Hamzah Wald Maqbul – 10 Ramadn Late Night Majlis Husayn Ahmad Madan Part iv GH 04112022
AI: Summary ©
The speakers discuss the importance of learning from people who have made it and the importance of understanding the "medirals of the universe" and "medirals of the universe" for addressing materialism and modernity. They also touch on the loss of family members due to a death-related sheikh and the history of the Indian sub counter counter counter opinion. The speakers emphasize the responsibility of the city to defend and save people against British colonialism and the need for protecting citizens. They also discuss the use of "weirdly smile" in the face of fear and compassion and describe the behavior of the O'Neal-Asal sheikh before the O'Neal-Asal sheikh.
AI: Summary ©
Sayyidina Muhammadan Sayyidina wa Habib Binaw Shafi'ina Mawlana
Alhamdulillah,
we reach this Mubarak
10th night of Ramadan
Allah Subhanahu Wa Ta'ala give us from its
Fatih and from its Falun from its Nur
and from its baraka and from its rahma.
Our Lord do not harden our hearts after
you guided us
and gift
to us
from your mercy, have mercy.
Indeed you're the one who gives gifts.'
So we're continuing with the
look at the life of
Mawlana Shaykhlasam
Hussein Ahmad Madani
and
one of the brothers he texted me the
other day he said,
'Wow, you're giving a lot of attention to
Mawan Hussain Ahmad Madani. I said he gave
a lot of attention to me
and so the brother said how so? I
said I graduated from the Jamia Madani and
my Sheikh
Mawlana Abdulhalin Chishti was
his,
was his disciple before,
that of any of the other mashaikh
and all of the Mashaikh I read from
the Indian subcontinent
they were either his direct students or the
students of his students
and I think it's important it's important, you
know, I don't think it's good that you
know some people they
they wax and push their own teachers
as a way of saying
you know look how important my teachers were
as a way of saying look how important
I am
and
I have no such
I have no such,
courage inside of me to say that because
it's clear when you read
about those people that they're very different people
than we are,
that they're very different people than I am
and
it's very clear that this is a NISPA
that I'm not worthy of
and chances are you aren't either.
So, you know, let's sit together
a bunch of broken losers
and see
if we can't
gain and benefit from looking at those people
who
and Allah knows best
Let's sit and see if we can't learn
and benefit from those people who seem to
have made it so that we can also
rectify something of our lives
otherwise
this is
important
for me
because sometimes the more distant masha'ikh that lived
in pre modern times,
one can tell oneself that, oh look they
lived in
a different time and there was no technology
and there was, you know, the Muslim world
was ascendant
and, you know, there was no this and
there's no that and how could we ever
be like them?' And so it's it's useful,
it's instructional
to talk about those Mashiach who
are closer to us in time because a)
it allows us to understand a little bit
more about why the world around us is
the way it is
and how the Muslim world got from where
it was to where it is right now
and how we should deal with and how
we need to cope with the challenges in
the world around us.
And this is actually one of the the
the points I believe is
very
stellar and very exemplary,
about the the virtues of the olamah of
deoband.
That they were people who understood modernity when
modernity, its
attack first
broke
on the shores of the Indian subcontinent.
They saw it, they understood its philosophical underpinnings
and they prepared for it and they launched
a counter attack. And many people nowadays look
at the ulama and the Indian subcontinent in
general
and think, wow, these guys are just like
a bunch of backwards people. They don't dress
like us, they don't eat like us, they
look like, you know, they're medieval people
I. E. They have beards, they I. E.
They keep their traditional dress I. E. They
still
preserve some
semblance of that word sunnah which used to
be ubiquitous throughout the Ummah.
And the reason for that is because they
were the ones who were hip to the
understanding of the philosophical challenges of modernity before
anybody else was and they're the ones
who did the most to prepare for it
or from amongst those who did the most
to prepare for it. Whereas,
many of the masha'ikh and many of the
Muslims in the Arab lands or or in
other parts of the Muslim world were basically
caught unawares
and caught unprepared. This is not to say
that the ulama of Deoban have knowledge and
other people don't. Everybody has the ilm, but
this is more of a sociological phenomenon that
they seem to have
prepared one of the more successful,
one of the more successful
bids
to confront
materialism and modernity modernism
not modernity as in using technology or knowing
about science but modernity and the idea that
the entire world is
just material and,
you know, there's no
what you see is what you get and
there's no reality out there other than
random accidental
movements of subatomic particles that sum up into,
you know, the phenomena that you and I
see,
that they seem to have met it
head on and most effectively
and it's important for us
to to see and understand what that is.
