Hamzah Wald Maqbul – Ramadan 13th Late Night Majlis TadhkirayiMashayikhiChisht Hasan Basri 06082017
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AI: Transcript ©
Muhammad.
Today, we'll
read from
the,
about,
the seed of the Tabi'in,
or from one of those who have been
called the seed of the Tabi'in,
one of those that some of the
occupies a prime position amongst the Tabi'in.
Right. His name appears prominently in the
of,
almost every tariqa,
of Tasawwuf that's extent.
And, he's a very important person,
almost universally celebrated figure within the tradition of
the Alhasun al Jama'a,
and he's a very important person in the
in the in the the the intellectual history
and spiritual history of Islam.
His blessed name was Hassan and his nickname
was Abu Saeed.
Other 2
or honorific titles that were attributed to him
are Abu Mohammed and Abu Nasr.
His father's name was Yasar who was the
freed slave of
His mother's name was Khaira who was the
fleet for the slave girl of had
the noble wife of Rasulullah Sallallahu Alaihi Salam.
His father had embraced Islam in 12 hijra
at the hands of, Abu Bakr So
you'll see right off the bat
that,
he has,
familial links to,
to the Sahaba
and
to the household of the prophet, sallallahu alaihi
wa sallam.
Despite being a tabri that his mother was
the was the slave of
And, his father was the the the freed
slave of
Zayd bin Thabit who who
is a personal secretary of Rasulullah
and the one who compiled the Mus'af,
and is responsible for overseeing its compilation.
And his father
accepted Islam
at the hands of Sayid Abu Bakr Siddiq
radiAllahu ta'ala Anhu. So very soon after Rasulullah
sallallahu alaihi wa sallam passes from the world.
So he is like a family member of
the household of Nabuwa,
himself because amongst the Arabs,
if a slave is freed,
that person becomes like a relative of the
house.
And even in our sacred Sharia,
that person becomes an heir and an inheritor,
from the or the the the estate of,
of a man when he's deceased. The freed
slave inherits from the from the the one
who emancipated him, and the one who emancipated
also inherits from the freed slave.
Sayednal Hassan was
born in Madinah Munawara.
During the Filaf of Sadna
2 years before Sadna
who passed from this world.
When he was born, he was taken
to who gave him his.
Is for those who who don't know to
sunnah when a baby is born, that one
of the elders or the,
they they they, chew on a date and
the little kind of soft paste chewed
date paste. They rub it on the lips
of the baby and the baby kinda licks
it up so that the first thing that
the baby tastes in this world is sweet.
And Rasool Allah Sallallahu Alaihi Wasallam used to
do that. So imagine this is the
this is the baby whose was done by
Sayidina
He instructed name him Hassan because his face
is so beautiful.
Said have played a prominent role in his
upbringing in moral training. According to said Abu,
Zara,
at the age of 14, Said Hassan,
became the,
the the disciple of Saidna Ali
And thereafter, Saidna al Hassan who
migrated with him to Kufa and Basra. Saidna
Ali
because of political turmoil,
sought fit to move the capital,
temporarily,
of the state to Kufa,
as a forward command post. And so said
in Hassan al Basri who,
moves with
him. Said in Hassan had 3 sons, Ali,
Mohammed, and Saeed.
Said al Hassan
was, an embodiment of all lofty attributes, which
are necessary for a camel, a a a
a a perfect friend of Allah ta'ala.
A very large segment of the Ummah has
always glowingly praised him amongst his contemporaries. He
was incomparable.
Hajjaz bin, Irtat says that when he was
when he asked Atta bin Abi Rabah concerning
Hassan al Basri, he replied,
Atha is one of the great Muhaddithin.
Says cling to him strongly. He's a great
imam who is followed by the ummah.
Hammad bin Salamah, who is also a a
very famous one of the Muhaddithin,
whose hadith come in the Sihasitha.
We have seen many
but we have not seen anyone with such
high moral culture as a Hasan al Basri.
And remember, this is from the era of
the Tabi'in that this is being said.
