Hamzah Wald Maqbul – Tazkirah MashayikhiChisht The Messenger of Allah Ramadan Late Night Majlis 1 1439
AI: Summary ©
The Hanukkah have a culture of missing culture and the importance of the holy spirit, which is a path that is a path of mercy. The Sh heads of the beast and the beast's image are the symbol of the holy name of Jesus. The lineage of Muhammad's story is also discussed, including his blessed marriages and the importance of graduation and preparation for a spiritual opening. The importance of not overthinking one's thoughts and not wasting time on struggles is emphasized.
AI: Summary ©
From his
has given us the unworthy,
the happiness from his father and from his
grace
to see these Mubarak days and nights and
moments of Ramadan,
that we need so desperately.
It seems that every year that goes by
is more and more devoid of Baraka,
and, we need to take advantage of what
we can get from where we can get
it.
So,
again, as a reminder,
last year, I started these
majalis,
these sittings in Ramadan
out of,
you know, a a type of, a type
of,
I guess, missing the
company of the,
in the,
back home.
By Allah's father.
I had the opportunity to study from a
number of different,
and
I never read from anybody except for I
had
at the time, and I still maintain
the belief inside of my heart that
they were the oliya of Allah
Each one of them unique in their, rank
and in their graces that Allah
gave them both intellectual and spiritual.
And so,
after the
which would be read
at a very,
at a very
slow and enjoyable pace.
Usually, there would be
about the closest thing that that we would
get to a break
where,
people would sit together and maybe drink some
tea,
which would be handed out. And if anyone
brought,
any food or snacks or sweets to the
Hanukkah,
they would be
handed out in the in which
the
and the poetry of the would be read.
And
the, the the stories of the would be
told as
a kind of a spiritual and functional rest
and repose from
the Tarawee and before the rigors of Tahajjud.
So,
missing
those majalis
and those gatherings,
last year we,
decided to,
I guess, try to recreate as much as
we could.
Unfortunately, the
are not here with me,
physically.
So the second best thing is for them
to be with me,
at least,
in my in my memory and in my
thoughts.
The
said in a really beautiful hadith, I think,
which sums up a great part of our
and our
that a man will be with the one
that he loves.
And so perhaps by generating the the love
of,
the
in the hearts for just a couple of
minutes,
one can do the best that they can
to recreate that that that spiritual and that
that
enlightened,
state that we used to feel when we
would sit at the feet of our and
elders, many of whom are not with us
anymore.
So there were 2 books that I mainly
read from for these majalis
last year.
One was the Tavkira mashaikhichist
of, Hazrashaykhul
Hadith,
the
the
memory of
the,
and,
a reference to the tariqa
to which most of the I
read from, at least in the east, belong
to. And the other was the Keshel Mahjub,
which is probably,
probably one of the most,
well respected and definitely one of the oldest
books
written on the subject of Tassowaf,
on the subject of Tassowaf and originally written
in the Persian language,
written by, the sheikh Ali Hajuary,
who was strangely enough buried in Lahore
centuries before it would become a Muslim city.
And one of the first who came
to, the Indian subcontinent, the city of Lahore,
in order to give dua to the people,
his mazar and his his, grave,
and the masjid attached to it now form
the sacred heart of the city.
And,
he is,
he is one of the most well respected,
Muslim personages as well as one of the
earliest Muslim personages indeed,
in the northern part of the Indian subcontinent.
So his book, the Keshav al Mahjul, also
forms some parts of the readings as well.
So, inshallah, we'll continue with, both of those
books and perhaps,
some nights read from other books.
And so
the discussion actually starts with Reynold Nicholson,
his translation of the Kasrul Majjub that I
asked my sheikh,
Syed Nafeez,
Anwar Hussain Shah, may Allah,
make his grave filled with with light and
have mercy on him and give him a
rank with the oliya of Allah Ta'ala
and one that shits up, the member of
the Ahlulbayt of the prophet
who who he was and, the honor which
he upheld
with grace and nobility.
I once asked him
about Nicholson's
translation of the Keshe from Hajjub,
commenting that it seemed actually really high quality
to me.
And he he agreed. He said it it
actually is high quality.
And he did very exacting work, and it's
possible that nobody else could have done a
better job than what he did. And so
he asked me about Nicholson. He said, did
Nicholson ever become Muslim?
And I replied that not to my knowledge.
