At the end Sayyidina Abdul-Khaliq al-Ghujdawani asked Shaykh Abdur-Raheem al-Maghribi and he surrendered, though his ego was not in complete submission.
So he said, "O my master! From whom can we take tariqah?"
As we explained in the previous 3 sessions, now he is understanding that his knowledge was not of any benefit to him. What he asked and said, is not going to benefit him. So finally he has to submit to Abdul-Khaliq al-Ghujdawani قدس سرّه, saying, "Ya Sayyidee! From where do we take tariqah?"
He said, "Tariqah can only be taken from that wali who has been with you on the Day of Promises when Allah swt asked the gathered souls "Who are you and Who am I?" That wali only can take you to your promises, `uhood, which you vowed to fulfill on that Day.
So as we explained before, there are four levels of guiding shaykhs: Murshid at-Tabarruk, Murshid at-Tasifiyya, Murshid at-Tazkiyyah and Murshid at-Tarbiyyah. The Shaykh at-Tabbaruk cannot pour into your heart the realities of tariqah. That means undersand secrets of everything that Allah has created.
So what is the benefit of taking tariqah from such a shaykh?
وَمَن كَانَ فِي هَـذِهِ أَعْمَى فَهُوَ فِي الآخِرَةِ أَعْمَى وَأَضَلُّ سَبِي
Wa man kaana fee haadhihi `aama fa-huwa fi’l-akhirati `aama wa adalloo sabeela.
For whoever is blind [of heart] in this [world] will be blind in the life to come [as well], and still farther astray from the path [of truth]. [17:72]
You are not studying that.
(It) means he is blind from finding the truth so he is going to be blind all the way, he is not giong to taste honey, might be he tastes sugar. It is still a taste, but it is sugar. There is a big difference between honey and sugar. People use sugar in tea and coffee but clever people use honey.
You want sugar or honey? (honey) insha-Allah.
So the wali that doesn’t have these particulars cannot take his mureed to the goal. The goal is ilahee anta maqsoodee wa ridaaka matloobee .
The goal, is it (maqsoodee) goal? (That word) doesn’t look nice. (It means) "You are the One Who I am seeking Your Divine Presence. Don’t let me away from Your door." "Wa ridaaka matloobee - and what I want is for You to be happy with me, for You to be satisfied with me."
Does Allah smile, laugh? (no answer) Yes or no?
Does Allah laugh? Yes or no? (yes.) Ok what is evidence?
“Rai’atu rabbee daahikan.- I saw My Lord coming to me laughing.” That is why when Mawlana asked Shaykh Tahir al-Qadri to that he said “yes.” Because it has evidence in (that) hadith of Prophet (s).
If it didn’t have evidence then there will be question mark.
Does Allah cries? The opposite of laughing? Does He? No. Because there is no evidence that Allah cries. Because Allah does not cry because no one can harm Him.
So Allah does not cry. Only Allah smiling. So someone who is laughing and smiling - is He going to hate? If Allah is not hating anyone then what do you think will happen to people?
They will be forgiven.
“Ya Muhammad! I gave you an ummah that does not tire from doing sins and I am their Lord; I never tire of forgiving them.”
If Allah doesn’t look at badness of people ... do you like to watch dirty things? You, might be.
Do you? No. No one likes to watch something dirty, especially old people. May Allah give us health and Sayyidina Muhammad (s) said, “O Allah save my Ummah from the sudden death.” Sudden death, mawtu fuja'ah. Sudden death becuase it is too much heavy on the family and too much heavy on the person. He (s) said, “The best death is the easy one and in the bed.”
O Allah give us that, with health and when you want the soul of Your servant back, take with the easiest way and simplest way.
So Allah swt doesn't harm. Allah is always happy. So you don’t look at the dirtiness of people. Old people in the senior homes make it under themselves. Do you think the nurses are happy to look at that dirtiness.
So what you think about Allah swt? He will look at our badness, dirtiness? No, He looks at our goodness.
So Abdul-Khaliq al-Ghujdawani قدس سرّه, may Allah bless his soul, said to him, “The one who is in the Divine Presence has reached to be able to see all the way to the Day of Promises and see what everyone has promised Allah swt to do in dunya.”
And Allah divided the whole crowd on awliya – every one (of them) took a group of people to clean them and to give them back clean as they have been given to him, as in the Divine Presence everyone is clean with no dirtiness on him. When we came to dunya we became dirty.
"So that wali that is in the Divine Presence has been given authority to look into that, authority, has been given.”
Authority like the captain on his soldiers. That means he has to be responsible for those people under his control. The captain cannot allow one of his soldiers to be captured. He will do his best, if someone is captured to take him out.
A wali will not allow, by authority of the Prophet given to him and the authority of Allah that has been given to him, to let Shaytaan take any of his students. If he cannot reach that level it is better to step aside. Those who don’t have that authority it is better to tell their students, “I am like you. We are all under the banner of our Shaykh.”
O human beings! O students of Mawlana Shaykh! If Mawlana, every time he sits to speak he says and admits, “I am a weak servant,” then how do you admit you are a shaykh?
