Suhaib Webb – The Way Of Worshipers (Fifteen) Navigating The Dunya (temporary world)
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AI: Transcript ©
So Imam Al Azari is discussing a text
here
that centers our life on worship and as
I said earlier
Allah Subhanahu Wa Ta'ala not only talks about
worship in the Quran
but he also commands it and that's something
very profound. When something is discussed and then
it's commanded
this means it's
it's important. Right? And, of course, worship is
the key to our salvation,
worshiping Allah alone.
As the Prophet said to Sayid Namu'az radiAllahu
anhu in the hadith related by Imam Muslim
that the right of Allah upon you is
that you worship him without any partners.
This does bring up a very important question
that I've
been receiving more than in the past and
that is what if somebody was Muslim
and left Islam? We ask kalal Barafi'ah
And left Islam and committed shirk.
There are some people that have told them
Allah will never forgive them,
and those people I'm sure they're well intended
because it is mentioned
in Surat Nisa twice in Allah
Allah forgives all sins except shirk.
However,
the application of this verse
we have something when it comes to text
that people should realize. Number 1, we have
what's called the Nas, the text.
Number 2 is what's called tafsiron
nas, the understanding of the text.
And the third component of a text is
what's called tatbircon
nas,
how you apply a text. This is very
important
and that's what people are trained to do,
right, when you talk about scholars this is
kind of the frameworks that they come at
verses with. So number 1 is the text
what's called nos,
number 2 is called the part the 3
parts of the text
Tafsiramnos,
the proper understanding,
Tathbiyikonnos
in the application
and when we look at these texts and
we see the understanding of the Sahaba,
this did not mean
that Muslims who fell into shirk or apostasy
could not be forgiven.
None of the early Muslims
ever said this.
So here's someone, they have the text, but
they don't have the tafsir of the text,
and then their application is wrong. So I
want you to remember something very important in
the age where
it's largely meme based
literacy,
is you can have a text
but if the understanding of the text is
wrong,
then usually
the application of the text is wrong.
So here we see that. We look at
the majority of what the early
Muslims have said and also what is clear
from other verses of the Quran
that Allah Subhanahu Wa Ta'ala is not going
to forgive on the Day of Judgment
those who committed shirk.
But whoever repents, Allah Subhanahu Wa Ta'ala
mentions clearly in the 25th chapter of the
Quran verse number 70
Whoever repents and does good,
then they are those
then Allah will change their evil for good.
So God forbid somebody may leave Islam because
it's a lot of challenges out there nowadays.
Instead of castigating that person and pushing them
further away from the religion,
try to bring them back and one of
the worst things you can tell them is
Allah will never forgive you.
Why would they ever come back and the
Prophet
Sallallahu Alaihi
Wasallam, he said in authentic hadith
that the believer is like a horse, Arawahu
Imam ibn Majah, who escapes and eventually comes
home.
This is very important.
So Saydni Imam al Qazari now takes us
on the path of worship
and we remember that the first obstacle he
talked about to worship was what? Knowledge.
The second obstacle, which we spent a lot
of time talking about, was repentance.
And now we've reached the 3 kind of
major or 4 major things that prohibit a
person from worship,
Living a life of devotion.
Number 1 is dunya, the temporary world.
Number 2 is al khalq, people.
Number 4 is Shaitan
the devil
and number 5 a nafs, number 3 sorry
is Shaitan excuse me and number 4 is
nafs,
our soul.
So in this part of the journey as
we talk about the Akabat
to worship
we're going to note
that
dunya
people
and then,
Shaitan
and then the nafs.
And And what we started to talk about
last week Alhamdulillah
as we meet every Tuesday evening insha'Allah
at this time 6:30 pm Eastern
is a dunya.
And you'll remember that Imam al Ghazali mentioned
that the the key to disciplining the dunya
we know that this is what the Prophet
feared for us. In Namah
Ahaaf, he said the thing that I fear
most for you
is loving this dunya.'
We know that the Prophet Sallallahu Alaihi
Wasallam, he said to the companions, this hadith
also I believe is written by Imam Ibn
Majah.
With a good chain, I believe I believe
also Saytan imam is Tiramudhi.
That the prophet
said, how will you be when all of
the nations of the world come together to
feast on you?
And then the companion said, is it because
we'll be small in number?
And the Prophet said,
no, no, no,
your numbers will be vast like foam on
the ocean.
But there will be two reasons why this
happens,
Hudunya
loving the temporary world
and hating death.
So Saydna Imam
Abuhamad
al
radiAllahu anhu,
he now talks about the remedies
for the disease that the Prophet feared for
us the most,
is loving dunya.
And it's important to note
that there are aspects of the dunya that
we we have to love, that we should
love out of our fitra.
That's why the hadith of the prophet
that none of you will believe to you
love me more than your children and your
wealth. The ulama said this is like a
hyperbole because that's impossible.
It's impossible. But the prophet is presenting this
kind
of this is the height, this is the
standard, this is, you know, like the epitome
of it.
And also
there's a hope of dunya
related to religion.
And as Imam Abuhamad
al Qazari, Rahim Muhullah talks about in
and Imam Ibn al Jawzi he talks about
this in Saydul Khatir,
that loving dunya through the use of religion
is the most deceptive,
difficult challenge
that anyone can deal with, because they think
they're doing good.
