Tahir Wyatt – Exquisite Pearl #05
AI: Summary ©
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The speakers discuss the concept of fear and the importance of learning about Allah's teachings and actions to avoid disrepair and avoid dis buyers. They emphasize the need for balance and acknowledging fear as a motivator of behavior. The speakers also touch on the importance of love for one's health and success, as well as finding a person who is the worker of Islam. They stress the importance of finding a person who is the worker of Islam and finding a way to get there.
The speakers discuss the concept of fear and the importance of learning about Allah's teachings and actions to avoid disrepair and avoid dis buyers. They emphasize the need for balance and acknowledging fear as a motivator of behavior. The speakers also touch on the importance of love for one's health and success, as well as finding a person who is the worker of Islam. They stress the importance of finding a person who is the worker of Islam and finding a way to get there.
AI: Summary ©
Alhamdulillah rabbil alameen, wa ashhadu an la ilaha
illallah wali salihin, wa ashhadu anna muhammadan abduhu
wa rasuluh, sallallahu alayhi wa ala alihi wa
sahbihi, wa sallamu tasliman katheeran ila yawm al
-dinan ma ba'd.
Last week we finished the station of Ikhlas
and we also talked about Al-Mutaba'a.
Al-Ikhlas and Al-Mutaba'a.
So why did the author talk about at
the very beginning Al-Ikhlas and Al-Mutaba
'a?
What was the reason?
What's the reason that the author talked about
Al-Ikhlas and Al-Mutaba'a?
Al-Ikhlas and Al-Mutaba'a.
He talked about both.
Yes.
Right, because the only way that a deed
is accepted is through Al-Ikhlas and Al
-Mutaba'a.
And all of the stations that we're covering
are actually deeds.
Even though a lot of times we don't
consider them to be deeds because the stations
are actions of the heart.
And so they're not seen in themselves.
Obviously, there's going to be manifestations of those
stations.
So if a person truly has fear of
Allah, if a person truly loves Allah, if
a person truly fears Allah, those things are
going to be seen on the limbs.
But you don't see, I mean, the heart.
So a lot of times people don't consider
them to be deeds.
But a person has to fear Allah to
the extent of the Sunnah of the Prophet,
peace be upon him.
He has to be sincere in that.
Otherwise, fear without Al-Ikhlas doesn't count.
I'll give you an example of that and
then we'll move on, inshallah, in time.
A person, a person who stops committing Zina,
right, because they're scared to get caught.
So they stopped.
They stopped.
They're not doing anything haram anymore.
Them stopping now.
Is that rewarded by Allah subhanahu wa ta
'ala?
Is that Tawbah?
It's not Tawbah, right?
Now, they're not going to keep incurring the
sin as if they were committing it.
But, but there's no reward in that because
that fear is not even of Allah subhanahu
wa ta'ala, right?
If a person fears Allah and something else
for Allah, are they rewarded for that fear?
So there has to be Ikhlas in all
of that, if a person wants to be
rewarded.
And if the fear is so intense that
it leads to them despairing from the mercy
of Allah subhanahu wa ta'ala, so they've
gone beyond the bounds of the Sunnah, the
Prophet, alayhi salatu wa salam.
Then that fear is also not praiseworthy and
not rewarded by Allah azza wa jal.
So every station that we're going to cover
goes back to sincerity and following and complying
with the teachings of the Prophet, alayhi salatu
wa salam.
Today, we're going to cover the three pillars
of the actions of the heart.
And that is fear, hope, and love.
So we're going to cover, bi-idhnillahi ta
'ala, these two lines of poetry.
وَهُمُ الَّذِينَ بَنَوْ مَنَازِرَ سَيْرِهِمْ بَيْنَ الْغَجَاءُ وَالْخَوْفِ
لِلْدَيَّانِ وَهُمُ الَّذِينَ مَلَى الْإِلَٰهُ كُلُوبَهُمْ بِوِدَادِهِ
وَمَحَبَّةِ الرَّحْمَنِ We talked last week about that
word, مَلَاء is actually the verb, but for
poetic license, the حمزة is removed, so it's
وَهُمُ الَّذِينَ مَلَى الْإِلَٰهُ كُلُوبَهُمْ So, Inshallah ta
'ala, we'll start first with the stations of
fear and hope.
These are two different stations, even though the
way that it's written in the book, it
says the station of fear and hope.
And of course, these titles have been added
by the translator.
These are not the titles of the author
himself.
Or, perhaps they were added by the Arabic
version of the one that the translator used
to translate.
So, fear and hope are obviously two very
different things, and two different stations.
الحمد لله رب العالمين والصلاة والسلام على رسول
الله A station of fear and hope, meaning
that in their journey, they attach themselves to
reverential fear, خوف, and hope, رجاء, in all
of their affairs, clinging to them.
They do this by inspecting their own faults
regarding the fulfillment of Allah's rights, which induces
fear in them.
So there, and we'll cover this again, but
I want you to note where these things
are coming from.
So here, the author is telling us how
do we get to that station of fear,
right?
So someone asked right now, how do you
get to the station of fear?
How would you answer that based on what
the author said?
Right, by inspecting your faults as it relates
to what?
Fulfilling Allah's rights.
Being dutiful to your mother, is that Allah's
right?
Hmm, it's recommended?
Oh, because Allah commanded it.
Okay, so, So here, he says, فَذَلِكَ أَنَّ
لَهُمْ نَظَرًا إِلَىٰ أَنفُسِهَا تَقْسِيرِهَمْ فِي حُقُوقِ اللَّهِ
So here, even though the author says, فِي
حُقُوقِ اللَّهِ and he's talking about Allah Azawajal's
rights, and we do distinguish, by the way,
between the rights of Allah Azawajal and the
rights of his creation.
Because the default as it relates to the
rights of Allah Azawajal, is that Allah Azawajal
is Ghafoor, Raheem.
