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Alchemy of Happiness

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Event Name: Alchemy of Happiness
Transcription Date:Transcription Modified Date: 3/29/2019 8:41:01 PM
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But the way of learning, book learning that is the way of the ulema but this is not book learning, that is what he is saying. I will give you an example Ibn Ataullah who was an alim who became a sufi. He was originally an alim and then he becomes a sufi, then had openings and that is where we got the Hikam of Ibn Ataullah. Izzedin Abdul Salaam used to go sit in his class and he could say these words are coming directly in close proximity to the Merciful in other words he was saying it is not book learning. You cannot get this knowledge from books, you cannot get this knowledge from books and what he said is only the externalities of what he knew and perceived.

 

And this high degree of knowledge is an abridgement of the path of prophecy. In other words just as you follow the Prophets in their outward teaching, this is the following of the Prophets in the inward realities and it is not prophecy because only the prophets have access to revelation but it is inspiration, it is ilm haam Sayyidina Umar had this. The Prophet salallahu 'alayhi wa sallam said the people that hear they have this inner hearing and Umar is one of them. Umar had this knowledge. The sahaba many of them had great access to this.

 

I mean this is what Allah says when Musa, when they came upon from Al-Khidr and he is not a Prophet. The majority of the ulema say that he is not a Prophet. Who was he? He says that he was a slave right. They found a servant from amongst Our servants. We gave him mercy, grace from Our presence and we taught him from Our presence. This is not book knowledge. Al Khidr had a different type of knowledge and then what did Musa say? The adaab of his question is amazing: May I follow you? First he is asking may I follow you in order that you might teach some of what you have been taught? He does not say all of what you have been taught. He is not assuming I can learn everything. Maybe can I follow you maybe so that you can teach me some of what you have been taught. You will not be able to be patient because knowledge is hard. This knowledge is knowledge that takes patience, it takes much perseverance, much practice. He said and how can you be patient about what you do not encompass in other words because you do not understand this how can you be patient to learn?

 

You will find me insha’Allah patient and I will not disobey you and that is the relationship between the student and the teacher. You have to be patient and then if the teacher. You have to be patient and then of the teacher if a true teacher and he tells you to do things then you have to do what they say for your own benefit. This is a path that will never be comprehended except by continuous practice. Tajiba is over and over again not one time. Tajibrhuh is to do it many times. People want to do it one time and then nothing happened. I did not get any benefit and Murrabural Hajj told me that even you do not worship Allah to have experiences. It is not why you do it. There are people who want to have experiences. I pray and nothing happens. I do this and nothing happens. I get up at night and nothing happens. If that is what you are trying to do then that is what you are doing the thing for whereas you should be doing it solely for the sake of Allah subhanahu wa-ta'ala and he said if Allah gives you gifts out of that alhamdulilllah because you are a servant of Allah subhanahu wa-ta'ala and what cannot be acquired by taste will not be acquired by study and it is an obligation to believe in this and this is what is important to us. We should believe in this and its people so that you are not deprived of the emanations of their joy. At least you should believe in people so when you sit with them you are not deprived of the emanations of their joy so even if you are not one of them you are not deprived of their state. They are the people, the people that sit with them are not wretched. Just sitting with them is a blessing with those people. It is not making tazkiyah and saying we know we Allah’s elect and chosen are mot the Prophet said this is what I think about Him. We do not say anything Allahu Alim.

