Hamzah Wald Maqbul – 8 Ramadn Late Night Majlis Husayn Ahmad Madan ii GH 04082022
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AI: Transcript ©
We've reached this Mubarak 8th
night of Ramadan.
Allah
give us from his Nur and from his
Rahma.
We continue,
reading about,
Aziz Mawlana, Sheikh Hussain Ahmed Madani,
the sheikh of, of
the elder mashaikh that I, met and saw.
And we left off talking about
his
nightly devotions,
about how he would
wake
up
and pray tahajjud and make dhikr
and, make dua
and cry profusely.
We continue that Qari Muhammad Mia,
who is actually
the grandfather of the sheikhul Hadith of
the madrassa I studied in. I studied in
the Jamia Madaniya,
from Mawlana,
Sayyid
Mahmud Mia.
His father, Sayyid Hamid Mia, was the youngest
of
Mawlana Hussein Ahmad Madani's Khalifa.
And his grandfather,
Muhammad Mihyah, was one of the very close
companions of
the sheikh,
Mawlana
Hussain Ahmadani.
Some of the best biographical information about him,
was written
by Muhammed Mohammed
Mia, and,
as well as
a lot of really good historical
and biographical,
writings about
the ulama of the Indian subcontinent.
He writes regarding,
the sheikh's tahajjud, that after tahajjud, the sheikh
would become involved in du'a,
and thereafter is still far seeking forgiveness from
Allah.
The sheikh would keep a handker a handkerchief
in front of him, and then, a sheikh
would
start crying so profusely
that lines of tears would flow from his
eyes,
and he would sway from side to side,
saying,
I see I seek forgiveness from Allah,
whom there is no God other than him.
The living and the one through whom all
things subsist,
and I turned to him in repentance.
During this time, the sheikh would recite Farsi
and Urdu couplets as well.
He would remain in this condition until Fajr.
This is something
important
that
the ulama didn't just have this kind of
synthetic relationship
with the, with their and with their devotions.
Look. If you're an Arab, you're an Arab.
And if you're not an Arab, you're not
an Arab.
And,
no one will doubt or debate the supremacy
of the Arabic language,
that has true love for the Quran and
true love for the Rasool
But at the same time, even though there's
much power in the the words of the
Arabic language,
and there's a supremacy and there's a shut
off and an honor in them,
Sometimes if you need to convey what you
need to convey to Allah Ta'ala in your
devotions,
sure, you're not gonna
read your salat in English.
But
in your duas, it's okay, and it's in
fact in some sense, if you're able to
better convey yourself in English, it's meritorious to
make Dua in English,
or to express yourself by those things that
have meaning,
to you and for you in your devotions
to Allah,
because the words are just the words. They're
empty. They have no soul in them and
no spirit in them and tell her unless
they're accompanied by the serious
the feeling of sincerity inside of the heart.
So our mashaikh, despite being
themselves fluent in Arabic,
and teachers of Arabic, and masters of Arabic,
and,
the other uloom of Islam that are preserved
and propagated and taught in Arabic,
Despite that, they took some time to express
themselves in their own simple, humble way. It's
interesting. Arabic, actually, there can be a great
deal of
and arrogance in it,
by some people. Obviously, if you're an Arab,
if you're a Bedouin, you know, in the
in the, the desert during the life of
the prophet, sallallahu alaihi wa sallam, it's just
your language. You're just speaking it.
There's no status involved in it. It's a
very natural thing.
But in a different context, perhaps a man
makes dua and he you know, in Arabic
and he thinks, you know, I'm better than
other people because I'm the only person in
the village, or I'm the only person in
the city, or in the country, or I'm
the imam in the Jama'a,
and I'm the one who can
read these beautiful duas in Kalam Musaja
when everybody else doesn't even know what that
means.
And,
it's it's okay and it's good. This is
one of the beautiful things about the Aqabir
is that
despite the great jalal and the great majesty
they displayed,
when it was matlub, when it was
sought, and when it was appropriate, like in
the face of the enemy or during the
time
of, you know, the need for firm resolve.
