Hamzah Wald Maqbul – 1440 6 Ramadn Late Night Majlis Abdullh b Mubrak Hamdn Qassr 05102019
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AI: Transcript ©
Completed the,
the big
the big 4. Surah Surah Al
Imran, Surah
Surat Al Nisa, and Surat Al Maida. I
shouldn't say we. I should say that the
Hafaz completed it.
And just like that, you know, like, Ramadan
passes like that. Every day is a little
bit different depending on what you read in
the Tarawee. Just like that, our life will
pass us by.
And,
the for
anybody who's a student of Aqidah
is,
lesson in
to the Alamin,
except for it's not like any book of
Kalam ever written.
It's
and, there's great beauty in it. And, thereafter,
the Surat Al Aruf
is threat
in to
the people from his creation who are transgressors.
But because this is not a, we're not
gonna take too much time on it,
except for to say that the Quran wasn't
revealed in order to,
in order to, quickly finish tarawee
or taravian,
rather. It was,
revealed
in great part that people can reflect on
it and benefit from its meanings.
And
So for those who have listened to the
Majlis in the years
past, Insha Allah,
after we finished the
of,
we're going to shift back to something more
something more familiar in terms of the format
of the, which is that the point of
the was
to remember,
some part of the experience of being in
Hanqa,
with with with, my that
after the,
in order to
relax from the,
from the
exertion of
focusing on the salat of Tarawe,
there would be the mention of
some of the mashaikh and some of the
and some of the salihin and the the
Mubarak people who passed before us in this
Ummah,
because their love is also,
an act of worship and a commandment of
Allah Subhanahu Wa Ta'ala.
And it is one of the greatest and
most,
expedient means
to earning the love of Allah
by the
that a person will be with the one
that they that they love. So today, I
wanted to read a a a a
few from
a couple of books
that, those who are familiar with the are
familiar with.
First, I wanted to read from the
of, the Sheikh Ali Hajwari
for the Lahore Republic,
otherwise better known as,
whose,
Mazar is
famous for the free and
that people eat over there. But, unfortunately,
markedly less famous for the actual teachings of
the sheikh.
So in his book, he gives the Tabaka
of the sufia. And,
interestingly
enough,
amongst those are a number of the great
ulema of the Ummah.
So I wanted to share, the tawaka of
1 of, those great ulema, the Sheikh Abdullah
bin Mubarak,
Abdullah bin Mubarak
was
a great Muhadith.
His
hadith come in all the Siha Sitta And,
he is a,
anyway, like we read in the Tabaka, he's
a person that anyone who wants to be
familiar with, this, intellectual tradition of ours, they're
not going to be able to circumnavigate
him.
So for those of you who are studying,
inshallah,
by the time you get to the hadith,
you'll see that his name comes in the.
Imam Ahmed bin Hamble's name doesn't come in
the.
And a number of great who are famous
for being
their names don't come. So those few names
that come in all of the 6 books,
you know those people are a special part
of our tradition.
So Abdul.
Is the Nisbet word,
which is a city in Central Asia. I
believe it's currently in Turkmenistan.
After the Mongol,
desolation of Central Asia, it no longer was,
a
an important center of learning. But, definitely, the
people of Maru were
Persian or, Aryan speaking people. They were not
Arabs.
And, some of them may have been Turkic
speaking, although I think that's a that
that that Nispa increases a bit later.
So he was the imam of his time
and consorted with many eminent.
He is the author of celebrated works and
famous miracles. The occasion of his conversion is
related as follows.
He was in love with a girl, and
one night in winter, he stationed himself at
the foot of the wall of her house.
While she came onto the roof, they both
stayed gazing at each other until daybreak.
When Abdullah heard the call to morning prayers,
he thought it was the time for a
shot, and only when the sun began to
shine did he discover that he had spent
the entire night in rapturous contemplation of his
beloved.
