Hamzah Wald Maqbul – 20 1440 Ramadn Late Night Majlis Wasting the Salt 05242018
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The importance of following one's desires and actions is essential to achieving perfect servitude demands, which require individuals to fulfill all attributes and achieve perfect knowledge and satisfaction. The subheading is total submission, which requires individuals to fulfill all attributes and achieve perfect knowledge and satisfaction. The speakers stress the importance of praying five times a day and not thinking it's a big deal, as it is the root of all evil behavior and passion. Finding the right path for oneself is crucial to achieving destruction, and fasting and choice are also important.
AI: Summary ©
So we continue with this,
same book that we've been reading from,
the life of the hearts,
in the pleasure of the beloved.
And so tonight's chapter is
in the spirit of one of the advices
of Mona
Asha
who told his
and would instruct his,
disciples who were
who were
that preached
and engaged with the public
that, if you have some inside of you
or some defect inside of you, then preach
to the people about it, that one day
maybe shame will enter into your heart,
and Allah will rectify that defect in you
as well.
So I don't want people because we talk
about some real high highfalutin type stuff in
this majlis.
And,
you know, those who know me know that
it's not there,
and those who think that it is out
of their personal bond and find out later
are likely to be disheartened.
So I'm gonna just let the air out
of your tires up front.
And, we're all in this boat together, and
we're all trying,
we're all trying to get there,
you know, together
with one another.
Just because we're not there yet, though, doesn't
afford us the
the past that we,
should ignore it. In fact, the ones who
are not there yet are the ones who
need to mention these things and talk about
these things
and, worry about these things, you know,
double, triple, quadruple what a person already has
their act together does.
And so we read in that spirit.
The subheading is total submission.
As regards to,
as in regards to intention and action, perfect
servitude demands that the likes of Allah,
must be the likes of the servant and
his dislikes must be the dislikes of the
servant.
The likes of Allah not meaning but meaning
what Allah loves, the servant must love, and
what Allah dislikes, the servant must dislike.
He must leave no stone unturned in fulfilling
Allah's likes and keeping away from his dislikes.
This is,
a a, I I feel like
there's a little bit missing in this translation
into the English. Instead of translating the word
into dislike, it should be a hate.
Because dislike is a euphemism that's meant to
be polite. Allah is Malik al Haqq. He
is the absolute,
king,
and and sovereign that that that owns the,
the the creation
without exception.
So, there's no need for the use of
euphemism.
There are things that Allah loves and there
are things that Allah hates and and the
servant must love the things that Allah loves
and hate thing that things that Allah hates.
With regards to knowledge and cognition, perfect servitude
demands that the person must have correct knowledge
of Allah's names, attributes, and actions,
and be satisfied with them. Together with this,
he must fulfill every attribute which is demanded
by whatever order is issued.
This is the way of the special servants
of Allah, but people are generally unmindful of
it because it requires firmness and knowledge,
perfect recognition, and the courage to refute falsehood.
This is why most people are only attracted
to the customs of the pious
based on their good thoughts of them. They
do not
progress beyond the statements of the pious. The
customs and statements thus become barriers for them.
There are very few who through the will,
of their strength, the strength of their will,
Afan, break down the barriers and experience spiritual
conditions by pondering and reflecting over Allah's names
and attributes. This is a unique path which
belongs to, which, sorry, brings good fortune and
a person lies on his bed with peace
and tranquility through it.
What a major difference there is in these
two paths.
The next subheading, which is
that follows directly after it and is is
directly tied to it
has to do with following a person's,
desires,
their, their carnal desires and abandoning the salat.
Allah most high says in his book,
There came in the place of the a
group of people who succeeded them in generations.
They came after them
and they wasted the prayer, and they followed
their
their carnal desires.
And, they will,
soon meet with Al Ghais.
And what Ghais will be,
will be
explained momentarily.
After the righteous people, such unsuitable successors came,
who destroyed the prayer? Abandoning salat completely,
delaying its performance or not performing it correctly,
all 3
are included in the destruction of the salat.
