Yaser Birjas – TaSeel Class 59
AI: Summary ©
The speakers discuss various hawhuxers and misunderstandings, including a pick-up truck, borrowing it for something, and a ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha ha
AI: Summary ©
Welcome back again to our Taasheel class.
Tonight, insha'Allah ta'ala, we're going to
be talking about the chapter on the huqook,
the rights of brotherhood, of course sisterhood, and
companionship.
Like Nabi sallallahu alayhi wa sallam, he said
there are a lot of huqooks upon the
believer that they need to observe among themselves.
So Imam Ibn Qudamah will be explaining some
of them in brief, inshallah wa azza wa
jalla.
So we're going to start, inshallah, with this
chapter.
For those who are following with us, it's
going to be page 68, inshallah wa ta
'ala, section 2, Exposition on the Rights of
Brotherhood and Companionship.
Bismillah.
Bismillahirrahmanirrahim.
Assalatu wassalamu ala Rasulullah.
Imam Ibn Qudamah, he says, he writes, The
first duty is to fulfill the needs, hajaat,
of his brothers.
This has different levels, darajat, the lowest of
which is helping them when they ask for
help, and one is able, qudra, to help.
This should happen with cheerfulness, bashaasha, and goodwill,
istibshar.
The middle level is helping, hawaij, them before
even they ask.
The highest level is putting their need before
one's own needs.
Indeed, one of our righteous predecessors used to
take care of his friend's family for 40
years after his death.
Alhamdulillah rabbil alameen, wa sallallahu wa sallam wa
baraka nabiyyina Muhammadin wa ala alihi wa sahbihi
wa sallam, tasliman kathiratan mamman ba'd.
So we know hadith an-nabiyy, sallallahu alaihi
wasallam, haqq al-muslim wa al-muslimi khams.
The Prophet, sallallahu alaihi wasallam, said that a
believer owes the other believer five rights that
you actually owe each other.
He didn't speak about this.
This is not what he's talking about over
here.
He's talking about what's beyond that.
Because these haqqs that were mentioned in the
hadiths are more like wajibat upon us.
But here in terms of etiquettes, like what
are the etiquettes that I owe my brothers?
Like I need to make sure that my
brother, alhamdulillah, is actually protected, is safe, and
so on.
So this is what he's going beyond what
is considered wajib upon you.
So he begins with the first haqq.
The first duty, he says, is that you
do what?
Qada'ul hajaat wal qiyam biha.
Meaning you're helping each other fulfill each other's
needs.
Fulfilling each other's needs.
Like the least is that we need to
be for each other.
If my brother needs assistance in something, I'll
try my best, inshallah, if I can.
If a sister needs something for me, I'll
try to help as much as I can,
inshallah ta'ala.
And he says that fulfilling each other's needs
falls into three categories.
He says, adnaha, the least of it, the
least of fulfilling the needs of my brother,
is if they ask.
Like if they ask and they expose themselves
to you.
By saying, hey man, could you help me
with this, for example?
I need someone to help me with moving
this thing.
Do you have a pick-up truck?
Can I borrow it for something like this?
So they're asking right now.
They're asking you for this.
He says, this is the least that you
need to do.
But it should be done with what?
Al-bashaa shita wal istibshar.
Which means cheerfulness.
Like don't help them with looking grumpy.
And looking like you're upset, you're just doing
it, you know, you're wasting my time basically.
No.
You're doing it with istibshar.
But if you don't have time, you let
them know.
I wish I can.
Unfortunately, I'm kind of like a little bit
tied on time.
I have to go.
Then alhamdulillah, you don't have to show any
kind of negativity on your face and so
forth.
The second thing he says, qal, al-qiyamu
bil-hawaiji min ghayri sual.
What does that mean, jama'ah?
That means you know each other enough that
you know the needs of your brother that
he doesn't even have to ask about it.
Like you know one of your brothers, for
example, is going through difficulty.
Financial, for instance, or lost their job recently.
So he doesn't even have to ask.
So you go voluntarily, offer help and assistance
with something.
And maybe even do something on their behalf
without even basically kind of like asking for
it.
But basically, you are doing this.
qal, wa'alaha taqaddumu hawaiji ala hawaijin nafs.
Now what's higher than that is when you
become altruistic right now, doing ethar.
Which means you go over and beyond by
delaying your needs to fulfill your brother's needs.
Like I need to do something, but you
know what, I'm going to put this on
the side because I need to help my
brother.
I need to help my sister right now.
Can you imagine if the community acts in
that fashion?
We care for each other at that level.
Like they don't even have to ask.
If you heard someone going through some trouble,
financial, health issue, with their family, with their
relationship, and so on.
You immediately go out there to help and
assist one another.
Obviously, if we act like this, subhanAllah, you
can imagine the khair that we produce for
their family.
So the first haq, he says, qada'ul
hawaij, or hajaat.
That you help each other, fulfill each other's
needs and hajaat.
The second one, naam.
The second duty concerns supporting them with the
tongue, lisan.
So the second one is about al-lisan
bis sukoot.
So he's going to say that sometimes by
silence.
And then he's going to come to the
fourth haq.
That you use your tongue now by speaking.
So some haqoog you owe your brother or
sister by going silent.
And some haqoog requires from you to speak
up for them.
So he's going to speak right now about
the haqoog that requires silence from you.
Naam.
When he sees them, he must not say,
where are you going?
For it might be that they do not
wish to tell.
One must keep their secrets even if the
ties have been broken.
And must never revile one's loved ones and
family.
If someone speaks ill about them, he must
not convey that to him.
SubhanAllah, each statement by itself requires discussion over
here.
He goes, look, some of the haqoog that
you owe them when you go quiet.
Like stop highlighting their faults in their presence.
Whether they're in the gathering or behind their
back.
That's even worse.
Stop, you know, kind of making fun of
your friend in front of your friends.
Or highlighting their ayub when they make a
mistake.
Oh my God, it's not now joking, laughing
at this.
SubhanAllah, our culture unfortunately promotes that kind of
attitude.
Like mocking each other and highlighting, you know,
the mistake that they've done.
Oh my God, they just make...
Everybody wants just to make fun of everybody
else unfortunately.
You don't do that to your brother or
your sister.
Whether they're present or they're absent.
Unless you know that they like that.
And they like a laugh of that type.
So in this case, it should be okay
inshaAllah.
He said, وَعَنِ الرَّدِّ عَلَيْهِ مَارَاتِهِ وَمُنَاقَشَتِهِ Stop
arguing with them.
Now, in terms of discussion, it's okay.
But in terms of mumara, which means when
it becomes, when turning into just argument.
Just for the sake of argument.
So there is really no benefit, no fraud
from this discussion.
We're just arguing against each other.
He goes, Do not do this because it's
gonna hurt him and it's gonna hurt you.
قَالُوا عَنِ السُّؤَالِ عَمَّا يَكْرَهُ ظُهُورُ فِي أَحْوَالِهِ
Don't ask him about things that he doesn't
want to expose.
You saw something you should not see.
And now you're gonna go ask him about
it.
Like for example, Hey, last night I heard
you guys, you're yelling at each other in
the house.
What's going on there?
Like none of your business.
Unless they come and seek help in that
regard.
Because that's between a person and their family.
So you need to conceal that for them.
So don't ask him about things that if
they come out, they wouldn't be happy with
that.
وَلَا يَسْأَلُوا إِلَىٰ لَقِهُ إِذَا أَيْنِ Seeing him
going, someone says, Hey, where are you going?
Why do you have to ask this question?
I know that it's part of our natural
conversation with each other.
Like, hey, where are you going?
Hey, what's the rush for?
Right?
Now, again, it's an etiquette.
It's not that it's haram.
It's not that it's haram to ask.
But as an etiquette, especially if you see
that they're going, for example, dressed up, for
example, or maybe underdressed, or whatever.
Right?
In this case, just, maybe they don't want
to tell you where they're going.
Maybe they're going, let's say, to something that,
somewhere that's...
They don't want to tell people about it.
They're going through difficulty and hardship.
So you keep quiet on that.
قَالُ وَأَن يَكْتُمَ سِرَّهُ وَلَوْ بَعْدَ قَطِيعًا That
you always conceal each other's secrets, even if
your relationship is severed.
You know, unfortunately, when people are friends, and
good friends, mashaAllah, they lovey-dovey all the
time.
And then when they break up, what happens?
They go and they expose every secret they
ever had with each other, unfortunately.
That is khyana.
That's betrayal.
And that's like treason, basically.
And it's a major sin over here.
So he says, part of the muru'ah,
like being a man of chivalry, and a
person of akhlaq, and good man, and high
standard of character, is what?
Even when you cut ties with them, and
for whatever reason, legit or otherwise, you never
ever expose these secrets that has nothing to
do with the reason why you cut ties
with them.
So you keep them out, you conceal.
