Hamzah Wald Maqbul – Ramadan 10th Late Night Majlis Kashf alMahjb on The Four Most Exalted Shaykhs of the Prophetic Tariqah 06052017
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AI: Transcript ©
So taking a break from the the
of the,
I wanted to return to the,
in which he also has a similar,
section, which is a a set of entries
about the mashaikh of the tariqah.
And,
his
entry
his, you know, biographical entries don't start
with Hajj Amorena Din Chishti,
although we started with with them.
It starts with who said in our
as does,
Hazar
Sheikh Zakaria's
Tasgiram Mashahifitush that doesn't start with Hajjamayinadin
Chushi. That book also starts with the messenger
of Allah sallallahu alaihi sallam.
So in the Kashel Majdub, it's very interesting
because the most well known
translation into English of it is written by
an orientalist by the name of Reynold Nicholson,
who by all accounts is a masterful translator
and a person who
studied the the books of Tassouf in a
way that very few Muslims have,
at least nowadays.
The masters in the masha'i definitely have, but
from the Awam, there's not a whole lot
of people who put out put in that
time and effort. And, my sheikh,
Sayed Nafis, Anwar Hussain Shasab
He, once asked me he asked me he
says, you know who translated the kash al
Mahdub? I said, of course, Reynold Nicholson.
He said, did he good do a good
job or a bad job? I said he
did an excellent job, at least in my
opinion. And he says he indeed did an
excellent job.
I said, was he he asked, was he
a Muslim?
I said, no.
Not to my knowledge. He said, why do
you think that is?
I said, I think that there are a
number of orientalists who were relatively fair minded,
and they dedicated their lives to the study
of Dean.
And,
some of them studied it so much that
they were beholden to the refinements
and the beauties of it.
But
they couldn't accept the fact that they, being
Western Europeans,
somehow,
were
inferior spiritually to
the people they detested so much.
Swarthy
colonized,
people who
didn't possess the machines of war in industry
that they did.
And so
the best that they could do is say,
oh, Sufism is must be something foreign to
Islam,
whereas it's not foreign to Islam at at
all. It's not something borrowed from Buddhism or
from Hinduism or from Christianity as many of
them alleged.
Neither of these religions has anything
remotely similar to to.
And one of the greatest testimonies to the
unfairness
of Reynold Nicholson and his
rendering of this work, even though it's a
very fine translation, he did a really good
job on it, is that in the of
the of the the first
that's
mentioned by,
by,
Sayed Ali Hajwari
is
the
biography of the seer of the messenger of
Allah, sallallahu alaihi wa sallam.
And he omitted
it. He omitted its translation. So this is
just a standard pious type stuff, which,
rather than just being standard pious type stuff,
is
the wellspring
and the member of the
of of the tariqah,
and it comes from him.
Sallallahu Alaihi Wasallam. The fuiyud and the divine
affluence and the grace and mercy in the
fable of Allah ta'ala
that spread through these people that allowed them
to literally perform miracles
and to keep, such large and expansive hearts
inside of their chest
that they,
they they not only forgave the people for
their iniquities,
but they gave and gave on top of
it to the point where even their enemies
were,
were were were
forced to
lower themselves and humble themselves in front of
the truth of of of of the message.
This doesn't come from Hajar Muinuddin,
and it doesn't come from Shabdul Qadr, and
it doesn't come from Bahauddin Nakshband. It doesn't
come from any of the Abu Qasim Jinaid.
It comes from Rasulullah
that I'm the distributor.
I'm
not but the distributor and Allah ta'ala is
the one who gives.
So
we will
jump back a little bit in time today
and read from the Kasrul Mahjub, the the
Sufic biographies
of the
the companions of the Messenger of Allah Sallallahu
Alaihi Wasallam,
which start with the prophet Sallallahu Alaihi Wasallam's
4
Khalafa Al Ajal,
the the the most
majestic of his successors,
the Khalafa Rashidun.
So that Assad starts concerning
the imams who belong to the companions.
First, the Khalifa of the messenger of Allah,
the successor of the messenger of Allah, Abu
Bakr Siddiq the voracious.
He is placed by the Sufi shayfs at
the head of those who have adopted the
contemplative life, Mushahada,
on account of the fewness of the stories
and traditions which he related. While Omar
who is placed at the head of those
who have adopted the purgative life,
Mujahada, the life of self struggle and self
mortification
because of his rigor and
assiduity
and devotion.
