Lessons from Hatim Al Asamm – 8

Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, the Lord of the worlds. And peace and blessings be upon the honour of the prophets and messengers. Muhammad and the Messenger of Allah, peace and blessings be upon him and upon his family and companions. Peace be upon you all and upon you all. My brothers and sisters, we are on the last of the Hikaiyat and advice of Hatim al-Assam, may Allah have mercy on him. The eighth point, where he said, I have seen people that they place their trust in their own abilities and in things which have been created by Allah like themselves. So they trust their own abilities or they trust maqlouq. And he said, but I have read in the Quran where Allah said, And whosoever, which means whosoever has taqwa of Allah, He will extract him from his difficulties, will make a way out for him. And will provide him from sources that they could not imagine. And whoever puts their trust in Allah, then he will become sufficient for him. And so he said, Hatim al-Assam, may Allah have mercy on him. Hatim al-Assam, may Allah have mercy on him. So I have placed my trust in Allah alone. I remind myself and you that we live in this world for a short time. And then we go before Allah. And therefore it is essential for us to make sure that we do not do anything which displeases Allah . Now, if you see the advice of Hatim al-Assam, may Allah have mercy on him. And that is reason why we go before Allah. christ, and gunning into what mapping us into. And let us stop with this for a moment. and world we talk about the self-made man. I am the master of my own destiny. You must have heard these statements. These statements are kufr. Because Allah is the master of destiny, not me. But Allah has given me some abilities and therefore I must have confidence and nothing wrong with that. Now the finest example of this, and that is why I keep on saying all the time over and over again that the seerah of Rasul is the tafsir of the Quran. The seerah is the tafsir, explanation of the Quran. The point that Hatim al-Aswami is making which is that you may have confidence in yourself but ultimate confidence and trust is with Allah. This is illustrated in the story of Rasul Al-Aswami. This is illustrated in the story of Rasulul Ahmadi. This is illustrated in the story of Rasulul Ahmadi. Because Rasulullah have made his two devotions. One is he sent his safety missions, he 허� vielleicht sampai ke overcoming all the obstacles with his company and he gave his Person ofôle ahhiy DID to тем who feel, for example, thatthird ofbe puttheirrumin their series of battle, whereas his troops lose, but all the people on the course of the first journey reached to the battle of Badr. O Allah, if these people perish, then there will be no one to worship you on the face of the earth. And he said, O Allah, help me. O Allah, help me. O Allah, help me. Until Abu Bakr al-Siddiq, radiyallahu anhu, he couldn't see Rasulullah sallallahu alaihi wa sallam in such a state of concern. He said to him, Basti ya Rasulullah, your Rabb will not abandon you. So does it mean he had no confidence in himself? No. He had confidence in himself. He had confidence in whatever material resources he had. But the ultimate confidence is in Allah. The issue of taqwa is to be concerned about the pleasure of Allah subhanahu wa ta'ala alone. And to have a single-minded focus to say that everything I say or do, every decision I make, everything I choose to do. Whatever I decide to do or not to do will be done only with one focus, which is does it please Allah? And that is why I see the beauty of what Allah subhanahu wa ta'ala says. Think about this. Allah is saying, Wa ma yattakhi illa hai aja allahu makharaja. The One who has taqwa, I will extract him from his difficulties. I will help him. I will help him. Allah is saying, I will take him out of his difficulties. Allah is not saying I will give him the power to get out. No, I will take him out. And then Allah says, and I will provide him from sources he cannot imagine. The definition of Taqwa is that a person sees the signs of Allah all around him and everything. All of these ayats and others, they show us that Allah is saying Allah is with you wherever you might be, wherever you turn, you see the face of Allah. Meaning you see the signs of Allah in his creation. And the Muttaqiyy is constantly remembering that and constantly seeing that with the eyes of Ibrah. Where he is constantly seeing. He is constantly seeing the signs of Allah all around him. And when he is seeing the signs of Allah all around him, Allah is saying that I will then give you from sources you cannot even imagine. Because this person is seeing, saying, SubhanAllah, Allah is SubhanAllah, this is Allah, SubhanAllah, this is Allah, SubhanAllah, here is Allah. So Allah is saying I will give, now think about this. If you need something. And Allah gives you from an expected