The Disease and the Cure (8) This is How the Companions Feared Allah –
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Channel: Ali Albarghouthi
Series: Ali Albarghouthi - The Disease and the Cure
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AI Generated Summary ©
The speakers stress the importance of avoiding failure and loss of priority in actions and behavior, identifying and denying oneself the obedience of Allah, working on one's own behavior, and finding a way to live in the present without fearing the negative consequences of expressing one's intentions. They emphasize the need to work on one's own behavior and avoid negative consequences of expressing one's intentions.AI Generated Transcript ©
salatu salam ala Rasulillah who Allah Allah He also have a he was seldom
ask Allah azza wa jal to teach us what benefits us Allah Melinda may infer ona
and to benefit us with what he teaches us in finding them I limped when I was in man to increase as a knowledge.
Allah may not know the critical issue critical his neighbor critic and we also ask Allah azza wa jal to help us
in his obedience, remembrance nusseibeh
and to worship him subhanho wa taala. Well,
so we've paused last time.
At this point when
even okay him or him Allah listed the reasons why a person
may no but not act on their knowledge.
Anyhow, K fish temu L L mu.
What the hell lawful ML is? How is it possible that someone would know, but would not follow it? He knows.
And he listed the reasons and this is a good piece
of understanding human psychology and behavior because it doesn't only relate to religious knowledge and action.
But it has to do also with any type of
knowledge and action that seem to be separated or divorced from each other that how is it that someone could believe a thing, but not act on it? Whatever that belief in whatever that action is, what is the
gap? Why does it exist? between what we know and what we do? So what he's listing here, Rahimullah is helpful in understanding that there are things that you can do that you could stress, whether you're a person trying to change yourself, or you're a person who is trying to change others, or a group of people, so that our actions go along with what we know. And they match them. So he said to hear about him, Oh Allah for either stemma ELL but I feel at me meaning the first reason is ignorance.
And shallowness of knowledge, meaning you don't know. And that's why you don't act, or your knowledge is not strong, and it's not detailed. That's why so if somebody tells you, why don't you support such and such a cause is because you don't know that's why or you don't know it in detail. So lack of knowledge on shallowness of knowledge, that's one. The other one is that it had been absent for your mind for some time, absent from your heart for some time, because you're preoccupied with something else. So it's not stressed. It's not important, you know, but it's not
a priority, it's not the most urgent thing in your head. So because of that distraction, because of that negligence, you lose its importance. So that's another reason. When they met you there they're like, and he says, if you add to this, so the first word about knowledge and the presence of that knowledge in the mind and the heart at that moment, then he adds to it human nature, and desire and temptation. So there is something in us that works against us. And you have to understand this in when you want to change yourself, or you want to change others, that there's things in us, that work against us. And this is a way that we were created and something that we have to fix in ourselves.
So all of us are inclined towards laziness, idleness
not pushing, not sacrificing. So it's easier to sit back, rather than do something, isn't it? So you're working against yourself. And if he asked to it, this is to call the trouble. We're afraid would want to take risks. We don't push ourselves we don't we're afraid of failure, all of these things. So there is nature that you're working against. And there are temptations and desires outside and inward as well. So there are things working against you from within and then from Hodapp. And he says what is so you don't have see Whoa, shaytaan and the self telling you it's fine. You'll be fine if you do this, or you find if you don't do it. So the self also because it's lazy
because it's loves the dunya also tries to deceive you and the shaytaan capitalizes on that and tries to deceive you as well telling you that it's fine if you disobey Allah as though did nothing, no harm will come to you. You will be forgiven.
What's the total what are the auto ml Europe the Tula Fla So there is heedlessness negligence right? So you're sleeping and you want to continue sleeping so you're not urgently interested in what Allah has said. And there is vast Oh
Should I have hope?
Later I'll change when I go older. I'll change I'll repent tomorrow. So you'll always give yourself a gap
to delay repentance. So that works against you.
So Subhanallah you talk yourself out of repentance, you talk yourself out of obedience to Allah azza wa jal, because you say there is time.
And he says, well, herbal allergy loha. So we're loving the immediate results of the dunya.
As he mentioned,
last time, or him, oh, Allah, you say we have in the dunya is immediate. And I love this versus waiting for the awards of the era that will take such a long time. So all of us like to see immediate results. So when you were faced with the promises of the dunya, that tell you here get me right now versus the Acura that says, wait until you see this, then obviously, human nature will always prefer the hearin. No. So the understand this about yourself, you understand how to treat it, or at least you understand what is the problem, even if you don't understand what the solution is, but you understand what the problem is, I need to work on patience, I need to work on trusting Allah
azza wa jal, we need to work on denying myself what it wants in order to get what it needs later. So and he says whole hustle, we were in full our eighth habit, breaking your habit. And developing a new one dad is also something that needs to be dealt with. And what a hustle will exempting yourself from what you have to do based on misinterpretation of the Sharia. Oh, there's a scholar who said this is allowed. So I will do it. There's a scholar who said you know that this is not haram or it's not an obligation. So I'll just follow that. No matter how weak that thing is. So he says all of these coalesce, they come together to deny you
the obedience of Allah, you know, but you're not going to follow all of these things are working against you. And that's why he said the himolla He said, That's why people vary in Eman and deeds.
Were not all of the same email. They were not of the same piety. They very had they and Tehila Edna with Carlita, what infill called until it will significantly reduced to the smallest amount of Eman in the heart, like a mustard seed or like an ENT. So going from having Iman like mountains like so how is it that some people could have Eman like mountains cannot be shaken? So a person who has an Iman just like an ENT? That's how small it is. So how is it that they could vary? So significantly, he says, because of all of these factors, and how much knowledge we have and how much we are pushing himself that ourselves. So he says all of these things, all of these conditions that he talked
about, go back to two things.
But affordable sejati was sub
it's about conviction. It's about certainty.
And it's about patience.
The patience to do what is right and then conviction believing what is right. And he is really had them at the Hala who a hell of somebody will you attain this is why Allah in the Quran he prays that people have patience and the people who have certainty in what he has revealed. And he had made them the leaders they are Imam, the Imam is the leader, the model,
the
one who is copied and followed because he's ahead of everybody else. He's ahead in ima and he's ahead in taqwa, people look at him and they're inspired by him but who is this person who is enabled to reach Jana and become a model in their Elon become an island model in their actions? He said Subhana wa Tada. What do you mean Huma Mateja do wanna be a Medina, he says, we have made among them extracted from them, leaders, imams, who are guiding to us.
Guiding to our way to our path le Moussa borrow when they were patient, and they had certainty in what we sent in the eye is that we sent so that's when they had these two things, certainty and patience. Allah has elevated them in rank and meet them at ima. So if you want to become an Imam and an imam doesn't have to be a person who's well known, an imam is a person who's ahead
in obedience, and righteousness, He says how do you develop it?
So you need, they are keen and you need the sub. And they feed each other by the way, you can simply say, I believe in a cause and not act on it because when you don't act, your Yaqeen in it will diminish. Right? But when you act on it, and you sacrifice and you get challenged, and you continue to sacrifice in the name of that cause, then it will matter to you a lot more than
when that is the challenge didn't happen, isn't it? So whenever you're challenged and you say, you know, I will sacrifice for Allah sake and will practice patience, Eman will increase and your conviction will increase. So, you say how do I increase my Yaqeen is a by contemplating and studying
the eyes of Allah azza wa jal
This is how your Athene will increase. By doing what by reading the Quran by reading the Sunnah by taking all of that and putting it into practice. By contemplating Allah's universal ideas. And continuing to do this, your your cleaner will increase. So you're doing what you're increasing your knowledge and actions based on that knowledge you have clean will increase, then you will be challenged. challenged by the shaytaan challenge by yourself challenged by external enemies and an internal enemy, which is the self, like all the things we talked about. If you give up, then you will lose your team. If you don't, and you continue to be patient, then your your clean will
increase.
