Suhaib Webb – Hikam Six (Part Two)
AI: Summary ©
AI: Transcript ©
Allahum Assali wa Salamu Barakalayhi Fil
Akhleen Wa Fil Akhleen Wa Fil Akhleen Wa
Fil Akhleen Wa Fil Akhleen Wa Fil Akhleen
Wa Fil Akhleen Wa Fil Akhleen Wa Fil
Akhleen Wa Fil Akhleen Wa Fil Akhleen Wa
Fil Akhleen Wa Fil Akhleen Wa Fil Akhleen
Wa Fil Akhleen Wa Fil Akhleen Wa Fil
Akhleen Wa Fil Maal Akhleen Wa Fil Akhleen
Wa Fil Malaal Amin MashaAllah.
Welcome back to the hikm of Imam Ibn
A'la.
We said the word hikm is the plural
for hikmah.
Right? So the wisdoms of imam,
which really bring into
concert three things,
faith,
practice, and spirituality,
encapsulated
in the statement.
People make a mistake and I think that
this book stick strictly deals with like essen.
Right? Excellence, worshiping Allah as though you can
see him. That that's the goal of the
book,
but you can't worship Allah as though you
see him without following
the proper fiqh, the proper sunnah, and we're
not gonna follow the proper sunnah
unless we believe. So you see how all
three of those work. For those of you
who are not Swiss subscribers, you can enroll
in this class and all of my other
classes
at suhaebweb.com/swiss.
Suhayebweb.com/swiss.
Do that. Help me out. We're trying to
build something special for the ummah and we
really appreciate appreciate the support we've gotten so
far. Now let's start
with the 6 hicom, and let's remind ourselves
that the first 25 hicom
are meant to address the subtle relationship between
us and the reliance on Allah subhanahu wa
ta'ala. And that's a constant battle because the
dunya around us, we find comfort in it,
we find support in it. And at times,
that may distort
where we should really attach ourselves.
Looking at Quran, it's really cool.
You know, in Arabic I can say,
you
know, like I trusted in God. But when
I say it that way, it means
I trusted in God, but I may be
relying or trusting in other things. The Quran
inverts it and puts
the verb after
the article preposition and the prepositional phrase to
show that exclusively
I trust in Allah. So,
Which means say, He is the most merciful,
upon Him only,
upon him only I trust.
Upon him only
we trust. That takes us now to the
6 hicom, and this is a tough one.
Have you ever gotten frustrated when your du'a
wasn't answered? Have you ever gotten frustrated when
you felt like, man, I've been making du'a
for this for so long,
but it hasn't been answered, I'm just gonna
stop making dua or I'm just gonna give
up.
He says, do not allow
a delayed
gift,
the and here the gift is,
the answer to what you've been asking for.
Right? The response of the dua.
So do not allow a delay in that
to be,
means the du'am.
So
that means
don't allow the delayed response
coupled with consistent
du'a,
mujibaliyahsiq,
to be a cause of your despair.
Like, don't let that rock your trust in
God.
It could be a despair in the answer,
it could be despair in Allah's rahma, it
could be a despair in faith in general.
Why?
And
here we are going to read the explanation
of Sheikh,
Shardobi Al Madikhi Al Azharihi said.
Very beautifully he says,
Do not allow
the delay the time delay,
right, to your
dua that you've been asking for.
So his explanation is don't allow this to
cause you despair of the answer.
Because the answer may come in different ways.
Right? We're asking Al Aleem who has infinite
knowledge. So the way he answers what we're
asking may not necessarily be what we want,
but wallahu
wa'an tumlaata'alamun.
So at Baqarah
verse 216 really is the high maqam
of the
person who's making dua. And that is they
reach a state where they understand Allah knows
and I don't know. So they surrender themselves
to him.
So he says very beautifully,
because the hiccup continues and it says,
Because God has promised you he will answer
you. He's guaranteed,
is the better word, the answer.
So
So don't allow the delayed response
with your consistent dua to cause you to
despair of the answer because God has promised,
Allah has guaranteed
that He will answer you. The Quran says
in Surat Al Ghafir,
chapter 40, verse 60,
Your lord your lord says, call me. I
will
respond to you.
Call me, I will response I will answer
you. So my Lord says, call on me
and I will respond to you. Very, very
beautiful. Some ulama like Imam Suuti Rahimullah said
this is from the hasa'is of this ummah.
Like we're the only ummah that Allah subhanahu
wa ta'ala guaranteed to answer our duas
in different ways that we may not understand
of course.
Then he says,
in a way which he chose for you.
Not in the way you chose for yourself.
So there's
that difficulty, right?
You Allah.
And in the time He is appointed, not
in the time you've appointed.
So let me let me read the whole
hicom in Arabic and then translate it and
then we'll continue to break it down and
then we're gonna move to the 7th hicom
because they're both in correlation with one another.
