Suhaib Webb – The Hikam Part 13 The Etiquette of Quarantine
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Welcome back to the hikom, mashallah. It's great
to be with you guys. And it's interesting
since COVID started we've been kind of at
this point where the sheikh is talking about
the virtues of isolation,
taking care of yourself, how that isolation brings
a lot of benefit, and so on and
so forth. So I extend my since sincerest
prayers to each and every one of you,
your family members, those who passed away. May
Allah accept them, and
then keep us safe and sound from this
illness, and
provide us with a remedy, alhamdulillah.
The sheikh, he says,
Sheikh, he says that nothing is more beneficial
to the heart
than
than moments of interval
isolation
in which and this is called Qaid. He
he now
defines what isolation means
in the Islamic context in which the Meydan
fiqh happens. The word Meydan, if you ever
been to, like, countries that roundabouts,
in ancient times, there would be like squares
with shops and all kind of things happening.
That was called the mei dan.
And when people would go there, it's like
going to the mall. It's like going on
Amazon now. Right? You had the Holovije Meydan
or Amazon, if you wanted to say it
in your context where it's like, wow, how
you feel when you go to Sephora
or how you feel when you go to
the sneaker shop or the GameStop or wherever
you like to go and and find things
you love. That's what he means by maydan.
And what he's doing here is he's comparing
that you should find the delight and I
should find the happiness
and and the excitement
and fiqhir
of God thinking about Allah Subhanahu Wa Ta'ala
that I find in those places even more
so as well Allah Subhanahu Wa Ta'ala says,
wadhiqfaliyahfrahu
Let them let them celebrate Allah's remembrance.
Allah
says, Remind them of the of the days
of God.
Like bring happiness to the believers.
Tranquility in the remembrance of Allah Subhanahu Wa
Ta'ala.
And here he's alluding to something that we're
going to move on to now in the
next hikam and that is that it's not
just isolation,
but it's the quality of the isolation.
And this isolation
takes on 3 components. Number 1 is the
Kalb.
So I isolate my heart from other things
as we'll talk about shortly.
Number 2 is the Qalib is you and
I. What have we
flipped away from and turned away from?
And the third is the Maqloob. And if
you're from Palestine, may Allah bless you and
free your people and our people. Maqloob Ayani.
Maqlooba.
Right. Maqluwba is the thing that I've turned
away from. I've turned away from.
So
3 components to this process, kalb,
qalb, maklub.
3 etiquettes. And it's very important to understand
that my heart
may be with Allah
and my body
is with the Maqloob.
Or the
opposite, I might be engaged in worship
physically,
but my heart is somewhere else.
One time in, Al Azhar in
I had a classmate from Indonesia, Masha Allah,
brilliant brother,
used to always sit in the front.
And one day you could tell he was
dazed out, man, because all Solovek is very
theoretical.
So the sheikh, he said to him, Yeah,
well,
you didn't know his names, whatever your name
is.
He said, in this, I wanna ask you
a question.
He said, he
said, Where is your heart? Where is your
body? Where is your mind? He said, Wallahi,
my
body is here
In the
university.
But my mind and heart are in Indonesia.
So
there are times where you may find in
your life
that your Hadra with Allah
Allah, your Ihsan with Allah. And this is
probably most of the time is in a
very public setting
or in places where, you know,
there's a lot of people around you. You
may be in certain situations, but your heart
is with Allah.
And there may be times where you find
yourself in salah, in dhikr and dua
and your heart is with the hulk.
A person of Ihsan is someone that tries
to balance that because, of course, it's not
possible to always have our heart with Allah
Subhanahu Wa Ta'ala. That's not that's unreasonable.
As the prophet said to Hudayfa asa'atunwasa'a,
you know, there's a time for this dhikr
in remembrance and there's a time for for
dunya and affairs of the dunya.
And if your heart was like that all
the time,
the Malayiq would come and shake your hands,
which means it's not gonna happen.
But it's something to think about
that
we don't wanna restrict our moments
with Allah.
Only being like in thicker
isolation here doesn't just mean physical isolation.
Isolation could also mean very publicly.