So one reason why people lose their faith is not just simply because there's a gap in their knowledge. There's a gap in what
their practice
which introduces doubt into your heart. Right? So it's not about some time it's not about Well, prove to me that the Quran is, you know, God's word. Prove to me that Muhammad Ali Salatu Salam is God's Messenger, prove to me that there is a God proved to me, it's not always, but I could say even often about a rational proof.
It's about a lack of practice, that opened the door wide open for the shaytaan to come in and sow the seeds of doubt. And so now you have doubt, where did that cow doubt come from? One of the reasons why it comes is because the practice had been weak.
And so it didn't plan that conviction that all of us need to fight the temptations of the shaper. Right. So that's what he talked about Rahimullah. Now he's going to come back to the difference between having a personal lung well horror or delusion and having or expecting the best from Allah zodion. So he says, then the after we talked about all this, it should be clear, the difference between overrode delusion and expecting the best or having best thoughts about Allah as origin. That is and here is the fundamental thing, that if it pushes you to obey Allah in Hatha and Iman, if it pushes you towards righteousness, and drives you there, that is expecting the best from Allah azza
wa jal having good thoughts about him. But if it pushes you towards idleness, laziness, and sin, that's delusion.
So that's the fundamental difference. If you get confused about anything, don't get get confused about this. Am I being deluded right now? Or am I having the best of thoughts about Allah as though did How do I know? Or Or? Or has no one? What is the difference that is easy to remember?
Where it leads you? If it leads you towards more good deeds, then you know that you're on the right track? The thinking and the actions are right. If it pushes you towards more sin
and laziness, when it comes to a burden, then you're deluding yourself. That's the difference that he's saying. So he's saying also personal money who are Raja having best thoughts about Allah azza wa jal is hope. So if your hope leads you to obedience, and away from sin, is the right type of hope. Woman cannot bother to her Raja. But if your laziness is interpreted as hope, and your hope is interpreted as laziness, meaning if that's what it is, that's what you're calling it, then you are deluded. And he again brings you the example that we mentioned way in the beginning when he said if a person just hopes that if he has a piece of land, that he'll get crops from it simply by wishing
that or a person who wants to have kids but simply things that just simply by wishing to have kids, he will have kids. He says when you see that you will understand undoubtedly without a mile of doubt in your head that this is a delusion. That's a fantasy.
Right, that's the person who's having a dream while he's awake.
Whereas the person who wants to have these things in reality must run after them. So he says, such is that a person who has the best of hope from Allah azza wa jal, the best of thoughts about Allah zodion must draw near to Allah, with all the things that Allah had commanded, and stay away from the things that Allah azza wa jal had prohibited. So he says Allah azza wa jal says in the Quran indeed those who have Iman were Latina, her Giroux and they migrated Well, Adina jet what would you do visa vie Lila, and they strive for the cause of Allah azza wa jal, he says, they hope in the Mercy of Allah, they have hope in the Mercy of Allah. So he says, See how he made these actions of theirs?
The cause of their hope, meaning again, again, those in Alladhina amanu. We're Lavina ha Jawaharlal feasability Hola. Hola. Que Yojana Rahmatullah. So those who have Iman, and they migrated meaning they removed because of Allah Zoda despite how hard that is, and they strive jihad for the sake of Allah, it is they who are hoping for the Mercy of Allah, these actions make them hopeful. So that's their cause of their hope. Okay.
So he says that the secret of this thing,
the secret of this whole debate, if you call it due to date is that hope and has not been hope and thinking the best of Allah azza wa jal must be tied to considering the means in a bad must be with the worship of Allah as origin. So he does that which Allah had commanded. And he thinks the best of Allah azza wa jal, meaning that Allah will accept that from him. At the same time, he hopes that Allah will not abandon him and leave him to his deeds and his actions, meaning he knows that based on his deeds, and based on his actions, he would not be able to offer anything to admit him into Jannah. So despite all the salah all the a burden all the good things that you do you see Allah
Don't abandon me and let leave me to what I have done because what I've done on its own, is insufficient and is insincere, and is incomplete so you don't become prideful. You don't become reliant on the things that you have done. It is my salah, it is my dua, it is my Quran that will get me into Jannah No, you're happy that you have done it, but you're afraid because there's always the possibility that it is insufficient and deficient.
But he hopes that it will get you as he said, Yeah, Jana Hummels wallet and EMI info. Yeah, there's he hopes that this will get him right.
To what benefits him and he abandon abandons or avoids what will take him away from heaven. In this is how he behaves even in Kherson, who believes in Allah azza wa jal, and he has the best of thoughts about him and he hopes for Jana, he says, you have to do something, or a bad, but you don't rely on it you rely on Allah is right, just like in the dunya as well.
It's you strive to earn a living, but you're not trusting the job. And you're not trusting your power, and you're not trusting your employment. These are what
above means. But the risk comes from Allah as a surgeon.
So you must adopt these means, but at the same time your eye is at the provider. And the True Provider is not the person who works or the person who hired you, you have always to remind yourself, Allah is the provider. Otherwise, if you don't do that, your heart will be enslaved to the one who's providing meaning slave to the human who's providing, you'll think that he can give an as he gives, He can deny, and if he can give and he can deny he controls you. So you must not let another human being to control your heart. They can tell you when to come and when to leave. If it's within reason and the terms of employment, but they cannot and should not control your heart. The
difference between a body and a heart your heart belongs to Allah azza wa jal so they have limited restricted control over your body but over your heart, it's as a servant and a slave of Allah as though did not have anybody else.
And he said here, Rahim Allah he says he said that if someone hopes for anything, three things have to follow. One he has to love what he hopes for. Second, he has to fear that
He could lose it. And third, he has to do something, all that is in power to get it. Right, these things have to happen otherwise, you're not really hopeful. So if I'm hoping to get something, it means that I love it.
That's easy to understand, right? And at the same time, you're afraid that you're going to lose it. Again, that makes sense. It doesn't stop there, if you really hope. If you really, really want it, then you have to do something to get it. If you don't do anything, what does that say?
The hope is not strong, and the love is not strong. And the fear is not strong, something is missing. Whenever a person really wants something, they have to do something to get it. And that's why he said he said sallallahu alayhi wa sallam, he said men HOFA at ledge, woman at the ledger, Bella Holman Z. He says, One who's afraid, afraid of what afraid of not reaching their destination, at lunch, they will travel at night,
and the one who travel and then
the one who travels at night will reach his destination. And he continues to La salatu salam indeed, the merchandise of Allah is expensive indeed, the merchandise of Allah is Jana.
So what that hadith is telling us, like other Hadees, with the prophets of Allah, Adi or send them gives you an image so that you would understand it. He says, If you want to reach your destination, man, haha, if you're afraid that you will miss it. At lunch, you'll travel at night.
So suppose here that you got a plane to catch.
And you're afraid that you will miss your plane
because of traffic because of road work, because you will wake up late. So you're afraid. And that trip is an important trip for you, and you paid a lot of money to buy that ticket? What do you do?
If they tell you come three hours before your flight? What would you do?
