Yahya Rhodus – Knowledge & Wisdom Imam alHaddad #15
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The importance of finding out what is most preferable in life is discussed, including finding out what is most preferable and how it can lead to beneficial knowledge and avoiding harms. The importance of striving for good things to bring about beneficial knowledge and avoid harms, finding out what is most preferable, and being careful in certain times and avoiding risk. The importance of God in bringing people into position of power and the need for a pure heart is emphasized, along with the importance of following guidance and principles in times when risk is present. The importance of following guidance and principles in times when the Prophet's guidance is not met is also emphasized. The importance of following guidance and principles in times when risk is present is emphasized, and the need to be patient and diligent in praying for wellbeing. The importance of following guidance and principles in times when risk is present is also emphasized.
AI: Summary ©
For us to truly know the extent of how beneficial they truly are, but
we prepare themselves to imagine ourselves before Him and have the
proper adult. So we will take at least one Hadith a day, inshallah
every time that we come together for the role ha. And that will
start with this abridgement of the reality of slaughter heme in sha
Allah if Allah blesses us to finish it, and hopefully that will
be able to start from the very collection itself and go through
it entirely. If Allah to Allah extends our life, bunion itallian.
So this first Hadith
in the arrangement is Narrated by Abu Huraira. Abu Huraira is his
that Konya. It's like a nickname. His real name, although there's a
lot of difference of opinion is Abdul Rahman Ibn Sahar Abdul
Rahman even Sahar Radi Allahu Anhu Holla Holla Rasul allah sallallahu
sallam. In Allaha la Yun Dora Isla de San Macomb wa la isla as we
recall, Moroccan young little Isla Kuru Bico wa Malecon.
This is a very foundational Hadith, how we understand our
relationship is to be with Allah Jalla Jalla Allah. Indeed, Allah
does not gaze upon your edge Sam your physical bodies, nor does he
gaze upon your soul, your forms. Rather, he gazes upon your hearts
in your actions.
In Allah, Allah yonder, he does not gaze upon your physical body,
or does nor does he gaze upon your forms. Rather he gazes upon your
hearts, in your deeds. And this is a Hadith that related by in the
collection of Imam Muslim, and one of the amazing stories associated
with the narrator of the Hadith, the great Abu Huraira, who
narrates over 5000 Hadith of the Prophet salaallah alayhi salam,
that he is of all of those who narrate Hadith, the greatest in
terms of number who narrate the hadith of our Prophet sallallahu
sabia Salam, and that we know that the way that he was able to do
that was he was willing to endure the pain of hunger, so that he
could spend the time with the Prophet sallallahu. It bothers me
Salam, because he was from those of Allah sofa, the people that
have the bench who that were, that lived that in a place attached to
the mission of the Prophet sallallahu sallam, and there is a
beautiful Hadith in Sahih Muslim that takes us into the world of
Abu Huraira.
And that, He that is it that they used to say, then he used to say
is that his brothers from the more hygiene those who migrated
This is obviously a good thing if you have a righteous intention to
do so. And he said that also the unsolved the helpers, as they used
to be preoccupied with working and doing the various things that
relate to their financial and that he says that, that Apple Harada
can yell Zima rasool Allah is Allah license be Shiva a button.
And whereas Abu Huraira that used to spend time with the Prophet
solo I sent him and the only thing that allowed him to do so was he
endured that intense hungers intense pains of hunger is how you
would roughly translate that and that one time when he was that
with the prophesy send him one day, the Prophet said, You call me
up so Toba for yet hold them in Hadith shahada, which one of you
is going to fold out his garment his robe that he's wearing and
then take from this hadith of mine these words of mine, so my edge
matter when I started Sabra, and then he that brings that garment
towards his chest for in the hula Mian session in Semia. And then he
will never hear anything that he heard
for basalt tuba that an ally had followed him in Hadith, so that I
will hurt her had a cloak. And then as soon as the Prophet said
that, he said that he put his cloak out until he finished what
he was saying, throw mud Yamato at us already, and then that I
brought it towards my chest. The man is he too bad that he killed
young Shia? He said I never forgot anything after that day.
