Hamzah Wald Maqbul – Khutbah Don’t Make the Duny the Limit of Our Knowledge 02102017.mp4
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Before we continue with the Khutba Insha'Allah,
in order order that the prayer be accepted
from all of us, we should always strive
to do everything according to the sunnah of
Rasulullah Sallallahu Alaihi Wasallam. So if the brothers
can come, fill the first row first,
unless you have some sort of medical necessity
not to.
It's hadith of Rasulullah
if the people knew what the blessing was
in the first row,
they would it would be so contentious that
they would have to draw lots for it.
And if they knew what the blessing of,
showing up for the night prayer was and
congregation,
they would come to it even if they
had to come crawling.
There is a
narration
in the sunan
of Rasool Allah sallallahu alaihi wa sallam's
dua at the end of a gathering.
It is narrated by
that
was very rare that a gathering would
dissolve
except for that he would
call upon Allah
and pray to Allah
with the following
prayers, with the following following
supplications.
This is something that's
missing from
people's understanding with regards
to the dean as they live their life.
The din is not merely something you do
on a sacred hour on the sacred day
of the week nor is it merely something
that you do in a sacred month of
the year or sacred months,
nor is it merely something that a person
engages with at the time of their prayer.
A person engages with the deen by their
day and night in the way that they
sleep, in the way that they eat, in
the way that they do everything.
Even in the way that a person sins,
a person there's a different way that the
sins of a believer occur, and there's a
different way that the sins of a non
believer occur.
That's something strange for people to think about,
but a person who remembers Allah
they're not going to be able to taste
any sweetness from their sin. They're not going
to enjoy their sin. They're not going to
sin with the same abandon that another person
does. You will find many
and many descriptions of the believer
in the Quran and the hadith of the
prophet
You will not find from amongst those descriptions
the complete
ability to
abstain or absolve oneself from sin. This is
a and a station only reserved for the
prophet
Rather, the
the best of those people who sin are
the ones who are habitual and constant to
their Tawba, who don't delay their Tawba, who
are the quickest to make their Tawba.
So
one of the the sunun sunun of the
prophet
which we have forgotten and we have left,
is that whenever a group of people gathers
together
for any reason, whatever reason, whatsoever,
If people are sitting to read
a halakah about or
a
or whether they're sitting together to watch the
Super Bowl or whether they're sitting together,
to meet with family, it doesn't matter. Whenever
any group of people comes together, elders, youngers,
relatives,
Muslims, non Muslims, whoever it is, when the
Muslim comes together with a group of people,
that that
gathering in which the of
Allah is not made.
Said in a hadith that that and that
gathering is what? It will be something that
people will look
backwards toward on the day of judgement with
such a feeling of regret
that it will be as if they had
sat around
the rotting carcass of a donkey.
Meaning what? It's completely
useless and it will be something that people
will regret. People will see no they'll see
no benefit in it, and they'll see
that it it was an odious experience.
It was a detestable experience.
Does that mean that every single time you
sit together with people, you have to preach
the?
No. The remembrance of Allah
is something you
just pepper throughout your your your your day
and your night. And in the context of
sitting with other people, you pepper the remembrance
of Allah through it. This is why our
forefathers, our ancient forefathers in deen, they used
to say things
like,
and they the thing is, that in and
of itself is enough to be counted as
the remembrance of Allah subhanahu wa ta'ala for
the one who does it correctly.
But as with other things, the state of
the heart
that is synchronous with the deed is very
important.
So there are a people who when they
say inshallah,
what they mean is, I'm not gonna do
it, and I'm gonna blame Allah for it.
And there are people when they say,
they mean if Allah wills, this is my
intention, I'm expressing my intention, if Allah wills,
he's the one who's in control.
Some people say,
I have this thing you don't.