قَالُ وَلَا يَقْدَحُ فِي أَحْبَابِهِ وَأَهْلِهِ Stop talking
about their families, and their loved ones.
وَلَا يَبْلُغُ قَدْ حَغَيْرِهِ فِيهِ If someone speaks
ill about them, you're not going to go
and transfer that to them.
That's called namima.
You're going to tell them, Hey, did you
hear what they said about you last night?
Oh my God, man, you should have been
there.
No, you shouldn't be telling them what's going
on there.
Instead, part of your duty towards your brother,
which is going to come next, that you
defend them in their absence.
نعم The third duty, one should stay silent
about anything that they dislike, unless talking is
obligatory in order to command what is right,
and rebuke what is wrong, and there is
no excuse to stay silent.
Confronting one's friend in a case like this
is actually kindness, ihsan towards him.
So what does that mean?
You were sitting there at home, in their
house, in the backyard, whatever.
So, you're kind of sitting together, and then
the TV was on.
And then the TV, something on the TV
that is bad.
He said, look, if that thing is neutral,
and there is nothing, let's say haram, that's
happening there, leave it.
That's their business.
But when something is haram now, that you
don't have rukhsah to be quiet about it,
you tell him, hey man, if you don't
mind, could you please just...
So in this case, reminding him, for him
or for her in that moment, that's ihsan
to them.
That's actually your good deeds towards them.
Because you're benefiting them right now.
You're doing them a favor in terms of
their deen and their dunya as well too.
Otherwise, just you know, you don't have to
always criticize what you dislike.
Yes.
Like, can you find someone who is flawless?
Anyone find someone who is flawless, a Jama
'at?
Because if you find that one, please, I
need to know this person.
I would love to be friends with them.
Subhanallah.
There is no way.
You can never find someone who is completely
flawless.
No matter how righteous they are, they still
have their own faults.
Maybe they vary, in terms of intensity and
severity and so on.
But we always have that.
And that's why, if you're gonna keep complaining
and criticizing your friend for the mistakes and
the faults that they have, you will leave
no friends around you.
They say in the Arabic poetry, إذا كنت
في كل أمور معاتباً صديقك لم تلقى الذي
لا تعاتبه.
If you're gonna keep complaining and keep criticizing
your friend because of the mistake that they've
done, you're gonna end up with no one
to complain about or to talk to after
that.
Because everyone is gonna go away from you.
And the continuation says, إذا أنت لم تشرب
ميران على القذا ضمأت وأي الناس تصفوا مشاربه.
If you're not gonna drink from the water
because there's some dust on top or whatever,
some things that floating on top of it,
then you're gonna go thirsty.
قالوا أي الناس تصفوا مشاربه.
Find me someone who's, mashallah, whose source of
water is so clear.
Like their akhlaaq are completely clear like just
a clean water.
You won't find someone who's 100% clear
and clean.
So the message he's saying over here, look,
I mean, don't criticize everything that you see.
You have to learn to forgive.
You have to overlook.
You have to do what we talked about
this before.
There's a principle if you guys remember.
It's called what?
التغافل.
And what is التغافل?
Means overlooking.
Like I see it.
I see the thing that I dislike.
It's not haram.
It's not a major thing.
I'm gonna have to overlook that.
I'm just gonna have to overlook that.
So he says that if you're not gonna
overlook people's faults and flaws, you're gonna end
up with nobody around you, no friends around
you.
That's what he means by that.
And he says like the least you could
do is look at the people whose khair
is better than the bad.
Right?
Someone whose hasanat, their good deeds, or at
least their good manners, better than the bad
manners.
نعم.
Ibn Mubarak says, a believer mu'min looks for
excuses while a hypocrite munafiq looks for mistakes.
Which is similar to the statement.
It's an attribute as a hadith.
قَالَ إِلْتَمَسْ لَأَخِيكَ سَبِعِينَ عُذْرًا فَإِلَّا مْ تَجِدْ
فَلُمْ نَفْسَكْ Try to seek 70 excuses, which
means a lot of excuses.
Doesn't mean 7-0.
70 excuses for your brother or your sister.
If you see something from them, find an
excuse for them.
Keep telling yourself, perhaps this, maybe because of
that.
Maybe he did.
Maybe she was.
Like find them an excuse if you can.
فَإِلَّا مْ تَجِدْ If you run out of
options, like there is no excuse for what
they've done.
قَالَ فَلُمْ نَفْسَكْ Start blaming yourself.
Maybe I pushed him.
Maybe it was because they were embarrassed in
being around me.
Try to see if you can, if you
put the blame on yourself.
Now that's again, it's not a matter of
wajib or matter of haram issue.
It's a matter of etiquette and adab and
akhlaq.
That you try to leave your friend and
your brother from the blame, if you can,
obviously, with the ma'adir, which means with
these excuses.
As for the hypocrite, he says, always looks
for what?
For mistakes.
ولهذا in Arabic poetry it says, قَالَ وَعَيْنُ
الرِّضَى عَنْ كُلِّ عَيْبٍ كَلِيلَةٍ وَعَيْنُ الصُّخْطِ تُبْدِي
الْمَسَاوِيَةِ The satisfied eye, the pleased eye, which
is the eye of the believer.
عَنْ كُلِّ عَيْبٍ كَلِيلَةٍ It overlooks every single
flaw.
It doesn't see anything.
Like when it looks at things, it looks
everything clear.
وَعَيْنُ الصُّخْطِ تُبْدِي الْمَسَاوِيَةِ But a dissatisfied eye
would highlight everything, including the speck of dust.
Like the speck of dust becomes an issue
for them.
So that's like the eye of the munafiq.
Always look for the zillat and follow the
flaws of the people.
نعم الفضيت said, Generosity means overlooking the slips
of one's brothers.
So generosity is not just a matter of
being generous with your food and with your
money and with your time.
It's even generosity in terms of, you know,
subhanAllah, that you go way and beyond.
And by the way, although they use the
word generosity for the Arabic word, it's actually
it's الفتوى which means chivalry.
So chivalry basically means that you overlook the
mistakes of other people.
That's what it means.
Especially if you can.
But if you could not, that's weakness.
Like if you're coerced and forced and you
say, okay, I forgive you.
I mean, there's no forgiveness of it because
you have no other option.
That's weakness right now.
When does it count as a virtue?
It counts as a virtue when you're capable
of retaliating but you choose to forgive and
overlook.
Now.
You should not think dhan about your friend
but should always bad, dhan bad.
You should not think dhan bad about your
friend but should always make good excuses for
his actions as much as possible.
Indeed, the Prophet ﷺ said, Beware of assumptions.
For out of all speech, assumptions are the
falsest.
The word for the translation, the word assumption,
actually Arabic word is adhan.
And adhan in the Arabic language can be
good and can be bad.
You can have a good assumption and you
can have a bad assumption.
So here the Prophet ﷺ says, beware of
assumptions.
Because most, this is the thing, why the
Prophet ﷺ said beware of assumptions?
Because most people, if not all people actually,
treat others based on what?
Based on what they know of them or
what they assume of them.
What they assume of them.
I mean these people outside when they see
you with a beard, they see you with
a hijab and they start having all these
stereotypes about you.
Is it they don't know anything about you?
Probably they know nothing about you.
But they assume because of the hijab, because
you look Muslim and so on.
So they have all these assumptions right now.
Su'ud dhan.
The bad assumptions.
So people treat each other based on what
they assume.
And a believer always assumes what in the
people?
Good.
You ask them good.
Unless you have an absolute legitimate reason that
will make you feel or assume otherwise.
But if there is no reason to assume
bad, then we should assume that which is
good.
So the Prophet ﷺ said look, always assume
that which is good.
Especially when it comes to the people that
you know, your brothers, your sisters and so
on.
Like for example, someone you've known for many
years and then all of a sudden you
hear something about them.
Rumors spreading here and there.
The first thing you need to do is
to assume khair about yourself.
As Allah mentioned in Surah Al-Nur about
the hadith al-ifq with Umm Mu'mineen Aisha
radiallahu ta'ala anha.
لَوْ لَإِذْ سَمِعْتُمُوا ظَلَّ الْمُؤْمِنُونَ مُؤْمِنُوا بِأَنفُسِهِمْ خَيْرًا
That shouldn't the believers, when they hear something
like this, that they assume the best?
Because you know the person.
And then of course, unless there is an
evidence to prove otherwise and so on.
Know that evil assumptions lead to unlawful spying,
to justice, and concealing the faults of other
people and overlooking them is the natural quality
shamer of the religious.
Because if you start hearing rumors, and you
start assuming something, what do you end up
doing then?
Investigating.
You start asking.
You start pursuing the trail of that rumor.
And then eventually you start maybe eavesdropping and
try to hear people what they're saying, look
online, spying on it, investigating.
Like you want to know the truth about
this issue, but it comes through, of course,
a lot of lines of bad assumptions.
You shouldn't have good assumptions and then go
to the source and clear or whatever that
needs to be cleared of these assumptions.
