Ali Albarghouthi – Spend From What You Love To Attain Love
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AI: Transcript ©
We have reached hadith number
38 in the series,
And the title of this chapter is spend
from what you love to attain love.
So spend
from the very thing that you love in
order to get the love of Allah
And the hadith of this chapter
is the story of Abu Talha
and his famous
donation.
So
it's reported here
When the ayah
was revealed,
you will not attain bir righteousness,
piety,
until you spend from what you love.
Abu Talha
came to the prophet
and he said, Oh,
You Rasulullah,
Oh Messenger of Allah. Allah Subhanahu
Wa Ta'ala
said in his book
You're not going to attain
righteousness until you spend from what you love.
And the most beloved of my wealth to
me is
Bayruha.
So there was a garden
that belonged to Abu Talha.
He said,
among all the things that I own, this
is a thing that I love.
It was actually interrupting. It's gonna comes in.
Okay.
I hope it stays.
So it was a garden that belonged to
him
that the Prophet would
love to enter,
seek shade in,
and drink from its water.
It was a garden, and it had a
well in it.
So Abu
Talha
loved this the most.
So he said,
So he says, so this garden
I will give to Allah Azzawajal and to
the Messenger
I am seeking
its reward
and its investment
in the next life.
So place it, O Messenger of Allah, wherever
Allah
wants you to place it.
To the prophet alaihi sallahu wa sallam, he
said, Bahia abuqalha.
He says, Wonderful
or How amazing.
This is.
This is money
that is worth well spent.
That is money that is well spent.
That is profitable
wealth.
And then he said, Alayhi Salatu Wasallam,
So he said, we accept it from you
and we return it to you, so give
it to
the relatives,
your relatives. So Abu Talha
donated it to his relatives.
So Abu
Talha when he
heard this ayah,
you're not gonna attain righteousness until you spend
from what you love,
he rushed to the prophet, alaihis salatu wasalam,
and he said among all the things that
I love, I love this the most, my
garden, which is a garden that the prophet
would frequent.
And so he said because I love this
the most,
I wanna give this to Allah Azzawajal. Take
it and do whatever you want with it.
Whatever Allah tells you to do with it.
And the prophet sallallahu alaihi wasallam praised that
donation, that sacrifice. It says, this is a
profitable
transaction, a winning transaction, what you have done.
We take it and we give it back
to you in the form of what? Distribute
this to your needy relatives.
Now
to begin with, right,
Abu Talha radiAllahu anhu did not have to
give this thing.
Right? If you think about it. And it
was not
a must,
it's not an obligation.
And if he even felt that he wanted
to give something, he did not have to
give
the thing that he loved the most,
right? He could have given anything,
like he could say, list all the property
that he owned.
You say, I can give this but I'll
keep the things that I love the most
with me.
But he sacrificed what he loved
for a specific reason.
And that is he understood
that you will not be able to actually
achieve
Bir, as Allah said in the aya, until
you give
from what you love. And since he wanted
the most of it, he had to give
the best of it.
And that will, by the way,
today, wallahu 'alam, it is within the parameters,
the borders of the expansion
of the prophet's mosque in Medina.
If I am not mistaken,
if you remove some of the carpets in
the expansion
in
the Masjid, you will find a circle
to denote and mark where that
garden and that well was.
So it's no longer there.
But it was close to the Masjid of
the Prophet So
Abu Tal Haniw, I love this the most
and this is something that the Prophet loves
the most. So he comes into my garden
to drink from its water and then rest.
He would love it more because of that
but then he said I'm gonna give this
up for Allah Azzawajal.
And it tells you that it is easier
to sacrifice
something
for another that you love.
It was possible for him to give this
up, though he loves it, because he loves
something else more or he wants something else
more. And that is really the premise of
a sacrifice. You will not be able to
sacrifice a thing or for a thing unless
you love it more or you want it
more.
So
why are the 2 connected?
Spending from what we love
And then iman
or taqwa or bir. Why are they connected?
Well,
we understand before, Kenneth, we answer this question
directly,
let's answer it indirectly.
Now, we understand how much
we love the duniya, this world,
which is something that is
planted in us,
and is mixed with our genes.
And Allah, Azzawajal,
not only does He say that we love
the dunya, but we love it immensely.
So Allah
for instance said,
And you love wealth and immense love.
So it's not just love
and it's not just,
you know, a lot of love but Allah
repeats
it That in itself is emphatic.
Jannah is also to emphasize that it is
really intense.
It's in your heart. It's what you think
about. It's what you want. It's what motivates
you.
And this love, by the way, does not
go away
with age or time.
In fact, you could say the opposite.
So
Rasulullah
said,
He says, The heart of an elder
is still young
and it's love for 2 things:
long life
and love of wealth,
meaning
your body could age
and as it ages it weakens
so you physically become weaker, right?
The heart and its love for the dunya
does not age, it remains youthful,
meaning strong.
It continues to love to live long
and to have money.
So you don't think
that love of wealth or love of the
dunya
will fade with time. No. It actually either
stays or it intensifies.
And
if that's the case
and if that love is out of control
as it often is,
like, unless there is
control exerted,
applied
to restrain our love for the dunya,
it will run rampant
without restraint.
And the prophet told
us
to illustrate
the danger
of that
love when it is so intense.
He said
So he said,
2 hungry wolves
set loose among sheep
will not do more harm
to it than the harm of one's desire
for wealth and recognition
does to their religion.
So here the prophet, salal alaihi wa sallam,
is giving an image. 2 hungry wolves
set loose among sheep. What do they do
to them?
They slaughter them.
They soak
the earth with their blood. They don't leave
anything alive.
So that is like total carnage,
total destruction.
That's what they do, right? So he said
the same thing
your love for money and love for recognition
and fame will do to your religion. It's
the same thing.
If you don't restrain it like those wolves,
those wolves
are so ferocious
and so hungry, they'll destroy everything. So if
you really love
money and it's unrestrained,
love recognition,
fame, praise and it's unrestrained, what will it
do to your faith, to your religion? It
will destroy it completely
because if you have to do anything haram
to get it, you will do it. If
you have to ignore any commandment of Allah
Azzawajal, you'll ignore it. If you have to
disbelieve, you'll disbelieve in order to get money
or be famous,
in order to get power.
So he said, Alaihi Wasallam,
it will destroy
you. It will destroy you.
And
wealth,
therefore,
is a great test
is a great test, especially for the Ummah
of Muhammad
He said,
He said, Every Ummah has a fitnah. Every
nation has a fitnah. The fitnah of my
Ummah is money,
Meaning other things are fitness. Yes.
But in particular,
money
is one of the most intense fitness the
the Ummah will have to go through.
And if you understand it to be one
of the greatest fitness that we will encounter,
in addition to the immense love that we
have for it, to the immense, in addition
to the fact that we tend to exaggerate
in the pursuit of wealth
and that could destroy our religion, you'll understand
that
it could destroy your faith.
