Hamzah Wald Maqbul – Ramadn 29th Late Night Majlis Kashf alMahjb Sar alSaqat Junayd 06242017
AI: Summary ©
The history of Islam is discussed, including the legal system and deeds of the Islamist movement. The meaning behind "nails" is for those with a permanent state and not experiencing a permanent state. The Sufis system is used to teach saluk and systematized knowledge, and the importance of protecting one's spiritual path is emphasized. The importance of love and respect for oneself is emphasized, and the need for forgiveness and priority over reasoning is emphasized. The importance of love and passion for oneself is emphasized, and the need for forgiveness and priority over thinking is emphasized.
AI: Summary ©
This may be the last night of Ramadan
Allah
whatever fasting and prayers
and
and
and,
other acts of piety that people have done
in this in this month. Allata accept it
whether it's big or small.
Allata accept it not according to
the
quality of the deeds but according to
the generosity
of his own holy essence.
In this night, I wanted to,
go through from the Keshel Majub
the entries,
the bio biographical entries on 2 people.
The sheikh Abu Hassan Sari
Sari al Saqqati
and his maternal nephew,
who is
one of the most legendary,
figures
in the history of
of of of of of Islam
and a giant in the
spiritual history
and the noble chain that binds us to
Rasool Allah Sallahu Alaihi Wassalam.
And, you know, his uncle is not as
well known as he is,
but, when hearing about both of them, remember
that
the secret
is transferred from generation to generation.
And sometimes Allah makes it manifest for all
to see, and sometimes it's hidden,
but this is in general part of our
that,
the one who
is closer and has less links between him
and Raul Sallallahu Alaihi Wasallam maintains a higher
position than the one that's that's lower,
and Allah Ta'ala knows best. Allah Ta'ala knows
best. Obviously, there's a possibility that it's the
other way around. We say regarding the sahaba
and the aslaf, the tabi ring and the
tabi ring because of the,
because the wording of the hadith of Rasool
Allah Sallallahu Alaihi Wasallam
that the best of generations is my generation
than the ones after them and the ones
after them that generally they occupy a position,
that that's
that's higher
than that of those who come after them,
but this is a general rule. Perhaps there
may be some exceptions to it after the
Sahaba Radhi Allah and whom Allah
knows best
and Rasoolullah Sallallahu Alaihi Wasallam praise the people
who will come later and the Sahaba radiAllahu
ta'ala and whom asked why,
that they'll receive more reward for certain actions
than than than even Sahaba radiAllahu on whom
will
and
he
said
to
them
Because you find people to help you in
the way of the truth, you help one
another in the way of the truth, and
there will be such people that will hold
on to the truth and they won't find
anyone to help them.
Obviously, we don't take this to mean that
anyone after the Sahaba radiAllahu on whom will
have a rank higher than them,
but
perhaps
there are certain deeds
that we'll receive more reward for,
than than than they would, and when I
say we, I'm not talking about myself. I'm
talking about very very special and exceptional people
from this ummah,
very few if there are any.
Those people will do such deeds,
that that one deed in and of itself
will
be more rewarded than if if someone from
that generation did it,
but
they'll still they'll still come up short when
they try to compare themselves
with the Messenger of Allah sallallahu alaihi wa
sallam's companions
because those are people who
these rare and exceptional 1 or 2 deeds
that these 1 or 2 individuals will do,
the Sahaba
will have literally like a 100 of them
in a day that,
that that that, trump
these deeds
for all of the days of their Islam,
and Allah was best. So but remember just
because someone is well known,
doesn't mean that that that they have a
higher Maqam with Allah ta'ala and vice versa.
The the converse and inverse are also
also correct,
and the, you know, the saying goes that,
don't consider obscurity to be a defect in
a person
or a a shortcoming in a person.
That is in reality,
one
of majestic worth
because Laylatul Qadr
itself is hidden
and it's well known that that's the best
of nights. It's well known that that's the
best of nights.
So we start with Abu Hassan, Salib al
Mughalis al Saqqati.
Even this name Mughalis is a beautiful name.
Is the dark part of the night or
the dark part of the morning, I should
say.
So
after the crack of dawn,
the the if you take the time from
dawn until the time the sun rises,
the first part of the the the time
for the prayer that we colloquially refer to
as Fajr. The name of the prayer is
Fajr is the the crack of dawn, the
beginning of the time of prayer. So the
first half of the time the prayer resembles
the night and the second half of the
prayer resembles the day. The daylight out daylight
is out so bright that you can essentially
see things as if the day has already
risen even though it's just about to rise.
So, Rallas
is
is the dark part of the the the
subha,
and,
being awake in that time is a sign
of
productive people and it's a sign of the
salihin.
Allata'ala make us from them.
He was a maternal uncle of Junaid, Rahimahullah.
He was well versed in all the sciences
of Dean,
and eminent in Tasawwuf, and he was the
first of those who have devoted their attention
to the arrangement
of stations and to the explanation of spiritual
states.
So stations are and
spiritual states are.
