Riyad Nadwi – 33. Ikhlas AlHubbu fi AllahLove for the Sake of Allah
AI: Summary ©
The success of Tablighi's classes on deeds and intentions is crucial to addressing imbalances of virtue and intentions. The importance of learning from others and sharing information to enhance the sense of brotherhood is also emphasized. The history of Islam is discussed, including the downfall of Islam and the connection between people and their characteristics. The importance of love for Allah is emphasized, citing examples such as personal reasons and desire for impressation. The strong love for Allah is also emphasized, as it is an inherent part of religion.
AI: Summary ©
Morning, everyone.
For attending. It's nice to see so many
faces from there.
Today is a continuation of our classes with,
Sheikh
on, Imam al Salih's Iqiyyah.
So inshallah pray for the benefit.
I'll just pass it to Sheikh Al.
Welcome to our
33rd. This is lecture number 33
in our series on Ikhlas and its related
subjects.
Last week, we
concluded the reading of the chapter
on Ta'at,
acts of worship
and its relationship to Ni'at, its relationship to
intention.
And in that lesson, we discussed,
several points.
The first was that we should seek to
increase
the value of our deeds by actively fostering
multiple good intentions,
benefiting, of course, from the idea of multiplicity
in motivation
with, Imam Ghazali's example, which was the simple
example of sitting in the room, sitting in
the masjid.
And, we saw how it was possible to
foster at least 8 different
good intentions
with one simple for one simple deed for
sitting in the masjid, aljulusufil
masjid.
The first was
the intention to be the guest of Allah
The second was intention to be in the
rebat, to be stationed.
The third was the intention to be in
a takaf.
The 4th was to be
the intention to fix one's thoughts on Allah
and the hereafter.
Number 5 was the intention to clear the
mind of worldly occupations and fill it with
the dhikr of Allah.
And number 6 was the intention to call
towards righteous deeds and forbid
evil, which is the duty of every Muslim.
But there is no other prophet to come
on the face of this earth, and it
is the responsibility of members of this ummah
to take the message, the message of calling
to Allah, the message of,
recognizing Allah and preparing for the next life.
That is our responsibility as Muslims.
Number 7 was to increase
our circle of brotherhood,
intensifying the connection between
the believers. That was number 7. Intensifying,
the
the social structure of Islam. The
a believer to a believer that the structure
of the Ummah is like a building.
That they it supports each other. They're closely
knit.
And when we are in the proximity of
other Muslims, and this is something we'll come
back to.
Now number 8 was the intention to avoid
sitting in on account of shame in
violation of the sanctity of the place where
you find yourself, which is in the Masjid,
on shame of being in the house of
Allah in the presence of Allah.
So those were the 8,
intentions that you can foster for that simple
act of just sitting in the in the
masjid.
The second point we reflected on was the,
an aspect of the
mechanism of the mind in relation to motives
and,
the the configurations of intentions in the heart.
In that the more knowledge we possess of
Fadha illaamal,
of virtues of particular deeds,
the easier it is to foster these multiple
motivations
while engaged in
a particular deed. So that this was a
mechanism of the mind that we identified. We
saw in the example that Imam Ghazali gave
is that if you identify if you if
you know, if you have the knowledge of
the virtues, that then you will be able
to build multiple,
intentions and multiple motivations. Similarly,
mechanism that is at play when we
develop
yearning,
in our hearts for a new device.
A new model of a device, we are
told that it has this feature and that
feature and that feature. Eventually, those that knowledge
of the features
then
draws the heart towards acquiring that new model,
that new so it's a similar thing, but,
obviously, of with immense difference in in the
reward.
And,
so we also said that this was necessary,
for
a countering the preponderance of knowledge we possess
about our worldly life, about living in this
world,
about about about material stuff,
Thanks to advertising.
We we know a lot about the virtue
of this world. Remember what we said about
10,000 messages daily?
So we are we are called now to
have a some it's some to address that
imbalance
by recognizing
the virtues
of
value in the next life.
Number 3 was that while
studying a course on Ikhlas,
we said that it was useful to reflect
on one of the major
contemporary success stories
in fostering
Ikhlas
in a colossal scale. And
the example
that that success story was
to learning about Fada'il,
it it the success story of Jamar de
Tablir, which is one of the most successful
Muslim organizations
in the world today.
