Hamzah Wald Maqbul – 15 1440 Ramadn Late Night Majlis Making Claims 05192019
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We continue reading from the
speaking on a number of issues that are
relevant to the person seeking Nisbah with Allah,
differences in the conditions of seekers.
Sheikh Muslikh, the,
Sheikh of Moana Kamruzaman,
one of the one of the more renowned
of Moana Asher Falytanwy's,
Kholafa and deputies.
He mentioned that in the past, when the
masters of this path used to give their
Khilafa,
they used to give their Khilafa. Khilafa is
what
it literally means to leave someone behind
when they used to depute somebody with the
work,
that they should carry on the work of
guiding people to Allah
after they're gone.
When they would give the Khilafa to anyone
or when the old ulama, the scholars used
to give a certificate to a student
in Ijazah,
to to a student of knowledge, they used
to feel a very heavy weight and responsibility.
They felt it was a trust from Allah
most high, and they would make Dua to
Allah most high to enable the person to
fulfill this trust in an excellent manner.
Unfortunately, this is no longer the situation.
So So there are many people who carry
the nisbah of the great ulama of the
past in hadith and in fiqh. They use
the names of Abu Hanifa and Bukhari in
Muslim and Hafiz ibn Hajar and
At Tahawi and,
Al Ashari and Al Maturidi, and the the
great names that are,
bank bankable brands
that a person can trust, they use them,
but they don't carry the trust,
thereof. Allah forgive us.
Unfortunately, this is no longer the situation.
Instead, the acquisition of these positions are now
used to acquire wealth and authority, and we
seek refuge in Allah most high. Azar Sheikh
Al Akbar,
Muhiddin
this is a very, I guess, scathing condemnation
of the state of affairs,
that, Shehlu Akbar,
talks about in his age,
in his age, which was a long time
ago when still there was some part of
Muslim rule in Spain, etcetera.
This was a long time ago. He said
that,
this era is Mashon. It's packed full
by claims that people make, which have two
qualities. 1 is that they're they're, false, and
the other is that they're like tall tales.
People make up tall tales about the claims
that this is what station I have in
knowledge, or this is what station I have
in,
in the in the tariq toward Allah Subhanahu
Wa Ta'ala.
He says that, there's no longer and when
they say this, obviously, they don't mean that
it's completely a 100% gone because this thing
will be preserved,
in the ummah until the day of judgment.
But
compared to what it was and what it
should have what it should be,
it's as if there's no true seeker anymore
who is firm in his footing on his
travel to Allah Ta'ala, and nor is there
any sheikh,
who has
who has
achieved
a station with Allah subhanahu wa ta'ala such
that they're in a position to guide other
people, and there's no sheikh that is,
there to give sincere advice,
to the to the disciples so that he
can,
take that person out from the silliness
and the stupidity of their own nafs,
of their own ego, and from their being
impressed with themself.
It's funny.
That there's there's no sheikh left that will
give sincere advice and
put this, you know, take the seeker away
from the stupidity of their own ego
and they're being impressed with their own, with
their own opinions.
And this is a very
interesting expression.
So,
and if somebody
somebody is a Ibn Arabi expert and they'd
like to correct
correct this reading, if it's wrong, then be
my guest.
But after some search in the dictionary, the
the,
what it what it seems to mean to
me is that luck is,
a
camel whose one knee is far larger than
the other, so it can't walk properly.
So he says that because there's no sheikh
that will straighten out the the the silliness
of people's egos,
and nor will they teach them not to
be impressed with their own
with their own opinions.
You'll see that on the on the road
of the haqq,
the the murid will be like a lach.
He will be like a a camel whose,
like, legs are not evenly formed, so he
can't travel the path properly.
And what ends up happening is that the
murid,
the the the mureed himself will start to,
make claims,
as, in regards to I'm a sheikh, and
I'm a person of
great maqam in this, path. And he goes,
all of it is takbit, and it's,
talbis. It's all just insanity,
and it's all deception.
So, Moana,
Kamruzaman
says,
we learned from the above that after traversing
the entire journey, the first obstacle,
which a seeker encounters is his claim to
excellence and ostentation.
This stems from an absence of sincerity
and,
non rectification of, the self. The the person
it's a sign when a person claims that
I have this maqam, and I have that
maqam with Allah, and I have this spiritual
station, and I'm this and I'm that, that,
that,
that there there is some
problem in their ihlas, in their sincerity,
and, that they haven't actually, rectified their nafs.
As long as this is
not abandoned, meaning making claims,
and showing off, as long as this is
not abandoned, a person will not succeed. Understand
this well.
