Hamzah Wald Maqbul – Discourse on Wilyat 14 Ramadn 1444 Late Night Majlis
AI: Summary ©
AI: Transcript ©
We reached this Mubarak,
14th night of Ramadan.
And, we're we're, you know,
we're pretty pretty close to the halfway point,
here
in Ramadan. Allah
give us whatever we need
that we missed in the first half and
the second half. Allah gave us the to
make the best of it and to use
it and not to abuse it or lose
it.
So we continue
reading
the section regarding the doctrine of Hakimath with
regards to with
regards to the the friendship of God or
or sainthood
as, would be, I guess, a cultural rough
cultural equivalent translation.
So you know that the word Wali is
current amongst the vulgar, meaning once normal people,
And it is to be found in the
Quran as well as in
the prophetic tradition
in the hadith.
For example, Allah has said,
verily
upon the friends of Allah,
no fear shall come nor shall they grieve.
And
again,
God is the friend of those
believe.
And the messenger of Allah, sallallahu alaihi sallam,
said,
amongst the servants of God, there are some
whom the prophets and martyrs deemed to be,
from the happy ones, meaning from the people
of success,
from the people of good fortune and good
faith. He was asked, sallallahu alaihi wa sallam,
who are they? Describe them to us perchance
we may love them.
He replied, sallallahu alaihi wa sallam, those who
love another through God's mercy without wealth and
without seeking a livelihood.
Their faces are
luminous,
and they sit on thrones of light. They
are not afraid when men are afraid nor
do they grieve when men grieve. Then he
recited,
verily on the friends of God shall no
fear come nor shall they grieve.
Furthermore, the prophet
said,
he who hurts a a a a a
wali of mine has
allowed himself to make war on me.
These passages show that Allah has aliyah,
who he has specially distinguished by his friendship
and who he has chosen to be the
governors of his kingdom and has marked out
manifest,
to manifest his action and peculiarly
favored with diverse kinds of miracles
and has purged of natural corruptions
and has delivered from subjugation
to their,
nafs and to their hawa, to their lower
instincts into their passion.
So that all of their thoughts are of
him and their intimacy was was with him
alone.
Such have been in past ages
and are now and shall be hereafter until
the day of resurrection
because Allah has exalted this Ummah
above all others and has promised to preserve
the religion of Sayidna Muhammad sallallahu
alaihi wasallam.
He makes an important point to remember. He
says such was the case in the past
and such is the case now and such
is the case that will be until the
day of judgment even though there are some
very salty and, like,
chewed out people
who are like, oh, I don't believe in
that stuff anymore. It's okay. You don't you
didn't find it. Maybe you didn't look. Maybe
you didn't look. Who knows? But just because
you didn't find it, doesn't mean it doesn't
exist. Rather, the mercy of Allah Subhanahu Wa
Ta'ala and the father of Allah is not
cut off.
This is this it's like a little baby
brother
version of what the yahood felt when they
saw the prophet sallallahu alaihi wa sallam
And the Christians for that matter as well.
They're like, God, he must be a faker
because we claim this and we're fakers. So
someone else should be a faker. It's fine.
Look, if you're a faker, I'm a faker
with you,
but that doesn't mean everybody's like us. There
are some good people out there as well.
This is a doctrinally sound belief, and it's
something important to have inside.
In UK, you and me, we may be
like bad people. It's okay. But there are
some people who are not like us.
Here we have 2 parties opposed to us,
namely the and
the rank and file of the the anthropomorphist.
The,
denied that one Muslim especially privileged more than
another.
But if a saint is not if a
is not specially privileged, then neither neither is
a prophet especially privileged, then this is infidelity.
This is kufr.
The vulgar anthropomorphists
allow that special privileges may be conferred, but
but assert that such privileged persons no longer
exist, although they did exist in the past.
It is all the same.
However, whether they deny the past or the
future, one side of the denial is no
better than the other.
Obviously, he's talking about people in his time.
Mashhad, the anthropomorphist in our time,
they say that
they existed, then they no longer existed.
And then they came back, like, with 3
people.