 

Everybody’s under like one friend of mine said about Murrabul Hajj he said he is still under the microscope of examination in other words as long as he is alive he is susceptible to fitna, he is susceptible to .....so we do not make any.....this is what we believe about them. This is our perception of them. That is tasdeek and this is what he is saying. Imam al-Ghazali said this is the least level of wilayah. It is the people that deny these people that are really in serious trouble really they are not well. If you sit with them you will know that they are not well and they are obsessed with attacking them and speaking ill of them. It is amazing, their hearts are just, they are not well and the fact that Allah has put them in, that is their state so do not be with those people. Do not listen to them. The people that talk about the awliyah are really not well. It is a bad state to be in. I once went to a dars and this man started attacking Abul-Hasan ibn Al-Shatir, why is he attacking him? Somebody the ummah has testified he was among the righteous so why do you want to put him amongst somebody else? Why risk that? It is a very strange thing to do but people do that but why do they do that? It is from the wonders of the heart. Those who do not see do not believe. They denied what they had no knowledge of nor did they have knowledge of its interpretation. That is what Allah says. They just denied it. They did not have knowledge of it. If they do not have any knowledge, if they have not reached guidance of this matter, they say these are just old lies. These are just lies that have been repeated before.

 

What he is saying is that this knowledge is a knowledge of tajribah. The beauty of that statement is what makes something a science is what Sir Karl Popper called its falsifiability something is scientific if it is replicable. If you cannot replicate it, you can prove it is not replicable so for instance if you freeze water like I learned water freezes at 32 degrees or O degree Celsius that is what you learn in school. Did you actually test that? No you just assumed it is must be true because they are telling you in school and it is in the books. That is taqlid. That is called taqlid. You just believe the authority because he is an authority  and who am I to question his authority. I am just a humble insignificant bloke. He is a big professor.

 

So but if you take a thermometer and put it in the water and put the water into a freezer and you watch the water and it gets down to 32 degrees oh its ice. So you do the experiment yourself. There is a really nice book for people who have children. There is a book of replicating the great scientific experiments. A lot of the great experiments of human history are very simple to do like Newton when Newton refracted light and saw that were seven colours in refracted light. You just take a prism and put it in the sun and replicate it so this is also a replicable science. People that follow this science have the same experiences. They see the same thing and that is why somebody who has gone down that path and done it knows what to expect and also knows the pitfalls of it right.

That is what Ibn Ashar says he accompanies a teacher who knows the byways of this path. He knows the ways of the path and he will protect him from the pitfalls because if you go down a road and somebody knows the road watch out the bend coming up. If you are driving watch put the bend coming up. There is a big hole on the left side. If somebody knows the road he can tell you but if you are driving 80 miles an hour and you do not know there is a big hole and then you turn and then your car, you lose control, you crash. That is why on the roads they have signs, don’t they? They tell you soft shoulder ahead. Why? That is somebody who knew the road put the signs there for you. If you do not obey the signs you will endanger yourself so there is a tariqah and this is what the Prophets did.

 

They took the majority of humankind, the people that follow them. They are the real guides on the road but the shuykh are like those signs. That is what they are but the Prophets are the ones that put the signs. They are the ones that did the real work. The other ones are the lesser guide. They are not like the Prophets. The Prophet salallahu 'alayhi wa sallam said the scholars and this is not outward this is the ulema the people of inward and outward knowledge. They have the outward knowledge like Shaykh Abdullah has outward knowledge then he was taqwa, piety, he has done dhikr all his life, he gets up at night, he does all that work so he has the inward reality as well so has these two realities. So they are the inheritors of the Prophets so you are taking from the inheritance of the Prophets so you are taking from the inheritance of the prophecy. So you sit with them and it is like sitting with the Prophets. It is the closest thing we have to sitting with the Prophets. Allah does not deprive people of every generation of having that blessing of sitting with the people of knowledge so that s what he is saying so the people that deny that, well.  They have denied the people before them so look at what happened to the oppressors, the people who denied. Amongst them are people who believed in him and amongst them are people who do not believe in Him and Allah knows best who are the mufsideeen. He knows better who is guided.

 

And if they deny you said I have my actions, you have your actions,. I have my actions you have your actions I am free from what you do and you are free from what I do. I am not responsible for what you do and you are not responsible for what I do. So those who disbelieve, they say to those who believe if this really was good they would not have got it before us. This is hasad, for some people it is just hasad.

