Hamzah Wald Maqbul – Fes 2017 Part 2 Sd Ahmad Zarruq Usl of Our Path 12262017
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AI: Transcript ©
So, see, Ahmed Zaruk, after giving a very
brief explanation of these five things yesterday,
He said that to get to those 5
things, there's there's
another 5 things that you have to keep
in mind
and that you have to,
you have to inculcate in yourself in order
to be able to do those 5 things.
So you now he mentions 5 things in
order to do those 5 things.
He says,
One is.
A person has to have
a lot of courage.
They have to have high courage.
If you're not courageous, this is a really
big undertaking.
You will when you realize in the in
the beginning, everybody wants to do it because
they hear some story about, oh,
you know, Sheikh Lan, this and that, and
then he flew in the air. And then,
you know, the Sahaba radiAllahu on whom the
angels came down, rained out of the sky,
and, like,
took out the and you
get real excited, you know,
and who wouldn't be?
But
at the same time,
you don't know what you're getting into.
So that's the famous Moana Tamim
taught taught from the few lines of poetry
and the classical Persian poetry.
He he he said that's the opening line
of the divan of Hafez.
This is the one of the most one
one of the most, celebrated,
maybe one of 3 or 4 canonical poets
of the Persian language.
Hafez Shirazi, he was called Hafez because he
actually was a Hafez of Quran
amongst other that he had.
So Hafez
is the opening line of
was Aliyah, AU, Hassaki,
Adir Kat San
So the first part of the the first
hem hemistitch of the line is
is in Arabic, and the second hemistitch is
in Persian.
So he says, oh,
oh, Saki. And the Saki is the one
who pours the wine in the in the
gathering.
He says, oh, Saki,
take down a cup, fill it up and
hand it to me.
Because
in the beginning,
being in love seemed like it would be
easy and that's when all the problems started.
And so anyone who's taken the or fallen
in love in any other way knows that
that's generally the order of how it works.
But but at any rate, a person has
to have a lot of courage because once
they once they realize what they've gotten themselves
into, then a lot of people peter out
so it won't work.
And so
without
these prerequisites,
the other five things, how are you gonna
get to them?
And there's there's a lot to say, but
it's a good I'll we'll let the author
speak.
You have to,
you have to
keep the sanctity of things.
Haramah is the word meaning for something to
be haram, but the lexical meaning of haram
doesn't mean isn't impermissible.
The lexical meaning of haram is actually sacred.
That's why the masala masala haram feels haram
that no one could go there. But it's
it's haram because it's sacred.
You don't violate it.
And just like that, the the the the
thing that's haram and the the the fit,
those are the sacred boundaries Allah subhanahu wa
ta'ala has laid for you. Don't violate those
things.
But karma doesn't only have to do with
impermissible things, has to do with everything,
and it transcends.
And this is something, unfortunately unfortunately,
many of our many of our brothers have
completely forgot this or they've kind of
even turned away from this as a concept
in deen.
For example,
we met a sheikh in Makkumukarama.
He was he was from the Baloch home.
There's a madrasa, our
random madrasa since Ottoman times in and
it's still running.
It's the only it's the only, like, non
state
official state version of Islam,
functioning
institution of teaching dean in in in Saudi
Arabia or in at
any rate that I know of.
And,
it's called the Madrasa Solatia. It was
it was given as, its endowment initial endowment
was given from the princess Solat from Bhopal,
from from a woman just like Fatima Feria
built the built the the khalawiyin.
And so it was named after her, a
pious woman.
And, well, Allah knows who's pious or not,
but if you look at the of that
that madrassa,
the original is actually now inside the Haram.
Accepted it, and then the government gave the
the people, the Al Madrasah,
different land grant outside of the out you
know, in the outskirts of Makkum Karama so
they could build the Madrasa properly.
So became
the basically, the the Madras of the Hanafis
in in
in Makkum Karama. There is a Madrasa,
Madrasa Madrasa of became the Madrasa of the
Malekis.