Allah says in Suratul
Ma'un.
A curse,
and destruction
beyond those people who pray
that
are heedless,
in their prayer. Sahun means what? They're they're
just not there. They're physically praying, but they're
mentally they're not they're not there. So this
this, there are many people I know even
they shudder from reciting, you know, from the
people who actually bothered to, like, understand what
the meaning of the Quran is. They won't
even recite
without joining it to the next part.
This is one thing that I I see
this in people who understand what they're reciting.
Oftentimes, they'll
recite
whereas someone who does this heed heedless of
what they're reciting, oftentimes, they'll just say
As a self contained statement, it's it's it,
you know, a person should think about that.
Like, why why is the curse why is
this not like,
you know, for the people of Zina or
for the liars or for the, or for
the or whatever? Why is this why is
this instruction and curse coming on the,
being invoked by Allah on thee, the people
of Salat.
They're the ones who are,
he lives in their Salat. So what does
the sheikh say? He says there are 3
ways he mentioned 3 ways of, of,
of destroying the salat. Right?
Literally, it's the same word.
Becomes
is the is is a verb it's a
another it's the verbal form of the same
infinitive that's actually used in literally, it's used
in Urdu. It means to waste something.
So says what? That those people came afterward,
that they wasted the salat, and then they
followed their shahalat, and they will they'll find
which will be,
which will be
explained soon,
and it's not good.
So what does it mean to waste a
prayer? One of 3 things. That either they
didn't pray, which unfortunately,
people, you know, are are are they've they've
done that. They don't pray. People don't pray.
They'll curse the Tablija mat, you know, the
day all long.
But you know what? Guess what?
At least, you know, if you agree with
nothing else that they they have to offer
you, at least the fact that they come
and remind you to pray, or whatever other
jamat that reminds you to pray. Right? The
difference between the the the the people whose
covenant with Allah is active and those whose
covenant is like, is is right now in
the deactivated mode is what? It's the it's
the
salat. And that's why, you know,
our own relatives, our own elders of our
own families. Right? I don't know any of
us who comes from, like, a Bifandana of
Ullama and whatever. Alois is a sayyid, but
you probably have to go up the the
the chain a little bit before you find,
you know, like, you know, the floating in
the air and, like, you know, newer out
of fingertips type people. You know? So I
don't know. Maybe I I just assume the
assumption. Right?
If someone were to
walk into the mezzan with the elders with
the open can of beer
oh my god. If someone were to walk
in with, you know, like, holding hands with
Becky into the
Oh, my god. If somebody, you know, if
somebody were to do a a 100 other
things that are culturally offensive.
Right? Our has done but our hasn't happened
yet. People still will have a heart attack
and they'll freak out. But somebody missed a
prayer, wasted their prayer, it's like not it's
not a thing anymore. But the thing is
it's a it's a thing with Allah ta'ala.
But that's not it because many of us,
okay, you went to 1 or 2 Dhara
Hikmah. Okay. We pray 5 times a day
You know?
We went on Jamat or Faizani Madina or
whatever
we, you know, Hanka,
Madrasa, whatever you wanna group, whatever you wanna,
you know, became a Sufi, became a hubby,
became whatever you wanted to, started praying 5
times a day.
Right?
The other two things are what? Is that
the the delaying of the salat from its
time,
which, again, people don't think is a sin.
So many people do pray how yeah. Do
how many times a day you pray? I
pray 5 times a day. How many times
do you pray on time And it's a
number other than 5.
And they don't consider it to be bad.
One thing is, I mean, one thing is
that that it's bad that it happens.
The greater calamity
is what is that a person thinks that
it's not a big deal.
The one who prays 5 times a day
in time but doesn't think it's a big
deal, that person is actually in a worse
position than the one who who prays, like,
4 or 3 times on time but, like,
is cognizant of the fact that this is,
like, very high levels of bogusness in my
deen.
So,
so what what is the first one is?
Is the the
the the
the not praying. The second is the delaying
to pray for prayer from its time. And
the meaning of delaying the prayer from its
time
in a Sufik context is different than the
meaning in the
context. Right? So for example, Isha, you can
pray it until the 1st 3rd of the
night is over in the Hanafi school. Right?