Saidna Amash
who was a great also a great,
Muhadith and a companion of Saidna, Imam Abu
Hanifa, said,
Hassan al Basri always accumulated wisdom then disseminate
it. Saidna Muhammad al Bakr,
the great great grandson of the prophet
who we talked about yesterday when we talked
about the imams of the from the Ahlul
Bayt of the prophet
said.
Said Nasal Basri's speech resembles the speech of
the Anbiya.
So imagine that the one who is Muhammad
Baqir, the son of Ali Zayn al Abidine,
the son of Al Hussein, the son of
Fatima.
When he says this about somebody,
and he himself is from the household of
Nabuwa, This is a very,
this is a very high praise that's not
given out cheaply.
He remained perpetually in the state of Udu.
One night his sleep was disturbed more than
70 times. Each time he awoke, he performed
Wudu and 2 rakas of salat. In Taqwa,
he was unique. In this regard, he would
frequently say Taqwa is the basis of deen.
Desire and greed destroy this basis.
Are fearing god is the basis of deen.
Desire and greed destroy this basis. May Allah
be our protection from them.
His relationship with the Sunnah of the Messenger
of Allah Sallallahu Alaihi Wasallam was one of
burning love and devotion. He went to extremes
in following the Sunnah and instructing others to
follow
sunnah.
Or fear of the divine was excessive in
him. Frequently, this fear would reduce him to
tears because he feared that Allah most high
may rebuff him on account of a sin
that he had committed and reject his acts
of worship.
Once he accompanied a funeral prayer to the
graveyard
after the burial, he stood along the graveside
shedding tears in abundance, then he said,
people beware.
The end of the world and the beginning
of the hereafter is in the grave. The
hadith says
that the grave is the first stations that
one of the fur the first of the
stations of the.
Why love such a world, the end of
which is the grave? Why do you not
fear the day of judgment,
the inception of which is the grave?
The moving eloquence of his
sincere advices reduced the gatherings to tears.
He said that when a person dies and
the inmates of the house begin to cry,
then the angel of death standing in the
doorway says, I did not consume his provisions.
He has completed his own provisions. I have
not decreased his age one bit.
Remember, I have to repeatedly visit this house.
Said Al Hassan then said, I swear by
Allah, if the folk of the house could
see the angel at this time and hear
him, they would forget about the dead person
and worry about themselves.
Humility was overwhelming in him. He always regarded
himself to be the most contemptible person.
And we mentioned that also you remember we
mentioned that from before in,
reading the,
Tabakah of Imam Jafar Sadiq, the son of
Muhammad Baqir from the imams of the prophet
in that
the person being,
beholden to his own fault is a sign
of, Allah
and sainthood and a sign of a perfect,
state with Allah
That that's why when a person even after
committing a sin, when a person is,
weeping about that sin, don't, don't look down
on that person or think badly of them.
It's possible that in that state, in that
instant of being beholden of their own faults,
that person reaches a with Allah
If they sustain it, they sustain it. And
if they don't, that's their own fault. But
it's a very high with Allah ta'ala.
Humility was overwhelming in him. He always regarded
himself to be the most contemptible person. Once
when someone asked him, Hassan, are you or
the dog better? He responded,
if I'm saved from Allah's punishment, I'm better
than the dog. But if I'm apprehended by
I'm apprehended by Allah's punishment,
the dog is a 1000 times better than
me.
At times when seeing a dog, he would
supplicate,
oh Allah, accept me through the medium of
this dog.
Meaning what? He would see the creation of
Allah ta'ala
and fear that the dog would
have a better end than him. And you
say, you Allah, from the barakah of this
creation of yours, if nothing else, then then
then then then then answer my prayer.
This is an extreme state of humility,
and this is the state of the of
Allah
It said that the the sheikh,
said Ahmed Rifa
He this was his state of perpetual humility.
He said that in the gathering of thousands
of his disciples,
he would swear an oath
by Allah.
May I be on the day of judgment
gathered with Firaun and with Haman. If there's
any person in this gathering
that, I think that I'm better than that
person.