The,
unfortunately, it seems that the and the made
the to do list of the of the
the the kind of official version of Islam
in in Saudi Arabia, and so they turned
it into, like, a high school now. I
mean, it's still there, but it's there's they
don't teach the din anymore.
And then the Shafi'i's, I forget what what
the name of their mother was, but that's
also not my understanding is not functional anymore.
What still teaches, and they teach all 3
over there.
And, I didn't hear it. So coming back
to,
what we were talking about, the
I'll I'll remember that point in a second.
But the point is is that many of
our brothers seem to have forgotten
or turned away from the idea that
that a person,
you know, needs to retain the sacredness of
things inside of their heart. Yes. So one
of the and the
we went and visited him one time,
and he was from the Balochkom,
and he
he said that when my people come to
make Hajj or Umrah,
he said that the in the Hanafi madhab,
it's permissible to make or it's not permissible.
It's recommended to make with 1 or both
hands
to the black stone when you pass by.
You don't make a shara. You just you
don't you don't wave. You just say And
so he said that I tell my people,
you may see everybody else wave with one
hand like this. He goes, it's haram for
you.
And he explained
he said that in our poem,
just
showing, like, the palm of your hand to
somebody, the open palm of your hand is
like it's like basically, what he described, like,
the equivalent of, like, flipping someone off.
So he goes, you can't do that. If
you wanna make each other, you gotta do
it with 2 hands. He goes, everybody else,
if they make with 1 each other, don't
worry about that with one hand. So if
you do it, it's not it's not right.
And he should mention an entire story behind
it.
I'm not gonna mention it right now, but
why how that came to be like an
insulting
an insulting,
but maybe some other time I'll mention it.
Maybe, like, on when we're between cities or
something like that. But the point is is
what? Is that every people there's there there
are many things that they have in their
own life and standards that they have in
their own life.
The the proper way
of a saliq is what is that they
should
apply better standards to the deen and to
Allah and Hisr Rasool sallallahu alaihi wa sallam.
But if a person at least has some
shame, they should at least give the same
level of respect.
So,
you'll see, for example, like, in our culture,
it's
it's it's considered impolite to
stretch your feet in the direction of the
qiblah.
The matter is what? Is that people who
it's not haram. I see everyone else doing
it. Well, if you have that bother inside
of you that this may not be respectful,
then don't do it.
You don't have to judge. You don't have
to go around and, like, tell everybody else
not to do it. You don't have to,
like, change the world or whatever,
with regards to that. The change the world
things are those things that are clear parts
of the parts parts of the deed.
These some of these things, they may be
something very personal for you. You may not.
Nobody else may understand or know or have
the feeling that you have, but if you
have that feeling, then you have, you know,
you you
show some respect. And Allah
says in his own book, he
says,
In such a way, whoever
magnifies
the magnifies the the, the the the signs
of the deen that Allah
that belong to Allah,
that is a sign that there's taqwa inside
of the heart. And so you notice he's
saying 5 things will lead to 5 things.
Literally,
making a link between one of the things
that leads to one of the other things
that's mentioned in the text.
And so a person should be very careful
about those things,
and
your heart will tell you what's what.
And,
you know, simple things like the way you
carry the mushaf, simple things like the way
you adjust the the the the the prayer
mat.
Many of these things I don't tell people
because they'll be, like, you know, overwhelmed or
annoyed or whatever. And in general, people don't
seem to like to be told what to
do even if it's, like,
like good advice.
But you'll see things, like, people from the
Muslim world will do simple things, like, when
they adjust the prayer rug.
Do you have to pray on a prayer
rug? No. Does a prayer rug have any
status in the Sharia at all? Absolutely not.
You you in fact, the sunnah is to
go pray in the grass and in the
dirt and the sand and things like that.
Right?
But you'll see the people because it has
some connection to the salat, the way that
they carry it, the way that they adjust
it.
I, one brother, once I told him or
I I asked him, he he he put
down a prayer rug and his shoes on,
and so he's adjusting it around with his
shoes on. So please don't touch it with
your shoes, and he flipped on
me. And the brother is very pious guy
right now. He's probably he's probably the one
who would would be the other way around
now. But at a time in one's life,
that's the the weird, like, that we receive
that this is like a standard for deen.