It is written amongst the genuine traditions and
hadith that
are well known to the scholars that when
Abu Bakr radiallahuhan who prayed at night, he
used to recite the Quran in a low
voice, where Usidina Umar radiallahuhan who used to
recite the Quran in a loud voice. The
messenger of Allah salallahu alaihi wasallam asked Abu
Bakr Radhiallahu anhu why did he do this?
Abu Bakr Radhiallahu anhu replied,
he with whom I converse will hear.
And Umar Radhiallahu Han who in his return
replied, I wake the drowsy and drive away
the devil.
The one gave a token of contemplation, whereas
the other gave a token of purgation.
Now purgation,
when compared with contemplation is like a drop
of water in the ocean. And it is
for this reason that the messenger of Allah
sallallahu alaihi wa sallam said that, Omar is
the glory of Islam,
but he is still only equivalent to one
single good deed of Abu Bakr.
It is recorded that Abu Bakr Sadiq who
said, our abode is transitory.
Our life there in is but alone, and
our breaths are numbered, and our indolences manifest.
By this, he signified that the world is
too worthless to engage our thoughts. For whenever
you
occupy yourself with that which is perishable,
you are made blind to that which is
eternal.
And the friends of god turned their backs
on this world
and the flesh which veil them from him
and they declined to act as if they
were owners of a thing that is really
the property of another.
And he said, oh god, give me plenty
of the world and make me desirous of
renouncing it.
This saying has a hidden sense.
First, bestow upon me worldly goods that I
may give thanks for them, and then help
me to abstain from them for your sake
so that I may have the treble merit
of thanksgiving and liberality and abstinence,
and that my poverty may be voluntary, not
compulsory.
These words refute the director of mystical practice
who said,
he whose poverty is compulsory is more perfect
than he whose poverty is voluntary.
For if it be compulsory, then he is
a creation he's a creature of poverty. And
if it be voluntary, poverty is his creature.
And it is better that his actions should
be free from any attempt to gain poverty
for himself
than that he should seek to acquire it
from his own effort.
I say in answer to this, the creature
of poverty is most evidently that person who
while enjoying independence is possessed by the desire
for poverty
and labors to recover it from the clutches
of the world. Not that person who, in
the state of poverty, is possessed by the
desire for independence
and has to go to the houses of
evildoers and the courts of governors for the
sake of earning money.
Protect
us.
I repeat, and this is something that, the
ulama themselves
should hear and listen to first off. And
the mashaifa of the tariqa and the people
who are desirous of taking this path should
listen to, first off, lest they be,
fooled by the ways of this world which
seem to have been,
taken up by many of the the the
people who claim this path.
The creature of poverty is most evidently that
person who while enjoying independence is possessed by
the desire of poverty
and labors to recover it from the clutches
of the world. Not that person who in
the state of poverty is possessed by the
desire for independence
and has to go to the houses of
evildoers and the courts of governors,
for the sake of earning money.
And to forward that will say has to
go through,
gatherings
in which the
disobedience of Allah is
made,
in order to gain some sort of
money or make sell the the din for
a living
or,
make themselves popular with people as if that's
going to somehow
drive anything. The deen was built on Ikhlas.
It wasn't built on the personal popularities of
of celebrity figures.
The creature of poverty is he who falls
from independence to poverty, not he who, being
poor, seems to be powerful or seeks to
be powerful.
Abu Bakr Sadiq
is the foremost of all mankind after the
prophets, and it is not permissible that anyone
should take precedence of him.
For he set voluntary poverty above compulsory poverty.
This doctrine is held by all the Sufi
sheikhs
except for the one spiritual director whom we
have mentioned. He didn't take his name out
of edeb.
Ibn Shehab Azuhari
relates that when Abu Bakr received the oaths
of allegiance as caliph, he mounted the pulpit
and pronounced an oration in the course of
which he said, by god, I never coveted
the command nor desired it even for a
day or a night, nor ever asked god
for it openly or in secret, nor do
I take any pleasure in having it.
Now when god causes anyone to attain perfect
sincerity and exalts him to the rank of
fixity, Temkin,
that he waits for divine inspiration that it
may guide him. And according as he is
hidden, he will either be a beggar or
a prince without exercising his own choice and
will.
Thus, Abu Bakr, the voracious Radi
Allahu and whom may Allah be pleased with
him, resigned himself to the will of god
from the first to the last. Hence, the
entire group of the Sufis have made them
their made him their pattern in stripping themselves
of worldly things and fixity. Tamkeen, an eager
desire for poverty and in long longing to
renounce authority.
