Hamzah Wald Maqbul – Ramadan 12th Late Night Majlis Kash alMahjub the Imams of Tasawwuf From the Family of the Prophethood 06072017
AI: Summary ©
The controversy surrounding the idea that Islam is a source of blessings and honor is a secret of how Allah creates people's actions and power. The Qoverah claims that men are free to acquire their actions according to the power given by God, and that men are free to acquire their actions according to the power given by God. The Sufismist's de downgrade of men's good and evil actions by god is a sign of faith, and the importance of strong faith in one's life is highlighted. The transcript describes the history of the S beforehand, including the S beforehand, and highlights the importance of having a strong faith in one's life and family.
AI: Summary ©
So today, I wanted to read from the
Kashel Mahjub again,
the 8th chapter with regards to the imams
of the that come from the
from the
family of the Rasul
And whether a person knows it or doesn't
or understands it or doesn't, the family of
the prophet
who we are commanded to respect and love
and honor,
because of our love and respect of honor
of the messenger of Allah
who we love and respect and honor because
of the love and respect and honor of
Allah Ta'ala the that Allah Ta'ala who made
Jannah haram on anyone
who says,
other than Muhammad
not just from this Ummah but from the
time of Sayna Adam alayhis salaam including all
of the and
including
all of their followers until the.
That
commanded us to respect him, commanded us to
respect his family as well for his sake.
May
Allah be pleased with them.
And,
you know, this doesn't mean, any excess in
which we say, well,
because of this, everything that someone from the
messenger
family does
is halal or good or that, you know,
they have to be our political leaders or
they have to,
you know, lead the prayer every single time
or that everyone else in Islam is a
second class citizen other than them. This is
not what that's about.
Rather,
the love of the family of the prophet
is cherishing him in them, that they are
a living piece of of the Rasool
who's still with us and the living reminder
of
of him with us. And when someone reminds
you of someone you love, you love them.
And this is why
who during a drought in his time,
He commanded the
he commanded the,
the companions of the messenger of Allah
to go out into the desert and pray
the drought prayer.
And he stood to saydna
Abbas radiahu ta'ala who in front of the
the congregation
and
he called on Allah
Despite
by the consensus of the
he stood say have that he has the
who has a higher than
who accepted Islam on the day of the
and was the last of the who asked
Allah,
this is the closest relative of your Rasul
for his sake and through him for the
sake of the messenger of Allah Sallallahu Alaihi
Wasallam. Have mercy on your creation and bring
down the reins.
And, far from being just a token of
Barakah, the family of the prophet sallallahu alaihi
wasallam,
along with the immense Barakah and blessings that
they have with them.
Also, Allah ta'ala open their hearts to carry
the the the
knowledge both inwardly and outwardly of the deen,
both in the law and in,
spiritual matters to the point that many of
our great in the past and present are
are from the of the
and
their lineage amongst us is a source of
blessings, and it's a source of of of
of of honor from Allah to Allah to
us and it wards off many calamities and
many,
difficulties
and it opens many doors for good and
both worldly and otherworldly.
So it's important to understand
what the value of them is and what
their or
their, their their leadership and their high rank
amongst the Muslims,
is both in terms of the,
both in terms of the the the matters
that are spiritual
as well as the the matters that are,
worldly with regards to the of the prophet
Hassan.
He was profoundly versed in Sufism.
He said, by the way of precept, see
that you guard your hearts for god knows
your secret thoughts.
Quote, unquote, guarding the heart consist
not in turning to others than Allah Ta'ala,
consistent not turning to other than Allah Ta'ala
and in keeping one secret thoughts from disobedience
to the almighty.
When the got the upper hand and the
doctrine of rationalism became widely spread, Hassan al
Basri wrote to Hassan bin Ali
begging for guidance and asking him to state
his opinion on the perplexing
on the perplexing subject of predestination
and on the dispute whether men have any
power to act or
meaning whether men create their own actions or
does God create people's actions. So this is
a this is a early
controversy,
or shall we say,
heresy,
which, came up in the,
generation of
the Tabireen.