I never forgot anything after that day. And if you've ever been
around an oral culture, sometimes we forget the power of memory.
We've all been around people in our culture that have good
memories, but especially people of oral cultures that are used to
memorizing from an early age is that we have to realize is that
that main people who narrate these ahaadeeth are the cream of the
crop of the roughly 124,000 companions. How many of them
actually narrate Hadith? And a lot of this, we should think this way,
because this will dispel this myth that oh, they were just people
like other people, no, you are talking about,
of the amount of campaigns actually narrate Hadith. Compare
the total amount of Sahaba is a small fraction. And so you're
talking about ultimately, the most intelligent that those with the
best memories, the most pious, these are the ones that narrate a
hadith. And the same thing goes for the generation of the tablet
and the tablet, tablet, when you're talking about the geniuses
in society, you're talking about those with extremely powerful
memories. And there's so many examples of these phenomenal
memories. It's that hard to even, you actually don't even need to
bring forth proof. So that this is one occasion and another
narration. And that Apple herder actually said to the Messenger of
Allah, that O Messenger of Allah, that I hear many Hadith from you,
but I tend to forget I can forget them. And he said, absolutely doc,
that extends your cloak, he said, So I extended it. He says fahara
Fabia day and that he that then
that he went like this with his two hands, okay. And he says Lama
who for the month to hoe for mana see to show him bad. So he was
sitting there with the Prophet. And he mentioned this on the
Prophet said to put out his cloak, so he puts out his cloak. And then
the Prophet went like this with his two hands into the cloak. And
then of her there, took the coat back and brought it towards his
chest. It says, I never forgot anything after that.
So this is I will put out and he narrates, this blessed that hadith
of our Prophet sallallahu Sallam in which there are so many
meanings, in the lot lion literal, nobody and Ludo is to look it is
to gaze. And the scholars mentioned is that when we talk
about the nether of Allah, His gaze, is that hola todos sees
everything. So if you mean by that, what is he Allah sees
everything, he hears everything he knows everything. So this is a
specific meaning of the meanings of another. And Allah Alliander
and this hadith, it means that in Allah La you thieve Allah does not
give reward for actions. Okay?
That In other words, is that it's not about your exam, which is the
plural jism your physical body, it's not about your sore sore,
which is the plural of Surah your form, that the gaze of Allah to
add it is upon your hearts in your deeds, this is what it is that he
will give you reward for.
And what this is hadith is indicating to us is the importance
that we should place upon the heart. If someone is born with a
disability, you're not going to be taken into account for disability,
if someone was born with a particular skin color, or some
type of deficiency or looks a certain way or is not particularly
handsome, or not particularly beautiful, or whatever else, none
of that in reality matters. That Allah Tada knows that you are like
that of course, but his gaze is not upon that IE is that that is
not what is going to determine whether or not Allah Tada gives
you reward for, for gives you reward for and rather it's the
state of your heart. And we've heard our teachers say is that
there's a lot of people that have outwardly might not have been the
most attractive people. But the light in their heart was so strong
were you to see it, that nothing is more beautiful than spiritual
light. Everything that causes us to determine what is beautiful,
beautiful sounds, the air perceives them beautiful, that
things that are soft, that the you can feel beautiful sense that you
can smell beautiful sights that you can see beautiful that foods
and that you can taste. All of that compared to that spiritual
beauty in reality is nothing. Once your heart that taps into
spiritual beauty is that you will find that that is what you
actually really crave. And this is why it's such a blessing for us to
be here together. There are some that are following online but to
be here together in a community and to be able to read together
and to learn together to remember a lot together. If we could only
get over the pull of the knifes towards the world and learn to
Oh, that tastes This beauty is that we're realized that we have
everything, you realize that this is the greatest way that we find
repose. And people that are spending 1000s of dollars
worldwide, to wear the finest clothes and taste the finest foods
and travel to the best places is that what you get from sitting in
a class studying a book, listen to the words of the prophet or one of
his great inheritors, that will fulfill you in a way that all of
these people who travel the earth and do all these things can never
ever possibly receive.