And that's that's a that's a very
scary oath to take. And, you know, if
someone if someone,
you know, nowadays said it, we would all
think he's a charlatan.
But the thing is when you see a
person's entire life is dedicated to the dean,
and dedicated to,
in such a way that you see, nobody
like them, when they say stuff like that,
then you have to take pause and you
have to take it seriously.
According to Said Al Hassan, the omission of
Tahajjud Salat is because of sin committed.
Allah forgive us because then we're committing a
lot of sins. According to Hasan,
Al Basri,
skipping the Tahajjud prayer, the night prayer is
because of sins committed. He therefore advised observance
of Muhasaba before going to bed, that a
person should take account for their deeds,
of their day before going to bed and
repentance for any sin committed during the day
to ensure the acquisition of the night prayer.
The translator,
adds, Muhasaba means to take stock of oneself.
This exercise entails thinking about the day's acts
and utterances.
For every good act recall to be grateful
to Allah most high and for every sinful
or futile deed committed to regret and repent.
When a man who regularly performs the Hajjid
misses his salat,
that omission after deep reflection can be trace
traceable to some sinful deed. And this is
this is a, precept of the.
A, that,
that a person
will miss good deeds because of other sins.
And a person will commit bigger sins because
of other sins that they committed. The punishment
is that they do more sins. And so
the act of Muhasaba,
is a a a an act which is
a a sufic,
exercise in protecting oneself from,
being stung from one's mistakes. If you can
be quick to
repent for your sins, then you will, save
yourself from being stung by the evil,
the evil effect of them again and again.
In relation to the or the or or
the righteous ones, even futility and idle talk
are tantamount to sins, which produce a spiritual
darkness in a person.
And and this is this is
an understanding based on the sunnah. It's, the
Masnun Khutba of Jumu'ah
that's narrated by Saidna Abdul Abdulahi Binim Masoodin
Radhi Allahu'ala Anhu
Wa Afwan,
is that the Rasul Sallallahu Alaihi Salam said,
that we seek refuge in Allah from the
evils of our own souls and from the,
from the bad deeds that we committed. The
idea that if we commit bad deeds, the
the
and the destruction of them will be visited
over us again and again. The quicker a
person can repent, the more protected they will
be from their own sins. And this is
is is a very practical way of protecting
oneself from them, and this is a practice
that that that's transmitted through Tasawuf.
Tahajjud is difficult for a person who indulges
in transgressions.
Allah Ta'l forgive us. Allah Ta'l forgive us
and protect us. Allah most high has bestowed
to him a wonderful ability in lecturing.
His lectures were most eloquent.
He would deliver a righteous exhortation once every
week. A very large number of people, layman
and and
Allah's friends who used to attend his discourses.
However, if,
Saydah,
Rabi al Adawiya,
of Basri of Basra was not present, he
would not deliver his discourse
when asked and say the, Rabi Adawiya is
another wali a great wali of Allah from
the people of Basra,
and her, Tabaka maybe inshallah, we can have
an
opportunity
to,
read it from the Kashal Mahjub inshallah.
When asked to explain the reason for this,
he said, the drink which fills the water
trough of elephants cannot be poured for ants.
Meaning what? That his
his his his exhortation,
it had content in it that was meant
for those who could consume it. And if
she wasn't there, there was nobody, that would
would be able to con con consume that
content. It was overwhelming. It was too much
for them. It's, like, wasted on them.
Once when Saidna Ali
visited Basra, he attended one of Saidna Hassan's
discourses,
Sayidna Ali asked him, are you an alim,
Hasan,
or a or or a seeker of knowledge?
Saidna Ali once visited Basra and he attended
one of Hassan al Basra's discourses.
Saidna Ali asked Hassan, are you an alim
or a,
a a seeker of knowledge?
Al Hassan responded, I'm neither. However, I deliver
to others whatever has reached me from Rasoolullah
Sallallahu Alaihi Wasallam. Saying
Ali who then said, this young man is
qualified to deliver,
to deliver lectures and to deliver exhortation.
