Moutasem al-Hameedy – Friday Khutba 20-09-2024
AI: Summary ©
The importance of Islam is highlighted, including its use as a guidance for actions and principles, avoiding harms and suffering, and avoiding harms and suffering. The Prophet is viewed as a guide for actions and principles, and as a way to make a difference in one's life. The importance of not fearing and not allowing others to do things is emphasized, as it is a natural behavior. The culture of Islam is beneficial for one's life, and is used as a guidance for actions and principles.
AI: Summary ©
Indeed, all praise is due to Allah.
We praise Him, ask His help, and ask
His forgiveness.
And we seek refuge in Allah from the
evils of our souls and the evils of
our deeds.
Whomsoever Allah guides, none can misguide him, and
whosoever He misguides, none can guide him.
And I bear witness that there is no
god but Allah, alone, no partner for Him.
And I bear witness that Muhammad is His
servant and His Messenger, peace and blessings of
Allah be upon him and his family.
And fear Allah, in Whom you ask for
help and mercy.
Indeed, Allah is ever watching over you.
O you who have believed, fear Allah and
speak a just word.
He will correct your deeds and forgive you
your sins.
And whosoever obeys Allah and His Messenger has
certainly attained a great success.
As for what comes next, the truth of
the hadith is the words of Allah, the
Exalted in Might and Majesty.
And the best guide is the guide of
Muhammad, peace and blessings of Allah be upon
him and his family.
And the worst of things are their innovations,
and every innovation is a creation, and every
creation is a misguidance, and every misguidance is
in the Fire.
And we ask for His forgiveness.
We seek refuge in Allah from the evils
of ourselves and the evil consequences of our
actions.
Whomsoever Allah guides, none can lead astray, and
whomsoever Allah leaves to go astray, none can
guide.
I testify that there is none worthy of
worship and devotion but the Almighty Allah, alone.
And I testify that Muhammad, peace and blessings
of Allah be upon him and his family,
is His servant and His Messenger.
O you who believe, fear Allah as He
should be feared and die not, except in
submission and surrender to your Lord.
O mankind, be dutiful to your Lord, who
created you from a single person, and from
Him He created His wife.
And from them both He created many men
and women.
And fear Allah through whom you demand your
mutual rights, and observe the rights of your
kin.
Surely Allah is ever and all-watcher over
you.
O you who believe, keep your duty to
Allah, fear Him and speak the truth.
He will direct you to righteous deeds and
will forgive your sins.
And whoever obeys Allah and His Messenger has
indeed attained a great achievement.
The best words are the divine words of
Allah, and the best guidance is that of
Prophet Muhammad, peace and blessings of Allah be
upon him and his family.
And the worst things in the religion are
the newly invented matters, for all the newly
invented matters in religion are heretical innovation and
bid'ah, and every bid'ah is misguidance,
and misguidance leads to the hellfire.
Zayd ibn Arqam, may Allah be pleased with
him, said, The Messenger of Allah, peace and
blessings of Allah be upon him, used to
say, O Allah, I seek refuge in You
from impotence and laziness, and from being greedy
and stingy, and from haram and the torment
of the grave.
O Allah, grant my soul its righteousness, and
purify it.
You are the best of those who purify
it.
You are its guardian and its protector.
O Allah, I seek refuge in You from
knowledge that is of no benefit, and from
a heart that is not humble, and from
a soul that is not satisfied, and from
a supplication that is not answered by a
Muslim.
Zayd ibn Arqam, the great companion, may Allah
be pleased with him, narrates that Allah's Messenger,
peace and blessings of Allah be upon him,
used to say, that he would frequently say
this du'a, where the Prophet, peace and
blessings of Allah be upon him, would say,
O Allah, I seek Your protection from helplessness,
from inability, and from laziness and inaction, and
from cowardice, and from miserliness, and
from the trouble and the pains of old
age, the dysfunction of old age, and from
the punishment of the grave.
O Allah, give my nafs, give myself the
taqwa that it needs, the righteousness, the piety,
the uprightness that it needs, and offer it
the tazkiyah, the optimization, the purification of my
nafs.
You are the best to offer the nafs
tazkiyah and this type of optimization and purification.
O Allah, I seek protection in You from
knowledge that doesn't benefit, knowledge that doesn't give
fruit, and I seek Your protection from a
heart that is not characterized by khushu'a,
humility, humbleness, and from a nafs, from a
self that is insatiable, that is never satisfied,
that is greedy beyond limits, and from a
da'wa, from a call, from a cry
that does not get answered.
