Abdur Rahman ibn Yusuf Mangera – Take Charity then Demand Reward for It [Hikam 252]

Now the truthfulness we're talking about here is not just uttering

the truth in the there's Marathi was sick, there are levels of

sick. The basic level is that we just say the truth.

The higher levels of sick is that we always feel the truth,

experience the truth

and live the truth. So we're truthful in everything we do.

Nothing but truthful acts come from us. We're not forced to be

truthful. But it's just that we are truthful that is the highest

level if somebody reaches that, the level that touches the ceiling

to the prophets.

The only stage after of Siddiqui is prophecy

muscular Hawkman Orion hamdu Lillahi Rabbil Alameen wa Salatu

was Salam ala Maga, Ruthie Rahmatullah either mean or are the

early he will be he is Marine, Amma Bharath will be continuing

with the next aphorism. The next wisdom from a pinata Allah let's

continue Rahima Hoodless collection for that we are on page

110

And it's the last one on that page number 252

Firstly, we start off with the aphorism number 252 This is what

Ignatov Allah discovered that he says he says caverta to local

reward.

And Amylin who are Mozart they couldn't be here, Eric okay for

toggleable.

Other Amylin who are Mutasa, they couldn't be here, they

gave a talk local Jazza Allah said kin who are more de hillock.

These are all very eye opening, to refine our understanding of Allah

subhanaw taala. He says, How can you seek a reward we had something

similar to this, but it was different. In this one, he says,

How can you seek a recompense in a reward for a deed that he bestowed

upon you out of charity?

It was his charity and goodwill upon you, that he let you do the

deed. Whatever he did is, how can you now be looking for recompense

for that?

And then he says, How can you seek recompense and a reward for

sincerity that he gave you as a gift.

The first one was a charity, this one he calls it a gift, he gave

you this as a gift, and you're looking for reward for it. You ask

for somebody gives you set, you give somebody a gift in turn to

give you a reward. Or rather, you receive a gift from somebody you

tell them to give you a reward for it. I've already given you the

gift.

So this is really profound. It's very, very profound. So

essentially, what he's saying is ultimately, I think we have to

start off from this, really this very firm basis, that the human

being is enabled by Allah to do whatever he does, ultimately, some

way or the other ultimately, in essence, in reality, the

enablement and the ability, the capability, the Tofik, the

decision that we take to do something ultimately has to come

from Allah subhanho wa taala, especially if it's a good deed.

I mean, everything comes from Allah Ultimately, though, we

definitely have freewill. And we choose these things. And we know

we're choosing these things. And we feel we're choosing it and we

don't feel necessarily forced to do anything. Sometimes we do feel

that a path is facilitated for us, no doubt, to do something good. An

opportunity arises, and we get chosen for that Hamdulillah we

feel good about doing something, we feel satisfied about doing

something. We feel eager about doing something, all of that is

assistance from Allah, but ultimately it is our choice, but

really behind everything behind all of those curtains. Is Allah

subhanaw taala anyway, he is the enabler nothing in this happened

in this world can occur without Allah subhanaw taala enabling it.

That's why he says Allah Abdu in nama Hua Allah tun Musa Hara,

that a servant or slave is literally an instrument in this

world that is totally under the will of Allah subhanaw taala.

So if ALLAH SubhanA, WA Tada enables him, then he makes a move,

he is in motion. And if he doesn't allow him, then he cannot move.

When, when a human being is like that, when we understand, though

we don't feel that way. Because Allah has given us that level of

independence, level of self ability to do things, right. And

we do live in a predictable world that if we make a move, things do

happen. If we go right, then we actually go right as opposed to

going left. It is a predictable world for us to be able to live

and do things in a predictable fashion. But ultimately, Allah is

behind everything. He is the enabler. I mean, if he created us,

then why can't he enable us for everything that we do?

Why is that so difficult to understand? So that's why he's

saying that if you look at it from that perspective, then every

action that you do

then it is from Allah. And there's a certain wisdom behind every

action that manifests on us. We sitting here today reading

studying and understanding is from Allah. It is something that he has

enabled us to do given us the capability ability time

facilitation for us to do and there's a wisdom in why he's done

that

so now, since he's the one who's allowed us to do all of this, how

can you now turn around say, you need to give me a reward for this

as well.

I let you do it in the first place. I am the one who facilitate

when are you asking me for a reward isn't that in the other

place? He actually said that was reward enough they even chose you

for this. This is just talking about a slightly different

dimension to it just in a different way.

