Hamzah Wald Maqbul – 4 Ramadn Late Night Majlis Najm alDn Kubr Part ii GH 04052022
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The speakers discuss the importance of institutions for the tar [TheUlamay operationalization of Islam, including parentage and the institutions for the umroom. They also touch on the importance of seeking the holy spirit and the need for individuals to have the strongest desire for knowledge to be perfect. The history of the Khor carrier, including the use of the spade and the Javelin spade, is also discussed, as well as the culture of being a strong woman and the sheikh of the culture of the she'sikh. Finally, the speakers briefly recap the sheikh and the Jail of Islam, highlighting the greatness of his submission.
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Allah give us from his rahma.
Gift us from his rahma. Indeed, he's the
bestower of gifts.
As a preface to the continuation of
the story and mention of, Hajj Hajj Madin
Kubra.
It's important to point out
that Allah
gave 3 institutions for the tarbia of a
human being.
The first institution
is
that of parentage,
that a person's mother and father,
are there to give physical tarbia to a
person. That through
the asbaab,
the
seeming realm of causes and effect.
A person's genetic material comes forth. That genetic
material is fostered within the womb of the
mother and
sustained,
through her,
physiology,
through her care and her nurturing, through her
love,
and through the support of the father,
when the father is there to support her.
And when that child is born, that child
is born into a loving family to both
father and mother,
and that child is then raised and taken
care of primarily,
from the father and mother.
The child
will have both parents with them to learn
how to walk and to learn how to
talk,
to take care of their,
not only their physical,
needs in terms of food, clothing, shelter,
but also their
development, their their physiological
development,
their mental development,
their
development of speech, the ability to speak,
and to learn basic human,
and,
adab.
And then Allah
gave 2 further
institutions
for the tarbia of a human being that
are just as important.
One is
the Ulamayikiram.
They're there in order to make Islam have
a person's call,
that a person should speak and outwardly comport
properly.
And they take a person from being illiterate,
to learning
And then
in the mode in the method of the
ulama, they teach the books of Nahu and
Sarf of Arabic syntax and of morphology,
and then teach the books of and the
books of and the books of the various
other and
1 by 1 until a person knows the
knowledge of deen
and is oriented
within
the atlas of knowledge,
not just of this world, but
of that knowledge which was revealed on the
Mubarak heart of the prophet
on that day that Allah ta'ala sent down
Iqra would say in the Jibril alayhislam,
which made the mountain into the into
a mountain of light
and came down on and changed the world
forever.
That a person should also be
illuminated by that light,
some part of that light that came down
on the heart, the Mubarak heart of the
prophet
and then
after that, the
and the had the the the speech so
that you can talk the right talk. It
happens from the
The
the rectification
and the bringing together of the of the
howl, of the spiritual state of a person
is done by the,
the true inheritors of the Sufia I Keram.
May Allah be pleased with them and raise
their rank, so that a person can have
inside of their heart
all of those good traits that give the
heart life.
Rasulullah, sallallahu
alaihi wa sallam,
in his
terminology
and Allah ta'ala in the terminology of his
book.
They use the
expressions of life and death.
Just like a word
may be
common between 2 different languages, but may mean
2 very different things.
Something very different in one language and something
very different in another.
Just like that the words life and death,
they mean something to,
you and I,
and they mean something else
to, Allah and his
when they talk about them in a particular
context.
So a doctor might say, well,
someone who's dead,
their heart no longer
beats. Their brain no longer functions. It doesn't
crank out waves anymore,
and they, no longer are respiring, breathing the
cellular processes.
At some point, they also stop.
And
the tissues of the body start to rot
and to break apart and to
dissolve,
into,
into something else,
which after some time is unrecognizable
as anything, like a human being.
If a person is no longer able to
get up, if you speak to them, they
can no longer answer.
If that person has no tomorrow to look
forward to, we speak of this as a
death.
And Allah ta'ala and his
when they talk about life and death in
the context of this deen,
In a particular context,
they mean that the person who is living
as is mentioned in the atha of the
prophet
The person who's living is the person who
remembers Allah
and the person who's dead is the person,
from whose heart that remembrance is completely gone.
And so the sufia I Keram,
may Allah
preserve those who are their true inheritors and
those who are doing their work, and give
us the of meeting them before we die
and getting our done by them,
and benefiting from them,
both in this world and the hereafter,
like the Ulamayikiram.
