Hamzah Wald Maqbul – 1439 Ramadn Late Night Majlis 21 MarifMasnav The Dervish On The Mountain 06062018
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By Allah's father, we have reached the
last
of Ramadan.
This is the
the time in which Allah
is given a special gift
of manumission from the fire.
Whoever
asks Allah to Allah from his
father in his mercy, Allah to Allah will
commute his sentence
or pardon him from the fire.
This is something that's
there's a and
a and a a likeness of everything
from the in this world.
And, so you see that there's a dispute
right now as to whether the president can
pardon himself or not, and he pardons all
sorts of bizarre and criminal people.
That pardon is a fake pardon in and
of itself is a crime,
which
will be
recompensed,
in full on the day of judgment.
The pardon of Allah Ta'ala is the real
pardon.
That there's nobody who can then appeal or
repeal his decision once it's made. So we
ask Allah to Allah to write us from
the
from the fire
and those whose necks are freed from the
chains of the fire
and that those whose
hisab is not taken on the day of
judgment.
Allah taught give us from his father.
That being said, there's a special hadith of
the prophet
in which
a hadith
sorry. A dua is described, which is the
dua that Allah
asked or the the messenger of Allah,
said is the sunnah for the last 10
days.
And, that dua is
It's
Oh, Allah. You're the one who forgives a
complete forgiveness.
And, you love,
and so you're the one who forgives,
complete forgiveness, and you love this complete forgiveness
that others should forgive one another.
So
forgive me completely.
So forgive me completely.
So there are slightly different wordings that come
in different hadith or for different occasions.
You would say
if you're in a group in the plural.
However, this this Dua should be your companion,
in these nights.
That,
a person who,
a person who, is in these nights, they
should say this dua in those moments that
they're not able to
pray
And those moments that they're not able to
recite Quran.
And those moments that they may not have
they cannot touch the Musaf.
Some of our sisters are on menses, and
so,
they feel,
they feel bad that they're somehow missing out
on on a part of their Ramadan.
And the fact of the matter is is
that,
you're not mix missing out on anything.
Rather, Allah,
like he wrote for every,
one of his creation, a different action, and
a different law, and a different
Sharia. Allah ta'ala wrote for you that this
is the time that you are not going
to pray, and this is not the time
you're not going to fast. However, in not
praying and fasting in those times, there's a
great benefit and a great secret.
And the benefit is what? Is that the
one who's not fasting and not burdened by
the weakness of the fast, they can serve
others who are fasting.
And the one who is not burdened by
the,
by the,
necessity to wake up for the prayer times,
maybe it's easier for them to pray throughout
the or to to wake stay awake throughout
the entire night because they don't have to
wake wake for the prayer time so they
can segment their sleep,
in a more flexible way.
And all of the avikar
all of the avikar, the the sisters can
do. And dua, a woman, even if she's
in menses, she can still do. And dua
is described as the It is the, it
is the core, the the the center, the
core of of the worship of Allah is
to ask
that the the the whole Hajj, all of
it is dua.
And the the the the prayer, you know,
the highlights of it are dua. The part
of the prayer that a person is closest
to Allah to Allah is in and
that it's it's recommended
to ask Allah
in that time.
Likewise,
the
the
the so many times in it are times
that dua is accepted.
So you have the, the ability to make
dua. So make tartib, make schedule of your
time. Don't just take the,
take the of of menses as if like
eutrophication for me being a Muslim or whatever.
Or that it's a time to just chitchat
or or or blow off this time. This
time is Mubarak so much so. One sister
asked that I have a
a ticket to go to the Haram in
Sharifin.
And should I just cancel it and, you
know, go some other time because it's going
to be during my, mostly during the time
of Hayd. And I said, no. Go. Go.
Take the ihram from the mikat and go.
It's a Mubarak place and it's a Mubarak
time and make the dhikr of Allah
and take the divine name Allah Allah
and make dua
and,
you know, read the other masnoon adkar and
duas
at that time and focus your heart toward
Allah ta'ala.
