Hamzah Wald Maqbul – 7 Ramadan 1442 Late Night Majlis The Manifest Sunnah Amongst the Noble Chishtiyyah ESA
AI: Summary ©
The importance of sharia in sharia culture is discussed, including the need for people to read and listen to sharia to avoid confusion and misunderstandings. The speakers emphasize the importance of showing actions and words to prove deeds and the need for clear examples to avoid confusion and misunderstandings. The speakers stress the importance of following Sharia's commandments and instructions, adherence to Sharia, and being a lens through which people see the world.
AI: Summary ©
Alhamdulillah,
by Allah's father we've reached this Mubarak, 7th
night
of
Ramadan.
Allah
blessings in Barakah.
The Azhabul Manzil,
are making their khatam tonight.
Those who,
read the 7th day
with one of the things that, I miss
and that we miss in many parts of
America, although not so much in Chicago,
but still, to some degree,
here as well,
is that this was the month of Ibadah.
People used to take joy in
separating their time out,
for
the worship of Allah They
used to enjoy reading the Quran katham after
katham
Every time a different sweetness, every time a
different flavor, a different sweetness in reading
from the mushaf, a different sweetness in reading
from memory,
a different sweetness and hearing, somebody else read,
a different sweetness reading in the salat,
a different,
sweetness,
reading alone,
A different sweetness in all of these different
modes.
And so
there is
use of health. Allah
give him solace. His father passed away,
not even a month ago.
So he's reading one of the in,
here in this city
and his tonight. I'll ask Allah to accept
from him that they're reading the manzil.
Interestingly enough in, one of the Hawashi on,
I believe, on,
the
in Hanafifat.
It's actually explicitly mentioned that it's recommended to
make
a khatam every 10 days in Taraweeh.
So that one there can be 1 khatam
for the days of mercy and a khatam
for the days of
forgiveness and katham for the days
of the new mission from the fire
from, for Rahma and for Maherfa
and and this was, I'm told,
in
the trans,
transoxonia,
the,
the practice of the mashaif.
And I actually asked
one of the, brothers who visited Uzbekistan, like,
are there places where they still do this?
He says, yes, there are. And I asked
him,
you know, as an American,
as a whiny American, my,
reflex was to ask, well,
you know, what do they say to the
people when they say, oh, it's too long,
make it shorter?
So they just tell people it's not farther.
And, you know, the thing is it's fine.
If a person isn't able to read that
much, I I get it. You know, people
have school. People are weak. People are
sick. People are you know, they have their
reasons for doing different things.
And I think it's good actually that, you
know, Masajid should have
a in which they just read short surah
so that the people who can't,
you know, who can't do a lot don't
need to do a lot. But,
it would be nice also for
those people who wish to keep this
tradition,
of basking,
bathing in the light,
this Mubarak month, that they should be able
to read and they should be able to
listen.
And, I'm told that the the the markas
in Delhi and Nizamuddin,
that they have that. It's built vertically because
it's a
a,
urban setting. And so there's in one floor,
the Tarawi is the short Suras for those,
jamats that are coming and going
and are on restricted time schedule.
And then there is one main area where
they do the regular
one just a night,
one khatam in Ramadan. And then there's a
level in which they do the 3,
3 adza.
It's beautiful. Allah
revive these beautiful customs in the Ummah.
And Allah
give us the of making
and,
striving in order to
participate in them.
And, you know, the thing is, yeah, of
course, it's gonna take a long time, and
it's hard. It's when you put your foot
in the neck of your knuffs,
and you squeeze, and you stretch it to
the limit and push it to the limit,
that's when it relents. And when it relents,
all of the
professional blocking that it does, all of the
obstacles that it puts up,
for the
that are
meant to be,
poured into the heart and flooded flooded into
the heart of
someone who is a son or a daughter
of the
prophet, and the son of the or daughter
of the prophet.
And the
murid whose murshid is none other than,
Muhammad ibn Abdulla Rasulullah Sallallahu Alaihi Wasallam whose
muqaddams
administer the Nur that Allah
sent him with,
to you, that the Anwar that are meant
to enter into the heart of someone like
that, they can only come when that that,
nafs
is is muzzled and tied down.
And that requires a little bit of effort.
And,
it's something, though, that makes even regular or
impious or irreligious people like myself,
from time to
time, see something about life and about existence
that's more than just shoving your face filled
with food
and running around satisfying the
dictates of your private parts or your bratty,
disposition. Allah to Allah save us
from those things and Allah
give us the honor
and ability to live that angelic reality
for enough moments of our life that it
causes us to be saved on the day
of judgement and it gives us some dignity
in this world in the hereafter. I mean,
so we continue.