And the prophet said,
2 hungry
wolves
let amongst a flock of sheep
will do less damage
than love of fame
and dunya
through religion.
This hadith of sahihe.
So as we talk about Zuhid we're not
only talking about Zuhid
from the bling,
we're also talking about
being somebody who.
Is not using religion for fame or money?
That's.
And he presents this question,
this is where we stopped he said,
And if you were to say,
and the word means to be indifferent.
The word in Ergri is
tarq tusayin zahet tusayin, like I left something.
I'm gonna talk about its meaning later on.
It is a state of mind not what
you have.
Saydna Abuhamad says then, maybe somebody asked what
is Zuhd in this world and what is
its reality?
He says,
He said that according to our scholars there
are 2 type of Indifferences to this world
or
zuhd.
A form of indifference which Allah has granted
you and I the ability
to utilize, bi'iznila.
Because we believe that Allah
the world is based on three things:
the decree of Allah,
the command of Allah, and the choices we
make.
The
decree of Allah
can contradict the command of Allah.
Allah commanded everyone to worship him, but he
has decreed that some people won't worship him.
Allah Subhanahu Wa Ta'ala has decreed that the
people of, has commanded the people of Mecca
to believe in Muhammad
sallallahu alaihi wa sallam Abu Jahl Ma'am alayhi
wa
sallam Abu Jahl he didn't believe in him.
And this is where Muslims get confused about
Qada and Qadr.
They don't realize that the Qada and the
command can be different.
They can contradict each other and that's the
test. Why all these bad things happening? Why
is the world falling apart? Doesn't matter.
You don't worship the world. You worship the
Lord of the world. You don't worship the
ahwal, you worship the raba of the ahwal.
There's something very different here. We're not
worshiping the world and where the world goes,
we worship the Lord of the worlds
and that's different
and that's what it means to worship Allah's
do you see him even though you can't
see him.
So the entire world is falling apart in
front of me, everybody around me is doing
Haram,
but I choose to be with Allah because
I worship Allah
as though I see Him in this chaos
And that's why Ihsaan is the foundation of
this Taqama, wal Ta'a,
and this is the foundation of Tawhid.
And the third is your choice, and we
believe
that Allah Subhanahu Wa Ta'ala has given us
the ability to choose.
This is called cusp.
What am I earning through my choices?
Every day you're born with a choice,
and every day you're born born
with a chance, and every day you're born
with a choice.
Fazuhdoo
Makdooor
is that
indifference to the world that I choose to
live by.
By the guidance of Allah
Allah says,
created you and what you do.
But by his mercy in his rahmah,
He has allowed me to understand the difference
between good and evil.
Allah
Subhanahu
Wa Ta'ala says: We showed you how to
live, you choose
Ahmad Waraykum salam alhamtulla So this is Zuhdul
Makdur and this is 3 parts to this.
Number 1 is
that I do not desire what I don't
have.
And what this means is what I don't
have that that I I can live without.
So it doesn't mean like, you know, the
basic foundations of life, what I need to
establish my life, what I need
to worship Allah Subhanahu Wa Ta'ala, of course
I seek that.
But what it means here
right? That I don't want what I don't
need, like I'm not falling into the court
of opulence.
The prophet said
Sayyidina Muhammad Sallallahu Alaihi
Wasallam said be in this life like a
traveler or a stranger.
A traveler takes very little
with him or her except what he or
she needs
and a stranger will never feel comfortable
till he or she
returns home.
So the traveler is
and returning home the stranger because Allah says
in the Quran
to say to Adam and say to Hawa
Allah didn't say to Adam his wife you
too get out of paradise. He said all
of you because all of us were evicted
from our home and our home is Jannah.
So we are travelers
until Wa'idullah he told Jaa'ul Umur until we
return to Allah.
So the first
is the third
that I separate myself from those things also
that are essential
to establishing a life of worship
and success in the hereafter.
And the third
and the third now deals with psychology.
The first two deal with physical acts. I
live a life of minimalism, I make certain
choices, I live a certain way,
that's in the physical. The third is emotional
and psychological
attachment.
In preferring it over the hereafter.
So the first two which are within the
realm of our
control which Allah has given us.
Allah says about
we established him in the earth.
Just
as
Allah
Subhanahu
Wa
Ta'ala
has
established Zulqurnayn
Allah has established us in a way that
we can make choices.
So the 3rd,
watafriqul
majmoor, wataqulirada
deals with the psychological component because listen,
I can take something from my daughter but
she still love it.
Right? I can take the candy from my
daughter's hand, she still love it.
So I may physically say, you know what,
I'm done with dunya, I'm not about this
dunya no more, I'm pulling away from the
dunya, I'm gonna repent and live a life
of devotion,
but still,
internally,
I love it.
That's
why when Allah Subhanahu Wa Ta'ala talked about
the people of Uhud, he said, min kum
may you read a dunya.
He
didn't say min kum manyahsulu
He didn't say there are some from amongst
you who tried to get
the spoils of war.
He didn't say that. He didn't talk about
the physical. He said there
are some of you who want it
And that's where we stopped last time
on the issue of Iradah,
of our will.
And he says,
And then the the the aspect of Zuhd
which is beyond our control
is the guidance that Allah Subhanahu Wa Ta'ala
will put in our heart.
