Hamzah Wald Maqbul – 3 Ramadn 1442 Late Night Majlis Hakim alUmmah on the Sunnah ESA
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We continue, reading from,
the book Guardians of the Prophetic Tradition,
compiled by Sheikh Tamim,
of in,
in in Union City, California,
and his,
the forward he wrote
to, a number of translation
excerpts
from some of the books of
the, and,
he,
thus far has been
quoting some of the well known and renowned,
of the
of the tariq,
with regards to
how much importance they put on the love
of the prophet
and the following of his sunnah.
Now he, will bring a track,
a track by,
a
a
incredible figure in his own right.
The
author of over a 1000 books on all
sorts of different subjects,
with regards to the dean and one of
the
incredible critical thinkers, from amongst the,
olema of the old Sunni
tradition, principled,
tradition,
which,
classically
had,
you know, achieved its mastery
in
bringing together the sciences of revelation,
in a cogent, coherent,
system,
which was
I don't wanna say reconciled with rationality because
that would imply that there was some sort
of problem there in the first place.
But,
that was in harmony with with rationality.
Harmony means what?
Not that we try to apply rationality on
those matters of and of revelation where they
don't make sense to apply,
but that we don't purposely go out of
our way in order to find,
interpretations of,
revelation that are irrational and thereby,
you know, kind of like there's a meme,
in 3 frames of one of a man
with
a a broom, riding a bike, and then
the second frame is him sticking the broom
through the spokes of his bike, and then
the third frame is him falling over, grabbing
his knee, and, like,
cursing some third party that had nothing to
do with
him falling over.
So unlike that meme,
you know, that a person
sees and understands,
the teachings of revelation as they were supposed
to be seen and supposed to be understood,
that they're meant to be understood by a
people who use their brains and who are
rational people.
You know,
etcetera.
So as a Tanami
who
seems to be a favorite target of ignoramuses
that
don't even bother reading his books.
You know, and, I I find, like, this
is a good, like, checklist for
which people are
just haters,
but, that's neither here nor there.
You can evaluate what I'll read the excerpt.
You can evaluate for yourself how much value
you think what he has to say has.
He says that 3,
three things are the right of the messenger
of Allah
over
us. 1 is ita, the second is alwana,
and the third is Mahaba.
Ita means obedience that if you command something,
it says right that we obey him. Why
obey him.
Why?
That
the Muhammad sallallahu alayhi wa sallam is not
the father of any of your men, rather
he's the messenger of Allah and the seal
of the prophets.
In the Quran
in so many places and so many different
ways that obey Allah and obey his
messenger. Why? Because the messenger brings the writ
of, Allah to Allah himself.
So to be obeyed is his
is
his, right over us, but it's not his
only right.
The second is
that you make of the messenger of Allah
that you revere him
that you
should
take him seriously sallallahu alaihi wa sallam.
That you should
magnify him.
You should take him seriously to that
you should treat him and treat his affair
with the gravity that it deserves.
That you should you should
take him as
as being important. You shouldn't joke and jest
about him.
You shouldn't joke and jest about his, you
know, his affair,
about his, his being sent, his being raised
amongst us, about his, his prophethood, his
speech. It's not the the the point of
a joke.
And it's really interesting. We live in
a time and place where people make,
you know,
all sorts of, different claims about, oh, well,
you know, we're liberal and enlightened people, and
we have freedom of speech, and,
you know, people can't take a joke because,
you know, because how weak their ideas are,
etcetera, etcetera. And it's all a bunch of
baloney. You just, you know, you just wait
and see which things is it that they
don't tolerate joking about. And you'll see that
everyone has something sacred.
And,
you know, so, like, France is, like, a
comical example of it with their whole the
whole Charlie Hebdo thing that they would, you
know,
try to, try to mock the prophet and
ridicule the prophet
and look at them
how delicate and feeble their republic is.
That,
you know, even a hijab, a piece of
cloth on the woman's head, much less than
nifab in front of her face.