I don't think he ever did. And he
and he asked me then why why do
you think why do you think it is
that he never became a Muslim?
And I I I I said to him,
I said that Nicholson and a number of
other old school hard orientalists,
many of them seem to have a very,
a very deep respect for Tasawwah, for Sufism,
and for the spiritual
tradition and heritage that Islam brought,
but
they
were unable to,
I guess, come to terms with the the
fact that these swarthy
and,
dark skinned and poor and,
strange,
people,
from the east
whom we have militarily
dominated so completely.
It's hard to believe that they actually have
something,
better
than what we have or they have something
that we can learn from them or something
that that they can offer us.
And so,
you know, I think that I told the
sheikh. I said I think that a lot
of them
tried to at least convince themselves
that Sufism must have been something from further
east, from Buddhism or from Hinduism or from,
some sort of eastern philosophy,
or it it must have been something that
they learned from the Christians or whatever, and
it can't have come from Islam.
But
that's a patently irrational belief,
and they only held it because of their
takabbur and their their inability to come to
terms with with the fact that their material
or not even
material, just specifically military superiority,
was was something that that that wasn't a
complete civilizational
dominance, but just a an ability to kill
people,
more efficiently than others. And because of that
arrogance, they were unable to come to terms
with Islam and benefit from it. And the
sheikh said the sheikh said this is you
know, he said that's essentially what
that's essentially what my,
assessment of these people was as well. But
at any rate, Nicholson did a good job
with the translation. But one of the,
I guess, one of the the the tragic
tragically most silly things that he did in
his translation of the,
which a great part of which is,
biographies
of the oliya and of the masha'ikh
is that he literally omitted
the the section in the Keshel Mahjood which
is the biography of the Messenger of Allah
sallallahu alaihi wa sallam
because Tasawuf is nothing without Rasool Allah, Din
is nothing without Rasool Allah. Imagine that that
a person will be with the one that
they love.
If you don't have the love of the
messenger of Allah sallallahu alaihi wa sallam, the
near tasawaf is going nowhere. I mean, literally,
it's going nowhere.
It's going nowhere worth going at any rate.
So you see that,
Nicholson kind of dismisses offhand
the mention of the biography of the messenger
of Allah
as some sort of, like,
pro form a obligatory show of piety,
as if it doesn't really belong inside of
the book. And so there's this whole book
on everything else regarding tesauf
and it doesn't it he literally skips over
the the prophetic biography, the sira.
And so I wanted to start this year
by reading the Sira of the prophet sallallahu
alaihi wa sallam, which is also a part
of the Tasgirah Mas'ai Hichisht except for the
Tazgira Masai Hichisht was written by Hazrashayikh Sheikul
Hadis and
and it was translated by Muslim. And see
how the difference between the approach to the
deen between a kafir and a Muslim is.
Why why do I say that? Because,
the kafir literally cut out the most important
and the most precious part of the book
and threw it away as if it's,
something that that that's like like the banana
peel or some sort of, you know, like
the garnishing of parsley on the plate of
dinner.
Something that may look nice or, you know,
kind of culturally has some sort of place
there. But, you know, between you and I
is not really useful.
Look at the difference between that approach and
look at the difference between the approach of,
of of the Muslim translator. And this is
not obviously a blame that we put on
on the the the Sahibul Kitab. The Sahibul
Kashrul Mahjub
actually
included the prophetic biography.
It's the translator the Kafir translator who cut
it out.
Look at what the difference is between the
two of them because it's really important nowadays.
We have this attitude of, like, taking deen,
even. It's
it's silly enough when we take other parts
of world view
from people who neither know Allah nor his
Rasool
But look at look. Now we've come to
the point where people literally will take matters
of their deen, matters of interpretation with regards
to the Quran and Islamic law and creed
and even, the soul from people who have
no connection with the prophet sallallahu alaihi wa
sallam, and it's a complete and utter debacle
and catastrophe. So look at what the difference
is.
So the differences between,
the the one who approaches
Din and approaches Tasaww from
from within the tradition versus someone who approaches
it without.
So the translator starts, he says, we praise
Allah to Allah and we send his peace
and and peace and blessings on his messengers,
Sallallahu Alaihi Wasallam.
The purpose of this treatise, the entire book,
is to discuss the masha'ikh of the,
the aforementioned
spiritual tree,
meaning the masha'ikh of Chisht, the tariqa Chishtiyya.