So the Prophet, peace and blessings of Allah
be upon him, would often recite this du
'a.
And one of the beautiful things about our
Prophet, peace and blessings of Allah be upon
him, is that he sometimes would teach the
companions in very straightforward ways.
So he would point out facts, lay them
out as they are, in a straightforward fashion,
clear language, definitive and simple and to the
point.
And although this type of knowledge and education
is clear and gives clear results, but it
doesn't always sink to the depth of the
heart.
The Prophet, peace and blessings of Allah be
upon him, would teach through his example, through
the way he carries himself, because action holds
within it beliefs, truths, human behavior, within it
there is embedded beliefs and convictions.
And the Prophet, peace and blessings of Allah
be upon him, would use his own action
and his own example, his behavior, to teach
his companions on certain occasions.
And sometimes the Prophet, peace and blessings of
Allah be upon him, would teach the companions
about principles by making du'a, just like
the example that we have today.
The example we have today is something that
captures major realities in the life of the
believer and important aspects of our life.
So we will try to visit them, hopefully
that we would see the wisdom in them,
benefit from them, because these points are crucial
for our well-being as individuals and for
the well-being of our community and for
the well-being of our ummah as a
whole.
It has to do with your personal life,
and it has to do with the social
life.
It also has to do with the political
life.
It has to do with the life of
your children and your family, and it has
to do with how life unfolds.
These are powerful principles, yet the Prophet, peace
and blessings of Allah be upon him, teaches
the Muslims about them by means of making
du'a.
And that's a beautiful aspect, as we said,
of the life and the example of the
Prophet, peace and blessings of Allah be upon
him, or his teaching style.
So the Prophet, peace and blessings of Allah
be upon him, first seeks protection in Allah.
He asks Allah to shield him from what?
From al-ajz.
And al-ajz is inability.
Al-ajz is helplessness, is when you are
overwhelmed by circumstances that you cannot push back.
Circumstances you cannot change.
So there is a state of helplessness.
You are overpowered.
And in another hadith, the Prophet, peace and
blessings of Allah be upon him, seeks protection
in Allah from, وَغَلَبَةِ الدَّيْنِ وَقَهَرِ الرِّجَالِ And
these are two points, two major phenomena, that
when they happen in someone's life, the person
experiences inability and helplessness, al-ajz.
These two sources are غَلَبَةِ الدَّيْنِ When someone
is overpowered and overwhelmed by debt and financial
need, lack of resources, the person is unable
to feed their family and take care of
their children.
And they find themselves having and pushed to
approach others, put themselves in a non-ideal
position where they ask people for help.
And for people who have dignity, which is
the trait of a believer, Iman by its
very nature gives the human being dignity.
It gives the person a sense of honor,
a healthy sense of honor.
For a person who has honor, death is
easier than putting themselves down to ask someone
for help.
It breaks their back.
And had it been for their own sake,
they would have probably endured the pain and
the hunger to extreme limits.
But when there are dependents, when there is
a wife that you have to take care
of as a believer, when there are children
that you have to take care of, a
real man sacrifices everything they have for the
sake of taking care of their dependents and
not humiliating them.
They would take the heat, but they would
protect their family.
That's Ghalabat al-Din, the being overwhelmed by
debt and financial lack.
Qahir al-Rijal is in a state where
you can't push back against oppression and injustice.
You're overpowered by oppressors, by people who don't
observe the limits of Allah and they violate
your rights.
And you can't do anything about it.
That state of inability breaks the back of
a true believer.
And all Muslims today are experiencing that today.
When we see the oppression, when we see
the crimes, when we see the injustice, when
we see the lies and deception in daylight,
and we know that we are not in
a position to change the situation.
We start looking for ways to make a
difference, but we know we're helpless.
This is a state that is difficult for
a believer to deal with.
And it's a compromise on one's dignity.
And the Prophet ﷺ said, لا ينبغي للمؤمن
أن يذل نفسه that a believer should never
allow themselves to be humiliated.
So the person, the believer never invites such
situations.
But when you find yourself in such a
situation, know as a believer, this is extreme.
This is an extreme trial by Allah ﷻ.
He allows it to happen to test you.
And Allah knows it's painful.
Allah knows that it burns your heart, breaks
your back.
But Allah wants to see, do you submit
to the power of Allah, and to the
word of Allah, and to the Qadar of
Allah ﷻ, knowing that Allah has wisdom even
behind situations like this.
