Riyad Nadwi – 0.9 Imam Ghazali on Ikhlas

Riyad Nadwi
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AI: Summary ©

The importance of showing one's intentions and emotions when doing good deeds is emphasized, along with the need for simulation in understanding one's behavior and rewarding oneself. The speaker discusses various reasons for joy in the heart, including the use of "show" in media and the negative consequences of hypervanse. The focus is on uprooting and mitigating the damage from the current state, finding a way to change the direction of our hearts, finding forgiveness, and finding a way to change the direction of our hearts.

AI: Summary ©

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			Could I just
		
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			test the sound? Can you hear me?
		
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			Yep. I can hear you. Yeah. Lovely.
		
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			Allah
		
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			says in his revealed word,
		
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			and they were not commanded except to worship
		
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			Allah,
		
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			being insincere
		
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			being sincere to him in religion,
		
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			inclining
		
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			the truth and establishing prayer and giving zakah,
		
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			giving charity,
		
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			and that is the correct religion.
		
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			Assalamu alaikum, brothers and sisters.
		
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			Welcome back to
		
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			our class on Imam Ghazali's
		
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			covering,
		
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			intentions,
		
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			sincerity, and verbal habits.
		
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			And
		
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			as you know, this course is
		
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			focused
		
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			on
		
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			developing
		
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			our relationship with Allah, with our creator.
		
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			Developing
		
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			a relationship with the creator who did not
		
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			only create
		
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			the trillions of stars and the billions of
		
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			galaxies that make us feel insignificant when we
		
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			look at the sky
		
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			and ponder them.
		
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			There are 1,000,000,000 and trillions of stars we
		
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			see of of well, what we can of
		
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			what we can see.
		
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			And but
		
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			he's also created 1,000,000,000 and trillions of creatures
		
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			that are
		
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			infinitesimally
		
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			smaller than us.
		
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			And in so doing, he shows us
		
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			his power to sustain
		
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			the largest galaxies in the orbit.
		
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			The he sustains
		
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			all of these
		
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			bodies in space
		
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			in their orbits so that we can predict
		
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			in a 100 years time a comet will
		
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			come and when it would arrive and when
		
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			it would leave our orbit.
		
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			Everything is in position.
		
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			They're all in their orbits as he says
		
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			in the Quran.
		
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			So on one hand, we have this
		
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			grand scale
		
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			of creation where Allah has
		
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			created
		
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			billions of galaxies and trillions of stars.
		
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			And when we ponder that,
		
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			he
		
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			it can sometimes lead us
		
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			to think that we are insignificant
		
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			to all of this. We are nothing. We're
		
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			just a speck. Our earth earth, the planet
		
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			upon which we are, is a speck
		
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			of dust in the middle of all of
		
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			this.
		
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			But then when you look at the other
		
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			direction, you see that there are also
		
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			1,000,000,000 and 1,000,000,000
		
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			of creatures that are smaller than us. And
		
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			as you go down,
		
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			you find that it is the same the
		
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			same power that sustains
		
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			the
		
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			large
		
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			galaxies in space
		
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			and keep them in orbit. That power is
		
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			also sustaining
		
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			the
		
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			heartbeat of a tiny ant.
		
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			That power is his.
		
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			So on both scales, on the macro scale
		
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			and on the micro scale,
		
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			Allah's
		
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			Allah's care and his sustenance
		
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			is everywhere.
		
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			He takes care of everything. He cares and
		
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			sustains for all.
		
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			That power that keeps the galaxy in orbit
		
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			and the power that keeps the tiny heart
		
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			of an ant beating
		
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			belongs to him. That power that keeps our
		
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			heart beating is his.
		
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			He pays attention to all,
		
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			large and small. Nothing escapes him. And so
		
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			we should not fall into the trap of
		
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			shaitan
		
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			in thinking that, oh well, I am so
		
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			tiny and insignificant in this vastness of the
		
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			arabas,
		
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			why would the creator worry about me?
		
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			And of course, he does,
		
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			just as he cares for
		
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			every fledgling bird in the nest and every
		
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			tiny creature, the microscopic creatures. They're all sustained,
		
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			and he cares. So he his
		
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			his attention is not drawn from 1
		
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			because he's he can see and he can
		
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			be
		
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			he he he he can care and be
		
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			sustain and and be and and sustain
		
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			one creature. It does not shut him off.
		
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			His his attention is not limited as as
		
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			as ours are. We can only focus on
		
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			one thing at a time.
		
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			And so in the guidance he sent
		
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			with
		
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			the angel Gabriel, Jibril alaihis salam, the angel
		
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			Gabriel, he wants us to in in that
		
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			hadith, in that conversation,
		
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			that angel Gabriel, the hadith we read last,
		
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			that he
		
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			he wanted us he he when he asked
		
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			what is
		
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			in the Hadith Jibreel,
		
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			what is Ehsan he said
		
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			that to worship Allah as if you see
		
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			him for verily if you see him not
		
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			know You should be absolutely certain
		
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			and be completely certain in your heart that
		
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			Allah is seeing you and he knows what
		
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			you're doing.
		
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			And because he sees you, you have to
		
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			worship him as if you see him.
		
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			And he does not want you to be
		
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			more distract to be distracted by the eyes
		
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			of others.
		
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			And this is the problem. This is the
		
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			problem that is that we are attempting to
		
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			solve in this in this chap the in
		
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			these chapters of this book that we've chosen.
		
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			And he doesn't want us to be distracted
		
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			by the eyes of people
		
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			and to be to be concerned
		
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			more about, status in the eyes of people
		
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			than we are concerned about the status in
		
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			front of him.
		
