Upon The Deen

There is no deity worthy of worship except Allah, and Muhammad (peace be upon him) is His last and final messenger.

Imam Nawawi’s 40 hadith.

Lesson 3

Hadith number 2 continuation:

Firstly Sheikh reminds us of the virtues of Dhul Hijjah which is approaching.
Fasting during the days, Arafah expiation, the udhiyah,

Qadr – Allaah knows everything (past,present,future)
Allaah created the pen and Allaah told it to write everything from then till qiyyamah in the luh al mafudh

50,000 before creation hadith

how does dua change Qadr? Example:
Angels are given job to go to people
When we make dua, the angel jobs changes
This is already written in the lawh al mafudh even the changes.

So Person x is meant to die on 20th June he makes dua on the 10th of June and Allaah grants this person more life and the job of the angel goes from granting death to him into something else. (although this is already written but the angel etc don’t know)

What do we say to those people that say then the pen has the knowledge Allaah has?
It was just a tool, it was just a pen used to write.

Just because Allaah has all the knowledge doesn’t mean he has forced us to do anything.

Al-Ihsaan is the opposite of behaving badly, and it means that a person strives to do what is good and to repel harmful things. So he strives to benefit the servants of Allaah through his wealth, position, knowledge and his person. So as for the case of doing good with ones wealth, then he spends and gives in charity, and pays the zakaat, and the best of the types of doing good through wealth is the zakaat since it is one of the pillars of Islaam, and one of its great foundations. A person’s Islaam will not be complete without it. It is the charity most loved by Allaah, the Mighty and Majestic, and that is followed by that which it is obligatory upon a person to spend upon his wife, mother, father, children, brothers, children of his brothers, sisters, paternal uncles, paternal aunts, maternal aunts, and so on. Then by charity given to the poor and to the rest of those deserving of charity - such as students of knowledge for example.
As for the case of doing good by means of ones position, then it is that people are found in different levels. Some of them have status with someone in authority and so strive to benefit the people by means of his position. So if a man comes to him and requests that he should intercede for him with the one in authority then he does so, either to repel some harm from him or to attain some good for him, As for doing good by means of his knowledge, then it is that he strives to pass on his knowledge to Allaah’s servants, in open and private gatherings and assemblies. Even if people sit socially, to drink coffee, then it pertains to good and fine behaviour that he should teach the people. Even if you are in a public gathering it is from what is good that you teach the people. However wisdom is to be used in this matter. So you should not weary the people making it a habit that every single time you sit in a gathering you admonish and address the people, since the Prophet used to give them admonition now and then, and not too frequently. This is because the souls become weary and bored. When they become bored they become languid and weak and may even come to dislike what is good merely because of the frequency with which the per son stands and addresses them.

As for seeking to benefit the people with ones person, then the Prophet sallallaahu `alayhi wa sallam said: “… that you help a man to mount and ride his riding beast, or you lift up his luggage on to it for him, is a charity” [Reported by al-Bukhaaree (Eng. Transl. 4/90-94/no. 161) and Muslim (Eng. transl. 2/483-484/ no. 2204)].
So you help this man to carry his luggage, or you guide him to the correct road to take and so on, all of this pertains to ihsaan. So this is with regard to striving to do good to the servants of Allaah.

As for ihsaan in the worship of Allaah, then it is that you worship Allaah as if you were seeing Him, as the Prophet ( said. So worship done in this way, that a person worships his Lord as if he were actually seeing Him is worship that is accompanied by yearning and seeking. So a person will find that his soul encourages him upon worship done in this way, since he is yearning for the one he loves. Therefore he worships Him as if he were seeing Him, and he directs his heart to Him and turns to Him and seeks to draw near to Him, He the One free of all imperfections and the Most High.

"Then even though you do not see Him, then He certainly sees you." This part shows worship done whilst fleeing and fearing, and is therefore the second level of ihsaan. So if you do not worship Allaah, the Mighty and Majestic, as if you are seeing Him and seeking Him and your soul is encouraging you towards Him, then worship Him keeping in mind that He sees you. So you will then worship Him as one who fears Him and seeks to flee from His retribution and punishment.

This level is held by those having knowledge of these affairs to be lower than the first level. Worship of Allaah, the Perfect and Most High, is, as Ibn al-Qayyim, rahimahullaah, said: ‘Worship of the Most Merciful is utmost love of Him, along with the worshippers submission and humility, they are its two pillars.’

