Channel: Daood Butt
Series: Daood Butt - Drops Of Guidance
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Salam aleikum wa rahmatullah wa barakato. Brothers and sisters Welcome to this next session of drops of guidance. Previously we discussed the introduction as well as the biography of mmm and Noah we and we got into the first Hadith which is the Hadith directly related to intentions and actions where it states in MLM and will be net and so on and so forth. In this next session now we will discuss a little bit of the explanation of that Heidi's Okay, so, indeed actions are but by intention, and for every man is only that which he intends or for every woman, okay, now, what does this mean? What does this tell us that our actions are but by intention, this basically means in a
nutshell, that whatever we do, our intentions have to be exclusively for the sake of Allah subhana wa tada whether we're going to work, whether we are cooking breakfast, whether we're studying in university, or you are, you know, doing something with a family going out for an outing, no matter what it is, you must do it for the sake of Allah subhanho wa Taala first and foremost, and then you know, whatever you do you do for example, to please your families or you're taking them out you're spending some time with them and you're doing it to please Allah subhana wa tada and make your family be connected and together and live together in a nice and harmonious method or manner, I
should say. Then, we move on in this hadith we have a few opinions explaining the first line of the Hadith. The first opinion is related to the correctness of the actions and the reward Okay, the correctness of the actions. So performing an action correctly, okay, doing it correctly. And then the second opinion is that all actions occur due to the intention of a man or a woman. So this person intends to do something. So you intend to do this for Allah and the manner that you do it is the manner in which Allah subhanho wa Taala likes, okay? And those are the opinions the two different opinions that there are with regards to that.
actions are a four different types. Okay, there are four different types of actions you have actions, which are a speech of the heart, okay? And we'll get into that shortly. And of actions that are
of the of the heart so actions of the heart, and thirdly, speech of the tongue, and then actions of the limb. Okay. So the first one, which is speech of the heart is considered to be your belief, okay? Whatever you believe in, that is the speech of the heart. So you believe that Allah subhana wa Taala is the one and only true God to be worshipped. And that is the speech of your heart. And it comes out through the actions of the heart that you believe that and now you act upon it, okay? You act upon the speech of your heart. So those actions come out of the heart and then the speech of the tongue, to declare to say that you believe in Allah subhana wa Tada, you believe in the messengers
and believe in the angels, the books, and the day of judgment and recorder, whether it's good or bad, and so on and so forth. So to actually declare to testify and say, openly that you believe in Allah subhanho wa Taala is the third type of action and the fourth type is actions of the limb. Okay, actions of the limbs, and these actions are to actually do something, for example, to pray to go for Hajj, to do things to give charity, okay? to go and do something physically for the sake of Allah subhanho wa Taala and pleasing Allah throughout that action, that is the fourth type. Now with regards to intention, okay, with regards to intention, where is the place for an intention? Does it
mean that you just stand up and you say, Okay, today I intend to do something for the sake of Allah. And I'm going to do so and so thing and one of them doing it. For example, if I'm going to pray, I'm going to be praying facing the good
Learn this and that or does it mean that your intention is in your heart? This is what the scholars say they say that the intention is in our heart. Some scholars say that the intention is and is something that we must declare. And the proof that they use for this is for example, when someone has to go for Hajj or they go for Ramadan, okay, before they leave the meat caught before they embark on that journey to Hajj, they have to prepare themselves, and they put on their head on Okay, and they put on perfume and so on and so forth. They get ready to go for Hajj, they get ready to go for Ramadan. And before they leave the miracle that station before you get on your journey or begin
your journey, you have to state or declare that you're going to perform Hajj or you're going to perform Umrah, labovick Allahumma, Hajj or Ella Baker Lahore Allahumma aamra Okay. And you have to say this with your tongue. So, the scholars that say that the intention is something which you must declare with your tongue, they use this as proof and they say that because you have to do it for hedging Amara, that means that intention is something which must be said by your tongue. But this is not the case. The scholars further explained that for those that say that the intention is on the tongue. This is not really the intention that you're declaring. It is very similar to a person who
