Kamil Ahmad – Prophetic Parables #29 – Kinds of People with Respect to Wealth and Knowledge

Kamil Ahmad
AI: Summary © The speaker discusses the importance of sharing wealth and knowledge in the face of evil behavior, as it is a source of knowledge and wealth. The Prophet sallua alayhi wa sallam gives examples of how wealth can be given to individuals by their actions, including sharing it with others. The importance of intentions and actions in achieving good deeds is emphasized, along with the importance of knowing one's intentions and finding one's mistake before action. The speaker emphasizes the importance of having a clear understanding of the natural world to achieve optimal knowledge and knowledge of the natural world for optimal behavior.
AI: Transcript ©
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Moving on to the next parable

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we mentioned it is also a hadith mentioned in sunon. Imagine

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hadith is concerning

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those who possess wealth and knowledge

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those who possess wealth and knowledge

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and so this hadith narrated by

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Abu capture and marry or the Allahu Allah aka Rasulullah sallallahu alayhi wa sallam

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metal who held the hill oma

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chemically autobytel

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orajel at our whole Long Island element, for Who Am lblv female Li Yun fiocco houfy happy

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origin at a hula hoop illman t melon for Hawaii aku locali misuzu hadda. Tamil to CG Miss Lola de Yeah, Cora surah y sallallahu alayhi wa sallam for Houma Phil edulis our

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water Julian era Tao whole long man and while I'm here, amen. For who is beautiful female he unifi goofy lady hockey or Julian Lemieux t Hilah wala Malin Who are your cool, no cannoli mitten Lou nalli had a means to two v mithral Leonie Yama, Quran surah y he sallallahu alayhi wa sallam for whom and

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for whom? fl vizury. So

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in this hadith the Prophet sallallahu alayhi wa sallam said,

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the example of this oma is that a four people, four men,

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a man to whom Allah gives wealth and knowledge.

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So he acts according to his knowledge, with respect to his wealth, expanding it as he should spend.

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A man to whom Allah gives knowledge, but he does not give him wealth. So he says, If I had been given wealth, like this first man, then I would have done what he did.

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The Prophet sallallahu alayhi wa sallam said, they will be equal in their reward, these two men will be equal in their reward.

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Then he sallallahu alayhi wa sallam said, and a man to whom Allah gives wealth, but does not give knowledge.

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So he misuses his wealth, and spends it in, in appropriate way.

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And a man

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to whom Allah gives neither knowledge nor any wealth.

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And so he says, If I had wealth like this third man, then I would do what he had done.

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So the Prophet sallallahu alayhi wa sallam said, these two are equal, in their burden of the same, they end up sharing, having the same sin.

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And so

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this hadith Firstly, has been

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authenticated by various scholars of Hadith including sheffler little banni.

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But this same Hadith has a different wording that does not mention how

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this is a parable. So in the other wording of this Hadith, the Prophet sallallahu alayhi wa sallam did not say that this is a method, a parable that he is giving an example.

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Only in this Hadith, the Prophet sallallahu alayhi wa sallam says, that example of my oma of this map, is that a for people, and then he mentioned is these four individuals. In the other wording, which is found in other books such as student attendance at the Prophet sallallahu alayhi wa sallam said

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that the dunya is for four people. And then he mentioned these four examples.

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So in this Hadith, the Prophet sallallahu alayhi wa sallam gives us

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the examples of for men

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that basically represent four categories of our own

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to two of them,

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who do the work.

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They do the action,

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and the other two who simply follow them

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who don't do the action, but they follow them in either reward or sin.

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Why not? Because of

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The action that they did, but because of the intention that they had in their heart.

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And So who are these four people? The first, the Prophet sallallahu alayhi wa sallam tells us,

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a man who combines knowledge, with wealth, loss of health subhanho wa Taala, he gives some people knowledge, and he gives other people wealth.

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And then there's a third group of people whom Allah gives both knowledge and wealth.

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And so this is the best of the four categories. That the Prophet sallallahu alayhi wa sallam mentioned in this hadith. Why? Because

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whatever he does, now, with his wealth, it's going to be based on his knowledge. Obviously, we're talking about knowledge of the deen.

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He's a person of knowledge. Either he's a student of knowledge, or he's a scholar,

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who's also rich, and he has well.

