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Purification Of The Soul – EP22
Channel: Abu Abdissalam
Series: Abu Abdissalam - Purification Of The Soul
File Size: 12.62MB
Episode 22/26: Love of the Dunya (Part 3/3)
Episode Transcript ©
Transcripts are auto-generated and thus will be be inaccurate and at times crude. We are considering building a system to allow volunteers to edit transcripts in a controlled system. No part of this transcript may be copied or referenced or transmitted in any way whatsoever.
Love of the dunya beautified for mankind, his love of the joys that come from women and offspring
and stored up heaps of gold and silver,
and horses branded with their mark and cattle and land
that is comfort of the life of the world.
Allah with him is a more excellent abode.
Assalamu alaykum warahmatullahi wabarakatuh. And welcome to another episode of purification of the soul.
I'm your host above the salon, and we have with us in the studios, good Ross,
Corinne and Mohammed.
Now in the last couple of episodes, we were talking about wealth and the love of this world. We mentioned certain matters containing to wealth.
recapping on that is wealth, something that is despise something centered in the Sharia. Now it's something is material resource that can be used either for the opinions of Allah or his disobedience. Yes. So the summary of that discussion was that wealth is something that can be used for the obedience of a lot fantana and also for the disobedience of a las panatela so it's like a match matchstick. What was the relevance to
that on its own it's it can bring benefits you have if you light up, the flame may hurt you. Yeah, or if you liked it African bring benefit to you as well for cooking and these kind of things, but at the same time, it can bring harm against you if you light it and burn yourself with that. So this is the summary of wealth. We spoke about some of the
good characteristics of what some of the Praiseworthy characteristics of what some of the things we can do with wealth that is praiseworthy, for instance, we can build
in things that can benefit the people.
What else I mean can spend it in charity, for jihad or for
safeguarding the owner of Islam, safeguarding honor Islam and many other things, that if a person has this intention, and even to feed his family, and to avoid to refrain from begging from relying on other people to be independent, then this is also a praiseworthy reason to acquire money as we said, I think in the current era money is is a weapon is an international mass destruction weapon because the threats against Islam right now is an economic one.
Yeah, you could look at it from that angle and this is what exactly what Sophia Rahim Allah He said, that weapon money in our time or wealth in this time is a weapon, it can be used against us or it can also use be used in our favor. Also there are harms of of wealth
of this materialistic world
that can be used the wealth can be used to carry out haram acts like spending it for as for drugs, or spending it to spend on on Haram, like attending brothels, Indian casinos, gamble and so often leads to disobedience of a las panatela was another one he may become attached to that which is Hello, yes or something lawful. But he may become obsessed with it and they may lead them away from the rooms may lead them away from fulfilling obligations. Yeah, it leads away from the remembrance of Allah subhanaw taala it makes him to make him cling too much to the pleasures of life that he sometimes forget about the afterlife and agenda. So, these are some of the points that we discussed
in the last episode regarding wealth, and as we mentioned earlier, it wasn't wealth itself, that is censured or that is blameworthy. It is about the way a person acts with respect to wealth, his, the way he behaves his behavior towards the world. Now, to have an extreme greed, or an eagerness for wealth, and for the dunya for this life, and to have an extreme love of this world. There are certain things before we go on to that there are certain things that one should love from this world. What are they?
They should love from this world from this world from the dunya
mean it's permissible things you can love, after, I think we should love this world, but not as an end or a final destination in itself. But that's one way of looking at it, but I'm looking for something a bit deeper than that, that in which it is praiseworthy to love certain things in this world.
Perhaps that which can benefit which can benefit a person in the afra cell for example, you should love the Prophet Mohammed slicer, which is, obviously he was a human being from this world. In the same way you should love your parents. And this would obviously lead you to do acts of obedience towards them and acts of piety towards them, righteousness towards them in the same way one should love things like the most half the the Quran, okay, I'm talking about the physical book, what's the difference between Mazel Tov and Quran?
What's half is this the script of the whole entry the written down only, yeah, the physical book, whereas Quran refers to something that is not with us. It's, it's the speech of a Lost Planet, Allah. So we should love the most half we should love that this is the most half is from this world. Of course, it contains the speech of Allah, which is not from this world. It's an attribute of a last one.
