Hamzah Wald Maqbul – Ramadan 18th Late Night Majlis Mawln Rashd Ahmad Gangoh and His Summary of Tasawwuf p Bt 06132017
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The transcript discusses the transmission of hadiths and sharia in Islam, emphasizing the importance of practice and understanding of the sharia to avoid negative consequences. The Sufis are recognized as the foundation of knowledge and strength, and the goal is to achieve the condition of being on the highest pinnacle of the best character. The importance of learning to save the world and not seeking reward is emphasized, as well as the deen of the Mahdi and the love of the people driving actions and behavior. The deen is based on love and the love that will fulfill a person's account with AllahGenerationala, eventually.
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So today, we,
take a look at a new book,
written by Hazrashayef Mullana Zakari,
which is his autobiography.
His autobiography,
which is published under the name Abhiti, which
unimaginatively
means autobiography
or to,
see oneself
and looking at oneself.
It's a really interesting book,
and it's 5 volumes.
The 6 5 volumes and 1 6th volume,
which is as long as the other 5.
And the 6th volume is completely,
dedicated to Tasawwuf and it's like one of
the most amazing book books possible. It's quite
interesting that actually the
the first five volumes were translated
and the 6th volume was omitted,
by the translator for whatever reason.
Ostensibly because
people didn't want Hazrat Sheikh's name to be,
associated with all these stories of the Sufis
and things like that.
But interestingly enough, the 6th volume,
is just,
It's like a mind that all these secrets
and and just gems, are pulled out from
spiritual,
gems and and mysteries are revealed in. And,
so I believe a South African translator
translated the 6th volume as well. And,
you know, Desi translations aren't the best in
the world. And when you get translations from
England and South Africa, they have some kind
of
weird forms of English. At least, they seem
weird to us in America.
But, whoever wishes to get the from
them, they can. And the, the 6th volume
of the,
is just something amazing. Anyone who has the
time, you know, has any sort of inclination
to any matter spiritual, I promise you, you
will pick up the book and you will
not be able to put it down until
you're done. And it's it's it's a it's
a sizable book, something about,
nearly 500 pages.
So there was
some part,
some tracks and excerpts of this book that
I wanted to take a look at,
that start with the discussion with regards to
what Tasawaf is according to Mawlana Rashid Ahmad
Ganguhi
For those of you who for those of
you who,
listened to yesterday's
Majlis,
Mawana Rashid Ahmad Ganguhi is,
one of the Khulafa of * Imdadullah
Muhadjar Al Makir
who has spoken spoken about yesterday, and he's
also one of the
one of the founders of the Darul Ulum
in Deoband,
and and a very significant figure
a very significant figure in the
preservation of knowledge,
especially the transmission of hadith both in the
Indian subcontinent and around the world.
So
he,
he writes,
that,
Shah Abdul Haq al Muhadith
dehilawi
who was a a a Muhadith of Delhi
before Shah Waliullah. So we're we're looking at
the late
period. He writes in
in, in Ihsan, there's an indication toward actual
Tisauv,
and all those things towards with the sheikh
of Tisauv invites is based upon it. The
idea of Ihsan, which is mentioned in the
hadith of Sayna Jibril alayhisam,
in which Rasulullah sallahu alaihi wasallam tells him
that Ihsan
is,
which literally I mean, from a Sarf point
of view, it means to make something beautiful.
Iksan and din means to worship Allah ta'ala
as if you see him. And if if
you can't see him, then at least to
know that he sees you.
He further states, although the knowledge of hadith
deserves and holds a position above all others,
the Sowaf
is in fact the explanation of the Quran
and hadith.
So this is a strange thing amongst the
Hanafis. There are 2,
large,
collections of fatawa
and and Akam.
The
the the one of Alama ibn Abidine,
who was,
attributed to Sham.
It's known by its name,
Abdul Muhtar in
the western lands of the Hanafis.
And
the,
Fatawah collections
in the in in the Indian subcontinent,
The Fatawa Alamgiria
and the Fatawa Tatar Khaniya Kazikhan. These are
known by their the names of their Muslim
infin.
But the Indian Fatawa are known in the
in the Arab lands as the Fatawah, India
and the, Ibn Abidine's work is known in
the Indian lands as
as as the as as as Shami.
And so he's referred to in the the
books of
the, of of the Desi ulama generally as
Shami. So Shami says this, Shami says that.
Shami is who is ibn Abideen.