And so, even though you are going to
have some shortcomings as it relates to the
rights of Allah Azawajal, that there is the
hope for Allah Azawajal's forgiveness and his mercy.
When it comes to the rights of the
creation, the opposite is the case.
Most people are not overlooking their rights.
And if it's their right, meaning that it
is, as we might say, their God-given
right, that is, Allah Azawajal gave them that
right, then you have to fulfill their rights.
So, in that sense, it's their rights.
Meaning what?
I'll give you an example.
Somebody unjustly has taken someone else's money.
Okay?
Let's just say they swindled them out of
the money somehow.
Alright?
And now they've realized how evil their action
was, and they want to repent to Allah
Subhanahu Wa Ta'ala.
Alright?
Is it enough for them to just say,
O my Lord, forgive me, I feel horrible
about what I've done, and regret, right?
They're not going to ever do it again.
Is that enough?
Why not?
Because they have to return the money.
Because they infringed on another person's rights.
And so therefore, in order to actually be
considered to have left off the sin, they
actually have to return the rights to the
person that they took it from.
Whereas, when it comes to Allah Azawajal's rights,
a person, in general, there's nothing to return.
Alright?
You're going to stop doing whatever sin it
is, or you're going to start doing whatever
it is that you were supposed to have
been doing, that you abandoned from the wajibat.
Alright?
But in general, there's not a way to
pay back.
So you're remorseful over what happened, you stop
committing the sin, and you have that firm
determination not to go back to it.
So there's a difference between the rights of
Allah Azawajal and the rights of his creation.
Here, what induces fear in a person should
be both.
That is, their shortcomings in fulfilling the rights
of Allah Azawajal and the rights of his
creation.
Alright?
Which induces fear in them, and by reflecting
upon Allah's bounties and kindness upon them, which
instills hope in them.
So how does one gain the station of
hope?
It's right there.
Right, by reflecting upon Allah's bounties and kindness
upon them.
They reflect over Allah's attributes of greatness, magnificence,
wisdom, and justice, which induces fear in them.
Ah, so again, now he's taught us another
way to reach that station, which is to
reflect over Allah Azawajal's attributes of greatness, magnificence,
wisdom, and justice.
These are often called, these are often called
Asma'ul Jalal.
Okay?
Asma'ul Jalal.
Or the names of majesty in each name
of Allah Azawajal has at least one attribute
that comes from it.
Yes?
And they reflect upon the divine attributes of
mercy, magnificence, generosity, and kindness, having hope in
what they necessity.
Yeah, so these are usually called Asma'ul
Jalal.
Right?
Allah Azawajal's beautiful names.
So when they do an act of goodness,
they combine between having fear and hope, hoping
for its acceptance and fearing that it will
be rejected.
If they do an act of evil, they
fear being punished, but hope in being forgiven
by the grace of Allah.
Right, so therefore a person, whether a person
is doing something that is pleasing to Allah
Azawajal, or even if they have disobeyed Allah
Azawajal, both of those should come with what?
Fear and hope.
So when they disobey Allah Azawajal, they're fearing
what?
They're fearing the consequences of that sin, in
this life and in the next life.
And they're hoping for the forgiveness of Allah
Azawajal.
Between fear and hope they fluctuate.
To them they constantly turn to seek shelter,
and from them the affairs of their journey
alternate.
Indeed, they are the ones who succeed with
flying colors.
They are the ones who are victorious.
So here, we're going to break that down,
inshallah wa ta'ala, and kind of go
through each station by itself, so that we
can conceptualize, and hopefully put this into practice.
So, the fear of Allah Azawajal, to conceptualize
it, the scope of it is, the heart's
flight to Allah Subhana wa ta'ala.
The heart's flight to Allah Azawajal, driven by
panic and dread.
So this is the definition of fear.
فِرَارُ الْقَلْبِ إِلَى اللَّهِ فَزَعًا وَذُعْرًا فَزَعًا وَذُعْرًا
What's the difference between panic and dread?
So, I want you to notice something here.
Fear is not just, I'm scared, right?
Fear, as you can see, what's happening, the
heart is actually moving.
There's a feeling that actually arises here, right?
The heart's flight towards Allah.
Who is the heart afraid of?
What's the heart afraid of?
Where's the fear?
The fear of what?
Fear of Allah.
And yet, the flight of the heart is
to Allah.
And Allah Azawajal is the only one that
when you are afraid of, you run to
Him.
فَفِرُّوا إِلَى اللَّهِ Everything else that you're afraid
of, you run away from.
Allah Azawajal, you run to Him.
Driven by panic and dread.
The motivating factor here that's pushing the person's
heart towards Allah Azawajal is panic.
Panic is in the beginning, right?
Dread is the endgame of fear.
Person is absolutely terrified.
Panic is more like person has a panic
attack.
Think about it though.
Panic attack is a real thing.
It's a real thing.
It has physical consequences, right?
And so, fear should have physical manifestations.
Alright, which we'll talk about in the next
hour.
Yeah.
Reaching the station.
Be mindful of one's shortcomings in fulfilling his
duties.
Right, so how do we get to fear?
How does a person reach this station?
Number one is to be mindful of shortcomings
in fulfilling Allah Azawajal's duties.
And this here, quite frankly, many of us
just don't do enough unless it's blatant and
in your face.
And as a matter of fact, as a
matter of fact, a lot of fear is
only when somebody does something that is blatantly
haram.
It's not even when they're leaving off what
they're not supposed to do.
Right?
It's not even.
Because that's not even part of how we
do our own checks and balances and our
own muhasabah and looking at the wrong that
we do.
So this is why Ibn Taymiyyah, rahimahullah ta
'ala, when he talks about this issue of
Allah Azawajal's rights, right?
Subhanallah.
He says many of the people are blind
to the actions of the heart that are
wajib.
They don't even look at it.
Like, he said, loving Allah Azawajal and loving
his messenger, sallallahu alayhi wa sallam, more than
you love anything else.
That's wajib.
