Hamzah Wald Maqbul – 26 Ramadan Late Night Majlis Mufti Palanpuri & The Beauties Of Shah ‘abd alQadir Addison 05192020
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Islamic
spirit.
But,
first before,
before that,
we say
to Allah we belong, and to Allah do
we return
our sheikh and teacher
and,
benefactor,
Mufti Sayid Ahmed Palinpourri,
the Sheikul Hadith of the Darulun and Deoban,
the worthy successor who sat on the Mubarak
Masna davar a Kabir
and taught the hadith of the messenger of
Allah sallallahu alaihi wasallam to the students of
knowledge.
Took him away just I guess not really
all that long ago
and
you know I think it's worthy that something
be mentioned about him. It's difficult
especially
given the fact that
Hazdulullah
Alama Khaled Mahmoud,
just passed a couple of days ago, really
not really all that long ago.
And, now,
one of the great,
in,
the,
disciple
of
Mufti Mahdi Hasan Shah Jahan Puri. Anyone who
reads his books,
will be apprized apprized of his,
of his faqaha.
And,
the student of many great,
who,
taught, sat on the Masnad,
and taught the Sahih Bukhari, the Mishkat al
Masabi, the books of hadith for so many
decades.
And, just such a unique,
individual,
not somebody who
attained such a station amongst the olema
through any dynastic ties.
You know, not to say that, you know,
fine if your father was famous and you're
also, you know, competent. I have nothing against
that.
But, you know, he had no he had
no dynastic ties. He had no,
money behind him. He had nothing except for
Allah
gave him tofib to, just to understand
and to learn and to teach and to
work hard and to serve.
And, he reached the he did, and we
can honestly say that we have, you know,
I can honestly say that I've not met
I've not met someone like him before.
When we would ask him questions as students
of knowledge,
he would indulge us and give us very
detailed,
answers
that synthesized,
really,
oceans of knowledge
that we wouldn't have been able to put
together ourselves.
He had great shafaqah,
in visiting
the,
you know, visiting the these lands,
in his Ramadan
and,
visiting
America, visiting,
England,
visiting
South Africa, visiting these places in his Shaban
in his Ramadan, his break from madrasah.
He didn't come for fundraising. He never tried
to get citizenship or stayed here. As far
as I can tell, it was actually quite
an annoyance for him to be here,
but he, he tried to suppress that inside
of himself.
He gave
attention to people,
and
these are people who are really like superstars.
We read about, like,
some of these people from the past. These
are those people who tens of thousands of
people and hundreds of thousands of people come
to hear them speak,
in their native lands.
And, you know, he he came here. Why?
For the same reason that many of our
left their homes, so as to spread the
din of Islam. I remember the first time
I met him was, in Seattle,
not too long after I came back from
Madrasa.
He came and visited. He had a student,
Mufti Ahmed Abdul
Mujib, who is imam the Mas'id Omar Farooq
in Mountlake Terrace.
And, you know, I remember he came in
every Mas'id he visited
that year. It lit up
and,
literally, I don't know if, you know, you
can ask Milano Umer in
in Seattle and you can ask the people
who were there when he visited.
Those masajid literally, like, for a year
or so, you could feel the barakah of
his having come. Even those imams and pious
people who were doing, service there from before,
just the motivation and enthusiasm from his visit,
it lasted for so long, and it left
an impression, and it changed the the city
for,
for the better.
And, he was he was an he was
a very honest and hardworking person.
He had mentioned that, he never had the
chance to memorize the Quran as a child.
So after he graduated from Madrasah,
he,
that's when he he had memorized the Quran.
He spoke, about the importance of the Quran,
wherever he went in great detail.
He was a man of principle. I had
the honor of translating his talks,
which was it's not a easy feat given
the synthesis
of a very old and archaic style of
Urdu
with
a wealth of
technical terminology
and research topics that oftentimes are,
the purview of specialists.
And so,
I got a chance to go with him
where he went. Even here in Chicago, I've
translated for him,
before,
in Dar es Salaam.
