AL-FALAQ
The previous week we spoke on the third verse of the Surah Al-Falaq, we mainly stopped to explain the darkness of night in its two dimensional form, which Allah Almighty mentions in this Qur’anic verse. It is surprising to see how people would generally hold Goethe’s words as more candid and meaningful, than the words of the Qur’an. The more we enclose the scope and indications of the Qur’an the greater is the occasion to see people being manipulated. In general, when people are not given the opportunity to discuss the matters which the Qur’an portrays as more broad in the sense of interpretation, matters which could be interpreted in various ways, there is a greater chance of manipulation by those who preach and who strive to keep under their power the monopoly of religion. Precisely to this in our recent times there is a crises of the religious preachers. In addition in our community we face this problem; I do not seek to encounter the Christian term, the crises of clerics, but we do have a crises of clerics. There is one popular saying which follows: “if salt is also to fail, then we face problems” since salt is the substance which should keep others things fresh.
When salt will lapse, keep in mind I am not only referring to Imams and priests but in general to those who call on the name of God, it does not necessarily mean the person ought to be a cleric, since in Islamic religion there is no specification as in Christianity where there is a special group of clerics, in addition on this matter the Prophet (PBUH) comments by saying: “there is no monkhood in Islam”, this infers that there is not a special domain of religious clerics as we see this in other religions. For instance in Hindu we have Brahmans, in Buddhism there is dharma, among Christians there are clerics, among Jews there are rabaiyyte (rabbi), this shows that there exists a special group, a special clerical division, which from the religious frame could be a better consisted group of people, but when we do not have a cleanser, a filtration of flowing water then we have a problem with the drinking water. For instance, speaking on this category Turkey has one significant system, it has one Islamic unity part of whom are the Imams who are obligated to be in mosques through cases of death, through marriages and on the other hand there are theological institutes who are not part of the Islamic unity but are under the function of the state universities who moreover do not gain anything from the Islamic community (I am referring to the materialistic interest). When one would not seek a materialistic financial reference, then one could observe more objectively and directly a number of occurring problems.
The Islamic world in general, we are primarily concerned with the Islamic worlds as we do not intent to speak a lot on the Christian world for they have even greater entwined issues, has problem with filtration of religions and conclusions given by specifics individuals. Fatwa, means an arising conclusion which results from the encompassment of the verses of the Qur’an, this also shows that it is not ultimate, accurate and precise in the Qur’an but rather a matter is established under the frame of the Qur’anic mindset and Islamic tradition, for instance: it is not decidedly concluded whether Muslims can obtain a credit with interest or if they cannot not. And now from the particular individuals it is asked to be given a fatwa regarding this issue. Fatwa, this conclusion, is not valid if given merely by one person, fatwa is valid when it is issued from an institution with an authoritative institutional and representative character found in one particular location. To this misconception, many problems and crises arise.
The Islamic world furthermore is facing various fatwa regarding jihad. Jihad infers strive on the path of Allah Almighty. I must encounter to inform you that this meaning is the final reference. Which means before we come to this definition of the word, there are thousands of other meanings which have to do with the drive of man for the reign of good in this world. The translation of jihad merely as war is a communist religious mentality; communists have used the vocabulary: “war for life”.
Inasmuch man does not conduct war for life, man strives, attempts to lead a life like a man, but does not make war for life, for in war one must take another’s life in order to obtain his own, but whoever strives, without the need of killing anyone, a life in peace is hence enabled for that person. This is one significant element which is desperately needed to the Muslim. Taking all this for reference we can conclude that Muslims ought to have an official institution which shall grant its decisions, but on the other hand, one must have an institute which shall filter and shall not allow the monopoly of one particular social group. In various periods such institutes have existed, and unfortunately they are no longer found among us, then we should ask ourselves, what is there for us to do? In this period, when real institutes in the world are barely developed, then surely we are in need of a person whom we can trust and additionally that person shall have religious and spiritual authority upon us, and upon whom we shall be oriented on religious matters, otherwise dilemma will kill us.