When it comes to
especially, of course, when it comes to inculcating
Ikhlas in its followers on a grand scale,
and I'm talking here about scale. Now this
is not to say that
other Muslim organizations do not teach a class
to their members. Of course, they do. But
the sheer scale in terms of
the numbers found in Jamaican Tabligh
is unique to that movement compared to, for
example,
yeah. The sheer scale. We're talking here,
Take for example, another Muslim organization for the
famous, Iqbal al Muslimin, the Muslim Brotherhood, which
also started in 19 twenties.
Their numbers range between 2 to 2,500,000
today.
Whereas, Germanic is between and this conservative estimate
is 80 to a 100,000,000.
So we're talking,
about
grand scale. And one of the reasons that
that we we can we can see this
spreading
of the
the effort to
build iman, and it's rooted in the types
of ikhlas, the type of,
sincerity that it fosters.
You wouldn't have a movement travel on it
spread like this at a 100,000,000 over a
160
countries,
without something quite profound. Now another pertinent point
and and, of course, the
it it is this emphasis on learning about
the Fatha'il,
allows people to then
address the imbalance of virtue, virtue for the
for the next life, and then and then
to pile on the intentions one after the
other. But another pertinent point here is that
it relates to,
the what we've been saying, what we've been
labeling the VT effect. Do you remember what
the VT effect was?
The volume of time effect, which we've been
talking about all the way through. So I
want you I want this to become something
you people talk about, the VT,
volume of time. Because,
this is something that is particularly important. And
bring to mind the example of the dog.
I said you, the ugly dog will become
your pet if you spend time with it.
And that's the that's the that's the logic
of it. Now
one of the secrets of the success of
Tablighi Jamaat is the is that their entire
effort is structured
around a concentrated focus on the value of
time.
Is that you will hear them say, yeah.
You know, spend time. Spend time. How much
time will you spend? And
this is of such importance,
an intrinsic part of the program that if
someone comes along and says, oh, I have
a £1,000,000 to donate,
they will say, okay. We'll keep your money,
but tell us how how how long you
will how long you are willing to spend
with us. Because the time value is more
important here. You know, I remember when I
used to be in India. I don't know
if the if they have changed the rules
here or now. But if if a Jamat
moves or goes into a locality, and
they they work on this principle, Hijrat and
Nusrat. You know, Hijrat, this is Urdu, but
it it's Arabic. Hijra and hijra and nusrat.
When you and a person when a Jemaat
moves into a goes to a locality,
this is a group of people settled and
go and stay in the mosque.
If the local person if a local member
of local a local,
person wants to
host them, give give them food, the condition
is that person is not allowed they are
not allowed to accept the food
until he
subs he he gives his name. He subscribes.
He says that he promises to go for
40 days.
So that's the value of the time. I
don't know if that is is that here
now or not? I don't know if there
is. But, yeah, there there is that,
to that extent.
So,
and the logic is that if you if
you have a diamond in in the gutter
and you pour water on it,
it will remove some of the dirt. But
it's in that until you take that diamond
out of the gutter and pour water out
of its environment,
then you will not be able to clean
it properly. And that's where they see hearts
are are soiled with the environments in which
we are and with all these messages
of the beauty and value of the dunya.
So it's it's about removing oneself.
And
so pouring and cleaning the water will will
help, but and so it is for for
the human being, the human heart,
it has to be taken out of the
environment of distractions and corruptions
in order to be cleaned and polished, and
that's the logic.
Now today,
what I want to do is to expand
on
the,
motivation
number 7. What was motivation number 7? It
was to
enhance your sense of brotherhood and sohba, which
is connecting to each other.
This was number 7 in the list that
we just covered,
which was
gaining companionship,
and friendship and and
sohba.
Brother Riaz,
asked a very important question also regarding it
last week, which was, what does it mean
to love someone for the sake of Allah?
And,
this is an important question that people need
to understand, because we can end up muddling
it in our minds
and then
not recognizing
what we are doing. So it's important to
know that. And, Alhamdulillah, Imam Hussain
addresses this question, particularly,
in another part of the book,
which I would like to read to you
today. But before I do that, I wanna
complete the background introduction that I gave you
last week when I spoke about
the,
history of Jamat Tblig,
and about the founder, Mawlana Muhammad
I said that I I would tell you
something about the father, something about the mother,
and something about the brother. His brother, who
was Mollaan Muhammad Yahia,
played a major role in his upbringing, in
his training.
And I I I I spoke to you
about the mother and father, but I didn't
get to give you the story that I
want to tell you about his brother, his
elder brother, Mawlana Yahya.
