Hamzah Wald Maqbul – 9 Ramadan Late Night Majlis Husayn Ahmad Madani Part Iii Addison 04102022
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We've reached this Mubarak 9th,
night of Ramadan.
The
reciters of the Quran
are passing,
the
long for surahs of the Quran
and probably
somewhere
in Surat Al Araf or or even further.
Just like the days of Ramadan are passing,
it seemed like just yesterday everyone was having
a heart attack about moonsighting.
Today,
we're
almost at a 3rd.
And just like that, all the days of
our life are going to pass. And they're
gonna pass one way or the other. It's
our choice whether we
use them wisely or not. It's our choice
whether we pass them in good or or
not, and then we get to abide by
our choices forever.
So if you haven't been using your, days
wisely yet, it's not too late to get
on board.
And if you have been using them wisely,
it's not too late to get even more
out of it. And,
you know, all the while remembering that slow
and steady wins the race.
And
give all of us.
So we continue,
with
some vignettes from the life of Moana Said
Hussain Ahmed Madani
the sheikh of our mashaikh.
It's been less than 2 years since my
sheikh, Moana
Abdul Halim Jishti
had passed away and it pains me to
say have to say
not because I feel shy of invoking the
mercy of Allah Ta'ala for anyone deceased or
living,
but,
because it's just
scary to think that they're gone,
but,
Allah Ta'ala is the Khalifa of every
righteous person and every wali and every nabi,
not excluding
the greatest of the ambiasing,
Muhammad
Rasulullah Sallallahu Alaihi Wasallam.
And,
by Allah's Baraka Insha'Allah and Allah's Rahma Insha'Allah,
we'll meet again.
So we continue,
patience upon difficulties
and being content with Allah's decision.
Once while on a journey, Sheikh's conveyance met
with an accident and he ended up in
a gutter.
And ending up in a gutter, you know,
in
pre partition India was,
was not a nice affair.
They didn't have closed sewers or closed sewage
treatment plants.
So one can imagine it's
it's it's really bad. And then to do
so
because of the impact of your conveyance
and the possibility of injury,
is really problematic.
Thanks to Allah, none were hurt, but removing,
the the conveyance took many hours.
The women folk were perplexed and worried,
but, the Sheikh sat contently on his mat.
I, meaning the author, Moana Bayezid Pandor,
approached,
Sheikh and complained to him of the difficulty
that all were going through.
Sheikh's answer was most beautiful.
He just said
that these are nothing but the meted out,
decisions of Allah ta'ala.
Pleasure and comfort of the world held no
greater significance and importance to the sheikh than
difficulties and hardships.
The author writes, I once accompanied the sheikh
from Calcutta to Sarai emir.
In Calcutta,
the sheikh was hosted by Khan Bahadur
who had went out of his way to
make us feel comfortable. However, on reaching Sarai
emir,
we found the situation totally different.
Here,
there was no place to stay, no beds,
and no arrangement whatsoever.
With great difficulty, we managed to obtain a
room in which we could take rest. But
to my utter disappointment, we found the room
to be in a most despicable condition, dirty
and dusty.
With only one bed and that too totally
covered in dust.
Being extremely tired, we laid down to sleep
not bothering to clean up. Unfortunately for us,
the bed bugs had other ideas.
You have, you know, bed bugs, they're they're
not a joke. You know, many of
us in this country,
dust, bed bugs are just something you hear
about in,
I guess, children's
nursery rhymes
or in cartoons or whatever.
But, they are no joke. They live inside
of mattresses, ticks, and things like that.
And they're extremely painful and they're extremely annoying
and they're hard and difficult to get rid
of.
And when an infestation takes hold in a
place, it's not a joke, it's a very
serious matter.
So imagine that the sheikh is on official
business,
and
he finds
this dirty and dusty room which a person
would already be uncomfortable in.
And still tried to sleep but the bed
bugs had other ideas. I now unable to
sleep,
stayed awake cleaning up, and making a lata
of zikr.
In the morning, a few students came to
welcome us and offered to prepare for us
some tea.
Before they left, the sheikh requested,
them not to make it too strong.
This request surprised me, but my surprise was
soon removed.
