Hamzah Wald Maqbul – The Basis of Sainthood Cape Town 10262018
AI: Summary ©
The speaker discusses the platform for unity among believers in Islam, which is to be a platform for unity rather than race. The belief in the risala of the prophet Muhammad is the risala of the prophet's risala, and all of the beliefs that come with it are tied to our physical bodies and minds. The importance of knowing one's fate and not being an idiot is emphasized, as well as the use of the same language for political advertisements and deenism. The speaker also discusses the importance of not being a victim of deenism and offers some examples of the practices of giving people a price for begging Insurance and giving people a price for begging.
AI: Summary ©
Islam and to imam and to his Mubarik
house on this Mubarik hour of this Mubarik
day. And we were not to be guided.
Was it not that Allah Ta'ala had guided
us?
Oh, Allah. To use praise as his 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
ta'ala be upon your servant and messenger.
Our master, Sayyidina Muhammad Sallallahu Alaihi Wasallam.
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 noble and
blessed family and progeny. And upon all of
those who follow all of their way until
the day of judgment.
Brothers and sisters,
Islam has a platform for unity.
That platform for unity is not race because
we're not all from the same race.
That platform is not fit
because we may follow different madahib.
How would it be otherwise when even the
sahabah radiAllahu ta'ala Anhu used to have differences
amongst themselves?
This is not something a person should be
unnerved by.
Rather, this is a natural part of life.
The platform for unity has nothing to do
with money.
It's not language. Even amongst the companions of
the messenger of Allah sallallahu alaihi wa sallam,
there were those who were native speakers of
the Arabic language, and there was those who
were not native speakers of the Arabic language.
And there are those who spoke one dialect,
and there was there were those who spoke
another dialect.
The platform for unity amongst the believers in
Islam is what?
It's this tohid of la ilaha illallah
and the belief in the risala of the
prophet
Muhammad and all of those beliefs
that come with it. What we refer to
as Aqidah.
Is one of the names for.
Why?
Because it is from the literary style of
the Arabs that they used to refer to
something by its most important part.
So the word Diyam
means salat. Why? Because
the the longest part of the prayer is
what? The part that you spend standing.
At least it is with those people who
enjoy reciting the Quran. Some of us do
it, you know, speed
speed, 2 rakas, speed 4 rakas, double, triple,
quadruple, and out. That's not the salah for
the prophet sallallahu alaihi wa sallam. There's an
utter narrated by Anas bin Malik
that he once saw, Umar bin Abdul Aziz,
and he prayed behind him.
And he said,
how much? How much does the prayer of
this young man resemble the prayer of Rasulullah
Sallallahu Alaihi Wasallam?
He's the one at this time whose prayer
most resembles the prayer of Rasulullah Sallallahu Alaihi
Wasallam. Who used to say the Tasbeeh. His
his his ruku was the same as the
standing after the ruku, which is the same
as the which is the same as the
sitting between the 2 sasdas. And in each
of them, we used to recite the Tasbi
ten times.
It's a different prayer. That's and this is
not a fitah issue. We'll let you learn
these things from the Ahlullah, insha'Allah.
The the the Arabs used to name something
and we do it as well by its
most important component.
So for example, what is this?
This is a
phone. Even though I haven't made a phone
call in it, you know, except for maybe
once or twice in the 2 weeks I've
been in South Africa.
But I use it for other things. But
because the reason for it's being made was
that originally used to be a phone before
there's Internet and all of these other things.
It's very intuitive to us that we call
it a phone. So this
is both what? The understanding, the oneness of
Allah Ta'ala
and also all of the Aqayat, all of
the beliefs that come with Islam. Those are
immutable.
They don't change from time to time. They
don't change from place to place.
You can follow whatever madhab you wish to
or follow no madhab at all.
You can be black. You can be white.
You can be
purple. You can be pink. You can be
whatever color you want to. You can be
from a different planet.
People don't know this. You know, our our
our elders, they talked about these things.
Actually talked about life on other planets. What
will happen if there's life on another planet?
You go to Mars or, you know, you
go to Venus and you find that there's
an entire civilization. We're gonna tell them, do
you know do you know do you know
there's only one God?
You have you ever heard of Rasulullah, alayhis
salatu aslam? They'll come to they'll come to
Madinah in spacesuits. They'll breathe sulfuric acid and
they'll stand in front of the the the
the Roda Sharif of the prophet sallallahu alaihi
wasallam. And and and and tears of sulfuric
acid will come down their their their cheeks.