It's such a threat to them. And then
comically,
if a woman covers her face with a
face mask for corona,
that's not a threat,
at all, and it's not an impediment to,
communication
which is, undermines French culture or whatever at
all. It's just when a woman does it
for, the sake of Allah that all of
a sudden they all have a flip attack,
heart attack, and actually pass legislation banning,
women from
wearing,
just a piece of cloth on your head
cloth on your head. It's just an innocuous
thing. I like them, the Swiss, and like
them, so many other so many other, European
governments and even, you know, accurately secularist governments
in the Muslim world,
who claim to want to, you know,
take up, like, an enlightened,
intolerant path, then you see see they're the
most intolerant people in the world. But then
again, no one said has to make sense
or is supposed to make sense. You know,
try to make fun of
and try to mock,
you know,
all sorts of things. If a person, you
know, stands up and mocks, you know, the
homosexual people or, you know, says something racist.
I mean, in some cases, they're you're not
you shouldn't even say those things. But there
is a prescription. There's a prohibition
from certain types of speech and certain types
of mockery,
sometimes for bad reason, sometimes for good reason.
What we're saying is that there's there's a
commandment to the
prohibition
of taking the prophet
lightly,
and it's for good reason.
And because some certain things should be taken
seriously, and they shouldn't be the subject of
mockery.
And everybody believes that just some people are
honest about their belief in that and some
people aren't.
So the second the second right the prophet
has is what is
that people should revere him and should
take him very seriously and should treat him
as,
you know, with the dew
reverence that is
that is his right.
And, the third is Mahaba.
That the the people should love him.
That the people should love him. And these
things are do you think things are very
different thing? Well, first, we'll let Hazratanvi do
the talking and then add some comments if
if appropriate
afterward.
Says we generally see
amongst Muslims deficiency in fulfilling these rights. Some,
for example, only consider obedience to him sallallahu
alaihi wasallam, to be necessary.
These people neither have a relationship of reverence
nor a relationship of love with their
messenger. I say, however, without true reverence and
love, a person can never really fulfill
the right of obedience.
Only that person who has true love and
true reverence in his heart will meticulously
follow in the footsteps of the messenger
And this is a very deep point, and
this is one of the reasons that you'll
see that when all the song is dance
is done, when the classroom is over, when
the PhDs,
and the, you know, the the people who
have paper credentials.
You know, their classes are dismissed, and it's
time to look in their real lives. The
only people who will meticulously
implement the sunnah of the prophet
are those who have a sufic connection with
the prophet
Not necessarily meaning that they have to be
people of tariqa, but oftentimes they are the
people of tariqa. And even if they aren't,
they
approach the sunnah in the way that the
old
used to, which is what because without
without,
reverence
to and without muhaba,
love.
Nobody is going to follow the sunnah of
the prophet
in their private moments.
Some people,
Hazratanvi continues, even though they may consider themselves
obedient and firm adherence to the hadith,
will only be so in a few
in a few issues,
which are considered contentious between the,
which they chant about by day night.
If you observe them in the rest of
their actions and deeds, in their sleeping, their
waking, their sitting, their standing, their eating, their
drinking,
and other private and public affairs, you will
notice that they are not as adherent to
the hadith as they claim they are.
And sadly, such people are a dime a
dozen nowadays.
They will, dismiss entire classes
of,
of Oman, the entire branches of
because it doesn't fit with, you know, their,
like,
incorrect understanding
or limited understanding of
a translation of, you know, some, like, small
hadith collection or whatever that someone put
together, not bothering even to read the rest
of the the corpus of hadith.
And, they'll chant about it as if they're
a big guardian of the sunnah, and nothing
about them looks,
or or seems, like anything that resembles the
Night and day, these people continues. Night and
day, these people are searching for the hadith
to prove their stance
regarding the lifting of the hands in prayer
and saying, I mean, out loud.
But does the thought ever occur to them
to search for those hadith that show how
the prophet
conducted his social dealings?
How he dealt with people
and which matters he was careful about,
and what his internal quality and characteristics were.
We have not seen these people as adherence
of the sunnah except in a few restricted
issues that relate to their school of thought.
Even in that, it is adherence merely in
name for the sake of sectarian bias and
religious partisanship.
The reason for this basically boils down to
the lack of love for the messenger of
Allah
A true lover does not pick and choose
what suits their desire when it comes to
adherence but adheres
even in those things that go against their
desires.
And, you know, this is something that's been
seen as well. And it's interesting. Hazratan, he
picks a couple of masala, him being a
Hanafi, a pretty
staunch Hanafi. He picks a couple of issues
that are go against the Hanafi, but it
works the other way around too. There's some
people who, you know,
who are just as fanatical about not raising
their hands in the prayer, not saying amen
out loud.