So saying
departed and banned all other incompetent lecturers from
lecturing.
The may have
some
objection to this narration,
but that
acceptance of the,
the the people of Tassowuf that,
the Ijazah of Sinai Radiallahuhan who resides with
Radhiallahu Anhu.
It's well known that Sin Alai Radhiallahu
Anhu used to be very sensitive about who
he would, allow us to speak about Deen.
Narrates in his,
tafsir of the ayah in Surat Al Baqarah,
that,
that once
who entered a masjid and he heard somebody
lecturing, basically sermonizing.
And so he was annoyed with the way
this person was sermonizing, so he cut him
off in the middle and he asked him,
do you know, the the the ayat of
the Quran that are ab the abrogate and
the ones that are abrogated?
And the person,
responded, no. Do you know the Nasif and
Mansukh of the Quran? He said, no. He
said, if you don't know the Nasif and
Mansukh of the Quran, get get out of
the Masjid and never lecture here again.
Unfortunately,
now most of the people that they give
the,
member of Rasulullah Sallallahu Alaihi Wasallam to the
pulpit of the prophet sallallahu alaihi wasallam 2
in the masajid.
Our people forget about knowing what Nasik and
Mansukh
ayat there are in the Quran. They don't
even know what Nasik and Mansukh mean.
And
they're giving the pulpit to engineers and they're
giving the pulpit to doctors and they're giving
pulpit to people who don't know a lick
of Arabic, and they're giving it to MSA
students, and they're giving it to, all sorts
of people who get up on a member
of the prophet sallallahu alaihi wa sallam and,
you know,
deliver some sort of, like,
that's akin to
a PowerPoint
corporate PowerPoint presentation
or some sort of
messed up, like,
fundamentalist TED Talk.
And, it's toxic. It's toxic intellectually,
because it's not right. It's tainted. It's not
pure. And it's, it's toxic spiritually as well
because the maqam of of preaching is reserved
for those people who are the
the people of knowledge and the people who
act on their knowledge.
And, many people will,
you know, spring up and say, well, Sheikh,
but, you know, we don't have anyone to
give Khutba in our locality.
The,
the the
hospital, if it doesn't have a doctor, the
solution is not to hand a scalpel to
the janitor. The solution is to go bring
a doctor from somewhere. The solution is to
send some kid to medical school.
And so that's why, you know, I lamented
the fact that we live in the age
and we make and ask Allah Ta'ala for
his
reward for, having to be patient with this.
And he chooses everything for us in a
hikmah that's not known to us. So we
cannot complain, but we seek reward from Allah
with having to be patient about the age
that our forefathers used to go and learn,
and they would put the most learned amongst
them as an intercessor between them and Allah
to lead the prayer and to give the
chutba. And now,
we put incompetent people,
between us and between Allah ta'ala,
to lead the prayer. We pick singers,
pop singers, and operatic performers,
and we, pick entertainers
and, random unlearned people to give our Khutobat,
and we instead of, seeking knowledge, now we
attend Khutobah workshops. And may Allah,
be our protection, and may he forgive us
and forgive the Ummah say in the Muhammad
and
give the tofir,
to us that we should do something better,
once again.
Once it was reported to that
in the city was a man who loved
to live in solitude.
One day, Hasen visited him and inquired, you
appear to love solitude.
Why do you not meet the people? He
replied,
the duty in which I'm occupied does not
permit me to meet the people.
Said Al Hassan said,
in this place resides Hassan Basri.
You should frequent him. The man was unaware
that it was Hassan who was who was
speaking to him. The man said, the duty
which keeps me away from others also restrains
me from visiting Hassan al Basri.
Saidan al Hassan said, what is your duty?
The man said, when I contemplate, I see
Allah's bounties and my sins. I am just
occupied in rendering thankful thankfulness for the bounties
and repenting for my sins. Said al Hasan
al Basri then replied, you are more intelligent
than Hassan al Basri. It suffices
that you should remain occupied in your duty.
