Hamzah Wald Maqbul – Miracles of the Corrupt 18 Ramadn 1444 Late Night Majlis
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We reached this Mubarak 18th night of Ramadan.
Now,
people should start thinking about the last 10
days.
We should start planning for them. People have
time off, personal days off, whatever,
that they can they can cash in, this
is the time to use it. You don't
need to,
save it up for,
I don't know, going to fly wherever to
watch the Super Bowl or whatever.
You don't need to, you know, you don't
need to worry about all these other things.
This is the time. This is the time
that a person should,
save for
what's really important,
not just for their life, but for what's
ever forever.
So with that, we continue our reading from,
the Qasr al Majub,
continuing,
the discourse,
with regards to miracles,
as a sub,
as a sub discussion underneath the concept of
Goliath,
explaining the the the archetype of suluk that
was championed by Al Hakimat Tilmidi
So there's the the
the subheading,
discourse on the performance of miracles,
belonging to the
evidentiary class by those who pretend to godship.
So fakers,
in particular, those who
claim, divinity.
The sheiks of this group, meaning Tasawwuf and
all orthodox Muslims are agreed
that an or
extraordinary act resembling a prophetic miracle,
may be performed by an unbeliever
in order that by means of his performance,
he may be shown beyond a doubt to
be an impostor.
Thus, for example, Faram lived 400 years without
falling ill once.
And when he climbed up to any high
ground, the water followed him and stopped when
he stopped and moved when he moved. Nevertheless,
intelligent men did not hesitate to deny his
pretensions to godship in as much as every
intelligent person acknowledges that god is not incarnate.
In
composite,
which I guess seems to be kind of
a problem for people nowadays, but it's shouldn't
be. It's not.
In reality, it's not.
Allah is not a a person who, walks
around with.
Allah is not a body that sits on
a chair with.
Allah is Allah. You will judge by analogy
the wondrous acts,
related by Shaddad, who is the lord of
Iran and Nimrud.
Similarly, we are told on trustworthy authority that
the last in the last days, the Dajjal
will come and claim godship, And that 2
mountains will go with him, 1 on his
right and 1 on his left. And that
the mountain on his right will be a
place of felicity,
and the mountain on his left will be
a place of torment and that he will
be,
that he will call,
people to himself and will punish those who
refuse to join him. I think this word
mountain here, he may be mistranslating it. I'd
be interested to take a look in the
Persian original to see.
But,
the idea is definitely transmitted that there's a
garden on his, on one side of him
in a fire on the other. The informed
us that the if a person is forced
to pick 1 or the other, they should
pick the fire because on the other side
of Dajjal's fire is Jannah, and on the
other side of Dajjal's garden is the hellfire.
But though he should perform a hundredfold amount
of such extraordinary acts, no intelligent person would
die doubt the falsity of his claim, For
it's known that God does not sit on
a donkey and is not blind.
Such things fall under the principle of
or what Nicholson translates as divine
deception.
So again, one falsely pretends to be an
apostle,
and may perform an extraordinary act which proves
him to be an impostor,
just as a similar act performed by a
true apostle,
proves him to be genuine.
But no such act can be performed if
there is any possibility of doubt or difficulty
in distinguishing the true claimant from the imposter,
as is in the principle of allegiance,
it would be nullified.
For in the case of the principle of
allegiance, it would be nullified.
It is possible moreover that something,
of the same kind as a of the
same type as a miracle may be performed
by a pretender to sainthood, to Ulyat,
who although his conduct is bad, is blameless
in his religion inasmuch as by that miraculous
act, he confirms the truth of the
and the grace of Allah vouchsafe to them
and does not attribute the act in question
to his own power.
One who speaks the truth, so you think
that, miracle cannot be vouchsafed also at the
hands of a sinner as long as the
person is not attributing the power to themselves.
One who speaks the truth without evidence in,
in the fundamental matter of faith,
will always speak the truth with evidence and
firm belief. In the man matter of Wila'at
because his belief is the same quality as
the belief of the Wali.
And though his actions may not square with
his belief, his claim of wilayat is not
demonstrably contradicted by his evil conduct,
any more than his claim of faith could
be.
So we're not saying he's a kid. Just
like we don't say he's a kafir,
we also don't say that, you know, if
he claims that this is something from Allah,
subhanahu wa ta'ala,
that herald the truth, then just like we
don't doubt in his iman, we don't doubt
in the
the correctness of the karama as long as
it's pointing to something correct.
