Hamzah Wald Maqbul – Khutbah Make Your Worries Into One Worry Bolingbrook 05172019
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I'm not bad.
All praises to Allah.
All praises to Allah.
All praises to Allah who guided us to
this, who guided us to Islam, into the
iman,
into his mobile house,
on this Mubarik day of this Mubarik month.
And we were not to be guided, was
it not that Allah had guided us?
Oh, Allah to you is praise as is
commensurate with the majesty of your countenance and
the greatness of your authority.
Oh, Allah, we do not limit you with
any praise we can come up with ourselves,
rather we admit that you're the only one
who knows the true extent of your praise
worthiness.
And may the peace and blessings of Allah
subhanahu wa ta'ala be upon his servant and
messenger,
our master say the Muhammad sallallahu alaihi wa
sallam.
May the peace and blessings of Allah ta'ala
be upon him and upon his noble companions
and upon his pure wives and upon his
Mubarik and blessed family and progeny and upon
all of those who follow all of their
way until the day of judgement.
It is by the father of Allah that
we have reached this, the second
in the Mubarak month of Ramadan.
And we were not to be guided. Was
it not that Allah had guided us?
Brothers and sisters, this Mubarak month has so
many different virtues.
This Mubarak month has so many different
openings that Allah gives to the believer.
I myself oftentimes find myself,
because of the work I do with the
community,
inclined toward pessimism
with regards to the practice of people
after dealing with their problems for the entire
year
And seeing trends and seeing how people behave
with one another, seeing how people behave in
institutions,
seeing how institutions get run or don't get
run, seeing how issues that need to be
taken care of get neglected. And then the
month of Ramadan comes, and the same people,
Allah
shows me that you're doubting these people and
and your bad opinion of these people. This
was wrong. This wasn't your hap in the
first place. Because look at those same people,
they're the ones now they're fighting each other.
They're crowding out the first salaf in the
masjid. They're fighting each other for a place
to enter into the house of Allah
They're fighting each other in order to give
the same money that they're pushing, shoving each
other out of the way the rest of
the year in order to stuff in their
pockets. They're fighting each other in order to
do what? To do good things.
Why? Because everything is like a marketplace. The
prices of things go up and the prices
of things go down. In this Ramadan, Allah
ta'ala look at the genius that
everyone fasts, the entire
ummah fasts
except for those people who have,
some sort of excuse or inability.
And so what happens is the demand for
dunya goes down.
When your demand for eating and drinking goes
down, then necessarily what's pegged to the price,
just like the the dollar, the the value
of the Saudi riyal is pegged to the
dollar. Just like that, when the food and
drink goes down, all of the other prices
of things in the marketplace inside the hearts
of people, all of the prices of other
things in the dunya, they all necessarily their
price will go down. Why? Because the demand
goes down.
And also at the same time, what ends
up happening,
the price of
Ibada, the price of things spiritual goes up.
Why? Because the demand goes up. So people
who weren't going to the masjid before now
start coming to the masjid. People who are
coming once a week start coming 7 times
a week. People who are coming once a
day start coming several times a day. That
same salaf al isha in which people would
pray for rakas and go.
Maybe they would pray they're with her. Now
they're adding the salaf al tarawi on top
of it. The demand goes up, necessarily the
value and the price of those things go
up. And don't think that this has no
effect on the hearts. This has a great
effect on the hearts. It comes in the
hadith of the messenger of Allah
That Shaitan flows through Shaitan flows through the
son of Adam like the blood flows through
his veins.
Shaitan flows through the son of Adam like
that, blood flows through his veins. So constrict
the entry points of shaitan through fasting. Meaning
what? That the
is how we would say it in, like,
our whatever contemporary, mode of expression. Literally like
that. The the the the the shaitan, the
nafs, all of these different different all of
these different destructive influences on a human being.
They flow through a person's vein like blood
flows through that person's veins.
So Rasulullah
says restrict their access. You can't block them
out a 100%.
Someone may say, well, the shayba is chained
up in this,
chained up in this month. That's like the
jinn, like
the the the kufar of the jinn according
to the most correct position of the ulema
and Allah knows best.
But that doesn't mean that this month is
free of evil influences.
In fact, it's somewhat disappointing in this month
that we blame many things on Shaytan and
then Ramadan comes around and we find the
same bad impulses still are they're inside of
us. That means it's the locus of that
impulse. It's not external. It's internal.
We have to we have to learn to
deal with it. However,
if a person is going to say,
you know, get drunk. If a person is
going to do drugs, if a person is
going to steal, lie, cheat, murder, etcetera, etcetera,
whether, yeah, billah, Allah, protect us from all
of these things. When are you more likely
to do that? Are you most likely to
do that when there's 15 minutes left in
Telestar?