And in order to grow your faith, grow
your iman,
grow your love for Allah Subhanahu Wa Ta'ala,
you would have to detach yourself from it.
You have to restrain it. You have sometimes
even to run away from it in order
to run away from its destructive effects.
And the problem, of course, with wealth
is that a lot of people equate wealth
with God's blessings,
God's satisfaction
and pleasure with them
or they don't really care about that
and as long as they are being blessed
with wealth, they feel that their life is
going well.
They don't question what they're doing
they don't question their path in life.
Only when they start
to lose money, to lose status,
to face setbacks in life, do they go
back and question what is happening to them
and why it's happening?
And a lot of people, unfortunately,
when they look
at the non Muslims or the people who
are sinful in general,
enjoying the bounties of this life that becomes
a great fitna to them
because they say, how come
they are so sinful,
so disobedient,
yet so blessed
and seemingly so happy?
And if you don't understand money as a
fitnah,
if you don't understand money as a possible
destructive
tool
would not handle properly,
you will misinterpret
the situation of those who have wealth and
are sinful at the same time.
And Alhamdulillah,
that our Prophet
gave us something clear
to clarify this for us. So he said
He said if you see that Allah
is granting a servant of his
bounties of this world despite
that he is sinning
you must understand that it is
He's being led on.
Led on to what? To his destruction. That's
what Istidraj is. So if you see a
person who is sinning yet at the same
time he's receiving what he loves from this
dunya,
How do you interpret this? The prophet he
said this is Istiraj, he's being led on
to his destruction.
When they forgot or when they ignored
what We have revealed to them, what We
have reminded them, well we opened for them
the doors of everything
until they became joyful
with what they have received and then We
destroyed them all of a sudden and they
became
hopeless.
So you understand what Allah is telling you
in this ayah?
What does He do with people?
He reminds them.
And with that reminder He could test them
so that they be awakened.
Now what happens if they reject those reminders
and Allah had given up on them?
He no longer needs to remind them anymore.
What does He do with them?
He gives them the dunya
and so they get more and more of
it.
And when they get more and more of
it, what do they do? What do you
think they do?
Do they repent
or do they regress
into greater sin and greater disobedience and greater
disbelief? Yeah, they become more criminal
than they were before.
And by that they be they invite Allah's
destruction, they invite Allah's punishment.
So when they become overjoyed with all the
things that they have look at our cities,
look at our roads, look at our money,
look at our banks, the cards and all
of this
and
the believer who is weak, who is oppressed,
who is poor, when he looks at all
of this, if he or she, they lack
understanding, it becomes a fitna for them
because they say how come they are sinful
and they have all of that yet the
Prophet alaihis salaam and before that Allah subhanahu
wa ta'ala had really told you what all
this is about.
You should not be that naive
or ignorant.
Allah is leading them to their own destruction.
It may take
time but it will happen.
So Allah says, then all of a sudden
they get
destroyed.
So those are people who loved
the duniya more than Allah Azzawajal,
loved themselves more than Allah Subhanahu Wa Ta'ala.
That was their consequence.
So when Allah subhanahu wa ta'ala
asks you to give,
you know very well that He's not asking
us to give because He needs us
but that we need to give.
You see the difference?
It's like the poor,
those that we call the needy, what do
they need from you? Your money.
But you need to spend that money.
You need to give that zakah. Why is
it that you need to do this?
Allah Azzawajal
said,
take from their wealth meaning command them
to donate, to give, take from their wealth
a sadaqa
that You purified them
and You elevate them with
or bless them with.
Take from their money a sadaqa
that purifies
and blesses them.
So you need to purify yourself when you
give.
That's why you give.
Purify yourself from what?
So what did we say before about the
human self and its attachment to the dunya?
It loves wealth.
It's greedy
by nature,
selfish,
ignorant
stingy.
Am I wrong?
Right? That's common, right? Not only when you
look at other people because it's easy to
see it in other people, right?
But the challenge here is to notice that
in yourself.
Can you notice it in yourself?
Yeah. You have to.
I am greedy. I am stingy. I am
ignorant. I love money. I'm attached to it.
So how do I overcome that impediment because
I cannot enter jannah like that.
I cannot love Allah, Azzawajal. I'm not ready
prepared to love Allah like that. So how
do I change?
You remedy that by giving money to purify
you of greed,
purify you of stinginess,
of selfishness so that you're thinking about others
not just yourself
that you're putting Allah first not only your
needs.
So the more that you spend, the more
that you're treating yourself because you're taking the
illness
out of yourself and out of your hands
and into somewhere else.
You're moving the possession of that illness
somewhere else. I'm not the owner of that
money right now.
So I've
learned to detach,
to give it up,
to favor something else. And when you do
this,
you'll be less greedy,
less stingy,
less ignorant
and are more willing to give even more
and more willing or able to love Allah
subhanahu wa ta'ala because you've given it for
Him.
See, you could
give
to Allah Azzawajal
because you love him more
or maybe you have not reached that level
yet but you wanna love him more so
you give to attain that.
You understand the difference between the two?
You can give to Allah Azza wa Jal
because you already love Allah more than you
love money.
Right?
Or you can give to Allah Azza wa
Jal because you're struggling with yourself because you
wanna love Allah more than you love money.
Either way.
And the more that you love the thing
that you give, the more that you have
a chance of loving Allah because you spent
it.
So
Ibn Mas'ud
commenting on the ayawataalmaalaalahubihi
and he gave
wealth
despite loving it.
And he gave wealth. That's a person who's
being praised in the Quran. Gave wealth
despite loving that wealth.
He said
and to
He said that you would give it
while you are healthy,
stingy,
hoping to live
and afraid of poverty.
And he had taken this
from the hadith of the Prophet
when someone came to him and he said
He said, O Messenger of Allah,
what type of Salakah, what type of charity
will give me the greatest what
type of Sadaka will give me the greatest
reward? So he
said
He says that you would give charity
while you are healthy
and stingy,
afraid of poverty
and hoping to be
rich.
And do not wait
until
your soul reaches your throat
and then you start saying to so and
so I give this and to so and
so I give that and it is already
for them.
So he's saying what is the best sadaqa?
Sadaqa when you still love money.
That's what he says, Sahih, healthy. You're not
sick.
Stingy meaning I need it, I need tomorrow.
I have this expenditure. I need it tomorrow.
I need to buy this. I need to
expand. I need
so you want
it and you're healthy, you don't think that
you're gonna die soon.
You're
afraid of poverty. What if I spend that
I don't have enough
for tomorrow because you hope that you're gonna
live for many many years to come.
I want to be rich, I want to
have more and more. He says when you
can give sadaqah
when you're feeling like that then this is
a sadaqah that is coming from your heart
out of love
because of you struggled with yourself
for that dollar to come out
because that's the greatest sadaqah. And he said
alaihis salatu wa sallam when he continued and
don't wait till you're about to die
and then you say okay fine I'm gonna
give my money. That's not generosity,
right? That's not generosity.
