Hamzah Wald Maqbul – 1439 Ramadn Late Night Majlis 13 Kashf alMahjub Bishr Hafi Dawud Tai Shafii Ahmad 05292018
AI: Summary ©
The importance of finding a space for rebaat activities and avoiding asking for a boon of anyone is crucial to achieving chronic prayer and faith. The use of knowledge and action in deity movement is a prerequisite to achieving action and the importance of seeking union and Info on holy men is a topic. The holy man's methods are based on past experiences and his success is due to his ability to be a strong hero and a feeble old man. The use of shoulder masks to prevent the spread of evil and the use of shoulder masks to prevent the spread of evil is also discussed.
AI: Summary ©
The blessed and sacred month of Ramadan. Many
of those who are,
praying in that
have,
Taraweeh in which there's, the of have
already passed the halfway,
point in their recitation.
So Allah subhanahu wa ta'ala making Mubarak,
the rest of the half. Those who
missed the first half inshallah go get the
second half. It's not something to be missed.
The one who stands the nights of Ramadan
in prayer and faith in Allah to Allah
and hope for reward from him. Allah to
Allah will reward him by forgiving
all of his sins or all of her
sins.
And the that's,
referred to is this
of of Taraweeh,
according to the the great on it. That
this is this is exactly what that means.
So Allah
give us give us
now that the days are are slipping through
our fingers,
it's time
to double a person's efforts in him and
courage
and, make a little bit of sacrifice. It's
okay to lose a little bit of sleep
or go through a little bit of difficulty,
because the one who's, Ramadan is straight, their
11 months, will become straight as well.
Make us amongst them. Also,
an update. By Allah's father, we've reached about
a quarter of our goal,
for,
the, space getting finding a space for rebaat.
We're, somewhere around $48100,
toward
getting a space that we can,
purpose and fashion for
our and so that we can host,
activities like this.
You know, people ask me where are these
majalas being recorded. They're in the basement.
Sometimes we, invite brothers over,
for it. But if we have our own
dedicated space, we can make arrangement for everybody
to come
and, without it being a burden on the
household or or or whatnot. So if anybody
is interested or gets benefit from these duroos,
inshallah, again, you can go online,
at,
ribat.orgforward/donate.
Allah
reward you and and spread the good.
So today we continue from the
reading the biographies of the ancient.
And so today we we read, start with,
Bishr,
bin Haraf Al Hafi.
Bishr Al Hafi,
was associated with,
Fuday bin Ayad, and he was the disciple
of his own,
maternal uncle, Ali bin Hashram.
He was versed in the principle as well
as the derivative sciences.
His taking up the path of righteousness began
as follows.
One day when he was drunk,
he found on the road a piece of
paper on which was written,
in the name of Allah, the most compassionate,
the most merciful.
He picked it up with reverence,
perfumed it and laid it in a clean
place.
And the same night, he dreamed that Allah
said to him,
oh, Bishr, as you have made my name
sweet,
I swear by my glory
that I will make your name sweet both
in this world and the next.
Thereupon, he repented
and took the path of
giving up this world.
So intensely was he absorbed in the contemplation
of Allah that he never
put anything,
on his feet.
When he was asked the reason of this,
he said the earth is his carpet and
I deem it wrong to tread on his
carpet while there's anything between my foot and
it.
This was one of his peculiar
practices.
In concentration of his mind on Allah, the
shoe seemed like a veil between him and
Allah.
This is,
I mean, obviously, it's not a matter of
deen. It's not like there's anything wrong with
wearing shoes or or whatever, but
this is his, and his bearing witness to,
Allah
because obviously you cannot see Allah to Allah.
So certain things they they they take they
take place, they they stand in place.
Like for example, a person when they kiss
the black stone, the black stone is not
part of Allah but it is a symbol
which Allah has
chosen
to
be the object of us showing our veneration
for Allah to Allah.
And so,
this is also something that I've heard from
many of our elders. Hazar Sheikh writes it
in his books as well, that the adab
of the Muslims is not like the adab
of the farangi,
that the,
food should be set on the table, and
then they sit and they'll eat once, you
know, one another shows up.
