Social Pressures in the Three Tests of Sayyidina Musa (as)

September 15, 2023 November 3, 2023

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From the Realities of Mawlana (Q) as taught by Shaykh Nurjan Mirahmadi

A’uzu Billahi Minash Shaitanir Rajeem
Bismillahir Rahmanir Raheem

I seek refuge in Allah from Satan, the rejected one
In the Name of Allah, the Most Beneficent, the Most Merciful

Alhamdulillahi Rabbil ‘aalameen, was salaatu was salaamu ‘alaa Ashraful Mursaleen, Sayyidina wa Mawlana Muhammadul Mustafa ﷺ. Madad ya Sayyidi ya Rasulul Kareem, Ya Habibul ‘Azeem, unzur halana wa ishfa’lana, ‘abidona bi madadikum wa nazarekum.

“Bismillahir Rahmanir Raheem. Atiullah atiur Rasul wa Ulil amre minkum.”

﴾أَطِيعُواللَّه وَأَطِيعُوٱلرَّسُولَ وَأُوْلِي الْأَمْرِ مِنْكُمْ… ﴿٥٩…

4:59 – “…Atiullaha wa atiur Rasula wa Ulil amre minkum…” (Surat An-Nisa)

“… Obey Allah, Obey the Messenger, and those in authority among you…” (The Women, 4:59)

Prophetic Knowledges are Timeless and Eternal

Always a reminder for myself ana abdukal ‘ajeezu, dayeefu, miskinu, zhalim, wa jahl, and but for the grace of Allah (AJ) that we are still in existence. Alhamdulillah, in this holy month of Safar and the month of the cave and the heart of Sayyidina Muhammad ﷺ which is the oceans of al-Hayat of eternity, not youth. That is misunderstood in English, ‘fountain of youth.’ It’s ‘the fountain of eternity.’ That Allah (AJ) is describing that this eternal fountain is a hijab (veil) of knowledge and wisdom. That the one whom enters into this fountain of energy and the energy of eternity and an eternal light, eternal power that dresses the servant and its by-product is of heavenly knowledges.

‘Uloom ul awaleen wal akhireen (knowledges of the beginning and the end) – that the knowledges that are eternal, they are before time, after time and they are of a timeless reality. That while most speak on terms of time and the physical world, that these are the oceans of eternity and eternal realities that are a dress us for the soul. Just the listening to them, to follow them, to live and eat and drink by them is an eternal dress upon the reality of the soul.

Those Whom are Rightly Guided Attain Mercy From Allah (AJ)

Surat Al-Kahf is an immensity of how to enter into that heart and the adab (manner) of accompanying one whom has been taught, who attained a rahmah (mercy) because Allah (AJ) said, ‘These are a different category.’

﴾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 servant from among Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught [unseen/heavenly] knowledge from Our own Presence…” (The Cave, 18:65)

“Waliyyan murshidun” are the awliya (saints) who are guides. They are awliya who don’t speak and they serve a purpose by their soul and there are those whom guide.

﴾مَن يَهْدِ اللَّـهُ فَهُوَ الْمُهْتَدِ ۖ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا…﴿١٧

18:17 – ” …man yahdillahu fahuwal Muhtadi, wa man yudlil falan tajida lahu waliyyan murshida. (Surat al Kahf)

“… He whom Allah, guides is rightly guided; but he whom Allah leaves to stray,- for him you will never find Saintly Guide to the Right Way.” (The Cave, 18:17)

The one whom guides, Allah (AJ) then gives an adab (manner) on how to accompany those whom they attained a mercy from Allah (AJ). We described that that is the presence, the reality, the light and the beauty of Sayyidina Muhammad ﷺ. Once that dresses them and blesses them by virtue of that proximity, then Allah (AJ) describes, ‘Then they attained the knowledges.’ That Allah (AJ) teaches their soul every reality that is necessary for them, that they have access like a Yahoo. They’re real YaHu. That whatever knowledges need to come that it’s downloaded into their reality. The adab of how to accompany them and that was the dialogue between Sayyidina Musa (as) and Sayyidina Khidr (as).