There's even a dispensation in the Maliki school.
It's permissible for a woman in her to
read,
to read the,
read and recite the Quran itself. And I
know there's a difference of opinion, so, obviously,
respect the other schools as well that don't
allow that. But, there's a rufsa even in
the Maliki school for the sisters who follow
that that, you know, you may not be
allowed to touch the mushaf,
but, you know, the mushaf the the legal
ruling
of the mushaf is that book in which
more than 50% of the written words are
Quran.
So, a book that has both the Arabic
text and the English translation,
that doesn't carry the ruling of the Mus'af.
So as long as you don't touch the
Arabic part, you can even read from there
and recite from there.
And so this is a great blessing from
Allah
that, that you have all of these
that you can do. So take time
and don't waste it. You know, don't don't
don't waste it. Even for our other brothers
and sisters, I know some people have school
and some people have work and some people
have responsibilities. Some of us, Allah Ta'ala, has
given from his father that we have this
time to direct our toward Allah
our focus,
our concentration toward Allah in these Mubarak times.
Other people don't have that ability.
If you can only sit and make dhikr
or make rebada for 5 minutes, then make
sure you don't miss it. And if you
do that with diligence, Allah Ta'ala will give
you the barakah in those 5 minutes that
other people don't get their entire night. There's
so many people that they have time off.
In fact, they're sitting right now in the
masjid in Atikaf.
And the fact that they have so much
time off and the fact that they're in
the Masjid and the fact that they're in
Atikaf and the fact that they're,
quote, unquote, you know, focused on worshiping Allah
to Allah,
it becomes a hijab between them and between
Allah. In the same way that the hare,
you know, the the the the the fable
of the tortoise and the hare,
the hare, the speed of the hare was
a hare between
that hare and between winning the race.
So so don't don't be,
don't be fooled
by by what you have or take it
for granted. And those people who have very
little, don't be fooled by thinking, you know,
having very little is the same as having
nothing.
They're very different things. And Yomotayama,
very little will, will will be a lot.
Nothing, however, will still be nothing. So,
you know, take advantage of what you have
and,
focus on
the,
focus on, on Allah
in these last night nights. Don't waste your
time
laughing and giggling or or, you know, spending
this time as some sort of, cultural,
you know, like the most wonderful time of
the year,
Christmas tree light up, but like Muslim addition.
Don't don't make it into that. So much
of the ummah has made it into that.
Don't make it into that,
lest,
you you regret it. And,
Allah even if he forgives all of us
anyway, there will be a difference between those
who did what they were supposed to do
and those people who had Himma,
those people who had courage in order to
do more and more and gain more and
more from Allah to Allah's love. And the
hope is that whoever is listening to these
recordings, at least either they're a salic, either
they're a person who's made their intention to
to make the most important thing in their
life traversing the path to Allah,
or they're at least people who aspire to
be a salic or love the salicin.
And and to love aqom is to be
one of them. Al maruma.
A
person will be with the ones that they
love. So so so let that courage, you
know, push aside.
You know, people will waste your time. If
you go to a worldly person
and you ask them,
you ask them, hey,
you know, can I hang out with you
or can I come over to your house
for dinner or you wanna come off over
to my house for dinner,
you know, when they have finals or when
they have some, like, sort of big,
thing to do at work, they'll be like,
no? I'm sorry. I'm busy.
But
Muslims, the bearded
and Hijab ones,
you know, like to play pious idiots.
How that, you know, when people wanna waste
your time in Ramadan and they wanna waste
your time in the last 10 nights and
they wanna waste your time in these few
Mubarak precious hours,
we're the pious idiots who say, yeah, come
and waste our time. And they have no,
concern and no value for it. And if
it's something of value to them, they would
never give you, from what they had. So,
yes, I agree people should have, good adab
and good etiquettes, and they should be nice
and kind to one another. But you shouldn't
feel bad about, you know,
not wasting the little that Allah has given
us. And these moments are,
the little that Allah has given us.
