Hamzah Wald Maqbul – 9 Ramadn 1442 Late Night Majlis The Disapproval of Music and Merrymaking the Sufis ESA
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The transcript discusses the history and meaning of the holy eye, the return of the prophet Shah Abdul-whal Finally to Delhi, the holy grail of Islam, and the importance of merrymaking in gatherings of merrymaking where musical instruments are played. The transcript also touches on the importance of merrymaking in the world of music, where the "mood of merrymaking" is a reality of the " gathering of audition for the Sharia." The transcript also touches on the universal nature of the Sharia, the return of the prophet Shah Abdul-whal Finally to Delhi, and the "mood of merrymaking" in the world of music.
AI: Summary ©
Alhamdulillah. By Allah, we've reached this Mubarak 9th
month of Ramadan.
There is only
this,
night and then tomorrow night in the first
are over.
It's reported that he said
that this is a month of the first,
part of it is mercy, and the second
part is forgiveness, and the third part is
being freed from the * fire.
So whoever wants to ask for Allah to
Allah's mercy,
let them ask for it. These days are
very few. A person gets very few days
and nights like them in their life. And
it would be a shame if somebody wasted
them
watching net Netflix or refreshing their,
you know, their social media a 1000000 times
or doom scrolling,
only in order to read But that duniya
that they knew was crazy,
was crazy,
as they knew that it was
so that they can grab their and just
fulfill their litany of 1,000. Oh, no. You
didn't.
And,
be just as bankrupt as when they started.
So we continue,
reading from Sheikh Tamim's translation of
the
manifest or apparent
a sunnah
amongst the lofty
of the order of the.
So there's a
subsection here regarding
the evil of music and merrymaking according to
the.
And, there are some comments that I would
like to make,
perhaps at the end of this, but
for whatever reason or another, people think
about,
folk
as,
song song and dance or, you know, music.
And then oftentimes, what will happen is that
the,
you know, the
poetry and the verse written by the
that are metaphors for the love of Allah
or complete absorption,
or ecstatic,
annihilation
within the holy essence of the Lord
and in the love of the Rasul
and in the love of good,
in a way that is not irrational but
transcends rationality.
That this state, which is a noble state,
and it was a state that passed over
the
companions
and whom.
And it was a state that is indicated
by
many of the Hadith even of the prophet
that would come over him,
that,
somehow or another,
it's kinda twisted by people in order to
be
some sort of license to
forget about one's responsibilities
to Allah and his Rasool
or to
society or to others.
And, then people associate these
were free from these practices.
And anyone that was not free from these
practices, they weren't from the, and they're not
people that we have anything to do with.
And,
it's really sad
that, oftentimes, you'll see,
oftentimes, you'll see,
non Muslims will read
Malana Rumi,
and,
you know, you have to remind them that,
hey. You know, this is a sheikh of
Tasuluf. He was a of Deen,
and he was a.
And he was writing about the love of
Allah to Allah. He wasn't talking about, you
know, your heartbreak because your girlfriend dumped you.
Unfortunately, many many Muslims also need to have
this talk as well. So you'll see, for
example,
the verse of the
the verse of
for example,
being sung by, you know, a woman without
her head covered or whatever. And there's, you
know, just a completely inappropriate way,
that these things are presented,
as if they're like,
love songs. You know, really, I mean, there's
nothing wrong with somebody
composing poetry about,
you know, somebody they love or whatever as
long as it's free of
praise or haram or
something excessive that the Sharia doesn't accept. And
people do fall in love. That's okay. But
that's not what it was about.
And, one of the beauties of it was
that
they used,
metaphor for common experiences
that regular people had,
in order to talk about the divine,
thereby
bringing, you know, an
experience, an ecstatic experience that's really from outside
of this world and making it palatable for
the people, which was one of the finest
traditions of the prophets,
and then those people who are their heirs
thereafter.
But it doesn't mean that, you know, it's
just like party time and,
you know, who needs to pray or whatever.