Alama Shami writes, tariqa means implementing the orders
of the sharia
while the sharia means the external actions.
These 2 and Hatikah, all three of these
things are indispensable to one another.
Hazrat Gengohi writes in his Makatib,
Sharia is obligatory to follow and is the
first objective. Tarika is the internally implemented Sharia
while Hatika and Ma'arifah,
reality and
are the compliments and completion of the sharia
to to
to taste those things as reality and to
know them in the heart.
The performance of all Sharia acts diligently and
completely is not possible without Marifa, without the
noses of Allah
The book by Mu'anawasihullah
is quite extensive
quite an extensive treatise with long quotations. In
it, the author discusses the sof, the need
for bea and its preconditions at length.
Even to write a synopsis of it concisely
will require quite a few pages.
Similarly similarly, Mawana Ashiklahi in his biography of
Hazrat Gangahe,
volume 2 deals with the topic of Hatikah
and its needs in considerable detail.
There's 2.
One is
the of Merit and the other is,
the one of, of of Bulancher.
The the former is,
who I I assume assume is being referred
to. He's the elder of the 2. He's
1 gen or 2 1 or 2 generations
earlier. Whereas the Moana Aashi Khalahi of he
is,
buried in Madinah Munawara, and he lived in
Madinah Munawara,
and he is one of the Khulafa of,
Hazrat Sheikh Moana Zakaria
So he's not quoting his student, he's quoting
his elder and and possibly teacher.
He writes Mala'ashiq Elahi writes,
in the biography of Hazrat Gungohi dealing with
the topic of Hatikah,
that suluk or one's travel to Allah
means building up of the internal and external
acts of a man and to make the
heart become accustomed to the obedience of Allah
in such a manner that to follow the
path indicated by Rasulullah salallahu alaihi wa sallam
becomes one second nature without any difficulty.
And that's very easy to say,
but what does it mean? It means that
those parts of the deen that a person
doesn't naturally incline to. Person naturally inclines to
eating and drinking all the time toward their
sexual desires, toward the love of fame, the
love of wealth,
toward, being able to do what he wants
without having to worry about,
consequences or justice or all of these things.
You, you know, you have to basically take
a wrecking crew, go inside of the heart,
destroy all of the the kind of facet
and and and and ruined parts of the
heart
and rebuild them again, remodel them again in
a beautiful way. But in order to do
that, it requires some,
some some some harsh,
work from the wrecking crew to take take
down all of the nonsense that's there from
before.
Tasawwuf is actual iman and nothing else.
It is that iman toward which every Muslim
aspires
on the condition that its essence is granted
to one's heart. It is the faith which
Rasulullah salallahu alaihi wa sallam had taught the
world. You will find a sick person has
no desire for eating but has to force
himself to eat on the orders of his
doctor
in order to give strength to his body.
Then there is another person who is completely
healthy and takes his meal having desire for
food.
In eating,
in the eating process, both of them are
equal. However, the one who eats out of
desire of food and the other one is
forcibly fed. So what if you're sick? You're
not gonna wanna take it, but you have
to be forced to to eat.
That's the process of
what of bringing a sick person back to
health. That's also the process of bringing sick
heart into the fold of of Tisawaf and
into the fold of deen. And in such
a way Tisawaf is,
the misdak of the hadith of Rasulullah
alaihahu
That one of you will not perfect his
faith until his desires,
become or are made
to that which I brought or that which
I I came with.
Similarly, one person will make a ibadah after
having to be forced to do so while
another does the same thing because his own
heart desires him to be involved with the
obedience of Allah ta'ala.
This latter healthy state is called tariqa, which
is attained by his heart and the spiritual
food he consumes is Sharia.
To illustrate this, Mullana Ashat Elahi
quoted a piece written by Hazrat Ghan Gohi
in which he which he wrote at some
time during his early days.
Quote,
the knowledge of the Sufis is a name
given to the inner and outer aspects of
knowledge of deen
and strong
or conviction.
This real,
higher this is the real higher knowledge.
To attain the condition of the Sufis requires
the correcting of character
and to remain at all times attached to
Allah ta'ala.
The aim of tasawaf is to attract yourself
to the attributes of Allah Ta'ala.
It is to choose his intentions and to
be busy with that which pleases him.
The akhlaq toward which the Sufis are striving
is of is the very akhlaq of the
prophet sallallahu alaihi wa sallam regarding which Allah
ta'ala himself said, verily you are on the
highest pinnacle of the best character.
It is also this character and these
morals which have been taught in the hadith.