As I'm spending the whole night in the airport, I'm not missing that flight, I'm afraid that is going to take if I will lose, you know, or miss that flight. If I just come three hours on sad, you know, to play it safe. I'll be there for hours before I'll be there five hours before I'll leave home early, I'll make sure that traffic you know, I'll leave at the best time to arrive at the airport, I'll do everything in my power to make it on time. So I will not miss it. So that's what he's saying La salatu salam, you have a destination you're afraid that you will not reach what would you do even night travel, which is not the time when people usually travel, he says even that you
will do so that you don't miss that destination. That's what tells you that the trip is important that the destination is important. But if you're someone who has that trip who has that ticket, and you're not worried about it, and you're not worried about missing it, and
the flight is about to leave in two hours and using sha Allah algo
then a person must conclude then that you are ready to miss it. And it's not important. And that will be a fair assessment isn't it. So if you really care about something, it will be seen. It will be felt people around you will be able to tell because you will react to reflect that love and that fear. So what he's saying La Salatu was Salam, if he really want to reach that destination,
then you will push to reach it. And he's saying whatever what Allah zodion is giving away is selling the merchandise. That is expensive.
And that is Jana. And when something is expensive, it has a price and not everybody gets it.
Right. So it's not free.
And again, you think about it in terms of anything that is expensive nowadays that you really want.
Won't you save up for it
and think about how you will be able to purchase it and if it's beyond your reach to start saving and saving and planning and saving until and the more expensive and the more desirable that thing that if more people competing to buy it just bidding over a home when they are gonna buy one. Yeah, it's not enough that it's that they're expensive but when people want to buy them at least once upon a time, I don't know how it is now. When they when they want it to buy them. It's not enough to offer above asking price, you start going into bidding wars with people because everybody wants it. That's something that is highly desirable. So Jana that is very expensive. He said Ali is Salatu was
Salam you cannot expect just to get it just like that. There's a price for it. It's a merchandise for sale, and those who will get it or those who are in pay that price and if the merchandise is expensive
If you expect the price to be what?
High as well,
price to be high, so it's not cheap.
So if you believe that about heaven, you may start thinking to yourself, What if I won't get it? Fit? I keep telling myself, it's fine and it's cheap and everybody gets it. But what if I'm one of those who don't get it?
What have I actually done? Have I pushed myself even just a little bit when it comes to this haram to say, You know what, what if this sin is the thing that will deny me Jana?
What if this good thing is the good thing that will get me agenda? Have I pushed myself even just a little bit? Or am I lazy and happy with my laziness and hoping that somehow, I'll be pardoned completely for no reason? Because you don't have a reason to be pardoned?
Am I have I surrendered to the whispers of the shaytaan in his delusion? So here is where you would have to push yourself just like you push yourself for the dunya. Right?
You have to push yourself for the Iran ask yourself, what efforts have I put? So the Prophet Alayhi Salatu was Salam. He said that you have to earn Allah's merchandise what he is selling, and you have to pay its price. And he continues, Rahim Allah, He said, as he Subhana wa to Allah had made hope for the people of righteous deeds. He had also made fear for the people of righteous fear, righteous deeds. So you know, then that hope and fear useful fear is always coupled with righteous deeds, then, and when you do something righteous, you will also be afraid, and that type of fear is beneficial. And when you hope your hope will be generated based on the good deeds that you've done.
But if you don't do anything good, you wouldn't have hope. Because it has no basis. I hope to buy this house because I'm saving money, I put a down payment on paying it in installments. That's what it means. I'm hoping to get it. You don't have any money. How are you hoping to get that house? So you want to get into Janna? What price is there? So if you're paying nothing, there's nothing for you to hope.
You understand. That's what he's saying. There's nothing for you to build that hope on. He needs something. So if it's absence of it's barren, then you can expect that. But if you put something in front, then you start you can start to build that whole based on what you have done based on your sacrifices. So that should start to worry us a bit. I haven't done anything to earn hope. How will I earn hope? There's difference between personal vulnerability as origin because of who he is? Meaning
will Allah always accept my repentance? Yes. Will Allah always forgive the sinner if they repent? Yes. Will Allah put me in Jannah without anything? There's a difference between the two. One is about Allah azza wa jal. And the other is about what, what I deserve. So based on what we're I'm going to be based on what? So there has to be a price. So there is no price, you have to go back and check that, you know, boundless amount of hope that all of us have, you know, I'm fine. I'll be in Vietnam fine and being genuine. And then and I'm not gonna go to hell fie. How do you know? So that's again, is a delusion, just like the delusion of the young who think that they will live
forever? Right? Until you find out all of a sudden, oh, no, I'm not young anymore. Right? How did that happen? So that is the delusion of the dunya. So he said Subhanallah what data he's citing here, what are what Allah is really saying about those who are righteous? In a Latina woman has yet to be hemisphere con those who are afraid of the punishment of the robber?
Well, Athena Humby is Europe Bohemia, Amina and those who believe in the ideas of their Rob, and those who do not associate partners with him, and those who give what they give while their hearts are afraid because they will return to Allah azza wa jal. Those are the ones who rush in righteousness and the first in doing it. So we're seeing see who are the ones who will rush towards Allah as though did and doing righteousness, those who are afraid of them. Right, those who are afraid of him, will be the ones who will do the best and the most of good deeds So fear is necessary. And he said that I shall the Allahu anha asked the messenger la salatu salam and about
this idea.
that those mean has yet to be hemisphere con. There are afraid of Allah's punishment. So she asked him Are they the ones who are drinking alcohol and committing Zina and stealing people's money are these are the ones of what Allah is referring to here that they are afraid of Allah's punishment. So he says no Oh daughter of a Sadiq.
But they are the ones who fast and they pray, and they give sadaqa and they were afraid that Allah will not accept from them, it is they who will rush to righteousness.
So the greater the greater your a burden and your righteousness is the greater your fear of Allah zoton would be and not the opposite. And you know why that is? Because then you would know Allah more.
Right? So a person who understands
diseases better, will be the person who is most cautious when it comes to them because he knows them in detail.
The person who understands how he can nourish himself is the person who is best at eating the best of food because he has those details. Who is the person who doesn't care about disease and contamination? One who doesn't know much about them? So there's kind of ignorance there. Who is the one who is the worst of food? The one who doesn't know what it does to his body? So he eats the worst of food. But if you were to No, you wouldn't eat it. So those who
are afraid of the Hodo do righteousness, those who pray and they fast and they give Zika and and and they get very close to him. subhanho wa taala, that they know who he is. And they understand His promises and the understand the extent of his punishment. So they grow in fear of Allah as origin, versus the others
who don't know him and feel very secure. And that's what he said, Here,
Rahim Allah. So he says, Allah subhanho wa Taala described that people have happiness, meaning happiness in the market, and in the dunya. Describe them that they are righteous while being afraid, and described alleged clear the miserable as being sinful, while feeling secure,
sinful, but secure.
So if that how, if this, if this describes us, sinful but very secure, he
says, this is the category of the miserable, you do bad, but you feel okay about what you're doing, or that you will be forgiven or that there will be no punishment. So that's the miserable,
shifty, feel miserable in the area, where the one who's happy is the one who does good, but he's afraid. And he says, The one who
examines or contemplates the affairs of the Sahaba will find that they did the best, and they are the most fearful.
