40 Hadith of Imam Nawawi – Episode 42

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Navaid Aziz

Channel: Navaid Aziz

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Topics: Hadith

Episode Notes

Episode Transcript

© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.


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Bismillah R Rahman r Rahim in Alhamdulillah Who is the one who is still coudl when Allah will be done him and Julian fusina Juanita Yama, Nina Maja, da da da da da da

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da da da da da da da da da da da da da da da Mohammed Abu Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira. And my bad, my dear brothers and sisters Salaam Alaykum warahmatullahi wabarakatuh.

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So there's a very interesting conversation that takes place between Abu Musab Ashanti and Punjab a lot of the A lot of them were Abu Musab, actually, he I wear my double jeopardy as Abu Musashi. You know, what are the deeds that you do in order to get reward from Allah subhanho wa Taala and above Musashi, he starts listing the things that he does, he's like, you know, piano lady, I fast during the day, I do my card of the morning, I read such portions of the Koran, and then about Musashi, the Allahu anhu, he turns a question to my husband about the law. No. And he's like, what do you do to get your award from Allah subhanho wa Taala. And then over here you see the true understanding of

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why they've been judged and why the prophets of Allah why they have said and told us that he's the most knowledgeable person of halal and haram in Islam.

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And Muslim in general, the Army goes on to say that I seek from my sleep just like you seek from your prayer, meaning that my eBuy that transcends to the physical acts that we know about the inter things which are mobile, like sleeping and eating and drinking. And this teaches a very valuable lesson, that the more a person gains in their knowledge, the more in opportunities they find in terms of getting reward from Allah subhanaw taala. Now our discussion for today is just about that how the intention affects the writing down of deeds, how the intention affects the writing down of deeds. So let's take the Hadith. And the best thing about the law Allah and Rasulullah sallallahu

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alayhi wa sallam female Yogi and Avi Tabata Khawaja colada in the La Casa Vanessa networx See, so maybe in adeleke for Mohammed has anything for them Yamaha Casa Bella hula hula in the hoo ha center, Camila for into my behalf Amita cassava cassava hula hula who ain't the who I shall I say that Elizabeth Emil Delfin in our other half in kitsilano. We're in Hama B ch in for them Yamaha Casa bajo la Who? cassava cassava cassava holla who endo Hashanah Camila for in Hama behalf Amida cassava hola Jose yet and wahida Rwanda Bukhari Muslim. Now in this hadith the Messenger of Allah sallallahu alayhi wa sallam has reported from even our blessing with the law and karma, that the

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Messenger of Allah sallallahu alayhi wa sallam reports this from Allah subhanho wa Taala mean that this is a hadith could see that he said Verily Allah recorded the good deeds and evil deeds then he clarified how the recording should occur whoever decided to do a good deed but he did not do it alone records it with him as a complete good deed and if he decided to do it and he actually did it other records it with him as 10 good deeds up to 700 Times up to many times over if he decided to do an evil deed but he did not do it on the records it with him as one complete good deed and if he decided to do it and he actually did it on the records it as one evil deed. Now Amendment No, you're

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a human law generally speaking inside the FBI in a way he doesn't comment on the Hadith too much. In fact, he has very minimal commentary inside the bar in itself. But this Hadith, Imam mala actually give gives, you know a paragraph commentary, which I want to share with you. So it says fondo de Akiva fecund Allahu iaca in the middle of Villa he tada what Ahmed Haddad Alfonso called her in the who is charlatan in a tip her will call who can be the kid was she was she gonna be her? We'll call it a fussy eater. Let's see how maybe her Metallica cateva hola who is the who has an atom? Camila?

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Camila, we're in Amita her cassava, cassava has ch and wahida for academic leader happy to be wahida What am your kid happy? Camila FileZilla in Hamden, Minnesota Hannah who systainer are they will be Larry tofik. So Mama, no, Mama he goes on to say my dear brother, may Allah subhanho wa Taala guide us and you look at all those great kindness ponder over the words of this hadith. His statement with him indicates alleged great care for his statement complete. It's for emphasis and extreme care for it about the evil that one considers and then leaves. He says Allah records it with him as one completed good deed and he emphasizes it it he emphasizes it was complete. If he does it, he records

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it as one evil deed he has emphasized its insignificance by saying one and he did not stress it by saying complete and to Allah is all praise and graces. He is far above from every imperfection we cannot praise him enough for his bounties and all graces from Allah subhanho wa Taala alone. So when you look at this hadith as a general comment, you'll start to see the importance of several things over here. Number one is the importance of intention in Islam and how the basis of every deed whether

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Good or bad is the intention and that is something that a person needs to take very good care of. Now priority The intention is the thought process itself, which is what we will be discussing tonight inshallah. Number two, you notice the nature of Allah subhanho wa Taala. There's always theological discussion, you know which attributes of God are given precedence, right. And in Islam, the attribute that is emphasized the most is the mercy of Allah subhanho wa Taala. Whereas in other religions, you'll notice that there is an emphasis on justice, there's an emphasis on you know, the anger of Allah subhanho wa Taala. But over here, we clearly see how Allah's mercy takes precedence

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or even over His justice. So when the person intends to be able to do an evil deed, the just thing to do would be to count that as an evil deed for him. But unless I know it's out of his infinite mercy, he doesn't hold us accountable for the thoughts that we have up until the act is done itself, and that's only for the evil deed, whereas the good deed, he just by intending it, we will encode a good deed and if we were to do it, then Allah subhanaw taala multiplies that good deed as is in this hadith 10 times to 700 times. So that's just some basic introduction to the Hadith itself. Now, how is this hadith narrated? How is this hadith narrated? Who remembers who narrated the Hadith when

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they did the study? Fantastic, good. Someone's paying attention at home a lot. So I'm delivering Ambassador the Allahu Allah he narrates this hadith. But Abdullah bin ambassador, the Allahumma, you'll notice the vast majority of the Hadith that he narrates, are not directly from the Messenger of Allah sallallahu alayhi wa sallam himself, they're actually through the way of other companions. So in the previous halaqa, we mentioned that even our bus or de la Anima, he became a great scholar by sitting at the door of the Senior Companions. And then when they would come out, he would ask them about Hadith and what the prophet sallallahu alayhi wa sallam said, and this is one of those

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Hadith where empanada de la Juan Houma in the vast majority of narrations, he didn't hear it directly from the Messenger of Allah sallallahu alayhi wa sallam, and this is what we will call murase A Sahaba, meaning that the intermediary between the narrator of the Hadith and the Prophet salallahu alayhi wa sallam is not mentioned. And by consensus of the scholars of Hadith, the moral seal of the Sahaba are completely accepted mean that if a Sahabi ever leaves out the person he is narrating from, from amongst the other Sahaba this hadith is accepted. Who can tell me why this is? Why is it that if Assad was to leave or the narrator between him and the Messenger of Allah Azza wa

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sallam was another hobby, this hadith would be accepted? Go ahead.

