Hamzah Wald Maqbul – 1440 3 Ramadn Late Night Majlis Love and Hate for Allh Ribt 05072019
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This is the 3rd night of Ramadan.
So already we're a tenth of the way
through.
Allah
give, all of us the that
we
make use of the opportunity.
They're They're just very few
days in number, and
when they're gone, they're gone.
And Allah give us the Tawfiq that we
don't be from amongst those people who are,
who waste the the the days and waste
the opportunity.
And then, after when it's gone,
they say, oh, look,
look how quickly Ramadan came and went. Because
if you're doing what you're supposed to do
and you're taking advantage of all of the
time properly,
the sign of that is that there's barakah
in the time.
And so a day will seem to last
a week,
or it will seem to last a year.
You'll go to sleep at night because you
read so much Quran, and you, made so
much zikr, and you made so much mujahada,
you'll barely remember what happened in the morning.
Versus if a person is spending in an
idle amusement or in sleep or in,
some other idle
pastime,
the time will go and a person will
wonder where it went.
So Allah,
give us.
The it's a month Allah,
his messenger
said, it's narrated that
he said. The beginning of it is rahma,
and the middle of it is
is,
is. So the first part is mercy,
and the second part is forgiveness,
and the last part of it is manumission
from the fire.
And so we we know from this that
every
every day of Ramadan has a different color.
Every part of Ramadan has a different color.
And in fact, every day of Ramadan has
a different color.
It
comes
in
another
narration.
There are those people who
will write that their write for them their
freedom from the fire,
And that's in every night. And every night,
it's a separate set of people.
So let not a person say, oh, look,
you know, Ramadan hasn't gotten going yet or
in the middle, you you know, you started
off strong and then there's a lull, there's
a dip in the middle or, you know,
that a person burns out that every night
they should do something and make
that that you be written from the from
the people who are freed from the fire
in that night.
In the beginning of this text that we
are reading
that
he says,
he says he says,
That a person it's it's it's
from the first things that a person
has to
a legally responsible person is responsible to do
his what? Is to
repent to Allah to Allah before Allah becomes
angry with him. And that is the opposite
of what we're talking about. That a person
who Allah has his comes down on that
person, then they're written in that in that
moment that this is a person Allah is
not gonna forgive. He's gonna take that person
to task and burn him in the fire.
This is Ramadan from its is that every
night there's a quota of people
who will be written that Allah will forgive
them.
And there's nothing that they can just like
the person who Allah is angry with. There's
nothing that person can do
afterward to save themselves.
Like that a person who Allah is pleased
with and who Allah writes that they're free
from the fire. That person, there's nothing that
they can do that Allah will
be angry with them afterward. Allah make all
of us from amongst them in this very
night,
and and and and and and all the
nights of Ramadan.
So we continue.
That a person is obliged to
guard
all of his limbs
as much as he, he is possibly able
to. And so the limbs here in in
terms of the discussion of the spiritual heart,
are they include the physical limbs like the
hands and the feet,
but they also include all the senses,
the the hearing, the the the the
the vision,
the the
the smell, touch, etcetera.
They include the speech that the tongue,
that the tongue does and the inputs inside
of the stomach and the private parts.
And if you thought that whatever eating halal
is something that only
do or you're some sort of zabiha hater
or whatever,
well, this is what our, this is what
our are telling us. And Akhdarib may have
been accused of many things, but I doubt
that anyone incredibly accused him of being desi.
But a person is is obliged.
How much are you obliged to to do
as much as you're able to?
As much as you're able to. Which for
some people is more than others and for
some people it's less than others, but it's
a lot.
They read it today in the Taraweeh. Allah
Ta'ala doesn't burn a soul more than it
can bear.
And Taha'i will rephrase that, Rahimullah, and his
that doesn't
load the meaning of doesn't,
burden a soul more than it can bear.
It's it's the it's two sides of a
coin that
a soul is not able to bear more
than what Allah has burdened them. So a
person should understand that that the meaning of,
that Allah didn't make difficulty in the deen
for you is a a a an extension
of
struggle in the path of as you're able
to. So a person has to do their
best in order to make sure that that
that all of these all of these limbs
that are inroads into the heart, that they
defend them. And he says
knowing that what nobody is going to be
able to be a 100%,
successful in guarding them. But
the thing a person is not able to
do a 100%, they're also not allowed to
abandon a 100%.
