Hamzah Wald Maqbul – 10 1440 Ramadn Late Night Majlis Sahl Tustar Ab Muhammad Balkh Hakm Tirmidh Ab Qsim Nasrabd Al Husr 05142019
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So we continue today,
and read the
biographical entry that is in the Kashel Mahjub,
about the sheikh, Abu Mohammed Sahid bin Abdulwah
to study.
And,
it's interesting that the biographical entry doesn't really
have a whole lot about him.
I suppose it's because he's mentioned so frequently
in the book, but the material is is,
useful nonetheless.
So the sheikh begins, his austerities were great
and his devotions were excellent.
He has fine sayings on sincerity
and the defects of human actions.
The formal divines, meaning the formal, divines, meaning
the
say that he combined,
the Sharia and the He
divined
he combined between,
the knowledge of the sacred law and between
the knowledge of ultimate truth.
And so
you gotta love the sheikh.
Sheikh
out of nowhere brings out left left hook
down on the unsuspecting jaw. He said this
statement is erroneous for the 2 things have
never been divided.
The formal divine said that he combined the
law and the truth.
This statement is erroneous because the two things
were never divided.
The law is the truth and the truth
is the law. Their assertion is founded on
the fact that the saying of this particular
sheikh are more intelligible and easy to apprehend
than sometimes is the case. In as much
as Allah has joined between the law and
the truth, the Sharia and the Hatikah, it
is impossible that his saints should be able
to separate them. If they be separated, one
must inevitably be rejected and the other accepted.
Rejection of the law is heresy. Rejection of
the Sharia is kufr. And rejection of the
hapikha is infidelity and polytheism. It's kufr and
shirk.
Any proper separation between them is made not
to establish a difference in meaning, but to
affirm,
the truth,
as it is when it is says
when it is said, there is no god
except for Allah,
or the truth, and the words
is the law. No one can separate one
from the other without impairing his faith, and
it is vain to wish to do so.
In short, the law is a branch of
the truth. The Sharia is a branch of
the
Knowledge of Allah is
the is the ultimate reality, and obedience to
his command is the sacred law, is the
Sharia.
These formalists deny whatever does not suit their
fancy,
and it is dangerous,
to deny one of the fundamental
one of the fundamental principles to the way
of Allah. And I'll add,
that if the formalist if there are certain
people from the olema who are not sincere
and don't carry the how with them inside
of their heart despite their
keeping the formal knowledge. There are some people
also who,
don't carry the Sharia with them, and those
people are,
even more worthy of reprimand.
And, there are some people who carry neither
with them, and, they just fake whatever they
have, and those people squawk nonsense.
But they have a lot of buyers. They
have a lot of buyers, because the great
Sufik,
principle that there's a sucker born every minute.
There's a sucker born every minute. You can
package if you have good marketing, you can
package anything to anybody. Sheikh Moana Junaid Kharsani,
who is currently
in the southern extremity of the African continent,
to my knowledge. He said this he said
this about his brief tenure in America. He
was in America for a little bit more
than a decade, I think. He said, Sheikh,
America, everything is about marketing.
You can take a piece of feces and
package it well, and sell it to people
as cake,
which is a very gross and disgusting,
you know, thing to say. But sad sadly,
it's true.
It's sadly, it's true. If you put a
nice package on it and have a good
round of TV commercials
and the Internet ads, then people will buy
that feces and and and consume it as
if it's cake.
So, so when he says this, he says,
the formulas deny whatever does not suit their
fancy. There are other people who are like,
like I'm like spiritual, but not religious. Like,
you know what I mean? Like, I don't
believe in rules, but I just wanna be
spiritual.
Those people also deny what doesn't suit their
fancy,
and,
they also, you know, they're just a different
branch of misguidance.
Misguidance is multiplicity, whereas guidance is 1.
These formulas deny whatever does not suit their
fancy and it is dangerous to deny one
of the fundamental principles of the way to
God.
