Hatem al-Haj – Manazil as-Sa’ireen #39 – Chapter on Truthfulness
AI: Summary ©
The importance of truthfulness in Islam is emphasized, with lying allowed in three conditions but not an end of the world. The use of lie is also discussed, with examples given of the Prophet's quote and the use of lie to avoid harm. Consistent belief in Islam is crucial to achieving the ultimate goal of God, and it is crucial to avoiding harms and achieving the greatest pleasure. The importance of trusting oneself and avoiding distraction from past experiences is emphasized, as well as the superior state of the creator of the creator himself.
AI: Summary ©
Bismillah
Alhamdulillah wa salatu salam ala rasulillah
I'm about to proceed.
Today inshallah we have the chapter on truthfulness. And
salata, in fact we are hops out right and so a lot of prayer.
Hopefully inshallah we'll be able to finish the prayer of eight.
amendment How do we know what Allah said?
In his book Muna zero sorry, in the Stations of the wayfarers, Bible said Kala lavas agenda Lefevre as Ama rufolo sada por la la Cana fire alone. Chapter on truthfulness, Allah Almighty said, and when the matter has been determined or decided, if they have been true to Allah, it would have been better for them. If they have been true to Allah, it would have been better for them. And this matter that is mentioned here in sort of Muhammad, is the matter of jihad, matter of fighting, when it was decided that they've been true to Allah, which means true to their commitment through to their covenant with Allah subhanaw taala and to their commitment to Allah have they been sincere?
They It would have been better for them.
It's obvious that even when Harvey is not talking about the type of southcott, that we that comes first the mind right flap of solid comes first of mind is truthfulness with people is telling the truth. But he's here talking about being true to your commitment to being true to your covenant. And that's a different type of self.
So we have
many different types of set.
There's, if you want to classify Seth to say that you want to be true to allow you want to be true to the people that you want to be true to yourself.
And it all springs from being true to Allah subhanaw taala, because he's the one who created you. It is it all springs from being true to your maker. And if you're not true to your maker, you cannot be true to his makings to you're not true. If you're not true to the Creator, you're not going to be true to our creations including yourself. So being true to Allah will be the focus on our talk here. But there are these two types of truthfulness that iluminado he does not address in detail here, which is being true to yourself, and being true to people. First, being true to Allah subhanaw taala just like being true to yourself does not have any exceptions. There is not any time when you may
lie to Allah, or you may lie to yourself.
Do you imagine Do you Can you think of any time where it would be appropriate to lie to Allah or to lie to yourself?
No, it is never appropriate to lie to Allah or to lie to yourself. Now being some people may say that some level of optimism is
in sort lying to yourself, you know, sometimes when you try to cheer yourself up, when you try to comfort yourself when you try to tell yourself, everything will be good, and this and that it is a form of lying to yourself. What if it is
completely dishonest, you're lying to yourself. But if there is room to you know, if there is room to be optimistic, then you should certainly be optimistic and you should certainly
comfort yourself and you should
calm your worries and do everything possible to calm your worries and to comfort yourself without truly lying to yourself, because that is not acceptable. lying to yourself is never appropriate. Lying to Allah is never appropriate either. Lying to the people could be sometimes appropriate.
So truthfulness to the people is secondary to being true to being true to Allah subhanaw taala
right. Everything you know it truthfulness that people should be secondary to being truthful to Allah subhanaw taala if it is secondary, it is not an end in and of itself. truthfulness to people is not an end in and of itself, truthfulness to people as part of
basically, what is good part of the good
that that you should the virtue that you should be pursuing in your life. And this is
Not this is not simply limited to Islam you know, we know that the Prophet sallallahu Sallam permitted
different forms of lying. He said, Hello Kevin lfv. The seles originally had his own brother, Julio, there was Kevin Hart. Well, Kevin Leo's may have been a nurse. So the Prophet sallallahu Sallam said, lying is never permissible except in one of three conditions. A man who
talks to his wife or
who says something to his wife to please her. And Catherine Harb lying in war, while everybody else they have a an analysis and lying to spread peace, our reconcile between people to reconcile between people. So these are different forms of gathered that the Prophet sallallahu Sallam permitted, and some people again, if you're literalist, you're going to stop there. But if you're not literalist, he will try to figure out your if you're sort of systematic in your approach,
that you will try to figure out what is about those examples? These are examples.
So what about a woman lying to her husband to please Him? Would that be hard on?
You know, if he if she says to him, you're the most handsome man I've ever seen?
Is that really hard? No, it is not hard on it. It goes both ways. It's a you know. So
it is. These are prototypes. These are examples. So one of the examples basically, is lying in war, that's for the common good, but isn't limited to this. What about, you know, security for?
