Purification Of The Soul – EP20
Channel: Abu Abdissalam
File Size: 11.90MB
Episode 20/26: Love of the Dunya (Part 1/3)
Love of the dunya the prophet may, peace and blessings be upon him said
soon the nation's will call one another against you. Just as people call one another, to eat from a platter of food.
A man asked, Will this be because we will be few in number, O Messenger of Allah? He may Allah peace and blessings be upon him replied, No, you will be large in number, but you will be guthega
like the froth scum, on the surface, of a body of water, and Allah will remove from the hearts of your enemies, their fear of you, and shall place in your hearts wahan
those present asked, What is one, all messenger of Allah, He replied, the love for this worldly life and hatred of death.
Salam, alaikum warahmatullahi wabarakatuh. And welcome to another episode of purification of the soul.
We have with us in the studio, our guests from our right, Kareem Muhammad, and kuras. I'm your host about this forum. And in the last few episodes, we were talking about some of the evil characteristics or the diseases of the soul which is which are incumbent for human being for Muslim to remove himself off, the series is about purification of the salt or does get to know force. And at the beginning of this series, we defined the meaning of taska or purification. We said there was a linguistic meaning and a technical meaning and we said that linguistic meaning links with the technical meaning, what was the linguistic meaning means to purify and to increase, you have two
to purify and to increase to purify and to increase technically, how does how it does get on the force defined
the purification of one's bad characteristics to remove purify and cleanse oneself from bad characteristics for to increase it, and then those increase it with those good good characteristics of a source so we can see the link between the technical meaning with the linguistic meaning, and the next disease that we'd like to talk about. Now, that once you cleanse his soul from is that of love of this world humble dunya dunya. Now, wealth is not something to be condemned in and of itself, it is the person's conduct pertaining to it that deserves blame. Why is this the case
because it has the potential to
be used in a good way. So because wealth has the potential to be used in a good way, and also can be used for disobedience of a loss penalty, or it can be used for disobedience of a Lost Planet Allah. So really, it is the person's conduct pertaining to the wealth that really deserves blame. And this includes extreme eagerness for it, attaining it unlawfully spending it inappropriately or withholding it when it should be spent, or perhaps being ostentatious with regards to in showing it off proudly. And this is why I Lost Planet Allah says in the Quran. In Amal Kumar, illogical fitna your wealth and your children about a test. Now the Prophet sallallahu Sallam said that to hungry
wolves, sent to some cattle are not as destructive to the cattle as a person's extreme eagerness for wealth and status in his religion, and this was reported by a man Timothy and this is why the scholars have passed the early Muslim scholars they would fear the burden and trial of wealth. The second Khalifa of Islam amarachi Allahu anhu, he would see the conquests in his time. Of course, the conquests in his time were different to the conquests in the time of the Prophet Muhammad Sallallahu sallam, and in the time of his predecessor walk out of the love, I know in one major way, what was that?
That is, the conquest spread further spread much, much further. In the time of Amara de la and las panatela opened the lands in the caliphate of Ahmad Padilla, one who now
Atilla Han who would see this would see all these conquests in his time, and this would lead him to cry. And he said Allah did not withhold these conquests from his prophets lie Selim, and from a worker of the law and for any harm that he intended for them both, and then give them to Omar for some good that he intended. for him. This shows his modesty also, because we know that a Lost Planet Allah, he did intend good out of giving these conquests to Omar Abdullah, but out of his modesty, Omar, he said that Allah didn't come he didn't withhold these conquests, from a worker on the profit side, sell them for any evil matter. And that's true. But at the same time, the second part of his
statement that are Lost Planet Allah, he, he wouldn't have given it to Amara de la Han who for good. And as we know, this is out of his modesty that he said this. And also this shows how scared and fearful he was of the wealth because obviously with conquests come wealth and trade and various other benefits of this life. Yeah, had been Marv Rahim Allah, again, one of the early scholars, he said that wealth is a scorpion. If you are not good at averting its harm, then do not take it because if it stings, you, it's poison will kill you. And then it was said to him, how can we avert its harm, he replied, by obtaining it lawfully, and spending it legitimately. So it's like a double
edged sword. If a person doesn't know how to deal with wealth, it can kill him, it can poison him, just like a scorpion can. But if a person knows how to deal with it, and he defined what is meant by dealing with it correctly, and that is spinning it off spending it locally. And before spending it, you need to turn it off, lawfully obtain it.
