Hamzah Wald Maqbul – 1440 7 Ramadn Late Night Majlis Yahya b Muadh Razi Abu Hafs Haddad and Nuri 05122019
AI: Summary ©
AI: Transcript ©
There were 3.
I wanted to read the of,
tonight
Again, from
the.
The first one was and these names, many
people haven't heard them before, but they should
they should have heard them. These are all
the of the the the sufia that's people
are like, what is this thing people made
up? And undoubtedly, there are some people who
do wax stuff. So if you see somebody,
you know, get real high, you know, they
do someone's zigger that they bite their head
off a living check-in or or or walk
on coals or run themselves through with swords.
Conservative estimate, night times out of 10, they're
they're on something else that we're not talking
about right now.
But,
but, we're we're talking about we're talking about
the the the well known established that
that that were
recognized by the
that were people who did,
great,
for the
and for the
stability of
society, for the defense of the Muslim,
for the defense of the Muslim homeland,
against
invasion
and against
foreign meddling
for the, like the crusades and other Mongol
invasion and things like that. The people who
took the forefront that took the business of
Islam personally.
So it's travel it's transmitted through these people
like we talked about yesterday
That, these are the people through through whom
the whom I recognized that the how was
transmitted.
And one of the things I mentioned yesterday,
I want people to remember again, many of
these people
are hard to
the point where what today in today's terminology
would say these people are like Salafis.
And you'll see that even Ibn Uthaymi and
Ibn Khayyim will speak very harshly against the
Sufis. They're talking about the people who left
the path of of the sunnah.
But the names, Imam Junaid,
Abdul Ansari,
the
these people, they only speak of them well.
They only speak well of them.
And that's something that's, again, missed missed by
a number of people. So these people are
not, you know, these people are the heroes
of the ummah and how the prophet sallallahu
alaihi wasallam by by the consensus of the
was transmitted through these people.
And if someone, doesn't accept it, there's a
good chance that they may use the Sunni
brand like Nike or McDonald's or whatever these
brands they sell. They may use the brand,
but they may not know what it entails,
in a sense from behind it. So the
first,
name we wanted to mention was Abu Zakaria
Yahya bin Moaadil
Razi.
So you probably read the quotes with his
name before, but you may may or may
not have known who the person is behind
the quote.
You probably have come across his name some
point or another, possibly without knowing who it
is.
The
says he was perfectly grounded in the true
theory of hope and Allah to Allah,
of raja.
Hope and fear.
So he was grounded in the true theory
and understanding of hope in Allah so much
so that the Sheikh Hosri says,
Allah had 2 yahiyas, 1 a prophet and
the other a wali.
Yahya bin Zakariyah, meaning the prophet alayhis alayhim
salam,
tread the path of fear such that all
the pretenders were filled with fear and despaired
of their salvation when they saw him.
While Yahia bin Mu'ad, the the the sheikh
in question,
is a well known,
and he was well known to have tread
the path of hope,
such that he tied the hands of all
the pretenders to hope.
And so he'll talk about that there's a
fake hope in Allah and there's a real
hope in Allah. The fake hope in Allah
is what is that a person does whatever
they want and then they claim that I
love Allah so it'll save me. The person
will will do whatever they want. They'll go
there's one freeway that will take you to
downtown, and one freeway that'll take you to
Milwaukee, and another freeway that'll take you to
Saint Louis, and one that take you to
Jannah, and one that'll take you to Jahannam.
And they're going on the freeway to Jahannam
and pretending they're gonna end up in Saint
Louis. It doesn't work that way. So this
what he means by it is that he
showed the true path of hope,
and and
and separated it in the eyes of the
people from the the the fakers.
He says,
he said he he continues. He says, they
said to Husuri when he said this, the
state of Zakaria
is well known, but what was the state,
the how of Yahya bin Mu'adh?
He replied,
I have been told that he was never
in a state of ignorance of Jahiliya
nor had he ever committed any kabira. Nobody
ever saw him committing any sins.