And, one might say, well,
you know, what's the point of what is
that? Like, what did he invent something new
in the deen or something like that? And
the answer is like with every other science,
no.
Rasool Allah Sallallahu Alaihi Wasallam and his Sahaba
radiAllahu ta'ala anhu,
they were acquainted with the stations and with
the Maqamat that people used to go through
and in a in a very rudimentary sense
these stations are mentioned in the book of
Allah Subhanahu Wa Ta'ala and in the sunnah
of the prophet sallallahu alaihi wa sallam.
The idea that the nafs can be Lawwama,
the idea that the nafs can be Amara
Bissu, the idea that the nafs can be,
the idea that a person may come to
rasulullah salallahu alayhi wa sallam in a certain
state and then after a certain time that
person reaches a different state, etcetera, etcetera. These
things are mentioned. And it's like saying that
Anas bin Malik
who said that there would be someone who'd
come to Rasool Allah sallallahu alaihi wa sallam
and he would not,
he would he would not come except for
because he wanted money and it was obvious
to everybody that the person just wants sadaqa
money. That's the only reason he's coming.
And what would happen is Rasool Allah salla
sallaam would
give that person knowing that he has no
and and all the sahaba knowing that he
has no real,
talab or or or desire for deen.
And that person would stick around and it
wouldn't be very long until Islam becomes more
beloved to that person than than, everything in
the world, the entire world and what's in
it. And so the idea is that these
are things they knew, they're like predictable patterns
that the salik, the traveler toward Allah
would would traverse.
But like other things in the deen, there's
a time that the this knowledge was preserved
orally and there's a time that it was
written down, and systematized,
and
so, Saria Sapati essentially,
he he systematized this this,
this knowledge
in order to teach,
to teach other people and aid them in
their in their saluk and his systematization
will then be
taken
and
used for the benefit of the Ummah
from Imam Junaid,
and it will be so
so well expounded and formalized through the teachings
of Imam Junaid that his name will then
become
synonymous with Tasawwuf
even though he was an alum of of
the first rate and actually served as a
in
in different capacities in different times in his
life. That's how much of a master of
the law he was.
And so, the difference in the terminology of
the Sufis
and, you know, terminology is terminology, it's not
wahi, it's not revelation, but
it's used in order to describe, things from
the deen. The difference between a maqam and
hal is that a maqam is a station
that you reach
and it has some permanence with you. You
can definitely be dethroned from your station just
like a person who's in in in iman
can lose their iman as well but, you
know, other,
you know, mishaps and catastrophes notwithstanding,
a person who's in the station is steady
in there and and then you can use
it as a platform to progress or
at least stay in that station whereas a
how is a temporary feeling that comes over
a person
and these are all important to know because
oftentimes people have,
these different ahuwal and they don't know how
to deal with them. This is one of
the reasons it's good to have a sheikh.
I remember,
there was a young man who
came to our Sheikh
or he came to me
because he was from the kind of the
English educated
group of people
in in in socioeconomic class upper class in
Pakistan while I was a student of knowledge,
and so oftentimes those people,
have
an easier time talking to and interacting with
English speakers than they do with native Urdu
speakers because of the fact that they, you
know, that's Urdu is a language and the
scholarly culture of the subcontinent is a culture
that they never were
introduced to. So they are Pakistanis or Indians
in the sense that, you know, they call
bread roti or whatever, but beyond that some
sort of spiritual sophistication or,
intellectual sophistication, all of it, it comes to
them through through the the tradition of of
the,
anglophonic world
and so he came to me and asked
a question
and, this is by the way calamity in
the Muslim world. How it is that you
know there are so many people and those
people are the ones who will be the
wealthy class, the enfranchised class politically, economically.
They will be the ones who run the
country literally,
in the near future
and
despite the physical proximity that they have to
the,
they're so completely estranged from deen and from
culture, and it's not something that they did
themselves. They're just young people. It's not like
they made a choice to, like, whatever,
you know, sell out the mobile empire and,
start working for the the British government. They
inherited a world They were placed into,
that they made very few choices about and
they find themselves in this awkward space where
they're physically right next to, like, this great
treasure of
of of of of of a spiritual heritage
and,
of a
of a culture that is based on Wahi
and on Revelation and they it's more inaccessible
to them than than it would be for
someone, you know, who lives in Chicago,
you know, where Dar es Salaam is, you
know, half a mile on one side and
on half a mile on the other side
is Dar el Kacem.
So,
you know, the
the young man in this position asked me
about his own
his own conditions that he feels like this,
he feels like that, he feels like he's
wasting his time, he feels like, you know,
anxiety about his life and he doesn't know
what to do, this, that, and the other
thing. So I said, okay, instead of asking
me,
I know somebody who is,
you know, who is
an actual, like,
and
Mujaz Sheikh of the tariqa.
I can take you to so there's a
Hakim Saab that I used to go to
he was a master of
of, of traditional medicine,
and he was also an alum
and researcher,
especially in the field of hadith, and he
was a principal of Madrasah
and one of the most pious and spiritually
attractive people I've ever met in my life.
