Hamzah Wald Maqbul – Reverence 15 Ramadn 1444 Late Night Majlis
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AI: Transcript ©
We
reached this Mubar at 15th night of Ramadan.
And
in in much likelihood,
we've
now passed the
the halfway mark.
And so,
what Allah gave us and may Allah for
that sugar give us.
Whoever wants to do something, let them do
it now. The last 10 nights are gonna,
start soon.
So people should,
whatever whatever relaxation they took, you know, they
have enjoyed it now. They should start to
put in their minds to ramp up,
their
and their focus and their
concentration
for the rest of,
the Mubarak month in the hope that Allah
will reward them for their prayer and for
their fasting
and in the hope that they should find
a night in which Allah writes for them,
that their neck is manumitted from the fire.
So
Sheikh continues,
talking about the
Hakimis and the doctrine of
of sainthood,
for lack of a better term, but more
accurately the friendship of Allah.
So the section
he he starts, he says, the sheiks,
every one of them have given hints as
to the true meaning of.
Now we will bring together many of these,
selected definitions as possible.
This is Abu Ali Al Juzjani
says
that Wali is the one who is annihilated
in his own state
and subsistence
in the of
the Haqq in the contemplation of the truth
with a capital t.
He cannot tell anything concerning himself nor can
he rest with anyone except for with Allah.
He's not at ease with anyone's company except
for with Allah.
Because a man has knowledge only of his
own state
and when all his states are annihilated, he
cannot tell anything about himself,
and he cannot rest with anyone else, to
whom he might tell his state because to
communicate one's hidden state to another is to
reveal the secret of the beloved,
which cannot be revealed to anyone except for
the beloved,
themselves.
And,
this is
This is one of the reasons, you know,
people go through troubles and difficulties. A person
might think, like, why is it that,
oh, you know, like, I'm trying to do
my best. I'm trying to do good. I'm
trying to do good by people. I'm trying
to say my prayers. I'm trying to, you
know, fulfill my commitments. Why is it only,
like,
me who is,
you know, gets
the raw end of the deal happens to
get the raw end of the deal and
everything in life?
And,
you know, the people in the past, they
end they kind of understood what the score
was, and they took it in stride.
Whereas with us, because we think, you know,
we have this kind of, like,
you know,
McCormick convention type idea in our head that
we're gonna we're gonna, like, pray and life
is gonna be beautiful, and we're gonna be
pious, and we're also gonna have a $1,000,000
and undoubtedly,
there are some people who will get that.
That's their test, in fact. But,
you know, the
the the truth of the matter is is
that Allah the one who loves him
and the one who he loves, Allah
will keep him for for for himself.
And so gradually what will end up happening
is a person will be estranged from all
people and all things except for Allah ta'ala.
And the best of people are the ones
who are able to take it in stride
because this is where the sunnah of, like,
smiling to meet your brother while smiling even
though you're not at ease with him.
It's nothing personal, but you're not at ease
with him.
This is where
keeping a happy and cheerful countenance. This is
where giving to other people even though you
know there's really nothing you're gonna get back
from it at all in this world.
This is where those things actually mean something.
Otherwise, just being like a going through Walmart
like a freaking Walmart greeter.
This is not the sunnah. Do you understand
what I'm saying?
Welcome to Walmart. Can I help you?
You have a certain level of customer service
that you provide all of your customers. This
isn't this is what? This is all transactionality.
This is all
quid quid pro quo.
It's all pay to play. That's all it
is, which is fine. It's better to do
that than to be just completely, like, negative
person for no reason whatsoever.
Right?
But that's not where a person salutes Allah
hasn't started yet. That's like like like like
suluk 98. If you can't even do that,
then you're not gonna understand certain things that
you need to understand as a human being
to become a Muslim, in fact.
Where whereas your saluk is what? Allah
once he makes makes he separates you from
others and said that this is from my,
this one is this is my guy. This
is from my,
you know, from my entourage. This this is
one of the lord's,
people. This is one of the slaves of
the house.
