Yahya Rhodus – Hikma #115 How the Knowers of Allah See Creation
AI: Summary ©
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The speakers discuss the meaning of the wordavor and its use in Arabic language, as well as the spiritual path of Islam. They emphasize the importance of witnessing Him and seeing his manifesting in reality, as well as finding the right in every situation. They stress the importance of learning to live with people and finding the right in graduation, and stress the importance of finding intimacy in the physical world and finding the right in graduation. The transcript describes a series of symbols and words used by Jesus to describe the spiritual path.
The speakers discuss the meaning of the wordavor and its use in Arabic language, as well as the spiritual path of Islam. They emphasize the importance of witnessing Him and seeing his manifesting in reality, as well as finding the right in every situation. They stress the importance of learning to live with people and finding the right in graduation, and stress the importance of finding intimacy in the physical world and finding the right in graduation. The transcript describes a series of symbols and words used by Jesus to describe the spiritual path.
AI: Summary ©
In the name of Allah, Most Gracious, Most
Merciful.
All praise is due to Allah, Lord of
the worlds.
The best prayer and the most complete submission
is to our Master and Master Muhammad and
all his family and companions.
Exalted are You, we have no knowledge except
what You have taught us.
You are the All-Knowing, the All-Wise.
There is none around or near except Allah,
the Most High.
We have reached the 115th blessed hikmah, the
115th blessed aphorism from the collection of hikmah,
of aphorisms by the great imam Ibn al
-Ta'ila al-Sikandari, رضي الله تعالى عنه
ونفعنا بعلومه بالدارين.
Ameen.
We hope that we benefit immensely from this
blessed knowledge that is placed in this blessed
book.
And may our hearts be receptacles for it.
And continue to benefit from it in this
world and eternally in the hereafter.
يَا أَرْحَمَ الْرَحِمِينَ So this aphorism states, إِنَّمَا
يَسْتَوْحِشُ الْعِبَادُ وَالزُّهَادُ مِنْ كُلِّ شَيْءٍ لِغَيْبَتِهِمْ عَنِ
اللَّهِ فِي كُلِّ شَيْءٍ وَلَوْ شَهِدُوهُ فِي كُلِّ
شَيْءٍ لَمْ يَسْتَوْحِشُوا مِنْ شَيْءٍ So this can
translate, The worshippers and ascetics only have an
aversion towards or only turn away from all
things because of their lack of witnessing Allah
manifest in everything.
For had they witnessed Him manifest in everything,
they would not have an aversion towards or
they would not turn away from anything.
So this is essentially about how the knowers
of Allah see creation and how when someone
attains ma'rifah of Allah, knowledge of Him,
they might differ from even other righteous and
pious people like worshippers and ascetics.
And again, when we study aphorisms like this,
we want to state that no claims are
being made.
Our teachers have asked us to teach us,
so we're teaching in hopes that we can
attain something of its realities.
When you speak about these great people and
what it is that they experience, sometimes you
veil yourself by speaking about it because sometimes
you think that just by virtue of speaking
of it, you have something of its reality.
We might be bereft of it completely.
But we love these people.
Insha'Allah we want to learn how to
speak their language.
And hopefully that Allah bless them with, from
us coming together to try and attempting to
be like them, that we will get glimpses
and something of what Allah subhanahu wa ta
'ala gave them.
Ya arham al rahimin.
So as we normally do, let's do a
linguistic breakdown of this blessed aphorism.
So when we see the word innama here,
it's adab al hasr.
It's restricting the meaning.
This is where the only comes from.
And then we have this word yastawhishu.
Yastawhasha, yastawhishu means lam ya'nas minhum.
So you feel alienated from something, you feel
an inversion towards something, or you could even
say that you flee from something or turn
away from something.
And so when you think about it in
terms of people, if there's unce between you
and a close friend, you have a very
close good relationship.
If there's wahsha, the hearts are at odds
with each other.
So we think about this in relationship.
When you're close to someone, your hearts are
on the same page.
You love being around them.
You want to be in their presence.
But when you're not in tune with them,
you feel an aversion towards them, distance from
them, and so forth.
So here the yastawhishu is the fa or
the doer of this verb.
The abad and the zuhad.
So the abad is the plural of abid.