For K for Tata global a well then he actually uses a very particular

word. He says K for Tata Lulu Eva Armand in Hua Mutasa. They

couldn't be here like, how are you asking for a reward for an action

that he gave you as a sadaqa as a charity?

Who do give charity to people who are in need destitute, it's,

that's where you give charity to people who are not in need won't

take your charity.

Only the destitute except charity, we accept it. And now the

destitute that you gave some other gods who now is telling you, they

need to reward for me taking your sadaqa

Well, to be honest, people who you give zakat to can probably say

that because they're doing us a favor by accepting I was caught by

fulfilling our obligation, even charity to be and it's not that we

do that. Not that we encourage anybody to do that because nobody

will give them charity again. Right. But they make him there has

been a time before when there was nobody to accept zakat in Hasson

in Ahmedabad, Abdulazeez. This time in North Africa, in parts of

North Africa, there was areas where everybody was sorted.

Everybody had a nice job. Everybody had enough money to pay

zakat. They couldn't accept zakat, where you're gonna give you a cut

in that case, right? So we don't have the unfortunate we don't have

that justice in the world to create that kind of a scene,

unfortunately, May Allah bring about that kind of justice. What

makes us the most angry in conflicts like we're observing is

the unfairness is the blindness is the bias, that makes me even more

unhappy, that can't people see what is real right, rather than

just go by affiliations and things of that nature.

So then,

he calls it a sadaqa. So if Allah subhanaw taala has given you and

provided you charity, of Obadiah, of servitude to Allah, Allah has

chosen us to be His slaves, and to act as the slaves and to act that

role properly by doing the worship, then Subhanallah and he

says, That is the secret of a class to understand that and

recognize that, that ultimately, it's all from Allah. Anyway, how

can I do this for anyone else?

How can I ask anyone else? How can I focus on anyone else? For

caverta, global Jezza Allah sigkill Who Ahmadi hillock. Now if

you have any truthfulness. Now, the truthfulness we're talking

about here is not just uttering the truth. In the there's Marathi

was sick, there are levels of sick. The basic level is that we

just say the truth.

The higher levels of sick is that we always feel the truth,

experience the truth

and live the truth. So we're truthful in everything we do.

Nothing but truthful acts come from us. We're not forced to be

truthful. But it's just that we are truthful. That is the highest

level if somebody reaches that, the level that touches the ceiling

to the prophets.

The only stage after they'll sit deeply is prophecy.

So he's saying he's How can you ask for a reward if you've had any

sin? If you have any, any truthfulness, then how can you ask

for any reward? Now what's interesting, he says, which I've

already pointed out to you, the commentator says, that he has

called the

the deeds that we do, that Allah subhanaw taala allowed us to do,

he called us sadaqa.

So the case usually, as I said, for the destitute, and then when

it taught when he talked about the truthfulness in the action, so

when is the action itself the other one is the being sincere and

truthful in your action, pure for the sake of Allah. So we all do

deeds, but sometimes they tainted. They have ulterior motives focus

somewhere else, you know, but if you have full truth and sincerity

in those actions, he doesn't call that charity. He calls that a gift

So the action he calls the charity, and that it lasts and

sincerity he calls a gift. Why does he do that? He says, Because

actions everybody does. It's more common that people do actions.

That's much easier to do comparatively to have sincerity in

it, so that everybody needs to do actions. But then if he gives you

the Civic and a class in there, then he is genuinely gifting you

something even greater.

He is giving you the action, which everybody needs, but now he's

given you the dignity to do it properly. He's given you

sincerity. So you're not focused on anyone else and you have turned

around and done the action purely for the sake of Allah subhanho wa

taala. That is a gift. That's an absolute honor, and even actions

and honor, but it is relatively speaking because more people will

do action than have sincerity in it. Fewer people have sincerity

and action as compared to people who do the action. Right? Only a

part of them will have that because he says Leanna Leanna I'm

Elena Leanna lemon and now Sophie Hamish study was study Khun people

all do action they all pray Joomla they all pray Salah maybe?

However, while it lasts hookah Colleen we're Allahu condominial

Khalil Muhammad haha So how was how was the level of a class he's

talking about? Very few people have that kind of level of loss.

That's why Sheikh Abdullah bursal mercy or the Allahu Anhu says that

there's a hadith it says that, in number an anathema to me that the

Prophet sallallahu and called himself a gifted bounty. I am a

gifted bounty to you.