So this is العجز, اللهم إني أعوذ بك
من العجز.
This is inability due to external circumstances.
On the other side, العجز والكسل, الكسل.
الكسل is laziness, is a state of inaction,
lacking the drive to do what needs to
be done.
A person is too laid back to do
anything.
That's a very low self.
Because a self that has dignity, a self
that aspires after the pleasure of Allah ﷻ,
always looks for great matters to do, for
something to do, to get into action, to
be constructive, to have a positive life, to
engage in constructive work.
Umar ibn al-Khattab ﷺ said, إني لأرى
الشاب فيعجيبني فأسأل عنه فإن قيل لي لا
عمل له في أمر دين أو أمر دنيا
سقط من عيني.
He says, I see a young man and
I admire how they look like.
I admire the demeanor of this person.
But when I ask about them and I
know they are not busy doing something for
the deen, for Allah ﷻ, or seeking a
living, a business, some kind of worldly constructive
work.
I lose all respect for that person.
When someone has iman in their heart, iman
gives the energy to do something.
It gives you the drive, the inspiration to
do something good, to look around in the
world.
To use the gifts and the skills that
Allah has given you, to develop them, to
engage in something meaningful, something fruitful, something productive,
something that can make the situation better for
the creation of Allah ﷻ.
So the Prophet ﷺ sought protection in Allah
from al-'ajz and al-kasal, وَالجُبْنِ وَالبُخْلِ and
from cowardice.
Because when iman enters the heart and it
grows, cowardice leaves the heart.
And Allah says to the believers, فَلَا تَخَافُوهُمْ
وَخَافُونِي إِن كُنْتُمْ مُؤْمِنِينَ Don't fear them, and
that's in the battlefield.
Don't fear them, rather fear me, fear Allah,
if you are truly believers.
The level of cowardice in the heart of
a Muslim corresponds to the weakness of their
iman.
When there is more iman, there is more
courage, because there is more tawakkul.
There is more belief that Allah is in
charge, and that nothing happens except what Allah
wrote for you.
Many people think iman is just something to
have, something on the side to have, and
it has nothing to do with personal traits.
Iman transforms your personal traits.
It optimizes us, it completes us, it pushes
us to function and to live at the
highest standard ever available to humans.
And the cousin of cowardice is miserliness, to
be tight-*, to be so petrified to
spend money or to give money where it's
due, wanting to hold on to it and
hoard it.
And unfortunately today this is something that is
praiseworthy, under the pretext of what?
Under the pretext of saving to become rich.
And something known among the scholars who spoke
about the Arabs of the Arabian Peninsula, especially
at the time of the Prophet ﷺ and
even before, they said they could put up
with any personal or character defect, but al
-bukhul, miserliness, they could never tolerate it.
They would never marry their daughters to someone
who is a miser, who is a bakheel,
who's tight-*.
They would never marry their daughters, no matter
how rich that person is, how courageous that
person is, how noble that person is, they
would never build relationships with such people at
all.
Zero tolerance for that.
Why?
Because Allah says, وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُولَئِكَ
هُمُ الْمُفْلِحَونَ Those who are able to transcend
the greed of the self, because miserliness and
bukhul comes from the greed of the self,
fear of losing money, fear of losing the
wealth, this attachment, this greed for the wealth,
that it becomes the highest value in the
life of someone, that they'd rather suffer, that
they'd rather their family suffers, that they'd rather
other people suffer, but they can't take a
penny out of their pocket.
It's easier for them that their soul departs
than a penny departs.
That's what the Prophet ﷺ sought protection in
Allah from.
And why?
Because it's a form of cowardice.
Bukhul is a form of cowardice and they
usually come together.
Why?
It's the greed of the self.
It's the low self that is infatuated with
this dunya and this life and has no
place for higher standards of morality, of dignity,
of courage, of generosity.
That's how you know a good person from
a bad person.
What are their values?
What are their character standards?
Are they the material things?
That's a clear declaration that they have a
low life and a low standard of character.
But if what they cherish and what they
sacrifice everything for is higher moral standards, courage,
generosity, selflessness, mercy, compassion, justice, then you know
that person is of a high standard of
khuluq and character.
And that's like gold, even if they are
poor.
Because that's real richness.
That's real wealth.
And old age.
Old age often comes with weakness, disease, inability,
sometimes even mental impairment.