And these are the worshipers, those who are
turning to Allah by doing righteous deeds of
different sorts, dedicating themselves to different types of
worship, oftentimes very rigorous forms.
And then you have the zuhad.
These are the ascetics.
These are the people, the plural of zuhad
is the plural of zahid.
These are the people that have turned to
Allah subhanahu wa ta'ala on drawing near
to Him by fleeing from this world and
by relying upon their Lord solely, not the
things of this world.
So innama yastawhishu al-abad wa al-zahad.
The worshipers and ascetics only have an aversion
towards min kulli shay.
Min kulli shay, all things.
Why?
Li ghaybatihim.
Because of their ghaybah anillah fi kulli shay.
And ghaybah literally is absence.
But here this is probably better translated, and
there's something that I have in brackets here.
Li ghaybatihim anillah fi kulli shay.
Fi kulli shay, in everything.
And so what the commentators say here is,
li ghaybatihim anillah, it means, because of their
lack of witnessing Allah manifest in everything.
So their ghaybah anillah, it's the fact that
they're distant from Allah.
They're not present with Allah.
They're unaware of the reality of the creation
that Allah subhanahu wa ta'ala is manifesting
Himself to people in what is transpiring in
this world.
So then He goes on to say, falaw
shahiduhu, for had they witnessed Him.
And here the meaning of witnessing in Arabic
is shahood, divine witnessing.
For had they witnessed Him manifest in everything,
falaw shahiduhu fi kulli shay, literally if they
had witnessed Him in everything.
Now of course there are certain things that
are understood here, that Allah ta'ala does
not indwell in His creation.
Allah is not in His creation.
So this is language that is pointing to
a meaning, but of course we understand in
aqidah, we do not believe that Allah ta
'ala is a part of His creation.
Hashaahu subhanahu wa ta'ala is on the
contrary, transcendent and absolutely different from His creation.
Tabarak wa ta'ala.
So falaw shahiduhu, were they to have witnessed
Him, shahidahs to witness.
And here who?
Allah.
Shahiduhu, witnessed Allah.
Fi kulli shay, were they to see Him
manifesting in everything.
But what happened?
Lam yastawhishu min shay.
They wouldn't have an aversion towards anything.
They wouldn't have turned away from anything.
So there's a couple of things that we
need to understand that are underlying assumptions here.
As we mentioned that Allah ta'ala, there's
no indwelling in His creation.
He subhanahu wa ta'ala is not a
part of His creation, nor is He detached
from His creation.
And that's all you can say theologically speaking.
How you truly understand that, the best way
to do it is through purification of the
heart and treading the spiritual path.
And this is what is referred to as
shahood.
That's what happens when someone is successful in
the spiritual path from the blessing of Allah
subhanahu wa ta'ala, they start to see
Allah.
And ta'wudallaha ka annaka tara, as our
Prophet said.
To worship Allah as if you see Him.
Now what does it mean to see Allah?
You witness the divine impact upon creation.
And you start to be aware of what
names and attributes of Allah are manifesting.
In creation.
Because every one of His acts points to
one of His attributes subhanahu wa ta'ala.
And His attributes point to His essence.
So everything in creation and reality is pointing
to Allah.
Is teaching us about Allah.
So this is the amazing thing.
For some people, that takes them away from
Allah.
For other people, that gives them more knowledge
of Allah.
The same manifestations.
Some people turn away from Allah.
Others turn towards Allah.
And this is why it's so important to
understand Allah.
That He is Rabb.
And that He has attributes of jalal, of
majesty.
Just as He has attributes of jama'ah.
Of beauty.
And people tend to incline towards knowing Allah
more.
In His beauty as opposed to His majesty.
But you and I need to know our
Lord subhanahu wa ta'ala.
In His beauty and in His majesty.
And turn to Him in all states.
In times of difficulty.
In times of ease.
And if we get to know Allah.
In times of ease.
And the vast majority of people in the
world.
Are in a state of ease.
Most of the time.
Really not everyone.
But the general, the vast majority of people
in the world.
Are in a state of ease the most
of time.
And then this is the time.
Come to know Allah in times of ease.
He will know you in times of difficulty.
He will help you.
He will open the doors for you to
remain firm.
And do what needs to be done.