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			Now in the concluding
		
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			lecture last,
		
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			we studied the chapter,
		
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			the exposition of levels of ostentation,
		
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			levels of show, of showing off.
		
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			And,
		
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			where we learned about the layers upon layers
		
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			of mental schemes that we habitually activate when
		
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			doing good deeds.
		
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			And Imam Khuzali took us
		
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			through these
		
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			several levels
		
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			of these mental scheming. And at one level,
		
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			we
		
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			where where it is the clear the what
		
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			is known as the
		
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			where there's clear motive of showing off, and
		
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			we there
		
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			is no intention whatsoever
		
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			about reward
		
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			from Allah. And when you indulge in good
		
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			deeds and you,
		
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			forget,
		
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			you dug the good deeds that are
		
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			ostensibly for Allah, but it it but in
		
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			reality, it is for show, then that is
		
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			the reality. That's the one that has no
		
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			mix no mixing. But then there are others
		
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			that are mixed. There are mixed motives of
		
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			showing off and of seeking rewards, both. And
		
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			these
		
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			come in varying proportions.
		
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			Sometimes the
		
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			urge to show off is dominant,
		
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			sometimes the urge for reward is dominant, and
		
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			sometimes they are equal. And he went through
		
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			the the consequences of each of these.
		
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			And I'm hoping, inshallah, I I think that
		
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			you have all,
		
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			revised the,
		
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			lessons from last time. And those of you
		
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			who are joining us for the first time
		
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			this year, that in this term, I would
		
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			strongly,
		
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			advise that you,
		
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			listen to the lectures. They're available,
		
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			on YouTube so, so that you can get
		
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			up to scratch and and follow the discussion.
		
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			Now we also discussed that
		
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			Rhea is more subtle
		
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			than the ant
		
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			crawling on a black stone, in a black
		
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			black ant, on a black stone in the
		
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			dark night.
		
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			And this has,
		
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			of course is in the in light of
		
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			the hadith, the saying of the prophet
		
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			that shirk in this Ummah is more subtle
		
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			than a black ant crawling on a black
		
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			stone in a pitch dark night. The
		
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			in other words, the the the subtle forms
		
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			of riya included
		
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			the mental schemings that do not
		
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			affect the overt intention that we, per se.
		
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			It's not. But
		
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			the the perception and the quality of the
		
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			action is affected.
		
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			And for example, you know, someone,
		
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			is
		
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			usually finds it,
		
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			difficult
		
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			to wake up for tahajjud. But then suddenly,
		
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			it becomes easy as in getting up for
		
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			tahajjud. Suddenly,
		
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			and the reason for this is because,
		
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			that person has guests in the house at
		
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			night,
		
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			who will see him praying at night. So,
		
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			it the the fact that the prayer to
		
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			get up is easier,
		
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			he would not neglect it neglect praying at
		
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			night,
		
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			but because there's visitors, the prayer praying becomes
		
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			easy.
		
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			And
		
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			and where the if and that the fact
		
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			that the presence of the visitors has made
		
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			the praying
		
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			easy,
		
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			to get up. It's easier to take come
		
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			out of the cold,
		
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			come out in the cold and make wudu
		
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			and take the the duvet off and, and
		
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			face the cold,
		
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			is easier in the presence of people.
		
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			That is proof of the presence of a
		
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			scheme of show, a scheme of show in
		
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			the heart,
		
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			and that needs to be addressed. These are,
		
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			subtler forms of the ria, subtle forms of
		
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			the showing off.
		
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			And then going deeper than that was a
		
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			second level, the scheme that did not may
		
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			where the it it it did not,
		
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			the effort, it did not become easier. The
		
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			things did not come even become easier. The
		
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			action like the tajid would not be easier
		
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			because it would be equal, but it facilitates
		
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			a joy in the heart to find out
		
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			that other people knows that you are
		
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			doing some good deed.
		
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			When people find out, you you become happy
		
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			about it. And that joy
		
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			can be disguised form of ria, a scheme
		
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			in the heart.
		
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			And
		
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			if that has not repelled,
		
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			then it feeds a vein of ria. It
		
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			feeds a vein of show
		
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			that reduces,
		
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			the the quality. It reduces the the urge
		
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			to continue,
		
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			and and to propel you to,
		
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			towards continuing, towards seeking. And and then you
		
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			start looking for schemes to
		
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			facilitate the disclosure of your deeds through,
		
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			indirect signaling, you know,
		
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			showing,
		
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			mark on your forehead or,
		
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			that I've,
		
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			I'm
		
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			tired today because I was up late last
		
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			night studying,
		
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			praying or reading Quran.
		
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			And then even more subtle than that was
		
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			the expectation of reverence and honor from people
		
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			for your piety.
		
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			And this one is very subtle, which is
		
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			a form of, cashing in of one's,
		
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			reward for being pious.
		
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			An example of this is of some pious
		
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			person who expects to be approached,
		
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			with salaam. People have to approach him with
		
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			salaam and give him special privileges. You know,
		
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			he goes to the shop. And because he's
		
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			a pious man, he expects to to to
		
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			get the prices
		
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			reduced. And and that expectation in the heart
		
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			is itself
		
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			proof that one's intention
		
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			still has traces of riyah. It has traces
		
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			of, of of showing off because the knowledge
		
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			that
		
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			Allah knows what you are doing should be
		
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			sufficient.
		
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			And further expectation from people is usually a
		
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			sign of some trace of deep rear in
		
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			the heart.
		
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			And he gave this clever explanation,
		
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			with the example of,
		
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			what can actually happen in the mind and
		
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			the example of,
		
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			an insane person seeing us.
		