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Fantastic. So by consensus, all of the Sahaba are doing that all of them are trustworthy narrators. And even if we don't know his name, we don't know have a detailed biography of him. The fact that Allah subhanaw taala is pleased with all of this. However, this is reason enough to accept their heads. This is reason enough to accept their Hadith even has euro himolla he actually did a study of the Hadith, where I Sahabi will narrate a hadith from Italian as a hobby well narrated Hadith from a Tabby who is narrating it from an other Sahabi who's narrating it from another Sahabi. Altogether, there's only about 20, a hadith that are narrated like that there are only 20 Hadith there are

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narrated like that. And the interesting thing over here is that even the Sahabi that narrates from a Tabby, they're all authentic narrators from the Tabby and their authentic narratives from the titling. And this is why Abdullah busca de la undermine a completely separate narration. He is narrated to have said that we always used to look as to who we used to narrate a dethrone we always to look at who used to narrate it from so it's very important that when you seek knowledge when you narrate Hadith, you should be careful when you're narrating this at the front you should be careful about who you're narrating this hadith from. A second interesting thing about this hadith is that it

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is a hadith could say it is a hadith could see and this is the second headache inside Imam and always for the collection of 40 Hadith that is a hadith coatsy had the number 24 was the other Hadith there was a hadith kotse and a detailed discussion between what is the difference between a hadith cozzia and a regular Hadith. And what is the difference between a hadith bootsy and Koran. So you guys can refer back to the video on December 24. about that. Now let's get into the actual Hadith itself. Let's get into the actual Hadith itself, where the last minute Allah

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recorded the good deeds and evil deeds. So this is the very first statement that the Hadith begins with. So what does it mean that Allah subhanho wa Taala records the good deeds and the evil deeds? I mean, the general understanding we have as Muslims is that it is not Allah subhanho wa Taala that is recording the good deeds and the evil deeds but rather it is the angels that are recording the good deeds and the evil deeds. And the scholars interpreted this hadith to mean two things they interpreted this hadith to mean two things that the first interpretation is that when it is referring to Allah subhana wa tada recording the Hadith, then this is referring to before the

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creation was created. Allah subhanho wa Taala wrote in the doctrine my fourth what the creation would do. So this is when Allah subhana wa tada would write down the good deeds or the bad deeds. Or the second thing that it is referring to, is that the angels write down the good deeds and the bad deeds by the commander of Allah subhanho wa Taala by the command of Allah subhana wa tada and that is how Allah subhana wa

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Allah has the good deeds and bad deeds recorded through his command through his comment. So that is what is meant when we say Allah subhana wa tada has recorded the good deeds and the bad deeds. Now from a spiritual aspect, you know, leaving the theological aspect aside of this, this is something that's, you know, very, very important to understand. In the, you know, spiritual sciences of Islam, we have something called merkabah. And maraca is where a person holds themselves accountable for the deeds that they do for the deeds that they do. And this is, you know, you have that famous statement of America cadabra della Han, who were used to say that hold yourselves accountable before you're

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held to account hold yourselves accountable, before you're held to account. And this is the essence of merkabah, meaning that Allah subhanho wa Taala is having each and every single thing that we do recorded, and they want you to, you know, look at the way you react when we're being recorded. So something as simple as standing in front of a camera, as soon as people get in front of a camera, they start to freeze up. And you'll notice that even when you go into the ATM machine, and it says, you know, smile you're being recorded, all of a sudden, something changes inside of you. To give you a more practical example of this, when you're driving down the highway, and there's like a cop car

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hiding, even though you have nothing to be guilty of, you just naturally freeze up slow down the car, even though you're in the speed limit, something happens to you, right, and this is the effect that Morocco has meant to have the realization that everything that we do, is being recorded by Allah subhanho wa Taala and this is the first element of the Hadith that before we even get to the generosity and mercy of Allah subhana wa Tada. You know, there is a self disciplining science of Morocco in Islam, which starts off with the realization that everything that we do, is being recorded by Allah subhanho wa Taala. And in this Hadith, you actually learn that it's not just about

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the things that you do. In fact, the angels are even writing down your thoughts, the either even writing down your thoughts as you will learn from this hadith within the hits Allah. So that's something very important to understand that this Hadith, it teaches us a very important lesson where we need to held our hold ourselves accountable before our books are presented to Allah subhanho wa Taala. And people may think you know what, the angels aren't going to write down everything, right? They're not going to write down when I'm in the shower and I'm saying La la la la la la la, right? We think you know, angels are not going to write this down. But in reality, Allah subhanho wa Taala

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and sutras gaff, you know, how did what did the criminal say a normal kiama when the books are presented to him, right they say Mandy Hideki tabula rasa Hera Tijuana Kabir, Ratan Illa, saw that, you know, what is with this book, that everything is documented in this writing, whether it is the small thing or the back or the big thing, so everything is documented. And you know, unless I know Allah puts it very, very explicitly when he says, My old fellow men calling Elijah de European acid, that you know, the Not a single sound is uttered by by the children either, except that, you know, it is being documented by the angels. So this should, you know, should show that when our books are

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presented to Allah subhanho wa Taala. And we are just wished upon both on our books, we want to make sure that the vast majority of it is good. And if you don't have anything good to say or to do, then it is better to refrain and to remain silent, it's better to refrain and to remain silent. Then the Messenger of Allah sallallahu alayhi wa sallam goes on to say, then he clarified that how that recording should occur, whoever decided to do a good deed, but he did not do it alone records it with him as a complete good deed as a complete good deed. So what we want to focus on over here is the usage of the word ham, the Messenger of Allah sallallahu alayhi wa sallam, he says that whoever

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has him for a deed, then that is when the deed will actually be recorded, that is when the deed will actually be recorded. And in the Arabic language, there are various words that are used for thoughts, there are various words that are used for thoughts. The first word that is used is hedges with a scene at the end hedges. And this is just something that you know comes to you quickly, and it leaves just as quickly and leaves just as quickly. And then there's hotter and hotter is something that comes in very quickly, it stays for a little while, but then it leaves as well, but then it leaves as well. Then the third type of thought that comes is called Hadeeth enough's and

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this is something where the mind will contemplate, but there is no decision that is made, there's no determination that is made, and it just leaves the mind eventually, it just leaves the mind eventually. Now, these three type of thoughts, the human being is not held accountable for the human being is not held accountable for but these three types of thoughts, in fact, are very important. They are very important why? Because it is the seed that is planted in the mind that is allowed to grow. It is a seed that is planted in their mind that is allowed to grow. So if it is a good thought, and you continue to embellish upon that thought and develop that thought, that is what

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eventually leads to a good deed. And if it is a bad thought, and your person continues to process it and think about it

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That is essentially what leads to the bad deed. And that is why it's very important for the individual to monitor their thought processes to monitor their thought processes. And there's two things that need to be emphasized over here. Number one, is what we allow to actually infiltrate our minds what we allow to actually infiltrate our minds. And this is by the things that we look at the things that we hear the people that we hang around with, you know, the things that we read, these are all things that will infiltrate our mind, and will actually affect our thoughts will actually affect our thoughts.

