Hamzah Wald Maqbul – Ramadan 11th Night Majlis TadhkirayiMashayikhiChisht Khaja Al alDn Sbir alKalyar 06062017
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We completed the first 10 days of Ramadan.
And with this night,
we start the second 10 days.
Allah
accept what passed
and forgive us for our shortcomings in it
and give us the
to do the things of the people that
he loves,
in this Ramadan
to make it to the masjid and to
pray our salawat and read our Quran and
say, and
to
purify fast for him and nobody else other
than him.
So today,
we bathe in the that
come down
when the are mentioned with the mention of
Haja Allahuddin Ali Ahmed Sabir Al Kalyari.
He was a nephew, the sister's son amongst
the senior Khalifa of Hazrat Sheikh Fariduddin Shaker
Ganj
Who, if you,
didn't hear, inshallah, listen to the,
majlis not from yesterday, but from the day
before.
Being the Khalifa
of
the Khalifa
of
Hajah,
from Ajmer Sharif,
He is the
maternal,
nephew
of Khadafari the dean Shaker Ganj,
And this relationship is a very interesting relationship.
There is,
a a nazir or a to this relationship,
between the 2 of them, which is that
of Imam Junaid to his Khal, his maternal
uncle,
Ibrahim
was
also the
disciple,
in the spiritual path of his.
His maternal uncle, the brother of his mother,
Asaria Sakhati
He was born in Cortwall in the district
of Multan in the year 592.
If you'll remember, is the the or
the the the the hereditary fief that was
accorded to
the grandfather,
the grandfather of Hajjafariduddin
Shaker Ganj
He's a descendant of Imam Al Hassan
His ancestral chain is as follows.
Haja Aladdin, the son of Shah Ibrahim,
Abdul Rahim Abdulsalam,
the son of, Shasifuddin
Abdul Wahab,
the son of Hazar Sheikh, Gopher Avam,
Abdul Kadir Jelani
So he's a a lineal descendant of, of
who was a sheikh of the Hanabila in
his time, and he was also,
the the the the one who is widely
referred to as
being the primal position amongst the of his
time.
And he's the one who
revived
so much
of of of of spirituality,
in Baghdad,
the center of the
the the Muslim world, the sacred heart, and
the the
the the the political capital and cultural capital
of the Muslim world after the the the
the the 3 harams.
He served in the general mess or the
langarhana.
The general mess meaning what? This is kind
of like a South African English. General mess
meaning
the,
the public kitchen.
We mentioned from before that the
used to have,
places where they would feed people. Anyone could
come Muslim, non Muslim, rich, poor, whatever race,
color, cast, creed they were, and they could
find something to eat in that place.
So he served as a servant in the
general mess with the Langar Khan of of
of Hajjafariduddin
for 12 years.
By the way, this is something that's also
important lesson
first to myself and then to all, you
know, all of those who listen
that that service and of other people is
important.
And you don't receive the of Allah without
doing service, and you don't receive a reward
without doing service. If you're busy doing your
own word all the time in your own,
you
know, your own project and your own,
you know, service and your own,
you know, things that you wanna do,
then you're only getting the good deeds for
yourself.
Whereas when you serve others, then all of
their projects, all of their service, all of
their salat, all of their
And it is a great vehicle for
for ascend
for ascent.
And, unfortunately, many people see it as beneath
their dignity, and this stifles their spiritual progress.
People see service of other people beneath their
dignity, and it stifles their spiritual progress.
So,
Hajjah Alauddin
Sabir
made, khidma in the kitchen,
the public kitchen of the of Hajjah Fariduddin
for 12 years.
And, trust me, it wasn't beneath his dignity,
and his dignity is such that we'll never
touch the feet of people like that.
And and if we had the opportunity to
touch to touch their feet, we would have
been amongst our peers today,
people who surpassed them in their rank. It
wasn't beneath his dignity to do the service
of all all in sundry, not just the
pious, but the service of everybody.