The morals of the Sufis are these,
to consider so he'll name a a number
of foundations of of of the,
which is not, again, a separate group, but
a summary of how the person's heart a
person who's a Muslim based on the sunnah,
how their heart should be.
The morals of the Sufis are these, to
consider yourself lower than all others, the opposite
of which is to have pride and arrogance,
to treat others with respect,
and to show respect and sympathy,
to bear the attacks of others with patience,
to deal with others with softness and humility,
to discard anger,
to have sympathy with one's fellow man,
to give others the rights due to them,
to be charitable and to pardon others,
to appear before them with a pleasant face,
to discard all artificial exhibition of emotions.
Right? To discard what? All artificial exhibition of
emotions.
To be sincere. This is basically to be
real. To be sincere.
Many that you do for Allah and for
no other reason other than him.
To trust in Allah at the time of
problems.
To be satisfied with little from this world.
To have piety. What does piety mean? Piety
means that you render everybody's right to them
as soon as it's due.
To have piety, to avoid arguments and fights
except for in the case of the Haqq
of the truth.
To be devoid of hatred,
jealousy,
envy, and to have dislike for pomp or
showing off for name and fame.
To carry out what you promised and to
have love and friendship with your brothers.
Meaning what? That when you're friends with one
another, you love them and you
treat them like somebody you love rather than
splitting checks with one another with one another
and everybody's looking out for their own good,
but just doing it in the same time
in the same space.
To have love and friendship with your brothers
and to be grateful to your benefactors, to
be grateful to those who did good to
you.
The Sufi trains its internal and external, and
Tissof is the name given to that program
of training.
It teaches one to turn his face away
from everyone except for Allah and to be
negligent of his glory is the greatest sin.
And this is quoted from the Talkira to
Rashid of Moana Ashikilai.
In these few lines, Hazrat Ganguhi has written
down what many other sheikhs of the science
of tariqa have taken many volumes to explain.
Once on the 6th Ramadan 13/22,
while sitting under a gallow or tree,
Hazrat Ghan Gohir
said a few words which were written down
by Moana Barakatullah Saheb.
The aim of all zikr and shul. Zikr
is obviously the remembrance of Allah and shurrul
are the the spiritual exercises that that peep
that the the Sufis do.
The aim of every zikr and every shul
as well as the muraqabah is to
acquire ma'rifah.
And muraqabah is what? It's a meditation. Ma'rifah
is noesis to know Allah Ta'ala.
The aim of all dhikr and every shul
as well as all the muraqabah, all of
the meditations is to
acquire the ma'rifah of Allah subhanahu wa ta'ala,
the gnosis of Allah ta'ala's omnipresence to have
inside of 1 the state that wherever they
walk around,
and whatever they're stated by day or by
night, whatever they're doing, whether it's private or
public, that they always, are aware of Allah's
omnipresence. It's with them. It's something that they're
not absent from at all.
By the way, this is what Allah means
when he says,
Remember your lord inside your very being,
in humility
and in fear.
In a way that's even more subtle than
than than saying something because there are some
many of them, they involve reading the Quran
or or moving your lips or saying something,
saying the divine name
or or the divine attributes or or
or all these other adkar that are mentioned
in the,
that are mentioned in the kitab and sunnah.
This is this is what the aim of
all of these things repeating them again and
again is to
acquire the realization of Allah Ta's omnipresence
so that it never leaves you. Right?
It's something even more subtle than than than
speech.
In the morning, in the night.
This
is grammatically
it say.
It's a prohibition that you are not allowed
ever even for a moment or for an
instant
to to be heedless of him.
And to get to that state requires some
it requires some work, doesn't it? It's not
like everybody's just born with that. Some people,
in on an exceptional basis may presence as
being of 2 degrees.
1st,
Some people have explained this presence as being
of 2 degrees.
Firstly, that the name of Allah becomes inscribed
in the mind. Thereafter, it becomes each easier
to reach reach unto him.
Prescriptions of doing different adhikar and exercises for
40 days or other
just as it is inscribed in his mind
that I am I. Just just as it
is inscribed
in his mind that I am I. Just
like you're always aware of who you are,
you should always be aware of Allah subhanahu
wa ta'ala. And this is the point of
all the different spiritual exercises that the mashaikh
prescribed,
through through through the centuries.
Initially, the sheiks used to direct all their
efforts at eradicating bad character
so that this objective may be easily attained.
