Hamzah Wald Maqbul – 11 Ramadan 1441 Late Night Majlis The Supreme Station Of Sainthood In Knowledge Addison 05032020
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We continue our reading from,
Ibn Rajab al Hanbali's
commentary on the hadith of Abu Darda, radiAllahu
Anhu, about the virtues of seeking knowledge entitled
translated as the heirs of the prophets,
by Imamzid Shakir. Allah
give each of the 2
respected personages,
reward an increase
based on their rank with him,
and protect Imamzade,
and keep him amongst us with a long
life with much benefit.
Chapter 8.
The virtue of knowledge.
Among that which indicates a preference of seeking
knowledge over voluntary worship is the fact that
knowledge combines the virtue of all other acts
of worship.
Knowledge is the best form of dhikr as
has been explained. It is also the best
form of jihad or struggling in the path
of Allah. It is related,
from, Abdulahi,
Ibn Umar and Noaman Ibnu Bashir directly from
the prophet
alaihi wa sallam that
the scholar's ink will be weighted against the
martyr's blood and the scholar's ink will prove
weightier,
which is, not a small which is not
a small statement.
And it's interesting actually, if you look,
the preoccupation
of
the earlier part of the ummah
is with proving what? Proving that, seeking knowledge
is a piety that's above
worship.
And that only makes sense that tact only
works sense when you live amongst the people
to whom worship is something important, something holy
and sacred.
Unfortunately, nowadays,
I think, there are many people who have
taken it as a
a sort
of, almost
a caricature that the person who prays a
lot is an idiot and the person who
fasts a lot is an idiot and the
person who repeats,
you know, blessed formula or reads the Quran,
a lot is an idiot. Whereas in the
old days, they used to consider those people
to be sacred. There is an understanding that
through the worship of Allah ta'ala, a place
and a people,
receive barakah.
And, through meeting such people and exchanging salaams
with them, shaking their hands, obviously,
when when there's not an epidemic spread through
the world. But, you know, kinda more the
concept of shaking hands with them,
is a reason that sins are forgiven. And
the prophet sallallahu alaihi wa sallam didn't negate
that. Rather,
he added a piece of understanding to, that
sensibility with regards to worship
that, on top of it,
there's a maqam higher which is, the maqam
of the people who seek, knowledge and the
maqam of the people who preserve and teach
knowledge.
And so that that requires, I think, a
little bit of cultural
readjustment
that, first of all,
that was considered important. Nowadays, it's not considered
important anymore.
Nowadays,
you know, people don't
teach their children how to read Alif Batatha.
They don't teach their children how to go
through the Quran. They don't teach their children
to memorize the Quran. They
don't,
you know,
emphasize the importance of acts of worship. Rather,
those things have turned into a joke amongst
a great number of people. And by Allah,
they are not a joke. Rather, they are
the people of knowledge know about how great
of a vehicle they are for attracting the
blessings and the the Nur,
the the the light, not the, you know,
like the 60 watt and 100 watt light,
but the,
the light that illuminates the hearts.
How, those are some of the great means
that Allah Ta'ala gave through the prophet sallallahu
alaihi wa sallam to attract that light.
And, then on top of it,
the true
enjoyment
of that Nur,
comes in its combination with with knowledge,
that knowledge which resides within the mind and
within the heart. And so, thus, the scholars
ink will be weighted against,
the martyr's blood and the scholars ink will
prove
weightier. You have to kinda understand the the
the
greatness and the virtue of both of them
in order to understand that that that statement.
Relates from Anas bin Malik that the prophet
sallallahu alaihi wa sallam said whoever treads the
path of knowledge, he is in the path
of Allah until he returns.
Let the person who,
treads the path of knowledge,
he is in the,
path of Allah ta'ala or he's in the
way of Allah ta'ala until he returns. Another
hadith relates if death,
comes to the student, he is a martyr.
And we've seen it. We've seen I saw
I remember in Tuemirat,
there was a child who, was doing the
hefla of the Quran and he passed away
while studying.
And there was a,
a a child who,
also,
became ill and passed away while doing the
hifl of the
Quran, while I was in Madrasa in Lahore
as well. And we ask Allah to
give patience to their families and their parents
and to give them a high maqam on
the day of judgment, that they should be,
resurrected,
in glory and in splendor
because of the the purity of the thing
that they passed,
their life doing. And I remember there was
a there was a village
close to the madras I read in Lahore
and the
the village shopkeeper,
I I used to buy a lot of
stuff for him from him and, I used
to drink like a liter of coke while
I was there everyday.