And, I found every one of his talks
just completely enlightening.
And, in my private time with him, I
found him to be a very loving person,
and I found him to be a very,
a kind person and one that when you
tell your problems to him,
he isn't callous.
And he thinks about them and he gives
you good advice.
And, this may be not everybody's experience with
him because many of the students of knowledge
were scared of him. There are some people
who have spent their life being so hard
on their own nafs that,
it creates a type of and a type
of awe,
that that that that they have, that people
fear fear fear him.
But, I I my my experience with him
was quite the opposite, that he was a
very loving person.
And, you know, we wonder where are we
gonna find those people of knowledge, again.
And if we even find them,
where are we gonna find the ones that
are willing to give from their time and
give from themselves and, you know, take the
time to explain things to you,
like that?
And so,
I have my taktikh of the
that he did. He was a very worthy
successor and representative of
the thought and the learning of Shaw
as well as a number of
our.
And he put a great deal of time
and effort into those things, and they are
our,
they are our legacy left behind.
Just like Hazratullah Nasab,
was once asked about a good book of
knowledge to read, and he said that I
put together a book of knowledge,
and if you want to read him, he's
right here, and he pointed toward
our sheikh Amin. Mufti Palinpourri was also an
Ustad of Sheikh Amin,
and, of Moan Aziz,
that we have here in Chicago
and Mufti Rabani,
in,
in Detroit and Mufti Ryaz in Indiana
and, just, you know, Mufti
Taha
Koran in South Africa,
our young, Mobi Shaddman and Kamran from,
from the Bay Area,
a number of people, just a very prolific
teacher. And we ask Allah that,
he forgive him his sins
and he
make, make him,
immersed and drowned in his mercy,
and that he exalt his rank amongst his
and that he make his students worthy successors
so that we can benefit from them as
well and that he increase them in rank
and bring them up.
Allah
he, you know, he says in his book
in Surah Al Kabbut, he,
addresses the messenger of Allah sallallahu alaihi wa
sallam by saying
that, before this revelation, you didn't used to
recite any book nor did you used to
carry it around with you in your right
hand side,
in your right hand. If you did, the
the people of falsehood, it would have been
a doubt for them
that this person, you know, maybe he just
made it up or got it from somewhere
else. Rather, the signs of this book, the
Ayatul, these this book are.
They are clear
and manifest signs that are carried
inside the, inside the the the hearts of
those who are given knowledge.
Nobody will disbelieve in our our signs except
for the people of transgression,
except for the the the people of transgression,
the people of oppression.
And so when we see people like this,
you know, Mufti Panpourri, one of his students,
actually told me this, Mufti Abdul Majib in
in in Seattle.
He said his father was such a pious
man that he gave him the wasea
never to take pay for teaching this deen.
But he said if, you know, if you
if you have to,
if you're not able to get by, then
go ahead and take your salary, but just
write down how much you take. And that
way, if Allah gives you,
you know, wealth at a later time in
life, you can just pay it back in
sadaqa,
because you you took the money as a
necessity at the time, but you you can
give it back. In that way, you'll have
the complete and undiluted reward,
on the day of judgment.
And, being somebody who has taken this path,
you know, we know that's not an easy
thing to do
and, it's something that I don't even suggest
for most people.
But,
he did it. Later on, he authored a
number of books that sell sold
quite well
because they're excellent books.
And
he took the proceeds of those sales, and
he paid back his
his past salary that he took.
These are manifest signs that are,
there in the hearts of
in the hearts of the people given knowledge.
And,
you know, we don't know where we're gonna
get a replacement from that. We just ask
Allah to
make those of his students and his colleagues
that are left over
worthy representatives of this tradition
and of this Masnad,
upon which our Akabir sat and taught the
hadith of the messenger of Allah and the
of the messenger of Allah
And so, we say
I guess I mean,
this deen was carried on the ark and
Allah saved it from the flood
and it was
carried down from the Mount Sinai
and Allah departed the ocean and drowned the
army of Firaun for it.