 

Do not think this is limited to the Prophets this is what he is saying, this is the whole point of this book, do not think this is limited to the Prophets and the awliya because the johar of the son of Adam of the children of Adam in the origin of its creation was made for this. We were created to know Allah this is what we are created for. We were created for marifah. What does Ibn Abbas say in the tafsir, to know Allah. Know that there is no God but Allah. But it is not book knowledge. Christian, a Jew a Hindu anybody can learn tawheed. They can study a book and they can teach it. You can have a professor of aqeedah here from Cambridge and he can teach you our creed better than a lot of Muslims wAllahi. They have Orientalists that have better book knowledge of the creed than a lot of Muslims do even some of the ulema they have deeper knowledge. That is not what he is talking about. Like iron, the iron was created to make mirror of it so you can see the forms of the world in it. Unless it oxidises. Deoxidising it, removing that rust or it becomes dry and it needs to be polished or it needs to be reframed because it was broken so you have to recast it and just like that every heart if it is overwhelmed by desire and by disobedience it cannot reach this degree, this level. No child except that it is born on fitrah. The fitrah, it is open to this knowledge The child is open to this knowledge, born like that and then he caused them to witness over themselves am I not your Lord? And they said balaa. So they cannot say on the day of judgement, we had no knowledge of this so we have already witnessed it. It is just a reaffirmation of what we have already witnessed our Lord in the unseen world. We have already witnessed Him that he is One and that He is our Lord and so it is a reaffirmation in the dunya of this reality.  

 

And also Bani Adam in their fitrah they believed in the Lordship of Allah subhanahu wa-ta'ala just as Allah subhanahu wa-ta'ala said this is the fitrah of Allah. This is the original nature that Allah has created the human being on. They are the children of Adam so they are the models. The Prophets are the models for human beings but they are human beings. I am a man just like you but I have this revelation coming to me. All those who sow the seeds will reap the fruit and if you set out on the path you will arrive. If you seek you will find. That is in the Gospel. If you seek, you will find. But seeking is only achieved through struggle. If you sit on a couch and somebody says what are you doing. They say I am seeking my provision.

 

You are not seeking your provision, you are sitting on a couch. If somebody is sitting there I am hungry, he does not get up to go to the kitchen and make himself something to eat. He is waiting for somebody else to do it. I am waiting for the wife to come home (laughs) seriously that is what people do. They do not want to struggle themselves, they want somebody else to struggle for them so then he says and also finding a truly knowledgeable person who has this knowledge, who has gone on this path and if you have these two things come together it is tawfique from Allah subhanahu wa-ta'ala. If you struggle with yourself and if you have the company of people who have struggled with themselves until they have overcome themselves until they have overcome themselves, that is tawfique from Allah subhanahu wa-ta'ala. Until he himself or she herself achieves this level.

 

This is the true joy and the true delight of the children of Adam is in knowledge of Allah subhanahu wa-ta'ala. So know that the joy of everything and its delight and its repose is that which is in accordance with its nature. The joy of everything is that which is in accordance with its nature and the nature of everything is that for which it is created so you have to know if you want to know the nature of everything you have to know its tellos, why it was created, what is the purpose so if you look he says the delight of the eyes is in its witness of beautiful things. If you see a beautiful face the eye is delighted. If you see a beautiful face the eyes is delighted. Why? Because it was created to witness beauty, that is what it was created to do so its joy is in fulfilling the purpose of its creation. That is where its real joy is, that is why the eye if it seems something ugly there is no joy in it, why? Because it was not created for that, it was created to witness beauty. That is the purpose and that is why Isa alayhi wa sallam when they all looked at the dead carcass of the dog. Isa said how white its teeth because he was in that state of mushahadah so he looked at the beauty even in the ugliness. That is what he saw. He saw the beauty even in the ugliness.