Praise be to Allah for the faith which
he has given us,
and it is related that he said the
sun does not rise or set upon anyone
on the face of the earth who is
not,
ignorant of God except for unless who is
not ignorant of God. I mean, everybody who
the sun rises and sets on is ignorant,
unless and accept,
that person prefers God to his own nafs
and to his own, to his own, carnal
desires and to his own, everlasting life and
to his present and future life, meaning his
dunya and his akhirah. So if they
everybody who the sun rises and sets on
is
is ignorant of God except for the one
who prefers
Allah over their
nafs and their
and their dunya and their akhira. And so
you can see the analogy between
nafs and dunya
to and akhira,
that both in their most base and in
their highest aspirations, they prefer Allah to Allah
over themselves.
Because knowledge of Allah requires abandonment of forethought
taddbir, and abandonment of forethought is resignation, taslim,
whereas perseverance and forethought arises from ignorance of
predestination.
Again, this is
a very valuable insight.
This is a very valuable insight for, the
people who want to understand how to,
benefit in their tasau of through,
rather than using their as a sectarian cudgel
with which to fight different groups on Facebook
or whatever other places people like to act
like. Fun fun times.
Abu Muhammad Abdullah,
Muhammad ibn al Fadl al Balthi.
He was approved by the people of Iraq.
See? Iraq.
Iraq and those of Khorasan.
He was a pupil of Ahmed bin
Khadraway
or as the Muhaddifun would have it, Khadruya.
And Abu Uthman of Hera had a great
affection of him for affection for him. We
mentioned his his,
Tabaka yesterday or day before. Having been expelled
from bulk by fanatics upon
on account of his love for,
Tassowaf,
he went to Samarkand where he passed his
life. It is related that he said,
he that has most knowledge of Allah is
he who strives the hardest to fulfill his
commandments,
and follows most closely the custom of his
prophet
meaning
the sunnah of the Rasul
So again, this is the Tasawuf that we
know, not the like
the the hippie, camp, weed smoking,
you know, I don't you know, I don't
to me Islam is about spirituality, but not
about rules type stuff. But these are the
of the tariqa from the very beginning. Remember,
this is the first one of the first
books written on the discipline of Tasaww.
So Abu Muhammad Abdullah Muhammad bin Fadlal Balqi
says, he,
that has the most knowledge of God,
is he that strives the hardest to fulfill
his commandments
and follows most closely upon the sunnah of
his prophet sallallahu alaihi wa sallam.
And interestingly enough, people make a big deal.
Some people, I guess, you know, everybody
especially people who haven't studied the deen, they
have, like, little things that they cling to.
Like, to somebody, like, if you don't pray
what they're, like, you're destroying Islam. And then
some people, if you use the word convert
instead of revert or the other way around,
you're gonna destroy Islam. And they're gonna, like,
just come at you, like, you know,
whatever. And somebody, if you, you know, if
you're not their med hub or somebody, if
you don't follow them on this one thing
that you're supposed to move your finger like
this and not like that, the entire Islam
is gonna fall apart. And the fact of
the matter is, they may even be right
in what they're saying, but the whole deen
doesn't hinge on that. One of the interesting
things is that this book actually, he Nicholson
translates Allah in certain places and God in
certain places. Why? Because the word
which is used in Persian for God is,
I mean, it's literally a cognate for the
word God.
It's literally a cognate. It's the same word
because the American
English is a Indo European language just like
Persian is. And so, you know, all the
macho fanatics about this issue,
you know, they can go and argue with
Ghazali, why did you use the word God
in your Persian writings instead of,
instead instead of instead of Allah. I just
thought that was important to note that that
subtlety isn't there. It's part of our tradition,
but it's not there because people think that
English is like the first language anything gets
translated to, because of their detachment from the
tradition.
He who has the most knowledge of God
is he who strives the hardest to fulfill
his commandments,
and follow most closely to the custom of
his Prophet Sallallahu Alaihi Wasallam.
The Sheikh Ali Hajwari writes in comment,
the nearer one is to God, the more
eager one is to do his bidding.
And the farther one is from God, the
more averse he is to follow his apostle
sallallahu alaihi wa sallam.
It is related that he said this is
really deep,
I was very touched by this when I
when I saw it.
It is related that he said,
Ajab,
I I I wonder in amazement at those
who cross deserts and wilderness in order to
reach his house and his sanctuary,
because the footsteps of his prophets, alayhi, muslim,
are to be found there. Why do they
not cross their own passions and lusts in
order to reach their own hearts where they
will find the traces of their lord?