And the story is that, he was an
imam in
in the village in in a village in
Kaldala in and of the Jamia Masjid. And
the Jamia Masjid was located near to a
Hindu temple.
And a dispute, erupted between the Hindus and
the Muslims as to who,
owns that
land between the the two
institutions, the the the two places, the two
buildings. And and the Muslims
and, eventually, the matter got to the court.
And it was the British Raj. So the
British,
judge
said to them, look.
You're saying this and we're saying this. We
don't know.
Is there anyone who would
who you can bring for as witness,
to say,
to support your case?
So the,
Hindus,
the Muslims say, well,
we have to find someone who who both
sides would agree that this person that this
person is a valid witness.
And they agreed upon the imam who was
there for a long time and said, okay.
Well, this imam, he's a pious man. The
Muslims were jubilant that when the Hindus agreed
say, yes. He's a he's a he's a
pious man. He's a fair man. They knew
him as a fair man. The Hindus knew
him as a fair man. So they were
happy and the Muslims are jubilant. They say,
oh, this is our imam. He will say,
yes. It's the Masjids. And
so he went into court
and the judge asked him there there was
some,
discussions about the arrangement, how he would come
to court and what's not. But anyway, eventually,
he says when when the question was posed
to him, he said that I have no
idea
who the land belongs to, but what I
do know that it does not belong to
the mosque.
So the Muslims were flabbergasted.
They said, what has happened here?
This is our imam and he has give
just given this land
to and maybe our, you know, our forefathers.
This land belonged to them. But he's saying,
I don't know, but I know it's it
doesn't belong to them.
So the judge then ruled in favor of
the Hindus, gave the land to the Hindus,
and they signed off on it and says
and in his
notes in the notes, he he wrote his
impression in there. And he said, today, he
one of the things he wrote on on
on the order was that today,
the Hindus have won.
And the Muslim the
Hindus have won. The Muslims have lost the
case, but Islam has was triumphant.
The Hindus went home that night.
This same this same group of Hindus who
were
in the dispute, and they started discussing it
among themselves of what had happened.
The Muslims start wondering, had they bribed him
or something? You know, what has happened here?
Eventually, in the middle of the night, they
came to the conclusion that if this
is the piety and sincerity
of the follower of Muhammad sallallahu alaihi wa
sallam,
what would be the level of his spiritual
development
and piety and sincerity
of the one who he follows, Muhammad sallallahu
alaihi wa sallam? And they started asking themselves
this question among each other.
And then eventually, they all
agreed
that Muhammad
sallallahu alaihi wasallam
was someone
that
is the highest that they have ever that
that they have ever learned about through this
man. So we should go to the man's
house. So they go knock on his door
at night in the middle of the night
and says, look.
And because of the way Hindu,
religion teaches you about spirituality,
they were worried that something might happen to
them. So they went and
they knocked on the door, said,
we want to give you he said, we
we want to sign over the
land to you
because you you did the right thing and
we want to give it to you. And
he said, I don't want it.
But then
they said, okay. Well, if that's the case,
they had another discussion. They come back and
they said that if you are this if
if this is your level,
then
you have to teach us. Read recite for
us
the
kalimah because we want to be followers of
Muhammad Sallallaahu.
That entire group became Muslim that night.
And then, eventually, the case went back. They
took the case back to the court and
said that now that we have become Muslim,
we want to write that land in the
name of the Masjid.
This was the type of sincerity and Ikhlas
that, you know, that Mawlala Elias Rahmatullahi
grew up. And these were the kinds of
people. So that's a story about Mawlala Muhammad
Yahya Rahmatullahi,
who was the father of more great Sheikh
Sheikh Zakariya Ramtula Alaihi. He was the one.
Sheikh Zakariya Ramtula Alaihi
wrote the book Fadayl al Aamal,
because he his his uncle his uncle Mullan
Elias told him to write it. Asked him
to write it. So so that that that's
that that's these are snippets to give you
an idea of where this
where this movement came out from.
Okay. So
now to come back to
the intention number 7, and brother Ayers' question.
What does it mean
when we say we love we love someone
for the sake of Allah?
Of course, there's great value which we have
covered in this. We said that this is,
on the day of judgment.
That on the day of judgement,
the people that,
the most beloved
in the eyes of Allah, the most beloved
on the day of judgement are those people
who are warm,
and accommodating and friendly and pleasant and welcoming
to people and who people are attracted to.