So strong was the tea they made that
drinking it was near impossible.
I asked for milk to reduce the strength
of the tea, but after milking,
after mixing it with the milk, I still
found it unbearable.
I began getting irritated and angry, but the
sheikh's face never changed. The smile and brightness
which I had seen in Calcutta had undergone
no change whatsoever.
Indeed for me, the Sheikh's composure at such
times was a miracle to witness.
And, again, this even queerness
in a person's disposition
is a sign of their connection with Allah
that
they're not affected by the creation or created
things
and test is from the same Allah that
relaxation and eases from. And,
without having
this disposition,
through the dhikr of Allah Ta'ala, it's very
difficult to get
hard,
tasks completed.
The author continues pain and grief over impermissible
acts. I can still remember the journey to
Assam. Assam is the far east of India.
It's even further east than, than Bengal.
The people there were, all die hard,
lovers of the sheikh.
New disciples would come forward wishing to kiss
the sheikh, his feet. And he would push
them away saying, here is my hand. Make
Musafa Meaning shake hands with me. The sheikh
would then say in a sad tone,
the,
the the the peers,
of this place have spoiled the habits of
people by teaching them strange practices. Now we
have to bear the brunt of it. Meaning
what,
the people
if you can imagine this, that they there
there was a time when they used to
love the people of Dhikr, and they used
to love the people of Il. And so
the sheikh was lamenting
that some of the local,
peers, the sheikhs of Tariqah,
they had
allowed people or taught people to make these
strange practices of
deference and a veneration,
to them which are not,
condoned by the sunnah or looked,
looked upon proper you know, well by the
Sunnah.
And so the Sheikh, instead of allowing them
to,
show this, these types of deference to him,
he would, in fact,
rectify their practice
and lament.
Why is it that that, we have to,
you know, we have to do this now?
And I wish people would do this,
nowadays as well. And some some of our
mashaikh, they do and some of them,
sadly, they don't.
You'll remember,
you know, in previous majlis, we
mentioned about
the
sheikh Moana Hussain Ahmed Madani signing his
letters as the nang e aslaf. Nang means
means in Persian, like, like
embarrassment, like a part of your nakedness that's
been exposed.
And he would call himself the embarrassment of
the aslaf. That, yes, I'm connected with the
with the elder mashaikh, but, like, I'm somebody
that that would be a cause of embarrassment
for them. That's how he signed his letters.
He never even signed Mehdi.
Rather, he would sign Faiz Abadi because he
had too much, deference for Madinah Munawara to
associate himself with it. Even though,
the generations now bear witness that, he he
was a person that that truly was worthy
of that nizba.
But
you see that,
he actually actively pushed people away. Nowadays, what
what we do is we have people,
who when they have their talks or when
they have their
bands,
you know, they'll print up proper show bills
for them. And it's okay to advertise that,
you know, you're never talking such and such
place at such and such time on such
and such topic.
But what will happen is they're overzealous
disciples and Moreeds or promoters will write, you
know, things like so and so is the
Khalifa of this and that person, and the
Sheikh of their era, and this person and
that and they put all these puffed up
titles on them.
People say, well, I didn't write it myself.
I didn't write it myself.
And,
you know, we see that, people like Hazrat
Madani they
they
that wasn't enough for them. They would actively
go out of their way in order to
stop people from making these,
making these oddball types of, shows of deference
that are not a part of the deen
and not a part of the sunnah of
the prophet sallallahu alaihi wa sallam.
The sheikh's unease due to people flocking toward
him. While on a journey to Surat, Surat
is a port city in Gujarat,
The sheikh was accompanied by a few other
ulama from, Delhi,
from the capital.
They were ulama of great fame and status
and had been traveling separately. They could surely
have attracted a huge crowd. Unfortunately, they never
realized that in front of the sun, stars
fade away.
People were flocking to meet the sheikh, and
no attention whatsoever was being paid to them.
The sheikh, sensing that they may feel hurt,
would say to the people, leave me alone
and go over there, referring to the ulama
who are traveling with him.
But who was going to listen? Seeing their
refusal to leave, the following Arabic poem, came,
spontaneously to his lips.
