Hamzah Wald Maqbul – Ramadn 24th Late Night MajlisTazkirayiMashayikhiChisht Khaja Sharif Zandani and Khaja Uthman Harwani 06192017
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People who love Allah and his Rasool, sallallahu
alaihi wa sallam.
I wanted to read 2 biographical notes.
1 of the sheikh Haja Sharif Azandani
and one of the sheikh Haja Uthman Harwani,
So Othman Harwani is the sheikh of and,
his sheikh, his name is Sharif Zandani.
Both of them are from Central Asia from
the, from the the village of Chisht before
the Nisba trans transmits from Chisht in Afghanistan
to
to to India.
So Khad al Sharif Zandani,
he was Nayyiruddin.
His title was neyirud din. He was born
in the year 492
after Hijra in Zandana,
the town or the village of Zandana.
He received the,
khilafa from
Sheikh Haja Modood Jishti.
Modood Jishti was,
one of the mashaikh that was from the
village of Chishti. He is
between the mashaikh we talked about yesterday and
the ones that we're talking about right now.
Interesting side note,
the,
the famous,
leader of the Jamaate Islamic party in Pakistan,
which is the kind of the Pakistani equivalent
of the Ikhwan Ikhwan al Muslimin.
His name is, Sayed Abu Allah Modudi.
So Modudi is a nisba toward Haja Modudi
Chishti, that he's a lineal descendant of Haja
Modudi Chishti.
And, many of the alama,
actually made an objection against him that you
speak so ill of the sufia. Why do
you even bother calling yourself Mujudic anymore?
That was that was, you know you know,
and Allah knows best.
Hadza Sharif Zandani
stayed in the forest for 40 years
to flee from people.
He subsisted on the leaves of trees and
whatever he could find in the forest to
eat. He loved poverty and hunger.
He would only break fast,
after several days when he ate food. It
was on saltless vegetables.
Once a faqir came to him, a poor
person,
just a regular poor person, not faqir in
the sense of, like,
a a person who's taken an oath of
poverty to find Allah to Allah, but just
a regular poor person.
He came to him and informed the sheikh
with great humility that he had 7 daughters,
but no means of support whatsoever.
He sought the the sheikh's advice regarding the
marriage of his daughters,
and this is a sign of the that
there are people that actually help people with
their problems.
Rasulullah
used to feel sympathy for people with their
problems. He wasn't callous. He didn't say, I'm
the messenger of Allah. You know, take these
day to day issues to somebody else.
Rather, he felt sympathy with people for their
regular problems, and the people take up his
successorship
spiritually,
they're they're they're no different.
Even the the Bani of our madrasah, Sayed
Sayed,
Hamid Mia
his son who was the sheikhul Hadith that
we read Sahih Bukhari from. He said my
sheikh was, sorry, my father, who is also
his sheikh, he said my father was such
a man that people would come and cry
in front of him because of their their
needs. Someone needs to get their
medical bills paid. Someone has a loan they
have to pay off. Someone's daughter has to
get married, etcetera. They'd weep in front of
him, and he would weep with them. And,
they would ask him for money, and he
would say, okay. I'll arrange the money for
you. And he had no money of his
own, so, he he would go and, you
know, ask wealthy people that he knew for
a loan.
He wouldn't beg. You would ask them for
a loan. So he took out all of
these loans, and he'd give the money to
these people, and very few of them would
pay back. And And so he was he
was burdened with debt. When he died, he
was burdened with debt. He said, my father
had so much debt. He the stress from
the debt that he had from giving money
to just to poor people.
It was such that he had a huge,
with thousands of beads on it, and he
would wrap it around himself like a like
a like a mercenary wraps, like, those bullet
belts around their around their chest. And he
would just go and pace in the courtyard
of his house,
through the hours of the day and the
night making dhikr and making duab, for Allah
to Allah to help him pay it off.
And he died with all of those debts.
And he said that, it took us several
years to, you know, and that's a pious
and dutiful son that he paid off the
debts of his father. He said we paid
them off eventually, but it took us years
to do so. But this is the kefia
inside the hearts of the. This is one
of those don't try these things at home
because if you get into the debt and
you're not able to pay them off and
your son you you know you know, don't
expect that you're gonna have a pious son
who becomes a sheikh of Hadith who's gonna
do this stuff for you. Most people's sons
are gonna be like, yeah.
That's pops' problem. You know? I didn't ask,
so I didn't sign up for this nonsense.
