Hamzah Wald Maqbul – Khutbah Steadfastness
AI: Summary ©
AI: Transcript ©
All praises to Allah.
All praises to Allah.
All praises to Allah.
May the peace and blessings of, say, Allah
Subhanahu Wa Ta'ala be upon our messenger,
our servant and our Messenger, his servant,
and our master, Sayna Muhammad Sallallahu Alaihi Wasallam.
May the peace and blessings of
Allah be upon him and upon his noble
companions and upon his
pure wives and upon his Mubarak and blessed
family and progeny and upon all of those
who follow their way until the day of
judgment.
We
praise Allah
and we seek refuge in him from
the evils of our own souls and from
the bad effects of our own actions.
We say Allah
is our Lord. There's no one other than
Him.
Allah Ta'ala said in his book
in Surat Fusilat.
He said, Those
who say our Lord is Allah,
and then they are steadfast in that pronouncement.
They are such people that the angels come
down, the angels descend upon them from every
side.
And they tell
them not to fear nor to grieve
and to take the glad tidings of that
jannah,
of that reward, of that eternal life
that you were promised,
to take glad tidings of that eternal life
that you were promised.
They say
We are with you. We are your guardians.
We are your friends. We are your protectors.
We are your companions
in this life and in the hereafter.
That you will
receive in that Jannah
whatever
your
soul desires.
You will receive in that Jannah whatever your
soul desires, and you will receive in that
Jannah whatever you call out for, whatever you
ask for, you'll receive it.
And this sending down of the angels
is not except from Al Ghafoor Rahim,
from the one who is the
forgiver of sins
and from the one who is merciful.
Brothers and sisters,
istiqama
is
a great maqam with Allah
What is istikama?
Istikama
is to be steadfast,
to not just do a whole lot of
good for a small amount of time,
but to be consistent and steadfast in the
good that you do.
To be consistent and steadfast in the good
that you do. At the end of the
day, when you do a whole bunch of
good, and a whole lot of good in
Ramadan,
in Hajj,
at a certain difficult time in your life,
at a time in in your life when
you're feeling spiritual,
at a time in your life when you're
feeling
when you're feeling spirit. Don't worry about me.
Don't look at me and say that. Worry
about Allah ta'ala who sees you when I'm
looking and when I'm not looking. What am
I gonna do to you? I'm not gonna
do anything to you. Don't worry about me.
Worry about Allah ta'ala.
If you're worried about Allah ta'ala, I wouldn't
worry about you.
Allah,
the amount that you come close to him
when you're in the umrah trip, or in
the hajj trip, or you're in the zone,
that's
well and good, but that's the likeness of
a person who is in the cold, and
they stand in front of a heater.
They're in the cold and they stand in
front of a heater. You're only gonna be
warm for the amount of time you're in
front of the heater. You're only benefiting from
the amount of time you're standing in front
of the heater. Once you leave the heater,
you'll be cold again. You'll have the same
problem, that same hustle dilemma that you have,
that same problem that you have, that same
issue that you have, you'll still have it.
It's not going to make any difference.
So imagine the person who solves the problem,
right? The person who's warm wherever they go,
the person who solves the problem of them
being cold. It's the same thing with the
person's iman.
If you're doing well in Ramadan, it's good.
For when Ramadan is there, and when Ramadan
is gone,
then it's a solution that has
outlasted its usefulness.
And this is one of the things that
the ulama say. They say that the sign
of Ramadan having been accepted,
the sign of hajj having been accepted, the
sign of some great deed that a person
did be accepted is what?
Is that it changes you. You're a different
person after that great deed than you were
from before. There's some sort of permanent change.
If you want to know what you received
from Ramadan and what you got from Ramadan,
what you got out of fasting and what
you got out of all the sacrifice and
difficulty that you went through, The answer is
very simple. Look at what your state was
before that Ramadan happened.
And look at what your state is after
that Ramadan happened. Look at what your state
was before that Hajj happened. Look at what
your state is after that Hajj happened. Look
at what your state was before whatever x
y z happened. Look at what your state
was afterward. There are certain things that are
horrible, they're horrific, nobody wants to go through
them. A loved one dies, a person loses
money, a person becomes very ill, a person
goes through some traumatic life experience.
But at the end of it, as a
result of it, they become closer to Allah
They change for the better.
This means what? That that event that happened
even if a person
doesn't like what it was,
that event was a good thing.