It was kind of like the closest thing
to drugs that I could drown out my
sorrow and my nafs was like, you're in
a village in the middle of nowhere with
like, very sporadic electricity
and, you know, what are you doing to
me? And so, this was kind of a
concession I made to it and probably not
a good idea in retrospect but, you know,
hindsight is 2020.
So I would purchase a lot of things
from from from, the shopkeeper.
And,
he,
one time he asked me because I would
make calls and speak to someone in Arabic
and make calls, speak to someone in English,
make calls, you know, to different places and
speak in different languages.
And,
he he asked me one day, you know,
after like going to his shop for stuff.
All kinds of stuff. He goes,
where are you from anyway?
You know, what are you? What's your background?
I go, not only am I from Pakistan,
but I'm also Punjabi and I go, I'm
also Arani.
I I told him, our cast name and
he's like, he like looked like he saw
a ghost. He goes, really? I said, yeah.
He goes, well, I'm Arain
too. And so, after that day, he would
actually come and sit me in his shop
and I would actually drink the Coke inside.
And,
he trusted me with his shop so much
that if he had to go run an
errand, he would say, just sit and drink
your Coke and if someone buys something,
sell it to him. I said, I will
but I'm not gonna sell anyone any
any cigarettes and I'm not gonna sell anyone
any,
nisswar. And nisswar is a type of like
traditional, like, snuff that the batons
enjoy. So I said, I'm not I'm not
selling either of them and if anyone asks
for them, I'm gonna tell them it's haram.
And he just looks at me. He's like,
yeah, go go ahead, do your thing.
So so so sitting in his in his
shop and talking to him, he mentioned something
like this to me as well. He said
that my little brother
wanted to do hiss really badly.
And so my parents, he asked them and
they said yes. And while he was doing
hefil of the Quran,
you know, he became sick and he passed
away.
And,
he said that, you know, for whatever reason,
when,
we had the stone that marked his grave
made,
I had written next to his name Hafid.
Even though I know he didn't complete his
hifs but,
you know, I hope that Allah Ta'al would
give him the reward
of being a Hafid because he died doing
it, you know.
And, I I thought that was very touching
that this this man who is,
I guess by our standards probably semi literate
and not really all that learned about the
Deen,
at all. But he had this sensibility
that what, this is part of the civilization,
civilizational values of Islam, that the thing that
you die doing, that's the thing that you
that that that's the seal that will be
on you forever.
And so he had this this,
you know, this sense about him that somehow
or another, even though he didn't actually formally
finish his hif, he died doing it. So
with Allah Inshallah, he'll be a hafib. And
I don't think that that sentiment is too
far from the from the mark. And, here,
ibn Rajab is saying what? And if death
comes to the student, he's a martyr.
And this is one of the greatest, one
of the greatest,
glad tidings Allah Ta'ala ever gave,
to anybody,
that the one who leaves his home
in in the in the talab of seeking
knowledge. Here, seeking means like the seeking of
desire.
Talab isn't just like, oh, I'm gonna go
study and pass my classes. And there are
people who do that, you know. They're like
they're doing their degrees in Islamic studies
or or or whatever. And sadly, you know,
even those people who study in the Madaris,
the traditional schools, many of them they're just
doing it so that they can quote unquote
get their dora done or get their ijazah
after their asanid.
The hadith look at the hadith, the words
closely because
I was given
the comprehensive speech. So the words that he
used
are are worthy of scrutiny. The more you
scrutinize them and the more you dig deep
into their detail, the more benefit you'll get
from those words.
That, the prophet sallallahu alaihi wa sallam,
the person who leaves his home with the
desire for knowledge, that he has inside of
his heart this tasawr or this conception.
That this knowledge is a light. It will
live in my heart. One day it will
come and will intercede on my behalf in
the day of judgement
when I, am going astray, it will take
me by the scruff of my neck and
drag me back to the right path
that it will be, an expiation for my
sins, and it will be good and it
will be a light for me and for
those around me in this world and the
hereafter.
And it will be a a a matter
of pride and honor on the day of
judgement.
