Distinguishing between the one who seeks worldly compensation for religious work and the one who is offered it without having asked for it.

The Shaykh : There is a difference between the one who seeks worldly compensation for religious work and the one who is offered compensation. There is a difference between the two, and the difference is that the first is clearly and openly working a deed of the Hereafter for what? For this world. And he (peace and blessings be upon him) said: ; so the difference is that this one who seeks material gain in exchange for the reward of the Hereafter did not reveal his intention from the start. As for the one who is given compensation, here is the following detail: it covers all the types we were in. We start with the imam of the mosque. Today, among the prevailing afflictions among students of knowledge is that one studies the Shari'ah—for example—studies the Qur'an, and memorizes the Qur'an in order to recommend himself to apply for the position of imam. This falls into the first category: seeking worldly compensation in exchange for the reward of the Hereafter. This is not permissible, , but it is not so.
Excuse me, the Shaykh is now establishing his status that he is truly a Shaykh. Did you believe it?
The student : We believe in the Great Allah.

The Shaykh : Ha, Abu Ahmad.
The student : Yes, my Shaykh.

The Shaykh : Did you believe that the Shaykh started establishing his status that he is a Shaykh, meaning?
The student : What Allah willed for you!

The Shaykh : The important point is that the one who studies the Shari'ah or memorizes the Qur'an with the plan to become an employee has no share in the Hereafter. But another person studies knowledge for the sake of Allah, studies the Qur'an for the sake of Allah, and a person comes and says to him: "We want to make you an imam, and you will have such and such." This is different from the first. But for him to be saved in the Hereafter, it is now necessary to mention the following detail: that he does not take what is given to him as a wage. Pay attention, Abu Islam, may Allah guide you.
The student : ... .

The Shaykh : , especially regarding you and you, and I am facing you with my whole self, just as you must face me with your whole self.
The student : Our Shaykh, when you say Abu Islam, say Abu Islam Talat... I am, add Talat to it, Abu Islam Talat, or Abu Islam number two.

The Shaykh : Talat, but they say "O Abu Islam," and they say that the language of the situation is more eloquent than the language of speech. I am saying: I am facing you and he is facing me. This does not apply to our old Abu Islam; therefore, the language of the situation is more eloquent than the language of speech, so it is not necessary to say Abu Islam Talat, and Abu Islam is coming. The language of the situation is more eloquent than the language of speech.
The important point is that this one who sought knowledge for the face of Allah and memorized the Qur'an for the face of Allah, what—for example—are the differences in seeking knowledge? Because he read in the Qur'an: , I must be among those with whom others do not stand equal, , I must have high degrees with Allah, and so on. He memorizes the Qur'an because he heard—for example—at least two hadiths. He (peace and blessings be upon him) said: ; so he needs to learn the Qur'an in order to teach people, and to be the best of people. And he heard another hadith: , for every letter ten good deeds. He (peace be upon him) said: . This one who sought knowledge for the face of Allah and memorized the Qur'an for the face of Allah, it was said to him: "We want to free you to lead people in prayer, to preach to people, to teach people, and so on." It is permissible for him to take what was offered to him, not what he asked for.
The student: Yes.

The Shaykh : But here, regarding this one who was offered it and did not ask, it was offered to him; we advise him not to take what he takes as a wage, but as a grant.
The student : Fulfilling a need.

The Shaykh : As a grant, a gift, and a present. And according to what came in the authentic hadith in "Sahih Muslim" from 'Umar ibn al-Khattab (may Allah be pleased with him): "That the Prophet (peace and blessings be upon him and his family) used to receive wealth and distribute it among the companions, and he would give a share to 'Umar. 'Umar would say, 'O Messenger of Allah, give it to one who is more in need of it than I am.'" Look how he... does not take it, he does not believe it comes to him; no, he says: "Give it to one who is more in need of it than I am." He says: . And in a narration from the completion of the wisdom of the Messenger: , so you make him the owner, and it becomes what? His property, and he is free in it. You are in no need of it, give it to the poor and the needy, and the reward is written for you. As for saying "give it to one who is more in need," there is no objection, but the one in need, take it from me and give it to him. You will be the cause of what? The means of goodness, meaning.
The intended point is that this one who sought knowledge or memorized the Qur'an for the face of Allah (Blessed and Exalted is He), and then a salary or stipend was offered to him, call it what you will, he does not take it as a wage, as I sometimes say—for example, I fix the clock for my friend, my friend wants to eat my right, I say to him: No, you must give me the wage for my effort; because this is a profession. But I taught him a hadith, I taught him something, it is not permissible for me to ask him for a wage. I authored a book now that enters the core of my reality. I authored a book, my Lord knows if I intended with this book a wage, sought a wage, or intended with it to guide people. Then so-and-so came and said: "I will print the book for you, and so on," . How do you distinguish these realities? There is something that only Allah knows, and there is something that even humans know. When you say: "I want to be employed in such and such a job so I can make a living," you have revealed yourself, no explanation is needed. But by Allah, if you received sustenance through the door of being freed as we said earlier, here it is between you and your Lord. No one will discover what is in your heart. But you, purify and build up your heart with sincerity to your Lord in all religious works, big and small, whether it was obligatory or voluntary. All these are acts of worship for which it is not permissible to seek immediate reward, but rather to seek the deferred reward with Allah (Mighty and Majestic), and what is with Allah is better and more lasting.
Do you have something now? The support has come to you, so what is your creation now?