So worship is built upon these two matters: utmost love, and utmost humility and submission. Love causes one to desire and seek, and humility causes one to fear and flee. This is ihsaan in the worship of Allaah, the Mighty and Majestic. If a person worships Allaah in this manner, then he will become one who is pure and sincere in his worship of Allaah, the Mighty and Majestic. He will not desire with his worship that he is seen by the people, or heard of, nor will he desire their praise. It will be the same to him whether the people notice him or do not notice him.
He will worship with ihsan in every condition. Indeed part of the completion of purity and sincerity of worship (al-ikhlaas) is that a person should seek not to be seen by the people when he worships, and that his worship should be a secret between him and his Lord. That is unless there is some benefit for the Muslims or for Islaam in his performing it openly, for example if he is a person who is followed and taken as an example and he wishes to manifest his worship to the people so that they should take it as an example to follow; or that he manifests his worship so that his companions, friends and associates should follow his example, then this is good. This benefit which he takes account of may be more excellent and greater than the benefit of keeping it hidden. Therefore, Allaah, the Mighty and Majestic, has praised those who spend of their wealth in charity secretly and openly. So whenever performing it secretly is better and more beneficial for the heart, and causes one to be more humble and submissive, and to turn to Allaah more attentively, then they give in secret. But when performing it openly produces benefit for Islaam, due to manifestation of its prescribed practices, and will mean that the people follow this persons example, then they do this openly. The Believer looks to what is most appropriate. So whatever is most appropriate and most beneficial in worship, then it will be what is most complete and most excellent.

The Comfort is Salaah, the most noble part is the face and we make sujood to the lowest point to the highest!
Sitting in front of Allaah in tashahhud, remembering you are sitting infront of the king of kings. Think of all the blessings and you start by saying atayat and it comes under this.

Have ihsan in salaah,
When it is time to pray get up extinguish the fire you have kindled for yourself.
Ibrahim used to concentrate so much in salaah you could hear it two miles away

Al-Ḥātim b. ‘Āṣim (raḥimahullāh) was one of the tabi‘īn. He was asked, “How do you attain tranquility in your prayer? We see you so engulfed. How do you reach that level?” He said, “Before I start, I imagine the ṣirāṭ (bridge over Hellfire) in front of me. I imagine Jannah is on my right and Hellfire is on my left. I remember that the one who does not pray his ṣalawāt in this world will be grabbed by a hook on the ṣirāṭ and have to make them up in Jahannam. Then I imagine the angel of death is standing behind me, and I don’t know when he is going to attack. Then I imagine that the Prophet (ṣallallāhu ‘alayhi wa sallam) is standing in front of me to monitor the correctness of my ṣalāh. Then I remember that Allāh, Who created all of that, is monitoring me. Then I start.”

Approaching salaah

Purify externally - Never play salaah in the clothes you sleep in, try wear nice clothes for salaah, perfume etc
Purify internally – we mentioned the quote of haatim, above
When things come to your mind remember you are praying to Allaah and remember you will either enter Jannah or Jahannam no other option.

Major signs of qiyyamah.
The Major Signs

The Mahdee
The Anti-Christ [Maseeh ud-Dajjal]
The descent of Eesaa (as)
Yajooj and Maajooj
The three great sinkings of the earth
The appearance of smoke in the sky
The rising of the sun in the west
The beast of the earth [Daabbat ul-Ard]
The fire which brings the people together

Akh Abu Zayd

Aboo ‘Aasim said:

“Whoever seeks hadeeth has sought the highest of affairs, so he must be the best of the people.”

[Siyaar, (9/480-485)]

Explanation of the Nullifiers of Islam
By Al-Imam Muhammad Ibn Abdul-Wahhab Ibn Sulaiman At-Tamimi An-Najdi (1115 – 1206AH / 1703 – 1792CE)

Lesson 1
Notes are rough and brief; please excuse any grammatical and spelling errors.

