Hamzah Wald Maqbul – The Excellence of the Prophets 20 Ramadan 1444 Late Night Majlis
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AI: Transcript ©
We reached this Mubarak, 20th night of Ramadan.
Soon.
People will start making katham in their dawe.
Soon the people of will enter into their.
Allah
give us Himma to take advantage and receive
advantage from
what's left in this Mubarak month
and to finish it well.
Team
and Allah
accept it from us
and make our
eat
in truth.
Amen.
So we continue.
He has
the next
discourse with regards to the nature of
under the doctrine of the Hakimis.
After spending a significant amount of time talking
about
the idea of miracles and how we conceive
of miracles and what the different types of
miracles are, etcetera.
Now he moves to a discourse on the
superiority of the Ambia, alayhi, musalam to the
oliya.
Inshallah, in my most current iteration of teaching
the, I'm
teaching an online course,
in 10
segments.
Tomorrow is going to be the khatam. I
think the khatam will be open for the
public. So if you wanna log on, we'll
post a link in the Telegram group. It'll
be tomorrow at,
at noon CST, 1 EST.
But at this point, we're gonna cover in
the as well. So, this is one of
the things I I really appreciate for all
the
really, like,
sometimes at times challengingly strange stories he brings.
He makes sure to keep everything real legit
with with his, grounded in the kitab and
the sunnah and grounded in the, Aqid of
the Admisunna.
So he says, you must know that by
universal consent of the sheiks of the so
of all the at
our our at all times and in all
circumstances,
subordinate to the prophet
whose missions they confirm.
The prophet salayhi wasalam
are superior to the oliya
because the end of wilayah is only the
beginning of nambuwa.
Every nabi is a wali, but only some
oliya,
are prophets
and some are not.
The prophet, s alaymusalam,
are constantly exempt from certain attributes of humanity,
namely fall fallibility,
are exempt from certain attributes of humanity, while
the only so temporarily at times.
The fleeting state of the wali is the
permanent station
of the of the prophet. Meaning the fleeting
state, the hal of the wali is the
Maqam of the MBIA alaihi wa sallam.
And some things which are to
saints to the Uliya Maqamat
may even be a veil, a hijab to
one of the Ambiya
This view is held unanimously
by the Ulema of the and
by the,
the
Mu'tasawifa,
but it is opposed only by a sect
of Hashawiyah, the anthropomorphous of Khorasan, who discourse
in a self contradictory manner
concerning the principles of Tawhid,
and who although, they don't know even the
fundamental doctrine of Tasso, if they call themselves
They
are indeed, but
So he's
letting his opinion be known.
They maintain that the Oliya are superior to
the prophets, and it is a sufficient proof
of their error that they could declare an
ignoramus to be more excellent than the Sayidna
Muhammad, sallallahu alaihi wa sallam, the chosen one
of God.
The same vicious opinion is held by another
sect of anthropomorphists
of who pretend to be,
Sufis, but admit the doctrine of incarnation of
God and his descent in the human body
by transmigration
in Tikal
and division, Tajziyah, the idea that Allah has
parts.
The division of his essence.
I will treat fully these matters when I
give my promised account
of the 2 reprobated,
sects of the Sufis. So he mentioned he
said in the beginning, there's 10,
of which 8 are legitimate and 2, he
disowns. He says that they're they're fake. And
so he'll he'll give an account of who
those are at some point in the book
as well.
The sects that I refer to,
claim to be Muslims, but they seem to
be more in agreement with the Brahmins,
with the the Pandit class of Hindus,
in denying,
the special station of the prophet,
and whoever believes in this doctrine becomes a.
Moreover,
the are the ones who spread. They make
dua, and imams
and their
followers. It is absurd to suppose that,
the follower of a imam is superior to
the imam himself. In short, the lives, experience,
and spiritual powers of all the oliya together
appear as nothing compared with one true prophet
because the saints are seekers and pilgrims, whereas
the have
arrived
and have found and have returned
with the command to preach and convert the
people. If anyone of the above mentioned heretics
should
urge that a ambassador sent by a king
is usually inferior to the person,
to whom he is sent, meaning Sayna Jibril,
alayhis salam,
is inferior to the prophet, alayhis salam, that
he was sent to,
and that this is against my argument. I
replied that an ambassador sent to a single
person should be inferior to him. But when
an ambassador is sent to a large number
of persons or to a people, he is
superior to them,
as are the,
superior to the nations that they're sent to.
And this is something that's also basically, it's
the same point as there in the,
the how we as well that when a
pull on a be on.
And say that one prophet,
is is greater any one of the prophets
is greater,
than all the combined,
that don't have at any rate.
Therefore, one moment, of these prophets
is better than the entire life,
of the because
when the reach their goal, they tell of
contemplation of
and obtained release from the veil of humanity
of,
although they are essential essentially still men. On
the other hand,
they cannot be judged by the same standard.
Do you not perceive that according to the
unanimous opinion of all
the
that the station of union
belongs to the perfection of wilayah.
Now in this station, a man attains such
a degree of rapturous love that his intelligence
is enraptured in gazing upon.
The act of, the act of Allah in
his longing and divining for the, active the
the divine agent. So he's gazes longingly at
the of Allah
while longing for the file.
