Hamzah Wald Maqbul – 7 Ramadan Late Night Majlis Sayyid Husayn Ahmad Madani Addison 04082022
AI: Summary ©
The sheikh is a daily practice linked to love for the mashaikh and elders. The sheikh is a source of potentiality, but the potentiality comes from inside. The sheikh is a daily practice linked to a message of love for the mashaikh and elders, and it is linked to a message of love for the mashaikh and elders. The sheikh is a source of potentiality, but the potentiality comes from inside. The sheikh is a daily practice linked to a message of love for the mashaikh and elders, and it is linked to a message of love for the mashaikh and elders.
AI: Summary ©
We've reached this Mubarak 7th night of Ramadan.
The 1st week of
the month has passed.
Allah subhanahu wa ta'ala accept from it our
prayer and our fasting and our standing
and our charities and our good deeds.
Allah, subhanahu wa ta'ala, accept it from us
and make us from those who are manumitted
from the * fire.
Ameen.
So today, I wanted to switch gears.
We spoke about,
the sheikh
and his most worthy successor,
Sheikh Al Baqarsi Rahimu Mualawat Barq wa ta'ala
Allahu Dara jati him.
Today I wanna go to one of the
more later mashaikh,
the sheikh after whom
the madrasah that I read in in Lahore
was named
Al Jamia al Madaniyah,
Mauna Saeed Hussain Ahmed Faiz
Abadi,
and we're gonna be reading from
a
reading from a text,
with regards to his life
written by 1 Molana Bayazid
Pandur.
And
this,
this biography has been published by,
Madrasa Arabiya, Islami, and Zamzan Publishers.
So it starts the life and times of,
Hazrat Sheikh Islam at a glimpse.
He was given the lack of Sheikh Islam
because his,
because of his status not only as a
great al Aleman scholar of Deen, but because
of his political status
that he was, considered the spiritual leader of
the movement and agitation against
the British
in colonial India. And then after,
India receives its
devolution of of sovereignty
from, the colonial
system,
then, he held
essentially the highest clerical position
of any of the ulama in, in the
Republic of India, which is,
currently,
the current, like, nation state that's that's that's
there and that rules over there right now.
May Allah help,
help its people.
The Muslims are experiencing,
extraordinary
ulm and tyranny and cruelty at the hands
of
the majority right now. Although that was not
always the case,
not to say that it was always rosy
or cheeky, but the Muslims,
you know,
they they they used to get by.
And, inshallah, Allah restore them to,
their position of of honor and strength.
So Maulana Bayezid,
he writes the life of Hazrat Sheikh Islam
at a glimpse, a small synopsis of the
major events of his life.
His birth was on the 19th of Shawwal
in 12 96, 18 79 in Bangar,
Mau District of Anau.
His early education up to the age of
12, he studied in, Faizabad.
Then he proceeded to Deoband,
where he completed his darshnizami,
between 13091316.
During these seven and a half years, he
studied approximately 60 books under 11 teachers,
24 of which he read directly from,
Hazrat Sheikul Hind Moana Mahmoud Al Hassan, Deobandir
So Shekel Hind,
for those of you who are familiar with
Dar Dar al Qasem, this is the same
Sheikul Hind that the Sheikul Hind program over
there, the introductory Arabic and Islamic studies program
that is named after.
He was the 1st student
that studied in the, Darul Ulum in Deoband.
It's famous that the Darul Ulum started in
the shade of a pomegranate tree,
And there are 2 Mahmoods. 1 Mahmood was
the, Mulla Mahmood, the the Ustad, and one
was the student, this Mahmood al Hassan. And
when we say Deobandi, it's not a sectarian,
designation. Rather, he's actually from Deobandi. Like, that's
his
that's his ancestral village.
The idea is that Deobanda is not a
sectarian group. Rather, the Darulun
is a stellar effort in representing the way
of the Ahlus Sunnah wal Jama'ah.
And, anyone who portrays it or acts like
it's a separate group,
Such a person is a fool and has
nothing to do with our mashaikh and our
elders.