So this is a call for us too.
That move to a higher degree.
So this is not in any way.
Disparaging worshipers.
Or disparaging people who have turned away from
the world.
Though these things are praiseworthy.
But what he is saying is.
There are different categories of travelers on the
path to Allah.
And he is giving us.
What we need to know.
So we can reach the highest of degrees.
And there is a benefit as well.
That we can take.
Even for people that are.
Trying to even start following the spiritual path.
In the very basic ways.
And this relates to how it is that
we see the world.
And in particular it is multiplicity.
And one of the meanings of.
That mutual rivalry.
Vying for this world.
Has distracted you.
Takathur here also comes from.
Which means to be many.
Which is the opposite of Tawheed.
So all the multiplicity in the world.
Has preoccupied most people.
And people fail for the most part to
see.
What the multiplicity is pointing to.
And how all of the different manifestations in
reality.
Are different manifestations.
Of the names and attributes of Allah.
But he is one in his essence.
And in his attributes.
And in his actions.
Everything points to him.
In reality.
But this is the goal to.
Be in a state where we are aware
of it.
And this is why they say that.
It is only the prophets who can truly
bear reality as it really is.
Because they are the ones who.
See Allah.
As the one who is truly manifesting in
everything that happens.
Even in the most difficult of circumstances.
Even in the most intense of states.
They see everything pointing to Allah.
So if we look at some of these
meanings.
That if we first speak about the Ubad.
And the worshippers.
They are the ones that.
They are the ones that spend their time
doing.
Doing here acts of goodness.
Righteous deeds.
And these are people that.
Immerse themselves in Ibadah.
In physical acts of worship.
Like praying for.
Extended periods of time at night.
Like fasting regularly during the day.
And for them that.
They have a Halawa.
There is a sweetness to doing this.
As a blessing from Allah.
Allah makes worship sweet.
Otherwise how would people do that?
For long periods of time if it wasn't
sweet.
This is a great state to be in.
This is a state that we should all
strive to be in.
And every Muslim.
Should have a portion of Ibadah.
And there is an obligatory amount of worship
that we all have to do.
And that Allah Ta'ala has opened up
the door for us.
For those who really want to show that.
They are dedicating themselves to Him Subhanahu Wa
Ta'ala.
And they are going through what is called
Tahabbub.
Doing certain things to become.
Especially beloved to Allah.
And Allah Ta'ala has given us many
ways of doing that.
And so.
These are people that are doing acts of
goodness.
But he says there might be some veil
that they have.
Because of the sweetness of the actual act
of doing.
As opposed to.
Them focusing more on the goal of worship.
Which is to know Allah.
So it is possible that there is still
a veil.
For the worshipper.
And this is the intent here.
Whereas the Zahid.
So the worshippers are those who are constantly
doing.
Whereas the Zahid of course also.
The ascetics are also worshipping.
But one of their primary focuses is what
they are leaving.
What they are abandoning.
Renouncing.
What they are renouncing.
And for them.
That they are fleeing from the dunya.
And fleeing from the people of the dunya.
And as a result.
So they tasted the sweetness of renunciation.
Of being an ascetic.
And in general.
We encourage people to be in community.
And to make friends.
Of course.
But with that also.
Comes difficulties of living with other people.
And there are certain people.
Because of their dedication to the spiritual path.
They distance themselves.
And everybody needs some time alone.
And our Prophet did tell us.
That the one who mixes with people.
And is patient with them.
Is better than the one who does not
mix with them.
And then is not patient with them.
Because you are not mixing with them.
The Prophet himself said that that person is
better.
But we also recognize.
There are Zohar.
There are people that have renounced this world.
And have chosen to live a certain way.
And it is a valid archetype with certain
conditions.
So that is its own discussion in and
of itself.
And ultimately we have to find what is
right for us.
And it is going to be a balance.
For the vast majority of people.
We are going to be living with people.
So we need to learn how to live
with people.
And there might be certain times of our
life.
Where we are a little bit more recluse
than others.
There might be certain seasons.
And ups and downs that we go through.
That we are more active with people or
less.
And that is fine.
As long as we are fulfilling the rights
that people have upon us.
And the basics that need to be fulfilled.
And the same thing is with worship.
You might have certain times.
