Abdur Rahman ibn Yusuf Mangera – Take Charity then Demand Reward for It [Hikam 252]
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The importance of truthfulness in achieving high levels of prophecy is emphasized, along with the need for rewarding actions to achieve success. The speakers emphasize the importance of having full truthfulness in actions and offer advice on how to receive reward for one's actions. They also discuss the idea of "sadaq commodity," which can be a gift, and the importance of rewarding individuals for their actions in increasing chances of achieving their deeds. The course on Islamic essentials and fundamentalist essentials certificate is also mentioned.
AI: Summary ©
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