You Become Spiritually Mature By Accompanying a Guide, Not Just Reading About It

Allah (AJ) wanted to show that from the great prophets of Allah (AJ). That’s why the example using of the highest, highest caliber; highest reality of insan (mankind) so that nobody can come and say, ‘No, with me, you have to treat me differently.’ Because Allah (AJ) said, ‘No this is an Ulul ‘Azam – these are the of the sixth great prophets of Allah (AJ) who speaks to Allah (AJ).’ So, imagine whatever people think their connection is or whoever they think they’re related to.

When Allah (AJ) says, ‘When we send you to become rushd (grown), to gather your maturity, to gather the realities and the knowledges that will perfect your character,’ not the reading of somebody else’s knowledge and somebody else’s life but these are servants whom they have lived through that reality. So, when Allah (AJ) send you to them to become rushd, to be pukhta (ripe), to be prepared, to be preserved, to be sort of prepared and ripened. That’s not something that you can read and read out to people. This is something that you must accompany them to reach that reality and that’s why then Allah (AJ) gives that adab (manner).

Even Sayyidina Musa (as) Struggled to Be Patient With Sayyidina Khidr (as)

The first thing that Sayyidina Khidr (as) begins to give to Sayyidina Musa (as) is that, ‘You won’t be able to because what little you know or what you know and the knowledge of what you know that’s incomplete will cause you to be agitated.’

﴾قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا ﴿٦٧﴾ وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِ خُبْرًا ﴿٦٨

18:67-68 – “Qala innaka lan tastatee’a ma’iya sabra. (67) Wa kayfa tasbiru ‘ala ma lam tuhit bihi khubra. (68)” (Surat Al-Kahf)

“(The Other) said, Verily you will not be able to have patience with me! (67) And how can you have patience for what you do not encompass in knowledge? (68)” (The Cave, 18:67-68)

So, these are a reminder. Every year, we reach to this point and a reminder that these knowledges and this way is not something easy. Its understandings are not something easy. There be a point in which the servant reaches, they become bewildered, confused by that knowledge and that’s when they think they know something and they want to talk back. They want to give a comment. It’s not really a question but they actually want to make statements because the mind is not capable of submitting. Because the heart has no problem with anything, the heart is in taslim (submission) to Allah (AJ) but the mind is the problem.

So, then that’s the warning of why we read these surahs (chapters) on this journey and then why the shaykh has to reiterate that we’re at this point. The journey is beginning. This is now the cave of Prophet’s ﷺ heart, Mawlid (celebration of the birthday of Prophet ﷺ) is opening, Boom! The lights of this reality open and those whom in the cave, their hearts should become open. If they heard this and they’re coming with us into the Milad, it means then this is the opening of that birth of that light of the presence of Sayyidina Muhammad ﷺ within their heart. So, then that school is all just manners. That you’re going to have a difficult time and whatever you think you know on a specific subject and then that is going to be tested and the knowledges that they convey may differ from a person’s understanding. That’s why Sayyidina Khidr (as) is then warning, ‘It’s going to be rough’ because you’re going to keep challenging on these knowledges.

The Conflicts Within Us are Between the Head and the Heart

If that’s rough for Sayyidina Musa (as), then 99% of all other humanity is impossible for them. That’s why tariqah (spiritual path) has many people come and many people go. They reach a point in which it’s too much for them and they think they have a knowledge. They think they have an understanding and they haven’t even seen anything. These are people whom their hearts not even open and hasn’t opened. They think they see something. They think they have imaginations and different things and yet they that’s when they have conflict because the conflict is in their head, conflict is not in the heart because those whom their hearts are open, they merely stay quiet and their heart is their guide and the illumination that enters from their heart is teaching them these realities. It’s the mind that is conflicting in this journey. That’s why they teach then, ‘La, ilaha… La [to the head], ilaha [right chest], illallah [into the heart].’

لَا إِلَهَ إلاَّ اللهُ

“La ilaha illallahu…”

“There is no deity but Allah…”

That put ‘La’ on your head as in negate your head. ‘Ilaha [right chest], illallah [into the heart]’ and open the power and illuminate with Allah’s (AJ) Divinely lights into the heart. So ‘up, right, left’ so that ‘Illallah’ into the heart.

