Hamzah Wald Maqbul – Ramadan 23rd Late Night Majlis TazkirayiMashayikhiChisht Khaja Abu Ishaq and Abu Ahmad Chishti 06182017

Hamzah Wald Maqbul
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Speaker 1 discusses his experience with the Middle East during a time of crisis and the negative impact of people entering his "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "weird" "
AI: Transcript ©
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Today, we will read from

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the

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Tasgera Mashayachisht

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from one of the

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biographies of the

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middle

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age of

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the silsilla.

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That's after the Mutakad Amin,

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but

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before the later mashaikh

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about Hajjah Abu Ishaq

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also Al Mullaqab Bishami

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He was the first of the

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mashaikh

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of the tariqa

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that were actually from the city of Chisht,

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which is in modern day Afghanistan

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near the city of Herat.

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And he,

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the silosla will stay in this relatively obscure

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backwater

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of the Ummah

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for several generations and several weeks.

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The idea being that

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the Fadhu of Allah Ta'ala

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doesn't require

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a shaykh to be super well known or

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rich or wealthy or famous or

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any of these things that sometimes this thing

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is a secret that is between the slave

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and between the lord

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and Allah will show it to people at

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times, and he will keep it a secret

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for himself at times.

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His title was Sharafuddin

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or Sharafuddin.

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He was

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an an embodiment of the outward and the

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inward sciences.

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He was born in the town of Chisht,

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and he was a great zahid, meaning that

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he did without from this world.

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He would eat only after 7 days, and

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he would say that the pleasure and taste

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obtainable and hunger are not experienced in other

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things.

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He also said

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that hunger is the of the

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the the people who are travelers toward Allah,

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subhanahu wa ta'ala. That the Mi'raj of the

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fuqara is what? It's hunger.

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When he contemplated

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to

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take the spiritual path, he made Istikhara for

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40 days in succession.

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Then he heard a voice saying, if you

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seek to seek to reach your destination,

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go to the sheikh mumshad

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Din Wari, who's the the sheikh who's above

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him in the Silsula.

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The name Chishtiyyah for our Silsula gained recognition

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from his time.

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After him, there are 4,

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one after the other who are also from

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Chisht. It is for this reason that the

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name Chishtia

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attained fame.

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When his sheikh, Hajjal Mumshad, asked his name,

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he replied Abu Ishaq Shami.

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The sheikh said from this

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day forward, you'll be known as Abu Ishaq

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Chishti because the people of Chishti will acquire

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guidance from you and your sisilah will be

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known as Chishti until the yomukriyama.

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His Qara'mat and miracles are peculiarly

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significant.

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Whoever had the good fortune of sitting in

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his majlis would not again commit sins,

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And this is something that happens. There are

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certain people from the ahlulah.

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Their kafiyyah is different than the kafiyyah of

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other people. There are certain people from the

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ahlulah

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by their their their condition,

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that Allah gave their heart and that Allah

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gave to their spirit.

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The person who sits with them loses

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loses, loses the

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pleasure or the

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enjoyment of sin,

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and it drops away. And Allah subhanahu wa

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ta'ala make us all good fortune

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people of good fortune that we get to

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see such people.

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This is one of the the kind of

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the the the curses of the age that

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we live in

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is that that the people who are like

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that in the Ummah,

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unfortunately, not only do we not go to

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them, oftentimes we end up harming them and

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abusing them. And so Allah will protect his

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oliya from the harm and the abuse of

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the public so they become hidden,

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and then nobody can come talk to them.

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Nobody can come speak to them. In the

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old days, people used

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to honor

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the masha'ith and the.

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Now we,

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I guess,

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we we fill out complaint forms to the

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board because something, you know, that that somebody

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said doesn't

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conform to whatever

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weird other ideas that we have or whatever.

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But, there are people like this.

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Give the give their to us. If you

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ever find someone like that, their their company

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is,

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something that that that makes

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sin lose its enjoyment or

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that makes ibada and

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the obedience of Allah, subhanahu wa ta'ala, seem

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attractive to you. Please cherish those people because,

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they're the greatest of Allah's treasure.

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His Qara'at are peculiarly significant, and I recognize

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that sometimes we read

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about the strange miracles of the saints, but

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these types of things impress me more than

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flying in the air and turning rocks into

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gold. That if you find somebody,

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who whose company

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makes a person leave sin,

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this

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is something that's more

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precious than turning things into gold. If you

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need gold, you can always go buy it

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from the jewelry. Whether you can turn a

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stone into gold or not, you can always

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go buy the gold from the jeweler.

