Hamzah Wald Maqbul – 29 Ramadan 1441 Late Night Majlis The Passing Of Shah Abd Al Qadir Addison 05222020
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The importance of forgiveness and breaking commandments is emphasized, along with the need to build a strong bond between people and their values. The printing of theors of Islam is a process designed to infuse into people's spirituality and generate a more moral and moralized life. The importance of having a positive faith and strong opinion of Allah Subhanahu Wa Ta'ala is emphasized, along with the influence of Shaboni Qadr's teachings and his teachings. The speaker emphasizes the importance of taking care of oneself and not just getting rid of negative people.
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Muhammadu
alayhi
wa
sallamhiwajmain.
By Allah's father we have
reached this Mubarak 29th night
of Ramadan.
Allah Ta'ala is the one who brought us
here.
InshaAllah,
we make du'a that Allah
makes everybody who
prayed in this night and everybody who made
dua in this night and everybody who's listening
to this, whenever they listen later on, by
the barakah of this Mubarak month and this
Mubarak night, Allah write them from the forgiven.
And Allah write them from those who are
accepted. And Allah write them from amongst those
people who receive his rila.
That rila which is
described in the Quran,
and that it is greater than any other
thing that a person can have.
One may say, well, jannah is greater.
Jannah is nothing except for a particular tajalli
and manifestation of Allah's rida.
When you have the entire rida, your jannah
is there and it's here and it's everywhere.
Your,
your your jannah is everywhere. Your eyes are
see they will see nur and your hands
will touch noor and your, tongue will speak
noor and your ears will hear noor and
everything will be,
khair and barakah. We ask Allah to give
us like that, like He gave to the
companions of the Messenger of Allah, salallahu alayhi
wa sallam,
such a rida that he said, do whatever
you want to after this day
and you're forgiven.
May Allah Subhanahu Wa Ta'ala write from his
karam for us like that even though we
admit that we are the, you know, we
did nothing to earn it. And may Allah
subhanahu wa ta'ala
give us from his
mercy
and from His lutf
and from His generosity, akramal akramin,
such that,
that we are the tajalli of his Sifa
and, his judgment is not the tajalli of
our action or our worth.
So we continue reading about
under the heading in Muana Seidl Hasan Ali
Nadwiz,
Saviors of the Islamic Spirit, of concern for
moral rectitude.
Extremely solicitous of eradicating the moral laxity and
viciousness produced by,
ever increasing opulence, luxury,
and indolence
in the metropolis of Islam, Shahdul Qadr sometimes
came out with the most severe criticism of
the Dun society,
giving expression to his heartfelt misery over the
sinful ways of the people.
This was the impassioned appeal made by Shaddaqadr
in one of his sermons.
Quote, the edifice of faith built by the
messenger
Allah Sallallahu Alaihi Wasallam is being demolished brick
by brick,
and now it is about to fall to
pieces.
Come, oh, mankind, to rebuild what has been
dismantled
and renovate that which has been laid to
waste. Until this task is completed, we have
to work jointly as a team.
Come to my aid, oh sun,
oh moon, and oh stars.
End quote. Again, he says in a sermon,
quote, Islam is shedding tears.
Its wail of woe is on account of
the blasphemous hypocrites and innovators who are practicing
a pious fraud by attributing things,
to it that don't belong to Islam.
Look at your predecessors.
They lived like you but enjoined,
the right and prohibited
the wrong. But you have forgotten them altogether
and so soon after their death.
Do you, not know that even
a dog is faithful to his master?
He guards his fields
in the cattle,
and is pleased to see his master, although
he does not get more than a few
crumbs in the evening.
You are favored with the bounties of God,
but quite the other way. You are neither
thankful to him nor do you dutifully perform
the task assigned to you.
Instead, what you do is break his commandments
and transgress the limits of the Sharia,
end quote.
Allah
forgive us. Allah forgive us.
This is
the fiqh of the prophet Sallallahu Alaihi Wasallam
because we have a lot of people who
are ready to hawk
Protestant work ethic,
Judeo Christian work ethic,
prosperity gospel Islam,
and you know, the prophet, salallahu alaihi wa
sallam, wasn't wasn't down for that. You know?
What did he say to what did he
say to the companions of the allahu anhu
and say, Abu Ubaydahtobnul
Jarrah came back from Bahrain with the tribute,
with the money of tribute that the people
lined up to take. He smiled and he
says, don't worry. Everyone will get as much
as they need in order to take care
of their needs and maybe a little bit
more even.
He says he says he says he says
that,
mal fakru aksha alaykum. He says it's not
the poverty that I fear for you.