This is part of our apida that, that
the prophet
he said
that all matters are the way that they
end. So if you're going to
carry yourself in such a way that you
make claims,
I'm a I I memorized this much. I
did this. I did that. I did this.
I did that. If at the end of
your path, you're going to end up making
claims,
that means the end is is is
a fail. So is there any use in
doing that in the beginning or in the
middle?
Absolutely not. But if you're gonna end up
screwing everything up in the end, that means
that all of your effort in the middle
was also a waste of time.
Abandoning worship because of not experiencing sweetness in
it.
We also get some immature people who, when
they do not experience any sweetness and joy
in their worship, they abandon
it. These things, sometimes you feel good when
you do them, sometimes you don't.
The sheikh says we also get some immature
people who when they do not experience any
sweetness and joy in their worship, they abandon
it. The author of Ruul Ma'ani says with
reference to such people,
days of the Ottoman era in Iraq
by Sayed
al Lucy.
It's a very well known it's a very
well known work, of tafs the tafsir of
the Quran. The author of Maani says with
reference to such people,
This is from Surat Al Baqarah that their
likeness is similar to that person who kindled
a fire And then when the fire,
was lit up,
all that was when the fire was lit
up and, it illuminated everything that was around
him, Allah
took their light away from them and left
them in utter darkness where they could see
nothing.
Just as this person and his companions were
left in the dark after having had some
light, the hypocrites, the,
the people who claim iman, but carry inside
their hearts the reality of Kufr.
They fell into darkness and misguidance after the
truth was clear to them.
Just as the eyes, ears, and tongues of
these people who kindled the fire were rendered
useless when they fell into darkness
and misguidance,
their condition was described,
as, as is mentioned below, which is also
the text of the Quran,
subsequent.
They are deaf, and they are mute, and
they are blind, and they will not be
able to find the the road again after
having lost it. Sit properly. Don't lean against
it.
Move away from the wall.
Move away from the wall, please. Thank you.
That from the Quranic mysteries which the masters
of this path and our elders mentioned
is that this verse contains an example of
the one who enters the path of the
aliyah of Allah, the friends of Allah, through
blind following,
rather than through realization.
There are many people like, oh, look, Sufi,
that's cool. Like, that's the cool thing. You
know, I saw on TV that that's like
the thing that, like, whatever the type of
Islam kafir is like or, you know, I,
you know, whatever. So and so has a
really nice turban on her, has a really
nice sibha, and, you know, you know, instead
of, like, whatever. Instead of reading Quran, like,
at Maktab, they sing a lot or whatever.
I don't know. And so someone's like, for
whatever other reason, they just went in and
they're like, yeah, this is the group of
people I wanna hang out with. They're they
seem to have a higher net worth or
higher income than than the other Muslims, or,
you know, their their English is cleaner, and,
like, I don't wanna hang out with immigrants
or whatever. You know what I mean?
So that that person went and just
imitated their customs
without actually
being what they were,
without actually realizing the the the
the the things that they that they were
teaching and bringing them into their own heart.
And so that person outwardly
did the actions,
that those people did, but they didn't find
the sweetness, inside of their heart that those
people had.
And then when
a long time passes and they don't feel
that sweetness in their heart, then they would
leave leave saying zikr and leave,
you know, the Ibadah of Allah and leave
all of the the the the actions of
the people
of the path to Allah
The author, Roohul Maani, then continues,
the words of the sheikh Abu Hassan al
Warraq, may Allah be pleased with him. He
said that this person who they had the
the fire going and then they had all
the light and then bam, Allah took the
light away from them. He says that this,
this likeness that Allah Ta'ala,
this parable he struck most high
is,
the likeness of the person who
sought to tread this path,
toward Allah Subhanahu Wa Ta'ala. Again, it doesn't
mean you grow join a group called Sufi.
It means you're, you become a Muslim and
you want to you want to find Allah,
or whether you use the name or not.
So that someone who tread this path,
but their,
the their, ahuwal of their irada,
the,
conditions of their their their seeking Allah ta'ala,
they weren't correct. They didn't do it with
sincerity, and they didn't do it for the
right reasons.
And so that person,
kept going further and further and going higher
and higher in their station, but only through
their claims.
Only through their claims, not not in reality.
Only through their claims like, oh, look, you
know, now I'm so spiritual. Now I'm this.
Now I'm that, and they made more and
more claims
until they reach the station of our elders
and the great mashaikh, the
only through their claims though.
And that person,
they get to a they get to a
place it would have been illuminated,
had they had they
actually reached that place rather than
making claims, had they stuck to the adab
of that path toward Allah Ta'ala.