So, you know, this is one of those
kids don't try it at home type of
deals. But the idea is that this is
a kefir and the the condition of the
alhamdulillah and the people who truly take the
successorship of the prophet sallallahu alaihi wa sallam.
They cannot bear to see other people and
other creation and pain. Rather, they take other
people's pain onto themselves,
because that's the way Allah made the heart
of Rasulullah
in the heart of everybody who follows his
path.
And so this this poor man, he came
to the Sheikh
and complained that I have 7 daughters, and
it's very difficult for me to arrange for
their marriage.
Sheikh said that he would arrange some plan
on the following day. On his way back
home, this poor person met a kafir who
initiated a conversation with him.
And,
the the poor man then explained to the
kafir all the things that happened in in
terms of his meeting with the sheikh.
The kafir commented since the sheikh himself is
a poor man, he would not be able
to arrange anything or help out in any
way.
So the kafir added, tell the sheikh if
he works for me for 7 years, I'll
give him 7,000 dinars as a as a
contract, as a wage.
So this poor man went back to the
sheikh, the sheikh Sharif,
and, told him that this kafir made a
offer, if you enter my employment for 7
years, I'll give you 7,000 dinars as a
as a wage. The sheikh accepted. The sheikh
accepted because he saw in this this is
a way that I can give the money
to this this,
I can give the money to this poor
man who can get his 7 daughters married.
And so he saw saw this as a
way of doing service for Allah's creation, so
he he accepted
a contract of 7 7,
7 years of of labor.
The sheikh then went,
with this poor man to that kafir who
he entered into the contract with him, and
he prevailed
upon the calfir to give the the contractual
amount that they agreed upon for a wage
upfront
to this poor man.
And and he he, he accepted.
When the king,
or the local ruler heard about what had
happened, that this is a great Zahid and
a great sheikh and a great person from
the Ahlulah, and now he's gonna be working
for this kafir for 7 years,
just because of the common, need of this,
you know, the common need of a common
poor person,
he immediately sent a gift of 7,000 dinars
to the sheikh.
He sent a gift of 7,000 dinars to
Sheikh Sharif so that he would be released
from this service.
But the sheikh accepted the gift, and he
distributed
the the amount of that gift amongst the
poor. And he said to the messenger that
my contract with this kafir stipulated employment, not
monetary compensation. Meaning, I can't give him money
back and buy myself out of the contract.
Rather, I agree to, to the employment, and
I have to fulfill the employment.
When the kafir himself saw the steadfast and
honorable attitude of, the sheikh Sharif,
he was astonished and immediately released him from
the contract.
The sheikh thereafter made the following du'a for
the kafir.
You have set me free from your prison.
May Allah ta'ala set you free from jahannam.
The tawajah that that that came with the
with the statement and the the the spiritual
concentration that came with him just, you know,
saying these words,
exercised such a profound influence on the heart
of the kafir who then and there accepted
Islam,
and he, then,
stayed in the service of the sheikh and
also took his discipleship on the spiritual path.
Once a follower presented a gift, however, the
sheikh said,
I have no need of it and refused
the gift.
Pointing toward the forest they were in at
the time, the sheikh said, look at the
forest. It's full of it. And when the
the person looked at the forest, he swears
that he saw the entire forest look like
it was made out of gold.
It said whoever ate any food left over
from the shaykh, that person,
would exercise such an effect on him that
the the the the attraction toward Allah Ta'ala
would overwhelm even his own,
reasoning and common sense.
And this is this is a a sunnah
I mean, this is a thing someone might
say, well, what is that hocus pocus? This
is a hadith of the prophet
that just drinking the leftover,
drink of the believer is shifa
and drinking the afar of the ta'baam, the
the leftover food from the plate of a
believer is Mubarak.
And so it goes to it goes to
reason that, whoever has a high maqam with
Allah to eat from their their plate and
to eat and drink from their food. It
has it has it has a great effect,
and I guess some more than others. May
many people may say, well, I ate, you
know, whatever with so and so popular speaker.
I ate from his plate or and it
didn't have any effect on me. Well, some
people, you know, you're not gonna find them
at at a mall or at your favorite
conference.
Crying was dominant in him. He would often
let out a scream and cry and then
lapse into unconsciousness. When somebody asked him to
explain his abundance of crying, he said,
I'm unable to contain myself
when I think of the ayat,
that I have not created
jinn and man for any purpose except for
to worship me. While I have been created
for Allah's worship, I'm occupied with others.