Once when said Al Hasan al Basri saw
a youth indulging in laughter he said, have
you already crossed the Sirat
I e the bridge over the * fire
in the day of judgment? The youth said
no.
Al Hassan Radhiyallahu
Wa Ta'ala said, do you know whether you're
going to enter Jannah or Jahannam?
The youth said, no.
The youth said, Hasid al Hassan asked him
then why this laughter?
The narrator said, the youth was never again
seen laughing such was the electrifying effect of
Hasan al Basri's
sincere advice to people.
Some sayings of Al Hassan al Basri, Rahimahullah.
A man will be released after a 1000
years in the * fire. How wonderful if
I could be that person.
Meaning, at least this man's salvation is assured,
hence,
Hassan's yearning for that for that salvation.
He said,
when
Allah intends to do good by his slave,
he prevents him from engrossment with his family,
meaning not not, rendering the family's rights, but
that a person is so obsessed with that
family that it it obstructs them from fulfilling
their religious duties or from
giving Allah and his messenger and the deen
their due reverence.
When Allah intends to do good to a
slave, he prevents him from engrossment in his
family.
He said,
the requisite humility is to believe that everyone
else is nobler than oneself.
He said, Rahim Allahu ta'ala, true repentance produces
proximity to Allah most high.
He said, may Allah be have mercy on
him. When a man complained of the hardness
of his heart,
he was told by Hasan al Basri,
attend the gatherings of of Allah's remembrance.
He said, rahimohullah,
I have met such saints whose dislike for
even halal things exceed your dislike for haram
things. This is, by the way, a place
which is the nexus of fiqh
and aqida and tasawuf.
Fiqh, why? Because you need to know what's
halal and haram.
Why? Because you have to believe that what
is halal is superior to that which is
haram.
So some people know certain things are haram,
but they secretly, like, have the desire for
them in their heart. Their apida is wrong
because they think that that that that that
good thing is better than the bad thing.
And it's a matter of the. Why?
Because
there's a state that needs to be generated
in that heart for that feeling to, for
that feeling to be there. So for example,
maybe a person knows that like, an alcoholic
knows that drinking is bad for them, but
the heart can't give it up or the
body can't give it up. But this is
something that's a nexus of all the different
parts of the deen. He said what? I
have met certain saints
whose dislike for even halal things exceeds your
dislike for haram things. Someone might say, what's
the benefit in disliking halal things?
It's mentioned in the kashul mahjub in a
place that that wealth has 3 afat or
calamities.
One is that you should use halal wealth
to buy haram things.
Another is that you should use haram halal
wealth to buy haram things. So the first
is, for example, someone uses their halal money
to go and buy a bottle of wine
protect
us. And the second is that you should
use haram wealth to buy halal things. So
for example, someone works in the bank or
a liquor store, robs,
robs people or whatever for a living, and
then they go and buy their whatever hand
slaughtered,
Hafsa certified,
chicken and meat and whatever.
But they're buying it from halal money. This
is the 2nd calamity of wealth. And this
is the 3rd calamity of wealth is someone
uses halal money to buy halal things, and
then those things serve as a barrier between
them and the remembrance of Allah ta'ala.
So this is the meaning of what? I
have met such saints whose dislike for even
halal things exceeded your dislike for haram things.
He said,
the desire for this world blemishes a a
person of knowledge. Meaning, the more knowledge you
have,
if it
sharpens and focuses your love of this world,
then this is
a blemish. It's a stain and it's a
a humiliating,
defect in a in a person of knowledge.
He said, Raheemullah Ta'ala, I swear by Allah,
Allah disgraces a person who loves money. And
this is also a hadith of the prophet
sallallahu alaihi wa sallam,
The love of,
of the dunya is the wellspring of every
mistake or every sin.
He said,
the world is a vehicle for you. If
you drive it, it will deliver you to
your destination. If it drives you, you will
be destroyed.
He said, may Allah have mercy on him.