So once someone begins to pull away from
the dunya and to discipline his or herself
and to pull out from the cult of
opulence
and the monoculture
largely pushed by a capitalist society and this
doesn't mean other
systems of the economy are any better, but
this is what we live and now we
live in a world that says the more
you have this is parallel to the
to you being great.
So when someone begins to pull away from
that for Allah Subhanahu Wa Ta'ala,
Allah Subhanahu Ta'ala As the Quran says, Allah
Subhanahu Ta'ala comes in between our hearts and
it's there that insha'Allah,
Allah Subhanahu Wa Ta'ala will bring light to
our heart
and bring a certain type of understanding to
the heart
that we no longer desire and covet the
world. So our internal
and external begin to align. And that third
component, which is related to the guidance of
Allah, is what he means by.
As I said just a second ago, he
says that the 3 components of where you
gotta work and put forth initiative
is
the kind of, if you will, segue into
the zuhdah Allah will bring to the heart.
Then he describes this.
He says, thus if a person begins to
start to
like pull away from the things that are
non essential
and to separate themselves from the things that
are not essential
to their
establishment of their life
and to worship,
then Allah subhanahu wa ta'ala and they do
this for Allah
and recognizing the recognizing the sacredness and awesomeness
of Allah
and seeking the rewards of Allah subhanahu wa
ta'ala
by understanding and thinking deeply about the deception
and
trials
and fragility of this dunya,
then
SubhanAllah,
Allah
will
bring life to their heart.
If Jesus, someone is typing if Jesus is
Lord, if Jesus is Lord, who did he
pray to? If Jesus is Lord, why did
he eat?
If Jesus is Lord, why did he sleep?
Ain't no true Lord eating, sleeping, drinking, or
praying to someone else.
And in fact, my dear beloved Christian brother,
if you look in your bible, you'll see
that Jesus
prayed bowing
to the ground, Alhamdulillah,
washing before he prayed,
Alhamdulillah,
just like we do as Muslims, Alhamdulillah.
And
if you are evangelical,
there's no way Jesus
could be your Lord because you don't even
accept refugees into your own country and Jesus
was a refugee.
So may Allah bless you insha Allah and
give you guidance.
And Imam Al Khazali says that moment where
the heart is
impacted by Allah's guidance
then that is really zuhd. So now the
psychological
component
and the external discipline are aligned and he
said this is really what is Zuhd.
And this is where we stopped.
And he said out of all 3 of
those,
the most difficult
is
discipline that inner desire for dunya,
the
of the
Muhammad
Saydna Imam Abu Hamad al Ghazari, he says
how many people left
the outer opulence of this dunya,
right but still they love it and want
it from
inside.
And he said that's a difficult situation to
be in.
So he says, mokafahat
shadidam
in Nafsi, like it's not easy.
And he said and this is really the
essence of it all
and now watch what he does. Imam Al
Khazari is going to mention a series of
verses that talk about relationship to the temporary
world, the dunya,
and it constantly
talks about
will.
Will. So Allah subhanahu wa ta'ala says after
Allah Subhanahu Wa Ta'ala
He says
that this dunya,
he says that this akhira we have made
it for those
they do not want. Iradah, we say is
the the statement of the heart.
Kaulu kalb,
right, where I'm really at.
What moves me, the gas that moves me.
So we've made Daral Ahira, the hereafter,
for those
for those who do not
desire,
right, to be lofty in this world.
This doesn't mean they don't desire success, that's
different.
Means
like
So then the imam says,
She said now if you think about the
3 things that we talked about that you
have to work on and I have to
work in and work on it in our
relationship to the temporary world,
that being number 1, that I avoid asking
for what I don't have. Number 2, I
leave what's not essential. He said none of
that is mentioned in this verse. What's mentioned
is
your will
because that's the key to it all.
And of course here he's talking about the
Haram, right, and evil.
He's not talking about the halal.
So he says whoever wants,
right, the produce of the hereafter,
we will increase him or her in that
and whoever wants the produce of the dunya,
we will give it to them and they
will have no share
in the hereafter.
So again,
Allah Subhanahu Wa Ta'ala says,
Whoever
desires
this quick life,
we will bring it to them quickly, he
says
and whoever wants the Hereafter and strives for
it, and then later the verse
that struggle is gonna be is is rewarded.
And Sayidina Imam Abuhammah says all these verses
that we mentioned
are all talking about the will,
the will of the person,
not to want
it, not to covet
Says something so beautiful here. Because maybe someone
starts to feel hopeless like, man, so if
I,
you know, pull away from things that aren't,
you know,
I don't request things that I don't need,
right, I don't seek them, I don't hunt
after
85 pairs of shoes.
Right? We we have people now. We have
celebrities.
We have celebrities that because they're rich and
famous, we think they're good people.
But in their closets are more than 400
pairs of shoes. I'm not saying those 400
pairs of shoes make them bad people, but
it does make the negligent of the fact
that in America right now there's people with
no shoes.
And we see how capitalism as a system
creates a value problem.
And the value problem is that the more
you have, this means that you're a better
person. But that's not the truth, man.
So
opulence and waste
and our, here in America in particular for
Western
American Muslims, we have to be very, very
careful because America is the most opulent, wasteful
country perhaps on the face of the planet.
