Abdullah Oduro – Lesson #27 2 Types of Distractions in the Prayer
AI: Summary ©
The Second pillar of Islam is the turning of the eyes, and the importance of the rule is for the whole person. Being attentive to prayer and heartwarming is crucial, as it is essential for turning to one's deity. The desire to be present with the creator is a means of turning to him, and the speaker emphasizes the importance of not turning left or right and being receptive to his presence.
AI: Summary ©
Next, Ibn Uqayin, Rahemu Law Ta'ala,
moves on to the second portion or the
second the part of the hadith where
Yahiyyah tells his people, Yahiyyah alaihis salaam tells
his people The second pillar of Islam,
he, Rahimullah Ta'ala Abu Luqai mentions,
And then he says in his statement meaning
Yahya statement,
and I order you to pray for if
you were to pray then don't turn.
Don't turn around, look left and right. For
verily Allah,
faces
the one
the face to his face,
the face of his servant's face as long
as he does not turn
or as long as he does not yani
turn left and right.
Now
so,
here it's showing that the importance of the
Khosur and the prayers. So the first thing
is he orders him to pray, and he
says don't turn. So this is kind of
indirectly showing the the prayer is a time
for undivided attention.
And then Ibn Uqaym says,
al Iltifatuh
al manhiu anhu
fisalatiqisman
Turning in the prayers of 2 types.
One may turn in 2 ways. He said,
Turning of the heart from Allah to other
than Allah Subhanahu Wa Ta'ala.
And the and the second type is the
turning of
the. Of the eyes. Turning of the eyes.
Looking left and right. And both of them
are prohibited.
This is beautiful. And this is kind of
like a general rule.
It says here that if and both of
them are are are impermissible.
And then he says,
God remain remains before his servant in prayer
as long as his servant stays in the
direction of the prayer.
So God is with you as long as
you make the effort to be with him.
As the prophet sallallahu alaihi wa sallam mentioned
in the hadith that Allah is forever in
the assistance of the servant as long as
the servant is in the assistance of his
brother. Right?
If you help Allah and assist Allah, meaning
the religion of Islam, the deen of Islam,
Allah doesn't need literally our help, but you
help and assist the deen of Allah,
Allah will help and assist you. Right?
So the the the actions that you bring
forth to Allah, Subhanahu Wa Ta'ala, Allah will
respond with that. And even on top of
that, another hadith of prophet Sallallahu Alaihi Wasallam,
are
700 times more than that. So, no, if
there is no concept of
equality or reciprocity
with Allah,
I give you
Allah, you give me the same. No. It's
Allah is giving you
and you making the intention,
you receive reward. And actually doing it, you
receive much more reward to 700 and many
more times than that, which coincides with many
names of Allah Subhanahu wa ta'ala. Al Waasir,
being the abundant.
Al Ghafoor, being the forgiving. How? That he
may forgive you and expiate a sin for
you. Forgive you through expiation
by increasing and giving you more than you
think
you think, unfortunately we think this, than you
that you deserve.
In any case, this is a very important,
rule in Qaida for us to remember in
regards to our actions,
and in Allah Subhanahu Wa Ta'ala's response
to our actions or the lack thereof.
He says,
The Prophet SallAllahu Alaihi Wasallam was
The prophet sallallahu alaihi wa sallam was asked
about a an individual that turns his vision
in the salah, and he said, this is
a robbery that shaitan takes from him,
from the from the from the from the
servant. It's a robbery which the devil perpetrates
against the servant's prayer.
And in another author
and another statement, it is said that Allah
Subhanahu Wa Ta'ala has said, do you torn
turn to others better than me? You torn
to you turn to something better than me?
Like, what is there better than me? It's
a rhetorical question or explanation.
Are you turning to something better than me?
What is better than me to turn to
especially in this time where
it's undivided attention for the purpose of turning
to your deity.
Right? And that's, again,
showing the importance of,
being attentive in the prayer. He says,
He said the example in the parable of
of someone that turns in prayer with his
eyes or his heart is like a man
whom the king summons and sits before him.
Okay. Then he says, Rahimullah,
So the the the the king summons him
and calls for him.
And he says at this time when the
king is calling and summoning him, he's turning
to the left and right. He's turning left
and right. And what I'm thinking about is,
when parents talk to their children or sometimes
even when you're giving an important lecture or
or or talk to someone, something important that
you're relating to them,
and they're on their phone
or they're on their phone scrolling
or you're talking to them and they're looking
left and right,
You're automatically going to think and know that
they're not fully attentive to what you are
talking about.
And he says here,
So he's saying the person turns left and
right while the king is talking to them
and he's, and he's turning left and right
or or he his heart is totally,
nonattentative.
His heart turns away,
right,
for the sultan, therefore, he doesn't understand what
he is saying.
He may be even looking at him. That's
why Ibn Uqayim says, oh, meor, the heart.
The first one is where he's looking left
and right. The second situation is where he
may be looking at him,
but his heart is not there. He's thinking
about something else. His heart is devoted to
something else, and that's where Ibn Qayyim was
saying, giving this parable. And then he says
here,
because his heart is not present with him.
His heart is not present
with him.
So what should that man expect
that the sultan
does with him? What should he expect
from the king?
He
said, is it not?
He said, at the very least, should he
not expect to leave the the palace
rejected, cast out of cast out beneath his
consideration?