Everyone who met him was
instantly charmed by him, and I could see
nothing in it except for the nur of
his righteousness that attracted people to him, and
these are things certain gifts Allata gives certain
people,
you know, from his favel and from his
Hikma, his his his wisdom.
So I took him to Hakim Sab, and
so Hakim Sab very patiently listened to him
say like, you know, about this weird anxiety
that he has in his life that he's
wasting his,
time and he's this and he's that and
the other thing and I don't know what
to do. Should I quit my school? Should
I? And Hakim Saab listened very patiently to
the whole thing and he he asked him,
he said, when did you start praying 5
times a day? He was, were you always
doing it
since the time you were in puberty or
did you just recently start? And so he
admitted, yeah, I wasn't praying 5 times a
day until very recently, like, 3 months ago
I started praying 5 times a day, and
he says these feelings came to you, you
know, a little bit after that. Right? He
said, yes. And so Hakim saw very,
you know, he very simply laid out to
him. He says this is a very natural
thing that happens
to a person who
days would go by without them thinking about
the passage of time
whereas just a simple thing about,
you know, watching closely what time of the
day it is and in every day whether
the prayer time is coming or out or
whatever,
it will make you acutely aware of the
passage of time in a way that you
weren't before.
And then you'll start to think about things
differently, then you'll start to see that you're
not using your time wisely, and this feeling
will come come to you. Don't let don't
use it and, don't allow this feeling to,
make you radically alter
whatever you were doing,
rather,
use it to augment what you were doing
from before
and, which is good advice because somebody who
comes with this type of state,
you know, the the pressure of that feeling
it's it's very real
and sometimes people do rash things that are
not good for them in the long term
when these feelings happen like quit school or,
you know, like, you know, make fights with
people, cut off ties with people or, you
know, they make rash decisions because the reality
of these feelings, having someone that you can
talk to that can explain these things to
you,
it really helps you out and it's very
good for you in the long run and
it will allow you to traverse the path
toward Allah
with less mishaps and pitfalls in the middle
and without harming yourself,
as much, and people think of the spiritual
path as
something that requires great sacrifice and
great difficulty.
It it it does in most cases but
the only thing that's more difficult and more
harmful
is not knowing how to do it and
doing it the wrong way and the only
thing that's, you know, the only thing that's
more harmful than that is either doing it
the wrong way or the worst way of
doing it the wrong way which isn't, you
know, not trying to do it at all.
Allah protect us.
He had seen Habib,
Arai and associated with him. Most of the
sheiks of Iraq are for for his pupils,
meaning that many of the of Iraq,
which was Basalah and Kufa
and Bardad in those days, they're either his
pupils or from his his, his chain,
and
because that chain includes Imam Junaid, it's very
believable that most of them they they they
come through him, that they receive the secret
from him and they also received the the
knowledge of Tassoul from him as well.
He was a disciple of Ma'aruf Al Karhi.
Ma'aruf Al Karhi was a a a convert
to Islam,
and his
his story is also
it's it's also very beautiful.
Is the the the disciple of
Sorry. The disciple of Dawud Atpa'i, who is
the disciple of Habibul Ajami, who is one
of the disciples of,
one of the disciples of,
Al Hasan al Basri. Maybe
one day we can
read about him as well. Is, I believe,
a neighborhood in
Baghdad. It was
a fully planned
and built neighborhood
that was part of the expansion of
of the imperial capital of of the caliphate
in Baghdad
during,
Abbasi times,
and so he he was a disciple of
Maruf Al Karkhi.
He used to carry on the business of
of a huckster in the bazaar at Baghdad.
I think the word huckster is a strange
word. I I think maybe this is like
Reynold Nicholson's English.
The the
word in Persian,
that's used in the original text is,
which
means essentially like a junk dealer, I think.
I'm not a 100% sure. Maybe Moana Tamim,
if he's listening, he can confirm or deny
that and we can
talk about it later,
but a very basic basic form of business
in order to
earn a living.
And this is another thing people have this
idea that somehow Sufi is
not, you know, engaged with this world and
he's some sort of mendicant who goes around
begging or whatever.
But like we said yesterday, Imam was a
big businessman,
and, we see here also that,
a small time businessman.
He used to carry on the business, of
a haxter in the bazaar in Baghdad, in
the marketplace of Baghdad.
When the marketplace
caught on fire, he was told that his
shop was burnt.
He replied, then I'm freed of care for
it.
Afterward, it was discovered that his shop had
not been burnt, although all of the shops
surrounding it were destroyed.
On seeing this, Sarri gave all that he
possessed to the poor and took up the
path of righteousness in the path of Sufism.
So this is the occasion of his his
conversion.
Obviously, he was a Muslim from before, but
his conversion,
to
make the, the saluk toward Allah ta'ala,
the all fulfilling,
usage of his time. Just like the story
of the conversion of
of of,
the occasion of of of
hearing
the Hasn't it come time for those who
believe to that their heart should be humbled
in front of the remembrance of Allah? This
is the the the occasion
or the trigger that caused him to go
on this path.
