Abdullah Oduro – Invocations of God #18 What Corrupts the Good Deed
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The importance of researching and reminding oneself of actions and behavior to avoid rewarding them is emphasized. The motivation behind researching and reminding oneself is to be seen for a specific job to marry a daughter. certainty is key to avoiding rewarded actions, and forgiveness is emphasized. The importance of not leaving Islam if someone dies is also discussed, along with narratives from the transcript.
AI: Summary ©
He He goes on to say, Rahim O
Allah.
He says here, so the knowledge of that
which
corrupts
an action while doing it
or and
nullifies and eliminates the reward after it's done
is the of the most important
matters
that the servant should investigate
and learn about
and be diligent
in his knowledge
in
avoiding
or doing.
He says, a certain he said
he said there's a famous statement that is
known
particularly inshallah by scholars.
He said,
He
said, Verily a servant may do an
action,
in secret for Allah Subha Wa Ta'la that
no one knows.
So
he speaks about the good action that he
did.
So it moves from the tablet
the the tablet of good deeds to the
the tablet
of good deeds that were in secret to
the tablet of deeds that are in the
open.
Then
it moves from the tablet of secret
deeds that are not that are not known
by anyone to that status and state, the
state of rewarded that action will be at
the state of an action that was known
to the people by that person speaking about
it. So the person spoke about the action
and they spoke about it for what reason?
It's going to be at that level of
reward as opposed to when it was in
secret, no one knew about it being more
of a means of sincerity, more of a
means of preserving it from any type of
action or feeling
that could nullify it.
He said, so if the person spoke about
it in the open
for a reason to be heard by others
or to or to gain some type of
good reputation
or a certain position
with other than Allah Subhanahu Wa Ta'ala, then
it is nullified. Allah will nullify that action.
May Allah protect us.
And he goes on to say Rahimullah.
He says so if the person was to
seek repentance
from that,
does the reward return back to them? Now
this is a very important issue. This is
a very important mess
that all of us
have probably
subconsciously asked ourselves when we even learn
in Fiqh about
the Arcand of prayer because you're learning the
conditions and the the
obligatory actions of prayer.
If you were to do that obligatory action
but the action was a shell because inside
of it was a form of riyat, wanting
to be praised or you're thinking about something
else.
How does that obligatory
act that you're doing take place? Is it
accepted or not? Or a portion of it
accepted and another portion is not or not?
He answers for
or he mentions the question then he says,
it was mentioned.
So this is fiqh. He mentions, it was
mentioned
if
he did that action for other than Allah
Subhanahu Wa Ta'ala,
okay?
And
the motivation
was that for doing it other than Allah
Subhanahu Wa Ta'ala
for verily it doesn't flip and turn to
a good deed,
right, with,
repentance.
Rather, it depends on the Tawba
or its proportionality is the Tawba will either
erase
the punishment
so it will not be for him nor
against him. So
the action is not accepted,
but he's not punished for it. The action
is not accepted, but he's not punished for
it because
the motivation
behind doing the action
was insincere.
It was for other than Allah Subhanahu Wa
Ta'ala
and,
he he after he did the action, he
sought forgiveness from Allah. So, if someone
went to pray salat al aasr
in order to be seen
by an individual,
He says, I'm gonna go to the master
because I'm gonna go to this master because
so and so is gonna be there, and
I wanna be seen by that person
for a particular job to marry his daughter,
you know, something with whatever it may be.
Right? You're doing it in order to be
seen. So the motivation
behind you doing the action was to be
seen
by someone. The motivation behind you reciting Quran
or to give a lecture is to be
heard by a particular person. It is not
for the sake of Allah. It is not
because Allah loves it. It is not because
you feel that you are coming closer to
Allah by it, by doing that action and
that's your motivation behind it. This is the
situation.
That is what is important here, that it
was that intention that served as the motivation
behind it. In this situation, you receive no
reward, but there will be no
punishment. If there was sincere
Tawba. So after you finish the prayer, you
get a say, I'm stuck for the Lord
of them. May Allah forgive me. May Allah
forgive me for
wanting other than your face and wanting other
than you in doing that action. In this
situation, it is neither for or more against
them because the sincere toba
equalize is equal with the sincere,
riya, in other
words.
This is important here. This is the barbit
and this is this
is the
particular point that needs to be highlighted
therefore showing
understanding of the religion. Here he says,
But rather, if he was to do the
action for the sake of Allah sincerely,
then
then
showing off or wanting to be praised in
this action of worship
hits him or comes in front of him
or it's something that he encounters or feels.
Oh, to haddathabbihi
or he speaks about it
with that Riya.
Right?
Then he seeks forgiveness
and is regretful.
He
said so the reward of that action could
possibly return to him and won't be uplifted.
And it's been mentioned that it doesn't return
to him.
Rather, he should just do it from
all over. Just do it again. Do the
action over again. And this is important. You
know,
some people, they would do the action over
again after they pray. They're not sure. Was
for Allah Subhanahu Wa Ta'ala. When I said
Allahu Akbar, was I not attentive? I wasn't
trying to show off, but I just got
off of work. And it's salatulasa. I just
walk in the message and say Allahu Akbar.
My intention wasn't there. Right? They'll start and
do their prayer over again. This is totally
fine, Insha'Allah.
And this really ultimately goes back to the
issue
It could go back to the fact that
certainty is not eliminated by doubt but this
doubt even scholars even talk there's levels of
doubt. So, you know, am I doubtful of
me praying 3 or 4 rakats? In this
situation,
tabniya alayakin, you build off of what you
are certainty,
certain about. So you're certain about 3, uncertain
of 4, you build off of 3. You're
certain that when you made takbir, you were
not, you know, attentive with the lost prophet,
you were not disconnected, you were not present
in your prayer, it's advisable to start over
in this situation
and Allah Subhanahu Wa Ta'ala knows best.
He goes on to Sarah hamahu Wa Ta'ala,
He says, so this issue
is built upon
another a foundational principle.
He says, does the ridda, does does,
blasphemy,
right
totally eliminate and nullify the actions with the
fact of leaving Islam
right?
Leaving Islam blasphemy,
is that a reason for leaving Islam if
someone just does that?
Oh, it doesn't do that except,
on that he or she dies upon that
blasphemy upon that leaving Islam.
For the for the scholars, there are 2
particular opinions. 'Wuhumaru wa yatanalilimam Ahmad' and there
are 2 narrations from Imal Ahmad. Fa'in kullnatuurbitulalamalabinafsiha
He says, 'If it is mentioned that
it, meaning someone leaves Islam today, all of
their actions are nullified.'
He said so whenever that person becomes Muslim
then
for Mata'asim, when they become Muslim, their their
rewards for their actions
renew
and and
whatever was before Islam is nullified and not
considered.
He said, what if the person,
and if if we were to say that
the action is not nullified
until
they die upon that.
When he returns to Islam,
the rewards of his previous deeds will be
given to him. Wa haka delaabdu ilaha faalhasana
thumma fa'alasayyah
And that is the situation of the servant.
It is if he does an action of
good then does an action of evil, it
will erase it.
Then he was asked for forgiveness from that
particular evil deed.
Does the reward of that action that was
good
return to him? The previous action.
And that is what this issue,
it it derives from this issue, and Allah
Subhanahu Wa Ta'ala knows best.