 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يدى بدلا وياله من شراف عظيم إن الحمد لله نحمده ونستعينه ونستغفره ونعوذ بالله من شرور أنفسنا ومن سيئات عمالنا من يهديه الله فلا مضلله ومن يضل الفلا هادي له وشدوا الله إلا الله وحده لا شريك له وشدوا أن محمد لعبده ورسوله أما بعد إن شاء الله تعالى today we are going to be starting the explanation of the book القصيدة الهائية في الزوهد والترغيب والترهيب written by العلمة الحافظ الشيخ حافظ ابن أحمد الحكمي ورحمه الله this book my beloved brothers and sisters is from one of the great works that this great alem الشيخ الإمام حافظ ابن أحمد ابن علي الحكمي وروط الشيخ رحمه الله is very famous for his the good authorship the good writing that he does وجمال المؤلفات and the beauty of his works and he's also well known for his جودة المنظومات he's also known for his جودة المنظومات in which he has written in different fields of the religion in those books if you read them الشيخ رحمه الله he mentions علم غزير great amount of knowledge in it and he establishes and he proves تقريرات نافعة and you can see from his works he's very strong in his دل استدلالات the way he extracts rulings from آيات and he's also well known for his for his age الإمام الحافظ الحكمي who only died at the age of 38 and from the first books that he wrote is his كتاب سلم الوصول إلى علم الأصول in which he then explained it later and he called it معارج القبول he authored that book when he was only 19 years of age and he authored it with the request of his teacher الإمام عبد الله القلعاوية رحمه الله تعالى the author this book that we're going to go through إن شاء الله تعالى he has written it in a particular field he's talking about ازوهت which is a stethism from this dunya and it is to abstain from its لامز and its glitters and that your greatest ultimate drive as an individual it should be and your ultimate knowledge it should really not be this dunya and that it should be the hereafter he talks about the harms that this dunya carries and the reality of this world here رحم الله points out in this book إن شاء الله تعالى from the things that bring the destruction to an individual and prevention from any form of good is when he opens his chest and his mind towards this dunya إن شاء الله تعالى like his other works he has truly given this topic justice even though he summarized it he only wrote it in 39 lines of poetry roughly 40 lines يا اخوة الكرامة بلابي بلادن سيستز احتوى خيرا كثيرا ونفعا عظيما this book has carried and it carries a lot of great amount of good in it إن شاء الله تعالى and he himself حافظ الحكمي ورحمه الله is not the first person to write in this particular field other scholars have written in this particular field speaking about أزوهت عبد الله ابن مبارك he wrote about زوهت الإمام أحمد بن حمبل he wrote a book in كتاب زوهت called it كتاب أزوهت وكيع بن جراحة الرؤاسي he wrote a book on زوهت هناد ابن سري هناد ابن سري and other than him I've all written in this field of written in this field of أزوهت and a student of knowledge who's seeking knowledge he requires and he needs أن يقرأ ما كتبه للعلم to always read this kind of books the reason why he would do that is because أن تتهدب نفسه so your nefs you can nurture your nefs properly and you can give yourself تربية and that your heart can be steadfast and that your situation can change for the better and that you don't also get caught up in the fitra of this dunya I also want to mention that this book has been explained by two noble مشaikh one of the مشaikh who's explained this book is Shaykh Zaid ibn Muhammad ibn Haadi who died he has a little explanation on the book he called it التعليقات البهية على القصيدة الهائية and he is a student of حافظ الحكمية ورحمه الله Shaykh Zaid was a student of حافظ الحكمية and there's also an explanation by Shaykh عبد الرزاق ام عبد المحسين البدر so insha'Allah without any further ado we should start the explanation of the book قال رحمه الله the author said ومالي ولد دنيا وليست ببغيتي ولا منتها قصدي ولست أنا لها ولست بميال إليها ولا إلى رئاستها نتنا وقب حل حالها so he starts by saying ومالي ولد دنيا وليست ببغيتي so he started his book with this line clarifying that the dunya hasn't taken him captive he says ومالي ولد دنيا what is it for me and this dunya وليست ببغيتي it is not my goal and it is not my ultimate goal so he's trying to clarify that the dunya has not taken his heart as a captive and it hasn't gained any love and passion in his heart as it's the situation of many Muslims and many people