So the Prophet ﷺ sought protection in Allah
from having to reach that state where after
being at a peak state, after being productive,
after being good, after having your senses, starting
to lose that, becoming dependent, becoming a burden.
The Prophet ﷺ, because of the dignity of
a believer, they don't want to be a
burden on someone else.
They don't want to be dysfunctional to the
point that they are unable to take care
of themselves.
Now, if Allah tries a person with this
and they are patient, they get rewarded by
Allah subhanahu wa ta'ala.
But if someone has a choice, it's better
that they die with their dignity.
It's better that they die in a good
state.
Sometimes people do things, do the unthinkable, and
they grow to old age and they start
losing their ability, their capacity for judgment and
for taking care of themselves.
The punishment of the grave.
And that shows you the believer not only
thinks about this dunya.
When we are dealing with this world, when
we are thinking about our life, it extends
beyond death all the time.
It's not like I have to switch to
start thinking of the grave.
I have to switch my mindset to start
thinking there is jinn and there is the
hellfire.
But with my normal day-to-day functioning,
I'm just thinking of the dunya.
That's not the Muslim mindset.
That's not how believers think.
When iman is in the heart, you see
it as one entity, as one timeline crossing
from the moment you are born, actually the
moment that Allah subhanahu wa ta'ala destined
you into existence, 50,000 years before the
creation of the heavens and the earth, in
His eternal knowledge.
That's where your journey starts.
Going through the moment of your birth, going
through childhood, adolescence, adult life, and eventually probably
old age, and then death, and then the
life of the grave, and then the day
of judgment, and then either ending in paradise
or the hellfire.
It's one entity, it's one journey.
And this kind of thinking about life that
it starts with birth and ends with death,
is not authentic to Islam, is not native
to the Muslims.
But this is just the emphasis and the
programming of the non-believers forcing their way
on us.
With so much indoctrination and so much repetition,
we've swallowed that.
When we think of life, when we think
of our future, we always think in worldly
terms.
And that blinds us to Allah.
And that impairs us in terms of judgment
and morality.
And that's a deficient view of life.
Life is a long timeline that extends to
eternity.
And you should always see it like this.
These are just different stages.
And death, the life of the grave, is
just as an important part of your life,
if not more important than even your adulthood.
So, عذاب القبر.
Prophet ﷺ, as he asks Allah for protection,
he asks for things that we can, we
have to deal with in this worldly life,
and the next.
They're all at the same level of conception
and engagement.
Then he says, اللهم آتِ نفسِ تَقْوَاهَا وَزَكِّهَا
أَنْتَ خَيْرُ مَنْ زَكَّهَا O Allah, give me
myself, my nafs, which mainly is made of
desires, and is made of ambitions, and is
made of capacities that Allah has given us.
But they are blind.
They need guidance.
They need proper management.
They need good control.
They need vision, which comes from faith, comes
from the heart.
When the heart dominates over the desires, over
the nafs and the potential that Allah put
in the self, they are put to good
use.
Your desires are put to good use.
Allah doesn't wipe out your desires, but Allah
wants to regulate them where they become productive,
where they are fruitful rather than destructive.
That's the place, desires have a place in
Islam.
These are potential that Allah put within you.
Allah doesn't want to take them away from
you, but He wants to regulate them so
they serve you, and they help you make
it to Allah rather than destroy you.
Allahumma aati nafsi taqwaha.
Knowing that taqwa comes from Allah.
Only Allah guides.
Your intelligence, your goodness, your family, your ethnicity,
your language, none of that gives you taqwa.
None of that guarantees iman in your heart.
Iman is a gift from Allah subhanahu wa
ta'ala.
You ask for it, you work for it,
but it's in the hands of Allah, and
Allah puts it where it belongs.
And the Muslim is always aspiring, is always
asking for guidance from Allah subhanahu wa ta
'ala.
He never loses hope.
وَزَكِّهَا أَنْتَ خَيْرٌ مَنْ زَكَّاهَا زَكِّهَا Tazki is
more like optimization of the self.
Growing it to a high level.
And part of that is purification, to remove
the evil, to remove the evil tendencies, to
remove the misjudgments, the ignorance, the misunderstanding, the
sins that we have committed, you know, the
intentions, the bad intentions that we have, the
bad feelings that we have, envy, jealousy, hate,
our tendency for injustice, for selfishness, all of
these things are contaminants, they're evil, they're poison.
And we ask Allah subhanahu wa ta'ala
to remove them and optimize the good that
is in us.