And there are some people who feel
genuine to Allah
expression of a person
makes
with carries much more meaning than this, but
one of the one of the angles of
its meaning is the expression that a person
makes to thank the one that they can
do nothing to repay or nothing to actually
materially
make thanks to. All they can do is
what? Express that they owe a debt of
gratitude to that one.
One. All of these things are enough. They're
enough to what? They're enough to make that
into a of
the remembrance of Allah
Of course, afterwards, socializing, having fun, meeting people,
learning things, all of these other things, they
all happen within the within the fold of
this remembrance of Allah
This remembrance of Allah
makes all of those other things Mubarah.
It protects you from the harms of those
other things. It protects you from the evils
of those other things. The harm and the
evil, so what's what are you talking about
harm and evil? We're not going to, you
know, for a stroll at 3 AM through
the hood, that we're gonna get jumped and
someone's gonna jack our wallet. When people sit
and they rattle their tongues,
there's a far greater danger than that.
Why? Because the the the tongue, it can
jack you for something much more important than
your wallet. It can jack you for your
good deeds. It can jack you for your
iman. It can literally steal your iman from
you.
What is your iman? A person? There's a
hadith of the prophet sallallahu alaihi wa sallam.
A person will speak a word of Allah
subhanahu wa ta'ala's pleasure with which Allah is
pleased. You say something you didn't even do
a good deed yourself. You heard about someone
else. Someone else went on Hajj. Somebody else
sponsored an orphan. Somebody else,
showed some active respect to his his or
her parents. Somebody else showed an act of
kindness to another person for the sake of
Allah, and you said, subhanallah, how beautiful is
that? But you did it with
sincerity. Sometimes a person will say a word,
just a word of Allah's
ridah, of Allah's
what? Of his pleasure. Because of which Allah
will write that person from amongst those whom
Allah
is pleased with
until the day that they meet. And the
day of judgement is the day it begins,
it never ends. It doesn't mean that after
that day anything changes. It means what? Forever.
It's an expression meaning forever.
And there is a person who will say
a word from Allah subhanahu wa ta'ala's
and his from
his anger.
That they will say it and
will write this as a person with whom
is displeased until the day that they meet.
This is far worse than losing your wallet.
This is far worse than your car getting
hit by somebody who doesn't have insurance.
This is far worse than having an underwater
mortgage.
This is worse than failing a class. This
is worse than the girl you're in love
with saying my baba says I can't marry
you. Block. Goodbye. It's worse than all of
those things.
I see some smiles. It seems that we're
not completely alien to this experience.
Right? It's worse than all of those things.
All of those things you'll get over, this
is something you won't get over.
Rasool Allah sallallahu alaihi wa sallam, there's a
hadith in which it's said, whoever says at
the end of their Majlis when they're done
sitting in any gallery.
Glory be to you, oh Allah.
And to you be praised.
We bear witness that there is no god
except for you except for you.
I bear witness that there's no god except
for you, And I seek your forgiveness, and
I turn to you in repentance.
Says, these words are an expiation for whatever
came before in the in the conversation.
So many things a person says, so many
things a person snickers or smiles about.
They don't understand. When we talk about words,
words are not only
I mean, this is not a grammatical definition
of
The the the meaning words has a more
broad
characterization.
Describes that the people, the criminal people in
this the life of this world,
they used to they used to laugh when
the people of belief would pass by them.
And when they would pass by them, they
would
they would just, like, you know, like, wink
at each other and, like, make these kinds,
like, snicker at, you know, at each other.
Look at this fool walking by.
This is what it can be something just
as simple as that. It can be something
just as simple as the way you say
a word.
You delay a little bit
to imply sarcasm.
You pronounce a word in its particular way
in order to mock a person. You do
all of these things. It's something just as
subtle, just as simple. What what can it
do? This is real. If there's any age
in which this is real, it's this age.
I am not that much older than you.