He took warning by this and said to
himself, shame on you, oh son of Mubarak.
Do you stand on foot all night for
your own pleasure yet become furious when the
imam reads a long chapter of the Quran?
He repented and devoted himself to study and
entered upon a life of Zuhd, of asceticism,
in which he attained such a high degree
that once his mother found him asleep in
the garden while a snake was driving gnats
away from him with a spray of basil
that it held in its mouth.
So the snake driving the gnats away,
whatever.
The the the thing that I I think
people who wish to get to that point
because people oftentimes obsess about the, obsess about
the karamat.
But the actual karam is what is that
he was able to take an Ibra from,
what, from
a simple and very human experience that normal
people have, which is being in love,
being in love with a woman, and,
you know, being in such a rapture and
such exuberance in that love that the entire
night passes him by. Now I know it's,
you know, it's embarrassing. You know, your abuzz
right there. You're not gonna talk about it.
Right?
Where's Hafez Milne? Right? Your abuzz right behind
you. These are not things we're gonna talk
about because of our martial Victorian sensibilities.
But, these are very normal
very normal and very human
experiences. And this is one of the things
about the the Tasova Favar, Akabir and Elders.
It was very, like, connected to, like, actual
real life. Not as, like, much like
Marvel superhero and infinity gauntlet gauntlet, but more
like very day to day and, like, finding
lessons in, like, things normal people do,
experiences that normal people have.
If someone's never been in love with a
woman before, how is he gonna know how
to be you know, how how to love
his,
love If someone doesn't know how to love
his parents, how is he gonna know how
to how to love
And on the flip side, those people who
have the love of then they make good
lovers in other ways as well,
because they know what love is.
So what did he say? He he connected
2 really interesting things. 1 is the experience
of
what? Of falling in love with a woman,
and the other is the fury of why
is why is this recitation taking so long?
And,
Last Ramadan,
I I I did something foolish what I
which I hadn't done in Ramadan's past, which
was, like, kept using social media during Ramadan.
In Ramadan's past, I had enough common sense
to not do that.
Last Ramadan, I'm like, oh, you know, like,
benefit for the. Right? Cult of Dua mentality.
And then what happens is, like, I get
embroiled, like, unwittingly in, like, some sort of
weird, like, Twitter explosive, like,
controversy, and all a sudden I become Malana
abortion or something like that, which is not
that's not, you know, who I am.
And I just thought this is stupid. You
deserve this for like being embroiled embroiled in
this.
But
the the the the the what? The fury
that he he coming back to the point.
The fury that he had of what? That
why is this guy reciting so long from
the Quran? And the reason I brought it
now I remember the reason I brought up
the social media is in Shaban, the whole,
you know, this huge long back and forth
and people yelling, screaming at each other about,
like, should we read the entire
or should we not read the
and, like,
why is it that some people make such
a big deal about this and that and
the other thing? And without getting into that
because there are people who have valid points
of view on both sides, like this much
validity and then, like, this much pomp in
the argument, you know.
We are getting into what's right or wrong
or whatever. But the idea is what? The
that,
this is a very common
this is a very common thing. If the
someone who's narrated in all, 6 books including
Bukhari Muslim, etcetera,
has had this experience that what like, why
is he why is he reciting so long?
Why is Fajr taking so long? Why is
Isha taking so long? Why is Tarawi?
But but Tarik Ola, why is Tarawi taking
so long? That means what? They were like
they're regular human beings. They had, like, regular,
thoughts,
but they took their, regular,
thoughts and they they
learned a lesson from them. You understand what
I'm saying? You're not the only ones who
are like, oh, this is like so long.
But they took a lesson from it and
then afterward, put barakah in the recitation for
them.
And then what happens then thereafter the miracles
happen. But the real miracle is not that
a snake is like driving gnats away from
a person. If you really don't want gnats
to be on top of it, you can
go buy like a bottle of bug spray.
Right?
