Hatem al-Haj – Manāzil al-Sā’irīn #95 – Chapter on Detachment
AI: Summary ©
The speakers discuss the significance of the station and the facade in relation to achieving spiritual state. They also talk about the concept of detachment and how it relates to the "hasn't been met" concept. The discussion touches on the importance of the light of the candle and the holy subhana wa Tada, as well as the concept of "offensive" and "offensive." The speakers emphasize the importance of clarity and avoiding distraction from individuals and their desire for clarity in life.
AI: Summary ©
In order to proceed
today we have Babylon facade which is the last station or the last chapter in this small section of realities and then
we will have the chapter on the conditions and marriage
which is basically if you want to translate the prenuptial agreements
what could be valid in the prenuptial agreements and what is not valid
first see a lot either
in his book
in the chapter of him facade which is the 19th chapter, the 19th state station
and it's symbolic station
because it is basically the end of the sectional realities the man then we'll start the endings and the higher the section on endings and the next station inshallah.
So, we will talk about the, you know, the significance of the station and why it is too late Alabama, the harder we
hire station analyst Assad for instance, because you may wonder, we just got done with station, facade and facade is connection and, or attachment and,
and then facade, detachment, detachment from work detachment from the world.
Why, to be attached to God, or to connect with God, like you separate from the world, from the worlds to connect or to,
to be with God.
So why would he put the facade as the 89 station and facade as the 19th station? How could the
means
be higher than the ends?
You know, for facade, detachment is a means to a left facade connection, why would it be higher?
So we'll discuss this shadow law starts here by saying quite a lot
of love and upset, a lot Almighty said, and a lot more in view of himself. And a lot of warns you of himself.
So why did why did I choose this particular idea to begin the chapter, the station, and a lot of words you have himself This is a sort of facade.
I think that the champion shows this to warn us of a type of separation or this connectedness or detachment that spells them nation for us, which is separate from Allah, Allah saying that even after you arrive here,
you're at the 90 station, the chef is trying to say, you are at the 90 station you're getting done with the section of an hyperreality as you're moving through the section of the endings are in the hands.
And this is the station where you should separate from all
else that is called the sailor. everything other than Allah is called the sailor, who else and reconnecting with Allah and this is the station where you're walking into Allah not with yourself about or by yourself, you're walking him by him after the stage of when the end or the endings but at the same time, he wants to say
that if if you reach here
Don't be don't feel too safe.
Because you can still get disconnected by a loss of 100 Tada, you could still get abandoned or disconnected by Allah subhanaw taala. If you swerve if you deviate, if you move away if you turn away, and people do
and righteous predecessors used to say and hirelateral morality and fitness
as long as you're alive, fit in here you should not be you should not feel secure from fitness. Or, you know, as long as someone is alive. fitna would still be feared for them.
So,
this is, this is an important beginning just to warn anyone who may be self deluded or who may think that achieving certain well or certain spiritual states gives them immunity and they can do whatever they want or they could be heedless,
even momentarily.
Then the * lies epic McConnachie own minute female found method and facade will do that. There is nothing in the station that has more expansive than detachment, it has three aspects
about his variants, it is basically expanse, this is a station. And why is he saying this, there is none of the stations are nothing in the stations that has more expanse than detachment.
Because to the cheek, this is a very sort of pivotal station. This is the end of all the stations where you are walking into a lot by
yourself, like, you know, your intellect, your heart, your spirit, and then this is the end and now you need to separate from all the previous stations. And that's why he puts it higher than the sun, because he means to say that the facade is not only to disconnect from the world, to disconnect from your level of loss, to disconnect from your greed, to disconnect from your ego, and the facade is also to disconnect from all the previous stations
and the facade is the basically disconnect that have complete disconnection from the self, to the point that you this old all the previous stations, and you walk now your journey now to Allah only by Allah.
And as we explained before, we did talk before about what concerning the understanding of self annihilation, may be like and we may talk a little bit about then.
Then the shake says
hi to her. So he said that there are three aspects of him facade or this connection separation detachment,
one facade and one shot to that facade, facade wanted cullinane facade another aka la humor, one facade Ito poofy cada uma, one facade mo Bella Tikka became.
The first is a detachment that is a condition of the connection or an attachment, which is the detachment from the two worlds that is the word of the scene and the word of the unseen. Or he could mean the Dhoni and
to detach from the two worlds, that's the donia and Farah or the seen and unseen
by ceasing, ceasing to behold them, to consider them for to care about them, to see ceasing to behold them to consider them or to care about them.