Allah says what? Allah says what?
It's possible that you dislike a thing and
Allah puts a great amount of goodness in
it for you.
It's possible that you dislike a thing,
and it's good for you.
And it's possible that you like a thing,
and it's really bad for you, it's horrible
for you.
So if you want to see what you
got out of Ramadan,
this is the time that you can make
that decision.
This is the time that you can make
that decision. Was Ramadan a good thing or
was it something that that that came and
passed like water under a bridge? It's gone
now, it's done.
Why? Because in this time,
still the body is still not accustomed to
eating
the entire day like it was in shaaban.
In this time, the body is still accustomed
to standing in prayer. It's still accustomed to
waking up at a certain time in the
night. It's still accustomed to so many things,
the nafs, Right? Even though it may not
be a 100%, you snap your fingers and
it does what you want it to do,
but still it's not resisting you as hard
as it as it will eventually,
when all of these habits that it worked
so hard to establish in Ramadan are gone.
The nafs is still somewhat in your control.
Now it's your choice to decide, am I
going to come to or am I not
going
to Am I going to
or not go to
Obviously there's no salatul Tawai after
Ramadan,
but a person can still pray tahajjud at
night time, a person can still read Quran,
Forget about all of those things. A person
can still come to soft as I can't
take?
It's still a person can still come to
soft as Isha. If you're not gonna stand
for 20 rakat and for 3 rakat of
wither, for dua, and for this, that, and
the other thing,
definitely not gonna come for fundraising because there's
nobody here asking for money. If there were
people here asking for money, they'd be very
disappointed because there's nobody there to give. Right?
What is it? You still can come.
What is the reward the prophet
speaks of for the person who
attends the congregation of Isha, that they'll receive
the reward of having prayed half of the
night. What is the reward that the prophet
sallallahu alaihi wa sallam speaks of for the
person who attends the congregation of
is that that person will receive the reward
of having stood in prayer for the other
half of the night. All of these things
are still doable. They're choices we have to
make.
They're choices that we have to make. Are
we going to be from amongst the people
that before Ramadan
we weren't doing, you know, all of these
things or some of these things, and after
Ramadan, we're going to do them because doing
Ramadan, we were doing them. It's become easy
for us. It's become facilitated for us. We
have to make the choice. What is there
going to be, a change in my life,
or is there going to be no change
in my life at all? In fact, there
are certain people that they crash after Ramadan,
they're actually worse off than they were before
Ramadan. This is one of the reasons extremism
is forbidden in our religion. And when I
say extremism, I'm not talking about like Fox
News'
definition of extremism.
Right? Fox News' definition of extremism is something
that has, you know, people have internalized it.
This is not what we're talking about. Like,
you know, so and so,
I don't know. So and so, you know,
believes in Sharia compliant financing. Somehow this is
gonna, you know, because you got a guidance
or a mortgage or university, Sonic Bank Mortgage,
you're going to somehow become a violent person.
That's not what I'm talking about. Extremism is
what? You see a brother become very religious
very quickly,
very religious very quickly. The person, masha'allah, all
of a sudden is in the masjid all
of the time, and like, it seems like
after 3 days, they win like a beard
that's, you know, they grow a beard that's
gonna win some kind of contest,
and they're all of a sudden yelling at
people, how come you're not doing this, how
come you're not doing that? And Fulan is
a munafiq, and Fulan is this, and Fulan
is that. And then you'll see that person,
then like after a couple of weeks fall
off the map,
and then a year later you'll see the
person, you'll be like, what happened to you?
Where are you? What happened to your
your your award winning beard, where is it?
It's gone. What happened to all of these
things? It's gone, all of it is gone.
What happened to you? They fell off the
map. What happened before?
They're at a certain maqam, and afterward they're
at a different maqam. Before they're at a
certain level, and then afterward they're at a
different level, and that level is much lower.
Which means what? All of the things in
the middle that they did. Right? What did
we say? If we say that that the
way you evaluate the event that happened
is how does it change you. So if
you're at a lower station afterward, that means
all of the growing the beard and and
praying and coming to the masjid was in
fact a bad thing. It was a curse
from Allah
So how is how is how is coming
to the masjid, the curse from Allah Sometimes
it is for certain people. Right? This is
the chance that we have. This is the
time that we have. We make this decision.
Was the Ramadan the entire Ramadan that came,
is it gonna, you know, just blow away
like or is it something that there was
some benefit to it? Or is
it something that there was some harm to
it?
