Hamzah Wald Maqbul – 6 Ramadan 1442 Late Night Majlis Sunnah Over Shaykh Or Ecstatic State Addison
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We reached this Mubarak 6th night of Ramadan.
This is with this tarawee
1 5th of
the nights of Ramadan have passed.
That Allah subhanahu wa ta'ala, there are certain
number of people that he will free them
from the hellfire.
And, that's every night. Meaning, it's not just
a laylatul Qadr, that's every night. Allah
make us from the this night.
We continue
with, this 8th facile of
Hayat al Muslim, a,
book that, Hayat al Muslim mean Afan that,
Hazrat Maulana, Asher Falytanwe
compiled,
in
the genre of Islam or,
rectification,
literature
that a person should,
take what's broken or spoiled from their heart
and make it right again.
And in particular,
the effort of the mashaikh of the Tariq
in order
to bring the reality of the sunnah into
people's hearts and bring its
practice,
onto the limbs outwardly,
and bring its life and its light into
the heart inwardly,
and how that was a great preoccupation
of the mashaikh.
And so in that effort, he, compiled,
this 8th chapter of his book. So continue
reading it translated by Sheikh Tamim Allah,
reward him and give him long life for
his portion in this effort and for his
feeling the pain,
that the, Mashaikh felt, for the Ummah of
the prophet sallallahu alaihi wa sallam that they
should not be left deprived of this barakah
and this blessing, rather that it should enter
into every home and into every family and
into every individual and into every heart.
This, he instructed and guided us to a
comprehensive way of life
and practice wherein there's no sign of difficulty
or hardship.
Thus, if a Muslim adheres to the Sharia
closely in accordance to the way demonstrated by
the Messenger of Allah sallallahu alaihi wa sallam,
he will be at complete ease physically and
spiritually.
Of course, what does it mean that there's
no hardship? It means that there's no hardship
that will break a person,
in the sense that it's no hardship to
go exercise.
It's a hardship to get a heart attack
or to die of chronic diabetes.
It's no hardship to
have a wonderful and successful marriage.
It's,
no hardship to do things for your spouse,
for your husband, or for your wife in
order to show respect for one another and
love for one another. It's no hardship to
sacrifice little things in order to keep each
other happy. It's a hardship to have a
horrible divorce in which your family is ripped
apart. You lose your children
and, you suffer acrimony for months years,
and perhaps for the rest of your life.
This is what it's meant what's meant. It
doesn't mean that there's no rigor.
Obviously, part of life is that, you have
to have a rigor. That water when it
flows,
it's going to make some sound.
When the river flows, it will eventually have
to go around a rock or it will
go down the waterfall. There's a little bit
of turbulence involved in all of it. But
even that turbulence itself is a mercy. Why?
Because running water always stays clean. Whereas when
water stays stagnant in one place, it becomes
putrid,
and it becomes
stagnant,
and it becomes brackish,
and it, you know, eventually will become poisonous.
It may become,
anoxic, and it may also,
just evaporate and go away altogether.
That's what's meant by, there's no hardship because
al-'umurubil kawah team, all matters will be judged
according to the way that they end. So
the thing that ends in success is itself
throughout its entire process success,
and the thing that ends in failure,
is through its entire process failure. Even though
the process may look like it's success in
the latter,
example, and it may look like failure in
the former.
But the Rasool sallallahu alaihi wasallam from one
of the many wonderful things that we take
for granted is that he taught us a
process,
of evaluation by which we judge things by
their outcomes.
Hazrat Hakimul Uma Hazratanvi
said, one time in Makkah Mukarama, a person
affiliated with the Ahlul Hadith took bay'ah with
* Sahib.
So first of all, we have to say
who is Ahlul Hadith and who and the
second is that we have to explain who
* Sahib is.
The Ahlul Hadith were a movement of people
in the Indian subcontinent,
after the
kind of revolutionary,
proliferation of the study of hadith in the
Indian subcontinent sparked by
who,
spent a great amount of time in Hijaz
and brought back this Asanid of Di
of the great books of Hadith
to,
to India,
and
proliferated them in his father's madrasa, the madrasa
Rahimiya in in Delhi.
And then his son carried his work after
him. His grandsons carried his work after them.
And, indeed, Deoban and Saharanpur and the great
seats of, hadith study in the subcontinent
that that came through them.
They are connected to Shawwalila in in Isnab.