Probably not.
Are you most likely to backbite somebody when
there's 15 minutes left to Istar? I'm sure
people do it.
But statistically speaking, it's far less likely.
My personal my personal experience having dealt with
people is that this is one of the
best times to have a Darz. This is
one of the best times to teach something
to the to to the public. Why? Because
in other hours, random hours of the day,
in random parts
of the year, if you were to say
something,
there is a certain reflexive type of response
that that human beings have in general. We
as Americans, masha'Allah, we, you know, we have
like we've cultivated it to like a new,
height, to a new, like, perfection. If you
can call such a thing a perfection.
Which is what? You have to reflexively have
some sort of objection to everything. You have
to reflexively have some sort of objection to
everything. So you tell someone, well, Shay, what
about this? What about
what about this? What about that? It's a
it's it's just a thing it's just a
thing. It's there in human beings and it's
it's very much there in Americans. Actually, because
I've traveled through different parts of the world
and I've taught gurus in different places. It's
not even a matter because somehow people think,
well, no. It's because we're educated people and,
you know, we go to school. No. I've
been to other places where people have been
like university educated people, Madras educated. All different
types of education. This is something that we
pride ourselves that until we got objecting to
something like 30 times, we don't feel like,
you know, we're it's like, you know, it's
like having dinner, but you haven't had dessert
or coffee yet. Like, it's there's something incomplete.
Right?
That time right before the the the the
falafel mamrib, right before the iftar, that last
hour of the fast, it's a beautiful time
to teach people things. Why? Because the reflexive
need to object to things that are good,
it's it's it's
it's it's capacity is vastly diminished.
Why? Because the nafs comes into check.
The nafs comes into control. We live in
a time and in a place where people
don't believe it that anything spiritual is there.
Literally, people believe that we're like a sophisticated
form of chimpanzee.
Some of them actually behave like that. If
you look at the way that they behave
and look at how they wake up in
the morning, how they go to sleep at
night, I don't think it's all that far
fetched of a proposition, to be honest with
you, without what regards to aqidah.
But the idea is what our aqidah tells
us that there's something different between us and
gorillas and chimpanzees, etcetera.
There's a spiritual component in a human being.
And that spiritual component, again, it's like a
marketplace. If the price of one thing goes
down, the price of the other thing goes
up, etcetera.
That spiritual component of a human being is
what it's going to become dominant. It's going
to assert itself. It's going to become visible.
You can feel it when
when when the animalistic part of the human
being is under control.
When the animalistic part of the human being
is under control. So how are you going
to express that?
By eating less, by speaking less, by not
looking at,
the Haram, by not listening to the Haram,
by decreasing your your consumption.
What does it do? It creates a kafiyah.
It creates a type of,
a a type of
experience and a how inside of a person,
a state inside of a person where now
the the the spiritual becomes dominant. It's like
a horse and a rider. If the horse
is going crazy and like it's, like, acting
like it's a rodeo, is the rider going
to be able to ride the horse?
Absolutely not.
Absolutely not.
However, if the horse is like housebroken,
it knows when when it receives the command,
it should it should walk. When it sees
receives the command, it should trot. When it
receives the command, it should gallop. When it
receives the command, it should stop. Then the
rider will be able to do many things
with the horse, and it's going to be
of the benefit of both the horse and
the rider.
This is what this Ramadan is by Allah
subhanahu wa ta'ala's bubble that, masha'Allah,
except for very few exceptions, everybody who's in
the messengers right now is fasting.
You're in a different state right now. Don't
think that this is some sort of special
unique state. There are people that have this
inside of their mind because the nafs has
all sorts of weird tricks. The nafs has
all sorts of weird tricks in order to,
assert itself. Dealing with the nafs is much
more difficult than dealing with cheban.
Cheban is somewhat there's like a couple of
steps I can tell you. The cheban, you
can black or block or
greatly reduce its access to your,
to to your thoughts and to your,
to your heart and to your other critical
processes that are inside of your spiritual makeup.
The nafs is much more difficult to deal
with. What does the nafs tell a person?
Nafs tells a person, you know, this Ramadan
is just once a year. It's 1 month
a year. We can't we can't, like, sustain
this for the entire year. We can't sustain
this type of behavior for the entire year.
It's like a vacation that we take in
the year, and then we go back to
the real world.
Where's the reality is what? The reality is
completely the other way around.
The reality is completely the other way around.
This Ramadan
in this Ramadan, if you if you observe
this Ramadan the way rasulullah salallahu alaihi wa
sallam observed it in his Sahaba radiAllahu anhu
observed it, This Ramadan was the month where
things get done.
This was the Ramadan. This month was the
month where things get done.
The reception of the Quran, the first revelation
was in in this Ramadan.