Meaning what? People cross
cross the the the valleys and the ravines
and buy airline tickets and pay big money
in order
to go to,
the Kaaba
and in order to go
to Madinah Munawwala where they'll where they can
follow in the footsteps of the prophets. So
he's not saying that it's a bad thing,
but he's saying that look how, like, how
moving of a a a experience that is
for them. However,
and why why is it why does they
wanna go there? Because that's what the where
that's where they'll follow in the traces of
the prophets.
He goes, whereas if they had crossed their
own passions and their own lusts and their
own desires,
left them behind, crossed over them, and found
their own heart, they would have found not
the the the traces in the footsteps of
the prophets, but that of Allah.
They would have found the traces of Allah
to Allah. They would have found Allah to
Allah in their own heart. If you go
to Madinah, you find the prophet Sallallahu Alaihi
Wasallam.
But if you find your own heart, then
who do you find?
You find Allah to Allah. He says, I
wonder at those who cross deserts and wildernesses
to reach,
to reach, his house and his sanctuary, but
they do they do not cross their own
passions and lusts to reach their own hearts,
where they will find the traces of their
Lord. That is to say the heart is
the seed of knowledge of Allah and is
more venerable to the Kaaba, to which they
must turn in devotion. Men are ever looking
toward the Kaaba, but god is ever looking
toward the heart.
Wherever the heart is, my beloved is there,
and wherever,
his decree,
my wherever his decree is, my desire is
there. And wherever the traces of the prophets
are,
the eyes of those who I love are
directed there.
Abu, Abdullah Mohammed bin Ali at Tirmidi.
He's known by a more famous, Lakab, which
is mentioned inside the entry.
He is the author of many excellent books,
which by their eloquence declare,
the miracles vouchsafe to him.
His books like the
and many other books such as the Kitab
al Tuhhid and Kitab Azab al Khabr. It
would be tedious to mention them all.
I hold him in great veneration and and
and entirely devoted to him, says the author
of the Kasher Mahdoub.
My sheikh said, Mohammed is a a a
unique pearl that has no like in the
world.
He has also written works on the formal
sciences,
and is a trustworthy,
authority for the Hadith of the prophet sallallahu
alaihi wasallam which he narrated.
He began a commentary in the Quran, but
did not live long enough to finish it.
The complete the completed portion
is widely circulated,
amongst the the the the the olamah.
He studied the jurisprudence,
with an intimate friend and companion of Abu
Hanifa. The inhabitants of Tirmid Tirmid call him
Muhammad Hakim.
So Hakim is Tirmidi.
And the Hakim is a line of Sufis
in the region are his followers.
Many remarkable stories are told of him. For
instance, that he associated with with Sayidna Khidr
alaihis salam. His disciple Abu Bakr al Warraq
relates that Khidr used to visit him every
Sunday and that they conversed with one another.
It is recorded that he said, anyone who
is ignorant of the nature of
is yet more ignorant of the nature of
Meaning, whoever is ignorant of how to be
a slave, that person is even more ignorant
when it when it comes to, knowing the
knowledge of the Lord. A person can't follow
anything with all the stuff they say about
Allah to Allah is just pie in the
sky.
I e, whoever does not know the way
to knowledge of himself does not know the
way of knowledge to God, and whoever does
not recognize the contamination of human qualities,
does not recognize the purity of divine attributes.
The person who doesn't,
understand the the nature of contamination in human
qualities,
that person will never understand what the purity
of the divine attributes are. In as much
as outward is connected with the inward and
he who claims to possess the former without
the latter makes an absurd assertion.
Knowledge of the nature of lordship depends on
having right principles of servantship and is not
perfect without them. This is a very profound
and instructive saying, it will be fully explained
in its, proper place.
And then there's just a couple more I
wanted to read,
which will bring bring the the the same
principle, forward, and it's just to make a
a point that may have been made before.
He was like a king in Nishapur, save
that the glory of the kings is for
this world while his was for the next
world. Original sayings and exalted signs were vouchsafe
to him. Himself a pupil of Shibley.
Abu Bakr Shibli is again, one of the
most well known and famous
of the, disciples of Junaid.
And through him,
through him the tariq is transmitted as well.
Himself a pupil of Shibley, he was the
master of the later sheikhs of Khorasan.
He was the most learned and devout man
of his age. It is recorded that he
said, you are between 2 relationships.
