Hamzah Wald Maqbul – 22 1440 Ramadn Late Night Majlis Rabt and Inbah 05262019
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So continuing our reading from the the
discussion from yesterday
about Al Qahr al Jabari.
The,
the the casting of seal,
on the hearts,
which is
at some point, it becomes irreversible,
and it, destroys a person's ability to
receive any benefit from
Wahi and from Nabuwa,
and
how a person earns it.
So today we will continue with this discussion,
from the tafsir Jawahirul Quran,
from Moana Hussein Al Alir Raheem who
will talk about
a Quranic concept which is essentially the opposite
of that,
that,
that.
And it is a concept known as Rabd.
So Rabd, this is a Quranic
terminology,
and he will
mention,
you know, a couple of ayat in which
this,
kefirah or condition of rata on the on
the heart
is mentioned.
But, I want everyone to
appreciate that this is also one of the
reasons that this place is named rebat because
rebat
shares the same
the same
root, as the word rebat.
So,
Moana and his staffsir
begins.
He says, or
the the making firm of the heart
is the opposite of the condition of
the force of compulsion which we described yesterday.
When a person chooses the path of guidance
and he becomes firm in obedience to Allah
Most High and the messenger of Allah Sallallahu
Alaihi Wasallam.
Allah most high blesses his heart with firm
conviction
and his iman with steadfastness.
Consequently,
he is protected against deviation and misguidance.
This condition
of the heart is known as Rabtul Kalb,
the the the binding or making firm of
the heart.
Hadith makes reference to the Muslims who participated
in the battle of Badr from the companions
of the messenger of Allah
And a statement of Allah most high is
quoted in that hadith.
That do,
after this day,
whatever you like
because I've already forgiven you.
And this was actually something that the messenger
of Allah practically actioned as well.
Hadabibnu hadabibnu abi
Balta'a
who actually had a moment of weak faith.
He wavered in his faith when he knew
of the plans of the Muslims
to conquer Mecca on the day of the.
And because he was afraid for his son,
he had a son that lived there, that
he he was afraid the would harm him.
And so in his moment of weakness, he
actually,
thought if he informed them of the plan,
to conquer Mecca, they would somehow spare his
son. And the messenger of Allah sallallahu alaihi
wa sallam was informed of this,
of this, through wahi, through revelation.
And Sayna Ali who
actually intercepted that
that, message when it went out. It was
there was a woman who had it tied
in her hair.
It was being smuggled out of Medina and
he intercepted her and he received
very clear instructions from the messenger with regards
to with regards to how this message is
going to be smuggled out. So he said
to the woman, he says, I know you're
you're carrying something that you're not supposed to
be carrying.
So either give it to me yourself or
you're going to suffer the humiliation of it
being searched and found from you. And so
she herself then took it out and gave
it
to.
But the point of mentioning the story is
what?
Is that despite that, what what would have
been treason and and considered treachery in another
circumstance,
The messenger of Allah
pardoned Hatib,
for that. Why? Because he was one of
those people who was there at the, on
the day of Badr. And the day of
Badr, Allah said to those people who were
there that do whatever you want to after
this day. You're already forgiven. You're you're clear
with Allah. You're clear.
And so,
the condition of which he is describing
is somehow he's coupled with this this or
this condition of being accepted and forgiven by
Allah in a way that cannot be shaken.
So you see how it's the mirror opposite
of the discussion that we had yesterday. For
those of you who were there yesterday or
heard yesterday's discussion,
which is the opposite was what that a
person
rejects, rejects, rejects until they completely killed their
heart. And then afterward, every proof in the
book is not going to, be able to
convince them of the truth, and it's, their
heart is going to be,
it's going to have a barrier on it
that is impermeable to any sort of benefit.
So this is the the the other way
around. So,
the the messenger of Allah
he didn't he didn't,
he didn't punish him, and he quoted this,
this this statement with regards to the battle
of Badr,
which he made previously,
and the statement of Allah regarding the forgiveness
of those people.
There's another
slightly,
there's another
slightly,
more almost
very interesting at any rate,
application of the statement of do whatever you
wish that I've forgiven you,
in which one of the Ansari Sahaba radiAllahu
Anhu came to say
during his
and
offered him some some, like, soaked
grape drink or date drink.
And unbeknownst to anyone who was there, the
Nabi had been sitting out for too long
and it actually had become intoxicating,
and it must have been a hot day
or something. So he the Ansari
he drank the entire Nabi very quickly,
and then it became plain,
to all those in the Majlis that he's
a little bit tipsy. Said,
I, you know, I recognize this is a
very unfortunate situation. Nobody did this on purpose,
but I'm the and
you're drunk, and I'm going to have to
flag you.
