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

Hamzah Wald Maqbul
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: Transcript ©
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We continue from the Kasbah Mujibur,

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today,

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and we read the tabaqat of several mashaikh,

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the first of whom, Abu Uthman Sa'id bin

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Isma'il al Hayri.

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He was one of the eminent Sufis of

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the pastime.

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First, he associated with Yahya bin Mu'adh, who

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we read about the other day. Then he

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consorted for a while with Shah Shuja'a of

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Kirman,

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and accompanied him, on a visit to Abu

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Hafs in Nishapur,

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with whom he remained till the end of

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his life. So if you remember, Abu Hafs

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is the blacksmith.

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It's related on trustworthy authority that he said

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in my childhood.

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I was continuously seeking the truth, and the

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externalist

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expired me with a feeling of abhorrence,

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meaning people people who are

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very, like, shallow in their knowledge.

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I perceive that the sacred law conceal the

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mystery under the superficial forms,

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which are followed by the vulgar.

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Meaning what? There's some people, they they worship

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like the.

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Fiqh is important, but it's not everything. It's

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a means to an end. Worshipping the fiqh

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here means what?

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Worshiping superficial for the mystery in their superficial

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forms is what the end is,

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and,

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worshiping the sacred law is

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not understanding that it's a means. And so

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he said, I I perceive that the sacred

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law concealed the mystery

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under the superficial forms which are followed by

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the vulgar.

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There are people who talk about but they

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don't understand what the point of it is.

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This is different than saying that it had

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no point.

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When I grew up, I happened to hear

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a discourse of

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and

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I found there the mystery that was the

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object of my search. I continued to associate

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with Yahya until hearing the reports of Shashuja,

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a Kirmani from a number of persons who

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had been in his company.

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I felt a longing to visit him. Accordingly,

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I quit Rey and set out for Kirman.

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However, would not admit me to his society.

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He said, you have been nursed on the

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doctrine of hope

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which Yahia,

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upon which Yahia takes a stand. No one

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who has imbibed this doctrine can tread the

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path of purgation,

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of because of a mechanical belief that,

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hopes hope produces in a person, which results

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in indolence.

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I besought him earnestly and lamented and stayed

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at his door for 20 days. At length,

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he admitted me and I remained in his

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society

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until.

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So this is one of the reasons I

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wanted to read this Tabakat is this is

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one of the people, most of the most

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of the masha' here, they take the from

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somebody, but this is one of the in

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the tabaka that associated with a number of

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different oleman. He understood the

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the the way of doing that beneficially.

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There's a way of doing that that's not

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beneficial which is just take what you like

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from every person and then, you mix all

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the colors until it becomes just murky, and

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you're confused,

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going in different directions randomly.

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So what happens is what,

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Shashuja of Kirman,

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he said that,

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he said, I I can't I can't take

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you

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because you already have started on a different

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path. Your trajectory is some different way.

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And this is something that's this is something

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that's true about the soul also is that

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there are different paths to the goal, and

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some people prefer different paths. Some people prefer

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don't mind paying a toll and going on

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the tollway. Some people like taking the surface

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streets. Some people, the cars, you know, can't

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go over 60 miles an hour, so they

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have to take they have to take us

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a different path, etcetera. Different people are in

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different positions.

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So he says that you're you're already on

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a trajectory,

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you're you're not gonna make it with me.

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But then on the flip side, there's a

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way of dealing with that also because many

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Mashaik oftentimes

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people feel like they get blown off by

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them. But the reason is that people don't

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like wasting time. The Sheikh wastes time with

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you. It neither benefits you nor does it

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benefit him.

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And so,

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he was he was persistent. When he showed

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the Sheikh that he actually has talab, he

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actually seeking to better himself. At length, he

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admitted me and I remained in his society

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until he took me, for a visit to

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Abu Hafsa Nisha Pur. Abu Hafsa is the

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the blacksmith.

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On this occasion, Shasuja was wearing a coat,

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a Kaaba,

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and when Abu Hafs saw him, he rose

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from his seat and advanced to meet him

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saying, I have found in, the Kaaba what

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I was looking for in the Aba.

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Aba is like a cloak. The Kaaba is

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like the jacket or the coat that a

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normal person wears.

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Whereas the Abba is the, like, the the

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cloak, the Abbaiah that the the the masha'

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used to wear. It's a sign of it's

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a sign of being a sheikh. And so

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he he said, look at look at this

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man who dresses like a normal person. He

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said that I found the thing I look

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for in the mashaikh in this person who

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who is just dressed as a normal person.

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And that was the path of some of

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our mashaikh as well as they would completely

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conceal themselves to the point where you couldn't

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see any difference between them and between another

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person.

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And the

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the sunnah of that is what is that

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is superior,

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except for if,

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if doing that will harm will harm Islam

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and harm the people.

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So Imam al Hanifa, he gave, he gave

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wasiyah to the opposite to his students, But

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when you walk amongst the people, if you're

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a person of knowledge, you should dress differently.

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You should have your

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your your jibba should be longer, and the

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sleeves of your jibba should be bigger, should

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wear a bigger turban. Why? Because that way,

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somebody who wants to benefit can know to

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come and benefit from you, that you don't

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hide and slip past

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the service that you're supposed to be giving.

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And at the same time, a person knows

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not to mess with you because it's not

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like messing with any normal person. They're going

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to destroy their own akhirah if they give

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you a hard time.

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So these are two different

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sides of the coin, and if there's benefit

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to Islam in doing that, then a person

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should do it. And if there's, no benefit

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to Islam, it's better as aslam for the

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nafs to safer for the nafs not to

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not to distinguish oneself.

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When Abu Haqq saw him, he rose from

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his seat and advanced to meet him saying,

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I found in a coat what I sowed

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in the cloak.