That person who has that talab, that desire,
the same way a lover has,
the desire for his beloved. He says, Sheikh,
it's Ramadan. Don't talk about those things right
now.
If you never fall in love with your
with a woman, if as a woman you
never fall in love with a man, you
never experienced that
that
that, intoxication.
You never experienced,
that drunkenness
of being where
somehow or another material things are exactly as
they were yesterday, but somehow the entire universe
and the entire existence has changed. Why? Because
of your heart's attraction to somebody. Then how
can you ever know what it means to
love Allah and his Rasool
Allah gave us these gifts. Why? So that
we can know.
That a person even the pleasures of Jannah,
you know, the only way we can know
about them is what? We know what it
means to have pleasure in the dunya even
though the pleasure of Jannah is superlative. It
is supreme.
There's no comparison between them, that you, you
know, bite into, the same fruit in in
in jannah and you'll be like, this is
like, looks like the fruit in the dunya,
but it's something completely different. This is totally
wonderful.
But how could you know what that that
pleasure is if you didn't know what pleasure
is in this world?
And so, like, the person who loves that
knowledge and desires that knowledge, say, this is
this this is the this is the scent
of my my my my,
beloved.
This is the the perfume of my ishq
is in looking at these words, you know,
looking what does mankharaja,
what's the difference between and what's the difference
between this word and that word? That person
who doesn't look for the for the perfume
of their,
of their Ishkan side of, every word, and
pour over every aya, and pour over every
hadith, and pour pour over every form from
the forms of Sarf, you know, to the
point where,
you know,
like, Molis of various levels of, scrupulousness or
lack thereof can, you know, say that Girdan
of Sarf can recite a Sarf chart from
memory and like literally people in the audience
will will will,
you know,
go into like wedge because of it. And
some of them may may may be for
their lack of understanding, but definitely there are
those who literally treat these things as so
so sacred and holy to them that, that's
the effect it has on them. That person
who has that, you know, inside of them,
when they leave the house, they are with
Allah ta'ala like the Mujahid who goes out
in the path of Allah ta'ala and then
Rasuulullah
says in another narration
which,
ibn Rajab,
mentions.
He mentions,
and it's it's,
the the the footnote says that the reference
for it is,
that
that that person if they die, they die
a martyr. And even if that narration is
not as strong as the the narration of
the person who treads the path of knowledge
is in the way of Allah until he
returns.
Still, the the the the the meaning of
that expression to be in the path of
Allah indicates this meaning one way or the
other. Mu'az bin Jabal relates.
Acquire knowledge because doing so is good. Seeking
it is worship. Reviewing it is glorifying Allah.
Researching it is jihad, SubhanAllah.
Researching it is jihad. Teaching it is teaching
it to the ignorant is a charity. Serving
the scholars is a way of drawing near
to Allah because knowledge is the path of
ascension
to the stations of paradise.
It is a companion in isolation and a
comrade in distant lands. It speaks to you
in solitude. It is a guide to prosperity
and a shield against adversity.
It beautifies one amongst friends and is a
weapon against enemies.
With it, Allah elevates people and makes them
guides and bellwethers of good.
The scholars are people whose words are sought
and whose actions are imitated.
The angels long for the scholars company and
the com and comfort them with their wings,
even the fish in the sea.
The beasts of the earth and the predators
of land and sea and the cattle
pray blessings come upon them. This is because
knowledge
of the select,
and the, righteous, and to the highest ranks
in this world and in the hereafter.
Contemplating it is equivalent to fasting and reviewing
it is equivalent to the night prayer vigil.
Reviewing it is equivalent to tahajjud.
With it, kinship is united, and the lawful
is distinguished from the unlawful. Knowledge is an
imam, which leads the, leads people to righteous
actions.
It is craved by the people destined for
paradise, and shunned by the people destined for
*.
This last sentence is worth repeating. It is
craved by the people destined for paradise and
shunned by the people destined for *. Allahu'ala
make us from the former and and protect
us from ever being,
the latter or amongst them or subject to
them.
This hadith has also been by Abu Huraira
of the allahu anhu from the prophet sallallahu
alaihi wa sallam.
The virtue of Adam alaihi salam
over the, over the angels. The story of
Adam, alayhis salam, demonstrates the virtue of knowledge
over worship.