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And so this man, he says, I'm going to spend it as it should be spent, meaning that he has knowledge of how to spend his money in the way Allah is pleased with. And in the way, he has commanded,

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putting the money where it belongs,

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giving the money to the people it belongs to, whether it be music, or whether it be spending on his family, on his relatives, spending in Holland, and so on, and so forth, giving him Sadako,

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And so he combines knowledge with wealth. The second category is

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the man who has knowledge, but he does not have wealth.

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So he could be a scholar, or he could be a student of knowledge, or anyone who

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has knowledge of the deen concerning how to use our wealth.

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How to use it properly, how to use it,

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in what Allah has made compulsory, such as a car, or how to use it,

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you know, in doing good deeds in South Africa, or how to use our wealth,

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spending on those under us, who it is obligatory upon us to spend on them.

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Knowing where we're not allowed to spend our money, and so on and so forth, he has that knowledge, but Allah has not given him wealth.

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So this is now the second best.

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This is now the second best category. Why because although he does not have material wealth,

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he did have knowledge that guided him to make a good intention, that he will now be rewarded. He will now be rewarded for that intention, as long as it was honest, as long as he was, you know, really honest with that intention. And so this is why the Prophet sallallahu alayhi wa sallam says that these two men, they will share in the reward

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this man who had that intention that if I had the wealth that that man had, I would do exactly like what he did with his wealth, meaning using it in the right way. Even though I don't have it, but if I had it, I would, I would do the same like he does.

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So they share in the reward. When we say share in the reward, it doesn't mean that the reward gets

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divided in half, he takes half and he takes half No,

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it means that he gets his full reward and this man also gets equivalent to what that first men got the third category

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having wealth, but not having knowledge.

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And so this one is the worst of all of the four categories.

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This is because although this person has wealth, but because he does not have knowledge of the deen,

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he does not know how to spend it wisely. And he doesn't know how to spend it in that which is permissible.

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And that which is obligatory and that which will bring him benefit in this life and in the next. And so he doesn't give zakah

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he doesn't give sadaqa he doesn't spend where it's obligatory for him to spend. Rather,

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he spends either on her arm or he spends in that which is Hillel just for the sake of enjoying

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For the sake of enjoying the dounia, so he misuses his wealth.

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And so this man, he is the worst.

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He is the worst of these four categories.

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Because now he's getting sin, he's getting a sin for, for spending and using his wealth the way he did.

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The fourth category, someone who does not have wealth nor any knowledge.

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And so this is the second worse.

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Why? Because

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he didn't have the wealth, like the previous one, to use it in haraam.

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In fact, he doesn't have the wealth to use it in in Iran nor in good, but because he also does not have knowledge,

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he ends up making an intention to misuse that wealth.

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Just like the previous person,

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thus making an evil intention,

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and ending up sharing the sin

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of the former individual. Why because of his ignorance.

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And so

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this is why this is why

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he shares in the sin, the burden of the sin is upon him as well. Because of his wish, and because of what he wants,

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he looks at this person as his role model. And he says, If I have what he has, then I will do the same as what he does.

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And so what the prophet sallallahu alayhi wasallam wanted to show us through these four examples was that it's not all about money,

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and material possessions of this dunya that matter.

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And that even if you want money for good purposes,

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you will not miss out on the reward. Just because you don't have that wealth in your hands.

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But rather you share in the reward because of your good intention.

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And so it's all about intention. It's all about intentions. And that's why the Prophet sallallahu alayhi wa sallam said in the famous Hadith

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in the middle, I'm Albania. We're in Mr. Lee Cooley Miriam Manoa, that deeds are considered by the intentions. A deed is looked at based on the intention behind it. And a person will only get the reward

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based on his intention, you will only be rewarded in this life and in the next based on your intentions. And this is why the Prophet sallallahu alayhi wa sallam said concerning these two very things that we spoke about in this Hadith, wealth and knowledge. The Prophet sallallahu alayhi wa sallam said that he said, envy is permissible, or he said, envy is not permissible, except in two cases.

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Law has said that in life,

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there is no envy, meaning envy is not permissible at all, except, and he made two exceptions.

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A man whom Allah gives wealth, and he uses it right? rightly.

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And a man to whom Allah gives knowledge, which he applies, and he teachers.