It is wajib to love the Prophet, sallallahu
alayhi wa sallam, more than we love anybody
else or anything else.
But is that really the case?
I mean, if we're being honest with ourselves,
what's the reaction?
What's the reaction when somebody insults the Prophet,
sallallahu alayhi wa sallam, versus when somebody insults
your mom or your child?
Right?
Is there a disparity in reaction?
Meaning, I'm angrier when somebody says something about
my mother or my child or my wife
than I am if I hear them say
something about the Prophet, sallallahu alayhi wa sallam.
Right?
The love of the Prophet, sallallahu alayhi wa
sallam, which requires, right, that we comply with
his teachings and his commands and to learn
more.
But there's a lack of active learning about
his sunnah, sallallahu alayhi wa sallam, about his
seerah, about who he was, about his life.
When you actually love somebody, yaani subhanallah, you
don't even have to love them.
There are people who, like, they like certain
whatever.
They're American idols.
Right?
They're sports stars and all this.
And they like to read stuff about them.
I don't find out more.
Headline about them, they want to know more.
What about knowing more about the Prophet, sallallahu
alayhi wa sallam?
This is, again, this is from the actions
of the heart that have physical, that have
physical realities attached to it.
So, the point is, how do you get
to that station of fear?
When you really start thinking about it, we
are a lot to be afraid of.
Because there's a lot that we're not doing
that we should be doing.
And maybe, maybe there are things that we
should not be doing that we are doing.
Walhamdulillah.
Now.
Pondering over Allah's names and majesty.
Names of majesty.
So, Asma'ul Jala.
Right?
As the author mentioned.
Really learning about those names of Allah, azza
wa jalla.
Al-Qahhar, Al-Jabbar.
Right?
Al-Muntaqim.
Learning those names of Allah, azza wa jalla.
And pondering over them.
How does that, how does that impact my
life?
Yeah.
Believing in the divine warnings and their consequences.
Yeah, and so this, this here is very
important.
And that is that a person has firm
faith in the threats that come from Allah,
subhanahu wa ta'ala in the Quran and
on the tongue of the prophet, alayhi salatu
wa salam.
Those threats, whoever does ABC, then the consequences
are XYZ.
Reading the ayat that describe Jahannam.
They should scare a person.
In English, they say scare straight.
Right?
You should be scared to the point that
it straightens you up.
Like puts you on a straight path.
And that is the point.
And also, also, reading those ahadith with the
prophet, salallahu alayhi wa sallam, clarifies the danger
of disobedience to Allah, subhanahu wa ta'ala.
Much of which can be found in the
literature in Targheed and Tarheed.
So one of the most famous works on
that is by Ibn al-Mundir, rahimahullah wa
ta'ala.
Targheed and Tarheed.
So a bunch, a collection of ahadith that
deal with the promises of Allah, for those
who do good, and for specific actions, and
the threats for those who are disobedient to
Allah, subhanahu wa ta'ala, and for specific
acts of disobedience.
The desired outcome.
To motivate the slave to fulfill his obligations
and avoid prohibitions, exceeding the limit may result
in hopelessness in despair of Allah's mercy.
So where is a person trying to get
to?
What level of fear is a person actually
trying to get to?
It's that fear that motivates a person to
fulfill his obligations, to fulfill his duties, and
to avoid those things that Allah, subhanahu wa
ta'ala, has prohibited.
That is the desired fear.
Once a person gets to that level, that
they are fulfilling their obligations, right, and avoiding
the prohibitions of Allah, subhanahu wa ta'ala,
and then, then some extra, which will prevent
them from, from doing those things that are
even makruh.
But exceeding that limit, going beyond the limit
in fear, may result in a person despairing
from Allah's mercy, and that is from the
major sins.
To despair from the mercy of Allah, is
from the major sins, and it results in
further disobedience of Allah, subhanahu wa ta'ala.
Because once a person doesn't feel like they're
going to be forgiven, and they feel like
their destiny is *, khalas.
There's nothing stopping them from doing worse, as
we know in the story of the 99
men, when he went, the person who killed
99 men, and he went to the monk,
and he asked him, like, is there any
way that Allah can forgive you?
He said, 99 people, you kidding?
No, Allah is not going to forgive you.
Khalas.
He's number 100.
For what?
No, we're stopping him at that point.
And as it relates to the station of
fear, this is a hadith, which should show
us, that even those who do good deeds,
should fear.
Right?
As the author mentioned, right?
The author actually pointed this out, that those
who do good deeds, they are, they are
still fearful that the deed will not be
accepted by Allah, without any hope that it
will be.
So, Aisha radiallahu ta'ala, and her ummah
al-mu'mineen, she says, Those, she said, I
asked the prophet, peace be upon him, about
this ayah.
Those who give that which they give, and
their hearts are wajila, meaning, full of fear.
So, Aisha says, Are they the ones who
are drinking wine or alcohol, and they steal?
So, they do some good things, but then
they're doing all these other bad things on
the side.
Is that what this ayah is talking about?
And so the prophet, peace be upon him,
said, The
prophet, peace be upon him, said, No, O
bint Siddiq, daughter of Siddiq Abu Bakr.
They're the ones, they perform the salah, they
fast, and they give charity.
So, they fast, they pray, and they give
charity, but they are fearful that it will
not be accepted from them.
They are the ones who hasten to do
good deeds, and they are at the forefront.
They are the foremost.
This hadith is collected by At-Tirmidhi Abu
Majid, and it's sahih.
So, in this hadith, the prophet, peace be
upon him, is giving us tafsir of the
Quran.
They are the ones who are fearful.
Their hearts are full of fear, even though
they're doing what?
Giving charity.
So, the prophet, peace be upon him, said,
that these ones, they're afraid that it won't
be accepted from them, and this is why
they are hastening to do good deeds, because
maybe that one wasn't accepted, but inshallah, this
one will be.
And so, they hasten to do good deeds,
and that is what puts them at the
forefront.
