The heart is the most significant organ of the human body, both physically and spiritually. Thus, we need to strive to make sure our hearts are sound, healthy and free of every defect. The Prophet (SAW) said, “There is a piece of flesh in the body, if healthy, the whole body is healthy, and if corrupt, the whole body is corrupt. Indeed, it is the heart.”
Kamil Ahmad – Heart Therapy: Episode 18 – Actions of the Heart – 6 Waraʿ (Piety)
AI: Summary ©
The heart is the movement within the body that causes the body to be on the safe side, and water is the only action associated with it. Water is also the only action associated with knowledge and actions that lead to harm. It is important for individuals to be aware of the potential harm and avoid actions that lead to disaster. It is crucial to leave things in the future to avoid future harm, and individuals should avoid activities that lead to harm.
AI: Summary ©
All my life I
have always held me
away
Bismillah al Rahman al Rahim al hamdu Lillahi Rabbil alameen wa Salatu was Salam will attend manual acmella Ania Holla Holla Holla Holla Holla came. While early he was so happy he won and Sarah Hyland Gee,
we had the era Yomi de amudha salaam alaikum wa rahmatullahi wa barakaatuh
Welcome to another episode of health therapy.
Welcome to another episode of heart therapy.
In the previous episode, we had a look at another one of the actions of the heart. And that was one of the most important actions of the heart, which is known as a taqwa.
In this episode, we want to move on to another action related to the heart,
which is kind of similar to the concept of taqwa. But it is a bit different. And this action of the heart is known as unwatered.
And so, what is loosely translated as piety or consciousness, what it means is to basically refrain from that which you suspect to be a sin, to be involved in disobedience of Allah subhanho wa Taala, thus being on the safe side. So you keep yourself on the safe side.
It also refers to refraining from following it also.
It also refers to refraining from following one's base desires, and being wary of whims.
And so scheffel Islam, even taymiyah, he said, referring to a water that it is to refrain from that which you fear the evil consequences of, and it is to abstain from that which one is unsure of its permissibility
which will result in no harm due to this abstention. And it is also to refrain from using tricks in order to avoid performing that which one suspects may be obligatory.
And his students, Ibrahim, may Allah have prayed? may Allah have and his students
and his students?
may Allah have mercy upon both of them, he says, it is to refrain awara is to refrain from that which one fears the harmful consequences of in the hereafter?
So, in summary, the meaning of an warra is that when you are about to do something,
you look into it.
Is this something which will harm me?
Will it have harmful consequences in the future, and on the day of judgment? And so if there is potential harm, then you stay away from it. And so this basically involves doubtful matters, those issues that you're unsure of,
is this something that will harm me in the in the next life, or will it not?
And this is basically based on the fit. And this is basically based on the Hadith, where the Prophet sallallahu alayhi wasallam said
what is lawful, is evidence and what is unlawful is also evident. And hello to begin, we'll begin that both the halal and haram has been made clear by Allah Subhana what Allah and His Messenger sallallahu alayhi wa sallam, but then he says they know whom a moron wish to be hot, between the haraam and halaal there are doubtful things doubtful matters which most people
Do not know of.
And then he said, so he who guards against doubtful things. He keeps his religion and his honor safe. And he who indulges in these doubtful matters, he indulges in unlawful things. And so the one who indulges in these, in these doubtful matters, it is as if he is indulging in unlawful things. And then he gave us an example, to make the message a bit more clear. He said, just like a shepherd, who pastures his animals around a preserve around the borders, of the palace of a king, for example.
And so, his camels or his cattle are very close to the border line.
And they see that on the other side of the border, is very beautiful green grass, for example. So what happens, this Shepherd has not gone into, he has not crossed the boundary, which he is not allowed to cross. He is outside of the boundary, but he's close to it. And so the Prophet sallallahu alayhi wa sallam said,
It is as if he's about to enter it, and his animals will be, will be tempted to enter it, even if he tries to stop them.
And then the Prophet sallallahu alayhi wa sallam said, beware, for every single King has a preserve, he has land which belongs to him, and no one else is allowed to enter it. And the things which Allah has declared as being haraam or
the boundaries of Allah subhanho wa Taala. So just like kings in this earth have boundaries, a wasp head who has boundaries, and the boundaries of a law, or everything, which is her.
Now, this is the same Hadith, where the Prophet sallallahu alayhi wa sallam goes on to say that, indeed, there is a piece of flesh in the body, that if it was to be
healthy, then the rest of the body would be healthy. And if it was to be corrupt, the rest of the body would become corrupt. And then he said, it is the heart. And this Hadith, we mentioned several times in the past episodes, when we were talking about the reality of the heart, and its diseases. So this is that same Hadith.
Now,
the concept of water is also what Allah subhanho wa Taala said,
when he said, what the photo here, and your clothing, purify it, and so many scholars of Islam have said that this verse, what it means is to purify your soul from sinning to purify your soul from sinning, and so striving to purify your soul is among the commands of Allah subhanho wa Taala, because it is with this, that deeds are perfected, and manners, and o'clock are reformed, and thus, what are
purifies the heart, just like water, purifies a garment, from dirt. And there is a strong relationship between the purity of one's garments and the purity of his heart.