Uh-uh. Uh-uh. The real miracle is what is
that that somebody learned a lesson. Someone in
the world learned a lesson. Allah to make
us amongst the people who learn a lesson
one day.
He then left Maru for some time,
and, went to Baghdad
where he, associated with, some of the sheikh
of Tasawwuf and also resided for some time
in Makkumu Kalama.
When he returned to Maru, the people of
the town received him with friendship and founded
for him a professorial chair in lecture hall.
And the the the expression in Persian that's
used in the original is that they gave
they they gave him a dars and a
majlis.
They built for him a madrasa and they
they they made for him a majlis. The
madrasah is what? Where information and knowledge is
transferred.
And the majlis is what? Where Sahba happens.
And this is the these are the two
ways that that that we benefit from our
elders, from our masha'i, from our ulema. Alhamdulillah,
Darul Qasim is there, Darul is there, etcetera.
We have these institutions of learning. Those are
the Madars, but not everyone is going to
become a shaykh. And this is the thing
I see in a lot of people is
that when they kinda get oriented toward the
deen, they see how much great,
honor the deen gives to the ulama, and
then they think the only way of becoming
pious is to become a scholar. And the
fact of the matter is if everybody was
a scholar, you know, the entire is gonna
fall apart.
The entire is gonna fall apart. You have
people have to do different stuff. Stuff. People
are made to do different stuff. People excel
at different there's some people who make them
into an imam or into a scholar, they'll
completely,
lead the, astray.
But if you let them do what they're
good at, in a in a proper way,
then what? Then those people you'll see that
they, they they benefit the Ummah. And so
the the the Darce is one thing and
they also found it for Him Majlis as
well where people can get sukhba. That those
people are not gonna become allama, at least
they can benefit from the halal of of
the sheikh because the hall is the same
thing. The hall is completely abstract. Everybody carries
a hall inside of them inside of their
heart. That's completely abstract. It's something that's not
words, it's something that's
not, that you can't write in a book.
That's why
the often times many of the greatest of
our who are illiterate people.
Was illiterate person. Sayed Ahmed Shaheed was an
illiterate person. There are people who don't know
how to who who don't know how to
read and write, but these things that they
say are really amazing. Why? Because they carry
the howl with them inside. And sometimes a
an alim can learn from the howl of
a person who's unlearned.
If you fear Allah, Allah, Allah will teach
you the things that you don't that you
don't know,
from before. And in that sense, the end
of the prophet was the most perfect because
he wasn't a person of, like, of of
literary type of learning.
Rather, he carried that pure how with it
with him and was able to interpret it
through all of his experiences in life. And
how cannot be earned or learned. You understand
what I'm saying? There's no number of years.
There's no, like, how course that you can
do.
Like you can become a Mufti, you can
be specialized in like the the the, you
know, the art of giving fatwa, you can
be specialized in being a Mu'tikalim, a person
of Ilmukalam, you can be specialized in being
Muhadith or being, you know, grammarian if you're
weird.
You can be specialized in all of these
things. Hey, I love Arabic grammar. That's why
that's why, people don't like to talk to
me. But,
you know, but the how there's no amount
of earning you can do. The only place
you can get it from is
is is from somebody who has it. And
so he had a majlis also,
for that, for for the transmission of that.
And at that time, at that half it
says because Nicholson translated it and he's, a
very literary person. At that time, half the
population of Maru were the followers of tradition
and the other half were, the adherence of
of of legal reasoning just as in present
day. Meaning, like, you know, half the people
were the ones who'd say Amin out loud
and half of the people weren't,
to put it in very, like, simple lay
terms.
They called him Ra'ad Al Faritain because of
his agreement with both sides, and each party
claimed him as one of themselves. Meaning what?
Everyone loved him. The the the the Ahlul
Hadith people, the traditionalists loved him. Why? Because
he was such a prolific Mujaddif.