In their relationship with
Allah I've seen from the I've seen and
from what they tell me about their that
these people were
so humble in their, in treating Allah to
Allah. They used to call upon him like
a child calls upon their parents.
And,
I don't know who else I can,
say reminds me of that more from my
own teachers than Murabit Hadamin. Allah give him
long life, who teaches him, to Imrat in
the Mahdara
of after his passing
May Allah preserve him and give him a
long life.
That, he's one of the most
stern and manly men I know.
One of the most dignified men I know,
both in his knowledge and in his way
he carries himself
and in the the force with which he
speaks and the force with which he answers.
But once he stands in the Musa Allah
and says Allahu Akbar to lead the prayer,
it just sounds like a child in front
of, like, an adult. It just sounds like
like a like a like a 6 year
old kid in front of, like, their their
parents. And not
like nowadays, 6 year old kids, but like
a really simple 6 year old kid who's
completely, like,
you know, completely
in need of his mother or father, the
way he recites the Quran. There's
no affectation
or pretense in it.
It's in fact, very humble and very soft
and very beautiful.
And, the way I heard the,
describe
Mawan Hussain Ahmad Madani's,
intriguing Allah to Allah, especially in this last
part of the night in the time.
You know, I would imagine it's something like
that. Like, just some kid from the village,
who's not seen anything in the world,
but who's just, in his simplicity and in
his
purity,
and in his,
in the sense that we usually
translate it as sincerity, but, like, it's
it's like something has been purified of something.
That he's only for Allah and he's not
for anybody else. And that simplicity,
which doesn't require fancy words but can be
moving, all the same,
that he used to entreat Allah to Allah.
His humility, when Sheikh became afflicted with pain
in his knees, he ban began experience experiencing
difficulty in standing up from sajda and from
the sitting, pose of the prayer.
Thus, sheikh was forced to take support from
his hands.
Once the sheikh, Rahimullah Ta'ala, said, this is
nothing but a punishment for my actions.
Before whenever I would see anyone taking support
from his hands and standing up, I would
object.
Now I've been punished for those thoughts and
objections by having to do the same. In
reality, this was no punishment,
Maulana Bayezid says.
However, this is the level of the sheikh's
humble opinion regarding himself
and his careful watch over his actions,
that he would regard an objection against another
as a sin.
We, on the other hand, have made objecting
against others our daily work. May Allah protect
us.
This is, again, this is one of the
precepts of the tariqa, and it's not a
bida. It's not a reprehensible innovation, rather it
is what the sunnah is of the Prophet
that
regardless of your knowledge of right and wrong,
you don't look down on other people.
You don't look down on other people. Rather,
you see other people as better than you,
And you treat other people as better than
you and you think the best of other
people, even people who are in tribulation.
Knowing that this person is being tested and,
in a moment's notice you might be tested
with what they're being tested, and you may
not do as well as they are. And
they may be given,
whatever obedience you have or something better than
it, and they may be more beautiful in
it than you.
And this is the teaching of the Mashaikh,
through the Silsila.
It's
well known about Mawlana,
Sheikh Asidih Ahmed of Rifa'i
that he said in all sincerity and humility
in the Madlist
gathered filled with filled with, his own disciples
that may be gathered on the day of
judgment with with pharaoh and with Haman
if, I see myself as being better than
any of you.
And,
this is this is what the sheikh would
say. Imagine, like, a person is like,
you know, a teacher of fiqh. Right? In
the Hanafi Mav Haibitz, you're not supposed
to get up with your hands. Rather, it's
considered
preferred that a person should get up on
their feet without taking support from their hands.
And so it's not like he's objecting in
order to just be mean or arrogant to
people.
Rather, it's actually the training of fiqh that
the fuqaha
of his mother have gave the judgment that
this is a superior way of praying salat.