And, those are the only things that matter
to them. And, after that, you know, they
don't look in any of these other, these
other matters, about how the prophet conducted himself,
and they don't adhere to them. And, it's
really interesting. Like, I've I've led
the aid 1 year
in a masjid,
and I I led it according to the
Hanafi way, which is that the extra
come after the recitation in the second raka.
And, apparently, that didn't go over well with
certain individuals.
And they came after the and the elven
screamed at me and said, look at this
shia. He's leading the shia
according to his shia, which is really weird
because many people who are gonna accuse me
of being will do so because I have
my hands down. But I didn't have my
hands down then, nor did I lead the
salat according to the Maliki school.
But, this person just all they could think
of is, like, that's what they could think
of to say to me, so they said
it.
And, you know, even though I have I
have very strong and staunch
opinions and views with regards to, you know,
Shia Sunni polemics. But I'm not a person
who goes around and, like,
makes a big fuss about it in public,
especially amongst, you know,
that class of Muslims that are just, you
know, struggling with their day to day imam.
And,
so they said, look at you. You pray
like a shia, and you don't know how
to pray, and you don't know how to
this, that, and the other thing.
And,
you know, I said I can say, look,
it's maybe not be what you're accustomed to,
but,
you know, the
did this as well. No. No. You don't
know what you're talking about. You don't know
how to pray. I said, well, if I
showed you the hadith that shows that the
prophet prayed
like this one time, will you calm down?
They're like, yeah, there's no hadith. I said,
here, look, it's a hadith of and,
for while
he didn't understand what the expression meant because
the expression is not readily
apparent what the meaning is to a a
a person who,
you know, isn't
isn't acquainted with the,
the parlance of
that era
and,
furthermore is not,
you know, a person who studied a whole
lot.
So he didn't understand it and kept yammering.
I said, you didn't obviously, didn't understand the
hadith. I said, just ask me. Say, how
what does a hadith mean? I'll explain it
to you. And so I said, what what
does this hadith mean? I said,
That's what it means that you do this
the extra
after the second recitation.
And still, you know, it's just so many
messiah like that. So many messiah like that.
And you show the person the the the
the proof of the other,
and they still they just don't wanna register
in their head that this is something the
prophet actually did.
And,
every has people like this, including the Malachy,
including Hanafi, including including Shafi'i, Hanbali, Salafi, Malafi,
everything. They all they all have they all
have people like this. That's not that's not
cool. You know? I mean, it's fine to
it's fine. It's actually
part of our tradition.
If there is some,
you know, issue in which the prophet there's
more than one,
practice transmitted from him to have an opinion
about what the best course of action is
there,
and to have one an opinion that matches
up with 1 of the imams. That's fine.
But you don't dismiss the other opinion and
say that there's no basis to it, especially
when someone brings you a proof from the
eye, from eye of the Quran or from
the Hadith of the Rasool
One time it was well known that his
mad hub is
to
to not pray any salat after salatulasser until
after the sun has set. So he entered
into the masjid of the prophet
and was about to sit down. And some
kid just said to him,
you know, pray 2 rakas before sitting down.
And he prayed 2 rakas.
And,
you know,
someone asked, you know, Abu Abdullah,
why did you do that? It's well known
that this is, like, it's in your.
He said, I was just afraid to run
afoul of the
the chastisement of the eye of the Quran.
Have you have you not seen,
that one who
prohibits,
the slave when it's time to pray?
And, that's all. And
I don't even know about the authenticity of
this story, although it's well known.
But, I don't know. I I'm not gonna
comment about the authenticity. Even if you didn't
follow the practice, at least the fact that
some of the slaf, you know, permitted it
means that, you know, you can't just go
into hardcore against it.
Out of respect for who? Out of respect
for the prophet sallallahu alaihi wa sallam whose
hadith narrates,
you know, something that that that might be,
according according
to that.
So, you know, as our time, we can,
you know, he continues, night and day, these
people are searching for the hadith to prove
their stance
regarding the lifting of hands in prayer and
saying, amen, out loud or quietly for that
matter, I add. But does the thought ever
occur to them to search for those hadiths
that show how the prophet
conducted his social dealings,
how he dealt with people, in which matters
he was careful,
and what his internal qualities and characteristics were.
We have not seen these people as adherence
of the sun except in a few restricted
issues that relate to their school of thought.
Even in that, it is adherence merely in
name
for the sake of sectarian bias and religious
religious partisanship.