You know that you're not gonna live to
see all of it. That's why it's easy
to give it away
but when you feel that you're going to
spend all of it and then you give
some of it or a lot of it
then you really truly have given something to
Allah Subhanahu
Wa Ta'ala.
So
you will give from what you love
because you're seeking a greater love.
And you will give from what you love
because you want to love the dunya less
and you want to love Allah Azza wa
Jin more. You wanna have a path
towards the love of Allah. You wanna have
a space in your heart, in your life
to love Allah Subhanahu Wa Ta'ala.
So you spend
on the things
that matter to
you, not the things that don't matter.
So interestingly, Allah
had noted
what some of us do
and he noted that in the Quran when
he said, Subhanahu Wa Ta'ala,
Oh, you who have a man spend
from the good that you have earned
and what we have given you from this
earth.
And do not seek the lowly,
the inferior
part of it to spend.
And you would not take it
unless you close your eyes when you're taking
it.
Know that Allah subhanahu wa ta'ala is self
sufficient and praiseworthy.
Meaning in this ayah Allah
is telling us what to spend
from what you earn, the good things that
you earn and the things that we give
you.
But when you want to spend, don't seek
the worst of it and give it away.
Well, if it were to be given to
you, you would not take it unless you
would close your eyes and take it, meaning
you would not take such a thing. You
would not be happy with such a thing
for yourself.
Yet that's the thing you give away.
So Allah
is teaching us something here which is what?
There are 2 types of spending.
Spending from what you love and spending from
things that you don't care for anymore.
Are they the
same? Now if there are things that you
have at home that you're not gonna use
anymore
it's better that you give them to someone
rather than throw them away, right?
Right?
But that's not the type of spending or
sadaqa that Allah wants
to push us to perform.
Simply the things that you're gonna throw away
then you say I'll give that away.
That's garbage, that's junk.
You don't really care about it.
But is that loving for your brother what
you love for yourself?
Is this the thing that you would love
to receive from other people?
Would you accept this?
Would you wear that? Would you use this?
Would you eat that?
So if this is not fit enough for
you, why do you think this is fit
enough to give Allah Azujal?
Right. So Allah Azza wa Jal wants to
elevate
your perception of sadaqa. It's not garbage that
I'm getting rid of
but something that I'm giving Allah Azzawajal and
I'm fusing to heal myself. So it has
to come from something
similar
to what I love
that honors
the recipient
but also before that honors Allah subhanahu wa
ta'ala,
the true recipient of sadaqa, and heals me
in the process.
So spending from what we love means things
that we love
during a time when we love to spend
it or love to keep it.
And only then would that struggle
to spend mean a thing.
Now
we'll take just a small detour to understand
why the prophet alaihis salatu wasallam directed Abu
Abu Talha to give that money to his
relatives
and the importance of kindness to relatives
because
perhaps often this is something that is overlooked.
When we hear in the masjid, when we
read in books,
reminders that we are supposed to be kind,
have the best of character,
treat people well.
Usually in our mind,
we reserve this to strangers,
People I will meet in the Masjid,
right?
My neighbor, maybe.
Stranger I'll meet
outside the home,
outside the Masjid.
So be on my best behavior when I
meet them, when I see them. That's what
we think of when we think of character.
But improved character or kindness, do we think
that
our families deserve the best of that
or not?
Usually, we exclude them from it.
And we exclude them maybe because we have
learned to exclude them whenever we think about
how to act or react
because after all this this is just family,
right?
Spouse, a child, a parent
they're not strangers.
At the same time
it is harder to be kind to family
than strangers.
It's hard
or harder
to be kind to family than strangers
because with a stranger
you have no prior knowledge, no prior commitment,
and most importantly no friction between you and
them so you can be the nicest.
You could smile.
Your encounter with them is brief and you
are gonna then depart and leave them. They
will leave you. So it's easy.
It's not challenging,
right.
But when you're with a family member
there is
frequent conversations,
there is friction,
there is past
insults or,
what I'm looking for is
animosity.
So it's hard really
to be your best with them
And it's hard to remember then they deserve
your charity more than a stranger or a
non relative
because when you are kind to a relative,
you're doing 2 things
there is kindness
or if it is charity it is sadaqa
but there's also
Kindness to your kin, to your family. So
Allah rewards you more for it because they
are relatives.
So if you have 2 people,
a relative who needs your financial help and
a stranger who needs your financial help,
who is more worthy of it?
The relative.
Right?
If there are 2 people who need help,
1 is your neighbor and somebody else is
a far, far neighbor,
who is more worthy of it? The close
or the far neighbor? The close
one. So the closer to you, whether they
are neighbors physically close to you or they
are close because they are blood relatives,
they need more of your kindness, more of
your charity. So the Prophet alaihis salatu wa
sallam in one sense he wants Abu Talha
to get the most out of his sadaqa.
So he says Give it to your relatives.
So he gave it to his relatives.
And at the same time, Allah
Prophet He said pay attention to your relatives
as well.
Take care of them before you take care
of strangers.
Take care of their feelings, take care of
their needs more than you do with strangers
because they deserve it the most.
And what is interesting also about
the donation that Abu Talha
gave.
Now when Abu Talha
said to the Prophet
take it, put it wherever Allah wants you
to put it. Did he expect anything back
from it?
No.
So
if the Prophet
would give it to anyone in Medina,
Abu Tal Haq would not expect a thank
you.
Would he?
He wouldn't expect a thank you because he
just this is for you, do whatever you
want with it. I'm not expecting anything back.
Now if Abu Talha
took this and gave the garden
whether divided it or gave it in whole
doesn't matter took it and gave it to
a relative,
should he expect anything in return
in terms of gratitude
or thankfulness?
In the same fashion he shouldn't,
right?
And in that there is another lesson.
If you want to do something good, don't
expect
anything from anyone,
even relatives,
even relatives.
That is if you
are kind
but they're not kind in return.
If your kindness was for Allah Azzawajal,
it does not matter
because it was not done for them,
right. It's in your head.
It doesn't matter to me if they call
back.
It doesn't matter
to me if they visit back.
I didn't do it for that.
So you're not expecting anything from that.
And so if it doesn't happen, you're not
disappointed.
And if it happens, Alhamdulillah,
that's greater
family relations.
But if it doesn't, you're not expecting it.
Just like when you give someone money, you
donate money in the masjid, you're not waiting
to hear gratitude from them because they received
something from you. You say this is for
for Allah. The only thing that I need
is from Him.
So when you're
performing
or being kind
to your family
members
close
or not so close. Understand that if this
is for Allah
the most peaceful
feeling would come when you don't expect anything
in return from it but expect anything and
everything from Allah subhanahu wa ta'ala. Just like
Abu Talha here. You want to take it?