People who are who are people who who
are people who be who are attractive,
who
whose conduct and, akhlaq, whose whose character is
such that it that it is warm and
appealing and and attractive.
And friend and they they exude friendliness. In
the Allah Ta'ala,
That Allah will say on the day of
judgement,
where are where where are those? Where are
those who had mutual love for the sake
of for the sake of my glory?
And today I shall shade them in a
in
where where I will shade them when there
will be no shade except mine. So
now
to treat the topic
in in in Ahiyyah, Imam Ghazali
wrote this in in his book, Kitabu Sakhbati
wal Huwati
wal Mu'asfarati ma'aslafil khalq. This is the book,
one of the 40 books of the Ahiyah
is made up of 40 books. So this
is in that book.
The book of Adequates of Sociability,
Brotherhood, Friendship, and Companionship
with various kinds of people. Now the chapter
that deals with your question
is called Bayanumanal Uhhuwati Filahi Watamizihaa Anil Uhhuwati
Fil Duniya.
That an exposition of the meaning of brotherhood
for the sake of Allah, and the way
of distinguishing it from the brotherhood for the
sake of the world.
How do you distinguish it?
So he say The first thing he says,
That
know that the love,
love in the love
it for the sake of Allah
and disdain, hatred for the sake of Allah
is ghamid. That it is
the word ghamid means that it's abstruse. It's
obscure, perplexing,
complex, mysterious.
But and then he says, but but what
I will tell you,
what I will I will make it clear
in the following explanations. He says,
friendship,
companionship, camaraderie
are of 2 types.
1 that happens
through coincidence of your life, you know, where
you lived. So he's saying,
I,
That you it it you you will have
coincidences
where you will fall into
camaraderie.
You will have do the neighborhood, meeting in
the library, school, meeting on journeys, etcetera. But
then there's another form. He said,
But there are another form with which is
pursued, which is actively sought.
Companionship, a camaraderie that you seek, you seek
out.
And
and what does means? The the
he's saying, what does it mean? What does
this camaraderie
and companionship and brotherhood means? He said he
said, it isn't,
describable through,
anil majelis.
Is sitting together, spending time together, socializing together,
being generally together. There's a togetherness.
And these are things which a person engages
on
only, and he's saying for Inna,
that Layah Abdul Insern,
Layah Abdul Insern will be her.
That a person does not seek the company
of someone or or for
brotherhood
that socializing,
unless there is some
degree of love. You have to love there's
some degree of love there, has to exist.
That they will not engage because a person
only engages voluntarily
in that pursuit when there's love and appreciation
between people.
Without love,
there will be distancing, and socializing will not
be pursued.
So now he says,
he
said,
So he said that there there are some
you you the first category that you a
person may love someone,
appreciate them and have an appreciation and liking
for someone
because
of something
because of because of themselves, something in themselves.
There is no ulterior
reason why he loves this person. For they
love them for the for who they are
either
for,
and
and
sometimes that it it would be for their
beauty or for their conduct or for their
knowledge or something of that sort. And then
the the second
aspect
is that you may love someone for an
alternative motive.
And that motive
can either be a of for the fortunes
of the world or for the fortunes of
the Akhirah. So these are two other aspects.
So from that perspective, it's divided into 4
categories.
You will have 4 categories. So he explains
each one,
in turn. He says,
that you may love some some someone for
for themselves in themselves.
That to love a person for their beauty,
either external or internal,
beautiful features or qualities, acquire acquaintance
with any beautiful characteristic is naturally
enjoyable.
But love can blossom also without these. He
says, it
it may blossom,
without that.
You will find that some that there's something
that
that people can can also come together. They
they can develop these relationships
without any of that.
There's some subtle,
deep affinity between people, and you don't and
they, you it cannot be explained.
You would see people connecting, and and it's
it's not explained.
It you cannot explain it,
in terms of appearances or in terms of
what the person has,
or some sort or attractions. There's something else.
You can feel it.
And he's saying
and it is usually because of similarities
between the 2 between the 2 individuals.
You will have some sort of similarities. Well,
or something internally
similar.
It might not be externally. You know, once
they, they talk about birds flock together.
A sheikh said he saw once a
crow
and a pigeon hanging out a lot, you
know, moving around together. And he was astonished
that this is the birds flap together. This
is these are 2. And then he started
to wonder, and then they when they
before they flew off, both of them had
a limp.
