Ebrahim Bham – The positive & negative of the material world
AI: Summary ©
The speakers discuss the importance of finding balance between wealth and evil in the material world and the holy Quran. They stress the need to find ways to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a way to find a wayAI: Transcript ©
My dear respected elders and brothers, you and
I, we live in this material world.
We enjoy the benefits of this material world,
and we also
seem to enjoy the niyamads and the favors
Allah has bestowed
upon us in this material world.
Together with it, we also, from time to
time,
we have heard our Bulama
speaking about this material world
and warning us about this material world as
in
the holy Quran has spoken about it. So
That this material world is abuse meant and
play.
Don't let this world and this dunya
deceive you.
It is the place of deception.
And yet at the same time, we enjoy
the of this world.
So how do we find this balance?
It is the root cause. The love of
this dunya
is the root cause of all evil.
Now how do we find this balance
between these two aspects?
So there is no doubt that wealth in
itself is neutral.
Wealth in itself is neutral.
In itself, it doesn't
it is not good or bad.
The inclination towards evil
in wealth is more. But in itself, it
is not good at that.
It depends how you relate to wealth,
how you relate and you utilize it,
how you accumulate it,
how you dispose of it, how is your
attitude towards it
that makes it positive or negative.
So
It is a means of earning also.
It is a means of us going towards
also.
So look at that positive. Amongst the positive
is this, that Allah
in the holy Quran has called wealth.
Allah has made mention of it as goodness.
So
That when your death comes
and you leave,
you leave goodness, you leave wealth, what must
you do with it? Gives
us
the commands with regard to what we must
do with it. Allah, the holy Quran says,
in
Surah
Jummah
says When you complete your Jummah,
go in the earth, seek the father and
the grace of the almighty.
And that
So this is
the the positive aspects with regard to this
wealth.
On the other hand, we find that Allah
in the holy Quran has made mention of
the negative aspects of this world. So
So it is a means of examination,
a trial.
Now I always make mention in the Arabic
word,
means examination,
trial,
asthma.
Doesn't mean corruption.
Yeah? In, it
means corruption.
But in in Arabic,
it means
So
the the love of this material world is
the root cause of all
evil.
Makes mention of it,
amusement and play.
Makes mention of it, deception.
Now how do we find the balance? In
this particular regard, I'm make mention of certain
things.
Although there is positive and negative
of this material world, there is no doubt
whatsoever
that the Quran and Hadith, especially the Hadith,
has warned us more
about the negative of this material world
than speaking about the positive.
There is aspects.
There is nothing wrong with wealth, which is
in the hand of a biased person.
I'm gonna count the things, and I want
you to remember it. May Allah make it
I also remember it. You also make mention
of it.
In every book of Hadith,
nearly every book of hadith,
there is a chapter that is entitled,
The book of softheartedness.
Every book of hadith got it.
And in that particular chapter,
you will find that at Nabiya Karim saw
Islam's a hadith,
which makes mention
of the temporary nature of this world has
been made mention.
All of those are hadith in which Nabiya
Kareem saw Islam spoke about
the temporary nature of this world, Allah has
made mention of it. And in that particular
chapter,
Allah, Ta'ala, and Nabiya Karim, the ayaat and
the hadith,
which lessons
our love for this material world
has been mentioned,
and the concern
for the everlasting
ever everlasting
life of the year after has been made
mentioned.
Every book of hadith has got it. Now
why it has got it? It is it
shows us it's important.
Yeah. There's a chapter. Now why is this
chapter? It's because of its importance.
The second thing is,
no matter how long we stay in this
world,
and no matter how we enjoy the boons
and the favors of this world, it is
bound to perish.
It is never going to live forever.
On the other hand
the comforts
of the year after
and the punishments of the year after
are never going to end.
It is forever and ever. It is eternal.
Therefore, the real pleasure
and the real punishment,
the real pleasure,
the real punishment is not of this world.
The real pleasure,
the real pen punishment
is of the.
I think it is made mention about.