I like to tell myself that to make
myself feel better. I'm not that much older
than the the median age of people over
here. I graduated from the University of Washington
in Seattle where doctor Blankenship did his PhD
11 years ago
with my undergrad. 11 that's not that long
ago. It kind of is, but it isn't.
When I was in middle school and high
school, right, our parents were were were not
in favor of us watching television because there's
too much * and violence on TV.
No. The oliya and the pious ones are
the ones watching the * and the violence.
TV, the entire popular culture one of the
things I I noticed that's different after coming
back from Madrasah, everything is filled with blasphemy.
Everything is filled with blasphemy. Comedy shows, blasphemy,
news blasphemy, everything
is filled with blasphemy against the prophets, against
the books of Allah faith, the existence of
Allah
We're all real,
liberal progressive activist y type people, so we
watch The Daily Show
and Colbert and all of this other stuff.
All these people they make, they literally, they
mock Allah
his again and again and again. Not even
not even in the context of Islam, just
in general.
To laugh at a joke like that, what
is it?
It's kufr.
These are things these are traps that are
set on all sides of us. We are
in this circumstance. We need Allah subhanahu wa
ta'ala's help. What did Rasulullah
say? Because the point of my saying all
this is not just to complain and say,
oh, it's, you know, bleak picture. We're all
going to *, so just give up no.
Rasulullah salallahu alaihi wa sallam, he's a nabi
of the last days. He foretold he instructed
the ummah that these things a time will
come when all of these things will happen.
This is what you're supposed to do then.
He said
what? That whoever says these words, it's an
expiation for
whatever was said in the majlis before it.
Meaning what? It's an antidote. It will draw
the poison out of that experience.
It is it is it is an antidote.
It will draw the it will draw effect
of the poison of that
of that gathering.
What is it?
All of your MSA meetings, you should finish
with with with these words. Why? Because we
live in a perilous time, a person needs
to take precautions.
We live in times more perilous than the
ones that our forefathers forget about our forefathers,
you live in a time more perilous than
the one even who graduated
11 years before you from university lives in.
We have to take these precautions to protect
ourselves. Lest what? Lest what? Lest we?
You destroy all of the
the the the blessings and the benefit of
your good deeds, and you you don't even
you're not even aware of it. If a
person
utters the word of,
what happens?
A person there's a difference of opinion amongst
their ulama. Does your Hajj still count, or
do you have to do Hajj again?
Does your your, you know, your your,
prayers
that you, you know, missed from behind, you
have to even make them up? Because were
you even a Muslim at that time?
These are all discussions that the that the
had.
The idea is what a person needs to
do whatever he can to protect himself or
herself from Kufr first, and then afterward
worry about other things. This is something very
interesting. People somehow have this really mega,
but almost Protestant obsession with sin.
And what they don't understand is that
Kufr is worse Kufr is worse than every
sin, and iman is better than any good
deed.
This is an understanding
our forefathers had. What do you think for
all of those centuries, people in Baghdad, and
people in Damascus, and people in in in
Yemen and people in India and people in
in in China and all of these places
where Muslims built civilization. You think people didn't
used to sin in those places? I guarantee
you all the debauchery that you're saying
from right now, they used to do 10
times more than that. Still though, they had
iman. Why? Because they understood these basic things.
There is this narration from Saidna Abu Laban
Omar that I that I first made mention
to.
And it is
a
is what? It's nafee like, it's a path
to continuous negation. Rasulullah
sallallahu alaihi wa sallam never did and still
never gets up from a majlis alaihi sallam
until he makes these couple of duas. He
makes these couple of prayers, which is what
it's another it's another,
set of words
taught to Ummah in order to inoculate them
from the
from what? From the,
ill effects of of sitting together
and and and moving the tongue in a
way that in a way that may or
may not be pleasing to Allah subhanahu wa
ta'ala. He says,
Oh Allah, make for our provision. You know
what
means? Have you ever wondered why in in
in formal Arabic right? We we say it
in in, in
but in formal Arabic, in proper Arabic, in
the Arabic of the Quran
and in the Arabic of the, Hadith of
the prophet sallallahu alaihi wa sallam, we don't
say You Allah.