Allah has shown Adam's virtue over the angels
through knowledge as he taught him the names
of all things. While the angels acknowledge their
inability to attain that knowledge. When Adam Alaihi
Salam informed them of the names, his superiority
over them was manifested.
Allah said to the angels, did I not
say to you that I know the secrets
of the heavens and the earth, and I
know that which you reveal and that which
you conceal?
Some commentators amongst righteous forebears said, that what
the angels concealed was their saying to themselves
Allah will not create anyone except for that
we are more noble than him.
The superiority of the angel Jibril over the
angels,
who are preoccupied with worship is founded on
the on knowledge,
the knowledge that angel Jibril has been given.
This indicates the superiority of knowledge. He is
the dispenser of revelation to the messengers
Similarly,
the most distinguished messengers have been exalted over
the other prophets
because of their heightened knowledge and reference for
Allah. For this reason, Allah has described Sayidna
Muhammad Sallallahu Alaihi Wasallam in many places in
the Quran as being distinguished and favored with
knowledge.
The prophet
then was commanded to teach his nation.
The first mention of a prophet receiving knowledge
and being ordered to teach is found in
the story of Ibrahim Alaihi Salam.
He prayed to his lord for the people
of his blessed household that he raised up
for them a messenger from amongst themselves who
would recite to, recite unto them his verses,
teach them the scripture and wisdom and purify
them.
And this this is, in Baqarah near the,
near the end of the first juz. He
blessed us indeed by sending us a messenger
from amongst ourselves, Muhammad sallallahu alaihi wa sallam.
Allah exalted says, Allah has blessed the believers
and that he has sent, to them a
messenger,
from themselves. He recites unto them his verses,
purifies them, and teaches them,
the book and the wisdom,
even though before this they were in manifest
error.
The initial revelation to saydah Muhammad sallallahu
alaihi wa sallam mentioned
knowledge and its virtue.
Allah says, iqra, recite in the name of
your lord who created, created man from a
clot.
Recite and your lord is the most noble,
and the most generous. He taught by the
pen, taught man that which he knew not.
Allah frequently mentions blessing the prophet sallallahu alaihi
wa sallam with knowledge such as Allah's statement,
Allah has revealed to you, oh Muhammad, the
book and the wisdom and he has taught
you that which you knew not. Surely, Allah's
favor upon you is great.
Allah commanded the prophet sallallahu alaihi wa sallam
to request knowledge from his lord,
where where he said,
and say, oh my lord, increase me in
knowledge.
The prophet sallallahu alaihi wa sallam said, I
am the most learned and reverent of you
concerning Allah. And so you see that the
Nabi sallallahu alaihi wasallam,
he never asked for mazid. He never asked
for an increase in anything
except for 2 things.
One is knowledge and one is, one is
milk which is a a metaphor in the,
imagery of the sharia and imagery of the
sunnah for
the the fitra or or or pure human
nature.
And so, Allata'a commanded the prophet
and
say,
Oh, my lord, increase me in knowledge. And
with regards to the milk, his du'a was
uh-uh, barak lanafihi wazidina minhu.
Oh Allah, bless us.
Bless it, put blessing in it for us
and increase us in it. All other things
the prophet sallallahu alaihi wa sallam used to
just ask for barakah and what he had.
He didn't ask for increase.
In fact, all other things, you know, you
you might think, like, why does
it go on this like communist tirades describing,
you know,
the modern
markets as cancerous
because they're growth driven. Well, the Quran has
something to say about growth driven,
approaches to dunya.
You know, of course, in some sense, you
know, in certain times and places, growth is
actually a good thing but, but to have
growth like a pervasive
absolute virtue,
that is assumed assumed to be good at
all times.
Describes that mindset in a short Surah, in,
that you have been distracted with,
with or with vying with one another to
increase everything all the time.
And so,
the general,
sensibility of the sunnah is to ask for
more of everything all the time is not
necessarily a good thing.
But this is this is the notable exception
to the rule that Allah Ta'ala said,
to the prophet commanded him that this is
a good thing. This always asks for more.
And
say, oh my lord, increase me in knowledge.
Allah has blessed us by sending,
to us this messenger salallahu alayhi wa sallam
alhamdulillah,
who teaches us what we lacked knowledge of.