But also we should love things like the Mosque, the Masjid, we should love these kind of things. Are there any other examples you can think of? I think we should love life as a test that gives us access to Agenda inshallah. So anything that is praiseworthy, that leads a person to doing righteous acts, and one can love these things, also loving one's children. This is from something praiseworthy, it's from this world, loving one's kith and kin, and so on and so forth. So there are certain things were of this world of this dunya, that one should love, praise for the love of this, of course, if one
begins to love these things, or some of these things, so there are the direct objects of worship, that or rather the direct means of worship, things like the most Have you read it, it's an act of worship. You go to the masjid is an act of worship, and so on and so forth. But indirect objects or indirect means of worship things like your children, loving your children as a means of worshiping Allah Spano Tata, because it shows
mercy and kindness and these are the qualities good qualities of a Muslim, so one should love his children loving parents likewise. But if these indirect means of worship, they lead someone to excessiveness such that it turns them away from
Allah or the remembrance of Allah, then that same love becomes blameworthy and worthy of being censured. So how do we cure an extreme greed or eagerness for wealth or the extreme and absolute love of this world? Because this extremeness or excessiveness is a disease of the heart and its root, the root cause of having an extreme greed or eagerness for wealth is the love of this world. And there are a number of remedies for this greed, lack of contentment, and extreme love of this world, which one can do to remove this excessiveness or excessive love of this world? The first thing is that man should be economy economical, when he's dealing with his livelihood and financial
needs. So he should be contentment with any available food, drink and clothing. These other things, for example,
when one is economical with his wealth, in other words, he doesn't spend wealth that he doesn't have, for example, without a need, or without, you know, without knowing that he's going to be able to to obtain the wealth or if he spends wealth in a way that is like, you know, madness, this is wild losses and sort of the NASA and do not give the sofa, your wealth, you know, give the sofa, your wealth, and why did he say that sofa are the, you know, silly people, the people who just spend you know, without thinking, why did he say that because no no fruits, there's no fruit around to waste wealth. So, one should be economical in the way he he he he uses his
his wealth. And the same in life. For example, when is buying a car I should buy a basic car as opposed to spending money on if he has the money to buy a good car, he is perfectly allowed for him to do that. But if it comes to a situation where he's struggling so hard to provide the basic needs for his family, for example, and then he spends money which he doesn't have he borrows for example, then this is excessive. This is not allowed in Islam. So if a person is economical with his wealth, and he uses his wealth, according to his means
This is perfectly fine in Islam. But the prophets of lonesome said that there are three things that save a person, fear of Allah in public and in private. Secondly, being economical, whether a person is rich or poor, in other words, not wasting, in other words, using the wealth, you know, wisely. And thirdly, Justice when pleased or angry. And this is narrated by bizarre. So, this hadith shows very clearly the first remedy of how to cure the love, extreme love of worldly life, being content with one provision, and also being economical because one follows from the other. If a person is economical, then he'll be contented with what Allah has given him, if he's wise in the way he
spends. Some people they spend a lot of things on intangible goods, for example, something that if you ask them at the end of the year, what have they spent with all the wealth you've been given, they might not be able to recall that just spent lavishly. So it's good to be economical with one's wealth, and that leads to being content. The second remedy is that if he is provided with sufficient livelihood and wealth, then he shouldn't worry about the future. Instead, he has to be certain that the provision for the future will come from Allah subhanaw taala alized.
He is the Sustainer. So one of the qualities of a believer is that is that he has tawakkol in a lot what is typical in Allah, dependence, trust, dependence, trust and reliance in Allah subhanaw taala. And so if a person is affluent now in this at this moment in time,
he has enough wealth to sustain him or his rich
in both cases, the second way of removing the love of this dunya is to have trust in Allah. Why is this case?
Because provision provision comes from Allah, because provision comes from Allah, it leads us to a topic we're going to be studying
in a couple of episodes inshallah, where, which is miserliness, stinginess, okay, when a person has extreme love of this world of wealth, for example, it leads him to being stingy, miserly. Now, one way to stop this love this extreme love of this world is to realize that yes, I have money now. But a lost planet that is going to provide for the future, I don't have to worry about the future. So once a person has that, then inshallah this will stop his extreme love of this world, because you won't be trying to grab it greedy, greedy, and so on and so forth. And also it will cure his disease of stinginess as well. I think all of a sudden, reverse it, maybe he can translate my transition
rusty Amita Pilla, Roger. Yes, for years Oklahoman faithfully translated for us but he did just think whoever has taqwa of Allah, fear of Allah and Allah will that Allah is enough for him sufficient for him. And Allah will provide give him his sustenance from wherever he doesn't. wherever he goes, wherever he wills and wherever he lost planet Allah, wherever the person himself doesn't know. It's going to come from inshallah we'll go We're heading into a break now. And after the break, we'll have a look more at some of the cures of this extreme love of this world and wealth. Solomonic.