But because they mixed
their,
traveling toward Allah Ta'ala with claims,
Allah Ta'ala took all of their light away
from them.
And that person will then be stuck and
imprisoned in the darkness of their claims,
and they were not going to be able
to find a way out of it. And
so we we find a lot of people
in that place that they spend some significant
amount of time and effort and money and
whatever,
in their traveling toward Allah, and their salute
toward Allah. And then then they say, oh,
this is this is all worthless. It was
not
useful to me because, look, you know, I'm
not,
I'm not able to see the future in
my dreams or whatever.
And,
the person cannot find a way out. We
ask Allah
that he, forgive us and that that he
keep us in a good state and we
seek refuge from him.
This is a,
we seek refuge in him from being,
like, confused after
having,
having had our act together. And this
is a dua of the prophet and it's
a a metaphor for,
you Allah, seek forgive I seek your protection
from,
Kufr after having had iman.
The following is stated in, the Sirat I
Mustaqim. Sirat I Mustaqim is a a a
book,
a very apida heavy book on saluk that
was written by Shah
Ismail Shahid
who was mentioned in,
one of the bands very well listened to,
the companion of,
Sayed Ahmed Shaheed and the grandson of Shawwalullah,
the nephew of Shah Abdul Aziz. A major
reason why a seeker is deprived of divine
blessings and favors is the evil qualities of
his animalistic self,
I e their miser miserness, being a conjuice,
being cheap, not giving money to others when
you should share,
or spending on those things Allah commands you
to
spend on.
On jealousy, being jealous of one another,
on backbiting, talking bad about one another,
lying,
Allah doesn't
love the person who lies and the person
who tells lies,
Allah will deprive,
deprive that person of,
of this nur inside of their heart.
Slandering, meaning speaking ill of other people,
bad things that are a lie. If the
bad things you say about someone behind their
back is true, then it's backbiting. It's still
haram. And if you make up things about
other people that are not true or or
or pass on things that are not true
about other people that slander. It's.
An ostentation showing off what the Rasul called
and greed and avarices and so on. The
pious predecessors
considered the purification of these evils to be
of the most foremost importance.
They used to remove these qualities from their
hearts only for Allah's pleasure and uproot them
completely so that no trace remained and their
hearts were completely purified.
This is why they become eligible for Allah's
favor.
If you don't take care of these things
first first off, then you can do all
the zikr you want, salat, Quran, Hafiz, Mahfiz,
everything you can, all of this, all of
the stuff you can do it. But the
heart is not it's not eligible
for the,
for for Allah's favor.
It is by virtue of the purification of
their hearts which they did solely for Allah's
pleasure and happiness that they used to be
accepted by Allah,
the creator,
and then
thereby by the creation.
When a person traverses the different levels of
saluk, there are different levels of their journey
toward Allah and still do not does not
receive Allah's favor inside of their heart, we
can conclude that the effects of all of
those evil qualities or some of them are
still in their heart.
The presence of these are obstacles to Allah's
favor is coming down on them.
This doesn't mean, you know, there's a a
kefiyah, there's a a state that a person
has that they refer to as,
as a kabr. Meaning what? That a person
is
doing
everything that's right,
but they don't feel good.
They feel like it's difficult.
Right?
We're not talking about that because someone could
be doing everything that's right and feeling that
their path or journey toward Allah is difficult.
The fact that you're doing right things
is an indication that Allah loves you and
that you're getting his favor.
We're talking about what? That there are some
things people know that they can improve, that
they can do better.
As long as those things are there, then,
then you know you're not in the state
of Qabr
constriction rather, you're just not on the path
at all.
Maulana,
Ismail Shaheed,
Shah Ismail Shaheed states
that the presence of evil qualities are obstacles
to divine blessings and favors.
This is why, our akhabir, our elders from
the past, consider the purification of character
to be of foremost importance. They also state
that a person may have followed the path
prescribed by the seniors, by the elders, and
by the Akabir, but if all or some
of the evil still remains inside of them,
the path will not, open up to them
fully.
Hajji
who was a Sheikh Umashayikh,
is a great
master of this path and Sheikh of the
the the last century in the Indian subcontinent
or maybe more than that.
Says that as long as the character
is not rectified, a person does not develop
even the capability of having nisba with Allah.
If you can't get these things out of
the way, even ability, the possibility of Nisba
with Allah doesn't come.
It doesn't come up.
Mullana Qamarzaman says from his sheikh, the Muslim
Ummah,
from what I understand, the reason for this
is that from amongst the evil qualities, pride,
jealousy, anger, greed, avarice, ostentation,
and, fake claims to excellence,
you find the source of, of all illness.