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Now, over here, you also notice divine wisdom. And that was the first thing I want to mention that they become thought that you want to monitor what you infiltrate. And then number two, is that you should also have a filtering process of your thoughts, a filtering process of your thoughts. You know, a lot of the times when you take creative writing, they're like, let the thoughts flow, right, this is the general, you know, process, we're told about let the thoughts flow, but as a human being, you realize that not all of your thoughts should be allowed to flow and not all of your thoughts should be continued. In fact, not all the thoughts are self initiated by the human being

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itself, right, some of the thoughts are actually initiated by shavon, some of the thoughts are actually initiated by Satan. So the thought process of you know, how was everything created? So this machine was created by a human being the human being came from his parents who came from Alabama, Lisa lamb, who was created by Allah subhana wa Tada. And you know, that's where the thought process should stop. But she can continue that thought process. Okay, if Allah created Adam, then who created a lust panel with Allah, and at that time, the Messenger of Allah sallallahu alayhi wa sallam he says, that is when you should seek refuge in Allah from a thought, because that thought

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was planted by shade thought, because that thought was planted by shade fun. So that is why you need to see the source of your thoughts as well.

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The law No, he said from the flick of an individual is to understand where shaytaan attacks him from, from the filter of an individual is to understand where shaytan attacks him from, meaning each and every one of us will have a particular weakness that we're very weak towards right generally speaking men, man as a as a gender is very weak towards women. And then more than that, specific men, you know, have a pfitzner for cars have a fitna, for you know, houses have a pfitzner for technological gadgets have a fitna for, you know, even books sometimes, right? It all depends. We each have our own weaknesses. And she thought he will exploit those weaknesses by the planting of

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the thoughts. So what you need to realize as a human being and always need to realize that as the creation of Allah is what is the source of our thoughts? Are we thinking about things? Because that's what we're being exposed to? Are these thoughts coming from shavon? You know, what is the origin of our thoughts. And when you can control the origin of your thoughts, you will be able to control your deeds, when you control the origin of your thoughts, you will be able to control your deeds. And this has been like a profound lesson in life, a profound lesson in life, if you can control the origin of your thoughts, you will be able to control your deeds. Now, why is the origin

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of thought very, very important? As human beings we have this misdemeanor or this, you know, misconception that we have an infinite amount of willpower and infinite amount of willpower. That is what we think. Right? But in reality, it is the exact opposite. In fact, we have a very limited amount of willpower. So for example, you know, someone has a fitna for cookies, you put a plate of cookies right over here, an hour will go by fine, he'll resist that temptation. But once he starts getting hungry, you know, six hours later, seven hours later, the cookies still being there. It's very exhausting, very, you know, taxing on the individual to keep restraint and refraining himself.

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So rather than that person sitting there, they should get out of that situation where the fitna is occurring, right. And that is why there's so much wisdom in the Sharia, when Allah subhanho wa Taala commands us to lower our gaze and not to listen to certain things and not to look at certain things. We think, you know, why is Allah subhanaw taala being so strict upon us, Allah subhanho wa Taala isn't being strict. It's just that Allah subhanho wa Taala noses best in the way that he created us. And he knows that with our limited amount of willpower, if we're constantly exposed to bad things, eventually we'll want to do those bad things. So in order to resist the temptation to do bad things,

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you need to limit the exposure to bad things. And that is how it will take place that is how it will take place. So now after the first three stages of thoughts, and who can remind you what those first three stages of thoughts are.

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Fantastic, you get to the fourth stage, which is actually hum and hum is when an individual actually makes a decision about something he makes a decision about something and that is when a person now is held accountable for the good deed and the bad deed meaning that deed is now being compensated. Now let's find out what's on actually uses this in the Koran and the story of use of Elisa will be will be her that the the wife of it

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She had made a decision that you know what she wanted to reduce use of a salon. So she had made that decision. And that is what Tom actually means. So it's not just about the desire, but it is about the decision to act to act upon that desire. And unless I know what Allah says in response to this wahama behalf, Lola Robert hanabi, that he would have also had made that decision. Have you not seen the signs of Allah subhanaw taala? Have you not seen the signs of Allah subhanho wa Taala. So, the act of him is that when your your thought processes reaches a level where you've made a decision that you know what, I am going to do this, I'm going to do this or I'm not going to do this. And

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then the fifth and last level of a thought process is what they call them. The fifth and last process of the thoughts is called Azzam, which is where you are now determined to do it, that you made the decision and the next level is determination, that you know, what I will follow through with it, whatever actions I need to take in order for it to occur, that is how I will make it happen, that is how I will make it happen. Now, there is a filler for most scholars that what is the actual accountability start and the majority they say that when it goes with him, there was a scholar by the name is Leilani, who said that you know what, that's not true. In fact, before even

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handed me a title knifes, that is when the human human individual becomes accountable, and he tries to narrate that this was each part of the setup. But in reality, this was not true. This is not true. That in fact, if you look at, you know, the narrations of the pastor said to me look at the Quran, Allah subhanaw taala does not hold us accountable merely for our thoughts. This is, well let's find out it starts off the verse after Instituto de la you can if Allahu nevsun in Lhasa, that Allah subhanaw taala does not hold us accountable, beyond sorry, Allah does not burden the soul more than it can bear. And a person cannot control you know, each and every single thought, but they can

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control what they make a decision upon. And that is what Allah subhanaw taala actually holds us accountable for.

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So now, the reward for deciding to a good deed, even if a person does not do it, the reward for deciding to do a good deed, even the person does not to do it. And this is a very, you know, profound principle in Islam, that the greater the intention a person has, the more that deed is magnified. And this is why it's so important to always have righteous intentions, even though you may not be able to do the deed a lot of the times in fact, when you make that righteous intention, this is a getting an easy way of getting a job from Allah subhanho wa Taala. So whatever you hurting or whatever, but today, you know, person should always have righteous intentions when it comes to

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the Jehovah and this is like, you know, a reality. As a khateeb, you can always see the type of people that are coming to your gym or whatever. You know, there's one person that as soon as they come in, even though the front of the machine is completely empty, they sit in the back wall, and they start to doze off even before the gym okoto begins, you know, this person is there, it's their lunch break, they're tired. They're like, I know, I have to pray Juma. But let me get in a quick nap, you know, at the same time, then you have another individual that will come and he they're like busy with their, with their phone the whole time. Right? They're like, Okay, I have to pray my Juma.