And there are people like that. Allah knows
best. You know what's inside of people's hearts.
So there are people like that. The most
notable person I can I can think of
is Morabit,
who neither in in in sleep or in
wakefulness was absent from the eyes of people
for nearly a 100 years? And so if
he committed a sin,
you know, nobody's perfect after the messenger
It was something that was so
subtle that it was hidden from the eyes
of people.
This is something I because when you read
these books and then you think, you know,
maybe somebody like and
so they're exaggerating a little bit. Then when
you see somebody like that, you're like, oh,
smack. This is actually
this is actually a thing. And we ask
Allah to,
keep
their sins covered from us and protect them,
so that we can benefit from their state
as well.
In the practice of devotion, he showed an
intense perseverance
which was beyond the power of anyone else.
1 of his disciples said to him, oh,
Sheth, your station is the station of hope,
but why is your practice the practice of
those who fear?
The perseverance, but he never give up on
and his and his, regular and his regular
acts of piety. Says, oh, Sheikh, your station
is the station of hope, but why is
your practice the practice of those who fear?
Answered, no, my son, that to abandon the
service of god is to go astray.
He says, no, my son, that to abandon
the service of god is to go astray.
This is really, important. People have forgotten this
because everybody wants, like, consumer
consumer Islam, consumer sufism. Like, you buy it
in a one pack from Walmart and you
use it, you open it, you use it,
consume it yourself, and you go to sleep
and wake up up in the morning, don't
worry about anybody else. Some people worry only
about their families. They don't worry about anybody
else. Some people only worry about their neighborhood.
They don't worry about anybody else. The fact
is that what a person has to constantly
be in the service of the creation of
Allah because that's I mean, there's a lot
of secret wrapped up into it, but the
least thing that a person can take from
it is as long as you're not you're
the object of your service is not your,
then you're you're good. And the further it
is from your nafs, the gooder you are.
To put it in, like, simple terms that
are not correct
Sarf in English, but make the point very
directly.
So he said what? He says, no, my
son, that to abandon the service of Allah
is to go astray.
Fear and hope are the 2 pillars of
faith. It is impossible that anyone would fall
into error through practicing either of them. Those
who fear engage in devotion through fear of
separation from Allah and those who hope engage
in it through the hope of union with
Allah. Without devotion, neither fear nor hope can
be truly felt. But when devotion is there,
this fear and hope are altogether metaphorical. It's
an. They themselves are are are just words
to describe, a a state. He says, is
useless where there's a where is required.
He said that what? The names are useless.
He goes, the the of fear or hope,
the expressions of fear or hope are useless
where the is required.
A person
worships Allah with the hope that that worship
is gonna come in handy. It's not like
I don't do it, and I hope that
I'm gonna make
himself in the Quran, the prophet himself in
his hadith,
says that these people are barking up the
wrong tree. They're going on the wrong freeway.
They're gonna end up somewhere else that that
than they thought they would. So it's what
that the hope carries a person to,
worship Allah because they have hope that this
is gonna
be useful somehow. It's not a waste of
time.
To fast Ramadan hadith Sahih Hadith, the person
who fasted Ramadan both in faith and Allah
to Allah and and actual hope that this
is actually gonna come in handy one day.
This is not like a waste of pious
waste of time while all the cappers are
busy enjoying lunch. We're we're starving because we're
brown or whatever,
or whatever other thing, you know, people have
in their mind. I know there's, like,
this is every shade and color. But I'm
just saying, like, you know, these types of,
like, silly,
modes of thinking that people fall into, that's
not that's not you're yourself, like,
extinguishing the
the
the the the the purpose of the the
deed in it. So the hope is good
hope when it carries you to do the
thing that you have hope for some benefit
from. And the fear is a good fear
when it actually stops you from doing the
thing that's gonna destroy you. But he says
they're both they're both just expressions.