In fact, I heard this from my own
sheikh, Rahimu Allahu Ta'ala. May Allah subhanahu wa
ta'ala.
Immerse him in mercy and raise his rank.
It hurts even to say it,
But, you
know, blessed us with the,
with the, with the, with the joy of
seeing our and our elders, and
that that itself is a great,
a a great honor and a great gift
that,
he deserves to be praised for.
I heard my Sheikh once
in the in the majlis.
He mentioned something. He said that,
you know,
groupie
type people,
who don't really think in terms of element.
They don't really think in terms of
understanding.
Some of them,
they get into this kind of group think
or group mentality, mob mentality,
cult mentality,
to the point where one of them may
imagine
that
on the day of judgment, the angels will
cry out, oh, Deobandis,
you come and enter Jannah before anybody else.
And so there was a a kid in
the Hanqa from the village who was not
paying attention, or it seemed at least that
he was not paying attention. And when the
sheikh said this one sentence, Odu Bandis, come
enter Jannah before anybody else, He said, SubhanAllah.
And the sheikh,
you know, the sheikh like a like a
shark on on on wounded prey. He said,
see? He said, did you see this idiot,
what he just did? What he just did?
It was intuitive. The point is he's saying
it was intuitive for him to think that
this is true,
and it's not true at all. In fact,
once I, I asked
the,
the sheikh, Rahim who
himself is a father of Deoband, and he
himself studied in
the Daruloom
and graduated from Daruloom,
at the hands of this sheikh, Mawlana Husayn
Ahmed Madani.
So both my sheikh in Tarika as well
as,
my madrasa. And there the sheikh in Tarika
taught in a different madrasa, and the madrasah
of the sheikh of the madrasah was a
sheikh of a different
branch of the tariqa that I didn't take.
But both of them were connected to Mu'ana
Hossein Ahmed Madani. So my sheikh Rahimullah Ta'al
Moana Abdul Halim Chishti Rahimullah
Surahu Rahimullah Rahimullah Rahimullah Rahimullah Rahimullah Rahimullah Rahimullah
Rahimullah Rahimullah Rahimullah Rahimullah Rahimullah Rahimullah Rahimullah Rahimullah
Rahimullah Rahimullah Rahimullah Rahimullah Rahimullah Rahimullah Rahimullah Rahimullah
Rahimullah Rahimullah Rahimullah
Rahim
He although he himself studied in the Daruloom,
he said I studied there for 12 years.
And, he's he was a direct student of
Mawlana Hussain Ahmed Madani. When you ask him
about the sheikh, it was rare to ask
him about him except for he would, at
some point or another, begin to weep. But
despite that level of reverence and love for,
the madrasa and for, the elders and the
mashaikh, I once asked him
about something that one of the elder mashaikh
of Deoban had written in a book,
with regards to the commentary on a particular
hadith that it didn't make sense to me.
And so I asked him that question and
he says, well, does this make sense to
you? I go, no. I can't make heads
or tails of it. He goes, are you
gonna believe everything a Deobandi said just because
he's Deobandi?
Meaning what? That it doesn't trans transcend the
uloom.
That the whole point of the the madrasa,
the point the whole point of the,
the
effort
was in order to preserve
the knowledge of Islam, in particular, the understanding
of the Ahlul Sunawul Jannah'ah.
Did it pick up a a particular flavor?
Sure. It did. But that's not the objective
of the madrasa. That is a byproduct
that anybody who tries doing something obviously, if,
Michael Jordan is trying to play basketball well,
he sticks his tongue out. It's not the
sticking the tongue out that causes him to
slam dunk the ball, but it just kinda
like a something that happens by the way.
May Allah forgive me for
comparing something as noble as preserving illm with,
you know, something as much of a stupid
human trick as slam dunking a basketball. But
the point is is that, you know, yeah.
Sure. There'll be a certain character that comes
out,
by the way,
but it's not what the objective was, and
stupid people will look at those byproducts and
think that that's what the madrasa is all
about and it never was.