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			And this is due to simulation. Now we
		
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			know that human beings simulate all the time.
		
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			And here, there there is a there there
		
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			should be no difference in the heart between
		
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			an animal and an infant
		
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			or between a madman and
		
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			an insane person seeing you if you do
		
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			your good deeds. You know?
		
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			As as that there should be no difference
		
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			between a sane and an insane person seeing
		
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			you or finding out about it. Visitors in
		
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			the house should be no different
		
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			in your heart from your cat walking into
		
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			the room at night and seeing you praying
		
00:12:59 --> 00:13:00
			tahajjud.
		
00:13:00 --> 00:13:02
			But there is usually a difference, and that
		
00:13:02 --> 00:13:04
			is because of simulations.
		
00:13:05 --> 00:13:07
			We run simulations in our minds,
		
00:13:08 --> 00:13:12
			about thoughts and actions of intelligent people, people
		
00:13:12 --> 00:13:13
			of intellect,
		
00:13:13 --> 00:13:14
			intelligent
		
00:13:14 --> 00:13:14
			people.
		
00:13:15 --> 00:13:18
			And we imagine and predict through these simulations
		
00:13:19 --> 00:13:21
			what people will think and say about us.
		
00:13:22 --> 00:13:22
			And
		
00:13:23 --> 00:13:25
			maybe they we we we simulate. We say,
		
00:13:25 --> 00:13:28
			oh, maybe they will become our followers
		
00:13:28 --> 00:13:30
			or they will love us or they will
		
00:13:30 --> 00:13:32
			do favors for us or give us privileges.
		
00:13:33 --> 00:13:35
			And they, of course, they will tell others
		
00:13:35 --> 00:13:36
			as well. You're you're you can simulate all
		
00:13:36 --> 00:13:38
			of that in the mind. However, when it
		
00:13:38 --> 00:13:39
			comes to,
		
00:13:39 --> 00:13:41
			an infant or an insane person or an
		
00:13:41 --> 00:13:43
			animal, we're unable to simulate
		
00:13:43 --> 00:13:45
			and predict what they will do,
		
00:13:45 --> 00:13:48
			because they are the their thoughts are, generally
		
00:13:48 --> 00:13:49
			unpredictable.
		
00:13:50 --> 00:13:52
			Now a point to note here is that
		
00:13:52 --> 00:13:54
			not every trace of joy
		
00:13:54 --> 00:13:57
			in this scenario is blameworthy, and this is
		
00:13:57 --> 00:13:59
			the completing of the chapter, which I'm going
		
00:13:59 --> 00:14:00
			to summarize. I'm not going to read that
		
00:14:00 --> 00:14:02
			because I want to go on to treatment.
		
00:14:03 --> 00:14:05
			What he says here is that in in
		
00:14:05 --> 00:14:08
			this completion, he he he says that that
		
00:14:08 --> 00:14:08
			that
		
00:14:09 --> 00:14:11
			there are that there are nuanced motivations that
		
00:14:11 --> 00:14:12
			do not
		
00:14:12 --> 00:14:15
			fall into the category of Ria
		
00:14:15 --> 00:14:17
			that the the the joy can come from
		
00:14:18 --> 00:14:20
			for other reasons in the heart.
		
00:14:20 --> 00:14:23
			And the first was a person who did
		
00:14:23 --> 00:14:25
			not intend to show off his good deed
		
00:14:25 --> 00:14:25
			anyway
		
00:14:26 --> 00:14:28
			but somehow they found out Allah made it
		
00:14:28 --> 00:14:31
			possible that they found out Why, and this
		
00:14:31 --> 00:14:32
			is what he says. That
		
00:14:40 --> 00:14:42
			this person that he said that he he
		
00:14:42 --> 00:14:45
			intended to hide or he or she intended
		
00:14:45 --> 00:14:47
			to hide their good deed so that it's
		
00:14:47 --> 00:14:50
			only between them and their creator, only between
		
00:14:50 --> 00:14:51
			them and Allah. But then,
		
00:14:52 --> 00:14:54
			Allah caused it to be disclosed.
		
00:14:55 --> 00:14:57
			Allah disclosed it even though he was trying
		
00:14:57 --> 00:14:59
			to conceal it. And here,
		
00:15:00 --> 00:15:01
			the joy
		
00:15:02 --> 00:15:02
			is
		
00:15:03 --> 00:15:06
			over what Allah did. Not over what you
		
00:15:06 --> 00:15:08
			have done, but what Allah did. So that
		
00:15:08 --> 00:15:10
			can bring joy to the heart, and the
		
00:15:10 --> 00:15:11
			person,
		
00:15:11 --> 00:15:12
			can conceal
		
00:15:13 --> 00:15:13
			the person
		
00:15:14 --> 00:15:16
			generally, we conceal our our bad deeds, but
		
00:15:16 --> 00:15:18
			this is a person concealing his bad deeds
		
00:15:18 --> 00:15:21
			and his good deeds, but Allah has concealed
		
00:15:21 --> 00:15:23
			his bad deed and then
		
00:15:24 --> 00:15:27
			and then explodes, disclosed that he's he's disclosed
		
00:15:27 --> 00:15:30
			this person's good deed. And for that, a
		
00:15:30 --> 00:15:32
			joy in the heart and that, is possible,
		
00:15:32 --> 00:15:35
			and there's nothing wrong with that. But and
		
00:15:35 --> 00:15:37
			then there's a second reason. The second reason
		
00:15:37 --> 00:15:38
			for the joy could be that
		
00:15:40 --> 00:15:41
			that that taking this
		
00:15:42 --> 00:15:45
			that this start by taking what has happened
		
00:15:45 --> 00:15:46
			in the as evidence.
		