And
the climate crisis
is largely driven
by these countries like the United States.
Wallahi Adashaykh, Masha'Allah ma'am. Adashaykh
Sheikh Sayy Jibril
who's the brother of Muhammad Jibril and my
daughter is upset,
Masha'Allah.
And Sheikh Syed, Alhamdulillah, I read the Quran
to him in Egypt, right? My mukkarar,
my,
what I had to memorize in in ezhar.
And I remember when we finished every year
back then it was 8 juz. Every year
you had to finish 8 juz and then
you had an exam, an oral exam and
a written exam.
So when we finished, Alhamdulillah, the 8 juz
before the exam,
I bought him some bazbusa.
It's like a sweet, very famous sweet in
Egypt, Masha'Allah.
And, I gave it to him right? Sheikh,
he was like small because I was poor
as a student I was poor.
So I I
I would
you know,
whatever I could afford I bought him.
So I bought him some bazbus.
So like you know the end of our
class I gave it to him thank you
Sheikh like first of all like you're very
busy person very well respected
and just, you know, being able to sit
with you is like
invaluable.
And and then I gave him the gift
and he refused.
So I said why Sheikh?
And he said I don't wanna talk about
it, I know it's a sunnah to accept
gifts but I can't accept money for Quran.
As Shatibi says,
Someone doesn't use the Quran to earn.
I say, yeah yeah, but this is different,
like you taught me, you sat with me
for for weeks, right? Like this is just
a gift, Hadia.
Then he told me
that I do not own a refrigerator
and I do not keep food at night
in my home. Sheik is a single man.
I am I do not keep
anything in storage because I do not know
if I will make it to the next
morning.
Allah Hima told me this man.
So, wow.
Of course that's a very unique person, but
what Imam Al Ghazari is saying here is
that you should not give up hope
if you begin to try to live a
life of discipline,
and you
pull away from seeking things that go beyond
what you normally need,
and from from from
pulling away from opulence. He says,
minfadillahi
subhanahu wa ta'ala and you are from a
more or minfadillah then it is hoped that
Allah subhanahu wa ta'ala will then give you
this Tawfiq
in your heart to
not have the taste for the dunya anymore.
So when he or she begins to live
this life of being aware, just take a
look at what you have right now and
ask yourself
what is helping you
reach Jannah?
Let me look at my life what's helping
me reach Jannah?
I'm not saying I don't have the ability.
I'm not gonna lie. I don't have the
ability to suddenly amputate that.
I don't.
But I can begin to slowly discipline it
and to, to step away from things. And
I remember early on in my acceptance of
Islam,
I, I looked at my acceptance of Islam
as having too much baggage to get on
the plane.
So I had to slowly
remove that baggage.
What was a non essential item
had to go
and I had to make moves.
And this is what he's talking about. He
doesn't mean do this in one go because
that'll break a person and somebody sometimes when
they act out of, you know, kind of
like a cathartic reaction, I'm done, I'm done
with everything.
So that works for a while but that's
the trick of Shaytan.
Shaytan tries to get us to go too
fast, even in our religious growth,
so that later on he'll come to us
and say, see what you did for Allah,
see everything you left,
and then he tries to pull you back
and pull me back.
So here we're talking about step by step,
right, not just a quick,
and this needs fiqh because you might amputate
something from your life that you need.
And that's why the Sufi can never be
free of needing a Faqih.
Because the Faqih is going to say no,
this is haram, this is halal, this is
muba.
This is makru, this is permissible, but maybe
it's not good for you. That's why Sidi
Ahmed Zorok said,
And that's why you have to be careful
of people who talk about Sufism and have
no fiqh.
They have Sufism with no halal and haram.
This is Hawa.
This is just desires.
But as Imam Junaid said, Rahim Uhullah,
Imam Junaid said that the way of Sunni
Sufism
is
bound by the book in Sunnah.
And Sayyidina Imam Junaid used to say
if you were to see a person flying
in the sky do not take Deen from
him until you see how he acts with
the halal
and the Haram.
Sufism is not new age spirituality.
Sufism is about amplifying
and enhancing
our ability
to be more dedicated to the sharia.
So the shaykh, he says
Imam Ghazali says if you start this process
of pulling away from things and and and
stepping away from wanting things that are not
necessarily good for you,
then it is hope that Allah Subhanahu Wa
Ta'ala will guide you and guide me
and
diminish
that tama,
that desire we have
for
the worldly life.
Because Allah is so bountiful
and so generous. You should not frame Allah
as your enemy
and your growth to Allah,
but you should see Allah
as the one who facilitates
these things for you
and loves you to draw nearer to him
and loves to forgive you.
As he says,
Whoever believes and is devout
and establishes obedience,
we will make things
easy for that person.
Then maybe somebody says, how do I do
this? Like, how do I pull away from
the opulence?
Because you think about it, man.
Everything around you is amplifying the dunya.
Everything around you is amplifying
the temporary world
and increasing the mirage
that is the temporary world, whether it's
on social media, whether it's through television,
you name it. And that's why religious teachers
had to be very careful
that they do not celebrate the dunya to
the point
that it causes their followers and their students
to forget the hereafter.
The Prophet sallallahu alaihi wa sallam,
the Prophet sallallahu
alaihi
wa sallam
when he was walking with his companions he
grabbed the
the ear of a dead sheep
to teach them this is the dunya.