What the madrasa was always about is what
is a stellar and a superior and a
successful effort to
preserve the way of the Ahl Hasanoh al
Jama'a, and in as much as it did
it, it was successful, and in as much
as it deviated or deviates or shall deviate
from it, there's still work to be done.
So,
the sheikh studied, from the sheikh Ilhan Mu'anam
Hamudal Hassan, who's the original student of Deoband,
and who later on becomes the inheritor of
all the original teachers,
that to the point where he becomes,
he becomes the
the rector and the principal of the madrasa
later on for a great deal of time.
And, he's then Mullaqabi
Sheikl Hind for reasons that may become a
little clearer when we continue with the,
with with with the story.
And
Moana Hussain Ahmed Madir Madiri
from the 60 books he read from 11
teachers, about 24 of them he read directly
from,
Moana Mahmoud Hassan Shehul Hind. May Allah raise
their ranks, and this is a great honor.
In the blessed priest precincts of Hijaz in
the year 13 16,
He traveled with his father, Sayyid Habibullah,
to take up residence in Madinah Munawwara. Upon
reaching Maqamu Al Vama, he was blessed with
the company of the sheikh * Abdalla Mujahjar
Makir Before
leaving for Hijaz, he had already gone and
pledged allegiance with,
the principal of Deoband at the time, Maulana
Rashid, Ahmed Ganguhi. So he took the tariqa
from him, Rahim, to Barakkur to Allah. And
so this is a extreme
an extreme summary. There's a lot of interesting
information behind it. We'll get to it shortly.
Imparting lessons in the Masjid of the prophet,
sallallahu alaihi wa sallam.
From the year 13/17 Hijri until 13/33,
And so that comes out to
16 years.
That comes out to 16 years.
Hazrat Sheikh,
Sheikh Islam
taught in Masjid Nabawi al Sharif.
During this time,
Hazrat made 3 journeys to India,
due to which his inter his teaching was
interrupted
all in all for an aggregate of about
4 years.
Permission to accept Be'a, Beqilafa, and the Tariqa.
In the year 13/19,
sheikh,
Molana Hussain Ahmad Badani was granted permission and
Hilafa by Molana Rashid Ahmad Gangui,
the the principle of Deoban,
to accept
people into the the spiritual path to initiate
them and and give them instruction.
In 13/35,
corresponding to
1917, Azrut Mawlana, Hussein Ahmad Madani was imprisoned
along with,
Shekel Hind, his teacher,
in the,
in the Crusader fortress island of Malta
in the middle of the Mediterranean,
and he was granted freedom in 1338.
So 3 years or so in Malta, and
after that, he returned to India.
In politics, after attaining freedom,
from Malta, from prison in Malta, Mullano Hussein
Ahmad Madani began taking an active part in
striving for the freedom of India from colonial
rule.
After the death of, Sheikh Ohind, his teacher,
Rahimullah ta'ala, a'allallahu Darajati,
Mullan Hussain Ahmed Madani took a seat, a
leading seat, in, striving for its freedom
and displayed amazing feats of self sacrifice for
his country, some of which will discuss a
little bit later. The senior post of teaching
in the Darul Ulum in 1346,
Hijri, with the consultation
of Mulana Hakimu Ummah, Ashraf Ali Tanui
Hazrat Sheikh took over the leading seat in
the Darul Ullum in Deoband, and until his
death, he continued benefiting the Ummah with his
spirituality and knowledge.
During this period, 3,856
students had the honor of studying a hadith
under him.
During this period, 3,856
students had the honor of studying Hadith under
him,
which is no small
achievement.
From amongst those, from amongst those students was
also my sheikh, Moana, Abdul Halim Chishti.
Elevate their ranks and unite them,
once again,
after their time in this world has passed.