The Sufiyiikiram,
their whole
function within this ummah is to make Isla
Havir Hal.
Isla have your hal. Isla have your hal,
the rectification of your inner state.
Means what? That you should not be a
person who has a physically living body, but
a dead heart, a heart that is devoid
of the remembrance of Allah ta'ala, the mention
of Allah, and the praise of Allah subhanahu
wa ta'ala.
And so they're the ones who
give you the knowledge of those things that
the heart needs in order to function, just
like a car needs gas,
a car needs oil,
a car needs air in the tires. There's
a finite number of things which may seem
overwhelming to a person who is not familiar
with the function of
a vehicle.
There is a finite number of things that
need to be taken care of, but they
may seem overwhelming. But perhaps a mechanic who
understands how the car works,
will be able to keep all of them
in mind and to assess which thing, is
needed from those vital,
vital things that allow the car to function
while at the same time knowing those things
that can destroy the car, those things that
can harm the car, those things that can
rust its body, those things that can jam
up and clog up the engine, those things
that can
impede it
from from from functioning.
Those things that can puncture the tires, etcetera,
etcetera. Just like that. The Sufiray Keram are
the ones who not only have the theoretical
knowledge of,
those,
akhlaq hamida,
those good traits and good qualities that give
life to the heart, like the fear of
Allah,
like the constant
returning to him in Tawba in repentance,
like the trust in Allah
like the love of good, like
and humility,
etcetera.
And also on top of that, they not
only have the
theoretical knowledge of those things that destroy the
heart, like the love of leadership. Yes. The
love of leadership. Everybody wants to be president.
Nobody wants to be a worker. Everybody wants
to be a general. Nobody wants to be
a soldier.
Everybody wants to be a shot caller, but
nobody knows how to dribble the ball.
This results in failure, in the ummah on
so many levels.
So the
also know these these
detrimental and awful often fatal conditions,
that that are the diseases of the heart,
like the love of leadership, like arrogance, thinking
that you're better than others,
like,
envy,
like,
hatred,
like a number of other things that might
kill
a traveler toward
Allah not only impede their progress, but set
them back,
perhaps so far that they're not going to
be able to make up for it and
that may weaken their heart so much so
that it may
die a death.
That not only do they have the theoretical
knowledge of these things, but they also have
the practical knowledge of them in the same
way that the mechanic knows how to fix
a flat tire and knows how to,
rebuild an engine or re rebuild a transmission
that no longer functions.
They know how to fix the AC and
they know how to fix the heater. They
know how to make the car work. And
Sofia and Keram are the ones who make
the have the hal of the, of the
person. And all 3 of these,
all 3 of these
elements need to be,
functional in order for a person to be
functional.
Yes. There are even people who
receive the knowledge of this deen.
And we live in an age in which
the proliferation of knowledge has become easier,
than it has been in the past. Although
people's desire for knowledge,
and their earnest and fervent,
seeking of it
may have dimmed.
But, there's a lot of compensation in this
age,
that is made through the proliferation
of media
that you have the ability to hear the
duros of great olema,
from the comfort of your own homes,
the proliferation of books, and publishing,
and the proliferation of, a number of means
that make seeking knowledge easier than it ever
was before.
But a person,
their knowledge can be perfected.
However, until the ego dies inside of their
heart, that person,
is
just as
much of a risk of dying inside of
their heart and killing others. In fact, much
higher risk of killing others,
in their hearts,
than a person who doesn't, who doesn't,
have the sacred knowledge and doesn't carry the
sacred knowledge with them.
And so
there is and there always was a need
for the Islamic rectification of the of
the internal condition of the people of the
Ummah,
including the
just like there is a
a need for the, intellectual rectification
and the rectification of
the call, of a person of this ummah.
Just like it's unacceptable
to have people walk around with master's degrees
and PhDs and medical degrees and law degrees
and these advanced forms of study,
but they don't know how to read the
Quran properly, and they've never read,
from until
and they don't know basic they don't know
basic
they don't know basic they don't know the
basics of anything. Just like that's unacceptable,
and it should be
clear that this is a cause,
for great,
for for great harm to the ummah because
of people's ignorance. No matter how big their
degrees are, just like that,
People not giving time to their rectification,
not expending energy for their rectification,
not expending effort for the rectification, and not
going to those people who themselves have
had their rectification done
and know the knowledge of this rectification
and not going to those people in order
to take treatment and in order to take
prescriptions from them.