Empty Your Cup to Have Allah (AJ) Refill It

As much as the servant can close down their head and not think and say that, ‘These knowledges, I have nothing from its understandings and just I’m coming to illuminate my heart.’ That’s the term when they teach to, ‘Empty your cup.’ As much as we live a life of emptying the cup, Allah (AJ) is continuously filling it with Divine grace and Divine rahmah (mercy). That each knowledge that we think we know, we admit to Allah (AJ) we know nothing and Allah (AJ) again fills the cup with more. That’s how the shaykh is always talking about a reality but even from a deeper level and a deeper level and a deeper level because he’s continuously been trained that to go to Allah’s (AJ) Presence and say, ‘I know nothing. I’m nothing. I’m nothing and I’m nothing of it.’ Then the illumination comes and it goes deeper into that reality, deeper into that understanding.

Sayyidina Musa (as) Worried About What Others Thought of Him

The immensity of the testing and the tariqah (spiritual path), that when Sayyidina Khidr (as) agreed to take Nabi Musa (as) on the testing, that’s where the tariqah’s life and the tariqah way and specifically Naqshbandiya way is based on those three principles. He took him to where the boat, he took him to the child and then he took him to the wall. This again is a reminder at this point in our lives, this point of the journey of our life, the boat, that he took him to a boat and he put a hole in the boat of a servant and the boat sunk and the servant was not able to make his rizq (sustenance) and Sayyidina Musa (as) became very upset with that.

﴾فَانطَلَقَا حَتَّىٰ إِذَا رَكِبَا فِي السَّفِينَةِ خَرَقَهَا ۖ قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا ﴿٧١

18:71 – “Fantalaqa hatta idha rakiba fes safeenati kharaqaha, qala akharaqtaha litughriqa ahlaha laqad jita shay-an imra.” (Surat Al-Kahf)

“So they set out, until when they had embarked on the ship, Al-Khidr tore it open. [Moses] said, Have you torn it open to drown its people? You have certainly done a grave thing.” (The Cave, 18:71)

Last year, we described something about Sayyidina Musa (as), that in these three testings, why was Sayyidina Musa (as) upset and why was he communicating back to show his level of discomfort with Sayyidina Khidr (as)? We said, ‘Because Sayyidina Khidr (as) wasn’t seen’ and that opened the reality of social media. It means that because Sayyidina Khidr (as) wasn’t seen, when somebody broke the boat, nobody could see Sayyidina Khidr (as) so everyone assumed it was Nabi Musa (as) sitting out there breaking a boat of a servant of Allah (AJ).

Shaitan Perfected Moving Us Based on Social Consciousness

That’s when people come to judge you and you’re more worried about the reaction of people versus the reaction of Allah (AJ). That’s why and that’s what shaitan (satan) has built social media on. The purpose of social media is to move you based on what people are thinking and that’s what children are falling into this trap and they’re under this dilemma. They’re more concerned with what their friends and people will think of them because of the social stigma.

So you’re on a boat, nobody sees the shaykh you’re with and just sees the boat becomes damaged and goes down and then the concern is that – the whole community will think I broke this and they’ll come and say, ‘What kind of a person and pious person are you that you broke this man’s ship?’ So, it’s not that he had an issue with Allah (AJ) questioning, ‘Why you broke the ship?’ It was more because of the social dilemma of, ‘What are people going to say when they see me breaking this ship because they don’t see you? They just see me in the ship breaking it.’ That becomes the issue that’s so dangerous in our lives right now and that’s why Surat Al-Kahf and the teaching of the tariqah comes in such a relevance in this day and age when shaitan has perfected this understanding. He’s perfected on how to move people based on the social consciousness.

So kids now can’t function anymore. They can’t think anymore. They can’t…they can’t do anything anymore without the concern of…and people. Kids are just now being trained and bred in it and they’re being raised in this understanding. People are more concerned now about what people think and the likes they’ll get and the group of friends they think they have from online services which they may not know any of them, and they perform their life now based on these likes.