So at the same time, wealth is a means that helps a person in this worldly and his worldly, as well as his religious affairs. And this is why a great scholar from the second generation of Muslims, the tablet in his name was cited even more sabe Rahim Allah, he said, that there is no goodness in a person who does not wish to accumulate wealth lawfully. This isn't this, some might seem an odd statement. He says, There's no goodness, there's no good in a person who does not wish to accumulate wealth, lawfully, what does he mean by this? I think accumulating wealth locally implies working very hard, doing something really worth gaining such an amount of money in love locally, right, as
opposed to because the person could have been doing it in an unlawful void, and the void tends to be easier. And usually, sometimes, yeah, the unlawful way can sometimes be easier. But why did he? Why did he say there's no good in a person who doesn't want to accumulate accumulate meaning gathering? Well, Gemma in Arabic to the edge man to only to gather and accumulate wealth lawfully, why is he saying this? I guess, if he doesn't accumulate the wealth, then he will be reliant on others. That's one reason. If a person does not have enough wealth to support himself and his family, he'll end up begging. And if a person has the ability to seek wealth lawfully, then he should do that. And
there's another reason why he said this. One, one reason is because he doesn't, a person should gather wealth lawfully, so that he doesn't have to rely on other people. He doesn't have to stop begging other people. But there's another reason for Can you say that the accumulation of wealth can help help the Muslims as well, in which sense or help the individual in which sense, you can spend out of that charity, he can spend it in charity, he can do rightful, lawful things. And this is why he said the whole statement is that he said there is no goodness in a person who does not wish to accumulate wealth lawfully, so that he may protect himself from begging people, which is the point
that bill Ross mentioned, and so that he can keep good relations with his kith and kin. In other words, how can he do that? He can spend money on his his his uncles and aunties and cousins and, and obviously his brothers and sisters, his parents, his children, he can spend money on them. And also he can give a give out its dues, how does he give out its dues to pay this account to pay this account excellent to pay does occur. So if a person does not gather wealth lawfully, not only there are a number of bad things associated that he'll be begging for people, or he'll be forced to take wealth unlawfully. And likewise, he will be prohibited from doing a lot of good deeds. like paying
money to charity, hosting people hosting people is a very praiseworthy
action in Islam to host them and accept
them as guests, and so on and so forth, and to spend on them is a praiseworthy thing. Likewise to give charity to give charity, both obligatory charity, which you mentioned Zakah, but also sadaqa, which is often referred to as voluntary charity, non obligatory charity. So, all this, when a person has some wealth, then he can he can do these good deeds. And this is why I say even I will say it is teaching a very important principle here. And that is that a person should have wealth, or he should at least intend to get some wealth, to do these good deeds.
And before that, to make sure that he doesn't have to rely and put up his hand in order to bake. And this goes on. This leads us to another statement by another famous, famous scholar of the early generations of Muslims. His name is Sophia Rahim Allah. He said that, he said that wealth in our time, is a weapon for the believer, as a weapon for the believer. He mentioned two things. Firstly, it's a weapon. But also secondly, he says it's a weapon for him for the believer. Now, what are these two? What can we get from this statement, these two points in the statement, okay, so weapon
in the wrong, wrong hands can cause a lot of damage within the right. And it can be useful just like a sword, just like a sword, or a gun, which is why I think he mentioned it, then for a believer. That's exactly the point that I wanted to mention, that if somebody has a gun, it can be used in a bad way, obviously, can murder someone and whatever. But in the same way, a gun can be used in a in a in a good way. For example, if a person is defending himself, or for a person for a righteous Muslim policeman, for example, who is guarding the Muslims, from any kind of evil coming to them. So in this case, the gun is a good thing. And likewise, so a weapon is a weapon. And that's why he said
for the believer, for the believer, so when a believer has a weapon, he uses it in an in the correct and righteous, righteous way. And this is exactly like well, if he has it, if a believer has wealth, a true believer, and this belief will use it as a weapon in his favor and not against him. Now in shortly after the break, we'll have a look at more, we'll have a lot more about these kind of this, this meaning or this understanding about what I said.