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But at the same time, you know, these are constant emails that are coming through at least I hope they're emails and or video games or something like that. And, you know, this is what they're doing the whole time. And then you have a third individual that comes in, you know, Mashallah, he comes in, he squeezes in right at the front, and he's paying attention to you the whole time. And you know, he's trying to be proactive in trying to benefit and learn. Now, what is the key differences between these three people, these three people all of them came with different intentions to the Juma all of them came with different intentions. For Juma, one of them clearly came to benefit and

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that is why his attitude is completely different. The other two, they just came to fulfill the obligation and they're not you know, too worried about, you know, about the extra rewards that is there. As a Muslim. With every opportunity you get, you always want to try to seek the maximum reward. So it's not just about fulfilling the obligation of Juma, but it's about looking for something in the Juma football, that you can take home and you can implement and this is perhaps your greatest reminder, a lot of times we will come will complain, you know, what, what's the point of praying Juma? My mind doesn't increase when I when I listened to the hood, the hoods are very

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boring, right? This is you know, how a lot of people feel and a lot of the times I feel this feeling is justified. But this is a two way street that while the team has the responsibility of engaging his audience and, you know, trying to prepare to the best of his ability, the attendee also has responsibility that how many of us actually come to the judicata with the intention of benefiting from the football in a lot of the times is just about fulfilling the obligation and who cares if I benefit or not. So that two way street, you know, it needs to take place that even as us attending the hospital, we should have the intention that you know, what I want to try to benefit to the best

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of my ability, and then with that framework,

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mind when you actually attend the hospital, no matter what he's speaking about, he could be speaking about the virtues of water, or you know why snow is beautiful or something like that, even then you will find something to benefit from it that will bring you closer to Allah subhanho wa Taala. But if you haven't made the intention to benefit, how do you expect to benefit, so even the intention of benefiting is very, very important. So the word for deciding to do good deed even if one does not do it. so in this situation, we need to understand that this is because the first step that leads to a good deed is that the first step that leads to doing a good deed is a good deed within of itself.

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And that is why Allah subhanho wa Taala He rewards the individual for that thought, He rewards individual for doing that thought. So a person would think if that is the case, you know, if the good deed leads to a good D, if this thought is a good deed, and leads to another good deed, then the thought that leads to a bad deed should be a bad good should be considered a bad deed as well. Right? The thought which leads to a good deed is a good deed, right? That's what we have, on one side, the thought that leads to a bad deed, what is that stent and this had it we learned that the thought that leads to a bad deed is not considered a bad deed, whereas the thought that leads to a

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good deed is a good deed. So two important things to understand. Number one, is that even though this is a good deed within of itself, it's not a good deed that will be multiplied, it's a good deed that will remain as one single good deed. And that is just for, you know, the thought of having done it and making the decision that I will do it. A second thing that you notice over here, and this is where you know, in my mind no is like no loss.

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Introduction or his commentary comes into play, that you learn the immense kindness and generosity of Allah subhanho wa Taala you learn the immense kindness and generosity of Allah subhanaw taala in this very Hadith in the version of Sahih, Muslim, the Messenger of Allah sallallahu alayhi wa sallam, he concludes the Hadith by saying, and no one will be destroyed on the Day of Judgment, except one that wanted self destruction, no one will be destroyed on this day of judgment, except one that wanted self destruction. And that comes into play over here, that here we see the true generosity of the last panel to Allah. And that yes, while we should all be fearful of the Hellfire,

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we should all be fearful of the sins that we commit. The system that Allah has created in terms of how these deeds are recorded, is clearly in our favor is clearly in our favor, that there are so many simple deeds that an individual can do that accumulate great amounts of rewards for it that accumulate great amount of reward for it. So for example, an individual was to think about, you know, at what should a person think about, let's think about the card of sobremesa. You know, the remembrances that are said in the morning and the evening, particularly in these, you know,

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in these remembrances, there are certain statements that carry so much weight and rewards to them. So for example, one of the remembrances of the evening in the morning is the state of the stick far right to the statement of aloha my daughter, Bella in dance, till the end of the narration. The Messenger of Allah sallallahu alayhi wa sallam he says about this, that the individual that says this in the morning, and he dies, in the evening is guaranteed and dies in the morning, he's guaranteed paradise and individual that says this in the nighttime, and he says this with faith and conviction, he is also guaranteed paradise. So it shows you through one statement of a person was to

00:28:25--> 00:28:36

believe it, and said with conviction, he is guaranteed paradise with the statement. Another example from the Epcot of the Savannah Messiah, is the statement of Subhana Allah He will be happy to hear that

00:28:37--> 00:28:59

he was he when we did the kinematic that, you know Glory be to Allah, according to the number of creation that he has. So if you multiply the glory of Allah subhanaw taala with the number of creation that he has, this is a large number. So it's as if you're saying Chapin Allah will be handy he multiplied by the number of creation that's going to be in like the trillions what comes after a trillion?

00:29:01--> 00:29:04

zillion? Is that real? No, zillion. Is it real?

00:29:05--> 00:29:08

quadrillion? Are you making that up? But you know,

00:29:11--> 00:29:28

yeah, I understand what you're saying. Yeah. So quadrillion, inshallah. So it's like, literally, I mean, that they, I mean, they've been sending out to him a lot. He actually argued that the creation of Allah subhanaw taala is infinite. Though if you hold with that opinion, this is like an infinite amount of reward. But obviously, our reward cannot be infinite to that degree.

00:29:31--> 00:29:59

So let's just say the highest number that we know of whatever that is infinity minus one. And if you when you do calculus, you know, as you're approaching infinity, we will talk about that as you're approaching infinity, a number that's not defined, you know, that's how much reward you're getting in that situation. And then same thing with that, you know, another thing that that we mentioned last week, you know, seeking forgiveness for the believers that the Messenger of Allah saw, Selim said, well, whoever seeks forgiveness for the believers, men and women, he will get the reward for each believing man and woman now as an oma today.

00:30:00--> 00:30:39

Were you know, on odd 1.2 billion, you enumerate all the Muslims that existed, we go into the trillions. So just by seeking forgiveness for them once, that's like a trillion has enough right over there. And that's how you understand the system that Allah subhanaw taala created in terms of good deeds, that on the Day of Judgment, you understand now why we will have the ability to lose a kiloton reward. Right. We were discussing this in the global moron class, that when you have a dog without a valid reason, you lose a curative reward each and every single day that you have that dog and a kiloton reward is reward the size of Mount offered, and a person may think you know, where am

00:30:39--> 00:30:49

I supposed to get reward the size of Mount Hood from this is where you realize how generous Allah subhanaw taala is with that reward, how generous Allah subhana wa tada is with that reward.