The battle of Badr was in this Ramadan.
That Fathad Makkah was in this Ramadan.
The same Ramadan that you're you're in and
that I'm in and that unfortunately, many parts
of the Muslim world, they like shut down.
People go on some sort of like,
like slumbery vacation
where they watch like TV dramas and whatnot.
This it's the same Ramadan. It's the same
Ramadan, but they approached it in a very
different fashion.
When I was growing up I was born
and raised in America. When I was growing
up, you would say, oh, Bijay, you don't
even know what Ramadan is. You know, you
grew up in America. You know, the actual
Ramadan is in the Muslim world. Then I
went to the Muslim world and I saw
what people do during Ramadan. And I'm like,
Alhamdulillah, Mashallah. I'm glad that I grew up.
I went to school and I played sports
and I did all of these things while
I was fasting. I'm glad I didn't see
this.
The only time when I changed this this,
feeling of mine was when I spent the
Ramadan with the masha'if.
When I spent the Ramadan in the company,
not of just, like, average and lay people,
but spent the Ramadan in the company of
the ulama, the the salihin, the people of
knowledge, the people of practice.
Why? Because they maintain traditions that come back
from the time of the,
Sahaba
from the time of the.
So you'll see those places in which somebody
is making the khatam of the Quran every
10 days or in every 7 days or
in every 4 days or in every 3
days. You'll see those places where people make
the dhikr of
Allah Why? Because when you're not eating and
drinking, when you're not burdened with this dunya,
there's a there's a that
Allah gives you. There's there's a help from
the unseen Allah gives you that allows you
to do those things that aren't possible in
other times of the year.
And it's not necessarily because of any sort
of supernatural process. It's a very logical outcome.
Outcome. From what? From eating less, from sleeping
less, from keeping your eyes away from the
haram, from keeping your ears away from haram,
from keeping your stomach away from the haram,
from learning to control yourself.
Just like that horse that's that's trained will
take the rider much further than the horse
that's crazy, the horse that acts like life
is a rodeo.
Life is not a rodeo.
If it wasn't for this Ramadan, this Masjid
would not have been built. If it wasn't
for this Ramadan, a majority of the useful
things that are there in your life and
in my life, they wouldn't have gotten done.
This Ramadan isn't a vacation from reality. This
Ramadan is a return to reality.
This is what your life is. This is
what my life is. This is what our
lives have to be.
The ulama write this with regards to Ramadan,
with regards to Hajj, with regards to many
of these things, these occasions that come and
go in a person's life, that if a
person wishes to see whether this was accepted
by Allah or not,
Let them look and see after it's done.
Does their life change for the better or
does it go back to what it used
to be?
Does it change for the better
or does it become worse than what it
used to be from before?
This Ramadan is not something it's not something
that's just this is like vacation.
Allah didn't make you and me to
serve mortgage companies.
That's not our our function in this universe.
Allah didn't make you and me to,
make the,
whatever car dealerships,
economically
successful.
Allah didn't make you and I to,
boost up, like, consumer spending indexes, indices in
the malls and in the marketplaces.
It's not haram to buy a car.
You can say, Sheikh, I have Islamic mortgage.
Great. Go get Islamic mortgage. I'm not gonna
say it's haram.
It's it's you you know, these things a
person, if they need need them, then let
them take use of them. That's not what
you're what you were made for. That's not
what we were made for. But those are
the things that we make vicker of. We
dream about these things. We make vicker of
them by day and by night.
Vicker is not just only the thing that
you sit sit in your,
you know, sit in your house and somebody
grabs their
and that says mortgage, mortgage, mortgage, mortgage.
You know, there are some people,
some of them it's not that far from
what they actually do, but most people don't
do that. But what is it? It's something
subtle. It's something subtle. It's something that's even
more,
subtle than a word on the tongue. It
sits inside of the heart. The person remembers
it again and again and again so many
times in the day. And what was the
heart meant to remember? What did Allah create
this heart to remember? Which remembrance and which
zikr did this? Heart what was this heart
created to house?
The remembrance of Allah live
in the most beautiful house in the world.
Many of our forefathers did, many of us
do.
Live in the most beautiful house in the
world, but the heart is there to remember
Allah.
Marry the most
beautiful woman that you you that you're able
to marry. Many of us are already
Right? And the sisters, marry the most handsome
and strong and, like,
attractive man that you can. The heart is
there to not remember that person's beauty, that
beauty that's temporary, that beauty which is going
to
be eaten by worms one day. Forget about
your spouse, look at your own beauty, it's
going to be eaten by worms one day.
Everyone's going to die.
