What does it mean to be a doorkeeper to our heart?


Question: What does it mean to be a doorkeeper to our heart? Every bad actions starts with a bad thoughts. Does that mean that we have to guard our thoughts before that thoughts formulate?

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BismillahirRahmanirRahim. Destur. Medet Ya SahibulSaif Sheykh Abdul Kerim al-Kibrisi al-Rabbani. Medet. We are asking support from our Sheykh SahibulSaif Sheykh Abdul Kerim al-Kibrisi al-Rabbani  to send us something that is going to give us benefit dunya and ahirat especially for this month of Safar  where 700,000 curses and punishments are removed from Lawh-e Mahfuz and coming down to the first level (of the sky), and whatever curses and punishments are going to reach to people, it’s coming down. How are we going to protect ourselves from that and how are we going to stop ourselves from coming out from that protection to be under those curses?

Don’t think that it is so easy just to say, ‘Auzu billahi min ash-sheytanir rajim BismillahirRahmanirRahim,’ and then it’s just going to be gone. Sheytan may be gone, but he has trained the ego very good. Ego can take over. Sheytan can be gone when the ego is still there and the ego is completely trained by sheytan and it can just make a fitnah from the inside, and like so many people, in the way of religion they are doing so many wrong things. Because they have been completely fooled by their nafs, by their ego.

Now, what it means to be a doorkeeper to our hearts? What it means not to let the wrong things to enter into our hearts? It’s pretty easy. Especially Muslims in this country, doesn’t matter if they are approving zikr or they are saying zikr it’s bida’at or mawlid is bida’at, or this or that, doesn’t matter, but everyone agrees everyone has to eat halal, correct? Wahabbi, Salafi, doesn’t matter. They say everyone must  eat halal. And more than that, new style, it’s a good new style: eating halal organic. Not just halal, but organic. Anyway, halal is supposed to be organic. But so many halal things, in reality it’s not halal. So you stand guard to see what enters to your mouth. You will see this food, this food, this food, this food, in front of you, someone may give it to you, you may buy it, then you are going to check it.  Sometimes you feel so hungry, there is a desire for it coming from inside and you want to grab it but something is checking it, saying, ‘is this halal? Is this not halal?’ These days the Muslims, they are saying to other Muslims, going to their own houses, they are going to ask their host, ‘brother, is this halal or not?’ the worse kind of manners the Muslims have, pulling the curses of Allah.

So whatever enters to your mouth, the food or the drink, whether it is from your own self that you desire to have it, you only wanting halal things. That’s going to stop it, that’s going to filter it. That is going to pass through some security now, or someone giving you, you are not just going to take it and to put it in. Of course we have some brothers they don’t care, halal or haram they just eat. Although it’s forbidden, they just eat and they said, ‘oh really?’

So, we know this and we all are doing this in our lives, to be very careful with what goes into our mouth, correct? Why we are not being careful to what is entering to our hearts? And who is teaching that these days? Imams in masjids? Alims and ulamas, they are standing up to say, ‘be careful what enters to your heart’? or are they busy with some other things? But the heart, it is the throne of Allah. The throne of Allah that only Allah is supposed to be there. So how are you going to get rid now of the wrong things from your heart? Before, so many times before we get rid of it, we must know what it is, how it enters. Because so many times also, so many Muslims are not understanding that there is a hidden shirk inside of me? ‘Why are you saying that? I’m saying shahadat.’ Already there is a problem there because the arrogance is already there, to say that, ‘what? Me? How can you say I’m like that? I’m not like that! I’m a good one. I’m a Holy one.’

Now, if you want to eat something that is forbidden, where is it coming from? It’s coming from you. First, it is your desire. Now whether that desire is just coming from inside of you or it’s there inside of you, because everything that is forbidden is desired by who? By the ego. Everything that is forbidden is desired only by the ego. Not by the spirit. That we have to know. It is not the spirit. It is the ego that desires it. So you are looking and you are seeing there is something there and it is forbidden and you to know it. Now that is the time that you are going to use your faith. That is the time you are going to use your freewill, the will that Allah has given you, to say that, ‘I have to stop this. I cannot eat this.’ Somebody may come and offer it to you. Somebody may come to offer you the dunya, the dunya is supposed to be our what? Our enemy, correct? Then  let me ask you, how many of you or me when the dunya is offered to us, we are looking at it as if the enemy is offering us something? Or we are going to jump up and down to say, ‘Oh wow! I have so much. I’m given so much!’ How many of us is going to look to say, ‘this is a trick, this is a trap.’?