In the first half of the night, something
like that. Right? And then Maliki school is,
like, the 1st 3rd of the night. There's
an opinion of the first half as well.
Right?
There there's opinions with regards to these things
that have a,
a,
reality, but the Sufik reality is what?
That the person whatever they think once the
prayer time comes in is more important than
the prayer. That's not actually a need. That's
like some other higher need in the deen.
It's a it's a problem.
This is why the Rasul
said what? He said that the,
the best of the amal is
and it's been interpreted by most of the
meaning the salat in the beginning of its
time. And this is one of the really
wonderful things about going on hajj,
or going on Umrah is that there's a
time in which
the person just for those couple of few
days or going, like, whatever to some retreat,
like, you know, going to means like,
or to one of these gatherings.
That what happens is that when the salat
comes in, the fiqh is what? That we
have to pray. The fiqh is what? Not
that I'm gonna come in and join,
you know, you know, before the ruku. No.
I'm gonna have made wudu before the adhan
happens. I will sit in the and hear
the adhan, and I will pray my sunnahs
and be sitting in the when the is
called.
This is the fiqhir of the Sahaba radiallahu
anhu, and it's completely so alien to us
that, like,
you know, we we've replaced that with having
fixed prayer times. Where the
Sahaba literally used to be have be, like,
suned up in in the waiting for the
messenger of Allah
to come out.
And so this is in in in terms
of your sufic development, this is the meaning
of dealing the prayer from the time is
that you just keep kicking the can down
the road. Allah forgive us and Allah to
help us. That the salah should be your
first figure that Allah to the
the the Adan is there that my Allah
is calling me for to his presence.
And, this is my this is right now
at this point. This is my priority.
And
what can we do our you know, because
of circumstances, some of which is not their
fault, our fathers
left the place where the Adan is called,
and we don't hear it anymore.
No point complaining about that. But it is
a it's something to be cognizant of that
we're missing. We're the the fact that even
that's missing, it makes the entire construction of
this,
of this understanding,
difficult to do. So we have to struggle
a lot harder.
And so the second one is delaying the
prayer from its time is that's also the,
of the and the third is to not
pray correctly. And people do all sorts of
cheating. They pray before the time. They pray
after the time. They,
you know, don't make wuvoo properly.
They don't, you know, whatever. Like, you know,
if you take your socks off one day,
the is gonna happen for god forbid, you
know, if you do gym at work, sees
you wash your feet, like, you're gonna, like,
die. You you're just gonna, like, you're gonna
fall on the floor and, like, have a
seizure and get cancer and AIDS at the
same time. I don't know. Uh-uh. But, like,
you know,
these these these, like, little things, these little
shortcuts,
The fact that a person even thinks about
them is a sign. Right? And maybe if
I'm Sheikh Fulam gives you for it and,
you know, how dare you difference of opinion.
We're not having a a this this difference
of a thick discussion here. We're talking about
what if it's in your if it's in
your heart something, you're like, is this something
I wanna do or not?
It's better not to do it. And
all the best.
And the third is, the third one is
what is not praying correctly?
Said he asked his father,
may Allah be pleased with him about the
words, those who are unmindful of their
salat. Those who are unmindful
of their salat. He said, it doesn't mean
those who do not,
it does not mean that they do not
experience wandering thoughts in their salat. Rather, it
means that they do not bother about the
times of the prayer. They remain occupied with
other tasks and are not conscious of the
time of the salat.
Alright. So the the the the that's that's
being talked about here,
what did say, he says it's not that
the the people who, like, don't have stray
thoughts in their prayer.
It's what is it the the actual time
because that's something you can't help. But the
actual time of the prayer, you know, people,
they're not they're not even aware of it.
They're not cognizant of it. They don't care
about it. They don't, it doesn't like, when
it comes in, it doesn't bother them. It
doesn't
it doesn't impinge a weight on them that
I have something that I have to do
now.