They didn't expect or ask for the VIP
seat or the backstage pass. Rather,
nowadays, you have people, if you don't give
them personal lessons or a whole bunch of
personal attention, they become very bitter with you.
They consider doing what what the generality of
the people are doing in terms of sitting
in Darce and listening to Darce and sitting
in lessons to be,
something second class, and, oh, Sheikh wouldn't have
lunch with me or Sheikh wouldn't take me
to this or that. And,
you know, he's very arrogant, and he doesn't
have, like,
or whatever, which is absolute nonsense.
Sheikh is not there to be your friend.
Sheikh is not your friend, in fact. He's
there for your and for your spiritual growth
and for your spiritual direction and for your
instruction. He's not there to be your friend.
He has his own friends. He went to
elementary school somewhere else. He has people he
hung out with over there. He has people
who he helped you know, he helped and
helped him throughout his life. He has his
own wife, his kids, relatives,
all of those people. He
you're not going to be his friend, and
he sure as heck doesn't need you as
his friend.
He's there for your islah. And if you're
not there to take islah from them from
him, you're absolutely wasting his time, and, it's
feared that that that may even be a
sin that counts against you. And so the
the understanding of the the the the the
people of the past was what is that
we're going to go listen to what Shaykh's
instructions are, and we're going to implement them
in our and our rectification and our benefit
and our spiritual,
ascent is is wrapped up in that. And
we're not there to have chitchat with him
or or or or or or, you know,
shoot the breeze with him. Like, nowadays, there's
the expectation and so it's good for the
youth or whatever blah blah blah. And my
experience is really the people, the chit chatty
sheikhs that that,
spend their time with people. Generally, what all
they end up doing is earning the people's,
earning the people's,
just like
despicability
that they they see that this person is
not somebody who's occupying
their time in something valuable or wise.
Rather their time is something that is like
a public
like a public water fountain or something like
that. And so they end up despising the
sheikh and and and and thinking of him
as someone low and his time as something
that's that's that's,
you know, something that's, free
Therefore, all its sundry to waste, and it's
not the it's not the case at all.
So not only did he serve in the
Langar, in the public kitchen
of, of of Hajjafarid Adid for 12 years,
In all of this time, he never ate
the food because of the lack of expressed
permission
that he was Sahib al Amana as well.
He didn't consider the masjid his own,
personal fief like many people do,
in positions of power and control. He didn't
consider the the food of the to be
something that he also had the right to
partake in because of lack of expressed permission.
Rather, he would always be fasting. Finally, when
Khadafariduddin,
inquired from him in this regard, he said,
what right does this slave have to partake
in anything without the permission of Hazrat?
Upon this, Hazrat Sheikh gave him the title
of Sabir, the patient one.
By the way, as a
interesting side note that one might think a
little bit silly, but is is is relevant.
The,
Sabri Nihari,
which is a famous restaurant,
of which there in back back home, which
there's a copy of in Devon, and I
don't think that the Devon one has any
relationship with the one back in the subcontinent.
But who do you think it's named after?
Who's the Nisba of Sabiri? Who do you
think it's toward?
People used to make their their,
their their their nisba toward who toward the
because that was who their heroes were. Not
sports players or musicians or, you know, low
life type people, rather the and
not somebody who put a ball in a
hoop for a living or somebody who, you
know, got up and sing and sing and
dance like, you know, somebody who has no
honor or no dignity and, you know, reveal
their aura in front of people and sing
about all sorts of, like, lurid type things.
People didn't used to respect that back in
the day. This is the sign of the
end of time that people like that who
are essentially low lives,
are are are respected nowadays.
At best, they have some sort of stupid
human tricks type of skill like, oh, look.
I can, like, you know, jump really high
and put a ball in the metal ring,
which, you know, never made anyone happy and
never solved anyone's problems. And, it's definitely not
gonna help anybody in the.
Not to say that everybody who plays basketball
is going to *, but it's just irrelevant
to a person's progress or lack thereof.
