Omar Suleiman – Am I Accountable for My Thoughts?

			Brothers and sisters, over the last couple of weeks we've spoken about the idea of questioning
sincerity. Two weeks ago, we spoke about questioning one's own sincerity. And then last week we
spoke about the danger of questioning the sincerity of someone else. And I ended off that hotpot
with a quick note about the words of the moms of Ghana 30 Rahim Allah tala, where he said that I was
forbidden from paying pmla for six months, because of a sin that I committed. And the sin that he
committed was that he saw a man crying will pull to feed enough see Anna who love ki villa. And I
said to myself, he's not crying for a lot. He's crying for something else. And so I felt that I was
		

			forbidden from kiama live for six months as a result of that sin. And I briefly spoke about this
idea of the sin of thought, right, or what a person would think about and how in Allah's mercy, the
prophet SAW Allah Harding was set up such that in the Lazzara to jail was our Anima T, Allah has
overlooked for my oma that which crosses their minds, so long as they don't utter it with their
tongue, nor act upon it with their limbs that Allah has overlooked those things. And that's the
piano photo himolla perhaps was holding himself to a higher standard, because you should hold
yourself to a higher standard. But the idea of actually being sinful, is debatable here. And I
		

			wanted to actually pick up on that note, with the difference that they're in a matt spoke about in
that regard between passing thoughts, unsettled thoughts, and it's an interesting concept and one
that is highlighted throughout our books of test skia. that sin is a process and good is a process.
And the process is as follows. First you have culatta, you have passing thoughts. And then after you
have a passing thought, if you allow the thought to settle the brain, then it becomes a scar, a
thicker, a settled thought. And then after you let a thought settle inside your mind, then
eventually it becomes a Nia it becomes an intention. And once you intend to say or do something,
		

			then it becomes hiner. It becomes determination, a sense of determination, particularly when it
comes to sin, you'll notice the way that's handled when you're on your way to do a sinner you're
about to commit a sin, sometimes a block happens, but you still find a way to do it anyway. Because
at that point, you've already intended to commit the deed. And so you're going to do it anyway. And
that could be something as simple as the following. You're about to say something, and you're in a
gathering and someone else cuts in and start saying something else. And that was a gift from a lot
to stop you from saying what you were about to say what you say it anyway, you wait till it comes to
		

			your turn, or you cut in and you back out anyway you go and you make sure that the word is said. So
in our nature, because of our hastiness when we have intended it. Then after that intention comes a
sense of Hinman determination, after that determination comes Iman comes the deed, you actually
commit the deed. And then after Iman comes ad comes habits. And so again, it becomes a passing
thoughts kind of all over the place, a whole bunch of things are crossing your mind at the same
time. And then you choose what to settle in your mind. And then after you settle the thought, it
becomes an intention to commit. And then after the intention, comes the determination to do so. And
		

			then comes committing the deed itself. And then comes the repetition of the deed, it becomes a bad
habit. And the same thing is true when you think about the process of good, right, except that there
might be a bit of a break off between the intention and the determination because sometimes we might
intend to do good but we make excuses to not follow through and do that good. But it's sort of the
same thing. You start thinking about it, you know, this is something I should do. you settle it, you
make the near to do that good. And then after that, hopefully you develop a hima for that good, you
actually are determined to do that good deed, no matter what you commit the good deed and the best
		

			case scenario, humble early in Allah and the most beloved of deeds to Allah are the consistent ones,
even if they're very small. Now, here's something really interesting
		

			about how practically speaking, the first two categories work, because whether it's sin or a good
deed, you want to diagnose the sin early on so that you can stop it from getting out of hand and
becoming a bad habit. Or if it's a good deed, you want to nurture that good thoughts so that it
becomes a good habit. So catching it early.
		