So they both. He said, so there's Shaba.
There's some similarity between the two that that's
why they've they've become companions now. So but
anyway,
in relation to this subtle
internal connection
between between individuals,
Rassoulas salallahu alaihi wa sallam said that this
this deep seated connection that draws people together
into friendship and closeness,
this is a natural attraction
between similar souls or souls that have met.
And this is explained in
the souls that have met prior to coming
on Earth.
And this is explained by Rasool Allah Sallallahu
Alaihi Wasallam who said, al arwahujunudumujannada.
That the souls are like marshaled troops. When
your troops are marshaled, they stand next to
each other. So the ones in a distance
are distant. The ones next to each other,
they recognize each other. So he said that
the martial troops who recognize one another
there
will have an affinity here. And who is
distant there will be separated here.
And those martial souls meet as though,
meet and it is as though they sense
each other in the ear. If yeah. There
there's,
you will feel a connection.
And so far so much so did some
of the scholars.
He
said, that some of the scholars say
that Allah has created the souls.
That he's he's he's
split some of them into 2.
So those 2 souls when they and he
makes them,
do tawaf,
circumambulation around around the
the throne.
And those 2 that meet there will recognize
each other here
and
continue the relationship. And this happens a lot.
An interpretation that's that this happens a lot
in marriage is that a person meets someone
and they you feel like we're we're, you
know, they talk about soulmates.
That is how they explain it, that you
feel a a a husband and wife feel
like they know knew each other
even before they got married.
So sometimes the souls can connect,
in such a way.
And there's a hadith hadith reported in Muslim
also by Imam Ahmed and by Imam Bukhari
in his, Adab al Mufrad, his
That the souls of the believers may meet
from a distance of a whole night and
days travel even though they have not met
each other. That the souls may meet. There
there may be some connection, some affinity between
it.
So this is there there's a deep kind
of connection that that is rooted
in in our
in our time,
prior to our existence at Earth. As the
example,
one example is that, you know, there used
to be a woman
in
Mecca,
in time of,
the the Sahaba over. She and they knew
her. She was a very jolly woman and
she made people laugh all the time. She
was very, humorous when she she had a
very high sense of humor. And people would
laugh. She would make people laugh all the
time. And then there was a woman similar
to her in Madinah. They didn't know each
other.
No one knew.
And she used to also make people laugh
in Madinah. So the one from Mecca visited
Aisha Radi she visited Madinah. She she came
to Madinah, and
she came to visit Aisha
and she said,
so where are you staying? And she said,
I'm staying with so and so. And it
turns out to be the same it's the
woman that was exactly like her. And in
response, Aisha
said said,
that's
Allah has spoken the truth, and the prophet
sallallahu alaihi wa sallam has spoken the truth
that
that souls that are similar to each other,
they're they connect. So you can connect from
a distance, and sometimes you you would go.
And there's another,
hadith where,
Rasool Allah, salaam, said that that, you know,
if there's a, a 100,
if if in a masjid, this is a
it's
it's
an.
So we're not,
completely sure about the,
the rewire about the the senate, but it's
it's asked it's it's in in the ahiyah,
Imam Ghazali ascribes it to Rasool Allah SWAMI.
He said that,
He said that, He said that, He said
that, He said that, He said that, He
said that, He said that, He said that,
Right? And there's one one believer,
He will go and sit next to the
believer.
And he said,
And if there's a a 100 believers and
a and a hypocrite enters, he will go
and sit and and only one hypocrite, he
will go and sit next to that one
hypocrite. You will find that happening. So so
that's the attraction he's talking about. So he
said,
and this love, this connection between people
is That this is not love for the
sake of Allah. All of these that we've
just talked about, these are not love for
the sake of Allah.
That this this is something that is that
it,
connected to the soul, connected to desire, connected
to tawba, to your natural inclinations,
to that infinity, to your history in, of
your soul. But
it is
imaginable that this can happen for people who
don't believe to believe in Allah as well.
They this is also there.
So he said,
But if it's if the motivation is correct,
then it then it will be,
praiseworthy and the and the reverse, vice versa.
And
so he's saying, well,
Yohimbahu
Leanele, I mean, who mean the tihi, reala
the tihi.
That
he's the second category now, that was the
first category that that you love for
themselves. Love love for a person for who
they are. But then you might love someone
for something for for a reason beyond that.
Something else.
There's a means you you love.
And the means to a beloved is beloved.
Right? Means.