People used to hold as heroes who?
They used to hold as heroes the the
the.
And so this is what right does this
slave have to partake of anything without the
express permission of Hazrat? Upon hearing this, Hazrat
Sheikh Fariduddin
gave him the sight title of Sabir or
the patient one.
Khadem, taking permission of Hazrat Fariduddin,
went to visit Sheikh Alauddin Ali Sabir.
Since Sheikh Alauddin was generally in an overwhelming
state of istighraq or drowning in the remembrance
of Allah,
he was unaware of those who came and
went.
Hazrat Sheikh Shamsuddin
Aturk, who remained in attendance
of Sheikh Alauddin Sabir,
loudly made Hazrat aware of the arrival of
this kadim of his sheikh,
saying the khadim of Hazrat Piru Murshid Fariduddin
has come to bring Hazrat Salam.
Sheikh Alauddin
responded, how is my sheikh?
Thereafter, he instructed,
Hazard Sheikh Shamsuddin to honor the and he
then he again lapsed back into his state
of.
Thereafter, the same Kaddim visited Hazrat Sultan Aliyah
Haja,
Nizamuddin,
in Delhi.
Remember we mentioned a little bit about him?
He was the other well known Khalifa of,
of, sheikh Fariduddin Ganshakar from amongst his Khalifa.
The was honored greatly and showered with
considerable hospitality and gifts.
Here in his court, he saw the royal
system prevailing. It was just like the court
of a king.
When the khadim returned to Hazrat's Fariduddin and
he asked the condition of his 2 khulafa,
The kadim gave glowing praise of Sultan Al
Oliya Khaja Nizamuddin.
Then regarding Hazrat Sheikh Aladdin, the kadim said,
he does not even speak to anyone.
There's nothing by him.
Hazar Sheikh Fariduddin
asked, did he say anything about me?
The said he said nothing.
When
asked, after all, he must have said something.
The
responded, he only asked, how is my sheikh?
With tears in his eyes, Hazar Khaja Fariduddin
said, today he occupies such a lofty rank
which no one can aspire to. It is
only within his capability to have remembered me
in that state.
This remembrance of such as this rich remembrance
despite such a state of istighraq is because
of the perfection of his love for me.
It is a well known fact that after
Hazrat Sheikh Sabir's passing from this world,
a group of Hindus asserted their control in
Kalyar,
and they turned the graveyard of Kalyar into
a center of idolatry.
As they continued with their evil sacrilege,
a lion appeared and killed many of them.
The rest of them dispersed
and abandoned that place.
The attribute of or of splendor and grandeur
was dominant in him.
Even after his demise, a flame could be
seen glittering over his grave.
On account of the celestial flame, nobody had
the courage to go to his grave. Once
after Hazar Shah Abu Khaduz Ganguhi
who is a a sheikh in the
many links down.
Once after
visited the grave, the flame disappeared because of
Hazar's duas.
Hajj Alauddin passed away on 13th of Rabbeel
0 of 6 90 hidra.
His grave is in the area known as
Piranik Aliar,
which is near Roorkee in the district of
Saharanpur.
So there are a couple of things I
wanted to mention. This is a relatively short
entry,
but a couple of things I wanted to
mention.
The first of which is what? Is that
out of the Masha'ikh, the one that's more
well known,
between the 2 of them, Khaja Nizamuddin Olia
and Khaja Alauddin Sabir, out of the 2
of them, by far the one who's more
well known is Khaja Nizamuddin.
His Mazar is in a very famous place
in Delhi and there are great number of
cultural and
historical
attestations to
the grandeur of his,
majlis in which, it was described the majlis
was
a a royal setting
and that all manner of courtiers would come
and especially because of,
Hajjah Amir Khosrow, who was the the the
the close and devoted attendee,
a great poet and a great,
artist and, soldier and man of letters, a
renaissance man of that time,
and his,
attachment to the sheikh,
to the Sheikh, Khazanizamuddin,
that he, you know, his his
sainthood became
known far and wide.