This is one of the the the the
the the the royal servants, one of the
royal slaves. Then you don't interact with other
people. Then you have a different mandate, and
you have a different thing that you have
to do. So instead of fighting it,
why not accept it? Right? This is what
the meaning of
this is what the meaning is of,
you know, the, like, you know, that you'll
find me, you know, in
the that you'll find me with the the
the brokenhearted ones,
which is what, you know, sometimes that
process
of being having ties broken with the creation
in order to have one's only ties with
the Lord, it's difficult because sometimes you're a
good person. You know? People like, oh, Allah
knows what's in my heart. I'm a good
person. Yeah. Sometimes you are a good person,
you're just not
coming the easy way. So Adorama,
you have to come, like, in very traumatic
ways. This is a secret for someone's saluk.
If you know it's gonna be that way,
why not just go voluntarily? It's better for
you. It's a higher path. It's a superior
path. So don't be worried about those things.
If you find yourself like that, it's not
a reason to act like that. Some people
then they're like, oh, they know this this
is gonna happen, so they go out of
their way to act like a jerk or
like a recluse or to cut ties with
people or whatever. You don't have to do
it. But once you see that it's happening,
not out of anything that you're doing, you
know,
that you're doing everything that you can correctly,
but it's just happening on its own, No.
That that was kind of part of the
package it was gonna happen anyway.
So don't be too, like, upset or distraught
about it. Just, you know, kind of kind
of, accept it and let it happen.
Why? Because,
one cannot,
communicate one's hidden state to another,
and
reveal the secret of the beloved, which cannot
be really revealed to anyone except for the
beloved himself.
Moreover, in mujahide contemplation,
it is impossible to regard anything except for
god, ought except Allah.
How then can he be at rest with
mankind?
Junaid
said,
the wali has no fear because fear is
expectation
either of some future calamity
or of the eventual loss of some object
of desire. Whereas the wali is,
He's he lives in his moment.
He has no future that he should fear
anything.
And as he has no fear, he has
no hope, since hope is expectation either of
gaining an object of desire or being, relieved,
from misfortune.
And this belongs to the future, nor does
he grieve because grief arises from the rigor
of time. And how should he feel grief,
who is in the radiance of rivah, of
satisfaction,
and in the garden,
of concord of of tofir from Muwaffika.
The vulgar, meaning common people, imagine this saying
to imply
that in as much as the wali feels
fear,
neither fear nor hope nor grief,
he has security in their place. But he
doesn't have security either because security arises from
not seeing,
that which is hidden and from turning, one's
back on the moment that they're in. And
this absence of security is characteristic of those
who pay no regard to their,
basharia, their their their human,
characteristics and are not content with attributes.
Fear and hope and security
and grief all refer to the interests of
the nafs.
And when that is annihilated,
satisfaction becomes an attribute of man.
And when satisfaction has been attained, his states
become steadfast. Mustap'im in the vision of the
author of states, the Muhammed al Aqwal,
and his back is turned on all states.
This is important. Right? There's 2 ways a
person can get to rida. Right? 1 is
to, like, oh, I finally got everything I
want.
Okay. Well, let me know when that happens.
The other is to just stop, you know,
stop wanting things that bad.
And for that reason, there are certain things
we go through the motions of the Sharia.
Right? Your command is to do this, do
with your wife, do this with your parents,
do this with your children, do this with
your neighbor, do this with the other Muslims,
do this for your enemies, do this for
your friends. All these, and then we go
through the motions for them, we do them
for the sake of Allah
then whatever happens, happens. This is really important.
This is one of the reasons Islam in,
not just America, but in much of the
world has been kinda, like, turned up on
its head. It's because people have this idea
that they're they're pitching their Islam based on
the outcomes.
Whereas whereas the the
look.
It's possible when you're doing certain things wrong,
the outcome happens in a way that, is
so horrible
that it should be some sort of indication
to you you're not doing things the right
way.
So if saluk, for example, causes a person
to, you know, their saluk causes them to,
like, leave Islam, obviously, something wrong has happened.
You need to rethink how the saluk thing
is is is happening or, you know, you
know, what your ideas about it are and
what, you know, how you conceive of it.