The reason for this basically boils down to
the lack of love for the prophet
and adds in brackets, a true lover does
not pick and choose what suits their desires
when it comes to adherence,
but adheres even in those things that go
against their own desires.
Others consider only love of the prophet
to be necessary,
and they hold on to a few things
that they claim to be expressions of their
love. But even these are mere claims of
love.
It is obvious that making a claim without
providing proof is unacceptable.
In their claim of love, there is no
proof or evidence to back up their assertion.
Hence, their assertions are false claims, mere lip
service.
If you ask them for proof of their
love, they cite the gatherings and the poetry
and recitals.
And regarding these very customs, they do not
even consider whether or not they're according to
the prophetic practice or not.
Would the prophet
actually be pleased with these types of actions?
In some cases, yes. In some cases, no.
We have seen these so called lovers of
the prophet
drinking,
fornicating,
involving themselves in usury,
and other vices. And unfortunately, sadly, we've seen
it, you know, in, like, dubious,
social dealings, dubious family dealings, you know,
fake marriages that don't,
you know, that don't, pass muster, legally according
to any fixed standard that that I'm aware
of, along with other vices. But they partake
yearly in during,
and they regard themselves as lovers of the
prophet.
Have they not heard
these words of the poet who said,
You disobey the prophet
while you claim his love.
This by my life is a strange phenomenon.
If your claim of love for him were
true, then you would obey him. Verily, a
true lover is obedient to his beloved.
How strange,
it is that they make claims of love
for the prophet
while they themselves drown in disobedience to him
from head to toe.
Tell me, is this how true,
lovers are supposed to be? Is this is
some strange love that the lover doesn't have
the slightest care in the world to hurt
his beloved.
By Allah, if somebody were to treat these
people's orders and demands in the same manner,
they,
these so called lovers treat the commands of
the prophet,
then to read love poetry to them, they
would definitely throw the love of their, this
love of theirs back upon their faces. It
extreme is it it is extremely unfortunate that
they are pleased with their own conduct,
that it is far seeming to them. Whereas
they do not even realize,
that this so called love is worthy of
being thrown back into their faces.
It's fine. You know? Go to the if
you if you must. You know? Go go,
to the Nasheed,
and poetry recitals. I might be there with
you.
But afterward, if you're not going to
implement the sunnah in your life, you're not
gonna follow it, you're not gonna practice it,
you're not gonna respect it, you're not going
to love what the prophet loved and hate
what the prophet hated, and you're not going
to proclaim what the prophet sallallahu alaihi wa
sallam proclaimed and denounced what he denounced,
it just becomes a bunch of foolery afterward.
And I've seen people like that. Oftentimes, some
such people are the number one bootlickers of,
of the tyrants that that have destroyed the
Muslim world, and have destroyed this country as
well.
But, you know, they make sure to show
their credentialing,
you know, when it's time for some yearly
party or another.
Just as lack of obedience and adherence is
a sickness and problems, so is lack of
reverence. So now we talk about the.
There are those who claim to be lovers,
but have no trace of reverence and respect
for the prophet
in their hearts.
Whereas it is from the
of the love of a lover to have
reverence for the beloved. What sort of love
is it that which is devoid of reverence
and respect?
In this relation, we see some people who
are devoid of reverence and claim to be
lovers. Address the prophet in
the most insolent language in their supposed love
poems.
Attributing to him words like or
cruelty,
or even worse than that,
even using the
word with the root
and addressing him. May Allah protect us from
such ignorance. How reckless
these people are. And so he's talking about,
some of the the kind of metaphors that
are used in,
Urdu and perhaps Persian poetry,
of his age,
But that use words that that may not
mean in metaphor something bad.
But in, in their literal meaning have bad
have bad meanings and inappropriate meanings for the
prophet
that it's contrary to the reverence for the
prophet
that the person should use such a bad
metaphor to describe, the prophet
even if the intention is to describe him,
as something good. And we should also be
careful about that. When we say, oh, so
and so, that's wicked. That's sick. You know?
That's bad. You know? That's dope.
At these you don't don't talk about the
dean like that, and definitely don't talk about
the messenger or
something like that. You know? You can talk
about your talk about your, like, whatever, your
skateboarding and your,
you know, I don't know,
your favorite soccer player that way or something
like that. We don't talk about the prophet
that way.