The the the the thing that you need
in order to make it is not the
it's the it's the worship, the submission.
So as long as it carries you to
it, it doesn't, you know, the the those
expressions are not, not what's important.
Yahia is the author of many books, fine
sayings, and original precepts.
He was the first of the sheiks of
this,
path
after the Khalafar Rashidun,
to mount the pulpit.
Meaning what? The the people who are considered
the the the the the people who carried
the hal
in the ummah.
Generally speaking, the the the the giving bayans
and giving the and,
leading the salat and things like that until
this,
for for quite some time in the beginning
of Islam, it was considered, a a a
a
position in which
political and spiritual authority are bound into 1.
Now we have this, you know, we have
this idea where, like, we flip through we
flip through, katib's
on a rotation or whatever. In the old
days, it was considered leadership.
And so what happened is the 4 Khalafar
Rashidun and then after them,
said Nader Abu Abdul Aziz
They were both the political leaders and the
spiritual leaders of the Ummah. And so what
happened is that when the when the political
leaders displaced the the the spiritual leaders on
the
pulpit, the people of the spiritual authority, generally,
they stayed away from they stayed away from
the
And so,
the sheikh Ali Hajuari, although there are probably
other people, but he he himself, he notes
that he was known to be an exception.
And this is really interesting because, like, for
example, there's one of the companions of Imam
Junaid Baghdad his
name was Ruaim.
So Ruaim,
who's also he has a tabaka,
regarding his fabail in this book and in
many other books.
It said that Ruaim,
he was appointed Qadi, he was appointed the
judge. Now being a Qadi means that you're
a person of the excellent and superior knowledge
of the Sharia.
And so what happens is that when Junaid
heard that Ruaim took the Kaaba, he said
whoever wants to keep a secret, let them
keep it with Ruaim because Ruaim hid the
glove of the dunya in his heart for
40 years, and,
he only now,
showed it to the people. Meaning what they
consider the political accepting the political appointment to
be, kind of a,
type thing because it has some worldly power
vested in it. Generally, the the the people
of the and the in this time, they
would they would stay away from that. That's
why they had rebats and they had other
places where they would sit and, people would
take from their and things like that.
And then what happens, every age has its
necessities.
So the age changed, and so the masha'ikh
also changed their,
changed their their their style later on, for
the benefit of the for the benefit of
the ummah. So he says after the, he
was the first of the of the to
take the pulpit.
The sheikh says, I'm very fond of his
sayings, which are delicately molded and pleasant to
the ear and subtle in substance and profitable,
in devotion.
It is related that he said, this world
is an abode of,
of of busyness, Azhwal.
And the next world is abode of terrors,
Awal.
And man never ceases to be amidst,
this,
busyness or these terrors until he finds rest
either in paradise or in the hellfire. Meaning,
don't expect to rest in this,
in this world.
You either you either take up those and
take care of them in this world or
you abide with the and
the the the the terrors and the
afflictions of the hereafter.
Happy the soul is that has escaped from
the troubles and secure from the terrors and
has detached its thoughts from both worlds and
has attained to Allah.
Yahya held that the doctrine of wealth is
superior to poverty.
However,
he had contracted many debts in Rey, which
is the the the the his original city
that he
that he,
that he resided in. He set out for
Khorasan.
When he arrived in Balkh, the people of
the city, detained him for some time in
order that he made discourse to them, and
they gave him a 100,000 dirhams.
So his problems are solved. Right?
On his way back to Rey, he was
attracted by brigands who seized the entire sun.
So, you know, this is another thing. There
are people who think somehow by by taking
the tareq, like, it's gonna
solve your problems and life is gonna,
life is gonna be, you know,
wonderful ever after. It doesn't work like that.
It doesn't work like that. In fact, the
he
said that he said that,
the those who are most severe in their
tribulations
are the prophets and then the people of
knowledge and then the the the righteous.
And in another narration, he says that the
people who are most severe in their tribulations
are the prophets, and then those who are
most like them, and then those who are
most like them.