So whatever is loved for the sake of
meeting something, then that that love that means
between it. So he says,
the path to the beloved is beloved.
And this is for and for this reason
that people loves love gold and silver, we
you cannot eat. If it if there is,
a famine, then you can have all the
gold and silver and you will you will
not be able to benefit from it. You
love it for what you can get, which
is beyond that.
What what so that's a means through it.
So
okay. So
And then there are other things that you
can love. You can love, like a person
that tell me is your study.
If a if a student loves a teacher
who is giving him knowledge,
but his purpose of knowledge
is to impress people, then that's a dunya
reason. He said because then he becomes a
Wasilah wasilah Toni
said so that he may gain station. He
gained he gains he he's learning. He's getting
a lot of knowledge
from this teacher, so he loves the teacher,
but that love
is
for a worldly purpose because he wants to
get he wants to to to get acceptance
with people. He wants to earn station, and
he wants people, you know, you if you're
studying even knowledge of Deen, but your purpose
is to become famous or or to get
position and to to get leadership or to,
become famous on the on the Internet, then
that is a dunya reason. That is not
a that that doesn't fall on the hug
mum fillah.
Even if you love someone who is teaching
you Quran.
Then the 3rd category is love of someone
in themselves but for an ulterior motives that
is not worthy. And that's the that's the
3rd category.
That you love someone.
It's also an ulterior motive. You love someone
for an ulterior motive.
And this is the key. That the ulterior
the the the ulterior motive,
it does not
connect to something of this dunya.
It does not connect to the worldly to
a worldly fortune.
Yeah.
It is it is to something in the
Akhir.
It is something in the hereafter.
This is clear. There is no abstruse nature
of this.
That this is like a person who loves
his shaykh and his teacher because he's bringing
him towards something that brings him closer to
Allah and closer to Aqsa.
Closer to benefit. Fa'adhaminjumlatilmuhibeenafillah.
This is the
these are the peep these are the
relationships that are on the basis of
love
for Allah. Love for the sake of
Allah.
For the teacher who loves his student
because that student will then
that teacher also that teacher loves his student
because he is gaining the position of teacher
for the benefit of the akhirah, and that
person will become sadaqah jariyah for him, a
continuous charity for him. So so so it
is,
it is also
and and then this goes on. Then you
can take this now
further and further deep into anything that is
that has this relationship. So he's saying, Yajimar
Uddhayfain, a a person who may want to
feed people for the sake of Allah. But
then he has a cook that that cooks
the food. So he loves the cook because
the cook is cooking the food and helping
him with with the feeding for the sake
of Allah. So it's connected.
He said, and so it is for.
The, the one who takes the charity,
and the one who says,
scholar who the one who he loves, the
one who helps him to wash his clothes
and who to cook his food and and
and freeze freeze up time so that he
can study knowledge to get close to Allah,
then that is love for Allah.
So it is not a condition of love
for the sake of Allah
to love nothing else in the Dunia, to
love things in the Dunia. But is
of course, the the Dua of Rasool Allah
Sallallahu Alaihi Wasallam is he's saying that the
salawat
that is Amiral
Ambiya salawatullah
alayhi him,
that or to
to make this dua.
Oh, Allah grant us good in this world
and grant us good in the next. But
the criterion is there's a criterion attached to
it. And that criterion,
That every love
That if that love
will not be possible
he said this is what you have to
understand.
The that every
love that you have of this sort,
if you did not have belief in Aqira
and Iman, it would not be possible.
So if you attach that criterion
and you find that it is still possible,
then it is not love for Allah. It
is the one or if it's if it
it cannot be intensified
because of the love because of the love
for Allah, then it is not. For wahubunfillah.
As long as as long as it is
wujud, its existence is dependent on the belief
in Aqirah and the belief in Allah, then
it is love for Allah. And
the and every intensification
of that love.
That increase will not be without the belief
in Allah.
Now
it's
there's a 4th category now. He says, well,
that you love for Allah
and in the religion of Allah. Now that's
a deeper one.
That he's not gaining any there there's nothing
other that is connected to it. He he's
not gaining from it a knowledge
or
any,
benefit,
any any
action through it
that is beyond it. It's just love.
This is the highest level of love.
And it is the most subtle and the
most abstruse. So this is the complex one.
And this is also possible. For
that
verily
of
the effects of love, of true love,
and
that of the effects of true love is
that it transcends
the beloved
to everything that is connected to the beloved.