And Aluray,
the the people of
principled legal reasoning, they loved him because he
was a direct student of Imam Al Hanifa.
And he he was he was in his
fiqhanafi, although,
in in in sense not in a sense.
Maybe every fatwa he gave wasn't
wasn't like that, but his understanding the Sharia
was grounded in the teachings of Imam who's
also a great sheikh of the to learn
more about that. You can go look up
the old,
majalis,
and listen to them with regards to his
Sufik excellence
So both of them both of them loved
him. They fight with one another. They argue
with one another
to this day. They argue with one another
and are ready to kill one another, but
they they they just like they probably were
in Maru back in the day, but they
both, they both loved him.
And because of that, they called him Radil
Faritain, the one who both both parties are
pleased with. So he built 2 rebats, 1
in Maru and, for the followers of tradition
and 1,
in Maru for the followers of,
principled legal reasoning,
which have retained their original constitution down to
the present day. Now obviously, the author who
wrote that lived before the Mongol desolation of
Central Asia, they're all destroyed now. And
for our brothers and sisters in Turkmenistan,
they suffered
a very horrible,
epic under
communist rule. And thereafter,
basically, in all of the Central Asian republics,
what ends up happening is that when they
quote, unquote get freedom from the USSR, the
communist party bosses fly back from Moscow to
their countries and just take up their seat,
and no longer are even guided by the
principles of communism. They're just despots.
And many of them don't even know the
native languages of the country that they they
go back to rule.
They learn them basically overnight. And so Turkmenistan
was ruled by an individual by the who
gave himself the title Tukmen Basi, which means
leader of the Turkmens. And he like names
months of the year after himself and family
members and days of the week after himself
and a huge, like, golden statue of himself
facing the sun. And he has, like, a
little
green green book kind of like Gaddafi did,
that he called the that that that was
his holy scripture that he forces all the
masajid to to stock. I mean, this man
just died a couple of years ago.
And
Allah relieved the creation from his,
oxygen wasting
body, but,
and so things are a little bit better
there right now, but they're still they're still
kind of tight, like that kind of insane
like nuttiness of his cult of personality is
gone, but things are still not like, things
are still not,
you know, normal,
in these places. But, you know, we still
read the Bukhari that their people wrote.
You know what I mean? We still read
the books that their people know. Marwazi, you'll
find the find the Marwazi, Nisbata and all
sorts of different ulama.
And so we owe it, you know, even
though we can't let, you know, whatever, shut
down concentration camps in China or whatever. We
owe it to all the people
for them because they did stuff that we
benefited from.
So we at least should make the offer
them and keep concern for them.
That's the least that we we can do
for them. So he built 2 rebats.
Nicholson translates the term rebat as convent.
Ribat is what ribat means to what to
to to make firm.
And so we use the name Ribat also
not just because of the Mauritanians
but because this is a concept that's that's
there in our, that's there in our ummah
that we've,
we've left behind that there needs to be
some place where people stay and make firm.
You'll never make a a generation of people
who don't tuck tail and run from the
battlefield if they cannot
get through 20 rakaz and majlis without tuck
tucking tail and running. Obviously, I know people
have, like, stuff to do and things like
that, in the morning, but the idea is
that with with with the solo is that
it's like a boot camp and it's even
harder than the military boot camp. Why? Because
you also have to be your own drill
instructor.
Nobody else can do it for you. Like
if I personally was your drill instructor, I'd
drill you into the ground before until you
die. And then after one day, you'll be
like,
you were so harsh on me. You weren't
even that harsh on yourself. This was a
waste. Right? The only way this is gonna
work is that what? You can take direction
and advice from and from other people, but
you have you're the only one who knows
your own how inside,
which makes it even more difficult than that.
So that was their their ribat and model
and this, you know, those were probably very
amazing and epic ribats that he built. This
is our kind of like, miskin rebat that's
over here, and
some something is better than nothing.