We
we're about to jam.
So,
we start, the first anecdote that, Hazratanri brings
is that Shah Abdul Haqq al Muhadith Adhihlahi
Rahimu Allahu Barakwa Ta'ala. He's a great Muhadith.
He brought the Hadith of the prophet
to the Indian subcontinent,
before did.
And he did great service for it except
for his son who was a noble successor
to his father, became the Qadi. He became
the chief judge and spent all his time
with and,
and, the study of hadith kind of fell
away. Where Shaw'ulillah,
Allah Ta'ala's Qadr was that he would return
to Delhi
at a time when the Mughal state was
collapsing.
And so by the time, his son, Shah
Abdul Aziz,
would,
would would would be a worthy successor to
his father's seat, there was no state to
hire judges anymore because the British,
ruled
ruled Delhi.
And,
so he
got a chance to spend more time,
serving the hadith of the prophet
And in every single calamity, there's some wisdom
of Allah Subhanahu wa ta'ala.
And Allah knows best because if he was
a judge, then we wouldn't be narrating his
son and then the son of his father
afterward.
But Allah does what he wishes.
Allah does what he wishes. Allah subhanahu, Allah
subhanahu, allahu samad. He's the one who does
and he needs to ask nobody.
And everybody, if they wanna do anything, they
have to ask him. They have to receive
his permission. He's the one who has to
ask nobody.
And we ask Allah
for his mercy.
So
relates one day that the Sheikh
Nasiruddin Jerahidehli
was the Khalifa of Khadam,
Nizamuddin Oli on the preeminent,
from his disciples.
And it says that, Sheikh Nasiruddin Mahmut Jerag
Adelih. Jerag in Persian means a lamp or
a a a a
a light, that he was the light of.
That was his, Lakkab, his title he was
given to by the people.
Was present at the majlis of one of
the other disciples of when
all of a sudden,
drum drum playing and singing commenced. The sheikh
Nasiruddin immediately stood up to leave.
The attendees
insisted that the sheikh remain in the Majlis.
The sheikh Nasiruddin replied, it's against the sunnah.
They replied, are you rejecting?
Are you rejecting the,
the the the recital,
of the Sufis
when they sit and recite the poetry,
of the and
contemplate on their meaning so that the
the the the the realization of those words
hits it and colors their heart.
Are you rejecting, they said, the,
and abandoning the way of your? He replied,
the way of the shaykh is not a
valid proof and has no
bearing. Authoritative proof is only from the book
of Allah and the sunnah of his messenger
That's that's a actual sufi
That's boss. That's gangster. Even if you don't
agree with him, you have to you have
to
admire that. Anyone who has any love for
Allah and his has
to admire that.
That they said that this is the sunnah
of your shaykh, and he says, so what?
He said, so what? He said, the shaykh
is not a valid proof and has no
bearing.
Rather, authoritative proof is only from the book
of Allah and the sunnah of his messenger,
sallallahu alaihi wa sallam.
Some of the attendees then went to Hajjar
his sheikh, and relayed to him what had
occurred in the majlis.
They went to Tattletail on his sheikh, which
is a,
beloved pastime of annoying to this day.
They went to tattle tale on his on
him to his sheikh,
and, which is fine, I guess, if someone
did something wrong. But, sometimes people are just
scandalmongers and trying to get people in trouble
or get people busted like a bratty child.
So they went to the sheikh, Khadun Nizamuddin,
and relayed to him what had occurred in
the majlis. Khadun Nizamuddin replied saying he has
done right, and what he had said is
indeed the truth,
which is also another sign of also
being the real deal.
That these people, they had no nafs in
front of Allah and his
They had no ego in front of the
book of Allah. They had no ego in
front of the sunnah of
the Rather,
the person who abandons them in order to
embrace
the sunnah. That person is the one that
they love.
And this is very similar to
there's something very similar to some of the
anecdotes that were mentioned in the past,
like that
of
to leave,
his company and to go back to go
back to his studies.
