Question : I have certainty in things that I know they’re wrong and I am not a hundred percent certain in the things that I know that are right. What should I do?
Okay. Like I said before, belief is one thing, certainty is another. Certainty is proof. I don’t want to get so much into it. I have to say little bit. Auzu billahi min ash-sheytanir rajim BismillahirRahmanirRahim, Destur Medet ya SahibulSaif.
Certainty is yaqin. There is a knowledge of certainty, ilmu yaqin, ainul yaqin and haqqul yaqin. It goes beyond that also. Let’s just put it very simple so everyone can understand. Certainty, there has to be proof and you experience the proof. That is certainty. That is real certainty. Now you are saying that there are wrong things that you’ve picked up here and there, you know they are wrong, but you are certain of them? Certain of them, of what?
You had a belief in them and you have some experience in them. That doesn’t mean certainty. Certain things are taught to us in life. You listen, you believe and you practice, correct? But now, being in this way, you understood that that is wrong. But because you’ve believed in them for so long, you’ve experienced them so long, you’ve practiced them so long, although in your mind you know that they are wrong, you have not believed in what is right for too long, you have not practiced what is right for too long, you have not experienced what is right for too long, correct? So how, now, if you don’t practice that for too long, how are you going to cut your attachment to the wrong things?
Islam came in twenty-three years. Twenty-three years. How many times have you heard me say that? Twenty-three years, Prophet (asws) came to bring Islam. He could’ve done it in twenty-three days, it is not impossible. It’s possible for the Prophet (asws). He could’ve done it in twenty-three hours. But he didn’t. The Quran was revealed in twenty-three years. Only after twenty-three years the Ayat was given, ‘today I have completed your religion for you, and I have chosen al-Islam your religion.’ Twenty-three years. Haqq, Prophet (asws) is showing us, haqq came and it took twenty-three years for it to really establish itself and to produce some results. He could’ve done it just like that. The Quran could have just come down as one book just like that in one day, one moment, as it, perhaps, came to the earlier Prophets. But it didn’t. In fact, every Ayat of the Quran and every hadith didn’t just come down from the sky. It was pulled by what is happening here in this world, correct or no? Some incident happened, situation happened, question happened, so it’s pulling that wahyu, that Ayat, it is pulling that golden words from the Prophet (asws), to give guidance. This is showing us now that there is a direct link between what we need and what we want and how that help is going to come.
If we don’t ask, it’s not going to come. This is the Divine Protocol. And different times, different wants, different questions. Different times, different needs, different questions. And each time, the answer, although it may seem like it is the same, it is maybe opening itself up more and more to fit into that situation, correct? If I asked you what makes you happy, when you are fifteen years old, it must be different by the time when you are fifty years old. Same question, but the answer it is different. So that protocol it is showing now, for all of mankind until Judgment Day; if you want your situation to change, you have to ask. First you have to see that there is a need for it to change, and that change is going to be, what, all at once? No. It could’ve happened to the Prophet (asws) all at once, but it didn’t. It takes time.
Tarikat, spirituality, it takes time. Those who are thinking that they are coming for a quick fix, that is not Islam, that is not in Tarikat. If you want a high, to feel a good feeling, that’s different. That one you may get just like that. But it will also disappear just like that. Because Sahabi e-Kiram, they were not just there for the high. They were there to change. They were there, they had believed, they had practiced, they have experienced the Jahilliyah, and they left that. Not in one day. Prophet (asws) is showing. Some, according to their stations, right away. Some, it takes a little bit longer. Some they have to wait for the Prophet saying something before they change. Some, they have to wait until Allah says something then they change. Some they wait until the end of twenty-three years then they changed until Abu Bakr al-Siddiq came and Hazreti Umar, then they change, correct? There were Sahabis just like that, and there were some Sahabis, like later on, after the conquest of Mecca, then they became a Sahabi. Some, like there was a rabbi who became a Muslim only in the time of Hazreti Abu Bakr/Hazreti Umar’s time. Because he was waiting for certain signs. But it takes time.