If they didn't have a suit on, it
probably would have killed everybody standing around them.
That's what our dean is. Why? Because the
Aqai transcends physical things.
Spiritual realities
are far deeper and far more real than
physical things. Physical things come and go. The
nature of physical Allah
All physical things, all of them, they were
made to perish.
You and me. It's nothing personal. I'm not
trying to say something. All of us. This
is a weakness that we have. Our physical
bodies were made to perish.
Ideas don't go away. Spiritual things don't go
away. They stay forever in a pure form
that's unaffected by time, unaffected by space.
So these are tied, these beliefs that we
have, these are what unify us. And this
is where we're going to draw our strength.
And this is where we're going to make
meaning for ourselves, where we're going to make
meaning for our lives.
And
if a person wishes to look what's like
the first stop if a person wants to
formally study aqidah?
There's a book that was written in Egypt,
around 300 years or so after
Rasoolullah sallallahu alaihi wasallam by one of the
great folkaha and muhaddi thein of the Ummay,
Imam Abu Jafar, Abu Dhabi rahimullah ta'ala. And
he was he was a a a genius,
and he wrote extensively
on
many different
topics. He wrote one book. Most of his
books are for specialists. Nowadays, it's difficult even
in the Magyaras to find people who are
competent to read them anymore. But he wrote
one book for the public. It's a very
small book. It's actually, to be honest with
you, it could be a pamphlet. You could
print it out on one
page front and back.
But what was the service that he did
in that book was to teach the Muslims.
These are those basic things we all agree
on. We don't agree on any of these
things. Let's make this the basis of our
transaction with one another as Muslims.
Whether you belong to 1 mad hub or
another, whether you have one point of view
or another, whether you're rich, whether you're poor,
whatever country you're from, whatever time you're you're
in, whatever age you are, whatever any of
these things are. Whether you're a pious person
or not,
Akhida is actually the part of Islam that's
shared between between a pious man and a
drunkard,
between a pious man and a fornicator,
between a pious man and a drug addict.
The akhida is the same.
The akhida is the same. And this you'll
see this in Muslim civilization. You'll see even
if you go to Istanbul, when the adhan
is called, the people who are drunk will
run and hide in the shadows.
They'll hide in the alleys
out of shame. Why? Because it's the same
Allah to Allah for that person that it
is for for for a saint.
This is one of the things I think
we forget sometimes that we try to monopolize
the Islam for one one group and not
for the other. That this Islam is even
for the sinners. It's the same Islam. This
belief, this aqid, this understanding of Allah to
Allah. That Allah to Allah is the same
Allah for everybody.
So this
I wanted to
just take a look at one one one
small aspect of it that I that that
I found benefit from, and I hope that
we all find benefit from. As was announced,
the topic of the talk was what? Wilayah.
Now we know what wilayah means sainthood.
We know Fulan is a wali of Allah.
We know this in a very folk sense.
What does of Allah mean? That means that
this is a person who is Allah's friends
with them. That person loves Allah and Allah
loves that person.
And that this person is a person of
an immense amount of piety. And these are
the people somehow we have an idea that
these are the people because of whom we
have deen.
These are the people who the dunya Allah
used the dunya to test them, and they
bested the dunya. They you know, like,
Busibi says about the prophet sallallahu alaihi wa
sallam. Right? That the the mountains tested him
sallallahu alaihi wa sallam, by by by by
offering to be gold for
him. And,
he's the one who
showed them who the real mountain is.
And how could the dunya tempt the one?
If it wasn't for him, the dunya wouldn't
have been created in the first place.
Actually, someone came to Alama Alutaimia and said,
isn't this some sort of excess to say
that if it wasn't for the prophet sallallahu
alaihi wa sallam, Allah Ta'ala wouldn't have created
the dunya? He himself said, no. Don't you
see in the book of Allah Ta'ala?
Don't you see in the book of Allah
Ta'ala that Allah says,
Don't you see that Allah ta'ala said in
his book that I did not create the
mankind or the jinn except for to worship
me?
Do you see the perfection of the worship
of Allah ta'ala in anyone other than the
messenger of Allah sallallahu alaihi wa sallam?
So these are the things that we associate
with wilayah. And indeed, this is the wilayah
of Allah ta'ala. This is the most beautiful
form, the most perfected form of wilayah.