He is the imam of the Muslims in
general and the Sufis in particular.
This last point that,
that was mentioned, this is also something that,
the later Masha'i have mentioned that
the or the rank
of of the,
which is known as the the and the
rank of being.
The last
the last,
transition from being a, a person who is
in conformance with the outward,
law,
the last hurdle that person has to cross
in order to attain Allah Ta'azulaya in his
sainthood and to attain the Maqam of Siddiq
is what is the the heart has to
renounce or
love of authority.
Anyone who loves money or loves authority
or loves that they should be imam or
loves that they should be president or board
member or king or governor
or a chief
or anything, whether it's, you know, a person
who's an emir of 3 tablis on a
on a 3 day,
jamat,
or a person who wants to be class
president in 6th grade, all the way to
the one who wants to be president or
the king or the imam or the mufti
or whatever.
Anyone who covets any sort of leadership over
other people,
this is an obstacle between that person and
between Allah Ta'ala's wilayah and sainthood and friendship.
Once a person dispenses with these things,
they will attain that rank with Allah Ta'ala.
This is very important to say because
the
community of Muslims in America seems to have
completely forgotten this.
Very few people have even heard of it.
Those who have heard of it seem to
have taken it as some sort of a
derelict relic of the past
that, you have to purge from yourself the
love of leadership.
It doesn't matter how good you are or
you think you are.
And the idea that you're going to you
love leadership just in order to help other
people, this is an idea that starts with
Shaitan.
And, you're not going to help other people
through your leadership. Rather, all of it comes
from Allah Ta'ala. In fact, if you're gonna
help somebody, it's only going to be by
helping yourself have a Maqam with Allah ta'ala.
If you cannot yourself make yourself conformant to
the Deen, then Allah ta'ala will aid this
Deen by many,
people and Allah Allah you a you do
have a deen by Rajul al Fajr. And
what good is it if, a 1000000 people
enter Jannah because of your deeds and you
yourself then are burning in the fire afterward
while they're enjoying Allah Ta'u's reada and and
mercy.
This is a very serious issue and we
have to remind ourselves and remind others and
talk about this as well. I was astounded
once in a in in Islamic school, I
was substituting.
Not a single child in the in the
class. I shouldn't say child or adults or
8 it was 8th grade class, not a
single student in the class,
was familiar with the idea of
of of loving leadership being a sin,
that requires repentance.
And in fact, some of the students absolutely
freaked out like a person who just, swallowed
rat poison and their body is trying to
vomit it out. They completely freaked out and
and and rejected it, and it wasn't something
could they could take because some of our
parents, the way we raise children, we completely
feed people the steady diet of nonsense of,
you know, you have to be somehow rich
or you have to be president or you
have to be, on top of everybody in
order to help one another out. And, the
fact of the matter is is that that's
not how help happens. If it was how
help happened and if it was a good
thing to do, Saidna Abu Bakr, Sadiq radiya
Allahuha'ala and who would have coveted it, but
he didn't. And, this is why he's the
best of Allah's creation after the Anbiya, alayhi,
mus salaam,
as a matter of aqid and not just
as a extremity of the Sufism of the
Sufis.
The Khalifa, the successor, the messenger of Allah
sallallahu alaihi wa sallam, Amr ibn Khattab
and whom may Allah be pleased with him.
He was especially distinguished by sagacity and resolution
and is the author of many fine sayings
in the
in the, subject of the SAW.
The messenger of Allah sallallahu alaihi wa sallam
said, truth speaks by the tongue of Umar.
And again,
there have been inspired relators,
Muaddathun
and the people of antiquity. And if there
be any such in my people, it is
Omar.
And so this term,
our sheikh, he he described this as
being somebody who the
the the
our sheikh,
Mahmoud, not the Allah Mahalid Mahmoud, but,
one of the of Hadith in in the
where I read,
from whom we read the Shahman al Athar
and Sahih Muslim in the back half of
of
of of of the Mishka Al Masabi among
us amongst other books. He said that it's
that said, no more radiallahu ta'ala and who
when the Wahi would come on Rasulullah sallallahu
alaihi wa sallam, he would he would feel,
right before the Wahi would come, he would
feel some sort of,
spiritual,
some sort of spiritual how or or condition
come over him.
And,
it was as if he himself his heart
was sensitive to the Wahi. And Rasulullah Sallallahu
Alaihi Wasallam said,
if there were to be a Nabi after
me, it would have been Omar. And it's
low as in it's never gonna happen.
