Reading from the author's words with commentary on them and collating the manuscripts: "And from this chapter is what is narrated of reports from some of the shaykhs
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The reader: "And from this chapter is what is narrated of reports from some of the shaykhs, which occurred in the innovated listening (sama'), for those reports were only about states that arose in the hearts of those men, moved by a mover in whose listening they were either striving, or falling short, a shortcoming that was covered by the good of their intentions, so the followers take up the presence of the form of the listening, but the presence of those men".
The Shaykh : No, and the presence of
The reader: "but the presence of those men is not a Sunnah to be followed"
The Shaykh : a Sunnah.
The reader: "but the presence of those men is not a Sunnah to be followed, nor do the imitators have the sincerity and intention for which they were excused or forgiven, so they are destroyed by it.
And as is narrated about some of the shaykhs that he was seen".
The Shaykh : The Shaykh's words, may Allah have mercy on him, are at the peak of justice. It is found in the forbidden listening, which is the Sufi songs and Sufi anthems, that one's faith increases with that due to the goodness of his intention and the sincerity of his turning to Allah, so the followers think that the form of this action is what raised him to a high station in certainty, so they follow him in that, even though they did not attain what he attained. Yes, that is right.
The reader: "And as is narrated about some of the shaykhs that he was seen after his death, and it was said to him: What did Allah do to you? He said: He stood me before Him, and said to me: O Shaykh of evil, are you the one who used to imitate in Me Sa'da and Lubna?"
The Shaykh : How? And what do you have?
The student: With Sa'da and Lubna.
The Shaykh : With Sa'da and Lubna.
The reader: I have with Sa'da and Lubna
The Shaykh : It never makes sense, the meaning I said never, no one ever says this.
The reader: "And said to me: O Shaykh of evil, are you the one who used to imitate in Me Sa'da and Lubna?"
The Shaykh : No, imitate in Me with Sa'da and Lubna
The Reciter: Yes.
The Shaykh : It is not in my hand.
The reader: I do not have in my hand.
The Shaykh : Subhan Allah, did he say in my hand?
The student: He did not say, O Shaykh.
The Shaykh : Rely on Allah, go, go.
The reader: "And said to me: O Shaykh of evil, are you the one who used to imitate in Me Sa'da and Lubna? And if I did not know that you were sincere, I would have tormented you.
So if you hear a supplication or a conversation with Allah that is disliked in the Shari'ah, and the need of its owner has been fulfilled, much of it is from this chapter.
For this reason, the Imams, the scholars of the Shari'ah of Allah, disliked this from their followers, even if their followers found its effect, as is narrated about Samnun"
The Shaykh : Sahnun.
The reader: And the correct is Samnun as it is established, he is Samnun ibn Hamzah al-Khawas, a Sufi poet, who named himself Samnun the Liar, he resided in Baghdad and died there in the year two hundred and ninety.
The Shaykh : In any case, the researcher may be more accurate than us, otherwise the words of the Shaykh al-Islam have passed us in other places that it is Sahnun, in any case, it is not our concern regarding his name.
The reader: "as is narrated about Samnun".
The Shaykh : What do you have, O ?
The student: I have a missing word.
The Shaykh : A missing word.
The reader: "as is narrated about Samnun al-Muhabb, who said: Something of these verses fell into my heart to the Tigris"
The Shaykh : So I came to the Tigris
The reader: Did you hear?
The Shaykh :"So I came to the Tigris"
The reader: "So I came to the Tigris. I said: By Your Majesty, I will not leave until a fish comes out for me. So a great fish came out, or as he said. He said: So that reached al-Junayd, and he said: I would have loved for a snake to come out to him and kill him. And it was also narrated to us that some of the residents of Madinah".
The Shaykh : Why did he say this? So that others would not be deceived by it, and do like his action, to attain what he attained.
For this reason, if a fish seller came and sat by the sea, and said this supplication, By Your Majesty, I will not return until I take this fish, this fish would not come out, so al-Junayd, may Allah have mercy on him, feared that people would imitate him. Allah is the Helper. Yes.
The student: Is the faw' (conjunction) introductory, O Shaykh?
The Shaykh : Which one?
The student: His saying: "so it kills him" "that a snake comes out to him"
The Shaykh : So it kills him with the accusative case.
The reader: "And it was also narrated to us that some of the residents of Madinah came to the grave of the Prophet (peace and blessings be upon him), and he craved a type of food, so some of the Hashimites came to him and said: The Prophet (peace and blessings be upon him) sent that to you, and said to you: Go out from our place, for whoever is with us does not crave such things".
The Shaykh : Allah is the Greatest.
The reader: "And others had their needs fulfilled, and this was not said to them, due to their striving or their following without knowledge, or their shortcoming in knowledge, for the ignorant is forgiven what is not forgiven for others".
The Shaykh : Allah is the Greatest.
The reader: "as is narrated about Barakh the worshipper, who sought rain for the Children of Israel".
The Shaykh : Listen to this: The ignorant is forgiven what is not forgiven for others. And discipline yourselves, for Allah has bestowed knowledge upon you, so you are not excused in it.
The ignorant is excused, because he does not know, and perhaps if he knew, he would act, but you, O student of knowledge, have knowledge, so you are not excused. We ask Allah to help us, He who has bestowed upon us what He taught us, to help us to act upon it. Yes.
The reader: "For this reason, most of what is narrated in this chapter is from those who are short in knowledge. If this had been a Shari'ah and a religion, the people of knowledge would have been more deserving of it. And it is not said: These people, because their knowledge was deficient, were permitted to do that, for Allah did not".
The Shaykh : Do you have 'sagh' (permitted) or 'suwwigh' (was permitted)? Did he not point it out to us?
The reader: No, Shaykh.