The translation of which is,
what have I seen from the, dunya and
its, wonders.
He says, I,
am crying over a thing because it's breaking
my heart and other people are jealous of
me for that thing that that causes me
such sadness.
It's Sheikh's remorse over the spiritual decline of,
young people.
During a journey, we travel to Dhabil, which
is also a place in
in Gujarat.
It's
a place actually where there's quite a a
prominent madrasa as well. There was a slight
argument
regarding our travel arrangements,
around Dabel, Surat, and Randhir, all different places
in Gujarat.
Finally, one brother said with great prompt, forget
about everything. I will take everyone by car.
I will pay 10 rupees for the gas.
And the sheikh upon hearing this said,
that, those people under whose shelter,
life was lived have left.
And now,
the only people who are left are those
whose benefit
whose life and whose living has no benefit.
This is somewhat of a subtle point.
The idea is this is that people in
the old days, they used to have generosity
and, in particular, the generosity extended with extended
to
being avid to spend money in those things
that are of benefit and those things that
are Khidma, those things that are of service.
And so, to nickel and dime one another
in such things
is really bad form, and to brag about
what you spent is really bad form.
And I I noticed this. This is a
difference. Like, from our parents' generation,
I I never saw my father make the
for affectation with regards to paying a bill
for food, for example.
Like, he never said no to anybody about
food.
Whereas now, we you know, even with people
he didn't like or whatever, if it was
food he would never
he would
never,
you know, bear
difficulty in paying for it. Rather, he was
usually it was very natural for him to
get out his wallet and pay for food
whenever it's gonna be paid for. And oftentimes,
the people from his generation, the peers,
you know, that with which, you know, he
traveled and that were in his circle,
they also had a similar sensibility.
So, you know, nowadays what happens is when
even friends, people who claim to love one
another, or brothers
or, you know, family members, they sit together
for a meal.
They split checks and they send people the
differences in the bills, which is fine.
You know, no one person is a razzak
that they can feed the entire world or
whatever.
But, that also doesn't mean that the people
you can feed that you just, like, leave
them alone and leave them behind. And indeed,
we find from the sunnah of the prophet
that there are certain times that it
is bad form to haggle.
One of them is when buying your kafan,
your funeral shroud. 1 is when buying a
haram to go on hajj.
These are things that's bad form to haggle
or bad form to nickel and dime on.
And so, you know, the sheikh,
he expressed his,
desire that people
not be so miserly when it comes to
doing service for the sake of good in
small amounts
while, not, you know, chastising anybody,
too directly,
still
expressing his his his his sadness.
His abstention from worldly pleasures. In Randir, a
banquet was prepared with various types of rich
and tasty food.
Randir, by the way, is the ancestral
village of Mufti Abdul Al Nana, in case
anybody wanted to know. Amongst other places, there
are 2 large, madrasas,
over there, Ashrafia
and
Husania. So it says that, in round there,
a banquet was prepared with various types of
rich and tasty food.
The sheikh said to the host,
an expression that appears in the Quran that
you have already used up all of your
good, that you were allotted
during the life of this world.
Meaning, he wasn't happy about
shows of ostentation and spending a lot of
money,
in in in merrymaking or pleasure.
While visiting one of the eastern districts of,
UP,
the United Provinces, which is
the British when they consolidated Delhi and Lucknow,
Delhi and Awad, and Agra.
In one of the eastern districts of UP,
one of the sheikh's adversaries
resided. I noticed the sheikh insisting on walking
despite the pain that he was presently
experiencing in his knees.
Unable to say unable to see the sheikh
suffering any longer, I spoke out. I said,
I'm I'm unable to walk any longer.
Sheikh, why are you walking so much today?
And also look at this,
the Adab of the Khadem that,
instead
of assigning the weakness to the sheikh,
that you should take a rest and you
should
not
walk, he he assigned it to himself because
he knew that the sheikh would take mercy
on him, take pity on him, or at
least so he at least so he thought.
The sheikh in reply read some poems,
some lines of poetry, the gist of which
were the reason for walking, in the town
of my enemies so that they do not
feel that I've become old and weak.
