Ammar Alshukry – The Four Inroads of the Heart
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Speaker 1 discusses the upcoming release of the game Apigoon and mentions the upcoming release of the second season. They also mention the upcoming release of the game and the importance of the mouse model in the future. Speaker 2 provides a brief statement on the market and mentions the importance of the rabbit hole model in predicting future revenues.
AI: Summary ©
In the Hamdulillah that mother who has the inherent fear of when rules will be law him and surely I'm fusina will say you had Dr. Medina, the law who
live for the idea that why should you Allah Allah and Allah
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about saving humanity Jad and cafiero Manisa with duckula lady to set a luna be well ah ha in Allah, how can I add a camera peba what kind of data you have at the end I'm going to talk to Allah Pulu COVID and said either useless.
Kumamoto, Allah Allah rasool Allah who for the first Fosun Alima and my bad, our praises due to Allah we seek His guidance and we seek refuge in Allah from the evil of ourselves and the whispering of our desires, whom Allah guides no one can miss guide and whom he allows to be misled, no one can guide and I have ever witnessed that there is nothing worthy of worship except Allah, Allah and having no partners, and that Muhammad sallallahu alayhi wa sallam is his slave and His messenger and his perfect worshiper.
To proceed, Allah Subhana Allah Allah tells us on the Day of Judgment, that it is a day in which wealth will not benefit. Children will not benefit. The only thing that will benefit is that a person comes to Allah subhanaw taala with their heart, that is sound Illman at Allahabad Colombian said, except for those who come with a heart that is sound,
and for a heart to be sound, for a heart to be healthy, it has to be protected.
And so in this clip, I wanted to speak about four of the common inroads to the diseases of the heart,
and four channels, four channels that we have to guard for inroads to the heart that we have to guard
and the first that the scholars mentioned is the inroad of the gays.
Allah subhana Dias has pulled in, pulled in many neighborhoods upside him wherefore will follow John Danika Escalon and ALLAH SubhanA wa says will only moment it doesn't mean I'm sorry he know if I'm gonna follow Jehan. Allah subhanho data tells the believing men and the believing women
to lower their gaze and to guard their private parts and he says it is pure for them. And so the scholars have long defined that the gaze is the first inroad of Shavon and it is the arrow of shaytaan. It is a poison dart from Shaytaan through which a heart is diseased. The province of Allah Azza wa sallam once in hadith is reported by Bihari and Muslim he came and he found the Companions sitting outside.
You can imagine they didn't have a lot of places for for public spaces. They didn't have a lot of places to go. You are either in the masjid or you are in your home. But where do you meet if you don't want to be in your home and you don't want to be in the masjid. They used to sit on the street. And the province of Elijah Center said to them, Ian will Juuso Futura caught, he said beware of sitting in the street, beware of being out and about in the public sphere. And so the companion said O Messenger of Allah, we have no place to gather other than the street, we have to sit here. We have nowhere else to be. And so the province of Elijah send them says either have a tomb if you must
fall to tariqa. Haka, then give the street it's right. And they said, Well, I'm not happy we out of school Allah, what is the right of the street or messenger of Allah? He said, the first thing he said is lagoon Bassam lowering the gaze. It's no problem to leave your house.
But when you leave your house, give that public sphere give it its right. And the first is to lower your gaze. And then he says, What a fool other than a person protect people from their harm.
If I'm going to be out in the world, let me protect people from my harm. How many times have you gone to a restaurant, you've gone to a you're on the bus, you're you're you're in a public space, and you hear people cursing and being loud and being obnoxious. That's a that's harm. People playing their music really loud, that's harm.
The province of Milan, as Adam said, protect people from your harm. And then he says, What are the sit down that you respond to people sit down when people initiate peace? And many of you have experienced this when you're out in the Muslim world and you're walking in the street at night, or you're walking by a group of people and it's it's a tense moment, it might be a menacing group and you say to them as salam aleikum, wa Rahmatullah, and then they respond, and they say, Well, I think most said, I'm not going to lie and all of a sudden that angst is dissipated. Because they responded to your cinema, the province the LIDAR system calls that a rite of the street.
And number four, he says I'm Robin model for NASA and remember that you command good and that you forbid evil, that if you see something that's wrong, that you challenge it.
And by the way, we don't go out as much as we used to. But all four of these things apply to being online, that you lower your gaze, that you protect people from your harm. I can't tell you how many times I've experienced this, I'm sure you've experienced this as well, where one of your friends shared something, an image or something like that, and you wish that they didn't share it, because it showed up on your newsfeed or showed up on your timeline. That's either that's harm that they brought to you. protect people from your harm, protect people from your vulgarity protect people from your shortcomings.