Moscow has a program, which aims to answer your questions about your deen your faith, your way of life, this course, is Islam, this is a totally different price, but I divided the payment over this period of time. And the seller is the person or the firm which owns it mature by this condition. This form of businesses action is
Salam Alaikum. And welcome back.
Before the break, we were looking at some of the cures for love or extreme love of this world. We mentioned that one of these cures is that one should be economical. What do we mean by that? Don't be excessive in your spending. Don't be excessive, the opposite of a spendthrift to be moderate and your spending to be moderate in your spending according to your means. Exactly. And what else did it mean? That if you haven't got this sufficient wealth and no
toys to deal with your basic means, don't go and spend it on other things you don't need in other words to adapt your lifestyle, your life to your income. That's absolutely fantastic and this will lead
To being content content is will lead to being content. And when a person's content, then he can detach his heart away from this world. An important point that needs to be mentioned is that if a person has wealth, as we've already seen before, it's not necessarily a bad thing. But also if he has wealth that he himself is using upon himself in terms of pleasures. Again, this is not necessarily a bad thing, as some of the scholars of the past said, Have the dunya in your hand, and don't keep it in your heart,
and have the dean in your heart and don't keep it in your hand. What do you think is meant by that thing,
that you can have the dunya, but don't have it attached to your heart, so that if it comes, it goes, it doesn't really matter. Exactly. So a person can, as you said, adapt according to his situation. He can have wealth from this world, but he shouldn't have an extreme attachment to it. In his heart, in other words, don't have the dunya in his heart don't have this world of worldly pleasures in his heart, such that if a person loses that wealth, he's not craving for that ball. He can adapt immediately. So it's like a catch 22. So you can adapt immediately. The second part of the statement is have the dean in your hand, and sorry, in your heart and not in your hand? What did that mean?
instead have that attachment to the dean in your heart, rather than the of the world? And what does it mean by saying not don't have it never be that
don't have don't appear to be so religious was inside, you know, know what, actually, what seems that it what it seems to mean, do you have a comment? I haven't another interpretation of the whole statement, I think you The thing is in your slams in your heart, it means that it's the goal to aim, while the dooney is in your hands, it's the tool to reach this aim, slide the test that you have to pause in order to reach the agenda. That's one way of looking at it. Or you could say also,
as necessary, it's in your hand. It's not something firm. And that's right. In Greek, so you don't lose your deen straightaway. That's right. So for example, when a person has his Deen in his heart is attached to him, it's attached to his heart. But unfortunately, today, we have the opposite. We have the dunya in our hearts. We're attached to the wealth of this world. But the deen is in our hands, we're playing with it. We're playing with the dean with the religion in our hands, closing it up and down like this, you know, just playing with it, like you would with a ball. But the opposite should be the case we should have been in our heart. So we should just play with the dunya. It's a
tool. Just play with it. If it's there, we play with it. If it's not there, we don't play with it. We don't have we don't have any kind of attachment in our heart to that.
So the second thing that we mentioned, was that if he was provided with enough wealth and sustenance, in the current time, what should we do?
Put a lot of poor reliance on a lot of knowledge about the future. What does that mean?
How does that help? Because sustenance comes from a low cost of sustenance comes from a Lost Planet Allah. So if a person realizes that actually I'm not the one who brought this wealth, this wealth was given to me by Allah Spano, tala. And in the same way, Allah will provide in the future, of course, he may increase or decrease the provision, but he will provide that which is sufficient for my needs. And whatever has been written down for me has been, I will never die until all of that comes to me. So it'll be right for a person, for example, he has to pay his rent the following week, and he spends all his wealth and says I'll provide for next No, you have to tie your camel as the
Prophet said, in a hurry, and then have trust in Allah. So a person should still work, for example, but at the same time, he should do the means what is in his, in his hand, what it what, what, what's in his arms length, he should do that. And then after that, rely on Allah, we're going to go and have a look at some comments from the people on the street now. And then we'll return back to this point in trouble. Basically, people love getting petitions, having wealth, money, a lot of money,
being social in the community, having a lot of friends, stuff like that. This is stuff people look for. Okay, get closer to God. Because if you really get close to religion, you'll know that this life is not permanent stuff forever, someday, you're gonna die. And someday, someday, you're gonna meet your Creator, and he's gonna, he's gonna punish you for loving this world more than loving him. I think that so many times people get encompassed into the actual simple pleasures of life and forget that, you know, we should really try to make some kind of meaning of our lives.