And,
you know,
spending the time is just the beginning of
the journey. What to do in that time?
There's there's a lot more progress that needs
to be made.
So Allah
give all of us so much.
So I wanted to continue. There was just
a little bit from last night's,
from last night's discussion with regards to patience
and difficulty in the path of Allah
that we weren't able to finish.
And I wanted to, I wanted to, finish
that and then read another Inshallah.
So
the are related
that
Allah grants so many bounties through suffering patiently.
May he grant so many gifts through suffering
patiently.
Such bounties which has not entered into your
mind.
And this is what this is the,
this is this is this is a restatement
of the the words of Allah
The
people of patience,
they will be recompensed
without any
without any,
without any account.
Meaning that that that that Jannah which is
going to be filled with the delights that
no eye has seen nor has any ear
heard nor has any mind ever thought of.
This is the bounty of those who have
had patients.
Such is the blessing of patients.
Thousands of medicine has thousands of medicines has
Allah created
but none such as patients
have seen been seen by Sayedna Adam or
his children, alayhis salaam.
Whoever adopts patients has in fact acquired the
high rank of siddiq, of the one who
is true of faith. So siddiq is who,
Allah Ta'ala, he
recognizes in his book
4,
4 stations,
4 stations of of of greatness.
The the lowest of which is the salihin,
who are those people who are given the
to
observe properly the the sacred law and not,
not be
negligent
or
or falling behind in any commandment or prohibition
of the sacred law.
And then,
the second is the Shuhada,
those people who gave their life that the
word of Allah Ta'ala could be made supreme
in the land.
And the the next one is the siddiqeen.
Those are the people of wilayah. Those are
the people who,
have re reached a special level of Allah's
love and sainthood that they gave everything they
had for the sake of Allah. And so
Allah gave them back something better than they
could have ever been. That they have a
supernatural level of of of of,
of connection with Allah,
that that can only come from his from
his supernatural help. And then above that, the
only rank that's above the the the class
of the siddiqeen, of the true faith ones
is that of of prophethood, the
nabiyeen.
Whoever has adopted patience has in fact acquired
the high rank of the siddiq.
The prophet
has said, Allah does not love,
Allah that Allah does not even grant, iman
faith to the one in whose temperament there
is no patience.
Sayyidna Ayyub, alayhis salam, for 7 years remained
patient
and pleased with Allah's guests.
Who's Ayub Alaihi Salam, Ayub is in English,
the the the name of Ayub is,
Job. And Job, if you read about him
in the bible and if you read about
him in the Quran, he's the one who,
was a pious and wealthy man. And he
wasn't from Banu Israel.
But because of his piety and his wealth,
Allah subhanahu wa ta'ala, and his shukr that
he would give to Allah for all the
blessings Allah gave him. He was known even
to the Banu Israil as as this is
a man of God, that this man loved
Allah to Allah, and it's very rare. There
are very few people that that the Banu
Surayil, you know, respected and that are mentioned
in their, in their scriptures from outside of
them.
And he was
a rich man who Allah gave from every
blessing.
And, he he loved Allah
so much that he showed beautiful
thanks to Allah Subhanahu Wa Ta'ala. And
so,
the objection in the in
the
was made with regards to him.
So in
the
the the the question was asked
that he's a a beautiful slave of Allah
Ta'ala,
but, you know, maybe he's only so thankful
because he was given so much. Meaning, if
he was put into a hardship like other
people
are put into hardship,
then maybe, he would show some different character
or different
color than the one that he he had
shown. And so Allah
afflicted him with every every sort of
every sort of difficulty.
That he lost his family,
he lost his wealth,
he lost his health, he lost everything.
So much so to the point where,
he,
he had parasites, like worms and bugs that
were eating him alive.
