How to Accompany ‘Ibadullah – whom Allah has Taught

February 4, 2016 March 19, 2019

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How to Accompany ‘Ibadullah-

The Ones whom Allah has Dressed and Taught,

Adab/Etiquette of Seeking Heavenly Knowledge

From the Realities of Mawlana Shaykh Hisham as Taught by Shaykh As Sayed Nurjan Mirahmadi

A’udhu Billahi Minash Shaitanir Rajeem
Bismillahir Rahmanir Raheem

Alhamdulillah that in the holy month of Safar and in the way of marifah from the knowledge of awliya that we are nurtured from their realities, dressed from their realities. And that we ask to take from their river, from their stream, from their hands to take from their knowledge inshallah ta’ala.

In the holy month of Safar the teaching of Shamsi wal Qamar, the way of following and itibah, the way of and reaching towards knowledges. That this whole series beginning from Muharram is that Allah (‘Azza wa jal) shows us the real way. Means to follow the Shams (Sun) and be like a Qamar (Moon), and efface yourself and be nothing, be nothing and keep staring at that sunshine, shamsud duha.

لَا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ ﴿٤٠

36:40 – “Lash Shamsu yan baghee laha an tudrikal Qamara wa lal laylu sabiqun nahari, wa kullun fee falakin yasbahoon.” (Surat YaSeen)

“It is not permitted to the Sun to catch up/reach the Moon, nor can the Night overtake the Day: Each (just) swims along in (its own) orbit (according to Law).” (Holy Quran, YaSeen)

Means all the na’ats (praises) that we are reciting, I think they knew that reality. It is nice to be taught the reality then recite the na’at and begin to understand that their whole way was the way of the moon. To be a moon, to be nothing. Don’t be like the Earth with all of its buildings and its structures. The way of nothingness is to be nothing and to efface.

Reality of Number 18 = 8 Holds the Throne of 1 King

The relationship that Allah (‘Azza wa jal) wants for us is based on the secret of the nine. That from nine in Surat at Tawba the fortieth verse in which Prophet sallallahu alayhi wa sallam describes that he entered into the cave with Sayyidina Abu Bakr as Siddiq.

إِذْ أَخْرَ‌جَهُ الَّذِينَ كَفَرُ‌وا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ‌ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّـهَ مَعَنَا ۖ فَأَنزَلَ اللَّـهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَ‌وْهَا … ٤٠

9:40 – `… idh akhrajahul ladheena kafaro, thaniya ithnayni idh huma fil ghari idh yaqolu lisahibihi la tahzan inna Allaha ma’ana, fa anzalAllahu sakeenatahu, ‘alayhi wa ayyadahu, bi junodin lam tarawha … (Surat at Tawbah)

“… when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, “Do not grieve; indeed Allah is with us.” And Allah sent down his tranquillity upon him and supported him with angels you did not see …” (Holy Quran, The Repentance 9:40)

From that chapter nine verse forty opens for us that in the month of Safar in the power and reality of the sultanat (Kingdom) of nine; that eight will uphold the throne and there is a Malik.

وَالْمَلَكُ عَلَىٰ أَرْ‌جَائِهَا ۚ وَيَحْمِلُ عَرْ‌شَ رَ‌بِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ ﴿١٧

69:17 – “Wal Malaku ‘ala arjayeha, wa yahmilu ‘Arsha Rabbika fawqahum yawmaidhin thamaniyatun” (Surat Haqqah)

“And the angels will be on its sides, and eight will, that Day, bear the Throne of thy Lord above them.” (Holy Quran, The Reality 69:17)

That Malik (king) cannot be described as Allah (‘Azza wa jal), laa Sharik, nothing can hold Allah (‘Azza wa jal). There is no angel created to hold Allah (‘Azza wa jal), then you will be saying the angel is more powerful than Allah (‘Azza wa jal). So that Malik and the one who sits upon the seat of authority is Sayyidina Muhammad sallallahu alayhi wa sallam.

We are Stumped with 18 = ١٨

That eight and one ١٨ is our whole life. We are stamped with that one and eight on our hands (left palm and right palm) and Allah created perfect symmetry of that reality.