Those Trained in Naqshbandiya Only Care About Teaching, Not What Others Think

That’s the danger and that’s what Sayyidina Musa (as) and Sayyidina Khidr (as) was showing to us as an example. One of the realities that was coming out is he had a hard time to submit to Allah (AJ) because he was more concerned about the social issue. Because one whom doesn’t care about anything and trained in Naqshbandiya – they don’t care about any social issue. They don’t care who hates them and they don’t care who likes them, they just teach. Everyone else comes to them, ‘Oh, this guy – he posted bad about you and now this one, he posted that about you. When you go to this person, this shaykh, he talks bad about you.’

They don’t really care because what they do is not for that one anyways. They do everything for Allah (AJ) and through their training, this social stigma and social pressure, they should have overcome that because they know how shaitan is operating. They know what shaitan is doing with all these games and all these devices and all these softwares and apps that are being developed. That was a reality from Surat Al-Kahf, the unseen prophet testing a prophet and more concerned about what the society would think versus what Allah (AJ) was testing him and that’s the danger. So, when he complained about the boat, it was more about people watching that you’re breaking a boat.

Are You Chasing for Likes From People Who Won’t Be There For You?

Tariqah (spiritual path) comes to teach that this is an immense danger and this path is based on your choices and your test in life. If you’re inspired to do good because something coming in your life that you need that, you need that in your account, you need the zikrs (Divine remembrances) and the actions in your account. All the people who have comments, likes and dislikes, about what you’re doing, they won’t be there with you in your difficulty. They won’t be there in your grave. They won’t be there in any sickness you have. Nothing! They have absolutely no role to play. They can’t help you and they can’t make it to go away.

Our Test is to Not Be a Servant to Social Media and Satanic Influence

So, this life of ours is based on my grave and what Allah (AJ) wants from me. So, then this is a big part of the testing is that not to be a servant of social media, not to be a servant and slave of trying to get people’s likes and get people’s comments and to be moving towards that because that is a form of a satanic influence upon the servant. The training that they have is they don’t care who likes, don’t like, who hates them, who backbites them because we’re not doing anything for people. We do what we do for Allah (AJ) and for Sayyidina Muhammad ﷺ. Who likes it, alhamdulillah, ahlan wa sahlan (welcome and be at ease), come join us. Who doesn’t like it, goodbye to you. Don’t let the door hit you on the way out.

So, when we live and try our best to live by that standard, we’re trying to break the slavery of what shaitan is trying to do. If not, you have dreams like hooks are coming into you because shaitan is throwing out, what we could give like an understanding are like hooks. So, they’re on a chain and he’s throwing out a hook hoping that one of them hits you on, grabs you by the shoulder and via that, he begins to pull the servant, hold the servant, influence the servant.

We Must Negate Our Heads and Follow One Source of Guidance Consistently

So, these are big, big difficulties. These hooks are now very badly involved with children. So, they can’t eat without being at a specific place. They can’t wear something without being a specific image because everybody has it. Everybody took a picture of it. Everybody is posting about it and that’s the danger of this life right now. This is a guidance from Surat Al-Kahf that how to avoid this difficulty, how to avoid these reactions and that we are trying our best to perfect our character and perfect the taslim and submission. A part of that submission is that I negate my head. I follow the shaykh, follow the guidance and I don’t need to go bounce around to any other shaykh.

The more shaykhs I ask…see, when you’re under the adab of following a shaykh, your adab and your etiquette is not to ask a single question from anyone else. You can get as many du’as (supplications) as you want. You can go sit somewhere and make a du’a and enjoy and participate, but the danger of it is when you begin to open your mouth to ask things. When you ask and there’s too many people in the kitchen, destroy the stew. You can be tested very hard so that each shaykh you ask is going to give a different answer and most likely each answer will be conflicting and at that time, you’ve now entered into a danger.

Sayyidina Khidr (as) Advised Sayyidina Musa (as) to Stay Silent

That’s why this Surat Al-Kahf is teaching, is teaching an adab. That the one whom speaks to Allah (AJ), immensely high station, says, ‘I’m going to follow you and I want to follow you until the knowledges that will make me to be rushd.’ A sign of humility and an adab of etiquette that, ‘I’m going to follow and as a result of following, I’m going to stay silent’ and Sayyidina Khidr (as) said then, ‘Follow and stay silent. Don’t ask a question until I ask you to ask it.’