In the name of Allah, Muslims will be fasting all over the planet Earth, in China, in Russia, in Southeast Asia and Africa, in America, in Europe, in the Middle East, in all parts of the planet, all nations, all races, all people will be fasting in this blessing.
And welcome back. And
before the break, we mentioned some statements of some of the scholars of the past about how wealth for examples of young Rahim Allah said that wealth is a weapon of the believer. And we said that what the scholars were trying to say, or what they meant is that if wealth is used lawfully, it can be considered praiseworthy. And this is especially the case when one uses it to perform good deeds such as giving it in charity, spending it on his family, and even spending it on himself to make it easier for him to do certain acts of worship. An example of the latter could be for example, if a person bought a nice car to make it easy for him to travel too far out to a faraway mustard for
example, or to travel to gatherings of sacred knowledge. In this case, the person will be actually rewarded for spending his money on a car in the same way. For example, if a person could use his wealth, to do other righteous things, and we'll come to this point in Sharla, shortly, but in conclusion, wealth is like a matchstick. One can use it to burn himself, or he can use it to light a fire and cook on it for praiseworthy,
praiseworthy worthy reasons. Now, wealth has religious as well as worldly benefits, and everybody knows about its worldly benefits and benefits. And that's why so many people busy themselves trying to attain it. But as for the religious advantages, they're restricted into three broad categories, three broad categories. What do you think these could be?
these categories cannot be just straight.
To the extra or the afterlife, but it can be include the dounia. And the life in terms of given benefit to the to the slime in general. Yeah, example like spreading education knowledge. So, if a person spent money on building a mosque, building a school, or Madras or something like this, that's that's a praiseworthy religious reason. Exactly. Because Islam olders us to, to seek knowledge to sake improvement to your to do a work, right? Yeah, exactly. And in the same light, you could say that it has had benefits in the worldly life as well. For instance, improving the infrastructure of a town providing water for its inhabitants, Viana person could get reward for this, but we're
talking about religious benefits a lot of people know about the worldly benefits. And that's why they seek for wealth. But a lot of people don't know that there are religious benefits of seeking wealth. For example, the person would spend the money for to gain good deeds for himself spending in charity, you know, spend it to, to seek knowledge, what's the fifth pillar of Islam, hedge, hedge, and most people, they don't live in Mecca, so they have to spend money to get to Mecca, buy an airplane ticket, or whatever else, you know, he needs to get to Makkah, in the same way,
going on jihad. Okay, in the time of the prophet SAW Selim, you would have offensive and defensive jihad. And the Prophet sallallahu Sallam would
obviously gather the wealth or as some of the companions to gather the wealth. So and the rich companions would give a lot of wealth, the rich companions would give a lot of wealth, for, for example, buying cavalry or armor, weaponry, all this the Muslims who do that at the time of the Prophet, so I said him, so this was considered a praiseworthy, praiseworthy reason to gather wealth. I think that's one of the answers and so much that Professor Sam said that nothing will happen after that. Yes, yes, that's exactly. And also I'm a worker of the lavon. You remember the story between the the, if you like the race between a worker and oma,
what is it, that that
and had, at some words at that time, so he gave half of his wealth, and he thought that he would outdo a worker, they understand he wanted to outdo a worker. So when the positions and asked for both for an expedition, I believe it was an expedition. He, Amara de la Han, who took everything and divided it into two everything that he had. And he took it and gave it away. And he thought, okay, Hamdulillah, and he saw a worker of the love and who bring in less than him in quantity. So he said, I'd have to live out then finally, I've out done of worker, of course, this is a good thing. It's good to raise one another to do good deeds for the sake of Allah, of course, not for the sake of
showing off. But then what actually happened, I think a worker of their own
process have asked him what have you left for his family. And he said, he had left nothing apart from allies messenger. In other words, you've given away everything in charity, and then
realize that it can be done, because you only get half of a worker. That's right. So even though in quantity, Omar Abdullah and who are given more in charity, in reality of a worker had done him a lot, a lot, and who, because he had given everything he had in charity.