And, he loved Allah so much
that even those bugs when, you know, it
comes in the the tafsir in the tafsir
of his story that even those bugs when
they would fall out, he would pick them
up and put them back in,
out of his love for Allah's creation,
that they should not,
starve or they should not feel any pain
on his account. Rather, he endured all of
his tribulations patiently,
and never complained against Allah
at all. And,
he showed all of the creation
that doubted in him and that hated on
him, that he's only a pious man because
of his
because of his,
wealth or whatever, which we oftentimes think. We
say if I had that much money, I
would be pious too or whatever.
And, the fact of the matter is very
few people are are that pious. And wealth
is is
is is referred to in the hadith of
the prophet as
the thing that makes people crooked and makes
people go astray. The more wealth a person
has, if they're able to go,
be able to stay straight,
This is a sign
of a very rare type of piety. Otherwise,
most people, when they get everything they want,
they they just go crazy, and they think
they don't need Allah anymore.
So,
so the the the the the verses say,
the prophet
has says, Allah does not grant
Iman to the one in whose temperament there
is no patience. Said Na'ib, alayhi salam, for
7 years remained patient and pleased with Allah's
guest. Meaning what? The parasites that were eating
him alive.
It is related that when Sayedna Ayuba alaihi
salam was saved from this calamity and he
became healed. Someone asked him.
Say the when were you more pleased? Was
it at the time you were suffering in
misfortune or the time you were healed from
your calamity?
He replied,
thanks to Allah that he granted me the
bounty of good health. But during the time
of this calamity, every morning and every evening,
voice reached me from the unseen. A special
voice reached me from the unseen asking me,
oh, Ayub, how are you?
And this was part of his test that
he would be asked,
how are you,
regularly? Why? To see is he gonna complain
against Allah
or show his anger displeasure with him.
He and look at look at that that
that's a chance to complain if, you know,
if a voice from the unseen is asking
you for something, then that's your time to
say what you want or say what you
need or say what you're you're feeling,
because that doesn't happen to everyone who's suffering.
He replied, thanks be to Allah that he
had granted me the bounty of good health.
But during the time of this calamity, every
morning and every evening,
the special voice which reached me from the
unseen
asked me, oh, Allah, how are you?
And so this is the this voice is
coming from what? It's coming from the side
of Allah Subhanahu Wa Ta'ala.
So he says, this voice reached me from
the unseen asking me, oh, Ayub, how are
you?
Saidna Ayub, alayhis salam, said, what pleasure and
ecstasy was there in that voice?
It is such that numerous lives would be
sacrificed for it.
Asking after my well-being,
was such that it made me forget all
my misfortunes which I suffered.
The heart now longs for that voice which
has now stopped.
Meaning what? Just hearing Allah ta'ala that Allah
was concerned for him, that Allah asked him
how how he was. He said just to
hear that voice, it miss made him feel
so much better despite the fact that the
parasites were eating him alive,
that it caused him to forget his his
his calamity.
And this is not
a,
something that is unique amongst the Alula.
Rather the prophets, all of them were like
this. Don't you remember the story of Sidna
Ibrahim alaihis salam,
who as an old man used to remark
that the days that I was burning in
the fire, that he was tossed into a
fire and burned,
because of his objection to his people's worshiping
idols.
He was burning in the fire. It comes
in the hadith of the prophet It wasn't
that they burned him for, like, an hour
or 2, and Allah said to the fire
and Allah Ibrahim be cool and be,
be be,
whole for Ibrahim,
alayhis salaam. Rather, he was burned in the
fire for 40 days 40 nights. In his
old age, he remarked that I used to
miss that time because Allah gave me special
sustenance from him. He was receiving a supernatural
type of sustenance which made him not need
to eat or drink. And not only was
the fire, cool for him, the fire made
him feel an ecstatic state that he would
pray and, read salat and Allah sent a
of of angels to pray behind him. And
he spent this 40 days 40 nights in
this ecstatic state,
uh-uh in in in which the special help
of Allah came to him because of the
special type of grief and difficulty he had
to go through. And this is, this is
mirrored through the it's mirrored through the experience
of Saidna,
Ayuba, alayhis salam, that the parasites are eating
him alive. And when Allah asked him, how
are you? He feels, such an ecstasy in
in that that that connection with Allah ta'ala.