And as we said before, we have to have proper sort of Sharia compliant understanding of
symbolisms the symbolism of the Sufi symbolisms, after a proper Sharia compliant suddenly understanding of the symbolisms So certainly, we will not stop caring about Pharaoh, we will not stop asking Allah for paradise, but he wants you to put things in perspective because the pleasure of
seeing a lion paradise makes any other pleasure fade out to the point, it is the same example it is not going to vanish, you know Paradise is not going to vanish, you will not vanish.
It is the example of the candle the light of the candle and the light of the sun. Just keep this example in mind, the light of the candle exists even
in the middle of the day. You say there is the light, the candle exists,
and the light of the candle does exist ontologically there is an existence for this light, but perceptually phenomenally perceptually not nominally phenomenally, not ontologically perceptually does the light of the candle make any difference in the middle of
Have a summer day,
you know, when the sun is shining? Like if you bring a candle, not on a gloomy day like this within the middle of a good summer that does the light of the candle make any difference? Do you recognize? Do you see like he put the light of the candle next to the sun. You see it, you don't see it, but it does exist. Okay, so that's what we want to say.
You will never cease to ask a lover or paradise. But you will understand that the pleasure of connecting with a loss of power tada far supersedes and surpasses all of those pleasures of the dounia and the ephemera, all of the pleasures of the adonia. And including the pleasures of paradise.
That isn't has known the other zyada and more is the pleasure of seeing Allah subhanaw taala it's the pleasure of having that final piece when you connect with the source that where we came from, you know, the whole, the holy subhana wa Tada. And people you know, people can recognize this to some extent and dystonia, because for some people, the pleasure loves that America, for instance, the pleasure of gnosis recognition,
supersedes the pleasure of eating and drinking. Like if you're reading, like a good book, or
if you are learning something new, and someone tells you no Dinner is ready, or let us go out to have dinner. And you say no, I don't want to or I'm just too busy.
Does this happen ever to you? Should sometimes.
So, what are you forsaking here, the lower pleasure, the cargo, the fleshy pleasures for the higher pleasure, the pleasure of knowledge, the pleasure of recognition. And if this is knowledge, this is just knowledge of the intellect sometimes could be a book about astrophysics could be anything. But what about the knowledge of the heart which is known as a recognition? And what about when this recognition is a recognition of the
fairest?
The one?
So, the real soprano?
And what about when this knowledge becomes high witnessing?
Could you imagine anything human like burden that's greater than those, and if you put anything next to this, it will fade out? still exists, but it fades out.
So we also so that I think that when the SEC says use sees the beholder, the E to consider them to care about
what do you not care about the profit sauce is the premises, you know, of the Divine, or the creations of this world? He has of the creation of this world, the greatest, the highest, most noble, or the noblest of the creations but instead of this world, what do you cease to care about the profit or he seems to care about the profits? When you cease to care about you? No, no, you will not. But it means that everything that you care about now, you will care about it,
through Allah and for Allah, you care about all
everything else, through Allah and for Allah, your connection to everything
is secondary, to this connection with Allah, so everything is through Allah, and for Allah.
And this facade, he says, is a condition
of a facade, this detachment is a condition of the connection, and the reason why I did not translate the facade as attachment because either have attached to the divine because there could be some negative connotation when we talk about attachment to the divine connotations of work that we do, which is ontological modernism, Mormonism, or you know, where
that is a heretical belief. So
so that's why I did not translate that facade as attachment but I it was funny and facade detachment is fine, because it detached from the world. But when you when you connect with God, analyticity is basically the opposite of an emphasis
It is just the direct antonym of and facade. But the difference and perhaps translation here is intended, because you connect with God, you do not attach to God, you do not merge with God, because that would be to have the people that would be the ontological union Arpita and that is a heretical octi. The ontological ontological union is a theoretical operator.
Okay.
Then he will move to the second phase now, he says we're 30 inches out on the road, Roja, Adam facade. I love the the karna elettra in the official who did PJ on us 00. Berlin facade him in Houma, Illa shake. The second is a detachment from seeing the detachment that we mentioned. And that is to not see in your as certainty and include or witnessing anything that connects your detachment to anything.
Anything that connects your detachment anything? Well, that seems contradictory.
Doesn't,
because he wants you to not see your detachment connecting you to anything. But didn't he say in the last
level, that this detachment is sought? After for the attachment? For for the connection?
You know, it's a means Why do you need to disconnect from the world and disconnecting from the world, that does not mean that you don't take precautions and make provisions and no, it just means that this connecting with your heart that is not disconnecting from the world by basically
staying at home and not going to work or anything of that nature, it's just disconnecting with your heart, make your heart detached, or not dependent on the world. So if he's saying in the last level, the
the detachment is meant for the attachment. Now, he wants you to not see
any connection between this detachment and anything else. So he wants to have a complete separation. Now you know that you want to be completely disconnected, no strings at all, completely disconnected in order for you to rise to the next section of an ad or the endings.