If we can open up the door in our hearts to be able to that benefit
in that particular way, and perceive that beauty. But this is
what we have to ask Allah subhanaw taala for. And so this is a very
foundational Hadith. And that this is if this is the way that Allah
deals with us. This is the way that we should deal with other
people. What should be important in relation to another person is
their heart, not the color of their skin, not their background,
not their socio economic status, all these other things that divide
us outwardly. What should be important is what is in their
heart and what it is that they do, because this is the place of the
gaze of Allah Jalla Geraldo This is why that the aroma have said is
at the heart is the mahal another ad hoc it is the locus for the
gaze of the real subhanaw taala it's the locus of his gaze. And
that when you bring to heart that Allah to Allah sees you, then you
will want to be very, very careful about what it is that we allow to
arise in our heart. So may Allah Tada Tada that blesses to put this
hadith of our Prophet into practice by placing emphasis on
the state of our heart and on what emanates from our heart, by way of
good deeds and give us Tofik in all of our different affairs.
Chapter 80.
Smilla long as Elliot is either Mohammed and Norica Satyam as a
Gujarati, which many of you here equally authority. He was a node
Allahumma Salli, ala Sayyidina Muhammad and it was obvious Salam
and knowledge and wisdom but your mom and her dad, may Allah
preserve him and benefit us through
chapter 18 Priorities, priorities and actions and intentions. A
believers eager to pursue the good pleasure of God the Exalted
attention, nearness to him and honor in his sight and proximity
to Him in His abode, transcendent as he should hear of, nor should
he should, should hear have no religious virtue, or other worldly
good without striving to his utmost to obtain and implement it
along nothing to impede him in that unless it beyond his ability.
So we'll just read paragraph by paragraph. So this is the way he
begins. He says this is the state of the movement of the believer.
And the believer who the booboo who is eager to pursue the good
pleasure of Allah Jalla Jalla Allah, what is his state, this
person who wants to be close to him in the next world, is that
there's nothing that he hears that is a virtue, or nothing that is an
other worldly good, something you could do that could benefit you in
the next world, except that they will do their utmost and strive to
that, obtain that thing and implement it.
And these are the type of people that are going to benefit. Why
does a lot to say about the Quran, it's hidden linen looked up in
one of the meanings of that is that the mutter keen, the people
of Taqwa it's implicitly understood that they're striving
because the whole idea of Taqwa is that you're trying to rise up in
ranks of Taqwa. So the Quran is going to be guidance for the
people of taqwa, ie those people that are striving to move up to a
higher degree of piety and mindfulness of Allah Jalla jalala.
This should be our state, every time that we hear something that
you will see that very easily when you hear things, look up to your
heart and see what response sometimes something is said you're
like,
you feel this resistance inside, or you feel this heaviness.
Or you feel this distance, or you feel this despair that I can never
do it.
And there's two extremes. There's someone who that
is in that state that their heart is so hard. They're either
heedless, or they just completely turn away for what has been hurt.
Or there are people that are so eager that they take on
More than they can actually take on both extremes is that when you
hear something is that you should at least make the intention yacht
up, I want to do that thing I want to attain that particular ritual.
That's how I want to be. If every time you sat in a gathering of
knowledge, every time you heard a talk, even if you heard the same
thing repeated over and over again and that was your state, is that
you'll get closer and closer to attaining that thing by the bounty
of Allah to Allah, by virtue of your state in your readiness to be
able to attain that very thing.
And so that he's describing how the true believer should be and
that we should that be such that we don't allow anything to impede
us in that. Now keep in mind that this is Imam Abdullah bin Zayed
had died he is famous for saying is that there's not a single
Sunnah of the sunnah of our Prophet son licen him except that
I hope to have put it into practice.