The people of Jabbar and Khadar were 2
groups of Mubtadi'a,
2 groups of impious and reprehensible innovation.
The group of Jabar were the Jabariyah.
They said that every
action is so completely created by Allah ta'ala
that there's no use in you trying. If
you're written for the fire, you're going to
the fire and and there's no use in
trying. And if you're written for Jannah, you're
going to Jannah anyway, so there's no use
in trying.
And the the heretical sect of the Qadariya
said no. You create your own actions
independently.
Allah is not the creator of your own
actions
and, you know, you can listen to the
Aqidah Taghawiya
lecture series in great detail if you wanna
have a big out laid explanation for this.
This may not be the time for it,
and we may not have time for it
now even if we wish to to discuss
it. But,
suffice to say
warned the people of the Ummah not to
delve into this issue too deeply.
Why? Because in it is a secret
of how does the creation work. The question
asks,
how is it that Allah creates people's actions
and has power over them but still ask
them for their account and keeps them responsible
for those actions?
And, the the prophet, sallallahu alaihi wasallam, his
was essentially what the Quran says,
that that Allah Ta'ala is not to be
asked why he does what he does or
how why he does how what he does,
how he does it, even though he has
the right to ask everyone of the creation.
So we know from the text of the
Quran that Allah does what he wants and
we know we know that he has the
right to ask people about it,
and these hair splitting controversies
with regards to creed,
he did not permit the,
all in sundry of the Ummah to engage
in them.
So
the the Qadariya,
who,
essentially,
include the Mu'tazila,
and the Mu'tazila are a group of deviants
that will start to boycott the the the
majlis of Al Hasan al Basri in Basra.
The Qadariya,
they get the upper hand in Basra and
they spread
and they're they they ride a very high
wave in Iraq
until the ulama of the sunnah will refute
them,
very completely. People like,
people like Imam Ahmed Benhambel, people like Imam
Khazali, people like Imam Abu Hassanal Ashari, Rahimuhullah
Ta'ala,
and many others after them.
So when this controversy
this controversy first starts,
showing its,
showing itself,
Hassan al Basri wrote to say that Hassan
Min Ali, the grandson of the prophet sallallahu
alaihi wasallam,
begging for guidance and asking him to state
his opinion on the perplexing subject of predestination
and on the dispute whether men have any
power to act or not.
Hassan bin Ali
replied
that in his opinion, those who did not
believe in predestination or qadr of men's good
and evil actions by god were infidels. They're
kafar. They're they're they're out of the fold
of Islam. And those who imputed their sins
to god were miscreants,
meaning for they were they were they were
they were sinners
and misguided people,
I e the Qadir is the Qadir is
they denied the divine providence and the Jabaris
impute their sins to God. Hence, men are
free to acquire their actions according to the
power given them by God and thus our
religion takes the middle course between
complete free will in creating one's own deeds
and hard predestination
in consigning the consequences of one deeds completely
to Allah Ta'ala.
The Sheikh,
Ali Hajwair
says,
I have read in the anecdotes that when
Hassan bin Ali was seated at the door
of his house in Kufa,
a Bedouin came to him and reviled him
and his father and his mother,
Al Hassan and who is his mother? His
mother said the Fatima radiAllahu ta'ala Anha, the
daughter of the messenger of Allah sallallahu alaihi
wa sallam. The
messenger of Allah salallahu alaihi wa sallam.
The one he said about,
about
whom
Fatima
Fatima is like a part of me.
So
that someone would revile her.
So Bedouin
came to came up and reviled him and
his father and his mother,
Al Hassan
stood up and said, oh Bedouin, perhaps you're
hungry or thirsty. What ails you? The Bedouin
took no heed but continued to abuse him.
Al Hassan ordered his slave to bring a
purse of silver and gave it to the
fellow saying, oh Bedouin,
excuse me for there is nothing else in
the house. Had there been more, I should
not have grudged it to you.
Upon hearing this, the Bedouin
exclaimed, I bear witness that you are the
grandson of the messenger of Allah ta'ala. I
came here to make a trial of your
mildness.