But because and it's a natural thing that
that such a thought should come to a
person sideways, that, oh, look, this person is
not following the motherhood properly.
These types of thoughts actually are
an obsessive compulsive disorder of
people who study fiqh too much, and it's
very common in people that study fiqh a
lot, that they'll start to nag and nitpick
on little things to the point where the
details distract them from the bigger picture.
And so you'll see people who, like, you
know, for them saying, Amin Biljahar, or
raising the hands more than once, or saying
it quietly, or only raising them once in
the beginning of the prayer, or these kind
of like
smaller ancillary issues, the the sharia. We don't
say that they're unimportant, but they're far from
being the most important thing in deen. And
those things that there's a difference of opinion,
at some point you have to be able
to let go. We see people are not
able to let go because they obsess with
these things. Whereas the one who obsesses with
his own islah, with his own rectification,
that person will know the fiftah and practice
the fiftah, but they'll be more
beholden to their own
to their own defect. And the sunnah of
the prophet
teaches us that this is the the the
superior
mode of being, and this is the mode
of being of the oliya,
that a person is fortunate, and it's a
sign that Allah loves a person, that they're
preoccupied with their own faults,
so much so that it distracts them from
even noticing the faults of others.
Azar Sheikh al Islam's patience and forbearance.
For a very long time,
Hajar suffered from pain in his knees and
weakness.
The pain, by the grace of Allah, eventually
went away, but,
the sheikh's weakness remained until the end. Due
to these ailments, the sheikh would take a
while to get up from sitting in the
prayer.
Sheikh would sit on his
posterior,
when in the sitting pose, meaning tawarruk. He
would he would not sit on his feet,
but he would sit on one side of
his backside.
And then he would take support from his
hands to get up. Such was, Sheikh's condition
that an onlooker would feel pity for him.
Sheikh Rahimullah Ta'ala while going to teach hadith
would have to climb up to the top
floor of the Darul Ulum.
Due to Sheikh's weakness and pain, he would
encounter great difficulty in climbing up the stairs.
Once Sheikh mentioned to the principal,
Qari, Tayib
or Rahimahullah Ta'ala regarding this problem and requested
a lift be installed.
A man from Calcutta was prepared to pay
for the lift. All that was required was
the principal's permission.
Kharitayib Rahim Wollata, however, felt by installing a
lift, it would take up,
the space of 1 classroom, that it would
take space away from the
from the where, you know, where teaching could
take place. Therefore, Kharitayb didn't give give permission.
After this,
sheikh, never went back to ask for permission
again. He continued making his 2 daily trips
to the Darul Hadith, and back climbing up
on the high and hard stairs with great
difficulty.
The sheikh would reach the top taking support
from his walking stick, yet he never once
complained, or mentioned his plight to anyone again.
There are many other such incidents in the
sheikh's life, but due to fear of lengthening
this book, they have been left out. Perhaps
the most difficult time the Sheikh ever faced
was during the year 1947,
when untold and unimaginable
atrocities and oppression were meted out to Sheikh
from the
side of his political opponents.
There was that time, when the Khilafat movement
was in rapid progress,
during which every Muslim was a die hard
fan of the Sheikh.
Suddenly then, conditions took a sharp turn and
friend turned into foe. No stone was left
unturned in causing harm and difficulty to the
sheikh. However, his tolerance and patience during those
days as well,
were there,
and they were there such that it cannot
be explained.
This is something,
requires a little bit of,
I guess, extra explanation
that,
the Sheikh, his political philosophy was that the
Indian subcontinent should not be divided.
That this
land,
the United India,
was our homeland,
and it was
a
land ruled and administered by our forefathers both
as Indians and as Muslims.
And to see it broken apart was something
he was not prepared to see.
Even though the majority population always of the
Indian subcontinent was Muslims, he had an idea
that if it's broken up now, it will
be very difficult, if not impossible, to bring
back together again and for the Muslims to
rule again
the way they did from before.