And so there's a couple of points about
the biography of the Sheikh that I wanted
to go back and fill in
because this work by Mawana Bayezid Pandur who
seems to have stayed in the khidmat of
Sheikh Islam Hazrat Maulana Hussein Ahmad Madani for
quite some time. It's more of a day
to day vignette type of look but there's
some biographical details I wanted to fill in
from having read
the 'Asiran I Malta' of Muhammad
Mihyah and
other biographical works on the life of Mawlana
Husayn Ahmed Madari
One question that, was not explained in in
great detail is how did they end up
in Madir al Munawara first?'
And
the answer to that is the father of
Mo'ano Hussein Ahmad Madani,
a
pious and Nurani
elder by the name of Sayed Ahmad, who
was not a,
who was not a,
aalim in the traditional sense but he was
a very pious and righteous man from the
family of the prophet sallallahu alaihi wasallam.
He was connected with,
the Sheikh
Maulana Fazlur Rahman Ganjmur Adabadi.
Ganj Murad Abadi is a
city in UP
and Mullana Fazlur Rahman is,
was one of the great Muaddeethin and one
of the great ulama
of that place,
of that place.
And so,
Mawlana Fadur Rahman,
he
was the sheikh of Sayyid Ahmad, the father
of Mawlana Hussain Ahmadani.
And
as is with the ahlulah,
that the love of the oliya is itself
a a type of piety.
And the love of your sheikh because the
sheikh is the conduit through which Allah ta'ala
gives the fu'il
and gives the the pouring of
the outpouring of spiritual grace,
by which a person receives their fatha and
they receive their openings.
So
the relationship between
the student and the the teacher or the
disciple and the sheikh is a very close
one. And it's a very strong one.
And,
in some cases
it becomes,
synonymous with life itself.
As is the case, with many of the
mashaikh when they would pass away,
it would affect the the the the disciples,
especially those who are more closely tied with
the mashaikh and who are not
able to
imagine
a life without them, that it would affect
them in severe ways.
And so we see that, Sayid Nama radiallahu
anhu, look how the the passing of the
Rasool salallahu alaihi wa sallam affected him, that
it caused him to temporarily,
lose his
lose his ability to function.
And, Sayedha Fatima radiAllahu ta'ala anha, she actually
becomes ill and she never recovers
from her illness.
At any rate, the same thing they say
about Moana,
the sheikh, Hajjalizamuddin
Olia,
the great Wali of, of, Dili,
that his closest disciple,
Amir Khosro.
Khosro Dheilavi for those of you who are
connoisseurs of Persian poetry.
That
That that Amir Khosrow literally when he heard
the news he was out
on
on on trade and When he came back
to Delhi, the caravan came back and he
heard the news of his sheikhs
passing. He literally went and laid down next
to the grave of the sheikh and passed
away. And apparently you can visit both of
them
in Nizamuddin
across from the Tablih markers in Delhi to
this day.
So
what happened with Mullana Fazlur Rahman Ganj Murad
Abadi
when he
passed away,
Sayyid Ahmed, the father of Mawlana Hussein Ahmad
Madani,
he
went through a type of tribulation
that
rendered his body
completely unable to function,
and he started to waste away.
And they went to the different olema to
see what, you know, what treatment there could
be for
his condition.
And,
he was essentially told that the only the
only, you know, thing that can fight this
depression that has set in
because of your having lost your sheikh
is that you just leave everything and go
to Madirah Munawwara.
And the nurah of being next to Rasool
Allah sallallahu alaihi wasallam is the only thing
that will suffice you,
and will
will be able to,
distract you enough from the the catastrophe of
the loss that you're feeling right now.
So he gathered his sons together and he
said something very interesting. He said that I'm
going and I'm making the niyyah of hijra,
that I'm gonna leave my home and I'm
gonna go to Madinah Munawarra and I'm never
coming back.
He said, however, the intention of hijra is
a very heavy one and Allah Ta'ala will
test,
will test a man who,
makes this intention
to see if the intention is solid or
if a person is just,
you know, talking big words. And this was
a test that the companions of the Allahu
Akwadhim had to go through as well. And
so he says, my
my advice to you is that you don't
make this intention. Just make the intention of
coming with me to Medina Manoharah
and, you don't make this intention of hijra.
And this is why Mawana Hussain Ahmad Madani,
he he would tell people that don't call
me Madani.
Because I just went I accompanied my father
to Madinah Munawwara.