This is not a proper standard for deen.
This is a standard for destroying deen in
people's hearts.
Because what you're removing the karma of of
of everything that that's connected to Islam.
You'll notice this that that pious people from
the Dara Islam
forget about with shoes on. They won't even
adjust the prayer rug without their shoes on.
They'll adjust it with their hands.
As a kid, you're like, dude, like, you
know, what am I gonna do all these
things? Once you understand what the hikmah behind
all of these things are, they all of
them, they serve as a a a a
a a an opportunity to remember Allah and
to show Allah Allah your your your love
for him,
and your honor for him and your respect
for him.
If there's a small child,
what is he gonna do? Is he gonna
buy you a Tesla?
No.
What is he gonna do? Is he gonna
build a factory for you or give you
like a $1,000,000,000
or pay
your university tuition or pay off your house.
No. How does your child, like, show
his or her love for you? They make
like a scribbly drawing
and
why does it mean something to you? Because
you know they tried their best and you
know they remembered you etcetera etcetera.
What are we gonna do for Allah subhanahu
wa ta'ala?
Our namaz and our what what what is
it we can do for him? We can
do nothing.
These are the small things that we can
do for him. The ones who love him
will do these things. The ones who don't
love him, they're not gonna this is not
gonna be an occasion to to to show
any, any love whatsoever.
Rather,
It's in the, it's in the, it's in
in in in hafs.
The,
the sorry. The the the Surah Al Kahf,
there's a story about 2 people,
who, have gardens,
and they they they
gardens mean like an orchard.
They argue with one another,
and,
well, there's a pious one and an impious
one. The impious one says what? He says,
anyway, all of this stuff that you're talking
about
about remembering Allah and this and that and
and and and the other thing, reforming your
life for the better.
He goes,
I'm not really sure it exists, but even
if it does, like, god would forgive me.
And
that's unfortunately
that's a standard of piety amongst us.
Allah mentions it as a sign of somebody
who doesn't respect him.
That's from amongst us, a standard of piety.
We assume that, like, yeah, this is we
already have this made. Now I just have
to take care of my dunya.
And it's made for the people who worry
about it.
If you worry about it, it's a sign
that it's made for you. If you don't
worry about it and you take it for
granted, it's a sign that it's not made.
People misunderstand what doesn't mean that Allah is
Ghafoor and Rahim Allah Ta'ala is for forgiving
and merciful.
You only get forgiven if you like feel
like you did something wrong.
You only get forgiven if you asked asked
for something.
If you don't, then what is there to
forgive?
You're out on your own.
So the is
that that you should be, you know, you
should be
cognizant of the sacredness of things around you.
And so if this is the case with
with with things like the prayer mat or
with things like how you carry books or,
you know, how you sit
facing the and things like that, then how
much more should it be for those things
that are that are actually there mentioned in
the Quran, the salat,
the fasting, the
the the the things that are haram.
You know, a brother and
he called he called me out real good
for this. There's a Mexican restaurant in Seattle
called Gordidos.
Their vegetarian food is very good.
Perhaps before having so much knowledge about these
things,
I ate other things over there as well
other than pork.
And, I remember a brother who was not,
you know, by any average standard, a scholar
or whatever, but he's a very pious brother.
He
I I was like, oh, man. Gorditos, their
their burrito was so good.
And
he goes,
I'm pretty sure that, it's haram to describe
carrion as as being tasty.
So I said, okay. Fine.
Why? Because he understood this is if something
is something is haram in front of the
Lord. You can't just say that it's good.
You may feel that it's good.
Allah will excuse that
as long as that that feeling doesn't manifest
itself in action or in in in words.
In
words. And these things, they have an effect.
A person thinks I have freedom of speech,
first amendment,
big deal. You know, you'd say whatever you
want as long as you don't, like, do
anything wrong.
The speech that a person has is like
it's like a intermediary between their their their
beliefs and their their, their actions.