From that understanding of eighteen we look to Ashab al Kahf in Surat al Kahf (Chapter 18 of Holy Qur’an) and begin the understanding and dress of atiullah. Allah wants from us atiullah, ati ur Rasul and then how it is taught to us by ulul `amr.

ياأَيُّهَا الَّذِينَ آمَنُوا أَطِيعُواللَّه وَأَطِيعُوٱلرَّسُولَ وَأُوْلِي الْأَمْرِ مِنْكُمْ
4:59 – “Ya ayyu hal latheena amanoo Atiullaha, wa atiur Rasola, wa Ulil amre minkum…” (Surat an-Nisa)

“O You who have believed, Obey Allah, obey the Messenger, and those in authority among you… ” (Holy Quran, The Women, 4:59)

What Allah (‘Azza wa jal) wants for us is to be like My qamr, be like the moon and follow the sun. Your eyes should always be upon the light of Prophet sallallahu alayhi wa sallam, the love of Sayyidina Muhammad sallallahu alayhi wa sallam and that is all that should occupy your existence. Don’t look left or right.

Musa (as) wanted to Reach Where the two Rivers Meet

`Qab Qawsini aw Adna`

They begin to teach from Nabi Musa alayhi ‘s salaam. Why Nabi Musa? because he is kaleemullah, the one who speaks to Allah (‘Azza wa jal). The example is set so high, from teaching of Shamsi wal Qamar, Allah (aj) begins to teach that I will show you now from the one who speaks to Me, speaks to My Divinely Presence that he is also in need of these realities. Nabi Musa (alayhis salaam) wanted from these realities. That what he had from realities had a ‘had حد ‘, a limit.

What he wanted was from what he saw when he asked to see Allah (‘Azza wa jal), he saw the ruhaniyaat of Sayyidina Muhammad sallallahu alayhi wa sallam. And he said this is what I want, this power, this light, this authority. Then I am going set my life to meet where the two rivers meet.

وَإِذْ قَالَ مُوسَىٰ لِفَتَاهُ لَا أَبْرَ‌حُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَ‌يْنِ أَوْ أَمْضِيَ حُقُبًا ﴿٦٠

18:60 – “Wa idh qala Mosa lefatahu laa abrahu hatta ablugha majma’a al bahrayni aw amdiya huquba.” (Surat al Kahf)

“Behold, Moses said to his attendant, “I will not give up until I reach the junction of the two seas or (until) I spend years and years in travel.” (Holy Quran, The Cave 18:60)

The Two Rivers Meet at Two Bow Length or Nearer – ‘Qab Qawsini aw Adna`

We said the two rivers meet between laa ilaaha ilAllah Muhammadan Rasulullah sallallahu alayhi wa sallam because Allah (‘Azza wa jal) doesn’t care for dunya. It is not the Tigris and Euphrates. What they want is from Malakut, the heavenly realm, from the oceans of these realities. It means where la ilaha ilAllah Ha ه , Waw و, Meem م connects and become Muhammadun Rasulullah sallallahu alayhi wa sallam. These are Allah (‘Azza wa jal)‘s ancient realities.

لَا اِلّهَ اِلَّا اللهُ مُحَمَّدُ رَّسُولُ اللهِ

La ilaha illAllahuMuhammadu Rasulullah

There is no God but Allah, Muhammad is the Messenger of Allah.

It means that the secret between Ha ه , Waw و and Meem م , is Qaba Qawsaini aw Adna. Where laa ilaha ilAllah is la Sharik, nothing from that ocean of la ilaaha ilAllah but with a Waw and the secret of love, it brings Muhammadun Rasulullah sallallahu alayhi wa sallam. Means laa ilaaha ilAllah (on one side) and Muhammadun Rasulullah (on the opposite side); this is Qaba Qawsaini aw Adna.“ Aw Adna” أوْأَدْنَى is the Waw و, that this Creation is the creation of love.

فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ ٩
53:9 – “Fakana qaaba qawsayni aw adna.” (Surat An Najm)
“And was at a distance of two bow lengths or nearer.” (The Star 53:9)

is for Hidayat – Guidance that is inside the Cave

Where the Ha ه comes with hidayat هداية directing and pointing to us that the Haa of laa ilaaha ilAllah. There is a hidden Waw inside the Ha ; when you make the Ha you put the Waw within and that is the cave. So the hidayat هداية (guidance) is inside the cave and inside the cave are the Ahlul Muhabbat, the people of love, the people of realities that Allah (‘Azza wa jal) dressed them from the oceans of hayat (ever-living).

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَـٰنُ وُدًّا ﴿٩٦

19:96 – “Innal ladheena Amano wa ‘amilos salihati sayaj’alu lahumur Rahmanu Wudda.” (Surat Maryam)

“Indeed, those who have believed and done righteous deeds – the Most Merciful will appoint/bestow/grant for them Love.” (Holy Quran, Mary 19:96)

The Souls Come to Life in the Presence of Ibadur Rahman

Nabi Musa wanted that reality. We said last night that he was going in search of that reality and the sign of where he reached was a dead fish that he had to eat for lunch which came to life and jumped into the water. There must be a secret of hayaat (eternal life) and these are ibaadur Rahman (Servants of the Most Compassionate) that Allah (‘Azza wa jal) mentions, “’Alamal Qur’an. Khalaqal insaan.” (Holy Quran 55:2-3)

عَلَّمَ الْقُرْ‌آنَ ﴿٢﴾ خَلَقَ الْإِنسَانَ ٣
55:2-3 – ‘Allamal Qur’an. Khalaqal Insaan. (Surat Ar Rahman)

It is He Who has taught the Qur’an. He has created Man. (The Beneficent 55: 2-3)

They carry the lights and the realities and secrets of Holy Qur’an. They have been granted a light from Allah (‘Azza wa jal) and that worshipness cannot achieve. It is a grant from Allah (‘Azza wa jal). Allah (‘Azza wa jal) then describes that things come to life in their presence, the fish is symbolic of the soul and all souls come to life in their reality and in their presence. And that ajaban, the accompanying Nabi Musa (as) saw a dead fish come to life and jump into the water.

قَالَ أَرَ‌أَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَ‌ةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَ‌هُ ۚ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ‌ عَجَبًا ٦٣

18:63 – “Qala araayta idh awayna ilas sakhrati fa-innee naseetu alhoota wa ma ansaneehu illash shaytanu an adhkurahu, wat takhadha sabeela hu fee al bahri ‘ajaba.” (Surat Al-Kahf 18:63)

He said, “Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan – that I should mention it. And it took its course into the sea amazingly”. (The Cave 18:63)

Means these are the realities of the soul that if the soul dried up and is hopeless and giving up any chance of mercy or swimming in the oceans of marifah.

Ibadur Rahman are Servants of Allah who Attained Mercy and Heavenly Knowledge

Allah (‘Azza wa jal) says, “No, no what We have dressed of Our servants,” and that was just one of the servants, that tajalli and that light and that dress is upon them and Nabi Musa wanted that knowledge.

فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَا آتَيْنَاهُ رَ‌حْمَةً مِّنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا ﴿٦٥
18:65 – “Fawajada ‘abdan min ‘ibadinaa ataynahu rahmatan min ‘indina wa ‘allamnahu mil ladunna ‘ilma” (Surat al Kahf)

“So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence…” (Quran, The Cave 18:65)

What Nabi Musa wanted was these knowledges and realities. This is an isharat (sign) that wherever there is knowledge, Divinely knowledge, ilm Ladunee wa hikmati bis Saliheen (Divinely Knowledge and Wisdom of the Righteous). Not people who memorize books, not people who make a translation of one language to the next. They take the Arabic and give the Holy Hadith and tell it to you in Urdu and English and people are astonished. They are astonished because these are the Holy Ahadith of Sayyidina Muhammad sallallahu alayhi wa sallam. What the guides are talking about is the realities of these Holy Hadith and realities of Holy Qur’an. These Servants of Allah attained mercy, then Allah taught them in their hearts through their Murshids (spiritual guides).