Yes.
Know that one's faith, Iman, is not complete
till he loves for his brother what he
loves for himself.
The lowest level of brotherhood, entails treating your
brother the way you would like others to
treat you.
This said, there is no doubt that you
expect your brother to conceal your faults and
remain silent about your bad sides.
And should he act contradictory to that, you
would be very upset.
How then do you expect him to do
for you what you're not determined to do
for him?
So he says that, one of these things
that, from Hadith al-Nabi salallahu alayhi wa
sallam, لا يؤمن أحدكم حتى يحب الأخي ما
يحب لنفسه You're not a true believer until
you love for your brothers and sisters what
you love for yourself.
That's for the Hadith of the Prophet salallahu
alayhi wa sallam.
He goes, and the least, the least application
of this Hadith is what?
That you treat your brother and your sister
of course in a way that they also
love to be treated in the same way.
And he says that, how could you expect
to be treated in that way if you
don't treat them the same way?
Like you want them to treat you nicely
and kindly and of course with justice, then
you should also treat them in the same
fashion and in the same way.
نعم If you seek fairness from others but
do not observe it yourself, you are included
in the worst?
أَلَّذِينَ إِذَا كَالُوهُمْ عَلَى النَّاسِ يَسْتَوْفُونَ وَإِذَا كَالُوهُمْ
أَوْ وَزَلُوهُمْ يُخْصِرُونَ Who, when they take a
measure from people, taken full, but if they
give by measure or by weight to them,
they cause loss.
This is in Surah Al-Mutaffifin, Allah subhanahu
wa ta'ala speaking specifically about Bani Ahlul
Madiyan.
That was their major sin.
They cheat in the measurement, they cheat in
the economy basically.
So he said that here, the statement that
he's saying, he said look, if you seek
fairness from others but don't give it, like
many people when it comes to trying to
get their Haqq, what do they do?
They go to the max of pursuing their
Haqq.
But when it comes to giving what they
owe, oh God, they try as much as
possible to cut corners and take advantage and
everything and so on.
So they're never really never fair.
And Allah subhanahu wa ta'ala mentioned that
in the Quran for us.
قال يَا أَيُّهُ الَّذِينَ آمَنُوا كُنُوا قَوَّامِينَ بِالْقِصْتِ
O you who believe, make sure that you
stand for justice.
And another ayah, Allah subhanahu wa ta'ala
كُنُوا قَوَامِينَ بِالْقِصْتِ شُهَدَاءَ لِلَّهِ You are witnesses
to Allah subhanahu wa ta'ala for that.
وَلَوْ عَلَىٰ أَنفُسِكُمْ If it was against yourself,
you need to always be fair and be
just.
And here Allah subhanahu wa ta'ala is
bringing the example of those who when they
trade, they cheat.
So when they try, when they sell, they
try to reduce whatever they're giving.
But when they collect, they try to go
to the max of not even more than
that.
نعم The reason behind neglecting one's duty to
conceal other people's faults and being tempted to
expose them is rancor, hikd, and jealousy.
حَسَد So he's kind of like bringing it
to our attention why this happens to the
people.
Why exactly people, they do that.
It's because they have jealousy, they have حَسَد
and حِقْد in their heart.
Rancor and jealousy.
It's because of that, people, they escape justice
and escape fairness.
نعم Know that one of the major reasons
behind rancor and jealousy between brothers, اِخْوَان is
disputation which only occurs when people attempt to
stand out as more virtuous and more intelligent
than others and scorn those they criticize.
So what does that mean here?
It says be careful to argue with your
brothers for the sake of winning the battle
with them.
It's not about winning the battles, it's about
winning the hearts.
If your argument, if your discussions turn into
argument, meaning just you want to win the
battle against them, you would like to prove
that you're right and they're wrong, that's when
it becomes extremely dangerous.
And that's where the shaytan manipulates everything and
things get worse from there.
So be careful with that.
So once the discussion turns into argument, stop
it.
Because the Prophet ﷺ promised us, he says,
قَالْأَنَا زَعِيمُ بَيْتِ فِي رَبَضُ الْجَنَّةِ I promise
you a house in the heart of Jannah,
in the center of Jannah, لِمَن تَرَكَ الْمِرَاءَ
وَإِن كَانَ مُحِقَّةً for those who leave arguments
even when they're right.
Like even when you're right, don't argue.
Why is that?
Because when people argue, that means their emotions
are very high.
When the emotions are high, rationale goes down.
It becomes a competition of winning the argument
no longer about who's right and who's wrong.
And everybody's fighting right now to feel better
by winning against the other person.
So no one is really listening.
No one is listening.
So therefore, they're going to end up just
hurting each other and nothing is going to
come good out of it.
So that's why arguments are not good.
Discussions are different.
When you discuss for the sake of the
truth and finding, of course, the right opinion
and so on, that's good.
Once it becomes an argument, stop it.
You need to stop it.
Now.
Whoever disputes with his brother is actually calling
him ignorant, jahal, and stupid, hamak.
Or someone who's heedless, ghafla, and oblivious, sahb,
of the reality of something.
All of that is a form of belittlement,
istihqa, and as such, creates ill feelings and
enmity between people, which is the opposite of
brotherhood.
This happens a lot through argumentations, obviously.
Come on, man, this is so stupid.
How could you say something like this?
And you kind of like start mocking each
other and belittling each other simply because they
disagree with you and their opinion.
Even if you disagree with someone's opinion, there
is no need for you to belittle the
person and their way of thinking and how
they came up with this discussion or argument.
There is no need for you to attack
another individual.
Simply, just discuss the argument itself or the
discussion, the subject matter, without having to attack
the person or the personality.
Once you start attacking the person, this is
it.
The argument is over and the discussion is
over and it becomes right now a senseless
argument.
So be careful.
Never ever attack the person when you discuss
with them any subject matter.
Wallahu ta'ala.
Khair, inshallah.
We're going to stop over here because we
need to finish hadith number 31, inshallah ta
'ala.
And there is actually an interesting discussion on
the subject of zuhud and minimalism.
Alright, bismillah.
We are actually starting on page, inshallah, 502.
The last time we stopped after defining as
zuhud and then we come to more definitions,
inshallah ta'ala.
Bismillah, alhamdulillah, wa salatu wa salamu ala rasulullah.
If you guys remember, we're still studying the
same hadith number 31.
And that is hadith Sahih Ibn Sa'ad
Al-Sa'idi radiyallahu ta'ala wa rada
'a in which the Prophet, a man came
to the Prophet salallahu alayhi wa sallam and
he says, Ya Rasulullah, teach me something to
do that if I do it, Allah subhanahu
wa ta'ala will love me and people
will love me as well too.
Means, go without this world.
Abandon this world.
Minimize your dependence on this dunya, on this
life.
Allah subhanahu wa ta'ala will love you.
And try to stay away from what people
have in their hand.
Like, stop pursuing what people have in their
hand and the people will love you.
We learn that this hadith in terms of
authenticity is what, ya jama'a?
It's weak hadith.
But we're still studying right now the subject
of zuhud, which is living without and what's
known today as minimalism.
So he mentioned few definitions of zuhud and
if you just remind, go quickly insha'Allah
over what he said earlier about zuhud in
terms of the definitions.
The essence of zuhud comes in three things.
Number one, trusting in Allah subhanahu wa ta
'ala to provide.
Trust Allah to provide for you.
Like, if you like to have zuhud and
live without, first of all, you need to
have the full trust in Allah subhanahu wa
ta'ala that He's the one who provide.
The second thing he said, favoring the reward
over the loss.
Like, you start favoring the reward from Allah
subhanahu wa ta'ala.
If you lose something, it's okay.
My reward is with Allah subhanahu wa ta
'ala.
If you come to that level, you're going
to start kind of like, detach yourself from
pursuing these dunya things.
And the third is when the praise of
people and the approach to what you do
is the same to you.
Like, it doesn't faze you what people say
good or bad about you because doing things
for the sake of Allah subhanahu wa ta
'ala.
Now he's beginning of defining zuhud, again, living
without, with some different opinions.
Now.
In the name of Allah, and peace and
blessings be upon the Messenger of Allah, peace
and blessings be upon him.
Peace and blessings be upon you.
The author, may Allah have mercy on him,
continues, There are other expressions which are narrated
of the right acting first generations and explanation
of doing without the world, all of which
relate back to what we have said previously,
such as the saying of Al-Hasan, the
one who does without is he who, when
he sees someone else, says, he is better
than me.
This relates back to the fact that the
one who truly does without is the one
who does without being praised and honored.
For this reason, it is said that doing
without leadership is harder and more difficult than
doing without gold and silver.
So, what he means by that is basically,
Az-Zahid is the one who sees everybody
better than who they are.
Like, you see everybody better than you.
You never see yourself better than anyone that
you meet in your life.