And these are people that follow the Sunnah so carefully, is it
everything about their lives, they want to follow the sun in it.
Where there are people even in our day, who instead of drinking
refrigerated water, choose to chill their water from a water
skin. Because that was the type of cool water that the prophets Allah
said Musa drink, not super cold refrigerated water with ice in it.
Even in things like that. There was one great Imam who refused to
eat watermelon until he knew the Sunnah of how to eat watermelon.
And when we say watermelon, we don't mean like the red
watermelons that we have here. I was it was explained to me that
the watermelon that existed in the time of the Prophet SAW Salem was
closer in color to what we would call cantaloupe in taste, it's not
as sweet as the red watermelon. And sometimes even in how the
remote they put sugar on them when you ate them. But it was it was
kind of a an orange is a light orange type color. And that the
Prophet would take a piece and start on the right side
and eat to the left. That's how he would eat that watermelon. So we
should follow him in that swing. When the profit solar lights and
Mystique grapes. And of course their grapes are much smaller than
our big grapes. But then he would take the stem with a few grapes on
it and eat them from that the actual stem cell Allah they always
have your son. And I was told that when the Prophet used to eat
dates, is that when he would take the seed out after putting the
date in with the right hand, dude, eggs take the seed out of his
mouth as such with his left hand, little things like this that true
people that know the importance of fine sort of want to put those
into practice. And it was towards the end of life that remember her
dad wanted to grow his hair long so that he could that follow the
Sunnah of the Prophet and growing his hair long is that we know at
times the prophets hair came down to have his ear. At times it came
down to the bottom of his ear lobe and at times to his shoulders. And
he had the most beautiful air of all sudden Allah Allah Azza wa
sallam and he was described as having wavy hair. If we would have
seen that his hair we would have said there was nothing more
beautiful than the hair of the messenger of allah sallallahu
alayhi wa sallam. So this is how they are they don't want anything
to impede them.
But we should be careful and think and deliberate. Is this really an
impediment? Or as my knifes trying to pose it as something is trying
to impede me? Or is it really something that I can't do? And so,
he says, unless it is beyond his ability. Now.
There are meritorious acts which any individual is able to perform
such as supererogatory prayers fast or citations of Quran and
vocations of God the Exalted and similar things, other acts are
possible only for a few exceptional individuals. Other
acts still are possible for some believers who being engaged in
other meritorious or benevolent activities, which in their
particular cases are more important and must be given
priority or prevented from performing them. So whenever you
hear of a praiseworthy, worthy or a meritorious activity, and find
that you cannot do it, either because it is physically
impossible for you or because you are engaged in other activities,
which are more important to you, then you must form an intention to
do it the moment it becomes possible, or you have the time.
This good intention makes you rejoin those who actually do it
for the intention of a believer is better than his act, and one may
achieve through intention, what one cannot achieve by action. You
may hear for instance of the merits of jihad, when it is
effectively beyond your reach or of the merits of charity and
feeding.
The poor, which you may be unable to do because of your own poverty,
or of the merits of establishing justice, truth and enjoying good
and forbidding evil, which may be practically impossible for you
because you possess no power and no jurisdiction over such matters.