The Etiquette of Seeking Divinely Knowledge According to Holy Quran

Allah (‘Azza wa jal) then begins to describe, “If you are seeking knowledges like Nabi Musa (alayhis salaam) there is an entire way, to achieve that reality, it is not easy to achieve. Means if you are seeking these knowledges and wish to sit with those who have been dressed by heavenly knowledges, there is an entire adab (etiquette) in their company.

1. Itiba`(Follow) – Admit that You want to be his Follower

The first thing that Nabi Musa (alayhis salaam) is teaching us is that, “As soon as I am going, I am admitting to that teacher that I want to be from your tabi’een (followers).

قَالَ لَهُ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُ‌شْدًا ٦٦
18:66 ”Qala lahu moosa hal attabi’uka ‘alaa an tu’allimani mimma ‘ullimta rushda. (Surat al Kahf)

“Moses said to him: “May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?” (Quran, the Cave, 18:66)

I want to follow you, means immediately I am going to take my rank off, anything that distinguishes me of any hierarchy,”. That in the presence of that teacher, there is no permission to show any hierarchy. This is Nabi Musa alayhis salaam, this is something that people do not make up, but this is what Allah (‘Azza wa jal) wants.

Above Every Knower is a Knower

Above Every Knower is a Knower with a Higher/More Knowledge. Even Nabi Musa was asking for The Muhammadan Reality. Allah (‘Azza wa jal) says, this knowledge and its azhemat requires certain characteristics. From the one who speaks to My Divinely Presence, how difficult it is that he immediately humbled himself and said, “if you grant me permission to follow you, itiba`.” That implies that he could not use his prophecy and he could not use whatever Allah (‘Azza wa jal) had given him in accompanying that one. (Means I can not use whatever Allah (‘Azza wa jal) has given me in accompanying you.)

Means you cannot tell your dreams to the Shaykh to influence the Shaykh, you cannot tell stories, you cannot have discussions, you cannot give suhbats, you cannot do anything that is going to use your signal with the signal of that guide. There are many different realities in that. There are many different ways that people’s egos try to control the guide and teachers. They tell them stories and events and begin to use their connection in the presence of that one. It is not allowed. It is going to block everything and makes everything difficult.

The bar that Allah (‘Azza wa jal) is setting is that ”My Kaleemullah/Nabi Musa came and said, “Let me to be your student. Insha’Allah you find me to be patient with you and be taught from what you know of knowledge and adab and characteristics.”

“Moses said to him: “May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?” (Quran, the Cave, 18:66)

2. Be Patient – Accompanying These Guides Requires Patience

Then Sayyidina Khidr (alayhis salaam) clarifies for us that you are not going to be able to be patient.

قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرً‌ا ٦٧

18:67 – “Qala innaka lan tastatee’a ma’iya sabra.” (Surat Al Kahf)

“(The Other) said, “Verily you will not be able to have patience with me!” (The Cave)

Means then the biggest characteristic of this path, not the smallest, is sabr (patience). Because he knows this is a great prophet of God. Allah (‘Azza wa jal) is giving us an example because this is the highest level to set the standard of the character. There is another secret in why Nabi Musa (alayhis salaam) humbled himself. Maybe he was testing Sayyidina Khidr alayhi ‘s-salaam? That is for a different night, but tonight they set the standard so high that to be nothing and to approach in that ocean of nothingness that I want to be granted from the knowledges that you have and they begin to teach that it requires a tremendous sabr, wa ta wa saw bil haqqi wa tawa saw bi-sabr. way is based on Haqq, its bricks are sabr, and sabr is patience.

وَالْعَصْرِ‌ ﴿١﴾ إِنَّ الْإِنسَانَ لَفِي خُسْرٍ‌ ﴿٢﴾ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ‌ ٣

103:1-2 -“Innal insaana lafee khusr. IllaL ladheena aamano wa `amilos saalihaati, wa tawaasaw bil haqi wa tawaasaw bis sabr.” (Surat al ‘Asr)

“By al ‘Asr (the time)! Verily, Mankind is in loss. Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.” (The Declining Day, 103:1-2)

You Can’t be Patient with That which You Don’t Know

The next ayah Sayyidina Khidr tells Sayyidina Musa, who is kaleemullah.