With that,
the proliferation of the knowledge of hadith had
a number of very deep impacts on our
society
in the Indian subcontinent.
And one of them was that
a group of people basically
left the,
the 4 Madhavs,
and they said that we're just going to
take our fix straight from the hadith. We're
not gonna follow any of the Imams,
and they became basically radical nonconformists.
Now in some sense, there were always people
who were nonconformist
to any sort of Usuli school,
and this is essentially
not a 100%
what happened, but this is somewhat similar to
what happened with Imam al Shafi'i and possibly
Imam Ahmed bin Hambel.
Although the Aslaf, everything that the people later
on did, the Asaf did better.
So the Shafa'i Madhub is essentially what this
Ahlul Hadith strain of thought
looks like, but when it's,
when it's done in a very well thought
out, in a very well,
ordered way.
Well, you know, these
these people said, well, we have the hadith
in front of us right now, and, we're
people and they're people. So,
we we don't see why we should have
to have any intermediary
tradition or persons between us and between the
understanding of the hadith of the prophet sallallahu
alaihi wa sallam. So this Alul Hadith movement
is a native movement of the Indian subcontinent,
and it wasn't sparked by the the the,
you know, movement of Wahhabism or Ibn Taymiyyah,
before them,
in in the in the west, in in
the lands of, of the Arabian Peninsula,
and the former
and Sham in the latter.
Rather, it is a native movement of the
Indian subcontinent that has particular peculiarities
about it that's that are different than Wahhabism
and that are different than
that are different than,
tame Tamian thought,
in the western lands, from the Indian subcontinent.
But there are a lot of things that
they also have in common as well, a
lot of similarities.
So at any rate, those people are still
there, to this day. One of the peculiarities
about their movement, interestingly enough, is that,
unlike, the Wahhabis who seem to have had
a a really wholesale
aversion to the traditional modes of Tassowuf,
including the institution of tariqa.
Our,
Ahlul Hadith people in the Indian subcontinent, they
actually they had tariqas that were intact, and
they had the whole system of, of of
having, Irshad and that a person takes Be'a
with, with the sheikh and that sheikh instructs
them in the spiritual path, etcetera, etcetera.
And that's not uncommon. That wasn't uncommon. And
interestingly, I think with the kind of commingling
of influences,
later on, the hadith, many of them in
the Indian subcontinent, will kind of take on
a,
not all of them, but many of them
will take on kind of a flavor of
Wahhabism from,
the Arabian Peninsula, and you'll see people in
general kinda drift away from this. But the
old Ahlul Hadith,
people who had really no contact
or very little contact with the Wahabis,
and, you know, in a scholarly in a
sense of scholarship really surpassed them
in their analysis and understanding of hadith,
to the point where, the
name of the you know, for example, the
Nuabs Siddiq Hasan Khan and Mubarak Puris and
things like that. Their Assad's you know, they
they
they're exchanged in the Arabian Peninsula to this
day.
I think that,
you know, from that old time, there were
still people who were,
who were, people of Tariqa and Tasawaf, even
though they didn't they said we don't follow
Madhabs and Fiqh.
And so who that's the first question is
that who's Ahlul Hadith? The second question is
who is Hajisab?
Hajisab is Hajim Dadullah,
Al Mujjar Al Makir
He's also from Tana Bawan, which is the,
the the the kind of ancestral land of
Mullan Asher Fali Tanui Rahim Allah Ta'ala.
He is Farooq and his Nasab. He is
a descendant of Sayid Omar al Farooq
and he is one of the great mashaikh
in this the silsula of,
the Artarika, Tishtia.
And, Hajisab is, there's one of our
previous years, late night,
late night majlis is kinda talks about his
life,
but, he, amongst a number of other things,
he was the sheikh of the mashaikh of
Deoband
were his, disciples, some of his foremost disciples.
And,
Hazratanvi
was a disciple of Muhammad
Ghangohi, but he was senior amongst the disciples
so he actually met his sheikh, Sheikh, and
his sheikh, Sheikh gave him direct,
Khilafa and Ijazah. Even though, Hazratanvi was connected
with Mullan or Shiloh Ahmad Gengohi and received
his tarbia from him, mostly. But, he met
his sheikh, and his sheikh, sheikh gave him
invested him with the,
mantle of discipleship,
as well. And so, he's somewhat, considered preeminent
amongst the,
Khalifa of Hazrat,
Gangohi,
because he had direct he had direct Khalifa
from his sheikh from Hajis Abraham.