The Shaykh : Write it as a copy.
The reader: "And it is not said: These people, because their knowledge was deficient, were permitted to do that, for Allah did not permit this for anyone, but shortcoming in knowledge may be hoped for with pardon and forgiveness".
The Shaykh : No, and the presence of
The reader: "but the presence of those men is not a Sunnah to be followed"
The Shaykh : a Sunnah.
The reader: "but the presence of those men is not a Sunnah to be followed, nor do the imitators have the sincerity and intention for which they were excused or forgiven, so they are destroyed by it.
And as is narrated about some of the shaykhs that he was seen".
The Shaykh : The Shaykh's words, may Allah have mercy on him, are at the peak of justice. It is found in the forbidden listening, which is the Sufi songs and Sufi anthems, that one's faith increases with that due to the goodness of his intention and the sincerity of his turning to Allah, so the followers think that the form of this action is what raised him to a high station in certainty, so they follow him in that, even though they did not attain what he attained. Yes, that is right.
The reader: "And as is narrated about some of the shaykhs that he was seen after his death, and it was said to him: What did Allah do to you? He said: He stood me before Him, and said to me: O Shaykh of evil, are you the one who used to imitate in Me Sa'da and Lubna?"
The Shaykh : How? And what do you have?
The student: With Sa'da and Lubna.
The Shaykh : With Sa'da and Lubna.
The reader: I have with Sa'da and Lubna
The Shaykh : It never makes sense, the meaning I said never, no one ever says this.
The reader: "And said to me: O Shaykh of evil, are you the one who used to imitate in Me Sa'da and Lubna?"
The Shaykh : No, imitate in Me with Sa'da and Lubna
The Reciter: Yes.
The Shaykh : It is not in my hand.
The reader: I do not have in my hand.
The Shaykh : Subhan Allah, did he say in my hand?
The student: He did not say, O Shaykh.
The Shaykh : Rely on Allah, go, go.
The reader: "And said to me: O Shaykh of evil, are you the one who used to imitate in Me Sa'da and Lubna? And if I did not know that you were sincere, I would have tormented you.
So if you hear a supplication or a conversation with Allah that is disliked in the Shari'ah, and the need of its owner has been fulfilled, much of it is from this chapter.
For this reason, the Imams, the scholars of the Shari'ah of Allah, disliked this from their followers, even if their followers found its effect, as is narrated about Samnun"
The Shaykh : Sahnun.
The reader: And the correct is Samnun as it is established, he is Samnun ibn Hamzah al-Khawas, a Sufi poet, who named himself Samnun the Liar, he resided in Baghdad and died there in the year two hundred and ninety.
The Shaykh : In any case, the researcher may be more accurate than us, otherwise the words of the Shaykh al-Islam have passed us in other places that it is Sahnun, in any case, it is not our concern regarding his name.
The reader: "as is narrated about Samnun".
The Shaykh : What do you have, O ?
The student: I have a missing word.
The Shaykh : A missing word.
The reader: "as is narrated about Samnun al-Muhabb, who said: Something of these verses fell into my heart to the Tigris"
The Shaykh : So I came to the Tigris
The reader: Did you hear?
The Shaykh :"So I came to the Tigris"
The reader: "So I came to the Tigris. I said: By Your Majesty, I will not leave until a fish comes out for me. So a great fish came out, or as he said. He said: So that reached al-Junayd, and he said: I would have loved for a snake to come out to him and kill him. And it was also narrated to us that some of the residents of Madinah".
The Shaykh : Why did he say this? So that others would not be deceived by it, and do like his action, to attain what he attained.
For this reason, if a fish seller came and sat by the sea, and said this supplication, By Your Majesty, I will not return until I take this fish, this fish would not come out, so al-Junayd, may Allah have mercy on him, feared that people would imitate him. Allah is the Helper. Yes.
The student: Is the faw' (conjunction) introductory, O Shaykh?
The Shaykh : Which one?
The student: His saying: "so it kills him" "that a snake comes out to him"
The Shaykh : So it kills him with the accusative case.
The reader: "And it was also narrated to us that some of the residents of Madinah came to the grave of the Prophet (peace and blessings be upon him), and he craved a type of food, so some of the Hashimites came to him and said: The Prophet (peace and blessings be upon him) sent that to you, and said to you: Go out from our place, for whoever is with us does not crave such things".
The Shaykh : Allah is the Greatest.
The reader: "And others had their needs fulfilled, and this was not said to them, due to their striving or their following without knowledge, or their shortcoming in knowledge, for the ignorant is forgiven what is not forgiven for others".
The Shaykh : Allah is the Greatest.
The reader: "as is narrated about Barakh the worshipper, who sought rain for the Children of Israel".
The Shaykh : Listen to this: The ignorant is forgiven what is not forgiven for others. And discipline yourselves, for Allah has bestowed knowledge upon you, so you are not excused in it.
The ignorant is excused, because he does not know, and perhaps if he knew, he would act, but you, O student of knowledge, have knowledge, so you are not excused. We ask Allah to help us, He who has bestowed upon us what He taught us, to help us to act upon it. Yes.
The reader: "For this reason, most of what is narrated in this chapter is from those who are short in knowledge. If this had been a Shari'ah and a religion, the people of knowledge would have been more deserving of it. And it is not said: These people, because their knowledge was deficient, were permitted to do that, for Allah did not".
The Shaykh : Do you have 'sagh' (permitted) or 'suwwigh' (was permitted)? Did he not point it out to us?
The reader: No, Shaykh.
The Shaykh : Write it as a copy.
The reader: "And it is not said: These people, because their knowledge was deficient, were permitted to do that, for Allah did not permit this for anyone, but shortcoming in knowledge may be hoped for with pardon and forgiveness".