I am a gift to you. And no doubt he is because without him, what

would we have done? Where would we have been? We'd be just like

everybody else.

We'd be acting like savages like everybody else.

And Gambia only umami him out here. profits for the Ummah gifts.

For that the prophets for every other Omar

the claim here from Abu Abbas Sheikh Abdullah verses for every

other OMA their prophet is a

is a

how do you say this?

It's a bestowal. That is something they've been given. Whereas the

Prophet Muhammad sallallahu alayhi salam is over and above everybody

else. He is a bonus and a gift for us. He's not just the normal

giving. He is a gift for us.

That's why he says everybody else every other profit for the OMA is

out here. And the mbuna Alana Hadiya it is a regular you give

somebody regular something. idea is when it's a gift done for a

bonus extra love and so on. You only are Thea is given for those

who are in need for destitute. You give them something like a charity

almost right? He doesn't call it charity here. Whereas a hadiya you

give to loved ones only. You don't give everybody a hug. You only

give loved ones Hadiya which means a gift.

That's why l wa CT or the Allah one says that mattala to allow the

authority Minassian in photo for you to then ask for reward for any

obedience that you do is you're forgetting the Grace of Allah. you

forgotten that Allah is being graceful to you, you forgotten

that so you're asking, you're being a businessman,

a wrong businessman, somebody who's just pure cutthroat

business, no compassion, be a businessman but be a compassionate

one. A businessman in the sense that I want to really increase my

proceeds, but with compassion,

let other people also have business not to take over the

market. Put everybody else out of business.

Subhanallah will Abbas also says ignore Arthur says Ebola Ibis.

Ignatov says acquirable Assia Illa MK dilla he wrote here to nerf

knifes word of Allah

the thing which will draw you the closest and bring you the closest

to the anger of Allah is for you to keep looking at yourself as

though you're something and you do everything in your actions.

And then he says actually worse than that, is that you don't

understand and then you start us demanding reward for it.

I guess we don't really demand reward, do we? Because we don't

see the reward. Usually the reward is going to be in the hereafter.

There are rewards in this world so we don't really do demand or

reward for your action. You might not demand it in the sense that I

want it but we do it for that reason. So when we do is like I'm

gonna get lots of room

Word, which, which is fine. I mean, it's, it's encouragement,

but he wants our relationship with Allah to be higher than not that

it's not about the reward. It's just because you're my God. You're

my lord, I owe you everything I need to do this for you anyway,

you know what I'm doing it for you for nothing. I have to anyway, so

like I'm being a favor. I'm being favorable to you.

So he just wants to get our relationship with Allah at that

level. That's why he says don't talk about that. But for people

who are starting off to try to get them to this level might be very

difficult they can focus on the reward because rewards I mentioned

there's a real there's a purpose for reward. This is just the next

level stuff as they say this is just higher level. May Allah give

us the trophy for that.

Allah subhanaw taala bless this author and give us the trophy to

understand these things and then to actually you know, imbibe them

and act upon them. So this is how Sheikh Abdullah gonna go, he

concludes it. Acts of virtue, rectitude, and sincerity, are all

gifts conferred upon the servant by the gracious master,

absolutely, there is no benefit in them for Allah. There is no

benefit in them for Allah, He is entirely independent of any need.

Hence, the notion of him benefiting from the worship of

seven is preposterous.

Therefore, it is absurd to expect in the sense of demand, right? You

can expect it as I said that that level is fine, you know, to start

off with, but then to demand to be remunerated for the gifts that He

bestows upon one. That's absurd. How can phokeethra Popa who

receives charity from someone turn around and demand his benefactor

benefactor to compensate him as well, the absolute absurdity of

this is self evident.

The point of a lecture is to encourage people to act to get

further an inspiration, and encouragement, persuasion. The

next step is to actually start learning seriously to read books

to take on a subject of Islam and to understand all the subjects of

Islam at least at the basic level, so that we can become more aware

of what our deen wants from us. And that's why we started Rayyan

courses so that you can actually take organize lectures on demand

whenever you have free time, especially for example, the

Islamic essentials course that we have on there, the Islamic

essentials certificate, which you take 20 Short modules, and at the

end of that inshallah you will have gotten the basics of most of

the most important topics in Islam and you'll feel a lot more

confident. You don't have to leave lectures behind you can continue

to live, you know, to listen to lectures, but you need to have

this more sustained study as well, just like a law here in Santa

Monica when I have to lie over a card