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But

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being able to give up sin, this is

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something that people strive their entire lives and

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oftentimes fail in.

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Sick people entering his mej list would be

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cured.

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When he contemplated going on a journey, a

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100 or 200 people would accompany him,

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and he would be able to travel miraculously

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to his destination with his entourage.

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Once during a drought, the king came to

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Hajab was Haq and requested him to make

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dua.

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The Sheikh

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cast his tawad johar spiritual concentration

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down, and the rain came.

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When the king came the next day again

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with some need of his, Khaja Abu's haq

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wept.

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The king asked the reason for his grief,

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and the sheikh replied,

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the frequency of the king's visits put me

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in fear that I've committed some sin. Hence,

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the association with the affluent has increased so

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much,

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resulting in a corresponding

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decrease

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in my association with the poor.

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I fear that suddenly my end come in

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the company of the wealthy and not with

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the mesakin.

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It's a story worth repeating because it seems

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to be

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completely the opposite

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and the the the complete, like, upside down

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inverse of what we consider to be successful

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even amongst Uleman, Mashiach, and

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and and and.

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So once during a drought, the king came

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to

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and asked him to make dua.

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Hazrat cast his and the rain came. He

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cast a spiritual concentration,

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and the rain came down.

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When the king came again the next day

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with some need of his, Khaja Wuzhak wept.

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The king asked for the reason for his

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grief.

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He replied,

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the frequency of the king's visits put me

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in

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fear that I've committed some sin. Hence, the

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association with the affluent has increased so much

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resulting in a corresponding decrease in my association

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with the poor.

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I fear that suddenly my end comes in

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the company of the wealthy and not with

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the masekeen.

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He passed away on the 14th of Rabi'uthani

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or Rabi'uthani

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in the year 329

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Hijra.

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His grave is in Aqah, which is on

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the borders of Sham. His Khulafahar,

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Haja Ahmed Abu Abdal,

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Chishti, Haja Abu Muhammad, Haja Tajuddin and others.

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The first one namely Haja Abu Abdal will

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be

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now discussed.

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Khaja Abu Ahmed Abdal Chishti.

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So if the Sufis referred to you as

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Abu Abdal, then

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that means that that means that that you

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must be good Masha'Allah.

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His his his lakab or his his title

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was

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the power of the deen.

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By birth, he was Hassan I Sayed, meaning

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he was a, from the he was a

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descendant of Sayed al Hassan

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His father's name was

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Sultan

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Farsanafa.

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He was born in Shishta on 6th of

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Ramadan in 260 after Hijra. His outward appearance

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and handsomeness were incomparable.

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His face glistened so much that it would

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not be an exaggeration to say that it

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lit up the darkness. He was well known

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for his his beauty.

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Haja Abu's Hawk would often visit Sultan

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Farsanafah

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one day when he told

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Sultan's sister that you will be having a

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nephew,

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take good care of your brother. Do not

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permit a doubtful morsel of food to enter

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into his mouth.

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Accordingly, she went to great lengths to ensure

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that this was the case.

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Finally, Abu Ahmed was born during the reign

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of the Abbasi Khalifa

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From the age of 7, he started to

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frequent the measures of Hajj Abu's Haqq.

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And this is this is a good lesson

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for us as well.

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Rasoolullah

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it says hadith that you should play with

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the children until they're 7 and then teach

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them adab meaning through strictness and discipline, teach

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them good manners

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from the age of 7 to 14, and

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then you should be a good companion and

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a counsel for them from the age of

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14 through 21.

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And we completely take the sunnah methodology and

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flip it on its head. So we have

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little kids and we're completely making them

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get stressed out with all sorts of schooling

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that they're developmentally.

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Some of them are prepared for and some

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of them aren't. And it just causes psychiatric

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trauma to them for learning.

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Whereas they should we should take it easy

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on them when they're young.

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Then in the age 7 through 14, we

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indulge them in all sorts of stupid things.

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I swear if anybody is listening to this,

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if you buy a smartphone for your children,

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you're a moron and you should have your

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kids taken away from you

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and, will ask you about what you're doing.

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Literally, it's like throwing the kid a dime

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rock, of crack and say, well, I want

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him to be exposed to the world so

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he can make his own

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decisions for for himself or for herself. It's

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complete

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nonsense. So you see right here that

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frequently the frequently frequenting

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the

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from the age of 7. Undoubtedly, he picked

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up good morals and good, manners from his

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parents,

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But,

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and, you know, obviously, he's not perfect, so

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he's gonna go to the of the sheikh,

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and the the people trust their,

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trust their children to the to the the

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to the Lordly of the of the and,

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they they send them for their talbiya with

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them

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And, the kid from that age is now

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going to be sitting in the majlis of

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of of of the and learning the adab

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of Allah's wilyah, of how to be a

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friend of Allah ta'ala.