Is it something that there was some harm
to it? This is the chance, you have
to make this decision, I have to make
this decision. And one of the one of
the, you know, Islam is just this incredible
thing. It's like the gift that keeps on
giving. Right? If it was invented by a
human being, you you wouldn't find it this
way. But it came from Allah
It came from above the
and from above the and Allah made it
this way. So hadith to the prophet
Right? The person who fasts 6 days from
Shawwal, it's as if he, you know, as
if he made the It's
as if that person has fasted for the
entire year continuously.
And this is amazing, why?
Because
fasting 6 days after Ramadan,
when it's not even obligatory upon you. Sometimes
that 6 days of fasting for people is
more difficult than 30 days of fasting in
Ramadan.
Why? And it has to have Eid as
a break in the middle,
because you can't fast on Eid, you can't
fast on Eid. The only one who fast
on Eid is shaitan. There are many people
who must have been fasting on Eid, we
won't talk about that right now. You can't
fast on Eid. It's not it's not permissible.
It's haram and our sharia. If you could
have fasted on Eid, you would have found
that fasting 6 days of would have been
much easier actually.
But you have to bring a break into
it, and then you have to be able
to pull yourself back onto the tardive, you
have to be able to pull yourself back
that, onto that schedule of being able to
fast. You do for 6 days, and what
does Allah give you the reward for? As
if you fasted the entire rest of the
year. Now there's a between the what does
the word mean?
When when
is the word for or
is it for
Right? Because all of the prepositions and all
of the, you know all of the words
in the Arabic language have very distinct grammatical
meanings. One of the reasons that you have
to
study nahul and sarf. So the jamhur of
the alama, they said that the min is
for Tabriz that that 6 days have to
be from the month of Shawwal. You have
a 30 day period
from which you can, from which you can
select,
any 6 days other than the day of
Eid ul Fitr.
It's 29 to 30 day period minus the
day of Eid ul Fitr. Right? That it
has to be in one of those one
of those,
30 days.
Some of the 'ulama and the fuqaha of
the Hanafi school have said has gone so
far as to say, even if those days
are makeup days.
Because the hadith doesn't specify what the type
of fast is. Is that what? That even
if they're makeup days, if you're just making
up the fast that you missed in, Ramadan
because of travel or sickness,
even if they're just makeup days, still if
you fast 6 days in that month of
Shawwal, you'll still receive the reward.
What's the hikma in that?
What's the hikmah in that? The hikmah is
what? You could have made up the fast
days anytime. You could have waited a month,
2 months, 3 months, 4 months, right. Often
times every year when Ramadan starts again, I
always have some people say, if I have
like fast days from last year, I haven't
made them up, what am I supposed to
do now? Right. So there's some benefit in
getting on it right away.
Okay. This is not the opinion of all
the fuqaha. Malik Imam Malik
doesn't hold this opinion. But Imam Malik's opinion
is also interesting. What is his what is
his opinion? That the word is for
means it starts in Shawwal and it extends
through the entire year.
Okay, you can't fast 6 days in Shawwal,
fast 6 days at sometime.
Fast 6 days sometime before the next Ramadan
starts. Right? So many days it's Masoon for
a person to fast. It's a sunnah to
fast in so many days. Right? The day
of the day of, of of Ashura,
the day before it, the day after it.
Right? The the entire month of Muharram, the
entire month of the entire
month of other than the days of Eid
and the days that accompany it. Right? The
entire month of Rajab,
the entire month of Sha'aban,
Mondays Thursdays.
Right? The, the Ayam al Abi, the the
middle 3 days of the lunar month, right,
13, 14, 15th of the lunar month.
Right? Every other day for the person who
has the Himma to do so, right? The
most important days we didn't even mention which
are what? The first 9 days of Dhul
Hijjah. As it comes in the hadith of
the prophet sallallahu alaihi wa sallam, that whoever
fast, one of those days they receive the
reward as if they fasted a year.
And the the the the the the the
Yomut Taruya, which is the the 8th of
Dhul Hijjah. On top of the fast of
reward of fasting a year, you received
the expiation of 1 year of sins on
top of that. And the day of Arafah,
which is the 9th of Dhul Hijjah, you'll
receive 2 years worth of expiation for sins,
for the person who fast that day. Right?
All of these days are masoon. How many
people, how many people are going to fast?