In fact, karamaat,
and wilyat are divine gifts, not things acquired
by men.
So human actions cannot be the cause of
divine guidance.
I've already said that the oliya are not
preserved from sin. They're not.
For sinlessness
belongs only to prophets.
But they are protected, Mahfud, from evil that
involves the denial of their.
And the denial of after it has come
into being depends on something inconsistent with faith,
namely apostasy,
ridda.
It does not depend on sin.
This is the doctrine of Muhammad bin Ali
Hakim of Tirmid
and also of Junaid of Abu Hasan al
Nuri, of Harith Muhasabi, and many other of
the Alul Hakaiq.
Like Sahlut to study, Abu Soleiman Darani, Hamdul
al Kasar, which are all news that have
passed in the previous night's
discussions, and others.
They all maintain that,
involves unceasing obedience,
and that, when a great sin, a kabira
occurs to the mind of a saint, he
is deposed from his.
Now as I have stated before, there is
a consensus of opinion amongst the Muslims that
a great sin does not put anyone outside
the pale of faith.
And one's
is no better than the other. Therefore,
the,
since the of the knowledge of god, of
Marifa, which is the foundation of all miracles
vouchsafed by the divine grace,
is not,
lost or sin. It is impossible,
that what is inferior to it in excellence
and grace, Karamah should,
disappear because of a sin.
The controversy
of the mashaikh on this matter has run
to great length, and I do not intend
to record it here.
It is most important, however, that you should
know that with certainty,
in what state this miraculous grace is manifested
to the saint in sobriety or intoxication,
in rapture halaba or in composure tamquin.
So this is to differentiate between them. I
have fully explained the meaning of intoxication and
sobriety in my account in the doctrine of
Bayezid Bustami.
He and Dunoon Al Misri
and Mohammed bin Khafif and Hussein bin Mansour
Al Hallaj and Yahya bin Muadar Arazi
and others, hold that miracles are not vouchsafed
to a Wali except for when he's in
a state of intoxication,
whereas the miracles of the prophet
are wrought in the state of sobriety.
Hence, according to their doctrine, this is a
clear
distinction between
a and a karama.
For the wali being
enraptured paid pays no heed to the people
and does not call, upon them to follow.
While the prophet,
being sober, exerts himself to attain his object
and challenges the people to rival what he
has done. Moreover, the prophet, whoever he may
be,
may choose
whatever he will manifest or conceal, his whenever
he will whether or not he will manifest
or conceal his extraordinary powers, but the saints
do not have any such choice. Sometimes a
miracle is not granted to them when they
desire it, and sometimes it is bestowed to
them when they don't desire it. For the
saint has no propaganda, so his attributes should
not be subsistent,
or so that his attributes should be subsistent,
Afan.
But he is hidden in his proper status
too, have his attributes annihilated.
The prophet is a man of the law,
Sahib Bashar, and this saint is a, man
of inward feeling, Sahib al Sir. Accordingly,
a karama will not be manifested to a
wali if he is in a state of
absence from himself and bewilderment unless his faculties
are entirely under the control of God.
While oliya themselves,
and maintain while Oliya are with themselves and
maintain a state of humanity of Bashariyah, they
are veiled.
But when the veil is lifted, they're bewildered
and amazed to the
bid to the realization of the bounties of
god.
A miracle cannot be manifested except in the
state of unveiledness of cash,
which is the rank of proximity of Korbin.
Whoever is in that state, to him, worthless
stones,
appear even as gold. And this is the
state of intoxication
with which no human being, the prophet salaam
salaam,
exempted,
are permanently endowed.
Thus one day, Khalifa was transported from this
world and had the next world revealed to
him. He said, I have cut myself loose
from this world so that its stones and
its gold and its silver and its clay
are all the same to me. The next
day, he was seen, tended tending the donkeys.
And on being asked, what he was doing,
he said, I am trying to get the
food that I need. Therefore, the Oviatt, while
they are sober, are as ordinary men. But
when they're in the state of intoxication,
they are intoxicated
and their rank is the same or
like Shibley said, gold wherever we go and
pearls
wherever
we turn,
there's silver in the waste.
I have heard the master and imam Abu
Qasim Al Khosairi
say,
the
Sahib Rausal Khosairia
said I've heard the master and imam Abu
Kassim al Qushiri say. I once asked Tabarani
about the beginning of his spiritual experience.