The presidency of the Jamiri Jamiri Atul Ullama
of Hind,
in 13/60,
until his passing, Mawana Hussain Ahmadine remained the
president,
the emir of the Jamriyatulolama
Hind,
the,
the the
coalition of,
Ulama,
political coalition of Ulama,
the accepting of allegiance. Thousands of people throughout
the length and breadth of India pledged allegiance,
and not just India outside of it as
well.
Thousands of people throughout the length and breadth
of India pledged allegiance on the hands of,
Mawlana Hussein Ahmadinee,
from
which a 166
people were given,
the Khilafa, were given the Ijazah to themselves,
accept people into the tariqa.
In his passing,
the
his magnificent son of knowledge practice, piety, and
abstinence set on the 13th of Jamad Al
Ula
13/77 in Deoband, and he was buried next
to his beloved teacher, Shekel Hind Inna Illahi
Wa Inna ilayhi raji'un.
And, just an anecdote I I perhaps mentioned
in the past as well.
I had the honor of meeting Maulana Taha
Koran's father, Maulana Yousaf.
May Allah to Allah have mercy on both
of them. Immerse both of them in his
mercy and raise their ranks.
And I asked him, did you, meet Maulana,
Hussein Ahmed Madani? Because Maulana Youssef, himself was
a graduate of Deoband.
He said that he passed away before I
reached the, Dura year, the hadith year, the
last year of my studies, but I saw
him in the majlis a couple of times.
He said that, I knew
that he had passed because I was taking
a train to Durban,
and at every stop,
everybody was heartbroken and weeping. People were weeping.
Muslims were weeping. Hindus were weeping.
Sikhs were weeping,
and he saw the heartbreak of the people
at the sad news of his passing,
which is really interesting because these types of
stories, you only hear them in the, Tabakat.
Usually,
oftentimes,
non Muslims are highly antagonistic toward,
our
ulama, and only those people who showed extraordinary
kindness and tenderness to the people.
The people had
this type of, of connection with them that
we read in the books of, in the
books of, of, the Tabakat that people like
Maulana Rumi or people like,
Imam Ahmed or or Imam
that when they passed, you'd see that, non
Muslims would even, come and show their respects,
on the day of the Janaza.
And he passed away in in 13th of
Jamadul Ula in,
13/77,
which is in the I believe in 1963
or sometime in the sixties.
The sublime character of Sheikh Islam
Hussein Ahmad Madani.
The sheikh's adherence to the sunnah and humility.
Once a student of Deoband invited
Hazrat Sheikh
for meals,
to his room,
Moana Hussain Ahmad Madini accepted immediately. Just imagine
a mere student with no status whatsoever
inviting the Sheikhul Islam and,
the latter accepting without any formality.
When the student went to fetch,
Mohan Hussain Ahmed Madani,
He found some visitors present as well.
Moana,
Madani asked,
permission to bring them along.
The student readily agreed,
and all went,
to eat whatever little the student was able
to prepare.
Love and compassion to youngsters was a sparking
trait
a sparkling trait in, Moana Hussein Ahmed Madani.
And without complete annihilation of one's, carnal self,
such qualities are very difficult to acquire.
Being somebody who actually studied in Madrasa in
the subcontinent,
I can, I can assure you that this
really is a an act of
an act of sacrifice,
given that the food in the madrasa is
usually extremely simple? It's just watery dal and,
roti
and bread, and it's not any in any
way, shape, or form even something that normal
poor people eat.
And,
for the sheikh to take out time,
in from his undoubtedly busy schedule
and,
to eat
with such a student,
that food that many people consider their macam
in life,
to have been attained by having had patience
with such food for a limited amount of
time and then graduating past it.
It's a true sign of a person's effacement
of their of their self. It really
is. I don't know how to say more
than that except for if you have to
eat it for years,
and there's nothing else to eat, then you
might, you might understand.