So, what is it that, and I want
us to note here, this station here, Elijah
is telling us, this is the propeller.
This is what put them at the front
of the rest of the people.
It's that fear.
The fear of Allah, azza wa jalla.
The fear that the good that they are
going to do is not going to be
accepted.
So, that's what's pushing them.
And fear is a tremendous motivator, and it's
important that we don't always just focus on
hope, and that we also look at fear.
It is, we live now amongst a generation
who grew up, many who only, only heard
fear in their household.
Don't do that, because you're going to *
if you do.
Right?
Taqillah all the time.
Like, nothing that made them actually love Allah,
azza wa jalla, hoping His mercy when they've
done wrong.
And as a result, that generation, has come
with the equal and opposite, equal and opposite
reaction.
And so, there's a lot of loving Allah,
and hoping in Him, and almost nothing about
fear, because if they talk about fear, they're
so scared that they're going to be talking
to a people already traumatized.
And that's going to run them away from
the deen.
Deen is balanced.
Sure, sometimes the medicine requires a little bit
more talking about fear, and sometimes a little
bit more talking about hope, but in general,
you've got to balance those as best as
possible.
And yes, again, balance doesn't mean it's going
to be the same quantity all the time.
But hope, hope, hope, hope, hope, hope, hope,
to the point that people don't have any
fear of Allah, azza wa jalla?
That's not healthy.
It's not healthy.
Though this has become the popular dawah, sometimes,
in some communities, right?
And then you still have those that only
talk about fearing Allah, azza wa jalla, as
if, subhanAllah, as if Allah, azza wa jalla,
didn't introduce Himself to the creation with Bismillah
ar-Rahman ar-Rahim.
Alhamdulillah rabbil alameen.
Ar-Rahman ar-Rahim again.
Then Maliki yawm al-deen.
So, Allah, azza wa jalla's mercy, for sure,
for sure, overcomes His anger, as Allah, azza
wa jalla, said about Himself.
But there has to be, there has to
be that balance.
Al-Hasan al-Basri, rahim Allah ta'ala,
in commenting on that ayah, he said, by
Allah, by Allah, they obeyed Him, and they
strove hard in it, in obedience to Allah,
azza wa jalla, yet they feared it might
be rejected.
They feared that their sadaqah might be rejected.
A believer combines righteousness with fear.
So, a believer combines between taqwa and khawf.
Right?
And the hypocrite combines evil with impunity.
This is a hypocrite.
Evil, and he thinks he's going to be
okay.
I'm good.
Right?
Shaytan, and he still thinks it's all right.
Allahumma sa'ad.
Likewise, Allah, azza wa jalla, in talking about
the building of the Ka'bah, when he
tells us about the story of Ibrahim and
Ismail building the Ka'bah, he says, وَإِذْ
يَرْفَعَ إِبْرَاهِيمُ الْقَرَاعِدُ مِنَ الْبَيْجِ وَإِسْمَعِيدٍ رَبَّنَا
تَقَبَّلْ مِنَّا إِنَّكَ أَنتَ السَّمِيلَ الْعَلِيمُ And mentioned
when Ibrahim was raising the foundation of the
house, and with him Ismail saying, Oh, our
Lord, accept this from us.
Indeed, you are the hearing, the knowing.
So Ibn Kathir, rahmatullah alayhi, he narrates on
Wahabi ibn al-Ward, وَإِذْ يَرْفَعَ إِبْرَاهِيمُ الْقَرَاعِدُ
مِنَ الْبَيْجِ وَإِسْمَعِيدٍ رَبَّنَا تَقَبَّلْ مِنَّا So this
ayah was after Wahabi ibn al-Ward, rahimahullah,
read it.
He started crying and he said, يا خليل
الرحمان, He said, إبراهيم خليل الرحمان تَرُفَعُ قَوَائِمْ
بَيْتَ الرَّحْمَان وَأَنتَ مُشْرِقٌ You are doing what?
You're building the Kaaba, the house of Allah
عز و جل, بيت الرحمان with the command
of a Rahman.
It's not like you just went and made
up something you wanted to do.
Allah عز و جل commanded you to do
this and you're doing it.
You're fulfilling that command and you're still scared
that it's not going to be accepted from
you.
رَبَّنَا تَقَبَّلْ مِنَّا وَأَنتَ مُشْرِقٌ So, if Ibrahim
عليه السلام is worried that his building of
the Kaaba and him building the Kaaba might
not be accepted from Allah سبحانه وتعالى فَمَن
يَأْمِنْ بَعْدِ إِبْرَاهِيم Who is it that feels
safe after Ibrahim عليه السلام even though that
was related to a different ayah.
But the point is, who is it that
can feel just so confident that their actions
are going to be accepted.
رَبَّنَا تَقَبَّلْ مِنَّا So, may Allah عز و
جل accept.
طيب On that note and not to digress
too much from the topic but because it
relates to something that we've already covered from
last week.
طيب Here, we have Ibrahim عليه السلام at
the end of doing a great act of
ibadah.
He says what?
رَبَّنَا تَقَبَّلْ مِنَّا طيب بعد الصلاة بعد الصلاة
السلام عليكم و رحمة الله السلام عليكم و
رحمة الله Brother says تَقَبَّلَ اللَّهُ مِنك تَقَبَّلَ
اللَّهُ طيب طيب, what do you think about
that?
That's okay?
Is that okay?
تَقَبَّلَ اللَّهُ Not if it's what?
Not if it's a continuous prayer.
طيب He said in a specific time for
only after the prayer.
طيب طيب, so right after the prayer تَقَبَّلَ
اللَّهُ يلا Let's take a shot of his
hand.
جيد He said يا أخي يعني it's not
from the sunnah of the Prophet صلى الله
عليه وسلم He said لا I read the
Quran I was reading it just before the
prayer Ibrahim عليه السلام, he said what?