The later sheiks, especially the sheiks of Arsisla,
have preferred
that that dhikr be made so profusely and
so much that bad akhlaq becomes drowned and
overpowered. Bad character becomes drowned and overpowered.
There are 10 characteristics
amongst all others which make up bad akhlaq
or bad character,
but the shayas have mentioned one of them
for special note which is kibr or pride
pride and arrogance.
They maintain
that if this one is eradicated,
all of the other ones will disappear by
the wayside.
And this is, something that's clear as day
to anyone who,
understands the book of Allah or the the
the sunnah of the prophet sallallahu alaihi wa
sallam. So hadith of the prophet sallallahu alaihi
wa sallam that,
none of you will
enter Jannah as long as they have even
a mustard seed, meaning
an infinitesimally
minute amount of arrogance inside of their their
heart. The idea is what if someone has
a little bit of arrogance, but they're also
a Muslim?
And the answer to that question is that
they they'll have that arrogance burned out of
them in the fire will be our protection.
And once that arrogance that pride is burned
out of them in the fire, then they'll
be admitted into Jannah. May Allah
give us a tawfiq of cleansing it ourselves
in this world so that we don't have
to see or smell or hear the screams
of the people, the fire, see the fire,
smell the fire, taste the fire, touch the
fire. Allah protect us all.
A certain person who was the respected leader
of his people
resided in the company of, Sheikh Junaid Al
Bardadi for
20 years.
At the end of the period,
he said, Sheikh, throughout this long period, I
have not gained anything from you.
Sheikh Junaid realized that the man, that he
has a man with arrogance in him and
said to him, alright. Do one thing.
Take a basket of walnuts and sit at
the door. And walnuts used to be very
expensive in the old days, and they were
considered somewhat of a delicacy. Even to this
day, it's a very healthy food to eat,
and they're not, you know, super cheap. So
obviously, you know, buy a bag of walnuts
is gonna be more expensive than buying a
bag bag of chips. So he said, take
a bag of walnuts
and sit down at the door, then shout
loudly.
Whoever will give me one kick with his
shoes, for them there will be 1 walnut.
Go on doing this and when your basket
is empty, come to me.
The man
said,
I can never do something like that.
Shay Junaid said,
the Shahada that you have uttered is a
blessed one. So blessed that even if a
Kafir sinner
of 70 years of age should recite it
with sincerity,
he will become a believer.
But by saying that, you have become a
disbeliever in the path of the tariqa, in
the path
of the get out of here. You will
never attain anything.
Meaning, what he identified, he identified that the
reason this person
never benefited was because his
pride and his arrogance would never let him
do what he needed to in order to
benefit.
Unfortunately unfortunately,
this is the calamity of the age that
we live in.
That people are ready to give their opinions
about a 100 things. They're ready to give
their opinions not just about tariqa, about fiqh,
about everything,
but they're not willing to learn. And remember,
we said that a person only reaches the
state of the remembrance of Allah ta'ala
after the wrecking crew of great Mujahadat and
sacrifices and
and and and and and,
spiritual exertion and and and and and and
all of these different things.
Only after that does the wrecking crew destroy
the what was there in the heart from
before and build it up anew,
upon the based upon the model and the
blueprints of the sunnah of the prophet sallallahu
alaihi wasallam. The problem is nobody wants to
go through that and everybody wants to give
their opinion.
And so if this one man,
at least sat in the company of Imam
Junaid
for 20 years before having his
sickness diagnosed
with precision,
Unfortunately, we have a calm of people that
that,
you know,
just want to, read a couple of tweets
and Facebook posts and then, they themselves become
the. You can see why this is a
fail from the very beginning.
Sheikh Junaid then gave him the name of
another sheikh saying that a certain person stayed
with him a long time and in the
end he complained of not having found the
condition in his heart corrected.
Whereupon the sheikh said, my brother, by correction
of your heart, what was your intention?
The man replied, sheikh, my aim was that
whatever I was to gain from you, I
want to convey to others.
The sheikh told him, that is enough.
The intention of yours is the cause of
all the problems.
You have already made the intention of becoming
some eminent sheikh. Take this foolish notion out
of your mind and put this in your
mind that it is my duty to thank
Allah ta'ala for all of his favors upon
me.
Hazrat Gangui,
continues. So this last story is the story
of Hazrat Gangui
of Imam Jannid.
Hazrat
Gonghi continued,
we can thus see that all people who
perform zikr and or
salat
that perform the remembrance of Allah ta'ala or
exertions in the way of Allah ta'ala
or prayer with the aim of attaining,
benefit are foolish indeed. Their intentions are wrong.