وَكَيْفَ تَصْبِرُ‌ عَلَىٰ مَا لَمْ تُحِطْ بِهِ خُبْرً‌ا ﴿٦٨

18:68 – “Wa kayfa tasbiru ‘ala ma lam tuhit bihi khubra.” (Surat alKahf)

“And how can you have patience about things which your understanding is not complete?” (The Cave 18:68)

For anyone who is following and trying to take a path of realities and constantly trying to hear something and make a comment; they think they saw something and make a comment. They think they had a dream and make a comment. Many different variables, everybody is at different levels. This way requires everything to be shut off in the pursuit of that knowledge. It teaches that how can you have patience with something where your knowledge is incomplete with it. Means I am going to teach you from a knowledge you don’t have. If you don’t have it, you are going to be impatient in trying to pursue it. So again established that a tremendous amount of patience that is required.

3. Do Not ask Any Questions –
No Questions about anything until I myself speak to you about it.

قَالَ فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَن شَيْءٍ حَتَّىٰ أُحْدِثَ لَكَ مِنْهُ ذِكْرً‌ا ﴿٧٠

18:70 – “Qala fa ini ittaba’tanee fala tasalnee ‘an shay-in hatta ohditha laka minhu dhikra.” (Surat al Kahf)

[Khidr] He said, “Then if you follow me, do not ask me questions about anything until I myself speak to you concerning it.” (The Cave 18:70)

What you learn in college and schools today is the worst of manners. What you learn in school is to constantly ask the professor, challenge the professor, examine the professor which is Tark ul adab (leaving manners) and the worst of manners.

Iman (Faith) is blind like Love

Because faith is blind. It is like love. They make fun of this, “Oh, blind faith, blind faith!” Yes, it is an oxymoron statement. Faith has to be blind because you are not seeing Iman. Iman is an action based on love, they don’t see love either. Faith has to be and is required to be blind. Means that you believe in your heart the actions are correct, the understanding is correct and when you act on faith Allah (‘Azza wa jal) grants you the darajats of Iman (Station of Iman). If you have to prove it, that is no longer your Iman, this is now your aql (reasoning). That (Iman) is involved with something in your heart which is superior and then begin the path.

4. Do Not Disobey your Shaykh –
Student Conduct with Guide is To Be Patient and Obey

Musa (as) said, Insha’Allah you will find me to be patient with you, I will accompany you. Everybody knows the story that they came across three tests and each test Nabi Musa (alayhis salaam) had something to say.

قَالَ سَتَجِدُنِي إِن شَاءَ اللَّـهُ صَابِرً‌ا وَلَا أَعْصِي لَكَ أَمْرً‌ا ﴿٦٩

18:69 – “Qala satajidunee in shaa Allahu sabiran wa la a’see laka amra.” (Surat al Kahf)

[Moses] said, “You will find me, if Allah wills, (truly) patient, and I will not disobey you in [any] order.” (The Cave 18:69)

Three Eternal Tests in the Pursuit of Heavenly Knowledge

1. Khidr (as) sinks the Boat – Earning Rizq (Sustenance)

They came across the boat that the fisherman had and we won’t go into depth about that. But the importance is that they came across a boat and that boat symbolizes rizq and sustenance. Means the way in which you are going to achieve your rizq or sustenance, there is going to be an issue with it. Sayyidina Khidr (alayhis salaam) had involovment with that sustenance to lower the boat and not to destroy it, and Nabi Musa (as) had an issue with it. “Why are you doing that?”

Means there is going to be an importance in that guidance that is going to deal with our rizq our sustenance. It means how you interact with that teacher and guide and the knowledges they are conveying, that they are going to be directly involved in your sustenance. They give advice on how to achieve your sustenance, how to lower the importance of that sustenance, how to take it out of your eyes because it is going to block you. Then the ayah becomes clear why that happened.