Is it correct or not? But at the
same time,
there's a set of there's a set of
outcomes that are desirable to all human beings
naturally.
Health is always desirable
instead of sickness unless you're insane.
Wealth is always desire desirable over poverty for
a normal person unless you have something wrong
with you. You know, being loved by people
is always desirable
over over being hated and reviled.
Having something to eat is always more desirable
than being hungry.
There's certain things that are kinda default
state of a normal human being.
And there are set of parameters within which
you could be doing what you're supposed to
do and everything is happening right and you
might miss out on some of these things.
And the point of one's look is not
to destroy those things.
In fact, if a person is following the
deen the way that they should be, Allah
subhanahu wa ta'ala says,
The idea is that in general things should
be,
they're not gonna be perfect and there may
be, you know, issues a person struggles with,
but in general, a person's outlook should be
positive.
However,
the the problem is when a person tries
to, like, micro tight titrate, like, everything. This
should be good. That should be good. This
should be good. That should nothing should ever
go wrong. If you look back at the
life of the Rasulullah
alaihi wa sallam in the life life of
the companions
in the stories of the prophet,
It's not like it's not like stuff was
going good all the time
in terms of their wealth, in terms of
their health, in terms of their, personal happiness,
satisfaction, eating, drinking,
house, clothing, do people like me or not,
etcetera.
One of the bizarre things about some of
the Anbiya alaihi wa sallam, especially those whose
Akwam were destroyed, is it the only people
who followed them were, like, like, kinda, like,
loser people in the society?
And then the, you know, like the people
who followed say the Shoaib Alaihi Islam, the
people who followed Sayna Hudha Alaihi Islam, the
people who followed Salih Alaihi Islam, the people
who followed Nuh Alaihi Islam, They were not
of of their class.
The
the
of their. These were people who were, like,
nobody people in the. So it's almost like
a stigma, like, you know, that, like, it
almost would have been, like, better from a
PR perspective if they didn't
follow them. Why? Because it makes, like, the
dean look, like, undesirable. Because look, it's all
these undesirable people are, like,
gathering together or whatever. If you try to
microtitrate
all of these different, like, individual things,
it's not gonna work. You end up screwing
you screwing it up because you have to
then, like, mess up the process.
The one
barometer that you have to look at, which
will tell you whether your saluk is going
well or not, is how am I with
Allah ta'ala.
If I go to sleep at night knowing
that if I died in this moment, I
have something that I can, you know, put
forth for the sake of the Lord. That
won't be an embarrassment to me.
That is a sign of my love for
him.
It's free of any sort of conflict of
interest. It's free of any desire for money
or wealth or whatever. I have something I
can put forth in front of the
then
you're you're doing well with Allah
It's important also. Right? Maybe, you know, maybe
you're you're maybe you're a baller, maybe Jawad,
you're lucky. You play basketball really good. You
know, you gotta,
you know, you're on the varsity team in
high school, and you got a college scholarship,
and this and that and the other thing.
Then one day you wake up and you're
like, oh, I'm not Michael Jordan.
I suck at basketball.
No.
That's a kind of faulty reasoning. The thing
is, are you okay with
Allah or not?
There's always better. A person can always do
better.
But if you look at that and answer
is yes, then don't don't mess the mess
up the recipe. You know? Let the thing
cook the way it's supposed to cook. Because
what ends up happening when you mess up
the recipe, you end up getting all of
these different things, but then the one thing
that you wanted to get out of all
of this, which is if you,
you you mess it up. And so now
when they talk about all of this stuff
about the, you know, the the Sufis, the
one who lives in his moment, and he's
in because he destroyed all of his, you
know, desires and hopes and fears and grief
and all of these other things,
for Allah's sake. What does it mean? It
doesn't necessarily mean you have to go out
of your way to be like a weirdo.
Although people will accuse you of that afterward.
Just let them say what they're gonna say.
They're gonna say something stupid about you anyway.
They're never gonna be impressed. Like, petty people
will never be happy with you anyway.