This is a trick of the nafs. The
nafs like extremism.
The nafs likes to either be flying high
as a kite and I'm like, you know,
part
2 and,
talking all this great stuff
and, you know, you
know, whatever,
getting likes because of my
spiritual paradigm, sophisticated
Sufi spiritual blah blah blah.
And then when the kite crashes, then a
person's like, oh, this is impractical. And the
fact is that both of them are tricks
of the nafs. A person who's actually making
saluk on the path properly
is, somewhere in between the two extremes. That
a person has to constantly be guarding
the the the limbs as much as they're
able to.
And that a person should, is is obliged
to love for the sake of Allah, and
to hate for the sake of Allah, and
be pleased for the sake of, for his
sake, and to be angry for his sake.
Meaning meaning what?
We live now in
we live now in a in a age
where, you know, it's the cult of the
self.
It's the century of the self. In fact,
the century of the self has passed,
and now, you know, people are up for
round 2. And,
nobody's happy.
Nobody's
happy. People are like a bunch of like
wound up kids. Like little kids sometimes, what
happens, there's a little kid who's like sleepy
and the kid's in a bad mood. I
don't know if you guys have to take
care care of little kids, but like kids
when they get sleepy, they they get in
a real bad mood. And then and then
like the one kid, I was like, hey,
it's time to go to sleep. And that
kid's like, I don't wanna go to sleep,
blah blah, and screaming, I don't wanna go
to sleep. I don't wanna
right? The thing is, look, you know, what
you wanna be okay. Fine. Choose what you
wanna be. You're not gonna be happy.
You're not gonna be happy. Be whatever you
wanna be. Let your knobs kick and scream.
Get everything it wants.
You know, all all the money, all the
power, all the respect, all the all the,
carnal desires,
all of those things. Get whatever you want,
be what you wanna be, fulfill yourself. The
people who are the most self fulfilled people
are the ones who end up committing suicide.
Ultra rich and ultra famous people, they usually
end up killing themselves. Why? Because at the
end of the rope, they at the end
of the line, they realize that there's,
you know, that I've achieved everything I wanted
to and I it's still meaningless.
And there's nothing I can think of left
that I can achieve that's gonna give me
meaning. And so they end up ending their
own lives.
So the civilization that our forefathers built, these
are the texts that the the the the
children used to read from day 1, is
forget about what you wanna what what you
wanna be and what you wanna do.
Forget about that, but but
peg what you're the benchmark of what your
happiness is instead of with your nafs, but
with Allah.
Pack it with Allah. That if you love
for his sake and you hate for his
sake and you're pleased for his sake and
you're angry for his sake,
then you'll find happiness and you'll find success.
Can you imagine, like, you guys are the
few,
like, you know,
type people who have shown up in to
read your in silence.
Imagine an entire society that was built on
that. The rich are like that. The poor
are like that. The, you know, the the
the enfranchised class, the different disenfranchised class. Even
the the the pious people are like that.
Even the sinners are like that. So there
are some people who are like, you know,
they can't stop themselves when they see something
haram. The people
gave everybody a different ability
to to fight. They're not somebody. They're they're
not the pull of it is harder than
other people, you know. And literally these things
break down to the points of insanity and
sickness and things like that. A person cannot
control themselves.
But even the ones who are the sinners,
they still this is like what they uphold
as an ideal, you know.
And the fact of the matter is that
that was built house by house.
Family by family with small children,
with husbands and wives and things like, it
doesn't just happen because someone retweeted it or
shared it on Facebook or because a political
party came to power or any of that
other stuff.
But, imagine what what
a difference that would make,
you know, that what how different it would
be to walk down the street,
how different it would be to, meet people,
how different it would be when you interact
with people,
in business and in politics and all of
these other things. So this is the this
is this is the thing before you're reading
about salat and tahara, in order for your
other knowledge to have value,
A person
has to accept that it is an obligation
to love for Allah's sake and to hate
for Allah's sake, and to be pleased for
his sake, and to be angry for his
sake. Instead of asking the question, what do
you wanna be? What makes you happy? Ask
the question, what does Allah want from you,
and what makes Allah happy? And if you
peg your happiness with with that, you'll never
be disappointed because Allah created the heavens and
the earth from nothing, and he has power
over all things, and he's the one who
ends up on top. He was there before
everybody else, and when everyone else is gone,
it's only gonna be him left.