Notes:
So far we have covered 3 nullifiers

The Fourth Nullifier
من اعتقد أن غير هدي النبي صلى االله عليه وسلم أكمل من هديه ، أو أن حكم غيره أحسن من حكمه ، كالذي يفضل حكم الطواغيت على حكمه فهو كافر
The belief that the Guidance of someone other than the Prophet (SalAllaahu alayhi wasalaam) is more perfect than his Guidance; or that the Ruling of other than the Prophet (SalAllaahu alayhi wasalaam) is Better than his Ruling; [or the Permissibility of Accepting the Ruling from other than what Allaah has revealed].
The prophet SalAllaahu alayhi wasalaam came with huda(guidance),in khutbahtul haja we say the best guidance is that of the prophet.

Judging and ruling against the guidance of the prophet makes you a kaafir.

Surah ma’idah - and this day i have perfected your religion
Clear in Qur’aan that there is no other way that is better
and the only deen for Allaah is Islam.

The prophet SalAllaahu alayhi wasalaam warned against going against his way.

`Umar — Allah be well-pleased with him — brought the Prophet — Allah bless and greet him — a book he had taken from one of the People of the Book. He read it to the Prophet — Allah bless and greet him — who became angry and said: “Are you all going to fall into chaos, O Ibn al-Khattab? By Him in Whose Hand is my soul! even if Musa — Allah bless and greet him — were alive, he would have no alternative but to follow me.”.

Even during his time following someone else would be misguidance
He is the final of the prophets alayhimusalaam.

Umar ibn al khattab got some scholars from the Jews and when the prophet heard he got angry. who’s hand my life is in, I brought this religion to you without any impurity perfect.
The prophet became angry who got the scriptures of the Jews.
When Islam has came we don’t need previous scriptures
He said to Umar are you in doubt of Islam? You don’t need to see these ya umar.

It is reported that the Messenger of Allah (peace be upon him) saw a portion of the Tawrah in the hands of “Umar, so he became angry and said: Are you confused about it, O Ibn Al-Khattab? By the One in Whose Hand is my soul, I brought it to you white and pure. And he added, ”By the One in Whose Hand is my soul, if Musa (Moses) were alive, he could not but follow me. ‘


Ruling by other than that Allaah has revealed.
This has 3 manifestations

1. Those that believe is better than law of Allaah
2. Both are equal
3. Invent stuff to contradict. (Make halal haraam and vice versa)

Examples
1. Don’t who judges by a law or verdict which is man made effectively or not from Islam and he believes it to be better or equal to has committed kufr.
kufr al itiqadi - act of kufr
This kufr expels one from Islam.

2. Someone may rule by a ruling from a desire or personal goal not because he believes it is better. He knows that the ruling of Islam is true yet he rules by his own ruling this is kufr al amali … a act of kufr. doesn’t take you out of Islam
Can lead to slowly lead to kufr al itiqadi

Calling an act kufr isn’t like calling an individual a kaafir.

Ibn Abbas said this is kufr doona kufr. This is the kufr that doesn’t expel one from the religion referring to the surah mai’dah ayah

The majority of the scholars of tafseer they unite and say it is major kufr if it is done knowing that it is better than the rule of Allaah.

Taking guidance other than the prophets
Modernists - aql their intelligence
Sufis - their saints
Thus making this person better than the prophet by following his guidance

3. Allowing what Allaah has forbidden.
Humans have no right to decide what is right and wrong.
Legislation is the law of Islam is not made up by any person or by intellects because it (the intellect) is deficient.

Declaring something to be right or wrong or halal or haraam has to be from sources in Islam.

The guidance is the same now as it was 1400 years ago and will be until qiyyamah.
New guidance or modern ethics is kufr!
Man made laws change but we have a fixed law from start to finish.

The Fifth Nullifier
من أبغض شيئا مما جاء به الرسول صلى االله عليه وسلم ولو عمل به فقد كفر .
“Whoever Hates Anything of What the Prophet (SalAllaahu alayhi wasalaam) came with Has Committed Kufr (Disbelief), even if he practices it [i.e. that thing which the Prophet (SalAllaahu alayhi wasalaam) has come with].”

This applies to the act of disliking and even the statement is an act of kufr.
i.e accepting 4 wives and saying no etc this is an act of kufr.
Other examples:
Growing the beard
Wearing the hijab

To dislike anything or hate what has been brought is an act of kufr or amounts to hypocrisy.

The prophet brought two things Qur’aan and Sunnah

The Sunnah is wahi (revelation)

Ayahs from Qur’aan to show lofty status of the Sunnah.