After building the Kaaba he's doing this great
act of worship We just finished a great
act of worship of Salah رَبَّنَا تَقَبَّلْ مِنَّا
And I'm just saying تَقَبَّلَ اللَّهُ It's just
a du'a يا أخي, what's the problem?
What's the problem?
ها You're leaving the sunnah?
He's just telling you it's the sunnah.
He's telling you it's the sunnah.
Allah عز و جل told the Prophet صلى
الله عليه وسلم اتَّبِعْ مِنْ لَتَ إِبْرَاهِينَ He
told the Prophet to follow the way of
Ibrahim.
That's the way of Ibrahim.
Ah, okay.
So the Prophet Wait, are you all actually
confused?
طيب I'm looking forward to like a little
bit more activity here.
طيب So what happened?
So you said what?
The Prophet صلى الله عليه وسلم The Prophet
صلى الله عليه وسلم didn't do it.
The Sahaba didn't do it.
طيب خير خير I mean But it's in
the Quran.
So Ibrahim used to pray five times a
day.
Allah العلم طيب ها Is that
following him in the worship of Allah alone
only?
Or is it like specific acts of Ibadah?
In any event, we don't have any specific
acts of Ibadah.
I mean other than building the Kaaba here.
طيب So the answer is pretty simple along
those lines, which is We have the Prophet
صلى الله عليه وسلم Who prayed a minimum
I'm saying a minimum amount of times like
18,000 I'm saying daily Salat, something around
like that.
Right?
And then the Sahaba الله العلم Right?
But let's just take it from the time
of the Prophet صلى الله عليه وسلم What
did they say he used to say after
Salat?
استغفر الله استغفر الله استغفر الله And then
there's a whole Routine Of things that they've
narrated That the Prophet صلى الله عليه وسلم
said after Salat And nothing at all about
Taqabbal Allah Interesting طيب The Sahaba I mean
we have books that bring all of their
athar Nothing at all about Taqabbal Allah Other
than Other than what?
On the Eid And that's not after the
That's just when they would meet each other
On the day of the Eid Taqabbal Allah
من عينكم Right?
That's what we have As a matter of
fact What's interesting is It seems as though
It was something special that they would do
On the Eid Which is why they highlighted
That this is something that they would say
to each other Otherwise it was just like
normal practice Oftentimes normal practices are omitted Because
it's normal Right?
So here what we have Is Is that
they This just wasn't done It wasn't their
normal practice That after the salah They were
engaged in the dhikr of Allah Subhanahu wa
ta'ala And As was mentioned before That
in general Every time a person introduces Something
that was not done During the time of
the Prophet ﷺ It's taking the place of
something that That was done So the bid
'ah is replacing Sunnah And this is why
it's confusing to people though Because it just
seems like something that's harmless There's nothing...
What's wrong with saying taqabbal Allah?
What's wrong with that?
It's not there's something wrong with saying taqabbal
Allah It's something wrong with you leaving off
the sunnah It's something wrong with you introducing
something That if it was better The Prophet
ﷺ would have taught us And it's as
if Even though a person is not saying
this Because they don't realize it And they
wouldn't I mean most of these people are
not people That are trying to go against
the sunnah But if you're saying That you
know better What's better than the Prophet ﷺ
Like Quraish Said in the beginning About the
Sahaba لو كان خيرا ما سبقونا إليه If
it was better Right?
They wouldn't have what?
They wouldn't have beat us to it These
poor people These whatever Low life Whatever If
it was better If this Islam thing That
Muhammad came with is better Then they wouldn't
have beat us to it Ibn Kathir says
In Ahlus Sunnah Say the opposite of Quraish
لو كان خيرا ما سبقونا إليه If it
was better They wouldn't have beat us to
it If it was better They wouldn't have
beat us to it خشية Reverential fear This
is from the نعم This is from the
كلام Of Ibn Qayyim رحمه الله تعالى And
I mentioned it here Because Just because there
are often Things that we confuse like خشية
And خوف What's the difference?
خوف being fear But we hear خشية for
example إنما يخشى الله من عباده العلماء It
is only the علماء Who actually have خشية
of Allah So what's the difference Between خشية
and خوف?
فضلا Read خشية Reverential fear Is more specific
than خوف For it is specific to the
true Knowers of Allah As Allah the Exalted
has said Truly the ones who fear Allah
From among His servants Are only the knowers
يعني العلماء Hence خشية is fear associated With
the intimate knowledge of Allah The Prophet ﷺ
said I am most mindful of Allah among
you And I am most fearful of Him
أَتْقَاكُمْ لِلَّهِ وَأَخْشَاكُمْ لَهِ وَأَخْشَاكُمْ لَهِ From خشية
When did the Prophet ﷺ say that?
The three men who came Which is another
hadith Which is very important in terms of
Following the Sunnah of the Prophet ﷺ Even
when something appears to be good What happened
when those men went to the House of
the Prophet ﷺ And they It was almost
like they didn't See the Prophet ﷺ Doing
as much as they had expected For example
So one of them said what?
I'm going to fast and never break my
fast It doesn't mean he's not going to
break his fast At Maghrib by the way
Doesn't mean he's never going to eat anything
It means he's going to fast every single
day And the other one said what?
I'm going to stay up every single night,
all night And the other one said I'm
not even going to get married So I
can just what?
Focus on?
Focus on ibadah So the Prophet ﷺ said
مَا رَغِبَ عَن سُنْنَتِ فَلَيْسَ مِنِّي And whoever
doesn't desire my sunnah Then that person is
not from me Even though it seems like
what?
They're doing what?
They're doing good, what's wrong with praying?
Somebody's going to come What's wrong with praying
at night?
What's wrong with fasting every day?
No, what's wrong with it is not the
sunnah That's what's wrong with it And it's
really that simple So count it all Because
this is what people say What's wrong?
What's wrong with the mowlid?