He passed away either on the 3rd or
10th of Rajab, in the year 612 Hijra
at the age of 120 years old.
According to some, his grave is in the
city of Qunu, and according to others, it's
in his native,
city of Zandana,
and some say that he was buried in
Sham.
His well known Khalifa and disciple,
the sheikh Uthman Harwani,
will now be discussed.
Haja Uthman Harwani is the the the sheikh
of,
the sheikh of, Haja Muinuddin Chishti,
and so he's the last of the mashaif
that that that that take the residence in
Central Asia in in in what's now modern
day Afghanistan.
For some reason or another, in the Indian
subcontinent, they refer to him as as Osman
Haruni
Haruni.
But it's not Haruni. It's not a Nisbet
toward the name Harun. Rather, it's Harwan,
which if you write the 2 of them
in,
if you write the 2 of them in
in in the Arabic script, they're written the
same,
but it's just a a matter of of
correctly vowing the the the orthography, the rasam.
His kunya was Abu Nur or Abu Abu
Mansur.
He was born in the town of Harwan
in the year of 526
Hijra.
He had excelled in the knowledge both of
the Sharia and the tariqa.
He was a Hafid of Quran and will
recite the Quran once a day. Again, we
mentioned this from before. There are people who
do this. This is not like some sort
of far fetched
or miraculous
had geographical blip. Even Hazrat Sheih Zakaria
said, I used to recite as a child
the Quran once a day.
And he mentions that in his Ramadan,
he he makes something between 35 or 40
or even more khatms of Quran, every year,
and he just passed away in 1981. There
are living people I've met that that that
have this ability. They recite faster than most
people can understand,
but between themselves, it's intelligible to them. And
this is a gift from Allah that he
gives to certain people, and he gives it
to those he loves.
He would recite the Quran once a day.
He lived in Harwan, which was
in the district of Nishapur,
which is, in the Khorasan, the north,
northeast province of the modern day nation state
of Iran. Allah ta'ala,
hasten his tawba and and, returned to the
to the path of Din.
He adopted mujahada and struggled against himself for
70 years, never eating until
satiation at this time. He never ate his
full.
He would, drink a mouthful full of water
after 7 days.
When appointing him as his successor, his sheikh
placed upon his head a a a hat
which was made out of 4 panels.
And he said that this symbolizes 4 renunciations,
renunciation of the world,
renunciation of anything in even in the akhirah
except for Allah himself,
renunciation of sleep, and renunciation
of the desires of the nafs.
Sheikh spent the greater part of his life
traveling.
Once he passed through a city of fire
worshipers.
And, you know, even to this day, there
are still Zoroastrians in in Central Asia and
in in,
Iran,
and, they were never forced to convert to
Islam.
And,
still a number of them, they they exist
in various forms.
Some of them are somewhat Islamicized, but they
still maintain their old Zoroastrian beliefs.
And, there those who entered into Islam, their
conversion happened 1 by 1. It wasn't any
sort of, like, a huge political thing that
happened.
So because of, pious and god fearing, men
of Allah like this, that he he passed
through the city of fire worshipers.
A huge fire had been lit.
Hajar Uthman sent his khadim or his servant
to bring some fire for preparing food, but
the people refused to give give him from
their fire. It was easier to take from
a lit fire than to start a fire
on your own. So it was a common
courtesy in the old days that you share
your fire with people.
The people refused saying that their fire is
for worship, hence it was not permissible according
to their religion to give any of the
fire.
Khaja went to them and explained to them
that the fire is not worthy of worship.
The only one worthy of worship is Allah
most high, the sole creator.
The fire itself is a creation. He told
them by worshiping the fire, it will burn
them on the day of judgment. But if
they refrained from worshiping it, the fire would
not burn them on the day of judgment.
They retorted as people of Kufr sarcastically often
retort,
you do not worship the fire, so enter
it and prove that it's not good to
burn you.
Khaja made wudu and performed 2 rakaas of
salah.
By the way, these are things these things
happen. These are things these things happen. There
are actually a number of places I've been
to in in, in the Muslim world where
people claim that miracles like this have happened.
It's something that that that's not not something
that's
unknown.
And in fact,
the the author Sheikh Zakaria will mention something
about the nispah of this to the mbe'ah
and to the Quran itself.
But these these things, they happen. And look
at the tarteba of doing these things.