Imagine that that, you know, the
most of them will worship Allah for a
lifetime and never hear hear from him or
see him. That Allah
took the time to even speak to him
and ask him how he's doing.
Uh-uh it made him feel such a a
rush and such a a a a a
a spiritual, ecstasy inside
that at least you can use it as
a trajectory with which to aim. But this
is something also that happened to our,
our
and
and our also,
throughout every generation throughout every generation of the
of the ummah.
Maulana Mazhar Nottawi
who was one of the the the the
original founding,
in in,
of the Akabir,
the generation of the Akabir of the Darulun
and Deoband who are the people that we
take the the the tariqa from.
And, you know, maybe someone listening has their
own sheikh and whatever, the tariqa is all
one tariqa as long as it connects to
Allah,
take the advice and the instruction from your
shayr,
but all of all of them are are
ours. Don't say that that's their group and
this is our group, That's their masjid. This
is our masjid. That's their madrasa. This is
our madrasa.
That's their sheikh. This is our sheikh. That's
their tariqah. This is our no. You take
from where you take from, there's
no problem with that. But when you look
at the entire,
everyone is ours. Everyone is ours.
All of them are ours. Whoever is doing
good, whoever says
whoever speaks the truth, he's ours,
even if we never heard of him or
saw him or or or or, met him
before.
And anybody, who's on the Batil, even if
they have the same sheikh as us or
even if they call themselves the same name
as us, and even if they pray right
next to us and they live right next
to us and they're, you know,
close to us in relation and in style
and and school and name and everything. If
they're people of Batal, if they're spewing nonsense
and falsehood, then we have no connection with
them. We're as far away from them as
the east is from the west, meaning that
never never the 2 of them will
will will meet.
And Allah
is is the one to be praised for
for having connection with the Haqq. So Mawlana
Mazhar Nannutawi
he participated in the battle of Shamli against
the,
against the colonizer,
which took place in North India.
And, a great number of
of of of Mujahideen
many of whom were
were ulama of the first rank and, people
of zikr and people of,
of wilayah, of allata sainthood, many of them
were martyred on that day
and left for dead in great piles.
And Mawana Mazhar Nanotwi was also shot
on that day, and and he was,
in such a state that,
you know, people passing by thought he was
dead.
And so he mentions that he saw the
the
the coming and going from shahid to shahid,
from those who had passed away and,
giving them to drink. And those who were
dying and those who were passing away, giving
them to drink from the water of Jannah.
And,
he,
was known for his whole life. He had
a a a a what people just thought
was a nervous tick that he used to
flick his tongue on his, on his lower
lip.
And people just thought it was like a
nervous tick that he had or that maybe
he was unaware or or or involuntarily
doing it or, you know, some sort of
neurological issue or whatever. And so he,
you know, which is normal. Those things happen
as well. There's nothing wrong with that.
So, you know, once he once he told
his, his companions and his students
that, I was there on the field of
Shamli,
and I was injured, grievously,
and I was left for dead.
And,
then I saw the huraim going from person
to person,
giving them to drink from the drink of
Jannah.
And one of them, they held the the
the the the container to my lips.
And, then the other ones
told her to pull it back because it's
not his time yet.
And so he said that he tasted from
it, the sweetness,
and she, she pulled the the jug back.
And,
he said though, but a drop of it
touched my lip. He says that every time,
my my lip touches my tongue touches that
part of my lip, I it still tastes
sweet to this day. And in his old
age,
that he still tasted that sweetness. There's a
man who used to teach the hadith of
the prophet sallallahu alaihi wa sallam as a
profession. He used to teach the the books
of and things like that.