6 of them,
Anytime in the year.
Anytime in the year, how many people are
going to fast from them? Right. And this
is Malik's Malik's opinion. Right? It's like a
it's almost a mathematical
calculation. Right? Because if every reward is minimally
based on,
on 10 times its worth, so fasting 30
days of Ramadan comes out to what?
It comes out to 300. Right? And fasting
another 66 comes out to what? It comes
to 60. If you fill the entire year
out, how many people are gonna do that?
These are decisions we make. Right? This is
the amazing nature of the sunnah. Right? It's
the amazing nature of the sunnah. That when
a person like I remember when we were
in school, we were in sports teams in
school. Right? We're the wrestling team. Right? Wrestling
is not a game. It's a sport, but
it's not a game. It's a sunnah. It's
a sunnah sport. The prophet sallallahu alaihi wa
sallam
miraculously threw a wrestler according to a a
report, a champion wrestler miraculously threw him,
time after time.
And that person testified to the Naboo of
the prophet sallallahu alaihi wa sallam. And I'm
not,
I'm not
I don't have taqiq or research regarding the
sahab of the narration, but it said at
any rate that the prophet
also wrestled and that he encouraged the Sahaba
to wrestle. Alright. Wrestling is not a game.
It's not like basketball. There's no ball that
you pass to another person. It's a sport,
but it's not a game. Right? So practice
used to be very difficult. And when you're
done with practice,
you know, you feel like you're made out
of rubber, like you're like a, you know,
like a human Gumby. Right? And And so
what did the coach used to say? The
coach used to say, okay,
you can go, but if you're a champion,
right right run 5 laps and you can
go. And if you're a champion, put your
put your finger up like this, you know.
They don't know what the putting your one
finger up like this is for. Right? So
put this one finger up if you're a
champion. Who wants to do that? Your arms
are like they feel like they're gonna fall
off. Who's gonna do that? But what is
it? It's a psychological it's a psychological
device in order to get a person
to not break
even under stress, and to remember, keep some
vision in their heart, and keep some understanding
in their heart, and keep some, sort of
fueling in their heart that is there even
if the body is about to give up,
Even if the body is about to give
up. And practice was so hard, people used
to have cramps. You have to go home
and ice your muscles and things like that
because practice was so difficult. But you bet
everybody indeed in the in the team would
raise their finger when they would take a
lap around the they take a take their
whatever find the lap around before practice was
over. Right? So what is it? Whoever fasts
6 in Shawwal,
this is a sunnah of the Prophet sallallahu
alaihi wa sallam, it's a beautiful gift of
the Nabi sallallahu alaihi wa sallam to this
ummah, to follow the sunnah and receive all
of this reward. But there's so many ways
a person can
express this istikama.
It's it can be expressed in what? Just
coming to the masjid.
Someday, sometime in the day, one time, two
times, three times. It can be expressed in
being on time for the salatul jumu'ah.
Right? Being on time for the salatul jumu'ah,
why do we mention it at 1:30 and
not at 1:0:5? Because if I mentioned it
at 1:0:5, me and my 10 of my
closest friends would have heard the advice,
and that's it. Right? The hadith of the
Prophet
is what? That the angels, they stand at
the doors of the masjid with their with
their scrolls, and they write, they record the
names of the people who come to attend
the Salatul Jumu'ah. How how beautiful would that
be if your name was written in that
scroll? My name was written at this in
that scroll. And when the Adhan of the
Jumu'ah is is called, then they fold up
their scrolls and they come and they attend
the Salatul Jumu'ah as well.
Right. So if you come from 10 minutes
late, you know, your name is not on
it, right? Your name is not on it.
It doesn't mean that the jum'ah is invalid,
but there's a certain quantum of reward that
would have received that you missed because you
weren't there. Anything, any think of something. Think
of something that you did in Ramadan,
that
you are not doing right now for the
last 5 days, 7 days, 6 days since
Eid. You kind of fell off the map.
Make a choice.
Make a choice about yourself, make a choice
about what did that fasting mean to you,
what did that dua mean to you, what
did that sadaqah mean to you, what did
that prayer mean to you, And make a
choice regarding how it's going to reflect on
you because ultimately,
the only thing you're going to receive out
of that
experience of Ramadan in the long term is
what changed inside of you, and what didn't
change.
Assume that nothing happened. Assume that nothing happened.