Hoja Effendi

So now the forbidden things, the wrong things, it is already  inside of us,  the desire for it, and that is coming from the ego. Now, tarikat is teaching how to use the will of the spirit, and the spirit’s will is according to the will of Allah. The will of the ego is opposite to the will of Allah. That everything that is forbidden is coming from the will of the ego and for us to fight that. Understand? So yes, it begins, not just a thought, it begins with the will. Because thought, sometimes it takes a long time. But the will comes just like that. Desire comes just like that. So now we have to understand where is that desire from. If we sit down, we try to understand, why am I behaving like this, why do I desire it? You sit down and you think, and you go, you enter into meditation, you look at yourself and you enter into meditation, you ask yourself, ‘why am I doing this? Why am I doing this? Why am I continually doing this?’ You ask and you come to the point, maybe you say, ‘because I’m weak. I’m a dirty creature, and I’m weak. And I’m asking for help.’ Once you start doing that, you are not declaring your greatness, you are not declaring stubbornness,  you are not saying that everyone else is at fault and not me, first you blame yourself, that is a first step to help that is going to come. That is a first step to syafaat that is going to come. That is a first step that medet is going to come to help you to clean yourself very easily. From that and for that change to happen in a sincere way, it’s not going to be overnight. It’s going to take some time. Everything that is bad that you are  going to take out, it’s has to be replaced with something that is good.

So yes, the good deed that is happening, it comes from a good intention. Correct? And in Islam, intention is more important. Just to make a good intention, we will get the blessings and the rewards. Just making an intention. Now who is stressing this: to make a good intention? Who is teaching us this? Not to have a good intention to say, ‘I intend to work harder so I can get more money to give my family more things.’ So now it is showing what is important to you.  What is your intention now? And it’s not even, ‘my intention is to worship more so I can go to higher Paradises.’ What is your intention now?

If your intention now is to stand up for Haqq, you are not looking at the rewards, you are not looking at the blessings, you are looking at the work, to stand up for Haqq, that is a much higher, a more noble reason. The Sahabi e-Kiram they were not being with the Prophet  for twenty-three years, sacrificing everything because they say, ‘Oh, I’m doing this to get to higher Paradises. I’m just using the Prophet (asws) to get to higher Paradises.’ No. They were doing it because of what? Because of love. Now that love, that Mohabbat, that Ashq, that is the reward in itself. You are not looking for other things behind it. It is to be with the one that you love. It’s not to get something from that one. It’s not for that one to give you anything. It is to be with that one. To be with the Saliheen. This is an order: to be with Allah. This is also an order. So now, yes it starts with that.

Now welcome to the Jihadul akhbar, where you do something wrong, now you are going to trace back, ‘why I did that? I was watching myself very carefully but at that moment I didn’t watch myself and it went into auto mode, automatic. But that automatic is a wrong thing.’ Why? For example, I see something, I don’t like it, something happened to me, I don’t like it, immediately I get upset, I get angry. Now you are going to say, ‘why I’m getting angry? Why?’ this is not right. This person is doing this and this and this to me.’ Then you are going to dig  further inside. You are not going to point fingers to others, you are going to point fingers to yourself,  you are going to say, ‘what about me? what have I done to other people?  I’m blameless? No I’m not. I’ve done  so many other things to other people, to my Lord, to my Prophet, so this is happening to me.’ Shame now is going to kick in and the shame is going to say, ‘that’s enough. Don’t complain. You deserve it.’ They are watching. When you say, ‘yeah, I deserve it. Astarghfirullah.’ They are watching. Then that pain, instead of being one hundred percent, they may remove everything. So you don’t feel that pain, you don’t feel that anger, you don’t feel that jealousy, you don’t feel that envy. This is a way of dealing with this too.

So now you are going to be very careful. You are going to watch yourself. You are going to watch yourself when you  work, you are going to watch yourself when you worship, you are going to watch yourself when you are making a zikr. You are going to say, ‘okay, i’m praying, Allahu Akhbar,’ suddenly you think about something, you are going to pull yourself back. Then when you have the free time, which is why tafakkur is very important, to have the free time as a believer it’s very important. Not to be a slave to this dunya. Sit down. ‘This happened. Why was I like that? why was I in ghaflat?’ So now you go deeper and deeper and deeper and you look at the roots itself and you try to pull it out. You understand? And you are going to watch things that enter into your heart. You are going to watch things that bubble up from inside of you and you are going to watch things that others are going to put inside of you. You understand? Just like the food. From inside, things that bubbles inside of you when you are sitting down by yourself, you are worshipping, you are reading the Quran, you are praying, you are doing other things, instead of having khusuk, concentration and meditation at that time, you start thinking about nonsense things. Then you pull yourself back and say, ‘why? Astarghfirullah.’ You say, ‘astarghfirullah. Why am I doing this? Stop this? Allah is watching. Stop this. Allah is watching.’ You understand?

Sheykh Lokman Effendi Hz

You train yourself like that, if you do it for forty days, you are being hard on yourself, definitely it’s going to be very easy for you after that, because you are training yourself. Just like before you enter into a situation like this, you speak whenever you want to speak, whatever you want to speak. But when you come to a situation like this now, you stop yourself from speaking. You are catching yourself. You want to speak and you catch yourself. You putting what? Discipline now. and what happens when you put yourself that discipline? Now your senses, you intelligence is going to expand. You will start observing. You are not just reacting, you are observing. Because the one who observes himself, very easy for him that time or her that time to observe what is happening in this surrounding, in this dunya, in the Paradises. Because Allah is continuously sending signs of that. and this is the way to read.