This can cause a great problem because there
are so many
reprehensible innovations.
There are so many
blameworthy states of the heart,
that a scholar can carry or a person
of some knowledge
even if they're just a scholar in their
circle. Meaning, they may not be a scholar
in the professional sense,
or in an absolute sense. But in their
circle, they're the people who have the most
knowledge. Sometimes those people are the most harmful
of people.
That if they don't have the ego purged
out of themselves, if they don't have the
Inad
purged out of themselves.
Inad is what? The abstinence
and the inability to submit
in front of, the the the divine writ
and in front of the divine commandment. If
they don't have that purged from inside of
themselves, oftentimes those people are just as much
of a
danger as any ignoramus, if not more of
a danger. And so I want you to
appreciate this one thing about,
people like
that they
talk the talk, meaning their
hal was their qal was was perfect.
That he's a faqih and he's a a
Muhadith,
and he traveled through Egypt and through all
the different lands of Islam and seeking the
hadith of the prophet sallallahu alaihi wa sallam.
And then he also walked the walk as
we're going to
as we're going to read,
very shortly,
that his his hal was,
of the highest degree,
and he did this also for his students.
He did this also for his students.
And inshallah maybe we'll get a chance to
talk about that, in a moment.
So we left off. The the heavy mentioned
that the Tatars set upon Khorasan in Rabiiul
Aul of 618,
and Najmuddin Kubra was amongst those who went
out in jihad. They fought at the gates
of the city until they were killed. May
Allah be pleased with them. The sheikh also
was killed, while he was in his eighties.
That he achieved the Maqamah martyrdom in his
eighties. The word Tatar, by the way, the
Tatars
are it's the name of a clan of
Mongols. So the word Tatar and Mongol is
used interchangeably,
and, I'm not a 100% sure about this,
but I think one of the reasons that,
this word is used and sometimes people,
will use the
the word tartar as well.
This is some sort of play on words
in order to somehow
associate them with, the hordes of the underworld
from Greek, mythology or something like that. But
at any rate, the word Tatar perhaps because
this one clan was more known to the
people in, West of Mongolia,
that these two words are interchangeable in the,
in the Persianate and, Arabic,
tradition.
So a little bit of historical background, of
how it is that the Mongol hordes came
to Khorasan, that when the heathen Mongol horde
moved to enter the city,
during the reign of Genghis Khan himself.
And Mohammed Shah, the sovereign of Khorasan, had
already abandoned his city and kingdom.
The sheikh Nejumadin called his disciples
who were not native to the city and
told them to go back to their homelands.
Kamal Ad Din Sarnati,
and
I I believe it's Sarnaki because
the source I
took this quote from writes Sarnaki, but I
can't find Sarnaki in any,
in any of the Tabakat.
But there's a Safnakhi who wrote
Tabakat of the masha'i of Central Asia.
He related that, Khaja Najmuddin gathered over 60
of his disciples who were not from Khorasan,
and he said to them, get up and
leave. Go back to your homes for indeed
a fire has come out from the east
and it will soon burn the west. It
is a great tribulation, the likes of which
has not been seen in the Ummah. Some
of them said,
if you called out to god, perhaps you
would spare the Muslim,
lands of this tribulation.
Khaja Najmuddin responded,
this is the decree from God Most High
and the decision that will not be repelled
nor will supplications be a benefit in this
matter.
Obviously, the supplications of a Muslim are always
of benefit, but some of them, they won't
do anything for you in this world. Rather,
they'll be waiting for you as a reward
in the hereafter.
The people said to the Sheikh Molana, we
have riding beasts for conveyance,
and you can ride with us and leave
the city this very hour. He said to
them, no. Rather, I will, be killed here.
I have not received permission from Allah to
leave, so prepare for your exodus.
And so
this is the
the propriety of the sheikh
that he was not a coward nor would
he, flee from the scene of battle,
that the people the responsibility of defending Khorasan
was on the people of Khorasan, and he,
told those who that responsibility did not fall
upon,
immediately.
He told them to leave, but he himself
refused to abandon or flee, from the battlefield,
which is one of
the cardinal virtues of the companions
and it's actually considered a great sin
to, flee,
to flee from the the scene of battle
for those who are obliged to stand firm.