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Obviously, he's going to turn into himself into

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a wali of Allah

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I wish that we would do that instead

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of,

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you know, trying to make up for our

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lack of parenting by sending kids to Chuck

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E. Cheese and buying them iPads.

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He acquired both the Ullum Zahiri and Batania

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from Khaja Abu Haw.

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He was both a student in knowledge

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as well as his disciple in the spiritual

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path.

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Khaja Abu Saqq,

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the the previous sheikh that we spoke of.

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At the age of 16,

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Khaja Abu Ahmed, after completing his pursuit of

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academic knowledge, formally took the discipleship of Khaja

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Abu Ishaq.

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According to some accounts, he took the discipleship

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at the age of 13.

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Once while with his father on a hunting

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trip, he lost his way in a mountain

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range. He was left alone. And despite

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in spite of his efforts, he could not

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find the road. After trudging at considerable distance,

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he suddenly saw Khaja Abu Ishaq sitting with

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40 of the oliya

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standing in his presence.

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Abu Ahmed fell at the feet of his

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Sheikh, Haja Abu Ishaq and then remained with

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him thereafter.

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A few days after, it was discovered that

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Abu Ahmed was with Haja Abu Ishaq on

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a certain mountain.

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The king sent people to bring him back.

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Although they tried to persuade him to return

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home, he refused.

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As a result of the spiritual transformation he

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underwent,

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he chose the rigorous and austere life on

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the mountain after extreme mujahada and struggle against

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his own self and his own ego for

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8 years. He acquired the mantle of caliphate

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and successorship from his Sheikh.

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It is said that for 30 years, he

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never slept on a bed.

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By a gaze of Khaja Abu Ahmed, the

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man could be

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transformed into a person that that miracles would

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be seen at his hands. And we talked

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about this from before

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that when people say this about the oliya

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of Allah ta'ala, the thing is we don't

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meet people like this over here because we

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spend our time in the mall and in

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conferences.

00:13:02 --> 00:13:03

There are people in the Ummah like this

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that by them looking at you and by

00:13:06 --> 00:13:07

you looking at them,

00:13:07 --> 00:13:11

something happens inside which is a spiritual transaction.

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It's more than than what the mind can

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understand. And the proof for this is that

00:13:15 --> 00:13:17

what the highest Maqam of a person after

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nubuwa and this ummah is the Sahaba of

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the Prophet Sallallahu Alaihi Wasallam and that's all

00:13:22 --> 00:13:23

predicated on a gaze.

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And after that the highest maqam that someone

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can have is what is being a tabiri

00:13:28 --> 00:13:30

after that being a tabari tabari. The salaf

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themselves it was the exchange of

00:13:33 --> 00:13:33

spiritual,

00:13:34 --> 00:13:37

of spiritual benefit that happened just in gazes

00:13:37 --> 00:13:39

with one another. Those were the days that

00:13:39 --> 00:13:41

the gazes were a means of spiritual

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progress

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whereas nowadays the gaze falls on the Haram

00:13:44 --> 00:13:45

and it's

00:13:46 --> 00:13:47

a source of spiritual destruction.

00:13:48 --> 00:13:49

So we read these things, and we cannot

00:13:49 --> 00:13:51

relate to them. We wonder what do they

00:13:51 --> 00:13:53

mean. They have a meaning. Trust me. Rest

00:13:53 --> 00:13:54

assured, they have a meaning.

00:13:54 --> 00:13:56

By a gaze of Hajj Abu Ahmed, the

00:13:56 --> 00:13:57

man could be

00:14:02 --> 00:14:04

seen. His father was the owner of a

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liquor store which stocked vintage wines.

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And for those of us that that think

00:14:10 --> 00:14:12

that pious people were born that way, people

00:14:12 --> 00:14:15

who attain piety do so after great struggle,

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and nobody nobody, you know, nobody's born with

00:14:19 --> 00:14:21

a spiritual silver spoon in their mouth.

00:14:22 --> 00:14:23

Even those who are, they also have to

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go through struggles.

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Remember that they also have to go through

00:14:27 --> 00:14:29

struggles. Who is the martyr of Karbala Seidin

00:14:29 --> 00:14:30

Husayn

00:14:30 --> 00:14:32

who was born into the house of Nabuwa?