00:30:50--> 00:31:29

Now that is conclude the first section with this Hadith of the Messenger of Allah sallallahu Sallam was where he says, This world is made up of only four types of people. First is a servant of Allah whom Allah provided with wealth and knowledge. He fears his Lord concerning them, he keeps the ties of kin and you recognize Allah's rights in them, He is the person of the best station. Second is a person to whom Allah gave knowledge, but he did not give wealth, he is sincere in his intention, when he says, If I had wealth, I would have used it in a way that so and so the first person uses it, due to his intention, the reward of the two of them will be the same due to his intention, the

00:31:29--> 00:31:33

reward of the two of them will be the same. A third person, as a servant,

00:31:35--> 00:32:11

a third person is a servant to mullahs gave wealth, but he did not bless him with knowledge. He spends his wealth without knowledge, not fearing his Lord with respect to it, not keeping the ties of kin and not recognizing allies, right in it. He is the in the worst station. And the fourth is a servant to whom Allah gave neither wealth nor knowledge. He says if I had wealth, I would use it in the way that so and so the third person use it, these two are equal in their burden, these two are equal in their burden. So now question arises over here, the first man he had wealth, and he had knowledge, use it in the way of Allah subhanho wa Taala. The second man he has knowledge, but he

00:32:11--> 00:32:26

does not have wealth, but with his sincere intention, the Messenger of Allah sallallahu alayhi wa sallam, he says the reward will be the same. Is that possible? that the person that gives, whereas the person that merely makes the intention, the reward will be the same? Who can answer this for me?

00:32:28--> 00:32:29

Go ahead.

00:32:35--> 00:32:36

The exact What?

00:32:41--> 00:32:42

Every single person

00:32:46--> 00:32:49

as much this stays empty. Nobody faces that much.

00:32:53--> 00:32:58

I can sort of see where you're going. But I don't think it is fully thought out just yet. Go ahead.

00:33:05--> 00:33:09

The first one has knowledge. And was right. Yeah.

00:33:11--> 00:33:12

So you can get

00:33:14--> 00:33:16

the second one, because

00:33:17--> 00:33:19

orientation that we can.

00:33:24--> 00:33:24

Okay.

00:33:26--> 00:33:58

I can sort of see where you're coming from as well. Now, let me give you the answer so we can move on and shala. The answer to this is that this is something that the scholars differ over. This is something that the scholars differed over. One group of scholars say that you know what, this shows us the true power of intention, that if a person is absolutely sincere, that if they had this wealth, they would spend it in the way of Allah subhanaw taala. Then Allah subhana wa tada want to deprive them of the reward a second group of scholars that they said, No, this doesn't make sense. How is it possible that one makes a physical sacrifice, he goes through a whole bunch of struggles,

00:33:58--> 00:34:31

whereas the second one just goes through no struggle, he makes the intention, how can the reward be the same. And these group these group of scholars, they said that the reward when the messenger system says that the reward is the same, the reward is the same in terms of their intention, though, since they both Since when did the action one didn't do the inaction, they get the same reward for the intention, but in terms of the physical deed itself, then that physical deed is what was what will be multiplied, and what will be rewarded. And this is where the differentiation will actually take places where the differentiation will actually take place. Then you mentioned your loss. So it

00:34:31--> 00:34:59

goes on to say if he decided to do it and actually did it on the records it with him as 10 good deeds up to 700 times, and many times over and many times over. So here the Messenger of Allah sallallahu alayhi wa sallam, he tells us that good deeds are going to be multiplied from 10 times to 700 times and much, much more than that. There's one deed that is mentioned in the Quran, that Allah subhanaw taala guaranteed that it will be multiplied by 700 times. Who knows what that deed is?

00:35:02--> 00:35:05

Fantastic. Shall we do a fundraiser tonight Shama? What do you think?

00:35:06--> 00:35:16

So the Messenger of Allah, Allah subhana wa tada and Soto bacala verse 261. He mentioned this as a clear deed that if you were to do it, it's multiplied by 700 times even in a Muslim

00:35:18--> 00:35:55

Moses hubby's name, de la sala de la I know he did. He donated one camera in the way of Allah subhanho wa Taala. And the Messenger of Allah so send them said that on the Day of Judgment, Allah will grant you 700 camels, Allah will grant you 700 cameras. So the sadaqa that we give is automatically multiplied by 700 times greater than this act of sadaqa. We have certain deeds that have you know, an unknown reward to it. I mean, there could be you know, something very little, or it could be something very, very great. And in terms of its potential, the two deeds that have the greatest amount of potential in terms of reward, they are fasting, and they are patients that are

00:35:55--> 00:36:29

fasting, and there are patients in terms of fasting, the Messenger of Allah sallallahu Sallam he narrates from Allah subhanho wa Taala, a Somali one Zb, that Allah subhanho wa Taala said that fasting is for me and I will be compensated accordingly. And then in terms of sobre, Los Angeles Allah He mentioned in the Quran in surah, Zoomer verse 10. In my office in my office sabia, Rona Angelo home, the lady who said that only those who are patients will receive the award in full without measure, meaning that there's no limit as to how much reward they can receive as to how much reward they can receive, so patience and fasting.

00:36:30--> 00:36:41

So now, what determines, you know, what will, what these deeds will be multiplied by what determines how much these deeds will be multiplied by immunological himolla? He says

00:36:43--> 00:37:13

that the amount of the multiple the multiple of the reward is based on a number of factors, it is determined by the excellence of one's Islam, the excellence of one's sincerity, and purity and the action, the excellence of the deed itself, and the need for the deeds done. So he says, These are five things that will determine how much this deed is multiplied by, and let's go through them one by one. So the first thing he mentions is the excellence of one's Islam, the excellence of one's Islam. What does this actually mean?

00:37:14--> 00:37:55

Let me give you a sports analogy over here, let's think about baseball. Okay, the most amount of points you can score in baseball is a Grand Slam, right? That is when you have bases are loaded, the guy at the played he hits a homerun and he gets, you know, four points for this one point for every base, and then to himself as well. He gets four points for this. Now if a person wants to hit back to back Grand Slams, right, first time at bat, Grand Slam, second time at bat, Grand Slam and the worldly scale, we will say that he's achieved eight points, right? That's how much is achieved in the worldly skill. Now imagine if this grand slam was a good deed. Imagine if this grand slam was a

00:37:55--> 00:38:36

good deed. Okay, for the first Grand Slam, yes, he would get his you know, 40 points because multiplied by 10. But for the second time, Allah subhanaw taala would multiplied by even more because his consistency in doing that good deed his consistency and doing that good deeds. So the struggles that we go through in perfecting our Islam. That is one aspect that will determine how much reward we get. The second thing that he mentions is the excellence of one sincerity, the excellence of one sincerity. So one of the things we wanted to look at and aim for is in our lifetimes. Just pray one Salah where our thoughts are not distracted by anything else. This is like

00:38:36--> 00:39:14

a huge achievement. If you can pray one Salah in your life, where you are not distracted. This is a huge achievement in one's life. And this is something I want you to try this for the next you know, number of days that you're alive. Just try to pray one Scylla where you're not distracted by anything else, where you're actually focused inside of your seller, it is next to impossible. So this fact that you're struggling with your seller, and you're struggling with your good deeds, and you're trying your utmost best to keep it sincere, right, being purely sincere for the sake of Allah subhanho wa Taala then this tool will determine the reward. Now the beautiful thing about sincerity,

