Question: Do you need to have ego to fight with your ego?
No you don’t. You mean when the Prophet fought against the Kafirs he had an ego? Sahabis when they fought against the mushrik they had ego?
Murid: Ego like a buraq.
You have to ride on it. It’s not having it, it’s not being it, you have to ride on it. That you cannot say you have to have an ego to fight with it. Allah (SWT) is saying, ‘throw,’ you understand? Throw. Which ayat am I talking about?
Murid: If you throw, it’s not you that throws, Allah throws. If you kill, it’s not you who kill, Allah kill.
How do you reach to that station? The station where it’s Allah who’s throwing, not you? Are you trying to say now, if you say there are egos outside, in order to fight them you have to use your ego?
Murid: It’s that fire that pushes you.
That is not ego. That is not you, as the ayat is saying, it is Allah. How do you reach to that point?
Murid: By accepting Allah.
No, everyone accepts. That’s the problem, you accept Allah, what about the Prophet? What about your Sheykh? What about your murshid?
Murid: I say Allah to cut the story short.
You know how Ahli Tarikat they speak? They don’t even mention Allah, they only concentrate on their Murshid. That’s how Ahli Tarikat speaks. Because if you say Allah, you’re declaring yourself a Prophet. That is ego. So how do you come to that point where it is not you? So there are different ways of speaking. You cannot say now, ‘oh, this is how I speak, I have a problem.’ Then that’s the problem. Because Firaun can say that, ‘that’s my problem. I like this.’ Namrud can say that, everyone can say that. Then why are you following Prophets, why are you following Murshid? The way that Tarikat people are speaking they say, ‘everything is coming from my Murshid. Everything.’ That the Wahhabis they say, this is complete shirk. Do you understand? Which in reality it is that, but to come to that point, yes, you have to have that love. Not only it has to be there, so what if it’s there? That love has to be tested, that love has to be burned, that love has to be knocked out, that love has to be cooled, that love has to go through so much. Until the love that you think that is love is destroyed. That requires a lot of training, years of training and years of sohbet and years of submission and years of saying, ‘I don’t know.’ Years of saying, ‘I’m nothing, all these thoughts are wrong, I am wrong.’ Not questioning, not trying, because a lot of these things is not sitting around and, ‘I say one thing, you say one thing, ah we come to an understanding. I say one thing, you say, ah, I understand it later. You say one thing, I say one thing, okay, we agree to disagree.’ You think the Sahabis did that to the Holy Prophet (AS)?
Ayat of Amana Rasul, Allah (SWT) is describing how the Prophets and the believers they share a characteristic. What is that characteristic? Is it, ‘I hear, let’s talk about it, let’s argue, debate, and then I understand,’? But to reach to the point where, in this way they have to burn you, you have to cook. You have to burn and you have to burn and you have to burn. You know, like love? Until it drives you crazy, you know? Until you don’t know which direction you are. Until you have no identity, you have no respect. You know? But not love below your bell button. That’s why in the old days they warn you, they warn people, entering into the way. They say, ‘don’t, you will fail. It’s very heavy.’ Because the demand is very heavy. Mawlana went crazy. When Hz Shams-e-Tabriz disappeared the second time he went crazy. He didn’t just, ‘oh,’ get so sad, he went crazy. He started walking around in a daze. To reach to that point, being crazy because you want something from this world everyone experiences that, like this or like that, being crazy for the sake of Allah only very few. Because a lot of people they don’t believe in it. They don’t have passion, they don’t put their whole heart there. ‘Umm…’ they still have that, ‘uhhh…’ there’s no putting yourself there and then getting burnt. So to reach to that point that is not something that is so easy. And it’s not something that you sit down yourself and you figure out and something comes to you.
So, this is the Naksibendi way. At least what I understand from my Sheykh. So many of you, and this is not, please, don’t tell me, ‘Naksibendi way is this, this, this, according to this Sheykh who wrote this book three hundred years ago,’ no, it’s a living tradition. So now, submission, one man came to Mawlana saying, ‘ya Mawlana, I want to be a dervish, I want to be with you, I want to learn from you, I want to be your Murid.’ What did Mawlana say? Mawlana looked at him and said, ‘have you ever fallen in love?’ He says, ‘no.’ ‘Go fall in love first, and then come to us. You wont be able to get so many things if you don’t.’ Naksibendi way is not like that. Naksibendi way is worse than that. Astaghfirullah. But what is it that we’re doing? Nothing. We’re coming here once a week, having some tea, listening. Don’t start thinking, ‘oh, it’s so heavy, I don’t think I can carry this.’ Carry what? Praying? Making some zikr, listening to some words? It’s not like we make you to travel with us. Traveling with us for one week, having all luxury, and people are already complaining. ‘Why is this, why is this,’ breh, don’t you know, listen again, don’t you know who you’re visiting? You’re visiting the Friends of Allah. And what do they say? When you’re with the Ashkiya watch your tongue. When you’re with the Evliya you watch your what? You watch your heart. People are still being very lazy. That’s why, don’t rush to do your Hajj, don’t rush. Got that straight? How are you preparing yourself? Did you get rid of the idols in your heart that you’re going to go to that Ka’aba? That’s why so many people fail.