00:14:32 --> 00:14:34

Look at how much difficulty he had to

00:14:34 --> 00:14:36

go through. Nobody gets it for free.

00:14:37 --> 00:14:39

His father was the owner of a liquor

00:14:39 --> 00:14:41

store which stocked vintage wines.

00:14:42 --> 00:14:45

During Hazrat Abu Ahmed's childhood, he once went

00:14:45 --> 00:14:46

into the store.

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He closed the door and broke the liquor

00:14:48 --> 00:14:51

vats. His father was informed of the destruction

00:14:51 --> 00:14:53

being wrought on his expensive wines. Since he

00:14:53 --> 00:14:55

could not enter the locked premises, he climbed

00:14:55 --> 00:14:58

on the roof and from there shouted furious

00:14:58 --> 00:15:00

threats in a bid to prevent the child

00:15:00 --> 00:15:01

from further destruction.

00:15:01 --> 00:15:03

Abu Ahmed ignored the threats.

00:15:04 --> 00:15:06

His father, in desperation, hurled a large stone

00:15:06 --> 00:15:09

which remained suspended in midair. His father was

00:15:09 --> 00:15:12

amazed realizing his error. He repented at the

00:15:12 --> 00:15:14

hands of his child and gave up to

00:15:14 --> 00:15:15

his liquor store.

00:15:15 --> 00:15:17

This may be one of the very few

00:15:17 --> 00:15:19

times in the history of Islam that someone's

00:15:19 --> 00:15:20

parents actually listened to what they had to

00:15:20 --> 00:15:23

say. So these are miracles of the Sufis.

00:15:23 --> 00:15:25

The stone stone in the mid air thing,

00:15:25 --> 00:15:27

I can believe that this part is like

00:15:27 --> 00:15:29

really something that I have difficulty believing. So

00:15:29 --> 00:15:31

don't think that this is gonna you're gonna

00:15:31 --> 00:15:32

go home and tell your father about stuff

00:15:32 --> 00:15:34

he's doing that's wrong, and he's gonna believe

00:15:34 --> 00:15:36

you. Okay? The stone in the air thing

00:15:36 --> 00:15:38

might happen. This thing is probably not gonna

00:15:38 --> 00:15:39

happen. These are only, like, the very rare

00:15:40 --> 00:15:41

miracle that miracles

00:15:42 --> 00:15:43

at the hands of his.

00:15:44 --> 00:15:46

These things may not happen for you, just

00:15:46 --> 00:15:48

just to let you know about that. And

00:15:48 --> 00:15:50

once he journeyed through an area occupied only

00:15:50 --> 00:15:52

by the Kfar, there is no Muslim living

00:15:52 --> 00:15:53

in the surroundings.

00:15:54 --> 00:15:57

This particular community of Kufar was extremely hostile

00:15:57 --> 00:15:59

toward the Muslims. If a Muslim ventured into

00:15:59 --> 00:16:02

their settlement, it was their practice to torture

00:16:02 --> 00:16:03

and set the Muslim alight.

00:16:04 --> 00:16:07

Although they assaulted Khaja Abu Ahmed, they did

00:16:07 --> 00:16:08

not have the courage to set him on

00:16:08 --> 00:16:09

fire.

00:16:09 --> 00:16:11

The Sheikh told them not to worry as

00:16:11 --> 00:16:13

he himself would fall into the fire. A

00:16:13 --> 00:16:16

fire had already been prepared, throwing his Musallah

00:16:16 --> 00:16:19

onto the fire, his his his prayer rug

00:16:19 --> 00:16:21

onto the fire. He entered it. As Khadija

00:16:21 --> 00:16:23

entered, the fire instantaneously

00:16:23 --> 00:16:26

died out. The kuffar and their amazement began

00:16:26 --> 00:16:29

to venerate him. 100 accepted Islam on this

00:16:29 --> 00:16:29

occasion.

00:16:30 --> 00:16:33

It was his regular practice to complete 1

00:16:33 --> 00:16:33

Quran

00:16:34 --> 00:16:36

during the day and 2 during the night.

00:16:37 --> 00:16:39

Although he was unaware by the way, people

00:16:39 --> 00:16:40

think these things are exaggerations.

00:16:40 --> 00:16:43

In Mauritania, there are people who finish the

00:16:43 --> 00:16:43

Quran,

00:16:45 --> 00:16:47

at least daily, if not more than that.