And,
there's a lot that can be said about
this, but,
so little time.
And so a little bit of background, the
the the the Khorasan Shah actually, the Mongols
had sent
AA delegation to trade,
in
And
because of court intrigue between different fractions of
the the the court of Muhammad Shah,
They basically one faction had,
that
group of Mongol traitors killed
treacherously,
in order to frame or set up the
other faction.
And, Genghis Khan,
then sent, an embassy to,
the Mohammed Shah and the the Shah of
Khorasan,
in order to ask why were my people
killed for no reason.
And,
in arrogance,
because the Mongols were unknown people at this
time.
They were not people who were really all
that well respected.
He he not only did he not, entertain
that, you know, the legitimate
request,
to know why what happened happened from this,
embassy,
But, he took the unfortunate further step,
of,
despicably having this embassy killed as well.
And you don't kill ambassadors.
This is just a treachery.
You don't kill ambassadors. You don't kill messengers.
Rasool Allah
if he didn't kill the messengers that carried
the message of Musayla Matul Khazab,
nobody afterward, the false prophet, nobody else afterward
has the right to, kill
a a a messenger
or an ambassador.
And so after this,
the Mongols,
Genghis Khan, they decided that, we need to
teach,
the Khoras means a lesson,
which is sadly
and very tragically that lesson was taught and,
the occasion for it, we have nobody to
blame but ourselves
for that. And,
what happens
what happened was that the Mongol hordes,
who who were unified in a way they
weren't unified before,
under the command of Genghis Khan. They showed
up,
in the Khwarazmian lands, and Mohammed Shah,
actually,
on the field of battle, something happened to
him.
He was filled with fear and he fled,
instead of giving a fight.
And this demoralized
the entire,
army and,
they were not able to give organized resistance.
And in fact,
a pious and brave man from his sons,
Prince Jalaluddin,
he actually will
have
a small group of loyal soldiers that will
harass and fight against the Mongols for quite
some time, and it takes them quite quite
quite some time to overwhelm them and dispatch
them,
given, the very small band of people that
he was
commanding, which is another story,
for another time.
But,
this talk that that, Hajjanej Muldin is having
with his,
with his is after,
Muhammad Shah, the the the the king of
Khorasan had
basically abandoned his people and fled from the
scene of battle.
And so he, he said that I will
be killed right here and I have not
received permission from Allah to Allah to leave.
So you people from out of town prepare
for your exodus.
Once they had left and the Mongol horde
had entered the city, the and his remaining
companions called out the prayer as gathering. Which
is
from the corpus of hadith if people will
remember.
It is,
what was called out when the Rasool, salallahu
alayhi was salam wanted to gather people into
the masjid, but it wasn't one of the
times of 5 prayers, meaning it wasn't appropriate
to give the adhan.
When the people had gathered, he said, stand
up in the name of god and let
us wage battle in the path of Allah.
He then entered his own and he entered
his home and emerged donning the with
which he was vested by his Sheikh.
He tightened his belt and filled his pockets
with stones
and went out with a javelin with a
spear in his hand.
And he fought until he had lost a
javelin and hurled all of his stones at
the enemy.
As the ink arrows of the Mongols rained
down on him,
it said that he was in an ecstatic
state as if dancing and repeated some verses
in his native language. The meaning of which
was, if you kill me in union or
separation,
I'm no longer concerned with either as your
love is enough for me. Meaning whatever happens,
happens
as long as you're pleased with me, Allah,
that's sufficient.
While he was in this state, an arrow
struck him in the chest. He pulled it
out and threw it in the air.
With his wound not flowing profusely, he passed
from this world as a shahid. May Allah
accept it from him,
and his companions and all those who gave
their lives so that god's word may be
supreme.
His study, how would see people repent and
take up the path of righteousness across the
region.
Mulla Jami and his
has a rather lengthy entry on Sheikh Najmuddin.
So hitherto,
the information I mentioned about the sheikh were
was from the Arabic sources. I have to
thank
Sheikh Sabahuddin from Istanbul,
who
is a local Ustad of the Ulum, both
in Arabic and in Persian.