rather and the only person who would say a statement like this this statement of ومالي ولد دنيا وليست ببغيتي is a person who truly understood the reality of this world and the trials and the tribulations that are in it and that the dunya it is only glamours and glitters and it's a mirage behind it the author رحمه الله got this statement from the messenger صلى الله عليه وسلم as it's in the hadith of ابن عباسر ربي الله تعالى عنه أن عمر أت عمر he entered upon the messenger صلى الله عليه وسلم و هو على حصير the messenger was lying down on a حصير which is it's straws that were brought together like a mattress kind of thing and the prophet was lying on it قد أثار في جنبيه it affected and the signs of the mattress it wasn't a mattress that we have it's straws so the sign came on the messenger صلى الله عليه وسلم's side so عمر صودس and he said يا نبي الله the messenger of Allah لو اتخدت في راشا أو ثر من هذا if only you were to take a mattress a real mattress if you only sleep on something better فقال the prophet responded by saying مالي و للدنيا what is the relationship between me and this dunya ما مثلي و مثل الدنيا إلا كراك من سارة في يوم صائف فستضل تحت شجرة فستضل تحت شجرة ساعة من نهار ثم راح وتركها ما is the relationship between me and this dunya I am like nothing except the way that me and this dunya are to each other is like a man who looked for a shade under a tree for a portion of the day and then he made his way back to what he was doing and he left the shade I am like that I am coming into this world and I'm only going to use from it and I'm only going to benefit from what I want and I'm going to keep it moving واللهي ما بالله with brothers and sisters هاده this is the حال العبد في الدنيا this is the situation of a believer in this dunya it's the fact that he needs to enjoy this dunya and to have fun is that the truth of what this world is for يا إخوة the prophet is saying to us عليه الصلاة والسلام it is like a مثل رجل it's like a man استضل تحت شجرة تحت شجرة فراحة وتركها it's like a person who looked for he stood under a shade when he looked when he stayed under the shade he left it when his needs were over you are like this like this in this world and do not let this universe in this world take over your heart then he also goes on to say it واللهي ست بيبغيتي what does he mean واللهي ست بيبغيتي it is not ومخصودي وهمتي it is not my desires it's not my ultimate goal it's not my objective rather my objective and my goal is directed towards the hereafter it's trying to say وَلَا مُنْتَهَا قَصْدِي and it is also not that it is not taken over my goal rather what I'm trying to receive is رضوان الله عز ونجل I want Allah to be pleased with me I want ألفوز بدرجات العلاف الأخيرة I want to gain a high level the day of judgment then he goes on to say it وَلَسْتُ بِمَيَالِنْ إِلَيْهَا the one ميالين means أِلَسْتُ أما ليس عندي ميلون وان شراحوا الصدر ورغبة في الدنيا this dunya I am not I am not diverting towards it I am not leaning towards it in other words my heart is not open for it at all and it's beauty and it's glamorous and it's glitters no and leadership and no that's not my رغبة that's not my him that's not my goal that's not my love and this my beloved brother and sister that the author is saying it's something not only for him but that should be the situation for him على كل مسلم every muslim and that's sincere to himself who wants the best for himself this is how his situation should be مع هذه الدنيا with this dunya يا إخوة let's not get fooled بمتاعه الزائل let's not get fooled by its portion of beauty the temporary glamors that it has and we should not also understand from the statement of the author رحمه الله و تعالى that we shouldn't also take from this dunya what we need and that we should forsake our worldly gain no, not at all and that we should be poor and we should no, not at all but what the author is trying to say is don't let it be your ultimate goal and the messenger used to seek he used to say و لا تجعل الدنيا do you not make this dunya أكبرهم من our ultimate goal و لا مبلغ علمنا and don't make our knowledge all about this dunya some people today they only live for this world and how do you know a person has made this dunya his أكبرهم his ultimate goal is that he has not placed in his schedule and has not yet started to work and say you know what I have to stack up for the hereafter rather what that person does is that he just makes his ultimate goal this world so you see him