That we are an inseparable part of the
land and the land is an inseparable part
of us, which is completely true. To this
day, even the most die hard,
fanatical, Muslim hating,
Hindus,
they cannot speak a sentence without
saying a word in Persian or a word
in Arabic.
Nobody comes to visit the country for anything
except for the taurath of our forefathers.
Nobody wants to eat the food except for
the food that our forefathers made. Nobody
wants to listen to the music or the
culture of anyone except for the culture and
music that was developed while our forefathers ruled
as Muslims, and we brought good to the
country. And we don't say that, you know,
like everybody else is a loser and we
hate them.
Rather,
while the Muslims were in charge, it was
a good time. It was a time of
material prosperity, of cultural prosperity, a spiritual prosperity.
Much like in the
Muslim lands in the West, the Christians and
Jews who lived under Islam were more pious
than the Christians and Jews,
that lived outside of the Muslim world.
Why? Because Islam has a good
influence on people. Even those Christians and Jews
who would never convert to Islam over the
graves of their forefathers. They would hate to
convert to Islam and they hate Muslims
because they see Muslims praying 5 times a
day. Because they see Muslims,
their women are chaste, because they see Muslims
their, you know, masajid are filled in Ramadan,
because they see Muslims giving charity, etcetera,
it made them also more motivated to do
those things that are spiritually
beneficial. We don't say that they attain salvation
through them, but there is spiritual benefit in
their
piety and in their good deeds for them
in this world.
And, you know,
he he he said, you know, his philosophy
was he didn't wanna see that fall apart.
A person might say, well, look, you know,
like, it had to happen. Okay. That's your
political opinion. That's okay. You're entitled to have
that opinion.
And,
a person might say, well, if we were
all in India and Pakistan was never separated,
then look, we would have been in garbage
can. How do you know? You don't know.
If opens a door for shaitan, like the
prophet sallallahu alaihi wasallam said. What happened happened?
Allah chose it and decreed that it happened.
Now that it's done we don't argue about
it, but from beforehand it's well known that
Mawlana Sayin Ahmed Madini was against the partition
of India and Pakistan.
And so this thing that's
being mentioned is that there was a political
party, the Muslim League, who was mostly made
up of, at the time at least,
of
the
secularized
pro British land holding class of Muslims
who said that we should partition
India and Pakistan
and make a separate partition homeland for, the
Muslims.
Now the issue is this is that still
when you when that partition happened, there's more
Muslims in India than there are in,
Pakistan. But yes, there were between Bengal and,
what they call East Bengal and between,
what's now Pakistan.
That those areas at least had a Muslim
majority population. Still, there were, you know, 100
of millions of Muslims in,
in what's going to be India as well.
So sheikh was not in favor of that
partition.
And, whatever, again, regardless of your views, about
that that issue,
the the point here is that
those people who
should have left a political issue
to the realm of politics,
they themselves
actually and most of them or many of
them, I should say, were people who are
not
particularly pious or religious, who didn't really care
for Madaris, or didn't really care much for,
salat, and for, you know, preservation
of knowledge or dhikr, or any of those
things. And the, you know, the proof of
that is, look,
with the exception of Mufti Shabir Ahmed,
who was the 1st Sheikh Islam of
the Islamic Republic of Pakistan,
almost none of the
and this is a fact. This is not
me disparaging people. It's just a fact. Almost
none of
the founding
group of leaders of Pakistan were very religious.
Muhammad Ali Jinnah was a convert to Ismailism
from Zoroastrianism.
It said that he had not prayed salat
before Pakistan was made
all that time.
It's known that many of the rest of
the first
cohort of leaders
in
Pakistan after it received its
independence.
They were also secularist people. They were not
people who were particularly
part particularly
beholden to Din in any way that our
forefathers would recognize.
Rather, they were modernists
that
were more akin to
the Aligar,
Sir Sayed Ahmad, kind of revisionist and modernist
school of
Islam,
you know, the Tawabit of Islam be kind
of reinterpreted
to be housebroken to fit modernity.