And a story like this, by the way,
happens later on as well.
You'll if you go there's actually a playlist
I made with regards to the and the,
being
that the mashaikh of Deoband are are also
in munsalik from the tariqa justiya as well.
That,
something like this happens later when * and
Dadullah, who we mentioned was the,
sheikh of Hazratanvi and of the 2 founders
of and
and,
that,
they
would
in matters of or in matters of they
would differ with their Sheikh * and Badullah
in the same kind of, like, knucklehead marines
would go and tell on them, go tattle
on them.
And,
they would say, well, your sheikh does this,
your sheikh does that. You know, how come
you don't do it? They say that he's
our sheikh in in Saluk, but, not in.
Rather in, we, we ourselves have Ijazah,
and, we don't see this thing as correct.
And as far as his Sheikh and Saluk,
as far as him being our spiritual spiritual
preceptor,
we we take from him in that matter.
And,
they went and tattletale
to Hajisab, and Hajisab said,
basically, yeah, they're right. He didn't say, how
dare
they not, fall over themselves to listen to
every last thing I do? How dare they
not worship me like the cult leader I
am? The stuff for
that's not what those people were. That's not
how they were.
And,
you know, that's again a sign of the
and the perfection of their
their submission and effacement in front of the,
Sharia of Allah Ta'ala and the book of
Allah Ta'ala and the sunnah,
of the
a this is an honor tradition not just
of our tariqah but every tariqah which is
which is connected with the messenger of Allah
And, you know, the greatest sheikh of the
tariqah after the prophet sallallahu alaihi wa sallam
who embodied this,
were who the greatest mashaikh were the
Saidna
Abu Bakr,
both of them. They,
you know, they they were reported to have
said during their Hilafa
to, to the people that, that that they
desire to be corrected if they ever do
anything against the book of Allah and the
sunnah of the prophet
And that was late antiquity. That wasn't even
the middle ages that had it had barely
gotten going
at that time. That was, like, ancient times.
Now tell me what Arab ruler or what
Muslim ruler is going to
tolerate someone in his, upgrade him, or chastise
him on something like that. Rather said, who
had said that in his once he said
something like this, and
a man,
from the from from the stood up and
said, yeah, Omar, if you, if you were
to go against the sunnah of the prophet
and the deen of Allah,
we would straighten you out with our swords.
And what did Omar say? You know, to
throw him in jail and put him in
the dungeon, beat him up, slap him a
couple. How dare you disrespect me? Don't you
know who I am? And the prophet said
this about me that no. These people, they're
completely
completely effaced. They've made themselves into nothing in
front of the deen.
Rather,
they made themselves nothing. They'd completely effaced and
destroyed their own nafs. So Allah gave them
nafs better than the one that they gave
up.
Said Umar said, alhamdulillah, that Allah made such
people
that, would straighten Omar out by the sword
if he ever left the, left the deen
and the sunnah of the prophet
So this is not something that the Sufis
made up.
My dear brothers and sisters,
this is something well, you can say that
if you consider the so
this is the finest traditions of Deen,
that the were like this. That the real,
the true were like this. Allah
give us a glimpse of such people
so that the of his should enter into
our heart. And so that Nispa should enter
into our heart as well and
give us strength in the times that other
people are weak in this world,
when we are faced with those decisions that
are going to define us on the day
of judgment. And so that we have some
rope to hold on to on the day
of judgment, the day that other nations are
going to be burned in the garbage heap
of the hellfire.
As the Tanvi continues in the, it
is written that there were no musical instruments
in the gathering of
neither was there any clapping or merry making.
If anybody would mention to him that some
of his disciples would practice with musical instruments,
he would forbid them.
It has been mentioned in Khairul Majalis
that a closed a close acquaintance
entered into the gathering of Sheikh Nasiruddin Mahmud,
and asked
and asked, is it permissible to have musical
instruments, drum playing, flutes,
stringed instruments, and sama while
the,
while the while the,
disciples dance. Here, applied musical instruments according to
the consensus of scholars is not permitted.
