
		
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			dislike to some others. And this
is a subtle thing. And much of
		
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			ethics is about overcoming that,
and maintaining an equilibrium
		
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			with everybody. But in those
affinities, sometimes there can be
		
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			discernible, some form some form
of transcendence. And this is what
		
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			the believer seeks. That's why he
is alone in the crowd, not being
		
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			distracted by the crowdedness of
it, but still aware of himself and
		
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			seeing where the signs of
transcendence might be.
		
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			The world is pretty interesting.
Human beings are even more
		
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			interesting. There is no context
that is not full of objects of
		
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			study and fascination and
inspiration for the believer. The
		
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			believer should, even if in a
dreary, crowded place, like an
		
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			airport terminal, be filled with
delight at the spectacle of the
		
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			forms of humanity, all of whom
want said militia hidden Yes, we
		
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			bear witness even if now they're
distracted with their handheld
		
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			devices, but all of them created
for a noble end, and sculpted by
		
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			the benign hands of a rock man.
This is what the believer sees,
		
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			this is the teaching of the
showerhead, the witness, every
		
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			human being is one of the Shahadat
bear witness, every human being
		
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			has inscribed within him or
herself, the divine qualities, all
		
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			of the divine qualities, although
in ourselves, we get the balance
		
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			wrong, and many of them are
veiled. And in some cases, they
		
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			may not be evident at all, but
they are all there because the raw
		
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			is there, which is where these
qualities come together.
		
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			And therefore every human being is
Shahid, witness, more than the
		
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			beauties of the other orders of
creation. We can be inspired by
		
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			trees, or the sounds of birds, or
the waves of the ocean and the
		
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			other things that bring about a
strange, nostalgic calm in the
		
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			soul. And all of this is good and
the Quran urges us quietly with
		
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			the lobe, the inner core of
ourselves to ponder these signs
		
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			that are yet in the old Al Bab.
And as we saw yesterday, I buy
		
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			that tends to be geared to natural
forms and rhythms. So that at the
		
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			particular atmospheric moment of
Fajr, there is a particular type
		
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			of prayer and we are aesthetically
and spiritually engaged with the
		
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			particular spirituality of
creation at a particular time. But
		
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			with Benny Adam, with human
beings, it is more complex and
		
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			more interesting. A tree or the
rising sun can manifest some of
		
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			the Divine Names you could say
strengths or even light or
		
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			whatever. But only human beings
can manifest all of the divine
		
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			qualities. Albeit Of course, not
in an infinite way that is God's
		
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			alone but in a kind of wonky, very
limited very finite way, but they
		
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			can be present. And your human
being can be just and merciful, as
		
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			well as strong and bright. These
ethical qualities of divinity are
		
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			reflected in human beings and that
is the secret of human beings as
		
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			being potentially the pillar of
the angels, which is a deep
		
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			secret.
		
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			So in moments of stillness into
crowd as we clutching our boarding
		
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			passes, head for the gate. Instead
of allowing the busyness and
		
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			aimlessness of everything to
become apostate. We should try and
		
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			stop
		
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			To look at the miracle of the
human family,
		
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			all of them from Adam, we are part
of a single family, everybody is
		
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			our relative. We all come from the
same rather humble point of origin
		
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			in this world.
		
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			Our parents came together, we were
fetuses, we were born screaming,
		
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			we are all the same kind of thing.
We are all in this together, and
		
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			to see what we can discern by way
of divine indicative of it,
		
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			wherever there is goodness, or
beauty or tenderness or patients.
		
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			That is interesting to us. A
mother looking after her child, a
		
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			child, looking for its parent, old
people, struggling, whatever it
		
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			might be, there is always
something of human interest there.
		
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			And that can be our techie AZZAWI.
		
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			We don't really have this idea of
a secular space in Islam, because
		
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			the earth belongs to God, there is
nowhere where his operations are
		
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			not proceeding without any
impediment. Every space is part of
		
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			God's place with prostration for
human beings. And this is part of
		
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			the meaning of withdrawal, a
lateral automatic Gita, which
		
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			doesn't just mean the whole world
is a mosque, so I can pray
		
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			wherever I want. But also the
whole earth is a place of
		
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			prostration for everything cuando
la Makani tune everything in the
		
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			heavens and the earth. As the
Quran says. It as it says in Surah
		
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			Rahman, which we heard the other
day, the stars and the trees
		
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			prostrate, nothing is submitting.
Everything is prostrate. And the
		
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			believer, particularly the
believer in this Tarapur
		
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			Muhammadiyah way, is the one who
sees that Oh, who strives to try
		
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			it strives to see it. Everything
subject and submitted, in every
		
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			instance, to the divine command to
the Divine Creation, everything is
		
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			in its inner true nature,
appropriateness, even if we with
		
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			our half blindness, that really
see that and a full of grumbles.
		