However, his father, he he went to Madinah
Munawwara and Allah tested them.
That was the age during which
the,
caliphate had fallen,
and Madinah Munawwara was sieged
disgracefully by the British
for
nearly 4 years
to the point where the inhabitants of the
noble city of the prophet sallallahu alaihi wasallam
were starved
and they, had to eat things like leather
and grass and insects
and, even just the point where some people
had to eat the bodies of those who
passed away
merely in order to survive,
and which is a crime,
unlike any other crime,
And it's a crime that answer will have
to be given for, not only by the
British, but by their feckless allies from amongst
the Muslims who betrayed the caliphate.
Which brings us to another
important part of
another important part of the the story of
Mawana Sayin Ahmed Madari's life which is glossed
over,
which is that he graduated from Deoband
and he, made trips back to India
during the years that he was resident in
Madinah Munawwara.
And during those trips he received the 'Bakhilafa'
from his Sheikh Mullana Rashid Ahmad Gangohi, one
of the founders of Deoband. And,
he also
had connection with,
he had connection with his
other teachers Moana Shekel Hind who he considered
to be his, you know,
his master and from whom he
received the majority of his training, both spiritual
and
intellectual.
So
during this time, the olema of Deoban, it
was their
it was their
it was their worry and concern
that
our homeland should be free,
and that we should not be enslaved,
by foreigners,
and that the Sharia should
be
the law of the land, and it should
regain its supremacy over
our people.
And they worked hard. They worked hard in
order to
prepare people
to
fight and resist, the colonial overseers,
and to prepare people who would be able
to,
function as the ones who, are the custodians
of society.
And to that end, they also and this
is something that it's very interesting because the
dynamics of the Indian subcontinent,
they're very interesting.
Pakistan, the Pakistani identity,
which I was raised in, even though I
was born in America, but I was raised
being told I'm a Pakistani. Pakistani identity has
its own,
sort of feeling of self superiority,
that, look, we made hijra and we left
the land of Kufr, I e India,
but
one of the things that as Pakistanis we
never really think about or never thought about
which is that none of it was the
land of Kufr, all of it was ruled
by our forefathers.
All of it was ruled by the Turks
and by the Afghans and by the Batans
and by the Mughals and by the,
Arabs
and, by the different,
princes, Nawabs in many places like the Nawab
of, of Mahalpur and the Khan of Calat
and the Nawab of Bhopal
and
the Nizam of Hyderabad, all of these major
places like the the
the the Nawabs that ruled over Bengal etcetera,
Awad,
Agra, all these places.
That these were by and large the major
centers of population and of revenue and of
culture in the Indian subcontinent, and they were
all
ruled by Muslims.
And so
the ulama of Durban are the khulafa both
in the tariqa as well as in the
sun of the hadith of the prophet sallallahu
alaihi wa sallam of of
the line.
So,
the line and the the Sarhandi line, the
Sarhandi line of Mujaddad Alfani,
Sheikh Hamid Sarhandi.
And many of the mashaikh of the of
the Sarhandi line actually were were ministers of
state like Mirza Mazharjane Janan.
They're
ministers of the Mughal court.
And the same thing with the Wuli'allahi line
that Shah as well as his father Shah
Abdul Rahim.
They were also people who had the, that
had the hereditary
positions in the Mughal court.
So they actually functioned in state. They were
not just losers who hung out on the
side and said, Oh, look, all the olema
are sellouts and like, you know, caliphate, caliphate,
and they don't have enough know how to
even manage a Blockbuster video around the corner.
They were actually
people who the reigns
of state were in their hands.
And so who are the the founders of
Deoband? The founders of Deoband were Moana Qasim
Nanotti, Moana Rashid Ahmad Gangoi, they were the
students of
Shabdul Azaneel Mujadidi.
That's the connection to the,
Sarhandi Lain and,
Shaiz Haq
who is the grandson of Shah'ulullah, the son
of Shah Abdul Aziz, that
these people were not only were they the
preservation of the,
Sunni Hanafi,
tradition of of state rule
and statecraft
in the Mughal Empire but they also politically
they understood how the state was supposed to
work so they looked at the state as
being theirs and no part of the subcontinent
belonged to anybody else. And they looked at
their Hindu and their Sikh and their
Jain and Buddhist, neighbors and said these are
our raiyah. Our forefathers used to,
serve them. Our forefathers used to give them
protection. Our forefathers gave them a place in
society.
We used to send food to their houses.