And that's bad enough. It's even worse that,
you know, oftentimes people won't eat until
whoever is the rich person, whoever is the
honorable person shows up.
Those who have some sort of courtesy, they'll
at least wait till everyone comes, and that's
bad enough.
Rather, the the way of the Muslims was
the other way around,
that the people should come and sit at
the at
the table spread,
And, then the food is brought
and, once the food is there, you start
eating, nobody is wait nobody is waited for.
And the reason for that is that the
food is the nirma of Allah subhanahu wa
ta'ala, and it's like Allah ta'ala's representative at
the table.
And so
that shouldn't wait for anybody.
Rather,
the people should wait for it. So this
is this is this is kind of like
a this is kind of the the way
of our elders, the way that they used
to try to find ways to revere Allah
by looking for his,
looking for his blessings or his,
in the world.
This is one of his peculiar practices in
the concentration of his mind on Allah. A
shoe seemed to him avail between him and
Allah.
And that's what
means means barefoot. Is it is it barefooted?
It is related that he said, whoever desires
to be honored in this world and exalted
in the next world,
let him shun three things.
Let him not ask, a boon of anyone
nor speak ill of anyone nor accept an
invitation to eat with anyone.
No man who knows the way to god
will ask a boon of another human being
since to do so is a proof against
his ignorance of Allah. If he knew the
giver of all boons, he would,
not ask for a boon from any fellow
creature.
Again, the man who speaks ill of anyone
is criticizing the decree of Allah. In as
much as both the individual himself and his
actions are created by Allah,
and on whom can the blame for an
action be thrown except for on the agent?
By the way, these these statements, they should
be interpreted through the
lens of spirituality. They are not
that a person should say, well, you know,
like, it's permissible to ask for the no.
It's this has nothing to do with that.
This has to do with how a person
is sensitive to Allah to Allah,
in when going about, you know, the things
in their day. These are not legal pronouncements.
This is, again, a man who speaks ill
of anyone is criticizing the decree of Allah
and as much as both the individual himself
and his actions are created by Allah.
And on whom can the blame for an
action be thrown except for on the agent?
This does not apply, however, to the blame
which god has commanded us to bestow,
upon the,
Kufar.
Thirdly,
as to his saying, do not eat of
men's food.
The reason is that Allah is the provider.
If he makes a creature the means of
giving to your daily bread, do not regard
that creature, but consider the daily bread which
Allah has caused to come to you,
does not belong to him, but belongs to
Allah.
If he thinks that it is his, then
he is thereby conferring a favor on you
and do not accept it. In the matter
of matter of daily bread, one person does
not confer upon another any favor at all
because according to the opinion of the orthodox,
the daily bread,
is food.
Although the,
they
hold it to be property.
And god and god, not any being, nourishes
mankind with food. This saying may be explained
otherwise,
if it is, taken in a profane sense.
Profane sense meaning, metaphorically.
So the the, next,
the next person who's,
biographical entry I wanted to read bear some
similarity
in the sense that both of Bishar Al
Hafi and, the next person,
are
contemporaries of Imam Ahmed bin Hamble. Although Imam
Ahmed bin Hamble had
some robust
disagreements
with the latter,
he was actually quite,
he was quite,
respectful
and and loving of the former. Bishrul Hafi
was somebody that Imam Ahmed bin Hamble had
a very high opinion of and used to
revere.
So the next the next biographical entry is
Abu Abdullah
Al Harith, Ibnu Asad Al Muhasibi.
So, Al Harith Al Muhasibi is a,
a very celebrated and,
important figure in the history of Tassos,
and he is one of the first people,
again, who,
writes
a a book on the,
on the
subject of
a person's self purification.
He was learned in the principle and derivative
sciences, and his authority was recognized by all
the theologians of his day. He wrote a
book entitled,
on the principles of
as well as many other books.