Give it to the relatives. I don't need
any thank you from you. I gave it
to Allah and to the prophet alaihis salatu
wasalam. I didn't give it to you for
you, I gave it to you for Allah.
And if the Muslim has that attitude,
it will relieve him from a lot of
angst and anger
when it comes
to family
and relatives,
right? Now, going back to what we talked
about, why loving money and loving the dunya
is so problematic.
The prophet said,
He said,
The one who
loves
their world,
their dunya,
will harm their akhira, their
hereafter.
And the one who loves the hereafter will
harm their world.
So give preference to what lasts over what
perishes.
So the Prophet
here is declaring something that if you remember
it,
it will continuously
shock you back
to sanity
as the world is filled with insanity.
What he's saying, alayhi salatu wa salam, he
says if you love your dunya,
you're gonna harm your akhira.
Is that clear?
Here's this dunya, and here's the Akhira. Here's
this life. Here's the next life. He says
you're gonna love this life. You're gonna harm
the next life.
There's no compromise here. This is it.
You're gonna harm the next life you're gonna
harm this life.
Okay, so then you say, What do I
do?
What do I do then?
Because
ideally you want to say, I want both,
right?
I want both.
So what he's telling you,
can you?
No.
You can't.
So
how to choose?
He says, Favor what lasts
because that is what is going to stay.
If you harm your dunya, let it
it's gonna end anyway.
Then so what?
So if you live in a small house
rather than a palace,
at the end of your life, both of
them become rubble.
Then what?
Right?
So you're not as healthy as everybody else.
At the end of both of your lives,
both of you are under
6 feet,
then what?
What did your health do?
So you're not as young, you're not as
handsome, you're not as beautiful,
you're not as rich.
Well, at the end of your life and
his life
both of your wealth goes to some other
people
and both of you are poor under the
dirt,
then what?
So all of you reach the same conclusion
and the same end, having nothing
if you have the dunya.
You're the wealthiest in the dunya. You can
compete, by the way, if you wish. The
wealthiest person in the world today and you
both of your lives will end the same.
So the Prophet alaihis salatu wasalam is saying,
Then what is the loss here?
Even if you sacrifice this dunya for Allah
Azza wa Jal, what did you really lose?
But the akhira that is gonna stay for
you. So favor that.
So here there is really no compromise.
If you favor the akhirah, you must harm
part of your by the way,
right?
I mean, you think about it if you
wonder, I mean, why would that be the
case? Imagine someone who has a shop,
who has a business.
Something haram comes and he says no,
not gonna take it. Is he not gonna
lose money?
Versus someone who says yes to everything
is not gonna be richer?
Somebody who says now it's time for salah,
I'm going to close my shop versus somebody
who is working 20 fourseven,
he doesn't care about salah time or anything
else.
No
restraints. No moral boundaries. Is nina gonna become
richer?
Right?
Somebody who doesn't mind to kill
versus somebody who is virtuous and he says,
no, this is haram. Don't you think the
other person will be more powerful? Somebody who
does not mind ruining people's lives in order
to get what he wants versus somebody who's
afraid of Allah
Isn't the other person the virtuous is going
to be less powerful than the other person?
So he says if you favor the akhira
your dunya must suffer
but don't worry about it because all of
it is gonna end but if you want
the dunya then your akhira must suffer as
well,
and there's no middle ground here.
So the believer develops and should develop an
attitude
of preferring the akhira.
Even if he loses
some of the dunya, and by the way,
you're not gonna lose all of the dunya.
There is time for it. There is space
for it. You're not gonna lose all of
it. You'll have whatever Allah had destined, had
written for you, but you're not gonna have
excessive
wealth
like some
greedy
disbelievers
or sinful people do.
And the attitude, in fact, should be
one
of distance from the dunya.
The attitude of the believer
should be of one where he is distant
from the dunya.
The Prophet
and we'll kind of highlight distant from the
dunya. We'll explain Insha'Allah what that means.
Once
a
man
asked
the
prophet
who is best, O Prophet of Allah? Tell
me about the best of people.
He said, He said, Everyone
with a clean heart and a truthful tongue.
Everyone with a clean heart and a truthful
tongue. They say, O Prophet of Allah, we
know what a truthful tongue means But what
is this Mahmumul Kalbi?
They say he is
Who is this one who has a clean
heart? What is that? He says he's the
one who has taqwa
pure.
His heart is pure. There is no sin
in it. There's no transgression.
There's no hatred and there's no envy.
That's his heart. A clean heart.
Then they said, O Messenger of Allah, then
who?
He says, The one who hates the duniya
and loves the akhira.
The one who hates the duniya and loves
the akhira.
Now it's important to understand what the Prophet
meant when he said he hates
the dunya.
Because does that mean that he hates food
and water,
marriage and children,
hates
plants and animals on the mount. Does that
mean hating the dunya? Or what does he
mean by hating the dunya? Well, first of
all, the Prophet
aspects of this duniya.
So he said in the hadith,
He said,
He said alayhi salatu was salam
that women and perfume were made beloved to
me from this world
and my greatest joy is in salah.
And note, by the way, this hadith,
his greatest joy is worldly or otherworldly?
His greatest joy is from the dunya or
the akhira?
The akhira.
And it does actually say something if you
were to ask yourself,
What is your greatest joy?
It's a really interesting question, by the way,
to say what is the thing that gives
me the greatest joy?
And here you don't have to lie to
anybody because it's just you and yourself.
What is the thing that gives me the
greatest joy? So if you were to ask
Muhammad alaihis salatu wa salam, he would say
salah,
right? So just think about how much we
would need to struggle
until we could say
I find my greatest joy in salah.
Not in eating,
not in traveling,
not in talking to so and so
but in talking to Allah
that's my greatest joy.
Just
think about it and that is and by
the way, don't say, oh, that was the
Prophet
and
it's so difficult for us to do this
so we're not gonna do it.
So how is he an example if you're
not gonna do this? This is he's the
model. So in your mind you should say,
I'm gonna try to do that.
I'm gonna try to do that or die
trying
but at least
that's the goal, right?
So the Prophet alaihis salatu wa sallam loved
things from this dunya. He did not hate
the dunya in that way.
And the Prophet married and he had children
and he recommended both.
So what does it mean to hate the
dunya?
It means first of all to hate the
Haram that is in it.
Then to hate anything that is in it
that distracts you and distances you from Allah
Subhanahu Wa Ta'ala
that aspect of the dunya should be disliked
and hated
and anything in the Duniya that brings you
to Allah
should be praised and loved.
So for instance,
if I cannot avoid the Haram except by
adopting the halal, isn't the halal then recommended
or even an obligation to adopt?
Like marriage, for instance,
or having a halal job.
So since it is a fence against the
Haram, it is praiseworthy.
You do not hate that
because it takes you closer to Allah Subhanahu
Wa Ta'ala.