The Sheikh of the author explained these verses
as follows.
Although following lusts and desires included the abandonment
of salat, Allah mentions salat separately
in order to demonstrate the extreme repugnance of
abandoning,
and and and wasting the salat.
Following, a per a person's,
following his lust prompts a person to every
other evil.
The words they went after their lust,
explained the fundamental disease in a human,
with regards to following his lusts and his
desires.
If a person does not combat the desires
of his carnal self, is not resolute in
this regard, and allows it to do whatever
it
desires, then this is a prelude to severe
loss and a cause of destruction.
The fundamental reason for shortcomings in physical acts
of worship like salat and fasting, monetary acts
of worship like zakat and giving charity
or committing sins,
is the very same,
as following one's lusts.
The following is stated in the Tafsir.
Keeps a person occupied from their salat and
from the remembrance of Allah.
So the fact that you get hungry and
you enjoy eating when you're hungry or that,
you know, a person is
friendly with the missus when that's appropriate. That's
he's saying that that's not what what's meant
here. Rather, every every desire you have that
keeps a person,
that keeps a person away from the salat,
and keeps a person away from Allah's remembrance.
Now note, that could actually include
friendly time with the with the with the
spouse.
That could include eating the most halal advocate
certified hand slaughtered 7 degree,
super triple double organic halal, food in the
world.
If it's if it's if it's something that
distracts you from your prayer, because this again,
we're not talking about here. If it's something
that distracts you from your prayer and it
distracts you from the remembrance of
Allah, then it's also included in it's also
included in that.
A person does not perform salat because,
his self is not ready for it. He
does not want to give up his sleep
for it. He does not want to,
when he says, we say self, his is
not ready for it. He does not want
to give up his sleep for it. He
does not want to pay zakat because his
nafs does not want to. He resorts to
theft, treachery, robbery, and cheating because his nafs
desires abundant wealth. He consumes alcohol, commits adultery,
and other,
invitations toward adultery
because,
because what? The self in takes enjoyment from
these activities. In short, the fundamental destruction of
man lies in following the desires of his
self.
Following of the self is the root of
all sin.
This the the the following of the ego
is the root of all sins. Rather than
nafs is,
something you take work from, you don't allow
it to lead you. And this is something
that even Kofar know that the person who's
self absorbed and the person who follows his
lusts, not necessarily, they're gonna be psychologically a
complete train wreck. They're not gonna be happy,
that no one's gonna love them, and they
themselves are not gonna be able to respect
themselves.
And it leads to it leads to illness
physically.
It leads to illness,
mentally as well, and it leads to illness
spiritually.
The original meaning of is to wander and
stray from the right path.
Right? That they will,
the the the people who
wasted the prayer and followed their
that they will they will meet with.
Says the original meaning of is to wander
and stray from the right path. This is
why some scholars translate this sentence as they
will receive punishment for their deviation.
Others say that they will meet destruction.
The the author of Ruha al Ma'ani Saydah
al Lucy
narrates on the authority of Ibn Jareer
and Tabarani
from, Sayda
Abu Umama.
Sayda Abu Umama
who said that Re refers to a river
in the bottom of the * fire,
in which the pass of the inmates of
* will flow into.
Says that Re is a river or valley
made up of the pass of the inmates
of the * fire. It is a very
deep river and its taste is most terrible.
Those who used to follow their lusts will
be cast into it.
Note, in order for us to be worthy
heirs and inheritors of our prized predecessors
and seniors, it is essential for us to
give up those evil acts which Allah mentioned
with regards to destroying the salat and the
following of lusts.
We will have to do good deeds instead.
Saidna,
Molana Mohammed Ahmed Partagari,
used to say, and he's,
he was a great, sheikh,
of the previous century, of the Tarifa in
the Indian subcontinent.
He used to say that,
that people say Allah is all forgiving and
most merciful. He will certainly forgive us. I
say, the sheikh says, I say, forgiveness is
not so easy rather it requires repentance, iman,
and good deeds. Allah most high says in
this regard,
Yeah. Allah Ta'ala says in his book, in
Surataha
that indeed I am the ghafar. I'm the
one who forgives forgives
again and again and again. My habit and
my my my constant state is forgiveness.