I'm in certain situations.
But my heart is with Allah. That's why
this
great,
incredible
female scholar, she said,
I made you in fu'ad.
You lose something in Arabic, man. Fu'ad is
different than heart. Heart is considered like the
shallow part of the heart. The fu'ar is
considered the depth of the heart.
The depth of the heart.
And I sent my body
to whoever wants to to sit with me.
They have my body, but my heart is
with you. So what she's talking about here
is this kind of isolation that I'm alluding
to.
You
Allah,
you know, so so this is hard to
translate, but like my body
with the person, you know, I'm sitting with
them, alhamdulillah, everything's gravy. We're engaging in human
affairs.
What is what is beloved to my heart.
Like, that's truly
where the relationship lies.
Now the sheikh moves on to the etiquettes
of isolation, something we should think about now
on COVID 19.
And he says very beautifully,
How can and this is called,
Istifham in kari.
How?
How is the heart going to be illuminated
when the images of the material world
are glued
to its mirror,
are good to its eyes,
are blocking out
its ability to see. So
what he's saying is if you want to
be a Kalib and you want the Maqlu
to be the dunya and you want what
you've turned to to be Allah Subhanahu Wa
Ta'ala in those interval moments of isolation, dua,
dhikr, and so on and so forth, before
you do this, make
sure that you have evicted ikhraj duniaminfaadiqqalbik
that
you've evicted these thoughts and ideas from your
heart so that you're strictly with Allah Subhanahu
Wa Ta'ala. That doesn't mean that like, for
example, maybe I think about my children and
that, like Alhamdulillah
causes me to be thankful to Allah or
think about the blessings. He's not talking about
that. He's thinking he's saying, like, if you're
making dua and you're worried about your taxes
or you're making dua and you're worried about
the latest, you know, bronzer or the latest
sneaker or the later latest, you know, Bitcoin
joint or the newest Tesla, that's a problem.
How is the heart going to be illuminated?
How is the heart going to be illuminated?
And it's like gum that stuck to it,
the dunya.
So the first etiquette
is to cut ourself off
from those
unhealthy
kind of thoughts about the material world and
being consumed by the material world.
And
how is someone going to travel to God?
And they are weighed down.
They are chained by their desires.
So the second is that I need to
begin in my life to limit the low
evil desires, the haram, not the natural desires,
the haram things and the makruhat
and those things that are permissible that take
my time
for more important things, how am I gonna
be able to travel to when those are
weighing me down?
So the first etiquette is to
clean the soul of
being,
you know, constantly worrying about the affairs of
Dunya,
catching up with the Kardashians more than I'm
catching
and, you know, this movie got delayed to
spring, and I know more about what's going
on and this movie got delayed to spring,
there's no Top Gun Maverick, this, this, this,
this, this. But I don't know more than
3 chapters of the Quran.
What does it tell me? That my priorities
aren't there.
My priorities aren't there. So I need to
check myself
and evict
at least in moments when I'm with Allah,
I need to evict these things out of
my heart.
The second is I need to reduce my
sin,
the disliked and even wasting my time in
the permissible that take me away from the
more important
because they're going to weigh me down in
my relationship.
And how can someone hope to enter into
a relationship with Allah
when he or she has not purified his
or herself from the defilement of negligence? And
the word he uses here is the same
word for sexual defilement.
Because just as sexual defilement keeps us away
from entering the masjid, the sacred place,
The defilement of rafla, of negligence
keeps us from ihsan.
It's the anom of ihsan. If I'm not
aware of Allah and if I'm not thinking
about Allah and if I'm not consciously woke
in my relationship with Allah, then what am
I? I'm negligent.
So I'm not going to be able to
enter into that relationship with him because I'm
caught up in other things.
And then he says,
And how can someone hope to understand
the subtle secrets
of creation
when he or she has not repented from
their own sins and evil.
This is powerful because
the one that has the keys
Right? Allah is the one who knows the
unseen.
If I'm trying to understand the greater purposes
of life
and to see beyond
the constructions of the material,
yet I am consumed by the material in
sin.
How can I expect to understand things?