And Umar ibn Khattab, r.a, one time,
it was reported, and that's Umar, r.a,
it was reported that one time he was
doing tawaf, and he overheard somebody saying, Allahumma
ja'al li min al-qaleel, Allahumma ja
'al li min al-qaleel, Ya Allah, make
me among the few, Ya Allah, make me
among the few.
So Umar stops him, he goes, qal, ayyu
do'ayn hadha?
What kind of dua is that?
Like, Allah, O Allah, make me among the
few.
He goes, qal, ya ameer al-mu'mineen, I
heard Allah saying in the Quran, wa qaleelun
min ibadiyash shakoor, few among my servants who
are truly grateful.
So I'm asking Allah to make me among
the few.
So Umar, he says, qal, subhanallah, kullun nasi
afqahum min Umar.
Everyone understands better than Umar.
Can you imagine that's Umar bin Khattab, whom
the Prophet sallallahu alayhi wa sallam says, if
there was anybody who's mulham, like if anyone,
if Allah speaks to anybody from my companions,
it would be Umar.
That man, he looks around, he found himself
little among everybody.
And whenever someone, when the Prophet sallallahu alayhi
wa sallam, he gave the names of the
hypocrites to Hudhayfa radiyallahu anhu, he goes to
Hudhayfa, Ya Hudhayfa, as'aluka billahi, I ask
you by Allah, did he count me among
them?
Umar asking Hudhayfa, if the Prophet count him
among the hypocrites, radiyallahu anhu wa radha, subhanallah.
So you can imagine now, Az-Zahid is
the one who truly looks at the people,
they're all better than me.
Now of course, there is limit, we're not
going to say that someone who's a drunk,
and someone who's a drug dealer, mashallah, they're
better than me, mashallah.
No, they're not.
Like we're talking about this with moderation.
And that's we're talking about better in terms
of the matters of the akhir, not the
matters of the dunya, yes.
Whoever drives out of his heart love of
worldly leadership and his own self on exaltation
over people is truly one who does without.
This is the one for whom those who
praise him and those who blame him for
the sake of the truth are equal.
Let's move on to the statement of Az
-Zuhri down there.
Remember at the bottom of the page, he
is defining Az-Zuhri in relation to patience
and gratitude.
Let's see what he says.
Az-Zuhri was asked about the one who
does without any answer.
The person who does without is he whose
steadfastness is not overwhelmed by that which is
haram and who is not preoccupied away from
gratitude by that which is halal.
So what he says is basically, he said,
look, what comes to being zahid, a zahid
is the one who really protects himself from
the haram and endures that with patience and
someone who's always grateful because Allah SWT provides
for them.
It's not a matter of having too much
of halal or less of halal.
It's how grateful you are for that.
So that's the real zahid he says.
So it's not a matter of having more
or less.
It's a matter of how much of gratitude
you show and how much patience of course
you endure against this man.
So that's the statement of Az-Zuhri.
If we move on to the statement of
Sufyan al-Thawri, in the middle of the
following page.
Again, he's here right now.
He's doing actually different definitions from different ulama.
So there are too many of them.
So I'm skipping some because you can read
them on your own inshaAllah.
But here, we'll come to Sufyan al-Thawri
He is going to now start on a
tangent.
Imam Ibn Rajab He's going to start on
a tangent.
You're going to see how long that tangent
is.
He's going to start talking about qisr al
-amal and al-dunya.
So he starts with the statement of Sufyan
al-Thawri.
Sufyan al-Thawri said, doing without the world
is to have little wishful thinking.
It is not to eat rough and coarse
food nor to dress in a cloak like
wool and wrap.
He said, one of their supplications used to
be O Allahumma zahidna fid dunya wa wassi
alina minha wa la tazwiha a'anna faturaghibuna
fiha O Allah make us those who do
without the world and give us amply of
it and do not avert it from us
and thus make us desire it.
So what does that mean here?
He says basically, Ya Allah, give us from
this dunya but keep us in our hand.
Give us from this dunya but keep it
in our hand.
Don't put it in our heart.
Because if it goes in the heart, we
start pursuing and desiring it, it ruins us.
But if it's in our hand, it doesn't
really bother us how much or how little
that is.
Because at the end of the day, we're
in control of it.
Similarly, Imam Ahmed said, doing without the world
is to have little wishful thinking.
And he said another time, it is to
have little wishful thinking and to despair of
that which people owe.
So, the Arabic word for wishful thinking here,
they say actually, What does that mean?
Meaning, try to shorten your scope of this
dunya.
What does that mean?
Don't pursue this dunya too much.
Now, that doesn't mean not to increase in
terms of your rizq.
But again, you increase of your rizq, but
it's always in your hand.
And he's going to bring some examples later,
such as Abdul Rahman bin Auf, Uthman bin
Affan.
They were from the wealthiest people among the
Sahaba.
Like wealthy people, truly wealthy people.
Can you imagine Uthman, r.a, how many
times he supplied the entire army of the
Prophet, s.a.w. A hundred camel, like
a million dollars, you could say, he gave
it for the sake of Allah, s.w
.t. And he still, mashallah, he was a
good businessman.
He bought Be'er Rumah, the entire water
well.
He bought it all by himself, r.a.
To the extent he gave so much that
the Prophet, s.a.w. said about Uthman,
You know what, Uthman, he's good.
Nothing is going to harm him after this.
Like he proved himself.
Someone who is getting all this, and gives
it away back to Allah, s.w.t.
This man has proved himself, r.a. So
again, taken from the dunya, as long as
it's in your hand, that's still zuhd.
If it now occupies your heart, that's when
it becomes dangerous.
An aspect of that is that little wishful
thinking necessarily means that one would love to
meet Allah by leaving the world.
A lot of wishful thinking necessarily means that
one would love to continue on in it.
Someone who shortens his wishful thinking will dislike
to remain in the world, and this is
the maximum limit of doing without it and
turning away from it.
Ibn Uyaynath sought to prove this statement by
his saying, exalted is he, So
let's move on right now to the next
chapter where he says aqsam al-zuhd on
the following page.
And that is the least of the categories
of doing without.
The first two categories of this doing without
are both obligatory and the third is not
obligatory.
So what he says here, like some ulama,
they divide zuhd to three categories.
Number one, stay away from worshipping other than
Allah, s.w.t. The second category, stay
away from the haram.
The third category, stay away from the halal.
Because the first two are obligatory anyway.
So you have to practice zuhd at that
level.
The third one, he says, it's the least
to avoid the halal.
I mean, it's halal, so it's not obligatory
on you to do it or not to
do it.
So that's why if you do it, it's
okay, it's good.
So that's just, again, he's going into defining
zuhd in a different way based on the
ulama statements.
Let's move on to the next point.
Is zuhd obligatory?
Obligatory, doing without, is doing without that, which
is haram.
Optional, doing without, is doing without that, which
is halal.
Safe, doing without, is doing without ambiguous and
ambivalent matters.
Do you guys remember when we talked in
the book of Ibn Qudamah, r.a, about
the different categories of war'a?
War'a al-muttaqeen, war'a al-saliheen,
war'a al-lala al-siddiqeen, and so
on.
So different categories of war'a, which means
asceticism and feeding Allah s.w.t. So
it depends on how much they have in
their heart, this is how much they practice
of that.
So here's the same thing, some of that
war'a or some of that zuhd is
the obligatory one, some of that is considered
the halal one, and so on.
So again, ulama define it differently.
So is zuhd obligatory?
If you define zuhd like it was mentioned
before, avoiding the haram and avoiding shirk, then
of course it's obligatory.
But avoiding halal, is it obligatory?
No, it's not.
So in this case it would be considered
optional or mustahab.
Now, who is the true zahid?
Who can we call a person who is
zahid, which means someone who really lives without
and he embedded the concept of minimalism in
the shari'i way.
Who is that person?
People defer as to whether or not the
term one who does without zahid may be
applied to someone who does without that, which
is haram in particular, but does not do
without the excess of permissible things.
They take two positions.
First, that he is worthy of the use
of the term because of that, and we
have seen that previously from Az-Zuhri ibn
Rayina and others.
Like saying, the one who leaves the excess
permissible things, that's a zahid, basically.
So some may say, yeah, that's the one
we call zahid.
And the second?
Second, that no one is worthy of the
designation doing without unless they do without superfluous
permissible things, and that is the position of
the party of the Gnostics, Arifun and others.
So much so that one said there is
no doing without today since there is nothing
that is entirely permissible.
Now that's a bit excessive to some ulama,
they say, because everything is almost like it's
becoming doubtful and mixed up with some haram
elements and so on.
So therefore there is no zahid anymore because
no one can avoid only the halal.
So in this case they say there is
no zahid anymore.
That's what they claim.
But zahid is always there because zahid is
really to minimize your dependence on this dunya
and the practice of the dunya even if
it was something halal over here.
Let's say the statement of Abu Sulayman al
-Darani.
That's a very important statement.