Yesterday, we finished reading the 8th facile from
Hazratanwiz
Hayatul Muslim
with regards
to the importance of the sunnah of the
prophet
and he mentioned then there another book
that he wrote
the lofty sunnah in the practice of the
noble and,
Sheyaf Tamim translated it and
appended it to his book. So we read.
After sending praise of Allah and sending salutations
upon the messenger of Allah, Sallallahu Alaihi Wasallam,
for the longest time, a mixed misconceived ignorant
notion regarding the noble and honorable Sufis in
general, the in particular, has become widespread,
namely that they are not adherent to the
sacred Sharia or
are less adherent than others.
There are 2 problems with this ignorant notion.
The first affects those who are the followers
of the Sufis, and the second affects those
who are not their followers.
As for the problem which results in their
followers, it is that they genuinely believe that
the Sufis are not adherent to the sharia
or that they are less adherent than others,
and this creates a disregard and lack of
reverence for the sharia in the hearts of
the followers.
They begin to think that the sharia is
something unnecessary and irrelevant because after all, if
it were necessary, then those noble souls would
have been adherent to it.
As for the second problem and how it
affects those who are not Sufis,
the Sufis followers,
It is such since in their correct opinion,
the Sharia is obligatory
to follow. And since in their eyes, the
Sufis do not adhere to it, they are
blameworthy and unworthy of reverence.
This results in their speaking ill of these
illustrious souls with disdain,
using derogatory words to describe them and displaying
insolence toward them.
The first harm leads the followers of these
people to the borders of disbelief because they've
considered the sacred Sharia,
adherence to which is known to be obligatory
through unequivocally explicit text to be unnecessary.
As for the harm, to those people who
are not their followers, even though it is
not disbelief, it is definitely
a reprehensible innovation and a blatant sin to
harbor hate and insolence for the chosen servants
of Allah.
Due to the severity of these sins, correcting
these people and reforming this situation is
crucial. The way that such ignorant notions can
be rectified is through demonstrating how the Sufis
are, in fact, not in opposition to the
sacred Sharia.
With that being said, it must be clarified
that there is indeed another reason why people
have incorrect notions regarding the Sufis.
Namely,
that due to their being abundantly engrossed in
the remembrance of Allah and meditating upon divine
bounties, the brilliant effulgence,
from their heart
and the ecstatic manifestations of spiritual realities and
the overwhelming love for Allah that comes to
dominate the state of these people causes them
to utter words or statements
that may be questionable according to the Sharia.
Furthermore, they commit certain actions in these ecstatic
states
for which the literalists have not been able
to find an excuse.
This is a very important
sentence. Furthermore, they commit certain actions
in these ecstatic states for which the literalists
have not been able to find an
excuse. Generally speaking, literalism has not been something
that is
taken too well by the or
by the,
the the olema,
of the top tier of imama in the,
Muslim tradition. Taking things literally is a very
unhuman thing to do. Human beings don't speak
literally. If someone says give me a hand
and you take a meat cleaver, chop your
hand off and hand it to them, they
will, look at you,
like the grotesque freak that you are. Why?
Because that's not how human beings talk. And
oftentimes, people will use expressions to describe states,
especially those states for which there are not
words to describe them. And if you take
them literally, you're,
literally being an inhuman
person
in doing so. And, oftentimes when people seek
clarifications,
from people who say things, they'll understand what
they actually meant,
because misunderstandings
are very, very,
frequent.
And this is, you know, something that even
if a person takes everything in the Quran
literally, it could lead to kufr.
Allah
says, you and the those who you worship
other than Allah are the gravel of the
hellfire.
That you'll arrive at. And, everybody knows that
people worship and
whoever considers that
will be the gravel of the hellfire has
committed
and is not a Muslim.
And so even the Quran is not meant
to be taken literally all the time.
And that doesn't mean that it's subject to
wild, and spurious interpretation.
Rather, there's an entire of how,
things should be interpreted, and this is one
of the reasons the science of or rhetoric,
in,
in this Muslim tradition.
You know, one should wonder why is Muftas
al Mahani,
you know, compiled by.
It's because
has to do you know, has defined how,
even how, similarly metaphor work in the Quran
so that one person cannot say that well,
you know, when Allah says to amputate
the hand of the male and female,
thief, that this is not like an allegory
for the beauty of spring.