And Allah, subhanahu wa ta'ala,
gave rizq
from the to say the for it for
its imdad.
Allah
raised said,
from his enemies,
to preserve it.
Into
Jannah
alive
and will return him for its preservation.
Allah ta'ala saved the prophet sallallahu alaihi wa
sallam who said in Abu Bakr in the
cave,
for it. And he gave victory to the
companions or the in every direction for it.
And he gave our forefathers victory
over the Crusaders and over the Mongols for
it.
And, he preserved the Haramain and and for
it and every masjid and every madrasa and
every Hanqa is,
its manifest sign.
So may Allah
preserve some of it in our hearts and
in our deeds as well
and, give us some portion of it rather
than, you know,
letting us be one of the cattle that
just spends the rest of our lives watching
Netflix and YouTube videos or God knows what.
So we,
we continue we continue with
our reading, from the book. It's not good
to
it's not good to, miss the dars for
anything,
inshallah. So we
continue,
under the subheading,
the subheading of the teaching and missionary activities
of
Jilani,
that, he mentions that he was gifted with
divine grace and illumination.
Shab L'Kadr was ever,
conscious of the purification of the spirit and
rectitude of morals, yet he did not lose
sight of the importance of teaching and disseminating
the correct doctrines of faith.
And being a follower of the Hanbali school
of Sunni theology,
he endeavored, like his mentor, to root out,
beda,
heretical innovation and deviation from the orthodox faith
and practice.
This is why you should all read,
and so should I.
Because sometimes we can, shout,
till we're blue in the face, and we
may actually be just propagating the tariqah of
shaitan.
Being a follower of the Hanbali School of
Sunni Theology, he endeavored,
like his mentor, to root out innovations and
deviations from the orthodox faith and practice.
Because of his forceful defense of the strict
orthodoxy reports,
even Samani,
the traditionalists,
and their followers
came to be held in high esteem
by the masses. Here, it means that the
people found a new respect for the Muhaddithun,
the people who taught the hadith of the
prophet sallallahu alaihi wa sallam because of Shablaqadr
Allah subhanahu wa ta'ala raise his rank.
He used to take daily classes,
a class each of the Quran,
its tafsir
of, hadith and a fipp, in which he
also explained the differences between the various juristic
schools of Islam.
The classes were held in the morning and
evening while
listened to the recitation of the Quran after
midday prayers and thereafter dictated
answers to religious questions on legal or
legal or ritual
questions referred to him.
In formulating his answer, Shah Abdulkadir generally followed
the Shafi'i and the Hanbali schools of jurisprudence.
His juristic opinions were highly praised by the,
jurist scholars, the Fakha of Iraq, for these
provided a striking example of the acuteness of
his intellect.
Once,
the question referred to him was that a
man had taken an oath that he would
perform a religious observance in a manner that
nobody else in the whole world would be
able to share the privilege with him. If
he failed to fulfill this undertaking,
this would mean irrevocable separation between him and
his wife.
And, just a side note, don't swear weird
oaths.
Don't swear oaths, that if I don't do
this, then my wife is divorced. Just don't
swear weird oaths in the first place. Just,
you know,
He,
he had a jar that he would put,
salakah 1 dinar if he ever swore an
oath,
in it. Why? Because just don't do it
because sometimes your tongue will write a check
that the backside can't cash. This is Ramadan,
so I'm using some
slightly mitigated vocabulary choices. But, you know,
if if there's no money in the bank
account and it it it bounces, it's not
good. So,
he swore this this oath, and now he
goes to Mufti Saab in order to, you
know, see how he can
clean up the mess he made.
The scholars were astounded by the strange oath
taken by the man and could not suggest
an observance which could be performed by him
alone in the old whole
world. Shabd al Qadr, however, replied that a
man should be allowed to circumambulate
alone 7 times
in Umrah.
Everybody agreed that this was the only authorized
religious observance which he could perform alone at
the time in which nobody else could be
engaged,
at the time. So,
you know, they they did a favor for
him in the Haram Shalih so that he
could stay married to auntie.