Such are the true saints and sheikhs who
care not whether they are praised or blamed
and listen calmly to abuse.
Give that coolness inside of our hearts that
we can,
tolerate what people say,
by by not being affected by their praise
or by their blame,
so much that it changes us inside. It's
a sign of true faith.
Allah, I'll be pleased with them. They say
that who
was so generous that he had a government
stipend that was affixed to him, and he
would spend it all,
very quickly, just giving it away to people.
And he would then live for the rest
of the for the rest of the year
on meager means sometimes having to take loans
to get by, until the next stipend came,
then he would pay his loans off, and
then very quickly, he would deplete all of
his all of his, money just because of
the the sheer amount of generosity he had.
Our our own of
our Madrasah,
Milana Saeed, Mahmoud
give him a long life and protect him
and give in his work and and give,
him in his service to the Jamia Madaniya
that we studied
in. He said the founder of Jamia Madaniya,
his father, Sayed Hamid Mia, the youngest of
the Khulafa of Hazrat
Mana Hussein Ahmed Madani, also Sayed.
Both of them Sayed.
He said that his father was such a
generous man.
His father was such a generous man that
everyone would come and cry to him. I'm
in debt. I need this. My daughter needs
to get married. I have to pay my
medical bills, blah blah blah. And he would
his heart would break, and he would go
and borrow money from people because he's a
respected man. He would borrow money to from
people and give them the money and not
know how he's gonna pay it back. And
he said that he had a huge,
1,000 bead that,
that he would wrap around his body, and
he would walk back and forth in the
courtyard making,
and asking
to open a way for him to pay
the debts back.
And that's how he would get by. And
would, you know, send someone who would send
some money from here, from there, and he
would pay pay it back.
But that's a superhuman type of generosity. If
one of us were to do, it would
impugn our deen.
But this is a barakat. I've noticed this
from the people of the of the prophet
that whoever wants to accuse them of whatever
they want to accuse them, no one can
ever accuse them of of of not being
generous. They're the most generous of people. May
Allah
give this ummah and give give give this
ummah from their generosity
and give them much more in return in
this world than the hereafter.
Saidna Hussein Bin Ali.
Saidna
Hussein He's the martyr of Karbala. Sorry.
Abu
is Abu Mohammed al Hassan Abu Abdul Hassan.
Abu Abdul Hassan, he is the martyr of
Karbala, and all the Sufis agreed that he
was right.
He's the murderer of Karbala, and all the
Sufis are agreed that he was in the
right. And so you'll see, some historians and,
some some Hadithun and Fukaha.
They'll kind of waffle a little bit. I
don't wanna disrespect them, but they'll kind of
waffle a little bit about, you know, Hussein.
You'll find every now and then someone who
disagrees with him or tries to shift blame
equally or or or partially.
But from the Sufis, from from from the
the the the people of
and the people of,
you will not find to a man, you
will not find one of them that except
for he.
He says that saying Hussein
who is in the right, and,
there's a great lesson in it. If the
the the pious indeed,
the the spiritual,
masters and the spiritual,
the the the spiritual leaders of this.
They have such a strong affinity toward him.
There's there's a great there's a great
in it for people not to indulge in
in, any sort of, like,
historical revisionism or whatever,
with regards to
the the the the the tragedies that befell
the of the prophet
because the of the to a man, every
single one of them
agreed that he was in the right.
So long as the truth was apparent, he
followed it. But when it was lost, he
drew the sword and never rested until he
sacrificed his dear life for god's sake.
As long as the truth was apparent, apparent
not in that he knew what the truth
was or didn't know, he knew what the
truth was. Rather apparent as in as
in it was,
it had power over its enemies, meaning the
people of the truth were in in power.
As long as the truth was apparent, he
followed it, but when it was lost, he
drew his sword and never rested until he
sacrifices dear life for god's sake.
And this is something that happened, Rasulullah
alaihi wasalam. It comes in the that he
was shown the martyrdom of saying that Hussein
vision and the place where he would be
martyred and he wept for his martyrdom.