You ever wondered why? Why do we say
Allah? We don't say You Allah.
Yeah Allah. Yeah is
It's how you call out to someone who's
distant from you.
So the Arabs, even from the time of
Jahiliyah, understood intuitively that this is improper.
That this is improper because Allah ta'ala is
not distant.
Allah Ta'ala isn't distant. He
is with you wherever you are.
Allah, he is the one who created his
son, and he knows the whispering of a
person between him and his his own soul.
And he is closer to a person than
what? Than their own carotid artery. Right? It's
the artery that takes blood directly from the
heart to the brain. It's closer closer to
even than that. Allahumma is what? It's saying
Allah that the meem afterward is a iwab.
It is a replacement for the harfum nida
so that a person understands grammatically that this
is who Allah Ta'a who is being called,
Allah Ta'a is being called. But it's not
it's not not appropriate to use it harfunnida
for Allah subhanahu wa ta'ala who's with you
because you're not calling on somebody who's distant.
You're calling on the one who's with you
wherever you
are.
Oh Allah,
give us as a portion from your
awe,
from your fear. Enough
that will stand between us and that will
stand between your disobedience.
And from your
obedience,
give us as a portion enough
that we'll
be able to take us to your Jannah.
And give us enough of your
enough of certainty in you, enough that will
what? Enough that will
that will dull the edge
of the the difficulties that we go through
in this dunya.
This is who? This is the prophet sallallahu
alaihi wa sallam is instructing his sahabha raiawa
ta'ala anhu to ask Allah ta'ala for this.
To ask for this god fearingness.
To ask for this what? For for this
ta'a, for this obedience to Allah subhanahu wa
ta'ala.
He's instructing them, ask. And what do we
have nowadays?
I don't believe in god anymore. I don't
know if I can believe anymore. It's difficult
for me to do all this stuff. I'm
tired of all this stuff.
It's difficult. It's difficult if you're doing it
on your own. If Allah ta'ala is helping
you, then everything becomes easy. This is a
different methodology. A person who who makes the
sawwr, who conceives of these things being something
that a normal human being can do on
their own without the help of Allah ta'ala.
This is a misconception.
This is an error. This is a conception
which is a bida'a. It is a reprehensible
innovation in the deen.
Many people throw the word bida around
for things that are just a difference of
opinion. They're not really this is a real
bida. This is a real bida of the
age that we live in.
You ask Allah ta'ala for these things.
Oh Allah. Give us the enjoyment. Allow us
to enjoy what? Our hearing
and our sight and all of our other
faculties as long as we're alive.
Make them the inheritors from us. It's an
expression, it's a metaphorical expression.
Who is your inheritor? He's the one who's
there who's there all the way until the
time of your death. Right? So it's an
expression meaning, make us enjoy all of these
things all the way until the time of
our death. Don't take these things away from
us.
This is a dua from Allah
The person who takes these things away from
them, we ask for we ask for patience.
It's a hadith of the prophet
about many different disabilities. For example, the one
who who who makes patience on losing his
2 beloved eyes, Allah
will give that person Jannah. But for those
who have these faculties, these are great blessings
from Allah Subhanahu Wa Ta'ala. Rasulullah salallahu alaihi
wa sallam instructed the Ummah to ask Allah
to Allah to preserve these these these these
blessings for us.
And put our vengeance take vengeance from everybody
who makes dulm against us,
and give us victory and help over those
people who wish to make enemies out of
us, who wish to take us as enemies.
This is asking what?
Retweet.
Retweet.
How could you stef for a lot? How
could you,
you know, be talking about this, that, and
the other thing? Don't you know people dying
overseas? Don't you know people are starving over
here? Don't you know this catastrophe in this
country, this catastrophe in the other country, this
catastrophe in our country?