And then, like, a 150, 200 years ago
or whatever, then they made a comeback, and
now they have, like, a,
you know,
a gig that they're, you know, attending a
pit bull concert or something like that. So,
you know, so that's that's what the anthropomorphism
of our time say. And,
it's still it's something we
there are brothers. There are Muslims inshallah and
whatever, but we don't you know, we disagree
with them rigorously on this as well in
this time.
God then has caused the prophetic evidence, the
Burhan and Nabawi,
to remain down to the present day.
He considers the existence of these people to
be one of the
proofs of the the dalail of the nubu
of the prophet sallallahu alaihi wa sallam. This
is also a doctrinally sound position.
It's not a Sufi position, let's say. Uh-uh
a position that,
that's an Aqidah position. He says, god had
then caused the prophetic evidence, the Gorhan and
Nagawi to be remain down to this present
day and has made the
the means whereby it is manifested in order
that the signs of the Haqq and the
proof
of veracity may be continually
seen
clearly. He has made the oliab the governors
of the universe,
and they have become entirely devoted to his
business
and have ceased to follow their, central affections.
Through the blessing of their advent, the rain
falls, from the heavens. And and through the
purity of their lives, the plants spring up
from the earth and through their spiritual influence,
the Muslims are given victory over the
unbelievers.
Amongst them, there are 4,000 who are concealed.
They do not know one another and are
not aware of the
excellence of their own state, but in all
circumstances
are hidden from themselves and from mankind.
Traditions have come down to this effect,
and the sayings of the,
proclaim the truth thereof. I myself, god be
praised, have had ocular experience, chabareh ayyan,
in the matter. Meaning, I've seen this. I've
seen this, like, in the waking state.
But those who have the power to loosen
and bind are the officers of the divine
court. There are 300 called the akhiar,
and the 40 are called the abdal. The
7 are called the abrar. The 4 are
called the otad,
and the 3 are called the nukhaba, and
the one is called the.
All of them know one another and do
not accept by mutual consent.
All of these things he mentioned, he because
he's not a he's not going to tell,
you know, where
they came from. But none of these things
are like,
things that he made up. All of them,
if you go back to the Athar, know,
if you wanna look, you know, where you
you can look, there's the,
hadith.
I believe in
Jame'ev Timidhi about the, Abdul. And it's not
in the Jame'ev Timidhi. Either in Timidhi or
Abu Dawood. I get them confused because I
read them from the same sheikh. So I
get the
there's quite a bit of overlap in content
and the subject matter is very similar as
well.
But there's a mention about the
the Abdal of Sham,
in a hadith. Because he mentions the 40
yard called the Abdal. Right?
And
interestingly, one of the best discussions you'll find
about this from Nuhaddithun
is from
Mubarak Puri,
who has an Indian Indian Salafi.
No. No. No. It's from the same family
and from the same from the same village.
Abu Barakpur was known to be a very
famous
center of of
the study of hadith, and they were nonconformists.
They say we don't follow anyone's madhad. We
just we just follow follow the, the.
And so he's not like he's not like,
you know, he's not one of those guys.
But he, but he actually writes actually the
the different narrations about all of these things,
that there's a set of special oliya that
are in Sham, and that they're they're known
as the Abdaal.
And they're the Oliya of Egypt are known
by a particular name, and the Oliya of
Iraq are the Asaib. And there's like he
basically, he brings the narrations for all of
these things as well. I know because I
mentioned this the narration in which the Abdallah
mentioned
in,
in the Masjid one time. And, one,
gentleman who was, like,
comically anthropomorphized. He once made a scene outside
of the Masjid and said that I believe
Allah is here, and he's pointing the sky
knowing full well that the earth rotates all
the time, and this is not even pointing
in the same direction every any 2 seconds.
And I'm like, okay, buddy.
I don't know what Surah or what Quran
or Sunnah you got that from, but whatever,
bro. Like, whatever. So he made a big
scene about this. So I brought the proof
and actually brought brought the narrations and things
like this, and he made a second big
scene. But whatever. You know? The guy actually,
to be honest with you, didn't even know
how to read or speak Arabic, so it
was my bad for even indulging him. But
these things are there in the athar. This
is why, like, in the old times, somebody
knows you say Abdali or you say Abdal,
they know that that you're talking about you're
talking about a particular type of wali. People
know who the kuttab is. People know who
the khot is, etcetera. They may say derisive
remarks after because they don't know what the
asala, what the, you know, how what the
root of these things are in the aath
are, but they're there.