Assume that nothing,
benefited you. If you find it on the
day of judgment, alhamdulillah,
and if you don't, don't hope for anything
that didn't change in you. Right? Allah
has asked, is a hadith narrated by who?
By Sufyan bin Abdullah It's
narrated that the prophet
he came to the messenger of Allah
He read it in Ramadan in the
as well. Right? That he came to the
messenger of Allah
and he asked
him, Right?
Tell me something,
tell me some command that I can hold
fast to it. Why? Because not everybody lived
in Madina Munawwara,
not everybody had a lot of time with
the Messenger of Allah salallahu alaihi wa sallam,
Not everybody could ask every small thing to
the prophet sallallahu alaihi wa sallam. In fact,
nobody had that much time with him sallallahu
alaihi wa sallam. He was very busy, and
other people had their own lives that they
had to live, so they had very small
amount of time with him. So he said,
what? Give me something, I'll remember you by
it, I'll remember it, it will be like
a piece of advice that will guide me
throughout the rest of my life. What is
it? He he says what? He says what
to him he says? He says,
Say, my Lord is Allah then be steadfast
in everything that you do, be consistent in
everything that you do. Right?
The ayat that we read, right?
Those who say that our Lord is Allah,
and that they're steadfast in it. And all
these
all of these glad tidings are given to
them. Why is it that the angels are
attracted to the person who steadfast?
Why is it that the angels are attracted
to the person who is consistent in what
they do?
Because this world is a place of it's
a it's a dot of like death,
and it's a dot of decay. Right? One
of the fundamental principles that governs the world
that we live in is entropy. The the
the spontaneous,
self driven,
propensity for all systems to go from order
toward chaos.
This is a essential quality of the world
that we live in. Right? What did the
angels say to Allah to Allah when Allah
says he's creating
mankind?
Are you gonna put in that that world,
type of people that are going to,
just cause chaos, and are going to kill
1 another, spill the blood of one another.
And we are the ones who, what? We're
the ones who
glorify your praises,
and we're the ones who hold you as
sacred.
The angels don't change.
The angels don't change.
Allah doesn't change, right?
One of the meanings of the word is
what?
Right? The one who can
stand their ground in battle.
The one that no matter what the enemy
army throws at them, they stand their ground
in battle. Right? A fortification that can
withstand siege, a a a vanguard that can
withstand attack. You stand your ground in battle.
You don't change. Right? So what are the
meanings of a samad? Right? So what are
the meanings of a samad? Allah ta'ala is
a property of Allah, he doesn't change.
His angels, Allah ta'ala created them in such
a way that they don't die, they don't
they don't they they're they're on their howl,
they don't have a good day or a
bad day. All of their days are equal.
All of their days are good and all
of their days are equal. Why is it
that they're attracted to to what? They're attracted
to the ones who are
The ones who are people who are steadfast,
and the people who are consistent. Why?
Why is it that we're attracted to people
who are steadfast and consistent?
Why is it that we like things that
look nice today, and look nice tomorrow, and
when the car starts to rust tomorrow, we
don't like it anymore?
Because what? It reminds us of the alum
that that that we came from, the jannah
that Allah Allah created us from. It reminds
us of that perfection.
It's that's why we like all of these
things. That's why people like to look at
the stars and see how do the the
planets orbit around each other and study how
perfect all of these systems are. It's because
it reminds us of an order that's missing
our own lives, and the best of our
people, right? The oliya of Allah ta'ala are
who? Right? The oliya of Allah ta'ala are
those people who bring that that steadfastness,
Right? They bring that that that unchanging nature
into their heart.
That the material body will not stay with
you forever, but as long as the soul
is in it, that that person is not
going to change.
As long as the good heart is in
it, that person is not going to change.
This is something that's a very lofty ideal
we have to look for. We have to
look for this lofty ideal and we have
to see how we can implement it in
our lives, we have to seek refuge in
Allah Ta'ala from being people that good time
came.
Right? And and a good state came over
our heart and then it left and it's,
you know, we're back to normal or worse
off than we were before.
May Allah
give all of us tawfiq. May Allah give
all of us tawfiq to be better after
this Ramadan than we were before. May Allah
give us stawfiq to be better after this
tarawi than we were before. May Allah give
us stawfiq to be better after this after
this sadaqaat and zakawat than we were before.
Allah subhanahu wa ta'ala accept from us and
make us better, give us a better tomorrow
than than is our today and then was
our yesterday.