working his حمار بالليق بالنهاري جيف بالليلي he is like a donkey at the day meaning he is only working his gathering و جيف بالليق and he is like a corpse at night the way he sleeps علمهم بالدنيا جاهنوا بالاخراء he knows the dunya and the ins and the outs you ask him about anything related to the dunya he knows it but when you see him pray تتعجب you are amazed with the way he prays the religion he can't read فاتحة no the religion has no importance for him the prophet used to see the refuge of Allah from that also the sheikh is not trying to say that you shouldn't provide for your children and shouldn't gain any income no that's something that the prophet has told us in the famous حديث صحيح المسلم that the messenger صلى الله عليه وسلم has said إنك أنتذر وراثتك أغنياء خير من أنتذرهم عالة نيتكاففون الناس for you to leave your children and your offspring rich is better than to leave your offspring and your children poor begging the people so yes it is good to work and yes it is good to make money and then so you can leave for your children your children that which they can inherit from you so they are self-sufficient and they won't need to ask from the people that's what the prophet told us in this حديث but what the sheikh is saying that do not make this world your ultimate goal أستتزم in regards to this dunya if it's not understood in the correct way my beloved brothers and sisters it may make the person and a human being enter into deviation مخالفة شرعية and the person may actually go against Allah سبحانه وتعالى and his messenger believing and assuming to themselves that they're getting closer to Allah by سبحانه وتعالى ونذارك and the people who now call themselves سوفية تصوف one of the things which they say that they are about is تزهد زهد and that they are aesthetic they turn away from this dunya and they are more towards the hereafter but if you truly look at their understanding of أستسزم if you look at their understanding of a زهد you will come to realize that it's an understanding that it goes against how the شريعة understood it they misunderstood the concept of a زهد على وجهها in the way it should have been and the way that the شريعة perceives it in reality my beloved brothers and sisters this universe this world that we're living in we should truly understand its reality and how low it is and how fast that it's perishing and it's going to go and that it's cursed and everything in it is cursed the only thing that's not cursed as the messenger told us is the remembrance of Allah and righteous deeds that will bring you closer to Allah سبحانه وتعالى and that's why the prophet ﷺ said in the hadith أنه ما متر ميدي نريتد أنه بنماجة أن الشيخة للباني رحمه الله he graded it to be حسن that the prophet said إن الدنيا ملعونة that this world is cursed ملعون ما فيها and everything in it is cursed إلا ذكر الله except the remembrance of Allah وما وله or what shows allegiance وعالما أو متعالما a scholar or a student of knowledge so this dunya is cursed المابن القي من his kitab عدة الصابرين والدخيرة الشاكرين عدة الصابرين والدخيرة الشاكرين he mentions in the page 331 that the world in and within itself is not cursed but what the casting is referring to is he said فالدنيا في الحقيقة وإنما يتوجه الظموء إلى فعل العبد فيها he said that the dunya in reality is not the thing that's rebuked and the thing that's scolded and belittled but rather what it is is إلى فعل العبد the slaves actions he says he goes on to say this world is nothing except a bridge which we're all crossing to either Jannah or Nahr ولكن لما غلبت عليها الشهوات وحوضوض والغفلة والإعراض عن الله والدار الأخيرة فصار هذا هو الغالب على أهلها وما فيها but he said when desires overcame this world and the glitters and the glamours overcame it and heedlessness and turning away from Allah and turning away from the hereafter then صار لها اسمه دمي عند الإطلاق then it became rebuked and then it got scolded وإلا بأرادة فهي مبن الحاخرة ومزلعةها but if the person for example the opposite takes place for example he takes this unit world as a place where he stacks up and that he makes sure he takes this dunya as a place where he does write his deeds in order to enter Jannah then there is nothing to rebuke here because this person has understood the reality of the dunya and there is nothing wrong in this regard then the author goes on to say رحمه الله هي الدار الهبم والغم والعنى سريع تقضيها قريب زوالها ما يسيرها عسر وحزب سرورها وأرباح وأرباحها خسر ونقص لكمالها إذا