Like, the king is going to kick him
out. Should the the least he should expect
is to be kicked out and have anger
from the king. Because when the king is
speaking to him, this honorable man, the man
that has the most respect from the village
or the locality of people, the population,
he's turning left and right. They're showing a
lack of importance
or lack of respect
or total,
total
disregard. So the king kicks him out. What
should he expect?
Ibn Qayyim continues on to say here,
He said that Musali, that that that worshiper
does not compare to the one that whose
heart
is there in front of Allah Subhanahu Wa
Ta'ala in his prayer. They're they're they're totally
different in different maqamat, different situations and stages
and consideration.
The
one that
he has conditioned his heart,
to stand before Allah Subhanahu Wa Ta'ala, and
he's so aware of the grandeur and awe
of Allah Subhanahu Wa Ta'ala.
That his heart is filled with awe of
Allah and greatness of Allah. He's ready. He's
present when he's praying in front of Allah
Subhanahu Wa Ta'ala.
And his his his head is lowered for
him.
And he is ashamed
to even
turn
literally or figuratively. Right? To even turn left
or right or his heart to turn to
other than him.
You notice how Ibn Uqaym is bringing
this hadith of Ikhtilas of shaitan of how
to rob you from shaitan, but this is
the essence of shirk. This is the essence
of polytheism
where your heart
turns to other than Allah or
your heart turns to something along with Allah.
That is the essence of sure. That's the
seed, the the crux of the matter.
Your heart is devoted to who? Your heart
is in awe
of what?
Doesn't mean that your heart cannot be in
awe of certain things. You see the Grand
Canyon. You see the sky. You see the
weather change, the ecosystem,
animals.
Look at the microscope. You're in awe of
these things,
but does it end
there? You you your awe should be in
awe of the creator of these things.
That's why when seeing them, the soonest to
say
When you see something magnificent,
subhanAllah.
Glory to Allah. Allah is the greatest. And
that is a a huge sign of tawhid
and mentioning it with the tongue with full
attentiveness.
Then he says
He says here,
and about these two prayers, Hassan
Hassan ibn Althea said, 2 men may offer
prayer shoulder to shoulder and yet between their
2 prayers lies a gulf,
a vast distance that is the separate from
the heavens and the earth.
And then the Moqaim says,
He said that's because one of them is
is a tentative with Allah Subhanahu Wa Ta'ala.
His heart is there towards God while the
other is forgetful and heedless. The other is
forgetful and heedless.
Then he says, Rahim Allah,
And he says here he says, so so
if the servant
were to face a, were to face a
fellow man and between them lay a veil,
surely there could be neither reciprocity
nor intimacy.
So
if there's a veil between that person, there's
no reciprocity. There's no,
relationship.
You know? Let me There's no possibility for
that because you put a barrier in between
you. He says, so what's the situation? How
would that be with the creator of the
heavens and the earth being that you're turning
left and right and your heart being devoted
or or present with something else. That is
what's creating the veil
between you and Allah.
And he
says,
So he goes a little deeper. He's talking
about
if he was to if the if the
servant was to stand in front of the
Khala in front of Allah Azza wa Jal
and
between them is the hijab. Listen.
Between them is the hijab
of
of,
of of
of desires
and whispers.
And the the the soul is fascinated
by these desires and whispers. It's so beautiful
he mentioned
that. Well, light, that's beautiful. Because
the desires and whispers
while we're in the action of worship is
there, but
the the the soul is fascinated by it.
Just stop and think
what fascinates us to the degree to where
we're constantly thinking about it
or him or her
or that concept, whatever it is, when you
should be present with Allah.
That's the essence of jihad and nafs.
Those things that you're fascinated by and you
know you're fascinated by them, but you know
what's better for you is to
condition your heart to be present with the
creator of your heart.
That's the jihad.
But that fascination
of the desires
and and and,
the whistles from shaitan telling you whispering to
you about those things which you may be
fascinated by.
When you let that overpower you, that will
serve as the veil. And then he continues
to say here,
He
says, so how can that serve as,
how can that serve as a means of
turning to Allah Subhanahu Wa Ta'ala
and he or she was distracted and completely
absent?
How can that be Iqbal facing Allah Subhanahu
Wa Ta'ala?
How can that be a means of
turning to him when the thoughts and whispers
that is completely absent make him,
absent? And how can there be any in
in here says receptivity?
Because those desires and stuff is calling you
away from Allah, Subhanahu Wa Ta'ala. So here,
Ibn Uqayim, Rahim Allah Wa Ta'ala, when speaking
about this salah, this is where he's starting
with the 2nd pillar. And this is important
for us when talking about these pillars, the
salah. And Yahya,
alayhi salaam was the second thing he called
them to,
and then mentioned this hadith which is a
adhin jiddin. And this is just an explanation,
of the hadith of the prophet sallallahu alaihi
wa sallam
And Yahya was telling him not to turn
left or right, but it's even though he
expounds in it, it's turning of the heart.
May Allah make our hearts attentive to his
names and attributes and his greatness and allow
that to serve as a strength
against the, the whispers of shaitan, and against
the desires that can possibly make us amazed
and,
completely,
engulfed by them. May He make us of
those that make him great and make this
sharia great. Radical afikum. Assalamu alaikum. Until I
wake