﴾قَالَ سَتَجِدُنِي إِن شَاءَ اللَّـهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا ﴿٦٩﴾ قَالَ فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَن شَيْءٍ حَتَّىٰ أُحْدِثَ لَكَ مِنْهُ ذِكْرًا ﴿٧٠

18:69-70 – “Qala satajidunee in shaa Allahu sabiran wa la a’see laka amra. (69) Qala fa ini ittaba’tanee fala tasalnee ‘an shay-in hatta ohditha laka minhu dhikra. (70)” (Surat Al-Kahf)

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

It means don’t use your mind in this situation to continuously find conflict and go ask this one and email that one and email 20 people until you can find an answer that you like. That becomes the difficulty again of social media, YouTube and everyone on every corner is trying to give a guidance.

Be Loyal to Your Shaykh to Receive Divinely Knowledges

So, when the heart feels connected, the knowledges are the proof. The reality and the love of Sayyidina Muhammad ﷺ is the direction. Then when the person finds something like that, then the adab of Surat Al-Kahf comes to teach them from Allah (AJ) that the good student follow the way. Keep your focus on your heart and try your best to follow the guidance and build the relationship with the shaykh – the shaykh that you’re communicating with. If it’s the shaykh that you’re supporting and participating, that you participate in every way that you can. This is a form of conveyance of love and the conveyance of loyalty. That I’m loyal to this shaykh, loyal to the teachings, loyal to the service and they feed me from the knowledge and I give my loyalty in exchange. That’s the relationship that develops and the person and the servant become rushd, where they become ripened in the way of Allah (AJ) and in the love of Sayyidina Muhammad ﷺ, inshaAllah.

Tariqah Shows Us Our Sustenance is Based on Our Love of Prophet ﷺ

With that, we pray that Allah (AJ) dress us and bless us. That the testings in our life will be the boat because we don’t want to go into the whole thing but the boat is our sustenance. You come to tariqah (spiritual path), your sustenance is going to be all over the place until Prophet ﷺ sees that it’s being used correctly, that it’s going in the direction of Allah (AJ) and that your focus is correct. Your focus is on your akhirah (hereafter), your focus is on Allah (AJ). The focus is on the love of Sayyidina Muhammad ﷺ and at that time, the servant is understanding that their sustenance is up and down by that love. If they do something wrong, Prophet ﷺ brings their boat down. That’s how we have taqwa (consciousness).

So un-tariqah people, their taqwa is a self-imposed taqwa. They think they have God-consciousness, therefore, they are God-conscious. No, tariqah – they know their God-conscious because Prophet ﷺ is directly lifting them up and bringing them down, lifting them up and bringing them down. You do bad and all the sustenance closes. You don’t do exactly how they ask you to do things. You’re not keeping your awrads (daily practices), not keeping the practices, not keeping the focus. Because we enlisted in a way towards the Divine reality and voluntarily or unvoluntarily, it doesn’t matter. You could have enlisted by saying, ‘I want to come’ or you’ve been enlisted by Allah (AJ) imposing that belief within the heart of the servant.

Those Whom Allah (AJ) Loves Have a Short Leash

So, as a result, they know by the example of the boat, this going up and down, up and down, up and down so that they can, at every moment, think and contemplate, ‘What am I doing wrong? What actions are not pleasing to Prophet ﷺ? Then when they use their tafakkur, their contemplation, then the boat goes back up. Their life is like that. Otherwise, they think they can enter into a heedlessness, do every crazy thing imaginable and think that, ‘Oh, nobody’s saying anything. It’s okay.’ No, no they’re all witnessing. This is the love that Allah (AJ) has. When He loves the servant, He has them on a very short leash. When He does not love the servant, they’re on a very long leash and that’s when Allah (AJ) describe, ‘We let them to have a long life and make lots of money because they’re going to be in lots of punishment.’