 

The delight of the ear is in beautiful sounds. The ear delights in beautiful sounds because that is why it was created to hear good and beautiful things. It delights in wisdom, it delights in speech of the righteous, it delight in truth because that is what it was created for likewise the ugliest sounds is the sound of a donkey because the ear hears its ugly sound. And the rest of the limbs. The tongue can taste good things that is why it delights in sweet things, it delights in sour things. It delights in those things because it was created to do that. It has taste buds on it. People like salty things. They say lassi is sweet or salty. Some people they like sweet, some people like salty. They are all there but that is the joy of these things and touching and to touch something beautiful.

 

And the ladha of the hearts specifically. And the joy of the heart is in the knowledge of Allah because that is why the heart was created. That is why the heart was created but when people are sick they take joy in cacophonic sounds. When people are sick they like to see ugly things. There are people that enjoy seeing terror, watching war because they are sick, they are unwell. They are people that take pleasure in those things, in being cruel to people because they are sick and in the same way their hearts....it is not real ladha he is talking about sa’adat, all those are false.

 

Everything that the son of Adam knows once you have marifah of it you rejoice in it anything that you have knowledge of you rejoice in it, even the game of chess. If you know how to play chess. You get excited. You are happy about it. And if he is prohibited from playing it. He does not want to leave it and he gets impatient, I really want to play. There are people that are obsessed with chess so he is saying if you have marifah of something you get a joy, that is the nature of the son of Adam even the foolish things, they get a joy. There are people that can do the most ridiculous things and they like to do them, they like to show you juggle ten plates and hold something on their nose really. There are people that can do that and they get a pleasure from that knowledge, that marifah, they have a knowledge of something.

 

And just like that if you have knowledge of Allah which is the knowledge of the greatest thing, everything you desire exists with Allah subhanahu wa-ta'ala. Everything you desire exists with Allah subhanahu wa-ta'ala. It is the highest, the truest thing, it is really and so for that reason he will be impatient without this witnessing, without this knowledge because this the joy of the heart is in knowledge. Everytime the knowledge is greater, the joy is greater. The greater knowledge you have the greater joy you have.

 

And like that if somebody knows the minister, he is so happy. I know the minister. There are people even Muslims they want to have their picture taken with the president. You go fill the gas tank up, the attendant comes, you do not say oh can I have my picture with you? To be next to the gas attendant. Why do you not do that? Because anyone can know the gas attendant but not everybody can know...and then they say oh see, they take the picture and put in their office. I am ashamed of (laughs). They put it in the office and people come in and oh yes I met the president. Why? Because he is happy. So if he knows the king he is just flying out of his skin. He knows the minister, it is a big thing but if he knows the king then it is like sheesh the minister. This is the way people are wAllahi it is amazing. It is pathetic. Nothing in existence is more honourable than Allah subhanahu wa-ta'ala. There is no greater sharah because the honour of everything is because of Him.

 

The honour is because of Him and from Him. Every wondrous thing in this world that you wonder at and are amazed at it they are just traces of His power, His creative power. Everything that amazes you in this world is just a trace of Allah subhanahu wa-ta'ala’s creative power. There is no knowledge greater, more precious, more inestimable than His knowledge and there is no joy more vast than the joy of His knowledge and there is no presence like the presence of the divine. This the malah. All the joys of the desires of this world are connected with the nafs. They are all related to the ego. All of them. Everything that you have is related to the nafs and it all comes to an end with death. All the pleasures of this world they end with death. It does not matter what you can think of and before you die. There are people that lose their appetites. They do even want to eat.  They get to a certain age. Food does not even taste good any more. All the ladaat of dunya, they go. That is part of the end of life, the genitals and the stomach, the joys of those two, they go so he says but the joy of knowledge of Lordship is connected to the heart, the human consciousness, it does not end with death. All the pleasures of this world they end with death. It does not matter what you can think of and before you die. There are people that lose their appetite. They do not even want to eat. They get to a certain age. Food does not seem to taste good any more. All the ladaat of dunya, they go. That is part of the end of the life, the genitals and the stomach, the joys of those two, they go so he says but the joy of knowledge of Lordship is connected to the heart, the human consciousness, it does not end with death.

