Why do we keep on deluding ourselves and taking ourselves away from that which is real and that which is present and precious to that which is illusory? Why do we only wait for death to come near before we say and do what is needed, and resolve what needs to be resolved?
The qasida that we sing most frequently "Aheemu wahdee" has really three operative stanzas in terms of instructions and its significance that spontaneously this has become the qasida that we sing most frequently because it really, it is a summary of our Path. In those three stanzas the whole of this endeavour is summed up.
The measure of a man's freedom is the degree to which he can stay courteous under provocation. Conversely, the extent of the man's slavehood and bondage is the degree to which he can be provoked.
So much kufr today has got Arabic painted on it, Deen scribbled on it in Arabic and we say this is belief! It is nothing other than straightforward unadulterated shirk.
I've heard a number of shuyukh say when a faqir, when a person on the Path has trouble, then he knows that he's basically on firm ground. It is when things start going well that the faqir gets worried because then he knows that sooner or later the difficulty is about to hit him.
You know there are really two ways of being in the world. There is the way or you can describe the way of competition and then there is the way or you can describe the way of cooperation.
We are very fortunate, very blessed to be among people who have had to claim the Deen, because those people who have had to claim the Deen also are those people who have in a sense had to reinvent the Deen.
As we’ve understood nafs in our tradition, nafs is your individual identity. The sense that you have that you exist as a discrete, separate being. But the root condition of our individual existence – for all human beings is exactly the same.
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