And when he says you here, it's the
entire ummah, he says it's not poverty that
I fear for you. Rather, it's the dunya,
and
that it should,
be
unfolded and
displayed to you, like it was unfolded in
front of those who came before you.
And that you
should,
and that you should, that you should vie
with one another for it like they vied
with one another for it. It was a
mutual competition.
Everybody was just there to see how much
they could grab, how much they could get,
and
that's all.
And that it will then subsequently destroy you
just like it destroyed them.
And so the, you know, the, you know,
the, you know, the, you know, the
bottom line and that everybody should,
you know, drive a particular year of a
car, and that everyone should have, like, a,
you know, huge house, and that everyone should
have a particular type of lawnmower and a
particular type of sneakers on his feet.
Those were people of substance.
They didn't define themselves by what they consumed
because they actually had worth inside of their
hearts. They could give less of a damn
by, you know, about about a person's,
you know, what they consume.
They didn't view them based on that. But
nowadays, you know, this is this is a
sickness that's inside of us. And I'm not
saying it to say that having a nice
car is haram or having a nice house
is haram. It's not.
But the issue is this, is that when
you start seeing people who value themselves and
then value other people, they choose who they
want to marry and who they want to
marry their daughters. They choose, you know, who
they wanna be friends with and they choose
who's worthy of their friendship and they choose
who's good in their heart and who's not,
who's a person of value and who's
not, based on their consumption patterns and their
level of consumption,
then know that, Shab al Qadr is talking
about you as well,
when he,
says, he says that what Islam is shedding
tears, its wail of woe is on account
of the blasphemous hypocrites and who are practicing
a pious fraud
by attributing things that do not belong to
Islam. If that's what you're doing, it doesn't
matter how beardy your beard is in hijabi,
your hijab is in niqabi, your niqab is.
It doesn't matter, you know, who your tariqa
is and who you call Sidi and what
how nice your, you know, sibha or your
topi and and, you know, whatever, islamal vacations
that you take, Hajj groups and umrah groups.
He's talking about you if that's the case.
Allah, subhanahu wa ta'ala, forgive us all. Allah
Subhanahu Wa Ta'ala protect us all. Allah give
us all the tawfiq to reform our ways
and to walk the path of righteousness before
it's too late. Allah, subhanahu wa ta'ala, give
us something better. Allah, make us people who
have
true
value and true worth and dignity inside of
their hearts and inside of who they are
and inside of their deeds so that we
don't need to, you know, send each other
Instagram pictures of what we ate for dinner
and then judge one
Reform and renovation. The impressive sermons of Shar
Duqadr were a source of inspiration to innumerable
persons in Baghdad.
These enabled 1,000 to offer earnest repentance for
their sins. But in order to build up
a moment aiming at a widespread and permanent
reform of the social, moral,
and spiritual life of the people, it was
necessary to find out a way whereby more
durable relations could be fostered between mentor and
the disciple,
and at the same time, arrangements could also
be made for the religious education and training
of the latter. As it were, the discourses
did not provide a permanent link between the
speaker and the audience. People came to these
meetings, listened to the sermons, and left
to come back again or not at their
sweet will. Many of, them persisted in the
way
they had been treading along without paying any
heed to the call of the reformer to
purify their souls and to
seminary, Yani Madaris, and educational institutions too did
not provide an answer to the problem because
of the vast population of Muslims and the
mundane preoccupations of the people. Not everyone's gonna
become a scholar, basically.
The problem of making arrangements for continued and
concerted effort for the education and training of
the people and religious tenets and practices and
fusing a breath of new life in the
vast numbers spread over far off lands defied
a solution in the absence of a truly
Islamic, polity.
The foremost business or rather the end of
the caliphate was, in the words of Umar
ibn Abdul Aziz,
to guide the people in moral rectitude rather
than to collect revenues and,
revenues for the state and for,
the furtherance of the administration.
The then, Muslim states were, however, not only
indifferent to this fundamental objective, but they were
also extremely allergic to any movement
or criticism on this score which could pose
a threat to their political supremacy.
Thus, these governments, being suspicious of all efforts
being made for the resurgence of Islam and
its spirit,
and erroneously taking these movements,
as designed to help build up political leadership,
lost no time at all in crushing them,
which unfortunately sounds very familiar to the time
and the place, we we live in.
In these circumstances, there was no way left
to revivify
the religious spirit and fill the people with
an enthusiasm, zeal, and self confidence for the
reintroduction of the precepts of Islam in their
daily life. The only alternative
was to call upon the people to take
an oath of allegiance for this purpose.