The Messenger of Allah, peace be upon him, delivered a sermon to mankond during the Farewell Hajj, and said: “O mankind! I have left behind over you that which if you hold fast to it, you will never go astray: the book of Allah and the sunnah of His prophet.”

The prophet warned against people rejecting his Sunnah, let me not find one of you lying on his couch and he says I don’t know we will find it in the Quran. Then they are misguided. (quraniyoon reject Sunnah)

Narrated AbuRafi’:
The Prophet (peace_be_upon_him) said: Let me not find one of you reclining on his couch when he hears something regarding me which I have commanded or forbidden and saying: We do not know. What we found in Allah’s Book we have followed


Ibn Umar said rejecting Sunnah is kufr.

One of the imams of aqeedah of ahlul sunnah said the asl is rejecting even a single thing when is authentic is an act of kufr.

Hating and disliking - these are barbaric acts and done in the dark ages etc.
I.e. stoning
A Muslim shouldn’t have the view that this is barbaric or disliking etc not compatible with the 21century.
This is a law from Allaah azza wajjal!
This amounts to rejecting the guidance of the prophet.


The Sixth Nullifier
من استهزئ شيء من دين الرسول صلى االله عليه وسلم ، أو ثوابه أو عقابه ، كفر.
Whoever Ridicules, Scorns or Makes Mockery of Anything of the Religion of the Prophet (SalAllaahu alayhi wasalaam), Its Reward or Its Punishment, Has Committed Kufr (Disbelief).
Clear-cut kufr. Continued next lesson.
Akh Abu Zayd

Ibn Qura: 

"Don’t sit with your knowledge around foolish people. And don’t sit with your foolishness around knowledgeable people."

(Siyar 5/153)

In the Targhib wa’ l-Tarhib of Imam al-Mundhiri, 3/276 it has the following hadith from `Abd Allah ibn `Amr ibn al-`As (Allah be well pleased with him) that he said:

“I saw the Messenger of Allah (saw) performing tawaf around the Holy Ka`ba saying to it: ‘how pure and good you are! how pure and good your fragrance is! how great and exalted you are! and how great and exalted your sanctity is! But by Him in Whose hand is Muhammad’s soul, the sanctity of a believer’s blood and property in the sight of Allah is greater than your sanctity!’“

رأيت رسول الله صلى الله عليه وسلم يطوف بالكعبة ويقول ما أطيبك وما أطيب ريحك ما أعظمك وما أعظم حرمتك والذي نفس محمد بيده لحرمه المؤمن عند الله أعظم من حرمتك ماله ودمه

Notes:

The blood of a Muslim is sacred.

Spilling Muslim blood is unlawful – without right.

It’s sanctity is compared to that of the Holy Ka`ba and declared greater.

The Muslim life and property must require protection and safeguarding.

And Allah knows best.

Daily Hadith

Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “A Muslim is a brother of another Muslim. So he should not oppress him nor should he hand him over to (his satan or to his self which is inclined to evil). Whoever fulfills the needs of his brother, Allah will fulfill his needs; whoever removes the troubles of his brother, Allah will remove one of his troubles on the Day of Resurrection; and whoever covers up the fault of a Muslim, Allah will cover up his fault on the Day of Resurrection”. [Al-Bukhari and Muslim].

Ibn al Jawzee رحمه الله:

"Knowledge and action are twins whose mother is high motivation."

[Al-Yawaaqit al-Jawziyyah, p.95]

Keep it to yourself!

Ibn al-Qayyim—رحمه الله—said:

ﻓﺈﻥ الله ﺇﺫﺍ ﺃﺭﺍﺩ ﺑﻌﺒﺪ ﺧﻴﺮﺍً ﺳﻠﺐ ﺭﺅﻳﺔ ﺃﻋﻤﺎﻟﻪ ﺍﻟﺤﺴﻨﺔ ﻣﻦ ﻗﻠﺒﻪ ﻭﺍﻹ‌ﺧﺒﺎﺭ ﺑﻬﺎ ﻣﻦ ﻟﺴﺎﻧﻪ، ﻭﺷﻐﻠﻪ ﺑﺮﺅﻳﺔ ﺫﻧﺒﻪ، ﻓﻼ‌ ﻳﺰﺍﻝ ﻧﺼﺐ ﻋﻴﻨﻴﻪ ﺣﺘﻰ ﻳﺪﺧﻞ ﺍﻟﺠﻨﺔ، ﻓﺈﻥ ﻣﺎ ﺗﻘﺒﻞ ﻣﻦ ﺍﻷ‌ﻋﻤﺎﻝ ﺭﻓﻊ ﻣﻦ ﺍﻟﻘﻠﺐ ﺭﺅﻳﺘﻪ ﻭﻣﻦ ﺍﻟﻠﺴﺎﻥ ﺫﻛﺮﻩ.