We used to console our neighbors when they
were ill and when they were sick. It
was not a supremacy of, like, putting people
down, but saying that that these are people.
We have a responsibility
to defend them and save them against, save
them from British colonialism. Because in Mughal rule,
yes, fine. If you were a non Muslim,
maybe you wouldn't, you know, you would face
certain
types of things that we would consider discrimination
nowadays
in the kind of modern woke identitarian politics,
kind of point of view.
However,
when compared to how the British treated them,
the British, they literally treated,
indeed the second class citizens in the law,
and people were killed and people were
subjected to torture and the confiscation of property,
with zero due process whatsoever.
If you think the American colonists were upset
about taxation without representation then think about the
Weavers Union in Bengal,
that the British literally, gathered them all together
one day and cut all of their thumbs
in order to,
enforce a monopoly for British mechanically manufactured textiles
which were substandard compared to what the,
skilled weavers of Bengal could make with their
hands.
You know, then you see that that they
were essentially treated like dogs.
And anyone who will try to say, oh,
well, the British brought railways and this and
that to India. They did some good. The
only reason they brought the railways is not
so that Indian people can travel from one
place to another with ease. The only reason
they brought the railways is so that they
can transport their troops and they can
transport those raw materials that they stole from
the land,
to
port and take them to British factories to
be made into finished goods that can be
sold
at extortionate prices given that
they basically robbed the raw materials they're made
out of for free. And Armishai, they felt
the responsibility
that look, our neighbors are
Hindus and our neighbors are Sikhs and they're
Jains and they're Buddhists. They may not be
Muslims.
And we may have strident
strident differences of opinion with regards to religion
with them. However, there are many things in
culture that that we share in common and
we share a language in common, and they
respected
us, they respected the deen. In those days,
every educated Hindu knew Persian.
Every educated Hindu,
you know, knew Urdu.
Every educated Hindu at least understood how to
observe etiquette,
with with Muslim people and they were part
of that civilization even though they were not
part of that deen. And at the very
basic
minimum, there were human beings and they didn't
deserve to be treated like slaves.
And, that's why they were able to work
together.
And I'm not saying necessarily that Sheikh, Mawlana
Hussein Ahmad Madani's politics that were,
not
in favor of establishing Pakistan were wrong or
right. Whatever happened, happened. It's done. It's done.
It's like a mood point to argue about.
However,
what I am explaining is that he also
wasn't a person who was just a sell
out or whatever as some acrid,
blind and fanatical political
advocates of,
you know, whatever Pakistan
nationalism
may say.
Rather, he actually had a very solid,
philosophical basis from which he came, and that
was based in the Kitab and Sunan. It
was based in solid politics as well.
And, it should be respected even if a
person does not agree with it. And so
what happened was the shekelhin, he came to
Hijaz
while his student was
in Madinah Munawara. This is the story of
how,
Mawana Madani left Madinah Munawara.
That,
sheikhul Hind came and it was
a part of what they call the, tahriq
Resmi Rumal or as the
british would label it slightly more dimly the
silk letter conspiracy.
And what the silk letter conspiracy was was
that, Shekel Hind had basically
gone and spoken to the leaders of different
parts of,
the different parts of the Indian subcontinent, leaders
of the Muslim community,
of the Hindu community, of, different minority communities.
And he had made a pact with them
in secret
that if the Ottoman Empire were to attack,
the British to dislodge their colonial,
office
from our homeland.
That they would recognize Ottoman suzerainty,
over them. And they would aid, the Ottomans
and and come to their assistance in in
fighting the British. The idea is what is
that the Ottomans are also Turks like the
Mughals were Turks and the Mughals respected,
and gave full citizenship
to all of the inhabitants of India.
And, a number of Hindu and Sikh leaders
as well as a number of Muslim leaders,
acceded to this, to this strategy and to
this plan
as well as a number of Muslim leaders
who were,
I guess,
more happy to sell sell their homeland out
were against it. But it was a conspiracy.
It was a secret plan that was hatched.
The British had their intelligence,
in Deoband in in all sorts of different
places listening.
And what happened was that the plan was
about to come to fruition and,
sheikhul Hind basically
made it out of,
made it out of India on the way
of, on the on the pretense of going
to Hajj, pretext of going to Hajj.
And uh-uh the British
realized what was happening.
That he's going now to take this plan
to pitch this plan to the Ottoman authorities
and,
they sent
a notice out for his arrest
and, he got away. He got away. He
sailed from, I believe, Bombay
from the port
for Hejaz.