أضحكت أبكت وإراما وصلها غبي فيا سرعا إن قطاع فيا سرعا قطاعا وصلها the author says رحمه الله in these lines clarifying the reality of the dunya and the reality of the people he says هي الدار the dunya is a place which what is it دار الهبم والغم والعنى this dunya is a place of depression sadness and sorrow anxieties this is something that is going to happen to everybody however much money you are given however much leadership which you gain however many positions that you get فلين يسلموا منها no one is going to be saved from الهبم والغم والعنى stress, distress sadness sorrow everyone is going to go through that however much money you get and however much leadership and positions you are given the author mentions سريع تقضيها قريب زوالوها the dunya perishes quickly it goes fast the person who does it gain that depression and that distress is a person who truly understood this world and used it as a means to pack up for the hereafter يسوى الله سليد القرآن فمن تبعه دايا فلا يضل ولا يشخى the one who follows my guidance he will not be misguided in this world and know would he be from the people of the hellfire the day of judgment also الله سبحانه وتعالى he says من عميل صالح من ذكرين أو أنت وهو مؤمن فلا نحينه حياتا طيبة الله يقول this in his verse any male or female who does righteous actions and believes in Allah الله سبحانه وتعالى he tells us I will give them a life of happiness a life of goodness but why did they gain that thought they came with the iman and righteous actions فلا نحينه حياتا طيبة means a yes at he will find happiness ويحن نحينه ويحنأ في الحياة الدنيا I will find tranquility in this dunya but what is upon you my beloved brothers and sisters for you to find that is you need to turn to عبادة الله worshipping Allah واللجوء إلي turning to him والإقبال على طاعته and also facing the obedience of Allah وتلاوة القرآن and reading the Quran and believing also in what والإيمان بقضاء القدر believing in that which Allah has destined for you سبحانه وتعالى also the message صلى الله عليه وسلم عند حديث أني ما محمد ريتن in his musnad الشيخة للباني authenticated in his كتاب سلسل حديث الصحيحة that the prophet said بقال عبد القط إذا أصابه هم وحزن no individual is ever afflicted with distress and sorrow sadness except if he says اللهم أو الله إني عبدك I am your slave وابنو عبدك I am the son of your slave وابنو أمتك and I am the son of your female slave ناصية بيدك my affairs is in your hands أو الله ماذن فيه حكمك your rules أو الله is what takes place on me عدن فيه قضاءك your judgments on me is fair and is just أسألك أو الله I ask you بكل سمن هو لك I ask you by every name which you own سميت به نفسك which you have called yourself أو أنزلتوا في كتابك or you have sent it in your book أو علمتوا أحد من خلقك or you have taught anyone from your creation أو استأثرت بي في علم غيب عندك or you kept it to yourself in the knowledge of the unseen I ask you with all of that أنتج على القرآن ربيع قلبي that you make the Qur'an the spring of my heart ونورة صدري and the light of my chest وجلاءة حزني and you make it the remover of my depression and my sadness ودهابة همي the prophet said no one makes that dua إلا أدهض الله همه وأبدله مكانة حزني فرحة except Allah removes his distress from him and Allah changes it for him happiness then the companions they said يا رسول الله أو مسجر الله ينبغي لنا أنت علم هؤلاء الكلمات it's upon us to learn these words then if that's the case then it is upon each and every one of us to learn these words the messengers said أجل yes of course ينبغي لمن سميعهن it is upon everybody who hears these words for him to learn it now if you look at the things that were mentioned in this hadith you will truly come to understand that what the prophet mentioned is سحة المعتقد having a good belief in the hadith and this dua what has been mentioned is that your عقيد is correct and you believe in the قدر and you believe in Allah's names and attributes and that you do تواسل intercession and you only call on to الله تبارك وتعالى also the consideration of the Quran is mentioned in this hadith because the person says أن ترجع على القرآن ربيع قلبي that the Quran is the cure all of that which is mentioned in the dua is actually والغموم it is the things that remove distress and also removes sadness and it also removes any depression then the author goes on to say even though this world has depression sadness sorrow agony pain it is quickly going it is it is actually going very fast and it is nothing that is going