You know, the there needs to be some
and some sort of,
you know, rules and regulations for how you
decide what is meant to be taken literally
and how you decide what isn't. And then
when you take things as metaphors and similes,
how are those to be interpreted correctly? Because
there is a a method to all of
it.
And,
the problem is that simple minded people
who oftentimes take things, everything literally and are
are you know, just because of the way
Allah made their brain wired, they're unable to
understand
the richness of human speech.
And, they're not really given to be
very poetic in the way they, or eloquent
in the way that they communicate.
Those people confuse themselves, and they end up
oftentimes confusing others as well.
And, for such people, it's fine if someone
says something that you don't like, then you
don't have to follow anyone except for,
the Rasool
from from mankind,
and those then who are
his author authorized representatives in particular things. However,
you know, you can abandon this person or
that person because their metaphor doesn't make sense
to you. But, you know, you don't have
the right to then,
just go off on everybody and say this
person doesn't know this because they made this
mistake. This person doesn't know that because they
made that mistake. And the worst thing is
oftentimes we have an,
you know, amidst us people who do such
things, and they don't even know the Arabic
language,
much less,
any of its, rhetoric or,
even grammar, morphology, etcetera. And it just makes
a complete mess.
And so so Hazratanvi says furthermore, they commit
certain actions in these ecstatic states for which
the literalists have not been able to find
an excuse. I mean, if you read things
literally, you're not gonna be able to understand
what exactly they meant by that,
and you're not going to be able to
understand
what is trying to be said, and you're
gonna think it's something
else, and you're gonna speak ill of such
a person. This is one of the reasons
why,
lay people probably shouldn't read people like,
etcetera, is because, you know, even the Sheikh
himself understood that people are gonna
misunderstand, misinterpret what he what he said.
Even someone whose speech is a little bit
more folksy like Melanjal, Dean Rumi,
you know, they have to give disclaimers all
the time that, you know, that whatever we
say is to be understood in the light
of the of Allah and the sunnah, the
prophet
and and still people still people will stretch
theirselves and contort themselves in ways,
in order to find something to be offended
by. Whereas, really, if you understood,
rhetoric, if you understood Balara, you would know
that that it's not really something,
objectionable at all.
The most obvious and exacting method of correcting
these false notions would be to provide a
detailed explanation of each and every apparently questionable
utterance and action.
However, this detailed explanation would require many pages
and volumes for which we do not have
time for, neither would the public be able
to benefit from such a lengthy discourse.
Taking this difficulty into consideration, a sufficient and
simpler method is to bring to light those
words and actions that clearly indicate towards these
illustrious souls' strict adherence to the Sharia, ultimately
proving that they gave importance to it.
It is an an established principle according to
the
that the words and deeds of a Muslim
should be viewed with the assumption that they're
inherently good and that,
one should not have suspicion
regarding them on the condition that there is
nothing that would suggest otherwise.
So the Sufis say something,
clearly and explicitly,
not in an allegorical or metaphorical
sense that indicates that they value the Sharia
and the sunnah, that should be accepted. And
those things that are ecstatic utterances, which are
using words to describe those things that there
are no words to describe,
one can safely assume
that,
that they have not flipped their on a
dime and that this means something that, is
not really readily apparent.
And,
you know, the thing that they said explicitly
should be taken over,
the thing that may,
very, very likely be an allegory. And Allah
says in his book,
that,
leave much of suspicion
for very rarely a great amount of suspicion
is sin.
The jurists have explained that when ex the
external character of a person is based on
piety and righteousness, they're considered just and upright
according to the sacred Sharia,
And that in such cases, we can assert
with conviction that there is nothing to suggest
that these people would act contrary to the
dictates of piety and righteousness.
Furthermore, if there are any actions or deeds
attributed to these people that may suggest otherwise,
then based on the principle established above, it
is imperative that they should be offered the
benefit of the doubt and afforded rational hypothetically
true
and mention some rational
hypothetically true and mention some rational excuses to
serve as examples
for all those instances that may create doubt
in the mind.
There's a sub chapter, subheading, the importance of
seeking knowledge amongst the.
The Sheikh,
studied for some time in the Maktab after
completing the memorization of the Quran. Then he
left to Multan to study in the Masjid
in the Masjid of Mulan al Minhajid din.
There, he commenced his study, the elementary books
of grammar. It was during this time that
Hajjid
was passing by and visited the masjid.
So this,
who's buried in Ajmer Sharif.
Allah subhanahu wa ta'ala exalt all of their
states and their,
and
sheikh Fariduddin is
buried in
a place in Punjab called Baqpatan,
Sharif,
nowadays.
