Surah Fath (48:20) وَعَدَكُمُ اللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَ?ذِهِ وَكَفَّ أَيْدِيَ النَّاسِ عَنكُمْ وَلِتَكُونَ آيَةً لِّلْمُؤْمِنِينَ وَيَهْدِيَكُمْ صِرَاطًا مُّسْتَقِيمًا Allah has promised you much booty that you will take [in the future] and has hastened for you this [victory] and withheld the hands of people from you - that it becomes be a sign for the believers and [that] He may guide you to a straight path.
تَحَدَّثْنَا سَابِقاً عَنْ أَخْطَارِ الْعَولَمَةْ فَمَازالَ هُنَاكَ طَائِفَةً تَنْشُرُ مَا يَحْلُوْ لَهَا بِاِسْمِنَا وَرَسْمِنَا دُونَ اَلرَّجُوعَ لِشَخْصِنَا أَوْ اَلرَّجُوعَ لِلْقَنَوَاتِ اَلشَّرَعِيَّةِ اَلْمُتَّصِلَةِ بِنَا، فَيَتَحَدَّثُوا بِاِسْمِ الطَّرِيقَةْ دُونَ إِذْنِ صَاحِبِهَا، وَلَمْ يَسْتَنْكِفْ اَلْأَحْبَابُ نُصْحِي اَلَّذِي كَانَ لِوَجْهِ الله مَأْمُونِ الْجَنَابْ، فَمَتَى يَثُوبُوا لِأَنْفُسِهِم، وَيَتُوبُوا إِلَى الرَّبِّ الرَّحِيمْ، فَإِذَا كَانَ هَؤُلَاءِ اِرْتَكَبُوا أَخْطَاءً، فَادِحَةً فَالْخَطَأُ الْأَكْبَرُ مِنْ الَّذِينَ اِسْتَمَعُوا لَهُمْ وَتَجَاوَبُوْا مَعْهُمْ بَلْ وَتَبَادَلُوْا أَطْرَافَ الْحَدِيثِ فِيمَا بَيْنَهُمْ.
We have previously spoken about the dangers of globalization (speech by Maulana Shaikh Ibrahim ra. in year 2000), but there is still a faction circulating what pleases themselves, by using our name and using our symbols, without directing it back for our approval or directing it back to the legitimate connecting channels appointed by us. So, they speak using the name of the Tariqa without the permission of its owner. And the lovers were never haughty about my advice, which is for the face of Allah, from the side of safety. So, when will they cure themselves, and repent to the merciful Lord? And, if some mistakes had been made by these, then the greatest mistakes were made by those, who had listened to them, had responded to them and even they had exchanged the conversations among each other.
The lovers will never be haughty of my advice … And I have certainly, already given advice, for the face of Allah Qasida 41:1
Where are those completely devoted to my saying … for the face of Allah, from the side of Safety Qasida 74:11
وَهَذَا الْحَالُ يَنْطَبِقُ عَلَى حَالِ أَصْحَابِ حُبُّ الرِّئَاسَةِ اَلَّذِينَ دَعَوْا اَلسُّذَّجَ مِنْ أَبْنَاءِ الطَّرِيقَةِ لِأَنْفُسِهِمْ، أَوْ دَعَوْهُمْ لِلْاِلْتِفَافِ حَوْلَ غَيُرُنَا، وَفِى النَّهَايَةِ خَسِرُوْا أَنْفُسَهُمْ وَلْمْ يُصِيْبُوْا اَلطَّرِيقَ بِسِهَامِهِمْ وَأَفْكَارِهِمْ اَلضَّالَةْ، وَهَؤُلَاءِ أَوْ هَؤُلَاءِ كَأَنَّهُمْ فِى عِلْمِنَا قَدْ أَسْهَمُوْا.
This case applies upon those who have the love of power, who are those who have drawn the naive fools of the Tariqa towards themselves, or drawn them to gather around others than us. But in the end, they had lost themselves and they never harmed the Tariqa by their assaults nor by their misconstrued ideas. And these or these, think, as if they have made some contribution to our knowledge.