Abu Sulayman al-Darani said the people of
Iraq differ with us about doing without.
Some of them say that doing without is
giving up meeting people.
Some say that it is giving up appetites.
Some say that it is giving up satiation.
Their words are close in meaning to each
other.
He said, I take the position that doing
without is abandoning that which occupies you and
keeps you away from Allah.
This thing that Abu Sulayman said is good
and it unites together all the meanings, categories,
and types of doing without.
So this is basically the affirmation of Ibn
Rajab to what he preferred the definition of
zahid.
If we would like to conclude basically what
Ibn Rajab says, I like what Abu Sulayman
al-Darani said.
He said, for me that exactly summarizes the
essence of the meaning of zahid.
Since Abu Sulayman al-Darani, he said, I
take the position that doing without is abandoning
that which occupies you and keeps you away
from Allah subhanahu wa ta'ala.
Basically, he made an inclusive definition of it.
What does that mean?
How about staying with your family, for example,
for too long?
Like, even your family, if it takes you
away from Allah subhanahu wa ta'ala too
much, you should do zahid by minimizing, let's
say, that time you spend with them.
It might be extreme in some other cases.
It depends on how much huquq you have
over your family.
Someone whose kids are young, different than those
whose kids are older, right?
So if they need you, then no.
You cannot say, I'm going to do zahid
and abandon my kids.
You cannot just say that.
But if you definitely need them to be,
they need you there, you're going to need
to be with them inshallah ta'ala.
So here, just to clarify this part of
the book, he's now talking about the meaning
of dhamm al-dunya.
Like when Allah subhanahu wa ta'ala censures
dunya and speaks about dunya in a negative
way, when the Prophet ﷺ does the same
thing too, what does that mean?
Does it mean cursing at dunya altogether or
what?
So he's defining it.
He says, you need to know that when
dhamm al-dunya is mentioned in the Quran
and Sunnah of the Prophet ﷺ, it doesn't
refer to the time.
The time that we have in this life.
That's not what it is.
Just keep going.
It does not refer to its time, i
.e. to night and day, which follow each
other until the day of rising, because Allah
made them, succeed each other for those who
want to pay heed or to give thanks.
The second thing, number two.
The censure does not refer to the place
of the world, i.e. to the earth,
which Allah made a cradle and a residence
for the children of Adam.
So basically he says, look, when it comes
to dhamm al-dunya, the censure of the
dunya, it's not about the time.
Dunya is not the time, it's not the
place.
So what is it then?
So which means if you pursue these things
in a halal manner, there's nothing wrong with
that.
It's not haram.
It's not supposed to be criticized or censored
for you.
Rather, again, putting it in your heart, what's
going to make it dangerous.
So he now defines it.
What does it mean exactly to say dhamm
al-dunya?
اعلموا انما الحياة الدنيا لعب وله وزينة وتفاخر
بينكم وتكاتر في الأموال والأولاد Know that the
life of the dunya is merely a game
and a diversion, an ostentation and a cause
of boasting among yourselves and trying to outdo
one another in wealth and children.
So now he's going to define, since we
know when it comes to dhamm al-dunya,
censure in this dunya, it's about the actions
of the people, the actions of Banu Adam.
He says Banu Adam, they were divided into
two categories.
Number one, first, There are two categories of
the children of Adam in the world.
First, those who deny that the slaves will
have an abode of reward and punishment after
the world.
These are the ones about whom Allah says,
اِنَّ الَّذِينَ لَا يَوْجُونَ لِقَاءَنَا وَرَضُوا بِالْحَيَاةِ الدُّنْيَا
وَاطْمَأَنُوا بِهَا وَالَّذِينَ هُمْ عَنْ آيَاتِنَا غَافِلُونَ وَلَايَكَ
مَأْوَاهُمَا النَّارُ بِمَا كَانُوا يَكْسِبُونَ As for those
who do not expect to meet us and
are content with the life of the dunya
and I rest in it, and those who
are heedless of our signs, their shelter will
be the fire because of what they earned.
So basically, these are now the kuffar.
The second category, the second group, The second
group are those who affirm that there is
an abode after death in which there will
be reward and punishment, and they are those
who are ascribed to the revealed ways of
the messengers.
And these people who believe in the Akhirah
also were divided into three categories, which was
mentioned in the Qur'an, as Allah subhanahu
wa ta'ala mentioned, قَالَ ظَالِمٌ لِّنَفْسِهِ مُقْتَصِدٌ
وَسَابِقٌ بِالْخَيْرَاتِ They consist of three categories, those
who wrong themselves, those who are ambivalent, and
those who outdo each other and good by
Allah's permission.
And he's going to explain every category right
now, starting with the first one, ظَالِمٌ لِّنَفْسِهِ
Those who wrong themselves are the great majority
of them, and most of them remain with
the flower of the life of the world
and its ornamentation, and they take it in
appropriate ways and use it in inappropriate ways,
so that the world becomes their greatest concern.
That's why there is dhamm for them.
These are the people Allah wants to speak
about, dhamm al-dunya, what these people are
doing.
Taking it in an inappropriate way, fighting for
it, doing it in a haram way, and
so on.
So definitely they deserve to be blamed.
The second category on the next page, The
one of them whose position is moderate, takes
worldly things in ways which are permissible, and
discharges the duties it the world entails, retaining
for himself what is left over after the
discharge of the duties, and comfortably enjoying worldly
appetites within it.
So these are not necessarily doing something haram,
No, but they're indulging in the halal.
After when their needs are met, they're still
indulging more of the halal.
Muqtasid.
So sometimes they do too much of it,
sometimes less of it.
These are the second category.
There is disagreement as to whether these merit
the term doing without the world, as we
have mentioned before, but there is no punishment
for them in that, except for the fact
that it decreases their ranks in the next
life to the extent of their availing themselves
of worldly things.
Because they're indulging in this dunya, obviously they
reduce their status, because they're too much into
the dunya.
The third category right now, which is in
the following page, all the way in the
following page, almost at the bottom, as for
the ones who outdo each other.
As for the ones who outdo each other
in good actions by the permission of Allah,
they're the ones who have understood what is
the purpose of the world, and act according
to what that requires.
They know that Allah only made His slaves
reside in this abode in order to test
which of them are better in actions.
As He says, وَهُوَ الَّذِي خَلَفَ السَّمَاوَاتِ وَالْأَرْضَ
فِي سِتْتِ عِيَامٍ وَكَانَ عَرَشُهُ عَنَ الْمَاءِ لِيَبَلُوَكُمْ
أَيُّكُمْ أَحْسَنُ عَمَلًا It is He who created
the heavens and the earth in six days,
when His throne was on the water, in
order to test which of you has the
best actions.
So these are the third category.
So the three people basically talking about two
groups of human beings or mankind.
Number one, those who deny Allah SWT, everything
they do is definitely criticized.
And the second category, those who believe in
Allah SWT.
And these are now three sub-categories.
The first one, ظالمون لنفسه Those who always
transgress against themselves by doing the wrong things
still.
But they believe in Allah SWT still.
The second category, المقتصد They're doing good and
they're still indulging too much into the halal.
And the third one, سابق بالخيرات Always competing
that which is best for them, avoiding that
which is of course, you know, that takes
them away from Allah SWT.
If you move to the next page inshaAllah,
the next page where it says, provision of
the traveler.
So now, he's going to come to the
last part of the definition of Zuhd over
here.
Like saying, look, what about the ulema who
say, okay, what is the bare minimum of
it?
How do we look at the subject of
Zuhd or dealing with this dunya?
He ﷺ counseled the body of the companions
that their provision from the world should be
just as the traveling provision of a rider.
For example, Salman, Abu Ubaidah, Ibn al-Jarrah,
Abu Dharr, and Aisha.
He advised Ibn Umar to be in the
world as if he were a stranger or
a traveler on the way and that he
should reckon himself as an inhabitant of the
grave.
He's referring to multiple ahadith by the way.
As Prophet ﷺ told Ibn Umar, like live
in this world as if you're a traveler,
bypasser basically, or as a stranger.
And then he said also, in this life,
count yourself as if you're already dead.
What does that mean?
Like every day you're dying.
So if you know that every day you're
going to die, what are you going to
do?
How much are you going to take from
this dunya?
Not much really.
Because why bother?
So you're going to focus on that which
is beneficial to you and do the akhira.
Yes.
So even those people, even those people who
are taking the dunya as a temporary thing
so therefore just live like a traveler, they
also, they also are two categories.
Which means they live with what?
With the bare bare bare minimum.
Absolutely.
And the second?
Now ask yourself the question, jamaah, in which
category would you fall?
Are you the one who comes to food,
you only eat any bread and olive oil
and some salt, and say alhamdulillah, this is
the best, inshaAllah, only feta cheese, and you
know, that simple way.
Or mashallah, you dig into all types of
food.
Right?
Not that indulging in the halal is haram.