He's
a Muhadjar and he was maki because he
was exiled from the Indian subcontinent, basically had
to flee for his for his life, for
his
opposition to the British rule and his active
participation
in,
in armed resistance against them.
Allah,
fill their graves with light. They were,
the Alulah. They're the people of Allah, and
their hearts were filled with with the dhikr
of Allah ta'ala and the noor that comes
with that.
But also they were not sellouts
nor were they people who lick the boot
of tyrants,
rather,
they were people who put their money where
their mouth was. May
Allah give them a high maqam. So *
* Saab is buried in the Jannah Tur
Ma'ala,
in the jiwaras,
and
a number of other great companions of the
messenger of Allah sallallahu alaihi wa sallam in
the graveyard of Makkamukarama. Allah ta'ala raised all
of their Maqam Amin.
Hakimu Umar
said one time in Makkamukarama,
a person affiliated with the Ahlul Hadith took
Be'a with Hajisab.
Soon thereafter, Hajisab noticed that he was not,
performing raf al I a day in his
salah, and so he inquired why. What is
raf al I a day? Obviously, everybody raf
al I a day means to raise the
2 hands.
Obviously, everybody from the Ahlus Sunnah, ilhamasha'Allah,
raises their 2 hands in the initial part
of the prayer when they say Allahu Akbar,
they raise their 2 hands. Thereafter,
it's one of the peculiar and unique messile
of the,
the Ahlul Hadith,
whether you mean it in the Shafi'i Hanbali
sense or in the later sense that we
just described,
that unlike the Mav'hav'i Mav'hav'l the Fokaha, Malik,
and Abu Hanifa,
that the Ahlul Hadith will raise their hands
several times in the prayer rather than just
once in the beginning.
And so Hadisab noticed that this Ahlul Hadith
disciple of his took the tariq from him,
and then he stopped, he stopped raising his
hands and he started praying. Essentially, he started
praying in a form that looked like the
form of the Hanafis in his prayer.
Hadisab noticed that he was not doing roughly
a day, and so he inquired why. The
person replied, I have now taken Be'a with
you, my Hazrat, my sheikh. Hence, I
left it. To this, Hazrat became infuriated. The
sheikh became infuriated
and said, alas, if taking Be'a with me
has caused you to abandon what you consider
to be a sunnah of the prophet sallallahu
alaihi wa sallam, then I do not see
any reason for you to be connected with
me, and I absolve myself of you and
this action.
Now
this is important to understand that, Hajis Abrahima
Ta'ala was a Hanafi.
And, although he wasn't considered to be a
Mufti or,
didn't have the
the the Isnaad of, you know, having graduated
from Madrasa.
So in in a customary sense, he wasn't
an alim. And, however, he did read through
the kafya of ibn Hajib, and he he
and he he was a man of great
oleum,
but he wasn't formally considered to be a
scholar by, you know, by profession, by caste
or profession.
And so,
that being said, he was a Hanafi,
and,
he did respect the Madhebs.
And,
he did respect Abu Hanifa, his position
not only as a great spiritual master
of Islam, but also as a great Faqihin
legal,
authority in Islam. But what he was saying
to his disciple because the disciple was instructed
to was entrusted to him for,
spiritual instruction, not for the instruction in fiqh.
That for the disciple to abandon
what he considers to be a sunnah,
for something that he considers
not to be a sunnah, but to be
essentially the practice of his sheikh. He says
that this
is completely poison in your saluk, in your
traveling your,
traveling your your, trip to Allah Subhanahu wa
ta'ala, your sojourn, and your journey to Allah
Subhanahu wa ta'ala. And this is really deep
because sectarianism,
if it were really something that,
you know, the the traditional scholars held on
to, sectarianism would demand that he uses influence
as his sheikh to say, yeah. This whole
Ahlul Hadith thing is bogus and, like, you
know, you should become a Hanafi.
And he didn't do that. And
any sort of political understanding,
you know, like, it would tell you just
like,
Ibn Khaldun will tell you that for any
political group to be cohesive
and to have strength, there needs to be
Asabiyyah.
There needs to be some sort of group
solidarity.
And praying differently definitely dilutes the group solidarity.
If you don't believe me, ask half the
uncles in Lombard when I lead the prayer,
and I don't say the Istiftah
at the beginning of the salat, and I
only make one salaam, they get really upset
and angry and tell their favorite Molana Saab,
tell them, listen, chill out. You just this
this is also a Molana. He's one of
us, so you need to just chill out
and be patient. And still half of them,
are are are upset and annoyed with it.