So our Jahiliyyah, we don’t want to say the Sahabi e-Kiram they went through jahiliyyah, this is bad manners, our jahiliyyah now if it took us, say we met Sheykh Effendi when we were thirty years old, like this like that, say we really come into responsibility sixteen years old, so fifteen years say, we were just running with our ego, or listening to other people’s ego and sheytan, it took fifteen years. Fifteen years of that. It’s going to take some time for that fifteen years that took root in us, for it to go. How fast it’s going to go, it is according to your submission. How fast that disease, that cancer, that tumor, that bacteria is going to go, is according to your submission to the doctor. Which means, that some time it is very easy, but sometimes if you want to change quicker it’s going to be difficult. You go through that difficulty and if you change that into something that is good, then it will have a hold on you. More question that you have, more you are not challenging yourself, more you are not looking for an answer, more you are just sitting and just waiting, the longer it’s going to take. More you are questioning yourself, everyday questioning yourself, ‘how a good Muslim I am today? Was I a Muslim today? What are the actions that define me as a Muslim today? What are the actions defining me as a Murid today? What did I do for the sake of Allah?’ More you are doing all these, questioning yourself, meaning you are not believing in yourself, when you question yourself, you don’t believe in yourself, then that one who is stronger than you, He will give that belief to you. The more you are putting yourself up, the lower you are going to be. More you put yourself down, the higher you are going to be. You understand?
Be with those ones and don’t be stubborn. So many are stubborn. Right? So many are stubborn, without even knowing they are stubborn. I’m going to ask you something, you say something else. And how many times you’ve heard the story of that murid: Once upon a time there was a Sheykh who was going to the Hajj, another Sheykh then sent his best murid to accompany that Sheykh because in those days the Sheykhs they don’t fight with each other, they don’t fight over murids too. Those who are fighting they are not real. I say, you want to go, go. You want to stay, stay. Just don’t make fitnah. You want to go, go. You want to stay, stay. If you want to make fitnah, go ahead, you are only digging your own hole.
So that murid from another Sheykh went with that Sheykh to the Hajj. Those days, the Hajj, they are travelling by foot. That time it’s a real pilgrimage. They are traveling. They don’t enter from one chair to another chair, suddenly, it’s there. It took them time to bring themselves, understanding I am a traveller, looking around, understanding the different lessons, the different secrets as you travel. It is necessary. So if you are not preparing yourself for Friday night, Thursday night, you say to me you want to go to the Hajj, I say go. You will never be prepared for the Hajj. You don’t know. You think preparation is just cutting a ticket, putting on clothes and say “Labayk”? It is something else if you are not changing whatever that is inside. It took them a long, long time to reach there. In that journey, the Sheykh did not speak a single word to him. Nothing. So the murid now has to watch everything, which a murid is supposed to be, watching and observing. And so many times, to be a real observer, you cannot put yourself there, correct? If you put yourself there, you are not observing. You have to pull yourself back and you have to just let things happen and you learn. These days, murids are not even observing anything. Because if you observe and you say, ‘this is my role model,’ you are going to do. You are not going to do something else. That means you are not observing. If you do something else, that means you are in disobedience.
When they were coming back, the Sheykh didn’t say anything. When they were nearing to their destination, the Sheykh turned to that murid, which that murid now, without any verbal sign, he must serve that Sheykh. He must know what the Sheykh is needing. He must run to serve. Because that is a murid. You think that is easy? Well, those were murids. We, we cannot call ourselves, not even me. They were understanding, hearts were speaking. From a look, the murids they know, they understand, and they change. They were coming back, then the Sheykh finally said something. He turned to the murid and he says, ‘what is your name?’ and the murid says, ‘my name is Ahmad son of Ali.’ Let’s say. They continue in their journey, they finished their journey. The murid kiss that Sheykh’s hand. He went to his Sheykh.