And, you know, the first foreign minister of
Pakistan, for example,
Amir Zafarullah Khan, was actually a Qadiani. He
wasn't even a Muslim in the first place.
He believed in
some kind of
screwball guy who claimed he was a nabi
in late British Punjab.
So
you have this kind of tension and angst
that was there.
And those people actually
harassed
and harassed not just in terms of speaking
ill, but they actually physically
beat and physically
humiliated
the sheikh on a number of occasions.
And the sheikh he would forgive people
to the point where,
you know, there are people in, East Punjab,
that saw in a dream
that the Rasool Sallallahu Alaihi Wasallam came to
them and said,
you know, isn't it enough for you that
you killed the first Husayn that you have
to now
keep pushing the second, son of mine,
to the point that you wanna martyr him
as well?
And,
it was a sad it was a sad
incident in,
our, you know, our history. And to be
very frank with you, this type of
behavior, it's still there with the ummah.
A person who speaks the Haqq, the crowd
can turn on them on a dime,
and there are people who are uneducated
about the deen and don't have a whole
lot of commitment to anything other than nationalism
or,
in order to some sort of phony or
empty ideology in terms of their daily commitment
to dean or knowledge or whatever. It's not
really all that much
there. And that mob, when it turns on
a person, it becomes violent and it becomes
deadly.
And you hear the genocidal,
thoughts and
words of such people
on a daily basis in,
quote, unquote educated. There's a expression in Arabic,
the educated
ignoramuses
of
of our home, both in India or Pakistan
or in other parts of the Muslim world
as well,
in which they'll say things. They'll say, oh,
you know, scholars should just round them up
and kill them all.
So, well, why are you Muslim in the
first place, bro? But, that's, I guess,
not a discussion for this time in this
place, but the sheikh actually had to deal
with a lot of these types of people.
This is one of the things I was
talking to Sheikh Tamim the other day, and
he was telling me that this hawan
this, Hawan, this was something Allah Subjected his
prophets to, that
that a person will be of a high
status with Allah, but Allah will make him,
with a group of the people, somebody who
is, like, considered and treated like they're worthless.
And I've seen this hawan,
if it's going to touch the the the
prophets, then the oliya and the mashaikh,
It's part of the sunnah of Allah Ta'ala
in his giving tarbia
in his
in his
shining and polishing
of the the
the the oliya and the mashaikh,
that they were they're gonna be subjected to
this hawan,
this being treated as if they're worthless by
the people,
as a test to see is a person
gonna be shaken by that, or are they
gonna stay with Allah
give us all Tawfeeq. The sheikh would, on
seeing a person's beard shaved,
he would,
become very angry.
The Rasul, sallallahu alaihi wa sallam,
strictly emphasized on his
It's a hadith of Sahibukari,
opposed the idolaters and lengthened the beard and
trimmed the mustache.
Once 2 messengers of the king of Persia
presented themselves in the honorable presence of the
messenger of Allah sallallahu alaihi wasallam with long
mustaches and shaven beards, The messenger of Allah
salallahu alaihi wa sallam became upset over their
appearance and reprimanded them.
And he asked, who has instructed you to
take such an appearance?
They said our king our master, the king
of Persia.
Then the messenger of Allah Sallallahu Alaihi Wasallam
responded
he says that my master he replied to
them that my master,
my lord,
he commanded me to,
let grow,
the beard and to trim my mustache.
From the above, it's quite apparent that the
shaving of the beard, is the way of
the fire worshipers and the polytheists.
A beard is the mark of a believer
and part of his fitrah, his aboriginal nature,
his organic nature, which was practiced by all
the prophets, alayhi, musalam.
Said Aisha radiAllahu ta'ala Anha narrates at the
Nabi Sallallahu Alaihi Wasallam said,
Ten things are from
the Aboriginal
natural disposition of a human being.
And from amongst them is trimming the mustache
and letting the beard grow.