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			But everything is, as it should
be, at the deepest ontological
		
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			level submitted to God.
		
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			And we need to remember that and
force ourselves to remember it
		
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			because the whole project of the
modern world is to get us not to
		
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			think about that, but to look at
the surface of things.
		
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			And when we look within ourselves,
which is done Only very
		
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			occasionally, and in a self
serving way, by the mechanisms of
		
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			modernity, what do I want to eat
for breakfast today? That kind of
		
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			thing? Or what fragrance? Should I
buy? Duty Free, it's that kind of
		
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			looking within consulting the
neffs. In every case, we need to
		
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			recognize that that is a search
for the false self
		
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			and a fool's errand because that
false self
		
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			usually encourage us encourages us
to things that soon turn to mush
		
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			in our mouth and disappear. Even
if it tastes good. You'll forget
		
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			it in an hour's time. You thought
you needed it so much, never
		
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			tastes bad. Well, even worse, it's
dunya. It is
		
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			a kind of
		
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			trick, in many ways that the
aspect of dunya that is dunya that
		
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			use us
		
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			looks from afar, as if it's really
gorgeous. But in fact, the more
		
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			people get into it,
		
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			mental health problems amongst the
super rich in London, reported
		
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			recently it doesn't really deliver
on its own promises. The shaytaan
		
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			promises you only hoorah
		
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			delusion misguided this kind of a
vain dream
		
00:14:01 --> 00:14:02
			guy that's done yet
		
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			toolbars the hospital deep thought
of us all the period is only true
		
00:14:07 --> 00:14:10
			top labels shinny D below makan
Rob Do
		
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			you and her roommate is referring
to the the self the human self as
		
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			a Falken which is quite a common
metaphor in our literature. You
		
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			are a royal Falken in the clutches
of an old woman. The pyramids and
		
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			the old woman is his image for
dunya for the world. From the
		
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			distance looks really gorgeous.
But actually it turns out to be
		
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			kind of really old wrinkly bad
tempered. That's that's done yet.
		
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			But it still holds us
		
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			to top levels shiny deep and all
makan rough t when you heard the
		
00:14:50 --> 00:14:55
			Falken is drum you went to the
place which is no place. In other
		
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			words we are designed to fly to
rise that's the real nature of
		
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			ourselves and we're trapped in a
certain way, not by the flesh,
		
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			nature, all of those things that
Christianity often speaks about,
		
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			because these are also parts of
the world that submits to God in
		
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			his compassionate decree, but
rather allowing ourselves to be
		
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			tricked by the surface of things,
not by the meaning of things. The
		
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			ascent, the departure from the
cage of the ribs that the heart
		
00:15:24 --> 00:15:29
			has to attempt is just a kind of
metaphor. It stays put, as it does
		
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			with that holy app and the NBA, it
stays put and just achieved a
		
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			proper equilibrium, and an
appropriate relationship between
		
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			outwards and inwards. But the full
conundrum Well, that's Nicola, not
		
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			just sitting around in a circle
with a white bearded, twinkly eyed
		
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			sage and singing beautiful rock
and outside the way we think of it
		
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			as having to happen. But any
recollection of God, even this
		
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			recollection of the show ahead,
the other fellow human beings, our
		
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			brothers and sisters at the
departure gate, this is also a
		
00:16:03 --> 00:16:08
			place that's full of the Corolla,
there should be no time where we
		
00:16:08 --> 00:16:13
			believe him not to be fully
evident, because he has always a
		
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			button where his God, but he's
also Zaha
		
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			manifesting everything to the
unimpeded interaction of the
		
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			splendor of his attributes.
		