He was asked how the change in him
began. He answered,
one day, Habibra'i
passed my shop, He's another one of the.
One day we'll, read his,
biography as well.
One day, Habib passed my shop, and I
gave him a piece of bread in order
to give it to the poor.
He said to me, may Allah reward you.
From the day when I heard this prayer,
my worldly affairs never prospered again.
Chew on that for a minute.
He said, one day, Habibra passed my shop
and I gave him a crust of bread.
I gave him a small piece of bread,
telling him to give it to the poor.
He said to me, may Allah reward you
from that day and from the day I
heard this prayer, my worldly affairs never prospered
again.
Allah
give us the
difficulties of the people he loves
and give and and ward off from us
the prosperity of the people he
hates. And if we don't have the courage
in our heart to ask this dua with
sincerity,
may Allah give us that courage.
It's related that said,
oh, Allah, whatever punishment you may inflict on
me, do not punish me with the humiliation
of being veiled for you. Because if I
am not veiled for from you, my torment
and affliction will be lightened by the remembrance
and contemplation of you. But if I am
veiled from you,
even your bounty will be deadly for me.
There is no punishment in * more painful
and hard to bear than that of being
veiled.
And I would I would add that, the
punishment and pain of *
is because of being veiled from Allah subhanahu
wa ta'ala.
Otherwise,
people go through hardships, but if they know
they have Allah ta'ala, they can get through
them. The pain and suffering and misery of
knowing that you've lost him forever,
is what makes the the the the punishment
something that that that cannot be born. Allah
ta'ala save us from all of it from
ever having to see any of it at
all ever even for an instant. I say,
I mean,
if
Allah was
revealed in the hellfire to the people of
*, sinful people would never think of paradise
because the sight of Allah would fill them
in with joy and they would not feel
bodily pain. And in paradise,
there is no pleasure more perfect than unveiled
mister Kashif of Allah Subhanahu Wa Ta'ala that
they can see him.
If the people there enjoyed all the pleasures
of that place and other pleasures a hundredfold,
but were veiled from Allah ta'ala,
their hearts would be utterly broken. Therefore, it
is the custom of Allah Ta'ala to let
the hearts of those who love him have
vision of him always
in order that the delight thereof may enable
them to endure every tribulation.
And they say in their orations,
we deem all torments
more desirable than to be veiled from you
and when your beauty is revealed to our
hearts, we take no thought of affliction.
And so really lofty
give us from
it. So from there, we, go to the
entry,
about
the imam Abu Qasem,
Junaid
bin Mohammed
Bin Junid Al Baghdadi.
He was approved by these scholars of the
law and the the spiritualists
alike.
He was perfect in every branch of science,
of the deen
and spoke with authority on
and,
other matters of the law.
He was a follower of,
of,
And, this is, I think, this is this
is actually a. This is a a mistranslation
from Nicholson.
The the expression is that he was
meaning his
was the it was the but
but
the
is not the
rather the.
So being doesn't mean you follow. It means
you follow,
which is a a
a hadith
which, disappeared,
long ago.
His sayings are lofty,
and his inward state was perfect
so that all of the people of the
so of unanimously,
acknowledge his leadership in this, in this field.
His mother was a sister of Sari,
and Junaid was the disciple of his uncle
Sari.
One day, Sari was asked,
whether the rank of a disciple is eve
ever higher than that of his,
of his, master and his teacher.
He replied,
yes. There is manifest proof of this. The
rank of Junaid is above mine.
And this is from the Tawada or the
humility that that he said this. One day,
Sari was asked whether the rank of a
disciple is ever higher than that of his
spiritual master. He replied, yes. There's manifest proof
of this that the rank of Junaid is
above mine.
It was the humility and insight of that
caused him to say this. As it is
well known,
Junaid refused to discourse with his disciples as
long as Sadri was alive. Until one night,
he dreamed that the messenger of Allah, sallallahu
alaihi wa sallam, said to him, oh, Junaid,
speak to the people for God has made
your words a means of saving a multitude
of mankind.
When he awoke, the thought occurred to him
that his rank was superior to that of
Sali, his sheikh and uncle since Rasool Allah
Sallallahu Alaihi Wasallam had commanded him to preach.
At daybreak, Sali sent a disciple to Junaid
with the following message. You would not discourse
with your disciples when they urge you to
do so and you rejected the intercession of
the sheikhs of Baghdad
and my personal entreaty. Now that Rasulullah Sallallahu
Alaihi Wasallam has commanded you, obey his orders.
Now that Rasulullah Sallallahu Alaihi Wasallam has commanded
you to,
do so, obey his orders.
Junaid said, that fancy, meaning the fancy of
me being higher than my shay, that fancy
immediately left my head. I perceived that was
acquainted with my outward and inward thoughts in
all circumstances
and that his rank was higher than mine
since he was acquainted with my secret thoughts
whereas I was ignorant of his state.
By the way, that's pretty boss.
Allah
give all of these people a high rank.