In one way, it's an action. In one
way, it's like an interpretation of a person's
akida. And,
a person needs to be very careful about
those things.
And some people get really sensitive about, like,
oh, you use some expression that's not politically
correct or whatever.
That's fine. Don't use those either. I'm not,
like, advocating it. But, also,
what's correct with the lord,
a person should be very careful about that.
So
a person should remember the sanctity of certain
things and show those things,
their sanctity,
like we do for so many other things.
Like we do for so many other things,
but,
those other things that we show sanctity for,
they may not even be from the That's
fine. But, like, you know, like, just like
you wouldn't speak a certain way in front
of your boss at work, or you wouldn't
do certain things in the in in your
workspace,
why would you do them in the masjid?
Why would you speak that way with with
the or with the or with your parents
or with your your, you know, people that
the Sharia
sanctions respect for?
And the third is
that a person should
be good in service
and doing service for one another.
That's why, you got so much so many
duas from Ali's father yesterday
because,
like, simple things like that. I mean, it
remind you know what it reminded me of?
It reminded me even in my own Hanukkah,
that that that I used to carry the
chai from
or not used to, just a short number
of days I spent there. But, like, during
the times I would I was there, I
would ask to carry the chai and the
the the,
different,
whatever, like,
snacks and whatever that that they used to
hand out in the sometimes.
And,
the problem with someone like me is when
I do things when I anything I do
when I get up, I sit down, I
enter the room, I exit the room, it
becomes like a spectacle, like a distraction,
because people are like, who is this big
guy and where did he come from? Blah
blah blah. But,
Sheikh
he was very happy. He said, I used
to do the same thing in our Hanqah,
and,
he he asked me, he says, why do
you like doing this? I said, because Allah
that I'm nothing but the distributor and Allah
is the one who gives.
And the sheikh was say the sheikh
is a sayyid, so he said he says
that that that I'm also the
And he became happy when I when I
said that.
But the idea is what the more you
do service for other people,
the more you'll receive the that you need
to get through this path,
and it's a quick way of getting to
it. Because how much zikr are you gonna
do yourself?
That
that that that's that's saying yesterday,
you know,
you have even though I you guys noticed
I, like, you know, had a little thick
discussion with them and things like that, but
the idea is you gotta really appreciate that
these guys, this is, like, makes them happy.
This is what made this is the sound
system they got. Like, teenagers go out and
buy a boom box and, like, whatever, subwoofers
and things like that. These guys went out
and got, like, a PA system so that
they could sing the
prophet How many times every one of them
said how much of Iman came into them?
They're not I'm not saying this to, like,
whatever looked down. They're not hypereducated people as
far as Dean is concerned. In fact, they
don't even seem for with regards to dunya
to be, you know, whatever, getting the Einstein
seed in, like, whatever theoretical physics anytime soon.
But look at how much
the came into all of them,
regardless of all the weird, like, daily hustles
and business and this and that that everyone
has to go through. And
is
hand handing out and
and,
green tea, so he gets the reward of
all of it.
That's the secret of doing khidma properly.
It's not because,
you know, the ulama are bad at business
and marketing,
and so they need slave labor for free.
It's not that's not the reason for it.
Or that the masjid is too stupid to
be able to hire a janitor or something.
I mean, those some of those things actually
may be true as well.
I I admit that the possibility is there,
and I have seen it maybe once or
twice, but
that's not why a person that's not why
a person does it. A person does it
for their own
benefit in their own saluk.
Nufud is an interesting
interesting word. Nufud means for the arrow to
leave the
the
the the bow,
to cross the bow. Like, you fire the
arrow
once it's let loose.
That's what
nufu means. And so it
means then after that,
metaphorically,
for something to be carried out. So the
others, they in Urdu, they usually use nafaz
or nifaz,
which is the it's the same it's essentially
the same it's the same root.
The idea is what?
That something that that's a theoretical thing, it
should be implemented
Because the arrow, as long as it's it's
knocked on the bow,
it's not gonna hit anything. It has to
be fired in order for it to be
effective.