			is a good thing, whether you're talking about sins, or you're talking about good deeds. Now the
question of Am I sinful for my thoughts? Which by the way, Christian theologians have been
discussing for a long time about the idea of sinful thoughts. And we also have our own notion of
what sinful thoughts would be. And last week when I spoke about what's the piano 30 Rahim Allah
said, mama, no way to him, Allah has an interesting commentary on this in his chapter on the LIBOR
of the heart, the LIBOR of the heart, the backbiting of the heart, which is what so Yvonne negative
assumptions, suspicion, if you suspect something enough, if you keep spying, if you keep following
		

			someone's flaws and faults, waiting for them to fall, looking into their private affairs,
eventually, you're going to develop an obsession of sorts. And once you start looking through
looking through looking through, eventually it's like something you have to say to someone you have
to back, Mike, that person. So the Rebbe of the heart, is that the level of su oven, that negative
suspicion and liquidy mountain No, hey, Melissa, he said that su oven, which is the backbiting of
the heart is just as sinful as speaking, it's interesting. He said, Because just like and just like
it is Muharram, just like and yeah. And to had this a bit he just like it is sinful for you to speak
		

			to someone else about it, it is sinful for you, and to have this ability for you to have that
conversation with yourself constantly. But then he said, this is not talking about an author, this
is not talking about the passing thoughts. This is not talking about the things that just pass
through, you see something and you go and you just kind of move away from it. You don't want to you
don't want to entertain it any further. He said, but this is talking about a thought with istikhara
and esteem bra that you settle inside yourself and you continue with yourself. So you engage the
negative thinking constantly. And you allow it to settle your mind. You allow it to settle your
		

			heart, and you keep on talking about it even to yourself, and you have to cut it off. Now think
about this for a moment, because it's a powerful concept. And I'm going to talk about whether or not
drew the line, how the scholars drew the line and what that means for us because he Mama, no, you
know him Allah gives us a clue. When he talks about a stick rod and his Nimrod, do you let it
settle? And do you continue with it? Or do you stop it? Think about this powerful notion for a
moment and shot lots. And go to another Hadith. The Prophet sallallahu wasallam said, Whoever
intends to do a good deed or that's how it's translated, but the actual words are men, Hannah,
		

			Hassan, whoever intends to do a good deed and does not do it. Then Allah writes down for him, the
good deed anyway, right? We know this hadith very well. And men Hammurabi, whoever has the intention
to do it. And then does it could he Butler who Ashleigh Eliza several, that Allah has written for
that person 10, at least 10 up to 700, up to a law up to however much Allah wants to multiply. So
the minimum you get for doing a good deed for actually following through and doing the good deed is
10 times that good deed and that's from the mercy of Allah subhanho Tirana. And that's the minimum
if it was done with even more sun, than listen to the sound of Allah 700 Times up to wherever you
		

			could imagine or could not comprehend. And then the prophets lie samsa and whoever man Hammurabi say
yeah, whoever intends to commit a sin, and does not follow through and commit that sin, then it's
not written, right? But then the Prophet slicin I'm sorry, whoever intends to do a sin, and then
commits that sin, how many sins are written down? Just one, Allah will never increase the sin. So
it's out of his mercy, that Allah increases the reward of the good deed. It's out of His justice
that Allah subhanho wa Taala never increases the degree of the sin, the gravity of the sin, a sin is
a sin and it's one sin, a good deed is at least 10 up to 700 up to what Allah subhanho wa Taala
		

			decides. So the randomness talked about this idea here. So what about the person then? Who decides
to commit a sin? Meaning Do you want it to say something you want it to do something but you did not
follow through one of the narrations indicates Tanaka ha mean actually, they left off that sin for
my sake. So it's not that you were on your way to do a sinner you were about to do it and something
else stopped you but that you develop the resolve along the way to stop committing the sin and what
are the profit slice and I'm saying happens as a result of that. If a person leaves it all for the
sake of Allah, Allah writes down edge it for that person. Allah subhana wa tada actually writes now
		

			One good deed for you. Because you stopped yourself from doing it. And that was an entire process
and out of the mercy of Allah, Allah writes down a Sunnah for you, Allah Subhana Allah write down a
good deed for you.
		

			So what does that tell us? You go back to the internal thoughts. And you go back to where a person
is thinking about something, thinking about doing something, thinking about saying something when a
person is thinking bad thoughts about another person when a person is engaging in their thought
processes.
		