He rightfully ordered ordered us, and orders us
to give thanks for this blessing. He says
in his book, thus,
we have sent to you a messenger from
amongst yourself. He recites unto you our verses,
purifies you, teaches you the book and the
wisdom, and he teaches you that which you,
did not know. Therefore, remember me, and I
will remember you,
and give thanks to me and do not
be ungrateful to me.
Allah, most high, has informed us that he
created the heavens and earth and sent down
the command in order,
that we know his power, knowledge, and attributes.
He says, it is Allah
who created the 7 heavens,
and likewise the earth. The command
descends between them in order,
that you may know that Allah has power
over all things and that Allah encompasses
all things with his knowledge. So the the
word command here is a,
a
a translation of the word,
in Arabic. And the is
truly a topic that,
you know, warrants
a different
venue and a different discussion, and it's a
fascinating topic.
But,
the umrah of Allah, subhanahu wa ta'ala,
its knowledge and acquaintance with it and and
tapping into it is, indeed,
the only life that
any created thing can ever hope to seek.
The scholars truly fear Allah. Allah has praised
the scholars in many places in the Quran.
He has informed us that his knowledgeable servants
who fear him,
are the scholars.
The comments on the verse of
Indeed, amongst his servants, it is but the
learned who,
fear Allah.
Indeed, my servants know,
my majesty
grandeur.
Indeed, my servants who know my majesty
and grandeur and sublimity fear me. Meaning what?
To know Allah to Allah is the way
he's worshiped, and that's why,
Allah to Allah makes this emphatic statement that,
none but,
the learned
from my servants fear me.
The best knowledge,
is the knowledge of Allah, his names, attributes,
and actions.
This knowledge engenders in its possessor direct knowledge
of Allah, his fear, his love, his reverence,
and his exaltation, his magnification,
intense devotion, absolute reliance on him, patience being
pleased with him, and preoccupation with him.
This is followed by the knowledge of his
angels, his books, his messengers, the day of
resurrection, and related matters.
Likewise, this includes the knowledge of Allah's commandments,
prohibition, his law,
his commandments, his prohibitions, his laws,
rulings, and that which he loves and that
which he loathes of his servant's outer and
inner actions.
Those who join knowledge,
those who join knowledge of Allah with knowledge
of his commandments are the righteous scholars.
They are more complete than those whose knowledge
is limited to experiential knowledge of Allah.
Meaning what? That those people who know Allah
through their intuition, through intense worship and struggling
in his way without,
without the knowledge of his commandments.
They're also more complete than those scholars whose
knowledge is limited to understanding legal rulings.
Examples of such complete scholars are al Hasan
al Basri, Sa'id bin Musayib, Sufyan al Thori,
Imam Ahmed bin Hamble and the like.
Others who obtained this state are Malik bin
dinar, Fuzayl bin Ayyav,
Ma'aruf al Karkhi, Bishr al Hafi, and others
who had experiential knowledge of Allah
And, by the way, by the way,
you know, Al Hasan al Basari from the
names that are mentioned here,
and, and, Fudayl bin Ayad and Ma'aruv al
Karkhi, and Bishr al Hafi. Their names are
all they are all the mashaikh of the
tariqah, the shajarah Mubarakah, of the tariqa,
includes all of their names. And undoubtedly, even
the other names like Sa'id al Musayb, Sufyanath
Thorimam, Ahmed are connected to this Mubarak shajara,
and they are mentioned in the Tabakat of
the Sufia as well. But for the sake
of brevity, oftentimes,
the shortest chain possible is is mentioned,
omitting longer chains that may be more profound
or important,
in other ways just so that people can,
know how the chain joins up in the
easiest way possible.
Whoever compares these two states knows the virtue
of those who have both experiential knowledge of
Allah and knowledge of his commandments over those
who possess only direct knowledge of Allah.
Therefore, how much better is one who has
experiential knowledge of Allah and knowledge of his
commandments over those who only have knowledge of
his commandments?
Their superiority is evident.
Meaning what? Those people who you see the
piety in them and they know what they're
talking about when it comes to deen.
Some ignorant people think that devout worshipers are
more virtuous than scholars.
They imagine that scholars only have knowledge of
Allah's commandments and that devout worshipers have experiential
knowledge of Allah.
Naturally, they consider those sages who have experiential
knowledge of Allah more meritorious than the jurists
who only possess, knowledge of Allah's command commandments.