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During our residence in Nishapur, I conceived a

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strong desire to associate with Abu Hafs but

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was restrained,

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from devoting myself to attendance on him by

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my respect for Shasu Jah.

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Meanwhile, I was imploring God to make it

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possible for me to enjoy the society of

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Abu Hafs without hurting the feelings of of

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Shahu Jah who was a man of Gerat.

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Abu Hafs became aware of my wishes. On

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the day of our departure, I addressed myself

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for our journey although I was leaving my

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heart with Abu Hafs. Abu Hafs, said familiarly

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familiarly

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to Shasha Shujah, I'm pleased with this young

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man. Let him stay with me. Shah Shuja

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turned to me and said, do as the

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sheikh bids you.

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So see, also he had, you know, just

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he also had concern for his

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for his shift that he didn't wanna hurt

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his feelings. He wasn't just, you know, completely,

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completely selfish or completely

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oblivious to it, and Allah opened a way

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for him. And this is something that this

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is something people should know. People do that.

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Someone will go take Bey'a with the sheikh,

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then later on, they'll realize maybe this is

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not my thing or whatever. You're gonna switch

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from switch from one sheikh to another. It's

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has a lot of in

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The secret,

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is in in this is a nazam of,

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Sidi Ahmed Zaruk. That the secret is in

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fearing Allah to Allah and then being steadfast.

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And the greatest of miracles is that a

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person should have certainty inside of their heart.

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So but that aside, sometimes it is time

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to move on.

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In that case, ask your shift politely for

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permission.

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If he says no, then you can deal

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with that later, but you at least owe

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it to him even if you didn't, you

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know, even if it wasn't working out. At

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least he gave you your time. He gave

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you from his time. At least he had

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sincerity for you. At least he wished the

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best for you. It's not working out. It's

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not working out. But to to kind of

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ghost on the mashaikh as if it's like,

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you know, like I'm gonna buy this from

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Target instead of from Kmart. That's that's really

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there's like high levels of bogusness in that.

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So,

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so you see that he he he didn't

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want to run afoul of, of the Ihsan

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that his Sheikh did to him. Allah made

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a way for him.

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Abu Hafs said familiarly with familiarly to Shah

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Shuja, I'm pleased with this youth.

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Let him stay here. Shah Shuja turned to

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me and said, do as the sheikh bids

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you. So I remained with Abu Hafs and

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experienced many wonderful things in his company. God

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caused Abu Uthman who is the the the

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the the sheikh who we're talking about. God

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caused, Abu Uthman to pass through 3 stations

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by means, of 3 spiritual directors,

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and these stations which he indicated belong to

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them,

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and he also made them his own. The

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station of hope through associating with Yahya bin

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Mu'ad, the station of Ghera

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through, associating

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with, Shasuja.

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And ghayra is is what ghayra is the

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thing that nobody knows about because nobody here

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has it, but it's a cardinal virtue.

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The cardinal spiritual virtue in Islam, people should

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know about it. The the the,

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Rasulullah

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alaihi wa sallam

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remarked to Ma'ad bin Asad bin Ma'ad,

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that you Asad know that

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Allah is pleased with your gaira

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and that the Messenger of Allah has more

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gaira than you and Allah has more mess

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gaira than his Messenger.

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So he says he through associating with Yahya,

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he learned the station of hope. And through

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associating with Shasha Jaha, he took the Maqam

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of Vera.

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And through,

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associating with Abu Hafs,

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he, took the of affection.

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It is allowable for a discipline sorry, for

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a disciple to associate with 5 or 6

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or more

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sheiks,

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to and to have different station revealed to

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him by each of them, but it is

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better that he should not confuse his own

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station with theirs. He should point to their

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perfection in that station and say I gained

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this by associating with them, but they were

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superior in it.

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Meaning it's okay to say that, like, I

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learned this or I saw this in in

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one of the but they shouldn't attribute it

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to themselves.

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This is more in accordance with good manners

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for the spiritual adepts,

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to have nothing to do with stations and

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states.

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This is more in accordance with good manners

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for spiritual adepts have nothing to do with

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stations and states. That all of these things

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lead. They're all also again means that lead

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to the same realization.

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To Abu Uthman was due the divulgation of

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Sufism in Nishapur and Khorasan. He associated with

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Junaid

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and with Ruaim and with Yusuf bin Hussein

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and Mohammed and Fadl al Balchi. No sheikh

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ever derived as much spiritual advantage from his

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sheiks than he did. The people of Nishapur

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set up a pulpit that he might discourse,

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about spirituality to them. He is the author

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of sublime treatises on various branches of the

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science. It is related that he said, it

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behooves

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one whom God has honored with knowing him,

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not to dishonor himself with the disobedience of

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Allah. This refers to actions acquired by man

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and to his continual effort to keep the

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commandments of Allah because even though you recognize

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that it is worthy of Allah not to

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dishonor,

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by disobedience anyone who he has honored with

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knowing him, yet knowing him is God's gift,

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and disobedience is man's act. It is impossible

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that one who is honored with God's gift

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should be dishonored by his own act. God

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honored Adam with knowledge. He did not dishonor

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him, on account of his mistake.

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So,

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the next Tabaka,

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Abu

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Abdullah, Abu Abdullah Ahmed Bin Yahya Jallaa.

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There is a high level of like,

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let's just say people

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nowadays, if you give them the, like, slightest

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correction, like, you say the smallest thing to

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them. Right?

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They become so upset with you, they'll never

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talk to you again, and they'll go and,

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like, make a documentary about how horrible you

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are and, it's gonna be like this big

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thing and nobody will ever forget it, ever

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live it down as if you're like, you

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know, you have no Hikma and you completely

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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.

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