But very few people have actually taken a
look at what wilayah means. Not in the
folk sense
of telling stories, but in the Aqidah of
the Muslims.
Did you know the how he actually mentions
as well?
He mentioned sainthood in his in his in
his small book, abbreviated book, which is not
a Bayan.
It's not a it's not a rhetorical flourish
that's meant to impress people. Rather, it's nothing
more than a a decisive text which
maps out the beliefs of the Muslims that
we all share, that we all must share,
that there's no there's no choice in whether
you accept it or not. There's no difference
of opinion in those things.
So he says, this is with Muslime al
Abdullah
ibn
So we say there's a term in the
in the,
there's a term in the
Aqidah what what we call a little qiblah,
which literally translates as the people of the
qiblah.
But it doesn't mean facing a qiblah.
It means those people who meet a bare
minimum definition of Islam.
So facing the qibla is like a metaphor
for, like, the person who's like, okay. You
know, they're not facing like Tokyo when they
pray or they're not facing,
Jerusalem when they pray or whatever.
They're facing where?
The tibla of the Muslims. The ahu tiblah,
but it doesn't mean that they can face
the qiblah and say and do whatever they
want. Rather means what? Whoever meets a bare
minimum definition of a Muslim that they say,
whatever is in the Quran is true
and whatever the prophet said is true, even
though I may not know what all of
those things are and all of are in
that position.
So we say what? The Ahlul Qibla is
not only a bare minimum definition of Muslims
in
Muslim in terms of belief, but it also
is the bare minimum definition of Muslims
in terms of
practice.
So it includes sinners as well.
It includes people who openly sin, people who
cannot let go of sin. Allah to argue
all of us the tawfiq of letting go
of sin before we leave this life.
But you're still part of the Ahlul Qibla.
This is the broadest circle of what we
would consider a Muslim.
And then what does the Atahawi Rahimu Allah
Ta'ala say
in,
in another place?
He says that so it's not permissible, by
the way. So the point that we extract
from this is not permissible to call somebody
a munafaq
just because of their sins. Because people have
weaknesses,
but their weakness doesn't mean that they don't
believe in Allah Ta'ala. It just means that
they're not good at controlling their own nafs.
So the highway says in another place, he
says what? He says that he says that
that
whoever dies from amongst the Muslims,
we consider them to be believers. We consider
them to be believers. We consider that they
are people of what? That the definition of
oliya is what? It's a person who believes
in Allah to Allah, and whoever dies from
amongst the Muslims, we consider them to be
believers.
Now this is radically different than what people
think. It's radically different than what people think.
Because if you say, Fulan is a drunkard.
Yes, we say he's a Muslim. But how
can you say he's a wily of Allah?
It's true that that person is a wily
of Allah.
There's a wily of Allah. There's a wily
of Allah. That person is at the bottom,
the the ground floor of Allah sainthood,
and there's
levels above it.
But everyone who says
believes in it and doesn't disbelieve in some
part of it. That person is what?
That person, according to the aqidah of the
Muslims, is what?
Now what's the justification for this?
There's justification for this. Don't you know the
these are not by the way, you don't
need to be an to look these things
up. You can go find these in the
in
fact.
It's probably dozens of copies sitting in the
in the masjid, and the book is probably
taught once, twice, 3 times a week in
the masjid, and nobody even bothers to listen.
Rasulullah sallallahu alaihi wa sallam said that on
the day of judgment, a man will have
he'll be being judged,
and he will have
sins written on 99 scrolls. 1 unfurl.
Go as far as the eye can see.
Some of our brothers and sisters have somewhat
of a literalist bent.
Right? So for them, I say that your
eye can literally see other galaxies
light years away. That's a lot of sins.
That's what? It's a lot of sins.
That person will have in one scale pound
these 99 scrolls worth of sins.
And then in the scale pound of good
deeds, the angels will
will come and they'll bring, literally, the word
uses
for those of you who've lived in the
Arab world before. It's the same word that's
used for, like, a business card or a
driver's license in the modern language.
But there'll be a little bitaka on which
is written.
And it will be dropped in the other
scale pan, and it will outweigh all of
those. The all all of those things. It
will outweigh all of them.
Now
what does that mean?
There's a hadith again, you'll find it in
the rial de Salihim. You don't have to
look in the in the big books that
you have to sit in the maslid at
the madrasa and, like, study 7 years in
order to get to.