In every branch of learning,
sorry,
it's it's it's sorry. Not
it's
the observance of what is due to god,
on the principles of Sufism as well as
many other works. In every branch of learning,
he was a man of lofty sentiment and
noble mind. He was the chief sheikh of
Baghdad in his time. It is related that
he said,
He said that the one who is acquainted
with the secret motions of the heart is
better than the one who acts with the
motions of the limbs.
The meaning is that knowledge is the place
of perfection,
whereas ignorance is the place of search.
And knowledge at the shrine is better than
ignorance at the door. Knowledge brings a man
to perfection, but ignorance does not even allow
him to enter,
that path to perfection.
In reality, knowledge is greater than action because
it is possible to know God by means
of knowledge, but impossible to attain him by
means of action.
This, by the way, this is this all
bears a repetition.
This is completely,
is it completely,
diametrically opposed to the modern reality of movement
Islam that we, that we live in. That
there's a harakat of Fulan and harakat of
this and harakat of that. Everything is just
a movement, movement Islam.
And Movement Islam seems to be you know,
cast a pretty long shadow over the practice
of the deen in North America as well.
And it is, it is diametrically opposed to
both
our and our, artesauf, in which the idea
is that the knowledge is superior to the
action itself. The element itself is an act
of piety that's superior to the action. There's
a discussion as to whether a person who
does no action whatsoever, are they better than
the person,
that has knowledge with no action or the
person with,
action without knowledge?
That discussion is it's not even it's not
even a thing. Why? Because
knowledge is a prerequisite to having action accepted
by Allah ta'ala.
If you don't have any knowledge, your action
is just gonna cause you
it's just gonna cause you harm in this
world, and it's gonna cause you harm in
the
hereafter.
So there's a discussion as to whether knowledge
without action has any use,
but, there's no discussion as to whether, knowledge
itself is superior to action itself. The knowledge
is definitely superior because it's a prerequisite.
And when a person has knowledge, then the
action can have value. If a person has
no knowledge, then the action can't have any
value in and of itself.
So this is something worth reading again because
this is the
the the understanding of the deen of our
forefathers
with regards to,
knowledge and action.
It is related that he said,
I e, he who is acquainted with the
secret motions of the heart is better than
he who acts with the motions of the
limbs.
Meaning that knowledge is the place of perfection,
whereas ignorance is the place of search. And
knowledge is, knowledge at the shrine is better
than ignorance at the door. Knowledge brings a
man to perfection, but ignorance does not even
allow him to enter on the way to
perfection.
In reality, knowledge is greater than action because
it is possible to know Allah by means
of knowledge, but impossible to attain him by
means of actions.
If he could be found by action without
knowledge, the Christians and their monks and their
austerities would behold him face to face, and
the sinful believers would have no vision of
him. Therefore, knowledge is a divine attribute, and
action is a human attribute.
Some relators have fallen to error by reading
alamalub,
harakat al kulub,
which is absurd
Which is absurd,
which is a a different,
way of quoting the same quote,
that somebody says that, that he said.
Acting according to,
the
movements of the heart, which is attuned to
the
unseen realities,
more noble than acting,
on the limbs.
Whereas the quote that he presented right now
is that the knowledge of the movements of
the heart, in the,
in the,
unseen,
and unseen is, in unseen realities
has more,
is more noble than,
acting, on the,
the the the movements of the limbs. He
said that some relators of the saying have
fallen into error by switching the the first
word,
enlint to amo,
which is absurd since human actions have nothing
to do with the motions of the heart.
If the author uses this expression to denote
reflection and contemplation of inward feelings, it is
not strange. For the Rasool, sallallahu alaihi wa
sallam, said, a moment's reflection is better than
60 years of devotion,
And spiritual actions are, in truth, more excellent
than bodily actions.
And the effect produced by inward feelings and
actions is really more complete than the effect
produced by outward actions.
And like a little a little just a
caution or whatever because people go, oh, yeah.
I have good feelings inside too. The feelings
here are not what makes you feel good,
but the feelings here are the ones that
are that are, prescribed
by the Sharia
and that were felt by the prophet
not just that a person reads something and
say, oh, yeah. I feel good now, and
that's better than me,
you know, whatever, praying or or or something
like that. That's not what we're talking about.