So he built 1 rebat for the people
of,
the the Al Hadith and one for the
Aluray,
which is there's a great hikmah in that
as well that people can do what they
need to to get ahead in their deen
and also not bother each other if they're
not, you know, if they're not syncing up,
a 100%,
and just keep a good opinion for one
another at a distance.
Afterward, he went back to Hijaz and settled
in Mecca,
on being asked what wonders he had seen.
He once replied, I saw a a Rahib,
a monk, Christian monk who was emaciated by
Mujahada,
by his self mortification
bent double by the fear of God.
I asked him to tell me the way
to,
Allah. He answered, if you knew Allah, you
would know the way to him. Then he
said, I worship him although I don't know
then then he said, I worship him although
I do not know him. Whereas you disobey
him,
although you know him. Meaning the Surahib was
what? He saw the Athar of Rabaniyah in
this
in
this Muslim.
And so he says, I worship him,
although I don't know him. Whereas you disobey
him although you know him.
And so,
the sheikh,
comments on this,
on this exchange. He says,
knowledge entails fear, yet I see that you're
confident.
Knowledge entails what?
Fear.
Yet despite that I see that you're confident.
And infidelity
or ignorance,
entails,
entails ignorance. Yet, I still feel fear within
myself.
Sheikh Abdul
Mubarak said, I laid this to my heart
and it restrained me from many evil deeds.
Knowing that even there's a kafir somewhere who
fears Allah Subhanahu Wa Ta'ala rather I know
that I'm on the Haqq, but I still
don't fear him. The remembrance
of that, it restrained me from many evil
deeds. It's related that Abdul Abin Mubaraka said,
tranquility is unlawful to the hearts of the
being at peace.
People say, when can I get a day
off? When can I,
when can I get rest? He said, tranquility
is unlawful for the hearts of the holy
of Allah, for the saints of Allah ta'ala.
For they're agitated in this world by talab
and in the next world by tarab.
They're agitated in this in this world
by the seeking of Allah, the desire and
the longing for Allah, and they're agitated in
the next world by rapture,
meaning by the sheer exuberance and by
the the the the joy. Tarab is what?
Tarab is the the feeling that a person
has when, like, their favorite song comes on
and it makes them, like, high. It makes
them, feel,
you know, it makes them, like, feel transcendent,
that in this world they are agitated
by by longing. And in the next world,
they're agitated by
by by exuberance
and by ecstasy. They are not permitted to
rest here while they're absent from Allah nor
there while they enjoy, the presence, manifestation and
vision of Allah. Hence, this world,
is even as the next
world in their eyes and the next world
even as this world because tranquility
of hearts demands 2 things, either attainment of
one's aim or in-depth indifference to, the object
of one's desire. Since he is not to
be attained in this world or the next,
the heart can never have rest from the
palpitation of love. And since indifference is unlawful
to those who love him, the heart can
never have rest from the agitation of seeking
him. This is a firm, principle in the
path of those who are spiritually adept.
So the second,
the second
The second,
Tabak I wanted to read
was,
that of a a sheikh whose name is
known to,
known to the people of the Tariqah, although
maybe,
the Ummah has forgotten it. It's a sheikh
the Sheikh Hamdoon Al Qasr.
He belonged to the ancient mashaikh and one
of those who were scrupulously
devout.
He attained the highest rank in,
in
jurisprudence and in divinity,
in which sciences he was a follower of.
He followed the,
and this is a this is I believe
this is a mistake of Nicholson.
When they say someone
is more often than not, it's the madhab
of Abu Thor, Ibrahim Al Khaled, who is
a pupil of Imam al Shafi'i.
And, the madhab of Abu Thor is the
madhab that was followed by,
followed by Imam Junaid Al Baghdadi
And I have a feeling that all of
these, like, with
the exception of the,
all the had been in Iraq at some
point, they just coalesce under the the flag
of the Hanabila.