Look if somebody comes out of the fold
of the tariq, then there is no harm
or loss because he will still have a
place in the Sharia.
However, if he comes out of the fold
of the Sharia, then when will where he
where will he go then?
Therefore, one should not even go near those
places where musical instruments are played. As far
as is concerned, there's a difference
of scholars regarding
that based on the appropriate condition.
Musical instruments, therefore, however, are forbidden by consensus.
Now this expression that the musical instruments are,
forbidden by consensus,
is close to true, but I don't know
it to be, absolutely true indeed. It's my
sense that the person who makes him caught
of that is a kafir or outside of
the fold of Din. But it is definitely
against the fatwa position of the 4 madhevs,
and it is definitely a weak position,
according to the,
but without getting mired into that because this
is not a fiqdars. You can go and
do your research about that and hold your
opinions or whatever. But the most important thing
in this,
in this,
paragraph
is what? He says, look. If somebody comes
out of the fold of the, then there
is no harm or loss because he will
still have a place in the Sharia.
However, if he comes out of the fold
of the Sharia, then where will he go?
If there someone comes out of the fold
of the, then there's no harm or loss
because he will still have a place in
the sharia.
Wherever whereas if he comes out of the
fold of the sharia, then where will he
go?
And so he said that a person should
not go, near these,
gatherings for that reason.
And,
you know, this is the gatherings of merrymaking,
even people who want to say, okay. Well,
so and so permitted music. Okay. Fine. Whatever.
But these gatherings of merrymaking that are just
heedlessness.
These are definitely
not what's,
meant by,
by the of any of the Sufis.
And, you know, Hadar Tani has a really
interesting book in Urdu,
that he wrote called hapisima,
which is has to do with
the the
the
the reality of
the the gathering of audition where where
the read.
And,
he's basically it's it's an it's an order
of, like, 40 questions and answers. And so
the first question is, is it permiss permissible
to sit in those gatherings where musical instruments
are played? And he says, no. It's not.
However, if it was, then the question comes,
you know, like,
you know,
what are the conditions of
it being valid even if we were to
suspend this one issue? And are those conditions
met anywhere? No. They're not. But if they
were, there's this issue, there's that issue. Basically,
he he he enumerates a number of,
a valid,
a number a number of valid problems that
happen
in these, gatherings, which disqualify the vast majority,
if not all of,
all of them from being in any way,
shape, or form beneficial and being anything other
than just some sort of, like, jam session,
or concert, which is nothing but pumping pumping
a person's knuffs up.
And, sadly, you know,
what these what these gatherings have become nowadays
have just become
business and money making and entertainment.
And you can see, you know, that, you
know, who are the people who participate
in them. 99 out of 100 of them
are people who don't really have concern of
the Sharia or people who don't have really
a dedicated life to the Quran or to
the, or to any of the other trappings
of the deen.
Look. If somebody comes out of the fold
of the tariq, then there's no harm or
loss because he will still have a place
in the Sharia.
However, he comes if he comes out of
the fold of the Sharia, then where will
he go?
Hazratanvi
continues. Hazrat Khaja Usman Harwani, the sheikh of
Khaja,
narrates a of Khadamodud
Chishti, one of the elders of the Tariq
from from from even before him,
from Chishta Sharif, which is
a place, like we said, from before in
modern Afghanistan,
near the city of Herat.
This is
narrates a mouthfuls
from saying that some villages of and
townships close to will fall to ruin
and destroy themselves due to infighting because of
their cursed involvement
in music and merrymaking. He predicted
this,
would happen, and indeed,
what ends up happening is that the Mongols
will destroy the entire,
Chorazmian,
state.
Hakim ul Ummah comments. Notice
the degree of severity,
with which the involvement in music is being
approached and condemned.