Yesterday he was saying “that authority been given to the Qutb that Allah swt is giving the last chance to people. If they are not going to repent, those who are not repenting are going to suffer," and this is a declaration coming to him from the Qutb. He didn’t say, “I am the Qutb.” He was able to say that. Why he didn’t say it?
There are two meanings here. Why he didn’t say that?
One is he doesn’t want his ego (to claim anything), awliyaullah they know themselves. I am not going to explain about Mawlana. He doesn’t want to be proud of what has been given to him, but wants to show humblessness.
As the Prophet, and awliyaullah they inherit from the Prophet (s), as he said, “I am only a human being like you.” That is Prophet (s). The Prophet (s) said - Allah said to him in Holy Quran, “Say to them: I am only a human being like you.”
Prophet is showing humbleness, "but, yuhaa ilayya - it is revealed to me."
قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَى إِلَيَّ
Qul: Innama ana basharun mithlukum yuhaa ilayya. Say: "I am but a man like yourselves, (but) the inspiration has come to me….." [Kahf, 18:110]
"Say Ya Muhammad! I am only a servant like you. But I receive revelation."
Oh! That "I receive revelation" changes the whole subject. But square-minded, stupid people they cannot understand it.
Allah is saying to him (to say) “I am a human being but revealed to me.” When you show humbleness then Allah reveals to you. But (in) “yuhaa ilayya - revealed to me” who is speaking to him? Allah is speaking to him, sending His messenger Jibreel to him.
So who can have this particularity? No one.
So laa tansab li nafsika ayyi shayy – don’t claim to yourself anything. If you claim you lose. That is why awliya always speak in abstract, dameer, using the pronoun, "they" or "he" or "she". They never say “I”. “I” is selfishness (it means:), me, me.
People always say, “I did that; I did this.” Awliyaullah they never say “I”. They say “they”. Who is “they”? The one sitting there. He said, “The Qutb sent this declaration." Who is the Qutb? He is Sultan! The Qutb is under him.
The second meaning is he wants to tell those who understand, that the order has passed from him to the Qutb. Sultan gives the order and the Qutb executes the order. That is why he referred it to the Qutb, he didn’t refer it to himself.
You heard it yesterday. Did you understood it like that? (no) You told it to me.
So he said, “This is a heavenly declaration from the Qutb declaring that.”
Mawlana, there are five qutbs. Which of them does he mean? He doesn’t want to say “I”, so he left it.
(The five qutbs are: ) Qutb, Qutb al-Aqtaab, Qutb al-Bilaad, Qutb al-Irshad, Qutb al-Mutassarif.
For sure it is Qutb al-Mutassarif. He is the one the Ghawth, who receives the order from the Prophet (s) and he passes it to one of these qutbs, and for sure it is Qutb al-Mutassarif, and it is coming from the Qutb that declaration.
It is completely hiding himself. So that awliyaullah don’t like to expose themselves and say “we did this” or “we did that.”
So we have to be very much keeping this in our minds, daqeeqeen - particular or precise in how we can express ourselves to listeners.
Those who are shaykhs, or have been considering themselves as shaykhs, whoever they are, have to be very particular and precise in what they say.
If Mawlana says, “I am weak and weakest” it means “I am highest.” He cannot say “I am the highest.” He must say, “I am the weakest.”
So if Mawlana is weak where are the rest? They are minus, under zero.
So if you are making yourself shaykh, you are responsible. Better to be sheep. Don’t be a shepherd.
So Abdur-Raheem al-Maghribi is coming to Sayyidina Abdul-Khaliq al-Ghujdawani قدس سرّه to be a shaykh. And he is telling him, “No! You don’t know.” He is coming saying, “I know.”
If from the beginning he came and said, “I came to submit myself to the wali who can carry me.”
Instead he began to show different knowledges by asking different questions.
The Prophet (s) never showed his knowledge. He was always waiting for wahiyy. Even with the story of Sayyida Ayesha. He waited one month until revelation came (informing the people) that “she is the best of ladies, the highest of ladies.”
So when you keep quiet and don’t make noise they are happy with you. When you want to show your knowledge they are not happy with you.
Therefore, laa tansab ayyi shayin li nafsik – do not attribute anything to yourself. Make your shaykh happy with you.
In Grandshaykh’s time, he used to open a lecture for one or two hours. When Grandshaykh begins to go he continues until Mawlana Shaykh begins to raise his hand and say “ameen”.
Mawlana Shaykh is non-stop like a river; like a waterfall and people are getting tired. Then Mawlana Shaykh begins to raise his hands (in du`a) and when Grandshaykh sees that he says, “wa min Allahi 't-tawfeeq, bi-hurmati 'l-Fatiha.”
So when the shaykh is finished speaking, make him happy. I used to see Mawlana when Grandshaykh finished, he used to say, “Today masha-Allah you put us in big oceans! We were diving in that ocean” and Grandshaykh used to laugh, happy.
Today you see when he finishes the live broadcast? Sometimes we are lucky to be able to call him and say, “O Mawlana! That was big oceans you put us in it.” He says, “Masha-Allah what I said? People happy? How many people?” “O Mawlana, one million.” “Ok that is nice.”