00:39:14--> 00:39:53

is how Allah subhanaw taala compensates the reward for sincerity compensates the reward for sincerity. Today we learned in certain incense. This is something I mentioned in the course but today, then certainly insan Allah subhanho wa Taala he tells us that people when they were feeding on their people, he says in the manual to me, he left learn to read in conjunction with a Shakira that they reduced the feed for the sake of Allah seeking pleasure alone. We don't want any desire from the people nor do we want any gratitude for them from them as well. Then later on about you know 15 verses later, Allah subhanaw taala concludes that section. And he so and he says that in the

00:39:53--> 00:39:59

Canada desert Oh cool. What can you call mosquito that the same two words that he didn't want from the creation? Allah subhanho wa Taala complete

00:40:00--> 00:40:36

See them instead, in terms of their desire he gave them paradise and their efforts were appreciated. Now let's take it to a different level in terms of the salon that we play in the middle of the night, right insert to search the last minute Allah gives the example starting off from the Jaffa Judo boom and and mythology that they wake up in the middle of the night, you know, turning over from their sides to worship Allah subhanho wa Taala. Right and worshiping Allah subhanho wa Taala in the night is a time where no one else can see you. No one else knows what you're doing. No one else sees what you're doing, then unless find out the other concludes this section by talking about what

00:40:36--> 00:40:41

they were promised. How did it let's finally talk about what they were promised.

00:40:43--> 00:41:20

I can't remember the verse right now, for that gentleman, Epson alpha malerkotla. That's the next will not know in terms of the great virtue that Allah subhanaw taala has prepared for it in the Hereafter, that Allah subhanaw taala mentions that they will be granted a reward that no eyes have seen that no eyes have seen because they kept their a Baba sincere that no one else no other I saw that ibadah so the reward is something that no eyes have seen and no one knows as well. And this is the reward of sincerity. This is the reward of sincerity. So deeds are greatly multiplied by the level of sincerity. Then the third thing he mentions is the purity and the action, the purity in the

00:41:20--> 00:41:56

action. So the closer this action is in terms of in accordance to the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam, the more a person will be rewarded for it. Simple example over here when you're praying your solar right? So the sooner the Messenger of Allah sallallahu alayhi wa sallam is that when he was praying any of his prayers, he would recite Surah Fatiha and he would recite another Sula after circle Fatiha This is the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam. What is wajib upon the person is that he just needs to recite Surah Fatiha and that is sufficient for him. So the closer a person strives to be in accordance to the Sunnah, then

00:41:56--> 00:42:36

the more his reward will be multiplied, the more his reward will be multiplied. Number four, the excellence of the deed itself the excellence of the deed itself, meaning that certain deeds are more virtuous than other deeds. So for example, we see a clear example of Quran verses saying a Salam Alikum right. Let's understand this. The Messenger of Allah sallallahu alayhi wa sallam he says that the one that says salaam aleikum gets 10 Assalamu alaikum wa rahmatullah 20 A salaam aleikum wa rahmatullah wa barakato 30. Right. And then he says, We're the individual that recites the Quran and says, Alif Lam Meem. For Allah, if he gets 10 rewards for land, he gets 10 words for me, he gets 10

00:42:36--> 00:43:15

words. So for just for saying Alif Lam Meem from reciting the Quran, he gets the same amount of reward as saying as salaam alaikum, warahmatullahi wabarakatuh, right. 31 year 30 year olds, they're showing us that the Quran is more virtuous than the greeting of a salaam aleikum. So this is what the excellence of the deed one of itself means that certain deeds are more virtuous in the reward. And then the last thing he mentioned, is the need for the deeds to be done. So for example, something is a foreign key fire something is a foreign key fire, and no one else is doing it, but you come and do it, then the reward for this is huge, right? Whereas something that is a foreign key

00:43:15--> 00:43:52

fire, but everyone is doing it right, then that share is all shared by the people, that share of reward is all shared by the people. Likewise, in times of necessity, you know, there's a person that's dying of hunger literally, if you do not give him this water, he will die, right? For you to come at that time and provide water for that person, a person is in a time of need, that deed becomes magnified in its reward. Right. So it's in terms of how desperately that deed is needed at that time. And that is something that will magnify the reward as well. Then the Messenger of Allah sallallahu alayhi wa sallam goes on to say, if he decided to do an evil deed, but he did not do it,

00:43:52--> 00:44:32

other records it with him as one complete good deed. So you're intending to do a bad deed, but you didn't do it. Allah subhanho wa Taala writes a good deed for you. The scholars were in consensus, that this will only take place, if the reason that prevented you from doing that good deed was the fear of Allah subhanho wa Taala was the fear of Allah subhanho wa Taala then that is the only way a person who is intending to do a bad deed will get a good deed in replace for it, if he stopped by the fear of Allah subhanho wa Taala. But if he is stopped by a natural occurrence, if you stopped by natural occurrence, then he will still have the bad deed written for him. So going back to the

00:44:32--> 00:44:59

example of use of and he said that when he seduced by the wife of as his daughter couldn't fulfill her seduction, right, what prevented her was not the fear of Allah subhanho wa Taala but it was the fact that use by the salami started to sprint right he refused altogether. So he was prevented over here so that that that bad deed was written for her because she made the intention at that time, even though she did not fulfill it. Whereas you look at the exact opposite scenario.

00:45:00--> 00:45:18

Hadeeth of the three men that are stuck in the cave, right? And the second man, he says that I used to have a female relative of mine, that, you know, I was very attracted to. And one time when we were alone, that she was desperate for money. I said, if you give yourself to me, I'll give you the money that you need. And then she responded by saying,

00:45:20--> 00:45:54

well, for the ultimate Allah be happy that you know don't pierce the seal of a virginity, except when it's right minute if you want me then marry me. And then the man responds by saying that at that time, I left her and they left the money with her. So he stopped the deed out of the fear of Allah subhana wa tada he left the deed out of the fear of Allah subhanho wa Taala. And this man, he actually got rewarded for that, that initially he had the intention to commit Zina, but when he got reminded of Allah subhanho wa Taala and he stopped, then he actually got rewarded for his thoughts, he actually got rewarded for his thought. So that is important to understand. And if the natural

00:45:54--> 00:45:59

hindrance that takes place, then the sin is still recorded, then the sin is still recorded.