Whereas we have a compound combined ataxia, deficiency or negligence with security in a look at the difference. The Sahaba did the best of deeds. Yeah, they were the most afraid of Allah as though did we, on the other hand, we were the flip of that, the opposite of that. So when it comes to us deficiency or negligence deficiency is doing some and not doing some negligence is complete abandonment. So you do this and feeling secure. And now we will bring some of the authority of the Sahaba or the Allahu Anhu. To understand how Abubaker was afraid there Omar was afraid they would with man was afraid how would or was afraid that the Senate this is how they lived? And this is what
they felt? Why is it that we're not producing similar emotions? I'm not even seeing sentiments. I'm not I'm not saying sentences. But emotions. Why is it we're not producing the same emotions. So he said, it's a deal here saying here, I wish that I was a hair at the side of a believing person, meaning not a conscious, complete human being just a hair
that is not going to be punished, not going to be a question. I wish I was simply just the hair, a piece of hair, a piece of nothing.
And he says also, he used to hold his tongue and he says her the law the hour that in my body, if this is the thing that got me in trouble. And so this is the hisab that he had with himself. This is how careful he was with his body and with his what he said, Because he remembered when he said something, after an hour or two or the end of the day or the end of the week or month, he remembers all of the things that he said. And he held himself responsible and he sue Hall he holds his thing and said that's the thing that keeps getting me in trouble.
He's afraid of it.
So have you ever have we
were looked at our tongues and said, You're talking way too much.
Right? Isn't it? Here? We're talking way too much. There was no need for that comment. There is no need for a comeback. He didn't need to be sarcastic. He didn't need to gossip. He didn't need to insinuate. He didn't need to accuse. He didn't need to honor that indecent thing. He didn't need to you getting me in trouble all the time.
So question your tongue or question your eyes are questioning your body and be afraid of subpanel lied. It didn't have to be like that. What if What if even for just a second, I get burned by a call from hellfire just because of that? Allah He that is not worth it. So stuff will last for once you start to cleanse yourself, right? But you have to kind of terrify yourself by projecting the possibility that this is the case. And he also would say,
Radi Allahu Anhu is still with Abu Bakr.
He says what kind of hip kicker theater he used to cry a lot. And he would say it cool, he says cry. And if you cannot cry, then pretend like you're crying. Meaning you force yourself to cry when you're reading a Quran when you make a drought cry. Because you need to cry and again that's another thing to ask ourselves. Why is it that we have failed to produce these emotions when we read the Quran? What do we engage in do we have we have become so hardened that doesn't doesn't occur to us that the eye is so dry and the heart is also so dry.
So it means that they need to be softened and Nisa we were also distance so Abu Bakr radi, Allahu Anhu is no cry, you need to
the next. It's not authentic all the way to him, so I don't need to kind of spend I'll translate it, but
no need to spend so much time with it. He says he was brought a bird. And the bird was kind of a, you know, hunted or you know, it's dead. And he said anything that is captured or any tree that is cut, it happens to it because of a neglect of to be neglected vicar. Right? The reason I say that it's not authentic all the way to him, but of the law and why that is beneficial is that may not be the case, right? People die. humans die, animals die, plants die. It's not necessarily because of a lack of despair. So it's not all the way authentic to him. We don't need to try to reconcile it or answer it. It's just simply not very authentic. But the next one is, he says when he was about to
die, he says, As
Aisha Radi Allahu Anhu or he tells her he says oh, my daughter, I've taken few things. Right, which is legitimately from the treasury of Muslims, right? This cloak, and this bowl for milk and this servant. I mean, they assigned him these things from the Treasury and say now you take all of that and take it to ignore hardtop because I'm dying and Emeril hottub is gonna be the Khalifa. So these are the three things that he had gotten out of the Allahu Anhu. From what from the Muslim money? And what is it he says a cloak and the thing is he worries about it. Alright, that this is not mine, I got it because I was the Khalifa. So this cloak and this bowl for milk and the servant who would
help, now I'm dying. Now take it and move it to no more. Now the Allahu Anhu. And he also said to him are the Allahu Anhu. He says, I wish I was a tree that will be chopped and eaten, meaning forgotten, just like that idea of a hair.
And same thing I wish I was just a plan that animals will eat me and be done. And he says, Why are they wishing like what is this? Why are they wishing this is because the height of fear is I don't want to go through the questioning. I don't want to be I don't want to be met with the possibility of being in hellfire. So instead of this I wish to be what?
Just a nothing. He's not objecting, by the way, he's not objecting to Allah's decree that he had made him a human being responsible and conscious. That's not the intent of it. The intent is when you reach that, that
height of feeling so close to him subpoena or data but also at the same time so afraid. We shouldn't be so easy if I was just like this animal.
No burden because an animal will just eat will live and will die in there no question he says there must be much easier than the questioning that we will have to face but that is a beneficial type of fear. Because the then you will do something about it. And if you want to understand if it's beneficial. Ask yourself did it push me to do
something right? And then he says then he moves to Omar.
Radi Allahu Anhu he says Omar he when he read surah a tour, and he reached in other BB beaker Lavaca indeed the punishment of your rub shall come to pass. It will happen is true. He says, he cried, and he continued to cried until he became sick. But the hola so that that could happen, right? And he said to his son while he was dying after he was stabbed, he says we had and this is authentic to him. He says, we hack he says, Put my cheek, on the floor on the ground, not on the pillow but on the ground. Maybe Allah will forgive me. And then he says, By the way, let me let me actually Oh, your harmony. He says Woe to me or wrote to my mother. Right? We've been walled to me right? If
ALLAH does not forgive me, he said three times this.
So at the moment when he was dying, Radi Allahu Anhu he says, No, take my, my fate, my head off this pillow off this bed, put it on the ground on the sand. Because that's an act of extreme humility before Allah azza wa jal meaning here I am at nothing. Before you, please forgive me.
And he would pass by an area in his regular recitation at night.
And it will frighten him one of the Allahu Anhu so it is said he will stay at home for days being visited, they think that he is sick. Right? So that it will actually would make him physically what so tired and so ill that people will think there's another sickness that had caused this. And it's nothing more than he read an iron from the Quran that really affected him are the Allahu Anhu. And the next is not authentic all the way to him. But anyway, it says that he had two black lines on his face from crying, but it's not authentic. But the authentic there's an authentic piece related to another Sahabi that will come that will discuss it that it did leave, did leave a mark on his face.
If no Ibis told him to humor, he says masala obika Ansara offered over the hobby called voodoo However, Allah will fall
because he's praising him, or the Allahu unknown. He's telling him That's again at the moment of death when you want the person to feel the most secure and hopeful. Right? So when you meet somebody, if Allah you know, you know allows you to be in that position, and someone is about to face Allah azza wa jal. Your job is then to do what to increase their hope, not fear.
Though, I mean, even if they come and remind you of all of their sins in the bad that they have done, you tell them that Allah's forgiveness is vast and repent and do this and do this and give people their rights and the thing the best of Allah azza wa jal and make do I make thicker because you're going to come and see the most merciful, so you want to increase their hope. So if not Abbas is doing this. He's elevating the hope of Omar before as Omar death. So what he tells him is masala Allahu Bickel unsought, Allah had opened lands because of you and established cities because of you unpopulated the cities because of you. And he did and he did. And he did because of you meanings.
Look at what you've done. So he What is he says has worded to a knee? Angela Angela? Willa was he says, I wish that I would survive even no punishment, and no good deeds, no sin or no good deeds. I wish like my hope right now that I will survive this even.
I don't want to look at that I don't want I don't want any of the good deeds, but save me from those things.