The notice to arrest him
made it to uh-uh made it to Aden
in Yemen
ahead of his arrival and he he somehow
was able to smuggle away as well and
make it to the Ottoman lands. The reason
they call it the silk letter conspiracy is
because
the silk the silk, letter conspiracy was because
this pact which was written
that was circulated to all of these different,
leaders,
this pact was obviously had to be hidden
because if the the letter
gets in the wrong hands, then it's gonna
be a death sentence to all of its
signatories.
The British were notorious for their cruelty,
to anybody who,
anybody who resisted their
colonial rule,
and so
their solution was that a a a woman,
a servant girl would basically,
braid the the letter up in her hair
and,
then cover her head with
a silk rommel with a silk like
piece of cloth and that's how this letter
made it around and made this got its
signatures in order to be smuggled out of,
of the Indian subcontinent to make it Hijaz.
And,
Mulla Sheikhan, he went to his
disciple who was teaching hadith in
Madinah Munawara, Mullana Hussain Ahmed Madani and he
told him, this is what's going on. You're
a local. I need you to get me
audience with the, the governor, the Ottoman governor
of Medina Munawara.
And so,
he did. And, the Ottoman governor,
then
heard,
heard what he had to say.
And he said, okay, now go go and
visit the Ottoman governor of Makkamukarama
and he'll arrange with you,
arrange for you
transportation to Istanbul
so that that you can have audience with
the sultan.
The governor Madinu Manawara gave him the
gave him the the the the seal so
that he could pass and enter into the
palace and present his case to the sultan
in in Istanbul.
And
what happens is that he sends him to
sends him to the governor of Makkumu Karamah
to
arrange for conveyance to Istanbul.
Being summer, the governor of Makkamukarama at that
time was in Thaif,
so they had to go from there to
Thaif
and wait.
In the meanwhile, the,
Sharif,
Hussein,
of Mecca,
in,
league with the British rebelled against the
Ottoman garrison.
And, after some days basically
they
overthrew
the Ottoman garrison in Makkamukaram and in in
in, Jadda and Makkah and Thayef.
And, the British, who were essentially their sponsors,
they they they sought the arrest
of, Mullane Shekelhin.
And so Mullan Hussain Ahmad Madani seeing his
elderly sheikh being arrested
even though he had
connections,
in Hijaz that could get him out
of
arrest.
He
basically elected to stay with his Sheikh who
was elderly in order to protect him and
serve him
while he was,
while he was in custody.
And so what ended up happening was they
they arrested the 2 of them and they
took them essentially in chains
and sent them to Malta.
Malta is an island in the middle of
the Mediterranean,
some ways between Libya and between Italy.
And in Malta.
Basically the 2 of them were
in confinement
and that's where the elite
prisoners of the British Empire were kept.
And so for nearly 4 years in confinement
in Malta,
they were held there
until,
politically,
it was untenable for them to be held
there anymore and then they were sent back
to,
sent back to the Indian subcontinent
and
at that time India was not going to
be held on for for much longer. The
decision had been made that,
you know, there would be devolution of power
over there,
in no small part because of the destruction
that was wreaked on, on Europe, during World
War 2.
It made, keeping these vast colonial empires untenable,
anymore. And so
they,
they they went back home. Hazrat Shekhul Hind,
didn't live for a whole lot longer after
that. And, Mullano Sein Ahmed Madani,
basically was asked
by sheikhul him to stay,
back in India
and to,
carry on this work of
bringing the people to freedom and guiding them
to, something better,
both in terms of their ilmen, their deen,
and as well as some political leadership that's
based in
the principles of deen, which seem to be,
something that the ummah has by and large,
turned its back on,
and that that there are not many people
doing. A lot of people talk about it,
but when it comes
advanced age and the frailty of Sheikul Hinn's
body
that Mawlana Hussein Ahmad Madani he would keep
the pot the pot of water
which Sheikha Hinn would make wudu from.
He would basically embrace it and sleep with
it in his embrace
so that when his sheikh would wake up
and make wudu the water would be warm
because it was very cold in the nights
in Malta
and this is uh-uh you know from the
great amount of veneration that the
disciple showed for his sheikh
and it's in that
it's in that mode that I wanted to
share one last vignette
from the sheikh's life
for tonight at least from Maulana Bayezid Pandur's
book
and tell what the connection is between these
two things.
'Manner of upbringing'.
The sheikh would keep a strict eye on
his disciples
In front of friends,
and disciples of other masha'if, the sheikh would
behave without any formality.