00:16:28 --> 00:16:34
			So we need to be people who
recognize even in our highly
		
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			artificial age, when the air we
breathe is somehow not real, when
		
00:16:40 --> 00:16:46
			the materials that we touch are at
some removes from the natural
		
00:16:46 --> 00:16:51
			source, when human beings seem to
be living according to rhythms
		
00:16:52 --> 00:16:55
			that are far from what the human
organism is designed for, and
		
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			everything is anxious and out of
kilter. And on a helter skelter
		
00:17:01 --> 00:17:06
			race for something. Everybody's in
a hurry. But what's, what's the
		
00:17:06 --> 00:17:07
			final destination?
		
00:17:08 --> 00:17:11
			That's anxious. If you're spending
your life and your money racing
		
00:17:11 --> 00:17:16
			for something and civilization is
headed towards no kind of ideal
		
00:17:16 --> 00:17:22
			except maximizing desires, and the
rights of the self. No wonder
		
00:17:22 --> 00:17:23
			people are anxious.
		
00:17:25 --> 00:17:28
			And depressed antidepressant sales
reached an all time high in the UK
		
00:17:28 --> 00:17:29
			last year,
		
00:17:30 --> 00:17:30
			so much for
		
00:17:32 --> 00:17:37
			life, happiness, and so forth. So
all of these Enlightenment ideals
		
00:17:37 --> 00:17:41
			people are shaking. So this is the
horror or that the shaytaan
		
00:17:41 --> 00:17:43
			promises us all of that stuff.
		
00:17:45 --> 00:17:48
			In duty free, that promises that
you will feel better about
		
00:17:48 --> 00:17:49
			yourself.
		
00:17:50 --> 00:17:57
			It's all just his transparent lie
in Nikita shaytani. Canada is that
		
00:17:58 --> 00:18:03
			the devil was ruse is always weak.
But humanity falls for it, because
		
00:18:03 --> 00:18:08
			hey, it looks good. And
advertising is cool. And what else
		
00:18:08 --> 00:18:10
			is there to do after all, waiting
for the flight.
		
00:18:12 --> 00:18:18
			So as we disperse, let's try and
remember this and remember that
		
00:18:19 --> 00:18:24
			religion always, even though it is
necessarily severe, about the
		
00:18:24 --> 00:18:29
			consequences of harming others and
moral infraction, and turning away
		
00:18:29 --> 00:18:34
			deliberately from the light, that
religion is based on a vision of
		
00:18:34 --> 00:18:37
			creation as the work of God's
mercy.
		
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			That Ketubah Allah and FC her
Rama, he is prescribed mercy upon
		
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			his own self doesn't say that any
other quality.
		
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			The Creator describes himself as a
rough man, before using any other
		
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			name. World has been created out
of mercy, the Holy Prophet alayhi
		
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			salat wa salam is sent as a mercy
to the world its mercy from start
		
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			to end. And there are the darker
bits in our lives. These are the
		
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			shadows. The light is there, the
light is God's light, which is the
		
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			ontological reality of everything.
Notice on our table, he is Light
		
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			of the heavens and the earth.
		
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			But there's the shadows as well.
There's all of that.
		
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			Well, that's just necessary as
part of the process of folk
		
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			differentiation. If there has to
be any kind of differentiation at
		
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			all, there has to be gradations in
the light, there have to be
		
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			shadows and we human beings, like
the victims of Plato's cave, kind
		
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			of think the shadows are what it's
all about, but the shadows have no
		
00:19:42 --> 00:19:45
			real causal relationship to each
other and they don't sustain
		
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			themselves. Everything in creation
is just absolutely in every
		
00:19:48 --> 00:19:53
			instance dependent upon the Divine
Light, whose shadow
		
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			IT it differentiates
		
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			Allah Who
		
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			While you let me know, your
courage your home Minos automatic
		
00:20:03 --> 00:20:04
			Illa No.
		
00:20:06 --> 00:20:10
			One of the functions of the divine
name Al Walid, the protecting
		
00:20:10 --> 00:20:16
			friends, perhaps is that he takes
those who have Eman, secure
		
00:20:16 --> 00:20:20
			confidence, better than faith,
secure confidence and awareness of
		
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			how things are out of the shadows
into the light. Always in Allah's
		
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			book, shadows are in the plural.
Light is singular. Light is a
		
00:20:29 --> 00:20:34
			divine name. So it's one thing it
can't really chop it up and put it
		
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			in different places light is like,
it's the great symbol.
		