Like,
police
were undercover agents,
or people who, you know, try to infiltrate rings of drug dealers and you know, criminals and so on and so forth. Are they allowed to lie? They would be allowed to lie. And why is this because lying is permitted, if it is for the common good, because rotten lying, the prophet SAW Selim said, What Roger Yakuza believes they have a an ns, the man when a man lies, to reconcile between people or to spread peace. And this is for the common good, the common good is not just limited to this, if you're an undercover agent, you may lie basically, to be able to do your work and,
and combat crime and society and so on. And this is all for the common good. So lying would be permissible here. Lying would be permissible to avoid harm to people to avoid hurting people, truthfulness is not an end for itself. But truthfulness is part of the very virtue. But it is not the only versal it is not the only version. So when you lie, if someone tells you, do you think I'm really fat? And if you if you tell them, Yes, I do.
It depends. If this person if you know that this person is well, will be really accepting will not be hurt, it will be fine. And you really want to say to them, you know, I really think that you should be doing something about this,
then that's fine, you know, but if you think that you will hurt the person, it is not, it was not
your truthfulness here your honesty here your brutal honesty here will not result in any good setting your mind he then you say no, I don't think that you're the that fat and then you may come back later and say to them, you know,
hi, watch this program about you know, weight loss or something. And then you try to help them out this way.
So honesty is not an end. We have to understand this. anything short of the pleasure of God is not an end in and of itself. If you even think of it philosophically platonic triad, what's the platonic threat? It's truth, honest truth. Hackman hydro in Japan. So it is truth,
goodness, and beauty, beauty, and usually say, truth.
Beauty, goodness or truth, goodness, beauty. So, the interplay between those values, those are the higher forms of Plato, the interplay between those values is what matters in not one of them set in separation from the others.
So what about a What about the truth not resulting in goodness?
Could the truth not result in goodness? Yes, the truth may sometimes result in evil What about if people come knock on your door and someone is hiding let's say you know, Europe and World War Two and you know your some Jewish people are hiding in your home from Nazis they escaped the Nazis and some Nazi soldiers come and knock on your door. And let's not use other examples What if you live in Iraq and some people from ISIS came to knock on your door and you're somebody is hiding from them, you you could lie if you Sir, if you think that this person may be in danger or this individual may be harmed or injustice
may ensue from your truthfulness, you could lie and lying would be then permitted and lying would be then almost obligatory, sometimes obligatory, if life if you're lying will spare someone
severe form of injustice.
Then, lying in this case is obligatory why because it is not an end for itself. That does not mean that we belittle the importance of the truthfulness, truthfulness is extremely important. And we will come back and talk about the importance of truthfulness and how truthfulness is the basis and the foundation and the spraying of he man, he man is linked to truthfulness, just as an effect is linked together or lying or hypocrisy is linked to lie. And that is why the Prophet sallallahu Sallam when he was asked, could a believer be coward to the believer be stingy to the believer be this or that? He said yes, I believe it could be all of this, but could a believer be a liar? He
said no, you know, because they are basically mutually exclusive. belief and lying are mutually exclusive.
But so when we say truthfulness, truthfulness is one of the most important characteristics or characters then we are talking about, we are in the section of what Allah flap here and Vanessa said in the book, these 10 stations that we're covering nowadays, this is called the section of a flap character. So this is the this these are the essential ingredients of Muslim character and truthfulness is one of them.
So, like I said, sometimes lying to people will be permissible because Islam is not really and this is important on a philosophical level, Islam really does not believe in kantianism or the categorical imperatives, categorical impact, there are certain character categorical imperatives for sure. But
you could not even say that Islam as utilitarian just like, you know, Jeremy Bentham's utilitarianism, or even Mills utilitarianism, which is quantitative utilitarianism. But Islam is between the between the categorical imperatives of current current or kantianism, and the qualitative utilitarianism of john Stuart Mill.
You know,
many of you went to college and studied some philosophy one on one or whatever. So utilitarianism, basically, they don't ascribe any value to morals, and tell they see the consequences, their consequent consequence of consequentialist consequence, consequence, consequentialist, so, they have to wait for the consequences of the behavior to be able to ascribe or assign value to that behavior or that more
current as assigns fixed value to moral to morals, without regard to the consequences. So if you say to Kant, should we say the truth if the Nazi soldiers came to knock on your door if he if he wants to be true to his philosophy, he will say yes, say the truth, because lying is never allowable. And then if you say the truth, and then the you know, they walk into the door, maybe those people will be able to escape from the back door, but if you don't say the truth, and
the people may have escaped from the back door, they may just leave
run into them outside and you're lying could have resulted in, in evil. But if you say the truth you would have discharge the obligations. It's it's about your discharging your obligations, you have the discharge their obligations and you're not responsible for the consequences.
utilitarian utilitarianism does not believe in this does not ascribe value to moral behavior until the look at the consequences. So utilitarianism is the greatest good for the greatest number. greatest good for the greatest number, that is the utilitarianism of Jeremy Bentham's greatest good for greatest number, it's all quantitative. So you measure the pleasure you add the pleasure up, and you figure out this is good based on the fact that it resulted in the greatest amount of pleasure, least amount of pain, it's pleasure versus pain.