Right? What?
I guarantee you there are so many people,
so many people are so proud of themselves
for their activism,
and they never bothered to wake up in
the night and ask Allah for his help.
And I guarantee you there's so many people
there are so many people who are pious
and smug about their
worship and their and how wonderful of a
Muslim they are. They belong to the correct
group, and they have the correct sheikh, and
they have the correct everything, and they never
lifted a finger to do anything for the
ummah.
What is the sunnah? Is the sunnah with
1 group or with the other?
You can argue this argument.
You can argue this argument.
But the sunnah is not to pick 1
or the other, the sunnah is to do
both.
1 without the other is not going to
be something that will bring benefit. It's not
going to be something that's going to bring
help.
If Allah isn't helping you if Allah isn't
helping you, are you gonna go anywhere? Are
you gonna be able to do anything? No.
The dua with the action is what? It's
like putting a net inside the water. You
make the dua.
Why? You put the net inside the water.
Why? If you don't put the net inside
the water, you're gonna catch any fish?
Absolutely not. It's impossible.
It's impossible to catch the fish without a
net in the water.
But because you put the net in the
water, is the net creating any fish?
Absolutely not. Only a fool would think that
the net creates fish.
The fish still comes from where? Allah subhanahu
wa ta'ala.
Right? This is in in Hajj and Umrah.
Has anyone here done Hajj and Umrah before?
Right? What do you do between Safa and
Marwa? A Sa'i.
Sa'i means to strive to do something.
What is a sunnah of Sa'i?
Right? It's it's the right of Hajj al
Umrah. It was initiated and inaugurated by Saydah
Hajar alayhis salam, the wife of Saydah Ibrahim
alayhis salam,
Which is what? If Allah wished to, he
would have just said, here's the water. Here,
drink up, kid.
Drink up.
No. What does he want? The side. Did
running between Safa and Marwa, did it create
did it create,
Zamzam?
Absolutely not. Did it have anything to do
with an aquifer,
appearing in that place
and pushing this kind of water pressure up
in this one point that happens to be
exactly where they are? Absolutely not. Had nothing
to do with it. Absolutely had nothing to
do with it whatsoever.
But what? Did she waste her time? Should
we, like, cut out Sahid from Hajj as
a an
an irrelevant
and a backwards,
practice of our uneducated,
moronic forefathers
that now we know better. Instead of waking
up in the middle of the night and
crying in front of Allah to answer our
our prayers and to fulfill our needs, we
just go straight to the point because we're
somehow smarter than they were. We're not smarter
than they
were. We are more in need of their
knowledge than they were in need of our
knowledge. Look what they did with the world,
with their knowledge that they had, despite the
fact that perhaps some of them didn't know,
you know, physics and calculus.
And look what what we've done with our
world, with the knowledge that we have. We
have Muslims.
They learn all of these knowledges only to
design what? To design weapons and design all
sorts of go go to work for banks
and work for,
you know, these
horrible, like, raider type capitalist firms so you
can make a little money for yourself and
make a lot of destruction for other people.
What did we use our knowledge for? There's
no barakah in it whatsoever. He
says,
And don't put our calamity inside of our
deen.
Every person Allah will test them. You Allah,
don't put our test inside of our deen.
And don't make the dunya
the the greater part of our worry and
concern.
Guess what's the greater part of our worry
and concern?
Guess. It's the dunya.
Don't pretend like it's not.
I mean, we're very objective people. Right? We're
very objective people. We quantify everything, don't we?
We put everything up on charts and graphs,
and and we, we take stats for everything,
analytics for everything.
Everybody knows how many times people retweeted them
today and how many Facebook likes they got.
Even the most moronic of our children,
they're all up in stats and analytics.
K? Let's let's let's analyze. What is what
is our greater concern? What do you spend
doing
from morning until night?