Keep awliyaullah happy. Allah is smiling. Allah doesn’t like people grouchy, always looking serious and angry - like me. Allah likes people very bright, laughing, smiling.
What we have to do? We try to pick on people to make them laugh, to make them happy. Especially on you (selects Ali El-Sayyid).
So Sayyidina Abdul-Khaliq al-Ghujdawani قدس سرّه, at the end, so he explained to him as we are explaining the importance of knowing every detail about his mureed on the Day of Promises, that wali that knows every detail and knows what you have promised. That one you can take tariqah from him.
Abdur Raheem al-Maghribi, it was as if he didn’t understand anything (saying), “Where I can find that one?” Even after he explained all these things to you you are asking “where I can find that one?”
So what he said to him, “Where to find him?” He said, “O my son. You are sitting with us for seven years.” And he spent nine years under Sayyidina Khidr’s teaching and then seven more years with Sayyidina Abdul-Khaliq al-Ghujdawani قدس سرّه and he didn’t know who is that shaykh.
Scholars are like that are arrogant. They do not submit. It is very difficult. When the four enemies inside you, nafs, dunya, hawa, Shaytaan – Ego, the pleasure of this world, desires, are playing with you; love of this world is playing with you.
That is why it is very difficult to submit. That is why Shaytaan enters in husband or wife in order to split them.
So, he said, “You are sitting seven years in this house, sitting. But if you want to find who is that man, when people come, see to whom they are connected.”
So he didn’t submit and he was waiting to see to whom the people connect.
The mureeds were coming and they said, “Ya Sayyidee, the circle is completed. We need to renew our baya`with you.”
Then he understood that Sayyidina Abdul-Khaliq al-Ghujdawani قدس سرّه was that one. When you find that one then you find the fruit.
Then he take initation and then with the suhbat that he gave to him he made him ready. He gave him initiation and then took him all the way to know what every day is his duty, by looking at the Preserved Tablets.
That is why Grandshaykh said that in the time of Sayyidina al-Mahdi he will connect everyone to the the Preserved Tablets and then every `amal al-yawm - what we called it, daily chart, daily Standard Operating Procedure, SOP, so they have SOP in the Preserved Tablets.
Everyone looks there what is his daily things he has to do. (In that time), that is for everyone.
Sahaba used to take from the Prophet directly. And mureeds they have to connect through their shuyukh who have permission to look at the Preserved Tablets and they connect to their mureeds to get their Standard Operating Procedure, and they follow it.
So awliyaullah who have been ordered to go from east to west to look for people, to support them and to give them suhbat and lectures, they will be far from their shuyukh. So their shuyukh gave them authority to connect the people to their shaykh, who is Mawlana Shaykh, and they will be able to follow their SOP.
So he was sent with that and then he went to teach, and he was at the level of musta'id- ready. So he was not even a shaykh yet, he was a mureed.
We call eveyrone mureeds. But really they are at the level of lovers not mureeds. Insha-Allah we will be one day.
This is very important. He said that “If someone has been chosen to be student of certain X wali who has knowledge of what happened in the Divine Presence and that mureed went to someone else - to another wali - even if that wali has that authority of Divine Presence and he knows what happened there, if he gave that mureed a teaching that teaching will become negative on that mureed.”
That mureed must take from his own shaykh; not from the stepshaykh. That is like a stepfather.
That is a big problem that people are falling into it. There are too many so called shaykhs and the people are losing their connection by taking baya` with them and forgetting about their original spiritual father.
Unless they have been told that the real one is that one, then it is ok. But if that other one, even if he is a wali, you cannot go to someone who doesn't carry your responsiblity.
When Mawlana Shaykh Nazim was young and in Istanbul studying and then he left and went in Allah's Way he used to go to Sultan Ahmed Mosque, a very big mosque, the Blue Mosque, near Topkapi, the palace of the Ottomans. And there he would see Shaykh Jamaluddin al-Alusee and he said, “I want to take initation.” He said, “I am not carrying that responsibility. You are not the one that on Divine Presence I am carrying your hassa - your share. Your shaykh is not here. He is in Damascus. Go there.
He didn’t say, “Come! I give you initiation.” He was able to do that but it becomes negative on him. He said, “Your shaykh is not here, your shaykh is there in Damascus.”
And it was the Second World War and France is there and England is there and they are bombarding betewen France and England. Despite that, he went there.
There are walis and they enter into knowing whose mureed is whose and they avoid responsibility to take the mureed of another. That is cheating.
There are awliya that are (of the level of) Shaykh at-Tabarruk, Shaykh at-Tasfiyya and Shaykh at-Tazkiyya but still there is ego and they like to take more students. That is not fullfiling that responsibility.
And he said, “Your trust is not with me. It is with my brother in Damascus.”
So Mawlana went all the way and came to Midan square and there he met Grandshaykh and may Allah bless his soul and grant Mawlana Shaykh long life. And that story we wrote it in Naqshbandi Sufi Way, you can read it there.
So with this, these four associations are finished. Tomorrow something else.