So even religious content providers,
you have to be very careful that in
order to be accepted or in order to
to fall into the mainstream, the mainstream doesn't
teach deen.
The mainstream doesn't hold the line.
The line of Islam will be held by
a few,
but when that line
gives in to the whims of the masses,
then it has now sacrificed
the sacred duty that Allah has given it
to remind the Muslims to fear Allah,
and to live for the hereafter,
and to be proud to be Muslim,
and to remember our ancestors
and not to be tricked by the powers
of the world and to realize that there's
no power, no authority, no greatness
equal to Allah
and that we are the followers of the
greatest human being,
Sayyidina Muhammad
Sallallahu
Alaihi Wasallam, and we should never supplement
following him with anything else or anyone else.
There is a 'izzatul Islam.
Warillaahi
lazartujani'ah.
But
if content providers
and religious teachers
begin to fall for and accept
the popular moral current
and the popular understanding of religion,
even amongst the masses of the Muslims,
they will no longer stand in a place
where they can discipline the community.
To be a sheikh is to be hated.
To be an imam is to be hated
by somebody.
You can't make everyone happy.
Allah says every prophet had an enemy because
you can't can't speak the truth except
somebody's gonna be mad at you.
And now we see an ummah that loves
to go to Dubai.
We see an ummah that loves to be
flashy.
We see an ummah that loves to emulate
western ideas of beauty and fashion
and opulence.
And if the sheikh is
acting like that or the imam is acting
like that, how can they call people to
the greatness of the hereafter
if they themselves are drowning in the assumed
greatness of the dunya?
The greatest
heroes of our ummah
and those who accomplished the most in this
dunya
were those who are farthest from it.
That's the reality of this Ummah.
We are an Ummah of Zuhada alhamdulillah
because when you're free from the dunya
nobody can enslave you.
So the Sheikh he says,
What is going to help us
assume that role
is to remember,
the failings of this world.
And its blemishes.
So we should just think like,
how hard do we toil for this dunya?
You know, I learned this the hard way.
I don't like to talk about my past
a lot because
people try to define you by your past.
You know, everywhere I go people mention something
from my past, I don't even know where
they got it from.
But
when I was about 16 years old, there
was these 2 really serious gangsters. I'm not
gonna say names because that's not appropriate and
we know old school people we don't drop
names.
But there were these 2 gangsters from the
West Coast in my high school in my
area that were very serious
money making people. No need to talk about
how. This is in the late eighties, early
nineties.
And they were best friends.
And I actually joined
their gang.
And we thought,
and I was very young, we thought that
these two people were like
inseparable,
inseparable in their love for one another.
They lived together, they had a home together,
they shared fancy cars together,
all of it. Even the same gold chains,
right, they would share what we call dookie
ropes back then. They would share their gold.
Gold plated, all this stuff. And at this
time, you know, I was still
not quite
headed,
you know, Allah Subhanahu Wa Ta'ala hadn't turned
on the light yet.
And then
a few weeks later,
one of them gets shot 25 times. It's
found in the middle of the street in
North Highlands. No one from Oklahoma City knows
what North Highlands is. You know what I'm
talking about. Left in the middle of the
street in North Highlands.
He lived,
he lived
25 times man, somebody don't know how to
shoot.
He lived, Allah had his back.
And there's this massive investigation.
Who do you think shot him?
Who do you think shot him this many
times?
His best friend.
The guy that we thought
was so close to him and his crew,
but the first person to start to shoot
him was the guy that we thought they
were inseparable.
And you know why he shot him? Because
they had
$200,000
cash in the car.
And at that time I realized something at
a very young age
that this dunya is not good.
If it could if it could separate
2 people,
best friends,
leaders of the gang, large gang in our
city.
If it could separate them
to like
ride a die,
oh geez.
And that's why the Prophet Sallallahu Alaihi
Wasallam
he said, what I fear from this Ummah
is dunya
and he says shaitan has given
up that this ummah will ever commit shirk.
The ummah of the prophet will never commit
shirk. The prophet promised
this and the prophet is not a liar.
Those people who say that Muslims are committing
shirk,
they need to study more, they're confused.
But he did say
he, shaitan has not given up on creating
divisions. And what do we tend to fight
over always
is dunya.
So the sheikh is saying here,
Bihammed, if you wanna help create the capacity
to
be disciplined, then I, me, Suhay, he's talking
to me too,
want to create the capacity to live right?
Recall
the effect of this
the blemishes and shortcomings of this temporary world,
and the pain and suffering it causes.
Then he mentions, like, a number of people
have talked about this from in who
If you speak Arabic,
you should remember this.
Imam al Ghazali is quoted some other salaf
who said
Muhammad al Ghazali says that they would say,
I left this dunya because of the small
amount of its riches.
And the abundance of its pain and poverty.
And the shortness of its enjoyment.
And the treachery of its components.
Then he mentions one of the scholars who
said
Then his Sheikh, the Sheikh of Imam Al
Qazari, one of his teachers said, However, actually
in this statement
there's still an unhealthy attachment to the dunya.
The statement that I just quoted.
Because for someone to complain about something means
that they would actually love to be connected
to it.
And someone who leaves something because all of
the people in it are evil that means
that he or she wants to be in
it with it alone.