And what he may have meant what the chef may have meant is that you
certainly as he usually says, He usually talks about this concept, we've gone over it so many times, that after you have achieved those higher stations, higher spiritual stations, you do not want now to see your action. You're very acting. Because the action is part of the actor. It's not even part of the actor. It is the actor. Hagen said that, you know, when he talked about the difference between qualities of a substance and activities of an agent, he said that the activities of the agent are not anything other than the agent. So your actions are like your actions are you and if you're seeing your actions, you're seeing yourself if you're seeing your actions you're seeing
yourself, so he wants you to not see your actions. And he wants you to not see your actions leading to anything. So no sense of entitlement whatsoever. No sense of self delusion. You know, you're happy with your accomplishments, you're happy with the spiritual status, you have reached, you find these you get those rewards or wherever that are special imports from Allah subhanaw taala. And they give you a piece they give you a contentment. And then you basically contemplate your station. And you say, probably because I have been doing this or I have been doing that and I have been staying away from this happen. Now that means that you're seeing yourself and he does not want you to see
yourself because he wants you to get ready for the next level which is self annihilation, or fetter. So stop seeing yourself, stop attributing any success to yourself, stop feeling any sense of entitlement. And
when you know this detachment is a condition for your for your connection with Allah subhanaw taala. But he wants you to not see this detachment leading to anything leading even to your connection with a loss of production. So he wants you to consider both the emphasis
Well, that has to be two gifts from Allah subhanaw taala. One of them is not the cause of the other. One of them is not the cause of the other, don't think that you're the attachment is the cause of your connection, I
don't see a causal relationship between the two.
Although in the previous level, he said that one is a condition,
like you're not going to get to the other until you finish you go through this year. One is a condition for the other, but he wants you to see both as gifts and not see the relay the causal relationship between them. Because if you see the causal relationship between them, you're seeing your own action. And that is your scene. That is That means you're seeing yourself and there is nothing that can obstruct your vision from beholding
more than your ego, there is nothing worse than your ego, nothing that is
hijab,
or a more dense
veil between you and Allah subhanaw taala, than your ego.
Then the Sixers were 32 can even move now to the last level. And in the last level, he usually dedicates this level for alpha or to alpha,
self annihilation. And as we said before, so calculation or finance is not a necessary bridge to alberca which is the highest agent is obsessed by Allah for Allah with Allah. But it is some concepts of self annihilation, that the master is absolute. Talk about art necessary for artists obsessed by a formula with some concepts of it. And that is never ontological, it is always perceptual. And, in fact, the most significant
is not even finished. The perceptual self-annihilation when you don't stop and cease to see yourself, it is forever that
when your will here volition, your wills your volitions are in complete harmony with divine volitions
as the prophet SAW them sadly on the
Kabbalah level, none of you will have faith until his However, his own desires are consistent with that which I have brought forth are consistent or in conformity or in harmony with that which I have brought forth. So, that is, what is intended what is
praised by the Sydney masters of the soul.
So he says, status and facade on audit on facade. The third is the detachment from the connection.
One facade onto wooden was a hammock, the sun is seven.
And that is a detachment from witnessing the attachment which competes with with the truth of antecedence for NLM, facade, facade, la Amita felty haemophilus mudras for the LTC
This is because both detachment and connection despite their great variants in name and form, equally share the same flawed cause, what does he mean by this?
So, the first part, the first segment, he said, The third is the detachment from the connection and that is a detachment from witnessing the attachment which competes with the truth of
antecedents.
That means that when you see that your your connection with Allah subhanaw taala
and that is why symbolism is dangerous.
Because this could be interpreted to mean world.
Domain a condemnation of LS ne ne
ne ne means to
and to me to be a basically an invitation to
produce
ontological modernism, or ontological union.
It had because someone may interpret this to mean what that the chief is condemning. You're very seeing your your, your your is condemning what they say is a delusion of your existence because your existence is not treated.
The real is one, and
and that we may we may say that this is true in a sense, because when it comes to our existence, our existence is
contingent, transient
and dependent, so, not self sufficient, not self substance them
and disposable.
As we said before, like if one of us dies tomorrow, life will go on,
nothing will happen, you know, some people will cry for a few days, but, you know, the sun would rise and everything. So, this is called contingent existence
and unnecessary existence, versus what would the necessary existence that is God So?