After some time pass, that Sheykh sent a message to the Sheykh that just went to the Hajj, asking a question saying, ‘how is my murid?’ Listen carefully. This sohbets are not just stories. And if you are not taking this and putting it in your life and experiencing and practicing, you will always have an attachment to the wrong things that you are picking up that is having a firm hold on you. The Sheykh is saying, ‘how is my murid?’ that Sheykh who went to the Hajj says, ‘ he is good, but he talks too much. I asked him his name and he gave me his father’s name too.’
We know this. We’ve heard this story. How many times, when somebody ask you a question, you never give an answer. You are going around and around, and this and that and a reason and this. Why are we doing this? Because we are going to be questioned on the day of Judgment, don’t you know? And if we don’t give the proper answer, we are going to suffer a lot. Very few can just listen. Because they listen, they start questioning. They listen, they start thinking. Very few can just be present like a dead body and just listen. So much activity going on there (in the mind), going on there (in the heart), yes when you are not preparing yourself, you are still bringing the dunya inside, physically you are here. Understand?
So the training, something that is simple and it is not a difficult thing to say what is necessary, not to be busy with malayani, that’s a very big skill. So when you can identify, you know what are you weak points, stubbornness, you know that, then we are going to say, very good, you know. What are you doing to change? If you are knowing and you are not changing, that’s even worse than not knowing. You know, but you don’t’ change, that’s even worse. Because once you know, you are responsible. If you don’t know, you are not responsible. In Islam, if you don’t know, you are not responsible. But if you know and you are not doing something..We must fight, we must try. If we fight and if we try, that time it is a Holy struggle and if we die when we are fighting in trying, we will die a Holy death. But for those who are doing work, you don’t have too much of the luxury to say, ‘well I’m just trying.’ No. Those who go to the next station, you cannot just try. You have to succeed.
A person who doesn’t know too much construction, we say, build chicken coop, they build. Ehh, it’s broken here and there. He says, ‘well, I try.’ We say it’s okay, because it’s only a coop. Now, if you are building a whole building for people to live in and to stay in, and you build it and it’s broken here and there, you cannot say, ‘I just try. You tell me to try and this is the best that I can do.’ You cannot because now you have a bigger responsibility. Because that’s why people who have big responsibility, they don’t say, no longer I try. They say, ‘I have to do it.’ It’s not perfect, but I have to do it. And if it is not perfect, we will try to find a way to make it better and better. They don’t give any excuses. Correct?
Everybody going to work. Go to work, next day don’t go to work. Next day go to work, next day come late to work. When your employer ask you, ‘why?’ you say, ‘well, I try. I try my best. This is the best that I can do.’ Do you think that will fly? You think in the dunya with that kind of attitude, it’s going to be accepted? Then why we think that in ahiret, it is so cheap and it is so easy? So break that attachment. Reattach to something that is good. You have the believe in them, that is good, but you don’t have too much practice. Practice it. Practise it in a way that it becomes now a part of you. Then that time, when something comes, even that pull comes, you understand it’s only a pull. It’s empty there. It is not a certainty. It’s just a little attachment. It’s not an attachment, it’s just nostalgia. It’s not even nostalgia, it is a wrong memory. Memory that you really made up to look so nice. When you look at the memory properly, the experience properly, you see that it is filled with dirtiness. Why are we concentrating only on that? Oh, ego likes it. Huh! Now the ego likes it. Now, before it comes up here to you, that nostalgia, that memory, from a mile away you understand, ‘okay this is my ego pulling.’ Then it’s up to you to do something about it. You understand. WaminaAllahu Taufiq, al-fatiha. This much is enough. SelamAleykum warahmatullahi wa barakatu.
Sheykh Lokman Efendi Hz
Khalifah of SahibulSaif Shaykh Abdulkerim el Kibrisi (qs),
OSMANLI DERGAHI- New York
12 Shawwal 1438
July 6, 2017