Dilemma is one dangerous tool in the matters of this world, and not to speak on the matters of metaphysics. Even in the matters of this world it is distressful when we are not sure which way we are heading, it is even worse than generating the wrong decision. You do wrong, that’s it, and afterwards you realize it was wrong and you regret it committing o that wrongdoing, but when you are in dilemma, on how to decide, then it is harder. This takes place in the physical, biological and social events of this world; let us not talk about the metaphysical matters, of the other world, when you are found exposed on a surface upon which you have no knowledge whatsoever.
Thence the least painful decision is for each of us to have one religious authority, one Islamic authority, with whom the person shall discuss matters regarding the spiritual life. If you can, please open one dictionary (here as you can see we have Drita here, she is greatly involved with languages) open one dictionary and see some written word, for instance, look at the word fantasy or perception, open the dictionary of the Albanian language or the English language and you will notice that for one word such as fantasy, there can be found at least 10 synonyms, this shows that if one single word used in the everyday language could be associated 10 various meanings, then surely one Qur’anic term, has a number of meanings, for it is the word of Allah Almighty. The more we limit the scope and the indications, the more we disqualify from that circle the persons who do not necessarily belong to that reference given by us. Thereof we ought to present ourselves as more altruist from the frame of religious matters. Mawlana Jalal al-Din Rumi, has one significant word, which moreover is the motto of our foundation, he says: “Come, come, whoever you are… Come and come yet again…Come even if you have broken your vows a thousand times Wanderer, idolater, worshipper of fire… Ours is not a caravan of despair, This is the date of hope, Come, come yet again, come!”. This reflects the altruism with which Allah Almighty lands on the universe and this is one significant element from the religious frame, additionally it beholds value for the period which we are currently experiencing.
The following verse speaks on a severely delicate matter, upon which it is not preferred to walk or hastened “Wa min sharrin-naffathati fil-‘uqad” – God I seek refuge from the evil of those who practice witchcraft when they blow in the knots”. The tradition of witchcraft and blowing in knots is one very ancient tradition. From the context of the materialistic positivist mindset, the positivist sociologic therapist, Auguste Comte claims that the initial shape of the human mentality on the matters which man has not comprehended, is magic. This shows that the issues which man was unable to delineate, he tried to shape by defining them as magic, afterwards religion arrived as a more sophisticated form (they claim this) and afterwards science which does not accept neither of the first. Albeit it is a fact that throughout all the historical periods we have come across occult, even the Qur’an speaks on this matter. Blowing in knots is purely magic, do not believe anything else which is associated to this, hence when blowing in knots is mentioned among us, it strictly refers to magic. Even the Qur’an speaks on the magicians’ who were present in the time of Moses (PBUH). The Pharaoh had people by him who protected his religion, protected his status as god. The Pharaoh considered himself god. The Qur’an speaks on the occasion when the Pharaoh brought his magicians against Moses (PBUH) who called to religion, as in addition he sought to save his population Children of Israel from the Pharaoh. The latter said: “You are a magician”. Since Moses (PBUH) had two mujize / miracles. Mujize or religious Qur’anic miracle is one supernatural action which is generated with the prayer of the Prophet (PBUH) and the decree of God. The Prophet (PBUH) seeks from Allah Almighty to help him to evident religion through a miracle / mujize to the nonbelievers and Allah Almighty enables this prayer. Mujizas are divided under two categories: mujize can be the mujize by senses or cognition (hissiyye) and intellectual /rational/akliyye mujize. We come across mujize by senses among all the prophets, whereas mujize / an incredible supernatural event which is intellectual / rational we come across only at Muhammad (PBUH) and this is only the Qur’an. The Qur’an continuously is brought before us as a mujize, if we truly neighbor with it.