starts their Salah their prayer, okay, so when you start praying, and you say Allahu Akbar, right, you say Allah Khaled is your Allahu Akbar part of your intention, or is it part of the prayer? Now, we know that that statement, saying Allahu Akbar, in Sunnah in prayer is part of the prayer, it is not part of the intention. And the scholars mentioned that because Allahu Akbar is part of the prayer. Similarly, saying the intention to go for Hajj Ramadan is not part of your intention, it is part of your ombre or your hedge. And they also explain that the reason why it is part of the hydro part of the romanised, because before you went for hydro, you intended to do it. You didn't just
show up one day at the me caught and say, You know what, today I'm going to go for hedge, or you know, today I'm going to go for a minute and you just start your car and go, No, you prepared yourself. You took a shower, you put on your prom you put on perfume, you know the women prepare themselves to get ready to go on this journey. And the fact that you're preparing yourself to go is the intention. So the intention is in the heart that you intended to do that action. There's no need to actually say it. Similarly for a person who goes to pray their prayer, okay? They go to pray Salah, they make room before going to pray Salah, making your Whoo, is something you must do before
praying. And before he went to make with who you said, you know what it's time to pray. You know, you look at your watch, you decide, oh, it's time to pray. So I need to go and perform Whoo. Therefore, you intended to pray. And because you wanted to pray, you said, Wait, I don't have Hulu. So you went and made Hulu. And that will do for example is not part of your site as not part of your intention. That's something that you must do before prayer. But the intention was something that you had you intended to pray and to pray you need Whoo. So you made was just like going for a moment are you intended to go for camera, and that was something that was in your heart. So the scholars say
the intention is something which takes place in our heart. And with that, we will take a short break and come back within a few minutes.
Salam Alaikum and welcome back to the next segment of this session. We were talking about intentions and actions and we said that the intention the place for the intention is within the heart. One of the diseases of the heart we can say is Austin tation. Or what is known in Arabic as it Yeah, okay. Yeah, to do something. In English, we were translated as ostentatious doing it for the sake of being noticed by others. And we take a very, very famous Hadith, okay, very famous Hadith, which tells us the first few people that will be questioned on the Day of Judgment. And the first person is one who will be brought in front of a loss of Hannah, who were to Hannah, and asked about what he did in his
life. And he will say I fought and I died for the sake of a loss of Hannah.
Without it you know I died as a martyr as a Shahid and Allah subhanho wa tada will then say, no you did that for fame you did that so that other people can recognize that you did that. And so the people called you a martyr. They called you a Shaheed and you got your reward, and then you will be thrown into the hellfire. The next person is one that Allah subhanho wa Taala will question and say what did you do? And the person will say I learned the Quran in order that I can teach it to others. And then Allah subhana wa tada will say, No, you learn the Quran so that others can call you a Claudia they can call you a reciter half of a call, and then that person will be thrown into the
hellfire. The third person is one which Allah subhana wa tada asks, What did you do during your life and the person says, that, you know, I acquired wealth and I spent it in the path of Allah subhanho wa Taala I gave it to others. And you know, I helped others with my wealth, and the and then Allah subhana wa tada will say, No, you will acquire that knowledge so that people can say so and so about you. And it was said about you. And then Allah subhanho wa Taala will throw that person into the hellfire. This gives us an example brothers and sisters of ostentation.
This is a hidden type of ship. This is something that we do, trying to please others trying to please those that see us that are around us. But we refuse to acknowledge of loss of Hannah. Hola to Hana. For example, a person who prays their prayer, okay, you're praying sauna, and you beautify the way that you're praying only so that the people around you can notice you while you're praying. And so that they can say something nice about how you pray. And then you do this continuously this trend continues. And this is a type of area or a hidden shift, okay, something which is a disease of the heart.
Now, there are four levels of Austin tation with respect to a person's intention, okay, with respect to a person's intention. And the first one is that the person solely aims other than Allah subhanho wa Taala when doing an act of worship, so they're doing it only for being noticed by others, they're not doing it for the sake of a lot whatsoever. Okay. So for example, you know, take an example of a child when his father comes home from work, and Hamdulillah, we know that children are, you know, not going to be questioned, as long as they're under the age of maturity, and so on and so forth. But just, for example, a child whose father comes home from work and the father says, Did you pray?
