Invocations of God #17 Preserve the Goodness

After Ibn Uqayyim speaks about the,

well, continuing on to speak about the mukafirat,

al Amal, those actions

that serve as expiations,

for previous sins and mentioning the conditions for

it and that which could prohibit the expiation

of

previous sin from riya or thinking that you're

better than people

or hoping

that you are looked at as noble or

requesting nobility from people in indirect ways via,

enmity towards those that don't,

hold you great in their eyes or seeing

yourself as someone that deserves something from somebody

because of your Islamic action. That could that

could invalidate

the barakah and the virtue of that action

because we have to remember when one does

an action that is legislated,

if in the heart is something that is

not consistent with the action itself could invalidate

it. And that's the origin

of a sinful practice. Now the motivation behind

that invalidation,

varies. So it could be like we just

mentioned, the things that we just mentioned previously.

Ibn UHayim goes on to mention,

So

So Ibn Uqayim, after talking about that,

he gives

he he he reminds us of something and

then he gives a qa'ida. An important thing

for us to remember

in regards to this. He said,

so, verily, the

those actions that invalidate,

the things that invalidate an action or particular

from a performance

are are are so many.

And the affair is not really

the action itself.

It's rather

preserving

the action

from the invalidators

of it. So when you get into prayer,

it's not the fact that you prayed which

is great.

What's more important is that you don't do

anything within the prayer that invalidates

it. That invalidates it.

He goes on and continues, he says,

He says, so showing off in an action

of Ibadah,

even if it was a small

thing, is that which can invalidate the action.

And we have to be very,

very particular here.

When talking

about ria,

showing off,

it is showing off in an action of

worship

so people can praise him or her.

Showing off in an action of worship such

as praying in order to be seen by

people. The prayer you're doing is an action

of worship.

But the ruh,

the spirit of the action is that which

is despised.

You're not doing it for Allah. You're doing

it for someone else.

And that could even be shirk Akbar, and

it is some scars and hadith of the

prophet SAWSAW

shirk asghar because you're doing

it for the sake of someone else, but

you're not doing it as a form of

reverence and

glorifying them to the level of Allah Subhanahu

Wa Ta'ala

to where the action of worship,

you have sincerity and undivided

attention to do that action

for that person. Small distinction. You're doing it

just to be praised by them. That's a

lesser form of shirk. The greater form of

shirk is if your motivation

and destination

was that person. That's where it shirk. So

when someone prays

to Isa Alaihi Salam to receive Godly characteristics

from him,

that is where it can be shirkulullah

Subhanahu Wa Ta'ala. But if I'm just doing

it because I want them to praise me

and see that I am a good person,

that is where it's shirkulaskar and that is

riya and that is what can

nullify the action. He says

and this is so many different babs and

different aspects of it, different kinds that do

not have any, limits or can be contained.

He says he give it he give another

example I want to capitalize on here. After

a

couple

lines,

he

says,

He says, and also

reminding

reminding,

others or people with charity

or or doing a good deed or an

act of righteousness or excellence,

or, a silah.

So you're reminding

people of the goodness you do

or your silah or your connection and some

would say like the the the family. This

is important.

The fact that you have done an action

of good. The action is good

but you're doing alman.

You're reminding

people of that good action. That can nullify

the action as well.

And he says, can I call us Subhanahu

Wa Ta'ala? Yeah.

Allah

says, oh, you who have believed, do not

invalidate your charities with reminder or injury.

Do not to do not invalidate your charity

with reminder or injury. Reminding them that I

gave this charity a year ago and you

have to admit me into this program because

I gave charity.

You gave charity, not charity. The origin of

charity

is to do something and not expect anything

in return,

is not to even follow it up to

a certain degree. Right?

You're doing it for the sake of Allah

and that's the spirit behind it, that you're

doing it for Allah and for something that

is in the cause of what Allah wants,

right?

And other is to be painful to them,

to to be painful by

insulting

the individual

that is in need or insulting

the one that you have given the

money or valuable thing to.

He says,

He said, and most mankind have,

what is known from the Sayyat that from

the evil deeds that nullify the good deeds.

He says and he mentions the verse by

Allah subhanahu. He mentions the verse,

from the chapter of Harjeda

basically saying, where Allah says, oh, you believe,

do not raise your voices over the voice

of the messenger

and do not,

speak to him,

vocally with a statement like you would speak

to each other vocally,

that your actions may be nullified and you

don't even realize it. In the law most

time, may Allah protect us. He says

So

when he talks about Akhir Nasmeid and Khabr,

people don't even realize don't even know,

what they're doing sometimes and they prefer themselves

over the Messenger of Allah Sallallahu Alaihi Wasallam.

And, actually, this verse was in Revelation

to

Abu Bakr and Umar Radhiallahu

Anhu were arguing and the Prophet Sallallahu Alaihi

Wasallam tried to stop them by speaking to

them but their voices were so loud that

the prophet sallallahu alaihi wa sallam couldn't even

his voice was drowned in between their voices.

And some scholars mentioned that this was the

Saba b'anuzul, this was the reason for revelation.

Other one was where an individual from Bina

Moustalak, a tribe from Bina Moustalak from Harishah

came to the Prophet Sallallahu Alaihi Wasallam.

And they were screaming his name You Muhammad.

They were screaming his name and that was

a form of disrespect cause you're speaking your

name as you'd speak to your fellow brethren

or fellow Bedouin brethren. The Prophet is not

that. So, it is in light of the

disrespect Prophet

and the belittlement of him that could belittle

or even nullify and act.

He goes on to say,

Rahimullah,

He says, so what is the thought of

a one of someone that prefers

a statement or a way of someone and

the way of their guidance and their methodology

over that of the prophet, salallahu alaihi wa

sallam? Then he asked a rhetorical question. Is

that not something that would totally nullify

and uplift

their action and they don't even realize it?

Like when someone you belittle someone,

that person that knows you belittle them and

feels belittled is not going to regard you

in whatsoever.

Walillahi lathilalala

you disregard the religion of Islam, Islam is

not in need of you in any shape,

form, or fashion. When you disregard the one

that has given the message of Islam,

know that that is not held in any

regard for you, I. E. How do you

receive reward from someone, how do you receive

reward from Allah Subhanahu Wa Ta'ala and you

disregard

the method and message that he's giving you

or your attitude and mannerisms toward it is

belittling

and

as a result, despising

because you are,

belittling the message

and,

putting it in an element of of

oneself to other than it.

oneself to other than it.