Tarikat Cleanse Impurities of The Heart

BismillahirRahmanirRahim 

sheykh-tarikat

Auzu billahi minash shaytanir rajim Bismillahir rahmanir Rahim. Destur, medet Ya SahibulSaif Sheykh Abdul Kerim Effendi Hz. Nawaitul arbain, nawaitul itikaf Nawaitul khalwa, nawaitul uzla, Nawaitu riada, nawaitu suluk…Tarikatuna Sohbet vel Khayri fil Jamia. 

BismillahirRahmanirRahim. We are asking always support and light from the Holy ones and their blessings to come to us, so that we can navigate in this very dark days of this ahir Zaman, to hold on to our faith properly and to live our faith. Not to have just a religion that is private, that is a shameful, that we are apologetic for, but to make that to be part of our lifestyle as the Holy Prophet (asws) has taught, and his Sahabis and Tabi’i Tabi’in continuing for fourteen hundred years. We are asking from that kind of light from them. Insya’Allah, what is necessary, they will send.

This is a Sohbet. Our Tarikat is based on association. And goodness comes from that association. This is what the Pir of our Tarikat, Shahi Naqshband, had said. This is what every GrandSheykh they are continuing and every Sheykh they are continuing to try to give sohbet as the protection, as nutrition, to give our spiritual body life to continue in this way. If there is no sohbet, you cannot have Islam. Because Prophet (asws) he came to give sohbet. He didn’t come to give classes. He gives sohbet.

There is no classes. This is not a class. You ever see me coming with books? Do you ever see me preparing, reading and coming here and referring and speaking? No. What we are trying to get is something from them, from their hearts. Empty your hearts and they will send it to your heart. How are you going to empty your heart? This is what this Tarikat is teaching you – How to empty your heart. First, look at it. Where is the heart? Holy Prophet (asws) had said, ‘there is an organ in your body,’ and his showed his fist like this, as big as his fist, ‘if it is good, your whole body will be good. If it is bad your whole body will be bad.’ And this is your heart. The Zikr polishes the heart. It rusts over. Allah will look only to your heart. He is not going to look at anything else. You can make a show to the whole world, how good you are, but if your heart it is still filled with dirtiness, what kind of dirtiness we are talking about in Tarikat?

Holy Prophet (asws) had said, if you have an ounce of arrogance, Jannat is forbidden to you. How many of us are free from arrogance? Non. We are not. Not you, not me. So Tarikat is to look into your heart and to remove the dirtiness before we start polishing it. You understand? How are you going to polish something if it is dirty? Correct or not. The Sohbet will make us to look into our heart, take it in and understand what is the dirtiness that is there and to take it out. Whatever that is necessary, they will send. Whatever that is necessary we will take and this will be enough guidance for us, yes, until Judgment Day. To take it and to live according to it. Not like a donkey, these days people are just taking knowledge, taking knowledge, and taking knowledge and not living that knowledge, not experiencing. That is not knowledge. We want the best kind of knowledge. And the best kind of knowledge, Holy Prophet (asws) had said, is the knowledge that you experience. That is the best kind of knowledge. In fact, there is a curse of Allah on those ones who collect the knowledge that is not meant for them, that is not beneficial for them, that is not for them. So to know what kind of knowledge is for you, that is ma’rifat in these days. Because everybody thinks every kind of knowledge is for them. Awam doesn’t know, ahle Tarikat doesn’t know, Murids they don’t know.

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Murids, they have a Sheykh, the Sheykh is pouring from the purest spring, these ones pouring and the Sheykh is giving everything, and the Murids, ‘ah, I don’t like this water. I like this other water.’ They go somewhere else to drink. They go somewhere else to drink. They go somewhere else to drink. Then they get sick, physically and otherwise. They get very weak. Things start crushing down, then they say, ‘pray for us.’ I said of course I’m going to pray for you, but do you know how you got sick? ‘Me, sick?’ If you don’t know you are sick, how you are going to be cured? Will you listen, if I were to tell you that you are sick from this and this. Of course you are going to listen if our voice is nice. But will you listen when we scream and when we shout at you? ‘No. I don’t like it!’ Ego. Murids, still having ego. ‘Speak nicely to me. I will listen to you.’