So,
that's a surefire strategy,
for a person to come out on top.
And it is an obligation on a person
to command,
to that which is that which is right,
that which is decent,
and to forbid that which is,
blameworthy
and worthy of censure.
So he
now mentions a number of sins
that are sins of the heart
and sins of the limbs. He says it's
haram for a person to lie,
and it is haram for a person to
backbite, which is to say something about another
person that they wouldn't like,
when they're not present,
even if it is true. When Namima and
to tail bear to, you know, say,
you know, to somebody,
a story about somebody else,
or what they said about you or whatever.
So these three things,
it's really interesting how the deen,
has
built in,
inoculation against
the the the the the
complete catastrophe that social media has turned into.
Right? Social media has turned into a joke,
particularly Facebook. Facebook is like
Facebook is like,
amongst, like,
social media,
like, Shawarma
is, like,
in, like, whatever
Shammy, like,
fast food restaurants. It's like the king. And
then afterward, anything that affects Facebook then cascades
down through all the other ones. It's so
stupid how, like, literally, like, Russian trolls have
figured out to a science how to use
it in order to wreak havoc on
on on, like, whatever Brexit and on on,
you know, American, like, political, like, trends. Okay.
Fine. Is he guilty of collusion or not?
A lot of those best. Who who really
cares? But the fact of the matter is
you have, like, NPR is selling this news
story about how,
Russian trolls and they're they're literally they're from
Russia. Their their IP addresses are in Russia.
Just as an experiment, they made one, like,
group that's, like, Americans for, like, patriotic values
or something something like that. And then another
group which is, like, American Muslims for, like,
whatever, democracy and human rights or something sincerely
like that. And they're both fake. They're both
just Russian trolls.
And they're they they basically pay money to
get get advertising and build followers and get
up to, like, these 100 of thousands of
followers. And they'll post attacks at each other,
And just stupid people will join in and,
like, they'll just,
you know, they'll just end up,
riling them up. And the deen has,
like, what does the deen teach? The deen
teaches that, like,
you know, Right? If, if, if a crooked
person and a profligate person comes to you
with news, verify what your what news you
get before you get upset. Instead of verifying,
what do we do? Re share, retweet,
like, comment, get riled up. And god knows.
And then afterward, it turns out that none
of it ever really happened. It turned out
you could have gone down the street and
just talked to someone face
face and, like, straightened it all out. This,
people have different
lying. People have different, standards of what they
consider to be lying and what they consider
to be truth. What's the standard of,
of,
the Sahaba radiallahu anhu with regards to what
is a lie? That be that that that
the prophet said, it has been written.
Uh-uh, it's enough for a man to be
considered a liar that they just repeat everything
they hear. That there's no filter there. They
don't think about, is this true or not?
Is it possible or not? Can I go
and ask? They just repeat everything they hear.
And the
that
they used to consider with regards to,
lying that if a person,
hears something
and,
they're not a 100% sure it's true and
they repeat it, that that's also considered a
lie. Even though many people, you know, nowadays,
their sensibilities that, well, I didn't know. It's
not a lie because I didn't know. No.
The fact that you knew that you didn't
know, means that you should, refrain from saying
what you wanna say or at least you
have to give a requisite amount of disclaimers.
Because this concept of what truth and lying
is, it caused a problem in the field
of hadith because how can you say what
the prophet said or he didn't say? None
of us were there to hear it. Right?
So that's why the the workaround for that
is the the the chain of narration, the
institution of Isnat.
Otherwise otherwise,
nobody would say anything about the prophet sallallahu
alaihi wa sallam.
That whoever,
lies about me on purpose, let that person
prepare to take a seed in the fire.
So these three things, these are the ways,
that that that lying,
basically spreading falsehood, and riba,
and, backbiting people and tail bearing about about
bad things, about people to one another.
These three things, the
of the ins, they've known for centuries. These
are the ways that you break people up.
You break up a this way. You break
up, the people of Adin this way. You
break up families this way. You break up
husbands and wives this way. You break up
brothers and sisters and siblings this way. Obviously,
this is a weapon that the people of
iman are not going to use against other
people in general, and they really shouldn't.