What benefit do they seek? What reward do
they seek? Allah has given us this body,
ears, eyes, nose, and tongue, and we should
first thank him for all of these powers.
1st, we should go,
and do that, and then we should think
about being able to benefit, for others or
gain reward.
So this is Azat is not saying obviously
that you're not supposed to benefit others or
that you should not seek reward. Obviously, all
of these things are objectives of the sunnah
as well.
But the first objective of learning,
is not to give.
The first objective of learning is not so
that you can retweet or share on Facebook
or or or save the world or all
of all of these other things. Allah ta'ala
who created the world from nothing,
he saves it in every instant. He doesn't
need you and me, in order to do
anything for him. This idea of that we're
gonna go out and, you know, save souls
or whatever. This is a very Christian missionary
type idea. Allah doesn't
doesn't need he didn't need any of us
and he didn't use any of us in
creating anything. He doesn't need any of us
or use any of us in sustaining all
of these things. The first the first debt
a person should work to
pay off is the debt of gratitude that
they owe to Allah ta'ala as a person
themself.
If they're engrossed in that, they become proficient
in it, at least
comparatively
or at least to some degree, then all
of these other things will come with great,
and with great blessings.
If a person hasn't mastered that or in
some cases hasn't even given attention to that,
then how are they gonna help anybody else?
How are they gonna help anybody else?
At this stage, Hafizahad Hassan asked, Hazrat, what
does, what does, does what you have just
said mean that one should remain busy in
zikr and nothing else?
He replied yes,
and the
and the
Only the remembrance of Allah gives benefit to
one's life. All the rest causes harm. If
anyone cannot do so wholeheartedly,
he should, do so with his tongue alone,
even that is not without any benefit.
At this stage, Hafiz Zahid Hassan asked, Hazrat,
what does what you just said mean that
one should only remain busy in the dhikr
of Allah ta'ala and nothing else? He replied,
yes. The dhikr of Allah and the fara'id
and the sununmuakada.
Only the dhikr of Allah ta'ala gives benefit
to one's life, all the rest causes harm.
If anyone cannot do so wholeheartedly,
he should do so with his tongue alone
even that is not without any benefit.
Hazrat Sheikh Zakaria continues, perhaps I've already quoted,
this saying of Hazrat Gangahe somewhere else in
the Abiti in my, autobiography.
The story of the autobiography is that, I
mean, Hazrat Sheikh was busy in his scholarly
works for most of his life. There's a
fit in which he wasn't allowed to,
strain his eyes by reading,
and so he dictated
in a in a
temporary mode of sightlessness. He dictated the book.
The book was was written down by dictation.
Perhaps I've already quoted the saying of Hazrat
Ganguhi
somewhere else in the Abiti.
Once Hazrat Ganguhi came walking to the Hanqah
after having had his afternoon meal,
As he entered, he asked, is anyone else
here?
My father answered, yes, Yahya and Elias are
here. This is Mohan Yahya, the father of
Moana Zakaria, and Mohan Elias,
the uncle of Zakaria and the the emir
of Tablir, obviously before he was the emir
of Tablir.
Hazard Gangui as he entered asked is anyone
here? My father answered yes. Yahya and Ilyas
are here.
Hazrat Gangahe said, listen to me carefully.
No matter how unmindful you are during the
time when you mentioned Allah's name,
it never goes without having some benefit.
It never goes without having some benefit.
And this is by the way a trick
of shaitan and a trick of the ultimately
that cheats a great number of people out
of zikr that they what? They say, well,
I'm I can't it's hard for me to
be mindful. My mind wanders and strays. What's
the point of it? What did Hazrat Ganguay
use the
in his time? What did he say? He
said that once he entered into the after
having his afternoon meal, as he entered, he
asked, is anybody here? My father answered, yes.
Yahya and Ilyas are here. Hazrat Ghanohir
said, listen to me carefully.
No matter how unmindful you are during the
time when you mention Allah's name,
know that it does not go without any
beneficial effect.
There is one other thing which I have
seen in the lives of my elders, Hazrat
Sheik writes. That is the love for their
sheiks was exceptional.
I have already quoted that Hazrat Hanwi,
I already quoted Hazrat Hanwi in my book
entitled strike.
Where he quotes
one of Hazrat Gangahe's Khulafa
who said in our in our order,
benefit is derived to Jasbim,
not saluk.