00:15:46 --> 00:15:49
			Taking what Allah has done has evidence that
		
00:15:49 --> 00:15:51
			Allah will do the same on the day
		
00:15:51 --> 00:15:53
			of judgment. What did Allah do? Allah
		
00:15:54 --> 00:15:56
			concealed his bad deeds
		
00:15:57 --> 00:16:00
			and exposed and disclosed his his good deeds.
		
00:16:00 --> 00:16:04
			Somehow people found out. And the and and
		
00:16:04 --> 00:16:06
			this is very important to think that whenever
		
00:16:06 --> 00:16:08
			someone says something bad about you, you should,
		
00:16:08 --> 00:16:10
			and we covered this last
		
00:16:10 --> 00:16:12
			last term as well. It's a very
		
00:16:13 --> 00:16:15
			powerful thought to have in your mind
		
00:16:15 --> 00:16:18
			to to remember that if somebody says something
		
00:16:18 --> 00:16:19
			bad about you, not to get overly,
		
00:16:20 --> 00:16:22
			concerned and go into depression over it, is
		
00:16:22 --> 00:16:24
			that because you can easily say that, look,
		
00:16:24 --> 00:16:25
			Allah
		
00:16:26 --> 00:16:28
			has yes. That he's disclosed that this person
		
00:16:28 --> 00:16:29
			is disclosing
		
00:16:30 --> 00:16:32
			one thing about me, but there are lots
		
00:16:32 --> 00:16:33
			of things that they don't know about me,
		
00:16:33 --> 00:16:35
			which if they knew, it would have been
		
00:16:35 --> 00:16:37
			much worse. It could have been much worse.
		
00:16:37 --> 00:16:38
			So Allah is
		
00:16:39 --> 00:16:41
			still covering me. Allah is still shielding
		
00:16:41 --> 00:16:42
			me from disgrace.
		
00:16:43 --> 00:16:43
			So
		
00:16:44 --> 00:16:46
			and in this case, he's you can take
		
00:16:46 --> 00:16:46
			that as,
		
00:16:47 --> 00:16:49
			as evidence in that this person that Allah
		
00:16:50 --> 00:16:52
			has caused something to be disclosed
		
00:16:53 --> 00:16:55
			and that he may do that also on
		
00:16:55 --> 00:16:56
			the day of judgment. That the Allah treats
		
00:16:56 --> 00:16:58
			treated me like this in the dunya and
		
00:16:58 --> 00:17:00
			he will do so. So for that,
		
00:17:00 --> 00:17:03
			you can have joy in the heart.
		
00:17:03 --> 00:17:06
			And then the third reason for joy can
		
00:17:06 --> 00:17:08
			be where people are inclined towards
		
00:17:09 --> 00:17:11
			emulating that, they they will then
		
00:17:11 --> 00:17:12
			emulate
		
00:17:12 --> 00:17:14
			what you have done,
		
00:17:15 --> 00:17:17
			by by finding out what you have done.
		
00:17:17 --> 00:17:19
			Not that you went out and show, but
		
00:17:19 --> 00:17:20
			people found out, and then they will they
		
00:17:20 --> 00:17:23
			will follow you. In other words, there is
		
00:17:23 --> 00:17:25
			you will receive multiple rewards
		
00:17:25 --> 00:17:27
			for setting a good example
		
00:17:27 --> 00:17:29
			and which is, of course, not blameworthy.
		
00:17:30 --> 00:17:31
			So setting good examples,
		
00:17:32 --> 00:17:33
			you are doing it for Allah, but then
		
00:17:33 --> 00:17:36
			people follow you in doing it then for
		
00:17:36 --> 00:17:36
			that
		
00:17:37 --> 00:17:39
			a joy in the heart is not blameworthy.
		
00:17:40 --> 00:17:41
			And the 4th reason
		
00:17:42 --> 00:17:43
			for joy,
		
00:17:44 --> 00:17:46
			could be in knowing that the believers
		
00:17:47 --> 00:17:49
			are lovers of good deeds. They are the
		
00:17:49 --> 00:17:50
			people of faith.
		
00:17:51 --> 00:17:53
			The people of faith excuse me.
		
00:17:55 --> 00:17:57
			Yeah. The people of faith
		
00:17:58 --> 00:17:58
			are
		
00:17:59 --> 00:17:59
			Ahl il Iman.
		
00:18:01 --> 00:18:02
			So instead of
		
00:18:06 --> 00:18:06
			instead
		
00:18:07 --> 00:18:07
			of,
		
00:18:08 --> 00:18:10
			instead of finding fault or becoming jealous
		
00:18:11 --> 00:18:12
			of your action,
		
00:18:12 --> 00:18:15
			the they have valued it and they have,
		
00:18:15 --> 00:18:18
			and and that is proof of sound iman,
		
00:18:18 --> 00:18:19
			and for that, there should be joy in
		
00:18:19 --> 00:18:21
			the heart. However,
		
00:18:22 --> 00:18:25
			this one is is particularly difficult. And imam,
		
00:18:25 --> 00:18:27
			Murtaza Zubaydi Zubaydi,
		
00:18:28 --> 00:18:29
			the the the the great,
		
00:18:30 --> 00:18:33
			scholar who wrote a, an extensive commentary, a
		
00:18:33 --> 00:18:35
			10 volume commentary
		
00:18:35 --> 00:18:36
			on
		
00:18:36 --> 00:18:39
			on this book, imam Kazari's book. He said
		
00:18:39 --> 00:18:40
			in,
		
00:18:40 --> 00:18:42
			in particular about this point about this point,
		
00:18:42 --> 00:18:44
			he said he said that
		
00:18:57 --> 00:18:58
			That this person that
		
00:18:59 --> 00:19:00
			in this area,
		
00:19:02 --> 00:19:05
			Shaitan has a lot of tweets, and it's
		
00:19:05 --> 00:19:06
			interesting you're using the word.
		