Uh-uh. And Allah knows best. This is just
a
theory of mine based on a number of
observations.
So he was the he was what? He
was
a a a a follower of of
not
a a a a a he was a
follower of the Madhab of Abu Thor.
In Tasuluf, he was a disciple of Abu
Turab,
Nasha Bedi and Aliyah Nasr Bedi, both of
whom are famous people. You can read their
tabbakat in this book as well.
By the way, I want I want you
to note one thing is that what that
these are all Muhaditin. Both of both of,
the previous one,
Abdul'ab ibn Mubarak
and Hamdul Qasr. They're both, Anil Hadith
people in some sense.
Anil Hadith
Abdul'ab ibn Mubarak in the sense that he's
a prolific narrator of Hadith, and Hamdul Qasr
even in his fiqhies and Athari.
When he became renowned as a theologian,
the Imams and notables of Nishapur. Nishapur is
the the city of Imam Muslim.
The the notables of Nishapur,
urged him to take the pulpit and preach
to the people, but he refused.
Saying my heart is still attached to the
dunya, and therefore my words will make no
impression on the hearts of others. To speak
unprofitable
words is to despise,
our
and to deride our sacred law.
Speech is permissible to him alone whose silence
is injurious to the deen, and whose speaking
will remove that injury.
End
quote. And, this is,
a
a a a early Eid present to all
of our,
brothers and sisters whose
social media,
profiles have them standing behind a lectern or
with a mic in their hand.
I'm sure your speech is also,
will remove the injury to people's deen or
whatever.
On being asked why the sayings of the
early Muslims were more beneficial than those of
his contemporaries
to men's hearts,
he replied
because when they opened their mouth, it was
for the glory of Islam,
the salvation, the najat of, of the of
the spirit, and the satisfaction of our Rahman,
the god most merciful.
Whereas we discourse for the glory of ourselves
and the quest of worldly gain and the
favor of mankind.
Whoever speaks in accordance with God's will,
and by divine impulse in his words have
a force and a vigor that makes an
impression on the wicked.
But if anyone speaks in accordance,
with his own will, his words are weak
and tame and do not benefit hearers.
And, when we say they have no effect,
someone might say, well, I know somebody who,
you know, has
His bands are listened to by 100 and
1,000 and tens of thousands, 100 of thousands
of people. But still, it's what? It's like
water water under the bridge. If you wanna
know whose,
words have force in them,
they say that the,
that the, Muaddith Shabi,
once,
passed a drunk,
who
a drunk thug
who had a a knife in his hand
and accosted him in the state of drunkenness.
Imagine this, like, this is this is like
the time of the salaf,
and there's someone drunk.
And imagine
you and me passing drunk people, like, on
college campus or whatever,
And, we're like, oh my god.
So imagine where the imams
living with the Khalifa and Darul Islam and,
like, the Madhavs are right now. You know?
Like, I just, like, hung out with Imam
Malik last week,
literally, like, type of people. And, okay. So
drunk guy with a knife, a costume in
the middle of the street
and says,
hey, Muzvi, you're a big Muhadith. Why don't
you tell us a Hadith?
And so, he said that the messenger of
Allah Sallallahu Alaihi Wasallam said that if you
have no shame, do whatever you want.
And,
the the drunk this drunk thug, he his
hand started to shake and tremor until the
knife fell from his hand, And he ran
into his house and,
made and
hid out of shame.
And then he ends up becoming, his name
is Muhammadun Maslam al Qanabi. He becomes one
of the narrators of the Muwatta.
Abu Dawood narrates the Muwatta from him amongst
other, other Muhadithin.
So the one who speaks for the sake
of Allah,
you know, for them, even reading the hadith
of
will have an effect on people
And, people whose is impoverished,
like our own
forgive us, then, you know, just
do whatever you can and hope for the
best.
Allah give all of us from his father.
Allah to give all of us from his
father. Allah to give all of us make
us
his father and
his rahma.