These are people who are the pious people
and the and their trust was in Allah
They don't know what's going to happen. Just
that this person has hara for Allah and
his
for the deen. So he said, you know,
in his heart, yeah, Allah, these people are
questioning your your,
your oneness and questioning your,
your your, being Allah.
And so he he just did what the
sunnah is that when you're in in a
in a state where you need from something
from Allah to Allah, he made wudu and
performed 2 rakas,
and he,
you know, did something that I encourage none
of you to try at home.
Yeah. If you try it and you end
up in the burn war, don't say Moana
Hamza told me some sort of story on
on SoundCloud. Okay? If you're not if
trust me. Like I said, we've said this
before. When it comes to when it comes
to, your,
fake it, tell you, make it is gonna
end, you know, is gonna end up harming
you a lot more than than it's going
to,
and to that a lot more than it's
gonna help. Rather even the ones who made
it, they themselves, you know, they they they
always suspected themselves that we're still faking.
And because of that, Allah gave them sincerity,
in exchange for their their humility.
So sheikh made wudu and performed 2 rakas
of salah, and then he grabbed this the
the small son of the the chief and
he went into the fire.
He remained in the fire for 2 hours,
which did not affect him nor did it
affect a small child.
Azrashay Zakaria
writes, he says, this type of wilayah or
sainthood with Allah is,
referred to as wilayah al Ibrahimia,
the the wilayah, which is a shadow of
the of the wilayah of Sayidna Ibrahim alaihis
salam,
which means that the execution of the act
was a reflection of the the the faith
of the Nabi Ibrahim alaihis salatu alaihis salam,
his or his his, prophetic miracle of not
being burned by the fire.
All of the fire worshipers present together with
their chief accepted Islam at this occasion,
and he gave the name,
to the chief Abdullah.
As for the son, he gave him the
name Ibrahim.
All of them then took the spiritual path
from Hazr al Sheikh.
Says, once I was on a journey with
my sheikh Hajar Uthman Harwani.
When we reached the river, there was no
boat to take us across,
and so sheikh instructed them to close their
eyes after few moments. Khadamu inadin was told
to open his eyes and he saw that
they had hard already crossed.
These miracles, like I said from before,
a person, you know, our is what is
that Allah will vouchsafe karamat at the hands
of his oliya, miracles at the hands of
those people who who claim,
the truth and proclaim the truth of what
Rasulullah salallahu alaihi wasallam came with. And they're
all in in con in in conglomerate. They're
one miracle of the prophet
inasmuch as they're a proof of his truth
when they're vouchsafed at the hands of those
people who,
who who have so much faith in Allah
and His Rasool
that they do things like they did now.
You don't have to believe every single miracle
if you don't want to. I think even
from the previous story, the greater miracle than
than them not getting burned is just the
fact that there's a lot that created men
with such iman
that not knowing what's going to happen and
not knowing, what's you know, what the outcome
is going to be, that when
presented with somebody who questions
the
the the the the the the lofty station
of Allah Ta'ala above his creation, that they
have the gall inside of them to make
2 make wudu and to pray 2 raka'at.
If we knew how to make that wudu
and we knew how to make those 2
raka'at, maybe Allah to Allah would fulfill our
Hajjat and our necessities as well.
So you don't have to believe every particular
story, but it is a point of that
these things happen. If these types of miracles
didn't happen, how do you think it's possible
that all of us would have been in
the deen without,
without anyone shedding blood or forcing people to
accept Islam?
The people who accepted Islam at the tip
of a sword will leave it at the
tip of a sword.
The people who accepted from their own heart,
there's no fire or sword or gun or
bullet or bomb that's made that can separate
iman from their heart. You can take their
body away, but you're never going to be
able to take their iman from them.
A man once came to,
Haja Uthman Haruni saying that his son had
disappeared for a long time and was untraceable.
He therefore requested,
the sheikh for dua. The sheikh went into
muraqab or meditation for a short while and
said, your son has arrived home.
When he returned home, he was astonished to
see his son. Immediately, he brought his son
to,
Sheikh to express his gratitude.
It transpired that his son had been held
prisoner on an island.
He said, at this time, suddenly, a saintly
man looking like Hazrat, Sheikh Harwani
appeared to me and told me to put,
my feet on his feet, and he closed
his eyes. After a few moments, he instructed
me to open my eyes. When I opened
my eyes, I was at home.
In one day and night, Haja Osman Haruni
delivered,
Haja Mu'inuddin to the goal of his
suluk, meaning his goal to his journey to
Allah ta'ala.