So Subhan Allah as a person who had done so much, but it's because he had done so much and he is so close to Allah as evident that he understands who Allah is. So when we feel secure, it tells you that we don't really understand Allah azza wa jal, right? You feel is just, it's fine. It's fine. We can just go it will be forgiven. Hellfire is nothing, not until you understand that the punishment of Allah is very real and very severe and that we could be in it. Until when you when you understand this, then that will terrify you. Right.
So with metal No, I found all the Allahu Anhu. He says if he would stand next to the grave to the cemetery, he would cry and keep crying until his beard will be wet. And that is slaved to him. Right? So this is Earth man again. So again, why is it that how many times have we seen dead bodies? And how many times have you gone to the cemetery, but we don't react like that. So it tells us that we don't have control over our hearts. They're very distant.
And they're very asleep. So we need to pull back and we need to wake them up and you can't do this with the duniya Suffolk
aiding us you need to distance yourself from the dunya and bring yourself closer to Allah with the Quran with Salah with dua right with you know and also all the Haram that we see and we do and we allow into ourselves blocks us from Allah as it blocks us from having such a moment when a person could actually cry.
And he said
also with mental the law I know he said if I was between heaven and hell, I do not know where I will end up where I will be I would wish to be sent before I know to which I will end I will wish to be nothing meaning right or ash I wish to be ash before I know to where I would go because I don't want to face the possibility of what that would be in hellfire so I'm in the middle I don't know where I'm going a says I would rather choose no make me ash and just ended but I don't want to end up in hellfire this that's that's how afraid a person should be. And he says we'll have it you have no authority Booker who will hope for it says this is Ali have not retired. And this is how much he
feared to Allah and this is how much he would cry. And he will be very fearful of two things he very afraid of two things to Lululemon with Tibet will have an extended hope, exaggerated hope, meaning that exaggerated hope in what in a long life,
exaggerated hope in a long life and following the desire. And he would say, As for extended hope in a long life, it will make you forget the hereafter. When you believe that you're going to live a long life you must forget you'll forget about the Hereafter. And as for following desire, it blocks you from following the truth. And he says indeed, the dunya has retreated. And the akhira is approaching. And each one of them has children so be of the Children of the Earth era. Don't be of the children of the dunya because today you have actions but no recompense
actions but no accountability. And tomorrow you will have accountability but no deeds.
So this is a very dense and very beautiful thing again, so hate to leave no Abi Talib, Radi Allahu Anhu. He says the thing that I fear the most or two things, thinking that you will live forever or for a very, very long time, and simply following your desire because it stops you from two things. If you don't believe that you're gonna die, the hereafter becomes what a very distant thought.
Why do I have to think about the hereafter. Now, if I'm living till I'm 100.
And maybe use, you don't really believe that you are going to be living to 100 But who act like we're living for a very, very long time. So the hereafter is not a concern.
But imagine if you consider yourself imagine if you see something, or what this is blood, what am I sick, am I going to die?
You start thinking about the next thing. When it's actually you, and it's actually going to happen, then you wake up.
Because you know that, oh,
I actually could lose this life, then the hereafter becomes a reality. So if you remind yourself that the hereafter is coming, and that's permanent. And this is not, then you will chase away total ml false hope in a long life.
So that's the thing that we need to work against. You have to remind yourself of death.
Name, yes, I'm dying. Okay? And then what are you going to do about it?
Do something good, and abstain from something bad? Remind yourself that you will die. So that's one. It's about all however, if you follow your desire, you can follow the truth. So you have to curb that by saying no, say no to yourself. And ask Allah to help you against yourself. Then he said, The dunya has his children, and the Aquila has his children.
Have you ever thought of that, as the dunya has having its children, the children of the dunya the children of this world? What are the look like? What are they talking about? These are the ones who are only interested in eating the fanciest of meals, they will pay for that, that doesn't matter. And they will go on and go out and they want to have drinks and they want to have fun and they want to have buy the latest things. And they don't want to hear up anything about the next life. Because that spoils your fun.
And they want to do a little bit of haram here and a little bit of haram there and they don't want to hear anything that goes against this. So you could be of the children of the dunya imagine them Subhanallah having a uniform having a slang of their own having concerns of their own. This is a category of people and you have a category of people that doesn't look like them and doesn't mix very well with them, because their focus is on the next life and
They are the ones who are boring. Right? You tell them let's do this haram and that haram, they tell you no, It's haram, we can't do this.
But rather do the halal. And those of the other side, they'll think
you're boring.
Okay, you don't know how to have fun.
You don't know how to live, you're still young. Try this. It's fun.
But that is a child of the dunya, the child of the ACA will say, No,
Allah is Seeing all of this. And Allah will punish for it. Because every action, and every sin has a consequence. Everyone, small or big, everyone has a consequence. It's like a poison every and he will talk about this.
So that's why there's the Children of the Earth era. And they will have their own uniform and outfit and their own vernacular, their own words that were on interest, their own gatherings. So you get a book can belong to this club, or you could belong to this club. You can mix them, they don't really mix very well. So he's saying what do you He says they are.
They have children, and they are very distinct. And by the way, the dunya is running away from you. Every single day is running away from you. Right?
And the earth here is every single day coming closer to you.
You know how you when people celebrate their birthday, and you get very happy when you celebrate the birthday? You also understand what you're celebrating as well, right? It getting one year closer to
meeting Allah azza wa jal
right, isn't it? Yeah, you made it, you know, you survived another year, but also you lost it now. And you could look back and say, How did you spend it? But now, when you want to look at the future when you're closer to Allah xuejun. So if you've done well, you could look forward to what you've done. If you've done evil, then you have to worry about all the bad that has been done. Right? So he's today I'm alone, what are his services today you will perform you will do, but you will not be held accountable for all of it, or most of it, you'll see some consequences, but not most of it. So you will do and do and do but you have to be patient, because you are what is in with Allah as
origin. That's where patient manifests itself don't say, I've been praying and I'm making dua, and I'm giving sadaqa. And and and you compare yourself to the children of the dunya,
you already have decided, you don't belong to the club.
Why the comparison, because you're working for two very different things this person is doing working for the dunya. And they're gonna get more and more of it.
But you have decided that you belong to a different group and to a different club. Why do you keep going back and saying, look how rich he is, look how famous he is, look how powerful he is, look and look and look at them. But that is not your group. And that is not your inspiration or destination, why you keep comparing yourself to them. You have your own group, that people have an earthhero Look at those,
because then you will be inspired rather than demoralized because of it. So today, you will do countability tomorrow, and there will come a day when there will be full complete recumbents and accountability, but no more deeds at all. Not a single subject can be done, not a single dhikr can be done. Not a single stuff for Allah can be done. So consider yourself very, extremely lucky that you can tonight see us the federal law.
very, extremely lucky. Because everybody had passed away and everybody who had made their way to the next life cannot do this. But you can
you right, that you could fix.
And we wouldn't when we pass through that stage, we can fix a thing. But now you could fix it all. All of it. It doesn't matter how horrible you've lived. But you could fix all of it. And so that is being extremely lucky, right? Because you could still do something about it. So you could change your life if you want to. And every day and every week and every month. You consider it a new beginning. And you see I'll be better than yesterday. I'll be better than last week I'll be better than my worst moments. Don't say I'm the worst No, your worst moments are there but they are there to teach you something you say I'm better I will be better than what I said just an hour ago stuff
for Allah for that. Do I be better than the worst thoughts I had yesterday? I'll be better than that. And you see a staffer Allah and that is being very fortunate. So be that and then he moves on to a Buddha
Out
of the Allahu Anhu he said, the thing I fear the most he said that on the Day of Judgment out, it will be a will be set to me. He said, a Buddha you knew? So what did you know? Or what did you do about you what you knew? It says you owe about that, that you knew you had knowledge. So now what do you do do about the things that you knew? is that's the thing that I fear the most, the gap between what I know and what I did?