So we can summarize these in three main points. But we'll look at those after we've seen some statements of some of the people on the street regarding the issue of love of this world,
who people are only thinking about their life without thinking about the latter is a person just thinking and living his life, without thinking again, what will happen in a person should acquire his friends, his wealth and many things
in many ways, one of which, in churches, others can he can adopt to children he can spend his money in building good stuff like mosques, churches, other other other places for adopting kids from the street. Actually, it is a double edged weapon, because the believer Can you know, he can go away from from all the religious thoughts of
of him and they can you know, we can do since for with the wealth, another one and the country can, you know, we can build mosques, he can help the poor by practicing points.
We're talking before listening to
The statements about how the, the how one can advantage, his religious affairs or how wealth can be an advantage for his religious affairs. And we said that can be broken down into three main categories. And we can summarize that by saying that when a person The first one is when a person spent on himself in acts of worship, as we mentioned, like jihad, or hij, on things that help him fulfill acts of worship, such as on a house and food and drink, because if he if a person does not have enough wealth to fulfill his basic needs, such as his house, such as his food and drink, clothing, and so on, then he will not find it easy for his heart to be free to be empty of anything
else, so that he can leave his heart solely for his religion and for his acts of worship. So these this is a praiseworthy reason to accumulate wealth. Secondly, when a person spends on others, this can be summarized as being a four types he can spend on others in charity.
He can spend on them in hospitality. For example, when guests come to his house and he spends a lot of money, we know that Ibrahim alayhi salatu salam, what did he do? when guests came to him?
He, he slaughtered the whole sheep. Okay, when a few guests came to him, likewise, there was one story of one of the other Muslims, where he only had a horse. That's all he had in terms of his own horse, his own riding beast. And he had no meat in the house, no food in the house, and a guest came and he ordered for the horse to be sacrificed. And that be laid out the horse meat be laid out for food. So he is like, another silly example. But it's like sacrificing your car. Okay, perhaps selling the car, taking the money and then spending it all on food for one gift. I mean, it's it's quite a big sacrifice. So this is a second time Firstly, charity, hospitality safeguarding one's
honor. How can one spend money to safeguard his honor?
wearing clothes, buying money for clothes, that's one way of looking at it. But I think when the squad has mentioned this, they often talk about when a person is speaking badly against you. And in a time of the prophets I send them there was a certain type of media was that media, poetry, the poetry, the poets, exactly. The poets were the media of that time, and they they got together, the kuffar among them, and they, they they carried an onslaught against the province I sell him and against the Muslims. Okay, so the prophets, I seldom encouraged his own poet who is his own port.
and he encouraged him to reply and respond to their media, the media of the Kufa actually, in the same way we can do that, in today's time. We know the media onslaught against Islam against the Muslims, especially in the West. So it is praiseworthy for Muslims to spend money, and to set up institutions of media be that channels, or be that Islamic channels or Islamic newspapers, magazines, and all these kind of things. Okay, and it doesn't just have to be talking purely on religious matters if you'd like. But even world affairs from a balanced and correct
angle, as we know, the media, they only often give a side of the view that is pertinent to their agenda. So these are all praiseworthy matters, and the scholars speak about this. So to defend one's own personal honor, the honor of a Muslim, but more importantly, to also defend the honor of Islam, the sum if you like the, the honor and reputation of the Muslims, and once you use the media for that, likewise.
So, for example, to pay someone to stop slandering, and also wages for hiring others, okay, this is the fourth type of this, you pay money as a wage for hiring other so this is where it can help you in your religious way. The third is when somebody doesn't spend on particular individuals, or particular people, certain people or certain objects, but he spends on some some things that produce a common benefit or a public interest. Examples of this, as what you mentioned earlier, things like building massage, mosques, building bridges, bring it, you know, schools, and all these kind of public interest of public of the public and so these are all praiseworthy things with regards to the
religion of Islam. There
Religious, they are actually religious a person is rewarded for gathering wealth for that purpose and spending it for that purpose. In the next episode inshallah we'll speak about some of the harms of wealth, which can occur on a person's religion, as well as his on his worldly affairs. masala lava Salaam, wa barakato. Vina Mohammed