And so he says what? He says that
the 40 are the Abdal. The
300 are the the 40 are the the
7 are
the the
the meaning the most pious ones. Right? The
4 of the is
like a peg that like holds holds things
down.
And,
the 3 are called the
and the the the the one is called
the.
All of these know one another and do
not act safe by mutual consent.
Here, the vulgar, may object to my assertion
that they know,
one another to be the saints on the
ground that if this was the case, then
they must be secure about their fate in
the next world. Right? Because nobody knows for
sure, except for the person who knows from
Wahi, that they're gonna
be they're gonna go to Jannah. Right? So
how is it these people know that they're
at this mountain of sainthood? I replied to
them that it is absurd to suppose that
knowledge of sainthood
or wilayah involves security. A believer may have
knowledge of his faith and yet not be
secure.
Why should not the same be good of
a wali who has knowledge of his wilayah,
which is true as well. And there's stories
of great,
literally, like, leaving the deen apostasy and things
like that. And then they some of them
come back and some of them don't.
So a person can be people have been
deposed from their their
as well. People have this confusion. They think
somehow forget about something much more petty than
that. People think about, like,
Fulan is the Khalifa of so and so
shirk. Right? Hazrat Tami
said that if people think that becoming the
falafah, receiving the Ijazah, the
from your shaykh is some sort of, like,
a license to enter Jannah, like, get into
Jannah free card. Because that's not what it
is.
It just means that this person has the
ability and the potential to to go and
train and teach people.
It doesn't mean anything with regards to their,
to what's gonna happen in the hereafter. Yeah.
If you made it if you're like the
and stuff like that,
likely odds are you're gonna die as a
Muslim.
It's probably better odds than the dude who's
drunk right now. But at the end of
the day, these things don't happen by odds.
From our frame of reference, we reckon and
do things by odds.
Whatever he wants, that's what he does. Right?
So he's saying that that just that knowledge
itself, it doesn't mean that anybody has any
security of of anything just like a person
knows it. Do you someone ask you, are
you a believer? And you say, yes. That
doesn't mean you have knowledge of your salvation.
It just means you have knowledge of your
own.
Imam.
Nevertheless, it is also possible that God should
miraculously
cause a saint to know his security in
regards to the future life while maintaining him
in a state of spiritual soundness and preserving
him from disobedience.
Again, these can be cashed. For example, someone
sees a dream of the future. Like, every
time they see a dream of the future,
it comes to past. Still, it doesn't transmit
to Sharia. The Sharia still is above all
of those things. Even if a person sees
the prophet
telling him,
You know, like, whatever. Trump is gonna be
convicted
to and he could gets convicted exactly the
way he sees in the dream or whatever.
Still, it doesn't affect the Sharia. The law
of the Sharia still supersedes it. At most,
it will make something that was previously permissible
recommended just for that person if they actually
saw what they said they saw.
But it doesn't change anything.
So if a person was shown this, it
doesn't change anything.
It just it's something a a thing that
between them and Allah ta'ala that has no
impact on the deen otherwise or on people's
belief.
The sheiks differ on this question for the
reason which I've explained. Those belonging to the
4,000 who are concealed do not admit that
the saints can know,
himself whereas the, those of the other class
take the contrary views. This is his. This
is
his. Some of the said that that, no,
that they don't know they're saying to it.
He said, that's the 4,000 that say that
because they're prevented from seeing their own. And
the people who wrote books from the 300,
they they'll say, no. No. You can know
that because that's their
which is an interesting take.
And some of the,
ancients,
hold that a saint is ignorant to the
sainthood. Whereas Abu Bakr ibn Fohrak,
and others of the past generation hold that
he's conscious of it. These are big names
by the way. These are big names in
Ilm.
Isfarayni is like a very interesting person.
Go read his go read his stabaka in
the, in fact we should do that one
night we'll just read his stabaka in in
Siril Allam.
He was like a he was a stud.
You know, nowadays, they say for everyone to
start this and start that, you know, like,
if you're not people you're too young people
don't wanna call you shirk yet and they
don't wanna, you know, whatever. But so they'll
just call it Ustad this and Ustad that.