He told me on one occasion, he wanted
a stone from the riverbed at Saraks.
Every stone that he touched turned into a
gem, and he threw all of them back.
This was because the stones and gems, were
the same value to him rather than gems
were of less value because he had no
desire for them.
I have heard Khaja Imam,
Khazah ini at Sarafs relate the follow following
story. He said, in my boyhood, I went
to a certain place to get mulberry,
leaves for silkworms.
Silkworms, that's the only thing that they eat,
in order to produce silk. This is when
it was midday, I climbed the tree and
began to shake the branches. While I was
thus employed by sheikh Abulfafal ibn
Hasan.
When I was destined employed, Sheikh Abulfafal ibn
Hasan passed by, but he did not see
me. And I had no doubt that he
was beside himself and that his heart was
was with Allah.
Suddenly, he raised his head and cried with
the boldness of intimacy.
Oh my Rab,
it is more than a year since you
have given me a small piece of silver
that I might have my haircut.
Is this the way to treat your friends?
No sooner had he spoken than I saw,
all the leaves and boughs and roots of
the tree turned to gold. Ablafable
exclaimed how strange the least hint that I
utter is a backsliding.
One cannot say a word to you for
the sake of relieving one's mind.
Meaning what? He himself, he this miracle happened,
but he didn't consider it a good thing
that he's he's he said what he said.
It is related that Shibley
cast 400 dinars into the Tigris River. When
asked what he was doing, he said stones
are better in the water. But why, they
said, don't you give the money to the
poor? He said, glory be to god. What
a plea.
What plea can I urge in front of
him if I remove the veil from my
own heart only to place it on the
heart of my other brother Muslim? 100% don't
do this at home. If you have 400
dinars, please give it to the poor. If
there's no poor in your area, rebat.orgforward/donate.
You know?
We'll deal with the veil later.
But these were those are OG. 100%. Don't
try this at home. Those people, their makam
was different.
We we we try this to be fakers.
You're gonna live to regret it. You're gonna
say, dang it.
Why?
My one dying wish is to get those
400 back from the Tigris.
Yeah. He answered, glory be to Allah, what
plea can I urge before him if I
remove the veil from my own heart only
to place it on the hearts of my
brother Muslims?
It is not really just to wish, them
worse than myself. All of these cases belong
to the state of intoxication,
which I have already, explained.
On the other hand, Junaid and Abu Abbas
Sayari and Abu Bakrul Wasitli,
and,
Mohammed bin Ali Hakim Tirmidi,
the author of this doctrine. Hold that miracles
are manifested in the state of sobriety and
composure. So before he goes on to this
next, you know, this kinda, like, counterpoint,
this reminds me actually where is you're asking
about miracles. There's one of the there's a
place in,
we'll say it's in Pakistan.
It's,
Chachah, it's a confederation of, like, 40 villages,
somewhere between Islamabad and,
in Peshawar.
And,
one of my asatas, who
just passed away a couple of months ago
actually,
he was from there. I went and visited
their village and things like that. Like, every
village of that place, there there are,
great scholars in Olamah and Masha'if and things
like that. It's a very and there was
actually a lot of
great war that happened, in the old days.
That was where a number of the battles
between the
the Sikhs and the Muslims
happened during the
expansion of Maharaja Ranjit Singh.
And,
many of the people from that place joined
the army of
At any rate,
there was in a place we went and
saw the Mazar of
Wali, and we
read Fatihah over there, and then Ustaji told
me about that this this
this mazar is of a man who's like
a
like,
basically, Darice from the old days. So he
was a Muslim.
And so,
what happened was in the middle of the
marketplace, a young Hindu girl came out, and
he, like, he, like, looked at her. He
cast a look at her. Obviously, those are,
like, you know, tribal areas. Right? So even
though the Hindus used to live there, Sikhs
used to live there, they're all, like, everybody's,
like, very warlike in those places. So this
is a good way of starting, like, a
a a riot.
Yeah.
So,
This is some,
We have Rajput's,
warrior here who can explain later in greater
detail. So it's a good it's a good
way of starting, like, a problem. And so
what happened is, like, people came to came
to the point where, like, the, you know,
the Hindus and they were,
like, ready to fight, and the Muslims were,
like, oh, like, back up off of our
guy. And, like, it was just the whole
thing was whatever is about to go down.