Something that we, you know, I guess we
don't think of as, like, spiritual or whatever.
But he dedicated his life in the service
of the deen of Allah
and this was his experience.
And so yeah. You know, these types of
ecstatic experiences, they happen to those people who
give everything that they have. When their entire
nafs is wedged out of themself,
their entire ego is completely
wedged out and beaten out of themselves,
then, when they go through such calamities
because they have nobody else to help them,
they don't even have themselves to help them.
So Allah says, I'll help this person. And
if you wanna take care of your business
yourself,
then,
you know, go for it, and and let
me know how it turns out.
The next Heikaya that we'll read is is
is a is a illustration of those type
of people.
When a person suffers sorrow and misfortune, he
should not complain or utter objections.
This is most disrespectful.
There is no objection in taking treatment or
complaining of the pain of the body. The
lover of Allah should not, however, object or
have aversions to Allah who sends the calamity.
The verses are quoted, because sorrow and comfort
are handed out by Allah. Hence, complaints and
objections are disrespectful in Kufr.
It is essential that the slave and bondsman
should sit at all times and be satisfied
with what the master decides as the master
is in full control and can do as
he pleases.
Now I close the subject by subject by
quoting a few other lines of poetry. May
Allah make us his true slaves and grant
us the ability to act in accordance to
pleasure.
When in the love when in love, the
complaint of the beloved is not appropriate.
For me, there is no injustice in any
of his actions.
Outwardly, though it may be a calamity,
but it is in fact blessing in a
disguised form.
That calamity in which there is goodness for
us is not really a punishment.
The love of the slaves of Allah cannot
reach perfection
until the blood of evil desires is not
shed. You go through the calamity and it
kills it kills a person's evil desires.
May that which is pleasing to you, you
Allah, also become pleasing to me. What would
I do with that pleasure which is not
accompanied by your pleasure?
How can I say that pain which is
in my heart of your love is not
a gift of yours?
He who is not blessed with this gift
remains unaware of your glory.
Do not rejoice over my tears of longing
for him when I am distant
from him.
Oh, you uninitiated
in love, you have not as of yet
experienced the pain of deep hearted love.
Whoever you witness giving his heart and soul,
gold and silver, oh, Aftar, believe that he
has not tasted the sweetness of the love
of Allah.
Inshallah,
we'll read, one more hikaya, Inshallah, and then,
be done for the night. There is
such little time, in the summer nights for.
And this is the story of the saint,
on the mountain.
So a certain,
Darvesh,
a certain Salik or traveler on the spiritual
path, once went up a mountain pass and
made a promise to Allah.
He said, I'm turning my back on all
worldly connections.
Now I shall remain here in solitude,
busy worshiping you. When I feel hungry, I
shall wait for sustenance from your side and
will not ask anything from any person.
I will not pick any fruit, of the
trees of this mountain, but in the wind,
if any fruit falls from the trees, that
I shall eat.
For some time, he remained steadfast on this
promise to test, to the test that came
from Allah's side.
The test came along because in his vow
that dervish did not say insha'Allah,
if Allah pleases. The omission of insha'Allah gave
a sign of the dervishes pride and arrogance
and overconfidence
in his own courage and ability.
For this reason, the punishment for his deed
involved,
involved him in a great test and the
nur of his heart had left him, so
that the ability to bear the difficulties of
hunger became lost.
Allah ordered the wind not to blow in
that part of the mountain.
For 5 days, the wind failed to blow.
As a result of which, no fruit fell
from the trees. The dervish suffered
unbearable hunger.
He could no longer have patience and the
hunger made him feel weak.
He was forced now to break his promise
to Allah and he began picking the fruit
from the tree to eat. When that happened,
Allah punishment
punished him because it is he who commands
ofu bil'ukud,
carry out your covenants.