But we would be stupid to think that
they don't do it
to us.
So,
the only way to be immune to these
things is, a, first of all, understand that
it happens and understand how it works. And
then on the on the back of that,
before you, you know, make judgments about people
based on what you hear,
before you make judgments about your brothers and
your sisters and other Muslims in this country
and other country, etcetera, etcetera,
before you make judgments of people in in
the Masjid or make judgments about the students
of knowledge or about the or about your
elders or whatever,
that you just, you know, go and try
to figure it out. Otherwise, there's some dumb
people in this world that have you believe
that, you know, Imam Ghazali is the reason
that the Ummah, you know, doesn't, you know,
is illiterate or whatever. Stupid things because people
hear someone says something stupid about a person
and then they just repeat,
mindlessly,
whatever they hear.
And it's haram. You have to know that
it's haram to lie, to,
make reba
against one another and to tail bear.
That a person it's haram for a person
to be, to have arrogance, to think that
they're a good person. The person who thinks
they're good is a rotten person. And the
person who doesn't think anything of themselves, that
person is a special person. Well,
to be conceited, to think to think well
of yourself,
and to be impressed with yourself.
This is something that
we don't learn from our from our, prophet
who
said,
that I am the the master of the
children of Adam, and I don't consider this
a boast. I'm not boasting rather this is
a
a meaning from the meanings of wahi that
he was commanded to convey. It didn't it
didn't get in his head. When Arjub that
a person should think they're better than others,
say,
one of the big of tariqa,
and of Tasawaf.
His entire tariqa was the suluk was based
on tawadur,
on on,
on humility.
His book, Al Burhan Al Mu'ayid, was something
that Hazrat Tani
loved so much that he actually translated it
into Urdu, and he
he wrote a commentary on it as well.
So say, it's
very famous that he said once in the
gathering of his,
and these are people that would have thousands
of people show up to their gatherings.
He said he said to them,
if I he says he says,
Firaunu Haman. He
says that may I be gathered on the
day of judgment with Firaun and with Haman.
If I if I feel inside of my
heart that I'm better than anyone in this
gathering.
And people used to not say those types
of things lightly.
It,
you know, it must have caused a ruckus
in the Majlis that he even said that.
But there are people like that, and that's
not an easy thing to do. You have
to really,
you know, you have to really put put
put your knuffs down,
in order to, get to that point.
But,
that's why we have these weird things in
our,
in our in our tradition
that,
you that the you'll find them in the
middle of the night cleaning the toilets, and
you'll find them
straightening out the shoes, and you'll find them
serving people, etcetera, etcetera because of their fear
that this kibber, which is if there's any
if there's any cardinal sin from which all
other sins, start, and if there's any sin
that resembles Kufr from amongst the sins, it's
this kibbr, this arrogance, and this urjab that
a person has conceded. Why? Because kibbr and
urjab are the sin of of Iblis.
The curse of Allah to Allah be upon
him.
That he that I am better than Adam
alayhis salam. He created me with from fire
and you created him from from from, clay.
And that a person should,
that a person should,
show off, do a deed for the eyes
of other people. Or that a a person
should say something for the ears of other
people.
And this is another thing whoever's tested or
tried with having to say something,
with regards to Dean, with virtue, or or
or or with regards to,
the truth. Let them look at the audience
that they're speaking to and know that these
people are, they're just, they're they're forms, they're
they're
they're specters,
their,
corpses that are walking. And when they say
what they say, let them say it for
the pleasure of Allah.
It doesn't matter if there's 1 person in
front of you. It doesn't person no matter
if they're a beggar. It doesn't matter if
they're the president. It doesn't matter if they're
the king. Allah subhanahu wa ta'ala is the
king of kings. Allah ta'ala is the one
in his court. The kings will grovel. Allah
ta'ala is the one who, in his court,
the the most honored of people,
can become abased, and the most abased of
people can become honored. It doesn't matter if
there's 1 person or if there's a a
100 people or a 1000 people or a
1000000 people. They're all equally nothing in front
of Allah Ta'ala. So when a person does
a deed, let them do it for the
mother of Allah, and when a person says
something, let them do it so that Allah,
the rub, can hear and be pleased with
it. And this is one thing, you know,
humility doesn't mean that when you do a
a deed that you you're like, oh, it's
nothing.