It's not there to remember that beauty. It's
not there to remember those faces. It's not
there to remember if it's not there to
remember the beautiful faces that you see around
you in the masjid, then it's definitely not
there to remember the face of Benjamin Franklin
and George Washington and Abraham Lincoln. And if
it was there for them, it definitely isn't
there to remember Andrew Jackson and these types
of people. It wasn't there to remember the
faces on the money. It's not there so
you can move up the corporate ladder.
It's not a corporate ladder, it's a corporate
hole.
It's not there so that you can go
down further and further into the hole until
one day you you forget what the the
the the daylight looks like. I'm not saying
it's haram to have a job. Everyone should
have a job, It's a sunnah to have
a job. But it's not there that your
heart makes the zikr of these things by
day and night by day and night. It's
not there. Imagine the Quran itself talks about
a person's wife and a person's children and
a person's home and all these things as
being a a a fitna for a person,
a trial and test and tribulation.
Now people don't even remember their spouses anymore
when they go to work. They don't remember
their children anymore. They'll spend an entire career,
they don't give time to their own children
anymore.
The heart wasn't built for that remembrance. What
was the heart made for? It's a hadith
of the prophet
narrated by
Abdullah
Abdullah in.
The sooner
that amongst other books.
That the person who makes all of their
worries and all of their concerns into one
worry, one
akhirah. That what am I gonna do the
day I meet Allah subhanahu wa ta'ala? How
is this mortgage gonna look when I meet
Allah How is this spending and these credit
cards gonna look when I meet Allah
How is this masjid going to look the
day I meet Allah
That I beautified my house
in one way and I left the masjid
in another way? How is how is everything
gonna look in front of Allah ta'ala? And
it doesn't necessarily need to be a negative
thing. There are so many good things that
a person can do.
Sometimes there's something that the deen asks you
or demands that you do, and you absolutely
don't wanna do it.
That's a time that the believer should feel
very happy in their heart. Why? Because you
know this is going to look very good
in front of Allah on the day of
judgment. Because you know in your heart that
there's a sincere that you don't want to
do this thing, but you're doing it only
for Allah to Allah's sake. There's complete detached
lack of,
conflict of interest in this deed.
Think about how those things are going to
look on the day of judgment. The person
who makes all of their worries and all
of their concerns into one worry and one
concern. The worry and the concern of their
akhirah. The day that they meet Allah to
Allah. What is Allah to Allah going to
say? How am I going to face Allah
to Allah? How am I gonna look at
Allah That's a day when haram, halal, these
things won't mean anything anymore.
If a person does something in there, it's
it's shameful in front of
Allah You'll find about everything, by the way.
You'll find about permitting everything. The most obscene
and weird things, you'll find some someone who
who who who will permit it. But if
something if you you're ashamed to show in
front of other people, imagine how ashamed you're
going to show be to show that in
front of Allah
If a person feels like I should pray
my sunnahs and they skip it, what are
you gonna do?
If Allah asks you why didn't you pray
the sunnahs on the, you know, before Jumah
or after Jumah?
Are you going to say Abu Hanifa says
I don't have to? Malik in the Shafar
and Ahmed Bin Hamble say I don't have
to?
What are what are they gonna be like?
Yeah. He doesn't he doesn't have it. No.
That's the day in the their
themselves going to be afraid on that day.
What are you gonna say in front of
Allah that day? You see, filth isn't everything.
The deen is not just rules that we
worship the and the is itself the objective.
The sharia is very important. It's the tool
that we use. It's the vehicle that we
use in order to make Allah to Allah
pleased with us, to have Allah be pleased
with us. In and of itself isn't the
end. What will happen on that day?
Will your deeds will might need to be
something we can show in front of Allah
This is a pain that every every every
person
from this Umma. Starting with the
until the last person of iman has to
carry inside of their heart. This is that
ham that's talked about in that in that,
in that hadith.
This is the darbit that everybody has to
carry inside of their heart. The the the
the pain and the the the the the
anxiety
about the meeting of Allah subhanahu wa ta'ala.
The remembrance of Allah And it doesn't have
to be completely negative either, but it is
at times.
This is what you were meant to carry.
This is what I'm meant to carry. And
lest the person forget or say that I
never knew about this pain or I never
knew about this worry or I never knew
about this remembrance, Allah gave us this Ramadan,
Everybody knows what it is. Everybody knows what
it is. The ummah
knows what it is. It's something that we're
meant to carry.
Allah wake us from our heedlessness and give
us the tawfiq of his remembrance, Allah and
noble, and enlighten our hearts with his remembrance.
Allah
give us this one worry and one concern
that we can spend our life and devote
our life in order to,
take care of, in order to in order
to assuage,
in order that all the other worries and
concerns of the dunya and the akira and
shooters and balayka, all kind of weird stuff
going on. All of these things, Allah, take
care of all of them for us by
the barakah of this one Mubarak worried concern.