﴿ ٣٤﴾يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ كَثِيرًا مِّنَ الْأَحْبَارِ وَالرُّهْبَانِ لَيَأْكُلُونَ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ ۗ وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ

9:34 – “Yaaa aiyuhal lazeena aamanooo inna kaseeramminal ahbaari warruhbaani la ya’kuloona amwaalan naasi bil baatili wa yasuddoona ‘an sabeelil laah; wallazeena yaknizoonaz zahaba wal fiddata wa laayunfiqoonahaa fee sabeelil laahi fabashshirhum bi’azaabin aleem” (Surah at-Tawbah)

“O you who have believed, indeed many of the scholars and the monks devour the wealth of people unjustly and avert [them] from the way of Allah . And those who hoard gold and silver and spend it not in the way of Allah – give them tidings of a painful punishment.” (The Repentance, 9:34)

Their leash is very long. They’re doing whatever the heck they want and Allah’s (AJ) that, ‘Don’t worry about it. They have something coming in store for them.’ When Allah (AJ) loves the servant, the rope is very short. They go a little bit [shaykh pulls rope] and He pushes this way, ‘And come back, come back to your senses,’ and pushes it down – this love.

The Story of the Boy Being Slayed Represents Our Nafs

Second is that the Nafsi t-tifli l-madhmum… – the naughty nafs [shaykh laughs]. Nafsi… huh?

Audience : …tifli l-madhmuma [Nafsi t-tifli l-madhmuma (Blameworthy nafs of the child)]

Shaykh Nurjan Mirahmadi : Ah, exactly that. That naughty boy is the bad nafs. That one got to be dead.

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

18:80-81 – “Waamma alghulamu fakanaabawahu mu/minayni fakhasheena an yurhiqahumatughyanan wakufra (80). Faaradna an yubdilahumarabbuhuma khayran minhu zakatan waaqraba ruhma (81)” (Surat Kahf)

“And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief. So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.” (The Cave, 18:80-81)

So, the tariqah (spiritual path) is built on the energy, the teachings and the nazar (gaze) of Prophet ﷺ upon that bad nafs. The naughty one, the naughty boy that keep doing everything bad, everything naughty, everything, you know, forbidden and that one has to be slayed.

Can You Feel the Heat of Tariqah?

So, then that’s why people are running. They come with ecstasy to the tariqah. Like a wet log, they don’t feel any fire. They say, ‘Oh, this is beautiful. This is great’ until they start to dry a little bit. They become a little bit dry and then they can begin to heat, feel the fire of tariqah, the energy of the tariqah and they feel the burning. Because the nazar, the zikrs and the talks are directed towards that naughty one until they can burn it enough, burn it enough, burn it enough until the naughtiness is dead within the servant and subdued. As a result, their parents – it means the reality of you, your body and your soul – will flourish, but if your third child, the child within you, your bad ego will destroy you, will destroy the marriage of your physicality and your soul. So your man – the husband is the body, the wife is the soul, the naughty boy is the nafs.

Our Soul is Perfected Towards Maqamul Ihsan as We Destroy Our Nafs

So, when the bad one is destroyed, then Allah (AJ) will perfect the character so that their body, their soul is now being perfected, Allah (AJ) will send them the boy that is from Maqamul Ihsan (Station of Moral Excellence) that comes to perfect them like Sayyidina Ismail (as) begin. When you have a good reality and a good nafs within yourself, the bad one been brought down and Allah (AJ) sends from Maqamul Ihsan. Your inner being will begin to guide you like Sayyidina Ismail (as) guided Sayyidina Ibrahim (as) that, ‘Don’t worry, baba. You’re going to be tested by Allah (AJ) but you find me to be patient.’

﴾فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانظُرْ مَاذَا تَرَىٰ ۚ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِي إِن شَاءَ اللَّـهُ مِنَ الصَّابِرِينَ ﴿١٠٢

37:102 – “Falamma balagha ma’ahus sa’ya qala ya bunayya inni ara fee almanami annee adhbahuka fanzhur ma dha tara, Qala ya abati if’al ma tu maru, satajidunee inshaAllahu minas Sabireen.” (Surat As-Saffat)

“And when he reached with him [the age of] exertion, he said, “O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think. He said, ‘O my father, do as you are commanded. You will find me, if Allah wills, one of the Patient/steadfast.’” (Those Who Set the Ranks, 37:102)

His Maqamul Ihsan gave him sakinah and tranquillity within his heart. That, ‘Stabilize yourself. Don’t get nervous, don’t worry. This will pass. Everything is okay.’ Because this is a perfection inside that Allah (AJ) gave. But if you’re operating from a naughty hidden inside, it will destroy everything, everything. Every time something turn around, you’re naughty and doing the wrong things and what was once a crystal tree of life of beauty, Allah (AJ) will smash it and make it to be darkened. So, it means that then is the basis of tariqah training, tariqah energy, tariqah realities and then the wall.