00:16:47 --> 00:16:48

Even,

00:16:49 --> 00:16:51

Sheikh Zakaria who wrote this book, he said

00:16:51 --> 00:16:53

that his father used to when he was

00:16:53 --> 00:16:55

a kid, his father used to,

00:16:57 --> 00:16:59

after prayer, you'd lock the doors of the

00:16:59 --> 00:17:01

house and see you're not allowed to come

00:17:01 --> 00:17:03

back into the house until you finish reciting

00:17:03 --> 00:17:04

the Quran. So he said, I would climb

00:17:04 --> 00:17:06

up onto the roof and just recite. Before

00:17:06 --> 00:17:08

the time, I would be back inside the

00:17:08 --> 00:17:08

house.

00:17:09 --> 00:17:11

And these are these are people he passed

00:17:11 --> 00:17:13

away. Hazrat Sheikh passed away

00:17:13 --> 00:17:16

in in 1981. So there are many living

00:17:16 --> 00:17:18

people who met him before. And there are

00:17:18 --> 00:17:20

people who have these practices. It's you know,

00:17:20 --> 00:17:22

just because you and I are stuck at,

00:17:22 --> 00:17:22

you know,

00:17:24 --> 00:17:26

whatever in our own memorization, it doesn't mean

00:17:26 --> 00:17:27

that they're that the whole Ummah is like

00:17:27 --> 00:17:28

that.

00:17:28 --> 00:17:31

Although he was aware of spiritual mysteries, he

00:17:31 --> 00:17:33

would not divulge them.

00:17:33 --> 00:17:35

According to the claim of the oliya of

00:17:35 --> 00:17:38

his time, he was he was a, meaning

00:17:38 --> 00:17:40

he was the prime amongst the amongst the

00:17:40 --> 00:17:42

and amongst the saints. He would not accept

00:17:42 --> 00:17:45

gifts from people, and he abstained from delicious

00:17:45 --> 00:17:46

food and fine garments.

00:17:46 --> 00:17:48

His death was on the 3rd of, Jamad

00:17:48 --> 00:17:50

al Uhra in the year

00:17:50 --> 00:17:51

355 Hijra.

00:17:51 --> 00:17:53

His grave is in

00:17:53 --> 00:17:55

amongst his Khulafar, Khulafar, Khulafar, Khulafar, Abu Muhammad

00:17:56 --> 00:17:59

and Khaja Khuda Banda, meaning the slave of

00:17:59 --> 00:18:02

God. Inshallah, at some other time, hopefully, we'll

00:18:02 --> 00:18:02

get the,

00:18:03 --> 00:18:05

the the tawfiq of hearing about

00:18:06 --> 00:18:09

Haja Abu Mohammed and Haja

00:18:10 --> 00:18:12

Mujud Chishti, Haja

00:18:12 --> 00:18:15

Abu Youssef bin Saman and Hasseini and Chishti

00:18:16 --> 00:18:18

and and other mashaikh that were from the

00:18:18 --> 00:18:20

the city of Chish Shari Zandani and Usman

00:18:20 --> 00:18:21

Harwani.

00:18:21 --> 00:18:22

Allah

00:18:23 --> 00:18:25

have mercy on all of them and give

00:18:25 --> 00:18:27

us all the entire Ummat Sayid Muhammad

00:18:29 --> 00:18:30

from their fuyud and from the fuyud of

00:18:30 --> 00:18:32

those people like them in the other lands

00:18:33 --> 00:18:33

of Islam.

00:18:34 --> 00:18:34

The baraka

00:18:36 --> 00:18:37

of wilayah, of sainthood

00:18:37 --> 00:18:39

and the Anwar of the Prophet

00:18:40 --> 00:18:42

were distributed through all the lands of the

00:18:42 --> 00:18:43

Muslims. Don't think that why is this guy

00:18:43 --> 00:18:46

only talking about the from 1 tariqa or

00:18:46 --> 00:18:47

from 1

00:18:48 --> 00:18:50

land or from one place or from one

00:18:50 --> 00:18:51

area. People like this Allah

00:18:52 --> 00:18:54

divided them through the earth and wherever people

00:18:54 --> 00:18:56

made the dhikr of Allah ta'ala and sacrificed

00:18:56 --> 00:18:58

for Allah's sake, made mujahada

00:18:58 --> 00:19:01

and struggled in his way, he sent these

00:19:01 --> 00:19:02

people to all of those places

00:19:03 --> 00:19:05

for benefit, Insha'Allah, wherever they are, whatever their

00:19:05 --> 00:19:07

fuiyos and the benefits Allah gave to the

00:19:07 --> 00:19:10

Ummah through them. Allah Ta'ala not deprive any

00:19:10 --> 00:19:10

of us

00:19:10 --> 00:19:11

from any of them.

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