We posit that scholars who have experiential knowledge
of Allah and knowledge of his commandments are
more virtuous than devout worshipers
even if these devout worshipers have experiential knowledge
of Allah. This is because the righteous scholars
share with devout worshipers the virtue of possessing
experiential knowledge of Allah. They may even surpass
them in virtue and in this particular virtue.
However, scholars uniquely possess the knowledge of Allah's
commandments and the honor of calling humanity to
Allah and illuminating,
the path leading to him. This is the
station of the messengers, alaymus salam,
and the successors of the messengers and their
heirs.
This will be discussed later inshallah.
The knowledge that scholars possess is better than
the superrogatory
ritual acts of worship, the knafil acts of
worship of the devout.
Acts of worship that some scholars may lack.
Heightened knowledge of that which Allah has revealed
to his messenger salallahu alaihi wa sallam
creates an increase
in experiential knowledge of Allah and of the
faith. Experiential knowledge of Allah and true faith
are better than acts of the limbs.
However, the uninformed person extols the importance of
such worship over knowledge because he cannot conceptualize
the essence of knowledge nor sublimity.
Therefore, he lacks the conceptual framework to attain
motivation to strive for knowledge.
He can only conceptualize the essence of worship
and thus, has the motivation to exert himself
entirely in his devotions.
And this is, you know, something created everybody
with different, you know, levels of
different levels of intelligence. Ghazali
mentioned something. If you're like, you know, super
like abstruse or or fine points of discussion
or like,
you know, a mastery of like grammar or
whatever is not your cup of tea. That's
fine. A lot made different people with different
capacities
but,
that doesn't mean that, you know, just because
those discussions are difficult for you or don't
make sense to you, that they don't make
sense to anybody. Rizal alhamuwala
mentions in his that
it's
a common
misconception
of people that just because something doesn't make
sense to them that it doesn't make sense.
The knowledge, its veneration itself is an act
of worship
whether or not it's possible for you to
attain it.
And this is, I think,
an understanding that has, has, you know, bid
farewell a great number of people in this
ummah. Sadly, many people who are are put
in positions of trust,
that they find themselves unable to, render them
properly.
So you find many who lack knowledge preferring
complete detachment from the world over engagement in
the religious sciences and learning.
As we just stated, such people cannot conceptualize
the essence of knowledge and spiritual experience.
For one who fails
to conceptualize something, its significance will never be
rooted in their heart.
In fact, an ignorant person conceptualizes
the nature of the world and magnifies it
in his heart.
Therefore, he magnifies the virtue of the one
who leaves it.
Muhammad al Wasir once saw
a youth to whom it was said,
they are the otherworldly people. Muhammadun Wassey asked,
what possible significance does the world have that
it merits praise for the one who shuns
it?
Which is a
deep point.
Abu Soleiman Adarani, whose name also is in
the in the Mubarak Shadrach of the Tariqah,
is known to have conveyed a similar point.
One who takes pride in otherworldly
otherworldliness
is like one who takes pride in leaving
something trivial,
something that has less significance
with Allah than Anat's wing.
This world is petty and unworthy of mention,
far from being something that evokes pride when
it's shunned.
Again, this is a very, subtle point and
only a a person who thinks will understand
it.
Many ignorant people extol supernatural occurrences and miracles
and consider
authority which most people are incapable
of. Supernatural occurrences, however, are not extolled as
such by spiritually elevated and scholars.
They shun such occurrences considering them to be
a form of tribulation and trial.
They expose the worshippers,
to the trap of veneration.
The scholars fear occupation with such, occurrences.
The scholars free fear preoccupation
with such occurrences and becoming content with them,
and thus,
severed from Allah,
by them.
A person let them not like look at
in their travel to Allah to Allah anything
other look at anything other than Allah Subhanahu
Wa Ta'ala.
Everything other than Allah is something else. A
person should not focus on it or look
at it.
The scholars fear preoccupation with such occurrences and
becoming content with them and thus severed from
Allah by them.
Who
is,
to my knowledge, the first,
person in the history of the Ummah to
formally write a treatise on the on the,
the the academic discussions of Tassoulouf before,
Datah
Ali Hajwari and before
Imam Qosheri,
and before Ghazali,
from even more before Ghazali.