But if it were, like, if it were,
like, of the the the the far fetched,
if the impossible were to be possible, it
would have been with him. And so the
idea of Muaddath, another one of our masha'i,
keep all of them in good health from
whom I read the Muadda and the,
sunnun of Imam Nasai and Ibn Maja.
He said that it's just like when you
put a cell phone on top of a
speaker,
the speaker will start to hiss just a
moment before the the the cell phone starts
to ring.
That that that that's what you're not gonna
take the phone call from the speaker,
but,
but there is some effect on it as
well. So say, no who
used to be affected by the Wahi that
came to the Messenger of Allah Sallallahu Alaihi
Wasallam and therefore the the Hadith of 3
things in which I was my opinion and
the Lord's opinion were the same that he
gave a suggestion to Rasool Allah sallahu alaihi
wa sallam and the Wahi came down that
was the revelation came down to Rasool Allah
sallahu alaihi wa sallam in accordance to what
Sayna Amr who
said,
that's what that's what all of that is.
Because Sayidna Rasulullah salallahu alaihi wa sallam, he
was the the last of the prophets,
but, our,
Moana Khad aforementioned
Moana Khad, who was a master of the
the the fikr of shawaliullah
He said that prophethood
is amongst the, you know, the the the
likeness of prophethood to wilayah to allata saint
sainthood is like the difference between like a
judge and lawyers. There may be many lawyers
that are competent enough where they made a
judge, they would have made a good judge.
But,
the positions or the posts are limited. And
so if you're not promoted to that post,
then you can't see your judge no matter
how much of the law you know. And
so there are people from the Ummah of
Sayidina Muhammad sallallahu alaihi wa sallam including these
great
mashaikh of the Sahaba radiAllahu ta'ala on whom
if Nabuwa was given to them, they would
have been able to handle it. But it
was just a matter that Allah Ta'ala didn't
give it to them because Rasoolullah salallahu alaihi
wa sallam is is the last of the
prophets and anyone who claims Nabuwa
concurrent with him or after him,
is is a a person of misguidance
and will be the the burned on the
garbage heap of the hellfire.
But that doesn't mean that people of that
quality, allata, did not make them.
Sayyidina Umar
who said
retirement from others is a means of relieving
oneself from bad company.
Retirement is of 2 sorts. Firstly, turning one's
back on mankind,
and secondly,
severance from them as well. Turning one's back
on mankind consists of choosing a solitary retreat
and then renouncing the society of one's fellow
creatures
externally and in quiet contemplation of the faults
of one's own conduct and in seeking release
for,
oneself from the,
discourse with men and in making all people
secure from one's own evils evil actions.
But severance from mankind is a spiritual state
which is not connected with anything external.
When a person is severed from mankind in
spirit, he knows nothing of created beings nor,
thought thereof can take possession in his mind.
Such a person, although he is living amongst
the people, is isolated from them and his
spirit dwells apart from them. This is a
very exalted station. Sayidna Umar
followed the right path herein,
for externally he lived amongst the people as
the their commander and their caliph.
His words show clearly that although spiritualists may
outwardly mix with mankind,
their hearts always cling to God and return
to him in all circumstances.
They regard any discourse they may have with
men as an affliction sent by god and
that discourse did not divert them from god
since the world never becomes pure in the
eyes of those whom god loves.
Since the world never becomes pure in the
eyes of those whom god loves. So all
of you who have a retirement plan and
think everything's gonna be happily ever after, doesn't
work that way, unfortunately.
Omar
who said, an abode which is founded upon
affliction cannot possibly be without affliction.
Omar Radhiyaa Ta'alaan who said an abode which
is founded upon affliction
cannot possibly be without affliction.
The Sufis make him their model and wearing
the patched frock, the muraqah,
or the hilqa and rigorously performing the duties
of one's religion.
So this is also we mentioned this last
time that the the hilqa,
the patch frock that the Sufis wear that
the sheikh,
gives as a mantle of his successorship to
the prime of his disciples when it's time
for him to leave the world. Saidna Umar
who had said that he wore a cloak
in which there are over 40 patches,
and that he used to not care about
meeting the commanders of the the Romans and
the the,
delegations of Syria and Egypt
and Persia
while wearing, those types of clothes. And he
reproached and reprimanded
reproach and reprimanded the governors of Syria
for having left the simplicity of their dress
that they used to have with the Rasul
sallallahu alaihi wa sallam
and, and adopted the ways of the non
Arabs.