If any of us was, like, shown in
a dream that
said preach because a multitude of people will,
like, you know,
all this other wonderful stuff, you know,
I I I'd have I I I
I don't think I would have
the,
sufic,
strength to not pat myself on the back
pretty roundly,
because of that.
And the thought of, like, all this other
stuff wouldn't even come to me. Like,
above every person who is possessed with knowledge,
there's somebody who has, like, so much more
than than than than him.
And so he's he said that he said
that I perceived that Sarri was
acquainted with my outward and inward thoughts in
all circumstances
and that his rank was higher than mine
since he was acquainted with my secret,
and I was ignorant of his.
I went to him and begged his pardon
and asked him how he knew that I
had dreamed Rasulullah Sallahu Alaihi Wasallam.
He answered, I had a dream of Allah
Ta'ala who told me that he had sent
Rasulullah Sallallahu Alaihi Wasallam to bid you to
preach.
This anecdote contains a clear indication
that,
the
are in every case,
acquainted with the inward experience of their disciples.
Obviously, this describes the real If, any of
you meet them,
then, you know, ask them to make dua
for me as well. And if any of
you are them, please make dua for me
as well.
There are many people who are,
you know, they've opened up the Taco Bell
franchise of,
and they're definitely
getting a lot of traffic and sales.
And I I won't say bad about them
because they're benefiting people's deen in some some
case, you know. Someone takes with a and,
you know, starts to pray 5 times a
day because of it,
then, you know, there's some benefit in it,
but it doesn't mean that everybody who calls
themselves a sheikh is, is what we're describing,
nowadays.
It also doesn't mean that there's nobody, but,
you know,
this is this is a a level of
of deen that,
unfortunately, seems to have,
never taken root in this land. And even
in the lands of the Muslims, it's, you
know, if it's there, it's taking flight very
quickly.
Allah
preserved the
amongst the Ummah of Sayed Muhammad
so that this honor doesn't doesn't leave us
completely.
It is related that he said, the speech
of the prophets gives
gives information,
concerning presence of Hudur while the speech of
the
the people of the the the the rank
of truth and sainthood
alludes to comp contemplation.
True information is derived from sight, and it
is impossible to give true information of anything
that one has not actually witnessed.
Whereas, illusion or
illusion involves reference to another thing.
Hence, the perfection and ultimate goal of the
saints is the beginning of the states of
the prophets.
And this is something this is
one of the teachings of Tassow of Sufism,
which is what is that
the the highest state that they can
attain.
It falls just short just short of the
the beginning of the Maqam of Nabuwa,
and that there's a type of
continuousness
between them, that none of the oliya will
ever cross that line, but they'll come all
the way just up to it. It's and
this is what Rasool Allah Sallallahu Alaihi wa
sallam meant by saying things like lokana nabi
and Badi lakana Umar,
that if there were gonna be a prophet
after me, it would have been Umar because
people like that, they get to that. They
get to the border of that state, and
it's it's it's so close that that it
can be tasted. But they never crossed they
never crossed that line.
They never crossed that line.
And, this is also a great
honor that Allah has bestowed upon the.
Unfortunately,
people who have that, that, that that kind
of pre prophetic sainthood
amongst
us, you know, the has a way of
torturing them and jailing them and killing them,
just like Banu Israel did before us, and,
we really, we really should be ashamed of
ourselves for that.
And, we shouldn't wonder why does Allah send
us more people like that? Why would he
send these people that he loves to us
if we're just going to harm them?
Rather,
he keeps them hidden out of mercy for
them and out of mercy for us because
if we harm such people,
you know, there's only 2 sins that are
mentioned
that Allah declares war on a person for
as a punishment.
One is in the Quran, which is the,
which is the transaction in Riba,
which we're not gonna go there right now.
It's really bad. Just we're not gonna go
there right now, though.
And the other is is being an enemy
of being
an enemy of
and that's from the hadith Qudsi in Sahib
Bukhari
the person who makes an enemy,
takes as an enemy a of mine.
I I declare war on them. I make
war on them. I give them the announcement
that I make war on them.
And,
it's so it's a mercy to us as
well so that we don't,
have an occasion to, sow our own destruction
by trying to fight a war that will
will never win. It will be a loss
for us in this world, and it will
be a loss for us in the hereafter.
And,
anyone who's tried to see tried to see
someone work with sincerity in our communities,
will know what what I mean by that.
Allah,
protect us
all.
Hence, the perfection and ultimate goal of the
saints is the beginning of this state of
the prophets.
The distinction between Nebi and Wali, between prophet
and saint, and the superiority of the former
over the latter is plain.
Notwithstanding that
certain heretical sects
declare the saints to surpass the prophets in
excellence.
So he's he's affirming the
of the that there's no of
Allah that has a higher than any of
the prophets or, or or even equal.
It is related
that he said, I was eagerly desirous of
seeing Iblis. Before getting to this next point,
you know, one might say, well, how do
you, you know, this whole discourse about
the station of the rank of the saints
being,
contiguous with that of prophethood.
We know where you're getting this from. There
are toward it in the Hadith of
the
prophet as well.