And that's why the Prophet sallallahu alayhi wa sallam said,
in a very general statement, that which can be taken as a definition of awara. He said,
they're a sign of one's good practice of Islam is that he gives up What does not concern him, a sign of your good practice of Islam is that you give up What does not concern you.
And so, this is general and it includes refraining from
indulging in those things, which are doubtful and trivial issues and looking at for example, prohibited things or listening to that which is prohibited, and so on and so forth. Abu huraira roseola He says, that, the Prophet sallallahu alayhi wa sallam said
To me, be conscious of Allah, then you will become the most devout person. And so what are develops from consciousness, a person who is conscious of Allah subhanho wa Taala. He thinks before he does anything. And so the haraam is clear,
and the halaal is clear. But then these don't formatters the person who is conscious of Allah subhanho wa Taala, he stops and thinks,
should I do this? Or should I not? Even though it may be permissible, but let me think, will there be a potential harm for me in doing this thing in the future in the Acura. And so, what are, what it teaches you is that you stay away from that, from that, which consists of potential harm in the asset.
Now, nobody will be able to attain the reality of underwater until he gives up that which there is no harm in doing due to the fear that this permissible act may eventually lead to something which is forbidden. And so in this regard, one of the companions of the Prophet sallallahu alayhi wa sallam, he said, we used to give up many permissible things out of fear that we might thereby commit that which is prohibited. And so this is another example of an IRA, that you give up something which is permissible. In and of itself, there is no harm in it, even in the act, in and of itself.
There's no harm in it, you won't be punished for doing this thing. In and of itself, however,
it could lead to something else, it could lead to something else that you did not expect. And that's something else is basically something Haram. And there are many, many, many examples of this, that if you were to think about it, in your life, in your that, if you were to think about it in your life, there are many, many examples of this.
And so in your daily life,
for example, there are certain people that if you were to mix with them, there's nothing wrong with it, in and of itself. They are no Muslim Brothers, for example.
However, if you mix with them too much, some of their evil traits may come onto you.
And so one needs to balance out and realize what he's doing and think, is there a potential harm in me doing something which is permissible.
Now, there is a very, very important matter related to an woroch. And that is knowledge. Because no one can become pious, and a person of water or even a person of taqwa while he is ignorant, or illiterate.
And so, in this regard, shall hold Islam, even taymiyah. He mentioned something very, very beautiful regarding the concept of water and its relationship to knowledge. What we will do is we'll take a very short and quick break, and then in sha Allah Tada, we will come to what he says.
Salam Alaikum warahmatullahi wabarakatuhu welcome back to this episode of heart therapy.
In this episode, we have been discussing the concept of a water
and a water is basically one of the actions related to the heart.
It originates from the consciousness of Allah subhanho wa Taala. whereby a person is always conscious of Allah, and the consequences of his actions.
And so, before he does something, he asks himself, is there a harm for me in this thing, if I do it,
even if it doesn't appear on the outset, that this thing is harmful?
But if you were to really really think about it, there is a potential harm in the asset or, for me being involved in this particular thing.
Now, we were mentioning before the break, that
there is a very important matter related to this concept of a water. And that is knowledge. And so no one can attain the level of water while being ignorant or illiterate. And so scheffel Islam, even taymiyah, he says in this regard, he says, the perfection of water is when the person knows what is the better of two good deeds in order to perform it, and the worst of two evil deeds in order to avoid it. He goes on to say Islam is based upon establishing good and preventing evil from occurring, or at least reducing it as much as possible. One who cannot judge when to perform, and when to refrain from an action, he may give up performing an obligation or committing a prohibition,
thinking that he is being pious. And then he gives an example. He says, such as the example of a man who gives up performing Jihad with oppressive rulers, thinking that this is water, whereas it results in the enemy overpowering the Muslims. And so from this, we see that ignorance causes people to give up performing obligatory actions, claiming that they are being pious, claiming that they are basically trying to use water,
such as those people who refrain from for example, attending Salatin jamara congregational prayer, why, because the Imam, he is a sinner, he does certain sins. And so this is only an excuse to stay away from certain obligatory actions. And so this is a very, very important point to remember when discussing this topic of water. And so the intention has to be pure. And so when you look into a certain act, will this harm me or will it not? You're doing it for the sake of Allah subhanho wa Taala. And you truly believe that there is harm in this, you're not doing it in order to sneak away in order to find a way out of this obligatory act.
Another rule that should be highlighted here with regards to underwater is what shuffled Islam, even taymiyah he pointed out, when he said, giving up obligatory and recommended acts is not included in the definition of underwater, this only applies to prohibited or disliked acts. And so, we should understand that and what are is to stay away from that which is how wrong or that which is permissible, but it may lead to haraam. As for obligatory acts, refraining from it, a person has no excuse for refraining from obligatory acts. He also said even Tamia also says that water is to give up that which is harmful, like prohibitions or doubtful matters, but refraining from obligations and
recommended acts is ignorance and transgression. And so, a person who has knowledge he understands the difference between the two and a person who is ignorant. He thinks that this is what are to abandon something which is obligatory or something which is recommended a recommended act what is known as Mr. hub.