But a job that you
take
and that thing starts to distract you from
Allah subhanahu wa ta'ala
until
you are
immersed in haram
or you're immersed in
ignorance
and
neglect of Him, Subhanahu Wa Ta'ala,
that becomes something that you should hate.
So as a principle, what is the dunya
that we're supposed to distance ourselves from?
And the dunya that we're supposed to hate?
Anything that takes you away from Allah Subhanahu
Wa Ta'ala then that is hateful.
That could be haram,
that could be the doubtful,
that could be the disliked
and that could be excessive
halal
that you do not need.
An excessive halal that
takes you away from Allah Subhanahu Wa Ta'ala
becomes something that is not for you but
against you.
It doesn't help you but harm you.
Like someone who has a business, Alhamdulillah, his
business is profitable.
He keeps expanding that business until he forgets
about Allah.
That expansion
is disliked or Haram.
Even though in essence if he can find
the balance, it's halal.
But because he could not, it becomes haram
for him.
So you understand
the balance here. If it takes you away
from Allah, Azzawajal, it becomes
harmful
part of the dunya that we're supposed to
stay away from and supposed to
protect ourselves from.
And it's important
to constantly
remind ourselves
of the value of the dunya, of the
true value of the dunya.
And these types of ahadith are
helpful because they do settle in the heart
and emphasize
how fleeting the dunya is or how small
it is
for Allah Azza wa Jal and also in
the eyes of the righteous.
So in the following hadith, the Prophet sallallahu
alaihi wa sallam
entered
the market in Medina
and found
what did he find here?
A dead short eared young goat.
So a dead goat
just laying around,
right? Somebody threw it away.
So he held it by its ear,
that dead goat.
And he says, Who among you would like
to buy this with 1 dirham?
So I don't know. You can think of
$5 or $1.
Who would love to buy this for a
dollar?
So they say, O prophet of Allah, we
would not wanna buy it for a dollar.
What would we do with it?
So he said would you like that it
is yours?
They said no. He repeated this would you
like that this is yours? Would you like
the ticket? Would you like that this is
yours? He said that three times. He said,
O Prophet of Allah, no. Even if it
was alive, it's defective
and it has small ears.
Even then we do not want it even
if it's alive. So he said
the duniya weighs less or is less
for Allah Azzawajal, then this goat is for
you.
This goat for you is nothing.
You don't want to even take it for
free,
right?
It's just garbage.
So he says the dunya for Allah
is less than this goat for you.
If you know
that this is how Allah
sees the dunya,
then it should just melt away.
Anything and everything that is in it should
just disappear
from before your eyes
because Allah sees this as nothing.
You know, like when you see skyscrapers
and you see modern buildings and you see
decorations here and gold and silver and this
glitters and this that shines,
shines and it impresses you,
all of that really impresses you and you
see palaces and expensive cars and all that
impresses you and you see tons and tons
of gold and silver and it impresses you
but when you hear that hadith,
all this is supposed to melt away. This
is nothing
for Allah Azza wa. And then you will
understand its reality that it is not real.
It exists but it's not real.
Sayyid, what is real? What is valuable
in the sight of Allah Azza wa Jal?
He said
again and this is when he teaches
he gives examples so that people can understand
and can relate to what He's saying. He
says
He said, who among you would like to
head each morning to Bhutan or to Al
Aqiq? Two valleys.
And he comes back with 2 big humped
she camels
without being guilty of sin or severing ties
of kinship.
They said, O Messenger of Allah, each one
of us would like to do this.
So he
said if one of you would go in
the morning to the Masjid and he would
learn or he would read 2 ayahs from
the book of
Allah that would be better than 2 camels
and if you learn and read 2 or
3 ayahs from the book of Allah that
would be better than 3 camels and whatever
number of ayahs you would learn will be
better than their number of camels.
So you understand
this example.
He's saying Alaihi Salatu Wasallam, would you like
to get free camels?
Free.
How much would a camel cost today?
I would imagine 1,000,
right? 1,000.
And if it's the
main vehicle of transportation,
it is
reasonable to equate that with a vehicle today.
So suppose, for instance, somebody tells you, you
would like to go and get a car
or 2 for free
without being guilty of theft.
Just free. This is really free. This is
absolutely free. Do you would like to go
and get it? Now by the way, it's
not just a car,
meaning they are precious camel, big hump camels
expensive and precious
So an expensive carb, by the way. Would
you like them? He says,
Yes. So He said,
Well, you know what? If you go to
the Masjid and learn 2 ayahs, that's better
than 2 camels.
Now, we don't think like that
but if you were to switch your mind
so that you start thinking like that you'll
be thinking the way that Allah sees things
and values things and the way that Muhammad
alaihis salatu wasalam sees and values things and
the way that the sahaba used to live
if you were to simply come to the
masjid because today you would you could say
to yourself, you know what,
I can't compete with the richest man in
the world today because we probably today he
had won
how many 1,000?
He had made how many 1,000 just today.
I didn't
earn much today, right?
But he probably had made 10,000, 20,000,
a 100,000
just today.
But you can compete
because if you just come to the house
of Allah
and you learn 2 or 3 ayahs, 2
or 3 hadith, that's better than everything that
he had accumulated for today.
So you're the winner not the loser but
you'd have to have
the eyes of the believer,
not the eye of the disbeliever.
The way that we see things today,
we have the eyes of the disbelievers.
Do you believe me?
The way that we see things today, we're
not judging
like a believer judges things.
How a prophet would see the world today,
that's not how we see the world today.
We see it how a Kafir sees the
world today and that's why we feel sorry
for ourselves.
But if you see it as a prophet
would see it, as a believer would see
it, it's say, why do I need to
compete with him in getting 100 of 1,000
of dollars and he's gonna lose that anyway
and it's not adding
to any piety of his or bringing him
closer to Allah
But if you come to the Masjid and
you learn your religion,
then you've learned something invaluable that no other
rich person can supersede.
You're the winner and you're richer because of
it.
So if you read these hadith and you
remember these hadith, you will believe
and again
firmly attach yourself
to what Allah values
not what humans do.
And if someone says
as if we need
more evidence to convince us,
Well,
I love the dunya. No matter, I'm just
gonna keep loving it.
And I have time and maybe later I
could repent and maybe later I could love
Allah Azzajal and and and.
Or we have to say that we are
out of time.
Not the least of which because when you
love the dunya so much it weakens you
to the extent that your enemies overpower you.
So if you look at Muslims today,
would you say that they are strong or
weak?
Weak, right? I don't even have to ask
you, right? They are weak.
If you want to locate the reason for
that weakness
because everybody would say I want the Muslims
to be strong today,
this minute, this minute
because we can't wait anymore, right? You would
agree?
I want it to be strong now.
Well, the Prophet alaihis salatu wa sallam is
gonna tell you that the reason why they
are weak is because they love the dunya.