And because the problem is that you could always plead ignorance if you did not know right, I did not know this. I did not know this hadith. But when you know about it, then what is the excuse? You know, right from wrong? Why didn't you do anything about it? Can there'll be no excuse and that's what he's talking about. All of the Allahu Akbar No. And then he also said, he says, Love to Allah Munna and to love who nobody notices, if you were to know like, really know what you will meet and encounter after death, you will not have appetite for food.
And you will not have appetite to drink anything. And you will not enter a home for shelter.
And you will go out, run out to the plains, beating your chests crying. And he says I wish that I would have been a tree that will be cut and then chewed and eaten. So he's saying, the alarm that you will experience if you really know the gravity of what was waiting for you is that you will not be able to taste food anymore. Right? You will not have an appetite for it. You will not have an appetite for luxury anymore. So why is that he is saying or the Allah who I know, because what comes after this is really, really serious.
And he of course, he doesn't mean are the Allahu Anhu that you simply will lose all appetite for life all the time? No, what he means by it is that when you remember these things, you will lose the dunya will lose its appeal.
Right? The dunya will lose its appeal, then you will say to yourself, then what is a big house? And what is a fancy meal, eating bread, right? With I don't know what right whatever you have at home, right bread, that one thing is very simple meal, this and that is like a fancy medium.
Eventually, both of them lead to the same thing, right?
That that's kind of the detachment that you will have towards the dunya is a one expensive car or an old car. So what because at that moment, you realize that all of it is going to end and all of it is going to be nothing and you will be asked about all of that. So the dunya loses its power and it's important for it to lose its power. Right?
And again, we emphasize that doesn't mean oh neglect your parents and your children and your wife and your health and we don't mean that because that's not the Sunnah, but it's important for the sunnah to lose its power because then you will have power over it then you could give it up you could sacrifice it you can say no to this haram and no to this Halal if it leads to haram
or no to this Halal if it weakens you from doing something more virtuous, meaning if I eat this much halal, but I can pray
I can read the Quran. So you will favor Allah's obedience over what is halal. So how do you do this? How could you have power over the dunya it has to become very small and very insignificant. So that is what he's saying. Out of the Allahu Anhu and Abdullah Hypno Abbas, this is authentic to him, are the Allahu Anhu he says, under his eye, they were like worn out threads from crying, slick, crying and so much crying had left under the eyes of a basketball the Allahu Anhu black marks like a thread that is worn out. So a physically a person could develop such a thing. Right? And
again, it tells you right how much he cried and how much he knew Allah Zoji
the following thing from a Buddha, Radi Allahu Anhu he says already that Allah He NASA, they offered him the possibility of receiving provisions from the Muslim treasury. Do you need a little bit of this, a little bit of that? Because everybody right would be entitled to something as long as there's something extra to give. So he said we have I have a goat to milk. I have a donkey for transport. I have a servant to assist and have another cloak or another piece of clothing. And I fear that Allah will ask me about this
and this is
What I have, this is what I possess, you're telling me to ask for more. And even what I have as minimal as it is, I'm afraid that Allah will ask me about it. Right? So when you hear that, you'll consider that compared to him. We're really rich. Consider what you have and how fancy the things that you have are. Okay?
So he's saying what I have a goat gives me milk, I have a donkey, which is really not the best of Transportations at all. And I have a sort of a tool assist me that said that I have one extra piece of clothing.
So compare how much do you have compared to him? And he says, I'm afraid Allah will ask me about it. So it's a good thing to start thinking like that. I'm afraid that Allah will ask me about all the things that I have. Why did you buy them though you don't need them? And what are you doing with them?
And why are you hoarding and why are you boasting? You bought it big so that you would feel that you're better than other people. Question yourself about what you have.
And why should I buy this? If I don't need it?
I will not will Alana asked me about this money or not. So question yourself so that you spend it more wisely and spend it in ways that Allah azza wa jal loves. It says it's a meme. Daddy.
Rahim Allah, he read surah Al Jaffa. And when he come up, I came upon the IEA has the ability in which data who see it and the data home candidemia M. And what I'm you know, Solly had, he says, do those who have committed sins, perceive or think that we will make them equal to those who have Iman and do righteousness, he says, he continued to repeat that and cry until the morning.
Right. And even from the term of the Prophet alayhi salatu salam, the Prophet did that he would repeat an ayah at times, and cry while he was eating it. And the Sahaba would do this, and those were after would do this. And it tells you that they will come upon an idea that is really significant.
And they can't move on.
And that is really a beautiful thing when you have
understood what it says and it's talking to you and you don't want to move on. And when that's the case, keep reading that I keep reading and as long as it's talking to and the slides and isn't impacting you keep reading that is so here in this it says Do you think that you will have the same fate you will be treated the same by Allah azza wa jal if you are righteous and you are not so here he would be afraid that what if I'm not among the righteous and then I will see a very different treatment from him. Subhana wa Taala I think I am but I'm not I think I'm righteous but I'm not What if
so, this is how when you believe that you will push yourself
so I will be the American Ninja Raha Baden Majora Radi Allahu Anhu he said, I wish that I was a sheep. And my people would, uh, my family would just slaughtered me and they would eat my meat and drink my soul. But meaning he's telling you that I wish I was just an animal. And that would be the end of it. And that is it.
And then he moves on. And he said that it will carry his so he had in one of the chapters, the title of that chapter, bubble, hopefully meaning about what I'm gonna do what I showed, it says the believers fear that his deeds will become invalid, while he does not know that he will invalidate his deeds while not noticing that he invalidated his deeds.
And that comes from what committing things that Allah hates. But we're not aware of it a sin. Right? So you say something, and you're not aware of it. And Allah Azza becomes angry with you because of that, or you do something and you don't pay attention to it. Allah becomes angry with you because of that, or you've perceived that you're fine, but there is a hidden element of hypocrisy and sincerity in us. And he would not investigate it yourself and you did not treat yourself and you will carry this till you meet Allah xuejun. So there is this that fear. So he said Ibrahim would tell me he said, My out of two Holy Family Illa hashy to an akuna mukade Viva. He says I've never compared what
I say what I say to what I do, unless I thought to myself or I was afraid that I will be a liar. I've never compared what I say too wide to what I do. Accept that I was fearful that I am a liar.
And if you actually think about it, thou should be true of all of us.
If what we say what we project, right, the advice that we give versus our reality.
Don't you find a gap
Right. And there's always should be a gap.
Right?
So he's saying, doesn't that mean that I'm lying?
And pretending to be someone who's not? I'm giving advice that I'm not following. Right? I'm saying I'm speaking about lofty things, but I'm not up to that level. So he says, Every time that I compare my deeds, to what I say, or to what I proclaim, I'm afraid that I'm lying.
And that is a very good assessment to have because it should push you to elevate your actions. Let this match that.
Don't downgrade what you say. Too much. Our terrible realities, right? Don't do that. Don't downgrade it. Don't say I'm going to confess my sins to be sincere.
I'm going to stop giving people advice because I want to be sincere is is no. Elevate who you are. So it matches what you're projecting what you're saying and your advice elevated. Push yourself.
But let it also always be humbling that you don't think so highly of yourself. Right? Don't think so highly of yourself because you say, I know who I am.
I know what people think of me, but I know who I am. So that's humility, and the need for Allah's forgiveness right? If not, Malika.