One of the clearest and and and most
profound one, the ones that I've, come across
other than the one about Sayna Umar that
we we mentioned was that when Rasulullah Sallallahu
Alaihi Salam and Sayna Abu Bakr
when they arrived in Madinah Munawara on the
Mubarak day
that they arrived
in
in the
of Allah.
When they arrived,
they saw Sayidna Abu Bakr
and Sayidna
coming toward them, and they couldn't tell who's
Rasool Allah sallallahu alaihi wa sallam. They couldn't
tell who Sayna Abu Bakr was.
And I don't think it's because their physical
resemblance was such that they were, like, twins
or something like that. They couldn't tell one,
from the other
because that was a very spiritual moment,
and it was experienced by them
more through their hearts than it was through
their their eyes and this happens.
My,
older brother and Sheikh Molana, Tamim,
he said something when we went on Umrah
this, year.
That was very profound because we have everyone
running around with cell phones, taking pictures of
everything, And religious people are running around with
cell phones taking pictures of like religious stuff.
They take pictures of the Kaaba and like
of whatever their favorite olema and all this
other stuff. He said, don't be so caught
up in taking the picture,
of things because the camera can only take
a picture of something that's
physical.
These are spiritual places.
There are buildings that are more fancy than
the Kaaba physically, but there's no building that's
more Mubarak than the Kaaba
spiritually.
You know, there are cities that are built,
more fancy than Madinah Munawara, maybe physically,
you know, according to someone might may try
to make the argument.
But what but there's no place there's no
place that's spiritually more beautiful than Madinah Munawara.
Like the the the share,
regarding regarding
This is that I passed by. Says I
passed by the the houses
that are in the neighborhood of Leila,
and I kiss this wall and I kiss
that wall.
But don't misunderstand. You see it's not the
love of walls that has,
preoccupied
my heart,
but the love of the one who lives
inside of those walls.
Meaning the physical things are not what's that's
the the spiritual reality that's inside of it.
Now, Moana Tamim said don't go around taking
pictures because the camera can only take pictures
of physical things. It can't capture or see
anything spiritual.
So the the camera that you're gonna, take
the pictures of spiritual things with is your
heart. So instead of being distracted by your
phone, put your focus on side on on
onto your heart so the heart can,
can take that picture.
So coming back to the idea of what?
Coming back to the idea of the Hijra
that when
are coming down from the,
you know, coming down into the valley, the
Mubarak Valley that that Madinah Munawara is in.
The Sahaba
and the Ansar, especially, who came to greet
him with so much love and enthusiasm,
they had so much they were viewing this
this,
event
more through their hearts than they were through
their eyes. It was a spiritual event for
them. And so when they saw the Nabi
and the
sallallahu alaihi wa sallam or radiAllahu ta'ala anhu,
they couldn't distinguish between the 2 of them.
And it wasn't until Said Abu Bakr Siddiq
radiAllahu ta'ala who opened up
his shawl and shaded Rasulullah alaihis salatu salam
and that Muhajirun started to crowd around Rasulullah
salallahu alaihi salam that they knew who is
who.
And this also indicates what the the the
the the the spiritual linkedness between
the of the and the of the the
without
the Maqam of the former group,
spilling into that of the latter.
And those people, like I said, they're very
precious few in the Ummah.
If anyone, you know, meet someone like that,
it will change their life for the better.
And if anyone does ask them to make
dua for me and if any of you
is one of them, then make dua for
me.
So it's related one day that Abu Qasim
Junaid,
Rahimullah Ta'ala,
said, I was eagerly desirous of seeing Iblis.
That he had a curiosity in his heart
that I just I wanna see who is
this,
you know, this jinn that, like,
you know, was a student of the angels
and, like, made so much and, like, then,
like, everything went so wrong and he's, like,
doing all this chaos in the world. I
wanted to see who is this. What what's
the deal with this this this, like, creation
of Allah ta'ala.
One day when I was standing in the
mosque, an old man came through the door
and turned his face toward me.
Horror seized my heart.
When he came near, I said to him,
who are you? For I cannot bear to
look at look at look at you or
think of you.
He answered, I am he whom you have
desired to see.
I ex exclaimed,
oh, accursed one.
What hindered you from bowing to Adam alayhis
salam?
He answered, oh Junaid, how can you imagine
that I should bow down to anyone except
for Allah?
I was amazed at his saying this, but
a secret voice inside of my heart whispered,
say to him, you're a liar.
Had you been obedient servant, you would have
not transgressed Allah's command.
He said, say to him, you are a
liar.
Had you been obedient,
sir, an obedient servant, you would not have
transgressed Allah's command.
Iblis heard the voice inside of my heart
and he cried out and said, by Allah
you have burned me and he vanished.
This story shows how Allah
preserves his friends in all circumstance from the
guile of Shaitan.
This is,
this is like this thing is a gold
mine.
This story is so beautiful,
and it highlights what,
one very simple principle of deen. That the
deen is what? It's it's obedience.
It's
it's it's obedience.
Often times people are confused about what they're
supposed to do.