When you see the danger approaching someone whom you love, you are not going to take your time. You are not going to take your nice sweet voice to warn that one away from that danger. You will scream, you will shout, you will say, ‘Get Out! Watch out!’ But Murids are still stuck.

Appearances, the outside form, they are not understanding what is behind that. That is a problem. That is a problem of trust and of submission. Because, how many times have we heard this? We heard this so many times. How many times have we heard the story of the man who was sleeping and the snake went into his body, and another man in a horseback rushing to him, seeing the snake going inside. But this man is sleeping. He doesn’t know. He runs and he beats him up, makes him to run, to eat rotten apple. Runs again. Whipped him. This man saying, ‘why are you doing this to me? Stop hurting me.’ This man on a horseback doesn’t care. Whipped him. He runs until he throws up the rotten apple and with the snake, and that man running to the one on the horseback, kissing his hand and said, ‘who are you? An angel? Are you a Saint?’ You save my life. We heard this story so many times. But when it actually happens to a murid, suddenly we forget all sohbet.

‘No, no, no. That’s different. That’s just a story. A nice story for you to tell, and so that we hear and we get spiritual for five, ten, fifteen minutes of the sohbet.’ But you are not applying it in your life. Don’t you understand? I wish our Sheykh is here to scream at me. When they don’t scream at you and you are sick, and they just smile, and they turn their head, that is the time we should worry. We should not worry when they are yelling at us. But Murids become very spoiled. This is what  has happened. ‘I’m never going to change!’ Why are you in Tarikat? That is sheytan. Sheytan is saying what? ‘I’m never going to change!’ But what does Maulana say? ‘I was a mineral, then I changed and  I became a vegetable. Then I changed and I became an animal. Then I changed and I became a human. And I changed….’ He used a much heavier word than change. We are afraid to change. But Maulana is saying, ‘I died.’ What is the most severest form of change if it’s not die. The one who says, ‘I cannot change!’ that means you don’t want to die. Why you are in Tarikat if you don’t want to die? We have a choice? We will die. And Holy Prophet (asws) is saying, ‘die before you die.’ This is the way how you are going to die, before you die. And Maulana Rumi is saying, ‘what do I have of this fear? Why should I fear change and death?’ because that changing it is infinite. It goes on and on and on. There is no limit to that. Change to become better. Change to come nearer. Change to become nearer.

So we are here, in this way. Sohbets, not just interesting things that we are listening, ‘hmm, very interesting, hmm.’ No. Sheykh Effendi used the word ‘ammunition.’ He is saying, when sheytan comes to attack you, your ego comes to attack you, we give you the ammunition. Now go and defend yourself against the sheytan. If you don’t, if at a time that when you need it and you drop everything, you come back to yourself and you say, ‘I cannot change!’ so many of us, we are saying that. ‘I’m like this, I cannot change.’ You are going to die, he will change. Angels will make you change, in the grave. Then that changing is also continuous.

We must change. Because this is our lower selves, in this lowest of the lowest world. We have to change. If not, we’re going to get stuck in this asfala safileen. If you don’t change now, they will put us in the fire to make us change. The fire, it’s not just a punishment; it is to make us change. It will get rid of all the impurities until only the purity is left. That’s the time we’ll be ready to go to our home, Jannat that is promised to us, that we are from. ‘I don’t want to change.’ Sheytan is saying I don’t want to change. Even after knowing that he is wrong, he doesn’t want to change.

So we know that story of that one. We know the story also, Sheykh Effendi is saying, let me remind you, I’m not giving sohbet, I’m just reminding you, it doesn’t matter what comes from you, whether it is a rose or a thorn of a rose, because it comes from you it is the same. We know that. And when the Sheykh gives a rose, we get so happy. When he gives a thorn, suddenly we get so upset and we say, ‘you don’t understand me!’ Always we are wrong, you are right. That’s why we say, ‘as you like.’ This is reminder for you and for me. Whatever I’ve said, I’ve experienced. That’s why I can say. If you think it fits to you, take it. If you think it doesn’t fit to you, saying, ‘I am above all of this,’ leave it, I will take it. I need the blessings. But we are here, yes, to clean ourselves. We didn’t even come close to understanding what edep is. The edep that you have, oof, with each other or the Sheykh.