Moses (PBUH) had two particular mujizes (this is what I wanted to say, but I stopped to delineate on the terms in order for them to be clear to us, mujizes are not tonight’s subject) one mujize was that his hand emitted light and the other mujize of Moses (PBUH) was that he had a stick which turned into a snake. And when the magicians of the Pharaoh threw their ropes as magic, and they turned into snakes, then Allah Almighty decreed to Moses ( PBUH) to throw his stick (this is what the Qur’an says, and there is no doubt on what is being said) and when Musa (PBUH) threw his stick, the stick turned into a dragon, it turned into a gigantic snake which swallowed the ropes of the magicians of the Pharaoh and then the magicians which stood nearby the Pharaoh went on prostration and said: “We have believed the God of Haroon and Moses” for they knew this had nothing to do with magic, they well knew what magic was and understand that what Moses had actually done was not magic but it was something else. Precisely to this, in complete certitude and convinced in the truthfulness and veracity on the conception of Moses (PBUH) they turned into Muslims. The Pharaoh cut their hands and legs and crucified them, but they still didn’t turn away from their belief, for they saw in direct regard, with their eyes what Moses (PBUH) had done. This shows that magic as a concept exists from quondam times. It exists even from the time of Solomon (PBUH). One verse of the Qur’an speaks on the period of Solomon and says: “And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, “We are a trial, so do not disbelieve [by practicing magic].” And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah . And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.” (Al-Baqarah, verse: 102).
Hence this tradition of magic, generation past generation has been transmitted to our days. It has attained various shapes and Allah Almighty knows there is such phenomenon and this phenomenon shall proceed further, it teaches us through one Surah, through a code, to seek refuge from Allah Almighty from all those magic.
This Surah is a protection for us from all these things and thus portrays the shape, again, from those who do witchcraft, since mainly this is how magic is conducted, as well as the blow in knots. Let us first delineate this as a religious disposition. Witchcraft and magic are forfeited in religion, as well as each other way of remedy and healing which is not religiously relevant.
Have you noticed how each time we ought to pursue something from the physical dimension, the medical way, to conduct a thorough research, be it a disease, depression, stress, people immediately refer to magic, this before all beholds no religious relevance, automatically it is against the fundamental religious dispositions. Let us not encounter how this is misemployed, in order for somebody to gain something of this world.
It is very dangerous when we encounter imagination in certain matters and transform religion into a discipline which has to do with the phenomena of diseases, phenomena of stress and phenomena of depression. It is true that religion is the right remedy and peace for the spirit and it ought to be nurtured. The revived well maintained spirit is not characterized by these problems, I can guarantee you, if you follow these lectures in order, if you conduct namaz regularly, if you begin to fast sometimes nafile (additional, voluntary), if at times when you would be sited and then you would wish to be alone with God and say 99 times La Ilaha Ilallah Muhammedun rasulallah, then you shall not have any problems with spiritual ailments, you shall never have these problems. If you become friends with good people, then you will not have problems with spiritual distresses.
As a result, do you know see what the Qur’an says? Against the devils Allah Almighty sent angels, it does not permit for us to mingle with them and these angels told people that they could not teach us this language, for people would astray from faith. The person who is in direct link, direct contact with Almighty Allah, nothing could possibly cause harm to this individual.
We believe in jinns, jinns exist, yet jinns without the permission of Allah Almighty and without the permission of man, cannot harm anyone. Mainly these powers which are basic, spiritual which we cannot perceive through our sense, only then when we permit them they can reach us, as long as we keep the gates closed, they cannot approach us. In the past, the various believes have led for people to differently comment and justify sicknesses and there have been more people touched by this impurity, nowadays this way of belief does not survive for in most cases the spirit of man grows weak subject to the physical open sphere, then the spirit feels compelled to do something and it cannot do anything thus the self of man becomes suppressed.