We're talking about those inward feelings that that
that are
that come from the prophet
that that that are transmitted through the
that you feel what you're commanded to feel,
not what you wanna feel.
It says that the
said, a moment's reflection is better than 60
years of devotion,
and spiritual actions are in truth more excellent
than bodily actions. And the effect produced by
inward feelings and actions is really more complete
than the effect produced by outward actions.
Hence, it is said, the sleep of a,
the sleep of a sheikh is an active
devotion and the wakefulness of a fool is
a sin. Because the sheikh's heart is controlled
by Allah Ta'ala whether he sleeps or wakes.
And when the heart is controlled, the body
is also controlled.
Accordingly,
the heart that is,
controlled by the sway of Allah is better
than the central part of a man which
controls his outward motions
and acts as self mortification.
It is related that al Hadith once said
to a dervish, to another disciple on the
spiritual path,
Be for Allah or be be be Allah's
or be nothing. Meaning either be subsistent through
God or perish to your own existence.
Be either united with purity or separate separated
by poverty.
Either in the state described by the words
bow you down to Adam,
or in the state described by the words,
did there not come over man a time
when he was? Not anything worthy of mention.
If you will give yourself to Allah of
your own free choice, then your resurrection will
be through yourself.
But if you will, not, then your resurrection
will be through God.
The next,
the next,
biographical entry I wanted to read was of
Abu Soleiman Dawud bin Nusayratpa'i,
Ata'i,
whose name comes on the,
on the sisilah aliyah of the tariqah
Dawud Ta'i, he was a pupil of Abu
Hanifa
and a contemporary of Fuldayl,
and Ibrahim bin Adham.
And Tassowaf, he was a,
a a a disciple of Habib Arra'i.
He said, Habib Arai.
He was deeply versed in all of the
sciences and unrivaled in jurisprudence and,
but he went into seclusion and turned his
back on authority
and took the path of asceticism and piety.
It is related,
that he said to one of his disciples,
if you desire welfare,
bid farewell to this world. And if you
desire grace,
then per pronounce the tekabir over the next
world.
Tekabir over the next world, meaning,
read the janazah for the next world.
I e both of these places are places
of veiling which prevent one from seeing Allah.
Now, again,
these types of statements, they're not, they don't
mean that, oh, look, you know, they were
unconcerned
with this world or the hereafter for that
matter.
Rather, they knew that this world and the
hereafter are both
stations that
tie back in their existence toward the real
existence, which is that of Allah.
And a person who wants to go to
jannah, that's great.
A person who wants Allah to be pleased
with him,
this world will be good and they'll get
the Jannah in the next world. But more
importantly, they'll get the prize that's even greater
than Jannah, which is Allah Ta'ala himself, and
the Jannah comes with it.
And so, you know, these are not to
be taken as belittling,
the Sharia or this world or the hereafter.
Rather, these statements come from very deep and
profound hearts that understood everything in its place
and knew that Allah is everything, and without
Allah, everything is nothing.
He said, if you desire welfare, then bid
farewell to this world. And if you desire
grace, then pronounce,
Takabir over the next world, I e, both
of these are places of veiling,
places that prevent one from seeing Allah ta'ala.
Every kind of tranquility, Farahat,
depends on these two councils.
Whoever would be tranquil in the body, let
him turn his back on this world and
whoever would be tranquil in the heart, let
him, clear his heart of the desire of
the next world. Meaning, let him fill his
heart with a desire for Allah Ta'ala.
It is a well known story that Dawood
used to constantly associate associate with Mohammed bin
Hassan,
a Sheibani,
but would never receive Qadhi Abu Yusuf.
On being asked why,
why he honored one of these eminent,
but, refused to admit the other into his
presence. He replied that Mohammed bin Hassan had
become a theologian after being rich and wealthy,
and theology was the cause of his religious
advancement and worldly abasement.