But then, john Stuart Mill came back and try to refine this, because based on Bentham's philosophy, you know,
you could basically have
some people torture a person like, if you say this people would torture a person and this would be justifiable, because they,
it is the pleasure that ensued, that collective pleasure that ensued from the torture of this person outweighs the pain that this person suffered. So john Stuart Mill came back and said that no, it is not like this. But there are qualities that he started to say that qualitatively there are higher pleasures and lower pleasures and there are even pleasures that may not be counted to begin with, such as you know, sadist pleasure, but but it's a long discussion. But in Islam, the beauty of Islam is we we don't have to be really that confused, because we have a roadmap. And the roadmap is a detailed roadmap. And Allah subhanaw taala told us when certain values may override other values, so
basically a lot of this about the five necessities, you know, protection of the deen life, you know, then intellect and honor and reputation,
property and
property, you could say progeny and,
and honor would would be would be under the same category if you want to make them only five. So the five would be you know, Dean when knifes well, Hawk,
oneness, you know, they're doing us together. So if at a loss of Hannah tada did not only leave us there, but you know, in Islam, we do have
basically, under each one of the five essentials or the five necessities, we have three categories, which are necessities needs and luxuries. So we have deloria hodja and Dustin yet so you could override you know, taxi near
you like for instance if you have a ruler
or a necessity to protect your property, you may leave the salon to run after a thief who stole your shoes. And so, there is no rigidity here, we do have the dean to be on top and then the nafs to be next to the dean and but there is no rigidity you could always override
certain necessity needs because of other necessities or sometimes if if the if the conflict is between necessities then you will have to look at this order that the the naps you know and so on. And even when it comes to the dean and the naps the dean comes before then you have to protect the dean even if it entails sacrifice of the nuff sacrifice of life but there is no rigidity here you see how our modern court bias 30 years ago caller was talking about our modern beloved and how beloved refused to give in to torture and how are given to torture you know but the Donmar given to torture lose his deed no Amar spoke of our mind did not accept this belief or did not basically
embrace
their, the love or their misguidance are more simply spoke of and a lot said to him you know
11 o'clock album of mine on with email
Except for one, you know
about the human element, okay.
Except for one who was was compelled, or who one who did this under coercion or under compulsion
to speak.
So, flexibility was allowed here and the Prophet sallallahu Sallam said Tom Maher, in other words, if they come back, if they if they do it again, say it again, you know, if they do the same thing again of the torture you curse me, go ahead, say it again.
So, here it is, it is flex flexibility, even when it comes to the dean, which is the most important necessity or the most important, essential. So, we do have this roadmap, and we have a detailed roadmap, and then the rulings that detailed rulings that came in the Quran and Sunnah came to teachers, what could be sacrificed for what, like under coercion? What is it that you could do under coercion, you could do everything on the car equation except sacrificing the life of your brother or sister or sacrificing, sacrificing, you know?
A, basically
a life.
You know, certainly that does not apply to the life of someone who has been sentenced to death or something of that nature. But because that will be a completely different discussion, could you take organs from someone who was sentenced to death, that would be like a legal discussion.
But sacrificing someone's someone's else's life,
or someone else's life, sacrificing someone else's life for your life, that would mean be not be acceptable, the scholars also said *, you know, even at gunpoint would not be acceptable, acceptable, because that amounts to murder.
But otherwise, you could, you could do all the math or art or all the forbidden things under coercion.
So, we have this basically spelled out for us. And we have this detailed for us. Ultimately, the ultimate goal, the ultimate objective is the pleasure of God. And God told us what comes first and what comes second, and what comes through in terms of the values that we have to respect. The Essentials that we have to protect, truthfulness is one of those, but it is not in isolation from everything else. Therefore, it is the interplay of truthfulness and the other values.