Six hundred years ago there was a man, he was saving money all his life to go to the Hajj. He was a shoemaker. Finally saved enough money, but his neighbor, something bad happened to them. In those days people have heart. And he said, ‘I cannot go to the Hajj when my neighbor is suffering like that.’ He gave all his money to the neighbor. He misses Hajj. Knowing that he will never go there again, he cannot save that much money. It’s not like today, people go to the Hajj and Umrah when they’re bored with going to Europe. That’s also a big wrong. That night he had a dream, there were two angels recording the names of the people who go to the Hajj. Six hundred years ago, you understand? Let’s say, it’s the time of the Abbasis, the time of the Seljuks. The time of Khilafat. No haram, no social media, no nothing. Muslims in Muslim lands, they were not seeing billboards of nafs, you’re seeing everywhere, driving you towards faith. And those angels writing down the people who’ve gone to the Hajj, one angel asked the other, ‘so this year, how many people went to the Hajj?’ This year, let’s say, ten thousand people. He says, ‘how many people’s Hajj they are accepted?’ ‘Two.’ ‘Who is that?’ ‘This person and this other person,’ and that person is the man who gave all his money to his neighbor. His Hajj is accepted, although he never went to the Hajj.
So people now, they go to the Hajj, they prepare by what? Booking nice travel agency. All those things. Having the right booklet to say which dua at which point. No one is looking at the heart. You’re coming to the House of Allah, you’re coming to your heart, and all you’re presenting it is idols? You go there to look at idols anyway. They are amazed. We are amazed at people who say, ‘oh, it was so nice, I go to the Hajj, everybody greeted me nicely, I had a nice transportation, brought me to a nice hotel, I stay at a nice hotel and I can see the Ka’aba just right over there and I can pray.’ It is wrong. But when people don’t think it is wrong, there is something very, very wrong in that, their heart is already sealed, they don’t have the sensitivity. You know when you’re fasting, your senses are very sharp no? Just physically your senses are very sharp, you can smell things you don’t normally smell, you can taste, everything is sharp, mentally also sharp, no? That’s when you fast. What happens when you deny your ego? You think you’re going to be dull and insensitive? You’re going to be very sharp. You’re going to see the signs of Allah everywhere.
So what can we do? Slowly, insyaAllah. So back to your question, no, you don’t fight with your ego, you learn from your Sheykh how to fight, how to say. You put your Murshid in front of you. You understand what that means? We used to sit and listen to how Sheykh Effendi described how he used to fight so many times. He fought this Wahhabi, he fought this Yahudi, he fought this Turkish guy, physically. He used to go chasing them with a shish in his hand in Times Square. Fighting physically also, fighting with words also for the sake of Haqq. Knowing who your enemies are and how to engage them. This is what the Naksibendi way is, knowing who are your enemies and how to fight your enemies, beginning with yourself. How to fight, you understand? Then that time yes, it is not you who is throwing, it is Allah who is throwing. But you, the way that you are describing, number one, it’s very wrong because you’re saying now there has to be a compromise, ‘yes, we step on our ego, but we deal with the dunya we have to have our ego.’ It’s not your ego anymore. If you say that is the ego, that is not the ego. But if you accept the Murshid, then it is going to be the Murshid, it is going to be the Sunnat of the Prophet (AS), it is going to be Allah who is throwing. But if you don’t, if you just say it is Allah, then it’s just you and Allah. Last I heard, it says ‘La sharika la’. But man, always making himself to be a partner to Allah.
Dealing with those things, that’s what Sunnah is, you put you aside and you put the Prophet there. ‘I want to tie my shoes this way, I want to wear my shoes this way, I want to stir like this, I want to eat like this, I want to do everything like this, the way I want to.’ The Prophet says, ‘there’s a certain way that is pleasing to Allah.’ So you put the Prophet first. There is a way to deal with all these things, it is so unique the problem now? You don’t put yourself, that’s the time you put your Murshid there. How would he do it? That’s how slowly you try to disappear. How would he do it? What was taught to me? That’s why I am saying, first you have to accept and you have to love. You don’t love and you don’t accept, this doesn’t make sense to you. Then you’re going to look at the Murshid and say, ‘but… but he’s just made of clay. But he’s just a yatim. But he’s not even an Arab.’ same sheytanic mistake you’re doing, over and over again. You understand me? Slowly insyaAllah. Wa minallahu taufiq, al Fatiha.
Shaykh Lokman Efendi Hz
Khalifah of SahibulSaif Shaykh Abdulkerim el Kibrisi (qs),
Osmanli Dergah, New York
16 Rabi al-Ahir 1441H
December 13, 2019