For who? For the one who repents and
for the one who believes and for the
one who does good deeds and then takes
the, the path of guidance.
After believing in, the subject matter of this
verse, we must bring good actions into our
lives. Allah,
inspires Amin.
So the idea is what? The idea is
that that the
these 2, these 2 things, the salat, which
is oftentimes used as a metaphor for the
entire rest of the deen. It's the beginning
of the following of the deen and the
way Allah wants,
wants it from us as opposed to how,
you know, how we wanna have it our
way.
These things are the first things that need
to be rectified. This is the whole point
of fasting.
It's the whole point of fasting is that
you get the upper hand over yourself. This
is a chance now tonight is the the
night of 20th.
So the Asharah of of is
is this that's it. It's the, tonight and
tomorrow, and then we'll start the.
The Ramadan
is mostly done now.
There's 10 more there's 10 more full,
days nights, you know, possibly 9 more full
days and nights in it. And then afterward,
people will go back to eating and drinking
in the day. They'll go back to,
not praying as much. They'll go back to
doing all, you know, all of these other
things. Even if a person's life changes for
the better, it's not gonna be Ramadan for
the entire year.
So,
this is the chance that a person that
has this insight
that following these things is what's what's what's
opens the door for our destruction, following these
desires, what opens the door for our destruction,
wasting the salat is what opens the door
for our destruction. Now is the time to
grab the the bull by the horns and
and kind of make a plan in order
to in order to change it.
And, it it happens. Allata gives people tofik,
you know. People,
a lot that gives them tofik to change.
The thing is this is that, like, you
know, the food can be prepared, it can
be put on a plate, it can be
put in front of you, it can be
served to you,
but you're the one who has to eat
it eventually. And it comes back down to
what we talked about yesterday is that the
heart has a choice that it wants to
make. Does it want a lot of Allah
or does it want something else? Because there
are some people who are like, oh my
god. If I become a pious person, I'm
not gonna have fun anymore.
If I if I, you know, if I
become a Sufi, I'm not gonna, you know,
make as much money as I would have
before or, you know, I'm not going to,
impress,
you know, someone that I'm desperate to impress
or I'm not going to, you know, I'm
not there's something like I'm gonna miss out
on something, you know. And the fear fear
of missing out, the FOMO is like,
it's one of the most decrepit and stupid
things in the world.
It really it's so dumb. A person should,
like, look, make the of how stupid it
is in their mind.
Because
when you see somebody else do something and
you wanna do that,
it's like monkey like behavior.
Rather sit down in in in isolation,
and think what do you want from your
life, and then go after that.
And then when the other monkeys do something
else stupid, don't be you know, don't you
don't need to be distracted by it anymore.
It doesn't have to have power over you.
It doesn't have to have sway over you
anymore. Otherwise, how many people will just go
to the hellfire because they're afraid that someone's
gonna pass a stupid comment about them, or
their mother-in-law is gonna say something to them,
or their cousins are gonna say something to
them, or, you know, someone stupid at school
who doesn't really even care for them in
the first place is gonna say something dumb
or do something dumb or whatever.
You know, you have to make that choice.
If you sit in isolation and and, you
know, with your own self, not in the
stranglehold of your nafs, not in the stranglehold
of Shaipan,
and Bayrut Anwar of the salat,
and you choose that I want Allah to
Allah, then make some some kind of plan
for it,
you know. And if you choose something else,
then
I can't, you know, I can't stop you,
and I can't say anything except for whatever
else you choose, you'll get it. And you
might regret that choice one day.
It may not be as useful to you
as, you know, like, say, you know, say,
Ibrahim
said to his people that look at your
idols, you know, do they,
do they do they benefit you at all?
Are they are they able to benefit you
at all? Are they able to harm you
at all? Are they able do anything for
you? You choose something else, you know, see
what what benefit it gives you. But, you
know, this is this is a choice a
person has to make, then they can make
their own plan.