You see, you know, he's saying that, like,
you know, just going to bands at your
will and, like,
clicking on SoundCloud links and YouTube links and,
you know,
deciding whether I want to go and hear
the Jumah Khutba or not. It's basically saying
it's it's not enough. The mashaikh understood that
that wasn't enough. You needed a more durable
link, and that durable link people used to
have was with the state, not because that's
what the state is supposed to be,
the the state is supposed to teach you
a religion, but in fact, that the point
of the state is the religion. And when
the point of the state isn't the religion,
when it's just to hang on to power
or to make money or to do whatever,
which is something that happened,
you know, with a few,
I guess, a few
gaps of wakefulness, but essentially since the time
of the Khalafar Rashidun,
you know, since the point of the state
was politics,
more so than than religion with few exceptions
since then,
the state no longer fulfilled that that that
function. And when the state when the state
is literally
the
communal expression of Islam,
then then it is again, a silafarashida,
and it has nothing to do with whether
the ruler is the son of the previous
ruler or not or whether it's democracy or
not or whether it's dictatorship or not or
any of those things.
It's more of an Ussuli principle based
based analysis.
Following in the footsteps of the messenger of
Allah, it had become necessary that a spiritual
guide
of moral excellence should obtain an oath or
a ba'a,
an oath of allegiance,
as it was called, from the people willing
to offer their sincere penitence
and undertaking to lead a virtuous life in
in the future in accordance with the directions
of their mentor. If placing oneself under the
instruction of an inspired guide meant that he
was fairly, started upon his journey to the
end,
meaning to the goal of purification of spirit
and moral rectitude, the oath of allegiance enjoined
a much more onerous responsibility
on the mentor himself.
The guide or spiritual teacher had to
lead the wandering soul of the disciple taking
the
stage by stage,
from cleansing, his spiritual
impurities, renouncing the love of worldly temptations and
desires, wealth, and honor, infusing a a spirit
of moral
uprightness
and correct ethical behavior
following, the teachings contained in the Quran and
the sunnah of the prophet, sallallahu alaihi wa
sallam, to the illumination of the pupil's
soul. This was, in truth, what the bay'a
meant and by which the inspired souls tried
to infuse
into their disciples through preaching and personal example,
loving care,
and unalloyed
sincerity and inner vitality of spirit and strength
of moral integrity.
As experience shows, the reformers and renovators of
the faith did succeed in revivifying the true
faith and tapping new sources of popular strength
in their own times
through this tried and infallible method,
which, copied the procedure and technique followed by
the Messenger of Allah Sallallahu Alaihi Wasallam and
the prophet of Islam.
Innumerable persons have been provided with an opportunity,
of not only adopting a virtuous life through
this method, but have also been led to
attain,
even
the stage of divine acquaintance. Meaning, the ma'rifah
of Allah subhanahu wa ta'ala and the love
of Allah through the means of
inspired guides and teachers
whom the mentor par excellence was, Sheikh,
Muhyiddin
Abdelkader Jilani.
The history of people subscribing to the faith
of Islam will bear witness that no guide
with an illuminated soul had been more successful
than Shabd al Qadr in bringing about a
revival and resurgence
of the true Islamic spirit. At the same
time, the method followed by him is still
the easiest and most effective way of filling
people with faith and enthusiasm
aiming at the reformation
of their lives in accordance with the tenets
of Islam.
A few, a few,
divines and mystics had employed
the method of Be'a as the analysts report
before Shabd al Qadr, but none,
had achieved the success that he did. I
mean, this whole, like, mechanism of popular tariqa
that, you know, has become now like a
kinda stock,
stock culture of tasawaf. You know, one thing
is that the contents are there from the
prophet, sallallahu alaihi wa sallam, or at least
the useful ones are. But then there's a
culture that that it takes afterward, like the
culture of the Muhadithin,
has certain customs that were not there from
the time of the prophet sallallahu alaihi wa
sallam in order to convey the hadith. So
just like the culture of Tassoul, since the
time of Shab al Qadr has basically included
this bay'a and tariqa structure. You know, we
have Sufic brotherhoods
that take
a pledge of allegiance to the sheikh,
as a guide.
That structure is essentially it was so popular
and so successful, Shaul al Qadr, that it
it basically
spreads throughout the Muslim world and is a
mainstay
of it's a mainstay of of of Islahan
rectification
to this day.
He mentions earlier, you know, that this is
a infallible means. I think that that may
be just a a flourish from the translator.
Obviously, we don't consider
it to be infallible because people have taken
and things have gone wrong before, both from
the side of the sheikh and from the
side of the disciple, and oftentimes from both.
It has gone sideways before. So I think
infallible may be somewhat of an exaggeration.