No, it's not.
But as Zuhud is here to teach you
that you need to minimize your intake from
this dunya as much as possible.
Some of the ulema like Imam Ahmad rahimallah
was very well known for that.
He was known to be an ascetic person,
even though, even though the access to the
dunya was opened for him by the Abbasid
Khilafa.
Like the Abbasid Caliphate, you know, just opened
the door for him because they wronged him,
and now they want to make it good
with him, so they start pouring treasures over
him.
But he denied all of that radiallahu anhu
wa ta'ala.
And he lived a very simple life.
Someone else like Imam Malik rahimallah ta'ala,
he started his life poor.
And even he had to sell the beams,
you know some of the beams where the
roof rests on, he had to sell these
to feed his family, Imam Malik rahimallah ta
'ala.
But he also was punished for his political
opinions radiallahu anhu wa ta'ala one time,
and then the Amir in Baghdad wanted to
fix it with him.
So he starts gifting him tons of gifts.
Now Imam Malik rahimallah accepted that.
And his life became better.
They said about him, MashaAllah he had cushions
in his house.
Like where are my cushions?
I mean we have, MashaAllah in our house,
where do we have a jamaat?
Like wallahi jamaat, the way we live in
our time today, this is the life of
lords back then.
Literally.
Like who had that many rooms, MashaAllah with
all these furnitures, and you have three, four
living areas, and two dining tables, and all.
Who had that back in those days?
So Imam Malik rahimallah ta'ala, he enjoyed
that part of his life in that level,
and when he was asked about it, he
says it's because it's coming from the Khalifa
himself.
If it came from somebody else, I would
have rejected it.
He said.
And he said, I eat meat, he said,
like one of the things they said about
him, that he used to eat meat every
single day.
Does that sound strange for you jamaat?
Are you kidding me?
I eat meat every meal man.
Right?
And snacks in between probably.
But back then to have meat every day
was luxury.
And he says he used to eat a
little bit of meat every day, that means
luxury, Alhamdulillah, Why?
To keep me strong in delivering the hadith
of Rasulallah swt and worshipping Allah swt.
So people and the ulema themselves, they themselves
divided over this matter.
How much you want to take of it,
that's up to you.
Now, let's move on to the next page,
not the next page, the page after, all
the way to page 511, where
he says, it is that Ali heard a
man, It is that Ali heard a man
cursing the world, and so he said, It
is an abode of truthfulness for whoever is
true to it, and an abode of well
-being to whoever understands it, and an abode
of wealth for whoever takes traveler's provision from
it.
It is the mosque of the lovers of
Allah, the place where his revelation descended, the
place of his angels' prayers, and the shop
of his friends in which they gain mercy,
and in which they gain as profit the
garden.
So basically what he says, Ali bin Abi
Talib wrote a line one time, he heard
a man cursing the dunya.
He is cursing the dunya, this man.
So Ali bin Abi Talib says, Don't say
this about the dunya.
Because it is the home for the truthful,
and the one, the abid finds his ibadah
there, the good one finds their goodies over
there.
There is so much good you can do
in this dunya.
Which again, affirms the meaning that when it
comes to the dunya, you don't censure the
time and the space, rather you criticize the
actions of the people.
So if the actions of the people are
good, the dunya becomes good, Alhamdulillahi Rabbil Alameen.
So keep that in mind inshaAllah.
Moving to the next page.
The Amirul Mu'mineen Ali.
The Amirul Mu'mineen Ali r.a explained that
the world may not be blamed and censured
without qualification, and that indeed it is praiseworthy
with respect to those who take a provision
of right actions from it.
So this is the explanation that we did
already for his statement.
That's what he meant by what he said,
رضي الله تعالى عنه وارضاه.
Move on to the bottom of the page
where we say the people who without...
The people who do without the superfluity of
the world are in different categories.
So like we said earlier, the ulema divide
them in two categories.
Some they take of the dunya and they
still consider it zuhad.
Some they say no, zuhad is to abandon
it completely.
Here now he is elaborating on that.
Some obtain it, hold on to it, and
buy it.
They advance closer to Allah, as was the
case with many of the companions and others.
Abu Sulaiman said, Uthman and Abdurrahman ibn Auf
were two treasures of Allah on his earth
who spent in obedience to him, and their
transactions were for the sake of Allah in
their hearts.
Now who can claim that Abdurrahman ibn Auf
or even Uthman were not zuhad?
Who can claim that?
Their claim that Abdurrahman was not a zahid
or Uthman was not a zahid.
Although Abdurrahman ibn Auf was a very clever
businessman, رضي الله عنه وارضاه.
They say about him, that if يحيل لرمل
الصحراء ذهب he can convince you to buy
the sand from the desert from him.
This is how clever he is.
Like he is really so clever merchant.
When he migrated from Mecca to Medina, he
left everything behind.
Completely he came with his shirt, that's it.
The shirt was in his bag.
He left all his business, all his money
behind in Mecca.
And he came to Medina.
So when the Prophet ﷺ he mandated, that's
the sahaba, the muhajirin, the ansar, they have
the pact of brotherhood.
So the ansari he said, Look, I have
this land, I have this family, I have
this, I have that.
Abdurrahman ibn Auf says, بارك الله في أهلك
ومالك.
May Allah bless your family, bless your wealth,
and everything you have.
Where is your marketplace?
Just show me the market, show me the
mall.
So Abdurrahman ibn Auf he went to the
mall.
In one week the Prophet ﷺ he meets
Abdurrahman.
He is dressed nicely.
He smells nicely.
Like he has perfume.
He has excess money to buy perfume, mashallah.
And he has the athar of صبغ, like
some sort of like henna or something.
And the Prophet ﷺ he goes, بخن بخ.
Mashallah, mashallah.
Like basically what's going on.
قال رسول الله تزوجت.
He said, I just got married.
In one week?
He became poor now in Medina.
Suddenly he got married.
He goes, ماذا أمهرتها?
What did you give her?
He goes, I gave her, وزن نواة ذهبا.
The weight of a date stone in gold.
Like he has mashallah good enough money that
he is now afforded to give this much
gold as a gift to his bride.
In one single week.
This is how much money mashallah he made.
But he was one of the six people
Umar ibn al-Khattab chose to become the
next khalifa.
He is in the committee of six people
that they were assigned to be the khalifa
after Umar ibn al-Khattab.
This is how much Umar value Abdurrahman ibn
al-Auf رضي الله تعالى عنه وارضاه.
Similar with Uthman.
So having so much money doesn't mean that
you cannot be Zahid.
The money is there.
But it doesn't faze you.
It doesn't change who you are.
It doesn't make you someone different.
It's just an excess wealth Allah blessed you
with.
So it doesn't really attach it to your
heart.
It's only attached to your hand.
Some of them get it out of their
possession and do not retain it.
And of these there are two types.
Some of them get rid of it voluntarily
and out of their own choice.
Some of them get rid of it while
their own selves obstinately refuse to get rid
of it.
Like basically he says like some people they
give it away so easily.
And some they struggle with it.
Like they struggle with that.
And the ulema they differ among who is
better.
Is the one who given it with struggle
because he had to fight the desire to
keep it.
Or the one who is given it while
he is mashallah happy with giving it away.
So it's a matter of difference of opinion
who is actually stronger.
The third one is some of them never
attain...
Some of them never attain any superfluity and
do without attaining it either having the power
to do so or being without it.
The former is better than this.
For this reason, many of the right acting
first generation said Omar ibn Abdulaziz was more
abstinent than a waste and the likes.
Abu Sulaiman and others said the same.
Because he has access to it but he
decided not to even approach it radiAllahu ta
'ala anhu.
Warda.
Now he says why those who do without
do that for?
Like basically those who had.
Why they live this life of zuhud anyway?
Like hopefully that we will follow their example.
So he had different reasons for that.
We're gonna go over some of them quickly
inshaAllahu ta'ala.
Those who do without the world in their
hearts have different perspectives and witness different scenarios.
Some of them witness great tiredness and striving
to obtain it, the world, and so they
do without it with the intention of giving
themselves some rest from such tiredness.
Like instead of pursuing this dunya, it's too
much for me, honestly, it's really bothering me.
I don't wanna even bother to earn that
money.
I'd rather live a poor life, a decent
life, alhamdulillah, than pursuing so much wealth that
brings me headache and makes my life dangerous
and so on.
Go to the second one.
Some fear.
Some fear that their portion of the next
life will decrease.
Some fear a lengthy reckoning for it.
One said whoever asks Allah for the world
is only asking Him to stand a long
time for reckoning.
So they're afraid that the more they have,
the more they're gonna be questioned about.
So I don't wanna minimize that on the
Day of Judgment.
The third one.
Some witness the many defects of the world
and the speed with which it is overturned
and obliterated and the great crowds of the
lowest type of people who seek it.
So basically like he looks at the dunya,
that's not worth it.
And even those who pursue it, what happens
to them?