And the prophets of Southern gave us those examples, and their prototypes of the common good avoidance of harm, common good avoidance of harm. Now, if you take those examples and expand them, for your own interest, it is your own fault. If you expand them to promote your own interests. If you say well the practices alone allow the basically lie where someone can lie to his wife. He said Lee obey her to please her. This is basically lying to avoid harm to avoid hurting. You know, if your wife said, you know,
if your wife asked you any question, and honesty could be brutal, could be unkind, should you be unkind? No. But if you lie to your wife or you lie to your spouse, or you lie to your husband, basically,
to avoid inconvenience yourself or to promote your own agenda or your own interests or lie to your business partner lie to your co workers, to promote your own interest. Now you are being
excessive and in your understanding. And this will not basically absolve you of guilt, this will not clear you in the sight of Allah subhanaw taala it's your own doing. So.
That is the point. People who believe in categorical imperatives they may look consistent, but ultimately they are not consistently good. They're just consistent in observing what they value consistent and observing what they value. So they ascribe value to different things and they are consistent in this regard. That is why you see, truthfulness is all about consistency. truthfulness is all about consistency. truthful truthfulness is about consistency between uncover and and as sewer and water. So when you tell someone of something and you tell someone the truth about something, you're basically
Moving that
thing from the exterior to the mental, the mental image. So you know,
you're basically creating a mental image of something. Whether it is you're saying it to yourself or you're saying it to someone else, but that mental image should be completely consistent with the exterior with the outside image with a true image with the reality the real image. So, I come and tell you about someone I tell you, the more truthful I am.
In my narrative or my narration, the more consistent the mental image that person will have about this thing or this person or whatever. So, truthfulness is about consistency, it is consistency between words and actions, it is consistency between the exterior and interior, it is consistency between, you know,
statements and realities. So you want to be as consistent as you can, but then deny this and the truth will be people or a truthful person will always
be changing. You know, alginates said that the truthful person would have had 1000 states, but the liar will have one hand, one state what the what this has generated me and it seems quite, you know, ironic here to say that truthfulness would result in you know, color when you have different colors, different states, different phases, deny the saying here, Rahim Allah, Allah, that truthfulness is not the end, but it is a means to the pleasure of Allah subhanaw taala. So as to be truthful, truthful, you will change because things around you change and your goal your objective is to please Allah subhanaw taala to please Allah subhanaw taala. So being true to yourself, in different
circumstances, and being true to align different circumstances, means that you will change based on what Allah demands of you in those variant circumstances. So the truthful person will always be changing how truthful person if you're true to yourself, you'll be seeking the virtue in the middle of vices, right? This is this is again, you know, Aristotle, Aristotle, in logic, virtue lies always between
vices. And that is it was at a Aviles lab, moderation of Islam, it was of the middle method means what was a means what was that means the middle, so moderation in Islam, meaning to be in the middle, being in the middle means what to be able to
seek or pursue that virtue in the middle between vices, people will may find you inconsistent, because you're looking for the virtue between the vices, if you're radical, even if you're radical in your pursuit of virtue, you will be always on one side, even on the political spectrum, if someone is radical, someone is a little radical about immigration policies, for instance, you know, whether to the left or to the right, someone does not believe in, you know, statehood, believe that all countries that should not be statehood, and there should not be states, there should not be borders, and so on, that is radical on the left, right? radical on the right, you know, we should
build, like, like, waterproof, or air proof wall, and we should not allow anyone to come in, and so on. So if you're radical on the left radical on the right, you will always look consistent, and you will always be consistent, consistent in your radicalism.
But the people who try to figure out the sort of the virtue in the middle, you know, they will look often inconsistent, because the middle is not, it is it is the middle on a on a spectrum. And to basically identify the middle, you may not be able to always look consistent because the middle looking for the middle circumstances change, circumstances change and circumstances sometimes with demand would require that the metal itself changes. And people who seek that metal will look inconsistent. When it comes even when it comes to verschil. You know, courage is in the middle between two vices, you know, recklessness, and what cowardice so the that middle itself changes
With a change of circumstances, so sometimes you may look to people who are all the way on the left, you know, coward,
you or whatever the left is here.
But the two ends of the spectrum, you may look to people who are always coward, you may look always reckless. And to the people who are always reckless, you will always look coward, because you're trying to see the virtue in the middle, which is courage, not recklessness, not cowardice. So, that is work, inconsistency comes
in the behavior of someone who is sabak through the Saba true to himself true to the people through to Allah may look inconsistent, sometimes to people because of the change of circumstances that would require him to change his position because he's seeking the virtue in the middle of vices, he's seeking that middle ground between the radical ends of the spectrum and that is what it meant when he says abort alone for the truthful person. So he's looking at you know, the pleasure of Allah subhanaw taala in every circumstance and what a law requires in different circumstances may vary people who are basically
focused you know, on one value one
basically, morality or
one, one form of goodness, one higher form, they will find you inconsistent.