And number three, the response of the Saddam in number four is commanding good and forbidding evil, but the point here is the lowering of the gaze.
The amount Muhammad mentions, he reports, a hadith of the prophets on the lightest cinnamon and moose net that the glance is one of the the poison arrows of bliss, whoever lowers his gaze from a when a woman's beauty for Allah Subhana Allah, Allah will instill a sweetness in his heart until he meets him.
The second inroad,
and they don't pay him he says, that one of the harms of looking is that it generates sorrow sighs and grief, the slave sees what he cannot attain nor abstain from. And this is utter torture, to see what you can't refrain from. And at the same time, you're not able to attain.
A guy is looking and looking and looking or a woman is looking, and they're looking at standards of beauty that they're never going to marry,
they're never going to have, they're never going to have to access to even they themselves are fake.
And this person is simply torturing themselves, neither are they going to attain that standard of beauty. Even if they were to marry that same individual, that person does not look like that at every moment every day. So that person is torturing themselves, and at the same time, they're not able to actually refrain.
And number two, the second inroad of the heart is what you hear
what you hear what you listen to.
Art is very, very disarming. Art is very disarming.
If you were to sit a person down and say, I want to tell you the story of a murderer or slash x,
a serial killer, someone who is the most wicked individual in society. And you might say, I don't want to hear that story. I'm not interested in being a friend of this person, I'm not interested in knowing this person, I'm not interested in talking to this person, I'm not interested in being involved with them at all. But if it's packaged in a beautiful series on TV, and it's presented artistically, people find themselves very, very inclined. People listen to music of lyrics of people that they wouldn't interact with in real life. And they find themselves attached to these personalities. Because of the disarming nature of art. It's incredibly, incredibly powerful. At the
same time, we're being told to protect our hearts from these images to protect ourselves from these words that may have an effect on a person's soul.
There is that question of whether Art imitates life or life imitates art? Undoubtedly, wherever a person falls in that question. Undoubtedly, art normalizes
fascia and munkar it normalizes for a person things that they normally wouldn't be appealed to.
And so if a person is always listening to lyrics about Zina, if a person is always listening to lyrics about drugs, if a person is always listening to what people promote in the songs, then these things are simply being more normalized for a person again and again. And again.
They don't have the resistance to it that a person would normally have with the fitrah. And so it's something to be guarded, it affects my heart, it is hard for me to say that I have a heart that is devoted to the worship of Allah subhanaw taala. With that purity, if I'm always feeding an input that is impure,
how am I going to present a heart to Allah subhanho data that is pure, if the nourishment that is receiving is always that which is coming from evil, and coming from while it may be not always, but much of the time, it is something to be aware of.
And number three, the third inroad to the heart that the scholars mentioned is the tongue or even before that is a person's thoughts. I don't claim as a very powerful statement. He says, guard the fleeting thought, guard the fleeting thought,
because if you don't do that, it will become a desire.
And then he said and then guard the desire because if you don't do that, it will become an intention. And then he's like, fight it off, then guarded when it becomes an intention. Because if you don't do that, it will become an action. And then he says fight it then because if you don't do that
will become a habit. And then it will be very, very hard for you to overcome. But every habit started off as a passing thought as a fleeting thought at one point in time. And so it's easier for a person to hold themselves accountable for their fleeting thoughts that they not endure, or they not involve themselves in fantasy. A person may think, if I'm just fantasizing about something, it's not going to affect me, it's not harming me, I'm not actually doing it.
But you are held accountable even for what you allow yourself to fantasize about.
Allah Subhana Allah says Ilam at Allah Kelvin said he, except those who come to Allah subhanaw taala with a pure heart. If a person is fantasizing all the time, about how long a person is fantasizing all the time, and they're allowing themselves to indulge in these fantasies. How is that a heart that serene? How is that a heart that is free from deficiency? How is that a heart that is pure.
And so guarding the spots of Notre Dame, he mentions that a person's heart should judge a person's thoughts. And he was one of the most prolific scholars in Islamic history. So you can imagine this is a guy who didn't waste any of his time. But he mentions a person's faults should revolve around four things. So this is very, very high level. But he says, a person's thoughts should just revolve around these four things. That's it, your entire life does these four things, how to secure benefit for yourself in the dunya.
Exam, school work family securing benefit for yourself in the dunya being productive in any of these fears. Or number two, how to secure benefit for yourself in the hereafter.
How to repel harm for yourself in the dunya number three, worried about my health, I'm working on this I'm working on that I'm working on strategies to protect me my *, whatever it is my assets, whatever it is, I'm working on, to protect myself from harm in this dunya.