I think it is made one of the
great, you know, great
leaders
of
the the, you know, the Muslim world. So
one day, he was, you know, staying in
the.
So we asked one of the Adams, tell
me something
that when I see it, when I hear
it, I will get happy for a while,
and I will get happy. But it is
something that when you tell me that
it will also say to me.
So the army gave him an advice. He
said, this particular
situation of yours
is never going to be eternal. It is
bound to perish.
So he said, you have told me something.
On one hand, it gives me pleasure. On
the other hand, it gives me bitterness.
No matter how much of you have, it
is bound for for to be finished.
No matter how long a beautiful home you
got, one day you're gonna leave it. No
matter how much of you got, one day
you're gonna is gonna perish. And no matter
how much the difficulty is, the difficulty you
are going to forgive is going to go
away one day.
Therefore, in the books of Hadith, there's this.
There is no there is no pleasure.
There is no luxury.
There is no comfort, but the comfort of
the after.
There's only comfort is the comfort of the
after.
Whenever he used to see the Nirmads of
this world, whenever he used to see a
beautiful home, whenever he used to see something
that is beautiful in this world, he used
to read this dua.
In a hadith
gave the example one day. He say,
if if perchance if for example and he
gave us as an example.
If were to have given a human being
in this world
only good,
only only
favors. He only saw ease.
And on the day of,
never mind put him. Allah
Did you ever see
any favor? Did you see any good? Did
you see any
any?
And you will see, Allah, I never saw
any good.
I never ever saw any good.
This is a reality of this material world.
And then if were to have given a
human being
only difficulty in this world.
Her only difficulty. If Allah, tell her on
the day of were to have just. Poor
is in the
This is the reality. Even if we have
to live the life of
who live for 1,050
years, one day is gonna come to an
end. Therefore
tells us,
give preference to the hereafter.
Give preference to that which is eternal
over that which is temporary.
Whatever is what Allah is forever.
Whatever is by you, no matter how much
it is, it is gonna be destroyed.
3rd point.
Remember these points.
You see, you and I, human instinct,
likes that which is
what which is immediate.
And he doesn't like to see that which
is
far away.
The material
benefits is immediate.
The material
is immediate.
And whatever we see of the choice of
this world is immediate.
Is far away.
Human
being, he he tends to like, and he
is
ingrained,
and his instinct is towards giving preference
to that which is immediate
rather than doing that which is far away.
Because of this, you and I, we tend
to look at the of this. We forget
the nirmats of the alfalfa.
Has made mention of it so beautifully in
Suratul Sabeisma
be You love this material world. You give
preference with.
Although
Allah is telling you, after that is more
preferred,
and after that is more better, and after
that is more internal. But you as human
being, you like that which is. You like
that which is cash. You like that which
is immediate.
He doesn't look at it. So this is
a third thing that we have to keep
in mind. 4th
thing, very important point,
that although there is positive and negative with
regard to this material world,
although there is positive and negative with regard
to this material world,
wealth is extremely
challenging.
Very few people
very few. I'm not saying there isn't.
Very few people
have wealth and remains that pass upon
and they don't look down upon people. Very
few people have wealth, and they don't have
an attitude of superiority.
Person didn't have wealth. He had wealth. All
of a sudden, he has an attitude. All
of a sudden, he looks down upon people.
And all of a sudden, you see there's
a change in the way he speaks to
people.
Therefore, Allah
warns us with regard to it. Nabiya Karim
one day told us, what a beautiful example.
Is it possible
for a person to walk on water and
without his feet getting wet?
Is it possible
for a person to walk on water without
his feet getting wet? Sahaba said, not possible.
How can a person walk on water and
he doesn't get wet?
Nabiya Karim said that a person
who is inclined to this world cannot remain
free from sin.
A person who is inclined towards this world.
One hadith
said 2 hungry wolves left loose on a
flock of sheep
will not cause that much harm on that
sheep the way you love for dunya
and love for your ego causes to your
deen.
So that is the 4th thing with regard
to it that although there is positive
and negative, the reality is that there are
very few people who remain steadfast with heavy
wealth. And, therefore, our beloved Nabi Karim has
warned us with regard to him. The 4th
point.