We're just doing something That the Prophet ﷺ
We love the Prophet Okay, okay What's wrong
with it is not the sunnah That's what's
wrong All right This is deep, deep, deep
I hope you all pay attention to this
right here Seriously خَوْفٍ is movement While خَشْيَة
is withdrawal Stillness and rest For the one
who sees a fierce enemy Or a flood
or something like that Has two states First,
movement in order to flee from it And
this is the state of خَوْفٍ Second, his
stillness and settling in a place Safe from
the danger And this is خَشْيَة Think about
it, right Person is First they flee and
then they get to a point After that
fear They get to a point where they
Where they're taking shelter somewhere And they settle
down They're still scared But they've settled That's
خَشْيَة That is a next level In the
fearing of Allah عز و جل Because that
is associated with the knowledge Okay Go ahead
Stations of hope The station of hope Conceptualizing
The service expectation from his lord To achieve
the desired outcome Combined with exerting effort In
having proper reliance on Allah So there is
no hope There is no hope without action
Hope without action is not even considered to
be رَجَاء From an Islamic perspective That's considered
to be wishful thinking تَمَنِّي There's difference between
رَجَاء and تَمَنِّي Which we're going to talk
about So hope has to have action And
this is by اجمع Of the علماء As
Ibn Qayyim is going to mention Inshallah And
likewise Allah عز و جل I mean just
to prove that point Allah عز و جل
says اِنَّا الَّذِينَ آمَنُوا وَالَّذِينَ هَاجَرُوا وَجَاهَدُوا فِي
سَبِيلِ اللَّهِ وَأُولَٰئِكَ يَرُجُونَ رَحْمَةَ اللَّهِ وَاللَّهُ غَفُورٌ
رَحِيمٌ Those who have faith And those who
perform hijrah And jihad For the sake of
Allah They are the ones وَأُولَٰئِكَ يَرُجُونَ رَحْمَةَ
اللَّهِ They are the ones who what?
Hope for يَرْجُو Allah's mercy And Allah is
غَفُورٌ رَحِيمٌ In other words Those who don't
do any of those things They don't actually
hope for Allah's mercy It's not real hope
Tell you Reaching the station Reaching the station
Witnessing Allah's favors Past and present How does
a person reach that state of hope?
To realize that despite their flaws Their shortcomings
Allah still blessed them with so much He
still favored them Both in the past and
currently right now Despite our shortcomings Despite our
disobedience Subhanallah That gives a person hope Now
Remembering and having faith in Allah's promise And
this is This is throughout the Quran We
find Allah Azawajal's promise For those who believe
and do righteous deeds And we find the
descriptions of Jannah and so forth Pondering over
that Remembering that and having faith in that
Really does give a person hope Now Pondering
over Allah's names of beauty Right, so اسماء
الجمال These are the names then Of Allah
Azawajal that help to bring Like Ar-Rahman
and Ar-Raheem and Al-Ghafoor and Al
-Wadood That bring that person that kind of
hope Now Desired outcome Filling the heart with
good thoughts and optimism about Allah Which keeps
fear from becoming despair Right What is it
that tempers fear?
It's hope What tempers the As some of
the ulama say The heat of fear is
cooled by hope Right, so that a person
A person's fear does not Go over into
the danger zone of despair Right Exceeding the
limit can lead to feeling secure from Allah's
punishment So exceeding the limit of hope Can
lead one to feel secure From Allah Azawajal's
punishment Which is also from the major sins
It's a major sin To feel secure from
Allah Azawajal's punishment Because a person at that
point Will not stay away from Haram Or
fulfill Allah Azawajal's obligation Because they've already been
secured Jannah in their minds Wallahu Musta'an
Okay We're going to continue until 8 o
'clock It's almost 7.45 We'll continue until
8 o'clock And then we will stop
for the adhan and salah at that time
The difference between hope and wishful thinking Is
that the latter is categorized by laziness Rather
than by industriousness and struggle While the former
is accompanied by hard work And proper reliance
upon Allah So here he's talking about the
difference between Which is hope, right?
And which is wishful thinking Has to have
action, struggle, being industrious And wishful thinking as
a person is just lazy It's just a
wish Make a wish You don't got to
do anything Just make a wish That is
why scholars unanimously agree That hope is not
valid without proper action Hope is not valid
Rajah is not a thing It doesn't exist
without action Yes Without husn al-amal as
well Right?
Now Shah Yeah, Shah Al-Kermani Shah Al
-Kermani said The evidence of the validity of
hope Is the excellence of obedience to Allah
That is that one strives Fi ta'atil
lasb, subhana ta'ala That they strive to
obey Allah This shows that you actually have
real hope Right?
And that you obey Allah azza wa jalla
Yeah Hope is three kinds Two are praiseworthy
While one is deceptive and blameworthy Pay attention
because these are things that Oftentimes a person
doesn't distinguish Right The first two are that
a man Acts in obedience to Allah Guided
by the light from Allah Hoping for the
reward So that's the first Right?
So there's a person who does what?
A good deed and they hope for reward
The second type of hope that a man
Or that a man commits a sin And
follows it with repentance Which is a good
deed Right?
And hopes for Allah's forgiveness Generosity, favor, and
forbearance And this is husn ad-dhan billah
And so there's a very close connection between
Ar-rajat which is hope And having good
thoughts about Allah azza wa jalla And being
optimistic that He will forgive you Yes The
third blameworthy kind of hope Is to wallow
in sin and error And hope for Allah's
mercy without worse Such is deception, wishful thinking,
and false hope Alhamdulillah Now, that being said
A person is to balance between fear and
hope And again, balance does not always mean
An equal amount of this one or that
one Right?
The same way that if you had You
know, like one piece of steel And a
hundred pieces of cotton That might be what
balances it Right?