Let me give you one example, the edep of Tarikat. The Sheykh says, for example, ‘sit down,’ you don’t say, ‘insya’Allah I will sit down.’ Do you understand? We’re not saying it is wrong. But here we’re moving on to the subtlety. If you don’t understand this, learn. It is in you. Faith is in you. You say, ‘I cannot,’ that is stubbornness and that is coming from sheytan because, was sheytan capable of knowing who Adam (as) was? Of course he is. If you claim you are more ignorant than sheytan, you make sheytan happy that time. Sheytan knew who Adam (as) was. He says, but he’s insisting, being stubborn, ‘I cannot change.’ He came to the time that when Musa (as) was going up to the Mountain of Tur and he saw sheytan at the foot of the mountain and sheytan is saying to Musa (as) saying, ‘ya Musa, your Lord,’ how proud he is, ‘your Lord, He is most unjust.’ Hasha Astarghfirullah. And Musa (as) is saying, ‘why are you saying that? He is most just.’ He says, ‘no. Because Adam (as),’ he didn’t say aleyhi selam, of course. He hates Adam (as). By extension, he hates us, because that Maqam ul-Mahmud is for the Holy Prophet (asws). Especially the people of the Ahir Zaman, oh, he has a special hatred towards us. He said, ‘because Adam, he committed a wrong thing and your Lord forgave him, I commit a wrong thing and your Lord did not forgive me.’

We’ve heard this before. But we’re not putting it in our lives, then what is it for? Musa (as) thought about it, and he couldn’t think of a good answer. He went up. And Allah SWT is the Knower of what is in the hearts, in the breasts of men, saying, ‘say to Me what is troubling you, Ya Musa.’

‘It is known to You, Ya Rabbi. He said this, that you are unjust, that you forgave Adam (as) when he committed the wrong, but you did not forgive him when he committed the wrong.’

Allah SWT is saying to him, ‘Ya Musa that is all that he’s asking? Say to him, my Lord is most forgiving. Say to him, you know where is the tomb of Adam (as), where he is buried, go to his tomb and make one sujud, one sejdah to him and I will forgive him. Everything that he has done from that time until your time, every wrong thing, every evil thing, every was wasa that he made the sons of Adam to commit, I will forgive, if he just goes there to make one sejdah to Adam (as), where he was buried.’ Musa (as) came back. Sheytan asked him. Musa (as) said, ‘my Lord is most just. He says for you to go to Adam (as) tomb, make one sujud, and he will forgive you.’ And Sheytan laughed. He laughed. Showing that stubbornness and that arrogance. ‘I didn’t make sejdah to him when he was alive, He wants me to make sujud to his dead bones?’ Sheytan became more sheytan.

We have that. If we are not looking into our hearts and to find out what are the hundreds and thousands of ways that we are arrogant and we are stubborn, if we are not getting rid of it, if we are not in the presence of our Sheykh and in the presence of others who is showing that this is arrogance, this is stubbornness, this is anger, this is envy, get rid of it. If we are showing more stubbornness to that, as a murid, we must prepare now to learn it from the hard way. Because that is the easy way. Especially when they are yelling at you, it’s easy. Now you must learn how to get rid of it, the hard way. We should not be arrogant and stubborn.

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The Sheykh, he is not your buddy. He is not your friend. He is not your husband. He is not your father. He is everything and nothing. And when he is that to you, he comes down to our level. That is not his level. Our mistake will be to think that he is that, and only that. And when you get too close, when you get too stubborn and you pass your limit, you should pull back. You should understand. Otherwise, like I said, if you don’t learn it the easy way, you are going to learn the hard way. But we have to learn. Because our return is to Allah. And if we go into that grave still not fixing ourselves from all the stubbornness and the arrogance, envy and the anger that we have, only  the fire is going to fix us. The fire is real. This is what Tarikat is. To make us to pass to that next world as a good servant. Insya’Allah. May Allah forgive me and bless you. Al-Fatiha.

stock-vector-vector-vintage-borders-54193183 (2) Sheykh Lokman Efendi Hz
Khalifah of SahibulSaif Shaykh Abdulkerim el Kibrisi (qs),
OSMANLI DERGAHI- New York
17 Jamadial Ahir 1438
March 16, 2017

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