Some some petty people are, like, our own,
like, spouses. They're our own, parents. They're our
own children. They're our own cousins and family
members and friends and whatever. I'm not saying
anything about that. It might be, of course,
if any of those people of mine are
listening, right, like, you guys are wonderful. I
love you. You guys are great. But I'm
just saying, it might be that, like, somebody's
somebody
is like that. You know? And you don't,
like out of social convention, you don't say
that to them.
But people are many people are gonna say
dumb things anyway. Right? So don't worry don't
worry about that.
You don't go out of your way in
order to, like, be a weirdo like this.
But what do you do is if you
put Allah, subhanahu wa ta'ala, on the top
of that priority list
or make him the only one in that
list,
then it's gonna naturally require that, like, you
know, in that process, it's going to deflate,
you know, your, your ability to pump air
into all of these other things. And, that's
the thing that you're gonna that's the price
you're gonna put your eye on. And after
you do it for a while, it becomes
a nature to a person.
Then Vilayet is revealed. He says he turns
his back to all other he he looks
at the author of states, and he turns
his back on on on all states.
Then is revealed to his heart, and its
meaning is made clear to his innermost thoughts.
Abu Uthman, Mahribi said
that the Wali is sometimes celebrated, but he's
never seduced. He's never.
He's always he may be but he's never
And another says that the wali is sometimes
hidden,
uh-uh,
but he is not
celebrated.
Seduction or he's not seduced, Afon. Seduction
consists in falsehood. In as much as the
well he must be truthful, voracious,
and miracles cannot possibly be performed by a
liar, it follows that the wali is incapable
of being seduced.
These two sayings refer to the controversy of
whether or not the wali knows himself to
be such. If he knows,
he is celebrated, and if he does not
know, he is seduced.
But the, explanation
of all of this is very tedious.
It is related that Ibrahim Abu Adam, Rahimullah
ta'ala,
asked a certain man whether he desired to
be one of Allah's.
And on his saying yes, he said, do
not covet anything in this world or the
next, and devote yourself entirely to Allah and
turn to Allah with all of your heart.
To covet this world is to turn away
from Allah,
for the sake of that which is transitory,
and to covet the next world is turn
to turn away from Allah for the sake
of that which is everlasting.
That which is transitory perishes, and its renunciation
becomes nothing.
But that which is everlasting cannot perish, hence
its renunciation is also imperishable.
So this is the people who love.
This is the the color that they were
dyed in. Again, if you feel like that's
kind of extreme, then don't try it at
home.
But it doesn't necessarily mean a person doesn't
you know, a person who loves Allah for
his sake. A person who thinks of all
the things in Jannah that I can do,
of all the food I can eat and
the hurrayin and the clothes and this and
that, other nama that a person has.
You know, the one thing that that that
would most make me happy is to see
Allah There's
nothing wrong with that.
In fact, that's actually the highest of the
people of Jannah, that there are gonna be
people who are going to be an ecstatic,
of the Lord. They don't have any need
for anything
else. And the people who
are not like that, that's
the created them for as well. And it's
obviously lower, but it's also something that we
honor. There's nothing wrong with that. But even
the people in
that should look up to the people who
look at their
that this is their hida. This is their
food and drink. It was their food food
and the drink in the dunya, and this
is their food and drink in,
in Jannah as well. And this is their
enjoyment that they look forward to for the,
entire time. That's a beautiful thing. That's a
good thing.
You know? Even if even if I I'm
on the varsity JV or c team, I
can at least admire that, Michelle, the the
the the the pros. You know, they they
really are good good at what they
do. Bayezid was once asked, who is a
Walid? He answered, the one who is patient
under the command and prohibition of Allah, because
the more a man loves Allah, the more
does his heart revere what he commands and
further,
his his body from that which he forbids.
It is related that Bayezid said, once I
was told, a wali of Allah Ta'ala was
in such and such town. I set out
to visit him. When I arrived at his
masjid, he came forth, from his chamber and
spat on the floor of the masjid.
I turned around without saluting him, saying to
myself that, a, Wali must keep,
the sacred law in order that God may
keep his spiritual state. Had this man been
a Wali, his respect for the masjid would
have prevented him from spitting on the floor,
or god would have preserved him from marring
the grace vouchsafed to him.