			And that entire process is something for us to consider as well. And when Eliza revealed what
intubate do Mafi, unfussy come out to fubu, your hair civicrm behala, that if you conceal what is in
yourselves, or you make it public, Allah will hold you accountable for it, that's when the Sahaba
got afraid. They were afraid of what
		

			the passing thoughts, the things that go through the things that end up in our head all the time,
because our heads are constantly processing things. And Allah subhanaw taala, put them at ease that
Allah subhanaw taala will not burden them beyond their scope, okay, that Allah will not punish them,
or burden them beyond their scope. And so what this tells us dear brothers and sisters,
		

			is that period between the first law and the fitrah, the passing thought, and the subtle thought is
a lot more important than maybe we give it credit for.
		

			Because if you let things settle in your mind and in your heart, in some way the hastiness of our
human nature is going to come out somehow, because it becomes like a burden at that point that's
encapsulated inside of you. Okay, if I'm not gonna backbite the person altogether, I'm at least
gonna throw out some doubts, right, I'm just going to say something that the other person will get,
then I'll feel like, I let it out.
		

			But that process of not letting it settle in the first place, is actually a very important process,
to not engage something constantly inside of you. And that's why the profit slice on gave us all
these tools of what is the father seeking forgiveness from Allah Subhana Allah, I'm gonna shape on
our team, as it starts to come to your mind starts to come to your heart, I don't want to think
about a person that way. I don't want to think about committing that sin, I don't want to move
forward. Now, let me get rid of this. And some of their intimate said Allah forgives the fitrah as
well if the Figaro was not acted upon, but the point is, your brothers and sisters, you catch it
		

			early on. And I want to end on this point, because it's so important. You know, Allah said, the only
way, the only way to rule out negative Africa negative thinking is to conquer your thoughts. Because
Allah has created us in a way. And he described our thoughts like a factory.
		

			It's constantly in production, we're always thinking about something. Your Your mind is always
running in some way. Right? And what's the description of the profit slice of them, it's beautiful.
		

			Every time you looked at the profit slice, um, you know, he was thinking about something he was in
deep thought all the time that you want to figure out, the only way to overcome bad thoughts is to
occupy your thinking, to actually be very intentional about what you let yourself think about at a
regular pace, to engage what you're thinking about more frequently, and to eliminate those thoughts
when those bad thoughts start to come in. Just like how we talked about sincerity in the first
place. And so Pamela, this is such a beautiful reflection from our scholars, may Allah Subhana Allah
bless them and have mercy on them. When he talks about this idea, a person who is always infinitive
		

			in thinking about Allah, when they intend to do something, they're not going to have that difficulty
of trying to intend sincerely for the sake of Allah that someone else might have because it's a
natural transition from their thinking about Allah constantly to they're doing for Allah subhanaw
taala whereas the person who's constantly he can ominous in the thoughts of other people and then
the talk of other people. How is it then that you expect that person to shut off all other people
and then when it comes time for worship, they do it for Allah? Because their thoughts are constantly
about other people. Make your thinking about Allah and about what's more beneficial with Allah by
		

			making your inputs and your thoughtfulness more intentional, more regular, and then the deeds will
be more regular as well. We ask Allah subhana wa tada to bless us with pure thoughts to make us
other people of purify thoughts, and to make us only Asan people of determination towards good May
Allah subhanho wa Taala purify our thoughts May Allah purify our deeds May Allah subhanaw taala
accept them May Allah make them regular. May Allah keep them sincere, and May Allah subhanaw taala
allow us to find them on the day of Judge
		

			As accepted deeds and may He magnify them beyond 700 beyond anything that we could possibly imagine,
may Allah subhanaw taala forgive us for our shortcomings. May Allah forgive us for our negative
thoughts may loss of contact forgive us for our sins, the public ones and the private ones, the
consistent ones and the irregular ones, the ones we're aware of and the ones that we are ignorant
of. May Allah Subhana Allah Allah purify us from it all. May Allah subhanho wa Taala allow us to
always be in a state of pleasing Him and doing good and in thinking good. I mean lots of candidates
I grant us the ultimate reward of good gentlemen for the dose and the companionship of Rasul Allah
		

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