They're often times confused about what they're supposed.
They're confused about what to do in,
a circum certain circumstance,
especially when like there's a reward promised for
something or whatever. Right?
So, for example,
the rewards for Jummah are, you know, that
a person's sins are forgiven from week to
week and, you know, all these other things.
And
so,
a sister asked,
you
know, why is it why is it that
a woman, it's so enough for her to
pray inside of her home? Won't she miss
the, won't she miss the reward of, attending
Jummah? And by the way, it's by no
means haram for a woman to attend Jummah
or even blameworthy, but it is more,
meritorious for her to pray even the Friday
of Zohar in her in her home,
and not in congregation.
Or there are other things like that as
well. For example, what if a person swears
an oath, I said, by swear an oath,
by Allah, it will never
set foot in the, you know, I'll never
set foot in,
in in the masjid of my city again,
you know.
And then afterward,
a person has this dilemma like, okay, what
should I do? Should I go to the
masjids for Jummah,
and get the reward of it or should
I stay at home and follow the deen?
Should I,
you know, for example,
break my oath and fast 3 days because
breaking your oath is also an impiety,
but, you know, also a person receives so
much reward for going to the Masjid.
Whenever
whenever you get to the point where you
have a choice like
this,
remember, obedience always takes priority over over,
over your reasoning.
Obedience always takes priority
over reasoning.
And this is exactly the the trick that
Shaitan tried to play with Janae to this
story.
We should refer we should refer to each
other as Molana and Mufti and this and
that and so how come we're taking by
the first name? Some people's maqams are not
are not captured by titles.
But at any rate, you always prioritize what?
Obedience over,
obedience over your own reasoning.
And the idea is this is that whoever
obeys,
Rasool Whoever obeys Allah and his Rasool
that person has,
won a great, victory or a great prize.
And,
whether the reward is mentioned or not,
you can assume that the reward of obedience
is always,
greater than than than the reward of a
lower level of obedience
even if the lower level is mentioned explicitly
in the higher level isn't mentioned. So the
person who makes this oath, break your oath
and go to the atqa. This is very,
go to the thing that that shows your
obedience to God and your fear to God,
at a higher level.
Go against yourself and go with what Allah
Ta'ala says to you. And there's a very
basic principle of deen. It's a very basic
principle of deen that will ward off from
a person many doubts and and and,
with regards to,
the practice of deen.
So,
so this was basically,
illustrated in this in this strange story,
that Iblis heard the voice in my heart
and he cried out and said, by God,
you have burned me and he vanished.
This show story shows how Allah preserves his
saints in all circumstances, his friends, his oliya,
in all circumstances
from the guile of Shaitan.
And that preservation is what it's predicated on
you having that state of love with of
Allah that overwhelms all other things and makes
you more concerned about his pleasure than about
buying a Tesla or becoming a doctor or
any of these other things. And it doesn't
necessarily mean that you can't have those things,
but, you know, that if you can truly,
love allata more than you love those things,
then allata will protect you.
Someone might say, what are you saying that
these are prophets that God protects them? They're
infallible. No. We're not saying they're prophets because
that's
that's just kufr.
And, we're not saying they're infallible either because
our teaches us that that that's not true.
But at the same time, Rasulullah
said in the hadith of
to say in
the was a very,
authentic and very well known hadith. He said,
oh my oh oh oh oh oh, young
man,
You preserve allata
and he will preserve you. Meaning you guard
his commandments and he'll guard you in your
person.
And that's that's one of the most basic
teachings of deen.
1 of Junaid's disciples bore him a grudge
and after leaving him, and this happens oftentimes
for reasons Allah knows best. Sometimes it's a
mistake of the sheikh, sometimes it's the student,
but sometimes students bear their teachers a grudge.
Allah forgive,
forgive our
for everything
that they may have done as a mistake,
and Allah forgive us. We're even more in
need of forgiveness for the,
for
the greater mistakes that we made toward them,
and and make between teachers and students. So
one of Junaid's disciples bore him a grudge,
and after leaving him returned one day with
an intention of testing him.
Junaid was aware of this and said replying
to his question, do you want a formal
or a spiritual answer? The disciples said both.
Junaid said the formal answer is that if
you had tested yourself, you would have not
needed to test me.
The spiritual answer is that you were deposed
from your sainthood from Allah Subhanahu Wa Ta'ala.
The disciples face turned black and he cried.
The delight of Yatin has been, robbed from
my heart,
and earnestly begged to be forgiven,
and abandoned his foolish self conceit. Junaid said
to him, did you, not know that Allah's
oliya possess mysterious,
mysterious
powers?
You cannot endure their blows, and he cast
a breath at the disciple who forthwith resumed
his former purpose and repented of criticizing,
criticizing the.
And this is also in accordance to what,
the, the
the the hadith of Bukhary that,
Rasool Allah Sallallahu Alaihi Wasallam said whoever declares
war on a on a friend of mine,
I,
whoever
takes the enmity of a friend of mine,
I declare war on them. Allah protect us
from, you know, from from from that sin
of
ever,
ever being an enemy of Allah's
beloved ones.
