The trick of The Cursed one

A’uzubillahi minashaitonir Rojeem, Bismillahir Rahmaanir Raheem, Allahuma Solli wa Salleem ‘ala Sayidina Muhammmadin wa aalihi wa sohbihi ajama’in…

(The following is taken from the discourses of al-Qutb al-Irshad Imam ‘Abdullah Bin ‘Alawi al-Haddad from a malay book by Habib Naufal al-‘Aydarus)
One of the most subtlest trick/guile of Shaiton is to prevent a person from reaping benefits (from a good action) by making the person busy thinking about doing other good actions/deeds while doing the good action, as a result, this person was unable to do the former (the one he is doing at the moment) good deed properly in the best manner.

For this reason, do not be hasty, do not rush to finish a good action just to do another. The best is to complete whatever good action/deed/amal solih one is doing in the best manner possible before proceeding to other good deeds. Thus, this is how Shaiton diverts a person from the amal solih he/she is doing to think about other amal solih that they’re not doing.

Therefore, we know from this that any form of stray thought or whisper that occur in the mind/heart during prayer, dhikrullah, or recitation of Quranul Kareem comes from Shaiton the cursed. Even though the whisper invites one to do virtuous deeds. Other than this, whispers that invite to actions which are permissible/mubah (only) or disliked/makruh, then they are obviously from Shaiton. Especially those that invite to do the prohibited/haram

The Red Sulphur – cont’d 3

A’uzubillahi minashaitonir Rojeem, Bismillahir Rahmaanir Raheem, Allahuma Solli wa Salleem ‘ala Sayidina Muhammmadin wa aalihi wa sohbihi…

Imam al-Aydarus said, “(The Shaykh/Guide is) The Arriver, the beloved who was given to reach his Lord and the signs/mark of his being a beloved to Allah ta’ala being manifested on him”. And from the signs of someone being a beloved to Allah is the person in fact reminds others of Allah (just by the sight of the person one remembers Allah). You do not sit in his company save that you find the light of nearness to Allah or the increase in faith descend into your heart and from the signs of Allah’s love is the love of the hearts of the believers for this person and there is acceptance for him among the sincere, true ones among the elect and the generality of believers.

A person whose ego incites him/her to insult this person or to harbour enmity to this person will instead feel deep in his/her heart a sense of deservingness of the (noble) status/station of this person.

He said, “(The Shaykh is) Reaching-Reached.” Allah’s kindness (lutf) and subtle meanings (Divine secrets) keep on coming to this person. With regard to the necessity of this person possessing knowledge of the Sacred Law or Shari’a, Imam al-Aydarus said, “He has knowledge both through transmission as well as intellect” (from Divine Presence i.e. ladunni) As for someone making a presumptious claim of having stations and states and being a guide by manifesting some miracles or unusual phenomenon or speaking about some of these meanings when the person is actually without them, these are just false claims.

“(The Shaykh is a) Knower of Allah and himself.” In accordance to a person’s knowledge of Allah, they will know the realities of souls. “Do not be like those who forgot Allah and Allah made them forget themselves” -Al Hashr According to the guide’s knowledge of the souls and the subtleties thereof and luminous qualities therein he will be able to remedy them.

The Imam indicated the station of Baqa’ by saying, “…one who is present and absent in both secluded and public places/times with his heart in the realms of seen and unsees. Meaning that the outward doesn not veil him from the inward and vice versa.

The Red Sulphur – cont’d 2

A’uzubillahi minashaitonir Rojeem, Bismillahir Rahmaanir Raheem, Allahuma Solli wa Salleem ‘ala Sayidina Muhammmadin wa aalihi wa sohbihi…

…So the salik/seeker/traveller needs someone whom his heart becomes at rest among those who possess knowledge and act well according to their knowledge, this is wara’ or scrupulousness. If the salik finds someone who possesses these qualities, then this is the greatest treasure and highest aim for the one who is seeking Allah ta’ala.

Habib Hasan Ash-Shatrie

It is related that someone claimed to be a shaykh and had disciples around him. So our master Abu Yazid al-Busthomi went to look for him. Brfore he could sit with him, he saw this self-made shaykh spat on the wall of the mosque. Abu Yazid quickly turned and returned with those who came along with him, not meeting him at all. He said, “How could someone be trusted with the secrets of the Sacred Law (Sharia’) who is not even mindful of the adab of the Sacred Law.

