Explanation of the Book of Tawhid-35

The Shaykh :"In the authentic collections, it is narrated from Abu Hurayrah (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings be upon him) said:

Woe to the slave of the dinar

تعس عبد الدينار

"
It is said "ta'isa" and it is said "ta'asa," and its meaning is failure. "Ta'asa" means he failed, and there is no objection to saying: he failed and perished.
And his statement: He attributed it to the dinar because the dinar is the currency of gold. What is the value of the Islamic dinar? A mithqal. Its value is a mithqal. He attributed it to the dinar because he made it in the position of the Lord, so he loved it with love and became one who does not look at anything else...
In the two authentic collections, it is narrated from Abu Hurayrah (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings be upon him) said: to the end of it.
The author (may Allah have mercy on him) intended with this hadith in this chapter to clarify that among people there are those who worship the worldly life, meaning: they humble themselves before it and submit to it, so it becomes their goal and their end. They become angry when it is lost and pleased when it is found. For this reason, the Prophet (peace and blessings be upon him) named one of this description a slave to it, saying: This is the one who is concerned with gathering wealth, , this is the one who is concerned with his appearance and his furniture, for he has no concern except this matter. If this person is a worshiper of these things, because he dedicated his efforts to them and directed his ambition to them, how much more so is the one who seeks something of the worldly life through righteous deeds, making religion a means to the world? This is greater and more severe.
Then he said, clarifying the way in which he is a worshiper of it: If he is given, it is possible that this is the giving of Allah, so the giving here is by divine decree, meaning: if Allah decrees for him sustenance and giving, he is pleased with Allah and his chest expands and he is at peace. And if he is prevented and denied wealth, he is displeased in his heart and perhaps he is displeased with his words, saying: why was I poor and this man is rich, and the like of that. So he becomes displeased with the decree and destiny of Allah, because He (Glorified and Exalted is He) prevented him.
And it should be known that Allah the Exalted may give for a wisdom and may prevent for a wisdom. And He (Glorified and Exalted is He) gives the worldly life to whom He loves and to whom He does not love, but He does not give religion except to whom He loves. And it is obligatory upon the believer, truly, to be pleased with the decree of Allah. If he is given, he gives thanks, and if he is prevented, he is patient. And he should not be among those who, when they are prevented, are displeased and angry.
And it is possible that the giving here is intended to be the lawful giving, so the meaning is that if he is given from the lawful wealth that he deserves, he is pleased and at peace, and if he is not given, he is displeased. And both meanings are true, and both situations indicate that this man is not pleased except with wealth and is not displeased except for wealth. For this reason, the Messenger of Allah (peace and blessings be upon him) named him a slave to it.
Then he said: "Ta'asa" means he lost and perished, and "intakasa" means that matters were overturned upon him such that they do not become easy for him. So whenever he wanted something, the matter turned against him contrary to what he wanted. For this reason he said: meaning a thorn struck him, meaning: he was not able to remove what hurts him from himself. And these three phrases it is possible that they are a report in which the Prophet (peace and blessings be upon him) informs about the state of this man that he is in failure and overturning and no escape from harm. And it is possible that they are from the category of supplication, in that the Messenger (peace and blessings be upon him) supplicated against one of this state who is not concerned except for the world, supplicating that he perish and not attain anything of the world, and that he be overturned such that he is not able to remove what hurts him. Yes?

The questioner : ...

The Shaykh : It may reach shirk (associating partners with Allah), or it may reach shirk (associating partners with Allah). If it prevents him from obeying Allah until he becomes one who is not pleased except with wealth and is not displeased except for it, it may reach shirk (associating partners with Allah). Yes.

The questioner : ...

The Shaykh : There is no evidence for shirk (associating partners with Allah), because a thing may be a slave in the sense of humbling oneself to this thing, it being the limit of his knowledge and the end of his goal.