Suhaib Webb – Hikam Three Passions Don’t Equal Power
AI: Summary ©
The speakers discuss the importance of trusting one's actions and beliefs in order to achieve positive outcomes, using examples like the use of Saboni for words that are not understood and the significance of the "monster" in Sawab Zarate's words. They emphasize the need for trusting one's beliefs and allowing their desires to erode one's faith in God. The speakers use a comparison between the "ma'am" and the "monster" to explain the importance of trusting one's actions and beliefs in order to achieve positive outcomes. They also emphasize the need to trust one's beliefs and allow their desires to erode their faith in God.
AI: Summary ©
Womani waalaasalamu
Alaikum, Warahmatullahi
wa barakatu.
Welcome to the hikum of Imam ibn
Ask Allah Subhanahu Wa Ta'ala and
We
We ask Allah to grant us truly religious
upright wisdom. We reach now the 4th hikm,
and as you recall I said that the
first 15 hikm
address things that can come between us and
God. So the first one is our deeds,
like how do I understand my deeds? How
do I understand utility? How do I understand,
actions in this world, and I don't fall
into delusion or regret?
The second is the religious,
emergent religiosity,
where I want to pull away from things
where God has put me, that creates a
lot of harm in my life and the
life of others, or I want to over
furnish myself
where Allah has sufficed me, that also can
create harm not only to others around me,
but my hereafter.
Both of them. Both of them. So
don't be extreme in your religion trying to
go too hard, and the other would be
like,
to be rafil.
Ghafilun an amri, right? To be negligent
of affairs.
So between negligence
and hyper
irrationality and extremism is the sunnah, is the
sunnah. And now that takes us to,
the 4th,
and that is,
I'm gonna read it to you and then
we'll explain it. The sheikh, he says,
the word,
you know, Musaabaqa is a race, so sawabeqalhimam
is
the
aspirations
that I have which are extremely passionate and
competitive.
And actually it should be al alhimam asawabik,
there's a reason he did this in Arabic,
we'll talk about that in rhetoric.
Iblafa tasifalmossof,
it's like really cool why he did this,
but it's hard for me to explain it
now. And it'll take us into a different,
different area that we don't want to go
at the moment, but just remember this. My
teacher used to tell me sometimes
I say things you don't understand, because later
on in the neighborhood of knowledge, we're gonna
pass by that house, we're gonna pass by
that residency, and you'll have a little familiarity
with it. So remember that Sawabirk Ol Himem
should be Al Himem As Sawabirk,
but the sheikh
is plain in the language.
And if you think about it, if you're
Arab, it's interesting he uses sabbik first, and
then himmam, because Mosabaka means to be first.
There's a lot happening in the language there.
The sheikh has bars, mashallah. Fasawabiqulhimam,
you
know this passionate,
passionate drive that you have. La tuqriqul
aswarul aqdar.
Cannot pierce, la tuqriq.
Khara means to pierce like clothing. If I
rip this clothing, if I rip this shirt
and there's a hole in it, Uh-uh,
al Khamisa, like
I ripped it, right, so I ripped it,
so
here he's saying Latuhliq,
your
passionate aspirations
cannot rip open a hole,
aswar al aqdar,
in the
fences and walls
that surround
qaba
and qadr,
what has been granted to you in this
life,
your measurement. Aladiqaad
Dara Fahada.
Gubah is the divine decree,
qadr is the measurement of that decree.
I will explain, people sometimes misunderstand
the hadith that dua can change,
Adr.
Adr is known
to Allah, was known to Allah, and will
always
be known to Allah. It can change it
from our perspective,
but it's known to Allah. Talk about that
in the future, but here, Sawaybiqulhimami
latukhriqul
aswaralaktar
That your
passions,
no matter how, you know,
how how deep those
those goals that you have
are invested and planted in your competitive passion,
that's not going to pierce the fortress of
what Allah has decreed for you.
Man, this is incredible because one of the
things that comes between us and God, and
we will never admit it, but our actions,
to send
this is that
sometimes we don't want what God has given
us.
In goodness, we've been commanded as we'll talk
about in the future, if what God has
given us is bad, or evil, or goes
against the Sharia, we are commanded to oppose
that. That's resilience.
That's resilience.
We'll talk about that in the future.
What we're talking about now is,
in the areas of the permissible,
in the areas of my life, like I
want to get into this grad school so
bad, I work super hard for it, I
write everything, I do everything, it doesn't happen,
oh man I'm angry at God. Why are
you angry at God?
Or I really wanted to marry this person,
it didn't work out, like do you think
God hates me? Why would God hate you?
Hashtag you ain't that important.
Or I'm may Allah protect us, I'm sick,
or I'm struggling, or I have certain issues
in my life that bother me.
I allow that to erode
my faith in God,
and think about the first hicom,
mina'aramat,
i'timad, a'alalamal.
The sign that you've
trusted your deeds here, it's minaalamat
i'timad alalamek.
So the first dealt with our outward actions,
and now in the 4th hicom,
the 3rd hicom, he's talking about resting on
our emotions.
You know to be a good Muslim demands
incredible emotional intelligence,
because we have to trust that trauma is
from God. We have to trust that good
is from God, and we know that it's
from God, but we trust that there's something
good there for us. Wa'asa
Something's good for you, you love it, it's
bad for you, you hate it, it's good
for you, Allah knows and you don't know.
So what he's saying here is, Sawaybiqulhimamlatuhriqul
aswalaaqdar.
Don't allow
your
your desires, and your aims, and your goals,
which are rooted in this competitive passion.
If they don't happen, don't let that frustrate
you.
Aqdar, because you don't have the ability to
do that for yourself.
Leave it to Allah
and trust Allah You La Mumani Khalaqa
Doesn't Allah know better
his creation than you and I? He created
us,
Subhanahu wa ta'ala.
So there's a lot happening in this Hikmah,
Hikam, but something that's really beautiful, the Sheykh
he says, wafihi tashbih al aqdari bi madinah
lahaaswarung
fisiyalati
walhifti ara sibilin Makniya
We'll learn this in rhetoric, but this is
a form of comparison called isti'aral Makniya where
he is making us see the image,
tajsid al afkar, the goal of rhetoric in
Arabic oftentimes is what's called tajsid al afkar,
to give a thought,
a body, a physical image. So he's saying
here is,
if you want to imagine
your passion,
and how it's going to impact the outcome
of things,
you know what, it's like trying to pierce
a impenetrable
fortress,
and the impenetrable
forces fortress is what Allah's plan is for
you. So don't allow your passions,
if they don't
materialize
to cause you to give up.
Also, if your passions do materialize,
don't be deceived by that. Very similar to
the first hicom, the lesson here now is
internal
reliance.
Instead of reliance on my deeds now, I'm
relying on what I think is right,
what I think is right, and there's a
lot, you know, that can come from this
hikm, I mean,
it's it's mashallah, mashallah, extremely, extremely, extremely powerful,
extremely beautiful. So we'll stop here inshallah, we'll
pick up with the next one,
inshallah. Barakallahu fikaum, assalamu alaykum