Okay, so I shared my last set here, a set postman, they have little to say about it here. And what we'll do then, truthfulness is a name for the reality of a particular thing or event concerning gets transpiring or existence a suitable smoothly happy Katusha. It's a name for the reality of something or some event. So you're describing something or some event, have a pattern Solon will do that in its transparent or existence. Well, while I said I think that it is three levels of data that will cause Wabi Sabi, the whole we have
dr. john Oleh, the first level is the truthfulness of intent. And it is through this it is through this type of truthfulness, that admission into this affair becomes validated. You get admitted into this affair What is this affair, the journey to Allah subhanaw taala you will not even be invited to the journey to the path to start your journey until you have made the commitment to Allah subhanaw taala and it is true commitment, your intent to please Allah subhanaw taala is true. It is You're not lying, because people could lie to themselves as we said
on the other wall and force him along Mecca to have their own look at how they lied to themselves loss paralysis and sort of that and if
so, admission into this affair becomes validated and through it any negligence may be avoided. While teletherapy cullotta free through with any negligence will be avoided. Certainly people who are true in their commitment will avoid any form of negligence, while autodoc be equal lowfat while you are morbi marcoola hora de qualified any missed opportunity may be reclaimed. While you're on Mercado hub, and any ruins may be rehabilitated. No matter how much you ruined your life in the past if you have true commitment now if you have sincere, true intent to please Allah subhanaw taala and to seek Allah. Don't worry.
You only worry about one thing if you are true in your intent if you are true in your
pursuit and if you're true and you're towba that is the only thing that you need to worry about. Don't worry about how you ruined your life in the past. Are you truthful now? Are you true to your commitment now, if you are true to your commitment, now, any missed opportunity can be reclaimed. any
follow up any rule any ruins may be rehabilitated, even even
if they were the worst. Like even if you were up. Even if you were disobedient to parents.
Or your good your bad to your parents and the diet. You may say to yourself, this is impossible. You can't really
rehabilitate the ruins here, it may be impossible to make up, you know,
regarding, you know, the better of your parents, certainly there are ways to make up by being good to their friends, their acquaintances, and so on and so forth, and paying charity on their behalf and making the offer them there is still room to make up. But it may it may be too late. But the pleasure of Allah is what we are seeking, right? And Allah subhanaw taala is most forgiving. So if we showed remorse, then Allah tested them by a disobedient child, this was their first their trial, but that this obedient child will end up being of the righteous and will end up being admitted to the highest levels of paradise.
That, you know,
didn't cut it didn't really move from one end to the other end.
Wasn't irresponsible for you know, wasn't Amara himself responsible for marketing and basically abusing Muslims before he converted to Islam. So the idea here is that as long as you're true to your commitment Now, now, and your intent is sincere, now, anything could be rehabilitated, because it is about your relationship with Allah subhanaw taala and allows door would continue to be open, you know, missed opportunities. Certainly, this would be the biggest missed opportunity, you know, to have your parents alive and failed to show kindness. To them, this would be a huge missed opportunity. But then the door to Allah does not get closed. The door to Allah does not get close.
And that is what matters the most. At the end of the day, it is the pleasure of Allah subhanaw taala. If you show true remorse, try to make up as much as you can, and seek Allah's forgiveness. You could make up for that missed opportunity. And you could rehabilitate the ruins
of the past.
Van emammal Hara, Rahim Allah said while Amma to have a solid hammer diet and
the signs of this truthful person are one Atlanta hamdulillah I attended, the I hadn't he or she would not tolerate any call to breaching the covenant. This covenant was a last minute Allah is your most important covenant, nothing in life nothing, when
will distract you from the starting your obligations towards Allah subhanaw taala and fulfilling the requirements of this covenant, nothing, but not only that, that he said, allow me to have a saw that the signs of this truthful person are that he would not tolerate, it is not that he would not entertain, you know, any call to breach in the covenant to the laws of Canada that he would not tolerate any quarter breaching the covenant, he will be repulsed by any call to breach His covenant with Allah subhanaw taala when I asked better Allah as such, but he will and he or she would not stand the company of the dissenters
or the you know, the
meaning opponents, opponents of you know, the past to Allah subhanaw taala.
So, you would not those who are the centers or opponents or the, to the journey towards Allah subhanaw taala you will not stand the company. As I said in my notes,
you will be able to smell them. People who are truthful can smell people who are Hippocrates, spell, smell people who are liars, the more truthful you become, the more equipped you will be, to smell those people. That's a grant from Allah that is the fear from Allah subhanaw taala. So you will be able to smell arrogance, you'll be able to smell prejudice, hear, be able to smell
hypocrisy, you will be able to smell evil.