to last for very far and that is why the Prophet صلى الله عليه وسلم when the people came and they asked him about the hour and they kept asking him about the hour Allah sent this verse on him which Allah tells the Prophet يسألوا الناس العاني الساعة the people keep asking you about the hour قل say to them when the hour is going to happen Allah is the one who knows وما يدريك لعلى الساعة تكون قريبة and what makes you guys know that maybe there is a chance where the hour is very close also Allah تباركه تعالى he says the hour has come close also says also Allah also says إنهم يرونه بعيدا ونراه قريبة they see it to be very far but we see it to be very close so this dunya is something that we should not see as though it's going to remain forever it's actually fast in the way it goes then the author goes on to saying the author says the good that's in this world and the health that's in this world the opposite hardship, pain and agony is with it so ever good that you come there you go you see the pain again so you are in a state of what ease and joy after a period of time hardship and pain and agony comes after it so the person is what inconsistent consistent situation or is in a consistent changing of currency and change one time he's in a state of happiness a state of joy a state of enlightenment and happiness and then a while back time to come is then hardship, pain and agony the author then says the gain that you get from this dunya and the things that you achieve from this dunya is also loss really nothing you gain from this dunya and the sheikh is not talking about religious gain he's talking about worldly gain because look all of the money you've made that you've ever lived when you die none of it goes to you with your grave you've lost all of them your wife is going to go and get married to another man your children are going to be under the shelter of another man you as an individual you lose your own name they don't refer to you as your name anymore even before you get put in your grave they call you the dead body they carry the body your name is the body now you've lost everything which you owned so there's no gain from this dunya in terms of its worldly gain but religiously naam a person can gain religious gain from it if he works hard comes with righteous deeds yes he would gain look at the people who establish businesses the business collapse they file bankruptcy that's the reality of this dunya he goes on to say deficiency is actually the completeness of this dunya the dunya is actually complete might be deficient so the time which you can actually say to yourself this dunya is complete it's actually pinnacle for me it's actually deficiency in its reality if the slave tries is hardest to gain from it consistent and continuous happiness the demoted one if he tries to do that he won't gain it the chain of happiness that you are going through the good something has to come and break that وردارك ابن القيم says the happiness of this dunya is actually a dream of a sleeping person or it's like a shade for the one who is using a shade the sun is not always out so he's using a shade just like that the shade goes it's like that if it makes you happy sometimes and it makes you laugh sometimes it makes you cry a lot وإن صرت يومن أساء الدهرن if it pleases you a day then it saddens you and hurts you years to come وإن متعت قليلا مناعت طويلا if it gives you joy for short time then it prevents from you a lot it stops from you it stops from you gaining a lot and then he brings the statement of who محمد من السيارين who said مَا كَانَا ضَحِكُنْ قَطُّنْ إِلَّا كَانَا مِنْ بَعْدِهِبُ كَانَا يبن السيارين said there is no laughing whatsoever except what comes after is a crime that's the reality of this dunya you see a group of people laughing joking, wife and husband just laughing with each other years to come they all depart their different ways either the wife dies or the husband dies or divorce and they go their separate ways where is all of that laugh where did it go that's the reality of this dunya it's nothing that's consistent in that stage I'm going to insha'Allah I'll conclude there بإذن الله الكريب we really want to take very small segments and really ponder and analyze بإذن الله الكريب any mistakes or short coming that I might have come with while I was explaining is from me and Shaytan and Allah and his messenger are free from it سبحانك اللهم بحمدك أشهد أن لا إله إلا الله أستغفرك وأتوب إلي