Hamzah Wald Maqbul – 9 1440 Ramadn Late Night Majlis Shh Shuja Kirmn et al 05132019

Hamzah Wald Maqbul
Share Page

AI: Summary ©

The Tabbed-IFarzi, a Masha Fort associated with the sacred law, is a secret between God and the world. People are worshipping the law and approach the situation with a trustworthy eye. Different paths for achieving goals are discussed, including dressing and being mindful of one's actions. The spiritual origin of Islam is also discussed, including the secret between God and the true believers and ecstasy. People are now saying that people are not visit them when they fall ill, and the "has been through" concept is discussed as a secret between God and the true believers.

AI: Summary ©

00:00:15 --> 00:00:18
			We continue from the Kasbah Mujibur,
		
00:00:18 --> 00:00:19
			today,
		
00:00:19 --> 00:00:22
			and we read the tabaqat of several mashaikh,
		
00:00:22 --> 00:00:24
			the first of whom, Abu Uthman Sa'id bin
		
00:00:24 --> 00:00:25
			Isma'il al Hayri.
		
00:00:27 --> 00:00:28
			He was one of the eminent Sufis of
		
00:00:28 --> 00:00:29
			the pastime.
		
00:00:30 --> 00:00:33
			First, he associated with Yahya bin Mu'adh, who
		
00:00:33 --> 00:00:35
			we read about the other day. Then he
		
00:00:35 --> 00:00:37
			consorted for a while with Shah Shuja'a of
		
00:00:37 --> 00:00:38
			Kirman,
		
00:00:39 --> 00:00:42
			and accompanied him, on a visit to Abu
		
00:00:42 --> 00:00:43
			Hafs in Nishapur,
		
00:00:43 --> 00:00:45
			with whom he remained till the end of
		
00:00:45 --> 00:00:47
			his life. So if you remember, Abu Hafs
		
00:00:47 --> 00:00:48
			is the blacksmith.
		
00:00:50 --> 00:00:53
			It's related on trustworthy authority that he said
		
00:00:53 --> 00:00:54
			in my childhood.
		
00:00:54 --> 00:00:57
			I was continuously seeking the truth, and the
		
00:00:57 --> 00:00:57
			externalist
		
00:00:58 --> 00:01:00
			expired me with a feeling of abhorrence,
		
00:01:01 --> 00:01:03
			meaning people people who are
		
00:01:04 --> 00:01:06
			very, like, shallow in their knowledge.
		
00:01:07 --> 00:01:09
			I perceive that the sacred law conceal the
		
00:01:09 --> 00:01:11
			mystery under the superficial forms,
		
00:01:11 --> 00:01:13
			which are followed by the vulgar.
		
00:01:13 --> 00:01:16
			Meaning what? There's some people, they they worship
		
00:01:16 --> 00:01:16
			like the.
		
00:01:17 --> 00:01:19
			Fiqh is important, but it's not everything. It's
		
00:01:19 --> 00:01:21
			a means to an end. Worshipping the fiqh
		
00:01:21 --> 00:01:22
			here means what?
		
00:01:23 --> 00:01:26
			Worshiping superficial for the mystery in their superficial
		
00:01:26 --> 00:01:27
			forms is what the end is,
		
00:01:28 --> 00:01:28
			and,
		
00:01:29 --> 00:01:31
			worshiping the sacred law is
		
00:01:31 --> 00:01:34
			not understanding that it's a means. And so
		
00:01:34 --> 00:01:36
			he said, I I perceive that the sacred
		
00:01:36 --> 00:01:37
			law concealed the mystery
		
00:01:37 --> 00:01:40
			under the superficial forms which are followed by
		
00:01:40 --> 00:01:40
			the vulgar.
		
00:01:41 --> 00:01:43
			There are people who talk about but they
		
00:01:43 --> 00:01:44
			don't understand what the point of it is.
		
00:01:45 --> 00:01:46
			This is different than saying that it had
		
00:01:46 --> 00:01:47
			no point.
		
00:01:48 --> 00:01:50
			When I grew up, I happened to hear
		
00:01:50 --> 00:01:51
			a discourse of
		
00:01:52 --> 00:01:52
			and
		
00:01:53 --> 00:01:55
			I found there the mystery that was the
		
00:01:55 --> 00:01:58
			object of my search. I continued to associate
		
00:01:58 --> 00:02:01
			with Yahya until hearing the reports of Shashuja,
		
00:02:01 --> 00:02:03
			a Kirmani from a number of persons who
		
00:02:03 --> 00:02:04
			had been in his company.
		
00:02:04 --> 00:02:07
			I felt a longing to visit him. Accordingly,
		
00:02:07 --> 00:02:09
			I quit Rey and set out for Kirman.
		
00:02:10 --> 00:02:12
			However, would not admit me to his society.
		
00:02:13 --> 00:02:15
			He said, you have been nursed on the
		
00:02:15 --> 00:02:16
			doctrine of hope
		
00:02:16 --> 00:02:17
			which Yahia,
		
00:02:18 --> 00:02:20
			upon which Yahia takes a stand. No one
		
00:02:20 --> 00:02:22
			who has imbibed this doctrine can tread the
		
00:02:22 --> 00:02:23
			path of purgation,
		
00:02:25 --> 00:02:27
			of because of a mechanical belief that,
		
00:02:27 --> 00:02:30
			hopes hope produces in a person, which results
		
00:02:30 --> 00:02:31
			in indolence.
		
00:02:32 --> 00:02:34
			I besought him earnestly and lamented and stayed
		
00:02:34 --> 00:02:36
			at his door for 20 days. At length,
		
00:02:36 --> 00:02:39
			he admitted me and I remained in his
		
00:02:39 --> 00:02:39
			society
		
00:02:40 --> 00:02:40
			until.
		