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			But the world is the shadows.
		
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			So a lot takes those who have Eman
out of believing in the shadows
		
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			into the light.
		
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			So you look at the same things.
You see what every other human eye
		
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			perceives in creation, you hear
what every other human ear
		
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			perceives in creation, but in a
radically different way.
		
00:21:02 --> 00:21:08
			Through Eman, you don't just see
the shadows. But you see the light
		
00:21:08 --> 00:21:11
			that is differentiated in the form
of the shadows. And that's the
		
00:21:11 --> 00:21:13
			journey of faith. That's the
garage that
		
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			is speaking about. And that's the
process of moving towards the
		
00:21:21 --> 00:21:25
			divine compassion in his self
manifestation as a Wali,
		
00:21:26 --> 00:21:31
			the protecting friend, which is
one of the most precious human
		
00:21:31 --> 00:21:35
			beings of the Divine Names,
because without that dimension of
		
00:21:35 --> 00:21:40
			Godhead, in this tremendous
terrifying vast creation full of
		
00:21:41 --> 00:21:45
			black holes and extreme
temperatures and human mortality,
		
00:21:46 --> 00:21:49
			things would be unbearable,
unbearable for us, but it's
		
00:21:49 --> 00:21:54
			sustained and made palatable for
us and sweet by the Divine Wilaya
		
00:21:55 --> 00:21:59
			by Allah as Al Welly, so we need
to orient ourselves towards that.
		
00:22:00 --> 00:22:02
			And he is always oriented towards
us.
		
00:22:04 --> 00:22:07
			The tabler is always there, but
we're not always there for the
		
00:22:07 --> 00:22:12
			Qibla we're kind of interested in
other stuff. So there's Lafleur
		
00:22:12 --> 00:22:13
			and there's dhikr.
		
00:22:15 --> 00:22:19
			There is heedlessness forgetting
stuff like little child.
		
00:22:21 --> 00:22:22
			short attention span.
		
00:22:24 --> 00:22:28
			Pay attention. Oh look, there's a
doggy pay attention. Oh, look at
		
00:22:28 --> 00:22:33
			the birdie. That's one of the
aspects of human beings when we're
		
00:22:33 --> 00:22:37
			kind of new and unformed and we
need the discipline. So that Allah
		
00:22:37 --> 00:22:41
			subhanaw taala calls us and we
hear the drum of the Faulconer and
		
00:22:42 --> 00:22:45
			it's only there for our mercy
who's calling us Lima, you're
		
00:22:45 --> 00:22:47
			equal to what gives you life.
		
00:22:49 --> 00:22:52
			Everything else is kind of
somnolent,
		
00:22:53 --> 00:22:57
			at least the tightest, half real
not fully present in the moment.
		
00:22:57 --> 00:23:04
			So we're kind of almost dead, like
sleep, and gnome. Occult. Sleep is
		
00:23:04 --> 00:23:08
			the brother of death. That's a
third of your life gone right
		
00:23:08 --> 00:23:12
			there. But much of your so called
waking hours, you're in a kind of
		
00:23:12 --> 00:23:17
			autopilot, driven usually by the
vague and hopeless turbulences of
		
00:23:18 --> 00:23:22
			inarticulate, lower self, who I
think I'll have another slice of
		
00:23:22 --> 00:23:25
			bread and jam and all I think I'll
call my sister and that's hardly
		
00:23:25 --> 00:23:29
			any real directedness there,
that's a kind of death as well as
		
00:23:29 --> 00:23:34
			Lafleur. We have to awaken from
that Afula from that heedlessness,
		
00:23:35 --> 00:23:38
			because Allah is calling us to be
alive.
		
00:23:39 --> 00:23:45
			preternaturally conscious of the
moment, truly aware of the
		
00:23:45 --> 00:23:49
			miraculous in the true sense of
the word. Now oneness of
		
00:23:49 --> 00:23:54
			everything that is the perfect
rightness of the actual
		
00:23:55 --> 00:24:00
			or as the husserlian say, Lisa,
fill in Kenny Abda on the Mac, and
		
00:24:00 --> 00:24:04
			there's nothing possible, more
amazingly beautiful and perfect.
		