00:19:07 --> 00:19:08
			In modern Arabic,
		
00:19:10 --> 00:19:12
			means to means to to tweet, but it's
		
00:19:12 --> 00:19:14
			Shaitan has tweets
		
00:19:14 --> 00:19:16
			and tweets and tell me sad tricks, which
		
00:19:16 --> 00:19:18
			is he's constantly whispering,
		
00:19:19 --> 00:19:21
			the the the
		
00:19:22 --> 00:19:22
			the
		
00:19:23 --> 00:19:24
			whispers the the tweeting
		
00:19:25 --> 00:19:27
			of of the bird, tweeting of of the
		
00:19:27 --> 00:19:28
			sparrow.
		
00:19:28 --> 00:19:30
			Well, in Arabic, that is known as
		
00:19:32 --> 00:19:32
			or
		
00:19:33 --> 00:19:36
			when it it it keeps repeating repeating itself.
		
00:19:37 --> 00:19:39
			That it it in this,
		
00:19:39 --> 00:19:41
			4th category,
		
00:19:41 --> 00:19:43
			it's dangerous because he said it's
		
00:19:46 --> 00:19:47
			that people
		
00:19:47 --> 00:19:50
			might think that this that they are having
		
00:19:50 --> 00:19:50
			good,
		
00:19:51 --> 00:19:53
			they have their hustle done, they're having good
		
00:19:53 --> 00:19:56
			opinion of Muslims but it is it's a
		
00:19:56 --> 00:19:57
			disguised
		
00:19:57 --> 00:19:59
			form of riya so we should be careful
		
00:19:59 --> 00:20:00
			about this one.
		
00:20:02 --> 00:20:04
			As for the joy in the heart that
		
00:20:04 --> 00:20:05
			is despicable,
		
00:20:06 --> 00:20:08
			it is, of course, the one with simulations
		
00:20:09 --> 00:20:12
			and predictions and expectations of position in the
		
00:20:12 --> 00:20:14
			heart of of others. We're we're aiming to
		
00:20:14 --> 00:20:16
			have position
		
00:20:16 --> 00:20:18
			and and the in that is the
		
00:20:19 --> 00:20:19
			that
		
00:20:20 --> 00:20:21
			we are trying to avoid and the one
		
00:20:21 --> 00:20:23
			that we are being warned about.
		
00:20:24 --> 00:20:26
			Now the, as I said, the core topic
		
00:20:26 --> 00:20:27
			of this course is Ikhlas,
		
00:20:28 --> 00:20:28
			and
		
00:20:29 --> 00:20:30
			the prophet
		
00:20:31 --> 00:20:31
			was
		
00:20:32 --> 00:20:35
			more worried about the Ikhlas of his ummah
		
00:20:35 --> 00:20:36
			than he was worried about the coming of
		
00:20:36 --> 00:20:39
			Dajjal, about the coming of the antichrist.
		
00:20:40 --> 00:20:40
			Because
		
00:20:41 --> 00:20:43
			every prophet that came warned their
		
00:20:44 --> 00:20:46
			people about the coming of the Antichrist, about
		
00:20:46 --> 00:20:47
			the coming of Dajjal.
		
00:20:47 --> 00:20:48
			And
		
00:20:48 --> 00:20:51
			when it came to to Dajjal, the comparison
		
00:20:51 --> 00:20:52
			with Dajjal and this problem,
		
00:20:53 --> 00:20:55
			the problem of Ria, the problem of the
		
00:20:55 --> 00:20:58
			hidden shit, the problem of show, and
		
00:20:58 --> 00:20:59
			doing good and
		
00:21:00 --> 00:21:02
			ostensibly for for Allah, but then showing it
		
00:21:02 --> 00:21:03
			to people,
		
00:21:03 --> 00:21:05
			then that he said that this is my
		
00:21:06 --> 00:21:08
			I'm more worried about this than than I
		
00:21:08 --> 00:21:10
			am worried about the jal for you. So
		
00:21:10 --> 00:21:13
			and we also know that this is the
		
00:21:13 --> 00:21:14
			opening scene. The opening scene on the day
		
00:21:14 --> 00:21:15
			of judgement
		
00:21:15 --> 00:21:16
			will be
		
00:21:16 --> 00:21:17
			public humiliation
		
00:21:18 --> 00:21:19
			of 3
		
00:21:20 --> 00:21:21
			grand failures.
		
00:21:21 --> 00:21:23
			The failure of the scholar, the failure of
		
00:21:23 --> 00:21:25
			the martyr and the failure of the of
		
00:21:25 --> 00:21:27
			the generous person, the philanthropists.
		
00:21:28 --> 00:21:29
			The philanthropists will will be told that you
		
00:21:29 --> 00:21:31
			give all these wealth, all this so the
		
00:21:31 --> 00:21:33
			people can say that, oh, you are very
		
00:21:33 --> 00:21:35
			kind and so would the scholar be told
		
00:21:35 --> 00:21:36
			that, look,
		
00:21:37 --> 00:21:38
			you you wanted people to say, oh, you're
		
00:21:38 --> 00:21:40
			very knowledgeable, and it was said, so there's
		
00:21:40 --> 00:21:42
			nothing for you here. And so the motto
		
00:21:42 --> 00:21:44
			as well will will be told that you
		
00:21:44 --> 00:21:45
			are,
		
00:21:45 --> 00:21:48
			you are keen to become to be known
		
00:21:48 --> 00:21:48
			as courageous.
		