Benefit is
derived through what? The attraction that a person
has and the love that a person has
that overwhelms them, that pulls them toward Allah
Not necessarily by the the the that they
do or the the
the the the difficulties that they go through,
the and
all of these other things. All of those
things have
benefit as well, but the overwhelming kefirah or
condition of love that a person receives,
that is what what what makes things happen
for a person in their heart and our
in our tradition.
I have seen this great love myself and
have read about it again and again in
the people's biographies.
For example, Hazrat Ganguhi
never ate pan. He never ate pan is
for those of you who don't know, pan
is a very unfortunate habit of,
the people of the Indian sub continent, particularly,
those people who are native speakers of Urdu.
There's a long story behind it, which I'm
not gonna waste your time with. But essentially,
it's the leaf of a plant, which is
filled with other carcinogens and sometimes tobacco.
And people chew it, and it makes their
teeth red, and it kind of degrades their
the
the the enamel in their teeth as well.
So so Hazrat Gungohi never ate banh,
but he used the spittoon because from time
to time when coughing,
some phlegm used to come up and he
spit it out.
On one occasion, Hazrat Sheiklind quietly took his
spittoon outside, washed it, and drank water from
it.
So someone might say, that's really gross. And,
honestly,
Vahiran from the outward,
from the outward form of it, it is
gross and one would be forgiven for thinking
that's gross.
And even even in the in the story,
Azar Shekel Hind, what did he do? He
washed it first.
But the idea is why did he drink
from
it? Because of love.
Because he loved his Sheikh for the sake
of Allah ta'ala. Sheikul Hind is an amazing
person.
We'll we'll have one,
night where we speak about him. Adi Mushan,
a person of so many,
beauties and a person of so many,
perfections,
who had so much fiqh for the ummah,
that that he really is a hero of
of of Islam in this last century.
He really is a hero of Islam in
the last century, and he is the the
fruit of the efforts of
of so many of these mashaikh that we
we mentioned that someone like him could be
alive and could
could do so much for the ummah.
And so see him how how did he
love his Sheikh that he used to wash
his platoon and drink from it. Why?
Not because it's a sunnah to drink from
the spit cup of your sheikh, not because,
you know, if you drink from it, you'll
fly or you'll go straight to Jannah or
that it's a part of the deen
even. Do you understand what I'm saying? Why?
Just because he loved his Sheikh
and to love the
is part of the deen. You don't have
to drink from the spit cup if you
don't want to. In fact, if you don't
feel the love in it that that so
much that it overwhelms that another person would
be disgusted and you have the feeling that
I wanna drink from this.
If you don't feel that, then don't fake
it.
Fake it, tell you, make it works on
a lot of things,
in in in in in certain reaches of
that
will fake it, tell you, make it will
completely end up becoming your destruction. It doesn't
work all all the time.
But for the person who sees that, you
know, there's sometimes,
you know, the old they mentioned something that
I received,
such and such blessing from Allah Ta'ala from
the barakah of my sheikh's shoes,
from the barakah of my sheikh's shoes. People
think, oh, these are Persian speaking or Ajami
speaking people. These are just literary embellishments that
they and flourishes that they have.
What's the big deal in carrying their Sheikh's
shoes? What do you worship your Sheikh's shoes
or is there some sort of Baraka? Is
this some kind of weird
thing that, you know, they see people have
because they don't speak Arabic and they don't
understand the Quran. Far be it from that,
these are people who are
masters of
the and the
the of the Arabs also,
bear witness to their excellence in in in
in knowledge.
The the the and the Arab lands, these
people,
Sheikh Rashid, Ahmed Gangahe and Mona Qasim Nanotwi,
Sheikh Ohind.
They were people who, they're people who, the
Arab masha' have great respect for them. Sayed
al, Sayed,
Muhammad bin Alawi al Malik,
for all intents and purposes, the Maliki,
Sheikh of Makamukarrama
who just passed away,
in the 2000,
and a man of
of of who commands
almost universal respect amongst the olema of the
Ahlul Sunnah wal Jema'ah.
Sidi Aluwal Maliki, he used to wear a
green turban that he said was gifted to
his father by,
Sheikh Holind
with great reverence.
Why would he wear that for, like, weirdo
people?
These people are people who had great, a
great Maqam,
Why did he feel that love? Because
drinking from the spit cup may may or
not be part of the deen. It's not
part of the deen.