So Sheykhusharnubi
Masha'Allah, he says some beautiful things about this
hicom.
Again, how can the heart be illuminated when
its
reflection, its mirror is gummed,
gooed,
blurred
by
the infinite reflections of the material world.
And how can
the heart travel to Allah when it's weighed
down by desires?
And how can
the person hope
to enter into ihsan,
awareness of Allah,
when he or she hasn't purified themselves from
the defilement of a negligence?
And how can someone hope in understanding
the subtle secrets of creation
when he or she has not repented from
their clear Ma'aseh.
Sheikh, he says
Saying like this has given you now directions
in relation to the hikm that came before
it. That was talking about nothing is more
beneficial to the heart than isolation. Well, then
what are the etiquettes of isolation?
Not to be consumed by dunya, to limit
the Haram that I'm experiencing Makru and wasting
my time in my life.
To be woke, not to be negligent. And
then finally to have repented from my sins.
Those are the directions.
Because when that happens, and I'm paraphrasing, when
this kind of
deep introspection happens,
it's going to allow the heart to free
itself,
right, from those.
And traverse to Allah.
What he means here is to go through
the Manazil and we're gonna talk about this
one when I teach you Manazil Asa'irim,
the stations,
right, that a person goes to in this
relationship with Allah Subhanahu Wa Ta'ala.
And to Allah. And to have a relationship
of Ihsan, to be in God's presence right
through Ihsan, to worship him as though you
see him. Him.
Then he says, as for the heart,
he says, you know, as for the heart
in which the world
is glued to its mirror
and it's busy with these things, istearal.
And it finds itself handcuffed
by these things.
By desires
for
It's not going to achieve illumination.
And it's not going to have a meaningful
relationship with a generous creator.
And he says here because it hasn't purified
itself from the negligence, which is being compared,
of course, to sexual defilement.
And just as a person who is sexually
defiled is prohibited from entering the heart also
will not be able to enter into this
relationship with Islam,
with with Allah Subhanahu Wa Ta'ala.
Then the Sheikh
he mentions here that there are 4 things
we should think about as we finish.
4 things
that we need to ponder in our request.
Israqulqalb
Illumination of the heart.
How do I deal with that? By removing
out the blotting of the dunya.
In traversing a path to having a meaningful
present relationship with Allah with Allah to be
present.
And then to enter
into that relationship.
Asarariha and then through that relationship begin to
understand the subtle realities of the world around
me.
And each one of these actually
is a means to the other. So removing
the dunya is a way now to deal
with my desires. Removing my desires
is going to lead me to be aware.
Being aware is going to cause me to
want to enter a relationship with Allah to
to make the dunya maklub
and to make Allah the one that I'm
facing and turning to, Masha'Allah, in my life
spiritually and with my heart.
Right. So so they all lead to one
another. And that will allow me to understand
the realities of the world around me.
So number 1,
Illuminating the heart. Number 2, traversing the path
to relationship with Allah,
a woke relationship, a present
relationship, then entering into that relationship.
Allah says enter the relationship,
enter into Islam completely.
And then understanding
the realities of that relationship, the responsibilities
that come with that relationship.
And the 4 things that stop that from
happening.
Right? We mentioned this already is that the
heart is that the vision of the heart
is blotted and blurred
by the material world.
Being chained and handcuffed
by my desires
failing to purify myself from negligence and evil.
In failing to
and abandoning Tawba in the face of doing
sin and evil. We ask Allahu Subhanahu Wa
Ta'ala
This is a really, really important text right
here, this part because
think about being in isolation in COVID 19
and the challenges that we face. These are
opportunities for interval isolation.
Or and and this may be one of
the blessings of this entire test is is
they say the earth now has stopped shaking
5th almost 50% because human beings are not
as active before, that the
environment is coming back, that the air is
getting cleaner. What does it tell you that
our presence has done? If it's done that
to the physical world, then what about the
spiritual world? So maybe this is a nahma
hidden in a test for us to come
back to Allah
through this forced
interval isolation.
Baraklava fikaum, Assalamu Alaikum wa Rahmatullah