This is what happened. A group of thieves
came to hide along the foot of the
mountain.
Someone informed the chief of police
that of that town of the nearest town
that a group of thieves were hiding in
the mountain.
Before the, police could arrest the actual thief,
or thieves. He
the the officer an officer saw the dervish,
and thought that he was one of, that
band of thieves.
Hence, he immediately arrested him. The dervish made
a big noise protesting in his innocence and
proclaiming that he was not a thief. But
the police officer and the other soldiers did
not listen to him. The punishment was that
they they the punishment that were they were
to meet out to him was that they
were gonna cut his right hand and his
left foot out,
which is,
it's it's the punishment, for brigandry.
If you steal something by
stealth in the sharia, those are the people
who,
if and when they get caught,
the the had punishment is amputation.
For the one who steals a robber or
a brigand who steals
by threat
or by violence or by killing or by
the threat thereof,
that that one that one, the the punishment
in the shara'a is that their right arm
and their left leg should be cut off
and they should be crucified.
At some time, after some time, or after
a small amount of time, a traveler had
passed that way. And when he had saw
what had happened,
he, scolded the police, officer and the soldiers.
He said, you dogs, what have you done
to this, saintly dervish?
He is a saintly man in the Wali
of Allah in our era. He has broken
away from this world to settle in solitude
in the mountain.
When the police officer heard this, he began
trembling in fear.
Obviously, that's not the case with the police
officers, Ilham and Rahim Rabuhu, anymore.
Now they pick on the. There is a
time in which the ummah, if somebody knew
that a person was striving to have connection
with Allah, they used to respect them and
they used to fear doing anything
of harm to them.
There are many sins that, may be punished
in this world,
or or or may be forgiven or may
be punished.
And they may even be punished in the
hereafter,
but they're not going to result in a
person having their iman taken away.
Making an enemy with, a wali of Allah,
this is
a a sin that Allah says he declares
war on such a person. And when Allah
declares war on them, it's a expression meaning
that he no longer wishes well for that
person anymore. So oftentimes, the people who make
an enemy of a beloved person of Allah,
one of the punishments one of the many
punishments is that they they'll have the iman,
snatched away from their heart and they'll die
on disbelief,
which is the worst punishment of all because
it entails going to Jahannam forever.
So so when the police officer heard this,
he began trembling in fear. And he thought,
oh my god. What what have I done?
In
fear and with great grief and sorrow, he
came to the dervish.
He bore his head and bore his feet
and cried bitterly over the mistake he had
made saying, I swear I did not know
that you were a saintly man. I made
a mistake and considered you one of the
thieves. For Allah's sake, forgive me. Otherwise, I
will become,
I will become the subject of Allah's anger
and become destroyed.
The dervish replied, brother, it is not your
fault. I am the guilty one. I broke
my promise to my lord, and for that,
I have been given this punishment.
The the verses are are quoted,
I know the cause of this and my
inner self is aware thereof,
that for which sin of mine this befortune
befell me.
I broke my agreement with Allah, and as
a result,
the punishment for my deeds was the severing
of my hand and foot. The sincere ones
are at all times in danger.
In Allah's path, there are great tests awaiting
them. Such promises and vows should not be
made which you cannot fulfill, and do not
sit in
places of danger where you are bound to
be tested with trials.
The lesson.
Firstly, a person should never take an oath
for anything which is against the Sharia,
like saying I will not eat or I
will not drink water, etcetera.
The oath of the dervish in the question
in this dervish in the story was of
this type,
That he made all these oaths to oblige
things on himself that were not, commandments of
the Sharia
that was an excess on his part.
Secondly, a person should never depend on his
own courage and strength.
In all matters, one should depend on Allah
and seek his help. And this is a
deeper and more profound lesson from this hikayah,
which is that
that you when you set out to do
something,
when you set out to pray, when you
set out to fast, when you set out
to make Hajj or umrah or to give,
sadaqa or to do any matter great or
small,
Don't put the trust in yourself,
rather put the trust in Allah
Any matter great or small, have the
tasoor and the the the conception inside of
your mind and your heart.