If you do something for the sake of
Allah and it's a good deed, you should
you should feel proud of it. If you
have the feeling inside of your heart, Allah
is gonna love it.
You you understand what I'm saying?
Uh-uh.
And if you say something and it you
shouldn't be like, oh, it's nothing. If Allah
loves it, then it's something you should actually
feel pride about that, joy about it. But
the thing is that, like, when you switch
the parameters, then your criteria by which you
think something is good and bad, they switch.
Right?
So,
you know, for example, the the thing that
has no nuffs in it
whatsoever. So, like, your your mother tells you
to go to, you know,
to go to somebody you don't like and
to like, I don't know, compliment them or
something like just similar it's like strange or
weird like that.
You you're first think to yourself, is this
a haram thing she's asking me to do?
No.
Uh-uh. And then you're like, well, my mother
is asking me to do it. So it's
it's it's it's,
you know, it's something that I'm gonna be
rewarded for. And then you look inside your
nafs, and you're, like, do I wanna do
this or do I not wanna do this?
And you really don't wanna do it, then
you should be happy because it's a sign
that Allah will accept from it because this
is a fortified need. It cannot be assailed
from any side.
And a person should be very happy about
that at that point, you know. There's so
many things. There's so many things from the
and from the that you can be happy
about them. But the thing is that the
the happiness you should be happy about them.
In fact, being happy about them will increase
your reward.
But the the the criterion is not
is not
what other people think, but it's what Allah
ta'ala what Allah ta'ala is going to think
about it. How it's gonna look in his
another versus the another of the people or
how it's gonna
sound to him versus how it's gonna sound
to other people. And what is the the
criteria? Because look at look at all of
us.
Your your father is university educated person?
Your father is university educated person? Yeah. Right?
We're the same class of people.
We're the class of people from back home.
You know, we're like big shot classes. And
so big shot people, when they raise their
kids, they raise their kids to be like,
oh, look. You're like the thing, and you
should be a leader, and you should this,
and you should that. So what happens, we
have an entire generation of people in, in
our immigrant class of, children. And even from
those who were born and raised in this
country, there's a class like that as well.
That their their mindset is what?
I'm gonna serve the deen by becoming the
president of the masjid. I'm gonna serve the
deen by becoming a wealthy person, by becoming
a wealthy doctor, by becoming a a a
a board member. I'm gonna serve the deen
by becoming this leader and by becoming that
leader, which is fine. Someone has to do
it. Right? But the idea is what? Is
that like if, you know, what is the
here? Is it to become wealthy or is
it to serve the Deen? What's the is
it to be a leader or is it
to be,
to serve the Deen? And if you were
that such a person was presented with an
option that you can do better service through
poverty, you can do better service through,
humility.
If a person is gonna say, no. I
thank you. No. Thank you. I'm not interested
in that. That means that the service was
it's
just a bogey. It's just some someone pinned
on to the side.
That doesn't mean that we don't have leaders.
We obviously have leaders. It doesn't mean that
we don't have rich people. We have to
have rich people. How are you gonna pay
the rent at Rehbhat and how are you
gonna,
build a master and all this other stuff
without without having people of wealth? But the
the idea is what is that if you
switch the parameters around to be for the
sake of
Allah then,
things end up looking,
looking very different.
Well hasad
hasad is a a an
problem that a person should be jealous of
another, and the reason is what? The hasad
is the jealousy in which you wish another
person to lose their their blessings.
It's okay to want a blessing another person
has as long as you don't have an
you don't wish negative for them, and you
are happy for them that they have that
blessing.
But Hasid is the one where you want
them you want them to lose to lose
the blessing that they have, and that's an
objection not against the person but against Allah.
To hate somebody,
and to see yourself as better, having virtue
over another person.
Well, hamzu.
Hamzu is what?
It's not short for hamza because I'm hamza
with a not a
Hamza
is to talk garbage about someone behind their
back, and lums is to talk garbage to
someone in front of their face.
Allah says,
he says, destruction and curse be upon,
upon the one who
talks garbage about people behind their back and
talks garbage to trash talks to them, in
their face. These things are all,
forbidden.
Allah,
protect us and protect our limbs and our
tongues and our hearts from these
things.