Fear of Poverty blocks us from the pursuit of realities

When Nabi Musa asked, “Why did you break the boat?” because that boat that he was earning his income with, Shaytan was after it. Means that your income and money is under the influence of Shaytan it is never going to move towards Rahmaan, because Shaytan is going to keep coming to you and whisper, “It is going to finish, it is going to finish,” and you begin to save it, save it, save it. Means that rizq is going to be a direct (link). That is why Allah is saying that in pursuit of these knowledges these three tests are eternal tests. It was not only for Nabi Musa alayhi ‘s-salaam. The pursuit of money is going to block us from the pursuit of realities and the fear of poverty is also going to block us. So already they had a difficulty at that test. “Why did you have to break that boat?” He described later why they had to break that boat. Again he said, “I will be patient, I will be patient, please bear with me,”.

أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ فَأَرَدتُّ أَنْ أَعِيبَهَا وَكَانَ وَرَاءَهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا ﴿٧٩

18:79 – “Amma assafeenatu fakanat limasakeena ya’maloona fee albahri faarattu an a’ebaha wa kana wa ra-ahum malikun ya khudhu kulla safeenatin ghasba.”

As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force. (The Cave 18:79)

2. Khidr (as) made the Boy zabiha (sacrifice)

The next test that the people of knowledges will be involved in your life. And we saw it in our own lives and we see it everyday with everything that transpires. They came across a boy and the boy was ordered by Allah to be slain. And Sayyidina Khidr slayed the boy and Nabi Musa (alayhis salaam) said, “That’s it, why did you do an extreme injustice against such a pure ghulam?”

فَانطَلَقَا حَتَّىٰ إِذَا لَقِيَا غُلَامًا فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْئًا نُّكْرًا ﴿٧٤

18:74 – “Fantalaqa hatta idha laqiya ghulaman faqatalahu qala aqatalta nafsan zakiyatan bighayri nafsin laqad jita shay-an nukra.” (Surat al Kahf)

“So they set out, until when they met a boy, alKhidhr killed him.
[Moses] said, “Have you killed a pure soul for other than [having killed] a soul? You have certainly done a deplorable thing.” (Holy Quran)

Means here is a big time to tafakkur that, in this way of relates everything about us has to be destroyed, there cannot be two in that presence. What they want is everything to be brought down so that that light of Allah (‘Azza wa jal)‘s Divine Presence, the light of Sayyidina Muhammad sallallahu alayhi wa sallam to shine within us. So what is blocking is ‘us’. What is blocking is my “I-ness”, my “Me-ness”, as much as ‘I am there’ I am distant from that reality.

Relevance of the three tests of Musa (as) in our Spiritual Path

1. Don’t Run after Dunya, Build your Iman

First we pursued a rizq, a sustenance that becomes my whole focus in life. We say like running constantly in the bazaar looking for where is the money is. We are the people of being spider, ankaboot. You build your web, do your zikr, do the things that Allah (‘Azza wa jal) finds to be beautiful and Allah sends the sustenance. There are many who live like that as a daleel, as a proof. They do what Allah (‘Azza wa jal) wants them to do and Allah (‘Azza wa jal) sends them and can send from ways you never imagined.

2. Get Rid of your Bad Characteristics/Ego

Then the boy, and it is nafs al amarah, the very bad characteristic that constantly is in a naughty condition. Then when Nabi Musa (alayhis salaam) complained but he attributed it in words of Arabic that, “This is a very purified ghulam, why did you do that?” Means it is an isharat (sign) for us everybody thinks themselves to be great, that I am very pure, I am very wonderful, why is it that I am coming under attack? Why is it that I am having testing in my life? Why am I constantly under difficulty, I am a very wonderful person.

Sayyidina Khidr tells Nabi Musa (as) about the naughty boy.

وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَن يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا ﴿٨٠﴾ فَأَرَدْنَا أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا ﴿٨١

18:80-81 “Wa amma alghulamu fakana abawahu muminayni fakhasheena an yurhiqahuma tughyanan wa kufra.” “Faaradna an yubdi lahuma rabbuhuma khayram minhu zakatan wa aqraba ruhma.” (Surat Kahf)

“And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief. (80) So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy (81)” (The Cave)

The dialogue that Sayyidina Khidr (alayhis salaam) was teaching about the boy, “No, no, that naughty one is going to be blocking. If you let it to die, Allah (‘Azza wa jal) will replace it with a Rahma, a mercy something that will be merciful to you.” Means the new reality that is born within somebody is a pure reality that guides us and assists us in reaching towards our realities. Means now the sustenance is going to be after it. The pureness of the inner character and that we stick to it thinking it is a pure ghulam and they are teaching from Allah (‘Azza wa jal) that `No, no, put that down and make a zabiha. That character was to be purified.