And far be it for me to say,
whose rank is higher and whose rank is
lower.
Maybe people comment about those things. But really
at the end of the day, only Allah
knows best and Allah knows best. And really,
for people like myself, it's really none of
our business to comment about
about those types of things anyway.
But when compare comparing the 2 of them,
definitely
the name of Nizamuddin Olia is more well
known,
and more celebrated,
in the history of the Indian subcontinent.
But the strange thing is that the Hanqah
Haavdogan,
which keeps the Chishtiya
Tarifa alive in its pure and pristine form
and a form that's,
cleansed from Bida'at and that's that's that's protected
from,
you know, from
undesirable things that are attained and a stain
on the name of the Sowof
and that has spread
far and wide throughout the world. If nothing
else, if anyone has gone to Jamat Tabligh,
they know that when people are going on
Tabligh in its correct
manner, the orad that are prescribed are actually
the orad of the Tarikha Tashtiyah.
And that that doesn't mean that every Tabligh
Jamaat person represents the Tarikha. But if you
read the mouthfulvat of of of
of people like,
Hazrat Sheikh Elias,
the
founder and the emir of Tabligh, and his
son Moana Yusuf Moana and Amul Hasan,
You'll see that there are many
of the practices of the Tishti Atarikah just
down to the urad and just down to,
you know, the specific zikrs that are said,
that are are propagated throughout the world. And
so you'll have people literally from the nations
of the earth that never saw the Indian
subcontinent
and will never see the Indian subcontinent.
And you see the fiyu of of, of
these things moving around from place to place
and, the the strictness and adherence to the
sunnah of the prophet sallallahu alaihi wa sallam.
You see all of these Darul looms,
and madares that are spread throughout the entire
world.
All of them are transmitted through the tariqa
of Nad Khajan, Nizamuddin. May Allah
sanctify his secret and raise his rank,
but but by the tariqa of Khaja al
Ad Din sabir.
And there's a there's a secret in it.
And the secret is this, is that,
the feb, the the the divine outflowing of
of of grace and and of generosity from
Allah subhanahu wa ta'ala,
it doesn't
flow
in a way
that is carried by material things.
The faith doesn't flow in a way that's
carried by material things.
So you'll see someone is very materially prosperous
but their material prosperity
is not an indicator of Allah loving them
or of Allah accepting them or of Allah
putting Barakah in what they have.
Rather oftentimes it's the simplest of things in
which barakah is put.
Like the story about the milkmaid who refused
to water down the milk and her mother
chastised her
and said that, you know, she asked her
why why don't you listen to me and
water down the milk? And the girl says
because of Mira Mu't Minin said, Omar
he,
forbid it and she said that Omar can't
see you now. Little did you know Omar
was actually watching what was happening.
RadiAllahu ta'ala.
Said, Omar can't see you now, but the
girl said, what? Allah Omar can't see me,
but Allah can see me. This is a
poor girl from a poor family
and,
because of the union, Saied Namer, alayahu,
then the next morning showed up and, proposed
marriage for one of his sons to this
this this, milkmaid's daughter. And because of that
union, Sayid Omar bin Abdul Aziz was born
and so much faith and so much, you
know, like Barakah came from that for those
of you who are familiar with the history.
The idea is this is that there are
acts that happen that don't cost money and
that don't involve show or don't involve getting,
like, elected to
some position
or don't involve, like,
you know, some sort of dunyoimunsib
or like, you know, a plot of land
or they could happen in the most insignificant
of
places. But because Allah Ta'ala loves that thing
so much,
he packs it so full of barakat.
Maybe it will take generations to see but
when it opens up, you'll see that,
you know, that there's so much blessing in
just that thing.
And Allah knows best, you know, there was
something about
Khaja Alauddin Sabir that,
despite him,
being
a person who was,
who's less known and who spent his time
in his Istighraq and and and
in, the contemplation of the divine.