But in front of his disciples and students
his authority would be displayed.
Disciples would to a certain extent tremble in
front of the Sheikh,
forget about speaking, none had even the courage
to present their request on paper themselves.
Meaning they were afraid that, if the request
was not
considered good from the Sheik they were afraid
of incurring the Sheikhs displeasure.
The disciples would introduce themselves to the medium
of those who were close to the Sheikh.
However, if one had to get the opportunity
to be with the Sheikh in private he
would be left astonished at the amount of
compassion and sympathy that the sheikh would display
to him.
It would seem as if a great mighty
king was passing,
his hand over one of his subjects heads.
Indeed the Sheikh was a sign amongst the
signs of Allah Ta'ala on the earth, an
embodiment of mercy, love and compassion in front
of his friends
and a flame of fire against his enemies.
As if to say at one time he
would be a sword yielding
sword wielding warrior
and at another time he would be carrying
a goblet goblet of sweet drink in his
hand.
Once during Ramadan a friend wished to say
something to the Sheikh
but could not find the courage. Finally he
managed to build up the courage and approached
the Sheikh. The Sheikh
asked him why didn't you come to me
with this request before?
The man replied fear prevented me.
Uh-uh the Sheikh replied why is there a
sword in my hand? What reason is there
to fear me?' The man remained silent.
Mullana Bayezid
mentions, he says, 'I said to myself
with such awe who needs a sword?
And the relevance of this to what we
just mentioned is that the the the one
who showed so much respect
and so much reverence for the sake of
Allah subhanahu wa ta'ala, Allah Ta'ala puts that
ruab inside of them, Allah Ta'ala puts that
awe inside of them as well that,
that person who treated his own teachers with
so much reverence and so much respect and
was so afraid of
doing anything to
offend them,
that that person also then,
Allah puts
the respect and the fear
into people, of of him so that they
also would be,
so that they also would be listened to.
And, you know, Moana
Abdul Halim Chishti, my Sheikh
he would say to me, he says that
the amount of reverence that the Sheikh used
to display
for the deen, it was just out of
this world. He said that, I remember in
Deoband we would take the
darsa of hadith of the prophet sallallahu alaihi
wa sallam sometimes 2, 3 hours straight. He
said, from the time the, Sahib Bukhari book
would open in front of the Sheik until
the time it would close, I never saw
him fidget
nor did I see him,
lay on his side or take rest or
lean against something or,
rearrange. You know how when you're sitting for
a long time you gotta kinda stretch your
legs or rearrange the way you're sitting? Because
I had never saw him move left or
right, that he would sit,
with his back straight the entire time,
as long as the book of hadith was
open and this was nothing but his
awe and reverence for the hadith of the
prophet sallallahu alaihi wa sallam. And it said
that Imam Malik
this is the exact
mode that he would also be in when
the hadith of the Rasool Sallallahu Alaihi Wasallam
was red,
that the color would drain from his face
and he would be in awe the entire
time in conformance with the custom of the
Muhaddithi and that when the hadith of the
prophet sallallahu alaihi wasallam is read with an
unbroken chain of transmission, that you sit and
listen as if you're hearing from Rasool Allah
sallallahu alaihi wa sallam yourself.
And, this is something, masha'Allah, even if you're
a sheikh of Tariqa or if you're not,
or if you're a Muhadith or you're not,
this is something all of us can do
is at least show this type of reverence
and awe, not only to the ahlulullah but
also to the hadith of the Prophet sallallahu
alaihi wasallam when it's being read, also to
the Quran when it's being read instead of
making it like your phone ringer, buzzer, alarm
when you wake up and the adhan like
app on your phone going off and it's
like
and you just like cut it off in
the middle
of the divine name,
or the the the sifat of,
sifat Aliyah of Allah Ta'ala.
That you show reverence and awe to them,
like Allah Ta'ala says in Suratul Hajjdalaikum.
May your
in such a manner, in such a manner
I should say,
the one who
shows reverence and magnifies
the symbols and the signs of Allah Ta'ala,
they do so, for no reason except for
because the fear of allahtaa'ala
within the hearts. Allah subhanahu wa ta'ala give
us this reality.
Allah Subhanahu Wa Ta'ala give us this taqwa.
Allah Ta'ala give us to benefit from
the shade of our elders over our heads.
Allah Subhanahu Wa Ta'ala give us to benefit
from the wilayah of the oliya
and the struggles of those who came from
before us and give us the tawfi to
carry out and embody their struggles as well
or at least not to betray them.