Hamzah Wald Maqbul – Khutbah Taught Man What He Knew Not Allen TX 11032017
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All praises to Allah. All praises to Allah.
All praises to Allah. All praises to Allah
who guided us to this,
Who guided us to Islam and to Iman
and to his Mubarak house on this Mubarak
hour, this Mubarak day. And we were not
to be guided. Was it not that Allah
ta'ala 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 are 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 Saydna 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 Mubarak and
blessed family and progeny and upon all of
those who follow all of their way until
the day
of judgement.
Mubarak habits was
not to ask for more,
rather to ask for barakah,
to ask for blessings,
to ask for
usefulness,
and for increase out of what he already
has.
Asking for more and more.
This is an attribute
of jahannam.
Allah
will ask the hellfire by the text of
the Quran itself.
Are you are you filled yet? Are you
full yet? And
the the response of jahannam
is,
is there more? Give me more.
Asking for more all the time is a
sifa and attribute of cancer.
It will
well up inside of a body
and destroy it.
There are 2 notable exceptions to this. There
are 2 notable exceptions to this rule.
1 is milk. Milk
is indeed
imagery of the sunnah.
A
metaphor for the nature, the aboriginal nature of
a human being, for the fitra,
which the deen preserves in the human being,
that you should be like a human being,
you shouldn't behave like another animal, or you
shouldn't be inhuman.
Rasulullah salallahu alaihi wa sallam upon drinking milk
would say,
Allah,
put barakah in it for us and give
us an increase.
And the second exception comes from the text
of the Quran by the commandment of Allah
subhanahu wa ta'ala.
By the commandment of Allah subhanahu wa ta'ala.
Allah most high says to the Nabi salallahu
alayhi
The acquisition of knowledge being a foundational virtue
of our religion.
The idea that we appreciate knowledge
is not merely a fitri command, not merely
a legal command, rather it is a part
of our akhida. It is part of our
belief by which we
can claim that we have a valid faith
inside of our hearts, that we that we
honor knowledge and we consider knowing to be
superior to not knowing. We consider having knowledge
to be superior to ignorance.
But what is the definition of this knowledge?
What is the definition of this knowledge?
It's very interesting that we live amongst the
people
who have
a very disjointed view
of the universe around them. So there is
a sacred sphere and there is a secular
sphere. There is an idea that a person
renders unto god what is god's and unto
Caesar what is Caesar's. This is not
not the point of view that is taught
by the of Islam.
Rather, Allah subhanahu wa ta'ala says in his
book,
You don't see any
gaps in the creation of Allah subhanahu wa
ta'ala, the most merciful.
Rather, everything is seamless. We don't have this
disjointed
view of the world.
Because we render unto Allah ta'ala what is
his. And the only thing we give to
Caesar is what Caesar has a right to
take by virtue of Allah subhanahu wa ta'ala
having given him the right. Caesar in this
in this in this expression being a metaphor
for worldly power and worldly authority, which Islam
acknowledges.
Which Islam acknowledges. But it is not authority
in and of itself, rather its authority derives
its legitimacy from the mandate of absolute authority
which is that of Allah subhanahu wa ta'ala.
We don't have a disjointed view of the
universe. Rather, knowledge is knowledge.
Knowledge is knowledge. But does that mean
is a command for a person to
become a physicist
or to become a doctor or to learn
more about,
you know,
advances in space exploration,
or to learn more about even more mundane
things like the the the, you know, the
day to day the way your car functions
or,
you know, interests that people have, cultural interests
and interests in the arts, etcetera.
The answer is that those things are not
the same as the knowledge of Wahid.
Just because we don't say that there is
a sacred knowledge and a non sacred knowledge,
everything has some sacredness in
in in the sense that everything connects with
the deen of Allah still
there are priorities.
Certain things have a higher priority than others.
This understanding of what the priorities of things
are is a an attribute that is known
as
Whoever Allah subhanahu wa ta'ala which is good
for, he gives them a lot of money,
he makes them into a doctor, he gives
them a nice car, he gives them a
lot of friends, those things may be true,
they also may not be true.
But what did Rasulullah salallahu alaihi wa sallam
say? This is whoever Allah subhanahu wa ta'ala
wishes good for, the one consistent thing you'll
see across the board is that he gives
him gives that person understanding of the deen.
Ghazali
he said the foundational
the foundational,
step and station of fakaha, of this understanding
of the deen, is for somebody to understand
intuitively
that the akhira is
superior to the duniya.
Allah says in his book, the
the the hereafter is more intense than this
universe and it lasts forever. It never ends.
This is a a step of knowledge based
on which other knowledge is built.