00:21:49 --> 00:21:52
			So this is of utmost importance.
		
00:21:53 --> 00:21:54
			Now
		
00:21:54 --> 00:21:57
			as you have seen, the focus so far
		
00:21:58 --> 00:22:01
			have predominantly be on Ria without addressing
		
00:22:01 --> 00:22:02
			the chapters on Ikhlas
		
00:22:03 --> 00:22:05
			specifically. And then there's a reason for that,
		
00:22:05 --> 00:22:07
			which is that in fact, there are two
		
00:22:07 --> 00:22:07
			reasons,
		
00:22:08 --> 00:22:09
			why I've chosen
		
00:22:09 --> 00:22:13
			to start this discussion from the chapter of
		
00:22:13 --> 00:22:13
			riya.
		
00:22:14 --> 00:22:15
			1st is that,
		
00:22:17 --> 00:22:18
			that this is a fundamental
		
00:22:19 --> 00:22:22
			formula for treating, for creating Ikhlas,
		
00:22:23 --> 00:22:25
			is that if you treat riya, if you
		
00:22:25 --> 00:22:28
			treat the urge to show off, then you
		
00:22:28 --> 00:22:30
			will the result of it, the treatment
		
00:22:30 --> 00:22:31
			the the
		
00:22:31 --> 00:22:34
			the successful treatment of ria results in Ikhlas.
		
00:22:35 --> 00:22:36
			And so
		
00:22:36 --> 00:22:38
			that's a general principle,
		
00:22:39 --> 00:22:39
			in this
		
00:22:41 --> 00:22:42
			process.
		
00:22:44 --> 00:22:46
			So if you if you eradicate ria from
		
00:22:46 --> 00:22:49
			your heart, then will flourish. The second reason
		
00:22:49 --> 00:22:52
			is specific to us living here, living now,
		
00:22:52 --> 00:22:54
			here in the 21st century.
		
00:22:55 --> 00:22:58
			And is in that we are living in
		
00:22:58 --> 00:23:00
			a hyper rheas society.
		
00:23:02 --> 00:23:02
			Today,
		
00:23:03 --> 00:23:03
			the
		
00:23:03 --> 00:23:05
			my my plan, of course, is to
		
00:23:07 --> 00:23:09
			talk about the the treatment of the disease.
		
00:23:10 --> 00:23:11
			But before I do so, I want us
		
00:23:11 --> 00:23:13
			to reflect again on the nature of the
		
00:23:13 --> 00:23:16
			times in which we live and in particular
		
00:23:16 --> 00:23:17
			to refresh our minds with some of the
		
00:23:17 --> 00:23:20
			discussions we've had last term. The discussion about
		
00:23:20 --> 00:23:22
			the way cultural norms and practices
		
00:23:23 --> 00:23:24
			spread in society.
		
00:23:25 --> 00:23:26
			We tend to
		
00:23:27 --> 00:23:27
			adopt
		
00:23:28 --> 00:23:30
			elements of the culture in which we live
		
00:23:31 --> 00:23:33
			through a, an automatic process,
		
00:23:34 --> 00:23:36
			a process akin to, as I said before,
		
00:23:36 --> 00:23:39
			osmosis. It's it's an osmotic process.
		
00:23:39 --> 00:23:42
			And in previous times when people wanted to
		
00:23:42 --> 00:23:43
			show off,
		
00:23:44 --> 00:23:46
			for instance, they want to show off their
		
00:23:46 --> 00:23:47
			possessions or their skills
		
00:23:48 --> 00:23:50
			or something that they can do, their deeds,
		
00:23:50 --> 00:23:53
			then they would have to actively go out
		
00:23:53 --> 00:23:54
			and seek
		
00:23:54 --> 00:23:57
			proximities to people in order to facilitate the
		
00:23:57 --> 00:23:57
			viewing.
		
00:23:58 --> 00:24:00
			You you would have to physically be in
		
00:24:00 --> 00:24:02
			a place where people can see you.
		
00:24:02 --> 00:24:03
			And
		
00:24:03 --> 00:24:06
			the other point is that showing off was
		
00:24:06 --> 00:24:06
			also something
		
00:24:07 --> 00:24:10
			that society by and large looked down upon.
		
00:24:10 --> 00:24:11
			It was not seen as something that was
		
00:24:11 --> 00:24:12
			praiseworthy.
		
00:24:13 --> 00:24:15
			The word itself show off was coined to
		
00:24:15 --> 00:24:16
			describe this kind of
		
00:24:17 --> 00:24:18
			behavior as undesirable.
		
00:24:19 --> 00:24:21
			But in our media,
		
00:24:22 --> 00:24:23
			social media society
		
00:24:23 --> 00:24:24
			today,
		
00:24:25 --> 00:24:26
			it has become not only,
		
00:24:27 --> 00:24:30
			extremely easy to put yourself, the proximities are
		
00:24:30 --> 00:24:32
			very easy to find,
		
00:24:32 --> 00:24:34
			and we can put our possessions and our
		
00:24:34 --> 00:24:35
			actions and our display
		
00:24:36 --> 00:24:38
			on display very easily. We do not have
		
00:24:38 --> 00:24:40
			to go out of our way to find
		
00:24:40 --> 00:24:41
			proximity to people
		
00:24:42 --> 00:24:43
			so that they can see what we are
		
00:24:43 --> 00:24:44
			showing.
		
