Allah is wise. Allah is merciful. Allah is all knowing. Allah is the accountant. Whatever attributes that are covering you and that you are utilizing are Allah’s. Allah is using you to manifest these attributes in different degrees.

As your surrender increases, this manifestation increases in you according to Allah’s will, not according to your will. Whoever Allah loves and manifests His qualities to a greater degree is closer to Allah. However much of Allah’s magnificence is being manifested in you, it belongs to Allah. Everything is Allah’s. We have nothing.

At times, some people refer to a shaykh as a big shaykh. What’s a big shaykh? A big shaykh is the one who has surrendered more than anybody else has. Allah’s manifestation of His attributes is more in him than in anybody else.

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Until we have fought against our nafs and have been brought to a state of being in which we are acting without greed, as true human beings, we will continue to destroy the Earth. Although it is much easier to live in peace, we continue to choose the hardest route-killing one another, hurting one another, running one another off the land. All the earth is vast and Allah has given plenty. Yet we still look at what the others have and try to get at that. It is this greed that is destroying the Earth.

A real human being acts in accordance with the qualities that Allah has given us in order to ensure that we can live in paradise. Allah is logic, science, reason, and health. Allah is cleanliness.

In order for you to live by these attributes of Allah, you have to fight against your nafs and cleanse them. If you achieve mastery over your nafs, you will be in paradise automatically because within your own universe, which is your body, you will live happily.

Ya Shakur – Thankful

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In Sufism, we take religion back to its origins and revive it. What is the name of our Pir, Abdul Qadir al Geylani? It is Muhyiddin and that means “reviver of the religion.” What is the name of my Shaykh? Muhyiddin Ansari which also means “reviver of the religion.” So we have to revive the philosophy of what you call “religion.” What we are really reviving is the message of Allah.

We show people Allah’s answers to the important questions: Why does Allah want to talk to you? Why is He giving you this message? What are you going to do with Allah’s message? Do you understand the message? How are you going to accomplish the purpose for which Allah gave this to you?

We don’t call Sufism a religion, we call it tariqat, which means “the path.” It is a body of knowledge including the whats, whys and how to’s that exist in order to help people get to the target. We first teach you the batin, the inner purpose and meaning, then we give you the zahir, the outer form. In metaphorical terms, we teach you that if you want to keep food, you have to put it in the refrigerator or dry it or preserve it. Then we show you a few methods to help you succeed.

You have to understand both the inner and the outer. That is why you have a head-it is created so that you can have understanding and do the right thing in the best manner possible. The head is not just a place to hang your hat.

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Allah has created you. He gave you all this: hands, seeing, hearing, this machine, all this. He wants to do something with you without your objecting. And what are you doing, you’re objecting. Why are you objecting?

There are many reasons. One: you are not understanding, two: you want to be with your nafs and you don’t want to share this kingdom with your Lord, who has given it to you to begin with. You are objecting because you have an understanding particular to you, which is different from Allah’s understanding, and you want to act with this understanding, ignoring Allah’s purpose and the understanding that He is looking for. That way you are trying to be God yourself and this is shirk, setting up partners with Allah. This is what Allah doesn’t forgive.

The goal of Sufism is to overcome all this and to unite your purpose with Allah’s purpose, to unite your existence with Allah’s existence, to unite your love with Allah’s love. Everything needs to be aligned. When you start doing this, then the purpose becomes one. We call this tawhid, oneness.

This is where the combination is, in this body, Allah and you together, in oneness. Our objection to surrender, to act, and to understand comes mainly from ignorance and our attachments to the desires of our nafs, which we think has priority over Allah’s wisdom. What do you want to do? Do you want Allah, or do you want you?

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Lailat-ul-Qadr – Ramadan 2013 !

Dear Murids and Muhibs:
Night of Power is at sundown on August 2 through August 3 and at sundown on August 3 through August 4. Ramadan 26 and 27 (August 3 and 4).
The Islamic holidays start at SUNDOWN. So Ramadan 26 starts at sundown on the 25th. Ramadan 27 starts at sundown on the 26th.
Lailat-ul-Qadr: Ramadan 26 & 27, 1434 / August 3 & 4, 2013— Night of Power, This Night is said to be better than a thousand months. Prayers offered with sincerity will have unlimited rewards.
Message from Shaykh Taner:
Do each line of the following zikrs at least 101 times for the Nights of Power, with the intention of helping all of creation, humanity, the earth, sea, and air.
Ya Hadi, Ya Haqq, Ya Latif
Ya Alim, Ya Hakim
Ya Mu’min, Ya Rashid, Ya Nafi (Good)
Ya Muhaymin, Ya Hafiz
Ya Muqtadir, Ya Qadir
Ya Qawi, Ya Matin, Ya Shaafi
Ya Fattah, Ya Razzaq
Ya Mugni, Ya Ghani
Ya Karim, Ya Wahhab
Ya Wadud, Ya Salam, Ya Jami
Ya Sabur, Ya Salam
Ya Halim, Ya Latif
Ya Shakur, Ya Mujib
Ya Wali, Ya Wakil, Ya Nasir
Ya Nur, Ya Nur, Ya Nur
Salams and love

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Minding your own business & Watching your own actions !