And then
it would be very hard for you to stand the company of those people. And you will only stand the company for those people for the good for their own good if you're able to give them power or able to impress them. Because that's what the guy does that there is you know, is immersed in mother in the midst of matter when the people that he's trying to call to the way of Allah subhanaw taala if he separates himself from them, he will not be able to give them down. Or if it is for your worldly affairs. I mean, you used
Have to go to the market, you still have to deal with people, you still have to
work, be part of a company part of this, your supervisor may be one of those people, you'll still have to be in their company and still have to tolerate them for your worldly gains
for their own good, or for the common good for the common good, which is not withdrawing from the society. You know, that is why monk ship or monasticism was forbidden in Islam, because it what it does is it takes away from the society, the most righteous elements, and isolates them separates them and leaves the society to rot. And that is not what Islam was.
So,
last grace of God, he would not stand the company of the dissenters has to be understood in this light, you know, you will stand up their company for the common good for your own, wherever the benefits or for their own benefits, if you're able to help them or, you know, he healed them,
help them recover from their illness. And then he said, Well, I applaud Anil DB Han. And his or her resolve does not waver, what I applaud you on indeed, db had one of the signs of the truthful one. One is that you will not entertain or even tolerate any call to breach into covenant with Allah subhanaw taala, any distraction anything that wants to take you away from Allah subhanaw taala. And from your covenant with him, you will not tolerate it to is that you will not be able to stand the company of
the verb or the dissenters. Three is that you your resolve will never waver. So you're a market, you're on the path, your journey and what could delay you. It's either you get distracted, or you get slowed down. Whenever he addressed the distraction part, the first two points to address the distraction, distraction from the past. And the third point is to address what the speed, the stamina, your resolve, to carry on, and to walk fast or to haste to Allah subhanaw taala total energy behind his or her resolve does not waver so nothing stops them, they are moving, and they are moving fast. And they will not be slowed down. Because their covenant, they are true to their
covenant to the last panel.
And they're also true to themselves, which is important to be true to yourself. Because lying to yourself. As we said you could lie to people like yourself or lie to a lot. And a lot of people do lie to themselves all the time about about so many things. People lie to themselves, about their skills, about their potential about you know, career choices. You pick the wrong major in college, because you lie to yourself about your skills and your potential and your strengths and so on.
You you pick the wrong partner in life, because you lie to yourself. You said no, inshallah she'll be good or he will be good. He will, he will. He will make a U turn. He'll You know,
I'm confident that I will be able to sort of
teach him to do this or that or to change and you lie to yourself because
oftentimes when fullcycle so we lie to ourselves all the time. It is essential to be true to Allah subhanaw taala you need to be true to yourself also. To be true to Allah you need to be true to yourself, and to stop lying to yourself and to stop deceiving yourself.
When the chef said adonijah to Sania Elia terminal Hayato lol Huck the third, this the second level
of being truthful and most mostly his focus here is on being truthful to Allah subhanaw taala Atlanta mannahatta lll have to wish not longevity except for the truth, to wish not to live except for the truth. Like mas Mara said when he was on his deathbed. lamonica Tulum and Eden are riddled higher, luxurious and Hardy Robertson, Esther
Jerry and her work Gardasil str will know p l as well.
What I can what I can, the vama alhaja beddit atlaide
when was a hematoma a broker fee hella sick. So he said, Oh Allah, you know that I did not want life for that. for that.
I did not want to live for the flow of rivers or
The beauty of the flowing of rivers are to watch the or to make the rivers flow could be or could be any of this
or to plant trees, or to marry.
But I wanted to live too fast, the hot days,
and to suffer through the long nights or to worship to excel and worship through the long nights, and to basically
join or squeeze into the circles of Vic
with the scholars.
So that's what my dad wanted to live for, and that is, you know, the Assad. He wants to live he wants longevity, to earn more of the pleasure of Allah subhanaw taala to earn more of the pleasure of Allah subhanaw taala.
And then he said, what I asked her the woman nuptse Allah, author of luxan and to see in him or herself nothing but the penalties of deficiency, or the impact of their deficiency or the consequences of their deficiencies.
While ltfu to a lighter fee Rojas and to avoid the indulgences of concessions, while I am happy to elaborate our fee here refers to avoid the indulgences of concessions
and concessions, they are not basically the concessions that are
that are given to us by Allah subhanaw taala as gifts, because we accept his gifts. You know,
the Prophet sallallahu Sallam said to Humberto delanco concerning pastor was writing of the prayers we accept as gifts. But the concessions here would be to take the, like shortcuts to do things that are dubious, do things that are suspicious that the weak take the weaker position, you know, for personal gains or friends, personal interests, these are the concessions that you know, the masters of the past deem themselves above entertaining.