One human and the other to Allah. If
you claim the human relationship,
you will enter the arenas of lust and
places of corruption and error.
For by this claim you seek to realize
your humanity, your.
Allah has said, verily, he was unjust and
foolish.
He describes the
He was
extremely
and
extremely.
However, if you so let's repeat that again.
If you claim relationship to your humanity,
you will, enter the arenas of lust and
the places of corruption and error. For by
this claim you seek to realize your basharia,
your humanity.
God has said,
indeed he was unjust and foolish.
We, offered this Amana,
this trust,
of of of taklief, of moral responsibility,
spiritual responsibility
to the heavens and to the earth and
to the
mountains.
But they refused them and they were afraid
of them.
But Insan
volunteered for the task, and, he was a
person of great,
zulm
and
injustice, and great,
jahl, great ignorance,
which means those who don't carry and who
don't complete that responsibility Allah gave them.
If however you claim relationship with God, you
will enter the stations of revelation and evidence
and protection from sin and sainthood.
For by this claim, you seek to realize
your servanthood,
Allah has said,
the servants of the merciful are those who
walk on the earth meekly.
Relationship to Adam ends at the resurrection,
meaning all of your human ties will cut
off,
after you, are resurrected,
in the next world. And the relationship of
being a servant of god
subsists always and is unalterable.
When a man refers to himself,
when a man refers him himself to himself
or to Adam, the utmost he can say
is, verily I have harmed myself,
as is mentioned in
but when he refers himself to Allah, the
son of Adam in the same is in
the same case as those about whom God
has said,
my servants, there is no fear for you
on this day.
There's no fear for you this day.
And so,
one more, one more tabaka insha'Allah before we
make this point. Abu al Hassan Ali bin
Ibrahim al Husri, who was mentioned
in previous,
in previous tabaqaat in passing. He's one of
the great imams.
He's one of the
great imams of the Sufis and was unrivaled
in his time. He has lofty sayings and
admirable explanations in all spiritual matters. It is
related that he said, leave me alone in
my affliction.
Are you not children of Adam who've god
has formed with his own hand and breathe
the spirit into him and caused the angels
to bow down to him. Then
despite all of that Ihsan, despite all of
that Ihsan from Allah,
he
commanded him to do something and he disobeyed.
If the first of the wine jars dregs,
what will the last be? The first of
the wine jars dregs, what will the last
be? You know what drags are?
So wine is basically fermented grape juice. They
let grape juice rot for a while and
then the sugar all turns into alcohol. Okay?
Obviously, it's haram, like, legally, it's haram in
Islam to drink. Right? But people used to
drink a lot of wine in the Muslim
world. Some people unfortunately still do. So people
were familiar with, like, the metaphor of wine
because Persian is a language that's older than
it than than than the the the sharia
of the prophet sallallahu alaihi wa sallam.
And so dregs are what? Is that when
the whole bottle of,
of of
wine is rotting, basically,
some parts of it, they clump up together
and they fall to the bottom, and those
are the gross and disgusting parts. So the
people who are drinking the wine, they pour
it, but that last, like, clumpy, like, bumpy,
lumpy, bumpy part,
those are called drags. You throw them out.
You don't you don't drink them. They're like
the disgusting part of the the whole thing,
the whole wine is disgusting, but they're the
part that even the the Kufar don't wanna
drink. Right?
So he's saying this is that that that
if after all the Islam Allah gave to
man, if the first thing that the man
that mankind did was to disobey
Allah, he says, if you open the wine
bottle, usually the dregs are at the bottom.
They're the last of it. So you open
the wine bottle and the top of it
is dregs, then what do you think is
gonna be in the middle and at the
bottom?
He said it is related that he said,
leave me alone in my affliction. Are you
not the children of Adam whom God formed
with his own hand and breathed the spirit
into him and caused the angels to bow
down to him? Then he commanded him to
do something and he disobeyed. If the first
of the wine jar is dregs, what will
the last of it be? That is to
say, when man is left to himself,
he is all disobedience. But when the divine
favor, comes to his, help, he is all
love.
Now regard the
beauty of the divine favor and compare it
with the ugliness of
your own behavior and pass your whole life,
thinking about the difference between the two of
them. And so the reason I mentioned these
things is what is that we live, in
a culture, in an a among in a
amongst the people
that
to them the, like, the highest ideal a
person can, like, aspire to is humanism.