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So it's only because of

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the person who's who's envying. It's only because of his noble intention, that the Prophet sallallahu alayhi wa sallam permitted it in this case

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otherwise, and hazard

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envy, why are people envious and why is it a sin? Because they want things. They want things of the dunya for the sake of the area,

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and so they see people and the envy them because of what they have

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of the dunya. And they want it for themselves.

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As for the flip side of this intention, so we spoke about the good intention, as for the flip side of this noble intention, than it is the evil intention.

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And so the reason why this person, and I'm sure many of us are wondering now

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How could this person get a sin for something he intended but he didn't actually do?

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When the Prophet sallallahu alayhi wasallam said in an authentic

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he sallallahu alayhi wa sallam said, in the lighter jar was 100 rometty. Now was was at the UN fusa. home now was was at V and fuzu home

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mallam Tamil,

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oka malerkotla sallallahu alayhi wa sallam, he sallallahu alayhi wa sallam said, Allah has overlooked for my own, that which they whisper

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meaning that which

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they tell themselves

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within themselves, your, your personal thoughts in our in your mind and your heart. A lot overlooks them, as long as we don't actually do the evil. So until we do the evil, we're not going to be held accountable.

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So, don't these two heads contradict? The answer is no. The answer is no.

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And so to explain that,

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in this Hadith, and that we are that we're covering, in this hadith where the prophet SAW Selim said that these two people share in the sin,

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the one who did the evil, he has wealth, and he uses it and Haram, and the one who doesn't have it. And he intends to do the same thing with

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this person, he made a determination and a resolve that settled into his heart.

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And nothing will persuade him to change it, this intention of is

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that if he had the opportunity, if the wealth was in his hands, he would do,

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it's guaranteed he would do it. As long as you know, nothing is preventing him. If he has this wealth in his hands, he will do the same thing that that, that that that that first man does. And so Allah knew, Allah knew that if he gave this person wealth, that he would do exactly what he had intended to do with it.

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On the contrary, the other Hadith, the second Hadees, that we just mentioned, that we're not held accountable for our inner thoughts, until we do that evil. This Hadith is talking about

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it's talking about those whisperings that come to our mind from shaytaan, or from our knifes, and that's why the prophet will sort of said, Now once was said to be unfair to him, that which our neffs whispers to us. It's not a resolve, it's not a determination that, you know, if I have this opportunity, I'm going to do it for sure. No, it's a thought that comes to your mind, and you're thinking about it.

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Should I do this evil Should I not. And then something comes in your way and you don't do it. You're not held accountable for that.

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You are held accountable for a determination of resolve an intention where if you have it, that's it, you're going to do it. And this goes with respect to all kinds of things.

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Take the example of someone who, you know, he wants to commit Zina. But he doesn't have the means.

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He doesn't have a woman to commit Zina with

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the talk comes to his mind. But

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he, he ignores it. And he doesn't, he doesn't

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walk those footsteps towards committing sin.

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And even if he had the opportunity,

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perhaps his taqwa would prevent it.

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But now someone else who says, you know, he doesn't have a woman to commit Zina with but he says, If I had that woman, then you know, if I had that woman, and I'm together with her alone in a room,

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I would do it.

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He has that resolve that determination, that intention.

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So that's why that's why this person gets the same, even though he didn't do even though he did not do the evil. Also,

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this fourth individual that the process sort of spoke about, did not make any attempt to seek knowledge. And so the Prophet sallallahu alayhi wasallam described him as a person who does not have wealth nor any knowledge. And, and so he did not learn how to how to use wealth

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properly and in that which is obligatory, such as Givens occur, such as, not using our wealth in that which is haram. He doesn't even have that knowledge to begin.

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And so knowledge comes before action, knowledge, it comes before action.

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And so you cannot do an action unless you have knowledge.

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And so among the lessons that we learn from this, from this beautiful Hadith is firstly,

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the significance of a sincere and honest intention,

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a harsh sincerity

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and how

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this honest and sincere intention will earn you either reward or sin, without even you doing anything.

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So that's how dangerous it is the intention.

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And so this shows us that what matters is what is in our hearts more than the action itself, whether it be good or bad. What matters is what is in our hearts, how pure are our hearts, how much loss and sincerity do we have in our hearts.