The universal nature,
of the statement entails
that the general,
commonly known as,
which is thought to be a favorite,
a favorite pastime of the is
also included
in the condemnation,
if it's done incorrectly, I add.
Otherwise,
the
gatherings were
were read
and sung as.
This is something that's narrated from the prophet
and we saw from our from their own
gatherings, but we're talking about merrymaking and musical
instruments and whatnot.
Hazratanvi
continues.
Hazrat Amir narrates
Hazrat Amir Khosrud Dehilawi is a very interesting
figure.
He was
the most if not one of the most
if not the most devoted disciple of Hajan
is Amadin
in Delhi.
He was a soldier. He was a trader.
He was an artist.
He was a poet,
a man of many talents and, culturally kind
of like a
a a kind of a one man empire.
And so a figure celebrated
by many different types of people in the
history of the subcontinent. Also in Persian,
poetry, his
verse is well known.
Although he didn't only write in Persian, he
wrote also in the old Hindu language that
was spoken there. It's a precursor to Urdu,
and he also wrote in Arabic, his verse,
and he would make many colorful,
nazems, in which there would be verse switching
between languages and things like that.
Hazrat Amir Khuso dehilawi
relates Hazrat said
Hazrat Shibli
Shibli was one of
the of Imam Junaid al Baghdadi.
Said Shibli on one occasion saw shaitan.
These stories are really interesting. The Shibli on
one occasion saw shaitan and asked him,
when are you able to take control over
a Saliq? Shaitan replied at the time when
he's listening to music, due to which his
heart becomes unmindful of Allah's remembrance, at that
time, I have full control over him.
And again,
that's what happens in the gatherings of merrymaking,
especially when people are unmindful.
That,
the the music itself, it tickles the nuffs
rather than engaging the mind and the heart.
And,
asked, Shaitan,
when are you able to take control over
the Saliq? Shaitan replied at the time when
he's listening to the sama, to the music,
due to which his heart becomes unmindful of
Allah's remembrance. At that time, I have full
control over him.
Comments,
that,
Azir Sultan g relates this story without any
reservation or refutation as clear proof of his
approval and acceptance of it.
Sultanji is who? Is
that he was
he was considered, like, to be the real
sultan of Delhi.
The sultan, Aladdin Khalji, actually resented him for
that because the people loved, him and
listened to his commands more readily than they
would listen even to the sultan himself, and
that's a whole another
set of, interesting stories.
But, Hakim Ummah refers to him as the
real
sultan.
Says that, relates this story without any reservation
or refutation. It's clear proof of his approval
and acceptance of it.
Clearly, we see Hazrat Sultanji
actual his actual view regarding Samat contrary to
what people erroneously attribute to him. What a
blatant lie they attribute to the pure and
pristine where the pious predecessors.
Hazratanvi
continues.
It says
and narrates the Sheikh
said,
means what? It's a Persian word. It's a
word that they used to refer to the
people, the travelers on the spiritual path, the
Saliq.
So, he has given you a hearing so
that you listen to the of Allah.
He, jalaba, Allah, has given you hearing so
that you listen to the dhikr of Allah,
to the remembrance of Allah.
Wherever there is recitation of the Quran, lend
an ear to it and ponder over Allah's
admonishment.
He has not given you hearing so that
you can listen to slander,
backbiting,
music, and the wailing of mourners.
It has been mentioned in a hadith that
molten lead will be poured into the ears
of the person who listens to these futile
things on the day of judgment.
Hakimul Ummah Hazratanvi
comments,
notice with what sternness the Sheikh is censuring
the listening to music and that he made
no exceptions.
Keep our
hearts clear of and all falsehood.
Allah fill them
with. Allah
fill them with.
Allah
forgive us for having abused them in the
past
and give us the strength and the and
courage to resolve,
to keep them clean and pure.
In the future, may Allah
take us in a state that they're filled
with light and with with truth
and not take us in a state of
heedlessness.