Say human rights
and humanism
and, like, human values and human this and
human that. And that's the pinnacle of that's
the pinnacle of what they know spiritually.
And,
our,
our civilization and its values teach us what?
That that's where it all goes wrong.
So they're looking at, like, the difference between
behaving like a gorilla
and behaving like a human being.
And so they're like, well, humanism is better
than that. That's gonna be the solution to
all of our problems. Well, guess what? Has
any gorilla made nuclear weapons?
Hasn't does any gorilla, like, rain down white
white phosphorus on on, like, civil innocent civilians?
Does any gorilla like agent orange, the whole
jungle? How many how many other gorillas can
a gorilla kill?
There's a limit to it. The way their
life is laid out, there's a limit to
the amount of that they can do.
Whereas the civilization that, you know, everything human
this and human that, and human values, and
human rights, and human blah blah blah, They
push it again and again. So much so
that they tried to make Allah into a
human.
Right? They said, Jesus Christ is God in
the flesh.
They try to make God into a human.
Everything is human. Human becomes the God for
them. And they're the they're the craziest people
of them all. They're the ones who kill
the most people, and they're the ones who
talk the most garbage to everybody else. But
the fact of the matter is that they're
the ones all the things that they accuse
the nations of the world of of doing,
they're the ones who did it worse themselves.
You know, there are people in the Muslim
world, I admit, they're pretty bad dudes. There's
some pretty bad people in the Muslim world.
And, you know, we can kick and scream
and say, oh, well, you know, Islam is
not responsible for but there are people who
we can't some of them we can't say
that they're, you know, so so and so
is a kafir. They're just a bad a
Muslim but a bad dude. But if you
look at it statistically, there's no amount of
facade that they've caused compared to anybody else.
So what does our what does our our
our dean teach us? This was
the the 3,
tabakat in a row.
What does the dean teach us? The dean
teaches us that the person who distrust the
the human nature inside of them and distrust
the impulsive enough,
that person can then connect with Allah and
connect with the divine and actually be a
good human being.
Whereas,
the, you know, what do you expect from
that humanism, you know, if the, if the
wine jar, the first part of it is
Greg's,
what do you expect from any of the
rest of it? And the the point of
that, by the way, that,
saying that was not to disrespect Sida Adam
alaihis salam,
Rather the point of it was what is
that Sayna Adam alayhi salam also is a
human being,
and he had a humanity inside of him.
And he also was a Nabi and a
Wali of Allah. He had a connection to
Allah inside of him as well. And Allah
taught him a lesson through that incident,
which was already fated that it was gonna
happen.
And,
just a little a little little little, defense
on part of because the sheikh, that's not
what it meant, but sometimes people are they
don't have due deference for,
due deference for,
you know, for the
and so they they're quick to assume the
worst.
The
right that it took some, like, 40 years
or something like that after having said stay
away from the tree for them to
get anywhere close to it,
and break the commandment.
And in fact, I forget who it was.
I think it was a was one of
the who wrote that.
The fact that that that Allah gave a
commandment that that that was possible to be
broken to say, Adam alaihi salam in the
beginning is a sign that that that phase
in Jannah was not it wasn't possible for
it to last forever.
Because if something is 1 in a 1000000
chances, then you're gonna draw the 1,000,000 eventually
if you keep drawing numbers.
So,
you know, it was it was a setup
through which we all learned a lesson.
However, so it's not to say that to,
Sayidna Adam Ali something, anything bad or disrespectful,
but the point is to learn the lesson
from it. That, if that's what you want,
you know, if if that's what you want,
you know, what you wanna depend on, good
luck, you're going to end up making chaos
and havoc in in your own life and
in the world. And the person who strives
against their nafs, that person is a blessed
person, the person is beholden to his own
weaknesses and to his own
and and and flaws,
that person is a blessed person,
and, it's possible Allah may open a door
for them to,
then transcend that, transcend that that that nature
and and embrace a nature that's altogether superior
to it and that's filled with light and
with rahma and with favel from Allah Subhanahu
Wa Ta'ala.
And those are the the the men that
we read about and we aspire
to be like them or at least to
love them and be saved by Allah on
the day of judgment by their love.