The prime motive
for the,
Solaha, the people of righteousness, is the acquisition
of the divine mercy. It is quite obvious
that it is disrespectful for one spiritually destitute
in every respect to write about the illustrious
oliya of Allah. Obviously, this is Hazrat Sheikh's,
humility. Otherwise, he was
a noble and honorable and worthy man to
write about the
the the the the sacred and holy names
of our mashaikh.
The shajarah is of the,
sheikh
the pole upon which or around which the
the known world rotates,
the murshad of the known world. Mawana Rashid
Ahmad Ganguhi.
May Allah enlighten
his grave.
And then he mentions the names,
which, the names of his masha'if that connect
him to the the shajarah is his sheikh
Mawana Khalil Ahmad Saharan Puri
connects to Mawana, Rashid Ahmed Gangui,
and our sheikh,
Seydnafeez Shah Sab,
and, our living sheikh, Moana Abdelkadin Chirsti. And
may Allah
preserve him and give him long life and,
and give him reward, on behalf of anyone
who benefits from anything,
that that's mentioned here.
Both of them connect with,
the sheikh Moana,
Shah Abdulkadir Raipuri
from his sheikh Shah Abdul Rahim Raipuri,
from their sheikh, Moana Rashid Ahmad Ganguhi, who
was mentioned before, who is the Khalifa of
Hajji
al Muhajir al Makir
who was, Madfoon in the Jannatul Ma'allah.
He, died as a refugee,
for having defended his land in the path
of Allah
against the colonizer,
who was the caliph of Miyanjin, Muhammad
Janjanawi
the caliph of Sheikh Abdul Rahim,
the caliph of Sheikh Abdul Rahim, the caliph
of Sheikh Abdul Baris Siddiqui,
the sheikh the caliph of Sheikh Abdul Hadi,
the caliph of Sheikh Adud Ad Din, the
sheikh of the caliph of Sheikh Shah Mohammad
Maqiyyah Jafari,
the Khalifa of Sheikh Nizamuddin
Tane Seri,
the, Khalifa of Sheikh Jalaluddin Tane Seri,
the, Khalifa of, Sheikh al Mashaikh Shah Abdul
Qaduz Gangohi,
who is from the same Gangoh,
the same village in, what's now UP,
as the sheikh Rashid Ahmed Ganga, albeit several
centuries before the Khalifa of Sheikh Mohammed bin
Sheikh Arif, the Khalifa of his father, Sheikh
Arif, the Khalifa of Sheikh Ahmed Abdul Haqq
Radoli
the
the Khalifa of Sheikh Haja Alauddin Sabir Kalyari,
the Khalifa of Sheikh,
the Khalifa of Sheikh Haja Sharif Zandani,
the Khalifa of Sheikh,
Khaja Mujud Chishti, the Khalifa of Sheikh Sayed
Abu Yusuf,
the Khalifa Khalifa of, Hajj Abu Hubera
al Basri,
the Khalifa of,
Hajjha Josefa al Ma'arashi,
The khalifa of, Hajjah, Huzafa Al Ma'arashi, the
khalifa of Sultan Ibrahim bin Adham,
the khalifa of Fudayl the sheikh Fudayl bin
Iyab, the khalifa of, Abdul Wahid bin Zayed,
The Khalifa of Said Saidna Al Hasan Al
Basri. The Khalifa of Saidna Ali
The Khalifa of
of of the most noble,
Sayyidul Ambiyaul Mursalin and the Habib of the
Rabble Al Amin,
Sayyidina Muhammad Rasulullah
So
in opening his book,
Azar Sheikh mentions,
he mentions something very simply and almost nonchalantly,
that the aim of reciting the names in
the shajarah is to supplicate to Allah ta'ala
for mercy
through the medium
of
these names that had earned the love of
the divine.
Hence, it is appropriate to begin from the
lowest state in the shajarah progressing to the
highest.
If the medium of Rasulullah sallallahu
alaihi wasallam is taken first, then there is
no need to recite the name of anybody
else.
So,
if the medium of Rasool Allah Sallallahu Alaihi
Wasallam is taken first, then there is no
need to recite the name of anybody else.
He said since the life conditions will now
be narrated, it is necessary to commence with
the blessed narration of the prophet Sallallahu Alaihi
Wasallam.
So look at,
Meskeen,
Nicholson
that he cut out the biography of the
Messenger of Allah sallallahu alaihi wa sallam and
threw it away.
