Hamzah Wald Maqbul – The Excellence of the Prophets 20 Ramadan 1444 Late Night Majlis

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.