So, in that sense, the real is one and happiness one.
But do we have a real ontological existence? Yes, we do.
And that is something that will help you and then the unionists, or the modernists
deny that we even have carried ontological existence, even though we qualify it by being contingent, by being unnecessary by being disposable, by being dependent all of this,
we recognize, but they don't recognize the existence and then the, what is the risk here.
The risk is that if you don't recognize your existence, you will think that you're God. And that the these are the, you know, and people who have this focus, or have this misconception or notion
of head or work that will dude, they eventually will say, it's a piece of honey or Glory be to me or
a law, there is nothing inside the cloak except a low except to God, because you'd like you can deny that there is something here. And if the real is one, then you are the real or you are you are you are of the reality or part of the real.
Or you are an expression, although you are a manifestation of the real, but you
but the real also is very creator, so you are his real creation.
So how do we, what did the shift mean? And that's the whole, that's the crux of Sony to solve now to solve
that the soul of the Messiah philosophy in the soul of of the Messiah, through recognition,
or through the Messiah.
They vary among themselves and their compliance and in their carefulness in expression. an amendment law was a little bit more into symbolism than other
and that is, you know, part of it, because you can't really put
like a hard partition between eloquence and symbolism, sometimes eloquence
and brevity, you put eloquence next to brevity and they result in symbolism. But the, the emphasis and operand on it being being being clear and widely being clear, the prophet himself being clear, that he is a student being that he is a messenger who is clear,
that we should learn something from that emphasis, that clarity is important. So, you do not sacrifice clarity in favor of eloquence and brevity. You should never sacrifice clarity in favor of
brevity and eloquence.
If you can be eloquent and brief, but at the same time clear. These are the aphorisms of the different Messiah that we cherish so much, because they,
they, they're short, they're brief, they're memorable or you can memorize them easily, and they have great meanings. So if brevity and eloquence will not compromise, clarity, were absolutely fine with that. We would love that. But once brevity and eloquence, compromise clarity, then we will have a problem. The problem is some people who are not as has applied as an amendment, however, we may take his statement in so many different directions
as they
So what does he say? What does he want you to? And why are we saying why are we not making this up the car available? And how are we his commitment to the Sharia, he was like a very strong hand belly scholar, not only in matters of fact, but it matters of Arpita. He was a very
basically strict Hanbury scholar. He's the one who said, You know, I am very as long as I'm alive and if I die, I my recommendation to the people is to become honeyberries.
So, we have to read him. In light of that he read his statements in light of his Sierra, and in light of his other works. So okay, so he's he wants you to not see
in facade, facade, when one facade Shaheed Muhammad, Salah in a sub, the third is the detachment from the connection, and that is a detachment from witnessing the attachment which competes with the truth of antecedents, I intercept and dissidents. And keep in mind here, that two words, two words are important to hear, sup and shoot. Is he talking about ontological union? No, he's not. He's talking about ontological monism No, he's not because he's saying a sub antecedence and Essentia hood. So when you see your SSR with a loss of pinata, I want you to not see this because you're still seeing yourself seeing yourself, he's not denying it, that you exist, but he wants you to go
back a little bit 100 years, did you exist
100 years ago, were you here? No, you were not here. So, you are had this temporarily originated your
so just go going back like 50 years, for most of you guys, you don't need to go back that far.
You just go back like maybe some of you need to go back 20 years, I guess
and he did not exist
and then just go back going back 100 years, 200 years, 2 million years, go back 2 billion years.
And then at one point in all of this existence, we were it was nothing
and Allah was there. So, he wants you to see that, to see that antecedents suck.
And then if you see that antecedents, it will sink in your mind and your heart that your existence is so like trivial compared to his you know, it fades out to you compare, you compare anything with the eternal and the result is what? Zero divide anything by the eternal and the result is zero. But this and that is that is it when it comes to the concept of finance or
whatever the number is, could be 1 million. It exists. It is a real number. It is not a zero.
It exists is a real number, it's not a zero,
but divided by eternity and it is a zero compare it to eternity divided by is like compared to eternity and then it is a zero. So all of this existence compared to the eternal is a zero. It is the light of the candle in the middle of a summer day zero
and then that she says when Asana with Asana, Allah as Amit authority him, if it is me or ask me for the LTC?
This is because both detachment and connection those two stations, you see yourself detached, do you see yourself connected etc, despite their great variants in name and form, equally share the same flawed cause. What is it? It's clear now?