3. Live a Life of Service and Khidmat

Then the last test was the building of the wall. The building of the wall is living the life of service, of khidmat and open the reality of khidmat. That is why did you have to build the wall and you didn’t charge? Means everything we do we have to get money for it, you have to live a life of money. But when you look at these mukhlis, they don’t live a life of money, the live a life of service. They serve Allah (‘Azza wa jal) and money flows from every direction possible, that is not the issue.

اتَّبِعُوا مَن لَّا يَسْأَلُكُمْ أَجْرًا وَهُم مُّهْتَدُونَ ﴿٢١

36:21 – `Ittabi`o man la ya salukum ajran wa hum Muhtadon.` (Surat Yaseen)

“Obey/Follow those who ask no reward of you (for themselves), and who have themselves received Guidance.` (Holy Quran)

The issue that Nabi Musa was complaining to Sayyidina Khidr alayhis salaam that: why we didn’t charge? He said, “That is where we are having problems now.”

فَانطَلَقَا حَتَّىٰ إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُ ۖ قَالَ لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا ﴿٧٧

18:77 – “Fantalaqa hatta idha ataya ahla qaryatin istat’ama ahlaha faabaw an yudayyifoo huma fawajada feeha jidaran yureedu an yanqadda faaqamahu, qala law sheta lat takhadhta ‘alayhi ajra.”

“So they set out, until when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. And they found therein a wall about to collapse, so alKhidhr restored it. [Moses] said, “If you wished, you could have taken for it a payment.” (Holy Quran, 18:77)

Means this reality of doing something for Allah (‘Azza wa jal) and not asking anything in return for it. Live a life of khidmat means serve Allah (‘Azza wa jal), serve Sayyidina Muhammad sallallahu alayhi wa sallam, do what you have to do and Allah (‘Azza wa jal) will sustain you. Allah (‘Azza wa jal) will take care of you. And at that point Sayyidina Khidr (alayhis salaam) was the first to say that, `this is enough. I am going to free you from these responsibilities so that Allah (‘Azza wa jal) won’t be angry with you.`

قَالَ هَـٰذَا فِرَاقُ بَيْنِي وَبَيْنِكَ ۚ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا ﴿٧٨

18:78 “Qala hadha firaqu baynee wa baynika, saonabbioka bitaweeli ma lam tastati’ ‘alayhi sabra. (Surat Al Kahf)

[Al-Khidhr] said, “This is parting between me and you. I will inform you of the interpretation of that about which you could not have patience. (The Cave 18:78)

We must Go through these three tests to get our Amanat/Trust

Khidr (as) said, `this is where we can go no more,`. They open a reality for us that why the adab is like that. It Means that when we want to achieve what Allah (‘Azza wa jal) wants to grant us of our amanat, it is a trust that has been set aside for ourselves. And with these three tests are the way to our own amanat and if that relationship is built on doubt and constant questioning, it is no longer Iman. They can give you all the answers, every time you question them and have doubt, they give you an answer, you didn’t get granted anything from Iman. You just got granted a satisfaction in your mind. Allah (‘Azza wa jal) will still test again.

Faith requires Patience – Know that Allah’s Hand is in Everything

It means the way of Iman is not something that is needed through the head but through sabr. That is why it was clarified at the beginning of the relationship. That “are you sure you want these realities? These are the realities of the Paradises not the knowledges of dunya.” The way of Paradise requires sabr, an extreme level of faith where whatever is done to you be patient because Allah knows best. Allah’s hand is complete Tawheed.

1. Allah (‘Azza wa jal)‘s hand is in everything, if He lowers your sustenance don’t be distracted by it. As much as you are distracted by it, is as much as your attachment to it. Once it loses its attachment from your house all the wealth of the world can be put in front of you and Shaytan won’t have a share in it because you do everything for the sake of Sayyidina Muhammad sallallahu alayhi wa sallam with it.