That this thing is impossible without Allah Ta'ala's
help. And at the same time, have the
conception in your mind and in your heart
that with Allah's help, nothing is difficult.
And this is what was missing that this
person,
this person in the story,
was one who
he had great courage, but he put the
trust in himself that because of my love
of Allah, I will do this and I
will do that and I will do the
other thing. Where the fact of the matter
is is that had
helped us, we wouldn't even be able to
pray
much less any of the other great things
that we are expected to do in this
life.
Raise children, raise families, die with iman, any
of these things, none of them are from
our own doing. It's for this reason that
the sheikh of our masha'ikh, the sheikhul Arabal
Ajam
Hajim Dadullahal Muhajir al Makki
who is the sheikh of the the the
Aqabir masha'if of Deoban.
He, he
they say that he used to,
you know, with his lord, be like a
baby.
Nothing that would happen that he needed or
nothing that would pain him would he,
spare
a complaint to Allah to Allah. He would
complain to Allah to Allah about everything,
not about Allah, but about things to Allah.
Anything, any small amount of difficulty he went
through, any any any anything that he went
through, he would say, you Allah, this is
so difficult. You Allah, give me your help.
You Allah, this is so hard for me
to bear. Give me your help. You Allah,
this is so so difficult. Give me your
help. Why? When you complain about Allah, then
you cut the bond between you and him.
But when you complain to Allah, he's the
only one there's any benefit in complaining to.
If he gives you from his help, great
things become possible. And if he doesn't give
you from his help, then then little things
become impossible to a person.
So this is the path this is the
path shown to us by our our aqabir,
don't put trust in yourself. Put trust in
Allah
This doesn't mean not to do great things.
But even in small things, don't put trust
in yourself.
Rather, put the trust in Allah
If for, if one intends to do anything,
one should always say
If for some reason one forgets to say
so, then the moment that they remember, they
should then say insha'allah.
One must remember at all times that without
Allah's power, nothing can take place. This is
the meaning of La Haula Wa La Haula.
Right? The reason of the Fathand, the Lamb
of Haula and a Fathandah,
Tamarbutah of Huwata
is lalinafiljins,
meaning that there's no force and there's no
power of any type, big or small, in
existence. The entire it's a categorical
refutation
of of of of the existence of any
force or power. There's no force in the
world nor any power in the world,
except for with Allah. Meaning, there's no force
that can stop a person from destroying themselves
spiritually
nor is there any power that can give
the person the,
the
ability to establish the obedience of Allah except
for through Allah Subhanahu Wa Ta'ala.
Wa Ta'la Hakim Hafthir quotes the the the
verses,
Allah is one Adam. A favor is much
better than a 1,000 efforts from the obedient
ones.
Meaning our own
efforts and our own deeds that, quote, unquote,
we think of as coming from ourselves, all
of them are worthless. They're like they're like
the the seeds of the dandelion,
floating through the air. All they are if
they even touch another person, it'll just cause
them an allergy.
That one Adam, Allah's Fable is better than
a 1,000 effort efforts from the obedience obedient
ones. That what he gives us, that's what
we want. What comes from ourselves, that's of
no value to us. Allah's one Adam of
favor is much better than a 1,000 efforts
from the obedient ones. Humility in the path
of Allah and indigence is better than being
proud of one's devotion and obedience. The pride
in one's devotion and obedience is what? It's
the way of Iblis.
And protect us from being like him or
being with him in this world or in
the hereafter.
One should with steadfastness on the deen, pray
to Allah at all times. Oh my lord,
do not leave me to my nafs for
one moment.
Rectify my condition in such a manner that
at all times, it is in accord in
accordance with your pleasure until you make my
ending on faith. Ameen.