And so he said, woah, hold on a
second.
He said, don't you know I was there
at the day of Badr, and Allah Ta'ala
said about the people who were there in
the day of Badr, do whatever you wish,
I've forgiven you.
And this is also the quick witness of
Sayna Ali Radiallahu and who he says, yes,
I know. I was their brother as well.
Allah will forgive me too.
So so this statement makes reference to the
same condition of the heart as described above.
It means I have caused your hearts to
incline toward me. I have filled your hearts
with love for virtue and,
devastation of evil,
which is not very politically correct, but the
is the, you know, what are you gonna
do about it?
Now you cannot even go toward, go toward
evil. And this is, you know, this is
this is one of the things that the
prophet, when he asked, even had to be
asked, why did you do it? Had to
didn't do it out of treachery or love
of the dunni or any of those things.
It was itself a good intention but it
was misplaced. The good intention was what? That
he wanted to protect his son from harm,
which is what every father wants to do
for his child.
But it was it was misplaced in that
in in that place. So Allah ta'ala and
these things, these are hidden inside of the
hearts without the the the benefit of of
of. We can't tell these things in the
hearts of people. So obliged to judge by
the what's apparent outwardly.
But the prophet
he had an insight, he knew this, that
he he wasn't doing it out of out
of love of evil. Several
verses of the Quran make reference to this
condition. Allah Most High says with regards to
the youth of the
And it says that we put this condition
of rubbed on their hearts.
We we we strengthen, we we made firm
their hearts, meaning we put their hearts into
this condition of rubbed, which is being described.
So that when they they they stood, they
said, our lord is the lord of the
heavens and the earth. We will never call
upon anyone less than him
as a god.
If we did, we would have done something
that exceeds the bounds of reason.
This condition of on the heart is actually,
the 4th level of Hidayah. And so he
describes four levels of guidance that are that
are are
discerned from the
from the text of of of the kitab
and the sunnah of the prophet
The first one is,
which is to turn to Allah,
which is to abandon stubbornness and obstinacy
and search for guidance.
Guidance is only given to those who have
the yearning to turn to Allah Most High.
Abandoning stubbornness and obstinacy is what? It means
that you have to entertain the possibility inside
your heart that you might be wrong.
That's really hard to
do. It's really hard to do, but you
have to be able to entertain the possibility
inside of your heart that you might be
wrong.
And, it's really painful for people, but I
suggest whether it's, you know, no matter how
hard it is that a person become friends
with it. Because until you can do that,
none of this none of this path will
open up to you.
And,
he mentions, actually, there's,
there's
an entire
section later on in the book,
which is, I believe, a quote from a
book of Moana Ashraf Alaihtani,
the
subheading of which is,
those who have abandoned fanaticism should be congratulated.
Those who have abandoned fanaticism should be congratulated.
Why? Because once you've made the decision that
I'm completely right and everything else is completely
wrong, the door for any sort of benefit
learning,
progress, it's completely closed. And there are very
few things that a person should have this,
this level of conviction for, and they all
have to do with things that are,
you know, imp you know, possible impossible. But
there cannot be a second god, 2 +2
cannot equal 5. You should have a very
you know, as long as we're working in,
like, whatever base ten. You should have you
should have, like, a firm conviction about these
things, you know. You shouldn't be one of
those people that someone can hold up 2
fingers and say, look, I'm holding up 3
fingers and the emperor, his clothes are wonderful.
You know, those types of things a person,
you know, may have some firm conviction with
regards to even then, you know, oftentimes it
doesn't hurt to think about something at least
once.
But
this is what Inaba is, to turn to
Allah and abandon stubbornness and obstinacy in the
search of guidance.
Allah
says in his book,
that his guidance is only going to be
vouchsafe to those people who turned to him
in in,
in abandonment of,
obstinacy and in search of guidance, who turned
him into repentance.
The second, he says,
is the Hidayah which is the the guidance
which is the consequence
of
of turning to
him.
To find the straight path, this is acquired
after turning to Allah most high. The third
is.
After guidance comes,
then a person seeks steadfastness.
When a person begins to tread the straight
path in accordance to Allah Allah's guidance, Allah
most high confirms him with steadfastness.
Reference to this is made in the following
verse
That surely those who say our Lord is
Allah,
and then they remain steadfast therein. That they
turn to Allah in repentance,
and then Allah shows them the path and
then they're steadfast in following the path, they're
not fickle.