That Allah Ta'ala himself says, oh son of
Adam,
even if the mischief that you make
will will will fill the horizons.
There are some people, they make mischief that
fills the horizons. Allah, I'll protect us from
the
mischief. Even if the mischief that you make
fills all of the horizons,
you turn in repentance to me.
Right? And what is the superlative of repentance
is to say,
And I will forgive all of those sins.
Not only will I forgive them, it doesn't
bother me one bit. It doesn't bother me
one bit. What does this mean?
Even further,
there's a hadith in Chilmidi
in which say that Jibril Alaihi Salam says
to the messenger of Allah sallallahu alaihi wasalam.
What does he say?
He says, yeah, Muhammad. If you had seen
me, alaikas salaatoaslam. If you had seen me
on the on the day that the sea
parted in front of Sayed Musa, alaihis salam,
I came to Firaun in the form of
Haman, in the form of his chief general.
And
I said to him, how can you let
these people get away? Let's go in after
them. Farhan is not I mean, Farhan is
maybe in a grand scale. He's not an
intelligent person, but, like, cleverness between you and
I, he knows this is Allah to Allah
made this happen. He's not an idiot that
he's going to go right into the sea.
So I'm not going in there.
Do you see what's happening? I'm not going
in there.
And so,
say that Jibril,
he he says, I I I took my,
stick and hit his horse. And the horse
rode into the water, and the Egyptian army
then followed him.
And when the last of his army run
into the sea,
and the
first, or sorry. Sorry. When the last his
army went into the sea and the last
of comes
out. Then the order
of the came down, and the two sides
of the sea crashed in on them.
Jibril alaihis salam told the prophet sallallahu alaihi
wasallam,
he said, I was filling his mouth with
water. I was filling his mouth with water
out of fear
out of fear. That even though we knew
it's his fate that he's gonna die and
kufr Allah Allah will send in the jahannan
forever. Out of fear that what? That he
will say this
and allata will the mercy of allata will
overwhelm all of those things in that moment.
Do you understand what that means?
Do you understand what that means? That means
that when a person says
to you and me it may not mean
much. But to Allah it means a lot.
Allah Ta'ala will give a person
beauty
and he may still hate them.
Allah ta'ala will give a person money and
he still may hate them. That person may
own their own house or own a great
deal of property, and he still may hate
them.
Allah to Allah may give a person a
BMW or an Audi or a Mercedes or
any of these cars, and he still may
hate them.
But this is La ilaha illallah.
If Allah gives it to a person,
that means what? That means Allah loves them.
If you don't love them, if I don't
love them, that's our problem. And it's a
big problem we're going to have to continue
with on the day of judgment.
Allah says in hadith Qudsi,
narrated but no less by Bukhari.
The opening line of which is
Whoever makes an enemy of a wali of
mine,
I declare war on that person.
What are you going to do the day
the angels bring you a sword and say
you declared you made an enemy out of
1 of Allah Ta'az ul Dia? Here's go
fight now. Go fight fight with your rab.
What are you gonna do?
What am I gonna do on that day?
But the fact of the matter is when
we look at each other,
he said, oh, this person. Oh, that person.
A person because of their their,
poverty,
because of their material poverty, you're going to
treat them badly even though Allah loves that
person.
Because you different disagree with them about some
fiqi issue or some some interpretation
of deen,
even if they're wrong
even if they're wrong,
you're gonna treat them like garbage knowing Allah
Ta'ala would not give that person
except for it's because he loves them?
What kind of Islam is that?
This brothers and sisters is one of the
foundational understandings of Deen. This is one of
the foundational understandings of Deen. Don't you know
sayna Abdul Abin Ammar radiAllahu anhu, one of
the one of the the canonical transmitters of
the sunnah of the prophet sallallahu alaihi wa
sallam, one of the great scholars of the
Sahaba radiAllahu anhu. Once he was making tawafar
on the Kaaba,
and he's Madani. They see the Kaaba very,
very rarely
like we do. Maybe some of us go
frequently. Most of us don't get an opportunity
to go every day.
And he sees the Kaaba, and he says
how great you are and how noble you
are and how how how much honor you
have in the eyes of Allah ta'ala. And
I swear an oath that the the the
blood of of of the least of the
Muslims is more honored in the eyes of
Allah ta'ala than you.
What is he saying that just to sound
cool so he can, like, get, like, the
retweets and repost on Facebook and Twitter and
all these things?