When I discussed with him that I was
writing this paper about, Hajjan al Mudin,
he he he told me that you have
to go look in the
of,
of,
for the Persian,
biographical entry
about him. And it's really interesting that that
the Persian,
biographical materials and the Arabic biographical materials on
the same person, they seem to be interested
in different things. So the Habibi is more
interested in,
academic achievements and,
political matters, matters regarding war and things like
that. Whereas in the there's a number of
anecdotes of the daily life of the Sheikh
and a number of,
statements attributed to him with regards to his,
his knowledge and his
preceptorship
on the spiritual path.
And between the 2 of them, you you
kind of get a a more complete picture.
So is it Mulla Jami has, in his
Nafaha'atul Uns, a rather lengthy entry on Sheikh
Najmuddin
in which he mentioned a number of anecdotes
about his life, his karamat, his miracles, and
his martyrdom,
as well as naming his prominent authorized successors,
from amongst his disciples.
So Mulla Jami says that Hazrut Sheikh,
meaning Khaja Najmuddin.
Hazrat Sheikh had a great number of Moores.
He had a great number of disciples.
And so again, you see that he's one
of the that
he's somebody who himself is and are both.
Rectified and he was one who gave rectification.
He gave
people like
and his other
great disciples both in education in the Sharia
as well as
a spiritual rectification.
The Hazrashay had a great number of Ma'riads.
As for a a few, from them, they
were the extraordinary
ones of the world and the leaders of
their age.
People like Sheikh Majduddin Baghdadi, Sheikh Saaduddin Hamuya,
Baba Kamal al Jundi, Sheikh Radiuddin
Ali Lalla,
Sheikh Saifuddin Baherjee, who was mentioned from before,
and Sheikh Najmuddin Razi,
Sheikh Jamal Adinu
Gaili,
and some have also mentioned that Molana Baha'u'din
Wala, the father of Molana Jaladin Rumi, was
from amongst them too. May Allah to Allah
sanctify their spirits.
So from, amongst his,
disciples that received,
Ijaza is the father of Milana Rumi.
And this is what, you know, I alluded
to yesterday that
Khaja Najbuddin is somebody who we have connection
with
because everybody or most people have heard of
Maulana Jalaluddin Rumi, but they had no idea
that his starika, one of the
branches
of Haja Najmuddin's tariqa goes through Mawana Jalaluddin
Rumi.
And in fact, uh-uh,
was
from amongst those
students that were told to go home when
the Mongols were invading,
and then he went back to his home
across on the southern part of the Oxus
River, and he served,
the the
ruler of Balkh.
Balkh, which is
near the modern Afghan city of Mazar e
Sharif. And,
and then
because of jealousies from people and because of
insolence from the ruler of Balch,
he's basically,
forced out. He has to leave. And so
then he takes his family,
to the west
and settles in the Selju capital of Konya,
Konya I Sharif.
And
after he leaves, the Mongols will also trash,
Balcha as well, and it's never rebuilt properly,
or at least according to anything
that matches its former glory.
And so,
Baha'u'll Dinwala this from amongst them.
So Mulla Jami mentions another glory of the
martyrdom of Hajj al Najmuddin.
He says, they say at the time of
martyrdom, he was holding the flag of the
disbelievers, that he had actually captured the flag
from a Mongol soldier, which is a great
feat because the the the flag is usually
held by an honor guard by, special soldiers
who are,
of extraordinary ability because they need to be
able to fight without letting the flag fall.
Letting the flag fall in battle is extreme
dishonor.
And so someone capturing the flag from the
enemy is is
a a a glorious feat of battle.
It said that, at the time of martyrdom,
he was holding the flag of the disbelievers.
After his martyrdom, 10 men could not pry
it from the hands of the sheikh,
Uh-uh and, they finally had to let it
go with him. It's also mentioned in one
of the Persian sources
that they actually
actually cut off the hand of the sheikh
because the hand would not let go of
the, of the flag.
May it be,
may their mutilation be just another,
honor and another rank Allah
bestows upon him in his on the day
of judgment.
So Mulla Jami,
he mentions then that Mulla Nurmi dedicates an
entire ghazal,
in the Diwan Shamsi Tabriz to his nisbah,
to the mashaikh in which he also makes
reference to Sheikh Najmuddin,
Al Kubra. He paid homage to this deed
of the sheikh in the following line. He
says,
that,
with one hand,
they
they were the people who drank the pure
wine of faith
and with another they seize the
flag from the disbelievers
And this particular
feat of this of seizing the flag from
the disbelievers from the of the sun, the
is
a reference to
Hajja Najmuddin.