Period.
So you can't afford to continue to love
the dunya regardless of the consequences
because the consequences are destructive.
Even if you don't care about the hereafter,
it is destructive right here and right now
because you are being killed because of it.
So when He said
He says the nations are about to invite
each other to attack you like people invite
each other to eat
on, you know, one big dish.
And they said, O Prophet of Allah, are
we few at that time? And he said,
alaihis salatu wa sallam, no, there's a lot
of you then, but you are
a dredge like the dredge
of, a stream or you are dregs of
a stream.
You will be like the dregs of a
stream what floats on top of a stream
or on top of water. And he said
So Allah
is gonna extract from the hearts of your
enemy any fear that they have towards you
and they will deposit weakness in your heart.
So they said, O prophet of Allah, what
is this weakness? He said, loving the dunya
and hating death.
So the essence of it all, it goes
back to the heart. He says your hearts
are weak
and your enemies are not afraid of you.
Why our hearts are weak? He said, You
love the dunya and you're afraid of death.
This is it.
So the more that you love the dunya,
the more that you are attached to it
and when you are attached to it, you're
not going to sacrifice anything for Allah's sake.
You'll favor it over Allah.
You'll favor it over listening to Him. And
it's of course then
you're not gonna sacrifice your life,
you're not gonna listen to Him, Subhanahu Wa
Ta'ala.
Your enemies will overpower you, your enemies will
kill you, and you'll be too cowardly
to act.
So in order to
free the heart
from its enslavement to the dunya
and weaken the Muslim body in general against
their enemy, you need
to rid yourself of the love of the
dunya or at least excessive love of the
dunya.
And what helps you also is to understand
that eventually you are gonna lose it anyway
all of it is gonna go anyway.
So if you don't give it up now
it's gonna leave you later.
And it eventually does not amount to much
and it's not even anything
Not only with Allah Azza wa Jal but
also for the believers who pass on to
the next life.
This dunya does not matter to them at
all when they understand the reality of the
next life.
So this hadith
and the prophet alaihis salatu was salam he
said,
He said there is no
one on this earth who passes away, dies.
And what they have with Allah
is something that they are pleased with, meaning
that they are righteous.
When they see what they have with Allah
they never want to come back to this
life
even if you give it everything in this
life.
So
you get what the Prophet alaihis salatu wasalam
is saying? He says if you were to
die
and you're in the next life and you
see what Allah has prepared for you then
Allah gives you the option. Do you want
to go back to this dunya?
What would you say?
Never.
He says, If I'm gonna give you all
this dunya,
not just make you the richest person who
had ever lived. No.
All of this dunya and no one has
all of this dunya. I'll give it all
to you. Would you want to go back?
You say no
except for one.
He said
accept the shahid, the martyr.
Except the martyr, he would love to go
back to be killed again
for Allah's sake.
You see how great what He witnesses, the
shaheed,
that it is better than this entire earth,
right?
Cause that's the only incentive that supersedes it
that is more than it because Allah
if He were to say take all of
this dunya and go back to earth, go
back to this worldly life, he would say
never.
After what I've seen here
I would never want to go back
except if a person is shaheed.
What he sees of Allah's
welcome
and mercy and honor
is greater than anything in the duniya.
And this is what what I said
recently. It says when you look at people
who are killed for Allah's sake,
you feel so sorry for them,
right.
And some people start to lose their faith
because what is happening to them but you
don't realize that if Allah had led them
to shahada, to martyr them,
they have received the greatest gift possible.
So you shouldn't cry over them but cry
over yourself
who had been denied that gift.
Of course, we don't want Muslims to be
harmed and killed
but I'm saying look at it not only
from the perspective of this life and what
is happening
but from the perspective of the next life
and what Allah has promised those
who are martyred, who are killed.
Right.
So if this dunya is nothing in the
sight of Allah Azza Wa Jal
and it's gonna end anyway and
if we need
to give up some of it,
especially the parts of it that we love
to get to get Allah's love,
then we should start thinking about giving up
more and more of it
for the sake of Allah Subhanahu Wa Ta'ala.
And as
the Nun is gonna say now,
the love of Allah and the love of
the dunya are always in competition and
they cannot coexist
in a person's heart.
So this is what he said,
He says know that Allah's beloved
does not consider any sacrifice for Allah's sake
to be too big
because for them there is nothing greater than
Allah.
There is nothing that you can give up
for Allah
is too big because already for you,
with you, in your heart
Allah is the biggest.
Allah is the greatest. Allah is the greatest
love that you have. So there is no
thing as this is too much sacrifice.
Allah
is always more important than that.
He says, So the one who loves Allah
must exhibit the mark of that
in terms of rejection of the dunya
distance from the dunya meaning if you really
love Allah
then you should manifest
a distance from the dunya
that reflects how much you love Allah.
Because it's impossible,
he said,
that the love of Allah could coexist in
the heart with the love of the dunya
So whoever loves Allah
does not give much weight to what he
receives from the dunya. He does not think
of it to be much to be celebrated.
And He does not need anything from someone
other than the one that He loves.
Now this is
deep,
right? This is really deep
and don't think that if you just read
it or if I just read it we
understand it.
This requires
application
and struggle for you to start to feel
it,
for you to be able to say
nothing is too big to be sacrificed for
Allah's sake.
Right.
And what comes to mind is Ibrahim alaihis
salam sacrificing his son Ismail.
Nothing is too big
to give to Allah Azzur.
Not time, not money,
not family,
not myself.
And what he is saying, he says you
can't love 2 at the same time not
the dunya and Allah.
What he means by that is what? What
is dominant
can only be 1. You can love Allah
and love parts of the dunya
but those parts of the dunya are not
dominant.
1 is dominant.
You have 1 rabb, 1 Ilah, and 1
master. You don't have multiple masters.
So if the love of Allah is dominant,
the dunya cannot compete
and you'll give up the dunya for Allah
Azzawajal.
If the love of the dunya is dominant,
you'll give up Allah for the dunya
And that is the struggle and that is
tawheed and that is shirk.
Shirk is not always
lowering your head to an idol.
Shirk is sometimes lowering your heart
to an idol that is on the inside,
to a love that is on the inside.
So
when we give from what we love,
we're trying to fight that
because the love of dunya is not gonna
leave our hearts that easily.
And the love of
Allah is not gonna grow in the heart
that easily. It has to be
pushed. We have to strive.
So you have to look at the things
that you love, and whenever you see them
competing with Allah's love, you have to say
Allah should come first.
Even if I'm not at the level where
naturally Allah is coming first,
you say Allah should come first. Push yourself.
So it's time for salah
or you're playing a video game?
Or it's time for salah and you want
to sleep?
Or you're time for salah and you're having
an interesting phone conversation with a friend
or it's time for salah and you're watching
a movie or
That competition
which you put first tells you
what you love more.
This is impossible
that
you love Allah Azawajal
more and you don't respond to His call.