You must have the intention that were you able to, you would
perform these as much as possible and to the very best of your
ability. Meanwhile, do whatever you can and help the people
responsible for those things, by whatever means are within your
power, even if only by praying for them, loving them for assuming
responsibility for these religious duties for the sake of God, the
Exalted and exhorting them to be thorough and their work, you made
us gain as much in the way of Recompense as they do, for he
said, My blessings and peace be upon him. He who shows the way to
an act of goodness is equal to he who does it. And he who exhorts
the right guidance has a reward equal to that of all those who
follow Him. Without this diminishing their rewards in any
way shall not have article, if you look at what he's doing, what is
he trying to treat, is that if you know that you hear about something
that you could potentially do, and you find it heavy, or that you're
not so sharp on tries to trick you into thinking that there's
something you cannot do
that, after you deliver it, you realize, okay, I can't do that
completely. But there's an important principle is that just
because you can't do all of something doesn't mean that you
completely neglect that thing and don't do anything. Okay, so you
hear about someone who prays 1000 records at night, like the great
grandson of the prophets, Allah, Allah, Allah, Allah. So we said,
Okay, we probably can't pray 1000 records a night, every night
consistently from now until the day we meet our Lord. And so when
we hear that, it doesn't mean that we just say, Okay, I'm not going
to do anything. But all of us can pray at least today across, all of
us can pray these two, just before we go to bed, too. So not all of
us could do that. And most of us can wake up at least, that for 10
minutes at night, and praying additional Tuukka some of us can
consistently wake up before dawn into pray, it leads to low costs.
So the point is, you can't do all of something you don't leave all
of something. And what remember her dad is treating is something
very suddenly within us at that moment, when we first hear about
the merit of that act,
and that you're not so sure tunnel wants to get the best of you that
don't let yourself despair think and you can't do it. Even if you
realize you can't do it, make the intention to do it.
And inshallah you get the blessing of having intended to do it.
And the only prerequisite there is that you do what you can. And as
long as you do what you can, from the blessing of the intention or
Salah Tada that you will get the reward for it. And follow the law
while set. The bounty of Allah is expensive, it is expensive. Who's
going to limit the bounty of Allah. Oftentimes we limit the
bounty of Allah or we let other people limit our that thinking
about the bounty of Allah. No, do not let anyone limit you know, be
around people that are going to encourage you, that give you hope.
That put make you put your trust in Allah and put your trust
specifically in the bounty of Allah. Our trust should be not in
what we do not know what people say our charge should be in the
bounty of Allah.
And he quoted the Hadith here, although in the chain, there's
weakness, the meaning the scholars have said is true. Nguyet money
hieromonk Amelie, the intention of a believer is better than his act.
Better In what sense? The scholars talk about that. And when it comes
to the Hadith, on intention, but specifically here when he
mentioned the second part and there are other nurses indicate
this that a believer can reach through their intention that which
they cannot reach through their actions, by making big intentions
by making strong intentions, by making multiple intentions is that
there's a lot that we can that that acquire from good. And he
gives us several examples here. And that then he transitions into
giving us another way to achieve this. So you can't achieve that
great lofty rank that thing that you hear about. Someone studied
for 20 years. I wish I could do that. Someone does something
great. I wish I could do that. Someone that in and of themselves
built an entire mosque. I wish I could do that. All of these things
that you wish you could do. You one make the intention to do it,
and hopefully get the reward for it in to you do whatever you can
to help the people responsible for those things.
So there's another door for you to do that, which is through service,
which is that you help the people that are doing these things,
by whatever means are within your power.
And look at what he says you open up the door, even if you can't do
anything outwardly, even if only by praying for them, loving them
for assuming responsibility for these religious duties for the
sake of Allah, the Exalted and exhorting them to be thorough in
their work. Look at that. Beautiful. These are keys brothers
and sisters. If we put these into practice, you will find the
benefit.
And you will open up floodgates of mercy to come into your heart and
to spill over in spiritual irrigate those that are around
you.
And that even if only were praying for them, praying for them, and
loving them, and how do you pray for them is that you make dua for
them to Allah Tada system.
Allah to Allah system, one of the great dogs that you can make for
your teachers, Allah Houma in Allah assist my teachers, fish
shut me in all that Uma,
assist them and that helping in saving the Ummah rescuing the
Ummah, from the situation that they're in, assist them in
renewing the meanings of the deen during this time,
assist them in that laying down the foundations for people to
attain true benefit. And that those that you know who are doing
that work, you can mention them by name. And then you can keep it
general Yeah, anyone who is serving the steam, anyone is
helping the people of la ilaha illa Allah, a system Allah gives
them Tofik Yala word of hardship from them, you're Allah. And this
is a second door that will open up for us to also that benefit from
what it is that they're actually doing, even if we're not doing it.