00:02:41 --> 00:02:43
			So this is one of the reasons I
		
00:02:43 --> 00:02:45
			wanted to read this Tabakat is this is
		
00:02:45 --> 00:02:47
			one of the people, most of the most
		
00:02:47 --> 00:02:49
			of the masha' here, they take the from
		
00:02:49 --> 00:02:50
			somebody, but this is one of the in
		
00:02:51 --> 00:02:53
			the tabaka that associated with a number of
		
00:02:53 --> 00:02:54
			different oleman. He understood the
		
00:02:55 --> 00:02:56
			the the way of doing that beneficially.
		
00:02:57 --> 00:02:58
			There's a way of doing that that's not
		
00:02:58 --> 00:03:00
			beneficial which is just take what you like
		
00:03:00 --> 00:03:02
			from every person and then, you mix all
		
00:03:02 --> 00:03:04
			the colors until it becomes just murky, and
		
00:03:04 --> 00:03:05
			you're confused,
		
00:03:05 --> 00:03:07
			going in different directions randomly.
		
00:03:09 --> 00:03:10
			So what happens is what,
		
00:03:10 --> 00:03:12
			Shashuja of Kirman,
		
00:03:12 --> 00:03:13
			he said that,
		
00:03:13 --> 00:03:15
			he said, I I can't I can't take
		
00:03:15 --> 00:03:15
			you
		
00:03:16 --> 00:03:18
			because you already have started on a different
		
00:03:18 --> 00:03:20
			path. Your trajectory is some different way.
		
00:03:21 --> 00:03:22
			And this is something that's this is something
		
00:03:22 --> 00:03:24
			that's true about the soul also is that
		
00:03:24 --> 00:03:26
			there are different paths to the goal, and
		
00:03:26 --> 00:03:29
			some people prefer different paths. Some people prefer
		
00:03:30 --> 00:03:31
			don't mind paying a toll and going on
		
00:03:31 --> 00:03:34
			the tollway. Some people like taking the surface
		
00:03:34 --> 00:03:36
			streets. Some people, the cars, you know, can't
		
00:03:36 --> 00:03:37
			go over 60 miles an hour, so they
		
00:03:37 --> 00:03:38
			have to take they have to take us
		
00:03:38 --> 00:03:41
			a different path, etcetera. Different people are in
		
00:03:41 --> 00:03:41
			different positions.
		
00:03:42 --> 00:03:44
			So he says that you're you're already on
		
00:03:44 --> 00:03:44
			a trajectory,
		
00:03:45 --> 00:03:46
			you're you're not gonna make it with me.
		
00:03:47 --> 00:03:48
			But then on the flip side, there's a
		
00:03:48 --> 00:03:50
			way of dealing with that also because many
		
00:03:50 --> 00:03:51
			Mashaik oftentimes
		
00:03:51 --> 00:03:53
			people feel like they get blown off by
		
00:03:53 --> 00:03:55
			them. But the reason is that people don't
		
00:03:55 --> 00:03:57
			like wasting time. The Sheikh wastes time with
		
00:03:57 --> 00:03:59
			you. It neither benefits you nor does it
		
00:03:59 --> 00:04:00
			benefit him.
		
00:04:01 --> 00:04:01
			And so,
		
00:04:02 --> 00:04:04
			he was he was persistent. When he showed
		
00:04:04 --> 00:04:05
			the Sheikh that he actually has talab, he
		
00:04:05 --> 00:04:08
			actually seeking to better himself. At length, he
		
00:04:08 --> 00:04:10
			admitted me and I remained in his society
		
00:04:10 --> 00:04:12
			until he took me, for a visit to
		
00:04:12 --> 00:04:14
			Abu Hafsa Nisha Pur. Abu Hafsa is the
		
00:04:14 --> 00:04:15
			the blacksmith.
		
00:04:16 --> 00:04:18
			On this occasion, Shasuja was wearing a coat,
		
00:04:18 --> 00:04:19
			a Kaaba,
		
00:04:19 --> 00:04:21
			and when Abu Hafs saw him, he rose
		
00:04:21 --> 00:04:23
			from his seat and advanced to meet him
		
00:04:23 --> 00:04:25
			saying, I have found in, the Kaaba what
		
00:04:25 --> 00:04:27
			I was looking for in the Aba.
		
00:04:27 --> 00:04:29
			Aba is like a cloak. The Kaaba is
		
00:04:29 --> 00:04:31
			like the jacket or the coat that a
		
00:04:31 --> 00:04:32
			normal person wears.
		
00:04:33 --> 00:04:34
			Whereas the Abba is the, like, the the
		
00:04:34 --> 00:04:37
			cloak, the Abbaiah that the the the masha'
		
00:04:37 --> 00:04:38
			used to wear. It's a sign of it's
		
00:04:38 --> 00:04:40
			a sign of being a sheikh. And so
		
00:04:40 --> 00:04:41
			he he said, look at look at this
		
00:04:41 --> 00:04:43
			man who dresses like a normal person. He
		
00:04:43 --> 00:04:45
			said that I found the thing I look
		
00:04:45 --> 00:04:47
			for in the mashaikh in this person who
		
00:04:47 --> 00:04:49
			who is just dressed as a normal person.
		
00:04:49 --> 00:04:50
			And that was the path of some of
		
00:04:50 --> 00:04:53
			our mashaikh as well as they would completely
		
00:04:53 --> 00:04:54
			conceal themselves to the point where you couldn't
		
00:04:54 --> 00:04:57
			see any difference between them and between another
		
00:04:57 --> 00:04:57
			person.
		
00:04:59 --> 00:04:59
			And the
		
00:05:01 --> 00:05:02
			the sunnah of that is what is that
		
00:05:02 --> 00:05:03
			is superior,
		
00:05:04 --> 00:05:05
			except for if,
		
00:05:05 --> 00:05:08
			if doing that will harm will harm Islam
		
00:05:08 --> 00:05:09
			and harm the people.
		
00:05:09 --> 00:05:11
			So Imam al Hanifa, he gave, he gave
		
00:05:11 --> 00:05:14
			wasiyah to the opposite to his students, But
		
00:05:14 --> 00:05:15
			when you walk amongst the people, if you're
		
00:05:15 --> 00:05:17
			a person of knowledge, you should dress differently.
		