And the 4th is the
that after steadfastness on the path of guidance
iman and conviction. If a person acquires it,
there is no force in this world that
can cause him to give up Iman,
and Islam,
other than Allah Subhanahu Wa Ta'ala. This level
can never be reached without Allah's guidance and
without complete following of the sunnah of the
Messenger of Allah Sallallahu Alaihi Wasallam.
He continues with a small discussion with regards
to Inaba.
The first level of guidance was just turning
to Allah Ta'ala.
He says after studying the Quran, we learned
that the issue of tawhid of Allah's oneness
is only understood when there is no stubbornness,
obstinacy, or fanaticism in the heart, and the
person has an inclination toward the truth, the
following verses of the book of Allah Ta'ala,
bear a testimony to this.
Nobody will take this remembrance. Nobody will take
this,
except for the one who turns to Allah
in repentance.
In other words, none accepts the issue of
Allah's oneness or benefits from it except for
the one who has the quality of of
returning to Allah and turning back to Allah
in his heart and has no obstinacy in
him. This is supported by the following verse
of
Qaf.
In this,
is a a a a a remembrance and
a contemplation
for he who has a heart and listens
attentively.
That a person when they listen attentively, meaning
they feel like they might benefit something from
something. They don't come to with the attitude
of I already know.
This is what you have been, promise
promised to everyone who remained penitent,
keeping,
the remembrance of Allah
who feared the merciful without having seen him
and came to him with a penitent heart.
And here here it
says, right? The word is again reference that
the person comes to Allah with a heart,
which turns to Allah
in the in the in the mode of
seeking. Not like I know what's up, but
you Allah, you tell me, you show me.
I need from
you.
Allah says in his book,
say, Allah leads astray or allows to go
astray whoever he wills and guides to himself
the one who turns to him. The one
who turns to him. Again, the is mentioned.
This is supported by the following verse.
He said this is a message to mankind
so that they may be warned by it
and so that they may know that he
alone is one Allah and that, the intelligent
ones may reflect.
Allah
chooses,
for himself whoever he wills. Meaning the ranks
of the elect and the select
who is the person who's the who's who
reaches a high rank of
That's a choice that that you and I
don't make, and it's something that you and
I can't earn.
But who makes it with Allah
Like, who's in the camp of the people
of guidance? Everybody who comes with repentance.
So there is there are certain ranks with
Allah that are not achievable except to his
health, and they're chosen by him. They're not
something that we can earn. They're completely from
his and his grace. But everybody who turns
to Allah
will give them guidance.
If the same meaning is taken in the
words, a guide for the righteous ones, I.
E. The Quran,
The Quran is a guide for those who
have the initial quality of inaba in them.
There remains no need for any objections, questions,
and answers.
And so he he says this is you
know, he made a statement
and he backs it up with the the
text of the Quran. That this is the
fitra, the natural disposition that Allah had created
mankind on.
And there is no way that you can
alter the creation of Allah,
the system that he made for it. He
says that's the upright Deen,
but most people they don't, they don't know.
The ones that turn to him. The ones
who turn to him in repentance,
and fear him and establish the prayer.
He says he says he says
those are the ones who turned him in
repentance.
So fear him and establish the prayer and
don't be amongst those who
associate partners with him.
We learned from the above verse that the
issue of Tawhid is understood only by those
who have had their hearts,
had in their hearts the quality of turning
toward the truth. As for those who are
bent on their polytheistic
beliefs or accept Tawhid,
in theory, but don't express it. They're unable
to understand the reality of this issue. This
is a a discussion that we had from
before. This is the point of
of knowing Allah
that the knowledge is necessary to have inside
the head as well.
And so that's why we study the Sharia
and it's necessary to study the Sharia
because you have to know what Allah wants
from you. The slave, the servant has to
know what the instructions are in order to
carry it out. The point of the is
what? Is to know the knowledge in the
head. The point of the in the heart
is what? Is to be convinced that it's
the truth. You can know all the information
in your head, but if you're not convinced
that you're that it's the truth, not only
will you not,
carry out those instructions, you won't even be
able to carry out those instructions.
That that recognition of Allah inside the heart
is a is a is a necessary ingredient
from the ingredients that are needed in order
for a person to be able to cook
up the
the the the condition in their heart to
be able to,
to be able to carry out the Sharia.
Allah,
give us all tofik.
May he give us the the the words,
that we need to say and the actions
that we need to do, and the states
inside the heart that we need in order
to get those things
done, before we meet him.