And so,
he came destitute and conditioned to Nishapur where
he died
in destitution,
but he was always honored and held and
respected by the pea by the people.
Does anyone remember we we covered the, the
the the 2 years ago,
the uncle of Imam Janaed and his Sheikh.
Anyone listen to that?
He he what what happened was he was
he was a junk dealer.
He he used to be he was a
junk dealer. He he used to be he
was a junk dealer. Like, you know how,
like, you have, like, people who buy, like,
you know, whatever, broken cars and then sell
the parts and things? Like, something like that
is what I imagine what it what it
means. Saket Farosh.
So he he, had his business. He's just
like a he's a I mean, he's a
pious guy and stuff, but, I mean, he
was not considered a sheikh or anything. So
one of the one of the came by
his, his his shop one time, and so
there's a poor poor man outside who's, like,
really looks really hungry.
And I don't have anything on me, and
he's asking for food. Can you please,
can you please,
you know, just give some money for him
so that he can eat something? So he
said, I thought nothing of it. I just
gave him the money, and he made dua
for me that, you know, he made dua
for me that may Allah
you know, some some whatever, some
raise your rank or reward you or something
like that. And he said that ever since
that day, nothing in my dunya happened right
again. My business collapsed. Everything fell apart from
my dunya,
until I was forced onto this path. So
this is, like, this is something if you
read the Tabakat of the sufia instead of
just, like, you know, attending the, you know,
the hippie peace and love player guitar type
Sufi, gatherings, quote, unquote.
You'll know that. You'll know that. Otherwise, there
are people who have this thing. Right?
From our,
Sheikh.
He he actually used to make the sign
a paper, like, sign a document
saying that I acknowledge
by taking this path that it's not necessarily
gonna result in making more money and like
someone falling in love with me and my
marriage becoming okay, my children listening to me,
my, you know, lawsuits and, like, civil disputes
being resolved, any of those things. The only
thing is that if I follow this path
properly, it's going to, straighten out my account
with a lot on the day that I
meet him. And they actually usually actually make
them sign a document because people get pissed
off afterward. They get upset that, like, oh,
you know, I did all the zikr and
this and that and still everything isn't working
right in my life. And,
you know, you're barking up the wrong tree.
You should probably try, you know, you should
probably try something else, you know. Try,
try try Toastmasters or something like that if
that's what you want.
So we continue the next, Tabakas.
So this is a Hadad, not hadad like
the the the the the from Yemen who
are also great and things like this. It's
not not related to them. He's hadad in
the sense that he's actually like a blacksmith.
And so the word hadad means to the
person who works with Hadid. He was actually
a blacksmith.
He was an eminent Sufi who was praised
by all the all the.
He associated with Abu Abdulahi,
al Abiwardi,
and Ahmed, Ibn Khadruya, who is also a
a well known sheikh. They say that Shah
Shuja from Kirman came to visit him. Shah
Shuja is another great wali of Allah whose
name you'll see in the different salas of
Shadrach. You probably heard read some of his
statements somewhere or another without knowing who he
was if if if you didn't.
But the fact that he would come to
visit him means something. So the sheikh Abu
Hafs, from Nishapur, the Hadad, the blacksmith,
he didn't know Arabic. And when he went
to Baghdad to visit the over there, his
disciples who traveled with him said to one
another, it's a great shame that the grand
sheikh of Khorasanj will need an interpreter in
order to make himself understood,
when he speaks to them. However, when he
met the sheiks of Baghdad, including, Junaid and
the Shuniziyya
Masjid,
He conversed with them in elegant Arabic so
that they despaired of rivaling his eloquence.
So the masha'ikh, when they gathered together, they
asked him a question. They said, what is
the the the the definition of generosity?
And he responded. He says, let one of
you begin this discussion by declaring what it
is. Imam Junaid
said, in my opinion, generosity consists in not
regarding your generosity and not referring it to
yourself,
which is
which is a beautiful statement in of itself.