And he kept all of the rest of
the mention of Tasawwuf and the names of
the masha'if in his book.
Whereas Hazrat Sheikh
what did he say?
He said that we
when reading the names of
the the the the Masaikh and the Shajara,
we read from Thee,
from the lowest rung
first, which is the one that is furthest
from the age of
of Risala, of of of of prophethood.
He said if we read the name of
the prophet
first, then there would be no need to,
even say the names, of the other mashaikh.
So this is a completely a completely,
diametrically
opposite approach to,
approach to
tasawaf and seeing where the barakah is in
the silsila.
Allah
tariqa means a path. As the sabil, it
means a path. Allah says in his book,
he says,
follow the tariqah, follow the sabeel, follow the
path of the one who
turns to, turns to me in repentance,
turns to me in sincere,
repentance.
And so who whose path is that other
than the path of the messenger of Allah
and whose noble heart the verse was was
was was revealed.
So
Azar Sheikh Zakari
continues, he says, Sayidul Kaunayin
Sayidul Muhammad Sallallahu
Alaihi Wasallam.
So it is an undeniable
fact that for even the briefest discussion on
the adorable attributes
of the noble prophet
large volumes are inadequate.
None of the departments of his life, be
it his character, habits,
acts of worship, social conduct, and other excellences,
miracles,
etcetera, could be presented with justice.
To encompass his life is impossible, thus purely
for the sake of Barakah, for the sake
of blessing. I will present a few droplets
from the ocean of this treasure. His blessed
name
is Muhammad.
It is a name chosen by his paternal
grandfather,
Abdul Muttalib.
His mother named him Ahmed.
Beside these two names, he is known by
many other names and titles, the enumeration of
which is beyond the scope of this treatise.
In the Mu'aheb, Allama Castellani,
the Mu'aheb al Jalil Allama Castellani has indicated
more than 400 names while Ibn Daghia,
narrates according to the Sufiya that the number
reaches a 1,000.
The following is a family tree of the
messenger of Allah sallallahu alaihi wa sallam. He
is Muhammad the son of Abdullah,
Sallallahu Alaihi Wasallam, the son of Abdul Muttalib,
the son of Hashan, the son of Abdul
Munaf, the son of Khusay, the son of
Khilab, the son of Murrah, the son of
Kaab, the son of Lu'e, the son of
Khaled, the son of Fir, the son of
Malik, the son of
Nasser, the son of Kinana, the son of
Khuzaima, the son of Mudrika,
the son of, Elias, the son of,
Mubar, the son of Nazar, the son of
Ma'ad, the son of Adnan. Until this point,
the lineage is recorded in Sahih Bukhari. There's
unanimity on this view. However, some of the
books of history,
record the ancestry of the messenger of Allah
until Adam alaihis salam.
Obviously, obviously,
the there are other lineages, but but the
one that's canonical is in Bukhary and it's
all the way till Adnan,
And then we know from there, it goes
to Sayyidina Ismail, alayhis salam, to Sayyidina Ibrahim,
alayhis salam, and then from there through
through to sayin al Nuhanda saying Adam alayhis
salam. But
the the the names in the middle there
are not, you know, they're not taken as
a matter of deen as firmly as
these names that were narrated between,
the Messenger of Allah and Adnan. And just
to know that it goes through the other
prophets, Ismael Ibrahim
Nuh and Adam
All the historians unanimously,
opine that the blessed birth of the Messenger
of Allah Sallallahu Alaihi Wasallam was a Monday
in the month of Rabi'ul Awal.
With regards to the date, there are 2,
opinions According to one opinion, his date of
birth is the 8th of Rabi'il Awol and
the other is that it's the 12th of
Rabi'il Awol coinciding with the 29th August in
the year 570
of the common era. While the messenger of
Allah sallallahu alaihi wasallam was still in the
womb of his mother, his father passed away
at the age of 25 years and some
months. So he was an orphan before,
he was even born.
Every miraculous event and episode pertaining to his
birth and upbringing is captivating.
Every anecdote is worthy of mentioning. However,
alas, this is beyond the scope of this
concise treatise. It is, however, essential to mention
that his upbringing was unlike that of other
children.
During his 2nd month, he began to converse
by signs. In the 4th month, he began
to stand up on his legs. By the
end of a year, he could walk and
speak.