00:46:00--> 00:46:39

Now we go on to and if he decided to do it actually actually actually did do it. Allah subhanho wa Taala records it as one evil deed Allah subhanaw taala records it as one evil deed. So every deed in terms of bad deeds that is done, Allah subhanho wa Taala will record it as one bad deed. And what is important to understand when it comes to bad deeds. bad deeds are not multiplied, right people think that there's this concept of you know, if I do a bad deed in Ramadan, it is multiplied if I do a bad deed and McCann Medina, it is multiplied by deeds are not multiplied. In fact, chicken basil himolla, when he was asked this question, there's a narration by Mujahid the student of Abner buss,

00:46:39--> 00:47:15

he said that bad deeds are multiplied in Makkah by deeds are multiplied in Makkah Sheikh with basil himolla. He commented on this by saying and he says, in fact, this is not true, bad deeds are not multiplied, they're not increased in terms of number. However, the severity of the bad deed does increase. So not all bad deeds are the same, you have major sins you have minor sins, and then the severity of those sins is also determined by seven factors, the severity of those sins is also determined by seven factors. Number one, the sanctity of the time the sanctity of the time. So sin that is considered considered committed in Ramadan is not like a sin that is committed outside of

00:47:15--> 00:47:50

Ramadan, right consider a month, the months that are that are hold on from Allah subhana wa tada are months that you know the severity of sins is greater in those months as well. Number two, the sanctity of the place. So the sanctity of the place will also increase the severity of the sin. And that is why you see many people of the past, they refuse to live in Mecca and Medina, they refuse to live in Mecca and Medina from them with sama bin Abdulaziz from them, you know, was a beloved member of the last, you know, all these righteous people who refuse to live in Mecca and Medina, out of this sphere of you know, when you commit a sin in those places, the sin is magnified, it's not

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multiplied, it's magnified. Number three, the person is taken as an example. So if the person is taken as an example, meaning is a code word for the people, and people follow him in that sense, then that's it becomes more severe. Number four,

00:48:05--> 00:48:12

when a person belittles a sin, so if a person thinks you know what, it's not that sin is no big deal, then the gravity of that sin is also

00:48:13--> 00:48:52

magnified. Number five, a person shows pleasure at committing a sin. So he commits a sin and he feels you know, an immense amount of pleasure and gratification and having committed the sin, then that is also when the sin is magnified. Number six, by exposing and spreading the sin that is committed. So person commits a sin at night, in the daytime, you start spreading it amongst his friends that I did x, y and Zed last night. So spreading the news also magnifies it. And then number seven is the enormity of a sin is also greater when there is less drive causing a person to commit it. Meaning a person has to go extra out of his way to commit to that sin, then that sin also

00:48:52--> 00:49:29

becomes magnified an example that the Messenger of Allah sallallahu alayhi wa sallam gives over here is the old man whose Shahada is reduced, but he still embarks upon committing Zina his shadow is reduced, but he still embarks upon committing Zina or the ruler who is in a position of authority, yet he still lies, yet he still lies. So the the reasoning behind it should be reduced if you still embark upon these sins, and then that is when the sin will be magnified, the sin will be magnified. And then you know, in the version of a Muslim, the Messenger of Allah sallallahu alayhi wa sallam he says, Allah obliterates that evil, and Allah does not put anyone to destruction, except for the one

00:49:29--> 00:50:00

who is to be destroyed except for the one that needs to be destroyed. And you see from this hadith Subhana Allah, the mercy of Allah subhanho wa Taala prevailing over his anger, the mercy of Allah prevailing over His justice, and that anyone that enters into paradise is purely entering into paradise due to the mercy of Allah subhanho wa Taala. The idea we get is purely from the mercy of Allah subhanho wa Taala that Allah is so merciful and kind to us that He gives us all of these opportunities. We are the ones that fall short and not taking advantage of those opportunities.

00:50:00--> 00:50:38

We're the ones that fall short and not taking advantage of those opportunities. Abdullah Masuda de la Juana we had a statement, he says water, the one who's single act of evil outweighs his 10 time multiple of doing a good deed, vote to the one who's single act of evil outweighs his act, his act of good deed, which is multiplied by 10 times. So meaning that you will have one by D that is put on the skill versus the one good deed as weight on the scale as multiplied by 10 times. So it's 10 and one, yet that bad deed, you know, is so great in that they belittle the sin, they expose the sin, they're an example for the people, they did it in a bad place and at a bad time, and all the things

00:50:38--> 00:51:18

that would cause a sin to be magnified, then that sin would actually outweigh the good deed at that time, even though the good deed is multiplied by 10. concluding remarks over here, Mr. matobo himolla, he uses Hadith as an evidence that recording angels even record what a person is determined to do in his heart, he records this that whatever you whatever a person does in his heart is also recorded related to this point. There are certain deeds that we do that don't have a thought process behind them, and that pert and we're held accountable for those sins right away as soon as they occur. And those are the things of the heart. So things like envy, things like pride, things like

00:51:18--> 00:51:32

arrogance. These are things that a person doesn't think about. There's no thought process leading up to them, right. But these are things that naturally take place in the heart and the person will be called have been held accountable for them right away, a person will be held accountable for them right away.

00:51:33--> 00:51:35

Anything else they want to share from here?

00:51:40--> 00:52:16

I think that's pretty much about it. So we'll conclude with that in sha Allah. Allahu wa Sallim wa barik ala nabina Muhammad wa ala alihi wa sahbihi wa sallam inshallah next Hanukkah will be on Wednesday we'll continue with Hadith number 38 where we discuss who are the Odia of Allah subhanho wa Taala where the idea of Allah subhanho wa Taala Is it the man that you know, claims to do all of these magic tricks for you? Or you know, is it someone else inshallah we'll discuss that on Wednesday discussing hoard the idea of Allah subhanaw taala with Hadith number 38. With that, though, there's good news that there's five Hadith left at hamdulillah and inshallah we're still on

00:52:16--> 00:52:28

target to finish it by mid two, three quarters through way of December inshallah. So Fidelis, panatela grunts is still freaking success in that. With that being said, I will address your questions in Sharla. For those of you that have questions, go ahead.

00:52:33--> 00:53:10

So, I want you to imagine that you have glass, okay, you have a single glass, when a glass is multiplied, you have 10 of those glasses, okay? Then something being magnified, you have a glass, but then you have a bigger glass, and then the bigger glass and then the bigger glass. So that is what is actually being met that bad deeds, unlike good deeds are not multiplied, they are magnified. So they become bigger and smaller. Whereas good deeds, not only are they magnified, but they're also multiplied. Right. So they are magnified by the things that we mentioned. And they're also multiplied by the generosity and mercy of Allah subhanaw taala.

00:53:13--> 00:53:21

So what that means is that that one sin, when it's placed on the scale will be heavier based upon the context of the sin based upon the seven things that we mentioned,

00:53:23--> 00:53:31

is recorded as one sin still, but it can still become habit maybe twice or seven times or you know, depending on you know, how it was exactly. Go ahead.

00:53:42--> 00:53:44

Right, right.

00:53:46--> 00:53:47

They may shower you,

00:53:48--> 00:53:48

right.