The bow and arrow before the arrow is
shot,
neither thing is of particular amount of use.
It's only useful once
it only has the possibility of being useful
once
the arrow crosses the the the the bow
at a high speed, then then something happens.
So asthma is the in Sarf, the Ismuh
Mara, Azam is a word for intention. There
are a number of different words for intention
in Arabic language.
Some of them describe an intention that's very
weak.
Azam is the one that's very strong. Azam
is the level of intention a person has
in their heart when they've already decided they're
gonna do something
and they're it's not it's just not done
yet. The only thing left is for it
to to happen.
So for example, you're gonna press the right
before you press the button, you have Azzam,
like, in your mind, you've already pressed the
button. You've made the decision and this and
that. So sometimes
at that point, things still don't happen,
but generally speaking, things happen at that time.
So if a person has that strong intention
to do something,
you have to do it. You have to
make sure you do it.
You have to be careful what you make
the intention to do. This is one of
the things, one of the brothers went to
visit their Sheikh, and, he
I asked him, what did your sheikh tell
you? He said that the
the their
nufudal Asma was such that,
you know, if it came in their mind
that I'm gonna give $10 for the sake
of Allah, they would give it.
He said, Shaitan will come to you with
a second thought and say, no. Give a
$100.
And then you'll say,
you know, when I get my paycheck,
then I'll give it and and it never
happens.
So he said that just give the $10
right there. He said as far as the
only
are concerned, they give the $10 right there
and they give the $100 separately afterward.
But the more important of the 2 for
your saluk is what?
It's the thing that you said you're you're
you're you decided you're gonna do. You have
to do you must make sure it gets
done.
And this is this is a skill called
competence.
It's very important. An employee is useless without
the skill,
and a Saliq is even more useless without
the skill.
Employees do it for their boss in order
to get paid more money or get a,
you know, whatever, a better cubicle at work
or whatever.
This is for for your own rectification and
for the benefit of the Ummah of Sayyidina
Muhammad Sallallahu Alaihi Wasallam, and above everything else
for the pleasure of Allah Subhanahu Wa Ta'ala.
And,
the the the the 5th
the 5th prerequisite for the other 5 things
we mentioned
is that a person must
always
magnify and hold as great the the blessings
Allah gave.
And so you see Rasulullah
used to thank Allah for everything.
He used to thank Allah
for the water he drank. He used to
thank Allah for the clothes that he was
wearing. We have this this this problem that
what that
the thing that we have, we take it
for granted. We're not thankful for it, and
then we have an insatiable need for more.
It's fine if you need more, if you
want more even in some cases, it's permissible.
There's nothing wrong with it. But don't ever
let it be at the expense of
of honoring what Allah has already given you.
Alright? Because that's that's that that that lack
of gratitude, that is what Kufr is.
Kufr one of the meanings of Kufr is
severe ingratitude.
And the severe ingratitude is like the the
disbelief is like a a metaphor for it.
And in fact, kufr is of 2 types.
There's 2 two different categories of kufr. 1
is
a type of extreme ignorance that you just
don't know,
and the other one is
a severe type of ingratitude, and that's the
worst kind.
Because Iblis knew Allah exists.
And there are many a kibar shayateen,
they understand
when the sit with the simple proofs regarding
the existence of Allah to Allah, they understand
it better than you and I do.
It's not that they don't know that Allah
is there or they think that it's impossible
for him to be there or any of
those things. It's just that they don't want
to carry the the burden of of of
of paying the debt to Allah back. You
loan somebody money,
they know you gave it to them, you
know you gave it to them,
they duck out and stop answering their phones
and this and that and the other thing.
It's not because of like a lack of
knowledge. In fact, they're doing all of it
because they know exactly what happened.
Right?
Which is the moral responsibility
that every human being carries,
with them.
It's
it's taklief. It's difficult. It's hard. Some people
just don't wanna carry it. They just they
they wanna abandon their post and and bail.
But the idea is that that,
what is it?
Like we mentioned yesterday,
The one who tucks tail and runs, the
one who turns on their heels and runs
away, it doesn't harm Allah in the least.