And the
philosophers from amongst the Muslims divided knowledge into
3 broad categories. 2 of which, a person
whether they believe in god or not, much
less
Islam, all agree upon. 1 is the knowledge
that you have experiential knowledge, which you empirically,
experience around you. You put your hand in
fire, you feel that it's hot. You don't
have to be a Muslim in order to
understand that.
The second is rational knowledge,
which includes a number of things like the
ability of someone to make analogy.
So if you know a equals b and
b equals c, not necessarily what what is
the relationship between
what is the relationship between a and c?
They must be equal.
If the first two statements are true, the
third statement has to be true. You don't
have to empirically,
weigh a and c in order to figure
that out.
These things everybody agrees on, whether a person
believes in god or not, much less being
Muslim.
This is the secret of why Allah subhanahu
wa ta'ala said in the first wahi, literally
the first wahi that was put down on
the heart of Sayed Muhammad, Muhammad sallallahu alaihi
wa sallam, the messenger of
Read in the name of your lord who
created mankind from a clot of blood. Read
in your lord is most generous.
The one who taught mankind by the pen,
taught mankind that which he knew not.
Meaning what?
Knowledge,
when it comes to
the expressions
of the messenger of Allah subhanahu wa ta'ala.
When it comes to the expressions of the
book of Allah subhanahu wa ta'ala,
knowledge is given priority when it comes directly
from Allah subhanahu wa ta'ala in the form
of in the form of revelation
for two reasons.
1 is for a person to appreciate what
revelation is. The first two faculties have to
be sound. You have to be sound of
experience. You cannot be insane. That's why our
ulama say that the person who's insane is
not is not nukalaf, is not legally responsible
for the or the Sharia anyway.
And the person has to have a correct
rational faculty in the first place in order
to understand
that revelation is possible and that it is
anything that needs to be
understood and respected.
On the heels of it, if you perfect
these two knowledges,
Allah subhanahu wa ta'ala will give you a
third one that would allow you to understand
the thing that you wouldn't have been able
to understand. Had you been the biggest genius
in the world, Everybody in the Al Masjid
is Einstein,
the level of genius in in, in every
different field. And Allah ta'ala gave each of
us 10,000,000 years of life. And we worked
together,
for those 10,000,000 years, collaborated,
studied, debated, discussed, wrote, reviewed,
etcetera, and collected all of our
taught mankind that which he didn't know. Allah
ta'ala taught mankind
that which he didn't know.
Grammatically
on the face of it. It means what?
What mankind didn't know.
But the meaning of it is what? What
he didn't know. And what he still doesn't
know, and what he never would have known
had Allah not told him.
This is the foundation of Islam. This is
why the sahaba radiAllahu ta'ala anhu at the
dawn of
Iqra, Allah Subhanahu Wa Ta'ala when the wahi
came down on Rasulullah Sallallahu Alaihi Wasallam, it
said that no more than 10 men of
Quraysh even knew how to read and write.
No more than 10 men of Quraysh even
knew how to read and write, which is
relatively backwards
even for the time and the place that
they lived in. Even for the age that
they lived in, the Romans and the Persians
had such advanced technology. Imagine the Persian Empire,
they had engineers who were so advanced
that they could dig a tunnel from 3
miles away, 4 miles away on 2 different
sides of the mountain. If you dig from
one side, it will take a very long
time to dig a tunnel for an aqueduct
through a mountain. So if you start digging
from both sides, it it literally takes half
the time to dig the tunnel. The problem
is that the calculations using pre modern methods
were so precarious
that if you're off imagine through solid rock.
If you're off even by
by by 9 inches, by 6 inches, it's
solid rock. 2 sides of the tunnel would
pass each other, and they would never meet.
They could make they could make a their
mathematics and their engineering abilities were so advanced
that they could make the tunnel meet from
both sides when building an aqueduct from miles
away.
That's a level of precision perhaps none of
us in this room has right now in
terms of craftsmanship, knowledge
of mathematics, knowledge of
of engineering.
I've been called to many
to orient the tibla correctly. You would be
surprised. Even people who have master's degrees, PhDs
in engineering, they forget all of their basic
trigonometry and these types of things.
The the the age they lived in, even
for the age they lived in, late antiquity,
ancient times,
even for that standard, they're relatively backwards people.
How is it that Allah
gave them the success that they had? After
after all, the stories we tell about the
sahaba
and their footahat and conquest is not Lord
of the Rings and Star Wars.
Why? What's the difference? They may be just
as interesting stories,
but these things actually happened whereas those things
never happened. It's completely fictional. It's something it's
a figment of a man's imagination.
Why was it that they were able to
do what they did?
Is it because of their
experience?
Was it because of their superior,
rational abilities? Was it because of,
of their,
being able to come together and figure things
out on their own? Absolutely
not. The the whole the whole pleasure of
that
Allah taught mankind that which he knew not
Is what? You will go so far on
your own knowledge,
and you're not told not to do that.