Further than that,
somebody who meets regularly,
with dignitaries
and functionaries of state,
and with
Sarmayyadar,
capitalists,
and with
businessmen
and with great ulama,
it shows that they actually prioritize the students
of knowledge as being important,
which
only a person with basira and with vision
understands that that these people are important, and
they have a great maqam and a great
rank with Allah
and
that they have to be treated with kindness
because when they come to the madrasah, they're
the guests of Allah and his Rasul sallallahu
alaihi wa sallam.
A person who understands that will understand the
value of honoring such people.
And to everybody else, they're dusty, dirty, and
disheveled and probably only came to Madrasa because
they couldn't get into medical school or they
come from poor family or whatever nonsense,
other than that. That's stupid Dunyoy people say.
Obviously, it's not very Sufi of me to
use such negative words about about people, but,
you know, that's okay. It's not really smart.
It's not a really smart thing to do,
that somebody who got toffier from Allah ta'ala
to read the books of hadith and the
big books of the sacred sharia and the
books of aqidah and
learn the tongue, the blessed tongue of the
prophet
that Allah says about it in
Look down on them and have stupid things
to say about them. It's not gonna look
good on the day of judgment.
And,
looking down on people is not gonna look
good either. So they have their excuses that
they were never taught any better or whatever,
but, it's not something I would wanna say.
And it's not something any of us ever
should say. And, sure, maybe people may say
it and you correcting them will be a
waste of your time, but don't don't do
it yourself. Don't say it yourself. A day
will come where it look it will look
really bad. It will look really bad. And
a day will come where those people,
will
despite their shortcomings,
those people will be the ones that
people will say, look. These are the
the people of wherewithal,
and people only became doctors and and lawyers
and engineers because they couldn't
have the door of tawfiq opened for them
by Allah ta'ala to carry the sacred knowledge.
And now, this deed, this day, everybody will
be in need of their donations.
And, you know, people say stuff like that.
There are some people who say things like
that, and they're very rare, and then there
are some people who believe it who are
even rarer. So that's I think what I
take from this is that the one who
honors the students of knowledge like that. They
understand, you know, they've drank this reality inside
of their heart. The veneration of the knowledge
takes them to places like this.
Mullana Bayezid continues.
He said there are many incidents of this
type. Truly, the sheikh's compassion and concern for
its students was remarkable.
Words of pride and haughtiness would never be
heard from, the sheikh because his eyes would
always be focused on his personal shortcomings
and never on his virtues and his capabilities.
Or the sheikh would feel very uncomfortable when
people would flock to him. For this reason,
the sheikh would delay in accepting people's
oath of allegiance into the tariqa with him.
Only after great insistence would the Sheikh agree,
Sheikh would cry and make this du'a, oh
Allah, turn these people away from me. But
Allah,
decreed something else.
The friends of Allah are ordered not to
turn away, whoever comes to them with sincerity
and with desire.
This is this is important as well, and
I have to make this, I have to
make this, this note. And whoever feels bad
about it, you know, I'm sorry. It's not
personal.
But sometimes, you know and I'm not talking
about anyone in particular. However,
you know, perhaps you are familiar with Russian
story, Cinderella.
If shoe fits, wear it.
That,
that nowadays,
I see this kind of ridiculous phenomenon of
people
when they give a talk, they put on
like a poster, not only their name,
but their their their titles. And then on
top of it, they say I'm the Khalifa
of so and so or the Khalifa
majaz, even though the word should be mujaz,
but the Khalifa majaz. Majaz means a metaphor,
the metaphorical Khalifa. I don't know what that
means.
But the the Khalifa of sheikh so and
so, they'll write the name of their sheikh
on the show bill as if it's like
some sort of, you know, some sort of,
like,
you know, Broadway show or something some something
like that, a pay per view event or
whatever.
One night only. It's like a monologue.
I was gonna say something else, but it's
Ramadan. We'll just suffice by saying, oh, it's
like some sort of monologue.
And, yeah, that's not how this thing is
supposed to work. It's actually said that Mullan
Hussein Ahmad Madani, he refused to even let
people call him Madani.