But for those who are looking for the
khair, there is a great means of khair
if.
People are careful to
do this right, to look for the correct
sheikh and to be themselves correct in their
in their desire for traveling this path as
a disciple.
There is great
there is great,
means of goodness,
through this method. And,
you know, I know I know I've met
a bunch of people in my life for
whom this has gone wrong,
and, all I'll say to you is that
fine, do what you like. If you don't
wanna, you know, try this thing again, that's
up to you. Do what you think is
best. Everybody has one life and they have
to make choices for themselves based on what
they think is best.
And, you know, I can't choose on behalf
of another person nor can they choose on
my behalf. But, Ghazali,
he says this one thing, that just because
something doesn't
make sense to you doesn't mean it doesn't
make sense.
And I'll make
an analogy on that. Say something just because
it doesn't work for you doesn't mean that
it doesn't work for another person.
So a person should not go around being
excessively grumpy and negative. You know? There are
some people like that. They had a bad
marriage, and so they think that every, you
know, husband or every wife is horrible. You
know, it just maybe that was just your
lot. Allah make it easy. And who knows,
you know, a person who has holds out
faith and who has a good opinion of
Allah Subhanahu Wa Ta'ala, Allah Ta'ala can give
them both a good marriage and a good
sheikh in the future.
It has happened. It has happened. So Allah
give all of us from from from from
his father and the person who holds that
hope out in their in their heart and
they they die looking for it, then,
you know,
Allah subhanahu wa ta'ala is so generous that
he's the one who says
that whoever
dies,
while making hijra, then the responsibility of completing
the reward for the rest of that hijra,
then he takes it upon himself.
And so, you know, just have a good
opinion. If you don't have a good opinion
of people, if you don't have a good
opinion of of of of men and women,
if you don't have a good opinion of
the Moolvis, have a good opinion of Allah
who can create a good spouse or who
could
create a good sheikh,
even if every Moulvi that you met is
a detestable halvasaurus.
He he can create a good one and
he has and those people are the Waratahtul
Ambia and they are there And even if
you can't get to 1 right now, it
doesn't mean that one doesn't exist.
Abdelkader elaborated and systematized
the sufic practices and made these more wide
based and developed a
way to make them more harmonious with the
tenets of the Sharia.
Countless people were guided through this path of
self discipline, devotion to God, virtuous living during
the life of, Shabdul Qadr, and virtuous living
during the life of Shabdul Qadr. And after
him, his disciples propagated the,
order in
almost
every country of the Muslim world, every nation.
The branches were
carried to Yemen, to Hadaromot,
to India, to Indonesia,
and, to the places
in Africa,
where it has helped innumerable people
come back to the path of loyalty and
obedience to Allah and his messenger sallallahu alaihi
wa sallam. Shabdul Qadr and his disciples were
also successful in
converting and still are, by the way, successful
in converting a consider considerable number of non
Muslims to Islam.
And, you know, there's there's a bunch of
disclaimers. I don't wanna indulge in them, you
know, because I think this should be common
sense for a person. Not everybody who takes
the name of Shah Abd el Qadir Jelani
actually is a representative of Istarika.
There are many people who use the imagery
because powerful imagery, powerful names, powerful emotions connected
with these people,
in order to kinda run their own shops.
So don't don't say, oh, look, you know,
Shabbo Kader was wonderful and so someone comes
and says I'm a representative of that tariqah,
take Beyah with me and don't just automatically
trust them. You know, test it out for
a while, see is this person really on
that, on that manhaj. If they are, inshallah,
it's and Baraka Allah Subhanu wa Ta'ala, you
know, give give give the good of this
world,
and the hereafter.
If not,
you know, you know,
the proof is the proof is in the
amal. It's in the pudding.
And so, you know, you probably should just
pass.
The influence of Shabdul Qadr.
The moral and spiritual excellence of Shabdul Qadr
and his unflinching devotion to Allah,
the efficacy of his sermons,
the inspiring and regenerating influence exercised by him
over the people in his own time, and
the upright character and moral rectitude of those
who have had the opportunity to be instructed
by him,
mark him as one of the most imminent,
men of God born in Islam.
He was not only a worker of incessant
miracles as the chroniclers of his time report,
but his miracle of miracles lay in his
inspiring and impressive teachings
which he,
made,
through which he made 1,000
turn away from the lust of power and
wealth,
and to, inculcate,
the true
spirit of faith through, self correction
and purification of the soul. In short, he
was a striking
Shabdul Qadr,
Rahimahullah Ta'ala. Shabdul Qadr passed from this world
at the age of 9561
after hijra.