They're either these these qualities either are
being put in a person from shaitan,
or they come from a person not believing
Allah, Aslan.
And both of the group both of the
groups, the shaitan and the unbelievers have already
earned Allah's wrath. So how can that person
become a how can the person who follows
one of those
paths become beloved to Allah most high? This
is why it is extremely important and most
essential to remove these evil qualities,
especially claims to excellence,
and to focus on the rectification of character,
understand this well,
and, the inspiration is from, Allah most high
alone.
And this idea of making claims,
this idea of making claims is,
something very dangerous. It's been said that the
person who makes a claim, like, I'm this
and I'm that, if the claim is,
true
If the claim is true, then Allah Tawil
will make them lose what they claimed.
So if a person says I'm
a a a righteous man and,
makes a claim in front of somebody else
and they actually are a righteous man, the
punishment for that is Allah will lose their
make them lose their righteousness.
And
the the the person who makes the claim
that they're a righteous person and they actually
aren't a righteous person,
then the punishment for that is that they'll
never be a righteous person.
Whereas if a person looks at themself and
they say, I have mistakes,
I have some qualities inside of me that
are not
good,
and so I ask Allah to forgive me
even if they are a righteous man.
The reward for that is what? That Allah
will increase them in their righteousness.
This is because of the spiritual reality which
is
stated by the messenger of Allah sallallahu alaihi
wa sallam.
The one who humbles themselves for the sake
of Allah, Allah Ta'u elevate that person. And
so the Mafum al Mu Khalif is also
there as well.
That the person who tries to elevate themselves,
Allah abase them, will humiliate them. Allah will
humiliate them for it because
the only one who has kibra, the only
one who possesses greatness in Jalal is Allah.
And anybody who tries to say that I'm
great after him,
allata will show which of the 2 is
is is greater.
This is,
this is why we consider kibir or arrogance
to be the greatest of the sins and
from amongst the sins, the one that most
resembles Kufr because it is the sin of
shaitan,
to say that I'm better than him. You
created me from,
fire and you created him from
from from clay. Allah protect us. Allah protect
us from making claims,
false claims, or even true claims by which
we,
lose our our our our status, with him.
Allah,
take us by the hand and,
take us down this saluk, which is very
this saluk, this path, which is very difficult,
but it's easy for the one who Allah
makes it easy for them. Allah Subhanahu Wa
Ta'ala purge from our hearts,
all of these bad qualities which belong to
Shaitan and belong to the people of disbelief
and make us from amongst
those who he loves and that are eligible
for his love.
Just a small, you know, before we completely,
disband this Majlis.
Understand why this is so problematic,
that we live in a we we live
in a culture,
which is our own. We don't blame anyone
else for it. We live in a culture
in which we pick our leaders by seeing
who can stand up in a podium in
front of everybody and boast more about how
good they are,
and who can boast more and make more
claims about themselves.
And we live in a culture that,
that that, you know, we don't
accept things,
from from from anybody until they market the
living heck out of them and advertise the
living heck out of them.
And we ourselves have made a culture in
which those people who promote themselves,
really aggressively, we consider them to be competent.
And those people who,
don't do so, we consider them to be
incompetent.
And
it has to do with
a lack of being able to observe what's
around us. Because if we had
ourselves any quality in us, quality recognizes quality.
It takes one to know one. So we
would see where goodness comes from because we
ourselves struggle to be good. But because we
ourselves haven't struggled to be good, we don't
know,
you know, we can't look at people and
see what their what their state is.
And, we have to then depend on their
their boasting and their claims in order to
evaluate what they are. And it should be
clear to someone how spiritually this is complete
disaster.
How spiritually this is complete, like a debt
complete death sentence to anyone who wishes to
make any sort of organization, or any sort
of movement, or any sort of,
collaboration
based on,
or society based on, or civilization
based on,
spiritual values or prophetic values.
And the only way to rectify it is
that, you know, each person grab their mushaf
and grab their and start working on themselves.
And, as you travel the path, you'll also
start to see the signs of those who,
who made it. You'll start to notice those
people who are further along than you are,
and be able to recognize them and benefit
from them. And you'll start to notice those
people who have no care for this path
also,
that they themselves,
call others to destruction and themselves are destroyed.
And we see this happening around us right
now at on a com almost a comical
level,
that entire of this earth,
are are following the makers of claims, and
they're destroying themselves, and they're destroying other people.
And we seek Allah's refuge and Allah's protection
and ask him to give us tawba so
we can,
turn back before we jump over the brink.