This is
an interesting story
because
maybe there are some people who are that
actually spit in the mustard floor. You go
to Mauritania,
you'll see that.
But, you know, within a particular cultural context,
this is the importance of what that shows
that the
were people who were very,
keen on
making a reverence
of the
signs and articles of the deen. This is
why we don't put the mushaf on the
floor. This is why we don't stretch our
feet out toward the qibla.
This is why,
you know, we greet our elders and our
in a particular way. This is why we
hold the in a particular
way. This is why there's a certain amount
of decorum that we have in the Masjid.
With all love and respect for our Islam
evangelist popular figures who advocate for, like, imams
who have soccer matches with children in the
masjid or whatever.
Like, it's great. Like, don't chew out kids
and, like, you know, break their hearts so
that they don't wanna come to the master
again. I get all that. But this is
not ideal.
Why? Because this is a module of deen.
It's very important that a person should have
this tawdeen wherever they go. Don't you see
how the companions
on whom used to make tawdhim with the
prophet
how they used to make tawdhim with the
kaaba, how
they used to make tawdhim with the masajid,
they how they used to make literally the
physical person of the prophet
that they would fight over his nail clippings
and over his hair clippings, over the
the the the blood from his
Hijama.
Why? It's.
They might say, okay. There's tabarak and there's
great barakah and everything having to do with
the rest of the salallahu alayhi wa sallam.
But the tawdhim of the prophet salallahu alayhi
wa sallam has more barakah than even the
physical objects
do.
Whoever
venerates the the symbols of,
Allah to Allah's deen. That person, it's a
sign of the fear of God inside their
hearts.
And,
and,
it's a sign of the fear of god.
And who are the people who fear god?
Allah, he doesn't accept from anyone except for
the ones who fear him. So some of
these things are actually not even fit the
issues. It may be permissible. It may not
actually technically be held on the most half
on the floor as long as it's not
dirty.
It may not be held on to stretch
your feet out in the direction
or whatever. Every home has different cultural things.
I went on Hajj one time. There's a
a scholar from Balochistan.
He said that to make to someone like
this with your open hand, he says this
is like cussing them out. He said that
when our Baloch people come to make Hajj
from Iran, Afghanistan,
Pakistan,
he says that they see the people making
the the Hajj or Aswad with one hand.
And, I tell them, I said, this is
Haram for you, for everyone else's.
Why? Because in our this is not an
acceptable thing to do. You make a silam
with both hands or just don't make a
shot at all.
You know? And so, like,
an example for us, right, pointing at someone
with their middle finger.
It means something obscene in our poem, so
don't do it. Don't point to the Kaaba
like that. Don't point to your parents like
that. Don't point to them. It's not wrong.
Shifts also, does it?
Okay. Jai is for him. Haram for you.
Don't do it.
And so he said this. He said that
the point is he saw that this person
did something in that context that was irreverent.
And he said that, like, how how is
it this person gonna be
if they don't have the of,
the one thing is a sacred law and
keeping it. The other thing is the veneration
of it. The treatment of it as holy
as sacred.
And that he doesn't have that. The same
night, Bayezid said, Rahim said,
I dreamed that the messenger of Allah said
to me, oh Bayezid, the the blessing
of that which you have done is to
come to you. He said the next day,
I, attained this degree which you behold.
And I have
heard a man who came to visit the
sheikh Abu Sa'id,
entered the Masjiduz's left foot first. The sheikh,
gave orders that he should be dismissed saying
he do who does not know how to
enter the house of his beloved is not
a suitable friend for us.
Some heretics
some heretics
who have adopted this perilous doctrine assert that
service of god
is necessarily only while becoming a Wali. But
then after this sainthood is,
achieved, then the service is abolished.
This is clearly wrong. There is no station
on the way to truth where any, obligation
of service is abolished,
and I will firmly, explain,
I I will explain this matter fully in
its proper place. And don't worry. He he,
make sure to let you know that he
doesn't think very highly of such people.
We can leave off, here
for
today.