Those were people who those those were people
who feared Allah ta'ala.
Those were the people that when the Ayat
were read, they used to tremble with fear.
Those are the people who who who took
the Quran directly from the messenger of Allah
sallallahu alaihi wa sallam.
What does that mean? That idea is completely
lost on the ummah now,
and we suffer for it. And the suffering,
you know, a person's like, yeah. You know,
the ummah is disunited. We're not powerful. We're
not just Forget about this dunya.
Even if we were united and we're all
powerful and we're all rich, forget about this
dunya. It will end. It was made to
end one day.
You know where we're gonna suffer for that?
The day we're gonna suffer for that is
the day of judgment. It's a day that
starts. It never ends.
We should fear Allah to Allah with regards
to one another, and the good news is
what?
Right.
Hadith the prophet sallallahu alaihi wa sallam. Again,
I saw a hadith. You can find it
in the in the in the common collections
of hadith like the
real the salihim
that the one who loves for the sake
of Allah and the one who hates for
the sake of Allah. No one who gives
for a sake of Allah, no one who
withholds for the sake of Allah, That person
has perfected their iman. The good news is
what? Because I said, okay, we can't treat
each other badly.
The good news is what? Just like treating
another person of
bad news of great sin, and it could
result in very serious problems on the day
of judgment.
Treating a person of iman good, because there's
a positive side of the coin as well
is one of the greatest acts of piety
that a person can do. The one who
cannot reach the Kaaba, his two hands and
four arms. And Sadar and his cheek cannot
lay against the Mu'tazim to ask Allah to
Allah. Go lay your hands and lay your
cheek against the cheek of your brother. Lay
your chest against the chest of your brother.
Say a good word to him.
Sisters, say a good word to your sisters.
You know, give somebody something. Somebody is asking
for
something, give to them.
Right? This is something in in in Protestant
Europe,
you know, these are stock and pillory people
for begging. And it's haram to beg if
you don't need to. It's a sin. And
one of the punishments of it is that
Allah will open the door of poverty on
you for doing so. But we don't judge
other people. Maybe some people are begging. They
have no choice. That's permissible. Survival is permissible.
Not only is it permissible, it's far that's
wajib on everybody to survive,
as much as you can.
You see that person ask,
This is the sunnah of this is the
sunnah of the Calvinist,
that you stock and pillory and beat those
people and say ill to them. As for
this deen, Allah ta'ala, from the first revelation
he gave to the messenger of Allah, sallallahu
alaihi wa sallam.
As for the one who's asking, don't be
rude to them. Don't cut them down. Don't
hack them down. Don't give them a ugly
face or an ugly word. If you can't
give or you don't want to give, that's
your that's your choice. But remember remember,
this is this person is a Wale of
Allah. Even if nothing about them makes you
think that they're they're a person of any
worth. But Allah gave them that
means with Allah to a'lim's knowledge outstrips your
knowledge and my knowledge. That person is a
person of worth.
Give that person, you know, like, 5 rands.
And and at that time, don't look at
the person.
Remember that, after barakwa ta'ala say, you Allah,
I give I give this this, I give
this person love for your love.
Just like that person. Imagine the person if
you were if you were to if you
were to attack that person, Allah would declare
war on you.
Imagine if you gave to that person, and
Allah declared love on you.
This is better than Eid Mubarak. This is
better than Jumahan Laylatul Kader all of it
put together.
A person does this one time in their
life, they forget about
it. It will be the best day of
their life. They'll say, I didn't think it
was a big deal. This was a big
deal. And imagine the person what their Maqam
is with Allah to Allah if they did
this everyday,
day in and day out. What what what
what end would that person have with Allah
Subhanahu Wa Ta'ala? This is the practice of
our aslaf. This is the practice of the
Sahaba radiallahu anun tabi'in tabi'in tabi'in.
This is the practice of our forefathers. And
this is how those people who reached that
last level of hulia. This is how they
reached it. By understanding and appreciating what the
first level of is. Because if you don't
show worth to other people who have it,
how can you have any worth it yourselves?
Or how can I have any worth it
myself? Allah that I give us tofid Allah
replace whatever hatred or, anger we have for
one another.
Justified or not. And maybe even justified. Allah
replace it with love. Allah replace it with
with such a love that we use that
love one day to
earn the love of Allah to Allah and
have a maqam with his oliya forever and
ever. Allah to Allah give all of us
so much.