Another aspect is that the beard is one
of the clear distinguishing factors between a man
and a woman.
It's said that,
you know, our newest appointee to the Supreme
Court when asked what the definition of a
woman was, she declined to
she declined to elaborate
and
this has nothing to do with my political
opinion or whether she should have been appointed
or not, but this is where we've gotten
to with this this issue.
The beard appears on the face of a
man only, not a woman.
Whoever removes the beard has chosen to make
his appearance like that of a female, thus
inviting upon himself the the curses of the
Nabi
The following appears in one narration.
And this is not this is not to
say, by the way, some people in their
natural disposition,
some men are slightly effebinate,
and some women are, slightly,
masculine.
If that's the way you're born, that's the
way you're born. Here, is the the word
that's used. It means going out of your
way, you know,
that going out of your way to,
you know, conscientiously
make choices to make yourself not look or
present like the gender that you were born
with.
Due to these factors, allowing the beard to
grow as compulsory and to trim it less
than a 5th length is totally prohibited.
Obviously, this is from the,
the the fatwa of,
of the sheikh
who's writing this book. This is the same
fatwa, of our Mashaikh in the subcontinent.
It's the same fatwa of our Mashaikh in,
in Mauritania.
Some people have some kalam about this, but
the point is is that you're supposed to
grow the beard. You're not supposed to shave
it. It's haram, my understanding, in the 3
madhhabs, it's haram. And in the 4th madhab,
the madhab of Imam Shafrei, the the opinion
exists also that it's haram.
Fatah position is that it's
but still it's not something that a person
should do.
Due to these factors allowing, the beard to
grow is compulsory to trivet less than a
fist length is prohibited.
The jurist of Islam stated that no jurist,
has given permission for the beard to be
cut less than a fist length, and he's
obviously writing this from the Hanafiq position.
Sheikh Islam
used to say that the beard is the
uniform of a Muslim and compulsory to adopt.
He would regard the beard as a distinguishing
factor between a believer and an unbeliever.
It is the duty of every Muslim to
ensure that he gives the Sharai beard its
due importance, and to a greater extent, those
involved in the learning
and propagation of Islamic knowledge,
should give as well, even more importance to
it.
May Allah bless us all with the good
fortune fortune of fulfilling this Sharia obligation, Amin.
If ever a clean shaven Muslim had come
to the Sheikh Usamned,
the Sheikh would rebuke,
his appearance, but no sooner, would the words
of Tova and repentance leave the mouth of
the visitor that the sheikh's heart would become
filled with love and kindness and happiness.
The sheikh would inquire about his needs and
bless him with valuable advice and see to
the fulfillment of his needs.
The sheikh's happiness on the Tawba of another,
could well be likened to the similitude given
in the hadith regarding Allah's pleasure over the
Tawba of his slave.
The messenger, Allah sallallahu alaihi wa sallam, said
Allah's
happiness when his servant seeks repentance could well
be likened to the happiness of
a villager who lost his camel with all
of his provisions.
Losing heart of ever finding his camel, he
resigns himself to death. Thus lays down to
sleep under a tree. Upon awakening to his
great joy and happiness, he finds his camel
and all of his provisions again beside him.
At this stage, his joy knows no bounds
and in his excitement, wishing to thank Allah,
he fumbles and says, oh Allah, you are
my slave and I am your lord.
Not saying, this misspeech,
because of any reason except for except for
being overwhelmed by excitement and joy at receiving
his,
his provisions again and finding his riding beast
again.
The sheikh, his happiness was very similar when
he would hear of the Tawba of any
person from sin, their repentance.
On one occasion, the following question was posed
to the sheikh.
Why is it that you receive non believers
with a smiling face, yet if perchance a
a clean shaven Muslim has to appear before
you, you, show anger?
The Sheikh, Rahimullah Ta'ala, replied, firstly, the way
I behave is a private matter. You have
no right to interfere.