This is all coded by Al Bukhari Rahim Allah and he is so here. He says, I've witnessed 30 Min three, zero, of the companions of the Prophet Alayhi Salatu was Salam. Each one of them fears hypocrisy for himself. No one among them says that he has the Eman of Gibreel and mica e 30. of the companions, each one of them is afraid of freedom, what hypocrisy.
Right? And Hassan says, and we're sorry, that says Tabby, he says only a believer would be afraid of hypocrisy, and only a hypocrite will feel secure about it.
Only a believer would be afraid of hypocrisy. Because when you are a believer, you're sensitive about anything that could take away your iman, sensitive about the again, the discrepancy between what you say and what you do, what you claim and what you how you actually live, what your heart says and believes and what your tongue says. You will always aware of that discrepancy. And you're afraid that that gap could lead to a moment where your Eman could disappear. Because I'm lying. Am I lying? Will I lose this? So because what you have is precious.
You are afraid that you will lose it. Just like someone who puts an alarm system around his house when he's afraid that someone will steal something. Why? Is it because he's four and he has nothing in it? No, because there's something he was worried he worries about. So you're afraid because there's something valuable that you have, you're afraid you will lose it.
And if you lose it, you could lose it without knowing.
That's hypocrisy.
Hypocrisy is simply for the outside not to match the inside. That's as simple as that. There's always an element of hypocrisy if the outside doesn't match the inside. So they were afraid of what if that becomes really big,
hypocritical
position
and the hypocrite because he has nothing to fear. He doesn't worry about it. Right? Because there is no EMA.
And oh, no, we're all hooked up. He says, said to khalifa he says I asked you by Allah. Did the prophets Allah use the name me to be among the hypocrites? Because who they felt at the Allahu Anhu knew the hypocrites by name. There was one sad incident what he was next to the Prophet Alayhi Salatu was Salam right? And there were some hypocrites and incidents revealed them. So he you knew them by name? Right? So he's the only one who did who had that knowledge. So that's why Omar asked him he says, I asked you by Allah as the did the prophet named me among the hypocrites. He said no. And I will not phrase anyone after you.
Meaning I will not exonerate anyone after you. You came to ask me, and he asked me why Allah Zoda that's fine. I'm answering you, but no one else after you. And he says, I see a claim says and I heard our chef meaning no Tamia says, he says, His intention or what he wanted to from that statement is that when he said I will not exonerate anyone besides you from hypocrisy, he says, I don't want to keep answering questions like this. Everybody coming to me and saying, Am I a hypocrite? No. Am I a hypocrite? No. Am I a hypocrite? No, because eventually that's going to reveal who the hypocrites are. So he says, I'm just gonna keep this to myself. You I told you that but no
Not anybody else. And he says this is similar to when the Prophet Alayhi Salatu was Salam was talking about the 70,000, who will enter Jannah without any account, right without any questioning. And oh Kashia are the Allahu Anhu. He said, Oh prophet of Allah, pray that I'd be one of them. He said, You're one of them. Another came and said, All prophets of Allah, pray that also be one of them. He said, No, Kashia God at first, he said, the prophets Allah, Allah wa salam did not want to open that door. Because if he answers this person that all of us all of them are going to ask the same question. And then he would have to say to some of them, no.
Because he could keep saying yes, yes, yes. But if someone not worthy of it, will ask it, he will have to offend them and say what? No, not you.
So he closed that door. Right? Because he said others would be could be also worthy of that just like Okasha. But he cannot continue sharing that with them. So the same thing with who they follow the Allahu unknown model, the one who asked him, he said, I can't keep telling people that but you you're not but the rumor, fear hypocrisy. So you should always be worried about the fact that something is missing in us. Because if that's the case,
you will do better. This a person who's worried about an exam, will I fail it, they'll always keep studying better until they ace it
until they get 100%.
But if you feel that you're going to pass, just simply pass what will happen, you may not pass, the exam could be harder than what you thought. So it's better than you over study than under. Right. So do more, not less, and push yourself more, not less. And it's only by the way, only few hours, only a few hours of a brother,
only few minutes of vicar and then it's over only few days, only few weeks, and it's over and it's done. And the trouble and the burden of all of that is gone.
And then all of life is gone. It's just few minutes. So push yourself this for few extra minutes each day. And then you'll get more of Allah's blessings because of that. So we'll stop here in sha Allah
let me know if you have questions and remark reminder in sha Allah also that next week we're going to be meeting after Isha in sha Allah
you have questions? Let me know
I'll give you a minute to think of some if not add on
now extended so that it's a good question is like so how do we understand the profit of the prophets have a solid of synonyms a promise to the Sahaba that we talked about? You're in heaven you're in heaven interfit agenda and De Ville Jana. Many a hadith that promise Abu Bakr Jana that promise Omar Jinnah at the same time, they were so afraid of Allah's punishment and of hellfire. It is because of their email. So it's not that they've doubted that ever, right? But at the same time that when you also understand who you are and your own weaknesses and your own flaws and the Majesty of Allah as origin, you cannot help but be afraid.
So, if the prophets of Allah, Allah hemos Salatu was Salam, right? On the Day of Judgment,
we will be afraid, right? So when they go, and they asked Noah to enter to intercede and Ibrahim to intercede and he says no, I've sinned, and I've committed a sin. And today Allah is so angry, and anger that had never happened before seek somebody else will kill you, but you're a prophet of Allah and you, you you are going to be in Jannah. Right? So how is it that but then, in comparison to the magnitude of what is happening, that assurance that you have doesn't disappear, but kind of shrinks in comparison to what if?
What if I'll be put in alpha? What if Allah does what what what what if? So, that's what terrified them. So you could you could have both, you could have both in show.
Maybe that could answer a question. Like some of the questions we receive. How is it that a person could be in the grave and they see that they are in Jannah?
Yet at the on the last day, they'll be afraid of hellfire because they're gonna see things that they've never seen before. So that's why these things will shrink. It may not escape your comprehension and knowledge, but it shrinks so little that you really will be terrorized by what you see
Yeah.
Your obligation
says, No, not at all fix of a person, is it hypocrisy, if a person is committing sins, and they see other Muslims who are committing similar sins, and they advise them against it is that considered to be a hypocrisy, we say,
on the one hand, you have two obligations when you see that the obligation of stopping that sin that you're committing and stopping their sin.
So if you're an AI are unable to stop one, we should that shouldn't stop us from stopping the other. So if I can't stop my own sin, but I see somebody else doing something wrong, by all means, go ahead and stop them. So our own weakness should not be an impediment to spreading righteousness and giving people advice. At the same time you should never be comfortable with. And that's just the difference between hypocrisy. And not, you should never be comfortable with the stance where I'm telling people to do things, but I'm comfortable with what I'm doing with my lifestyle, you should go look back at yourself and say, I'm so ashamed.
I'm so regretful, right, that I'm saying these things. And at the same time, I'm contradicting myself, let me push myself. So combine two things, give them the advice, give him you know, the benefit, even of one's experience, right with that sin and how destructive it is. Give them that without sharing the fact that you're doing it. But at the same time, come back to yourself and blame it, and scold it, and try to stop. And this is how you save yourself from hypocrisy. But when you adopt a dual Life Where I'm saying things where I'm pretending to be righteous, but at the same time I'm hiding that sin, I'm comfortable with it, that is a sign of hypocrisy is not a philosophy,
because good question.
Okay, anyone else? For the
question is, how do we find out? Because when you see a new seal this hobby that you listed? And they're still concerned and worried? And they are asking what?