At the end of his 3rd year, when
his,
wet nurse mother by suckling,
say the had
to return him to his mother, She understood
thereby the termination of all the special blessings
which she had so
conspicuously
observed and experienced during history or stay with
her.
Obtaining his mother's consent, she took him,
with for another few days. However, on reaching
her home, when the episode of his chest
being split open happened,
she was struck with fear.
Thinking that something untoward may befall the child,
she returned him to his mother.
The episode of
the splitting open of his chest was the
miraculous event of 2 angels taking away the
little boy,
Sayidna Muhammad sallallahu
alaihi wasallam and removing his heart after a
physical operation.
And the episode
is described in the hadith literature in detail.
The blessed chest of the messenger of Allah
was cut open on 4 occasions.
The first occasion while he was in was
while he was in the custody of his
foster mother, Halima Asadiya,
as mentioned above. May Allah be pleased with
her. The second operation occurred when he was
10 years old. This event transpired in the
desert. The third occasion was,
at the time of being conferred with prophet
prophethood and it happened in the cave of
Hera
either during the month of Ramadan or Rabi'ul
Awwal, and the 4th occasion was on the
night of Mi'raj.
Shabdu Aziz,
enlighten his grave, elaborated on this subject in
great deal detail while presenting the tafsir of
Surat Alam Nasrara Halaka Saderak.
The Surah Surah Surah in which Allah
asked the question in the opening
verse that did we not make clear,
did we not make clear,
the the state that that you felt in
your heart?
Those who wish to know more about these
episodes should refer to the detailed elaboration, which
is also to be found in the second
volume of
Lamir Darari,
Lamir Darari,
also by Sheikh Zakaria,
who is the author of this book. It's
a
a commentary on Sahih Bukhari.
He said the 12 stages of Rasulullah sallallahu
alaihi wa sallam's, blessed heart are explained in
detail,
in in detail in that book. The purpose
underlying each operation is also explained.
Hazar Sheikh Zakaria
at a a a kind of a dig
at the,
modernist people who,
whose iman seems to be misplaced,
and who seem to be kind of parroting
a a type of spiritual nearsightedness that the
Muertazila
had from before. For those of you who
are familiar with, with the the old controversies
of Aqidah. If not, you can listen to
the Aqidah Ta'awiya series.
Hazar Sheykh
says, I'm astonished at the amazement with which
some claimants
to intelligence
display on account of the operations carried out
on the heart of the messenger of Allah
sallallahu alaihi wa sallam.
In fact, I regard them as rejecters.
Such operations occur in abundance in hospitals, and
it is indeed astonishing that non Muslims are
able to carry out such operations. But these
skeptics seems to think that the angels of
Allah to Allah are unable to do so.
Of greater astonishment is their inability
to comprehend,
the the diffusion of iman
energy and wisdom onto the heart despite their
acceptance
of things like electrical machines gaining energy,
and generating
electrical currents generating physical energy in the body.
He said it's not my intention here to
discuss the miraculous events of the life of
the prophet
rather to merely present a few examples of
his spiritual exercises, mujahada, the struggle against, against
his his his human nature,
and the blessed habits of the messenger of
Allah, sallallahu alaihi wa sallam. I shouldn't say
that against some human nature, but human impulses
against the the human impulses that everybody has.
And the blessed habits of the messenger of
Allah salallahu alayhi wa sallam which are the
fountain from which gush out the mujahhadat,
the spiritual struggles,
and abundance of worship that the honorable,
the honorable
Sufia,
may Allah TA have mercy on him,
exercised.
It is difficult to enumerate
even the hardships which
had to bear even in childhood.
Before his birth, his father had passed away.
At the age of 6, his beloved mother
had passed away. His grandfather, Abdul Muttalib, then
took him under his care. But after 2
more years and 2 months, 10 days, when
the prophet
was 8 years old, his grandfather also said,
farewell to this earthly abode.
Those who have children will be able to
understand these sad events,
which occurred in quick succession.
However, in relation to the persecutions which were
in store for him in the future, these
childhood hardships were even insignificant.
Rasulullah
from early childhood was the repository
of
of shining qualities,
mercy, kindness,
honesty, truth, good behavior,
straightforwardness,
philanthropy,
patriotism,
justice, etcetera were his praiseworthy attributes.
He was famed for his upright character.
The title of Al Amin, the honest one
was awarded to him. Elderly people honored him.