So Imam Al Ghazari sheikh
about the statement that I just mentioned, taraktudunya
He said,
And here you see something.
He said, no, no, no, no, no, that
statement is not good because in that statement,
actually hidden in that statement that I left
the dunya because because, you know, it doesn't
have a lot of benefit and it has
a lot of suffering and that the people
in are evil. He said, actually that means
that it's not the dunya that's the problem,
it's the things around it that you mentioned
that's the problem, but the real definition should
be I left the dunya because it's the
dunya.
That's it.
I hope I can explain this in English
Ben.
What do you say it is if I
say, I left the dunya because, you know,
there's not a lot there for me, so
I'm leaving because it's not a lot there,
not because it's the dunya.
And I left the dunya because its pain
is allowed. Well, if there wasn't pain there
then you would want the dunya. And I
left the dunya because the people in the
dunya are evil, then it's not the dunya
that's evil, it's the people. So the Sheikha
says,
Allahu Akbar.
He says
Rahimu hola,
that when you say you want to leave
it because it doesn't have a lot for
you, well if it has a lot for
you then you would want it. And if
you said if you left it because the
people in it are all corrupted then you
would love to be alone with it. So
in this statement and in
this definition
there is a problem.
And now we see the sheikh of imam
Abuhammed,
he's looking at this from a deeper psychological
perspective. Walqawu
bayilwafihi
maqada shaykhuna
rahi mohullah. Listen to this everybody.
Wallahi,
you should get as many people on Instagram
as you can now.
Wallahi, listen to this definition. When I read
this definition, I realized I have a lot
of work to do on myself.
I have a lot of work to do
on suhayb.
Listen to the definition that he says, he
says,
and this is the sheikh,
and the proper
statement that should should be said about all
of this,
what is correct in this regard,
What is correct in this regard, he said,
is this definition.
That the dunya is the enemy of God.
Imam al Ghazali said the correct definition is
this,
that the dunya is the enemy of Allah
and you love it, suhayb you love it.
May Allah forgive me.
And is there anyone
that loves
something and loves its enemy at the same
time?
Is that possible?
So when he was criticizing, just to repeat,
the definition I think we're breaking the Instagram,
Masha'Allah.
We're breaking the gram for rabul annam.
Sheikh, he said
that
or to talk about the reality of dunya
or those things we mentioned and then he
says, no no no that's not correct because
the definition is centered
around what's in the dunya, not the dunya
itself.
But the real definition,
the correct definition should be
He says that the dunya is the enemy
of God.
And you love it, you love the dunya.
Woman ahadanabgada
adwuhu and how can anyone love
something and then also love its enemy more
or less is the meaning?
Wal fasari waltaleshi
walnafed
a1nifed.
He said, yeah, he said, think about the
end of dunya. What is the end of
dunya like? It's rotten to the core. Have
you ever seen the corpse?
You wanna understand
how death is? Every morning smell your breath.
Imagine
if you're dead for an hour how your
breath will smell, how my breath will smell.
Have you ever smelled a kadafra being cut
open?
That's why Imam Al Busti said
Imam,
al Busti, he said you serving your body,
you're just like going crazy but eventually it's
gonna break down.
He said but in reality
that the dunya, I'm gonna just give a
rough translation, is incensed with filth.
And decorated with pollution
and only a negligent person would fall for
its external beauty.
In reality,
and only the intelligent people will be away
from it. Fa'ilukheelah.
Now Imam al Abazali brings up another question.
Fa'malhuk muzuhdi fi dunya.
Maybe somebody asked,
what is the,
what is the ruling of being indifferent to
the dunya?
What is the fiqh of it?
Yeah, I think Instagram is breaking because Masha'Allah
a lot of people jumping on thank you
and my mother in law's, everyone make dua
for my mother-in-law look, She's so
nice. We got
smoothies, but you know
yeah.
Maybe somebody will ask, what is the ruling
for being indifferent to the dunya?
Uhuwa fardun nafl. Is it fard?
Is this something I have to do, nafl,
or is this something that I voluntarily do?
And now we see Imam Al Ghazali
sintering tasawwuf
on fiqh. This has to happen
because tasawwuf
without fiqh
leads to,
lax and
negligence.
And fiqh
without the sowuf
leads to harshheartedness
and a lack of empathy.
So that's why some of the salafs used
to say, Imam Malik, he didn't say this.
But some of the early people used to
say,
Right? Whoever
whoever
that person is gonna have a harsh heart.
And whoever has Sufism without fiqh
then that person is gonna be lost.
Imam Shafi used to say, Sofiyin
wa Fakihan
Fakun Laysawah Hayden.
Said, Nashafi say, don't be a Fakih or
a Sufi, be both.
Because the faqih without
is gonna be harsh hearted,
never tasted taqwa
and that's an ignorant person.
This is the the problem now of shallow
knowledge.
We see someone in Arabic saying the majority
of people of Tasso of are Bida. This
is nonsense. This is propagated by the Saudi
state in particular at a time when it
wanted to remove Sufis from Saudi Arabia as
a government. This is just a historical truth,
what they've changed I guess now from what
I've heard,
but they removed
the mottasawifa
and they justified
doing so by calling them bida. But this
is nonsense.
I encourage anybody, anybody to go and read
history.