00:05:17 --> 00:05:18
			You should have your
		
00:05:19 --> 00:05:21
			your your jibba should be longer, and the
		
00:05:21 --> 00:05:23
			sleeves of your jibba should be bigger, should
		
00:05:23 --> 00:05:25
			wear a bigger turban. Why? Because that way,
		
00:05:25 --> 00:05:27
			somebody who wants to benefit can know to
		
00:05:27 --> 00:05:29
			come and benefit from you, that you don't
		
00:05:29 --> 00:05:30
			hide and slip past
		
00:05:30 --> 00:05:32
			the service that you're supposed to be giving.
		
00:05:33 --> 00:05:35
			And at the same time, a person knows
		
00:05:35 --> 00:05:36
			not to mess with you because it's not
		
00:05:36 --> 00:05:38
			like messing with any normal person. They're going
		
00:05:38 --> 00:05:40
			to destroy their own akhirah if they give
		
00:05:40 --> 00:05:40
			you a hard time.
		
00:05:41 --> 00:05:42
			So these are two different
		
00:05:42 --> 00:05:45
			sides of the coin, and if there's benefit
		
00:05:45 --> 00:05:47
			to Islam in doing that, then a person
		
00:05:47 --> 00:05:49
			should do it. And if there's, no benefit
		
00:05:49 --> 00:05:51
			to Islam, it's better as aslam for the
		
00:05:51 --> 00:05:53
			nafs to safer for the nafs not to
		
00:05:53 --> 00:05:55
			not to distinguish oneself.
		
00:05:55 --> 00:05:57
			When Abu Haqq saw him, he rose from
		
00:05:57 --> 00:05:58
			his seat and advanced to meet him saying,
		
00:05:58 --> 00:06:00
			I found in a coat what I sowed
		
00:06:00 --> 00:06:01
			in the cloak.
		
00:06:01 --> 00:06:03
			During our residence in Nishapur, I conceived a
		
00:06:03 --> 00:06:06
			strong desire to associate with Abu Hafs but
		
00:06:06 --> 00:06:06
			was restrained,
		
00:06:08 --> 00:06:11
			from devoting myself to attendance on him by
		
00:06:11 --> 00:06:12
			my respect for Shasu Jah.
		
00:06:13 --> 00:06:15
			Meanwhile, I was imploring God to make it
		
00:06:15 --> 00:06:17
			possible for me to enjoy the society of
		
00:06:17 --> 00:06:19
			Abu Hafs without hurting the feelings of of
		
00:06:19 --> 00:06:21
			Shahu Jah who was a man of Gerat.
		
00:06:22 --> 00:06:25
			Abu Hafs became aware of my wishes. On
		
00:06:25 --> 00:06:26
			the day of our departure, I addressed myself
		
00:06:26 --> 00:06:29
			for our journey although I was leaving my
		
00:06:29 --> 00:06:32
			heart with Abu Hafs. Abu Hafs, said familiarly
		
00:06:33 --> 00:06:33
			familiarly
		
00:06:34 --> 00:06:36
			to Shasha Shujah, I'm pleased with this young
		
00:06:36 --> 00:06:38
			man. Let him stay with me. Shah Shuja
		
00:06:38 --> 00:06:39
			turned to me and said, do as the
		
00:06:39 --> 00:06:40
			sheikh bids you.
		
00:06:41 --> 00:06:44
			So see, also he had, you know, just
		
00:06:44 --> 00:06:46
			he also had concern for his
		
00:06:47 --> 00:06:48
			for his shift that he didn't wanna hurt
		
00:06:48 --> 00:06:51
			his feelings. He wasn't just, you know, completely,
		
00:06:52 --> 00:06:53
			completely selfish or completely
		
00:06:55 --> 00:06:57
			oblivious to it, and Allah opened a way
		
00:06:57 --> 00:06:59
			for him. And this is something that this
		
00:06:59 --> 00:07:01
			is something people should know. People do that.
		
00:07:01 --> 00:07:03
			Someone will go take Bey'a with the sheikh,
		
00:07:03 --> 00:07:04
			then later on, they'll realize maybe this is
		
00:07:04 --> 00:07:06
			not my thing or whatever. You're gonna switch
		
00:07:06 --> 00:07:09
			from switch from one sheikh to another. It's
		
00:07:10 --> 00:07:11
			has a lot of in
		
00:07:18 --> 00:07:18
			The secret,
		
00:07:19 --> 00:07:22
			is in in this is a nazam of,
		
00:07:23 --> 00:07:26
			Sidi Ahmed Zaruk. That the secret is in
		
00:07:26 --> 00:07:28
			fearing Allah to Allah and then being steadfast.
		
00:07:29 --> 00:07:31
			And the greatest of miracles is that a
		
00:07:31 --> 00:07:33
			person should have certainty inside of their heart.
		
00:07:34 --> 00:07:37
			So but that aside, sometimes it is time
		
00:07:37 --> 00:07:38
			to move on.
		
00:07:39 --> 00:07:41
			In that case, ask your shift politely for
		
00:07:41 --> 00:07:42
			permission.
		
00:07:43 --> 00:07:44
			If he says no, then you can deal
		
00:07:44 --> 00:07:46
			with that later, but you at least owe
		
00:07:46 --> 00:07:47
			it to him even if you didn't, you
		
00:07:47 --> 00:07:48
			know, even if it wasn't working out. At
		
00:07:48 --> 00:07:49
			least he gave you your time. He gave
		
00:07:49 --> 00:07:51
			you from his time. At least he had
		
00:07:51 --> 00:07:53
			sincerity for you. At least he wished the
		
00:07:53 --> 00:07:54
			best for you. It's not working out. It's
		
00:07:54 --> 00:07:57
			not working out. But to to kind of
		
00:07:57 --> 00:07:58
			ghost on the mashaikh as if it's like,
		
00:07:58 --> 00:08:01
			you know, like I'm gonna buy this from
		
00:08:01 --> 00:08:03
			Target instead of from Kmart. That's that's really
		
00:08:03 --> 00:08:05
			there's like high levels of bogusness in that.
		