And you know, the child says, Yeah, I prayed, and so on and so forth. And this trend continues, and eventually the child says, You know what, when my dad comes home, I'm going to be praying so that he sees me praying, okay? Similarly, when a person goes to the masjid to pray, or people come to their house, and they usually don't pray, but now that there's people that their house, they decide to pray, only to please those people to know that Oh, he prays, okay, that's the first type. The second type is the person who does intend reward from Allah subhana wa Tada. So they, they want to be rewarded. They want to have some sort of blessing from Allah subhana wa Tada, but this intention is
weak within them, okay? So instead what motivates them to worship Allah subhanho wa Taala most is the people watching them. So they want to pray they want to be rewarded by Allah subhana wa Tada, but they're very weak, their email is low. And they have this hard time doing what they're supposed to be doing doing the simple basic things in Islam, for example, they pray only when others are around them because that encourages them to pray, but they're doing it because others are there they want reward from Allah, but they're only doing it because others are around and that is the second type of or the second level of ostentation, with respect to the intention. The third type now is
that a person's intention for reward is there okay? They want reward from Allah subhana wa Tada. But his intention is equal to the amount of his will to do it for a lot. So he wants to do it for a lot but at the same time they're doing it because the pressure of others or they want to be recognized by others as one who for example, prays Okay, we'll stick with that example. So they pray when others are around because they want to be known that they are praying. But they also do it with hope that they receive a reward from Allah subhanho wa Taala. So that is the fourth type and all of these types. All of these four types are types of Austin station, okay. There are types of or levels of
people who have this disease. They have this area, they
Have this type in them, okay. And now the fourth and last type is that a person's intention for showing off is less than his intention for seeking the reward for a loss of Hannah what had so their intention and showing off is less they want to please a lot, they want to seek their reward or obtain a reward from Allah. But at the same time, they still continue to do their action in a way that is pleasing others, okay to be noticed by others so that other people can see them and say, Oh, that is a person that's praying. So those are the four levels of ostentation, with respect to a person's intentions, we'll take a short break and we'll come back in sha Allah in a few minutes.
Send Mr. Aiken brothers and sisters Welcome back. And we are continuing with the topic of Ria or ostentation, okay what is known as ostentation, in simple terms showing off okay to be a show off. Now, there are also different levels of ostentation with respect to whether a person is showing off in the essence of the act of worship, or whether it is the qualities of his act of worship. Okay.
As for the first Okay, the first one, when a person shows off in essence of his acts of worship, that is he only does the act of worship out of Austin station. These are three types, okay, so you're doing it only out of showing off. These are three types. The first type is if he shows off in the essence of a man. Okay, so the person is showing off. In other words, let's say
he opened the exhibits that he is a Muslim, but there is no he man in his heart, just like a hypocrite, okay, a person who openly shows that they're a Muslim, but deep down, they don't really believe in Allah subhanho wa Taala. The second is that he does not show off, okay, the person doesn't show off with respect to the essence of a man. Okay, so they're not showing off that they're a believer, they are a believer. But he shows off when doing obligatory acts of worship, such as praying, they're solid, so they believe in Allah, okay, and they're not showing off that they're believing in Allah, but the acts of worship that they're performing, such as giving charity, okay to
give it when other people are watching them, or they pray when other people are watching them, and so on and so forth. The third type is that he shows off when doing extra acts of worship, such as when a person is performing nefarious, Ana, okay? A person believes in Allah, and they pray five times a day. But they also want to be known as someone who prays more, someone who wakes up at night and praise or someone who prays more prayer after their sign up. So they finished praying method and then they pray to God sooner than they pray to archives of nothing. And then they pray another two for example. And after each other, they are seeing in the midst of discontinuing praying and so on
and so forth. That is the third type of person who is doing extra in the Noah field, you can say, Okay, that was the first type. The second now the second aspect of it is when a person shows off not in the essence of