Certainly if Allāh wants good for a servant he removes the sight of his good deeds from his heart and the mentioning of it from his tongue. Also, he busies him with the sight of his sins, so it remains the focus and center of his attention until he enters paradise. For indeed the sight of that which is accepted from the actions is removed from the heart along with it’s mentioning from the tongue.

Source: Tarīq al-Hijratayn wa Bāb as-Sa’ādah, page 172

‎Istighfār should be done regularly, but particularly in the time before dawn,

﴾and those who seek forgiveness before dawn.﴿ 3:17

The Sunnah of some of the salaf is to count your good deeds at the death bed so as to have good thoughts about Allah before dying

When death came to Abii Bakr ibn ‘Ayyash and those around him wept, he said, ‘Do not cry, for I have finished the Qur1an in this place of prayer thirteen thousand times!

It is reported that he said to his son, ‘Do you think that Allah
would waste forty years of your fathers life every night of which
he completed the Qur’an?’

[Ref: Tareekh of Khateeb, vol. 1 4, pg. 383]

While sick, Abu · Abdu’l-Ral).man al-SulamI said, ‘How can I not have hope in my Lord seeing that I have fasted for his sake for eighty Ramadhans?’

[Ref: Abu Nu`aym Vol. 4 page 192]

Adam ibn Abii Iyas finished the Qur’an while he was already shrouded, waiting for his death. He exclaimed, ‘By my love of You! Be gentle to me at this terrible time. My hopes and expectation were in You all this time in preparation for this day. There is none worthy of worship save Allah!’ and upon saying this, he passed away, may Allah have mercy on him

Taken from the Nuru’l-lqtibaas fi Mishkat wasiyyah al-Nabi li Ibn `Abbas

" لا تقولوا للمنافق سيدنا فإنه إن يك سيدكم فقد أسخطتم ربكم عز وجل

Explanation of the Nullifiers of Islam
By Al-Imam Muhammad Ibn Abdul-Wahhab Ibn Sulaiman At-Tamimi An-Najdi (1115 – 1206AH / 1703 – 1792CE)

Lesson 4
Notes are rough and brief; please excuse any grammatical and spelling errors.

Notes:

Deviants use hadith of the blind man

A contention of the idolaters is also indicated through their attachment to some controversial Prophetic traditions. They assume that these traditions provide evidence for legitimacy of their wrong-doings. They quote one Hadith from the book of Tirmidhi, narrated by Uthman ibn Hanif. He related that a blind man came to the Prophet and asked him to pray Allaah to cure him The Prophet told him, “If you wish, I will pray for you, but if you have patience, that will be better for you.” The blind man insisted that the Prophet pray for him, so the Prophet asked him to make ablution properly and to say the following prayer : “O, Allaah, I invoke You through Your Apostle, Muhammad, the Apostle of mercy, whom I approached to pray to my Guardian-Lord to fulfill my need. O, Allaah, accept his mediation for me.”
According to the book of Tirmidhi, this Hadith is good and correct, but we do not know of its narration except through Abu Jafar who is other than AI-Khatmi. However, even if the Hadith is correct, it is not a point of argument in this discussion because the blind man requested the Prophet to pray for him. He then invoked Allaah with his own prayer in the presence of the Prophet, which is permissible. One is allowed to request a living person to pray for him.
There is no indication of invoking the dead or others for mediation, which we stress at this point is forbidden. In the case of the blind man, he was asked by the Prophet to pray Allaah to accept the prophet’s intercession for him in praying
Allaah for a cure. Therefore, this Hadith does not prove permissibility of mediation or invoking the dead or other saints, which is the focus of this discussion. They (the idolaters) also make inference from a false and fabricated Hadith which says, “The prophet (peace be upon him) said, ‘Seek access to Allaah with my rank, because my rank with Allaah is highly exalted” This Hadith is fabricated and is a lie against the prophet (peace be upon him) as confirmed by Ibn Taimiyah (Allaah’s mercy be on him).