Our master al-‘Aydarus said about this shaykh (the genuine one), he said, “Seeking a shaykh who is a gnostic and a gnostic in the terminology of the Way is the one who reached through knowledge and action the result of which is a light that was cast into his heart which unveiled for him the realities of faith. and (The shaykh is a) traveller who has also been pulled meaning that the shaykh becomes characterised with the qualities of spiritual travel and then Allah’s gift/beneficience/bounty came upon him and then he was pulled by the Divine attraction (i.e. with no effort on his part at this stage).

Suluk or travelling is only a foundation, one cannot reach the Knowledge of Allah (Gnosis) by it (suluk) alone until Allah shows the traveller His Grace by pulling him or attract him to a lofty station. Those who know (gnosis) are either those who travelled and were pulled later or those who were observed by the gaze of attraction first and then after that made their suluk well.

Reaching Allah is reaching knowledge of Allah whereby there is a state called fana’ or annhilation (the vision of all created beings is annhilated through the vision of their Creator). The person becomes unaware of the affairs of the creatures and he does not engage in them.

He tastes from the sweetness of the nearness to Allah s.w.t. that which is indescribable. Beyond this is the station of Baqa’ (abiding or staying). The gnostic joins between the good adab in the witnessing of Allah and witnessing of creation (from) point of view of Allah’s bringing them to existence. So the outward does not veil this person from the inward. Nor the inward veil him/her from the outward. Their vision of Al-Haqq, The Truth does not prevent them from giving the creatures their right. Their fulfiling the right of the creature s does not distract them from the vision of the Real, al Haqq.

The person of this station is given the aptitude to benefit mankind and bring them near to Allah ta’ala. Imam al-Haddad said, “I have a hope or a need that is very far beyond this and that is I travel to my Beloved. I be in an intense vision of Him and that I be annhilated from creatures those far and near and I remain/abide through Him, and how vast is my portion! Habib ‘Ali al-Habsyi said that it is a secret that Holy and is not told save to one of Spiritual Chivalry or Futtuwwa.

to be continued insha-Allah…
image courtesy of Nash Dftd =)

The Red Sulphur – cont’d

A’uzubillahi minashaitonir Rojeem, Bismillahir Rahmaanir Raheem, Allahuma Solli wa Salleem ‘ala Sayidina Muhammmadin wa aalihi wa sohbihi…

The shaykhs/guides and their affairs are magnificent and this has been conveyed from the generations of the companions and those thereafter. A shaykh who (merely) conveys information is readily available. In this meaning they say that, “knowledge is a trade that both the pious and corrupt can excel”. But transmission of information that coincides/resonates with the light of (true) knowledge only occurs by being associated to those shuyukh/guides of this meaning.

The sphere or option of receiving knowledge is broad and vast. However its connection to this light that is mentioned differs to the point of view of its strength and weaknesses. From this knowledge, there is knowledge that becomes a proof against its possessor and this is the knowledge that is disconnected from this light.

However the knowledge of tazkiyyah i.e. inner-purification can only occur by connecting to a guide with this light. Anyone can talk about Riya’, takkabbur, ikhlas, and sidq but uprooting them and sowing the seeds of praiseworthy traits can only occur through the means of a true shaykh.

So if only the one who speaks of the aspects of ostentaion or Riya’ and the subtleties thereof were in fact purified therefrom. If only those who spoke about ikhlas and its subtleties were in fact characterized thereby. Then this path would be the easiest thing and it wouldn’t be easier learning architecture or engineering or driving etc. however, this is (path/knowledge) greater and more magnificent that that!

This person who uproots the blameworthy traits and sows the seeds of praiseworthy traits, he himself might be the means for the veil being lifted for the seeker or it might not be him. Those who are the true and sincere have a sign, the first of which is a good following of Shari’a/the Sacred Law and the Sunnah of The Messenger of Allah s.a.w. otherwise people may make false claims and pretensions of possessing staions of being a true shaykh just as people make false claims of the station of Islam, Iman and Ihsan. Maybe some liars actually take is as a means of acquisition of wealth or as a means to accompolish any of the aims of the lower self.

There is no doubt that for such their sin is great and they’re in grave danger between them and Allah s.w.t.

The Red Sulphur – The need for a guide

Bismillahir Rahmaanir Raheem, Allahummasolli wa sallim ‘ala Sayidina Muhammadin wa ‘ala alihi wa sohbih…

Travelling the path to Allah ta’ala requires a shaykh, a gnostic (knower of Allah ta’ala), a traveller who has also been pulled (salik/madjhoub), one who has arrived in His Beloved, he is reaching and has reached, has both transmitted and intellectual knowledge. A knower of Allah ta’ala and himself. One whom is beloved in both seclusion and public times with or through his heart in the realms of seen and unseen.