And the proof that he gave that is a doll a little heretic of Allah,
it's a hadith is that the one who points to good who shows the way
to good who indicates how to do good. He's like the one who
actually does it.
And it proves is that even if you aren't the one actually doing it,
by being that person whose dad is that you point to ensure the way
to is that you are equal in reward to the one who actually does it
mashallah
by
some good things carry no risk, sorry, whatever acts of goodness
you are able to do, you must do should you have to choose between
them than best you choose the better and more perfect one. As
for what you are unable to do, you should have a sincere intention to
do it as soon as it becomes possible. Some good things carry
no risk, whether at their beginning.
So, again, this is a small paragraph with packed with
meaning. And the application of this takes time.
So he says whatever acts of goodness you are able to do, you
must do that's the foundation is that you must think about your day
in sprinkle in your regular mundane life, that acts of
goodness, and then transform your mundane life by way of intention.
So that your heart can come to life and nothing is actually
mundane, it's all for the sake of Allah Jalla gerada should you have
to choose between them. So meaning you have a limited amount of time,
you have a limited amount of energy, you have a LinuxMint
limited amount of resources, then choose the better and more perfect
one.
So we have to oftentimes make choices. We can't be in 100 places
at once.
And we have to balance everything out.
And sometimes the choice is no on this particular thing. I have to
be there for my son, I have to be there for my daughter. It's a
priority.
And at another time no I have to be and do this and and what we
want is a balanced approach to our life where we put everything in
its proper place we give our Lord His right that we give our family
their right. We give our teachers their right we give our friends
their right we give our parents their right we have our neighbors
there, right? And ultimately, it's all about balance. And the hardest
thing really is to achieve balance and the greatest inhibitor of
achieving balance is our own selves. Because the way that we're
wired the way that the NEF says it wants all of something or doesn't
want anything to do with anything. It's extreme destroy that. Balance
is the hardest thing to achieve because you're not really
achieving everything of it. And I remember that our teachers used to
do this is it and this is terrible. This is trained
am, I remember at times where the only thing that you think about is
knowledge, knowledge, knowledge, and our teachers used to encourage
a balance of in. So look in doubt, they wanted us to balance between
knowledge in between spirituality in between service.
But in any given time, you might have more energy for one than the
other.
And there'd be times where you really just want to spend your
entire life seeking knowledge and neglect everything else, because
it's sweet and pleasurable, but it's not about it being sweet and
pleasurable. And then we were sitting together, our teachers
say, how long are we going to be veiled by knowledge?
How long are we going to be veiled by knowledge. And they don't mean
by that, that you don't seek knowledge. But what they mean by
that is that learn to seek knowledge, not because it's fun to
seek knowledge. But because this is a way of showing our servitude
to a larger ledger, that they want to refine you. To the point where
you are just pure. You have no ulterior motives for anything is
that you do.
And we tend to forget of the importance of this in everything
we do.
The institution is only as good as the hearts of the people in its
institution is only as good as the hearts of the people in it. It is
inconceivable that you're going to have an institution, that's going
to bring a lot of benefit. If people have mixed intentions, or
people are confused about what it is that they should be doing.
They're not putting everything in its proper place. They're not
giving people their rights, is that if we put things in their
proper place, and we have hearts that are pure, is that those few
hearts that are pure, that will open up immense doors for
everything to happen outwardly, as well, we must wire ourselves to
understanding that true practicality begins at the level
of the heart. There's an outward degree of it that relates to
efficiency and so forth. But that is secondary to that efficiency
that stems from traits of character and that manifest from a
certain particular way of being. And then the question is that how
do we choose between what is better? That's a long drawn out
discussion. And the sacred log gives us an understanding of in
general, what's preferable, but then we have to see where what
that how we relate to that. So there's no doubt there is a
hierarchy of what is more preferable. But then, two people
might relate to that differently.