 

So all the joys end with death but the joy of knowledge with Allah does not end with death because all the joys in this word are connected to the senses and the heart is not of the senses. Consciousness is not of the senses. The joy is even greater when you die because the marifah expands and becomes purer and more knowledgeable. Its lights are greater because he leaves darkness and enters into light. He leaves the darkness of this world and enters into the light of the next world. Know that soul of the children of Adam is an abridgement of this world. It is muktashirah. That is what Imam Ali said you think that you are some insignificant mass no real significance to you and in you the entire cosmos exists and one of the extraordinary things about the human being and this is something that a nobel prize winner discovered was that if you measure the greatest things in this world and you measure the smallest things in the world, their sizes, the biggest and the smallest thing and you add them together and divide by two it is approximately the human being so we are literally we are the barzakh between the physical world, the subatomic world and the microcosm, we literally are the barzakh between these two things. This is where Allah has put human beings so we are an extraordinary creature. There is a beautiful book called the power of 10 if anyone has ever seen that, it just keeps taking things by the power of ten and going out of space into the skin. It starts with the human being sitting and they move out and move in. It shows that within us our vast worlds as vast as what is out of us. Inside of our bodies is a vastness that is not less significant than the vastness of the cosmos and that is who we are and that is why human being have been degraded. They have been made to believe they are insignificant that they are meaningless, pointless and therefore that are they are the lowest of their nature. Shahwa. That is all they are they for to eat drink, copulate, laugh, dance and be entertained until they die. That is all it is no human beings are something vast. That is what he is telling us. Every form that you see in the world there is the trace of it in the human being.

 

Look at the bones in your body are like the mountain. The bonesin your body are like the mountain. The mountains hold the earth together. They are the p eg. You have these bones in your body. Your flesh is like the earth. Hair is beautiful. It adorns the person, just like the foliage adorns the earth. Your blood is like the rivers. Your lungs are like trees. Look at the bronchial tree and what do trees do? They breathe air, they breathe our carbon dioxide and they exhale oxygen. We breathe in oxygen and we exhale carbon dioxide. The trees are lungs and we are their lungs. So all of these things out there are in you and he says he could go on greater detail about this. And in your interior are all of the craftsmen of the world. The power in your digestion is like the cook. There is a cook that is mixing. There are ingredients. In Chinese medicine they call it soup of the stomach. It is a soup and just like you can ruin soup, your digestion can be ruined if you put the wrong ingredients in. You eat the wrong things. And what it is in the liver is like the baker. The liver is like the baker. It takes the glucagon and stores the glucagon and then when we need it, it releases it and it os all happening in your body. And in your intestines it is like the tanner, as it is coming through it takes the impurities out. That is what the tanner does, takes the impurities out and keeps what is good what is useful. And the thing that is making the milk white in the breast and the blood red is like the dyer. You have the dyer who makes the wool and dyes the wool that is in your body there are things that are giving colour, the haemoglobin in your body is like the dyer. So you have all these crafts. I could go on with details but you get the idea. My whole point is to tell you how much is in your interior that is going on.

 