تَمْتَلِئُ اَلْحَيَاةُ بِالْمُسَرَّاتِ وَالْمُنَغِّصَاتِ، وَقَدْ تَتَكَاثَفُ الْأَحْزَانُ عَلَى الشَّخْصِ فَيَشْعُرُ بِضِيقِهَا وَكَدَرِهَا وَيُصْبِحُ كَارِهًا لَهَا، وَقَدْ تَجْتَمِعُ لَهُ اَلْحَيَاةُ بِكُلِّ الْمُسَرَّاتِ فَيَفْرَحُ بِهَا وَيَرَاهَا كَالْجَنَّةِ، وَمِنَ الْيَسِيرُ فَهْمُ تَغَيُّرِ الْإِنْسَانِ إِنْ فَهِمْنَا طَبِيعَةَ تَكْوِينَ النَّفْسِ الْبَشَرِيَّةِ، قَالَ الْحَقُّ تَعَالَى إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا * إِذَا مَسَّهُ الشَّرُّ جَزُوعًا * وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا * إِلَّا الْمُصَلِّينَ * الَّذِينَ هُمْ عَلَى? صَلَاِتِهِمْ دَائِمُونَ المعارج.
Life is filled with delights and troubles, and the sorrows may intensify upon the person, so that he feels its tightness and its distress and becomes averse towards it, or the life may collect all delights for him, so that he rejoices by it and he sees it as a paradise. It would be easy to understand the change of the mankind, if we were to understand the nature of the formation of the human soul. The True Almighty have said: Indeed, mankind was created impatient: - Anxious, when evil touches him - Niggardly, when good touches him - Except the observers of their prayers - Those who are constant in their prayer (Al-Ma'arij 70:19 - 23).
إِنَّ مَفْهُومَ تَكْوِينْ وَحْدَةِ الْإِنْسَانِ وَخَلْقَهُ وَدَرَجَةَ اِمْتِثَالِهِ لِشَرَائِع ِرَبِّهِ، لَأَمْرٌ شَغَلَ اَلْبَشَرُ مُنْذُ الْقِدَمِ، فَإِنْ أَرَدْنَا تَبْسِيطَ مَعْنَى الدِّينِ فَهُوَ عِبَارَةٌ عَنْ عَبْدٍ وَرَبٍّ وَصِلَةٌ بَيْنَهُمَا تُسَمَّى (اَلدِّينَ) وَفِى أَمْرِ خَلْقِ النَّفْسِ الْبَشَرِيَّةِ مِنَ التُّرَابِ وَالْمَاءِ لِخَلْقِ سَيَّدَنَا آدَمَ حَسَبُ الْأَوَامِرِ الْإِلهِيَّةِ مِنَ الْاِسْمِ (الْبَارِئ) ثُمَّ إِلَى (اَلْمُصَوِّرِ) ثُمَّ إِلَى (الْخَالِقِ) وَكَانَ آدَمُ مِنْ أَدِيمِ الْأَرْضِ فَسُمِّىَ آدَمَ، وَقَدْ خُلِقَ فِى الْعَرْشِ، وَفِى السِّيرَةِ عَنْ سَيْدَنَا عُمَرْ بِنْ اَلْخِطَابْ عَنْ اَلنَّبِى ? قَالَ فَقَالَ الله: يَا آدَمَ، وَكَيفَ عَرَفْتَ مُحَمَّدًا وَلَمْ أَخْلُقُهُ؟ قَالَ: يَا رَبّْ لِأَنَّكَ لَمَّا خَلَقْتَنِي بِيَدِكَ وَنَفَخْتَ فِىَّ مِنْ رُوْحِكَ، رَفَعْتُ رَأْسِي فَرَأَيْتُ عَلَى قَوَائِمِ الْعَرْشِ مَكْتُوباً: لَا إِلَهَ إِلَّا الله مُحَمَّدٌ رَسُولُ الله فَهُوَ مَخْلُوقٌ فِى الْعَرْشِ، وَهُوَ بَدَنِيّاً مَخْلُوقٌ مِنْ تُرَابٍ وَمَاءٍ، ثُمَّ وَضَعَ فِيهِ اَلْأَرْواحَ اَلثَلَاثَ:
The concept of the composition of the unit of the human, and his creation and his ability of compliance with the laws of his Lord, is indeed a thing, which has occupied the human beings since ancient times. If we were to simplify the meaning of the religion, then it is a terminology based upon the relation between a slave and a Lord, which is named The Religion. And in the idea of the creation of the human being from "Dust" and "Water to the creation of our Master Adam according to the divine orders, starting from the divine name Al-Bari (The inventor) and then to Al-Musawir (The designer) and then to Al-Khaliq (The Creator) and since Adam was from the Adeem (solum) of the Earth, he was named Adam. And he was created in the throne. In the biography of the Prophet ?, Sayyidina Omar ibn al-Khattab narrated from the Prophet ? saying Allah asked: O' Adam, how did you know Mohamed, while I have yet not created him? he replied: O' my Lord, because when you created me by your hand and blew into me from your soul: I raised my head and saw written upon the legs of the Throne:- There is no God but Allah Muhammad is the Messenger of Allah.". So, He is a created in the throne, and he is physically a creation from dust and water, and then there had been put inside him, the three souls:
1. وَاحِدَةٌ مِنَ الرِّيحِ الصِّرْفِ وَتُسَمَّى بِالرُّوحِ (الْبَهِيمِى) وَوَظِيفَتُهَا تَدْبِيرُ وَظَائِفِ الْجَسَدِ الْلَاإِرَادِى، كَوَظَائِفِ الْقَلْبِ وَالْكُلَى وَمَا شَابَهَ.
1) One is from The Pure Wind and is called the Spirit of Al-Bahimi (The Bestiality) and its purpose is to operate the functions of the autonomic body, such as the functions of the heart, kidneys and the likes.
2. ثُمَّ اَلرُّوحُ الثَّانِيَّةُ وَهِيَ رُوحُ (التَّكْرِيمِ) وَهِيَ مِنَ نُّورِ رُوحِ الْقُدُسِ وَلَقَدْ كَرَّمْنَا بَنِى آدَمَ70 الإسراء، أَيْ وَضَعْنَا فِيهِ رُوحُ التَّكْرِيمِ، وَهِيَ تَنْزِلُ فِى مَوَاطِنِ الْحَوَاسِ، كَوْنَهُ: سَمِيعاً، بَصِيراً، حَيّاً، مُرِيداً، قَادِراً، عَالِماً، وَمُتَكَلِّماً.
2) Then the second spirit is the spirit of At-Takreem (The Honouring), and it is from the light of the divine spirit, And We have certainly honoured the children of Adam (Al-Isra, 17:70), meaning that we have put inside of him, the spirit of At-Takreem (The Honouring), and it descends into the domains of the senses, coming from the divine attributes: Hearing, Seeing, Alive, Desiring, Ability, Knowing, and Speaking.