Sayyidina Khidr (as) Showed Khidmat By Building the Wall

This is our whole life is khidmat (service). That to live a life in which you only serve yourself. You have patience. You make millions of dollars and you serve yourself is a wasted life. A life without khidmat, a life without service is a life without any value and that’s what Sayyidina Khidr (as) was trying to teach Sayyidina Musa (as) is that, ‘Look, we build the wall, they… Allah (AJ) wanted them to treat us bad because we’re not building it to make them happy. We’re not building it for money from these people. We’re building this as a khidmat for Sayyidina Muhammad ﷺ because he left the trust for these children. As a result, we will build it and safeguard their trust.’

وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَن يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ ۚ وَمَا فَعَلْتُهُ عَنْ أَمْرِي ۚ ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا ‎﴿٨٢﴾

18:82 – “Wa ammal jidaaru fakaana lighulaamaini yateemaini fil madeenati wa kaana tahtahoo kanzul lahumaa wa kaana aboohumaa saalihan fa araada Rabbuka any yablughaaa ashuddahumaa wa yastakhrijaa kanzahumaa rahmatam mir Rabbik; wa maa fa’altuhoo ‘an amree; zaalika taaweelu maa lam tasti’ ‘alaihi sabra” (Surah al-Kahf)

“And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience.” (The Cave, 18:82)

Shaykhs Show Us Our Life is About Serving Others

That’s the reality we have within ourselves. The shaykhs are building us, perfecting us because we have a trust, we have an amanat. We have a reality and a knowledge that Allah (AJ) has deposited within our reality and our role is to reach it and until we become rushd and mature and that we can inherit that inheritance. So, then our whole life is a khidmat. So, we learn in our life that my life and the most valuable time of my life is the time that I served. I served the Muhammadan way. I serve the reality and I serve the people. My focus more with the service to Prophet ﷺ and what they want from us to be of service to the people and propagating knowledge for the sake of that service, supporting and helping people for the sake of that service and that’s why then they have what they have.

They have the charities. They have the store so that you can serve by participating. They say, ‘I go out and I make my rizq (sustenance) and I want to participate with them. I want to give to the charity. I want if I’m going to get something from Islamic things, I’ll get from this store. I want to spread the books. I want to spread links. I want to spread the articles and post them to different social media so it goes all over the world.’ This is a life of service. If there’s somebody that you can go and feed, you go and feed them. If there’s somebody that you can help, you go to help them. This is our life. This is our life is a life of service. That brings the immense blessings.

Muhammadan Service is to Not Receive Anything in Return

Without that and thinking that I just go and amass a fortune every day working and getting lots of pay because when you go to work and people are paying you for that, that’s not a service. Although in your mind, you’d love to think, ‘Oh no, I’m serving the people.’ Yeah, but you’re getting paid $50,000 a month. That’s not service. That’s making a lot of money. Service is when you get nothing from the people. When you find the orphans and you feed them, when you find the charities and you give to them, when you go out on a food drive and you go out with them and give the food to people. We do what we do without the recompense and getting a salary from it and getting funds from it.

So this is a different understanding in life and this is a life of khidmat in which we go out and we try our best to be of service to Allah’s (AJ) creation but most important to be in a service to the Muhammadan way, to be of service to the love of Sayyidina Muhammad ﷺ and propagating that love to people with sending out the videos, sending out YouTube, sending out the books, sending out articles so that people come to guidance.