It would really be better for a person
to drink and to do drugs and to
commit
than than than than to do something as
foolhardy as
this. Allata protect us from doing anything except
for to love them and support them and
serve them If by his grace and his
his his mercy,
he gives his his friendship to us, wonderful.
If not, then it's only by loving those
people that will make anything on the day
of judgment. This is because the Sahih Hadith
of Rasool Allah Sallallahu Alaihi Salam
Almar, Uma'am, and Ahaba,
person will be with the one that he
loves. And this is the whole reason of
mentioning the biographies of the mashaikh and these
Mubarak nights of Ramadan
that for so many of us, it's so
difficult for us to be
men of the Ummah,
in its true sense.
So
hopefully,
you know, in its place or as at
least a beginning for that,
hopefully, the least we can do is love
them if we couldn't be them. Allata, give,
give us Tawfiq.
Allata and I I see people
have that sincere love. Allata, give it to
us in our hearts, May it live with
us forever and be an intercessor for us
on the day of judgment
and a
chain that binds us to the people who
end up in Jannah in the highest Maqamat
of Allah's oliya,
such a chain that doesn't break on the
day of judgment and that drags us with
with them into the Jannah despite our own
shortcomings and weaknesses.
Allah ta'al vouchsafe it for us
and protect it in our hearts and make
it beautiful in our hearts and make our
hearts beautiful because of it. And Allah Ta'
give us from from his mercy and from
his fable in this world and the hereafter.
Whoever hasn't made dua, please make dua,
inshallah, for for for for myself
and for my family
and for all those who made these, sessions
possible.
Make Dua inshallah for for my work and
for,
the work of
the the the the people of knowledge and
the students of knowledge and the the people
of and,
the people who are carrying the flag of
Islam in this in this land,
and in, in this world.
And for all of the mashaikh,
in this noble,
shajarah
and tree that the root of which is,
is Rasool Allah Sallallahu Alaihi Wasallam,
and through which it taps into the spiritual
power and nourishment
that can come only from Allah subhanahu wa
ta'ala who created the heavens and earth from
nothing.
Make Dua for make Dua for,
our success in this world and the hereafter
that Allah Ta'ala not make
our our tribulation and our deen and that
he may not make the dunya
the greater part of our worry and concern
nor that he makes it
the the the utmost limit of our our
intellects that we can't think of or understand
anything beyond,
stupid things like money and like cars and,
and and like petty positions of power.
Have you not seen if there's, you know,
a 100 rats in the cage and one
of them is made king of the rats,
how that's not that's not any achievement or
anything to be proud of. It's better to
live as a noble and humble servant of
Allah
and more honorable to live as a noble
and humble servant of Allah Ta'ala
rather than being, president and and CEO
and manager and prime minister and king of
rats and snakes
and,
and and the vermin
of the hellfire. Allah, protect us. Allah, protect
us and vouch says to us every good
in this mohbotic night. Please make make dua.
It's my own I shouldn't use this platform
for my own personal benefit, but here I
am doing it. Please make dua inshallah that,
you know, whatever,
whatever,
hopes and desires and dreams that I have
of being able to serve this deen,
in this life
come true and, that I not be distracted
from
from from those things or or or or
barred from from achieving those things. Whether I
see the fruits in my lifetime or not,
that
make this, this effort something that bears some
fruit somewhere,
in this world or in the hereafter more
importantly.
And all of those people who are doing
doing this work that that that Yakinah enter
into their hearts that that Allah doesn't waste
the ajur of people who are trying to
do something beautiful.
Allah give all of us so much tawfiq
and my duas are for for for all
of you, whoever listens
and whoever loves for the sake of Allah.
My duas are for all of you in
this Ramadan and in the Haramain Sharifain and
in Hajj
and in Umrah.
My duas are for all of you.
Allah
says in hadith
that's narrated by the prophet
in the highest
level of authenticity.
And I end up I have I'm I'm
as my slave thinks of me.
And, you Allah, we all think of you
as
the singular source of mercy
and forgiveness
and beauty
and,
giving
in existence.
And you're Allah, and we don't have a
problem with that. We love you for it,
and we,
we we thank you, in every day even
though we have a silly way of showing
it,
but we thank you in every day,
for being who you are
and for giving us what you gave us
and for for all of your gifts,
that you gave us great and small.
And we we have hope in your mercy.
We have despair in ourselves, but the only
thing that's greater than our despair and our
despair despair in ourselves is our our hope
in your mercy because nothing that comes from
us can be anything compared to something that
comes from you. So give us the of
dying on iman
and being with the ones that you love
and go easy on us. We're we're we're
we're
we're we're not the, you know, we're we're
not we're not the the all star team
of this.
We're the the middle school c team that's
lucky that we didn't get cut.
Go easy on us and give us from
your father and from your mercy.
We cry to you like like a baby
cries to his mother.
So care for us and carry us like
a mother carries her child.
We have really nothing else to to bank
on or to to count on other than
that. Allah, give to us from your mercy.