And this is something that that's very famous
that,
Rasool Allahu alaihi wa sallam chastised Sidna Abu
Ubaydul radiAllahu ta'ala Anhu for addressing fancy.
And, when he gave him the justification that,
you know, Mir'am,
the people are not gonna take us seriously
if we dress like we did, back in
Madinah,
Sayid Omar alaihi wa sallam became extremely angry
with him and said,
Abu Ubaidah,
if it wasn't that I knew who you
were and what your rank was with the
messenger of Allah sallallahu alaihi wa sallam, I
surely would have punished you an exemplary punishment
in front of all because of you saying
this. Do you not know that we are
a group of people that Allah has honored
us through Islam? And if we seek honor
through anything other than it, Allah Ta'ala will
abase us. And unfortunately the age that we
live in has become a running Sharah and
commentary in Hashia on the latter part of
Us Usayna,
Omar
who's saying that if we seek honor in
anything other than it, Allah will abase us.
So he is the the their their model
in having the, the patched frock or the
patched cloak.
The successor of the messenger of Allah Sallallahu
Alaihi Salam and his Khalifa said no Uthman
ibn Affan.
It's related by Abdullah bin Raba and Abu
Katada,
as follows.
We were with the Amirul Munin, the commander
of the faithful Uthman on the day his
house was attacked.
His slaves seeing the crowd of rebels gathered
at the door and took up arms.
Uthman
who said, whoever of you does not take
up arms is on this day, a free
man.
We went forth from the house in fear
of our lives.
Hassan bin Ali radiyaahu ta'ala anhu met us
on the way, and we returned with him
to go to Uthman radiyaahu anhu that we
might know on what business he was going.
After he had saluted and
condoled with him, he said, oh, Amiral Munin,
I dare not draw a sword against the
Muslims without your command. You are the true
imam. Give the order and I will defend
you.
Uthman
replied, oh my cousin, go back to your
house and sit there until Allah shall bring
his decree to past. We do not wish
to shed blood.
The sheikh says these words
betoken resignation
in the hour of calamity and show that
the speaker had attained the rank of the
friendship of Allah Ta'ala, his.
Similarly, when Nimrod lit a fire and put
Ibrahim alaihislam, the sling of the catapult, the
angel Jibril came to Ibrahim alaihislam and said,
do you want anything?
He answered from you, no.
Jibril said then ask god. He answered him
since he knows what plight I am in,
I have no need to ask him.
Here said no Uthman
who was in the position of the Khalilah
of Allah Ta'ala, the friend of Allah Ta'ala
in the catapult, and the seditious mob was
in the place of the fire. And Hassan
Radhi Allah Ta'ala and who was in the
place of Sayna Jibreel Radhi Allah Ta'ala and
who were alaihi salam. But Ibrahim was saved
while Sayna Uthman Radhi Allahu Ta'ala and who
perished.
Salvation or najat is connected with subsistence with
baqa
and destruction halak with annihilation, fanah.
On this topic, something has been said above.
This is a very,
a a very fine and a very spiritual
deep that wheel that that that Datasab brings
here. He says that what? He says that
the position of Sayna Uthman was like the
Khalil of Allah, Sayna Ibrahim alayhi salam, when
he was put in the catapult. And the
seditious mob was in the place of the
fire and Hassan radiAllahu ta'ala and who was
in the place of the angel Jibril Alayhislam.
But Ibrahim was saved while Uthman radiallahuan who
perished.
Salvation or najat is connected with subsistence, which
is baqa.
Whereas destruction, halak is connected with annihilation or.
On this topic, something has been said above.
And this is the the high
and mysterious rank of Sayidna Uthman
and who the very few people from this
Ummah,
have the ability to understand
or or or or see a glimpse of.
The Sufis take Uthman or the Allahu ta'ala
Anhu as their exemplar in in a sacrificing
life and in poverty and resigning affairs to
Allah Ta'ala and in sincere devotion.
The successor of the messenger of Allah sallallahu
alaihi wa sallam said,
His renowned and rank in this path of
Sufism is very high.
He explained the principles or usool of divine
truths with exceeding subtlety so that Junaid said
Ali is our sheikh as regards to the
principles
and as regards to the endurance of affliction,
I e in the theory and the practice
of Sufism.
For Sufis call the theory of this path
Usul or principles and they call it practice.