And this is one of the most shameful
chapters in the history of the of the
of the prophet that
that he
that that that he he was he was
killed like that treacherously,
by the people who said And
it's something that traumatizes the Ummah to this
day.
And,
Alama
Alama Tubnu Taymiyyah
who's a great lover of the prophet
and a great lover of his family.
And people don't know about that
because they they,
they they they involve themselves so heavily in
his controversial
opinions,
but they never they never know that that
if you look in
the Fatwa and the Fatwa
of Ivantemia,
the Fatwa with regards to spending on your
family on 10th of Ashura.
He gives a very long tabseerah about what
the hikmah of Allah to Allah may have
been
in in,
in causing this thing to happen.
And the summary one of the summaries that
he he comes up with is that that
the Hassan and Hussain, because they were so
young,
they're so young when Badr happened and and
and happened. They're unable to participate in all
the major,
battles and and all the major victories that
the Muslims scored that Allah
put them through difficulty because they say
was
poisoned,
silently in Medina by the by the henchmen
of Banu Maya,
and, Hussein Al Hussein was,
was was treacherously killed,
in the, in the plain of Karbala.
He didn't go there to fight against Banu
Umayyah. They killed him treacherously,
and in a dishonorable way.
That that the reason the hikmah of Allah
in those things happening is so that they
go through all this difficulty so Allah can
raise their ranks so it's equivalent with that
of the other companions of the messenger of
Allah sallallahu alaihi wa sallam in Jannah,
because they are his beloved grandsons and he
the that he wanted them to be,
close to him,
in in this world and the hereafter.
I say that the fact that the family
of the prophet
endured so much
disrespect and harm from the,
of, of of of Islam,
and from the miscreants of the that
those people will still go to Jannah, but
they still give such a hard time to
the family of the prophet sallallahu alaihi wa
sallam. I say that the fact that they
even stayed in Islam,
despite all of that difficulty and they have
so much love for
and that Islam's word should be made supremely
that to this day,
the people, the family of the prophet
are and through history, they are the flag
bearers and the standard bearers of Islam
in in in in knowledge and in piety
and in vigor and to so off and
jihadfi sabiullah
and in serving, the the ummah of the
prophet sallallahu alaihi wasallam. I say the fact
that they're even still Muslims much less,
so, avid in their support for the deen
that this is not nothing else except for
a sign of the truth of the message
of the messenger of Allah sallallahu alaihi wa
sallam
that in his family,
is imbibed such a a a love for
Allah and his rasool sallallahu alaihi wa sallam
that their spiritual power is so great that
they can take these and drink these tragedies
inside of them and suppress them. And their
love for Allah and his rasul, sallallahu alaihi
wa sallam, and his deen are so much
that they, that they're able to still go
on and still be excited about the deen
and still do so much more for the
sake of Allah.
The Rasul Sallallahu Alaihi wa sallam distinguished
Hussain
by many tokens of favor. Thus,
Omar
who
relates that one day he saw the messenger
of Allah sallallahu alaihi wa sallam crawling on
his knees while Hussein rode on his back
holding onto a string,
on the other end of which was the
messenger sallallahu alaihi wa sallam's mouth. Omar
said, what an excellent,
what an excellent ride you have, oh Abu
Abdullah.
And the messenger
of
Allah replied, what an excellent rider he is,
Yeah. Omar.
Omar who
was praising the prophet
and the prophet
was praising Hussein
It is recorded that Hussain
who said, your religion is the kindest of
brethren toward you because a man's salvation consists
in following religion and his perdition,
lies in disobeying it.
Ali bin Hussein bin Ali called Zain al
Abidine, the son of Hussein
He said that the most blessed man in
this world and in the next is he
who when he is pleased is not led
by his pleasure into wrong and when he
is angry, is not carried by his angers
beyond the bounds of the right.
This is the character of those who have
attained perfect rectitude.
Kamal Mustaqiman,
the people who have
attained perfect perfect
rectitude.