Refutation of the unjust usage of this hadith
1) If he wanted to make the prophet the intermediary then he didn’t need to go all the way to the prophet (salAllaahu alayhi wasalam)
2) The prophet (salAllaahu alayhi wasalaam) did actuallu make d’ua for him
3) The prophet (salAllaahu alayhi wasalaam) made him learn the d’ua which he used for himself.
4) At the end of the d’ua he asked Allaah that the d’ua of the prophet is accepted from him and myself (the blind man)
5) Arabic – The devaints say by his (salAllaahu alayhi wasalaam)’s essence but it means by his d’ua

All authentic narrations for tawwasul say it’s a d’ua not rights or essence etc.

Hadith Narrated Anas:

Whenever drought threatened them, ‘Umar bin Al-Khattab, used to ask Al-Abbas bin ‘Abdul Muttalib to invoke Allah for rain. He used to say, “O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah ! Bless us with rain.” And so it would rain. (Bukhari, Volume 2, Book 17, Number 123)

Refutation:
1) A’isha (radiAllaahu ta’ala anha) said people complained about a drought and then she told the prophet (salAllaahu alayhi wasalaam) and he made d’ua for rain. [By the d’ua of the prophet it means the d’ua he taught.]
2) If tawwasul were permissible why would they go to the uncle of the prophet? Why not the prophet himself? (During this time the prophet had passed away)

In Fath al Bari by ibn hajr asqalani (rahimahullaah ta’ala) he explains that the hadith shows the d’ua that is used that was taught.

The Third Nullifier
من لم يكفر المشركين أو شك في كفرهم , أو صحح مذهبهم كفر
Whoever does not declare the Kufr (disbelief) of the pagans; or has doubts about their Kufr (disbelief); or considers their madh-hab (way of life/religion) as correct or valid. Such a one has fallen into disbelief by Consensus.
Seeking allegiances not allowed (meaning to the disbelievers)
To think their way is right is equal to kufr, which will lead one out of Islam.
Don’t take them as awliya, if you do then you are one of them.

When we say the kuffar (infidels) here, we mean those for whom there is no doubt they are disbelievers (i.e. Jews, Christians, Hindus, etc.) and those who claim to be Muslims, but who are believed by the majority of the Muslim scholars to be disbelievers (i.e. Qadianies, An-Nosairiah, Al-Baha’aih, Ad-Drowze, Al-Batiniah, etc.)
Sheikh Al-Islam Ibn Taymiyyah (Rahimahullaah) said: 
“Whosoever hesitates in the disbelief of those groups after having knowledge of what they say and having knowledge of the religion of Islam, then he is a kaafir (infidel); just as having doubt in the disbelief of the Jews, Christians, and the atheists”
In regards to praising the kuffar (infidels), the Muslim must take great care. If praising them in their faith, this is considered as kufr (infidelity). Whereas praising their behaviour (such as their courage or their generosity) is permissible. But one thing the Muslim must avoid, which is considered sinful, is to call a kaafir (infidel) “Mister” as the Messenger (salAllaahu alayhi wasalaam) said: 
“When you call the hypocrite ‘Mister’, you have made your Lord angry”


Akh Abu Zayd

For those quick to rebuke others

Shaikh al-Islam Ibn Taymiyah (rahimahullaah) has explained that a person may fall into those matters that oppose the Book and the Sunnah but may have an excuse for it like, Ijtihad or Taqleed or his lack of ability.

[Majmoo al-Fatawa (vol. 10, p. 371-372)]

The greatest of adhkār that a person can show his need of Allah through is istighfār (seeking His forgiveness).

أقوى ما يُظهِر به الإنسانُ الافتقارَ لله من الأذكار (الاستغفار)

Sheikh Abdul Aziz at tarifee

Shaikh ’Uthaimeen, may Allaah have mercy on him, said, “The heart is a vessel, when it is filled with something no space for anything else remains [in it], so when it is filled with the love of this world it becomes preoccupied with that instead of the love of Allaah عزوجل and His Messenger ﷺ and [thus] a person becomes such that he has no interest except to gain [more and more].”

Sharh Bulugh al-Maraam, vol. 9, p. 366.