Layer 30 hydrophones to avoid the indulgences of concessions, sometimes also it is concessions for them, it could be concessions to fall short of your commitment. You know, if you're committed to
pray for Cause every night and you've been doing this for years, you know, like
falling short of your commitment that is your commitment that is your personal commitment to them would be
taking sort of a shortcut or a concession that is unbefitting of your status or your state your level.
And then he said adonijah to satisfy a set goofy modified famous Civ class the team of your enemy 100 huesos illa, Allah whorfin raheb or any a toughy parable hockey br Metalab at daraja 230 is a sympathy modifier to circle the third level is truthfulness and recognizing truthfulness, you have to know what truthfulness is about.
So you will not be able to be true to yourself to Allah to the people until you know what truthfulness is about and how to be true to them. And how to be if you want to be true to Allah you want to be that you're saying that I wanted the pleasure of Allah you want to know what is pleasing to Allah to begin with?
samoset Can I ask is the theme of your enemy Island who sues Illallah whorfin. For truthfulness, according to for truthfulness is not actualized according to the understanding of the elites,
except in one case.
What is it well any a toughy parable How can be Amelie loved it when when there is full congruency between the pleasure of the Lord and the actions of the servant full congruency between the pleasure of the Lord and the actions of the servant. How had he his or her state, our work to he his or his moment? What econolodge do a customer he and his certitude or her his or her certitude and intent?
Fair Kunal,
Kunal after because
it's suburbia Kunal Abdullah the Mr. de m. Thereby the servant becomes pleasing to his Lord and well pleased with him.
So thereby the servant will be pleasing to his or her Lord and will pleased with him. For a man who is Mr. de bois who saw the cow poo mustafina. His or her actions will then be accepted his or her states will be true
You know you will not be deceiving yourself about your state
workers who to whom stop him and his or her intentions will be straight. We're in Canada Abdu kuciak thoburn Muharram facts and family he was the early huizhou were asked to sue the hippo route. We're in Canada Abdo COO, coo coo CFL bhanwar. And if the servant is dressed in a borrowed garment, he's not dressed in his own garment or her own garment. They dressed in a borrowed or stolen
garment.
And people do this, if you want to go to a play like this, or someplace where you're meeting important people you could borrow a garment people used to do this. But this is really not your garment. It is not who you are and does not
represent you. So if you're dressed in a bar garment, the best of his or her deeds will be a sin, the truest of their estates will be false hood, and the purest of their intentions or intense will be idleness will be idolized. So once you wear a false garment, a garment that does not belong to you, what does it mean to wear a false garment, there could be two meanings, the one we will not address, we will address the sort of the easier one
to justify, because that what the sheriff is saying here could be a little bit
too abstract and may require a long discussion. But we will accept the the apparent obvious meaning or amplification of what the CSF. So what the obvious implications of this speech is, if you wear a garment that does not belong to you,
you act in a certain way you dress in a certain way you speak in a certain way that does not match your inner state that does not match your heart, what is in your heart, you speak very humbly where it was, he admitted it. But that is not who you are inside, that you're aware. Unless you're doing this to train yourself to force yourself. You're doing it for a good reason to force yourself to be humbled. But for that intent, not for the intent of showing off not for the intent of beautifying your external image, your exterior, without
basically working at all on your interior. But if sometimes you do this in a movie, in a movie to Harlem, the Prophet sallallahu Sallam said, you know lm is by law, you know, being knowledgeable is by acquisition by learning how to learn by practice being forbearing is by practice. So you're acting for bearing, even though you are not forbearing at all, you're not hurrying, but you're acting, to force yourself to train yourself to become forbearing at one point, that is fine. But if you if you dress if you wear a garment that does not belong to you, just to beautify yourself, and the eyes of the beholder is that is wearing a false garment that is borrowed or even stolen. And in
this case, your best of deeds will be a sin, you will do beautiful things and they will count as sins in the sight of Allah subhanaw taala and how many a person
does this all the time they you know had done salon and everything in
for the for the wrong reason, and it would count against you and not for you. And then as luck it is the truest of their states will be false because sometimes you could even
believe your lie. You could even feel that you have reached a certain state that does not belong to you it is false. But you have lied to yourself enough that you now believe that you are in this state and the purest of their intense will be idleness, the furious is very intense and this could be very complicated if you if you try to look deep into it, but the periods are very intense will be either mess.