00:53:56--> 00:54:30

Are you talking about the verse itself? So that verse, right, so that verse was actually abrogated the very next verse after it almost final tally tells us that you can live Allahu nevsun Ilsa, and it goes on to the Doha that we make that, you know, do not hold us accountable for that which we can bear. And that is when Allah subhanaw taala pardon for us, the the passing thoughts that we have, as long as it isn't become a decision that we make, then the bad thought that we have a love won't hold us accountable for it. But the valuable lesson we learned over here is that particularly with bad thoughts, they need to be sought refuge in Allah with very, very quickly that we don't seek

00:54:30--> 00:54:36

protection from those bad thoughts, then you will continue to grow until they become a bad deed. Well, Michael tadhana, right.

00:54:39--> 00:54:40

Yes.

00:54:52--> 00:54:59

Okay. So there's one concept of the purity of intention. And then there's one concept of training yourself to get good intentions.

00:55:00--> 00:55:34

So in terms of getting the purity of intention, the scholar has mentioned over here that if you want to purify your intention, then do as many good deeds as you can, as privately as you can. And that's what will purify your intention. So that's in terms of the purity of intention, in terms of how do you get actual good intentions, then this is, you know, a process that you have to go through, you know, just like we learned different things in life, than the learning process of getting good intentions is just the same. So for example, you know, each night before you go to bed, you look at all the things that you did in your day, and see what noble intentions you could have made during

00:55:34--> 00:56:00

the day in order to get the most amount of reward. Right. So to give you the example, that we always give the example of food we eat very, very quickly. And we forget to make the intention that you notice to worship Allah, this is to give me strength to spend time with my family. This is to you know, so that I can go to my court on Hanukkah tonight, so I can teach the kids caught on. So the more righteous intentions that you can make by reflection, then the more you will train yourself to make those righteous intentions will love on the face.

00:56:02--> 00:56:03

Yes.

00:56:04--> 00:56:40

You're thinking that it's a good thing? How can you come back? So thought comes from that you think it's a good thing? innovation, people are doing it because the thing is, right. Fantastic. And as much as you want to comment on so there's that statement of ability. Mr. dolla, dolla, Han who, where he, he says, will come in Meridian, Bill Haley, lamb Yabloko that how many people intended to do good, but they never reach it. And it's referring to the people of innovation, that the people who have innovation by default, they're not malicious people, they don't have bad intentions actually think what they're doing is good. and in this situation, Allah subhanho wa Taala will judge

00:56:40--> 00:57:09

them based upon various things. So number one, is the intention that they wanted to do good inshallah, they'll be rewarded for that good intention, but they will also get punished for several things. Number one, is that if they did it out of ignorance, then they will be punished for them not seeking knowledge, if they had the opportunity to seek knowledge and they didn't. Number two is that they will be punished with the fact that they knew there was a sinner, but they abandoned the sinner to choose this other path, because someone told them, you know, it was something good. So we're here the deeds are actually broken down between the

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internal intention versus the physical action, so inshallah for their good intentions, we hope they are awarded. Allahu Tanana Do you have your hand up or? No? Go ahead.

00:57:33--> 00:57:34

Yes.

00:57:35--> 00:57:36

Right.

00:57:41--> 00:57:42

Yes.

00:57:47--> 00:57:47

Right.

00:57:48--> 00:57:50

Right. So this is

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my understanding

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that the man who is intending and he has knowledge, so he knows.

00:57:58--> 00:58:11

Right? He can intense, right? What the man who is donating? He has the capability to what he is donating? Right? Yeah, that is still limited capability like, right, but the man is

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so intense and has no limits. Okay. Like,

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if money.

00:58:23--> 00:58:24

Right?

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Nobody had that money, right? So I have to summarize, the point that you're trying to make is that the intention is more powerful than our physical capabilities. Because our intentions, they have no limits to them. Of course, you can be as creative as they want with them. Whereas when it comes to physical actions, we're restricted by capability. So I think that's a very valid point. But I don't think it coincides with the Hadith itself. The Hadith is very specific, in terms of their word for the intention is the same, but their word for the action is different. Their word for the action is different. The greater the sacrifice, the greater the reward, our brother in the back, go ahead.

00:59:14--> 00:59:18

Right. So here, how would you like to go the

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same

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theory

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as even the exceptions

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like being forced to do something?

00:59:36--> 00:59:37

Right.

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Right. So this is the exact same question that the brother over here asked. And I said that the ayah that comes after it actually made that IRA before it went to the IRA before it is mansukh. Now, and the Nassif is the verse after it, where it starts off by law you can live Allahu nevsun. Ilsa, there are lots of $100 does not burden the soul more than it can bear

01:00:00--> 01:00:16

That part is specifically referring to, we cannot control the thoughts that come into our heads, and therefore less final data will not hold us accountable for them. Whereas with the previous nations, Allah subhanaw taala did hold them accountable for it. And unless panels Allah knows best, and where their hand up over here, go ahead.

01:00:24--> 01:00:25

Yeah.

01:00:27--> 01:01:05

Right. So Andy has a discussion with and of itself, which is, you know, when does a person becomes sinful for envy? Is it just by feeling the thought of envy, or is about a person actually taking a step towards doing something malicious towards the person that they're envious of? Would that be difference of opinion being put aside, let's go on to something like arrogance, right. arrogance is a lot simpler to deal with, in that sense that it doesn't even require a physical action. It is just a feeling that you know what, I feel better than someone else, right? I am better than that other individual, even though there's no merit behind this, there's no truth behind this. So in that

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situation, the sin is in not wanting to control that feeling. The reward is in fighting that feeling. So if a person has that feeling, then a person becomes sinful for that, yes, because he's trained his heart in such a way that if that feeling is allowed to grow, that feeling is allowed to prosper. However, if he starts to fight to that feeling now, then that is where he is rewarded, because he has that desire of evil, but he's fighting that desire of evil and that desire should continue to the degree that he removes all arrogance from his heart altogether. And Allah subhanaw taala knows best and the youth will take the last question for the evening inshallah.

01:01:47--> 01:01:48

Okay, so

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can you use neon ham interchangeably? Yes, you can. Armenia has a greater meaning like meaning behind it, it has a greater meaning behind it. Whereas ham is a title that is given to a thought. And Nia is used with the intention itself. So Nia, it starts off from him and moves forward, right? Whereas hum is a gradual process that starts off from the Hydras to the turnips to the hotair. That's the starting process. So there are similarities between them, but there's also differences in between them as well. And generally when we're talking about intention, a person would use Nia as an intention, right? And hum is for the thought process itself. If that makes sense. Allahu Tanana will

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conclude with that answer all questions and shadow after some panic. Aloha vmdk Chateau de estar critical to bootleg next Tanaka will be on Wednesday at 7:30pm at the ATM at masala have fantastic weekend with Salaam Alaikum warahmatullahi wabarakatuh