Abstain from being an enemy of Allah's obedient
servant. Allah will never assign him to your
control.
If he is a sinner, refrain from being
his enemy because he will see the consequences
of his misdeeds with Allah. You don't need
to be the his enemy. If he's enemy
of Allah, Allah will take care of him.
He said, may Allah have mercy on him.
A man who claims Allah's love but does
not dislike sins is false in his claim
of love. May Allah give all of us
the
ability to give up our sins and make
repentance and walk the path of righteousness.
Once he heard a man reciting the hadith,
a man will be with the one who
he loves.
Sayed al Hasan commented, do not be deceived.
The companionship will be acquired only if one
practices such deeds as the person whose companionship
he desires.
Meaning, loving the prophet
is not achieved by,
buying a burda CD or putting on a
sandal
pin or,
you know,
you know, attending the gatherings of a certain
shaykh or taking a certain tariqa
or, getting a certain type of tasbih or
saying that you're, you know,
naksha bandhi or dho bandhi or ghetto bandhi
or whatever,
group you wanna be or this tarika, that
tarika.
All this stuff, this is not what this
is not what shows your love for Rasool
Allah sallallahu alaihi wa sallam. What is it?
It's actually following. It's an itiba. It's following
his sunnah,
sallallahu alaihi wa sallam. If these things help
you follow his sunnah, then there's a lot
of good in them. There's a lot of
khair in them.
But if you take them in as a
as a replacement for following his sunnah, you're
just making a fool out of yourself and
you're humiliating these names as well.
When anyone would make riba, when anyone would,
backbite him, and say, in Al Hassan would
send a gift of dates to that person
with the message,
your gift,
of of of giving me your good deeds
is vastly superior to my insignificant gift to
you,
his passing from this world. According to conflicting
narrations,
Saidnal Hasan al Basri, may Allah be
pleased pleased with him and have mercy on
him, passed away during the reign of Hisham
bin Abdul Malik, the king of Banu Umayyah,
the Khalifa of Banu Umayyah, either on the
4th of Muharram or the first of Rajab
in the year 110 of Hijra,
at the year at the age of 90
years old. He was buried in Basra. On
the occasion of his passing away, a wonderful
episode was enacted.
During his final moments, he laughingly exclaimed,
which sin which sin thereafter he died.
In a dream,
one of the elders,
asked Sayna Al Hassan,
the reason for his laughter and the meaning
of his statement at the he replied in
the dream,
at the time of death, I heard a
saying a voice saying, oh, angel of death,
be harsh with him. There yet remains a
sin on him.
I was pleased to hear this and laughingly
inquired about the sin. Meaning, he knew that
there was no sin that the angel of
death could have taken a task for taken
him to task for.
The author of Cyril Aktab has enumerated 5
of his, Khalafah. Amongst them is the Sheikh
Abdul Wahid bin Zayed, which belongs to our
Silsah, the the Tariqah Chishtia,
and and in the book he's discussed next.
And the
is the
the the the Khalifa of that that the
comes through,
but also, Habib al Ajami,
is the the Khalifa of
through which the tariqa of the the Qadiriya,
and other turuk
propagate. All of them are great oliya of
Allah Subhanahu Wa Ta'ala.
And these people, by the way, these people
are a salaf al salih.
They are the salaf.
If a person,
doesn't love them, it's as if that person
has
a problem. These people were the the the
inheritors of the sunnah of the prophet
from the Sahaba
and they were the ones who
were the custodians of the deen and they
dutifully passed it, forth to the,
next generation. Allah
give us some of what they have. It's
a great river.
It's a great river that flows,
And it started with Allah Ta'ala, like, giving
to Rassoulullah
Sallallahu Alaihi Wasallam through his Mbeatha Mubarakah, his
be raised as a a Nabi, most blessed.
And that river, kept flowing. If even if
even from the rapids of that river,
a drop, should spray on us,
we will have our entire dunya and akhirah
made. Allah
give from it through his generosity,
to each and every one of us, and,
give us the of repenting from our sins
and walking the path of righteousness.