Try to focus on Yeah, there is I'm not a devout Muslim, but I try to be I try to increase my faith and I try to think about what will happen once I die. And I think we should just focus on, you know, doing something that has some meaning and something that has that will bring us both joy and happiness. I think the main point, if if you have in mind that the sustenance or your sustenance is just set before before you even have been born, and that everything that comes to you comes from God, and you don't have to worry much in order to, to, to, to have things happen to you. And the
scenario is bakumatsu, then you will lead this life and you just heavily and easily and you will have so many difficulties and so very good. another means of curing, or
removing the extreme love of wealth, and this world, in a from person's heart is that he should be aware of the benefits of being content, and also the benefits of having the honor of independence. Okay, what does this mean? It means that when a person is he is providing for himself, he has some kind of some honor. But when a person has the humiliation
of begging, this is like the humiliation of materialism and greed. So if a person is not content, or he doesn't know the benefits of being content, then he would end up begging and this is a humiliating thing. So once you try as hard as possible, to live according to his means, be content with what he has. And then he will be, he will be one because he will be able to act or actualize the honor of being independent, and he won't have the problem of being of humility of greed and materialism. The fourth remedy is that he should contemplate much about the life of ease that the disbelievers in the foolish enjoy, and then contemplate about the conditions of the prophets and the
righteous people and how content and patient they were. And this will encourage him to be content with his own provision, no matter how little it is, and not to be seduced by the enjoyment of the disbelievers and fools. And an example of this is very clear. Amaro de la Han, who walked into the house of the Prophet satellite, which was the size of a room. And in some narrations, I showed the love on her, she says that I used when the prophesized alum would pray, he would touch me, because that's how when you're going to salute, you'd be touching me, because that's how small the room was. I'm not the last one who walks in into this room. And he looks around, and all he sees are two
things. He sees a jug of water, and he sees a Course Map. The province is an intern. He was lying on this mat. And the match was made of like these palm trees if you like, and the BOK and he turned around. And all the mark of the mat showed on the Prophet size and I'm shoulder so amarante love and who began to cry. And he said the Prophet has a mass Why are you crying Alma? He said Yasuda Allah, The Emperor's of Persia and Rome. Look at even though they commit shirk, look what riches that they have, and wealth that they have. And you being the Messenger of Allah sallallahu Sallam far greater than them, in sight of Allah, look what you have, you have nothing. And what are the profits, the
license? What was his attitude? He replied, I'm not are you not satisfied that for them, is the life of this world, and for us, is the hereafter. So this is the attitude of the true believer, and the prophets and symbol. Of course, this was his attitude and the attitude of the Sahaba as well, but Omar Abdullah, who was upset that this is how the prophet SAW Selim was. Now the Prophet has mentioned this, in a Hadith, he said, A dunya signal Muslim, or genital kapha, the dunya. This world is a prison for the believer, and it is a paradise for the unbeliever for the disbeliever.
Also, another remedy is that he should understand how dangerous they are or what he should understand about the dangerous effects of collecting wealth, as mentioned earlier, and think over the good rewards that the patient poor people receive, he should also be recommended. He's also recommended to look at those people who are poorer than him. And the prophets. I said, I mentioned this in a hadith he said, Look at those who are below you, and not those who are above you in terms of wealth, in terms of dunya. For this is more befitting so that you do not despise Allah's favor upon you. And this is a very important point here. That when a person
And looks at someone below him in wealth, then he begins to feel some kind of gratitude of 100 I look out love bless me. And if he looks at someone above him in wealth, someone richer and more affluent than him, then he will end up he could, if he doesn't control himself end up being envious of that person wanting more becoming greedy, and so on and so forth. And the opposite is the case with the dean. With a religion when somebody looks at someone who is more pious than him, he should use him as a role model. So he looks at himself and says, Hey, I'm nothing. I'm not worshipping a light enough, I'm not as pious as I should be. And in the same way, he should do the opposite. And
not look at people below him in Deen in religion, otherwise, if he looks at people below him, in the religion, people are not as practicing as him as such, then he might begin to think to himself, that hey, I'm really, you know, might get some kind of rude or self conceit and ostentation that I'm, I'm so good. And why he should know is that that person who he thinks is worse than him in his religion might well be someone better than him.
I saw in your Kunal Hiraman who, that perhaps Allah says, perhaps they are better than them. So one should bear this in mind each other, I guess the person no matter what state is in, there's always someone who's worse off than him. There's always someone worse off than him in terms of the dunya so he can look at someone poorer than him. And also in terms of the dean, there's always someone better than him more religious, more practicing than him who he can look up to. With this inshallah will conclude this episode, and inshallah in the next episode, we'll look at another similar disease of the heart that is linked to the love of this world, and that is the disease of miserliness of
Sabina, Mohammed Ali. He was in Santa Monica