Where there is more focus on worship than
others.
And as we enter into winter for instance.
It is a blessed time.
Winter according to Hadith of our Prophet ﷺ.
Is the spring of the believer.
Because the nights are long.
This is a golden opportunity for us.
To do what we can't do.
When the nights are very short.
And when it is difficult for us to
wake up early.
Before Salat al-Fajr.
Now you can get good sleep.
If you sleep at a reasonable time.
And still wake up and worship Allah ﷻ
before sunrise.
So the whole point in mentioning the Zuhad
and the Ibad.
Even though the Zuhad are the ones who
are focusing on leaving the dunya.
And separating themselves from.
And the Ibad are the ones that are
focusing on worship.
Is that both potentially are veiled.
By either the renunciation of the world.
Or by the acts that they do.
And Sidi Ahmad Zarouk mentions here.
Is that why are they in the state
of Istihash?
Why do they have an aversion towards all
of the things of this world?
He mentions three reasons.
And the reality of what they are directing
themselves towards.
Which is Allah ﷻ.
And trying to draw near to Him.
They found that the vast majority of creation.
Aren't interested in what they are interested in.
In fact they are going to get in
the way of what it is that they
are seeking.
The second reason is.
That.
And so as a result.
So the first one is actually more like.
They find that the reality of what people
are doing.
Is different than what they are doing.
And the second one is the upshot of
that.
Which is they get in the way of
what it is that they are seeking.
And then the third reason is.
We get ourselves in trouble often times by
interacting with people.
And what happens when we interact with people.
And sometimes things happen in our heart.
And things are obstacles for us.
And what it is then that we are
trying to get towards.
We are trying to move towards.
So the reason that they turn away from.
Or have an aversion towards all of these
different things in this world.
Is because they see it as cutting them
off.
Getting in the way.
From drawing near to their Lord.
But really what we see transpiring here is.
This is due to.
Because of their lack of awareness.
Their lack of knowledge.
As one commentator says.
From the divine manifestations.
Of the attributes of Allah in everything.
In other words.
Because of their lack of that higher state
of knowledge of Allah.
They see the creation in a certain way.
And even though it is good for the
state that they are in.
His point here.
There is a higher state to be in.
And that higher state is still to be
among creation.
But to see everything that is happening in
creation.
As manifestations of the names.
And attributes of Allah subhanahu wa ta'ala.
And this is why the authors then go
on to explain what this means.
Were they to have known Allah subhanahu wa
ta'ala.
The way that they should know Him.
What they would see would be very different.
And so that is why the author says.
Were they to witness Him.
Were they to have witnessed Him.
In everything.
Manifest in everything.
And again.
What they are witnessing is.
That the names and attributes of Allah subhanahu
wa ta'ala.
Not that Allah is in anything.
We want to make that very clear.
What would have happened if that would be
their state.
They wouldn't have an aversion towards anything.
But again let's clarify here from the standpoint
of reality.
And we always have to.
We have said this many times.
We are going to keep hammering this into
our hearts.
We always have to see things.
In two ways.
There are two sides of the same coin.
From the standpoint of.
Which is the sacred law.
And from the standpoint of the spiritual realities.
And so.
In so far as.
Something goes against the sacred law.
We have to dislike that.
And if it conforms with the sacred law.
We love that thing.
But then from the standpoint of reality.
We see things.
As ultimately everything being from Allah.
So even if someone does something wrong.
And then that wrong afflicts us.
We are required to dislike that wrong.
And hate the act of that person doing
it.
But also see it as being from Allah.
If that makes sense.
And people make mistakes in both ways.
The vast majority of people are very ignorant
with.
Understanding things as being from Allah.
But this is what we are trained to
do.
This is why we repeat creed over and
over again.
From the time that we are young.
I believe in the.
We believe that in the divine destiny.
The good and the evil of it.
Is both from Allah.
We drill this into our hearts from the
earliest ages.
And we are supposed to be training ourselves
spiritually.
To move up in degrees where that is
what we see.
And so we respond.
Accordingly to every single situation.
That we are in.
And this is what enables us to.
And we were talking about this with one
of our teachers the other day.
When our Prophet.
When Anas.
Served him.
For ten years.
He never once.
For anything that he.