How did our Prophet (pbuh) and Hz Ali (ra) correct people ? :

When living within a community, you may see an action by someone that needs correcting. Your Shaykh has commented, “You should be soft and kind [as our Prophet and Hz. Ali were]. You should not be trying to find someone’s mistakes so you can correct them. This is not your job.”
Let’s say you are working with other people. Now why should you be soft and kind, even when you don’t have to? What is the advantage of being soft and kind? If there weren’t an advantage to this, our Prophet (pbuh) would not have set such an example.
As Sufis, we should ask ourselves: it may be pleasing to Allah, but how does it benefit us to be soft and kind?
1. You create – to the best of your ability – positivity.
2. When you are talking about a subject, maybe the person will hear it better, rather than responding to the negativity.
3. They won’t think you are trying to put them down, but rather that you are not happy with what is happening.

How to be more like the Prophet (pbuh) :

Now we all have our own style. Some of us come across stronger when we are trying to correct others. We are always working on saying things in a nicer way, so that the person hears the message. But what is the benefit to us? We don’t want to be viewed as brittle or cruel, because that is not our intention. For Allah’s sake, you intend to be a better person. As soon as you have this intention, what will Allah do? If you take a step to Allah, He’s going to walk to you. So you also create positive energy for yourself when you think of Allah’s pleasure and are soft and kind. No matter how much we fail or succeed in this, the point is always, “What can I learn out of what is happening, so that I can get closer to Allah?”
Perform amri bil-ma’ruf wa nahyi ‘anil-munkar (the condition of enjoining righteousness, or what is fair and equitable, and forbidding indecency, or what is morally repugnant) according to your means and station. The part [from Chapter Seven of Ahmed er Rifai’s book “Guidance to Mysticism” in Grand Masters of Sufism, Ansari Publications, 2008] that I would like to expand upon a bit is why should we don’t go around and check for everyone’s faults?

1. You don’t have time to concentrate this much on other people. Our first job as Sufis is to concentrate on ourselves and find out what we are doing that is stopping us from getting closer to Allah, not what other people are doing wrong. What we are doing wrong is going to make us further away from Allah. If we learn from that, then that is what is going to get us closer to Allah, inshAllah.

2. You should mind your own business and use your heart. For Sufis, the heart is most important. Why is the heart important? Because Allah resides in your heart, because your connection to Allah is in your heart.

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Allah brought you here and put you among those that he loves as a great favor. In return, everything that you do is a zakat. The zakat of Sufism is being good and helping people and not getting angry. The human body is not compatible with anger and anger does not help the human body at all. Compassion, love and mercy are compatible with the human body and your system. If you get angry, you may get heart trouble, heart attacks, tension, and other diseases. This is a scientific fact that is one demonstration of this truth. If Allah wanted us to be angry and uncompassionate people, would He have made anger so detrimental to our bodies?

Let’s say that there is this person who is working on a farm harvesting grapes. Somebody comes along and says to him, “Your house is burning.” And so he gets on his horse and rushes towards his house. On his way he passes by a fountain. Sitting beside the fountain is a drunken man, begging for some water. The man on the horse says, “If you can, just reach next to you. The water is there, right where you are sitting.” But the drunken man in his ignorance says, “Hey man, where are you going, aren’t you going to give me some water? I am so thirsty.” What would a Sufi do in this situation?
Al-Hasib – The One Who Keeps Accounts and Measures of All Things

The answer is that you would get off your horse and give this man some water. If you can do this without resentment, then you can be a Sufi. If you can put aside your personal problems, ignore the fact that your own house is burning, and help someone who is so ignorant that they have made themselves drunk and cannot see that the water they need is right in front of them, then you are a Sufi.

In every situation, ask yourself, “What is a better action?” You are sick and you have all this work to do. Your son or daughter says, “Can you help we with my math?” Then what do you do? Can you be nice to them or talk to them without yelling at them? “Yes honey, what can I do for you?” Or do you tell them, “Look, don’t you see that I am suffering here?” Can you be kind when people have been unkind to you? When you are sick yourself and need help, can you help others?

There are so many stories that illustrate this point. One time there is a war and the women are carrying water to the wounded. As one of the women is about to give water to a soldier, he says, “No, give the water to my brother over there. He is more wounded than I am.” And the other soldier sends the water back to him, but by the time the woman returns to the first man, he is already dead. What is more important? Life and death matter, but can you say, “No, give the water to someone else,” even when you are dying? This is a Sufi.

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