He attained a degree of divine proximity,
which is known amongst the people of Tassov
as Rusul Illahi,
or Rusul Illallah,
to arrive with Allah
The sheikh,
said that a man who has in him
three characteristics may regard himself as a wali
of Allah or a friend of Allah ta'ala
and a saint of Allah.
One is generosity like the ocean that a
person keeps taking, taking, taking, taking, but it
doesn't decrease. You can keep taking. It's never
gonna affect him. The second is affection like
the sun.
The sun has an effect on every single
thing. If you grow one tree on the
light of the sun, it's not going to
take away from the other tree. Rather,
the effect is something that's completely,
completely
overwhelming for everything around. And this is one
of the sifat of a mumin. This is
one of the the the the the the,
attributes of a believer that instead of entering
into a place and being affected by everybody,
they, from inside
to the outside, generate so much,
that whether it's a Muslim or a kafir
or whatever type of person it is, that
they put an effect on others. Others don't
put an effect on them. This is only
possible by a person who has their heart
in the zikr of Allah subhanahu wa ta'ala
and by a person who,
has his heart connected with Allah subhanahu wa
ta'ala. That that nisba flows outward rather than
the garbage that other people and the dunya
and the nafs nafsani desires and all this
other kind of distractedness and raflah heedlessness that
others have, that they should enter into their
gathering and be affected by those things. And
the way you do that is what? You
stay away from the raflah and the heedlessness
and you stay with the ahlulah
and the the color that that that that
that their state
exudes will dye your cloth as well. And
one day, when you've taken that dye and
that color inside of you enough,
then you also when you enter into a
gathering, you'll you'll color other people. If you
haven't put in the time and you haven't
put in the work and you haven't put
in the effort and you think you're gonna
swan into a gathering and affect other people
just because, you know, I'm a Muslim. I'm
Pakistani. I went to Tarabi last
night or whatever. It doesn't it doesn't work
that way. But he's talking he's describing what
the the maqam of wilayah of of sainthood.
Generosity like the sea,
affection with an a like the sun, and
humility like the earth, humility like the earth.
That this is this is the ground, nothing
can go any lower. You can't push the
earth even lower into itself. It's already it's
already it has so much humility. It's it's
at the bare minimum.
According to Khaja, Muireenuddin Chishti
once the sheikh, Uthman Harwani,
was present at the burial of
one of his spiritual brothers, Yanid, another disciple
of the Khaja Sharif Zandani
After the burial, the people spread out while
Khaja remained there for some time. The state
of the inmate of the grave was revealed
to him. The angels of Adab approached the
inmate of the grave because of a certain
crime he had committed.
Hajj said to the angels,
that the
inmate of the grave is one of his
associates,
and as a as a result of his
intercession, he had a kashdatdi.
The the person who was in the grave
was saved from from punishment.
These are that Allah
gives to people. Again, you don't have to
believe these things if you don't want to.
When they
come forth from a person who you've never
seen any sacrifice from or you've never seen
any dedication to the dean from,
you you would be right to be suspicious.
The people who never took anything from the
Dunia never wanted anything from anyone who only
gave and gave. If they say things like
this, you you know, you can be suspicious
if you want to, but,
I, for 1, am a person who who
who believes that that that these people had
a,
because they never gave us their life was
so clean and so pure. They never gave
us a, a reason to suspect otherwise.
The sheikh Hajar Uthman Harwani died on the
5th of Shawwal in 617
Hijra.
There are other conflicting versions of the year
of his passing as well. He is buried
in Makkamu Karama,
and he had four famous Khalifa,
Khaja Muinuddin
Chishti, who was buried in Ajmer in,
modern day Rajasthan.
Haja Najmuddin Surah, the Sheikh Suri,
Mangoi, and Haja Mohammed Turk.
In Hindustan, the first link of the,
tariqa will,
be ushered through.
Haja Muinuddin,
after he goes to India, even the disciples
of the tariqa from from Central Asia and
from, Turkestan and from Afghanistan,
They will then come to the that are
in India in order to continue the the
the the nisbah in this chain.
Allah, give us from Thee
the the beautiful
example of his oliya, whoever they are, wherever
they are, and give us their love inside
of our hearts and use their example as
a,
you know, as as a, an elixir that
firms our makes firm our resolve,
to live like people,
godly people like Rabban Yoon,
in this earth, and may he not,
may he not deprive us of the the
of their
goodness and their with him. Allah,
give all of us from the good of
this world and the hereafter.