And maybe we'll read one of the letters
that he sent to one of the brothers
that, he says, I don't know why people
call me Madani. I'm from Faizabad. And he
used to sign his name as Faizabad or
he would sign his name as Shishti,
because the the the spiritual nisba is
more permanent than the one of blood.
Or he would sign his,
name as the Nanghe Aslaf,
the the the embarrassment and the shame of
the elders that came from before.
And that's a far cry from say Khalifa
Mujaz of this sheikh or that sheikh or
the other sheikh.
And
someone, like, sent me a a a
someone sent me an inquiry that, like,
so and so
relative of
mine, you know, has become a a disciple
of this this and that person who his
name is Sultan Al Ashikin or whatever or
something like that. And I'm like, Sultan Al
Ashiqin? What the * does that mean? Like,
if you're the Sultan Al Ashiqin, you don't
make a website with that as your name.
You,
you know, if that's who you are, that's
who you are. You know, you're not even
concerned whether people know or not,
and you don't advertise it because you have
more important things to do. If you're drowning
in the sea of love, then, you know,
you're not you're not so
generally so concerned with PR.
And,
you know,
there are a million charlatans because people get
moved by the stories of the and
the the oliya, and there are a million,
you know, sharks that are there to, kinda
take advantage,
and feast on the minerals that come to,
you know, that come to that, that gathering.
And Allah help us all. Allah help us
all.
So the sheikh would feel very uncomfortable when
people would flock to him for this reason.
He would delay in accepting allegiance.
In one letter, a sheikh has written, people
entertain good hopes regarding me, whereas in reality,
there's no good within me.
That,
people, they their
thoughts about me are are good. They have
a good opinion of me, but, indeed,
I'm the most evil of people if I
will not be forgiven.
Sheikh Ramuhullah Ta'ala used to be very particular
that students should never have within them an
inferiority complex.
He would emphasize on the students of knowledge
to realize their rank and responsibility and to
create within them the qualities of leaders.
Many a time,
I myself, says the author, Moana Bayezid,
found the sheikh addressing me with lofty titles
despite only being a student.
The sheikh would make beautiful duas for his
students. For example, sheikh once made the following
du'a for me.
I ask Allah to guide you, to those
actions which will please Him and to open
upon you the inspirations
of the 'arifin, the knowers of Allah. Allah
alone knows the true meaning of these duas
and if and when they'll be accepted.
And, this is,
I guess, an important distinction between
between
humility and humiliation. We're supposed to have humility,
but that doesn't mean that we
disavow
the superiority of what Allah has given us,
disavow the superiority of the Quran
over all other, books and over all other
teachings, disavow the superiority of the prophet
over all of the creation,
disavow the superiority of deen over all other
things, disavow the superiority of the of the
knowledge of
revelation over all other knowledge.
That's
not
real humility, and that's not what the deen
teaches. Rather, the deen is
superior to all other things, the,
but the only thing that we put doubt
on is our own, nufus, our own egos,
That if Allah uses us for this deen,
then we're the best of people. And if
we screw it up, we're the worst, that
we have the potentiality of the worst. And
the potentiality of the best comes externally. The
potentiality for the worst comes from inside. But
as long as Allah keeps us with his
father and keeps us with the deen, serving
the deen, on the deen, practicing the deen,
believing in the deen,
we are the best of we are the
best of people, and it's nothing but Allah's
pure grace.
The tahajjud of,
of Sheikh and his daily routine.
Sheikh's habit was such that he would never
miss his tahajjud,
and
in the Desi,
terminology
is, 6 rakahs of nafil after Maghrib.
Although, the word
in in in the hadith refers to
the prayers that are done, in the late
morning. But for whatever reason, the custom in
the subcontinent is to refer to 6 rakas
after
Maghre Basdawwabi.
And there's a narration in Timothee that the
person who prays those 6 rakas, who prays
their fard, and then they pray their 6
those 6 rakas without speaking evil between them.
Will write for them, the reward of 12
years of of
of worship.
And, you know, if that's how it is
normally, then imagine how much it is in
Ramadan. It's a very noble
practice and I saw a number of my
mashaikh and elders
sticking to it.