Certitude of knowledge. And this is Allah
reward
This is a way that he, you know,
helped this person's
life to be good,
while not, while not
immersing himself in the sin that he, he
placed himself at the brink of.
Certainty and knowledge.
Profound knowledge of,
religious,
history and meticulous observance of the traditions
of the prophet sallallahu alaihi wa sallam aided
by the grace of God had unveiled the
mysteries of the celestial world to Shabd al
Qadr who had reached the stage where discrimination
between truth and untruth, the divine intuition,
and,
demonic imposition is born in a man.
He had acquired the certainty, of knowledge that
the sharia of the last prophet sallallahu alaihi
wa sallam
was perfect and unchangeable
and that any claim made contrary to the
divine edict was simply a satanic suggestion.
Shah Rukh Abdul Qadr himself relates an incident
that he once came across. He said,
once I saw a dazzling light which filled
the entire sky.
Then a human frame appeared there and then
said, oh, Abdul Qadir, I am the lord
your god. I have made everything prohibited lawful
to you. I replied, get away from me,
oh, devil.
As soon as I uttered uttered these words,
the luster of the sky turned into darkness
and the human frame began to fizzle out
into smoke.
Then I heard someone saying, Abdul Qadr, I
had misled 70
Sufis with this device,
but Allah saved you on account of your
knowledge and piety.
To this, I rejoined, no. It was simply
the grace of Allah.
Hajib.
Hajib.
He said Allah saved you because of your
knowledge and piety
and to this he said no.
It was simply from the grace of Allah,
from the father of Allah Subhanahu Wa Ta'ala.
After
had related the incident, someone asked, how did
you know that it was Satan?
He replied, since he told me,
that he had made, things prohibited lawful for
me. Meaning what? It's all there in the
Sharia. You don't need to, you know, you
don't need to shoot lightning bolts out of
your fingertips and like noor come out of
your nostrils or whatever. He knew that that
was wrong just from the simple knowledge of
of the sharia, and it saved him. He
stuck to it
in a time of fitna, in a moment
of fitna, and it saved him. He used
to tell his disciples that if any action
transgresses the commandments of god, then it is
surely an imposition by shaitan.
In such cases, in such cases, one should
return to the tenets of the Sharia,
inculcate an unflinching faith, and firmly reject the
temptations of self indulgence for whatever is not
permitted by the Sharia is decidedly misleading.
Trust in Allah.
The unfailing and penetrating vision into the tawhid
or unity of Allah had conferred upon Shablaqadr
that sublime piety
which produces an absolute resignation in will of
Allah.
He explains the state of resignation with these
words.
When a man finds himself in trouble,
the first endeavors to get rid he first
endeavor is to get rid of it. If
he fails, he seeks the help of others
such as kings, officials, grandees,
or the
rich, or physicians in the case of an
illness.
When this effort also fails him, he turns
to Allah with invocations and praises
and not on often with tears and lamentations.
In other words, he does not look for
the assistance of others so long as he
can obtain the requisite help from his own
self.
Similarly, he does not implore God if he
can get the help from God's creatures.
And finally,
when he does not get any help from
that source too, he surrenders completely to Allah
Almighty.
It is only at this stage that man
seeks the help of Allah with prayers and
invocations, lamentations,
and tears, but Allah does not accept his
entreaties,
till he gets,
tired of these 2.
Then being completely dejected and broken hearted, he
is permanent permeated by an illumination of spirit
which makes him indifferent to causes and effects.
Now that he has a sublimated soul, unconscious
of everything save the divine being and aware
of the true content of,
Tawhid, of the divine unity, he now has
a certitude of knowledge that save, Allah, nothing
has any power to do or undo anything.
To him belongs the power to move a
thing or to keep it stationary,
to promote or to debase, to benefit or
harm, to give or to bring death,
to give life or to bring death, to
give honor or indignity or to make affluent
or indigent.
A man is like a ball in the
hands of a player or a child in
the lap of a nurse or else a
corpse in the hand of those who bathe
it.