They end up in, you know, the wrong
directions, wrong lifestyles and so on.
So I'd rather stay away from it.
And some?
Some of them used to consider the fact
of the despicable nature of the world to
Allah and thus regard it as dirty.
As al-Fudayl ibn Niyad said, even if
all of the world were offered to me
in a completely halal fashion such that I
would not be taken to account for it
in the next life, I would shun it
as if it was dirty in the same
way as a man would shun a corpse
when he passed by it in case it
should touch his clothing.
And some?
Some fear that it should occupy them and
keep them busy from preparing for the next
life and taking provision for it.
So basically he says, there are many reasons
why as Zuhad they go into the path
of Zuhud.
The question to us is, from which category
are you?
What is your motivation to live without?
What is your motivation to live the life
of Zuhud?
Mark this page for yourself and go back
again to it and read those once again
for yourself and see, what should be my
approach?
Why do I need to abandon, for example,
this kind of lifestyle?
Or maybe not necessarily buy these things or
do these things?
What's the reason for that?
The last one on the next page, the
element, the elect, sorry.
The elect of these fear that they will
become occupied with it and distracted from Allah.
As Rabia said, I would not like to
own the world from first to last in
a completely halal fashion and that I should
spend it all in the way of Allah
and thus it would occupy me and distract
me from Allah for the blink of an
eye.
Now, finally he says, the essence of Zuhud
in this world by doing without.
By doing without the world, what is meant
is to free the heart from being occupied
with it in order to become free to
seek Allah and His nearness to Him and
intimacy with Him and longing for the meeting
with Him.
These matters are not of the world as
the Prophet ﷺ used to say.
Of your world, woman and son have been
made beloved to me and the rest of
my eye has been placed in prayer.
Like basically what he's saying is that the
matters of dunya were beloved to the Prophet
ﷺ.
He didn't give them away as a mean
of Zuhud.
Bil'aqs, he indulged in what's halal ﷺ
but he was focusing on what?
Salah.
Like these dunya matters did not prevent him
from enjoying his ibadah and it wasn't distraction
for him ﷺ from being abid and being
zahid ﷺ.
So let's move on to the next page.
There's an interesting claim over here and he's
going to refute that.
On the next page, some groups.
Some groups of the people of fiqh and
of the Sufis think that these sects of
worship which are found in the world are
better than the bliss which is found in
the garden.
What does that mean?
Let me explain that.
So asking you the question.
What would you prefer?
Would you prefer to live in this dunya
in a constant worship to Allah ﷻ or
to be in Jannah without worship and enjoying
the pleasure of Jannah?
What would you say?
Which one is better?
To live in dunya in a constant worship
of Allah ﷻ bringing yourself closer to Allah
ﷻ or live in Jannah without having to
worship Allah ﷻ?
Wow.
You just want to go to Jannah, right?
Like if I can be close to Allah
ﷻ without having to go through the hardship
of doing it.
So the claim here he said that some
of the ulama or people of fiqh and
Sufi tariqas and so on they say, look,
I'd rather be in dunya constantly worshiping Allah
ﷻ than indulge in the pleasure of the
Akhirah.
That's their claim.
So what's his refutation to this right now?
He says, Qal Ibn Rajab.
The correct position is to accept unqualifiedly that
which is reported textually in the book and
the sunnah that the next life is better
than the former without any qualification.
There is in the Sahih al-Hakim that
al-Mustawrid ibn Shaddad said, we were with
the Prophet ﷺ and they were discussing the
world and the next life.
Someone said, the world is only sufficient provision
to help you reach the next life and
in it there is work.
In it there is the prayer and in
it there is zakah.
A party of them said, in the next
life there is a garden.
And they said, whatever Allah willed.
The Messenger of Allah ﷺ said, with respect
to the next life, the world is only
as if one of you were to go
to the sea and put his finger in
it and that what comes out of it
when he withdraws his finger, that is the
world.
This is a clear textual statement of the
superiority of the next life over the world
and those actions which it contains.
Is that clear?
So when Allah ﷻ said in the previous
ayah, مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِّنْهَا What's
that al-hasana that Allah is speaking about
in this ayah?
مَنْ جَاءَ بِالْحَسَنَةِ Those who do good deeds
in this dunya, Allah says, they will get
what?
Something better.
Speaking about what?
The akhira, what's in Jannah.
So even though your good deeds are of
course hasana and good, still, خَيْرٌ مِّنْهَا is
the akhira.
So those who claim that, no, stay in
the dunya and in constant worship is better
for me than going to the Jannah and
just enjoy the pleasure of the Jannah.
No.
Allah ﷻ says that what's in Jannah is
better for you than whatever that you do
in this dunya.
Finally, let's go and shout to the following
page or actually the page after that, page
517.
Let us return to explaining the hadith.
Stop over here.
What did he say again?
Read it again.
Let us return to explaining the hadith.
What does that mean, jama'ah?
He ended a very, very long tangent.
Did you even notice that?
Like he started talking about az-zuhd and
karagoz and what people say about damm al
-dunya and this.
Like he went in a very, very, very
long tangent.
He was like, wait a minute.
I'm not done yet.
Let's go back to the finishing the hadith.
And subhanallah, it's only just another page and
a half.
That's all.
Like when he went to focus, this is
what we call, whom we call them in
encyclopedia, ulema of, like encyclopedic ulema really.
Their ilm is flowing naturally without any boundaries.
One of them is also Imam Ibn Taymiyya
rahmatullahi ta'ala.
Imam Ibn Taymiyya, he writes something and after
20-something pages, he says, now let's get
back again to the main point of this
discussion.
I'm just like, wait a minute.
What were we talking about in the first
place?
I even lost the whole main point.
Like subhanallah, they just, something just itches them
to talk about it.
So they go straight to it and they
spend 20-30 pages just to explain and
then you go, let's get back again to
the discussion.
And the most beautiful thing about it is
what?
They never even lose the original point of
discussion.
After all this tangent, like sometimes you speak
and you say like, what was I talking
about?
What was I going to say exactly?
You lose track of your thoughts and you
just completely forget what you wanted to say
in the first place.
But these ulema, subhanallah, this is like, their
ilm is encyclopedic really.
So that's just one example.
I want you just to see this.
So he went back again to explain the
hadith, radiyallahu ta'ala continue, do without.
Do without the world and Allah will love
you.
This hadith shows that Allah loves those who
do without the world.
One of the right-acting first generation said,
the Hawariyun said to Isa a.s., the
spirit of Allah teach us one action for
which Allah a.s. will love us.
He answered, hate the world and Allah a
.s. will love you.
Now, let's go to the last point inshallah
ta'ala and that will be on page
518.
The second council now.
The second council to do without what people
possess and that is necessarily required and that
it necessarily requires that people will love you.
So let's stop over here a little bit.
Do you even remember what was the first
point, the first one in the page in
the book?
I put it for you over there on
page 497.
What page are you in right now?
518.
So he spoke for how many pages about
the first point?
21 pages dedicated for that with the tangent
obviously and of course, right?
Like if you want Allah to love you,
then kind of live that zuhd of this
dunya.
The second point, if you want the people
to love you, then try to never pursue
what they have in their hands.
How long did he speak about for this
to finish the book?
Actually almost two pages only.
That's it.
Like it's a very obvious thing.
Keep going.
It has been narrated that the Prophet s
.a.w. advised the man saying, despair of
what people possess and you will be wealthy.
At-Tabarani and others narrated it.
Like you're always wealthy when you don't pursue
anything in the hand of the people.
Because if you don't need it, Alhamdulillah, you
don't feel poor.
You don't feel the poverty for it, the
need for it.
So you always, Alhamdulillah, feel rich and wealthy.
But if you're always in need of something,
you have that poverty to it and that
need to it.
So if you would like to feel rich,
try to minimize your pursuit of things and
you will feel rich.
Once you start pursuing things, you start becoming
now in need of it.
And that becomes part of your poverty for
this dunya.
Yes.
Yes.
So basically, if you would like to have
that honor, then stand up at night in
Tahajjud.
And of course, if you would like to
glorify yourself in this dunya, then stay away
from what the people have in their hand.
Like be independent of the people.
Al-Hassan.
The last thing I want us to observe
is by Umar ibn Khattab, on the following
page, on the last page, inshaAllah, when he
says, Umar used to say, and he becomes
independent of it.
So if you would like to feel rich,
again, minimize your dependence on things and on
people.
May Allah subhanahu wa ta'ala give us
that wealth in our hearts, Ya Rabb al-'alameen,
and give us the ability to be on
the zuhud, Ya Allah.
Wallahu ta'ala alam.
Alright, inshaAllah.
JazakAllah khair.
Alright, so inshaAllah, next time when we come
back, we will be discussing hadith number 32,
inshaAllah.
Let's go to the questions.
We have about maybe 10 minutes, inshaAllah.
The first question, who is al-Fudayl?