00:08:06 --> 00:08:06
			So,
		
00:08:07 --> 00:08:08
			so you see that he he he didn't
		
00:08:08 --> 00:08:11
			want to run afoul of, of the Ihsan
		
00:08:11 --> 00:08:13
			that his Sheikh did to him. Allah made
		
00:08:13 --> 00:08:13
			a way for him.
		
00:08:14 --> 00:08:18
			Abu Hafs said familiarly with familiarly to Shah
		
00:08:18 --> 00:08:19
			Shuja, I'm pleased with this youth.
		
00:08:20 --> 00:08:22
			Let him stay here. Shah Shuja turned to
		
00:08:22 --> 00:08:23
			me and said, do as the sheikh bids
		
00:08:23 --> 00:08:25
			you. So I remained with Abu Hafs and
		
00:08:25 --> 00:08:28
			experienced many wonderful things in his company. God
		
00:08:28 --> 00:08:31
			caused Abu Uthman who is the the the
		
00:08:31 --> 00:08:33
			the the sheikh who we're talking about. God
		
00:08:33 --> 00:08:36
			caused, Abu Uthman to pass through 3 stations
		
00:08:36 --> 00:08:38
			by means, of 3 spiritual directors,
		
00:08:39 --> 00:08:41
			and these stations which he indicated belong to
		
00:08:41 --> 00:08:42
			them,
		
00:08:42 --> 00:08:44
			and he also made them his own. The
		
00:08:44 --> 00:08:47
			station of hope through associating with Yahya bin
		
00:08:47 --> 00:08:49
			Mu'ad, the station of Ghera
		
00:08:49 --> 00:08:50
			through, associating
		
00:08:50 --> 00:08:51
			with, Shasuja.
		
00:08:52 --> 00:08:54
			And ghayra is is what ghayra is the
		
00:08:54 --> 00:08:56
			thing that nobody knows about because nobody here
		
00:08:56 --> 00:08:58
			has it, but it's a cardinal virtue.
		
00:08:58 --> 00:09:01
			The cardinal spiritual virtue in Islam, people should
		
00:09:01 --> 00:09:03
			know about it. The the the,
		
00:09:04 --> 00:09:04
			Rasulullah
		
00:09:05 --> 00:09:06
			alaihi wa sallam
		
00:09:06 --> 00:09:09
			remarked to Ma'ad bin Asad bin Ma'ad,
		
00:09:10 --> 00:09:11
			that you Asad know that
		
00:09:12 --> 00:09:13
			Allah is pleased with your gaira
		
00:09:14 --> 00:09:15
			and that the Messenger of Allah has more
		
00:09:15 --> 00:09:17
			gaira than you and Allah has more mess
		
00:09:17 --> 00:09:18
			gaira than his Messenger.
		
00:09:19 --> 00:09:21
			So he says he through associating with Yahya,
		
00:09:22 --> 00:09:24
			he learned the station of hope. And through
		
00:09:25 --> 00:09:27
			associating with Shasha Jaha, he took the Maqam
		
00:09:27 --> 00:09:27
			of Vera.
		
00:09:28 --> 00:09:29
			And through,
		
00:09:30 --> 00:09:31
			associating with Abu Hafs,
		
00:09:32 --> 00:09:34
			he, took the of affection.
		
00:09:35 --> 00:09:38
			It is allowable for a discipline sorry, for
		
00:09:38 --> 00:09:40
			a disciple to associate with 5 or 6
		
00:09:40 --> 00:09:40
			or more
		
00:09:41 --> 00:09:41
			sheiks,
		
00:09:42 --> 00:09:44
			to and to have different station revealed to
		
00:09:44 --> 00:09:45
			him by each of them, but it is
		
00:09:45 --> 00:09:47
			better that he should not confuse his own
		
00:09:47 --> 00:09:49
			station with theirs. He should point to their
		
00:09:49 --> 00:09:51
			perfection in that station and say I gained
		
00:09:51 --> 00:09:53
			this by associating with them, but they were
		
00:09:53 --> 00:09:54
			superior in it.
		
00:09:54 --> 00:09:55
			Meaning it's okay to say that, like, I
		
00:09:55 --> 00:09:57
			learned this or I saw this in in
		
00:09:57 --> 00:10:00
			one of the but they shouldn't attribute it
		
00:10:00 --> 00:10:01
			to themselves.
		
00:10:01 --> 00:10:03
			This is more in accordance with good manners
		
00:10:03 --> 00:10:05
			for the spiritual adepts,
		
00:10:05 --> 00:10:07
			to have nothing to do with stations and
		
00:10:07 --> 00:10:08
			states.
		
00:10:10 --> 00:10:12
			This is more in accordance with good manners
		
00:10:12 --> 00:10:14
			for spiritual adepts have nothing to do with
		
00:10:14 --> 00:10:16
			stations and states. That all of these things
		
00:10:16 --> 00:10:17
			lead. They're all also again means that lead
		
00:10:17 --> 00:10:19
			to the same realization.
		