But what is part of the deen? The
love of the the and the love of
the the people who you drive benefit from
in the deen and the love of the
and the love of the guardians of of
of the book of Allah and its uloom.
The love of the guardians of the hadith
of the prophet sallallahu alaihi wa sallam their
uloom. The love of the guardians of the
spiritual state of the rasul sallallahu alaihi wa
sallam and its subsidiary
sciences and knowledges.
To love them is what? It's it's an
active deen and it's an active deen unlike
others.
Why? Because the hadith of Rasulullah Sallallahu Alaihi
Wasallam where he said what? Al marumaamanahaba.
A man will be with the one he
loves. Literally, a Bedouin asked the prophet
after seeing how amazing the the Sahaba
on whom were in Madinah Munawara. He asked
a question He literally asked a question.
What do you say, Rasulullah salallahu alayhi wa
sallam?
What do you say about a man who
loves a people but is was not able
to be
like them and is still not able to
be like them? Meaning that they're totally like
flying in the air in terms of how
amazing their their station is with Allah ta'ala,
and they're totally out of reach.
What did rasulullah salallahu alaihi wa sallam respond
with?
Al maroo maaman ahabba. A man will be
with who? With the ones that he loves.
With the one that he loves.
And so this is what what,
Moana Siddiq Ahmed Ambedri
Hasid Ghani's Khalafaa
said, in our order, in our silsila,
benefit is derived through jazbin, not through saluk.
It's derived
through that
love that completely sucks a person in
rather than, through a person's own actions.
And that's not to say that the actions
aren't useful,
but what It's the love itself that drives
the actions and it's the love that will
will fulfill a person's account with Allah ta'ala,
eventually. And this is also a principle that's
based on the sunnah.
He said, I have seen this great love
myself and have read about it in their
biographies. For example, Hazrat Gangui never ate pan
but used the spittoon because from time to
time when coughing,
some phlegm used to come up which was
spat out. On one occasion, Hazar Sheikh Rohind
quietly took the splatoon outside,
washed it and drank water from it. Why?
Because he saw it and it reminded him
of his sheikh and that love, it caused
him to do this. Not because this thing
itself is part of our saluk, it's not.
It's the the This thing is Him doing
this thing is what? It's a symptom of
the root cause which is what? That he
loved his sheikh so
much. And, you know, like, like we were
saying some people say I drive such and
such benefit from the shoes of my sheikh.
Well,
you know yeah. You you know, one theory
is it could be some sort of Ajami,
like non Arab stupidity and somehow all the,
you know, Bida police, they know what the
deen actually is.
Or what it could be is what? It
could be an expression of this
that you start to love the so much
that even in their shoes you see benefit.
And, maybe another person might say, well, okay,
Hamza, this is your kinda going overboard with
this
and, I think you're exaggerating.
I'll respond that maybe you, you know, your
teacher's shoes weren't like that of mine because
I felt love when I picked up the
the shoes of my
my and my
my
and
I
felt I felt so much,
warmth from
touching their shoes and from carrying them just
like Sayna Abdullah bin Masudu Radhi Wa Ta'ala
and who must have felt for carrying,
the shoes of the prophet sallallahu alaihi wa
sallam. And whoever can't touch the shoes of
Ras Mubarak, Nalaena Rasulullah sallallahu alaihi wasallam,
let them, let them let them what? Let
them carry the the shoes of the one
who carried the shoes of the one who
carried the shoes in a sillsah connected to
Rasool Allah Sallallahu Alaihi Wasallam. Of course, knowing
that no man is perfect or infallible after
the prophet sallallahu alaihi wa sallam, but let
them carry the shoes at least with the
intention of what? With the intention of,
of of of what that if Rasulullah salallahu
alaihi wa sallam is here, I would have
carried his shoes. Unfortunately,
there's an ilk of people in in the
Ummah, many of which have positioned themselves in
leadership. If Rasool Allah sallallahu alaihi wa sallam
was here, they wouldn't have carried his shoes.
And they would have objected to doing so
and somebody like that has such a sickness
inside of their heart,
I don't know what to say and what
to do except for to ask Allah who's
al Hadi to generate the Hidayah from from
from the and give to those people because
I don't know if that person doesn't understand
that. How can they understand anything else from
Islam?
Moana Alimiya Moana Abul Hasan Ali Nadewe
wrote in the life history of Hazrat Raipourri.
Hazrat Raipourri is the sheikh of my sheikh,
Sayed Nafeez Rahimullah Ta'ala,
Anwar Hussain Shah.