00:24:45 --> 00:24:46
			So that and also
		
00:24:47 --> 00:24:49
			if to show off,
		
00:24:49 --> 00:24:52
			to put ourselves on display and to show
		
00:24:52 --> 00:24:53
			off has become culturally acceptable
		
00:24:54 --> 00:24:56
			and desirable to put everything on
		
00:24:56 --> 00:25:00
			on on on show. So concept of showing
		
00:25:00 --> 00:25:00
			is
		
00:25:01 --> 00:25:03
			an in in in an ostentatious
		
00:25:03 --> 00:25:05
			manner, but something that was
		
00:25:06 --> 00:25:07
			that the English language,
		
00:25:08 --> 00:25:09
			hold holds
		
00:25:10 --> 00:25:11
			as unseemly.
		
00:25:11 --> 00:25:12
			It's an unseemly thing
		
00:25:13 --> 00:25:14
			inappropriate
		
00:25:14 --> 00:25:16
			for for your character if,
		
00:25:16 --> 00:25:19
			a character of the individual. The word show,
		
00:25:19 --> 00:25:22
			of course, still has some negative connotations when
		
00:25:22 --> 00:25:24
			attached to the word off. If you say
		
00:25:24 --> 00:25:26
			show off, there is an a a negative
		
00:25:26 --> 00:25:27
			connotation.
		
00:25:27 --> 00:25:28
			But if you if I when I use
		
00:25:28 --> 00:25:31
			the word ostentation, people have to scratch their
		
00:25:31 --> 00:25:32
			head what do you actually mean. If you
		
00:25:32 --> 00:25:35
			say, you know, ostentatious manner, the the the
		
00:25:35 --> 00:25:37
			frequency of the usage of that in English
		
00:25:37 --> 00:25:39
			is very low. People don't get it straight
		
00:25:39 --> 00:25:41
			away. You have to be you you you
		
00:25:41 --> 00:25:42
			have to be,
		
00:25:43 --> 00:25:44
			educated. You have to be schooled on it.
		
00:25:45 --> 00:25:45
			Now
		
00:25:46 --> 00:25:48
			and the problem is that the word show
		
00:25:48 --> 00:25:49
			to describe,
		
00:25:50 --> 00:25:51
			is used generally,
		
00:25:52 --> 00:25:53
			it has been used,
		
00:25:53 --> 00:25:55
			in recent past to describe
		
00:25:56 --> 00:25:57
			plays and movies
		
00:25:58 --> 00:25:59
			and displays,
		
00:25:59 --> 00:26:01
			and this has undermined,
		
00:26:01 --> 00:26:04
			much of the negative connotation in the word.
		
00:26:05 --> 00:26:05
			As
		
00:26:06 --> 00:26:09
			shows and plays become items of great attention
		
00:26:09 --> 00:26:10
			of the masses,
		
00:26:10 --> 00:26:12
			the concept of showing off as being something
		
00:26:12 --> 00:26:14
			inconsistent with good character
		
00:26:15 --> 00:26:16
			has gradually being eroded.
		
00:26:17 --> 00:26:18
			Now this change
		
00:26:19 --> 00:26:22
			has a knock on effect on life in
		
00:26:22 --> 00:26:23
			the modern world
		
00:26:24 --> 00:26:26
			in a vast way from the fashion industry,
		
00:26:28 --> 00:26:31
			to the emergence of the attention economy,
		
00:26:31 --> 00:26:34
			from social media tech to selfie proliferation,
		
00:26:35 --> 00:26:38
			where 80% of the pictures on social media
		
00:26:38 --> 00:26:39
			today are actually selfies.
		
00:26:40 --> 00:26:41
			Even the architecture
		
00:26:42 --> 00:26:43
			in which we,
		
00:26:44 --> 00:26:45
			we we,
		
00:26:46 --> 00:26:48
			have today and the focus of the beautification
		
00:26:49 --> 00:26:50
			is primarily on
		
00:26:50 --> 00:26:51
			on the outside.
		
00:26:52 --> 00:26:54
			Before it used to be in the way
		
00:26:54 --> 00:26:54
			peep
		
00:26:55 --> 00:26:56
			if you go to some of the old
		
00:26:56 --> 00:26:57
			structures,
		
00:26:57 --> 00:27:00
			for example, in in Morocco, you'll see that
		
00:27:00 --> 00:27:01
			the outside of the buildings are all plain.
		
00:27:01 --> 00:27:03
			But when you go in, you get a
		
00:27:03 --> 00:27:04
			blast of color and,
		
00:27:05 --> 00:27:07
			and beauty from in on inside because you're
		
00:27:07 --> 00:27:08
			not you you do not want
		
00:27:09 --> 00:27:12
			to make your neighbors feel deprived.
		
00:27:12 --> 00:27:14
			So you keep your the beauty of your
		
00:27:14 --> 00:27:15
			buildings and everything inside.
		
00:27:16 --> 00:27:19
			Nowadays, everything is turned upside down, inside out.
		
00:27:19 --> 00:27:22
			Buildings are left grutty and despicable on the
		
00:27:22 --> 00:27:22
			inside
		
00:27:23 --> 00:27:25
			as long as they're covered with shiny attractive,
		
00:27:25 --> 00:27:27
			cladding or some sort of,
		
00:27:28 --> 00:27:30
			material to make it to make it shine,
		
00:27:30 --> 00:27:31
			to make it glitter.
		
00:27:32 --> 00:27:34
			Now why am I telling you this?
		