Every Ummah cannot ascend to al-ihsan save by a Prophet who was sent to them until our encompassing Prophet Muhammad peace and blessings be upon him and his family was sent as the Seal of Prophets. All the spiritual stations can be taken from him or from those who took from him. So through this we know the well-known distinction of the Companions who kept his s.a.w companionship.

All the magnificent qualities and noble attributes and lofty stations that the Companions had, they cannot be described with any distinction that is greater than, that they kept the company of Allah’s Messenger s.a.w. In the ahadith dealing with the Companionship, there is an indication of this meaning. Like the saying of the Prophet s.a.w. “a person is upon the religion of his friend” and his striking a parable of a good companion and a bad one to a musk merchant and a blacksmith.

From this we know the importance of seeking a shaykh that our master Imam Al-‘Aydarus discusses in this chapter. He mentioned (earlier) that the spiritual path is not possible without seeking a shaykh who is a gnostic. This is because spiritual realities dwell in a pure heart. A heart radiates with light by facing or juxtaposed to an enlightened heart. Also a person has many subtle affairs within himself that are obscure to him. Similarly whispers and deceptions of Shaytan confuses one. Therefore the person only becomes purified of these by becoming associated/connected to a (genuine) shaykh who is a gnostic and who has become one of the slaves of Ar-Rahman over whom Shaytan has no power.

For this they used to say, “The one who has no shaykh, his shaykh is the Shaytan/Devil.” Our master Imam Ja’far As-Sodiq said, “Indeed the one who does not have a shaykh to guide him is misguided.” Imam al-Haddad said, “It is necessary to have a shaykh who guides this wayfaring to Allah from the people of pure souls from the scholars who are gnostics and if you do not find this then being true is the best vehicle.” This means if you are true (sincere, firmly-resolute etc.) this will lead you to a shaykh.

(Transcript of Habib ‘Umar bin Hafiz’s online lesson 7)

To be continued Insha Allah…

The Guide

 

Bismillahir Rahmanir Raheem, Ashamdulillahi Wasolatu Wasalaamu ‘ala Rasulillah…

1.

Allah ta’ala  said, “Moses said unto him, ‘shall I follow thee that thou might teach me the right guidance taught unto thee?” Qur’an 18:67

Know that in order to travel the path of religion and reach the realm of certainty, a perfect shaykh and guide, well-acquianted with the way and possesed of sainthood and spiritual efficacy (i.e. the ability to affect, unseen and unhindered, the inner state of the seeker/murid) is essential.

“My Saints are beneath My Domes, none know them but I”. Despite his perfection of rank as a prophet and of degree as a messenger and despite his being a possesor of firm resolve, Moses, upon whom be peace, had to serve the Prophet Shu’aib continously for ten years until he was fit to receive the honour of conversing with Allah.

Then after gaining the tablets with the commandments and the leadership of the Twelve Tribes of the Children of Israel, and receiving the entirety of the Taurat  from the Divine Presence – after all this, in the school for the learning of innate knowledge, he had to request the alphabet of following from the teacher Khidr. – see verse 18:67. And then the teacher wrote the first inscription on his alphabet slate: “Thou will not be able to keep patience with me.” (18:68, 73, 76)  For see in reality –

A banquet where two thousand souls are sacrificed is no place for a loud, empty drummer.

Seduced, deceived, and outwitted upon this path is he who imagines himself able to traverse the limitless desert and attain the Ka’ba of union with the strength of his mere human footstep without guide or escort.

2.

“Obey those who ask no reward of you (for themselves), and who have themselves received Guidance.” – YaSiin:21

Indeed the true mursyid/guide to Allah desires no reward/benefit from his disciples, having mastered renunciation. His desire is to follow in the steps of the Messengers in calling people to Allah  ta’ala. The Pole of Guidance Imam al-Haddad said, “…the shaykh should be someone who has recived the ‘Major Opening’ such that nothing of the disciple remains hidden from him. He is the healer who treats the ailments of the heart and therefore must be able to see clearly with the Eye of the Heart (basira) precisely what the disciple’s needs are at each stage of the journey and to intervene, even at a distance when necessary.”

“Say: this is my Way: I do invite unto Allah – upon the Eye of the Heart(‘ala baseera) – I and whoever follows me…” Yusuf : 108

Hence it is clear that the Shaykh must follow the Messenger both in his inward and outward states.

“…he whom Allah guides is rightly guided ; but he whom Allah leaves astray – for him will you find no protector to lead him to the Right Way (waliyya-murshidaa)” al-Kahfi : 17

to be continued insha-Allah…

1. Excerpt from ‘Mirsod al-‘Ibad min al-mabda’ ila al-ma’ad’ by Najm al-din Ar-Razi