It's in my opinion, generosity can consists in
not regarding your generosity, meaning not thinking you're
generous,
and then not referring it to yourself, not
attributing your generosity to yourself.
Abu Hafs replied, how well the sheikh has
spoken. But in my opinion, generosity consists in
doing justice and not
in doing justice for others, but not demanding
justice for yourself.
Junaid said to his disciples, rise for Abu
Hafsa surpassed Adam and all of his descendants
in generosity.
Imam Junaid wasn't a a person who dished
out, you know, compliments, you know, for political
gain. We just mentioned how how he harshed,
Ruaim
pretty bad a minute ago.
And so there's there's a lot of. This
is actually like
this is a prophetic precept that he he
mentions. Generosity is what? It's doing justice by
everybody
and not, demanding justice for yourself.
His conversion relates as follows. His conversion relates
as follows.
It's really interesting. Sometimes, you know, people will
say to me, like, you don't know what
it's like to be a convert. Okay. I
don't know. But there are some people who
are born Muslims,
but they have some part of that convert
experience.
Not completely. There may be some difference in
it, but there is some some experience of
their life changing very, very,
abruptly.
So,
I love these stories. These are awesome stories,
He was, he was enamored with a girl.
Remember yesterday, Abdullah ibn Mubarak. Right? So he
was enamored with a girl. Do you see
that you know, you see the does anyone
see, like, a a pattern emerging here?
That's why
Miriam and I share, like, what's going on
over here? That's why that's why, like, it's
an act of piety to, like, dress modestly
and to, you know, whatever,
to conduct yourself, comport yourself with dignity. Said
he was enamored with a girl,
and on the advice of his friends, his
his and and my my,
little, interlinear commentary, his stupid friends,
which many of us have stupid friends. Some
of us, all of our friends are stupid.
Allah protect us from our stupid friends Give
give us guidance and give them guidance as
well.
He said on the advice of his friends,
he,
he sought help from a
Jewish sorcerer who lived, in the city of
Nishapur.
Right? And the Jewish tradition, they have the
Kabbalah and things like that. Like, there are
rabbis who actually, like, learn all of this
stuff, you know, and they know how to
make curses on people and hexes and this
and that and all these types of things.
So he said that, that he was enamored
with a girl on the on the advice
of his friends, sought help from a certain
Jewish sorcerer living in the in the,
Shavestan of Nishapur.
The sorcerer told him he must perform no
prayers for 40 days and not pray praise
god or do any good deed in any
form or make any good intention during those
40 days.
How's that for a chillah?
Yeah. Don't pray.
Don't praise Allah.
Don't do any good deed and don't even
make any good intention.
He says,
then he would devise a means by which
Abu Hafs would be granted his desire.
Abu Hafs complied with these instructions,
He
he
he
he, Abu Hafs complied with these instructions and
after 40 days, the Jews, sorry, the Jewish
sorcerer made a talisman. He made a ta'wis
for him, like
a a a a amulet for him. He
made a talisman for him as he had
promised, but it proved ineffectual. It didn't work.
He said, you've undoubtedly done some good deed
in these 40 days. Think what is it?
Abu Hafsir replied that the only good thing
of any sort that he had done was
to remove a stone that he found in
the road, lest someone might stumble on it.
The sorcerer said
the sorcerer was moved, like struck him.
He said,
then don't offend that Allah,
who doesn't let such a small act of
yours be wasted even you even though you
neglected his command for 40 days.
And so Abu Hafs made Tawba Tawba and
they say that the sorcerer also accepted Islam.
Abu Hafs continued to ply the trade of
a blacksmith
until he went to Baward,
and took the vows of discipleship with Abu
Abdulal Bawardi.
One day upon his return to Nishapur,
after his sohba with the Sheikh, he was
sitting in his shop listening to a blind
man who was reciting the Quran in the
bazaar.