And number four, he says, thinking about how to protect yourself from harm in the hereafter. Like these four categories, this is the world of a person who is living a productive life.
And so if a person's thinking about things that aren't benefiting, bringing the benefits in the dunya, or the hereafter, and remember to follow the law and who he said, I hate to see a person who's working either neither for the dunya nor working for the hereafter.
So guarding a person's thoughts. And the last is that a person guard their statements
guarding a person statements what you say, and what you say has an effect on what you do. And that's why there's so much attention to this idea of affirmations what you affirm and what you say about yourself because it affects your potential it affects what you do. Every morning you make these affirmations you make you make these a thought and you say, oh hola hola Khomeini as to how they're doing for Taiwan. I sort of went Oh, but I thought oh, you're making dua to Allah subhanaw taala you're affirming sermons servitude to Allah subhanaw taala you're putting your possession yourself in the position of servitude to Allah.
In any case, what a person says affects what they believe. And so a person pays attention to what they say. The Prophet sallallahu send them he says in many a hadith that talks about the tongue but of them he says to him it did Yeah, but well your kupuna to Allah mana theory him Oh called. Oh Allah Julian fina ilaha IL Sina to him. He said, Is there anything that puts people into the Hellfire is there anything that puts people into the Hellfire except for the harvest of their tongues, and the province of Allah Allah has sent him said, If I were to, if I were to, if you were to guard two things, whoever guards these two things and guarantees these two things I guarantee for
them paradise. The first he says is what did between their jobs. And the second is what is between their thighs. If you can guard your tongue and your chastity, the promise of Elijah said it confirms or guarantees paradise for that type of a person. Abdullah Hibben, or Abu Bakr, so they called the Allah and who he would hold on to his tongue. And he would say this tongue is what destroyed me. And if that's what Abu Bakr is saying about himself, this tongue is considered to be a weapon of mass destruction for a person themselves. Because there's so much harm that comes from the tongue of the prophets, Allah, Allah, Allah has sent him said, a person makes a statement. Now you will kill her
ban. He doesn't even think about it. So comment that he makes it's a tweet that he sends. It's a statement that he writes whatever it is,
it's in a chat somewhere.
And it is when Satilla and it is from that which angers Allah subhanaw taala. And again, they're not paying attention to it. They're not even thinking of it as a sin.
And because of it, he enters into the hellfire. And he says a word that pleases Allah subhanaw taala. And again, they will kill her bad he doesn't even consider it to be anything. It's a good deed. He smiled at someone he or she she said a beautiful word. She made a comment.
They're not considering it to be one of their great deeds.
but because of it, that tongue, they enter into paradise. And so a person guarding their tongue being careful of what they say being careful of what they verbalize, being careful what they manifest, being careful what they speak about, being careful about
who they harm with this tongue. All of these are inroads to the heart. I'll call them as a master monster thriller. You're looking for stuff flowing all over right?
But hamdu lillah wa salatu salam ala Rasulillah on the audio side be sending sympathy Allah should Allah Allah Allah Allah Allah will actually Nicola or Sheldon Hamad Abdullah surah
the province of Allah it is and then he says about the tongue.
Actually, yeah, even more if he said that the tongues are kettles, the hearts are kettles.
Hearts are like kettles that boil with their contents are in the tongue aren't serving spoons, look to what a man is or what he says when he speaks for his tongue will surely serve you with what his heart contains whether sweet, sour, fresh, salty or otherwise, the heart is the kettle and the tongue is the serving spoon. If a person speaks goodness, all the time, then Charlotte is an indication of our hearts being pure. And if a person's heart is not pure, then you can see it on the fleeting words of the tongue. And this is one of the descriptions that ALLAH SubhanA data users friend when I feel pain, that they always have something that indicates their corruption of their
heart in the words that they say. But in any case, these are four inroads to the heart that a person must always protect. The first is the gates. The second is a person's hearing what they're listening to pay attention to that realizing that affects their hearts. Number three is the thoughts that they allow to pass through their minds. Ignoring them has a beautiful description he says that a fleeting thought is like a hitchhiker on the road.
If you drive by it,
they won't harm you. But if you allow them into your car, he says it will be which you with their words, you're allowing for conversation and you're allowing for it to grow and so just leave them on the side of the road and continue your drive. Protect that fleeting thought. Number three is your thoughts and number four are the statements of the tongue. We ask Allah azza wa jal to allow us to hear the speech and to follow the rest of it. Allah Who mananas ethical general Makara Villa Hammond Kodama when are you becoming a neuroma? Kurata Bella Han and call him Allahumma tiene fusina Taqwa the canto Hagerman, Zika, Antonio Hola, hola, hola, Maximilian, Ma, Attica matter who will behave in
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