Yet the adherent, the person who relies on God and knows he cannot drive things as he wishes, nor does he believe that things occur only because he personally believes so, but instead he knows things occur only because God wants them to take place as such. When a person entrust on God in this manner, the gates of any kind of syndromes unexplainable to man are thus shut, moreover each time we entrust on God, then we are connected to the Primary Circle, but this seek for guidance ought to be a sincere one. Sincerity is taught by those who know it and speak its language, you cannot receive sincerity from one who is mischievous, and this shows us that even sincerely has its own rules. For instance, if one wishes to become a boxer one cannot achieve this only by saying “I want to be a boxer, I know how” , but in order to become a boxer there are rules, one must train, one must learn the rules of boxing, fight in a ring; clearly there are certain rules. Thereof sincerely has its own rules as well and the moment you do not qualm the aid of Allah Almighty and you prepare yourself not to question the help of Allah Almighty, then there is no harm, then you are attached to the primary circle.
Look if you ask me, I am against these ways of healing with the Qur’an, since, not because I do not believe that the Qur’an is a remedy, I believe that one good person, Awliyah, one good man, not to recite to you, but only to look at you, that person can heal you, this is in what I believe. Albeit if a charlatan takes the Qur’an or to play a recorded version of it, persons whom we well know their entire CV, who to this day we know what they do, people who use this matter for personal materialistic gains, this means they have no chance of sincerely delivering heal, they only alter the name of the same content, they merely change the name of magic, witchcraft, and proclaim it as healing by the Qur’an. If you ask me if I know anyone who does this best, I really do not know such a person. I know the borders of the Balkan, but I do not know any sincere person who can heal with the Qur’an in such fashion. Hence we ought to keep in mind that these are several elements from with which we ought to be careful.
Our inevitability is to nurture the spirit, not to leave it empty. When we are not alimenting our spirit with adequate sufficient food, then the spirit seeks the sufficiency elsewhere. The spirit is like the body. For instance, if you don’t have to feed yourself with meat, cheese, then this body will begin to eat whatever it will find, begins to eat from the roots. You go to a mountain and there is no bread, if he cannot eat meat he will eat roots. The same scenario is with the spirit, if you do not have adequate nurture for the spirit, then the spirit begins to seek for aliment which are not adequate.
Jinns have their own dimension of life with which we are not in contact with whatsoever, they are neither in contact with our life, only when we trespass onto their area we can be identify problems. You know where the biggest problem stands? You should also deliver what I am about to say to your closed ones, the greatest bail is when one person, due to the weaknesses which we encountered, experiences depression or stress. And then what happens? The family tries to seek a solution to this problem in the easiest way. What do they do? They send it to the Imam, to recite to the ill person and the problem, they believe, will meet its end. Let us think for a moment! The problem does not end for the person does not want to disentangle the issue. See here, until the person arrived to this stage, his state had firstly required to undergo a longer period of development, we do not know how long, it can be 10 years, 15 years. 15 years you have invested for your daughter or son not to have a spirit, you yourself have invested in not having this spirit and then you wish by one mere recitation to attain back the spirit. This simply is not possible!!! To one who is experiencing this, rather through a slower pace one ought to speak to that person, in order to help and mutually resolve the problem, surely if the problem does not have a physical dimension. Unless it is epilepsy, schizophrenia; since people here even when there are such diseases they take them to a Imam.
I have a friend who works in Iraq and recently he returned from Iraq. He had some issues with his back and spine in Iraq, then being there he asked for a doctor, and they told him, it’s pointless to look for one, there is no doctor. They told him they would take him to a person who is good with massages, he would fix his back or spine. The latter thought it must have been some physiotherapist, the doctor of the people, and went to this man for a visit. When he had gone there the man had said lay down as he had taken a wooden platform. My friend continued to tell me: I lay down, he took this wooden platform, he justify it to the side, he took two nails and nailed it to some side, and with the third nail he began to scrabble the wooden platform amid the two other nails” and he would allege to my friend “does the pain move down, is it going lower, is it?” by this we understand that this man is trying to fix his back by moving the nails lower and right and justify. This is simply impossible. This is not correct, it is against God. This is what I want to tell you, I am not one of those people who does not abide by the spiritual and essential dimension of things, squarely we are Sufis, people of the spirit who moreover accept the dimension of the spirit, but when one goes to a good man and tells him: please heal me because I not feeling well, I am not good. The latter replies: “wait, this is not right. How can I just recite to you? Why should I mingle in God’s decisions, since He gave you this depression, there must be something happening?! How can I go before God by doing this?” This is the first thing you shall hear from a spiritual man. Then he will tell you, let us sit here, let us talk and see what the problem is.