3. وَالرُّوحُ الْأَخِيرَةُ هِيَ رُوْحُ (الْإِيمَانِ) وَهِيَ مِنْحَةٌ مِنَ نُّورِ النَّبِى ?:
3) The last spirit is the spirit of Al-Imaan (The Faith). And it is a giving from the light of the Prophet ?:
As regard to the Imaan (Faith), then it is hidden… In the folding of the depth of the heart and the consciousness Qasida 6:12
هُوَ
It is a giving from the light of Ahmad ?, and those worthy of it… Are fed by it, while they drop their chins Qasida 6:14
وَعِنَدَمَا يَصِلُ الآدَمِىُّ إِلَى مَوْطِنِ التَّكْلِيفِ تَأْتِى (اَلْأَنْفُسُ) وَيَبْدَأُ اَلصِّرَاعُ بَينَ اَلطَّبَائِعِ اَلْأَرْبَعَةِ اَلْمُمْتَزِجَةً فِيهِ، مِنْهَا اَلرَّحْمَانِى اَلْمُتَمَثِّلُ فِي (التُّرَابِ وَالْمَاءِ) وَالشَيْطَانِى اَلْمُتَمَثِّلُ فِى (الْهَوَاءِ وَالنَّارِ) وَيَسْتَمِرُّ الصِّرَاعُ حَتَّى تَنْتَصُرَ أَحَدَ هَذِهِ الطَّبَائِعُ، وَعَنِ الْحَبِيبِ اَلْمُصْطَفَى ? أَنَّهُ قَالَ: خَلَقَ الله اَلْإِنْسَانَ مِنْ أَرْبَعَةِ أَشْيَاءٍ: مِنَ الْمَاءِ وَالطِّينِ وَالنَّارِ وَالرِّيحِ، أَمَّا إِذَا كَثُرَ مِنَ الْمَاءِ فَيَكُونَ حَافِظاً أَوْ عَالِماً فَقِيهاً أَوْ كَرِيماً، وَأَمَّا إِذَا كَثُرَ مِنَ الطِّينِ فَيَكُونَ سَفَّاكاً خَبِيثاً مُفْلِساً فِى الدُّنْيَا وَالْآخِرَةِ، وَأَمَّا إِذَا كَثُرَ مِنَ النَّارِ فَيَكُونَ عَوَّاناً أَوْ ظَالِماً، وَأَمَّا إِذَا كَثُرَ مِنَ الرِّيْحِ فَيَكُونَ كَذَّاباً. الحافظ السيوطى.
When the human reaches the age of puberty, then comes (the ego's) and the conflict begins between the four elements of nature mixed inside him. There is one part called The Rahmani (The Beneficial) represented by Dust and Water and other one is The Satanic represented by Air and Fire and the conflict continues until one of these naturel elements prevails. The Beloved Al-Mustafa ? have said: Allah created the human from four things: Water, Earth, Fire, and Wind. If water the exceeds, then he will be a preserver or a knowledgeable scholar or a generous one, but if the Earth exceeds, then he will be cruel, evil and broke in this world and the Hereafter. If the Fire exceeds, he will be a supporter or an unjust and if the Wind exceeds, then he will be a big liar. (Hafiz Al-Suyuti).
ثُمَّ أَنَّ الله وَضَعَ لِاِبْنِ آدَمَ (اَلْعَقْلَ) وَهُوَ مِثَالٌ لِلْبَرْزَخِ وَهُوَ لُغَةً بِمَعْنَى (اَلرِّبَاطٌ) حَيْثُ وَرَدَ فِى الْحَدِيثِ قَولُ الصَّحَابِى لِلنَّبِى ? مُتَحَدِّثاً عَنْ نَاقَتِهُ: أَأَعْقِلُهَا وَأَتَوَكَّلُ أَمْ أَتْرُكُهَا وَأَتَوَكَّلُ؟ قَالَ: بَلْ اِعْقِلْهَا وَتَوَكَّلْ، أَىْ اِرْبِطْهَا، أَىْ أَنَّ الْعَقْلَ خُلِقَ لِرَبْطِ الْأَشْيَاءِ، فَلَا يَعْمَلُ الْآدَمِىُّ مِنْ تِلْقَاءِ نَفْسِهِ وَوِفْقَ هَوَاهُ بَلْ هُوَ مُقَيَّدٌ بِضَوَابِطٍ مُعَيَّنَةٍ، وَهِيَ الْأَوَامِرُ الْإِلَهِيَّةُ وَشِرْعَةِ النَّبِى ?، وَهِيَ مَا تُسَمَّى بِالْمَعْقُولَاتِ، وَهُوَ مَا يَتَّفِقُ مَعَ الرَّبْطِ، لِذَلِكَ فَإِنَّ الْفِقْهَ فِى أَوَّلِ دَرَجَاتِهِ، وَالْإِسْلَامَ فِى أَوَّلِ دَرَجَاتِهِ، وَالدِّينَ فِى أَوَّلِ دَرَجَاتِهِ، يَحْتَاجُ لِهَذَا الرَّبْطِ، فَتَجِدُ الْآيَاتِ تَقُولُ (أَفَلَا يَعْقِلُونَ) 68 يس، أَىْ رَبْطُ الْأَمْرِ بِتَنْفِيذِهِ