Hussein used to call him Ali the younger,
When
when his children were killed at Karbala,
there was none left except for to
take care of the women, and he was
ill. The other thing is he was just
a child at the time. The men were
all massacred at Karbala.
Was just a child at the time,
And he became the the the of of
of all of his of the Mahalim women
of the family of the prophet
The women were brought unveiled on camels to
Yazid Bin Maawiya. And,
at this point, the author of the
utters a curse on on,
on Yazid.
He says, may god curse him, but not
his father. Some of our will
probably object to this,
but,
suffice to say that that,
the author of the kash,
was not a big fan of Yazid at
all, even though he's very careful to not
allow his anger and hatred for,
Yazid to,
dim,
his respect for, who
was a companion of the messenger of Allah
But
the aside,
uh-uh someone said to Ali how
are you this morning, oh Ali and members
of the House of Mercy?
Ali Zainal Abidine replied,
we are in the same position amongst our
people as the people of Moses among pharaoh's
folk who slaughtered their sons and their women
alive.
We do not know morning from evening on
account of the reality of our affliction.
The author is this is a part that
that,
Nicholson, he
he kind of abridges. He doesn't translate. He
says that the author relates that the well
known story of Hisham bin Abdul Malik,
the the the Khalifa of
Banu Umea and his encounter with Ali Bin
Hussein and Makkam Karama. How the caliph who
desired to kiss the black stone but was
unable to reach it, saw the crowd immediately
make way for
and retired to a respectful distance.
How man of Syria asked the Khalifa to
tell him the name of this person who
was held in such great veneration
and how Hisham feigned ignorance for fear that
his partisan should be shaken in allegiance to
himself
and how the poet Farazdak stepped forward and
recited in the sim in splendid,
sorry,
beginning,
This is he whose footprint is known to
the valley of Mecca. He whom the temple
knows and the unhallowed territory and the holy
ground.
This is the son of the best of
all the servants of god. This is the
pious, the elect, the pure, and the eminent.
So Nicholson writes that,
Nicholson writes that 25 verses of poetry are
are mentioned, and he doesn't translate all of
them.
What would he know the joy of of
of the the
of the the righteous?
He he,
says that Hisham was enraged.
Hisham,
the the Khalifa Hisham bin Abdul Malik was
enraged and threw Farazdah into prison.
Ali sent to him a purse containing
12,000 dirhams,
but the poet returned it with the message
that he had,
uttered uttered many lies in the panegyrics,
meaning those poetry that poetry he said in
praise of princes and governors,
which he was accustomed to compose for money
and that
he had addressed the verses to Ali as
a expiation for his sins in that respect
and as a proof for his
affection toward the house of the prophet sallallahu
alaihi wa sallam.
So the poet Farazdak,
uh-uh, when the Khalifa feigned ignorance not knowing
who Alizaid al Abidine is, trying
to, through that ignorance, show that, oh, this
is person is not that important because I
don't know him. The poet Farazdak
stood forward and he uttered 25 verses in
praise of alizaynu al Abidine, which got him
thrown into jail.
And when,
alizain al Abidine heard about that, he sent
him a purse with 12,000 dirhams.
And the the poet returned it and said
that the reason I said these, verses in
your praise,
is I knew that that this would be,
difficult, politically harmful for me. But I said
them because I spent so much of my
life composing
hollow
poetry in praise of
the profligate princes and and and wealthy,
and governors, and I wanted to say a
word of praise in truth for the oliya
of Allah ta'ala in order to make up
for my sins.
Ali, however,
begged to be excused from being taken back
whatever he had given,
and Farazdak at last consented to receive the
money.
So there again, you see the, the
generosity
of of the the imams of the Ahlulbayt
of the prophet sallallahu alaihi wa sallam.
Abu Jafar, Mohammed bin Ali, Bin Al Hussein,
Al Bakr. This is this is the son
of Alizin Labadin,
the, Sheikh Mohammed bin Mohammed Al Bakr.
Some say that,
his nickname,
or name of honor, his was Abu Abdullah.