Go and read history. If you don't read
history for yourself it becomes his or her
story, But don't fall for this nonsense.
Somebody asked what's the ruling of Zuhid in
Dunya?
And also,
one more thing I wanna say, I see
also someone saying Wahhabi is this, listen, this
is not a kindergarten class.
We don't call people names in this class.
If if you wanna call people names there's
a kindergarten class. You can find it anywhere.
But this is a class for people who
wanna learn and be better people and want
to heal the ummah. You throw on names
and terms and this is not gonna bring
any healing to people.
So again, just to say this because we're
going to 8 o'clock today for NYU people,
I do not welcome name calling,
belittling,
ridiculing.
There's no noor in that.
There's no nur in any of that.
You can be constructively critical,
Allah bless you. But I'm not I ain't
about it. I'm not about that. I'm not
about that at all. And, insha'Allah, may Allah
forgive us. But this is a class for
people who are mature, People who know how
to act. You wouldn't do this in a
classroom.
I like to tell people act in the
comments box
like you would
act
in in person.
Ain't nobody gonna stand up in the in
the classroom like,
Ain't nobody gonna yell that in the classroom.
And my brother I know you're passionate and
I understand where you're coming from. Wahabis,
Wahabis, you ain't gonna do that in the
classroom.
So act
uh-oh, we have a special guest.
Mashallah.
What's going on?
Looking for water.
Water? It's in your hand. There's water right
there in your hand.
That is a smoothie.
That's a empty glass.
So for those brothers and sisters,
who wanna come in and yell and call
people names and all that and attack Shia
and Sunina, you're in the wrong classroom man.
You're in the wrong place, bro. This ain't
this ain't this ain't the kid, this ain't
the sandbox, man. This is not the sandbox.
You're in the presence of people who know
and you should act like that.
And the people who know should act as
though they are in service to the ummah.
That's it man.
Shaykh he says what maybe someone asked what's
the rule
of Zuhid like, do I have to leave
this world, how do I do it? He
said,
The Zuhid falls into 2 areas, number 1
the Halal and the Haram.
Well Haram Fahuwa Fil Haram Fard. So suhid
from the haram is fard.
So I'm indifferent to evil.
I I do not engage.
And in fact the opposite I push back
against evil, I call to truth.
So I'm zahid from the Haram, this is
farut.
And to be away from things that are
halal is
it's not
fun.
Allahu Akbar.
He says, as for the things that are
haram
that, you know, are going to compromise our
obedience,
our indifference
from those things which are forbidden
is like our indifference
in staying away from
meat which is forbidden
meat which is forbidden. So you think about
it in the Quran,
Allah Subhanahu Wa
Ta'ala
says
And the Quran allows us to allows us
in in the face of death, the threat
of death to eat from haram,
to eat from haram. However,
however,
there's an axiom that we need to understand
here, when he says
The sheikh is saying that our
zud with haram is like our zud with
haram meet.
The only time we approach Haramit is in
the face of the threat of death, and
we have a very important axiom that says,
adoroyed
to be who.
That the forbidden
are permissible
according to the amount I need to protect
myself.
Told, excuse me. It says aduriya
to behulmahzorati
be makaderiha
which means that the necessities
allow
the haram
according to how much is needed to protect
that that necessity.
So like if I'm dying, I can throw
down on some bacon
if it's gonna sustain me. If I'm
stranded on an island for example and there's
only pig, I can hunt me some pig
and that's the only thing I could eat
but I can only use as much as
I need to survive. The axiom is very
important. Adorariya
to behelmadorat
b'makhdariha.
So the Sheykh is saying
your Zuhid from the Haram should be like
that.
Wa'amazudufil
As for Zuhid from the halal
He says but according and I don't wanna
talk about Abdel analysis,
long term terminology we need to study, but
according to the righteous people,
they treat zuhid from the halal like they
treat zuhid from the Haram.
And they take from the hara'a only that
which they need.
So for them,
for them, for them,
right, they treat the halal like the forbidden.
That's a higher level of
Well Haram wa Indahumdi Manzilatinari
Layakturo
be bury him They
said as for the Haram to those righteous
people, they treated like fire,
like the fire.
They have,
they have nothing to do with it
and they have no intention for it.
And
this is the meaning of the the second
component of
That internally the person has
pulled away from the delights of this world,
they have no longing for the delights of
this world,
and
they even treat the halal
as though,
you know,
it can cause them problems.
Then he meant, as we finish now, he
mentions a very important statement.
Fa'il kot, if you are to say: kefayumkinwaan
tasira dunya fi shahawatiha
waladhatiha
alajiba
If you were to say how could the
dunya ever be like this to me, man?
I
love Sephora.
I love the mall.
I love getting lost in the Amazon,
not the jungle.
I love my phone.
I stood in line for hours for a
ps5 but I can't pray fajr.
I love it,
I love cars.
How could the dunya ever be like this
to me?
Its pleasure
is our pleasure.
And you know
its reality is our reality.
Sheikh he says,
know that the person that Allah has truly
guided
and that person, listen to this as we
finish today,
that person truly understands
the dunya, I wish I was like this,
and
its filth, it's
intrinsic
evil
and filth.
Then dunya will be like that to that
person.