00:10:20 --> 00:10:23
			To Abu Uthman was due the divulgation of
		
00:10:23 --> 00:10:26
			Sufism in Nishapur and Khorasan. He associated with
		
00:10:26 --> 00:10:26
			Junaid
		
00:10:27 --> 00:10:30
			and with Ruaim and with Yusuf bin Hussein
		
00:10:30 --> 00:10:33
			and Mohammed and Fadl al Balchi. No sheikh
		
00:10:33 --> 00:10:35
			ever derived as much spiritual advantage from his
		
00:10:35 --> 00:10:38
			sheiks than he did. The people of Nishapur
		
00:10:38 --> 00:10:40
			set up a pulpit that he might discourse,
		
00:10:40 --> 00:10:43
			about spirituality to them. He is the author
		
00:10:43 --> 00:10:45
			of sublime treatises on various branches of the
		
00:10:45 --> 00:10:47
			science. It is related that he said, it
		
00:10:47 --> 00:10:48
			behooves
		
00:10:48 --> 00:10:51
			one whom God has honored with knowing him,
		
00:10:51 --> 00:10:54
			not to dishonor himself with the disobedience of
		
00:10:54 --> 00:10:58
			Allah. This refers to actions acquired by man
		
00:10:58 --> 00:11:00
			and to his continual effort to keep the
		
00:11:00 --> 00:11:03
			commandments of Allah because even though you recognize
		
00:11:03 --> 00:11:05
			that it is worthy of Allah not to
		
00:11:05 --> 00:11:05
			dishonor,
		
00:11:06 --> 00:11:08
			by disobedience anyone who he has honored with
		
00:11:08 --> 00:11:11
			knowing him, yet knowing him is God's gift,
		
00:11:11 --> 00:11:14
			and disobedience is man's act. It is impossible
		
00:11:14 --> 00:11:16
			that one who is honored with God's gift
		
00:11:16 --> 00:11:18
			should be dishonored by his own act. God
		
00:11:18 --> 00:11:20
			honored Adam with knowledge. He did not dishonor
		
00:11:20 --> 00:11:22
			him, on account of his mistake.
		
00:11:24 --> 00:11:25
			So,
		
00:11:25 --> 00:11:27
			the next Tabaka,
		
00:11:27 --> 00:11:28
			Abu
		
00:11:28 --> 00:11:31
			Abdullah, Abu Abdullah Ahmed Bin Yahya Jallaa.
		
00:11:31 --> 00:11:34
			There is a high level of like,
		
00:11:35 --> 00:11:37
			let's just say people
		
00:11:37 --> 00:11:39
			nowadays, if you give them the, like, slightest
		
00:11:39 --> 00:11:41
			correction, like, you say the smallest thing to
		
00:11:41 --> 00:11:42
			them. Right?
		
00:11:42 --> 00:11:45
			They become so upset with you, they'll never
		
00:11:45 --> 00:11:47
			talk to you again, and they'll go and,
		
00:11:47 --> 00:11:50
			like, make a documentary about how horrible you
		
00:11:50 --> 00:11:53
			are and, it's gonna be like this big
		
00:11:53 --> 00:11:54
			thing and nobody will ever forget it, ever
		
00:11:54 --> 00:11:56
			live it down as if you're like, you
		
00:11:56 --> 00:11:58
			know, you have no Hikma and you completely
		
00:11:58 --> 00:12:00
			destroyed all of Islam by
		
00:12:00 --> 00:12:01
			that one time you hurt my feelings.
		
00:12:02 --> 00:12:04
			So if you wanna know how the got
		
00:12:04 --> 00:12:06
			what they got in the past and what
		
00:12:06 --> 00:12:07
			sacrifices they make,
		
00:12:08 --> 00:12:10
			enjoy enjoy the following
		
00:12:11 --> 00:12:13
			because keeping it real went very wrong.
		
00:12:14 --> 00:12:16
			Abu Abdul Ahmed bin Yahya Jallah,
		
00:12:17 --> 00:12:20
			he associated with Junaid and Abu Hasan al
		
00:12:20 --> 00:12:20
			Nuri,
		
00:12:20 --> 00:12:22
			and other great sheiks. So we talk about
		
00:12:22 --> 00:12:24
			Abu Hasan al Nuri before and Imam Junaid
		
00:12:24 --> 00:12:26
			in years past. It is recorded that he
		
00:12:26 --> 00:12:29
			said the mind of the Gnostic the mind
		
00:12:29 --> 00:12:31
			of the knower of Allah is fixed on
		
00:12:31 --> 00:12:33
			his lord. He He does not pay attention
		
00:12:33 --> 00:12:34
			to anything else
		
00:12:34 --> 00:12:37
			because the knower knows nothing except for knowing.
		
00:12:37 --> 00:12:39
			And since knowing is the whole capital of
		
00:12:39 --> 00:12:41
			the whole wealth of his heart, his thoughts
		
00:12:41 --> 00:12:43
			are entirely bent on the vision of Allah,
		
00:12:44 --> 00:12:47
			and because distraction of thought produces cares and
		
00:12:47 --> 00:12:48
			cares keep one back from Allah.
		
00:12:50 --> 00:12:52
			For this reason, he doesn't pay attention to
		
00:12:52 --> 00:12:52
			anything else.
		
00:12:53 --> 00:12:55
			He tells the following story.
		
00:12:56 --> 00:12:57
			So once I saw
		
00:12:58 --> 00:12:59
			a very, handsome,
		
00:13:00 --> 00:13:01
			young boy who was a Christian,
		
00:13:02 --> 00:13:04
			I was amazed with his beauty and stood
		
00:13:04 --> 00:13:07
			still opposite to him. Junaid passed me.
		
00:13:07 --> 00:13:09
			Imam Junaid passed me,
		
00:13:09 --> 00:13:11
			and I said to him, oh master, will
		
00:13:11 --> 00:13:13
			god burn such a face in the hellfire?
		
00:13:13 --> 00:13:16
			And he answered, oh my son, this is
		
00:13:16 --> 00:13:17
			a trick of the flesh,
		
00:13:17 --> 00:13:20
			a look by which one a trick of
		
00:13:20 --> 00:13:21
			the flesh and not a look by which
		
00:13:21 --> 00:13:23
			one takes warning or heed.
		
00:13:23 --> 00:13:25
			If you look with due consideration, the same
		
00:13:25 --> 00:13:27
			marvel is existent in every atom of the
		
00:13:27 --> 00:13:28
			universe.
		
00:13:28 --> 00:13:31
			You will soon be punished for this, want
		
00:13:31 --> 00:13:31
			of respect.
		
00:13:32 --> 00:13:34
			When Junaid turned away from me, I immediately
		
00:13:34 --> 00:13:35
			forgot the Quran,
		
00:13:35 --> 00:13:37
			and it didn't come back to my memory
		
00:13:37 --> 00:13:39
			until I'd for years implored Allah to help
		
00:13:39 --> 00:13:41
			me and had repented of my sin. Now
		
00:13:41 --> 00:13:43
			I dare not pay heed to any created
		
00:13:43 --> 00:13:45
			object or waste my time by looking at
		
00:13:45 --> 00:13:45
			things.
		