But it doesn't mean that there's equal amounts
Doesn't always mean that there are equal amounts
And at some point in people's lives There
is, a person should be Error on the
side of caution If you will That is,
that they should give more To fear than
they do to hope And that's when a
person is young Living their lives Towards the
end of a person's life They want to
get to the point where their hope Is
actually more than the fear As the prophet
sallallahu alayhi wa sallam said لا يموتن أحدكم
إلا وهو يحسن الظن بربه And he let
not one of you die Except that he
has حسن الظن بالله Subhanallah ta'ala Right?
So, as a person And the prophet sallallahu
alayhi wa sallam said that Three or five
days before he died Sallallahu alayhi wa sallam
So, a person at that point What good
is them, I mean Being in despair at
that point of their lives You know, when
it's very difficult for them to do anything
Anyway, that's when you want that person to
really have That hope in Allah subhanahu wa
ta'ala والله عز وجل يقول أنا عند
ظن عبدي بي I am as my Lord,
I mean, perceives me to be So, you
want that person towards the end of their
life Especially, I mean, to have that حسن
الظن بالله Subhanallah ta'ala In any event
Allah عز و جل Throughout the Quran combines
between these The stations of fear and hope
And in no way, he says that the
majority of Which you will find in the
Quran is that balance And not one or
the other So, Allah عز و جل says
Know that Allah is severe in punishment That
Allah is forgiving and merciful About this ayah
This means that both understandings Fear and hope
Should firmly reside in your hearts With absolute
certainty Knowing that Allah is severe In both
immediate and delayed punishment For those who disobey
Him Immediate and delayed punishment Some people only
think that the punishment Is coming in the
qiyamah Just the person being distanced from Allah
subhanahu wa ta'ala The more they disobey
Him They are going through it inside of
themselves They're struggling They're hurting inside Even if
you don't see the immediate retribution And that
He is forgiving and merciful To those who
repent and obey Him This knowledge should cultivate
in you Both fear of His punishment Hope
for His forgiveness and reward Leading you to
act in a way That reflects both fear
and hope Likewise, just to give an example
Of that combination of fear and hope In
the Quran Allah azawajal says تَجَجَافَ جُنُوبُهُمْ عَنِ
النَّضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَثَمَعًا وَمِمَّا رَزَقَنَاهُمْ
يُنفِقُونَ They abandon their beds Invoking their Lord
with what?
Hope and fear.
They call on Him with hope and fear
يَدْعُونَ رَبَّهُمْ And الدعاء Even in this ayah
Even though I've translated here as invoking دعاء
in the Quran A lot of times is
both Both types of dua دعاء العبادة ودعاء
المسألة That is worship In its broad category
And sometimes, right?
It's referring specifically to To a dua that
is asking with the tongue So, but here
is both Because they are تَجَجَافَ جُنُوبُهُمْ عَنِ
النَّضَاجِعِ They are abandoning their beds جَفَات You
know what it means when it's جفات?
Like between two friends Like they used to
be friends And then it's like جفات Y
'all say that No, that is It's like
Well, I mean جفات But جفات is like
Estranged, I like that I like that, yeah
And the relationship is estranged It's different from
estranged But still This is like What Elijah
was saying is the relationship Between that person
and their bed It's like a estranged relationship
Like I love you, but It's not good
right now تَجَجَافَ جُنُوبُهُمْ Right?
SubhanAllah, I mean think about it It's not
just that they get out That's hard, you
can't really capture that They abandon their beds
though So it's like, no, we're not on
good terms right now We're not on good
terms That's why I'm standing up To worship
Allah عز و جل يَدْعُونَ رَبَّهُمْ Worshipping Him,
right?
With hope and fear Worshipping Him and calling
on Him With hope and fear Now, and
From what we have provided for them They
spend And notice here Allah عز و جل
says He did not say وَيُنفِقُونَ مِمَّا رَزَقَنَاهُمْ
He said وَمِمَّا رَزَقَنَاهُمْ يُنفِقُونَ So that you
recognize That Allah is the one who gave
it to you anyway Like, don't think you're
giving away something Oh, this is my hard
-earned A, B, C, and D Yeah, it
is You might have worked very hard for
it But Allah gave that to you And
so you spend of that And not just
as what is said in some of the
تفسير يعني spending of charity That's a type
But that spending from what Allah عز و
جل has given you Is not just charity
Right?
Meaning, meaning Some of this is obligatory spending
That's on your children, your family, your spouse
Building the institutions of Islam If you choose
to be in this land Right?
These are obligatory spending To help support this
deed When necessary Right?
Like, mashallah The station of love I'm actually
gonna read this because We gotta go lightning
round Okay?
Lightning round We need to finish this today
طيب سيدي رحمة الله عليه Says وهم الذين
ملوا الله قلوبهم بوداده ومحبة الرحمن Those whose
hearts the divine has filled With devotion to
him and love For the most merciful This
station Which is the station of محبة Is
the bedrock of all stations It is the
foundation of all stations From its spring Every
righteous action All beneficial deeds And all of
the lofty stations That we're talking about They
spring forth from love Love refers to the
heart Being attached to the beloved Such that
it needs this love And cannot do without
it Okay?
This is how سيدي is defining love The
heart attached To the object of the love
The beloved Such that it needs it And
cannot do without it This requires That the
lover withhold From all that the beloved detests
And hasten towards all That the beloved is
pleased with Doing so readily Willingly And eagerly
Because that's what love is It's not just
that you do it But you're eager to
do it Subhanallah And subhanallah you see that,
right?
Love will drive a person To do something
that's crazy Or looks crazy from the outside
And they're loving it And it's hard It's
like it's difficult But they're loving it Why?
Because the one that they're doing for They
love them so much Right?
It's weird Like, I mean I don't mean
it's weird like it's a bad thing But
subhanallah If there's love there You will find
a person Do something that is just like
Wow, subhanallah I couldn't have done that But
Because they love the one that they're doing
I'm talking about just worldly love I'm not
talking about for a lost fan type You
love somebody You will put yourself through A
lot of difficulty For them And like doing
it If he speaks, he speaks for Allah
He remains silent He does so for Allah
So these are like requirements of that love
When you get to that level Person is
speaking or not speaking For his sake If
he moves, it is for Allah And if
he remains still, it's for Allah Prophet Alaihissalam
He said من أحب لله وأبغى لله Whoever
loves for Allah And hates for Allah وأعطى
لله And he gives for Allah ومنع لله
And he withholds for Allah فقد استكمل الإيمان
This person has Has what?