Did do that he shouldn't have done.
Or anything that he didn't do that he
should have done.
Did our Prophet.
Ever say.
Why did you do that or why didn't
you do that?
Imagine that.
Someone up close.
Who is serving you.
That you are asking them to do things
for you.
They are there to help you.
And just extend this also to your children.
This doesn't mean the times where you are
supposed to discipline and teach your children things.
But just think about how we are with
people around us.
In ten years.
Never once.
And then there would be times where other
people.
Maybe family members of him.
Would want to criticize Anas.
And he would stop them.
And when he would stop them.
That he would say things like.
In meaning.
Were Allah to have willed it.
It would have happened.
Meaning no one had more knowledge of Allah.
Than our Prophet.
So when things didn't happen.
He saw that as being from Allah.
And when things that shouldn't have been done.
But did happen.
He also saw that as being from Allah.
Wow.
And I know there might be some questions.
Like how do I practically implement that in
my life?
That's really deep.
And so you start to see how you
need.
The source of all virtue.
Is certitude.
And strong faith.
And so.
If we reach a state.
A state where we.
Have an increased knowledge of Allah.
And we see his names.
And attributes manifesting.
In creation.
The way that we then will respond.
To what's happening around us changes.
And what they say here.
Is that we will.
Start to have adab.
With everything that is happening around us.
And far from having an aversion.
Is that we will actually.
Find intimacy in what is happening.
Yes.
Even in things that are difficult to bear.
Why?
Because someone is witnessing it.
Being from Allah.
And if we are witnessing.
It being from Allah.
How could you.
Only not accept it.
But receive it wholeheartedly.
And find intimacy in it.
Very easy to speak about.
Much more difficult to live.
And so.
This is because of their basira.
Because of their.
Inner sight.
And.
There is this.
Beautiful.
Line of poetry from one of the.
People of Allah.
Where it talks about the khalq.
As being nuwar.
And that.
The.
Creation of Allah.
And.
And.
Maybe you could translate this.
Behind them is light.
And then observing.
The right that Allah has given.
In relation to them.
But then he goes on to say.
They are the greatest veil.
They are the greatest veil.
The vast majority of people.
Are veiled from knowledge of Allah.
Through other people.
But the door to knowing Allah.
Is through them.
And there is an outward meaning there.
Helping them.
Serving them.
And that type of thing.
But then the inner meaning is.
Seeing everything as being from Allah.
And it is harder with people.
Than everything else in creation.
Because.
People have free will.
Their freedom of choice rather.
Whereas if something just happens.
Like there is a storm.
Or something like that.
That is it.
You can't blame anyone for that.
It is easier to submit to.
But when it comes on the hands of
a person.
Especially if it is a person.
That you don't like.
That is even more difficult.
That is the most difficult that it gets.
To see it as being from Allah.
Because human beings have volition.
And they have the freedom to choose.
But we are still required.
To see it as being from Allah.
Even if something comes to us.
From the hands of a person.
And this is.
One of the secrets of a healthy marriage.
That you are not going to learn.
In most of the manuals that are out
there.
Seeing is everything.
Being from Allah.
Subhanahu wa ta'ala.
So.
This is the state.
Of these great people.
And.
Once they reach this state.
Where they are witnessing Allah.
Subhanahu wa ta'ala.
That.
Manifesting around them.
Is that.
What previously.
Was something that they feared.
And previously was something.
That was a fitna.
It was a trial for them.
That could have potentially led them astray.
And then all of a sudden changes.
And I heard one of the righteous.
Comment on this meaning.
In relation.
To the staff of Sayyidina Musa.
Alayhi Salaam.
When Allah Subhanahu wa ta'ala says.
Commands him to.
That cast.
That what is in your hand.
And.
Allah Ta'ala says.
Cast what is in your hand.
O Moses.
And then he cast it.
And then it was a serpent.
That was moving.
Take it.
And grab it.
And don't fear.
We are going to return it.
To its original state.
It is a serpent.
Who wants to grab a snake.
And.
Allah Subhanahu wa ta'ala.
Was teaching the Prophet Moses.
And they say that this is.
How the human beings can.
Relate to the Asbab.
The world of the means.
Once someone.
Relies completely upon Allah.
And see him manifesting.