And we mentioned before the reason why we
commit a sin is why?
Because we love that sin at that moment
more than we love Allah.
It'd be impossible again
if we love Allah more at that time
for us to commit that sin.
So
the Noun Rahimahullah is saying
what? If Allah is truly great in your
heart,
then nothing would be equal to Him.
And
if you want Allah to be great in
your heart
you have to take the love of Dhaniyah
out of it.
And one way
to do that
is to follow the Sharia of Muhammad
Ibrahim Abu Adam said this on page 407,
He says, Wara,
which is leaving the haram and doubtful matters,
leads 1 to Zuhd, which is turning away
from the world.
And turning away from the world leads one
to the love of Allah Azzud.
So Ibn 'Adham here is saying
as if the Sharia,
all of it is designed
to lead you gradually to the love of
Allah Azza wa Jal. What is the first
level he's talking about? He's saying warah.
Warah is turning away from the haram. He's
saying, no, this is haram. I'm not gonna
do it. And that's Haram. I'm not gonna
do it.
Add to it doubtful matters. Al Mushtabihat
or Ashhubuhat.
They say this is ambiguous. This could be
right or could be wrong. Could be haram
or could be halal. Better stay away from
it. They say if you do this,
then you will shun, you will stay away
from a large portion of this dunya.
Right or wrong?
A large portion of that duniya
that is destructive, that is harmful.
When you say no to the haram
and to what is doubtful,
you've distanced yourself already from parts of that
dunya
that are very destructive.
That's your first level.
And if you manage to fulfill that level,
he says, then comes Zuhd.
And Zuhd is turning away from the world,
meaning the unnecessary,
the non beneficial part of it.
So you look for instance at, I could
buy this mansion or this house, but this
house is enough for me. I don't need
that mansion. So you will have zuhd in
it. So you buy what is less. I
can buy this expensive brand but this lesser
brand does the job so you buy this
not that.
I can be extravagant or I could be
humble. Being humble is better. So you be
humble instead of being extravagant. So that type
of zuhd which is shunning the dunya, excessive
dunya, turns you away from further
parts of it.
And when you
diminish, when you decrease the love of the
dunya and the place that it has in
your heart,
you're not spending time on it, you're not
worried about it, you're not thinking about it,
then the rest of the heart is free
to think about Allah
right?
And that's how it leads you to the
love of Allah it empties the heart of
the dunya
to allow Allah to enter your heart
but if you don't do this,
the dunya will occupy the heart and displace
Allah from it.
So then think to yourself,
what do you worry about the most?
What do you think about the most?
What do you want to achieve the most?
And if it's all related to the dunya,
then the dunya and its love is what
is dominant,
not Allah
What do I do?
That process.
Don't think about the Haram or seek it.
Don't seek
or partake of the ambiguous.
Stay away from
it. The next step,
non beneficial,
excessive, extra, extravagant.
It's halal,
but it's not needed, and it's distracting.
Try to gradually withdraw from it.
What do I replace it with?
Things that please Allah Azza wa Jal. And
be patient
and ask Allah for support
until you start to actually value and love
what Allah loves
more than what yourself likes,
more than what other people like.
And then you would have achieved
the love of Allah Azza wa Jal or
at least
the possibility and the potential to love Him
Subhanahu Wa Ta'ala.
So what we want to take and learn
from this hadith
is what Allah Azzawajal said in the ayah
You'll not be able to conquer the love
that you have for this dunya
until you give up what you love from
it for Allah's sake.
Right? You're not gonna be able to conquer
the love that the hold that this world
has
on you. You will not be able to
defeat it until you spend from what you
love and give that to Allah Azza wa
Jal. When you start the process and you
push yourself, they give up
wealth but not only that
time as well,
body
as well,
your thoughts, what you're thinking about as well
to give that for Allah
and withdraw that from the dunya,
only
then would you be available to love Allah
But if not, the dunya will not allow
you to love Allah. We'll continue to struggle.
Now the path
is clear.
What is
or has remained is for us, insha'Allah, to
take that and digest it and to at
least start to take
small steps towards that end
because this whole thing
could seem overwhelming. So what do I do
then?
If you decide to be more humble in
how you dress, how you talk,
if you decide to be
more pleasing to Allah in how you spend
money, I'm not going to spend it on
haram, I'm not going to be wasteful,
I'm gonna be more mindful of giving to
Allah Azza wa Jal to those who need
it, I'm gonna try to give from what
I love for Allah's love. If you try
to institute
some of these practices,
even small steps that you take each day
or each week that you can build on
with time, that would be progress towards Allah's
love.
And if you monitor
the state of your heart and what you
love and what is competing
for your attention, you'll understand from time to
time, oh, I'm drifting akhira? No. It doesn't.
Then why am I worried about it?
Why am I paying attention to it? Why
shouldn't I refocus my energy, attention, money,
body, life towards what's gonna last rather than
the thing that's gonna end and perish.
So this is the hadith
and Insha'Allah, let me know if you have
questions.
Happy to
answer them.
We still have some time.
So the question here is it is it
logical or possible that a Muslim could be
inconsistent in maintaining the rights of Allah,
but consistent in observing the rights of other
Muslim people around
him? For example, he does not pray 5
times
but he does not wrong the people around
him. Is it possible?
Not completely
possible.
This person could have,
an imbalance in their life and we talked
about that imbalance before. An imbalance where they're
not right with Allah
but they're more
observant of the rights of people, that they
try not to hurt so and so, not
to insult so and so, not to wrong
them in general,
but that they would be completely right with
people,
that would not be possible
because those people include
spouse and children and parents and anyone who's
around him and you will not be able
to be fully right with people around you
unless you have Allah's guidance to support you
and unless you have patience to be able
to sustain
a proper relationship with people. How do you
know what is right and what is wrong
with people unless Allah tells you how to
act?
Right? That this is right, this is wrong,
this is halal, this is haram. So for
him to be absolutely right with people around
him
though he is not right with Allah Azza
wa Jal, that is not possible. For him
to be better with people than he is
with Allah, yeah, that's possible and in fact
that's observable,
right? And that's indicative
of an imbalance in either understanding Islam or
understanding life in general.
So if it's true that we see the
dunya the way that disbelievers see it, what
do we need to do
to break the cycle
and how to begin?
Well, you begin by understanding how Allah
you keep repeating this and teaching it to
yourself and to your family and to your
children and
it's almost
a daily reminder.
And if you need a daily reminder and
all of us need it, it comes through
Qur'anic recitation
and readings of the hadith of the Prophet
alaihis salatu wa sallam because you are being
bombarded daily
with a viewpoint of the disbelievers.
As soon as you turn on
something that brings information whether it's TV,
computer, your phone, whatever you receive information through,
the information
is always comes through the prism or the
lens of a disbeliever
and it reflects their view of the dunya,
not the view the Muslim view of this
world but the disbelievers view of this world.