Completed his faith Completed Iman This love then
gives rise to a yearning And restlessness for
Allah Such that the lover Never feels settled
Why doesn't he feel settled?
Why doesn't he feel settled?
Because he hasn't met Allah yet No Because
he's not with the one that he loves
And so because of that His heart is
not settled Now, here it says Unless in
his devotion When he feels that قرب من
الله عز و جل In that Ibadah When
he feels near Allah عز و جل In
that Ibadah That will settle the heart Other
than that He doesn't feel settled So here
Quickly we'll go through this To conceptualize it
It is When we talk about love It's
the heart's attachment to Allah With continuous awareness
To seek His pleasure Continuous effort To seek
His pleasure Requirements of love Is that a
person withholds From that which the beloved detests
That is required part of loving Allah عز
و جل Is that you refrain from that
Which He detests And that you hasten to
do What the beloved is pleased with What
is the desired outcome?
We talked about The desired outcome for hope
Right?
And that there's a limit The desired outcome
for fear And that there's a limit Person
goes beyond that limit It becomes problematic Love
is the foundation of all of them Of
all of the stations It doesn't have a
limit It does not have a limit There's
no such thing As a person loving Allah
too much Though there is something Called hoping
in Allah too much Or fearing Allah too
much There is a limit Love, no There's
no such thing It creates a restlessness and
longing For the meeting with Allah subhanahu wa
ta'ala As the prophet used to make
that dua As'aluka Allahumma inni as'aluka
Barda al-'ishi ba'da al-mawt Waladzata al-nazar
ila al-wajhik Washawqa ila al-liqaik Allah
asks you for the coolness Of life after
death Barda al-'ishi ba'da al-mawt A relaxing
life after death The delight of seeing your
face And longing to meet you Longing to
meet you That is the prophet sallallahu alaihi
wasallam Is asking Allah to make his heart
long To meet him And there are other
duas And we covered one in very In
a lot of detail Which was the explanation
of Ibn Rajab rahimahullah ta'ala To the
dua of the prophet sallallahu alaihi wasallam Allahumma
inni as'aluka Hubbak wa hubba man yuhibbu
Wa hubba amani yukarribuni Ila hubbik Allah asks
you for your love And the love of
those who love you And the love of
those actions Which bring me closer to you
Thank you The author goes on to say
And we'll just finish these points For Ibn
Rahimahullah ta'ala He goes on to say
If it is said Does love, which is
the highest station Have any causes Or means
leading to it And in other words Did
Allah tell us how to love him How
to get that love How to get to
that station He says it is said in
reply Allah has not made anything that is
sought after Except that he has also made
causes and means By which it can be
acquired So there is nothing that Allah azawajal
Is encouraging us to do Or commanding us
to do Except that there is a way
to do it That he has clarified the
means to it And so Allah azawajal is
telling us To love him Therefore There has
to be a way to get there As
the author rahimahullah ta'ala says And you
can find the six on the side The
author says From the greatest of these causes
and means Are withholding from any statement, action
or thought That will sever you from the
love of Allah azawajal Any obstacle that comes
between you And loving Allah azawajal Then a
person refrains from that Anything that severs you
from that relationship With Allah subhanahu wa ta
'ala Next, he says Increasing in the remembrance
of Allah With presence of heart So not
just that a person is mentioning Allah with
their tongue But that it is also coming
from the heart Third, reflecting upon his noble
word That is Contemplating the book of Allah
azawajal Tadabbur kitab Allah azawajal That a person
isn't just reading for barakah I want ten
hasanat for every letter I recite But that
a person is actually contemplating What they are
reading And this draws a person closer to
Allah azawajal Makes them love Allah Acknowledging the
tremendous bounties That Allah azawajal has bestowed upon
the servant So when you actually think about
All of the favors that Allah azawajal has
given you How can you not love him?
How can a person not love him?
We are by fitra Majbool It is built
in us That the one who does good
to us That we love them Alright?
And so Allah azawajal There is none that
has done for us What Allah azawajal has
done And there is none that has done
for us Except that Allah azawajal enabled them
To do it for us in the first
place The fifth Standing before Allah azawajal With
presence of heart and due etiquette Standing before
him in salah And we talked about that
for several I think 15 classes or more
Attending the gatherings of the lovers of Allah
azawajal Those whom you believe are pious And
who love Allah azawajal To be in their
company Because they are going to model for
you Behavior and speech That will get you
closer to the love of Allah azawajal It
is a very very very important point Because
subhanAllah Every one of us needs models We
need people to be able to model our
behavior After our speech after So it is
a very important point And then he repeats
his first point Which is in turning away
from whatever Will cut you off from any
of this Meaning any of these things So
it is similar to the first point But
it is a little bit different Which is
anything that is going to stop you From
the dhikr of Allah From reflecting on the
Quran and so on and so forth That
a person stays away from any of those
things Whoever does this will attain the love
of Allah Inshallah ta'ala And it is
his aid that is sought And this is
why I said And then he goes into
the remembrance of Allah subhanahu wa ta'ala
Because he mentions here That it is through
that remembrance of Allah azawajal That a person
will gain his love There is a bit
more here That we will cover inshallah ta
'ala next week And that is the titimma
if you will The completion of these six
So that we get to ten And that
is from the speech of Ibn Qayyim rahimahullah
ta'ala Who mentioned these six But also
he mentioned some others That get us to
ten He mentioned four or five Depending on
how we interpret it So we will cover
those next week As well as the importance
of combining Between the stations of love, fear
and hope And recognizing them as the three
Foundations for all of the other Actions of
the heart