00:13:51 --> 00:13:52
			So who wants to be Sufina?
		
00:13:58 --> 00:13:59
			Now it would be like
		
00:14:00 --> 00:14:03
			like, I think that Janae's was really mean
		
00:14:03 --> 00:14:03
			and,
		
00:14:05 --> 00:14:07
			like, why would he take the, like, Quran
		
00:14:07 --> 00:14:09
			away from him? That doesn't even, like, reading
		
00:14:09 --> 00:14:11
			Quran is good. That doesn't even make sense
		
00:14:11 --> 00:14:13
			and stuff. And I think, like, I'm sick
		
00:14:13 --> 00:14:15
			and tired of, like, Islam, like, all this,
		
00:14:15 --> 00:14:17
			like, Islam of rules because to me, like,
		
00:14:17 --> 00:14:19
			Islam is more about being a good person
		
00:14:19 --> 00:14:20
			and being spiritual.
		
00:14:21 --> 00:14:21
			Okay.
		
00:14:25 --> 00:14:27
			Whoever wants to whoever wants to buy, this
		
00:14:27 --> 00:14:28
			is the price.
		
00:14:29 --> 00:14:29
			Obviously,
		
00:14:30 --> 00:14:32
			those were big people. Allah gave them a
		
00:14:32 --> 00:14:34
			great. All's well that ends well. I mean
		
00:14:34 --> 00:14:35
			if the
		
00:14:36 --> 00:14:37
			end result was that he says what? He
		
00:14:37 --> 00:14:39
			says, no, I dare not pay heed to
		
00:14:39 --> 00:14:40
			any created object or waste my time by
		
00:14:40 --> 00:14:42
			looking at things. This means that Allah gave
		
00:14:42 --> 00:14:43
			him a very high
		
00:14:44 --> 00:14:44
			through this tribulation.
		
00:14:45 --> 00:14:46
			But
		
00:14:46 --> 00:14:47
			at the same time,
		
00:14:49 --> 00:14:51
			at the same time, it's, you know, those
		
00:14:51 --> 00:14:52
			are big people. Allah gave them a great
		
00:14:52 --> 00:14:53
			Maqam
		
00:14:53 --> 00:14:56
			and, we're small people, Insha'Allah. Allah tahus ferris
		
00:14:56 --> 00:14:57
			from
		
00:14:57 --> 00:14:58
			so much testing.
		
00:14:59 --> 00:15:00
			But, you know,
		
00:15:01 --> 00:15:02
			it's important to know that you don't get
		
00:15:02 --> 00:15:04
			anything without going through difficulty.
		
00:15:06 --> 00:15:09
			Abulfawar is Shah Shuja Al Kermani. He's been
		
00:15:09 --> 00:15:11
			mentioned in a number of in a number
		
00:15:11 --> 00:15:13
			of the other Tabakats so I thought it
		
00:15:13 --> 00:15:15
			would be good to good to read about
		
00:15:15 --> 00:15:15
			him.
		
00:15:16 --> 00:15:17
			He was of royal descent.
		
00:15:18 --> 00:15:18
			So Shah
		
00:15:19 --> 00:15:20
			is the Persian word for king
		
00:15:21 --> 00:15:23
			and, it's an old it's an old tradition
		
00:15:23 --> 00:15:26
			of the the masha'if that they they give
		
00:15:26 --> 00:15:29
			the the the title of Sultan or Shah
		
00:15:29 --> 00:15:29
			to,
		
00:15:30 --> 00:15:33
			the, to the masha'if of the tariqa because
		
00:15:33 --> 00:15:35
			they are like the mulk of the akhirah,
		
00:15:35 --> 00:15:37
			they're like the kings of akhirah. Then every
		
00:15:37 --> 00:15:38
			now and then, you'll have somebody who
		
00:15:39 --> 00:15:41
			it's from both sides. He was of royal
		
00:15:41 --> 00:15:44
			descent. He associated with Abu Talab, Nash Abadi,
		
00:15:44 --> 00:15:46
			and many other mashaikh.
		
00:15:46 --> 00:15:47
			Something has been said,
		
00:15:48 --> 00:15:50
			of him in the notice of Abu Uthman
		
00:15:50 --> 00:15:51
			al Hayri, which we just read not too
		
00:15:51 --> 00:15:54
			long ago. He is the sheikh who's,
		
00:15:54 --> 00:15:57
			who's in from whom Abu Uthman took the
		
00:15:57 --> 00:15:58
			station of Reira.
		
00:15:59 --> 00:16:01
			He composed a celebrated treatise on Tasawwuf as
		
00:16:01 --> 00:16:03
			well as a book entitled,
		
00:16:03 --> 00:16:04
			the
		
00:16:05 --> 00:16:07
			mirror of the, of of of the wise,
		
00:16:07 --> 00:16:08
			of the sages.
		
00:16:09 --> 00:16:11
			It is recorded that he said, the immanent
		
00:16:11 --> 00:16:13
			have imminence until they see it.
		
00:16:14 --> 00:16:16
			The people who have any prominence, right, the
		
00:16:16 --> 00:16:18
			people of imminence have imminence until they see
		
00:16:18 --> 00:16:19
			it.
		
00:16:19 --> 00:16:22
			And the saints have sainthood until they see
		
00:16:22 --> 00:16:22
			it.
		
00:16:23 --> 00:16:25
			I whoever regards his eminence loses its reality
		
00:16:25 --> 00:16:28
			and whoever regards his sainthood loses its reality.
		
00:16:29 --> 00:16:31
			His biographers relate that for 40 years, he
		
00:16:31 --> 00:16:32
			never slept.
		
00:16:33 --> 00:16:34
			And then he,
		
00:16:34 --> 00:16:36
			fell asleep and dreamed of Allah.
		