The practice is consists entirely,
in the endurance of affliction.
So whoever wishes to talk about say, you
know,
I really, like Sufi Islam because it's very
there's, like, music and we just like very
tolerant and whatever. Alhamdulillah, there's a lot of
tolerance and some people may sing some nasheed
or whatever.
But,
the person the the the the separating
the the weed from the chafe of the
people who actually follow this path from, goofballs
who,
you know, just have extra
subscription on Itunes.
The difference between them is what is that
that that the people of this path
call,
its theory, its.
And as far as its practice, the practice
entirely consists of endurance of affliction.
If you wish to, marry this bride, then
pay its pay her,
because it's going to be everything that you
have,
internally and externally.
It is related that someone begged Ali
to give him a wasiyah,
or some advice.
Ali
replied, do not let your wife and children
be your chief cares. For if they're the
friends of Allah ta'ala, Allah will look after
his friends. And if they're the enemies of
Allah, why should you take care of God's
enemies?
Obviously, this doesn't mean to abandon your wife
and kids, but this means that they shouldn't,
occupy your heart to the point where you
stop going to the Masjid then you hesitate
from fulfilling the rights of Allah ta'ala with
regards to the ummah and with regards to
yourself, with regards even to your family. Some
people, they have so much mercy on their
children that they won't wake them up for
Fajr. That's not mercy. That's just,
throwing them onto the garbage heap of the
hellfire.
He says, do not let your wife and
children be your chief,
worry in your inside of your heart. For
if they'd be the friends of Allah, Allah
will look after his friends. The kid loses
sleep, Allah will look after him. And if
they're the enemies of Allah ta'ala, why should
you take care of God's enemies?
This question is connected with the severance of
the heart from all things except except for
Allah who keep his servants in whatever state
he wishes.
Thus, Musa, alayhis salam, left the daughter of
Shoaib
in a most miserable plight and committed her
to god. And Ibrahim took Hajar Alaihi Islam,
Ibrahim took Hajar alayhis salam and Ismael
and brought them to a barren valley and
committed them to God.
Said Ibrahim alayhi salam who committed Saydah Hajar
alayhi salam to Allah ta'ala in the valley
of Becca.
There are some people who don't understand why
he did that and,
we cannot give Hiday or guidance to people.
We can only ask Allah to give it
to us and give it to others.
But whoever has a problem with it, let
him not see what failed and what,
barakat and what divine affluence and anwar
that will last until the and
be the subab and the reason for
millions of people, nations upon nations entering into
Allah's rida and pleasure in Jannah forever because
the barakat of those sacrifices of a few
days,
that let them let them look toward that
and see why is it that Sayyidina Ibrahim,
took them to that place.
The question is connected with the severance of
the heart from all things, save god, who
keeps his servants in whatever state he wills.
Thus, Musa, alayhisam, left the daughter of Shoaib
in the most miserable plight and committed her
to god. And Ibrahim, alayhisam,
took Hajar and Ishmael and brought them to
a barren valley and committed them to god.
But these prophets instead of making wife and
child their chief care, fix their hearts on
god. This saying resembles the answer which Al
Ali radiallahu anhu gave to the one who
asked what is the purest thing that can
be acquired?
He said it is that which belongs to
a heart made rich by Allah.
It is that which belongs to a heart
made rich by Allah.
The heart is
the heart that is so enriched,
is not made poor by having no worldly
goods nor glad by having them. This subject
really turns on the theory regarding poverty and
purity,
which has already been discussed. Sayna Ali radiAllahu
ta'ala Anhu is a model for the Sufis
in respect to the truths of outward expressions
and the subtlety of inward meanings.
The stripping oneself of all property either in
this world or the next and considering of
the divine providence.
Allah subhanahu wa ta'ala make us people who
receive the fuild of the Khalifa of the
messenger of Allah ta'ala and through them that
of the messenger of Allah Sallallahu Alaihi Wasallam.
Allah Ta'ala make us people who are connected
with every part of this chain that connects
us to Rasool Allah Sallallahu Alaihi Wasallam and
through him to Rabble'izzah
to Barakah ta'ala, the Lord of of of
dignity and might,
and the Lord of power,
mighty and exalted as he through them, Allah
ta'ala, make this path the one that we
wake up on and the one that we
go to sleep at night in and the
one upon which we utter our in our
last breath, la ilaha illallah Muhammadur Rasoolallah sallallahu
alayhi wa sallam and Allah accept it from
us in this world in the hereafter.