That he would pray tahajjud and Awabin whether
on a journey or at home. Sometimes, Sheikh
would be invited to
the,
assemblies and and,
rallies of
certain madares, which would at times end at
10 or 11 o'clock, after which the crowds
would desire to meet the sheikh. Finally, when
everyone would disperse, the sheikh would take rest.
Then in the last portion of the night,
whether summer or winter, when everybody would be
in deep sleep, the sheikh would get up,
take his water jug and proceed to relieve
himself and then perform, wudu.
In the hot months, the sheikh would lay
on his prayer mat on his musallah
on the grass outside, otherwise inside the room.
After,
tahajjud, the sheikh would engage in the dhikr
of Allah ta'ala,
due to which the sheikh would start crying
profusely.
Hazrat Sheikh Mullaz Zakaria he
mentions this that he would hear him
making dua after his zikr and crying, and
he would make dua in the
village language of his people.
In the Indian subcontinent, you know, I guess
especially to Anandesi, it just looks like we're
all speaking the same Urdu, Punjabi, it's all
the same thing, you know? Gujati, it's all
the same thing. Bengali, it all looks the
same to everybody from the outside. But interestingly
enough, every village has its own tongue. It's
not a formal tongue, but it's what you
learn, you know, as a kid.
And, some of those have are very highly
Sanskritized,
languages,
that, are really unintelligible
to a normal Urdu speaker who was raised
in the city.
And,
you know, so he said that Hazr Sheikh
Zakaria used
to
hear him weeping, the shrieks of his weeping
after making dh'a after making dh'aikr after tahajjud,
and that he would plead with Allah Ta'ala
in his village language, and he'd say, I
couldn't understand anything he was saying. He would
be making dua and weep.
And this is, this is just the tip
of the iceberg.
Will continue tomorrow. Allata'al give us the tofikh
of the love of the mashaikh and the
elders. Their systilah is still alive. Their sanad
is still being distributed. It's still transmitted. Many
people who claim it,
are falling
unfortunately short of the mark,
myself included.
But don't be a hater. It's not dead.
Allah to Allah gives
and promised that he'll keep this nur,
alive.
And if it cuts off in one branch,
then look for it in another one. But
the khair will deal with this ummah continuously
until the day of judgement,
and, it's part of, our iman to know
that with certainty.
And, it's part of being a a hater
who's deprived of divine grace,
to doubt in it and to entertain and
sustain such doubt. Yes, doubts come to a
person momentarily from time to time, and you
cure those doubts by sitting in the majalis
of
the alullah
and by seeking them. Rasoolullah salallahu
alaihi wa sallam is narrated to have said,
mutahahu jannaukamaqala
alayhis salatu wa sallam. That's narrated that the
messenger of Allah sallallahu alaihi wa sallam said
that
the believer will never be satiated and satisfied,
from good things that he hears, meaning the
Quran,
meaning the dhikr of Allah, meaning
sacred knowledge, meaning
the exhortations,
and
sermons of the righteous preachers,
meaning those majalis in which spiritual things are
mentioned, in which the heart becomes clean and
polished and shines
and receives light, that the believer will never
be satisfied with them. He will always want
more and more and more, and this will
lead him down a path, the end of
which is Jannah.
May Allah, subhanahu wa ta'ala, make us from
amongst those people that if those doubts come
to you for a moment,
then seek out the, majalis of the ahlulah
and sit. This is a great sign of
tawfiq that if you if you like to
be in these gatherings and you're able to
be in these gatherings, this is a great
sign of tafik Allah ta'ala gave you. That
even in an age where
we are drowning in fitna and drowning in
tribulation,
that you can connect yourself with these things,
hold fast to them. May Allah, subhanahu wa
ta'ala,
give us tawfiq that we hold fast,
and that through the barakah
of these gatherings, all of us get dragged
into Jannah,
no matter who we are, what we are,
how unworthy we are.