The I think the old the old name
of it is Jordan.
And,
both
and
you can hear their,
the biographies of them in, a previous Ramadan
late night Majlis. If you go to the
SoundCloud and see the old playlist, I believe
in the 1st year, I I did a,
a recording about each of them separately.
So there he commenced. He went to Multan.
There he commenced to study of the elementary
books of grammar. It was during this time
that,
was passing by and visited that masjid.
Saw the young
studying and asked him,
what are you studying, my son?
To which he replied,
which was the name of the book of,
he was studying, which means beneficial.
To this,
said it will prove beneficial for you.
These kind words and special affection of the
sheikh had such an effect upon the tender
heart of Fariduddin that he immediately became his
disciple.
When Khaja was departing from Multan for Delhi,
Fariduddin decided to leave with him. Him. When
noticed that the young boy had accompanied his
travel group, he did not approve and advised
him to continue his studies,
make effort, and returned him,
return to him after graduating from his formal
Madrasa studies saying,
the ignorant ascetic, the in ignorant becomes
the mockery of shaitan.
After that, sheikh Fariduddin went from Multan to
Kandahar,
and from there to Baghdad in the produce
in the pursuit of,
the sacred sciences. Sciences. And the reference given,
is a book called Banj Ganj. Hakim ul
Ummah has a tanwi comments Note how
much emphasis
is laid on the, on the sciences of
deen, on on the on the on knowledge.
And this is a beautiful story, and this
is to this
day, the and the have the, this is
their practice that if you cut out from
and go to the
and, the sheikh knows that you're my own
sheikh, he would he knew that I was
studying Madrasa. If I came to the Hanukkah,
the first thing he would ask, how is
your studies going?
And,
if anyone would come, during a day that
there were studies,
he would ask, how come you're not in
Madrasa? How come you're not in class? And
if it was found that you're cutting class
without without reason, you would be, unceremoniously
kicked out and sent sent back to Madrasa.
The idea being that that you're harming your
by cutting out on your studies.
And,
you know, somebody who's running a cult or
running a a a scam
is not going to want you to learn
something from outside.
Rather, this is one of the hallmarks of
cult is that they cocoon you into their
own system and, make you cut off from
everything outside of them and make you completely
dependent on them. So you see
Allah raises his
He was a man of such hall
that,
literally, the munshid, the qawal read a verse,
about the shulk and the love of Allah
and the longing for Allah
and they say, which is an expression that
it impacted him so much that his liver
burst into pieces, meaning it was so it
impacted him so much that he literally died.
He gave up the ghost from the show
called Allah,
and only the people only the people of
love and only the people of taste,
though,
know what it's like to be
impacted by that feeling.
But still he was saying to to, Haja
Fariduddin
who was,
his his, you know,
Khalifa, which Allah put the and the spread
through
him. That, he said to him instead of
following me,
around, go finish your studies
first. Why? Because
the ignorant
is the mockery of shaitan. Shaitan will make
a fool out of you if you're if
you're make a lot of and are at
the same time ignorant of Din.
Strict adherence to the Sharia,
Khaja
Uthman Harwani,
who was the sheikh of Haja Muinuddin,
Chishti,
in Chisht Sharif,
which is a place, not too far from,
Herat,
in,
in modern Afghanistan.
Said,
the one who earns a lawful living for
the sake of his family is the beloved
of Allah most high.
But that is on the condition that he's
not lazy and heedless of his prayers,
and that when it is time for prayer,
he should immediately be present. He should not
come out of the boundaries of the sacred
sharia the slightest bit.
Says, notice,
how much emphasis is laid upon remaining within
the boundaries of the Sharia.
The the
one who earns for his family is the
beloved of Allah most high.
But that's on the condition that he's not
lazy and heedless of his prayers, And that
when it's time for the prayer, he should
immediately be present.
He should not come out of the boundaries
of the sacred sharia the slightest bit.
And, I add a note, on top of
Hazratanri's,
note, with regards to the emphasis of
being, upon the boundaries of Sharia that I
have seen molded the gatherings and zikr gatherings
of the,
who claim the names of the same, and
I've seen them sometimes right next to the
master, blasting their mic to the point where
they,
distract the, the the the inside the masjid,
while people are praying,
and they do not join,
the the the congregation.
This is completely unacceptable and is the same
mockery of shaitan that was referred to by
Hajar,
when he was giving his advice to Hajar
Fariduddin.
Allah to us, save us all.
Said, the first prerequisite
of the journey to
Allah is that one be well grounded and
adherent to the Sharia.