An account of his passing has been preserved
by his son, Sharafuddin Isa,
Raheem who thus writes, during his last illness,
'Abdu'wahab,
the brother of Sharafuddin's other son of Shabdu
Qadr, requested Sheikh Abdel Qadr to give him
some advice which he could follow after he
passes.
The sheikh replied,
inculcate
a deep consciousness of the sublimity and grandeur
of Allah.
Fear not anyone nor cherish a desire for
benefit from anyone save Allah.
Entrust all of your needs to him and
have confidence in him.
And whatever you need, place it before Allah
with a conviction
in the prospect of its fulfillment.
Keep yourself constantly occupied with his oneness, his
unity on which there is a consensus.
For when the heart is filled with awe,
love, and respect for him, nothing can escape
it or get out of it. Thereafter, he
asked his sons to clear out saying, you
find me here with yourselves, but I'm really
with others.
Make room for the angels who are here
beside me. You ought to be courteous and
pay homage to them. I find blessings from
Allah descending here for which you should leave
ample space. He saluted from time to time
with some invisible beings for a day and
a night.
He would say, may,
the peace and blessings of God be upon
you. May God pardon you and me and
accept our repentance. Come in the name of
Allah and do not go back.
Once he said, woe be unto you. I
care not a whit for anything, neither for
the angel of death or any other angel.
My god has bestowed blessings on me far
in excess of you.
In the night, the sheikh died, and gave
a loud cry, he lifted and stretched his
hands several times. Thereafter, he addressed his sons,
Abdulrazak and Musa, saying, may god have
blessings on you and peace upon you. Pay
attention to Allah and grasp his attributes.
Then he said, I am just coming to
you. Be more kind to me. He remained
unconscious for a little while after that. Upon
regaining consciousness, he exclaimed, there is much difference
between you and me,
as between the heavens and earth. Don't think
of me like anyone else. When Abdul Aziz,
one of his sons, asked about his illness,
he replied, don't ask me anything. I am
immersed in the gnosis of Allah Almighty.
In reply,
to another question asked by Abdul Aziz, his
reply was, nobody knows my illness nor can
anyone diagnose it. Neither jinn nor men nor
angels.
The command of Allah never supersedes his knowledge.
The order changes not
changes but not his knowledge.
God may override his command by another one
but never, that which is contained in his
knowledge. He obliterates
or preserves whatever he desires.
He is the final authority above whom there
is none. Unlike a human being who has
to render and account for his actions,
Allah is omnipotent.
Now I know the secrets of his attributes.
They are what they are.
One of his sons, Abdul Jabbar, asked him
if he had any pain. The sheikh replied
to him, I have pain in my entire
body except my heart which is attuned to
Allah. In his last moments he said, I
seek the help of Allah Almighty,
save, whom there is no other god. Glory
glory
be to him, the most high. He is
the ever living, for death seizes him not.
Praise be to him, for he is the
exalted, the mighty. He exercises his power through
though death,
through the death of his creatures. I bear
witness that is there is no God except
for Allah and that Muhammad sallallahu alaihi wasallam
is the apostle of Allah.
He,
his son Musa relates that he
tried to say
meaning
exalted and dominant is he but he could
not pronounce it correctly.
He tried again and again,
to say the word correctly.
Thereafter,
he said 3 times, Allah.
Allah.
Allah.
And his voice then failed, thereafter.
The tongue having been fixed up in the
palate, his soul departed his body.
Shabdul Qadr left quite a large number of
pious and saintly disciples
who continued to disseminate his message
and, fight against the disworldliness
of the people and its vices like opulence
and luxury, fame and power. Allah,
give him a high rank. Allah Subhanahu Wa
Ta'ala write him amongst the forgiven of this
world and the hereafter.
Allah Subhanahu Wa Ta'ala
give him the best
that somebody
from the Ummah of the prophet, sallallahu alaihi
wa sallam, one of his heirs and one
of his descendants
can could have given Allah
give us from, the the good that he
left behind as well. And Allah
through our love of him forgive us our
sins as well,
and give us guidance as well. And may
Allah
give us, inshallah, whoever
the Abu Qadr of this age is, Insha'Allah
give us from the fuyud and barakat,
of his gnosis, through those people. And may
Allah Subhanahu
give us from the rahma that comes down
in the presence of such people. May Allah
give the fiqh of such people, to our
hearts as well. And may Allah, subhanahu wa
ta'ala, give the the the tawajjah of such
people to us as well. May Allah,
you know,
give these people's attuned,
attuned hearts,
attuned to Allah,
their effect to us,
and,
their
complete lack of care,
for the material world.
May he also give us our share of
it in our hearts as well.