Throughout Makkamukarama,
it was common knowledge that Muhammad
never spoke a lie,
had never committed a breach of trust, and
never cast an evil, gaze on any woman,
never slandered anyone, never spoke abruptly or dishonorably
with anyone.
By virtue of his noble character, everybody loved
him.
After the demise of his grandfather,
he was
placed in the care of his paternal uncle,
Abu Talib.
Abu Talib had numerous dependents.
He was very hospitable and generous. In addition,
he had the status of a chieftain. The
financial burden, therefore, was very heavy on him.
Rasulullah sallallahu
alaihi wasallam at the age of 9 accompanied
Abu Talib on a trade journey to Syria.
However, along the route when they met Bahira,
the monk,
he had advised the boy to be sent
back and not taken into sham,
into the greater Syria
because,
people posed a threat to him,
that he had certain signs in him,
of of being a great person. And so
there would be people envious of him and
that would pose a threat to him.
On his return, he handed his share of
the prophets to his uncle. This was only
natural for one of, such character. I mean,
his uncle had taken care of him, and
he was in straightened financial
condition.
So he gave his profits,
to his uncle in order to help him
run the family,
run the household.
The very same year he married Sayidah Khadija,
may Allah be pleased with her, who was
40 years old and he was 25.
Those who are confused and entertain the Beis's
idea regarding the plurality of his marriages should
ponder. This one incident is sufficient to dispel
all confusion.
When he had spent his youth with an
aging widow, then most certainly the number of
marriages he contracted later in his life were
motivated by
expedient,
by expedient
of of of of the benefit of religion
and spiritual,
spiritual matters, not anything
else. That motive was the unification of the
different tribes and families
with whom his relationship had been created by
the virtue of these marriages.
This facilitated their entry into Islam.
Said the Khadija
bore him 4 daughters and 3 sons according
to some versions 4 sons. The names of
the daughters of the prophet, sallallahu alaihi wa
sallam, was Saydah Ruqayah,
may Allah Allah be pleased with her. Saydah
Zainab, may Allah Allah be pleased with her.
Seyda Khulfum, may Allah be pleased with her.
And Seyda Fatima, may Allah be pleased with
her. The names of her sons were Seyda
Abdul of his sons were Seyda Abdulahi,
and Tayib, and Tahir, and Qasim.
One other son, Ibrahim, was born then later
on to,
to another,
to another,
wife of his. But other than Ibrahim,
his son who was born in Madinah Munawarah,
all of his children were born by Sayidah
Khadija. May Allah be pleased with her, meaning
our mother.
Besides Sayidah Fatima,
had to bear the death of all of
his children.
All of his sons passed away in infancy.
Along with the grief, of his children, he
had to cope with the ridicule of the
ignorant Arabs who mockingly
called him a man without a tail
on, quote, unquote, on
account of his having no male children.
At the time,
the the messenger of Allah sallallahu alaihi wa
sallam's prophethood
approached, he developed an increasing yearning for solitude,
and he loved to be alone. He would
frequently seek the refuge of the cave of
Hera,
3 miles from Makkamukarama.
He would take the barest provision of food
with him. He would remain in the cave
in contemplation for many days at a time.
He engrossed himself in hammed,
in the praise of Allah and in
in in
in the the the adulation and adoration of
Allah
and in
in
declaring the transcendence of Allah and and
declaring the oneness of Allah. When his food
was depleted, he would go back to Makkamukarama
only to return to the cave. During the
month of Ramadan, he would take his wife
and children along the whole Ramadan would be
spent there.
6 months before receiving prophethood,
the incidence of true dreams, increased in abundance.
And it's very interesting,
that,
the
tell us that,
Rasool Allah sallallahu alaihi wasallam alaihi hadith said
that,
a true dream is
one,
out of,
46
parts of of prophethood.
And Rasulullah
6 months prior to his prophethood had a
market increase in seeing dreams.
And, the messenger of Allah
obviously said this somewhere in the middle of
his prophethood.
He said that 146th,
part of Nabuwa is is seeing a true
dream, and his Nabuwa lasted for 23 years.
So 6 months
divided by 23 years is 1 out of
46. This is undoubtedly one of the
the the miracles of the messenger of
that he was able to prophecy,
the length of his life,
for those who,
for for those who knew about these these
matters and that's obviously
something that nobody can know, later on.
These dreams were crystal clear and would materialize
exactly as he saw them. Often while wandering
in the mountains, he would hear,
peace be upon you, oh, messenger of Allah,
coming from the stones and from the trees.