Inshallah. He
says,
So it means don't allow the delayed response
coupled with your consistent supplications
to be a cause of your despair from
the answer because god has guaranteed the answer
for you in a way which he chose,
not in the way which you choose,
and in a time which he chose, not
in a time which you chose. Allahu Akbar.
That's a tough one, man. That's a tough
one. So, the sheikh says,
Allah has guaranteed you the answer.
In the Quran,
And here is this battle
between
God's will,
God's command,
and our choice. Because as we'll talk about
in theology,
God's command and God's will can be contradictory.
For example, Allah
commanded all people to believe,
but his will was that Abu Jahal was
a kafir and that Abu Bakr was a
believer.
So his will is contradictory
to the command. That's the battle of life,
man.
If everything around us aligned with the commands
of God in the Quran and then the
statements of the prophet
alaihi wa sallam, there will be no test.
And now you can understand the verse.
Do people think they say they will believe
and they won't be tested? When are we
tested? We're tested when we have the commands
of God and the reality of the world
around us as we see it is in
contradiction to that command and we choose the
command
over the what we see around us. That's
belief in the unseen. Aladhinayukminunabilghayb.
I believe in the unseen
who commanded me to do this
even though what I see around me is
in opposition to that. So everybody's drinking, everybody's
smoking weed, everyone's got, you know what I'm
saying, illicit relationships happening, everyone's cheating, everyone's lying,
everyone's backbiting, and that's all around me. I'm
like, you know what? Just let me give
in to that. Then now I have become
a Muslim
of this.
Whereas the Muslim to Allah, that's what it
means. The one who has submitted
has refused to submit to that. What they
see as a temporal reality, al Hawadith,
and found themselves in submission to Allah
That's the crux of Islam by the way.
Unfortunately, we don't teach this. We're gonna teach
this in our 3rd book on theology,
the 4 components of this.
But the reason I say that is sometimes
we're making dua, we're making dua, we're making
dua, we're making dua, we're making dua.
It's not being answered.
So then I start to allow
the absence of the answer
to sway me more than the command in
the 40th chapter of the Quran,
verse 60 that says,
keep making dua.
Keep making du'a.
It's heavy because there may come a time
where I I realize, well, I've been making
du'a for this so long.
If I stop making dua, that's okay, but
I don't stop making dua because I'm like,
God didn't answer me. No. I say, you
know what? He answered me in a different
way.
I trust that there's a different answer happening.
So as Tolkien says in the Lord of
the Rings, all who wonder aren't lost. You
know what I mean? So I'm wondering, but
I'm not necessarily lost because I'm making the
dua. So in the face of what I
see is the absence of the answer that
I want,
I couple that with, well, the command is
to make du du'a, and the command is
that God knows more than I know, so
I don't submit to that and become down
and give up.
I realize that Allah's wisdom
is there and that his power and authority
is there, and that I submit to that.
Alhamdulillah.
Then he says,
You know, God has answered you in a
way that He chose, not in a way
that you wanted Him to answer.
Because Allah Sheikh, he says the sharnoobi, Allah
knows what's better for you than you know
what's good for yourself.
How many times we have wanted to do
something
and it didn't work out and we're like,
oh my God. I'm so glad that didn't
work out. That would have been a recipe
for absolute
catastrophe.
So he says,
Allah knows more about what's in
your best interest than you and I know
about ourselves. Allah says,
Allah says, Allah is closer to you than
your own jugular vein. Right? So tamukh ala
youalamumankhalaqa wahuwalaalatiful kabir. Doesn't Allah rhetorically know more
than His creation knows about themselves and He
is the kind,
the all aware,
And he said, maybe
You supplicated, you requested something from God.
But it's better,
the priority is that he kept it from
you. Because we know Allah is al Mahdi
and al Mana, the one who gives
and the one who holds back.
Like, SubhanAllah, you gotta have both names.
So he says, perhaps you you made dua
for something,
but in your best interest Allah kept it
from you.
Listen to what he says here. You Allah,
this is beautiful. SubhanAllah, you should memorize this.
He says,
that at that moment,
Allah
keeps
keeping that from you because it's not good
for you,
is
the essence
of giving and generosity.
Allahu Akbar.
You know, the essence of giving is that
he kept from you what you wanted because
he knows what you don't know and he
knows that that is not good for you.
And then he says, you know, later on,
Imam Ibn Ta'Allahu, the writer of a hikam,
he's gonna say something very similar. Listen to
this, man. This is incredible.
Perhaps Allah
Subhanahu Wa Ta'ala
kept something from you,
but in reality gave something to you.
One of my teachers used to say,
You know, in Allah keeping something from you
is the answer. Like,
Adamul ijabah
The absence of the answer that you want
is the answer. It's not easy, man. So
he says,
later on in the hikim, we're gonna we're
gonna encounter this hikim in our in our
travels later on. He says that perhaps he
kept something from you,
but in reality he gave something to you.
And maybe he gave something to you, but
by doing so he kept something from you.