His sheikh, Moana
Raipuri, was also the
the the sheikh of, Moana Abul Hasan Ali
Nadeewi Rahimullah Ta'ala. He's the Khalifa of Sha
Abdul Rahim Raipuri
who's the Khalifa of Muana Rashid Hamid Gangohi
who was mentioned earlier.
Writes in the life history of Hazrat Raipuri
that Hazrat Raipuri had such love for his
sheikh which
consequently had a great deal to do with
his own spiritual progress.
Apart from his zikr, he was always in
the service of his sheikh.
He said at midday when I put Hazrat
to bed, I continued
massaging his body late into the day until
Hazrat used to say,
go and go to go go to sleep.
Get up and go to sleep.
Then I would lock the door and go
to my sleeping place. Then it would come
to my mind that perhaps some flies may
have sat on his face to trouble him.
This would make me get up again and
go to him several times and check again
and again and tell.
He also says, I never went to my
without being in the state of and remained
like that. Hazrat was always very kind with
me. At times, I would ask him. I
have come for my own my own rectification.
Let it not be that Hazard is so
kind to me that because of, be be
let it not that he be that he's
so kind to me because he considers me
unsuitable for for for rectification.
That you're just being nice because you don't
think I can handle the rectification.
My sheikh would reply, no more lisaab. I'm
not indifferent to you, meaning I do have
love for you.
Then sometimes he scolded me heavily even without
cause and afterward looked to see if the
scolding had made any impression on me. Alhamdulillah,
it had no bad effect on me.
This is one of the things about the
old masha'ikh, Allah ta'ala
Allah ta'ala have mercy on them. They used
to tolerate from their, from their elders. They
used to tolerate from their teachers. Every now
and then, some scolding and some difficulty.
Nowadays, if you say something that somebody, you
know, just,
tangentially,
knocks head with someone's
preconceived notions or political ideologies or really their
own touchy feely snowflakey nuffs, that person will
abandon you and they won't say salam to
you again for years afterward.
What can we say? What can we say?
How are you gonna get benefit?
You honor your sheikh not because of who
he is, but because of who he's connected
to.
If the person is connected to Rasool Allah
sallallahu alaihi wa sallam, he is the medium
through which you're going to receive the fuild
and the barakat of the prophet sallallahu alaihi
wa sallam both in external knowledge and in
internal
state.
So if he does something against the sunnah
of Rasool Allah Sallallahu Alaihi Wasallam,
he should be reminded
with love. And if he continues to do
so, he should be abandoned. But as long
as neither of those is the case, a
person should treat their their their elders and
their with great love and with great respect.
We have so many people
just in the Chicago,
so many elders, Mawana Aziz, Sheikh Amin, people
like that. There are so many of them
you cannot name them.
Somebody who people who are upright people and
people who have not brought shame or disrepute
to the
to
the to the to the knowledge either of
Tisauaf or,
of Deen. These people should be treated with
with a great amount of respect, out of
respect for Rasulullah Sallallahu Alaihi Wasallam and so
that someone can derive the
that came on the noble heart of Rasulullah
Sallallahu Alaihi Wasallam.
There's a lot more and it's very interesting,
but the the has become long and I
don't wanna make it long like it was
yesterday again. Allah
give us benefit. Allah give us.
If these, recordings benefit you and they they,
seem to be of any use to you
inshallah,
then,
please, in in these Mubarak hours of Ramadan,
make dua that
where we are in America,
we can we can build the and
build,
like this so that we can preserve or
do our best to preserve the traditions of
our elders and the traditions of our that
came before us. And people are trying as
well, and their attempts are not perfect. If
you're not happy with other people's attempt, then
try yourself and fix whatever,
shortcomings that you see in, other programs. Fix
it. Do better yourself.
But don't be a hater,
who, you know, just armchair critics everybody else
while living a life that's completely oriented toward
paychecks and toward cars and
toward, you know, $10,000
$100,000
weddings and whatnot, and then just talk garbage
about other people. All that will protect us
from those things.
You know, this is a story, this entire
this entire,
creation is a story that that was written
by Allah the day he created the pen
and the tablet.
You know, make sure that that, you know,
if you cannot be the main hero in
it, at least don't be a villain inshallah.
Make Dua in this Mubarak hour that Allah,
revive,
this this tradition,
amongst us and raise from amongst us people
who can take it and people who can
preserve it and people who can support it.
Allah
give all of us so much tawfiq.