So there's always this shift in your mind
towards what they think and what they believe.
So you need to bring yourself back. How
do you bring yourself back? You need that
daily reminder and that daily reminder is in
the Quran and in the Sunnah.
So you can't do without that daily reminder.
And the more that you learn,
the better equipped you are to see the
reality of this life and to decipher
its messages
to know right from wrong
and to,
block the attempts of misinterpreting
life that comes through that lens or prism
that I talked about. So this is how
you begin, Wallahu 'alam, and sustain that effort.
You can celebrate the worldly achievements of your
children, but it's always good to connect this
to Allah Azza wa Jal.
So you won this, you
succeeded here, but who is behind that success?
Remember to thank Allah Subhanahu Wa Ta'ala
and use that achievement, use whatever you have
learned and earned
to please Him Subhanahu Wa Ta'ala. So it's
not about let me celebrate
my own glory,
my own greatness.
No. Reflect back to Allah.
Reflect back to how are you gonna use
this now? So you graduated, you have a
degree. Alhamdulillah. Good. Is it going to enable
you to get a job, to get money,
and all of that? But how are you
going to use this to please Allah? That's
the question. How is this going to bring
you to Allah Azza wa Jal? That's how
the celebration of the dunya does not turn
into vanity.
Right?
What is best what what best to do
as parents when we see the competition
that our children have,
that struggle seeming like he put other matters
before Allah. So if you see that your
child or even you see yourself
putting others before Allah,
it's the reminders here that matter.
Don't compete for the sake of the duniya
for the duniya itself
because you're going to lose all of it
and then what?
But if you want to compete to get
the duniya, make it for Allah Azza wa
Jal. Be the best in what you're doing
to please Him Subhanahu Wa Ta'ala so you
could help others. Not so that you would
be the best. Then what are you gonna
do with being the best?
What if you are the smartest
or the wealthiest or the fastest
or the one who can jump the highest,
but then what are you going to do
with this?
So simply it's just to,
glorify yourself,
then all that is wasted.
All that is wasted.
But if it is to help other people,
if you want to compete to help other
people,
then your competition matters.
So redirect the cause or the goal of
that competition
and remind them to make it for Allah
and remind them that
the world is vanishing soon.
So don't look at yourself and achievements but
rather connect it to Allah, Azza wa Jal.
Anyone present here? Yeah.
What is a good definition of
Zuhud?
So zuhud is to
renunciation,
distance from,
is for you
to think less of something,
To think less of something. It can be
used in the context of the dunya or
linguistically.
He
does not like it anymore. He thinks less
of it. He's turning away from
it. So that's the zud,
a distance from it because in your eyes,
it is less.
Right. So anything so a definition of Zuhd
could be anything that takes you away from
Allah is
something that you should stay away from, have
Zuhd in.
So anything also you could also phrase it
as anything that does not benefit you in
the akhira
stay away from it. And that is kind
of
the highest levels of Zuhud
because we can have Zuhud in the, Haram.
Obviously, right. That's an obligation.
You can have Zuhd in the Mubah.
Mubah meaning the
permissible.
But here anything that does not even benefit
you in the akhira,
you have zuhud in it that's the highest
level of zud. Meaning if it benefits, brings
me to Allah,
I'm for it and with it and next
to it. If not,
I don't care about
it.
You would be climbing into different different levels
in Zohar.
No.
No. I mean,
it gets political.
It gets political sometime.
For sure. For sure. I mean, they were
gonna die, they were gonna die anyway. They're
gonna die anyway. Alhamdulillah. May Allah accept, you
know, their their death and their,
their deeds.
Come to see it, sister.
So he didn't get the point about the
shahid, why he would like to go back
to the duniya, to be killed
again.
Because of the
honor that he sees receiving from Allah Azzud.
He receives such an honor.
Think of it as such a celebration,
such a such praise,
such elevation,
that he would wish to see that again.
And that is we said that is better
than everything that you see in the dunya.
SubhanAllah, I mean a lot of us in
the dunya we would kill
other people for a portion of this dunya,
right? What do you think we would do
if somebody's going to give us all of
this duniya
yet all of this duniya to someone who
had seen the akhirah is nothing,
right? You know, like,
the closest that I can give you.
Have you ever seen
a really, really good dream?
Then you when you wake up from that
dream, you say to myself, why did I
wake up? It was such a good dream.
Like, the feeling there could never be reproduced
in life. You got that sometimes,
right? And you say to yourself I wish
I could go back there. If I could
go back there I want to stay there
Because the feeling is unmatched to anything that
you see in the dunya. You got that
feeling sometimes?
So you understand how
people in the next life
would have such an experience that surpasses your
experience of that dream many, many, many times
that what they feel that the serenity,
the peace,
just the joy and you say come back
to the dunya. You say but
I would never do
this. Leave this to that.
I was struggling, I was
unhappy, I was depressed
but here it's so blissful,
it's so peaceful.
Now imagine the shahid saying I would leave
all of that, to go back to the
dunya,
all of its trouble to be killed
not to live,
killed again,
to be in battle again
because when I
am received by Allah Azza wa Jal, all
the honor,
all the joy, all the peace,
I want to see that again.
That's why.
Uh-huh, to be killed again. But Allah says,
no, you cannot.
Go. There's more.
The people which you have done to them
to do the same or better.
I don't
understand. So, I mean, Zohod as which is
the question is about levels of Zohod. You
graduate in Zuhud, as we said. So as
we said, there is this Zuhud in the
Haram,
then Zuhud in the Doubtful Matters,
zuhud
in the disliked,
zuhud in the Mubah, the permissible,
and then ultimately zuhud in anything that does
not bring you close to Allah.
So we talked about zuhud in excessive Mubah
then it will be zuhud in any Mubah
anything permissible
that does not bring you to Allah
That is at the level where a person
would sleep for Allah's sake, eat for Allah's
sake, work for Allah's sake,
speak for Allah's sake, be quiet for Allah's
sake. So anything to them that is permissible
but does not lead to Allah they don't
engage in
and anything that they engage in is for
Allah Azzawal.
Even anything permissible that they do. So they
marry for Allah's sake, they have children for
Allah's sake that is the highest level of
zuhl. So all of their life is for
Allah and it is distant from anything that
is away from Muhammad.
Does this apply to other categories of other
than the killed one? No. Just the killed
one, Allahu'ala.
Just the killed one because it says
the one who is killed.
There is this question here that I don't
fully understand. It says, Tell people what you
have done to help them to do the
same or better,
not looking for recognition. Does that count as
glorified? No. I think I understand the question.
So if you're telling people about the good
things that you have done in order to
motivate and inspire them,
that's not self glorification.
That is if the intent is to motivate,
then Allah rewards you for that intent.
Right? Allahu'an.
I think Insha'Allah we will conclude
for today, and we'll see you at
the same time next week.