Whereas Abu Yusuf had become a theologian after
being poor and despised
and, had made theology the means of his
great attaining great wealth and power.
It is
related that Maruf Al Karhi, who we talked
about yesterday, said, I never saw anyone who
held worldly goods in less account than Dawud
Ata'i.
The world and its people had no value
whatsoever in his eyes,
and he used to,
regard
some of the disciples,
as per in
let me read that again. So I never
saw someone who held worldly goods in less
account than Dawud Al Thay.
The world and its people had no value
whatsoever in his eyes, and he used to
regard regard,
those who were,
the disciples of this path
to be beautiful even though they were even
though some of them were corrupt. Meaning what?
That the fact that someone sought this path
and turned their back on thee,
on the world even though they were imperfect.
He saw the beauty in them more than
he saw than other people see the beauty
in this this world.
So the the the last,
set of
the last set of,
entries I wanted to read are interestingly enough
that
the sheikh Ali Hajwari who wrote the the
kashf al Mahjub, he actually included
Imam Shafiri, Imam Ahmed,
and,
Imam,
Imam Al Hanifa
in the
biographies of the mashaikh of the tariqah.
So I wanted to read Imam Shafi'i and
Imam Ahmed bin Humble's entries.
Abu Abdullahi Muhammad bin Idris Shafi'i.
While he was at Medina, he was the
pupil of Imam Malik. And when he came
to Iraq, he associated with Mohammed bin Hassan
Sheibani, who was the aforementioned disciple of Abu
Hanifa.
He always had a natural desire for seclusion
and used to seek an intimate comprehension
of this way of life
until a party gathered around him and followed
his authority.
One of them was Ahmed Bin Hamble. Then
Shafi'i became occupied with seeking position and exercising
his authority,
as an imam and was unable to retire
from this world.
At first, he was not favorably disposed toward
the aspirants of Sufism,
but after seeing Suleiman Ra'i,
and obtaining admission into his, society and his
company,
he continued to seek the truth wherever he
went. It is related that he said, when
you see a divine,
busying himself with indulgences, with rojas, no good
will ever come from him,
which is a pretty damning conviction of
of a lot of a lot of the
practice of Islam, you know, in the time
and place we live in,
which seems to be basically a patch
patched quilt of of dispensations, of taking the
easiest opinion on every
on every single thing possible. So when you
see a divine meaning
of a man of god busying himself with
indulgences with,
nothing will ever come from him that's good.
I the the divines are the leader, the
the leaders of all classes of men, and
no one may take precedence, of them in
any matter. And the way of Allah cannot
be traversed without precaution and without the utmost
of Mujahada, self mortification.
And to seek indulgences and divinity is an
act of one who flees from mujahada and
preserves prefers
alleviation for himself.
Allah
forgive us and and and and help us.
Ordinary people seek intel indulgences to keep themselves
within the pale of the sacred law. But
the select practice
in order to feel the fruit thereof in
their hearts.
The the the the divines, the people of
knowledge, and the people of of of righteousness
are amongst the elect. And when one of
them is satisfied with behaving like ordinary people,
nothing good will come from him.
Moreover, to seek indulgences is to think lightly
of god's commandment
and,
the people of Allah love Allah and a
lover does not think lightly of the command
of his beloved.
A certain sheikh relates that one night he
dreamed of the messenger of Allah sallallahu alaihi
wa sallam and said to him, oh, messenger
of Allah,
Hadith has come down to me from you
that God, has the earth,
upon the earth, saints of diverse ranks.
Otad and Oliya and Abrar.
And the
said that the relator of this
tradition had transmitted it, correctly.
And in answer to the sheikh's request,
that he might see one of those holy
men, He said, Mohammed bin Idris is one
of them.
Then finally, we'll read the the the entry
on Imam Ahmed bin Hamble.
He was distinguished by devoutness and piety
and was the guardian of the hadith of
the messenger of
Allah And this is by the way, this
is important. I mean, we this is khair,
all of it is important, but this is
important that that you take heed of this.