His nickname was Al Baqir, the one who
rips things apart.
He was distinguished for his knowledge of the
abstruse sciences
and his subtle indications as to the meaning
of the Quran, his subtle tafasir of the
Quran.
It is related that on one occasion, a
king wished to destroy to him.
A king that wished to destroy him summoned
him to his presence.
When
appeared, the king begged his pardon and bestowed
gifts upon him and dismissed him courteously.
On being asked why he had acted in
this manner, the king replied, when he came
in, I saw 2 lions, 1 on his
right hand and 1 on his left who
threatened to destroy me. Should I attempt to
do him any harm? And his explanation of
the verse, whosoever believes in Tahut,
where whosoever believes in the this, believes in
Tahut and disbelieves in Allah.
Bakr said, anything that diverts you from the
contemplation of the truth is.
One of his intimate friends relates that when
a portion of the night had passed, Al
Bakr had finished his litanies
and his his zikr and he used to
cry aloud to god. Oh my god and
oh my lord, night has come and the
power of monarchs has ceased and the stars
are shining in the sky and all mankind
are asleep and silent and have gone to
rest and shut their doors and set guards
to watch over them And those who desired
anything from them have forgotten their business. Oh,
Allah, you are the living, the lasting, the
seeing, and the knowing.
Sleep and slumber cannot overtake you. He who
does not acknowledge that you are such as
I have described is unworthy of your bounty.
Oh, you whom no thing
withholds from any other thing, whose eternity is
not impaired by day and night,
whose doors of mercy are open to all
who call upon you, and whose entire treasures
are lavished on those who praise you.
You do not ever turn away a beggar
nor any creature in the earth or in
the heaven can prevent the true believer who
implores you from gaining access to your court.
Oh, my lord. When I remember death and
the grave and the reckoning,
how can I take joy in this world?
Therefore, since I acknowledge you to be 1,
I beseech you to give me peace in
the hour of death without torment and pleasure
in the hour of reckoning without punishment.
Give it to all of us,
Amin.
Give reward to the people who even taught
us these beautiful duas and these beautiful words
and thoughts. Abu Mohammed Jafar bin Sa Mohammed
Sadiq.
So this is Abu Mohammed Jafar Sadiq,
the son of Muhammad Al Bakr.
He is celebrated amongst the Sufi shaves for
the subtlety of his discourse and his acquaintance
with spiritual truths,
and he has written famous books in explanation
of Sufism.
He's also his name comes in the of
the
It is related that he said whoever knows
god turns his back on all else.
The Adif, the one who knows God turns
his back on other than God and is
cut off from worldly things because
his knowledge is pure,
pure,
pure, pure, nakala, negation of other than him
other than
him in as much as Nascent's forms
part of his knowledge.
Knowledge forms part of his Nascent's.
Therefore, the gnostic is separated from
is separated from mankind
and from, thought of them and he's joined
to god. Quote, unquote, other has no place
to exist in his heart that he should
pay any heed to them and their existence
has no worth for him that he should
fix the remembrance of them in his mind.
And it is related that he said there
is no right service without repentance because god
has put repentance before service
and has said those who repent and serve.
Quran Surah 9,
aiah 113.
Repentance or Tawba is the first of the
stations in the path and service is the
last.
When Allah mentioned the disobedient, he called them
to repentance
and said, repent to Allah ta'ala altogether.
But when he mentioned the mess messenger of
Allah salallahu alaihi wa sallam, he referred to
his
or servantship and he said, he revealed to
his servant that which he revealed.
I have read in the anecdotes that Dawud
Iftai who is also another great, sheikh of
the tariqa and his name comes and appears
in the silsu of the the Qadir.
The I've read in the anecdotes that the
sheikh Dawud Tawe came to Jafar as Sadiq,
rahimahumullah
Tabarak Wa Ta'ala and said, oh, son of
the messenger of Allah Sallallahu Alaihi Wasallam,
counsel me for my mind is darkened.