Like I said from before, having a sound
mind itself is a prerequisite in order to
be able to appreciate
wahi,
revelation.
You'll go so far on your own knowledge,
but how far you'll go on the knowledge
of Allah subhanahu wa ta'ala that's something that
has no limit. Not in this world nor
in the hereafter.
If you want to be someone who does
things yourself,
then go ahead and do
it. See where it takes you. See where
it's taking us right now. People want to
abandon the ways of the sunnah of the
Messenger of Allah sallallahu alaihi wa sallam. People
want to abandon the ways of the deen.
They say this is impractical.
I tell you brothers and sisters, abandoning the
ways of the messenger of Allah sallallahu alaihi
wa sallam, abandoning the ways of of the
deen, abandoning the ways of wahi. That's impractical.
That's what the has been doing communally. Although
individual exceptions
may exist.
But communally, that's what the ummah has been
doing for the last several centuries.
This is not practical. That's not practical. I
tell you, brothers and sisters, by Allah subhanahu
wa ta'ala. A person who has a sound
mind will see how abandoning the deen of
Allah. It's very impractical.
It's extremely impractical.
The way to
excel in the deen is what? To come
to the wahi not as a special snowflake
that has your own ideas and that I
have my own ideas and I have my
own special take on life and I knew
this and I have this experience, I have
that experience.
Rather, in front of the wahi, in front
of the revelation of Allah
all of us are equal in the sense
that every single neck is bent in submission
to it. There's no person whose knowledge brings
anything to the table whatsoever. It's only in
the submission that a person will, that a
person will succeed.
Yet, yet,
yet,
as a people,
we value
other types of education more than we value
education in the deen.
Empirically, it's something that is very easy to
verify. How many years has a person studied?
How many years has a person studied engineering?
How many peep years has a person studied
law? How many years has a person studied
medicine? How many years has a person studied
all of all of these different sciences? Which,
get trust me, I'm not against any of
these things. I myself, I have a bachelor's
degree in biochemistry. I myself have an interest
in sciences. I myself have an interest in
mathematics. I myself have have interest in history
and other, social sciences, etcetera.
How many years do we study these other
things?
And how many years do we take learning
the language of book of Allah Subhanahu wa
ta'ala? Allah ta'ala who said, We
sent it down as an Arabic Quran
in order that you be people of rationality.
The idea is that in order to understand
the Quran, you need to know Arabic. And
unfortunately, unfortunately,
our brothers and sisters who are non Arabs,
they may say, Why is he browbeating me
for not knowing Arabic? This is racist. This
is racism in favor of Arabs.
Take glad tidings, my friends. Nobody is brow
beating you. Why? Because our Arab brothers and
sisters, they also don't know the language of
the Quran.
Except for those very few people Allah subhanahu
wa ta'ala had mercy on. Why? Because the
shalomak and the Isaiahk and the shubidak of
the streets of Damascus and Cairo. This is
not the language of the book of Allah
subhanahu wa ta'ala.
What is what makes Arabic Arabic? Al i'alab,
the grammatical case endings literally is what make
Arabic Arabic. To speak Arabic without grammatical case
endings makes the dialects of the Arabs just
as close to Arabic as Hebrew and Syriac
are.
We don't spend time we don't value learning
these things. We don't teach these things to
our children.
How many of us have learned the aqeedah
of the, of Islam?
I'm not even talking about 50 differences. You
wanna say Amin out loud, don't say Amin
out loud. Raise your hand one time in
the beginning of the prayer. Raise your hand
several times in the during the prayer.
1 salaam, 2 salaams, 3 salaams, either pray
with your hands here or here or on
top of your I'm not even talking about
any of these things. I'm talking about just
the basics of the belief of the deen
that people assume that they know. But if
wahi is something you have to learn, if
you haven't sat through and received a text
in one of these subjects, how can a
person justify the claim that they know? In
fact, this is part of the teachings of
the deen and part of the culture of
learning of the that
a person saying, I don't know, is a
sign that that person has knowledge and it's
a sign that that person will keep learning.
He said that to say I don't know
is half of knowledge. If you cannot say
I don't know,
that means the majority of knowledge is you've
missed it.
To
say to say I don't know is the
shield of the the person of knowledge. It
protects them from so many from so many
tribulations.
Yet, yet, we have trouble even saying that
much. That doesn't even require studying with the
teacher or being able properly put grammatical case
endings at the ends of words on reading
a classical Arabic text. These are things we
need to think about. The way
to solve these problems is not to protest
and say, I know.
The way to solve this problem is to
learn. To take some time, I say, Oh
my God. Sheikh. How am I gonna become
an alim? You're talking about learning classical Arabic.