During this time, after he had gained the
ability to bear the weight of revelation by
virtue of his solitude and contemplation,
Sayna Jibril, alayhis salam, appeared to him with
the initial verses of of Surat Iqra,
inscribed on a silken cloth. These version these
verses were
Read in the name of your lord who
created
who created mankind from
a clot of blood.
Read and your lord is the most generous,
the one who
taught by the pen,
taught mankind that which he knew not. And,
for those of you who've taken the Aqida
course,
you know, we mentioned that that this is
the purpose of this is the purpose of
revelation,
to teach mankind,
that which he didn't know
and that which he doesn't know and that
we should which he would never have known
had it not that, been that Allah had
told him.
So,
with that, we can,
wrap up today's installment.
Just one reflection, I guess,
personal reflection
about my own experience just in this one
day,
or not even one day, but just in
these couple of hours of Ramadan,
that,
obviously, our lives, we cannot make,
we cannot make any sort
of realistic analogy between them
and but just look for what we can
find.
But,
see how
in order to receive
a spiritual opening, the messenger of Allah
for
for
for months months,
not only those 6 months, but for months
before that as well, if not years.
He prepared through his solitude and reflection
and through his zikr, he prepared for that
spiritual opening.
And if that's what the messenger of Allah
sallallahu alaihi wa sallam who literally was created
for,
for for for receiving
the that comes from the then,
obviously, we're not gonna get it without preparation.
And so,
Allah, forgive us. All of us know know
what's good and what's not.
But sometimes the rest of the year, we
allow time to go by,
and and exercise,
kind of spiritual laziness.
And then when Ramadan starts,
you know, the person who makes the resolution
not to look at their phone so much
I wonder who could that who who who
could I be talking about right now. But
the one who's makes the resolution not to
look at their phone so much in social
media and,
you know, that type of stuff. The person
who is gonna not waste their time watching
YouTube videos. The person who's not gonna waste
their time, you know, doing things that are
just really not of all that much benefit.
That person, obviously, they're gonna suffer withdrawal.
Obviously, they're gonna suffer from,
you know, wanting to go back to those
things that the nafs likes.
But the fact of the matter is you
have to make mujahada. If the messenger of
Allah had to make mujahada if
you had to struggle, then you and I,
there's no way we're gonna get through it
without struggle. And, struggle is one of those
things while you're doing it, it doesn't feel
good to anybody. Doesn't feel good to anybody,
no matter who you are. Pious and righteous
people don't enjoy struggle,
because nobody enjoys struggle. Even though sometimes when
you see somebody who's already made it, you're
like, oh, it's easy for them. It wasn't
easy for anybody.
It may be easier for some people, but
the the act of struggle is not easy
for anybody.
So instead of feeling sorry for the self,
just kinda suck it up and do it,
take it on trust.
And, we all know from experiences that we've
had in our lives,
regarding
spiritual matters and other matters as well, like
education or physical,
you know, physical health or whatever. We know
from all of these other
experiences that
the struggle is worth it. Just bear it
with a little bit of patience, especially in
these opening days of Ramadan.
You know, slug yourself over to, you know,
taraweeh.
You know, lug yourself over to, you know,
open up the read from it.
There's so much rest built up on the
heart from from the rest of the year.
Just tell yourself if the messenger of Allah,
salallahu alaihi wa sallam, struggled,
then who am I to get anything without
struggle? In fact, the messenger of Allah, salallahu
alaihi wa sallam, his struggles were unimaginable,
and our struggles are very small.
And Allah Ta'ala gives us he gives he
gives from
doesn't load a a a soul with a
burden more than it can bear.
So if you can't bear a whole lot,
then know just a little bit of struggle.
Just put it in inshallah. And Allah will
make some sort of opening for you and
for me. Allah, Subhanahu Wa Ta'ala, give us
the barakah
that is due to anybody who takes the
name of his messenger, sallallahu alaihi wa sallam,
and says the salat and salam after his
beautiful and noble name. Allah Subhanahu Wa Ta'ala
give us the barakah of those who love
Allah and His Messenger, Sallallahu Alaihi Wasallam, and
the righteous and the saliheen.
Allah, Subhanahu Wa Ta'ala, give us, from the
barakat of this month, from his father, from
his gift that we did nothing to earn,
and from his gift that we can never
do anything to repay.