He became so absorbed in listening, that he
put his hand into the fire and without
using the pincers, he drew out a piece
of molten iron from the furnace.
Upon seeing this, his apprentice fainted.
When Abu Hafs came back to himself, he
left his shop and no longer earned a
livelihood.
This is people this is what, you know,
the the term this is what it means.
Someone's Now in, like, common
Muslim languages,
like Urdu and Persian, Turkish, Arabic, etcetera. Means,
like, someone's is crazy. You know?
They use it as a euphemism for crazy,
but that's not what it means. Right? Jazbu
means to be attracted to something that someone
who has,
their toward Allah is so strong that it
causes them to become heedless of what's going
on around them.
So his jezeb was so,
was so powerful
that when he heard this blind man reciting
the Quran in the bazaar, he he he
he went into tarab,
and,
he he put his hand into the fire,
and the fire didn't affect it. He pulled
the a piece of molten iron from the
furnace, and when his apprentice died, he fainted.
When Abu Hafs came to himself, he left
his shop and no longer
applied his trade.
It is related that he said, I left
work and returned to it, then work left
me and I never returned to it again.
Because when any anyone leaves anything by their
own act and effort, the leaving of it
is no better than taking it. And as
much as all acquired acts are contaminated,
and they derive their value from the spiritual
influence which flows from the unseen without help
on our part. Which influence, wherever it descends,
is united with the choice of man. It
loses its pure spirituality.
So there's those things that you have no
choice in, and you can recognize that they're
from Allah because your nafs has no,
no part in it. Obviously, your nafs also
being what it is,
is also from the Qadr of Allah, but
it's difficult because you're beholden to it as
well. It's difficult to purge yourself from that.
Therefore, man cannot properly take or leave anything.
It is god and his providence who gives
and takes away, and man only takes what
god has given or leaves what god has
taken away. Through a discip though a disciple
should strive for a 1000 years to win
favor with Allah,
it would be worth less than if,
god received him in his favor for a
single moment.
Since everlasting future happiness is involved in the
favor of past eternity,
man has no means of escape except for
the unalloyed bounty of Allah. Honored then this
last line is
this is where, you know, you remember,
if if you read if you heard the
the talk on the life of Bayezid Bustami,
He he mentions that he mentions that that
I've been on the path of for,
so many, so many years of my life,
and I found nothing more difficult than to
study,
Aqidah.
And this is this is where the
real and real they're necessary one for the
other. If you don't have proper
all of these Sufic experiences will lead you
astray.
He's honored then the last line is honored
then is he,
from whose state, the Khazar has removed all,
secondary causes.
This is one of the reasons if you
reread that the Hawiyeh and whatever, it seems
like half of it is just hammering again
predestination predestination predestination.
That a person it's necessary for them to
see things as coming from Allah
in order to deal with them properly. And
that doesn't mean that doesn't mean being a
hard determinist that gives up on exerting effort
in life,
but it means being in a position to
behold
where things come from.
So the last Tabakah I wanted to read,
is another famous sheikh, Abu Hassan al Nuri,
Ahmed bin Mohammed al Nuri.
And,
he he's also another person who people have
probably
heard,
heard,
his sayings before and heard his name before,
but may not have, you
know, wondered who that person is or known
who that person is.
It says he has a unique doctrine in
in in his, and
is the model of a number of aspirants
to the path who follow him and are
called Nuris.
The whole body of aspirants to Sufism is
composed of, he says, of 12 different, 12
different groups,
2 of which are condemned and the remaining,
10 are are accepted. So he says that
he says that from the major groups
of, of of the adherence of the sof
in his time, he says that 2 of
them, he considers them to be, to be
apostates, and 10 of them are are
are accepted.
In another place, he mentions this also, and
he says that those people who, those people
objected to,
they say you're,
you're you're part of a group that's made
of 12
12 secondt,
10 of which are are are are, I'm
sorry. 2 of which are are are apostates.
