What does it mean to remember?



Something that is Turkish or something that is Farsi, the languages of Tasawwuf is different a little bit. Understand, everything is very rich now. So it may have different meanings. But remember doesn’t mean that you have forgotten also. You remember your past, right? But in that remembrance, for example, you remember when you were thirteen years old, ‘I remember this part.’ You don’t forget it, but there are certain things that you’re not remembering properly. So that remembrance can become more and more and more and richer and richer and more true. Because sometimes we think we remember but we remember wrong too and then people are going to say, ‘no, no, no, it’s not like that, I was there, remember? You said that.’ ‘really?’ ‘yeah.’ Somebody says, ‘no, it’s not.’ ‘look, look, look, I have a video, look.’ Showing. ‘Look, I have the text message,’ ‘yeah, but that’s not what I mean,’ ah, now it’s the ego coming in, twisting and spinning everything. That’s different. Okay? So not necessary that you have forgotten also, so much.

Murid: What makes us forget and also about what you said, remembering does not mean forgetting.

Yeah, because when Allah says, ‘remember Me and I will remember you,’ it doesn’t mean that Allah forgot us, okay? And forgetting also can be something that you do willingly and something that you’re not doing it consciously. You talk and, ‘something happened to me,’ ‘what happened?’ ‘this bad thing,’ ‘ah, forget about it.’ We’re in New York, right? They say, ‘forget about it.’ It means, you can’t really forget about it, but they say, ‘put it aside, don’t look at it properly.’

Murid: Are there different levels of remembrance beyond, like, is there a beginning?

Of course there is so many levels of remembering. Depends on what you want to remember. One of the things that we have to do as Naksibendi Murids, as Dervishes in this Order, is to have fikr, tafakkur, to sit down and to remember. To take into account your days, your weeks, your life, take into account your intentions, take into account your actions now. Okay? And so, sometimes you just remember and you say, ‘okay, do you remember what we did yesterday?’ ‘Yeah, sort of.’ Now you say, ‘now remember again. Remember where you were,’ now you start to have more of a complete picture, ‘remember who was next to you, remember the air, remember the temperature, remember how you were breathing, remember how you feel, remember how it was, remember how it was in relationship to yesterday, tomorrow,’ so many things, no? Because this is, one split second is all of that and so much more, one split second whole galaxies are moving and whole galaxies inside of us they are moving. It depends on how you are aware of things, correct? And we are going through it, and you got to remember and remember properly. And of course there’s a beginning. The beginning in Islam is always taqlid. Imitation of something that is good. Like they say in this country, ‘fake it till you make it.’ But that is also called ritual, you understand? Something that is filled with meaning, it is something that you are doing, an action that is not that action, it means something else much, much bigger, but in order to reach to that much, much bigger, first you have to do the beginning actions. You do it, slowly, slowly, slowly things start changing, as our namaz, our prayer, our salah, our worship.

You stand, you bow down, you prostrate, you get up again, you bow down, you prostrate, you sit, you continue some cycles, and then you turn right and you turn left. That is the physical, that is the beginning point. You cannot not do the beginning point, that is the obligation of Islam, it’s a pillar of our faith. But what is the meaning of that? What is the purpose, what is the goal of that? The Prophet says, ‘the salah, the namaz, it is ascension to Allah, it is the Mi’raj.’ Now if you’re praying and you don’t make that Mi’raj, that ascension, don’t say the Prophet is lying, Hasha, but because we are still not treating the prayer as if it is an ascension, how can you? You can do all the movements and the pronunciation and all the recitation properly with correct speed, or whatever you think correct speed is, but if your heart is not connected there is no ascension. You can do all of that, but your heart is, once you start praying the things you don’t think about outside suddenly comes to you when you’re praying. ‘Auzu billahi mina sheytan-ir-rajim ,’ it’s finished already, you’re saying, ‘okay, after this I have to go to the… if I didn’t do that she’s going to get upset with me, what am I going to do that for?… oh, I have to do this… yeah, I didn’t eat that before…’ you’re having this full conversation. For a man who doesn’t know himself, he just… it’s okay. It’s normal. But Allah is so merciful, He’s not going to say, ‘because you do all of that everything is canceled,’ no, He says, ‘that’s okay. At least you’re doing something.’ but it’s the nature of mankind to always want to become better, wanting to become better, wanting to become better. You understand? That is also proof that we did not come from this world, we came from somewhere high and we’re returning there.