Subhanahu wa ta'ala. And He said the proof
of this is the
verse of the Quran,
Surah Baqarah
verse 216,
where Allah says,
wa'asa antaqruh
shayeeawahuwahayrullahkum
wa'asa
antuhibu
shayeeawahuwahshayrullahkum
And perhaps you hate something
and it's good for you, and you love
something and it's bad for you. Allah knows
and you don't know.
What did they call about Al-'arifin,
and he said because of that, some of
the people who, you know, they have
this
foundational
religious knowledge of god, and then they have
experiences in life that enhance and amplify
and animate those experiences, and stay rooted
in the sharia.
They used to say, You
Allah. He said they used to say that,
being kept from what you want in reality
is the essence
of being given something.
SubhanAllah.
So he said, wakathariqalbaminalakal
ijabatafilwaktil
ladhiyoureadulafilwaktil
ladhi to read. He said, so you should
understand that he promised to answer you in
a time which he chose, not in a
time which you've chosen, so therefore,
So be consistent in your resilience. Resilient to
what?
Resilience that when the world around me contradicts
the command of God, I'm resilient and I
stay with his command.
I don't succumb to the tides of the
world.
God's not answering you, God hates you, you're
such a bad person, you did this, you
did this.
Be with Allah. Allah says, no Quran,
Flee to Allah.
Flee to the commands of God.
So today, I explained something that's gonna come
later on in our class on theology,
where, you know, the command and the will
and they can be contradictory
and you have to choose.
That is the essence of ihsan.
That is the essence of living as though
I see God.
Because I'm blind to the lies of the
world
and I am
a witness to the promises of Allah.
So the world is telling you you're insignificant,
Your duas aren't accepted.
The promise of God is telling you,
your duas are accepted, but perhaps in ways
you didn't understand or can't understand,
or in times and places that you can't
comprehend.
But trust
Allah. This is tawakkul.
Now you can see how all this plays
out beautifully with Allah hawla walakuwata
illa billah. MashaAllah, what a beautiful book, MashaAllah.
So he says, fa inna sabra wa adamul
istiajari
olaabil abid. And he said, to be patient,
and I like the word resilience
instead of patience for Sabr.
To be resilient and not be in haste
is the first and foremost quality
that the devotees of Allah should achieve, they
should achieve.
Then he says something really cool. He says,
He said, haven't you noticed in the Quran
in Surat of Yunus, the 10th chapter, Yunus,
verse number 88. He said, did you ever
think about how Musa, he made du'a against
Firaun
and against his people? Because it's permissible to
make du'a against people
in as it's permissible to make dua for
any people. Al Bukhari has a chapter the
the 2 chapters together. The first is making
dua against
the people who were harming you and your
deen and then making du'a for the people
who are disbelievers but are not harming you
and your deen. Right? So there's this balance.
So Musa alayhi salaam
You know, pay attention in the 88th verse
of Surty Yunus,
Sayna Musa made dua that Allah Subhanahu Wa
Ta'ala will take away and reduce and destroy
the wealth of Firaun.
Right? And he made this dua
and it is found written, of course, we
know in kitab al maqnoon,
waaba'adarba'ina
sanah
hasaraal
madhu
wubihi.
And he said, and after 40 years the
dua was answered.
So the dua of Firaun,
the dua, excuse me, of Musa
against Firaun took 40 years, but did Musa
give up? Did Musa?
Because we need to be careful that we
don't,
project selfishness
and narcissism
in our supplications.
We don't read our value in the answer
or the absence of an answer. Naha numa
Allah. The fact that you raised your hands,
man. The fact that we lift our hands
and got to say, You Allah,
You Rahman,
O Allah,
kafabi hishalafan.
It's an honor, man.
SubhanAllah. So after 40 years,
After 40 years, the Quran says, the 89th
verse, you know,
I have answered your supplications.
Stay upright and do not follow the way
of evildoers.
There's a hadith of saying Rasool salallahu alaihi
wa sallam mentioned by Imam Abay Haqin Shu'Abil
Iman
that he reported that the prophet said,
Allah loves the people who are consistent in
dua.
And there's another this hadith is so beautiful.
Masha'Allah. Masha'Allah. Mission
that the prophet shalallahu alaihi wa sallam has
reported to us.
That,
a righteous person will be making dua, making
dua, and Jibreel will say, oh Allah,
your devotee, answer his or her dua. And
Allah will say, Leave that person because I
love to hear their voice.
SubhanAllah,
SubhanAllah,
SubhanAllah. So the sheikh, he says, fakum,
So therefore stay upright and consistent.
Be consistent
He said, so stay upright
and stay consistent with what God commanded you.
The dua.
Right? The dua, and submit yourself to his
his will and his plans because, subhanAllah,
he's going to answer you and he perhaps
has stored for you an answer which is
better and more than what you expected.
Insha'Allah,
next time we're gonna continue
with the explanation
actually of
the 8 hikm Barakalofiqum
Majazakam Allahu Hayran. Wassalamu alaykum Rahmatullah.