But the issue is this, is that these
guys weren't running a shop. They're not trying
to run for president. They're not trying to
win
win a popularity contest. They're not trying to
be homecoming queen or king or whatever. They're
not trying to do any of that. What
are they trying to do? They're themselves trying
to traverse the path to Allah Ta'ala, and
they're trying to traverse,
help the the the saliq, the the aspirant,
and the the the traveler travel that path
to Allah Ta'ala as well.
And even though all of them had opinions
with regards to fiqh, they recognized that those
opinions were differences of opinions,
that they're subject to difference of opinion. And
at any rate, the usul always wins out
over the furor. The principles always win out
over the particulars. So even if they disagreed
on a particular they you know, a particular
legal issue, they recognize that if a person
goes against the principle of
following the Rasul sallallahu alaihi wa sallam in
their life, that this is going to completely,
poison the water of their,
of their saluk, of their,
you know, traveling to Allah subhanahu wa ta'ala
and is not useful. So he said to
him, he says, look, if you left it
for me he thought it was a sunnah
and he left it for me, he said
I have nothing to do with you anymore
because you're not gonna get anywhere if you're
willing to abandon the sunnah of the prophet
sallallahu alaihi wa sallam in order to make
your sheikh happy.
However,
you know, if you,
you know, if you abandon it because you
are somehow now, you know, convinced that Abu
Hanifa knew better
or that, you know, that this is not
really the sunnah, then that's fine. And this
is the a similar, you know, a similar
story is narrated also from Hazrat,
Sheikh Zakaria
except for he would add the caveat because
he was a professional faqih. He would add
the caveat that I consider not doing roughly
a day to be closer to the sunnah
of the prophet sallallahu alaihi wa sallam, but
I'd tell them if you're not convinced then
keep doing what you need to do,
in the fiqh,
but never never compromise as a principle. Never
compromise on the sunnah of the Prophet sallallahu
alaihi wa sallam.
Hazratanvi Hakimu Umar
said it is commonly thought that the Sufis
in general and the Chishdis in particular are
innovators and that their practices oppose the sunnah
and the sharia.
I believe it is necessary that a treatise
be written in response to this misunderstanding wherein
the statements and actions of these people, meaning
the Sufis, are referenced
proving how adherent and how devoted they were,
in fact, to the sunnah.
It occurred to me that the title of
this book should be a
The lofty sunnah, in the practice of the
noble Chishti.
And so this book is a separate book
that, Hazrat Tanwi put together,
a The lofty,
sunnah,
in the practice of the noble Chishtis.
Hazrat Tanvi continues, in my opinion, no one
has written a proper proper defense to this
allegation,
to the allegations that are hurled against these
illustrious souls.
The reality of the matter is that some
of their words and actions may seem at
least outwardly ambiguous, which is a cause of
confusion.
But this occurs due to being overwhelmed by
spiritual states of ecstasy.
They were the Ashabul Hal. They were the
people who were dominated by the states of
spiritual ecstasy and whatever they said in those
conditions, they're excused from. And part of being
you know, saying they're excused from it doesn't
mean that,
what's wrong becomes right. Part of saying they're
excused is means that they're overwhelmed,
and part of saying they're excused is that
those things that they're being excused from, we
don't take that as the as our deen.
If someone in a a a overwhelming spiritual
state or an overwhelming
emotional state or overwhelming anything state says something,
that's not, you know, taken to be representative
of what they're what they're trying to say.
Compiler's notes,
Sheikh Tamim says our beloved Sheikh Al Arab
Bilamuwana
Hakim Akhtar
said about the Ashabu Hal,
the people, upon whom
heavy and intense spiritual states pass.
These people and their swoons of ecstasy ecstasy
are not.
They're not they're not imitated when they're in
those states.
Meaning that you just excuse them for being
overwhelmed for those moments, and you'd but part
of excusing them means you don't imitate what
they do at that time. Rather, you say
that this person is doing this
out of, lack of volition, and this is
not the deen that we take from them.
And Moana Jalal Dean Rumi said,
It says, seek a companion who is dominant
so that you may remain dominant. Do not
be the companion of those who are dominated,
oh, reckless one.