In everything that is happening around them.
Is that.
Then what was.
Previously dangerous.
It looks like it is a snake that
could harm you.
It will be returned.
To its previous state.
In other words.
Everything in reality.
Will take you to Allah Subhanahu wa ta
'ala.
If you see things correctly.
But if you don't see everything.
If you don't see things clearly and correctly.
You might let everything.
Distance you from Allah.
What a beautiful meaning.
We are going to return it.
We are going to return it.
To its previous state.
To the way that it was originally.
And this is how.
The greatest of the people of Allah.
Are with the means.
Everything around them.
Reminds them of Allah.
It is not a fitna for them.
And surely they protect themselves.
To the places that they need to protect
themselves.
They uphold.
The sacred law and everything that it is.
That they do.
But then.
What might take some people away from Allah.
With knowledge of Allah.
It will take others closer to Him.
Subhanahu wa ta'ala.
And.
One of the commentators.
Gives us a metaphor.
So we can kind of understand this.
A little bit better.
But we always say.
These are just to help us understand.
A little bit better.
And so that he says.
Imagine if you have one person.
Who really loves another person.
Because this person.
Loves that other person so much.
They just can't wait.
To meet that person.
But time has passed.
And when they actually meet that person.
And come and contact them.
They don't recognize them.
And so they actually see this person.
And says no, no.
This is not the one that I wanted
to meet.
So.
This person is in the way now.
Between them and the one who.
That they think is actually their beloved.
But were they to only realize.
No, no.
This is the person that you actually really
loved.
Then instead of.
Wanting to push this person aside.
And find the person that they really love.
No, this is the person.
And what a beautiful meaning.
Right?
Because there's often times.
Things that happen to us.
That come from.
The one that we love.
But we don't.
Interpret it right.
And it's actually really what we need.
Because it's from the one that we love.
To bring us closer to him.
But we misinterpret it.
And so we let it.
Distance us.
And if we would have read it right.
It would have brought us closer.
And this is how these.
Great people are.
And these are people.
Because of their knowledge of Allah.
Subhanahu wa ta'ala.
As Ibn Ajeeba so beautifully states.
And al-arifin bi-llah.
Ghabu an shuhud al-khalq.
Bi shuhud al-haqq.
I'm just translating here in meanings.
In the hope that we can.
Explain something of this before we die.
The knowers of Allah.
Have.
They're absent.
From witnessing creation.
Through their witnessing of the truth.
Allah.
Fahum ma'al-khalq bil-ashbah.
They're outwardly with creation.
With their physical bodies.
Wa ma'al-haqq bil-arwah.
But they're with Allah.
The truth with their spirits.
Ma'tu.
They're still alive.
But they've died.
Wa bu'ithu.
And they've been resurrected.
Even though they're still alive here in this
world.
Wa qamat qiyamatuhum.
And for them.
The day of judgment has already happened.
They're that aware.
Of everything that it is.
That.
They're aware that.
Everything it is that they do.
What it is that they need to do.
In order to.
Be safe on that day.
And.
Wat tabadalat fi haqqim al-ad.
Ghayra al-ad was-samawat.
And in their right.
Is that the earth.
Is now changed from the way that the
earth was.
As well as the heavens.
And we know that on the day of
judgment.
Will be all of these physical changes.
Wa barazu lillahi al-wahid al-qahar.
When they will then.
That come to.
Allah.
The One and the Qahar.
So.
They see lights.
While people are trapped.
In the darkness of otherness.
And.
That's been unveiled for them.
In this world.
The secrets of what he's been created.
How he has created.
So that they're able to.
Perceive creation in ways.
That other people don't.
May Allah bless us to.
Be like these people.
And to resemble them.
And when we benefit from these meanings.
And.
May we when we go through our nights.
And our days.
And our weeks and our months.
Learn to see everything as being from Allah.
And to embrace it.
And to place our trust in him.
And may everything that happens in our life.
Be a means to draw us closer to
him.
Subhanahu wa ta'ala.
And to give us more knowledge of him.
And may Allah ta'ala protect us.
And prevent anything.
From taking us away from him.
Subhanahu wa ta'ala.
Wa sallallahu alayhi wa sallam.
Alhamdulillahi rabbil alameen.