Some of these people praise the prophet
in such a way
that they are blasphemous and irreverent,
to Allah to Allah himself.
Do they not think how can the prophet
sallallahu alaihi wa sallam become pleased with such
a praise of him that leads to disrespecting
Allah? Imagine if a person in front of
the chief commissioner or boss praises a worker
saying, sir, whatever happens, it is all through
you. It is nothing but you. You have
all the authority.
How would the worker feel if these words
were to be uttered about him in the
presence of the chief commissioner? Would he not
bow his head down in shame that he's
being extolled beyond his position and status in
the presence of his superior?
And so this is about, you know, and
we hear we we've heard it also.
Some people will praise the prophet
and exalt him to a Maqam higher than
that of Allah Ta'ala. Not necessarily by saying
that you're a god unto Allah or that
you're a god at all or that we
worship you.
But,
you know, to
just
for no reason at all, you know, for
no reason at all to,
somehow use the prophet to displace the due
reverence that should be shown to Allah to
Allah. This in and of itself is, not
only is it problematic because it's disrespectful to
Allah ta'ala, but it also is not showing
reverence to the messenger of Allah sallallahu alaihi
wa sallam in as much as his greatness
is
connected to the greatness of the one who
sent him.
And so to somehow belittle Allah ta'ala is
really to belittle the prophet
himself.
And, it's just it's very unbecoming.
Our, you know, our
time and place we live in, this seems
to not be one of the fitnas that
we suffer from, but people will come across
this if they travel to certain parts of
the Muslim world with.
And, you know, I'm not trying to, like,
super,
like, and say everybody is for. There are
some people who really do do this. There
are very few, and far between,
but there are some people who really do
do this, and it's it's just really,
it's really unbecoming.
And this is, so he he continues.
Said,
the thought occurred to me one day that
we constantly mention and emphasize adherence to the
sunnah,
but is there actually such adherence to be
found in our practical lives?
Consequently, I did a detailed survey of my
d daily schedule from morning until evening,
for 3 days in a row. I wanted
to observe how much adherence this and I
actually had in my daily life and how
much I was implementing
and how much I was still deprived of.
Subsequently,
after 3 days of analyzing my day daily
routine, it was clear to me where I
stood in regards to, itiba of following the
sunnah of the prophet
Doctor Abdul Hayl Alif
continues to say, doctor Abdul Hayl was the
chef of Mufti Taqir Mufti Rafi. He was
one of the
one of the great
spiritual,
luminary figures,
from the
latter part of British colonization and the early
part of,
Pakistan after the partition.
And
is still there in North Nazimabad in in
Karachi.
Doctor Abdul Hayl al Arief continues to say,
after this detailed observation, Hakimu Ummah delivered a
lecture titled,
in which he highlighted those actions and deeds
which the messenger of Allah sallallahu alaihi wa
sallam has commanded us to obey and follow
or those actions which his love and reverence
demand us to fulfill.
In this lecture, Hakimu Umar,
stressed the importance of reading the 8th section
from his book, Hayat al Muslimin,
which revolves around the beautiful example of the
messenger of Allah He also said, I'm absolutely
certain that reading this book will be very
beneficial,
end quote. The reality of this matter, Sheikhta
Mim continues and finishes,
is that without a doubt, the success of
this life and salvation in both worlds solely
depends upon our adherence to the prophetic sunnah.
Allah
himself in his glorious book has informed us
that he who had hears and follows the,
sunnah of my beloved prophet will attain my
love.
What else, can a weak and feeble slave
of Allah ask
for? Allah give
all of us.
Allah
give all of us the and the happiness
of following the sunnah of the prophet
Allah make us from amongst his
most humble and most diligent followers and may
Allah
make us from the most, humble of those
who give it its due gravity and reverence
and awe. And may Allah
make us from amongst the humble and the
most, bright,
of lovers who love him.
The one who Allah
adorned
with the ornament of every good thing that
he created
and kept away from,
the foulness of every evil thing that he
created. And he made him, like a like
a North Pole
and like a for the hearts and for
the spirits
that if any of them love what is
good and love Allah,
then he made him, someone that they could
love,
such that the love of him
is a vindication of the lover
as well as
a part of the greatness of the beloved.
It's a vindication of the lover, and any
inability to love him is the inability to
love good, and it's a defect. May Allah,
subhanahu wa ta'ala, purge us,
from such a defectiveness inside of our hearts
and inside of our minds.