For these are completely at the mercy of
those who possess them. Likewise, the man thus
loses his identity in the will of his
master.
Immersed in his higher self, he has no
comprehension of anything save the acts of his
lord nor does he witness or hear or
think anything else. If he seeks anything, it
is this craftsmanship
of the supreme creator. If he hears it,
it is his voice. His with a capital
h.
If he comprehends, it is by the knowledge
vouchsafed by him with a capital h. If
he is enlivened, it's only by him and
his nearness,
Jallawahala.
Thus, in the state of total absorption,
he gets peace only through the grace and
blessings of Allah. He detests to depend on
anything save his lord. He surrenders himself completely
before the will of Allah,
and acquires the knowledge of mysteries hidden from
the senses through intuition and illumination of the
heart and overflows with the gratitude
of the Lord for his countless blessings.
Love of humanity.
The love of humanity in general and the,
affection for the Ummah in particular
was typical of Shab al Qadr's
sublimated soul and indicative
of his close affinity to the successors of
the prophet sallallahu alaihi wasallam.
In one of his sermons, he delineated the
object and the mental states of different types
of persons visiting a market.
Coming to the last category,
he perhaps describes his own feelings in these
words.
And there's a 5th man whose heart is
filled when he enters the market with the
awe and reverence of the almighty
to seek his blessings,
for those present in the market.
He becomes oblivious of everything else save this
benediction for the
invocation of divine blessings and in repenting for
the sins of those who happen to be
there and thus hardly gets any time to
see what they are selling or buying. His
heart bleeds and I sheds a tear over
the ingratitude of man while his tongue remains
busy in thanking Allah,
for what he bestowed to his bondsmen.
And really such people are a
great
mercy
to the Ummah of the prophet sallallahu alaihi
wasallam.
Their presence is a great mercy to the
Ummah of the prophet sallallahu alaihi wasallam. This
is what the Nabi sallallahu alaihi wasallam used
to do that he spent his time
asking Allah for forgiveness, asking Allah for forgiveness.
He doesn't need the forgiveness. It's
an article of faith.
That Allah Subhanahu Wa Ta'ala gave such a
manifest victory
because because in order to forgive you
whatever came before from your sins and whatever
comes afterward, and we know the prophet, salaam,
doesn't have sins. What is the meaning of
sin here is?
Anything that he regrets that he could've, he
did something good and could have done better.
And Allah even has forgiven that. So who
is he making a still far for?
Who is the still far for? It's for
the Ummah, it's for the Ummah. He used
to cry Sallallahu Alaihi Wasallam for this Ummah.
He used to cry for this Ummah.
And this is also indicative indicative of the
prophetic state that entered the heart of Shabdulqadir
Rahimhallahu
ta'ala. Saidna,
Abdullah bin Amr radiAllahu anhu used to sometimes
go to the marketplace just to say salaam
to people
and he was a great waliyah of Allah
Ta'ala and a companion of the messenger of
Allah Sallallahu Alaihi Wasallam and one of their
great Muhaddithin and Fuqaha.
What does
it mean that he's going to give them
salaam? Does he need their salaam or do
they need his more? That, it was a
benediction
upon the people
and the state was there,
in,
you know, in Shabd Al Qadr. It's important
to mention because we have a lot of
people who have this, like,
really, like, hyper self centered and individualistic
orientation in their saluk. You know, they wanna
be like a sufi warlord. Like, I'm busy
with myself and that's it. You know, like,
I'm not I don't got time for nobody
else.
And,
that's that's cool only when
a person,
is,
has come to the resignation of the fact
that
that,
that their, you know, personality is so caustic
and so, to quote Mona Junaid Kharsani from
Durban, that that person is such a human
repellent that there's no possible way that they
could benefit another. There's no possible way that
they could benefit another.
As for the rest of us, that's fine.
If you wish to stay away from people
because of their harm, that's understandable.
And if you have other priorities that you
have to work on with yourself, then that's
praiseworthy.