And so real water is basically of three categories.
The first is that which is obligatory In other words, to have water is obligatory with regards to what with regards to that which is clearly hora, meaning that we are not allowed to indulge in Iran. This is something we all know and what is to stay away from
The second category is
the water that is recommended. It is not obligatory, but it is recommended, it is encouraged. And that is with regards to doubtful matters. And so doleful matters, you don't know, is this something I should do? Or is it something I should not do we say it is recommended that you don't do it, it is recommended that you don't do it, because of the headaches that we mentioned previously.
Finally, the third, the third category is what can be referred to as virtuous meaning on what are being virtuous, and so many permissible things, many permissible things.
If one was to exercise water, then this is a sign that he is virtuous, he is righteous,
and only sticking to what is necessary, only sticking to what is essential.
And so, for example, a person who lives a very, very simple life, there are many things which are permissible for him, but he doesn't bother with them. He lives in a simple house, he doesn't decorate his house that much. He drives a simple car, and so on and so forth. It's permissible for him to live in a moderate house, to decorate his house, it's permissible for him to drive,
a moderate car, or even inexpensive car, there's nothing wrong with that it's permissible. But he stays away from all of that, and just sticks to what is necessary, in order for him to survive in this world. And so this is virtuous, and this is the highest level of Anwar. And so he leaves that off, he leaves that off and abandons these things out of water, because he fears to potential harm in that, what is the potential harm, perhaps, he may over indulge, if he was to start
indulging in these permissible acts, or it will make him to forget about the remembrance of Allah, and so on, and so forth.
Finally, what we can say is that,
and what should also be exercised when it comes to scholarly opinions,
scholarly opinions, especially on matters related to a topic.
And so, we have the scholars who have differed on hundreds, if not 1000s, of matters, all the way back from the time of the Sahaba. And those who came after them, they differed on many different matters related to the worship of Allah related to matters of faith.
And so, we say that work should be applied here as well. And that is to choose the opinion, that is safer for you in the era. And so, for example, if the scholars they differed
about something which is either permissible, or how long and so one group of scholars, they considered something to be permissible, and another group of scholars, they considered it to be Hara. And let's say you had enough knowledge, to look into both of these opinions, and analyze the evidences and the arguments that they use. That is if you have enough knowledge, as for most people, the layman, they don't have enough knowledge, to look at these evidences and analyze them, we say that for the layman, the average Muslim out there, this is not his job, to go into the opinions of the scholars and try to analyze them, see, who has a stronger evidence, etc. Because you don't have
the tools to do that. Rather, the job of the layman is to simply follow the local scholars who he trusts, their anana, their taqwa and their knowledge, and he just simply asks them and takes their word. Why Because Allah subhanho wa Taala says, first Aloo la v3 in quantum latter Allah moon as the people of knowledge, if you yourselves, do not
But let's say someone he has enough knowledge. And he looks at both opinions. And he looks at the evidences. But even then, even after that, he comes out with no conclusion. He doesn't know, is this particular act permissible? Or is it hard on both groups have strong evidences. So what we do here we say, stick to a woman. And what are here would be to simply stay away from that act. Either it's permissible in the sight of a lot, or it is the safer thing for you to do is to simply not do it. Why? Because of the potential harm in that era, in the era, you will be questioned by Allah subhanho wa Taala. If indeed, it happened, that that group of scholars who said it was wrong, that that was a
truth.
Similarly, if the scholars they differ
over something being either permissible, or obligatory, the same thing we say, you don't know, is this permissible? Or is it obligatory? So what do you do? You use water, and you say, I will do it, because either it's permissible, or it's obligatory in the accurate if you do not do it in the Acura, you will be blamed for not doing something which could have been obligatory. Finally, in conclusion, I wanted to mention the difference between an IRA and another concept which is very similar, which is known as a joint and so as your head
is basically to abandon something which has no benefit. So what is the difference between a zoo head and a water and water, as we mentioned, is to leave something which is potentially harmful in the UK.
Whereas a zoo head is to leave something which has no benefit in it for you in this in this dunya, or in the afro, in the afro, there is no benefit for you in it. And so here we have three categories, number one, that which harms in the accurate or potentially will harm the alcohol. The second is that which benefits and the third is that which does not benefit nor harm. And so what we see from this is that zuid is a higher level than on water. And so the people of Zoo head, they are those who abandon the dunya they abstain from all the things that Allah has made permissible in the dunya. Why? Because they are looking at the ACA and they're seeing that there is no benefit in this
for me.
We ask Allah subhanahu wa taala to make each and every one of us from the people of water. And we ask Allah subhanho wa Taala to purify our hearts and make us always conscious of him. With that we come to the conclusion of this episode. So para Nicola home they'll be handed a shadow Allah Allah Allah and presto fuuka were to rate was Salam alaikum wa rahmatullahi wa barakato
Oh my life
shade on and now
have always helped me.
Wash away and
make me
do me a
favor. Please
don't leave me.
alone.
Don't leave me
alone.