00:16:37 --> 00:16:39
			Oh, Lord, he cried, I was seeking you
		
00:16:39 --> 00:16:41
			in my nightly vigils, but I have found
		
00:16:41 --> 00:16:42
			you in sleep.
		
00:16:42 --> 00:16:45
			Allah answered to him, O Shah, you have
		
00:16:45 --> 00:16:47
			found me by means of those nightly vigils.
		
00:16:47 --> 00:16:49
			Had you not sought me there, you would
		
00:16:49 --> 00:16:50
			not have found me here.
		
00:16:58 --> 00:17:00
			He was one of the principal people of
		
00:17:00 --> 00:17:02
			the and the author of many celebrated works
		
00:17:02 --> 00:17:03
			on the mystical sciences.
		
00:17:04 --> 00:17:06
			He became a disciple of Junaid after having
		
00:17:06 --> 00:17:08
			seen Abu Sa'id Haraz,
		
00:17:09 --> 00:17:09
			and,
		
00:17:10 --> 00:17:12
			and after associating with
		
00:17:13 --> 00:17:14
			Nibaji,
		
00:17:15 --> 00:17:18
			Sahid bin Yazid bin Nibaji, you can find
		
00:17:18 --> 00:17:20
			his his, Tabaka. It's not in this book,
		
00:17:20 --> 00:17:21
			but you can find it in
		
00:17:24 --> 00:17:27
			in, actually, the Nafahatul Uns or some other
		
00:17:27 --> 00:17:28
			book. I well, you can find it in
		
00:17:28 --> 00:17:30
			another in another book. I'll look it up
		
00:17:30 --> 00:17:31
			and get back to you.
		
00:17:33 --> 00:17:34
			He was the imam of his age in
		
00:17:34 --> 00:17:37
			theology in Kalam. It is related that he
		
00:17:37 --> 00:17:41
			said, ecstasy does not admit explanation because it
		
00:17:41 --> 00:17:43
			is a secret between Allah and true believers.
		
00:17:43 --> 00:17:46
			And if someone has some ecstatic experience,
		
00:17:46 --> 00:17:48
			there's no point in telling it to anybody
		
00:17:48 --> 00:17:50
			else. In fact, a, no one's gonna understand
		
00:17:50 --> 00:17:51
			it, and b,
		
00:17:52 --> 00:17:54
			divulging the secret between you and the Lord
		
00:17:54 --> 00:17:56
			is bad other with Allah Subhanahu Wa Ta'ala,
		
00:17:56 --> 00:17:59
			and it may actually result in having something
		
00:17:59 --> 00:17:59
			taken away.
		
00:18:00 --> 00:18:03
			Says ecstasy does not admit explanation because it
		
00:18:03 --> 00:18:04
			is a secret between God and the between
		
00:18:04 --> 00:18:05
			the true believers.
		
00:18:06 --> 00:18:07
			Let men seek to explain it as they
		
00:18:07 --> 00:18:09
			will. Their explanation is not that secret. I
		
00:18:09 --> 00:18:11
			mean, whatever they're explaining is not what they're
		
00:18:11 --> 00:18:13
			trying to explain. In as much as all
		
00:18:13 --> 00:18:16
			human power and effort is divorced from divine
		
00:18:16 --> 00:18:16
			mystery,
		
00:18:17 --> 00:18:18
			it is said that when Amir came to
		
00:18:18 --> 00:18:19
			Isfahan,
		
00:18:19 --> 00:18:21
			a young man associated with him against the
		
00:18:21 --> 00:18:22
			wish of his father.
		
00:18:23 --> 00:18:25
			The young man fell into sickness.
		
00:18:25 --> 00:18:27
			One day, the sheikh and a number of
		
00:18:27 --> 00:18:30
			his, associates came to visit him. He begged
		
00:18:30 --> 00:18:32
			the sheikh to bid the
		
00:18:32 --> 00:18:34
			the the the singer, the qawwal to chant
		
00:18:34 --> 00:18:35
			a number of verses.
		
00:18:36 --> 00:18:38
			This is a this is a thing that
		
00:18:38 --> 00:18:39
			they used to have, you know, in the
		
00:18:39 --> 00:18:41
			Hanqah they used to have a singer that
		
00:18:41 --> 00:18:41
			reads
		
00:18:42 --> 00:18:43
			the of Marifa.
		
00:18:43 --> 00:18:45
			This is unfortunate that people are,
		
00:18:46 --> 00:18:48
			I guess they don't bother to learn Arabic
		
00:18:48 --> 00:18:50
			or Persian or any of the classical languages
		
00:18:50 --> 00:18:52
			anymore, and that we have no people of
		
00:18:52 --> 00:18:54
			any literary worth in English,
		
00:18:55 --> 00:18:58
			that have been able to not only understand
		
00:18:58 --> 00:19:01
			these experiences, but translate them into, an idiom
		
00:19:01 --> 00:19:03
			that that the people can understand.
		
00:19:05 --> 00:19:07
			But, this is something like in America, if
		
00:19:07 --> 00:19:08
			you, like, sing a song in the masjid,
		
00:19:08 --> 00:19:09
			people will, like
		
00:19:10 --> 00:19:11
			it's like you brought an idol into the
		
00:19:11 --> 00:19:13
			masjid or something like that. They'll freak out.
		
00:19:13 --> 00:19:15
			But that's even they they used to sing
		
00:19:15 --> 00:19:17
			asha in the company of the prophet sallallahu
		
00:19:17 --> 00:19:18
			alaihi wa sallam.
		
00:19:18 --> 00:19:20
			So that's that's something that that I guess
		
00:19:20 --> 00:19:21
			it's a peculiar
		
00:19:21 --> 00:19:24
			quirk of American Islam.
		
00:19:24 --> 00:19:26
			He says he begged the the sheikh to
		
00:19:26 --> 00:19:28
			ask this the kawal, the the the the
		
00:19:28 --> 00:19:30
			moon shiv to chant a few verses.
		