One more thing I want to mention. Oftentimes I have come across this way of thinking, especially of those who “heal with the Qur’an” to say: “Do you want to be healed?” Do you want to be free of problems?” Yes. Then begin praying namaz 5 times a day. This man won’t be healed. This person prays namaz for the sake of being saved from the diseas; in order not to be sick, he will pray namaz. No. You will neither be healed nor your namaz will be correct. Namaz is prayed for giving one bliss and joy, we must know this, namaz is clearly conducted for satisfaction. Moreover, oftentimes I have debated with colleagues, should we say namaz is obligatory or not, since it is a religious obligation, but we do not owe this. What we oftentimes understand by this is that we owe somebody something. I cannot perceive namaz as owing somebody something. The one who considers this as a worry “ah I must conduct my namaz, how will I do it”, it is better for that person not to conduct namaz at all. Or moreover now it will be time for taraweeh inshaAllah (on the Ramadan month we usually hold our lectures around 21.30 or 9.30pm in order to pray taraweeh together afterwards) and now taraweeh is approaching and what do we do? We will try to see which Imam prays faster. Then it is better not to pray at all, taraweeh is sunnet. Take my word for reference, if you are going to pray taraweeh just for the sake of praying, up and down again, do not pray taraweeh at all. It is better to just pray jatzi as one should, go somewhere be alone and pray only 4 rakat taraweeh, it is better to do this than not to understand the Qur’an. You will tell me: “Alright Imam, alright professor, but it is the Imams who conduct the prayers as such.” This is the problem, because salt has lapsed. We are currently experiencing religion in downfall, a fall from the upper hill downwards. To this reason I tell you than one simply does not pray namaz in order to escape the spiritual distresses, depressions and stresses. Namaz is prayed for experiencing the joy and rejoicing in spirituality. The one who experiences the spiritual joy, he is the one conducting namaz. Surely at times we have all experienced, each one of us has experienced for instance when somebody comes to your door and he does not have anything to eat, and you take him and give him lunch and the moment you share lunch with him, you begin to experience a particular joy which you have never before felt, this is precesily what is to be religious. The moment of your religiousness is precisely this, your exaltation, the moment of experiencing dwelling in a behavior which is maneuver of Allah Almighty. Be confident that the mere time we can truly experience religiousness is when we strive our worship / ibadah to be conducted for the nurture of our spirit and not for its protection. When we shall aliment our spirit, our spirit shall have strength to ensure protection. When our spirit will be weary, it shall not have any strength to be protected, ibadah is mainly conducted for this reason.
Individuals who shall undertake these things, we shall always have such people, remember this, but to the loyal adherent nothing ever could cause harm, it is good to keep this remembered.
People who undergo various stresses and depressions, and when you try to heal them with one recitation, then the psychological syndromes take place, since then there is a group of people who collaborate on this issue. You visit one person he takes the wooden platform, you go to another he takes the nails and begins to write on the wooden platform, you go to another he puts pieces of papers on water and tells you to drink that water, you go yet to another and he says go to this person’s pillow case and you will find some hair (in the pillow case of course there will be hair because one sleeps there). In this way, they send you from one person to another for one year and when that man sees that you begin to doubt him, he says you are no longer suitable for here, go visit this other person. InshaAllah you have never undergone any similar cases, but mainly this is the tradition.
These things which are likely of occurring, but we ought to be prepared spiritually.
InshaAllah the following week we shall proceed. Thank you.