Because you are not true in your commitment. So your intense will never move you there is there it you will continue to be wherever you are because their intent your intents are not true. They will never move you they will never propel you closer to Allah subhanaw taala. Now, one thing that I wanted to say
here because the chef is talking about truthfulness. And sometimes we talk about fairness. And we talk about how she talks about the format. And we say that what she says, may be
unhuman, may be untenable may be just impossible, you know, self validation, self annihilation is impossible, because you will always be there, have the same cup until he died, he was waking up early in the morning going to, you know, make will do and so he's been addressed by a large amount of data. So this so far, is, is impossible. And if you think about it is this. So maybe we could talk about self dissolution, as a different form or
self forgetfulness
as a form of Finance. But existential finance or complete self annihilation is completely impossible. So one of the chief talks about the safe is the ASB interest. because keep in mind that when you when your focus of attention, when you focus your attention on one thing, that thing can move, to take the place of your ego, can move to take the place of the self, if you sit down in your dark room at night and you say, Allah, Allah, Allah, Allah, Allah, even particularly if you regulate your breathing, you will reach a state. That is
surreal. That is you could, after many nights, many years, and these people have been in rehab for years before the the even spoke of any of those. But yes, the focus of your attention can move to take the place of your ego in this case, but is that limited to Muslims? That's not even the Muslims. If you sat down in the dark room and say, Jesus, Jesus, Jesus, the focus of your attention will take the place of your ego and then you will feel that you have the Jesus or the Holy Spirit or whatever it is, inside you.
Even if you're not Muslim, or Christian, or he
whatever Eastern philosophies, the focus of your attention could move to take the face of evil. That's why people tolerate a great deal of pain. You know, people, mystics, from different religious backgrounds tolerate a great deal of pain, they don't feel it, because yes, the focus of their attention has replaced their ego and it is and basically altered mental state or state of consciousness. So there is no lying here. And Schiff is being completely truthful, that question is whether this state is what Allah wants, is superior to the other state, which is subsisting by Allah and for Allah, which is Baka, and subsistence by Alon for Allah, where you're distracted, where
you're not distracted, never distracted. But your focus of your attention is His pleasure. So you're always ready to please Him, always waiting for his next command for his next hint, gesture to please Him. So you're subsisting for him and by him, and you're completely aware all the time of who you are, you know, you're the little creature and who he is. He's the magnificent Lord. And the difference between the creator of the creations that is superior, that subsistence by Him and for Him, is superior to the state of Farah, that will make you feel good, but it is not what he wants of you. It is like to sit in the presence of a beautiful, great, magnificent King, and be distracted by
the beauty of the king from
the pleasure of the king.
You know, you're not basically you're not being attentive to the hints and gestures of the king or the demands of the king, the king could tell you go do this, go do that. And you're sitting there watching and you're completely distracted. It's the absorption you're self absorbed, or you're absorbed in your your enjoyment, beholding the king, but you're not being attentive to the king.
Are you better to the king than someone who is distracted by the king from all of the happier the entourage distracted from buying again from his wants, and desires and everything, but he is attentive to the king and any movement, any gesture any demand any action
quest by the king, the second one is superior. And the second one is what a Lost Planet Allah wants you to be, to subsist for him by him. But again, the sheep or any see who talked about finance, they may have talked about as adjacent to Baka as basically a bridge to Baka not in the sense of self annihilation, because that is not tenable, but time itself in the sense of self dissolution
as a just for a bridge to Baka, but ultimately we have to be we have to be always on even if in some phases transition phases. Some of the Messiah went through a transition phase like we certainly Tamia Rahim Allah try to find excuses for are we as evil pastrami signs of honey, honey, you know, so whenever we eat sad, you know, glory be to me, glory be to me, have we here have the focus of his attention on Allah subhanaw taala. And Allah took the place of his ego. And then he said, so party is a party. And we as it was a righteous man committed to the Sharia. So even if I may I because of this Rahim Allah has trying to say that he was respectful that we as equals that we as he, and he
tried to justify that we as it was going through a phase, once he wakes up from this phase and comes back to reality, he would recognize that what he said is completely false, and that it is inappropriate. And he would not do this in a state of wakefulness, but would only do it in a state of intoxication or suck, or the spiritual intoxication or suck, you know, or surplus Sophie notice. So,
but they go through real, they will be truthful, they were truthful, that they feel that what they're talking about is real. They felt it is real. They were not lying to you. But the question is, whether is very state is superior to the state of Abu Bakr and Omar rhodiola. And Homer, they were always in a state of wakefulness, always waiting to do the next thing the law demanded of them. always busy with, with their obligations, always busy with, you know, trying to please Allah subhanaw taala and they have never gone through
those phases to subsist for Allah and by Allah. So the state of Oklahoma is certainly superior to the state of any of the idea
or any of the masters of the past. colloquially have a panic
attack. loop to avoid