What do you spend doing day by day
in your life, years of your life? How
much time have you spent doing one thing?
How much time have you spent doing another?
How much time have you spent have you
spent worrying about a job that you're gonna
have for a number of years or you
may never have?
How much money are you gonna borrow
And plunge yourself into debt for a job
you probably
you might not get.
I don't wanna be pessimistic,
but at the same time,
we're not going down a very healthy and
productive
path economically, much less in other ways as
a nation.
How much time did you put into that?
How much time did you put into other
things? Now the thing is this, a person
might say, well, Sheikh, I have to make
a living. I have to this. I have
to that. I would love to go and,
you know, study the deen for the rest
of my life, but this x, y, and
z, the other thing.
In the deen. Everyone
knows the hadith of whoever fasts 6 days
after Shawwal,
after Ramadan or 6 days of Shawwal. That
person, it's as if they fasted the whole
year. Malik
said what? He said, it's because what? There's
30 days in Ramadan, and the bare minimum
reward for a good deed is that Allah
rewards it. Allah
rewards it 10 times its worth.
Right?
And then so that's 30 times
10 is what? 300, and you do another
6 plus 60 comes up to 360. The
lunar year is slightly shorter than the solar
year. Allah puts barakah in it. Still, we're
quant people who quantify how many people spend
a tenth of their a tenth of their
time that they spend in the dunya on
matters of deen. Even that's something. If we
cannot do that much, then what do we
have?
This is something this is a dua. Wallahi,
it's not like a dua that other people
make. This is dua only could have come
from a nabi.
If you and I have duas to make,
y'all,
y'all,
give me a good job. Let me pass
my exams. Give me money. Give me this
car. I wanna marry so and so. This
is like the of feed the poor, feed
the this is the of the the things
that we can tell. Someone who's really altruistic,
maybe all they can think about is give
me money and give money to the next
person next to me. Right? This is a
dua only could have issued from the heart
of a a Nabi who receives wahi from
Allah subhanahu wa ta'ala.
And don't make it the extent of my
understanding.
That you have people, mashaAllah, beard, hijab, 5
times a day prayer, still thinking like a
materialist,
still thinking like a materialist,
still still blind to the reality of the
akhira,
still not worrying about akhlas, not worrying about
conflict of interest, worried more about if I
do this, then 10 people see me, then
I'll get all that reward. And so you're
worried and fixed fixated on what other people
see and what other people do, and not
worried about what?
That Allah ta'ala is watching, and how is
Allah ta'ala going to feel about this? What
is Allah ta'ala going to react to to
your deed? How is he gonna react to
this deed? The one who
he doesn't accept he doesn't accept from anyone
except for the one who fears him. The
one who
Allah ta'ala indeed Allah ta'ala is pure and
he doesn't accept anything other than that which
is pure. That Allah subhanahu wa ta'ala because
of the other eyes we forgot that that
Allah ta'ala who's watching us.
You Allah, don't make this the limit of
of of what we do. That we behave
like all the other people of the world
who are blind to the reality of Allah
and his Rasool sallallahu alaihi wa sallam, to
the teachings of the Quran, to the teachings
of the sunnah that are otherworldly. They didn't
originate in this world, and they don't belong
in this world.
That come from a a realm higher than
this one that we should take it up
as an identity.
This person is black. This person is white.
This person is gay. This person is American.
This person is Russian, and I'm a Muslim.
And I'm a Muslim. Just like the Banu
Israel said to, said to Sayna Musa, give
us a god like these other people have
a god. You Allah, don't make the dunya
the the the greater part of our worry
and concern,
and don't make it the limit of our,
of our understanding.
Allah
give us
that when we gather and we separate, we
remember these words of Rasulullah Sallallahu alaihi wa
sallam, and we call on Allah ta'ala by
them. Those who don't remember it, pray
source of benefit
a source of benefit for you and I
in this world and in the hereafter.
Allah give us