And then he said, I responded to him.
I said, you're,
belong to 1 group, all of which are
rejected.
So I'd I'd rather take 10 out of
12 than 0 out of 1.
So,
he mentions he says the the the the
accepted groups are the Muhasibis, the Qasaris, Tayfouris,
Tayfours,
is Bayezid Bustami,
Junaidis, Nouris,
Sahlis, Hakimis, and Khalafis
and Sayaris. So all of these different people,
inshallah, will get through their their one day,
inshallah.
All assert the truth and belong to the
massive orthodox Muslims, Al Asuna. The 2 condemned
groups are the, first are the Hunulis who
derive their name from the doctrine of of
incarnation and incorporation,
The idea that you can become one with
God in a literal sense.
And then the the second that are connected
with the Salimi sect who are anthropomorphous.
They say that Allah has a body
and have adopted heresy,
and with whom,
are connected a number of other groups. And
I'll mention each of their doctrines later on.
Nuri took a praiseworthy course in rejecting flattery
and indulgence and in being assiduous in self
mortification in Mujahada.
Meaning, if someone said to him something,
praised him,
or indulged him in in any way, or
his own would indulge itself, he would, he
would he would just stop it cold in
its tracks.
He said, it is related that he said,
I came to Junaid and found him seated
in the,
Musaddar, in the professorial chair
in the, on the Masnad. I said to
him, oh, Abul Qasim, you conceal the truth
from them and they put you in a
place of honor. And I have told them
truth and they've pelted me with stones.
He's he's he's he's he's he's also a
a disciple of.
They both have the same Sheikh, him and
Junaid. So he says, oh oh, I came
to Junaid and found him seated in the
professorial chair. I said to him, oh, you
concealed the truth from them, and they've put
you in a place of honor. But I
have told them the truth, and they've pelted
me with stones. Because flattery is, the sheikh,
Hajjari explains
this because flattery is compliance with one's desire
and sincerity isn't opposing it.
It's in opposing
your desires.
And men hate anyone who opposes oppose their
desires
and love anyone who complies with their desires.
Nuri, was the companion of Junaid, the disciple
of Sari.
He associated with many sheiks and had met
Ahmad ibn Abi Abi Hawari.
He is,
the author of subtle precepts and fine sayings
on various branches of the mystical science, it
is related that he said union with god
is separation from all else and separation from
all else's union with him.
I e, anyone whose mind is united with
god is separated necessarily,
from all besides him and vice versa. Therefore,
the union of the mind with god is
separation
from the thoughts of created things and to
be rightly,
turned away from phenomena is to be rightly
turned toward Allah.
This is one of the reasons why there
are a lot of great number of people
their realization of necessarily
will involve,
their entire duniya falling apart.
Not everybody is like that, but it happens
for a lot of people. If your goal
is to,
attain realization,
then it shouldn't matter to you what how
it happens for the rest of it.
But it it does happen, and a person
shouldn't be distraught if that happens.
Allah protect all of us, inshallah. It's sunnah
to make the offer the easy way rather
than the hard way. But if the hard
way happens, Allah
The one who has Allah has everything, and
the one who lost Allah lost everything.
I read in the anecdotes that once stood
in his chamber for 3 days 3 nights,
never moving
from his place or ceasing to cry
or ceasing to wail.
Junaid went to see him and said, o
Abu Hasan,
if you know that crying out loud to
Allah is of any use, then tell me
so that I may also cry out loud.
But if you know that it avails not,
then surrender yourself
to acquiescence and god's will in order that
your heart may rejoice.
Nuri stopped crying and said, you teach me.
It is related that he said the 2
rarest things in our time are a learned
man who practices what he knows
and the person who, the the the person
of this path who speaks from the reality
of his own state.