Allata puts some barakah in his silsa
that that caused it to propagate,
throughout the world in this way that,
you know,
whatever Madheb you are, whether you're Sufi or
not Sufi, whatever, chances are somebody or another
from his
sisula whether they themselves know it or they
don't know it. Because so many of our
Darulum graduates themselves, they don't bother to learn
about the names of the Masha'i. They don't
bother to learn about the names of the
oliya. It's as if they are
feeding off of the gift that someone else
gave them and they didn't bother to check
the, you know, the card who is this
from, you know. But it's still from those
people.
And, they are themselves every time they teach
kids in a maktab or they lead salat
to tawawi or they do their imama or
they give some,
you know, mashallah, wonderful bayan somewhere or whatever.
All of these things are only made possible
through the fuyuv
and through the the the spiritual effluence of
these Mashaikh.
Those things have touched and reached
America
and South America
and, you know, the, you know, the lands
of the Arabs and the lands of the
Persians and the lands of the Turks and
etcetera etcetera. You know, all of these different
places that people have gone on, you know,
Tabli to weird like Jamaica
and weird parts of South America and in
China
where Tabligh is banned so they go underground
and they they they talk to people and
tell them about the dean And like all
of these, you know, like the through the
Madaris, through the the students of knowledge,
and through the tariqa itself,
all of these places this this faith has
reached.
And, there was something about it,
about this poor person who's living in Kalliar.
Kalliar is,
an unknown place. It was overrun by the
Hindus as as was mentioned in the Tabakah.
It was a place of very little significance.
It's an unknown place. I myself just,
you know, recently came to know that it's
in the district of Saharanpur. Otherwise, I I
I had no idea where it was,
in the first place.
This person
anonymously sitting in Istikharak to the point where
his own Sheikh, Kaddim,
didn't understand what what what was going on
with him.
Khaja Fariduddin Khadem came to visit him and
said, well, this guy doesn't even know what's
going on around him. He has no idea
what's going on around him. And but his
sheikh knew and said that, masha'Allah, despite the
the the rapturous state of his
of his drowning in the contemplation of the
divine, it's only because of his love of
me that he he even could remember me.
He said that the state that he's going
that's passing over him right now is so
much that if it wasn't that he truly
loved me, he wouldn't have been able to
remember me,
even who I am, much less ask about
me.
That that rapturous state of of of the
dhikr of Allah ta'ala,
from it could flow
so much benefit and so much khair.
And for centuries, that benefit is
is, you know, very local but then one
day it
it spreads out and it goes throughout the
entire world.
That's that's a big deal. And we have
to understand
that those types of futuhat and those types
of openings and those types of victories from
Allah Ta'ala,
they don't happen.
They don't happen through large armies and they
don't happen through large numbers and they don't
happen through
a lot of money and they don't happen
through a lot of followers or a lot
of show,
and they don't happen through silver and gold
or US dollars or British pounds or euros
or Canadian dollars or yen or any of
these things. What do they happen? They happen
through the secret of Ikhlas and the secret
in the heart of a believer that's between
that person and Allah Subhanahu Wa Ta'ala.
And that's very important to remember because
even amongst the 2 Khalifa,
you know, you see that that that even
though there's khair and barakah and the silsula
of Khaja and Nizamuddin,
it's not the one that ultimately will end
up,
will end up carrying the the the flag
of this work. Rather, it's the
sheikh Alauddin Sabr through his his sisla that
Allah will,
will revive so much work of Deen, so
much work of Deen and accept so much
of it. May Allah accept it from all
of them and may he give us the,
the tawfiq of being, you know, being a
participant in that faith,
rather than,
being people who jump into the river and
then walk out bone dry not having,
had any of the, you know, have having
been affected by any of it at all.
The second important thing I wanted to mention
is, look,
if Kalyar is overrun by the Hindus,
so much so to the point where they
turn the graveyard in which the Mazar of
the Sheikh is in into a center of
of of, of idol worship.