If you read in the books of Ilm
Huza Ustad, it's Isfarayni. If any of these
asatas are Ustad like he is, then,
that's what I really wanna be That's the
you should be like.
Forgive all the rest of us for being
fakers.
I asked the former party what loss or
evil do the saint suffer by knowing himself?
If they alleged that he is conceded when
he knows himself to be a saint, I
answer that divine protection is necessary. It's a
necessary condition of
and one who is protected from evil cannot
fall into self conceit. It is a very
common notion,
that
a that a
saint who is to whom extraordinary miracles,
Karamathar,
continuously vouchsafe, does not know himself to be
a saint or there are, miracles to be
miracles. Both parties have adherence amongst the common
people, but opinion is of no account. The,
however, deny special privileges,
and miracles which constitute the essence of wilayah.
They affirm that all Muslims are the friends
of Allah to Allah when they are obedient
to him and that anybody,
who fulfills the ordinances of faith and denies
the attributes and vision of god,
and allows believers to be eternally damned in
* and acknowledges only such obligations as are
imposed by reason without regards to revelation
as.
So This is him
kind of busting a a a a an
elbow into the
for being haters
for being haters and perhaps well deserved.
All Muslims agreed that such a person is
not a quote, unquote, but is a a
a of the devil.
Muertazilah also maintained that if sainthood, if Wila,
involved miracles, all believers must have miracles vouchsafed
to them because they all share in the
same faith. And if they share in what
is fundamental, they should also likewise share in
what is the derivative.
They,
say further that miracles may be vouchsafed to
both believers and to kafirs.
For example, anyone who's hungry or fatigued on
the journey, some person may appear in order
to give them food,
or,
mount him on an animal for riding.
If it were possible, they add for anyone
to traverse a great distance in one night.
The prophet sallallahu alaihi wa sallam must have
been that one man. Yet when he set
out for Mecca,
Allah said, and, they carry your burdens to
a land which you would not have reached,
save it not,
with sore trouble to yourselves.
I reply your arguments are worthless. For god,
the glory for god said also glory be
to him,
who took his servant, transported his servant by
night from the sacred mosque to the furthest
mosque.
This is he's basically
basically, he's making his,
reputation in
here. So the isra is a proof that
this this means nothing. He says miracles are
special, not general,
but it would not have been
a general instance of all the companions
had been miraculously conveyed to Mecca, and this
would have destroyed all the principles of faith
in the unseen. Faith is a general term
applicable to the righteous and the wicked alike,
whereas
wilayah is special.
The,
journey of the companions,
to Mecca,
Mukarama,
under the former category
is under the former category. But in as
much as the case of the prophet
being the special one, Allah conveyed him. And
one night from, Makkatu,
Al Qudsa Sharif, and then to the space
of 2 bow lengths from the divine presence,
and he returned,
ere the night,
was far spent, meaning before the night was,
was spent.
And, to deny special privileges is manifestly unreasonable.
As in a place,
there are chamberlains, janitors, grooms, and vazirs,
who although they are equally kings the king's
servants are not equal in rank. So
all believers are equal in respect to their
faith, but some are obedient,
wise, and pious, and some are ignorant.
Allah
make us from the people of Iman. May
Allah give us what he gave the ones
that he loved and from his elect and
select servants even though we don't
we don't, deserve it. And the fun part
is this. Right? A person might be like,
well, I'm not I'm not good enough to
ask for a gulaya. The idea is nobody's
good enough for it. Allah makes some people
good enough for his father. Maybe
will find out that all he had to
do was ask, and the person who asked
will say,
and
then the person who didn't ask said, well,
I kinda should've asked. So, like, it's, like,
serious, like, ask, not just, like, you know,
just, like, oh, yeah. I mean, like like,
he's, like, someone who makes a du on
a WhatsApp group and, like, people
can text, I mean, with, like, stickers and
emojis with Arabic and stuff. They can barely
read against the background. No. Like, actual, like,
like, actually ask Allah, like, actual, like, ask
Allah. You know, who knows? Maybe that's all
you needed to do. Allah to Allah and
give us all from his father