He regards the whole universe as that and
sees nothing but that. Thus Abu Ali, Rudbari
said, where the vision of that which,
we serve to vanish from us, we would
lose the name of
of slavehood,
and for we derive,
the glory of worship Ibadah solely from the
vision of him.
This is the beginning of the state of
the prophets, alaymuslam, inasmuch as separation is
inconceivable in relation to them. They are entirely
in the essence of union whether they, affirm
or deny,
whether they approach or turn away, whether they
are at the beginning or at the end.
Ibrahim alayhis salam in the beginning of his
state looked at the sun and said, this
is my lord.
And then he looked upon the moon and
the stars and said, this is my lord
because his heart was overwhelmed by the truth
and united,
in the essence of union. Therefore, he saw
nothing else, which is a interesting which is
a interesting
that wheel that he makes. Right? Normally, when
people think about that, they think he Sayedid
Ibrahim is making a process of deduction. Something
must be Allah. It's not the statue. So
maybe it's the stars, maybe it's the moon,
maybe it's the sun moving up in higher
higher progress, like, as a process of elimination.
And, and so he his that wheel here
is different. He says that, no, it's that
he sees the the the the the file
in the
in the in the
wherever he looks, which is interesting.
And it's in some ways, it's probably Ashraf.
It's a more honorable
interpretation of
the,
of the words of Sayedid Ibrahim narrated in
the Quran.
Therefore, he saw nothing else, Or if he
saw anything else, he did not see with
the eye of otherness,
but with the
eye of union.
And in reality,
of that vision, he disavowed his own and
said, I love not those that that that
set.
Meaning,
I don't love those that that that perish
or go away.
As he began with union, so he ended
with union. Has a beginning and an end,
but prophecy has no end. The prophets are
prophets from the first, from the dawn of
creation and shall be, forevermore until the end.
Before they existed, they were prophets in the
knowledge and will of Allah. Bayezid was asked
about the state of the prophet sallaihi wa
sallam.
He replied, far be it from me to
say, we have no power to judge them.
And in our notions, of them, we are
wholly,
ourselves.
Allah has placed,
their denial and affirmation in such exalted degree
that human vision cannot reach, unto it. Accordingly,
as the rank of the is hidden from
the perception of mankind, so the rank of
the prophets is hidden from the judgment of
the.
So
he says this is a qualitative,
order higher of of magnitude
in the court of Allah subhanahu wa ta'ala.
Just like the normal people cannot conceive of
the how of the,
the how of the
that that they're in. They cannot conceive of
the from
it. Bayezid was the proof of the Huja
of his age.
Peoples would see him and
see that this is the Huja of this
age that Islam is the haqq because of
his state and because of his miracles and
because of his
and his spirituality and his knowledge and,
how he reminded them of Allah.
And he says, I saw that my
my spirit, this is spiritual heart. I saw
that my was born to the heavens.
It looked
at nothing and gave no heed, though paradise
and * were displayed to it. For it
was freed from phenomena and veils.
Then I became a bird whose body was
of oneness and whose wings were of everlastingness,
and I continued to fly in the air
of absolute
of the absolute until I passed into the
sphere of purification. And here, it translates as
tan zee has purification, the transcendence.
I gazed upon the field of eternally of
and beheld,
there the tree of oneness.
There, I looked at myself.
I looked I, myself, was all of those
things. I cried, oh lord, with my egoism.
I cannot attain unto you. I cannot escape
myself. What what am I to do?
And I
saw that God does spake oh, Bayezid, you
must win release from your own youness
by following my beloved Muhammad.
Smear your eyes with the dust of his
feet and follow him continually.
This is a long narrative.
The Sufis call it, ascension or the mairajah,
by Azid, this entire story that, that he
gives us account of his rapturous experience.
And by the turn Ascension denotes proximity to
God.
The term Ascension denotes proximity to God.
The Ascension of the Prophets takes place outwardly
and in the body whereas the ascension of
the saints and the takes
place inwardly and in the spirit. The body
of an apostle resembles the heart and the
spirit of a saint in purity and nearness
to Allah Subhanahu Wa Ta'ala. Meaning what? Even
the physical form of the there's a between
the internal and the external. Whereas with
the there's just something inside that's,
some spark that's in their spirit, the
and internally internally is the same. That's why,
for example, the dreams of the prophet,
they don't require interpretation.
Everybody else sees things through metaphors. The prophet,
their dreams are.
They're and. They don't require that wheel.
Whereas there's there's still this gap with the
with with the that hasn't given to.
This is a manifest superiority.
When a while he is enraptured and intoxicated,
he is withdrawn from himself by means of
a spiritual ladder and brought near to Allah
to Allah. And as soon as he returns,
to the state of sobriety, all those evidences
have taken shape in his mind, and he
gains the knowledge of them. Accordingly, there is
a great difference between one who is carried
to their in person and one who is
carried to their only in thought,
for that involves some type of duality in
it.
Give us from the phase of the,
and
from the
dust of
the, feet of the
that can be the in our eyes that
brightens the path for us,
by our day and by our night,
and make us from amongst the people who
these are big, very big lofty things, very
much. Don't try them at home type of
things. And
to give us from some that Allah gave
to them, that we're just
people.
And, but there's a great as
well, the person who comes to Allah broken
and with nothing and can see that. This
is also a very great gift and a
very great state from Allah
make us from amongst
them.