What is more preferable for one person is not necessarily what is
more preferable for the other. It depends on their life
circumstances and where they're at. So it has to be
individualized. Like, some good things carry no risk.
Some good things carry no risk, whether at their beginnings or
ends, for example, acquiring beneficial knowledge, or
multiplying supererogatory devotions, such as prayers fast
and other similar things. These you must strive for and diligently
seek in any manner you can. Other good things carry certain risks,
and one fears for those who are exposed to them less they fall
into various kinds of evil and prohibited things. Examples of
these are positions of power, positions of wealth, and other
similar things, the intelligent and the why should avoid and never
chase these for it for it if if obtain, they may destroy them, as
has happened to many who expose themselves to such things, and
thereby ruin both their religion and their world, falling into that
which brought upon them the wrath of their Lord. As regards to the
recompense obtained by those granted success while holding
power or wealth. It will suffice you to make between yourself in
God the Exalted the intention that if ever you might become
established in such a position, you would assume it solely for his
sake, and behave according to His good pleasure and in any way that
brings you nearer to him. Through these good intentions, you will
receive as much divine reward as those who actually hold such
positions, while remaining safe from both their risks and their
trials. The Prophet salallahu Alaihe Salam once said to one of
his companions, never see come in, for if you are given it, having
sought it, you will be left to cope with it. But if you are
giving it having not sought it, you will be assisted with it. And
example is the well known story of the Alaba who asked the messenger
of gods of the Lord who salam to pray that God gave him
Well, so that he could give arms and good and do good. It is to him
that God's revelation refers among them is one who swore an oath to
God that should he give Him of His Bounty, he would give alms
so that He's given us a division of that good things. And that he
said some good things is it, good things here and Herat? Right, good
things, some of them carry no risk, whether in the beginning of
those things, or at the end. And he gives examples like beneficial
knowledge and supererogatory, devotions, and so forth. And that
they obviously mentioned the bookstore as well is that even
these things, you obviously have to have a pure heart when you do
them. But what he means here is a breakdown of this in relation to
that other things that carry certain risks. And that these are
things that are in and of themselves permissible. But when
you seek them out, it's difficult at times to maintain your sincere
you once you receive them.
And so someone that doesn't have a lot of wealth, and then they get a
lot of wealth.
How many times out of 10, or out of 100, or 1000, someone who was
very simple, and they get a lot of wealth, are they not drastically
changed by that, and usually, statistically speaker for the
worse,
in a very disproportionate way.
And probably even more so or that maybe similar to that is that
people are put in positions of power, is that they were very
simple people that were humble, that you could talk to them in a
normal fashion, and then all of a sudden, they become famous,
they're put in a position where people know them, or they're put
in a position where they're in power over other people, Subhan
Allah, and all of a sudden, all of these things start to play out.
And you add to that their childhood and the way they are
raised and all these other types of things, it becomes very
complicated. And sometimes, and this is usually the case, with the
vast majority of people, that very low aspects of that the human
potentiality that manifest as a result. So he's saying that you
have to be very careful here. And that he says, it will suffice you
to make between yourself and Allah, the exalt the intention,
that if you ever might become established in such a position,
you would assume it solely for his sake, and behave according to His
good pleasure. And in a way that brings you nearer to him. He says,
through these good intentions, you will receive as much divine reward
as those who actually hold such positions. So why would you really
ever want to hold it, and that remains safe from both the risks
in their trials.
And that you have to be a very refined person
to remain in a state of good, let alone progress, when these things
come your way. And you have to have teachers that are behind you.
And especially in times, like the ones in which we live, when
oftentimes when these things happen is that they're multiplied,
because of the means on modern technology, and how fast that they
increase. And that He gives us the example here of what the Prophet
said so that I sent him in his Hadith, about seeking that Imara
which is a position of leadership, he translated here as command, lat
SLN Mr. Do not ask for a position of leadership. He says because if
you're that, given it, having sought it, you will be left to
cope with it will qilta la ha, you'll be left to it.