Everything that pertains to the beloved, it transcends.
Even
from a distance,
from an
that if you love someone
with an intense love,
ahabba muhibbal insan, you will love the person
you will love those who love who who
love that person. And this is what Rasoolullah
sallallahu alaihi wa sallam said, ahibbuni lahu billahiyeyaa.
That love me for the love of Allah
towards me.
That the beloved of the beloved is beloved.
So
that is so he's saying,
you love those who love him.
And he will love those who praise him.
He will love
and he will love those who
who strive to please his beloved.
And he's quoting here one of the scholars
who said
he he he said this. He said,
that if a believer if a believer really
loves a Mu'min
intensely,
we believe we love his dog.
So he said,
and he said, it is so.
And if you look,
the that there is
this is confirmed
in
the
life and the situation
from the experience
that we know of people of the great
romances, people who people who who fell in
great love, in deep love
with their with their beloved. We know this.
And
even
the poems in the poems of the poet
of the poet, you you would find you
would find this,
clearly articulated.
And this is why
that you would find that the that the
clothes of the beloved is kept in order
because it's connected to them. The devil keeps
the clothes and hold the clothes and touch
the clothes. That is love. So
it it reminds us
who he loves his
his his neighborhood and his his street and
and his neighborhood.
This is, you know, the the story of
Leila and Majinun. So he's saying here that
he's quoting
what,
Bani,
Kaisa
Kaisa Bani Amir,
said.
He about Leila, he said,
He said, I pass I pass through the
dwellings of,
the dwellings of the the dwellings of Leila,
and I and I'm I kiss the door.
I I kiss the walls and the fences.
I kiss the the walls and walls and
fences.
But it is not the love of these
fences and walls that fascinate my heart.
But it is the love of the of
the one who dwells within these walls.
So that it's the connection.
So
for Ethan so he said, therefore,
That's
it. That we we know from experience that
the love of the beloved
transcends
to everything that that surrounds them and connect
connects to them.
And this is from this is particular
to an intensification of the love. So if
you love Allah so he's saying for aslul
muhabbatilayatfi,
not just love, but intensification of the love.
And then the love will
spread that transcendent
of the love. It will spread. The spread
of the love will be in a to
everything.
But that same strength of the love will
dictate the strength of the spread and the
extent of it. So if the love is
extent if the if it's very strong, then
it will straight it will stray. You know,
there's a story that,
a group of people were praying in the
forest and,
Kais, the same person walked past and walked
on his mulsallah in front of them and
they were going. And
then, and they were praying. So later on
they caught up with him in the forest
and they said, you know, we were praying
and you walked right in front of us.
And he said, oh, subhanallah.
Did you see me? He said, yes. I
I saw we all saw you. You were
we walked right in front of us. And
he said, and you are praying to your
beloved and you saw me? He said, yes.
He said, I was going in search of
my beloved and I didn't see you.
So that is
the level of,
love that can can develop for yaku and
Faiza. He said,
and so is the love for Allah.
And if it if it if it strengthens
and it dominates the heart,
That
it it gets it gets to the corners
of the, of the heart. In all, it
take takes over the whole heart.
Then it extends to everything else.
That everything else is connected to
That when a person loves someone, he loves
he loves their actions.
And he loves their writing, and he loves
their actions.
That when
a fresh
first pluck
of grapes were brought to him or fruits
were brought to him,
that he used to take it he used
to take it and put it on his
on his eyes and give the the
first bunch of
of fruit that came, he would put it
close to his eyes and and touch it
and say and say
that this was recently created by our Lord,
by Allah. That that this has close connection
because it is it has just come from
Allah, and he put it on his eyes.
This was one of the practices of the
prophet sallallahu alaihi wa sallam. So that hope,
that is the love that Allah transcends
to things around. You would love you would
love your Muslim brother. You would love
And the love for Allah can sometimes be
in sincere hope in his promises.
And the bliss expected in the hereafter.
And sometimes, it is it is due to
the love of his previous favors upon us
upon the lover. And
and sometimes,
it is for the love purely for Allah
alone and nothing else. And was
and and this is this is the this
is the and this is the subtle and
highest degree of love, but that is, of
course, a discussion for another time. He's saying
that
where where to add that is at, if
this not if this not if this love
gets to that extent.