Meaning what? When you look for a sheikh
because the thing is the realities of deen
are heavy. People think that this is all
pie in the sky in July or some
sort of folk tales or whatever. You know,
be serious about your deen one day. Be,
punctual in your salat and careful about what
you eat and drink, and careful about what
you look at and you listen to, and
serious about about training your knuffs, and serious
about helping others and putting others above yourself,
you'll see things and states open up over
your heart that you didn't know even existed.
And, you know, not everybody can control them
the same way. One of the beautiful things
about the prophet, sallallahu alaihi wa sallam, and
his companions is how much control they had,
and it's a sign of their perfect saluk.
Otherwise, there are people who came later in
this ummah
that were so overwhelmed by the Nur that
came over them by following the sunnah. They
couldn't keep it together. You know, a very
famous person like that is,
Mansur Al Hallaj,
Mansur bin Hussain Al Hallaj,
who basically he, you know, he would read
several 100 raka'as every day, and he just
devoted himself to very rigorous worship and to
very rigorous practice of the study. And he
couldn't keep it together, and he eventually lost
his mind.
And,
you know, it's you can read more about
it if you want to.
He was, he was a very,
controversial figure because,
because people recognized his piety and recognized his
devotion to Islam.
But then when he lost it at the
end,
he said things that,
you know, that that confused people and that
people really didn't take as
as good things to say. And, the moshay
said that that when he said these things,
he was overwhelmed. He was like he basically
lost it. He was seeing things other people
weren't seeing. He was hearing things other people
were weren't hearing. He was feeling things that
other people weren't feeling, just like a person
who,
for example, has some sort of,
you know, overwhelming state where they, you know,
have some neurological issue that they're seeing things
or hearing things or smelling things that other
people don't hear, see, smell, etcetera,
you know, we just excuse those people and
say that this person now is excused.
But at at any rate,
no matter how awe inspiring it is that
a person must have been,
opened up to the spiritual world to the
point where they were overwhelmed,
We don't take such people as our guides.
So Molana Rumi himself, he says what? He
says seek a companion here.
The word for that Molana Tamim translates as
companion yar,
the person that that you love and the
person who you trust, with your deen. He
said, seek such a who is galeb, who
is strong enough inside
that they can, keep it together when those
states come over them.
He says seek seek
seek a sheikh who's, who's gholib, who can
keep it together so that he can also
teach you the ways of keeping it together.
And, don't be the companion of those people
who, when these states come over them, it
breaks them into pieces. They're not able to
control themselves,
because that's just, that's just recklessness. And
meaning what? That's a way of going astray.
Molana is reminding us, Sheikh Tamim says Molana
Rumi meaning Molana is reminding us that if
we want to become successful on the path
of saluk, we must remain in the company
of a sheikh Kamil, a perfect perfected sheikh.
Perfected not in the sense that he's
masoom
or or infallible, you know, divinely protected from
mistake, but perfect that
that he's he's
has the strengths and the competencies
in all of those boxes that are needed
in order to, in order to competently guide
other people, along this path.
1,
sheikh,
sheikh Kamil is who? The one who at
all times remains submitted to the orders of
Quran and Sunnah never allows himself to stray
from that course. The nef's must always be
subjugated to the intellect, and the intellect must
work within the framework and according to the
dictates of the rulings of the Sharia. There
is no room on this path for those
who become dominated by emotional outbursts,
and display public swoons of ecstasy.
Some of those are fake. Just people are
trying to, like, get cred and, make themselves
look all cool and spiritually so that everybody's
like, oh my god. You know, like, if
I rub this guy, like, 7 times, you
know, I'm gonna get good luck and win
the lottery or something weird like that, which
is unfortunately also
a type of fraud that happens and also
a type of,
you know, disposition of, of easy,
easy victimhood,
in a lot of people. Some of them
want to use you and some of them
wanna be used by you. Some of them
wanna abuse you and some of them wanna
be abused. All of these types work and
they seem to attract one another. He says
don't don't look for the person who has
these emotional outbursts and, like, public swoons of
ecstasy.
Most of them are just frauds,
especially in this day and age, they're mostly
just frauds. But even if they're not, every
now and then there's a legitimate Mejzub. The
person is completely
absorbed in some spiritual state, and it kinda
numbs their, intellect,
to the world outside that they start behaving
in ways that are erratic and not,
not really
within the boundaries of the Sharia proper.
If the person even if they are a
legitimate,
you still don't wanna learn from them. They
may be a a who love Allah so
so much that they really, you know, can't
control themselves or whatever. That does happen.