But, this idea that somehow good people,
are good because of their, like, selfishness
and not giving to other people. We know
from the messenger of Allah sallallahu alaihi wa
sallam, that the the the good person who,
who mixes with the people and suffers
their harm patiently and bears their,
harms,
patiently, that person has a higher maqam than
the person who isolates himself.
And that's what the prophet sallallahu alaihi wa
sallam did. He he mixed with the people
and he bore their their their harm patiently.
And that's real salihin. A person remembers the
hadith of the prophet, sallallahu alaihi wa sallam,
that a man once, you know, literally yanked
him by his,
by his shawl
and,
so hard that it left like a rug
burn mark on his neck
but he didn't like, you know, he didn't
go off on him. He rather patiently bore,
you know, that ill treatment.
This is with the believers. This is with
the believers,
much less what he bore patiently with his
people, with the Quresh. And when he had
a chance to to, take revenge
and, you know, settle old accounts,
it didn't even, like, it seems like it
didn't even cross his mind. It wasn't even
what he wanted to do in the 1st
place. Like, that wasn't it was never his
goal.
Allah Subhanahu Wa Ta'ala gave him a high
rank rather. He always made dua for his
people that Allah, Subhanahu Wa Ta'ala, forgive them
because they don't know Allah, Ta'ala, bring from
their progeny a believing people, etcetera, etcetera. So
if that's what, you know, he reserved for
the kuffar
and that's what he, you know, then think
about how much more, you know, his love
for the ummah was. And this is one
of the things that I I have to
say,
after traveling in the Muslim world, I realized
this. This is a
a defect in,
in the the Islam of of of many
people
is that, the love of the ummah is
an act of piety. It's not that we
hate non Muslims. We don't hate we don't
hate anyone from god's creation,
you know?
Even even,
Iblis, you know, if you have, you know,
we know from the Nas of the Quran,
he's going to the
hellfire but, we would wish that he would
do a little bit less bad so he
doesn't sink himself just you know, there's always
something good you can say about someone no
matter how bleak their situation is.
But, you know, so we don't wish ill
to anybody.
But, at the same time, you know, the
love of the ummah, the the tawdhim of
the ummah, the veneration of the ummah, the
mercy you have for the ummah, the care
and concern you have for the ummah. This
is because it only comes in a heart
because of a person's love of Allah and
veneration of Allah and love of
and veneration of
and considering it better than the alternative and
the veneration of the prophet, sallallahu alaihi wa
sallam, and consider considering him better than the
rest of the creation and the veneration of
the Quran and considering it better than any
other book, and the veneration of the deen
and considering it better than,
any other way of life that a person
would have, this this attitude toward
the
Ummah.
That
they are they are
severe and harsh,
with the, the hostile
people of non belief,
and and
they're they're,
you know, they're they're merciful between them.
They show their dignity
and they they they they they, you know,
keep their back straight and their chin up,
in front of the and they, lower their
wing in humility in front of the in
front of the believer.
Why? Because because this is a person Allah
gave them, which
means Allah loves something about them. And if
Allah loves something about somebody, it's also incumbent
upon the one who loves Allah that that
person loves that even though it's sometimes hard
to detect what exactly it is that Allah
loves in the person. But he doesn't give
to
someone he hates. He gives money to people
he hates.
He gives power to people he hates. He
gives, you know, physical good looks to people
he hates, but he never gives
to someone he hates. And only a true
lover of
and a true person who knows, you know,
what the the the value of
will understand is will understand this. Allah Ta'al
make us all amongst those people who love
the ummah of the prophet sallallahu alaihi wa
sallam. May Allah Ta'ala make us amongst those
who serve the ummah of the prophet sallallahu
alaihi wa sallam and inculcate these beautiful,
characteristics and traits of the oliya of
and all of those, from the time of
the, prophet sallallahu alaihi wa sallam and his
companions, or the allahu an whom, to this
time that,
carry this this secret inside of their heart.
May it rub off on us as well
and may it enter into our hearts as
well. And, allata, have mercy on our and
and our scholars, the living amongst them and
the departed.