And the the the the Reshi said he
said he said, I wasn't you know, I
know what you guys you guys are feeling
offended about this. Because I wasn't,
I wasn't,
I wasn't, like, ogling her.
Rather, there was something I saw about is
this thing he was talking about intoxication? Is
this something I saw about her, which was,
some sort of, like,
secret
of the creation of Allah to Allah. And
I was just marveling at that. And he
says, if I'm lying,
then may my eyes be burned out. And
there was a blacksmith in the marketplace, and
he took the he took the the the
poker from it, and he rubbed it in
both of his eyes like,
like, and, his eyes didn't burn.
And, like, on witnessing this miracle,
all the Hindus of the of the place,
they accepted Islam. The girl accepted Islam as
well.
Yeah. And these things this is what he's
talking about, that sometimes are in this state.
These types of things do happen.
And, if it was me, I'd be the
first one. Like, alright there, buddy. Witnessing the
divine whatever. Like, I we we know about
that. But then when the person puts
the the red hot poker in his eye
and it doesn't burn, then you're like, well,
maybe
maybe he maybe this guy only this guy,
though, was doing that and not everybody else.
Yeah.
On the other hand, he said now he's
gonna give the counterpoint. Junaid
and Abu Bakr Wasiti, which is one of
his great disciples, and then Hakim,
the author of this doctrine.
Hold,
miracles are manifested in the state of sobriety
and composure, Sahu Al Thamkin,
rather than the state of intoxication.
They argued that the saints of the of
the saints of god, the
are the governors of his kingdom and the
overseers of his universe,
which god has committed absolutely to their charge.
Therefore, their judgments,
may be the soundest of all, and their
hearts may be, the most tenderly disposed toward
the creatures of god.
So before continuing with this, right, this idea
of the the
that the willi has the and the creation
of Allah subhanahu wa ta'ala, this is not
like this is another thing. We have our
our people have this kind of
stuff. Right? Like, everything is shook somehow. It's
like an obsessive compulsive thing. They need to
go and see a psychiatrist.
Like, for example. Right?
There's a story there's a story about Sayed
Ahmad al Rafi'i
that he went to go to he went
to go say Islam with the prophet sallallahu
alaihi wa sallam in Madinah Munawara,
and that the hand of the prophet sallallahu
alaihi wa sallam came out from the from
the Shabaka and he kissed it.
And,
you know, somebody somebody said this story,
and then somebody else, some guy from Chicago
who kind of likes to overplay himself,
he's like, ah, look at all these old
stories and all this shit, you know? And
I'm like, the most you can say is
it's like a fake story that doesn't make
sense to you.
It's not shirk though. What part of it
is shirk?
For whatever reason, everyone thinks everything is shirk
now. We just go to Zurich shirk, like,
bam. Like, that's it. There's no need in
sins anymore. Everything is shirk. Right?
And
the idea of the that there are some
I gave them not just control, but responsibilities
of
discharging certain things in the universe.
This is not an idea of shirk. The
Quran itself talks about the
Right? Who are
the The angels that Allah the highest rank
of the angels and the
in deep heavens Allah deputed them to run
so many different things. Right?
You know, the the
the the angel of death. Right? Is that
shared to believe that Allah that you have
to start off to the angel of death
over the no, it's not. This is just
a waswas that people have. This is a
was was that people have. And you don't
make Dua out of the Malekim oath? If
he walks in and tells you, hey. Would
you like me to, like, beat the smack
out of you, or will you come,
would you choose to come,
you know, kindly? It's okay, we'll come kind.
We'll do this the easy way. Right? That's
not shit. It's not, you should ask Allah
for the easy way. Yeah, you should. But
that's at that point, the nature of the
interaction is no longer supernatural.
Rather, this is the system that Allah had.
Now that being said,
I'm the first one. You can call me,
like, you know, Wahhabi bin Baz if you
don't like it.
Alabani, alab whatever.
Don't go around asking other people for the
things that you can ask Allah
from. And the things you can ask from
other people, ask Allah first.
Don't go around and say, oh, you know,
like, you know, you have and you have
this angel and you have this saint and
you have and all this other stuff,
and,
like, don't do that. Am I saying it's
shirk is kufr? No.
It's just not the way that
Aslaq or if you wanna do the saluk,
do saluk of the companions
there's safety in that.