Secondly, my anger and dislike when seeing prohibited
acts perpetrated is nothing compared to the anger
the Nabi salallahu alaihi wasallam would display when
Allah Ta'ala's commands were being violated.
In short, the stronger,
one's conviction and faith in Islam becomes, the
more one will dislike sin.
Similarly,
such incidents are many. At times, just by
looking at a person, the shaykh would manage
to break through the walls of, blocking a
man from spiritual progress.
In front of such great luminaries, one's own
nafs normally loses courage.
It fears admonishment and thus prefers to lay
low.
Through the company of a spiritual guide, one's
nafs weakens and attains
reformation
thereafter,
and such reformation becomes
more simple and enjoyable.
It's said in a poem,
that a few moments
or a few moments in the company of
the oliya of Allah
is more beneficial than a 1000 years of
of worshiping Allah,
sincerely, and without showing off.
The sheikh was favored with that special grace
and mercy of Allah Ta'ala with which very
few are blessed.
To explain this is difficult, however,
but it could be easily understood from the
following example.
It is necessary to understand that on whoever
Allah
his special mercy descends, he will soon find
himself afflicted with some problem or difficulty.
However, in instead of experiencing pain in his
difficulty, the lover of Allah finds joy.
On one occasion, I can recall the sheikh
having to rush to catch his train.
Due to the weakness in his knees, the
sheikh finally reached the coach exhausted.
At the moment witnessing the sheikh's condition, I
thought to myself, Allah's love for, this sheikh
must be really severe,
That Allah wishes, that he never be left
in peace.
Throughout the journey, I witnessed that if at
a certain time, the sheikh was fortunate to
travel peacefully,
he would without a doubt experience some difficulty.
I was amazed at the manner in which
the sheikh conducted himself through every such occasion.
Ease and difficulty created no difference in his
temperament,
nor would there be extreme joy in ease
nor grief during difficulty.
No matter what the people have behaved with,
the sheikh, he would never show
any signs of complaint.
So just a note, inshallah, I think this
is a good, place to leave off for
today. But just a note with regards to
the beard. Everybody always freaks out whenever somebody
mentions the beard.
And,
you know,
obviously, the pious
listeners of the Ramadan late night Majlis are
not gonna freak out about it. But,
you know,
just so you know.
This is the era where people were abandoning
their practices
of Islam and of the deen.
That those people that you know are now
doctor Shah and doctor Sayed and doctor Qazi
and doctor,
you know,
and
etcetera,
that that Shah was,
you know, his forefathers now that he's become
a doctor, an engineer, or some corporate guy,
or works for Goldman Sachs, and it's like
making a killing, quote, unquote.
That that Shah used to be a sheikh
of tariqah. He used to guide people toward
Allah
through his,
you know, through his spiritual state,
and now he's fleecing the public.
And that,
Syed
was a son of the Prophet sallallahu
alaihi wa sallam's noble house,
and he also used to serve the ummah
as his primary preoccupation.
That Qazi used to be a judge that
used to dispense justice,
and restore
peace in the Ummah after
it was
thrown off of balance.
That, you know, I've actually met their people.
Their last names are like Molana. Their last
names are Mullah. Their last names are all
these different things that indicate that they were
people of genius. They're still people of genius.
Some of these people, most of them still
are
of abnormal intelligence.
But that intelligence was used in the service
of what? Of Islam?
And Allah says,
in his book,
that if you don't, you know, if you
don't strive in his way, that,
he will replace you with another people other
than you,
and that's not difficult for Allah Ta'ala, and
that's
no loss for Allah Ta'ala. The loss is
only our own.
So these were those people who were trying
to
preserve that tradition,
preserve the tradition of the Masayikh, of Mujaddad
Alfani, Sheikh Ahmed Sarhandi, Rahimullah Ta'ala, Sha'a'ulillahi,
those great luminaries, Sha'a Abdul Haq, those great
assembly of jurists that compiled the Fata'wa Alamgiriya,
those great khanqas, those great poets, those great
Nurs of Allah
that their own,
children were fleeing from
holding fast to this deen.