source. What's wrong with that? Is there anything wrong with that? You need some help. And your son gives it, your son comes to your aid. So what's wrong with that? Your friend comes to your aid. You need some help. I am sitting here. You expect me to help you. I help you. So anything wrong with that? Now why is Allah saying from an unexpected source? This is the difference. This is the love of the Rabb for his abd. Allah is saying I will delight you. I will surprise you. I will tell you, say, Wallahi, this man is helping me. This man was my enemy. This thing was a wall. How did a door come here? Eh? Allah says I will delight you. Because you like to see my signs, I will show you my signs. I will show you my khudrat. I will show you things you never saw before. I will show you things you could not imagine. So you can praise me more. Yardukhu min haithu alayatasi. And then Allah says, Wa man yatawakkal ala Allahi fahuwa hasbuh. The one who has tawakkur on Allah, Allah does not say I will fulfil his needs. Allah does not say I will give him Jannah. Allah does not say I will help him in this life. No. Allah says I will become sufficient for him. Huh? There is a huge difference, right? I will become sufficient for him. Everything he needs, what he knows he needs, what he does not know he needs. And when Allah becomes sufficient for you, remember, it is not only for this dunya. What is the sufficiency of Allah? Everywhere. In the Akhara, the shade of the Arsh, you have a first class seat under the Arsh of Allah . And you are not going to be able to do anything. You are going to be in a state of disarray. You have not dove into the domain of the competition and switch a boot, a you have caring for Allah and then Allah says, you are going to become sufficient for Me. And he has not gone through the journey of God, he has not fastened the while of this battlefield. All is aolp. And the Mutaki is the one for whom Allah is number one. For whom Allah is number one, nobody else. The whole world can come and stand upside down on your head and say, no, no, this is what Allah likes, I will do. This is what Allah has made haram, I will not touch it. You will starve, no problem, alhamdulillah. Let me see how I will starve. If Ibrahim can be thrown into the fire and the fire turns into a gun, how can I starve? Hey? It's a part of taqwa to understand that the fa'il, the actual one who does something is Allah. That nothing in creation has any power of its own. If the fire had the power to burn, Ibrahim would have burnt. If water had the power to drown, Nuh would have drowned. Right? Nothing has any power except Allah. The thing that Allah created for a reason is still dependent on Allah to act in that way. So we look at things and we say, look at this administration, look at that administration, look at this government, look at that government, look at what will happen. What will happen? What will happen? Only what Allah wants will happen. That's all. Only what Allah wants will happen. So what is my job? What is your job? Please Allah. Somebody asked Hasan Basir, alhamdulillah, he said, how is it that you are always at peace and you seem to be under no stress and nothing? Hasan Basir, alhamdulillah, he said, I have a lot of work to do. Hasan Basir, alhamdulillah, he said, I have understood four things. One, that Allah Subh'anaHu Wa Ta-A'la created me for a reason. What is that reason? Humaa Khalaqtu Al-Janda Wa Linsa Illa Li A'budhu Allah created me to worship Him, so I worship Him. That's my purpose. I have been created to worship Allah, so I worship Allah. Number two, he says, Allah Subh'anaHu Wa Ta-A'la said, He is in charge of my provision. He provides me. So, On the heavens is your food, is your rizq, and whatever you wish and whatever you need. Allah said, I will give you. I will give you with my power and my authority. So he said, I know that what Allah has written for me, nobody can take. What is not written for me, nobody can give. So I don't worry about that. Nobody says don't work. Work. But don't work in a way where you are destroying yourself. No time for your own self. No time for your, for rest. No time for exercise. No time for your children. So Hasan Basit says, Allah created me to worship Him. I worship Him. Allah is going to provide my rizq and I know He will give me. I don't worry about that. Number three, he said, I know that Allah Subh'anaHu Wa Ta-A'la is watching me 24-7. He is with me wherever I am. So I am ashamed to do anything which displeases Allah's man. Anything which Allah doesn't like, I will not do. And the fourth thing he said, I know one day I will meet Allah. So therefore I prepare for this. No doubt about that. I will meet Allah one day. I prepare for it. Now tell me what is different between Hasan Basit and you and me? Rahmatullah Ali. He was a human being. We are human beings. He needed food and shelter. We needed food and shelter. So how come he has,