There's so much wisdom in that. And that there are certain
instances where the shootout makes you assert yourself in certain
times. But as long as you're following the guidance of the
shootout, you're not trapped by your own self. Okay? Aside from
that the foundation is is that you handle your affairs but you don't
seek those things. Because if you seek it, you're not going to be
given Tofik in it. And then that if you are given it without asking
it or inter alia, you were giving assistance in it. These are golden
principles. You mentioned the story, that Alaba who asked the
Messenger of Allah to pray that Allah give him well so that he
could give alms and do good, the Messenger of Allah Allah gelato.
And we know when the Prophet raises those busted hands of his
and he asked Allah to Allah for something, he will be granted it
and he mentioned the verse that was quoted, and that we know that
Allah is that after that, he that
It was given that these blessings of Allah to Allah as that he
failed to give any away. And so this is that a sign that we need
to be careful if that could happen to someone in the time of the
Prophet Salah live center, then what about after the time,
time, anything carrying a risk should be avoided.
Anything carrying a risk should be avoided, not chased, be content
with safety, for it is one of two gains, you may hear, for instance
of the recompense that who's that those who patiently endure trials
and illness receive and may thus desire it and hope to obtain the
merit for such things, only then to be tested and found unable to
endure patiently, the Messenger of God solo Allahu alayhi salam often
encouraged and promote prompted people to pray for wellbeing, it
suffices Alfia well being.
It suffices you to have the intention and sincere
determination that should God the Exalted test you, you will be
patient and endure an expectation of God's grace, meanwhile, pray
for wellbeing and make use of it in obeying God and seeking His
good pleasure.
Michela.
So that this especially is it if Allah has granted us well being we
should be content with it. And that we know that there are people
who attain great stations of closest to Allah from intense
illnesses that they receive, and all different types of Bala
different types of tribulations. So we have a very different
understanding of tribulation. But we should ask Allah for an alpha
raffia for pardon his pardon, and well being because we do not know
what would happen if we had that sickness or that illness or that
condition. Would we be able to be patient or not? We don't know. So
there's a danger in doing so. And, again, look at the door, he keeps
opening up for us. He's saying that it is that sufficient for us,
that to have the intention and sincere determination that should
allow the exalt to test us in that way that we will be patient and
endure in expectation of Allah's grace. And that it's really here
when we open up this dimension of our being, to be content with what
our lot how Allah tat has blessed us to be in our own specific
situation, in relation to our parents and our family members,
and our spouses and our children, specifically in our situation,
that this opens up a door for us to have a true expression of Deen
solely for the sake of Allah Jalla Jalla Allah and it doesn't mean
that there's never a situation that we don't try to get out of.
But aside from that, is that this is the approach that we should
have because this is what's going to bring about abundant good for
us.
You are now aware that you must do everything you can in the way of
benevolent and generous activities. Combine as many as is
possible for you and choose the better and more perfect
alternative whenever you are forced to choose. But you must
also refrain from exposing yourself to anything carrying a
substantial risk, even if good, save that which is forced upon you
or with or with which you are tested. You must also refrain from
giving priority to anything save that which is important is most
important and beneficial to your religion, according to the rules
that we have explained in previous chapters. For these matters are in
and interrelated and clarify one another. Ponder on this and
reflect Well, may God assist you and with an us with permanent
success and guide us to the even road the straightest paths and
ease and well being and me, Me Me Out of anatomy, loss of hundreds
how to give us Tawfeeq and verses to put these words into practice,
and lots of 100 how to fill our hearts with light in with good by
law to protect us and our families. Yeah, but I mean besides
be able to adhere to the strict path and make a lot of bodycote
out of us is to be raised in the ranks amongst the righteous and
bless our hearts to be silly for him constantly in a state of
remembrance completely relying upon him. And all of our affairs
are so low Hadas Eden and Ramadan while he was sabew Salim Al hamdu
Lillahi Rabbil Alameen mysterious Rolfer the Hydra Hydra