And so at that time,
people say, well, why do the mullahs, you
know, obsess over having a beard? It's like
such a small thing, and that's exactly the
point.
Keeping a beard is not difficult.
All you have to do is just not
shave it. It's really easy.
But for whatever reason, it was made the
mark by the colonizer
and by their early and most fervent converts
to,
secularism and materialism
to mock and jeer
anybody who shows up,
in the face of the messenger of Allah
sallallahu alaihi wa sallam to the point where
there are people literally are so brainwashed. When
they see somebody with a beard, They have
a visceral fear of such a person.
Even though, man, the, people who bombed your
country into the stone age, they're all clean
shaven. The people who gave the own you
know, the orders
to dump,
depleted uranium munitions on your children, all of
them are wearing suits and ties.
And none of them go to the hamka
and say, Allah Allah.
But for whatever reason,
people have, you know, bought the the the
the they they've taken the bait and they've,
bought the snake oil.
And,
Allah help us all. Allah help us all.
What kind of a strange situation is the
ummah in
when
the sick person, the one person that they
fear more than anybody else is the doctor?
I mean, does it really bode well for,
you know, getting the illness treated?
So, you know, I I think that that
it is an important thing, and you should
keep a beard. And if someone in your
family, you know, even if you can't keep
one, one, you know, the most important place
the beard has to grow is inside of
your heart, you know. And in that sense,
a woman can keep a beard just like
a man.
That you have to know that this is
something
did and command people to do,
and don't fight it. Just say inside of
your heart it's better than than not having
it. And if you're a man and you're
afraid you're gonna get fired from your job,
or this is gonna happen, or that's gonna
happen, or whatever, whether you keep it or
not, at least keep it inside of your
heart. You know, don't be one of those
haters
who are like, well, you know, people with
beards are a bunch of hypocrites. Well,
maybe there are some hypocrites with beards, but
you know it's
the sunnah of the prophet sallallahu alaihi wa
sallam, and you should know that there's in
it. Thereafter, only after that step will you
get benefit from growing 1 if you grow
1. And
after that, you've already made 80% of the
journey.
That it should be there inside of your
heart first. Then if you can keep it
on your face, who's stopping you? Especially those
of us who live in America, Canada, etcetera.
Nobody's stopping us for any of these things.
And so I think it is important that
people should keep it. It should be mentioned
in the masajid. It should be mentioned in
the duros of Elam. And if it wasn't
for the extremely brittle state of the faith
and the iman of our our people, the
extremely
brittle state of
the people's love for the prophet sallallahu alaihi
wa sallam, extremely bitter brittle state of their
love of the sunnah of the prophet sallallahu
alaihi wa sallam, should be mentioned more. Sometimes
I myself only recoil from mentioning out of
fear because somebody who, when they hear them
mentioned, they're gonna utter some sort of stupidity
as a retort,
which will take them out of iman.
But, you know, if you have enough iman
not to be there, it's something that should
be mentioned.
And even if you can't do it yourself,
if one of your relatives or one of
your friends do, you should say an encouraging
word instead of making a mockery or joke
about it.
Because it's not a mockery. It's not a
joke. Every place the sunnah of the prophet
sallallahu alaihi wasallam is
upheld. It repels
the the the wrath of Allah Ta'ala from
those people.
He says even about the Mushriqin of Quraysh
that Allah was not going to
send his torment down upon them as long
as you are amongst them. And Allah Ta'ala
would not torment would not be their tormentor
as long as they keep seeking forgiveness.
Meaning, the presence of the Rasool, sallallahu alaihi
wa sallam, in any which way is a
source of barakah, and it repels punishment, and
it repels,
torment and tribulation.
And I think that's a good thing, and
so should you. Allah give us all tawfiq,
inshallah, we'll continue with the the story of
Mawlana Sayed Hussain Ahmad Madani,
if Allah gives us life and tawfiq to
reach tomorrow.