And only Allah can do this.
أقول قولي هذا وأستغفر الله لي ولكم فاستغفره
الحمد لله رب العالمين والصلاة والسلام على أشرف
المرسلين نبينا محمد وعلى آله وأصحابه أجمعين وبعده
Then the Prophet ﷺ says, اللهم إني أعوذ
بك من علم لا ينفع Oh Allah, I
seek your protection from knowledge that doesn't benefit.
Is there knowledge that doesn't benefit?
Yes.
Where do we find it?
Everywhere.
Everywhere.
And you come across it most of the
time here, on this, with this.
And how much time do we give it?
A lot.
We are very generous when it comes to
time that we give to sources of knowledge
and that knowledge doesn't benefit you.
It doesn't benefit you.
People think knowledge is good.
No, some knowledge is harmful.
Some knowledge can take you to the hellfire.
Some knowledge can slow you down on your
path to paradise.
So some knowledge by its nature is harmful
and corrupts and it corrupts your heart and
it poisons your system and you shouldn't engage
in it.
That's why Muslim scholars said don't engage when
it comes to the matters of the religion
with philosophy, philosophy of the Greeks, philosophy of
the Arabs, philosophy of the other nations, all
of that stuff.
Allah has completed his religion.
There's a lot of knowledge that is spread
around that doesn't really have true benefit.
And benefit doesn't mean financial because the world
that we live in is set up in
a way that you get finances and that
you can make a lot of profit by
doing stupid things.
That's the nature of our times.
Things that benefit you with Allah.
Are there things that make you a better
Muslim or things that help you take care
of yourself and your family and the necessities
of your life or helping others in a
good cause?
That's knowledge that is beneficial.
And sometimes knowledge is beneficial but it's not
suitable for you.
That's also non-beneficial knowledge for you.
And a lot of the Muslims, a lot
of the dawah that you find online now
consume and steal the time of the Muslim
population, taking them into petty issues, calling it
dawah online.
And a lot of it is what?
Fights, backbiting, so-called refutation that benefit no
one.
It's all about self-aggrandizement and infatuation with
oneself.
And when you look, there's very little benefit.
People who try to benefit, try to educate,
remind you of Allah.
Teach you about Allah.
Try to help you learn and practice the
things that will lead you to Allah and
help you navigate this life.
That's it.
But those who engage you with so many
ways in politics and in society and in
the politics of the dawah and in this
area and that area, if it doesn't benefit
you, even if it might benefit someone else,
but it's not suitable for you.
That's why Ali ibn Abi Talib said, he
said, If
you teach people knowledge that is higher than
their level, or they don't need it, they
can't fathom it, they can't understand it or
use it, then you are putting them in
fitna, in a trial of confusion.
A heart that's not connected to Allah, the
heart can have khushu' only with connection to
Allah.
Will be humble, will be peaceful, and it
will be guided, and it will be a
generous heart.
So when the heart, and this is a
constant state of the heart, it goes up
and down, but it should always be there.
Khushu' is humility before Allah.
There's no tactics, there's no techniques, there's no
way to hack khushu'.
Khushu' is a matter of sincerity and true
genuine connection to Allah subhanahu wa ta'ala.
That's the only way to get it.
That's the one, just be sincere and humble
and genuine in asking Allah for guidance.
And if Allah is number one in your
life, you'll have khushu'.
But trying to learn it here, looking for
tricks, you're not going to find it.
You're just fooling yourself.
A nafs that never gets enough.
And we know the destruction of our world
today and the destruction of the economy is
all the result of this.
It's all the result of this greed.
People who can't get enough when people can't
find food to eat or an accommodation to
live in.
And from a da'wah that is rejected
by Allah.
And there are reasons why da'wah is
rejected.
Inshallah in the future, we might talk about
that.
Allah is the greatest,
Allah is the greatest.
I bear witness that there is no god
but Allah.
I bear witness that Muhammad is the messenger
of Allah.
Come to prayer, come to success.
Prayer has been established, prayer has been established.
Allah is the greatest, Allah is the greatest.
There is no god but Allah.
All praise is due to Allah, Lord of
the worlds.
All praise is due to Allah, Lord of
the worlds.
Assalamu alaikum.
Insha'Allah as you are exiting, donate generously
and help us insha'Allah to complete the
wudu project.
Insha'Allah be generous as you are exiting.
We need all the help that we can
insha'Allah.
Jazakumullah khair.