Imam Ahmed bin Hambo, whose, madhab is considered,
like, super hardcore
and,
really,
you know,
many movements later on in Islam, like vahirism
or salafism or whatever, they take, you know,
they take,
I guess, at least
inspiration,
even
if they are or aren't. I'm not gonna
get into that, you know,
completely rooted in Imam Ahmed's methodology, but they
at least take inspiration from him.
And so oftentimes, Hanbalism and the age we
live in is not associated with Sufism. So
much so to the point where I've had
a lot of people come to me and
they say, oh, how come Hanbalis are, like,
so against Sufism, and how come there's no
Sufi Hanbalis?
And I'm like, have you have you heard
of
Shabdokadir
Jelani before? And they're like, yeah. I go,
guess what? He wasn't, you know,
you know, he he wasn't a Hanafi like
you think he was. He was he was
a Hanbali. No. Really? Yes. He was he
was a Hanbali.
And the idea is that the the Imam
Ahmed Masha'allah, because of his
extreme,
extreme,
extremely, like, high rank amongst the Muaddiddeen and
his his high rank amongst the olema,
and the fact that he has a station
with the fokaha and, you know, he
has, he's like the epitome of learning, and
he combined
that with a type of realness and trueness
in his character. Incorruptibility
makes him just the most awesome
example of what Tassov is supposed to be.
And those who followed his madhab,
carried that with them.
People like people like,
Abdurrahman ibn al Josi,
and even even even Ibn Taymiyyah
and his student, Ibn Uqayim,
the fuqaha of the other madahib may have
their battles with him.
And,
definitely
the
the the the the the Mu'takkalimun
and the olamab aqidah and things like that,
they can go out until they're blue in
the face. But Ibn Taymiyyah was a Sufi
of the first rate.
And, many there may be many people, if
they heard that, they have a heart attack.
But if you actually read his books,
he mentions the names of all of these
mashaikh frequently
and,
and in great esteem. And he mentions the
name of Shaddo Qadil Jalani in great esteem.
And, you know, we're not reading that biographical
entry on Tmihyah right now, so I don't
wanna go too much into it. The idea
is that the Hanabi will have a very
deep connection with the Sowof
and, very real and profound connection. And I
think that's kinda like missing nowadays. People don't
understand that. They don't get that.
And,
even if a person doesn't follow the Hanbali
madhab,
but,
the methodology of Imam Ahmed of joining between
the inward sciences and the sorry, the outward
sciences and inward purity,
and the realness that he carried with him
that made him,
literally the Imam Ahlus Sunnah Jama'a. He used
to be called the Imam of the Ahlus
Sunnah because of his heroic stand that he
made in the face of the Mu'tazila.
Because of that, you know, he was a
very loved person
in the history of this ummah, as he
well deserves to be, and he should continue
to be, and his story should continue to
be told. If anyone wants to read it,
you can in more detail than what we're
gonna go through right now, one can read
about read about the the the entry on
him in The Saviors of the Islamic spirit
of Muana Abul Hasan Ali Nadi
As well as a number of other books
and a lot of other literature that that's
there,
that Imam Ahmed bin Hambl really is
He he's,
he's a great hero of this ummah.
He was distinguished by devoutness and piety
and was the guardian of the hadith of
the messenger of Allah.
Sufis of all,
of all different schools,
regard him as a blessed person.
He associated with the great sheikhs such as
Dunoon al Misri,
Bishop Al Hafi,
Sari Sariya Saqqati,
who, was the sheikh of of Imam Junaid,
and his uncle, and Ma'aruf Al Karkhi, who
we talked about yesterday,
as well as many others. His miracles were
manifest and his intelligence was sound. The doctrines
attributed to him to him today by certain
anthropomorphists
are inventions and forgeries.
He is to be acquitted of all notions
of that sort.
He had a firm belief in the principles
of religion,
and his creed was
approved by all of the, men of god.
When the
came into power in Baghdad, they wished to
extort from him a confession that the Quran
was created. And though he was a feeble
old man, they put him to the rack
and gave him a 1,000 lashes.