So now, you want to achieve that ascension, at least as an intention. Okay, you say, ‘I intend,’ then after that you pray, something happens, then you give salams, then you say, ‘astaghfirullah.’ It’s okay, it’s still acceptable. It’s not great, but it’s acceptable. Now, as much as you are trying, our Lord is not really looking at the actions that we are doing. He’s looking, but He’s saying,’the intention is more important than the action.’ The intention. You can do something that is good, but if your intention is wrong, it is wrong. You may do a wrong thing, but your intention is good, big possibility you will be saved. Because your intention is good. And any action in Islam, if you don’t have an intention, it is not acceptable, you understand? So beginnings, yes, there is a beginning point. And sometimes they just make you to be there in the beginning, in the beginning, in the beginning, and you’re just, vroom, vroom, vroom, in the beginning line, it’s okay, it is not your call. Especially in this way, in this Tarikat, it is not what you want. You say, ‘when are we going to start? I can run, now I can really run, I’ve been preparing all these years, why am I not flying in the air, why am I not visiting and eating with Prophets? Why am I not bouncing from galaxy to galaxy,’ as so many people they are claiming. As if that is something that is so great. Mevlana is saying what? ‘You want to walk on water? There are insects that can walk on water. So what? You want to fly in the air? The birds can fly in the air, so what? You are a human, your secret is something else.’

So now in this way you’re saying, ‘Okay, I want to move, I want to move, I want to go,’ it is not up to you, it is according to your teacher, according to your master now. Because he will tell you where to go, how to go, when it is necessary. Understand? Sometimes he says it is not necessary. Don’t go. Stay there. Sometimes you’re already going somewhere but you just don’t know it. It is up to them again. Their way is underground, don’t you know? And they clip your wings, they don’t let you fly, because if you start flying you’ll start flying everywhere. Like that one and his son, they fly too close to the sun and they melt. They say, ‘no, you fly, don’t just fly, why are you flying? Why? For what reason?’ ‘Oh, I want to be illuminated.’ why? Why you want to be? Then what? Okay, you’re illuminated, then what? So many people they’re stuck. ‘I want to pursue that, I want to have that, that is my ideal,’ you got it. Then what? If you have it, what are you going to do?

Breh, people don’t even know what to do if they have money in their hands. So many people they win the jackpot, the lottery, and they destroy it overnight. Not just spending all the money, they destroy their lives too. What are you going to do with it? Then what? If you cannot do that, be responsible with what you have in this world, worldly, you think if they give you something high, mystical and spiritual, you’re going to be responsible? No. And it’s that what the Prophet is concentrating on? His whole twenty-three years of life, we see him concentrating on that? On the miracles?

Isa (AS), Jesus, he had miracles, he’s on top of our heads, he had miracles, feeding multitudes with some loaves of bread and fish, raising the dead, he had miracles, a few, and they revere him, they love him. The Holy Prophet (AS) he had miracles that are uncountable. He split the moon in half. Animals came to him, bowed down, and spoke to him in perfect Arabic. Trees uprooted themselves, crawled to him and kissed his hand and moved back. These are not tales, this is something that is recorded that there are people that are there. They had no water, water came out from his fingers. So many. But we are not concentrating on that too when we’re talking about the Prophet, because what are we concentrating on, especially in this spiritual way, what are we concentrating on? How he transforms hearts. Because all these miracles also, it’s just a certain level. You think that one is going to be convinced by something extraordinary, later on someone bad, evil, that displays something extraordinary he’s not going to go to that one too?

We’re going to live in the time when extraordinary things are going to happen specifically, and not to trust that. And the Prophet didn’t say for us to trust that either. A man came to him and said, ‘huh, you think you’re a Prophet? You’re saying that you are?’ he had his hands behind his back and he says, ‘tell me what is behind my back?’ because a lot of people that’s what they want, when it comes to religion and spirituality. Party tricks. That shows their level of spirituality. The Prophet (AS) shakes his head and says, ‘why don’t you turn around, open your hands, and listen to what the pieces of rocks you have in your hands, what they have to say.’ He turned around, he opened his hands, and the rocks that he put in his hands were saying, ‘Ashadu ana illaha illallah wa ashadu ana Muhammadan Abduhu wa rasulluhu.’ He dropped the rocks, he turned to the Prophet and he said, ‘you are a great magician.’ See? For what?

So it doesn’t really matter anymore. We take lesson from earlier nations. So, the nature of man, the nature of our spirit, the nature of our ego, of our nafs, nature of our desires, these things have to be studied, this is what spirituality is, understanding this and studying this. Because this is removing the seventy-thousand veils between us and Allah. Understanding that it is a veil. ‘No it’s not a veil.’ ‘It is a veil.’ ‘No I’m not angry.’ ‘yes you are.’ ‘I’m not angry, I’m very happy!’ ‘okay, one day you are going to understand. It’s a veil.’ One day you say, ‘oh,’ after you come out from that drunk state someone shows you the video again, you say, ‘oh, is that really me?’ he says, ‘yeah.’ ‘oh, astaghfirullah.’ okay, you understand it’s a veil. Now remove it, remove the veils. Now you’re going to come a little bit more face-to-face with your Friend. So step-by-step, you understand? Especially in our way, the Sheykh, our Sheykh, is the key, as the Prophet is the key. No Sahabi ever declared independence. This much is enough. Wa Minallahu taufiq, al Fatiha.

stock-vector-vector-vintage-borders-54193183 (2)Shaykh Lokman Efendi Hz
Khalifa of SahibulSaif Shaykh Abdulkerim el Kibrisi (qs),
Osmanli Dergah New York
4 Safar 1441

October 3, 2019
stock-vector-vector-vintage-borders-54193183 (2)

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