And he said the only people that have
this kind of objection
and find this incredible
are those people who truly covet this dunya
and are blinded by the dunya,
unable to see its shortcomings
in its
disgusting,
corrupted
reality.
So he says, listen to this man, this
is dope and I'll finish. And again, for
everybody watching, listen man,
I'm I'm the most in need of this.
So by no means am I here like
I'm some kind of special person who
has this unlock.
I I don't,
I got a lot of work to do.
Says wasa'adri bullakamathalalizarik,
I'm going to give you a parable that
will help you understand this.
What is it that will allow us to
to operate in the dunya properly?
What is that variable factor? He says, fatlem
He said a parable for this is like
somebody who cooked Chabees. If you're from the
Khaleed you probably know it as Chabees.
The example of this is like someone who
prepared Habis. Habis,
I'm just gonna say this so people here
can understand it, oatmeal or grits although that's
not what it is but nobody here probably
knows what is habis,
bisadyan.
Whoever you know cooked and baked
Chabiz
right
with all its proper ingredients.
With
sugar and all its other ingredients.
And then put in it some poison.
So whatever your favorite dish is, Imam Al
Ghazari says imagine
somebody is preparing your favorite dish, maybe it's
gulab jamun, maybe it's harir, maybe it's fasanjoon,
maybe it's biryani. If you're the American convert,
maybe it's brisket.
Not Habis
as in slang. Habis,
this is slang from Habis,
Habibi.
Pay attention. Habisaw.
Bisad
does not mean that.
Habis is a dish. You can search it
online.
It's made out of flour,
super heavy and that's not the point anyways
but nobody here is saying
Habib
na.
So somebody makes a nice dish whatever your
favorite dishes
and they put in it a little bit
of poison.
That is deadly.
And
you
saw
that.
And someone else didn't see it. So you
saw the person that were making your favorite
dish, you were excited and then you saw
that they put that poison in it and
someone else didn't.
Then
They put that dish in front of you
looking
good man, looking
perfect,
5 stars.
For Rajuru al Levi
absaram
juril,
for the person who saw that poison
put into that dish, what do you think
they're gonna do?
Are they gonna eat it?
Are they gonna eat from that dish?
There's no way if you saw someone pour
poison in food, no matter if it's your
favorite food, you would never touch it.
You know what that's called when you don't
touch it? Your zahid,
Allahu Akbar. Look at Imam Ghazari, he said,
this is how you know because the prophet
told you there's poison in the dunya,
there's poison in the app store, there's poison
online,
there's poison
in this dunya.
And because you have Muhammad
sallallahu alaihi wa sallam,
he told you
that. So how would you act then?
He says
There you go, and he said, this is
how you should think about it. That individual
who saw that other person put poison in
the food, that food is going to treat
it as though this
is,
I ain't touching it, I don't want it
on my table, I don't want it in
my house, if someone said that dish has
poison would you even allow it in your
house?
Would you even allow it in your home?
Of course not, you throw it in the
trash, that's
being
zahid.
And would you be, would you be,
would you be
deceived by the beauty of that dish?
Even if you know that person, they put
that poison in the dish but they decorated,
what at it looking good?
Would you be deceived by its beauty? Would
you be deceived by its shine? Would you
be deceived? Would you be blinded by the
bling?
No.
Because you know there's poison in it.
But as for the person who didn't see
the poison put in that favorite dish of
theirs
and the dish was presented beautifully and nicely,
Masha'Allah,
Celebrity Bake Off,
would that person be deceived by how it
looked on the outside?
Absolutely.
In fact he said that person will guard
it. Yo, this is mine, this is my
dish, this is my Michelin star,
and he would not be able to be
patient from not eating it.
Lord have mercy.
And they would be amazed by the other
guy, like,
why aren't you
eating eating it?
Why aren't you eating it? The person that
knows there's poison in it, I'm good bro.
The person that has it, they would think
that person is an idiot.
They would think that that person is
insane, that that person has like serious issues.
He said in fact, he may even
chastise the other person
and make fun of that other person for
not participating
in what he does not know
has poison in it. And this is where
we're gonna stop insha'Allah.
And what Imam Al Khazali is saying is
the variable factor that will allow us to
live responsible lives and lives of discipline
is knowledge,
is knowledge.
Knowledge of this dunya as defined by the
Quran
and sunnah. Next week Insha'Allah Ta'ala we're going
to finish hopefully
this section on a dunya, start to talk
about people, and next week we'll be back
in New York City.
Alhamdulillahi rabbilalamin.
If you have any questions, we can take
them. It's almost time for Maghrib here in
Washington DC.
And just a quick announcement, one of our
regular attendees here at NYU,
brother Yuzayedi from Malaysia. Man, his brother joins
all the way from Malaysia.
Allahu Akbar every every week.
His mother passed away today.
So ask Allah Subhanahu Wa Ta'ala be asma'ihi
kulliha walsifatilullah.
Ask Allah Subhanahu Wa Ta'ala by all his
names and attributes to forgive his mother.
To unite his mother with the Prophet Sallallahu
Alaihi Wasallam and to unite Yazidi in the
future with his mother.
And that we ask Allah to guide Yazidi
and his family to be Al Al Haqq
so that that truth will bring light to
the grave of his mother
and blessings to his mother,
Rahim Allahu Ta'ala. Are there any questions here
and also in the