I e, both learning and gnosis are rare
since learning is not learning unless it's practiced,
and gnosis is not gnosis unless it has
a reality. People talk about all sorts of,
like, real, like,
you know, real high high food and,
spiritually type stuff, and they retweet and they,
post and they, like, whatever,
show a picture of themself, like, sitting on
the with the dim light on the night
of Ramadan, like, you know, with their, like,
whatever, $100 coffee and, like, whatever. And, you
know, a $1,000 oud and things like that.
And the thing is if it's not there
inside, it's not there inside even if what's
being said actually is deep,
which, unfortunately, oftentimes it's not. But even if
it actually is deep, if it's not if
it's just saying and it's not actually happening
inside, it's like a Alem who,
who who knows knowledge that he doesn't practice.
Nuri referred to his own age, but these
things are rare at all times and they
are rare today, says the author who, like,
lived in, like, whatever pre Mongol desolation in
Central Asia.
Lombard, god help
us. Anyone who should occupy himself in seeking,
for learned men and gnostics would waste his
time,
and would not find find them.
Let him be occupied with himself in order
that he may see learning everywhere and let
him turn himself to god in order that
he may see gnosis everywhere. This doesn't mean
waste your time as in, like, don't study.
Obviously, the Sheikh himself is a is a
and
a master of this path.
However, what he's saying is, like, if you're
not gonna whatever you'd already know, if you're
not gonna practice it and you're not gonna
try to realize it inside of yourself,
then,
then then just
piling on more kinda like fake and empty
knowledge and fake and empty no's is not
gonna help you.
Let him seek learning and knows this in
himself as well. Let him demand practice from,
and reality from himself. Let a person demand
practice in reality from himself.
It is related that once said, those who
regard things as determined by god, turn to
god in everything because they find rest in
regarding the creator and not the created objects.
Whereas, they will always be in tribulation if
they consider things to be the causes of
actions.
Again, this is the same this is the
same the same concept that was mentioned in
the in the previous, in the previous tabaka.
So I'll read it again. It's related that
Nuri said, those who regard things as determined
by God,
turn to God in everything.
This is again why why is it the
Hawi'a? It seems like half the book is
about, like, predestination. It's not there so that
you just give up trying or whatever. You
still are have to exert and and strive
and make in order to make make your,
you know, make your, your your sulluk happen.
But he says that what the point is
that that you can see Allah and you
can turn to him in everything. Those who
regard things as determined by God turn to
God in everything.
Because they find rest in regarding the creator,
not the created objects. Whereas, they will always
be in tribulation if they consider things to
be the causes of actions.
To do so is polytheism. This is one
of the reasons this book is not like
Sunday school reading because he says some harsh
things sometimes,
that are not to be taken literally, but
it has to do with the how of,
like, the context of what he's talking about
is if you actually knew what it meant,
he says,
to do so is polyphyse. This is a
very, like, what we would consider nowadays, like,
salafi, like, everything's shirk.
Right?
Somebody, like, you know, somebody, like, whatever, went
to the, went to the, like, you know,
a pillar in the message of the prophet
and rubbed it. And and the guy's a
shirk. Right? Well,
not really. It's not like he worshiped her
or anything. Maybe the person, like, thought there's
barakah in it because it has something to
do with the prophet even though it was
probably made, like, you know,
3 years ago from a marble quarry in
Italy or whatever. You know what I mean?
Like, it may be what but it's not,
you know so legally, in in in calm
sense, it's not shirk, but the idea is
what?
Is it the person who truly beholds, Allah
to Allah as the cause of everything?
If that person is, like, in that zone,
then they may say, like, this is polytheism
that people are, like, running after everything else
whereas, you know, don't they know Allah is
the the cause of everything? So it's important
to understand things in their context and not
get carried away with them.
He says that what? He says that to
do so is see how things interestingly become
full circle, don't they?
So to do so is polytheism
for a cause is not self subsistent.
A cause is not self subsistent but depends
on the causer with a capital c.
When they turn to him, they escape from
all of the trouble. Allah,
give us from the faith of our elders
and our aqaba