Do you remember when we did the intensive?
The most frequent name that came in the
intensive book was who among the ulema?
Do you guys remember?
Al-Khatib al-Baghdadi.
We spoke about al-Khatib al-Baghdadi a
lot.
I hope you guys, one of the assignments,
inshaAllah, is somebody to get the biography of
al-Khatib al-Baghdadi for us, inshaAllah.
Al-Fudayl ibn al-'Iyad, he is known to
be one of the righteous people of the
past, and he was known not to start
his life, not to start his life in
path of righteousness, by the way.
He became righteous later in his life.
And he became known for his asceticism and
being, subhanAllah, words of wisdom that comes from
him.
His heart was so soft, that because again,
he tried the dunya, so he came to
the akhira, and the path of ta'a
and taqwa, he became very well known for
his zuhud, for his zuhud and for his
righteousness.
Al-Fudayl ibn al-'Iyad.
How do you balance giving 70 excuses with
not being naive, like getting taken advantage of?
Look, we say that if you have the
capability of forgiving, that's when you give people
excuses.
But if you don't have, because they're taking
advantage of you, and it's something that you've
been forced to accept, so it was imposed
upon you, there's no forgiveness over here, because
it was imposed upon you.
But if something that you have the ability
to forgive, then that's when you give people
excuses, if you want.
Do you have to?
No.
There's the path of justice, to pursue the
path of justice, but it doesn't guarantee peace.
And there's the path of ihsan, and that's
overlooking and forgiving.
Now, self-confident zahid.
If everyone is better than me, how do
we balance that with being a confident believer?
Umar radiallahu anhu of course was better, but
stayed humble.
How?
You answer it yourself.
It's a sense of humbleness.
The Prophet sallallahu alaihi wa sallam said to
us in the hadith, قَالَ لَا تَنْظُرُ إِلَىٰ
مَنْ هُمُ فَوْقَكُمْ In the matters of dunya,
don't look for those who are above you,
look for those who are below you.
لِأَلَّا تَزْدَرُ نِعْمَةَ اللَّهِ عَلَيْكُمْ Otherwise you'll squander
the ni'mah of Allah that He bestows upon
you.
But in the matters of akhira, where do
you look?
Look for those who are above you.
Don't look for those who are below you,
otherwise you'll always and of course in the
dunya, n'aam.
Az-Zahir sounds like an entrepreneur, mashaAllah, business
people right now.
As an entrepreneur, you have to put your
trust in Allah, favoring the reward over the
losses and you are not looking for praise
of the people.
Is this a proper analogy or comparison?
I don't know, what do you guys think?
Can we say Az-Zahir is an entrepreneur?
Like he takes risks, minimize from the dunya
and expect mashaAllah abundance from Allah azzawajal.
I'm not really sure if I can agree
with that interpretation.
Because Az-Zahir, you know, deliberate like, they
have access to the dunya, but they choose
not to depend on it.
That's the most important thing about being Az
-Zahir.
Can you give us a brief introduction about
Imam Al-Zuhri and Imam Sufyan Al-Thawri
rahimahullah ta'ala.
Just to give, Az-Zuhri, he's one of
the great muhaddithin, rahimahullah ta'ala.
And he's one of the big huffadh of
the hadith.
And Sufyan Al-Thawri, the same thing.
He was from the time, the early times
of the Muslim Ummah, from the Salafi Salah,
rahimahullah ta'ala, that he had to hide
from the Khilafah because of his political views
until he died, rahimahullah ta'ala.
If you'd like to learn more about him,
you can inshaAllah take a look at their
biography and share it with each other on
the WhatsApp group, inshaAllah.
Please expand on, stay away from the halal,
what does that exactly mean?
Do you guys remember the different categories of
war'a?
We said war'a al-muttaqeen, war'a
al-saliheen, war'a al-siddiqeen.
So the first category of war'a is
to avoid what?
The haram, right?
The second one is to avoid what is
considered halal, shubuhat, and then the halal, right?
So avoiding halal, like I can eat meat
every day, but I'm going to maybe alternate
because I don't want to depend too much
on this pleasure of the dunya, I've become
so dependent on it.
I can, alhamdulillah, drive a $100,000 car,
but I'd rather buy one for $30,000,
for example.
Still, for many people, $30,000 is a
lot of money, but for this individual, that's
zuhd, because he went from $100,000 to
$70,000, to $30,000, for example.
So that's what it means to avoid the
halal.
It doesn't mean that you completely abandon yourself
from the halal, it's a matter of choice
though.
Is leaving home to the masjid for isha
daily, for the men, would that be considered
as zuhd, while the wife and kids may
need him, basically?
You need counseling, man.
Again, اتقوا الله مستطاعته and balance it.
اعطي كل ذي حق بحقه Your family needs
that time from you, your Rabb needs that
time with you as well too.
So balance it, and it should be fine
inshaAllah.
How does one do zuhd while saving for
retirement, for oneself?
What is too much?
Part of the zuhd, like we said, you
are working to save for the retirement, but
again, you know that at the end of
the day, everything is in the hand of
whom?
Allah SWT.
You might save a million dollars, by the
time you retire, it was nothing.
So basically, you're not going to depend on
the money that you're saving, or the house
that you're buying, or the business that you're
creating.
You depend on whom?
Allah SWT.
That money, that investment, that house, that business,
nothing but what?
Means to achieve that.
So zuhd is you don't attach yourself to
it, you attach yourself to Allah SWT while
you're doing the right thing, which is of
course to invest over here.
So between Imam Ahmad and Imam Malik, which
qualities are more desirable?
Like we said, Imam Ahmad was a very
minimalist, Imam Malik, he was comfortable with his
life, alhamdulillah.
Which one is more desirable?
Whichever you can afford.
For some people, they cannot live the life
of Imam Ahmad, that's too much for them.
And other people, they think that if they
live the life of Imam Malik, they can
get distracted.
So whatever is better for you, people are
different.
So how do we understand this statement from
Ibn Amr?
Work for the dunya as if you will
live forever, and work for the akhira as
if you die tomorrow.
How can we put this into the perspective
of zuhd?
Obviously, every single day, when it comes to
the matters of dunya, work as if you
live eternity.
So don't say, well, I'm dying anyway, I
don't have to invest.
No, you need to invest, you need to
make yourself rich if you can.
But at the same time, when you think
of the akhira as if you're dying tomorrow,
what does that mean?
Of the dunya that I'm collecting today, I
need to make sure that I have it,
halal, Allah is pleased with me, I give
charity, I take care of things, and so
on.
That's what it means.
As if I'm dying tomorrow, so therefore I'm
going to make sure to get the benefit
out of what I earn for this day.
But as if I'm living eternity, so I'm
going to keep investing until I do the
best inshaAllah ta'ala.
Can someone be a foodie and zahid?
Wallahi, I don't know, I mean, possible, and
you like so much food, but at the
same time, you avoid certain items because you
think this is too much now.
That's too much indulgence.
Right?
So in this case, yeah, you like food,
but I'm avoiding some of those items for
the sake of Allah swt.
That's zuhd.
How do we summarize if you taste more
of this world, your rank in the akhira
will be lower?
Does this only apply if you do it
with the things in your heart as opposed
to your hand?
The answer is yes.
Because again, remember, some poor people, being poor
doesn't mean you're going to be righteous.
Just like being rich doesn't mean the person
is going to be a stray.
SubhanAllah, there are so many rich people, mashaAllah,
they're very righteous, they're zuhd, even though they
have billions of dollars.
And other people, they don't have nothing, but
they're so arrogant.
So it doesn't make them righteous.
So again, everything should be in the hand,
not in the heart.
Is it possible to have the level of
the zuhd of the early generations?
It's possible.
I mean, I hope, if you're married, you
need to be on the same page with
your spouse though.
Alright?
Like you agreed to what you want to
minimize, what you're going to do.
You can't impose this on your family.
Because you're not on the same level.
Maybe she's like Imam Malik, she wants to
eat meat everyday.
And you want to be like Imam Ahmad,
don't force that kind of lifestyle on them.
Is living one's right and share being silent
in relationship for peace, is considered zuhd?
No, it's considered actually silent treatment.
It's basically, it's considered punishment probably.
So again, seek counselling.
What's the difference between waraa and taqwa?
How does the level of waraa relate to
zuhd?
So we said that al-waraa and taqwa,
there's a correlation over here obviously.
Because al-waraa is part of the taqwa.
You are muttaqi, and because you want to
be muttaqi, you practice waraa.
And the waraa is having that sense of
fear of Allah SWT and awe and khashah
of Allah SWT at different levels.
So different levels.
Depends on how much you're attached to the
dunya.
And zuhd is one of those categories as
well too.
Wallahu ta'ala.
Subhanakallahu wa bihamdik Ashraan astaghfirullah wa barakato.
Assalamualaikum warahmatullahi wa barakato.
10 o'clock is getting late, huh?