Okay? I want you to listen to this
carefully. Why? Because there are certain other things
mentions a mention of miracles
that people may find fantastic, like, the flame
over the grave and then Shabu Qadus, like,
made Dua and it went out or, like,
you know, a lion came and, like, dispersed
the people.
Those things, well, I I after having traveled
and seen things, I believe things like that
are possible,
but they're not the thing that impressed me
even if they were true. They impressed me
somewhat. Obviously, there's probably not going to be
no flame on my grave,
or no line to, like, whatever defend my
grave from Shirk or whatever. So I'm not
trying to dog that either. That's a that's
amazing. But the more amazing thing is what?
The more amazing thing is think about what
circumstance they were in if that were all
to be able to happen.
That he was in such a precarious state,
that he was in such a place that
was in such a precarious state that literally
hostile mushrikeen idol worshipers
would overrun that place,
and it would revert to their control. And
they would be so harsh that they would,
turn the the the the sacred Mazar of
our mashaikh and our forefathers
into a place of idol worship and they
would profane it like that. Which meant what?
We ourselves have this, like, whole thing that,
oh, we're minorities. We have to survive as
minorities. And because of that shortcut a, b,
c, d, e, f, g,
and we gotta, like, just cop out everything.
Why? Because we're minorities. And so we need
to cop out of the Sharia with with
because we're minorities, and we need to cop
out of studying ilm because, you know, the
people in the Muslim world will do it
because we're minorities. We have to cop out
of wearing hijab and out of having a
beard because, you know, it's hard because we're
minorities. We have to cop out a zikr
because, you know, we're minorities. We have to
cop out of, like, eating halal because it's
difficult because we're minorities. Right? All of this,
like, copping out, all of it. Our our
forefathers, Allah Ta'ala, have mercy on them and
and and increase them in their rank and
have mercy on us and forgive us for
our our sins. They showed that all of
these things are possible to be prosecuted
to superior level, to a superior degree
despite being minorities. And if you think that,
like, you know, some crazy dude who looks
like he has a orange cat stapled to
his head
getting up and saying dumb things on TV
makes your life difficult, or because some idiot
from ISIS, like, you know,
did something stupid and, like, thought that he's
gonna revive the caliphate by killing 14 year
old girls in Manchester or running people over
with a with a truck on a bridge
in London. And now everybody on the train
is spitting at you and cussing you out
and and talking garbage about you and you're
you're you're feeling insecurity from everyone around. Trust
me, nobody is going to anytime soon. Inshallah,
Allah, keep us in in in his protection.
There's no outward asabaab that show that anyone
anytime soon is going to trash the graves
of our, of our forefathers and turn them
into like, temples for idol worship.
The threats that are there, they're they're they're
very meek and meager compared to the threats
that our forefathers carried.
And, you know, dealing with these kind of
ISIS,
morons aside, Allah
give reward again and again to the people
who fight them and oppose them.
You know, their their,
you know, what you call their pathology is
something we can talk about some other time.
But look at us, the people who follow
Islam, the Islam of Allah and His Rasool
Sallallahu Alaihi Wasallam and his companions, the Islam
that doesn't endorse this type of nonsense.
We are, like, pinned up against the wall
and we're afraid about being minorities.
Don't we remember that Rasoolallah sallallahu alaihi wasallam
is the one who said manjaalhumumma
hamman wahidanhamma
akhirati kafahu lahu bhumumma dunyau oka maqalal alaihi
sallatu as salam. The one who turns his
worry and concern,
all of his worries and concerns into 1
worry and one concern, the worry and the
concern of his akhirah.
Allah Ta'ala will take care of the other
worries and concerns for him because of the
barakah of that act and the blessing of
that act.