Then when you are working, concentrating, at least to say, ‘Allah is watching me work,’ and you are working. The work is consistent with the dunya. It doesn’t matter. Do a good job. What is that? the work that you are doing now, is it for the sake of Allah and His Prophet (asws)? Be sincere now. If you are working and  it’s just for the sake of your family, you cannot really say. Yes you want to earn a halal living but Sahaba e-kiram could also say, ‘why we have to work for the Prophet?’  Just like ibn Salama, we can just pull ourselves  back, we got the shahadat, we got the faith, we got everything, now it’s time for us to take care of our families. But they did not behave like that. everything now they are putting into the middle, to say, ‘ya Rasulullah, this is yours.’ So now when you are working, and you are concentrating, you are working for the sake of Allah and His Prophet, now you are concentrating on the work that you are doing to make sure that it is hundred percent correctly done. The work that you are doing, you are going to say, ‘Sheykh Effendi is watching right next to me. Am I going to do this? Am I going to work like this? Am I going to do this? Am I going to do this?  More you are putting yourself to that connection, to that rabita, when you are doing your work and when you are doing your worship, and when you are just relaxing also with your family, you are putting that rabita, then you will know that time, an evil thought entering into your heart and you can see it from one mile away, ten miles away, hundred miles away. Now you make the decision. Are you going to open the door? Or are you going to turn your face? Or are you going to retreat?

Before, you don’t know. It’s just coming and you are just reacting. Because you don’t know where it’s coming from, how it’s coming. It’s just coming and you are just caught up unaware. But once you start working, once you start understanding, once you start analyzing your anger or your jealousy, once you start analyzing all those wrong characteristics and say, ‘ahh, because of this, because of this words, and this words make me to behave like this, I behave like this before and I remember the first time I did it, why  I did it, we went through all of that, now sheytan cannot come through the same way. You are going to see it. It may come through another way, you have to be prepared for that. but you are going to see from one mile away. Now you are going to make the decision. Whether you want or not. You understand?

Yes. It is like that. So many times, not just evillish actions, thoughts, we are responsible. Its coming out from us. Sheytan’s duty is to put was wasa. Why we have to listen? The one who’s standing guard there is not even  letting sheytan to enter into the heart. To say this is coming from sheytan, I must kick it out. I must push it away. I’m going to find a way. It’s not just by saying, ‘Allah, Allah, Allah, astarghfirlh, salawat. No. because if you are doing that in ghaflat, it’s not going to help too. They are telling you, giving you a weapon and telling you how to use this weapon. But then you are in the field, you saw the enemy coming and you are in ghaflat, and you drop the weapon and you break it. What good is it? You are in ghaflat and you panic  and you don’t know how to use it. You are in ghaflat and you panic and you start shooting yourself.

Yes it happens. It happens in the way of spirituality too. Of course,  new style, people are saying, ‘oh, no, no. just ask medet from your Sheykh and your Sheykh is just going to do everything. For you. Since when jihaddul akbar becomes so cheap. Which Sahaba e-kiram, when they are faced with huge challenges  ahead of them, and so easy they just escape like that, just by asking for help. Yes, we must ask for help. But that help is coming with the price. That help cannot be tainted. That cry for medet cannot be poisoned with our ego. If we are submitting then we don’t have to say medet, they are going to send us the medet.

Yes, we take some work to look and to see, first you realize then after that you start doing things. You start stopping from doing things. You will pass through so many stages. But that is very important for us to go through if we are in this way. insyaAllah. That’s why to have a simple life it’s very important to this way. More that you are outside, more you are exposing yourself, more you are looking at things, more sheytan is just going to put his arrows, poison  arrows inside of you. Do you know how to look and to turn that poison into antidote. It becomes and antidote. You look and you see, and you understand. That time you may even give to others.

Understand. InsyaAllah, it’s not so easy.  Which is why sohbets is so important. Because in the sohbets, Allah swt is making it very easy. Person is there speaking your language, saying things according to your level, and if you cannot have khusuk at that time of sohbets, and you cannot concentrate and listen and open up all  your  antennas,  then it’s impossible that time to receive anything else that is coming from Allah, His Prophet and the angels. That time you may read different things. So many people in the sohbet their mind is going into so much khayal and so much imaginations and illusion and delusions. So the training begins here.  Deen I nasihat. Our religion is advice. Shahi Naksibendi is saying, only the Prophets give advice, we give sohbets. Our Sheytkh gives sohbet. We are remembering his words. waminaAllahu taufiq, alfatiha.

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Sheykh Lokman Efendi Hz,
Khalifah of SahibulSaif Shaykh Abdulkerim el Kibrisi (qs),
1 Safar 1437
November 13, 2015

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