That he wanted also to show his strength
and his austerity,
in the face of in the face of
pleasures and ease and in the face of
hostility, that he is also strong. And this
is also this finds a
finds a precedent in the action of the
Rasool sallallahu alaihi wa sallam. You know, when
you make umra,
the first tawaf that you make,
according to the Jamhur, not according to the
Malekis, but in core according to the other
Madhevs.
A person, it's masnoon for a man to
pull their right arm
out of
the ihram, an act known as intliba,
so that you show your arm, your triceps
and your biceps, your bythons, your forearms, you
know. Show show your arm,
bury your right arm while making the first,
tawaf, the tawaf of kudum or the tawaf
of umrah.
And that you should,
chabab, you should hasten your gate,
for the, first several circuits of the tawaf.
And the hastening of the gate,
is
sunnah even according to Malik, but the
isn't. Why?
It's because the Rasul, sallallahu alaihi wa sallam,
he ordered the khabab, the hastening of the
gates so that the Musharikin of Quresh would
see that the Sahaba
on whom were at weak sauce,
that they still had their strength. And
the was an act of intimidation
that they see that they're strong, that they
can still wield the sword. In fact, they
were stronger than than than they were when
they left Makamukarama.
And so, this type of austerity,
instead of feeling pity for yourself and looking
weak and feeling weakness for yourself in front
of an enemy, this type of austerity is
also a masnoon. It's also a blessed practice.
In the company of Sheikh, even servants are
blessed with, spiritual,
intuition.
Once while the sheikh was returning from his
journey,
I, who had not gone on that journey
but remained in Deoban, meaning the author of
the book,
preceded,
to welcome the sheikh back from his journey.
No sooner had I reached Saharanpur,
did the sheikh arrived. Surprised at seeing me,
he said, when did you come? I replied,
I just arrived. The sheikh then inquired, how
did you know I was going to arrive
today?
I explained, well, it was just a feeling
that came into my heart.
The sheikh said, it appears that you've been
blessed with kash,
with a with a supernatural or preternatural intuition.
I remarked rather, it was just good reasoning,
which luckily was correct. The sheikh says that's
exactly what kashf is, and sometimes it is
right and sometimes it's completely wrong.
Meaning that these types of spiritual intuitions happen
when your heart is connected with somebody.
And they also happen when a person's
heart exerts a strong effect on another person
from the pious and from the righteous.
The sheikh's views regarding different issues of fiqh.
Regarding the layman, the sheikh's, viewpoint in fiqh
issues was very lenient.
During, gatherings and rallies, he would permit beautiful
posters to be put up as these things
would give happiness and encouragement to the public.
A a sheikh of Makkamukarama
once inquired from the sheikh,
Hussein Ahmed Madani
about the verdict of having one's clothes cleaned
at the dry cleaners.
The sheikh said many a time,
clothes at such places are not cleaned according
to Shara'i standards. However, the jurors have mentioned
that clothes which come from such places will
be regarded as pure. I understood from his
answer that he preferred
another way of cleaning, the clothing,
to be pure, but because he wanted to
make ease on the public, he gave his
diplomatic answer.
The sheikhs,
compassion and love.
Once on a journey to UP,
the train stopped to pick up passengers at
a station.
A passenger boarded the train and came to
the sheikh's compartment.
After introducing himself, he requested if the sheikh
could perform a nikah, which was going to
take place at his rest residence.
The sheikh asked to be excused since he
was presently on a journey and other people
were traveling with him, And to now remove
all of their luggage, get off the train,
proceed for,
a nikah,
and all would be extremely difficult for the
entire group.
However, the man would not accept no for
an answer. He became persistent, causing everybody to
become annoyed and angry.
Finally, the sheikh gave in and asked all
to descend from the train with their luggage.
After alighting from the train, the sheikh's companions
asked the man where his conveyance was. The
man explained that he possessed no means of
conveyance, but ensured them that the residence was
just a block away.
Carrying all their luggage, they proceeded ahead on
foot, but found block after block passing with
no dwelling coming in sight. Certain people began
getting irritated and few were burning with fury.
But the Sheykh's blessed blessed face showed not
even a slight sign of displeasure.