The same flawed cause is that not that isn't in a knot the recognition of two beings here because we said that there are two beings there is a creator and created creation. There are two beings, but the fact that you're seeing two beings, he doesn't want you to see two beings. He doesn't want you to see yourself because as long as you're seeing yourself, you're coming in the middle, and that thick veil will obstruct your vision of the real Allah subhanho wa Taala. So it is possible
Sexual, but even perceptual, you know, there would not be complete perceptual management. What is intended here is that the like is Fenella that is the highest of an A and it is the most consistent with the Sunnah of the prophet or settler Patek when our top are limited to be, and that is what is intended, you'll never favor your wants and desires over his ones, over his ones or demands of you. So you're always watching Allah subhanaw taala, you're always conforming complying with him, you never allow your ego to come between you and him, to distract you from him, to divert you from the journey to him. That is what is intended, but, you know, basically reiterating about that concept
that, you know, you should not see yourself is important because our ego is the most is is the, like I said, the thickest vein, and the greatest hindrance and our journey to Allah subhanaw taala. So, there is the emphasis of the shift in every third the level of every station on this self-annihilation is not unwarranted, but we need to qualify it in a sunny way, what is intended here
in a sunny way, and you know, as we said before, the heritage, the legacy of the Messiah, if we will not we cannot afford to forsake it, we cannot afford to give it in to hijackers who would take the legacy of the Messiah and run away with it and explain it and interpret it in whichever we like to
say is Mr. opencoffee and Janae and I will say Amanda dharani and even the sort of the different tier Gilani Lara we
ignore haha and above median and all of the those Messiah which are different tear from the first ones that we mentioned.
But all of them we just can't afford to give him to give them in to hijackers. We need to claim
basically sunny explanation of how to solve and preach it and live by it because it is also important for our hearts and it's important for our survival. It will all depend on emphasis on adherence to the Quran and the sun, emphasis on adherence to the example and role model of the first community emphasis on clarity versus symbolism that is emphasis on alginates way versus of harass this way you know a book called costume engine a diverse society.
And a lot of we used to like beside the cameras more because he is more you know, he uses more symbolism than a Junaid he fell to the gym he does too stiff because of his Sharia compliance
made him careful, like extra careful. Despite that, despite the carefulness of a delay that made it even harder we favor the cameras over alginate despite that, it was seen by injury in a dream after he died. Jared he says that I have seen him tonight after he died in a dream to just tell you about the you know the the side effects of symbolism.
He says that he solved tonight after he died and these are vague and he said that he enjoys a particular genre to fanatic calibre 10 foreigner in Let's be hard, couldn't pull.
So
toxic conditioner out to all of those symbols or all of the symbolism
was lost.
And we're finding a terracotta Bharat and all of those expressions vanished, you know, all of the sort of the aphorisms and everything vanished, and nothing benefited us except that as we had accepted the declare that we used to make, in other words, what is the time between Federer and sunrise and that that's kind of subpar? That's basically basically going back to harmony. The Elmore Laila of the prophet SAW Selim live in Estonia and an essay and and others have gotten that will you just go back to the to what the prophet SAW them used to do? And that will be enough.
Enough, he'll be more than enough Can Can you ever do as much as he did? In terms of armor, the armor, labor and
When we need any our our to compete with our other of the Prophet sallallahu Sallam we don't Abu Salah Amana dharani and this was
this was quoted by Shireen has resolved Sharia
and push it says that Abu Salah dharani was also seen in a dream. And he said, he was asked What happened? What did I do to you? And he said, Lana,
what can I say?
Nothing was harmful, nothing hurt us more than the symbolism of the people, the masters of the path
that Allah has given us, nothing but nothing hurt us more and nothing was more harmful to us or we can
manage our article, more than the symbolisms of the people. The same was reported from Abu Salah there, me the solo key, and others.
So it's a clarity, so adherence to the revelation, the role model of the first unity, clarity versus symbolism.
The third one is dama, de bouquet, no matter aribo You know, this hadith is extremely important. Leave out that which causes you thou to that which does not cause you though, if there is something that you that is controversial, is it better is it sin? Is Is there enough, soon enough, the Prophet sallallahu Sallam basically to fill your schedule with a good
and good that's absolutely there there are there there is more than enough. You just you'll never be able to catch up
with things that are established to be certain of the Prophet sallallahu Sallam and good deeds that come to us from the Prophet also. So that may or may not leave out which causes you to doubt that which does not cause you doubt and there is so much room in the sun of the Prophet sallallahu Sallam that you will never need to do anything that is controversial or that you are unsure about or uncomfortable uncomfortable about. So these are just like simple measures, simple measures, simple principles that we hold on to while we basically reclaim the Sufi discourse. The Sunni Sophia discourse will probably have
an alarm the extra lens