How do you find that balance where you do as much as you can? But you're also hopeful?
Accept, yes. Even though whatever you've done is little. How do you find that balance? Because some people may go on extreme to
coffee exactly that.
I don't want to work, I don't want to study and don't want to do this. So how do we find that? So the question is that, you know, after hearing the example of the Sahaba, or the Allah Norman, how fearful they were and how they reacted
to the world, and in the aftermath of everything they know that they've done, how do you find the balance between doing as much as you can? As much righteousness as you can? At the same time being hopeful? Right. And I think the second part of it of your question is that how do you find a balance between
worshiping Allah as legit and yet at the same time living in the world, right. So for the first one, I think, that you will always alternate between hope and fear and hope and fear and you need to inject both into your life and so much as you need them. And we spoke previously about
the need to have hope at times and the need to have a fear at times and it depends on your personality and your place in life. So if you find yourself
very lacks, very comfortable when it comes to sin, then it that tells you you need more fear of Allah azza wa jal, that is your and my medication. If you find yourself a person who is at that this point in life or your personality, who
is very hopeless, you you're afraid that what you do is always wrong and incomplete and that is pushing you to quit, and to lose hope, that I don't want to pray because whatever I do is not right. That kind of thinking, you need a lot more hope in your life and thinking the best of Allah azza wa jal, so you want enough hope and enough fear to push you in the middle, where you're doing more for the sake of Allah zodat and if your personality because people vary in personality, so different medications or different personalities, or this particular station in life where you're having a problem with this, if you're veering towards the right then you need more of hope, fear and towards
the left they need more of fear.
Until you're pushed to the middle, where you're doing the best that you can to obey Allah as origin. Now, the second part of your question is also important, which is that how do I
still live in the world? Still a work study and all of that debt at the same time be detached from it, like they were. How do you do this? Like, where do you find the balance? The balance can be found if the easiest thing is, when you do the Dounia for Allah, it's easy to find a balance. Right? Because if you study for the sake of Allah azza wa jal, and this is not a an obligation that you do this. So I'll give you the other option that if you're not doing it for Allah azza wa jal, but the easiest thing, if you're doing it for the sake of Allah azza wa jal, it's easy to do a balance because if you're doing things for the sake of Allah, would you get married?
I thought like I would have a stronger reaction. Yeah, of course. Right? Yeah, you would, right? You wouldn't not marry? If you're doing things with this, if Allah Do you have children? Would you take care of their children and you know, earn to support them? Absolutely. Now, when it comes to studying and you want to do things for Allah zodion, right. So you say to yourself, What can I study? To help? What can I study to bring me closer to Allah azza wa jal, based on your own interest and the aptitudes that Allah had given to you. So this person is going to be a lawyer, this person is going to be engineered, this person is going to be whatever, but it is for what Allah Xeljanz so
that allows you that will be they will filter allows you to know what to do and what not to do, how to proceed and when to stop. Because the main cause is Allah azza wa jal. So that allows you to do this. So if you manage to do things for Allah, you will find the balance. And then you will detach from the dunya easily because you can say to yourself, This is displeasing to Allah, I don't need it. This is unnecessary, I will need it. So you're in the dunya. But you're also in the hero as well. You're not it did not abandon them. But the dunya does not have power over you. So are you telling me okay, I don't have the
power to do everything for the sake of Allah as of today. So you don't have to? You don't have to study for Allah sake, meaning you know, your university postgraduates that you don't need to. I can't like work meaning my profession, I can always do that for Allah sake. So what do I do? What is the balance? It says your first line, is that line between halal and haram? You want to do Do you want to you want to go and work and earn that? Okay, separate yourself from the Haram is that easy? At least in terms of what we understand? Yeah, that's easy. So you avoid the Haram and you do the halal
if you manage to do this, then Baraka Lovick
then earn alright, and you know, buy and sell and do Al Hamdulillah Baraka Lafayette, and that's the first level. Commit to that. If you commit to it, and you say I want higher,
he say, okay, of the 100. And take what you need, what is beneficial? What is distracting, leave the
can you do this struggle,
fight with yourself. I don't need a mansion, a smaller house is needed. So again, you're taking what you need from the dunya what your children need from them, what your community needs from it, and the leaving the rest.
If you manage to do this, you'll find a balance. But the balance is not because the shaytaan again, will push you into extremes. So we'll push you towards all the dunya with all the power he has, go forget about the akhira is an another one that I want to grunt towards the races. Okay, I do how do I trick him then. So we'll push you into another extreme towards the akhira and none of the duniya I don't want to get married and want to have children. I don't want to work. I don't want anything of this journey I'm gonna sit in the masjid is that when you do this, what happens?
You will lose both. Right? So that's what it is. So the balance is understanding and hamdulillah the good and the bad. Right and the difference between them alone.
Anything anybody has, if you ever have Yeah, we still have a couple of minutes
I'm sorry.
Go ahead. Go ahead.
So much polish,
had a dream with
milk that I had.
And that was that was transmitted to me now.
Why would he be afraid of hypocrisy?
Now, so what I say the question is why did Omar Al the Allahu Anhu with his vast knowledge fear of hypocrisy, while at the same time he knew what hypocrisy is? And he knows himself, because hypocrisy can lurk, can hide. Okay? You may not be aware of it. So if it's something that is hidden and because of my sin because of my awareness, I cannot see it right? So I'm at a great disadvantage. So I must always inspect my always asked Miss always investigate my oils plead with Allah azza wa jal helped me with this second hypocrisy you have this big major hypocrisy with a person professors. Eman? Yeah, no, he said I'm a believer, but at the same time, but at the same time he you know
harbors disbelief. No, I'm not. But the other hypocrisy is, what is what are the signs of a hypocrite is the head The thicker the he lies?
When you make a promise you break it when you trusted you break that right? And so you say to yourself, do I not have some of these things? So these are signs? So am I having the signs of hypocrisy? Should I not be worried about hypocrisy? That's where it comes from that hypersensitivity, especially at his level hypersensitivity, to anything that could take away Iman says the same thing that we should develop that if I find myself am lying, or have the ability to lie, then that tells me there's something in me that's not strong enough to stop me. What is that? That's where it comes from?
Is that
fear of failure, this fear of falling into hellfire. And we had so many I had so many stories with a
man who
would say oh, like a bit from hellfire.
Someone would be nice started traveling with the help
University putting in about COEs.
How so we have all these stories and
why they hadn't come alive versity have this incredible sense of security some reasonable
cost.
How do we take caution while there are many Hadith and many as the promise Allah has fast forgiveness and quick forgiveness for people you know, who expected the best from him is to know that this is going to happen for some people. And that is true. And the other is going to happen to other people, which is that Allah's punishment is going to happen as well. So there will be people who will be subject to Allah's punishment, and they will have thoughts that Allah will forgive them, but it's not going to materialize. So you maintain it by knowing that if you're heading towards the hereafter, there are no promises that you're going to be of the first category who will be easily
forgiven, because maybe they have things that I don't have. Maybe they have done things in their past or they had a level of iman that I don't have. So you always tell yourself as long as I'm alive, I need to inject more fear as long as it's productive. So that will push me closer to Allah zodion simply relying on the fact that somehow it may happen that I'll be forgiven. Okay, is a very risky business. That's not a bet that you're supposed to take but rather collect everything that you would have to be forgiven and when that when you do this, then trust.
Allah says
they will stop here in sha Allah that Allah Subhana Allah will be him dig a shadow Allah Allah indenter stuff