That's real. That's when you tell who's real
and who's not.
Allah, have mercy on him.
Even though he was a feeble old man,
they put him to the rack and gave
him a 1,000 lashes. In spite of all
of this, he would not say that the
Quran was created.
While he was undergoing punishment, his lower garment
became untied, his iazar,
which is what the Arabs wear. Right? Arab
is being Arab doesn't mean falafel and shawarma
and listening to whatever Kothum or whatever newer
pop stars they have.
Rather,
the Arabs have,
from
time immemorial,
their tribal customs. And one of them, they
used to wear azaar, wear, like, the
unstitched lower garment. And he says, while undergoing
his punishment, his izar became untied. His own
own hands were fettered.
But,
from one of his miracles is that another
hand appeared
and tied it, tied it up again. Meaning,
he was a very he's a he's a
person who was very had a lot of
ifa,
and Allah
protected him even in his punishment that his
aura should be exposed in front of people.
He died, however, of the wounds afflicted
on him,
in this occasion,
even though they had later let him go.
Shortly before his death, some persons asked him
and visited
him and asked him what he had to
say about those who flogged them.
He answered,
what should I have to say? They flogged
me for the sake of Allah thinking I
was wrong and that they were right. I
will not claim redress from them on the
day of judgment for mere blows.
Shortly before his death, some person visit some
persons visited him and asked
what he had to say about those who
had flogged him.
He answered, what should I have to say?
They flogged me for Allah's sake, thinking that
I was wrong and they were right. I
will not claim redress from them on the
day of judgment for mere blows.
This is part of Deen as well that
people should have so much love for each
other
and have so much for
each other.
Forgive me for not
being able to be at that mark.
There is a reason that the Ummah was
powerful at that time, that the people had
so much love for one another and were
so quick to forgive one another.
And now,
and now people fantasize
fantasize and,
have lust and desire for for for inflicting
pain and punishment on one another and making
dua for one another and cursing one another.
He's the author of many lofty sayings,
in in the subject of ethics.
When questioned on any point relating to the
practice
or to any practice, he used to answer
the question himself,
But, as if it were a point of
mystical theory,
he sorry. But if it was a point
of mystical theory of the,
he would refer the questioner to Bishr Al
Hafi.
He said that whenever he was questioned on
any point of practice, meaning,
he used to answer the question himself. But
if it was a point of mystical theory,
something spiritual, he would refer the questioner to
Bishr al Hafi.
One day, a man asked him, what is
iqlas? What is sincerity?
He replied to escape from the cankers of
one's actions, I. E. To let your actions
be free from ostentation, hypocrisy, and self interest
from ostentation,
hypocrisy, and self interest.
And this is something that our elders were
very scrupulous about, to remove
conflict of interest that they should make the
deen something that is a source of their
benefit of their own,
which I guess nowadays has become a standard.
In fact, it's become a large business and
industry.
He replied
to escape from the cankers of one actions,
I e to let actions be free from
ostentation, hypocrisy, and self interest.
The questioner then asked, what is? What is
trust in Allah? Imam Ahmed answered,
confidence in Allah that he will provide your
daily bread.
The man asked, what is reba being pleased
with Allah? He replied to commit your affairs
to Allah.
And what is love Mahaba?
Imam Ahmed replied,
asked this question to
Bishar Haafi for I will not answer it
while he's alive.
Imam Ahmed bin Hamble was constantly exposed to,
persecution
during his life by the attack of the
Mu'tazila
and after his death by the suspicion of
sharing the views of the anthropomorphous.
Consequently, orthodox Muslims are ignorant of his true
state and hold him suspect, but he is
clear of all that is alleged against him.
Allah,
give us
from the love of his
and from the love of the and
the love of the great people of this
Ummah and Sahaba and the Nabi
whatever we were unable to attain
to our
own mediocre efforts.
Allah
give us through their love
whatever we are unable to attain through our
own mediocre efforts. And Allah
give us fulfill and rectify through their love
those things that we're unable to rectify for
ourselves.