Luckily for all, a man on an elephant
suddenly appeared who agreed to transport all the
man's,
all all of the above to the man's
house.
Indeed, the sheikh's tolerance knew no limits. Bearing
difficulties had, in fact, become not only manageable
for him,
but quite simple and easy. And I would
add his,
they became his
his, noble habit.
The sheikh, it's famous about him that he
used to say that I spent half of
my life either in jail or in rail,
meaning either traveling in the path of Allah
Ta'ala or in jail because of going out
in the path of Allah Ta'ala.
I've seen this,
this type of shafaqai and kindness
and
hesitance to break a person's heart from our
Sheikh, Ustaji Maulana Hassan.
I have to admit it's very difficult. Not
everybody can do it.
These are things I would say, don't try
them at home. Kids don't try it try
it at home. You might hurt yourself.
But,
once you go through that process and try
and understand how hard it is, then you
really do
you really do appreciate when you meet somebody
who is like this, who really does care
for,
you so much,
and, will indulge,
children like, people like spoiled children,
that their their every little and last wish
should be fulfilled,
despite great pain and suffering to themselves,
how special they are. And on the flip
side,
rather than feeling entitled to this indulgence,
if you really were a person of insight
and you really were a person of ma'arifah,
you would know how much of a dipstick
move it is to,
burden and give trouble and difficulties to the
mashaikh.
All they're doing is trying to call you
to Allata'ala. You can ask Allata'ala for your
things just like they can. It's the same
Allata'ala.
And for you to burden, one of the,
necessarily
when,
when you could have made ease for them.
It's a really, really, really dumb move,
on your part. And those people who do
it,
you know, it's if they don't know any
better, we don't say ill about them because
at the end of the day, they are
the ummah of the prophet sallallahu alaihi wa
sallam, but the ummah has ranks in them.
And a person of insight will know that
the rank of the person who is there
to help and who is there to facilitate
and ease and at the very least not
harm. That person's rank is much higher than
the person who asked for indulgence and
who, dis who disrespects people through their
insistence of things and who, will burden people
and harm them,
through their insistence,
on indulgence.
The sheikh's reliance and trust on Allah ta'ala.
Without any exaggeration, 1,000 if not more benefited
from the sheikh's spiritual pearls.
Many were also fortunate to be blessed with,
khilafa, the the permission to initiate others into
the tariqa.
However, the sheikh's own son, Mawana Asad Madani,
who passed away, when I was in my,
when I the 1st year I came back
from Madrasa, Allah Ta'ala,
have mercy on him and raise his rank.
Hazrat's own son, Molana Asad Madani, despite being
much more capable than many of those who
had already received the khilafa,
And despite having spent more time in the
sheikh's company was never given the khilafa.
Once, the author says, I mentioned to the
sheikh that it would be quite appropriate if,
Molana Asad would also be
blessed with the khilafa. The sheikh replied, even
if he continues to make zikr for years
on end, I would not even consider
it. Hazrat Sheikl Hadis Molana Mohammed Zakariyah, rahimullah
ta'ala, can Kandillui himself requested the same of
the sheikh, but to no avail. And Sheikh
Zakaria, to be fair, he was not a
person who would have made a request like
that, in an empty way,
in an empty way. And he was a
person of quite a bit of stature.
The Sheikh's manner was to be compassionate and
kind to others, but strict in heart on
his own. If one ponders, it becomes clear
that the Nabi sallallahu alaihi wa sallam's blessed
sunnah was on these same lines. The Nabi
Sallallahu Alaihi Wasallam would give to others without
counting, but when it came even to his
close relatives, he would never give extravagantly.
Even the practice of Sayidna Umar Farooq Radiallahu
Anhu we find the same. Although people had
given consultation that Sayidna Abdullah bin Umar Radiallahu
Anhu was more capable of becoming the next
Khalifa, Saidna Umar alaihiallahu anhu was not ready
to oblige nor was he willing willing even
to consider it.