the act of worship, but in the outward performance of the act of worship. So how a person actually does that. Firstly, for example, just like beautifying your Salah, okay, firstly, displaying ostentation, through a deed, the abandoning of which constitutes a deficiency in the act of worship, okay. So for example, a person normally performs a short record so short that their prayer is not even correct. Okay, they're praying and they go into the way they come up, they go into Druid, come up, go down, come up, and it's just this game of Up, down, up, down, up, down, up, down, and then they finish praying, okay, naturally, we know that that's how that is not correct. It is a Salah
which is deficient. So when they're around others, they no longer pray this deficient so that their pre one that is just accepted. Okay, a prayer that is not so quick. They just slow it down a little bit. Alright, that's the first type. The second one is displaying ostentation, through a deed, the leaving of which does not constitute a deficiency. But if a person does that deed, it is considered to complete and perfect his act of worship, such as prolonging the signer, prolonging federal court clerk prolonging the sajida for example, okay, so a person who naturally just does the acceptable but now when people are ready
They stand subdued for like five minutes and people are like Masha Allah look at that person staying down in subdued for like 510 minutes Masha Allah I must be making a lot a lot of Doha, okay that is the second type. Now the third type is displaying ostentatious through acts which do not belong to supererogatory
acts of worship or that category of no outfit of their sin and so on and so forth. Such as arriving at the masjid early. So people come to the masjid you're not even praying yet, okay, you're not showing off in your prayer, but you're showing off before you even start praying. So you come to the mustard early, not because you want reward from Allah, you come to the mustard early because people know you as the man who's always in the masjid, the man who every time we go in, he's always sitting there in the front row. And you're doing that only so that people can call you the man of the front row are the men who is always in the masjid. So that is the third type of person who we can see in
this category of Austin station. As we mentioned throughout the past few minutes. Now the purpose or goal of Austin station also has three degrees, okay. The worst is the most destructive type, such as a person who prays a lot, okay, a person who prays a lot, and they give a lot of charity for the purpose of people making him their leader, okay.
This is the worst type, okay, a person who does the worst, most destructive type of ostentation, and they perform this so that others can move them forward. Or, for example, someone who performs ostentation, or has an idea or shows off so that a person who let's say a sister is trying to learn about Islam and his brother goes and gives her down and starts talking to her to get closer to her. And through that talking that discussion phase, he tries to show off to her that he's a know it all so that he can get closer to her. Okay, getting closer to her. That's the first purpose or goal that some people usually have with regards to ostentation, or showing off. The second is when a person
aims at obtaining a worldly gain that is in itself lawful. Okay. In itself, it's lawful, just like a person giving Islamic lectures, okay? And they intend to give lectures so that the people in their audience can recognize them, and maybe one person will come and offer their daughter to this person and say, You know what, Mashallah. You're a very knowledgeable person, you know, would you be interested in marrying my daughter, you know, she's a good person and so on and so forth. So the person is obtaining worldly gain through it and trying to get something out of that, okay, that is the second and the third now is a person when a person does not intend to obtain a worldly gain or
wealth but rather displays his worship for the fear that he may be thought of as lazy. Okay, and this is done usually to repel blame. So people don't blame this person.
An example could be someone who prays taraweeh prayer in order to be seen as someone who's not lazy. Okay? So you don't want to be known as someone who's lazy. So you go to the mustard during Ramadan, and you pray 20 Raka of Tara, we all need so that people in your family, your friends and so on, say oh, you came to the masjid. Mashallah. And if you don't come to like, well, how come you didn't come to the masjid? How come you didn't pray and so on and so forth. So that person now becomes part of this third category that they show off only to be known as someone who's not lazy. But in reality, they're too lazy to do it, their Eman level is too low and is not high enough to encourage them to
go and pray. Okay, so they go to an extent of trying to please others in order to be known as someone who's not lazy. And with that brothers and sisters, we wrap up this session, and I bid you a cent Mr. La Kumara Allahu wa barakato and I look forward to seeing you next time in sha Allah, which is Akuma Lago hyaluron