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That's why the sell off, they will not really care much about how great the deed is that they did.

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They wouldn't care about how huge the deed is itself. But rather, what they cared about most

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is their intention, what was in their hearts with respect to that deed? That's what they used to care about more than anything else, and you find this in their statements.

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And so they would be more concerned of what did I have in my heart of intention before I did it? And also after I did it, not just before you do the action, but also afterwards.

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And so what was in your heart before you did it? Was there any

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intention to show off? You're doing it for the sake of the people or was essentially for a lot

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after you did the action to sell if there used to be concerned, they did huge deeds.

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But they didn't care about these huge deeds because they were afraid. Perhaps it wasn't accepted.

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Perhaps I didn't have the right intention. Or perhaps I did something afterwards.

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That basically nullified that deed. And so they used to care about the intention and what is in the hearts more than anything else.

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And that's why the Prophet sallallahu alayhi wa sallam said that what Allah will look at is what is in our in our hearts. He won't look at anything else

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in the law helambu rasuwa sua de como la McComb, while lacking Jambo Ilana, physical rubycon, a lot does not look at your images, your forums, he doesn't look at how we look. But rather he looks at what is in our hearts. And on the Day of Judgment, the only thing that will benefit a person as Allah says, Man attala had the pleasure of being the one who comes to Allah with a clean heart, a sound heart. Also among the lessons that we learn from this hadith

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is the virtue of both knowledge and wealth.

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The virtue of knowledge, or the virtues of knowledge are many and we all know the virtues of knowledge, knowledge of the deen

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how virtuous it is to seek knowledge of the deen whether it is obligatory knowledge that every single Muslim needs to have or

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that which, you know goes past the obligatory knowledge.

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The ask for wealth.

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As for wealth, how is wealth

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Didn't the Prophet sallallahu alayhi wa sallam tell us not to seek the dunya and even in the Quran, Allah subhanho wa Taala

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told us not to chase after the dunya and part of the dunya as wealth. And so the answer to that is, again going back to intention.

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Why are you seeking that wealth? Why do you want it? And we see it in this study. We see how in this one Hadith, how

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two individuals they did not have wealth but they wanted it and how one goes away with the reward and the other goes away with sin.

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Why because of the intention. And so

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there's nothing wrong with having wealth. As long as though

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as long as

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the intention is sincere and clean, that you want this for the sake of Allah because you want to do with this. What will earn you reward

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And you want to do, you want to use this in the right way.

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And so there's nothing wrong with wanting wealth. Or if you have wealth,

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there's nothing wrong with keeping it as long as, as long as you believe in three things.

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That this wealth,

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it belongs to Allah.

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I did not earn it.

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And now it's mine. No, it belongs to Allah.

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Allah subhanho wa Taala gifted it to

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everything in this dunya everything in the creation is a possession of Allah.

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The second thing that you believe a loss of Hannah who with Allah has given it to you to test you. It's a test from Allah subhanho wa Taala for you to see how will you spend it and thirdly,

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to believe that this wealth has a right,

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it has a right and its right is

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that which is obligatory is to give of the of that wealth, a portion four, as the cap. Finally, among the lessons that we learned from this hadith

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which one is better? And so if you had a choice between knowledge

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and wealth,

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wanting one of the two, and you didn't have any option to combine the two.

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So which one should you choose

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to, to want to want to have?

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Should you choose to want to have knowledge or should you choose to want to have wealth? And so the answer to that is that when these two are compared, then knowledge would be superior to wealth. And that is because wealth in the end of the day is food and pleasure for our bodies.

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Whereas knowledge and by that we mean sacred knowledge of the deen is food and pleasure not for our bodies, but rather food and pleasure for our souls and for our hearts. And so we ask Allah subhanho wa Taala to grant us beneficial knowledge of the deen and to make us from among those who crave it who want knowledge of the deen for the sake of pleasing Allah subhanahu wa taala for the sake of being able to worship Allah subhanahu wa tada upon knowledge and upon insight and not upon ignorance. And with that we come to the end of tonight's session. So the Hanukkah law will be handed to Allah, Allah Allah and so if you were to be late or sallallahu wasallam Allah and Muhammad wa ala

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alihi wa sahbihi wa Salaam Alaikum warahmatullahi wabarakatuh

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