This happened. Imagine that the Rasool Sallallahu Alaihiallahu
Alaihiallahu Anha
asked him
for a servant because their chores were very
difficult. They had to get the water themselves
from the well and they had to grind,
the wheat into flour on their own and
it's like difficult manual labor. Imagine the hands
of the daughter of the prophet on precious
hands of Sayidaf Fatima getting
calloused with having
to move the stone mill,
to grind the wheat
and having to carry water on his back.
Water is really heavy for those who've had
to carry it as we learned in Mortenia.
That the Rasul sallallahu alaihi wa sallam, he
came to the to their Mubarak,
place of residence.
He sat with them
in their place that they slept
and he said, I'll give you I'll give
you something better than a servant.
Say, SubhanAllah,
33 times, say Alhamdulillah, 33 times, and say,
Allahu Akbar, 33 times before going to sleep.
Now can you imagine, like, if somebody, like,
they asked for something from their father,
that he's very able to give and their
father gave them
the tasbih
to do? Most people would probably freak out
and like,
you already know all that stuff, man. I
need I need, like, new shoes or I
need, like,
a phone or I need God knows what.
Right?
But they accepted it and that's why the
has called the
and Allah fulfills
people's needs through his zikr.
But you see this is a family tradition
of the sadaat
that you don't indulge. You don't indulge and
you don't turn it into a dynastic
succession.
Rather,
you
give your children the Tarbia and let them
stand on their own and be their own
person. And there will be shortly an anecdote
with regards to that that we'll come back
to as well.
Anyway, with the passing of,
Sheikh Islam, Mawl Husayn Ahmed Madani,
his spiritual,
his spiritual benefit and his
spiritual transferred to his beloved son who now
travels all over the world
spreading his, father's spirituality and knowledge. His travels
include many of those places and countries which
his father was unable to visit as well.
Now, this is the point I wanted to
say, which is what?
When my,
Sheikh Saeed Nafeez
passed away in 2,000
and
7 or 8, I believe.
In 2,008,
I believe.
A fihrist,
a list of the people he had given
Khilafa to,
was published because he wrote
a wasiya, a bequest, that would be read
after he passed away.
But he
put an interesting note after the list of
those people
who received his khilafa.
And that note and by the way, Sayyid
Nafis also is from the Ahlulbayt of the
prophet sallAllahu alaihi wa sallam, like Moana sayyidusayn
Hamid Madireem.
Elevate their ranks.
Elevate their ranks.
Give them a maqamutta'ulia
forever and ever and make their work prosper
until the day of judgment.
At the end of the list of the
people that received his khilafa,
he said, maybe there are some people I
gave khilafa to,
but I didn't write their name on the
list for whatever reason.
And maybe there are some people in this
list whose names are there in this list
but they don't deserve to receive the khilafa
I gave.
Ultimately, who my successor is will be shown
by Allah ta'ala and doesn't require a piece
of paper signed by me. And the way
you'll know who that successor is, is from
amongst them which person does Allah Ta'ala allow
to do the service of deen, and which
person is going to be engrossed in just
doing their own thing, or in pumping themselves
up or making themselves bigger?
Which person is actually out there sacrificing? Which
person is actually out there making things happen?
Which person is out there, you know, helping
the people, which person is out there,
you
know, affecting that change
that we all work toward,
in Islam.
Once you see that and once Allah shows
you that, then all of you should return
and make to
that person and know that that person is
the one that we also tell you to
go to. And so that's the beautiful thing
about this,
you know, about the end of this
this one note, that the sheikh didn't give
Mawlana Asad the Khilafa,
but Mawlana Bayezid, the author, he says that,
look, you know, he was
he was received the spiritual,
benefit of his father.
And the sign of that is what? Is
that he spent his entire life doing the
work of deen afterward
and that, he went to the places that,
his father went and even some places that
his father didn't go, and he continued until
he passed away
doing this work. May Allah
keep us connected with the deen of Islam.
May Allah continue
keep us connected with his dhikr. May Allah
make make us from amongst those
who, do the work in the khidma and
the service of Islam
day in and day out for all the
days of our life that we never separate
from it. Neither in illness,
nor in depression, nor in good times, nor
in bad times, nor in happiness, nor in
sadness.
And, that that we stay with it and
it stays with us until the moment that
we pass from this world with La ilaha
illallah Muhammad
on our lips.