00:24:04 --> 00:24:09
			And that which is we might object
and say, Well, what about smallpox
		
00:24:09 --> 00:24:13
			and Syria that there's the divine
majesty, as well as the divine
		
00:24:13 --> 00:24:16
			gentleness, though the shadows as
well as the light and that's the
		
00:24:16 --> 00:24:18
			consequence of differentiation
		
00:24:19 --> 00:24:22
			of the light is to be
differentiated in the being of the
		
00:24:22 --> 00:24:25
			world they have to be beings
however, contingent not death,
		
00:24:26 --> 00:24:31
			provisional, unreal, clearly, they
might seem to be in that we're in
		
00:24:31 --> 00:24:35
			with them. We have to engage with
them
		
00:24:36 --> 00:24:40
			and go through the motions as if
cause and effect was something
		
00:24:41 --> 00:24:45
			real, as if the relationship
between the shadows was just what
		
00:24:45 --> 00:24:45
			it seems to be.
		
00:24:46 --> 00:24:50
			A lot is the real source and
allies the ground of being and
		
00:24:50 --> 00:24:55
			Allah is the author of time and is
a data and it's our place of
		
00:24:56 --> 00:24:59
			origin and return and mugged up
when the ad
		
00:25:01 --> 00:25:04
			And beyond that journey back to
him and let's be awake on the
		
00:25:04 --> 00:25:10
			journey because he has instructed
us so and because the informed
		
00:25:10 --> 00:25:14
			traveler who knows what he's
looking at as he passes to this
		
00:25:14 --> 00:25:19
			quite amazing landscape really is
the real traveler who's not
		
00:25:19 --> 00:25:25
			wasting his time is not constantly
checking texts or fantasizing or
		
00:25:25 --> 00:25:29
			daydreaming. Oh, if only I'd done
that. Oh, maybe I'll do that one
		
00:25:29 --> 00:25:32
			day and all of these chatters that
jump around in the head like
		
00:25:32 --> 00:25:37
			monkeys. Take us away from the
irreplaceable sanctity of the
		
00:25:37 --> 00:25:37
			moment.
		
00:25:39 --> 00:25:44
			All that has to be fought with as
enamel Junaid says the Red Sword
		
00:25:44 --> 00:25:48
			of Mujahidin you don't compromise
in that battle. Because those
		
00:25:48 --> 00:25:52
			things are putting you to sleep.
They want to comatose the devil
		
00:25:52 --> 00:25:55
			wants you to close your eyes and
Allah wants you to be awake and
		
00:25:55 --> 00:26:01
			alive. So in sha Allah, on this
little journey, three days here at
		
00:26:01 --> 00:26:05
			West lexham We have experienced a
little bit of that and perhaps
		
00:26:05 --> 00:26:10
			also we've experienced something
of the sweet seriousness of the
		
00:26:10 --> 00:26:12
			spiritual path that requires
effort
		
00:26:14 --> 00:26:18
			does do the prayers as does the
fast as do the forms of religion
		
00:26:18 --> 00:26:21
			but they bring with them a
nourishment for the spirit that
		
00:26:22 --> 00:26:28
			despite us in a comatose, billeted
state, we perceive and we envy
		
00:26:28 --> 00:26:31
			those who have more of it and then
living more naturally in it. So
		
00:26:32 --> 00:26:36
			may Allah subhanaw taala take us
out of the mud of our own selfhood
		
00:26:36 --> 00:26:41
			and help us to spread our wings as
royal falcons and to return not by
		
00:26:41 --> 00:26:48
			our merit or by our power but by
his compassion back to our place
		
00:26:48 --> 00:26:52
			of origin and return and to be
resurrected in sha Allah amongst
		
00:26:52 --> 00:26:55
			those who have already made that
journey and may Allah grant us all
		
00:26:55 --> 00:27:00
			a safe and best return and give
some of the Bearcat of this of
		
00:27:00 --> 00:27:05
			this retreat to our hearts and to
our loved ones in a way that is
		
00:27:05 --> 00:27:07
			lasting in short or long or
economically well off Allah
		
00:27:07 --> 00:27:09
			Fomenko was salam o aleikum wa
rahmatullah
		
00:27:11 --> 00:27:14
			Cambridge Muslim College, training
the next generation of Muslim
		
00:27:14 --> 00:27:15
			thinkers