He said it way it this love can
also extend to such a degree that it
will transcend
everything, and it will it will it will
include
the reduction
of the sense of pain. The reduction of
the sense of pain. That a person may
be whatever situation you're in, you that the
love will cover it. You know, the Sahaba
who got stabbed, he they were trapped and
they they they they tricked them and,
suddenly someone stuck a spear right through him.
He went to teach them Quran and they
stopped. This this great Sahabi
Haram ibn al Khan stabbed him through his
back and the Arab the the spear came
through. And he knew he was going to
die and he said,
Fustu that that I I have won. I
I have succeeded.
I I swear by the Lord of the
Kaaba I have succeeded.
So even the pain of that because he
love he's I'm meeting my Allah now. I
mean, that that word was so powerful that
the man who stabbed him went went around
asking how could he say he won? And,
eventually,
that word, that sentence
brought him to Islam. He became Muslim, the
man who stabbed him.
Anyway,
That if the love of Allah has strengthened
in you, then it will faster. It will
create in you a love
for anyone
who is
involved in the worship of Allah with knowledge
or with action.
That it will it will foster in you
a love for anyone who has a care
a characteristic that is beloved to Allah. It
will it will foster that.
A person has an Adam of shah following
the sharia.
Sharia. There's no true believer who love Allah
and loves and is believe believes in the.
If that person is told about 2 to
2 people,
is told about an, a scholar who is
pious, a pious scholar. We did not meet
somebody in the past. And accept that, an
inclination will develop towards that person. An inclination,
a love, some appreciation.
Some connection will develop there. Even though there's
no there there there's no physical meeting and
and vice versa. If they are told about
someone who is,
you who who who is the opposite, who
is Farsak,
You you know, a person who is jahil
Farsak, a person who is ignorant and sinful,
then a distancing will develop in the heart.
They will not want that. And this this
is a so
he's saying
that this is a love for Allah and
in in the religion of Allah. In Allah,
you're loving for Allah, and there's no connection.
There there's nothing to be gained,
physically gained from from it, except that that
love
transcends to everything that is connected to Allah.
The love of, the the the love of
someone who is practicing, the love of someone
who has iman,
the love of the creation of Allah, all
of that will will
intensify
depending on the intense love you have in
your heart for Allah. And that is that
is where Habun Fila,
the highest level of it. So that's level
number 4. So in conclusion,
love for each other
may be for natural reasons.
It may be
for that subtle mysterious reason rooted in the
souls and in similarities.
Or it may be for ulterior motives, ulterior
worldly motives.
Or it may blossom
through
our iman and akhirah and love for Allah.
And the love for Allah can intensify and
transcend
everything pertaining to Allah.
Like love of the walls of the city
of the beloved.
So may Allah
grant us true love
and the love of all things, beloved to
him. And to love your brother and your
sister
because you believe
they are Allah's creatures.
And that Allah loves their faith. And that
Allah loves their sincerity.
And that Allah loves their worship. And that
Allah loves
their taqwa and that Allah loves their good
deeds. And Allah loves them because they are
his creation.
For to love someone for the reasons
and for the reasons connected to Allah, the
things that are pertaining to Allah,
then that is the love for the sake
of Allah.
And the reward for such love
is the honor of sitting on pulpits of
nur, pulpits of light on the day of
judgement.
You know, as we learned last week where
Rasool Allah sallallahu alaihi wa sallam said,
that the one who takes someone as his
brother, his real brother,
for the sake of Allah,
Rafa'ahullahu
darajatunfiljannati
layanaluha
bishayim mina'amalihid.
That whosoever
makes someone his brother for the sake of
Allah,
Allah will raise him to a status in
Jannah
that cannot be reached
by any other deed.
That is the that is the bounty. That
is the that is the reward for it.
So may Allah, subhanahu wa ta'ala, grant us
tawfiq and grant us the will and the
opportunity
to seek these rewards in brotherly and sisterly
conduct with one another.
Let us pray.
Oh, Allah, we ask you of your love
and the love of those who you love.
Oh, Allah, grant us your love and grant
us the love of of everything you love.
And grant us the actions and the deeds
that take us to your love.
Allah. Oh, Allah. Make us make
our love for you greater than the love
for ourselves.
Wa'ali and our and our families.
And of cold water.
For today's lesson, kendallab,
very important lessons to take from there, and
it shows us that love is an inherent
part of our religion, and it's important to,
not to dissociate
that side, from from our tradition.
So may Allah, and he was to love
one another what is sick. Yeah. And may
Allah accept it from us. Inshallah,
we'll continue next week, same time.