Whatever commandments and injunctions of the Sharia prescribe,
prescribes, should be implemented
to the fullest extent, and one should not
transgress them in the least. Once this has
been achieved, only then will one progress to
the next level.
Comments,
this, from
this,
or utterance of the sheikh, we learned that
all progress and success on the path to
Allah to Allah on the path of Saluk
is fully dependent upon strict adherence to the
sacred Sharia.
The,
patron saint of Dili,
a man who, was lived
in such purity
and such generosity
and who Allah colored in the,
beautiful color of the study,
to the point where he's to this day
revered by Muslims and Hindus alike.
Hajj and his Allah subhanahu wa ta'ala raises
rank, relates that his
Haja Fari Doodeen,
the one who was the, you know, in
Maktab and not allowed to go with his
Sheikh.
Sheikh. He said,
his
Sheikh means what? It means the treasure of
sugar,
the sweet treasure. These people, even their their
were, really interesting.
And I said,
the true of the journey to Allah to
Allah has said, any disciple or sheikh who
does not stay within the boundaries of the.
And he literally says
because this is our way
that
although we don't make takfir of people of
heretical innovation,
as long as their innovation doesn't take them,
outside of a circle, a certain circle. But
still, we say very plainly that,
you know, Hanafish Shafi'i Maliki. This is all
difference of opinion.
But the only ones, who are on the
path of guidance are the
And Tasawwuf Sufism is itself
peculiar to the Ahlus Sunnah. There's no tariqa,
and there's no Tasawwuf of, the people outside
of it.
This tradition is completely,
from the and
it's only propagated properly through the. Why? Because
their understanding of deen is the correct one.
And other people, their mistake or their, incorrect
notions about Deen,
are to be,
are to be considered incorrect
to the degree that they depart from the
understanding of the Ahlus Sunnah.
So Hajjanezamuddin
says that his sheikh Hajjafariduddin
Shakar Ganj
said that the true masha'if of saluk of
the journey to Allah Ta'ala have said, any
disciple or sheikh who does not stay within
the boundaries of the Ahlul Sunnah wal Jama'a
or his practices,
or spiritual states do not remain within the
confines of the book of Allah and the
sunnah of his messenger sallallahu alaihi wasallam, then
all his practices and spiritual states are in
reality highway robbers,
depriving him of ever reaching his destination,
of attaining the ultimate pleasure of Allah.
Hakimu Umar
Hazratanvi
comments, in this in this utterance, we see
the clear manner in which the shaykh is
emphasizing the adherence to the
and how he has refuted
all evil innovation,
in the deen.
And this is also, you know, one reason
why even myself, I I sought,
befitting to have a course about the and,
to travel to different places in order to
teach it and to post it online. You
can hear it on the SoundCloud for free,
or you can hear it on YouTube.
The recording is a little bit clearer on
YouTube for free. It's something like 13 or
15 hours,
to listen to. It's a prerequisite of. Don't
sit in the of the Sufis. Don't sit
in the of the
and talk about spiritual things until you know
what it is that what confines that those
things should be within and what the frame
of reference to understand them are. Because your
is like a lens through which you see
the world. If the lens is pink, everything
will look pink. If the lens is convex
or concave, it will bend the light in
weird ways and skew the way you're supposed
to see the world.
It will may make things look upside down.
It may make things look, you know, deceptively
unlike what they really are.
And so, you know, this is something that
those who haven't been able to do so,
that they should make the,
intention that either go to a sheikh and
and read, the
or a book like it, or you could
you can go online and you can hear
it, through the SoundCloud, through YouTube,
etcetera. Just type in Hamza.
Don't ask any money for it. Just if
you find something useful
and something helpful to you and your deen
and your imam that you make du'a for
me, and then hopefully you'll be more well
prepared and in a better position to
benefit from the fuel of the wherever you
find them. Allah
give all of us. Allah
keep us
on the path of Haqq. Allah
keep us with the people of Haqq. Allah
fill our ears with Haqq and fill our
eyes with Haqq and fill our hearts with
haqq and that when our tongues speak that
they speak the haqq. And, when we do
our actions, that they be the actions of
the people of the haqq. Allah Subhanahu Wa
Ta'ala May Allah Subhanahu Wa Ta'ala be,
what we desire and what our destination is.
And may Allah, Subhanahu Wa Ta'ala, be our
protection
and be our happiness in this world and
the Hereafter, our companion that never leaves us
for a moment and we never leave him
neither with the mention of our tongue nor
with,
the state of our heart.