So Abu Talib Maqir relates in his book
kutal kulub,
the the the staple,
foodstuff of the hearts,
from a large number of sages.
Amongst them, Bayezid Bustami,
Yahya bin Mu'adir Razi, Sahlet Tustari, and the
Nun al Misri, Imam Junaid, and others, who
is the cream of the crop of the
Oliya.
He narrates similar statements from from from all
of them and others. It was said to
one of them that the person can walk
on water. He said, one who Allah, empowers
to oppose his own nafs,
is better off
That's, I mean, that's deep.
That's deep. You wanna float on water? Go
get a life jacket. Whoever can oppose their
nafs, that person
Allah has given them a miracle.
It's the last bait of
Sidayah Mazaruz Nazam on,
on,
on the essentials of Hajj.
And he writes what he says that, he
says that the secret is in fearing Allah
and in being steadfast.
And, the greatest
miracle is that somebody should have certainty inside
of their heart. After that,
everything is is, like, even better than than
than miracles.
Abu Hafsa Nisa Buri
again, we mentioned his Tabaka last year in
the,
in the late night Majlis,
was sitting with his companions one day at
the outskirts of the city,
in Nishapur, while he was lecturing them and
enthralling them with his discourse. A wild goat
suddenly descended from the mountain and knelt down
before him.
Nishapuri was, visibly
shaken and started to weep. His students asked
him about his reaction and he said, I
saw you gathered around me and how enthralled
you were. I thought to myself, if only
I had a sheep to slaughter and could
invite all of you to a feast. As
soon as this thought occurred, this goat came
and knelt in front of me. Thus, you
know, which If that happened to me, I'd
be like, shabash hamza man, you, you big,
Masha'allah. You made it. Masha'allah. Masha'allah. Everyone say
Masha'allah.
Right?
But you guys may have like, you know,
that super taqwa and stuff like that but
like, you know, if that happened to me,
I'd be like, yeah, man.
You you you the man.
But of course, that's why we're not the
old yeah. Right?
He says, I thought if only I had
a sheep to slaughter and could invite you
all to a feast.
As soon as this thought occurred, the goat
came and knelt down in front of me.
Thus, I
thought, am I like pharaoh who asked his
lord to make the Nile flow for him
and it was made to do so?
Look how how these people had their nafs
chained up, you know. Look how these people
had their nafs chained up. How the
the kuti was like completely bound up by
them. He didn't let you know, they wouldn't
let let her ruin anything for them with
their with their rub.
So he he thus I thought, am I
like pharaoh who asked his lord to make
the Nile flow for him? And it was
made to do so. I then said to
myself, what can possibly protect me from Allah
giving me every material good in this world
while I remain bankrupt and the hereafter possessing
nothing?
And this is what disturbed me.
The spiritual states of such sages is evidenced
in the fact that they do not pay
attention to these supernatural occurrences.
Rather, they are concerned with true knowledge of
Allah which is not in, like, you know,
parlor tricks, you know,
that people play with the laws of physics.
Rather, they are concerned with true knowledge of
Allah,
being humble before him, gaining his love, nearness
to him, longing for his meeting and obeying
him,
all of which,
transcends all of which transcends the physical world.
The righteous scholars join the spiritual types in
this, but surpass them, through knowledge of the
commandments of Allah and through calling humanity toward
him. This is immensely
virtuous with Allah, his angels, and his messengers.
1 of the righteous forebears said, whoever learns
and acts on his knowledge then teaches it
to others is considered to have attained greatness
in the heaven
heavenly realm.
If the superiority of the scholars over the
ordinary devout worshipers is clear, it should be
understood that his superiority lies in increased knowledge.
As for the devout worshiper lacking knowledge, he
is denounced.
The righteous forebears compared the latter to a
vagabond.
He does more harm than good. Such a
person can be compared to a donkey turning
a millstone. He goes around and around until
he drops from exhaustion having gone nowhere.
This likeness is so clear that it requires
no elaboration and Allah knows best.
Allah, give us, knowledge. Allah, give us the
reverence of the knowledge and the com the
companionship of the ulema
And, Allah ta'ala,
make it beautiful inside of our heart and
inculcate inside of our hearts, this talab, and
this true desire, and
love, for knowledge of him,
experientially and knowledge of his commandments and his
deen.