How am I going to even learn this
most simplest of things? It's pretty practical. I
have so many children. I have very little
time in the day. I have this. I
have that. Look, there's 2 things.
1 is, a journey of a 1000 miles
begins with what?
It becomes begins with one step. A person
who takes time out find somebody who is
an alim raqani,
a person who has knowledge and the effects
of their connection with Allah subhanahu wa ta'ala
are apparent in their in their actions and
in even looking in their their faces. You
have your your sheikh Abdul Rahman and you
have so many other people who graduated from
different Madars in the world and from Al
Azhar al Sharif and from all of these
different institutions. They're they're here for you to
access.
Some of them, you may think that they
won't give you time. Trust me, every person
who has a love of knowledge, it's his
like secret dream. Someone comes to him and
says, Shaykh, can you teach
me haqidah? Can you teach me the hadith
of Rasool Allah sallallahu alaihi wa sallam? Can
you teach me,
the Tajweed of Quran? They would love for
you to do that. Literally, they would love
for you to do that.
The way to solve the problem is not
pretending it doesn't exist. The way to solve
the problem is to start. Now look,
every person is not obliged in this deen
to become an encyclopedic
scholar of Islamic knowledge, nor is it practical,
nor is it possible even if we tried.
However, every person is obliged to, at least,
have received. Remember, what did we say?
You don't put the puzzle together because is
not like Burger King where you can have
it your way. I know those ads have
been played for some time, but you can't
have it your way.
Rather, you sit from the beginning to the
end and receive receive the transmitted,
instructions
regarding how these things are done. Someone will
say, well, one shift tells me one thing,
another shaykh tells me another thing. Some of
these things are accepted differences of opinion.
You don't have to learn everything, but that's
not an excuse to learn nothing.
Get something from somebody. You don't have to
correct other people. You should receive something from
an authoritative source and benefit from it.
After that, look at your children.
Look at your children.
Those children you fear for their poverty
because you love them. And I love my
children. You love your children. We love the
children of the Ummah of Sayedid Muhammad sallallahu
alaihi wa sallam. We we fear anything happening
to them
as we should. It's a sign of love.
It's a sign of fitra. What did Rasulullah
sallallahu alaihi wa sallam say with regards to
the
fear
for
those
children?
Indeed, I don't fear for you poverty.
Imagine the poverty rasulullah
saw once his companions who he was addressing
primarily and then secondarily the rest of the
through them.
The poverty was what? That there are people
who used to eat a date a day.
That was all the food that they had.
The days would go by, they wouldn't eat
cooked food. Just a date and and and
and water. Some of them half a date.
Some of them didn't even have that every
day.
What did he say to them? Looking at
them in this difficult position. He said, what?
And he himself was in that difficult position.
When they were working on the khandaq, he
was so they were so hungry they had
to tie stones to stomachs in order to
do the work. And they complained to him,
aren't we on the haqq? How come we
have to go through so much difficulty? We
have to tie stones to our stomachs in
order to keep our back straight and keep
doing the work. And he lifted his shirt
and
there's 2 stones tied to him.
He's the one who's saying it. What did
he say? I don't fear for you poverty.
What do I fear for you? That the
dunya will open up on you like it
opened up on the people that came from
before you. And you will vie with one
another in order to receive it like they
vied with one another, and it will destroy
you like it destroyed them.
So fear for your children's poverty, Allah protect
all of them from it. As for Rasulullah
salallahu alayhi wa sallam's own children, if you
want to follow the sunnah, instead of brow
beating people for because you have a beard
and they don't have a beard. What was
his dua? Allahumajal.
Rizqalalu
Muhammad al Kootan. O Allah Ta'ala, make the
risk. Make the provision of the family of
Muhammad sallallahu alaihi wa sallam. Nothing more than
what they need to stave off hunger.
That's fine. Put that to the side for
a second. If you fear for your children,
then put them into schools that they can
learn
classical Arabic. Put them into schools so they
can memorize the book of Allah ta'ala.
Put them into schools so that they can
learn the amtida that we were able to
learn because of our own circumstances or because
of our own heedlessness or because whether it's
our fault or not. Whatever happened happened. Put
them in the schools. Put them with the
halaamah. If the halaamah that are here don't
have time, bring more people. Pay more. Had
this masjid of this size should have literally
5 or 6 imams.
Bring those people, have those programs in place
in order for them to receive
this,
tradition. Why? Because Allah subhanahu wa ta'ala made
so many paths to achieve a goal. If
you couldn't learn it yourself, if you're the
cause of another person learning it, Allah ta'ala,
on the day of judgment, you'll stand in
the line with the people who have that
knowledge and learn that knowledge. And ignoring the
issue is not going to help anything. It's
just going to make it worse. Allah subhanahu
wa ta'ala gave all of us so much