But in any case, whether or not they're
faking, it's between them and Allah, and you
don't you don't take such people as an
example of how to behave,
and it's not gonna really help you in
your your journey to Allah,
to see someone else fall off the horse
and then try to fall off the horse.
They fell off because something came and overwhelmed
overwhelmed them. If you just fall off without
being overwhelmed, then you're, you know, that's just
not that should be clear to people why
that's
not beneficial or helpful or, not something that
a a you know, that that the dean
teaches a person to do.
He,
who constantly allows himself to fall under the
influence of these statics ecstatic states and comes
out of control is not worthy of emulation,
how can he teach others to control himself
when he himself has not attained that control?
So even though we respect and honor people,
upon whom powerful states of spirituality descend, we
do not consider their states of ecstasy to
be worthy of emulation, end quote.
Hakim ul Umrah
continues to say,
in response to my book, someone objected commenting
that I'm a blind apologist for the Sufis.
If I'm an apologist on behalf of the
Sufis, it is not without valid reason or
simply because I have nothing better to do.
I responded to this antagonist by saying, if
you will hurl at me the accusation of
being an a blind apologist on behalf of
the Sufis, I can just as easily retort
that you're being an a blind antagonist,
which is very true. There's a lot of
trolls and haters out there. This is that
I can just as easily retort that you're
being a blind antagonist.
Rather, the reality of the matter is that
I have made much effort to reform many
of the incorrect misconceptions and misguided practices that
have crept into the Sufis. For example,
people generally give the sheikh a, a status
higher than that of the father or a
teacher, whereas, in my opinion, the highest status
is of the father followed by the teacher,
then the sheikh,
which is something, it was an opinion of
Hazrat Ghanohi. If somebody taught you the uloom,
then your ustad and the uloom actually has
a higher,
right over you than your
sheikh does. That doesn't mean that your Ustad
and the uloom,
you know, will teach you saluk if that's
not what they're trying to teach you,
that you take your saluk from your Sheikh
and you take your ilm from your teacher.
But, in terms of comparative status, who has
more right over you and the Deen?
Your Ustad and the Deen, the one who
taught you FIP and the one who taught
you Aqida and the one who taught you
Hadith and the one who,
taught you, the Quran
has more right over you just as a
as a human being in the hierarchical structure
of human relations, has more right over you
than than your sheikh and tariqa does. And
it should be clear why, because he's the
one who Allah gave you the knowledge of
wahi through.
And then
higher than, higher than either of them is
your own father. Again, that doesn't mean that
you follow your father's fatwa and fiqh fiqh
over your teachers, or it doesn't mean that
you follow your father's advice in saluk over
your sheikh, or that your, teacher's advice in
saluk over that of your sheikh. Everyone, we
take what from them what they have to
give.
But in terms of honor and respect, you
owe more respect to your teacher than you
do to your sheikh. And, this is what
we heard from our mashaikh and our elders,
and Allah ta'ala blessed us that, in most
cases, our, mashaikh and the tariqa were also
our teachers in
Elm. Allah subhanahu wa ta'ala give great care
to the Masha'ik and to our teachers and
to our fathers in this world in the
hereafter, Amin.
It says he says, for example, people generally
give the sheikh a higher status than that
of the father and teacher,
whereas, in my opinion, the highest status of
the father followed by the teacher then of
the sheikh.
Similarly, I have made other criticisms of incorrect
practices of the Sufis.
So how can someone say so blatantly that
I'm a blind apologist for everything the Sufis
do?
So this is the end of the 8th
facile,
and in order to work the cliffhanger,
better than I did last time,
the next,
part of this book is,
a translation
from, sheikh Tamim of Hazratanvi's,
The lofty sunnah in the practice of the
noble Chishtis.
Allah
accept, inshallah. We'll, start with that tomorrow,
and Allah subhanahu wa ta'ala accept. Allah ta'ala
reward,
Hazratanvi,
Allah ta'ala reward the mashaikh and the tariq
going up to the prophet sallallahu alaihi wa
sallam.
Allah ta'ala reward Sheikh Hamin for, Sheikh Tamim
for translating this book. Allah ta'ala reward all
of our teachers and all of those who
are working tirelessly and effortlessly and some with
great opposition and, without very,
you know, very much in the way of
help and means in order to preserve the
sunnah and preserve this ilm and to preserve
this deen and serve it and serve its
uleum and serve its people. Allah Allah give
all of us so much.