So I'm not gonna go around and say
so if someone says you this and you
that, I'm not gonna go around and say,
oh, shirk. Right? It might not be shirk,
it may be just something that I find
untoward or maybe just fine anyway, but still
what's better than calling on Allah
Ta'ala? Allah
ta'ala as he said in his book to
you and to me
this is a great honor. This is a
great honor that we have. That the Jews,
they still there. They know that they can't
say the name of Allah.
That it's a sin for them because they're
not allowed to.
Allah gave you this.
Allah gave you this honor. So take his
name and call upon him.
This is like such a nice thing.
But, at any rate, the point is is
that they talk about the and things like
that, and they're like, oh, it's just like
the, like, worshiping idol. No. It's not like
worshiping idols. So nobody worships the.
If they do, that's their bad. We 100
a 100% have nothing to do with them.
And,
you know, the the the the idols are
wood and they're stone anyway, and if people
have even, like, weird, like, complex philosophy behind
them. The point is even if the philosophy,
no matter how much it weasels people out
of, like, philosophical loopholes
and Aphi the loopholes, still call on allata'ala.
That's what the whole deen is about in
the first place. If you kind of didn't
catch that, you missed the memo,
at some point.
So he says he says that they argue
that the saints of Allah are the governors
of his kingdom and the overseers of the
universe, which god has committed absolutely to their
charge.
Therefore, their judgments must be the soundest of
all, and their hearts must be the most
tenderly disposed of all toward the creatures of
God.
They are mature,
and they,
they are mature. And whereas agitation and intoxication
are the marks of inexperience with maturity, agitation
is transmuted into composure.
Then and only then is one saint in
reality
one a saint in reality, a wali in
reality, and only then are miracles genuine.
And it is known amongst the people of
the soul of that,
every night, the otad,
they must go around the entire universe. And
if there should be any place, that their
eyes have not fallen, the next day some
imperfection will appear in that place. And they
must then inform the
in order that he may fix his attention
on the weak spot, and that by the
blessings of his mother that imperfection may be
removed.
As don't quote this in your next week.
Okay?
As regards to the assertion that gold and
earth are 1 to the Waleed, this indifference
is a sign of intoxication and failure to
see truly,
more excellent is the true sight, and sound
perception
to whom gold is gold and earth is
earth, but who recognizes the evil,
of the former,
and says, oh yellow one, oh white one,
beguile someone else for I'm aware of your
corruptedness.
And he who sees the corruptedness of gold
and silver perceives them to be a veil
between him and God. And god will reward
him for having renounced them. Contrary wise,
he to whom gold is even as earth
is not made perfect by renouncing earth.
Haritha, being intoxicated,
declared that stones and gold were alike to
him, but Abu Bakr, being silver,
perceived
the evil of laying hands on worldly wealth
and knew that God would reward him for
rejecting it. Therefore, he renounced it and when
the Rasool Sallallahu Alaihi Wasallam asked him what
he had left for his family, he answered
Allah and his messenger Sallallahu Alaihi Wasallam.
And the following story is related by Abu
Bakr Alwarat
of Tilmid,
who said, one day, Mohammed bin Ali al
Hakim,
said that he would take me somewhere. I
replied,
is it for the sheikh to command?
Soon after we set out, we saw an
exceedingly dreadful wilderness.
In the midst thereof, a golden throne,
placed under a green tree beside a fountain
of running water.
Seated on the throne was a person clad
in beautiful raiment,
who rose when Muhammad bin Ali approached and
bade him sit on the throne.
After a while, when the people came from
every side until 40 were gathered together,
Mohammed bin Ali waved his hand and immediately
food appeared from heaven and we ate. Afterward,
Mohammed bin Ali asked a question of a
man who was present, and he, in reply,
made a long discourse of which I did
not understand a single word.
Not entirely inconsistent with the rest of the
story. Right?
At last, Begg leave
and took his departure and said to me,
go for you are blessed. On a return
to, I asked him, what was that place
and who was that man?
He told me, that was, that place was
the desert of Banu Israel.
And the man was the,
upon which the order of the universe depends.
Oh, Sheikh, I said, how did we reach
the desert of Banu Israel from in such
a brief time? He said, oh, Abu Bakr,
it is your business to arrive, not to
ask questions.
This is a mark not of intoxication, but
of sanity.
This is now mentioned some of the stories
of the miracles of the Sufis and link
there to certain evidence which is to be
found in the book of Quran to corroborate
their veracity.
Make us from Thee,
the people who,
who arrive.
And give us the tames to know when
we should ask and when we shouldn't.