And that is in our sharia, there is
great emphasis that wealth on its own has
got no spiritual value. It has got no
value.
It's got no value. It only becomes valuable
if you use it to come closer to
Allah. You use it to give charity. You
use it to help people on its own
for you to become wealthy. And you to
be wealthy doesn't mean that you are gonna
be wealthy, and you are gonna be rewarded
in the year after.
And therefore, our beloved,
on every occasion,
warned the people with regard to it.
On the day of qiamat,
if you have wealth, that wealth will not
be able to benefit you.
You know, a person has wealth, he thinks
I will buy myself out. I will buy
the authority. I will give bribe. I will
do corruption. I will get away from anything.
Say nothing will happen like that. Like, hadith,
I was teaching this week, and I read
this hadith. In fact, it became the catalyst
when I read this hadith. Must have read
it in student days. Didn't think about it
when I read it. It was so amazing.
And I'm sure you will also find it
amazing the way I found it amazing. Nabiya
Karim
said on the day of keha mat, Allah
will call a wealthy person and said,
I gave you treasures.
What have you done with it?
I gave you this. I gave you for
you to increase it. You increased
it.
What did you do with it?
What did you do with
it? Now listen to the in fact, the
hadith starts off by saying, Allah will call
a wealthy person like a small
small goat.
Not even the goat, the the small goat,
the child of the goat, Allah will bring
him in front of him.
And so now I don't ask him
What did you do with him? To look
at his look at his reply.
This many times, we will we will give
the same thing.
You gave me wealth.
I invested
it. I I did this with it. I
accumulated it, and I left it more than
what it was in the beginning.
I left it, you gave me. I accumulated
it. It left it more than what it
was in the beginning.
Allah will ask him again, I'm not asking
you how much you left behind. I'm not
I'm asking you how much you left.
I asked you,
what did you do with this well to
come closer to me?
What did you do with the well to
come closer?
So this wealth, it has no value until
you use it correctly. On the day of
kiamat, it will not benefit you. Nabi Ibrahim,
therefore, always told us with regard to the
worthlessness of this material world. And he not
only told us,
he himself
expressed,
and he himself gave us an example of
it.
Said,
I prepared to change the entire
mountains of Makkah into
gold
for
you.
Said, oh, and love, give me food to
eat. One day, I can make sugar. And
And keep me hungry. One day, I can
make.
Rejected it. And said, what not? Give me
wealth. I can be make sugar, and give
me one day keep keep me hungry without
wealth. I can make salah.
Wealth,
only one particular straw map. And when he
sat there and he remained on that map,
the influence of that particular
map was on the body of our beloved
Nabiya Karim's house.
He started crying.
And
was sitting down,
why are you crying?
Look at how they are living. Look at
the beauty and look at the world and
look at how they are. And look at
how you are living.
How many cases, Samjam? We really need really
God. How many to journey
is?
For us, it feels that our journey is
only here.
This real world is a place for the
fulfillment of your needs, not the fulfillment of
your desire.
This material world is a place.
Yeah. Fulfill your needs. And in fulfilling your
needs, you can even go look at what.
There's nothing wrong with it as long as
it is your needs.
But it is not the place for the
fulfillment of your desire. The fulfillment of your
desires in the yard. And lastly, our said
that although there is also the
of poverty,
There is possibility
that
poverty leads you towards,
but there is greater harm
in wealth
than in not having wealth.
Therefore, said,
I don't fear poverty for this.
I fear prosperity.
They will have prosperity. They will have wealth.
The way the people of the previous time
had had
wealth and the way the previous people were
destroyed because of wealth, I'm afraid that this
will be destroyed by
death.
And
then
we were not steadfast. Of course, the sahaba
was steadfast, but He was making mention between
the different phases
that when we had difficulty, we were more
steadfast upon the end than when we had
wealth.
Brothers, these are points that I've made mentioned
that we have to keep in mind because
more and more
the feeling is
we have to prepare for the everlasting
journey of the year after.
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