All these worlds that are in you and they are all preoccupied with your service. They are at your service. They are all doing this work for what. To serve you. Your consciousness, that is all it is there for to serve your heart. They are all there to serve your consciousness. What is your consciousness there to serve? If each one of these has a purpose what is the purpose of the summation? You are meaningless. You do not have a purpose. There is no point to existence. That is what these ignorant people tell them now. All of this that is going on all marvels so he says all of this is in yourself and you are completely heedless of this. They never get rest. The heart is pumping thousands of gallons. If you look at what the heart does in a day. If you had to do the buckets you would be completely worn out. You could not do in a day what your heart does. Your physical body could not carry in a day what your heart is carrying in a day. You would be completely wiped out. Your breathing, your lungs. You are inhaling and exhaling. The digestion. If you had breakfast this morning, they are working down there. You are just sitting here. They are down there working. We need the gall bladder, send down more bile. Too much fat this morning. We need to break this down and then the pancreas: too much sugar. Emergency release insulin and insulin is going out grabbing the sugar getting it to the liver. The liver, too much sugar, we need to convert it into glycogen store it here, move that. It is all happening. It is a factory in there and there are all of these workers. You are sitting here in a complete state of heedlessness. How many blessings. He is completely showering you with blessings inwardly and outwardly and we are in heedlessness, complete state of heedlessness. And you do not give gratitude to the one who gave you all of these blessings. How do you give gratitude? Shukr is to exert all of these blessings that all your Lord has given you to all your Lord intended for them. That is shukr, that is gratitude. This knowledge of all of these things is a vast knowledge. The knowledge of anatomy and physiology and it was a very important knowledge of Imam al-Ghazali. He actually wrote a book describing all the wonders of creation. It is considered a very important knowledge and like that the knowledge of medicine. Anybody who wants to look into himself and look at the wonders of God’s creation, he needs to have the knowledge of three things from the divine attributes.

 

You should know the creator of the individual is Omnipotent and has complete capacity over perfection. He is not incapacitated by anything and that is Allah. There is no action in the world that is more wondrous than the creation of the human being. From a vile drop of fluid. There is nothing like it and the perception of the person in this wondrous from just as Allah subhanahu wa-ta'ala as Allah has made him in this wondrous form. He has fashioned him in this wondrous form just as Allah has said we have created the human being from a mixed fluid. We know now that it is a mixture of the male and female coming together and the genetic material is mixed. It is amazing. It is mutafin afjaaj. It is a singular with a plural which is very rare in Arabic. It was a problem for the mufasirruun. They talked about it. This is what happens. You get the sperm and the ovum come together. All of the genetic material they being together, it is vast. They come together and then We try him. It is a tribulation and you should know that His recreation of the first creation will be easier. If you think it is impossible you are insane because to do something a second time for us is easier a second time. For Allah, it is all the same but for us it is easier we should know if He created us the first time He can certainly do it the second time and now we have these fools who think they can clone human beings themselves. They think they can recreate a human being and they do not think Allah can recreate us.

 

Really they theoretically believe that the ability to recreate you from your genetic material is on the horizon. They believe that they are going to be able to do it and they do not believe that Allah can do it. The first is to know He has complete qudara and the second is to know Allah subhanahu wa-ta'ala that He has complete knowledge so He is Omnipotent and Omniscient because He encompasses all things. He could not make all of these wonders and marvels unless He had complete knowledge and the third that you should know that His kindness, grace, His mercy, His providence, His care is connected to engaged with all these things and there is no end to it and should see this in the flora and fauna and the minds and all this vast power that He has displayed in creating these beautiful forms and colours that we witness in the world. Because all of these things are the key to knowing the divine attribute and this is an honourable knowledge. It is the knowledge of wonders of God’s creation and to know the vastness of God, the majesty and magnificence of God subhanahu wa-ta'ala and His power. If you know this preciousness and this honour, this perfection, this beauty. Once you know the essence of the heart of consciousness that this essence is a precious essence. It was given to you and after that it was hidden from you this gift. If you do not seek out what has been hidden from you this treasure in your heart and you are heedless of it, you love, you forget, it is a greater tragedy and loss on the day of judgement for you.

 

Exert every effort in seeking it and leave the preoccupations of this world all of it because every honour what does not manifest in this world in the next world it will be joy without grief and perpetuity without cessation and power without incapacity and knowledge without ignorance and great beauty and majesty.

 

But today nothing is more lower than this thing. It is impoverished, neglected the honour is tomorrow. If this alchemy is thrust on the essence of the heart until he is free from being like animals and he achieved the ranks of angels so if he returns to the desires of this world, animals are preferable to him on the day of judgement because they go to dust and he goes to punishment and chastisement. We seek refuge in Allah from that and we seek refuge in Allah and we seek His protection. What a great master He is, what a great giver of victory.