However, the people who show thank thankfulness to
Allah
Subhanahu Wa Ta'ala.
Allah will reward them. Meaning staying at your
post and and
doing your best to pay back your debt
to Allah
doing your best to,
carry the burden, the moral
burden of moral responsibility Allah gave you.
The people who do that Allah will reward
them.
Sheikh continues.
The person this is because the person whose
courage is high and strong,
that person will always,
will always have a higher rank.
The more courageous and ambitious a person is,
the higher the higher they're going to go.
And the person who is careful to keep
the sanctity of Allah, Allah, Allah will keep
that person's sanctity.
And the person who
their service is beautiful is good.
That person,
Allah, subhanahu wa ta'ala,
makes it makes it
obligatory that that person be a noble and
noble and generous person. The word karama is
describes both nobility and generosity.
That nobility is
is
because of your
lineage,
and
generosity is a sign that you're noble.
That the 2 of them used to go
together.
And so the
the lineage may
fail you. It's a hadith of the prophet
sallallahu alaihi wasallam.
The person who is slow to do good
deeds,
That person's lineage is not going to speed
them up.
So the the the fact that you do
khidma for others, this is a sign that
you're a noble person. Even if you're a
person of noble birth and you can't do
khidma, this is a sign that whatever you're
supposed to get in your whatever chromosomes, it
skipped you. It's you got the the recessive
recessive gene or whatever,
with regards to your nobility.
And as long as a person keeps
keeps,
implementing and executing
their intentions to do good,
Allah will keep giving them more and more
Hidayah. Allah will keep showing them the way.
The person who
learns and then makes action on their knowledge,
Allah gives them more knowledge. And the person
who learns and doesn't make action on their
knowledge, then the the the knowledge stops.
This is the reason why the most genius
people,
in in the history of the Ummah, they're
all people who were pious people.
This is why Bukhari is reading 2 rakas
before entering
his hadith into his collection.
Shabdulqadr
wrote the first
son of Shabdulillah
He wrote the first translation of the Quran
into Urdu. Now we do Quran tarjumah tarjumah
to the Quran very easily. It's like your
1st year or whatever, like, little burner class
that maybe, like, some relative of the principal
of the madrasa will teach or something like
that.
Well, how did Shadal Akhadir do it?
He he was continuously
for,
some, I think, 7 years, 8 years, 4
years, something like continuously in.
He would fast by day and,
and he would he would pray, and make
thikr by night. And, while he was fasting,
he he wrote the tarjuma. He wrote the
the
the the the the the translation,
of the Quran. Obviously, the Quran doesn't translate
in the way that we you know, that
you can have a certified translation or whatever.
Translation is a type of tafsir, and just
just a tafsir in a different language. But
the idea is that that he he he
worked on his translation like that. Why? Whoever
gave the deepest amount of knowledge in this
ummah to,
those people were pious people.
They're the ones whose books are useful. They're
the ones whose books are read.
Because if you
have good knowledge, then you can do good
action. You can't if you're a jahil, you
know, you may think like, oh, look. I'm
a good person. You're not a good person.
The only way a jahil can be a
good person is to admit that they're a
jahil and ask Allah for Hidayah.
But
the person who has knowledge has a over
the person who's a. And then the person
who makes Amaland his knowledge,
gave him such a that what? That if
you make Amaland the knowledge you have, Allah
will give you more knowledge,
as well.
So whoever whoever keeps executing their their solid
intentions, Allah will keep giving them more and
more Hidayah,
more and more guidance.
He says,
as for the one who magnifies the blessings
of Allah subhanahu wa ta'ala,
or as for one who the blessings of
Allah are great in his eyes
or in his eye,
that person will be thankful for what they
have. And the one who is thankful for
what they have,
it's it's
incumbent that or or obligatory
that that blessing will be increased from the
one who gave that blessing,
in accordance to,
in accordance to,
his
true promise.
And it's a reference to the Quran
that if you're,
if you're thankful,
I will,
I will,
I will increase you.
Insha'Allah, we can stop here.