Invocations of God #19 Good deeds vs. Bad deeds

So Ibn Al Qayyim concludes, SubhanAllah,

in regards to,

the expiations

of

sins

by good deeds and then talking about how

this is all built off of a foundational

principle in regards to those that, you know,

those that

enter into Islam

and then they leave Islam and then they

come back into Islam? Do their previous actions

from when they were Muslim

are renewed,

like, the reward for those actions are renewed

after they come back to Islam?

He says it goes back to that and

some scholars say, well,

you know, the fact that some of them

say no. The fact that he left Islam

immediately by default, all those actions are null

and void. Some say no. We look at

it until he dies when he dies what

did he die upon so if they embrace

Islam after leaving Islam those actions come back

and those that say upon immediately leaving Islam,

those actions do not come back even if

they were to become a Muslim. He goes

on to say

And I said, I still don't feel easy

about this issue.

And myself is something that is, discontent with

this whole issue.

And I'm still looking for the correct answer

in it.

Harisson, I'm still diligently looking for this and

trying to figure it out.

And I haven't seen anyone that really has

done a proper explanation of this.

And it becomes apparent to me.

He said and he praises Allah Subha Ta'ala.

Allah knows best and there is only help

except him from him and there is no

strength in power and might in in except

him.

He said that they're

in

in,

how would you say? They're in constant battle

with each other. They're they're, like, in in

in faction with each other.

And the ruling will be for that which

is more,

has more authority

or is

has,

majority of effect being which one is more

basically?

Whether in in number or whether in intensity

of it. Alright?

And it has more power over that which

is,

lesser.

And the ruling will be for it

until the degree that the one that was

lesser wasn't even there.

Okay.

So he said if the individual has a

lot of good deeds

then the good deeds were more than evil

deeds and the good deeds

will,

raise the evil deeds.

So this is the fiqh here right here.

This is actually it. He says, and when

the individual on top of the hasanat, they

do good deeds and when the individual

seeks forgiveness or repents from Allah Subhanahu Wa

Ta'ala, the response and result of that repentance

is a lot of good deeds as well

and it will increase and magnify

the good deed

that raised that evil deed. So toba is

a good deed and then the toba itself

from the evil deed will magnify

that good deed. The the hasad talati habithot

besayyah. The good deed that was done,

right,

will magnify that evil deed. So

someone becomes a becomes Muslim, leaves Islam, then

becomes Muslim again, right. Becoming Muslim as someone

mentioned is Tawba itself. So that coming to

Islam

relinquishes that fact of leaving Islam,

and it magnifies that good deed as though

leaving Islam didn't even happen with the lost

of the Quran because

that sincerity

is intense.

So and then he just reminds you the

condition. So if

the person was diligent

with their sincerity

in

seeking forgiveness

and the way that they did it was

correct and it came from the depths of

their heart basically was sincere it was the

motivation

the Tawba

was sincere from their heart

It literally gives the word burns.

It relinquishes,

extinguishes,

moves away with intensity

that which happened to him from the evil

deeds or from the evil deeds that took

place.

To the degree as though it wasn't even

there.

And then, he ends it with the hadith

of the Prophet sallallahu alaihi wasallam for verily

the one that seeks forgiveness

is as though there is no sin for

them. The one that seeks forgiveness from an

act is though is there no sin for

them and that's beautiful from the fiqh of

Ibnokem Rahim Allah Ta'ala and that's fiqh of

the religion. So basically, he's saying is that

the hasanat and the siyyat are there. So

looking at the percentage

of the hasanat versus the siyyat,

the good deeds versus the evil deeds,

the good deeds itself

serving as

a a a a a relinquisher

of the evil deeds but not just the

deed itself. As what we learned from our

Sheikh earlier,

the sincerity and intention of the sincerity

in the action

versus

the intensity

of

non sincerity in the action

or bad sincerity in the action. You are

sincerely

wanting to be seen by others than Allah

Subhanahu Wa Ta'ala

and the intensity of that

and did it happen throughout the whole action.

See there's so much involved here that it

requires Fiqh of the religion. May Allah Subhana

Wa Ta'la bless us with Fiqh of the

religion.

Ibn al Qayyim goes on to say here,

about, he asked the prophet about an action

that he did in the days of polypeism.

Hakim ibn Hazam was the

the nephew of Khadija bint Khaweel.

Right? And he lived around a 120 years,

Masha'Allah.

He asked about the actions that he did

from

freeing slaves and from,

bringing the relatives together, which is huge, and

the righteous deeds he did in in the

days of polytheism.

Is he rewarded for it? The prophet SAW

Alaihi Wasallam

He says that you have been accepted with

all the previous virtues from before.

So if someone had really good deeds from

before and then they become a Muslim,

the actions that they did before becoming a

Muslim,

Insha'Allah,

will apply to them. Yeah. I need the

reward. How Allah

knows best. In this particular aspect of life

and chapter of worship of Allah and understanding

the Deen, this is where Rajat comes in,

hoping from

Allah the best. We don't ultimately know. I

can't say, you know, I've been a Muslim

for 20 something years. You know,

I'm 47.

30 years ago, that good deed that I

did because I became Muslim, Allah is going

to accept it. Allah Subhanahu Wa Ta'ala knows

best.

Allah knows best because there are so many

nuances that take place in this and this

is a manifestation of Allah being an Alim

knowing my intention for every single action that

I do and within the action, that one

action,

motivation behind doing it, within it, which time

frame I was sincere, which time frame I

was not, all of that is with the

law Subhanahu Wa Ta'ala, his knowledge, his hearing,

his seeing, his wisdom

and that is the wisdom that the the

importance of understanding

the manifestation

of the names and attributes of Allah Subhanahu

Wa Ta'ala. Then Ibn Uqayim goes on to

say at the very end

he says and so this

request or results in that Islam

will renew, not even renew,

will,

re will cause to return, will bring back

the rewards of those good deeds that they

did that were null and void

with Shirk and this

is so important.

This shows

that the anchor of your actions is Tawhid,

your creed

which shows the importance

of the motivation behind actions in Islam in

life

that the motivation should be for Allah Subhanahu

Wa Ta'ala If the motivation is not Allah,

it doesn't matter what it is, it's Baltin.

It is Baltin.

So when the

person

seeks forgiveness from polytheism,

from shirk,

all of the good deeds that they did

before will return to them and it's Ibn

al Qayyim's opinion with the hadith that is

clear by the way that is narrated in

al Bukhari and Muslim hadith. Bukhari, 1,436,

and Muslim, 123.

He says,

and he goes and says what he says

earlier.

He says that the person was to,

seek forgiveness from Allah Subhanahu Wa Ta'la, a

sincere

truthful forgiveness,

then the previous deeds are erased

and burned away

from the evil deeds, and the good deeds

will return back to me. It's interesting how

he says,

Well, this is if someone was to repent

from an action, they were Muslim.

May Allah

forgive us for our sins, and may He

allow any forgiveness, act of forgiveness,

to serve as an expiation for any previous

sin and to magnify it to where it

sin. Assalamu Alaikum wa Rahmatullahi Barikatuh.

sin. Assalamu Alaikum wa Rahmatullahi Barikatuh.