Oh, son of the messenger of Allah Sallallahu
Alaihi Wasallam, counsel me for my mind is
darkened. Jafar radiAllahu anhu or Rahimullah ta'ala replied,
oh Abu Suleiman, you are the zahid and
the ascetic of our time.
What need do you have for counsel from
me?
He answered, oh, son of the messenger of
Allah Sallallahu Alaihi Wasallam, your family are superior
to all mankind and it is
resurrection, that at the resurrection, my grandsire will
lay hold on me saying, why did you
not fulfill the obligation to follow in my
steps?
This is not a matter that depends on
authentic and sure affinity to the prophet sallallahu
alaihi wa sallam, meaning it doesn't
matter on your,
on your lineage, but on good conduct in
the presence of the truth. Meaning
began to weep and exclaimed, oh my lord
god, if one whose clay is molded from
the water of prophecy,
to Islam and whose grandfather is the messenger
of Allah salallahu alaihi wa sallam and his
mother is Fatima the virgin,
uh-uh, Batul. If someone,
such a one is distracted by doubts,
who am I that I should be pleased
with my dealings toward you?
One day, Ja'far said to one of his
freed slaves, come. Let us take a pledge
that whoever amongst us shall gain deliverance on
the day of judgment will intercede for all
the rest.
His freed slaves said, oh, son of the
messenger of Allah, sallallahu alaihi wa sallam, how
can you have need for our intercession since
your grandfather will intercede for all of mankind?
Replied, my actions are such that I shall
be ashamed to look at my grandfather in
the face in the last day.
To see one's fault is a quality of
perfection and is characteristic of those who are
established in the divine presence whether they be
prophets, saints, or apostles.
The messenger
of
Allah said, when god wishes a man well,
he gives him insight to his own faults.
Whoever bows his head with humility like a
servant, god will exalt him in both worlds.
If this is the state
of, then you see in him also a
model for the people who are from the
Ahlulbayt of the prophet sallallahu alaihi wa sallam.
And if,
you see in the other mashaikh,
a a a model, like, Dawud Uta, you
see what the the the the model is
for addressing and for dealing and talking to
and loving and revering the Ahlul Bayt of
the prophet sallallahu alaihi wa sallam. That Dawudu
Ta'i
despite being
despite being
from
from the noble men of the Arabs,
despite from being the low noble lineages of
the Arabs. You see the humility with which
he, spoke to,
say the Jafar al Sadiq and referred to
him as the grandson of the messenger
wa sallam, and how beholden they were that
that that this person's,
great grandfather and his ancestor will one day
be the Shafi'ul Umam, he will be the
the the the the the intercessors
intercessor not just for this ummah, but for
all of the nations of the earth. Allah
give us from their addab. Allah give us
from from from their their their qualities and
from their merits. You see
is a great grandson from
his father's side of, of
Said Ali and Saidafatima,
and the prophet
And from his mother's side, his mother is
uh-uh, the daughter of Al Qasim bin Mohammed
bin Abi Bakr. So he is at the
same time,
called the Majma Al Bahrain, the meeting of
the 2 oceans that in him meets the
lineage of the messenger of Allah sallallahu alaihi
wa sallam
and, saying Abu Bakr Siddiq
and and he his his his
his,
high station amongst the people of Islam and
from amongst the people of the tariqa is
universally recognized.
But then, again, see how how much, humility
he has and Allah, if he wishes well
for him, he makes that person beholden to
his own faults.
That that that sheikh was so beholden to
his own faults that despite having
next nothing
faults that are imperceivable by sinners like ourselves,
how preoccupied he was with his own faults.
It's a it's a sign the shayef was
saying is is a sign of the perfection
of his.
Allah
give us from what he gave them and
Allah give us because of their love
another chance to make repentance and to walk
the path of righteousness before we leave from
this world.
And Allah,
you know, give us their intercession on the
day of judgment and give us the intercession
of the messenger
on the day of judgment despite the fact
that we have
abandoned our responsibility toward him and toward his
deen and toward his,
and toward our own souls. Forgive us
and and and give us another chance.