Why can't we take this lesson that these
people in the past, they lived in equally,
if not more precarious times,
yet yet they took their deen so seriously
and they took their, zikr of Allah Ta'ala
so seriously
and their tawluk with Allah so seriously and
the appointment that they have to meet Allah
subhanahu wa ta'ala on the day of judgment,
an appointment which neither we will miss nor
will
you, so seriously. And they took, they took
their taluk with their elders and with their
mashaikh and with their olema
so seriously, and they took their ilms so
seriously. All of these things to the point
where you see Khaja Fariduddin, his Mazars in
or his Mazars in Pakpatan out in the
forest in Punjab, and Khaja Alauddin is out
in, like, this backwaters village of Kalyar
in in in the district of Saharanpur,
which itself is a backwater district. So it's
like a backwater of a backwater.
And you see these mashaif and some of
them are in the city. Some of them
are, you know, out in the backwaters.
All of them, though, their din is so
impeccable.
Why? It's not because, you know, by the
way, just because you're in America or you're
in the UK doesn't mean that your deen
has to automatically be second rate or second
class. If you take the holy name of
Allah ta'ala with sincerity,
Allah will give you the things that Allah
Ta'ala gave to the people before us who
took his holy name seriously.
If you study the Deen well, you can
learn just as much knowledge as the people
who are sitting in other places in Pakistan
and in India and in Iraq and in
Egypt and in,
Syria and in Yemen and in Mecca and
Medina. You can learn all of those things
just as well as them. In fact, a
day may come where you're so learned that
those people will celebrate you as well.
The problem is if no one's gonna try,
it's not gonna happen. If you try, it
doesn't mean it's necessarily gonna happen. So don't
sit down and think that, okay, I'm gonna
go Allah Allah until I myself become shaabluqadir
jaylani. You're kidding yourself. That's a very high
lofty maqam to reach. It's not easy.
But it doesn't mean that it's impossible
a and b,
if you if you just because if you
try, if there's no guarantee you'll make it,
it doesn't negate the fact that if you
don't try, there's an absolute 100%
chance guarantee that you're not going to make
it. So if we're behind, how are we
going to catch up? Are we going to
catch up by copying out of everything in
our deen,
and say, well, we're minority and then cop
out of this and cop out of that?
Or are we going to catch up by
being serious about our deen and working hard,
if not harder than the people before us
did and attaining what they attained because they
worked hard and they were sincere with Allah
Ta'ala, And we need to be sincere with
Allah Ta'ala as well. And if the the
the stories of the Aliyah
don't firm make firm your himma and your
resolve and your courage inside of your heart
in order to try to do something like
what they did. Even if you're so humble
that you say, admit I'm not gonna be
able to be like them. At least to
try to walk on that
path rather than being totally broken inside and
humiliated and suffering from such a, a colonized
mind and such an inferiority
complex
that you're like, you know what, I'm not
even gonna try and this is America. It's
not gonna work here. And those
are,
this all this stuff about the wilayat and
istighraq and all these things are like the
tales of the ancients and I'm not even
gonna try. I'm not even gonna try to
meet these forget about being these people. I'm
not even gonna try to meet these people.
I'm not even gonna try to love these
people out of fear of what that means
and what that's how that's gonna change my
life and how what that's gonna be in
my heart. And maybe if I, you know,
start to love the oliya, then I'm not
gonna be able to watch my favorite NBA
basketball team anymore or whatever. These irrational fears
that we have, if we cannot
cast those things aside, how are we going
to expect that our deenah is going to
survive or that we are going to be
able to show up on the day of
judgment and enter in the same ummah as
these people enter or enter in the same
jannah as these people enter or try to
look at the maqamat that these people were
looking at or that we should die with
the same
that these people died with.
And I'm not saying this like, oh, look.