00:19:31 --> 00:19:31
			Whereupon,
		
00:19:32 --> 00:19:33
			Amir,
		
00:19:34 --> 00:19:35
			told the to chant,
		
00:19:44 --> 00:19:46
			how is it that when I fell ill,
		
00:19:46 --> 00:19:47
			none of you visit me,
		
00:19:48 --> 00:19:50
			though I visit your slave when he falls
		
00:19:50 --> 00:19:50
			ill?
		
00:19:51 --> 00:19:53
			How is it that when I fell ill,
		
00:19:53 --> 00:19:55
			none of you visited me, though I visit
		
00:19:55 --> 00:19:57
			your slave when he fall falls ill?
		
00:19:57 --> 00:20:00
			On hearing this, the invalid left his bed.
		
00:20:00 --> 00:20:02
			The the sick young man got up, left
		
00:20:02 --> 00:20:04
			his bed, sat down, and the violence of
		
00:20:04 --> 00:20:06
			his sickness had diminished.
		
00:20:07 --> 00:20:09
			And then he asked the he asked the
		
00:20:09 --> 00:20:09
			sheikh,
		
00:20:09 --> 00:20:12
			give me some more. So the Qawwal continued.
		
00:20:21 --> 00:20:23
			Your neglect of me is more grievous to
		
00:20:23 --> 00:20:25
			me than my sickness. It would grieve me,
		
00:20:25 --> 00:20:27
			it would grieve me even to neglect your
		
00:20:27 --> 00:20:28
			slave.
		
00:20:28 --> 00:20:30
			This is what this is the the the
		
00:20:31 --> 00:20:32
			the the of
		
00:20:33 --> 00:20:34
			of of of the of
		
00:20:35 --> 00:20:37
			Allah is that how come I became sick
		
00:20:38 --> 00:20:38
			and,
		
00:20:39 --> 00:20:40
			when I fell ill, none of you visited
		
00:20:40 --> 00:20:43
			me. Though I visited your slave when I
		
00:20:43 --> 00:20:45
			visit your even your slave when he falls
		
00:20:45 --> 00:20:46
			ill.
		
00:20:47 --> 00:20:48
			People don't don't
		
00:20:50 --> 00:20:51
			When there's something that he wants from you,
		
00:20:51 --> 00:20:53
			they don't pay pay heed to him. Even
		
00:20:53 --> 00:20:56
			though he's the one you're the even smallest
		
00:20:56 --> 00:20:57
			of your your desires.
		
00:20:58 --> 00:20:58
			You,
		
00:20:59 --> 00:21:01
			smallest of your desires, you don't even make
		
00:21:01 --> 00:21:03
			dua for it and takes care of it
		
00:21:03 --> 00:21:03
			for you.
		
00:21:04 --> 00:21:05
			You expect it, you know, you don't even
		
00:21:05 --> 00:21:07
			ask for it and takes care of it
		
00:21:07 --> 00:21:10
			for you. And so hearing this, hearing this,
		
00:21:12 --> 00:21:13
			just remembrance of Allah,
		
00:21:14 --> 00:21:16
			it it shook the sickness off of this
		
00:21:16 --> 00:21:18
			young man. And so he got up from
		
00:21:18 --> 00:21:20
			his bed and he sat down and then
		
00:21:20 --> 00:21:22
			he asked, read more.
		
00:21:22 --> 00:21:23
			And so,
		
00:21:24 --> 00:21:27
			the Kawaal continues. He says, your neglect is
		
00:21:27 --> 00:21:29
			more grievous to me than my sickness.
		
00:21:29 --> 00:21:31
			That that the fact that you're not paying
		
00:21:31 --> 00:21:34
			attention is is worse than than than even
		
00:21:34 --> 00:21:35
			the fact that that I wanted something from
		
00:21:35 --> 00:21:37
			you and you didn't give it to me.
		
00:21:37 --> 00:21:39
			He said it would grieve me even to,
		
00:21:39 --> 00:21:42
			even to neglect your slave. Meaning what? It
		
00:21:42 --> 00:21:44
			would hurt me even to if you wanted
		
00:21:44 --> 00:21:46
			something if you're if you wanted something that
		
00:21:46 --> 00:21:48
			you don't even consider important,
		
00:21:48 --> 00:21:50
			and I I didn't give it to you,
		
00:21:51 --> 00:21:53
			which is what? Like the the hadith of
		
00:21:53 --> 00:21:55
			Bukhari, the hadith that,
		
00:21:57 --> 00:21:57
			that,
		
00:21:57 --> 00:22:00
			if my slave asks me, I'll surely,
		
00:22:01 --> 00:22:03
			I will give him, and if he seeks,
		
00:22:03 --> 00:22:06
			protection with me, surely I will protect him.
		
00:22:07 --> 00:22:09
			Means he he says what? He says your
		
00:22:09 --> 00:22:11
			neglect is, is more grievous to me than
		
00:22:11 --> 00:22:13
			my sickness. It would grieve me to neglect
		
00:22:13 --> 00:22:14
			even your slave.
		
00:22:15 --> 00:22:18
			The young man's sickness departed from him. His
		
00:22:18 --> 00:22:20
			father thereafter permitted him to associate with Amr
		
00:22:20 --> 00:22:22
			and repented of the suspicion that he harbored
		
00:22:22 --> 00:22:24
			in his heart about the Sheikh, and the
		
00:22:24 --> 00:22:26
			youth himself achieved a high maqam,
		
00:22:27 --> 00:22:28
			in this path.
		
00:22:29 --> 00:22:31
			Make us amongst the people who keep the
		
00:22:31 --> 00:22:31
			company of
		
00:22:32 --> 00:22:34
			the and give us something to think about
		
00:22:34 --> 00:22:37
			more important and more worthy than the stupid
		
00:22:37 --> 00:22:39
			things that we waste our day thinking about.
		
00:22:40 --> 00:22:41
			Allah, take away all of our worries and
		
00:22:41 --> 00:22:43
			griefs and concerns except for the worry and
		
00:22:43 --> 00:22:45
			concern and grief about meeting him.