And, again, I I have I can't thank,
the sheikh enough, Sheikh Haja,
Sabahuddin
from Istanbul enough for bringing this to my
attention because if he didn't point out the
entry in,
the entry in the nafahatul once this huge
thing about the sheikh would have passed me
by and I would have just put out
the paper without it.
I have heard my sheikh say in the
feast,
may he be drowned in Allah's mercy and
elevated in rank. Mentioned several times that the
kubra wiya Tariqa carried Islam extensively through many
places
and played a a special role in the
conversion of the people of Kashmir as well
as the,
the rest of the Indian subcontinent.
It is perhaps this Nisbod that has dyed
them in the color of steadfast resistance despite
what is now centuries of continuous hostile occupation
by disbelievers.
The history of Kashmir is,
one of
great
and
very onerous occupation,
one after the other on the, the Muslims
of that place. The majority of the the
inhabitants of the valley are Muslims,
and, Allah has tested them with
just
merciless and cruel
occupiers, one after the other.
And perhaps
it's because of the,
the sheikh and the jalal of his,
of his state
and the greatness of his sacrifice that we
see that Kashmiri people are tough people.
I had the fortune of having a number
of Kashmiri students study with me in the,
in the Ihsan Academy. I'm talking about actual
people from actual Kashmir, not the people who,
you know, come to America or even move
to Pakistan, etcetera.
Many of them are great people as well,
but I'm saying that the people from actual
Kashmir, they have a toughness in them,
and it's connected with their deen.
Indeed, Mawana Abdul Hayl Hasani, the father of,
Mawana Sayed Abu Hasan alin Ndu
mentions in his Arabic biographical
Kubrawiya
order. Shihilauddin
Kashmiri who, passes away in 862,
Shihiakub bin Hasan al Kashmiri who passes away
in
a 1,003
both in Hijra,
who also had,
the two distinctions of being from the students
of Hafiz ibn Hajar Al Haytemin Makamukarama.
May Allah ta'ala
guard her and raise her honor.
And a teacher of Mujad al Alfani,
Sheikh Ahmed Sarhindi, that he was he was
both a student of Hafiz ibn Hajar and,
Hatami,
the Shafi'i Fakih,
and, also a teacher of Mujadid al Thani,
Sheikh Ahmed Surhandi, a great sheikh of the
Nakshabandia,
who will
receive,
separate treatment, inshallah, one of these nights.
Then finally, he mentions,
Sheikh Tayeb bin Ahmed,
Rafiqi al Kashmiri, who passes away in 12/66
Hijra, whom Moana Abdul,
describes as having separated himself from the people
in order to dedicate himself to fasting by
day and standing by prayer and night all
while engaging,
in the teaching of fiqh and hadith, that
all he did was teach, and other than
that, he separated himself, for his Ibadat.
From amongst his great disciples is, the aforementioned
Sheikh Seifuddin Baharzi.
Inshallah, we'll say a little bit about him
tomorrow InshaAllah more than, what we've already mentioned.
Allah Ta'ala give us tawfiq, Allah Subhanahu Wa
Ta'ala give us tawfiq that our hearts when
hearing about these great people, these great mashaikh
that they develop some sort of connection with
them, some sort of nisbah
of love. May Allah Subhana Wa Ta'ala give
us the tawfiq that the few days that
we have left in our lives,
that are slipping through our fingers like a
person trying to grasp,
a handful of ashes,
that, on a windy day,
that Allah
give us the tawfiq to make ourselves present,
in the,
in in the presence of the ulama
so we can learn what is it in
the Quran, what do these words mean that
are
passing like
water under a bridge when we go to
Salatul Tarawi? What do these things mean?
Allah Ta'il give us tawfiq to understand
the Sharia,
Sayna Muhammad Sallallahu Alaihi Wasallam, the Aqayd of
Islam,
the Hadith of the Prophet Sallallahu Alaihi Wasallam,
the Tafsir of the Quran, and like that,
Allah to give us tawfiq to make ourselves
present,
and receive Islam, at the hands of the
Sufia I Keram,
and their true successors,
those people who carried the hala of the
Prophet Sallallahu Alaihi Wasallam or some part of
it,
and Allah Ta'ala has used them to preserve
it until the day of judgment.