See, I'm in the state of Istikharak or
whatever and then you guys all y'all should
catch up with me. This is a a
reminder for all of us ourselves because we
live in the same
kind of, like,
waswasa
based
life. We're constantly shaitan is saying in our
ears so much so that that we ourselves
have learned to repeat him that, oh, it's
America. This is not practical. This is not
practical. You're not gonna be able to make
that much liquor. You're not gonna be able
to live that lifestyle. No one's gonna marry
you. You're never gonna get a job. What
about politics? What about Islamophobia? What about blah,
blah, blah? So much so that people will,
you know, some crazy guy who, like, eats
brain will a human brain and human feces
will post, you know, some post about Islamophobia
or Qadiani will post some post about Islamophobia
or, you know, some other knucklehead who,
has no Nasib of, the dean of Allah
or Zris, sallallahu alaihi wasallam will post something
about Islamophobia and will be, oh, this guy's
our hero. We should all be like this
guy or we should be all like this
sister or this woman or whatever. And it
completely, like, pushes our our brain to the
side. The fact of the matter is, look,
the Masha'is that are described here, they lived
in very, very perilous
and very, very
difficult times.
And they lived in in in very precarious
circumstances.
But, however, all of them knew we're gonna
have to meet ta'ala one day. Aren't we
who knows who's gonna be absent from your
Muqiyama
because they're a minority or because, you know,
the economy isn't good or whatever. They still
understood that these are things they had to
do. These are things that are priorities. And
if you wanna be practical, you know, there's
a dollars and cents practical on a daily
basis, and then there's a long term plan
practical. The long term plan practical takes priority
and hierarchy over,
the the the calculus of, well, how what
did the poll say today? Do people love
us or we don't love us because just
because we, you know,
bury someone in a graveyard or don't bury
someone in a graveyard or or God knows
all of these other kind of,
you know, daily
Mutawasil
connected cycle of
Internet, Facebook, iPhone, Twitter,
you know,
controversies
or fitan or whatever.
So,
you know, the inspiration in the hudja
and the proof against us is complete from
our forefathers. Allah subhanahu wa ta'ala
make them as examples for us and not
as proofs against us. Allah ta'ala give us
from the fiyu that he gave them. If
nothing else, if you can't do anything else,
if you're like, yo, man, this whole istighraq
thing, you know, that's like a whole lot
of stuff. The least you can do is
love them with your heart. The least you
can do is love them with your heart
and say that these are the people who
these are the people who,
who I love for the sake of Allah.
If I could be like anyone,
I would have been like them. If I
if I could have served anyone, I would
have served them. If I could have, you
know, imitated anyone, I would have imitated them.
And
my learned elder brother and sheikh Moana
Moana Tamim,
who I consider to be the interpreter of
Hazratanwiz
Ullum in this age,
in this place.
He he said this he he mentioned this,
that,
that Hazratanwi said
that that the,
stories of the oliya, listening to the stories
of the oliya is an elixir
that treats,
the weakness and and cowardice of a of
a person who has little courage
of a weak person.
So all of us are weak. All of
us are people who don't have as much
courage as we should. You know, let us
listen to the stories of the oliya of
Allah Subhanahu Wa Ta'ala and let that that
medicine enter into our hearts and strengthen its
resolve and strengthen its hima and its courage
that, no, we we can do something. If
nothing else, even just to love the oliya
of Allah ta'ala, it takes a lot of
courage.
It's so natural and it's so right because
of the purity
and the taqwa and the tahara that these
people had, the purity that these people had
in their in their states. But it still
takes a lot of courage to to to
love them in a world that's telling you
to just love money and love,
job and love car, love house,
and love * and love violence, and love,
you know,
* over other people and wiping out the
competition and all this other kind of nonsense,
shaitonic wasawas that have taken so such firm
root in our hearts that our hearts
mimic them even in Ramadan,
when when the Shayateen are tied up. They
just, you know, kind of the song is
stuck in the in in in our heads
and we just keep singing it brainlessly.
Allah
give us the courage to to break that
to break that cycle and to have and
the the the love of the aliyah enter
into our hearts and to to have the
courage to maybe one day be able to
at least try to aspire to some fraction
of what they did, if not all of
what they did.