2. The second is if you don’t allow the character to be zabiha and cleaned then you will always have that bad characteristic, that naughty characteristic which will always be rebellious against Allah (‘Azza wa jal), rebellious against Sayyidina Muhammad sallallahu alayhi wa sallam and rebellious against ulul `amr.

3. If those two characteristics are met the third becomes perfected, they live a life of service. They do everything, they may work but they eagerly await to serve Allah (‘Azza wa jal), to serve Sayyidina Muhammad sallallahu alayhi wa sallam and they live a life of khidmat. So much so that for the people in khidmat the people outside keep coming to them asking, “Why did you do that? Why are you always going there? Why are you always serving there? Why are you doing like this? Who is paying you? Why are they not doing like this?” because dunya people do not understand khidmat. They only understand that you do something and you get $20 and you do this you get $20, you do this you get $20 but to be paid by Allah (‘Azza wa jal) that requires a high level of faith, a level of tasleem, and submission.

Means that is what was being conveyed and the understanding of the conveyance that when Khidr (as) said that, “This is enough for us,” that (it is) the way of patience, the way of itiba` and following guidance and how to take away the bad characteristic of doubt. As much as there is doubt and as much as there is questioning, there is no more a relationship of these realities and that is when the student and the guide part their ways. Because any more time in that will actually be written against the student, because it is no longer faith. It is constant questioning, constant questioning; it is no longer any Iman. If there is no Iman involved in it, then it becomes detrimental to the growth of that student and that is why at that time they part their ways. You are free to go in your direction and we go back to our direction.

We pray that Allah (‘Azza wa jal) open for us these understandings from this holy month of Safar opens the holy month of Rabbi al Awwal and the full sun shining of Sayyidina Muhammad sallallahu alayhi wa sallam that Allah (‘Azza wa jal) grant us more and more understanding, more and more adab, more and more love for Sayyidina Muhammad sallallahu alayhi wa sallam and love for awliyaullah and all of that love to be dressed with patience and sabr Insha’Allah.

Three Tests Reflecte Nabi Musa’s Life

The three tests, with a trust for that reality that Nabi Musa (alayhis salaam) wanted, means thaft when you look at the miracle of the path what they test you on is for your `amanat. It is not a test from the Shaykh. That is what Sayyidina Khidr was trying to convey to Nabi Musa (alayhis salaam) that, “This test Allah is sending you on is so miraculous, it is a reflection of your life, not my life because

1. you were thrown into the water in a basket so if you have a problem of throwing ships anddrowning ships, your mom threw you in a basket.“You see this ship this has to do with how your mom threw you in the water. What was the hikmah and the wisdom of that? That you will be saved by that basket because Allah (‘Azza wa jal) is great, you have nobody to fear. Allah (‘Azza wa jal) raised you in the hands of your enemy, who wanted and slayed many thousands of children looking for you. Allah’s greatness is that I am going to make you feed him, clean him, wash him and raise him, because Allah (‘Azza wa jal) is great.

2. You have a problem with this boy, but weren’t you the one who hit the guard with your hand to save one from your community? Allah (‘Azza wa jal) wants to show you your own marifah within the way of marifah because it is your `amanat that you want, it is your trust, your characteristics that Allah (‘Azza wa jal) wants to show to you.” It is not about the Shaykh’s characteristics, he is merely a guide taking you, be patient, be patient.

3. The wall that you were so upset about, you gave the well of Mad’een, you gave water to the ladies that you wanted a wife from one of them.”

Means every test that Allah (‘Azza wa jal) sent was a reflection of your own life. And if we are patient to understand, patient to take the way, we will find that the `amanat that they set aside for us is the amanat that was our inheritance. Means you inherit the pen of realties and then you will be tested all the way to reach towards that reality, to be dressed by that reality. And we pray that Allah (‘Azza wa jal) grant us from these realities and what we were promised on the Day of Promises insha’Allah.

Subhaana rabbika rabbil izzati `amma yasifoon wa salaamun `alal mursaleen wa ‘l-hamdu lillahi rabbil `aalameen. Bi hurmati Habib wa bi sir surat alFatiha.

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