Angels and All of Creation Praise Upon the Servant Who Seeks Knowledge

There are then many hadiths on the spreading of knowledge. That the one who seeks knowledge and distributes and dispenses that knowledge, they say that, ‘All the angels in creation pray and praise upon that servant all the way to the fishes within the sea. Everything Allah (AJ) created, they prey upon the servant whom is seeking knowledge and teaching knowledges of the Divine.’

:عَنْ أَبِي أُمَامَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ : فَضْلُ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِي عَلَى أَدْنَاكُمْ إِنَّ أَللَّهَ وَمَلَائِكَتَهُ وَأَهْلَ السَّمَوَاتِ وَالْأَرَضِينَ” حَتَّى النَّمْلَةَ فِي جُحْرِهَا وَحَتَّى الْحُوتَ لَيُصَلُّونَ عَلَى مُعَلِّمِ النَّاسِ الْخَيْرَ” [الْمَصْدَر: سُنَن الْتِرْمِذِي 2685، صَحِيح]

An Abi ‘Umamah, qala: Qala Rasulu Allahi ﷺ: “Fadlu al ‘alimi ‘ala al’abidi kafadli ‘ala adnakum, innallaha wa malaa’ikatahu wa ahl as samaawati wal ardiin, hatta an namlata fi juhriha wa hatta al houta layusalluna ‘ala mu’allimi an naasi al khayr.” [Al Masdar: Sunan al Tirmidhi 2685, Sahih]

Abu Umamah reported: The Messenger of Allah (pbuh) said: The virtue of the scholar over the worshiper is like my virtue over the least of you. Verily, Allah (AJ), his angels, the inhabitants of the heavens and earth, even the ant in his hole and the fish, send blessings upon the one who teaches people what is good. [Source: Sunan al-Tirmidhi 2685, Sahih]

Haqqiqatul Muhammadiyah is the Highest Knowledge to Achieve

The immensity of it is something that can’t be understood. The one who seeks knowledges, it’s the highest level. The one whom teaches knowledges and seeks knowledge, you say, ‘All of Allah’s (AJ) creation is praising upon that servant.’ That’s why we have many of the Farsi nasheeds (songs of praise). I think some of the Urdu na’ats (prophetic praisings) describe that when a servant would walk into the mountain, the mountains talk to each other that, ‘One of the knowers of Allah (AJ) has entered upon my mountain.’

All the animals of that mountain, all the birds of that mountain, every tree, every vein, every root of every tree and flower knows that a servant of Allah (AJ) has entered upon its mountain because the interconnectivity of this creation and what Allah (AJ) gave it of an existence. The height and the reality of those whom have and seek out the heavenly knowledges and the Muhammadan reality – Haqqiqatul Muhammadiyah (the Muhammadan Reality) – is the highest of knowledge to achieve and to seek out.

Shaykh Abu Ahmad Sughuri (Q) Holds Special Realities for Safar

So, when we understood all those things, then we understand the greatness of the path and the greatness of khidmat and service to the path. We pray that Allah (AJ) dress us and bless us, preserve us and keep all difficulty away. By the blessings of awliyaullah (saints) of what Allah (AJ) has given to them, Shaykh Abu Ahmad Sughuri (Q), that qaddasallahu sirru, that they say that the Muhammadan light within his reality, how it touched every corner of this universe. Realities that can’t be known and that he has a special gift for the month of Safar – the month of power and knowledges and hikmah (wisdom).

We pray that the nazar (gaze) of these awliyaullah always be upon us, our families and our communities. That they fill us with their love and with their guidance and fill our soul with their love and their guidance and all of the Naqshbandi Golden Chain, all Ahlul Baytin Nabi ﷺ (Holy Family of the Prophet ﷺ), all Ashab an Nabi ﷺ (Holy Companions of Prophet ﷺ), and that Prophet’s ﷺ nazar be upon us, our families and our community and above all of them, that Allah’s (AJ) rida and satisfaction to dress us and bless us.

Subhana rabbika rabbal ‘izzati ‘amma yasifoon, wa salaamun ‘alal mursaleen, walhamdulillahi rabbil ‘aalameen. Bi hurmati Muhammad al-Mustafa wa bi siri Surat al-Fatiha.

Special thanks to our transcribers for their help with transcribing this suhbah.

Original Date of Suhbah: 20210930

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