00:27:34 --> 00:27:36
			The reason is to recognize
		
00:27:36 --> 00:27:38
			again, to recognize that when it comes to
		
00:27:38 --> 00:27:39
			Ria,
		
00:27:40 --> 00:27:41
			we in the 21st century
		
00:27:42 --> 00:27:44
			are living in a hyper
		
00:27:44 --> 00:27:47
			Ria society like no other society before.
		
00:27:47 --> 00:27:50
			And as members of this society, we suffer
		
00:27:50 --> 00:27:51
			knowingly
		
00:27:51 --> 00:27:52
			or unknowingly
		
00:27:52 --> 00:27:54
			the influences of these trends
		
00:27:54 --> 00:27:57
			in that osmotic process of cultural
		
00:27:58 --> 00:27:58
			inculcation
		
00:27:59 --> 00:28:01
			where we talked about earlier, the the the
		
00:28:01 --> 00:28:04
			that process of of things seeping in like
		
00:28:04 --> 00:28:04
			that,
		
00:28:04 --> 00:28:08
			where the historic and natural inhibitions to show
		
00:28:08 --> 00:28:10
			off are fading have faded.
		
00:28:10 --> 00:28:12
			Now despite the spiraling
		
00:28:12 --> 00:28:15
			statistics and the other problem, this is it
		
00:28:15 --> 00:28:18
			it it, of course, develops a problem for
		
00:28:18 --> 00:28:20
			believers in in the fact that you are
		
00:28:20 --> 00:28:22
			you you can end up corrupting your deen.
		
00:28:22 --> 00:28:25
			But for people in general, the spiraling the
		
00:28:25 --> 00:28:26
			the
		
00:28:26 --> 00:28:29
			the consequences of it, the negative consequences of,
		
00:28:29 --> 00:28:30
			spiraling
		
00:28:31 --> 00:28:32
			statistics of anxiety, depression,
		
00:28:33 --> 00:28:34
			melancholy, suicide,
		
00:28:35 --> 00:28:37
			are direct results of these trends where once
		
00:28:37 --> 00:28:39
			people used to be ashamed of showing off,
		
00:28:39 --> 00:28:40
			nowadays,
		
00:28:40 --> 00:28:44
			showing off is globally regard or regarded as
		
00:28:44 --> 00:28:46
			acceptable behavior. You know, a few days ago
		
00:28:46 --> 00:28:47
			on Sunday,
		
00:28:47 --> 00:28:48
			I was,
		
00:28:48 --> 00:28:50
			there there was a woman,
		
00:28:51 --> 00:28:53
			who crashed into an icy river. A river
		
00:28:53 --> 00:28:57
			that broken. She was the car was sinking
		
00:28:57 --> 00:28:58
			into the river, and she stood on top
		
00:28:58 --> 00:28:59
			of the car.
		
00:28:59 --> 00:29:01
			And while it was sinking and and the
		
00:29:01 --> 00:29:03
			rescuers were hustling to get her or were
		
00:29:03 --> 00:29:06
			racing to save her, she stood up and
		
00:29:06 --> 00:29:07
			took a selfie of herself.
		
00:29:08 --> 00:29:10
			And that that all that's all she thought
		
00:29:10 --> 00:29:12
			she could do at that time was to
		
00:29:12 --> 00:29:13
			take a selfie. That so that's
		
00:29:14 --> 00:29:15
			so that she can show show it to
		
00:29:15 --> 00:29:17
			people. Every year now we have, like, hundreds
		
00:29:17 --> 00:29:20
			of people are dying while taking selfies.
		
00:29:21 --> 00:29:24
			These trends have consequences for everyone. We even
		
00:29:24 --> 00:29:25
			if we are religious,
		
00:29:26 --> 00:29:28
			or for it has consequences for party and
		
00:29:28 --> 00:29:29
			our religiosity.
		
00:29:30 --> 00:29:31
			We we
		
00:29:32 --> 00:29:33
			we will also feel
		
00:29:34 --> 00:29:36
			the strong need somehow to show because we
		
00:29:36 --> 00:29:38
			are members of the society, and it's it's
		
00:29:38 --> 00:29:40
			it it it has, as I said, this
		
00:29:40 --> 00:29:41
			osmotic pros osmotic,
		
00:29:42 --> 00:29:43
			process,
		
00:29:44 --> 00:29:47
			fill it it invades and causes to feel
		
00:29:47 --> 00:29:49
			that, yes, everybody is showing so I should
		
00:29:49 --> 00:29:52
			show something. Everybody says something I should show.
		
00:29:52 --> 00:29:53
			I should show something.
		
00:29:54 --> 00:29:56
			So we put our our Ibadah, we put
		
00:29:56 --> 00:29:58
			our acts of worship on this place. And
		
00:29:58 --> 00:30:00
			so in many ways, we are in greater
		
00:30:00 --> 00:30:02
			need for the cures of this disease
		
00:30:02 --> 00:30:04
			than those who have lived on the earth
		
00:30:04 --> 00:30:06
			before us. And therefore,
		
00:30:06 --> 00:30:10
			we should feel a greater sense of urgency
		
00:30:10 --> 00:30:12
			to deal with it. And it is with
		
00:30:12 --> 00:30:15
			this concern, this sense of concern, that I
		
00:30:15 --> 00:30:17
			want us to approach this chapter,
		
00:30:17 --> 00:30:18
			similar,
		
00:30:19 --> 00:30:21
			to the treatment of cancer. It's that, you
		
00:30:21 --> 00:30:24
			you know, first, it when you are treating
		
00:30:24 --> 00:30:24
			a disease,
		
00:30:25 --> 00:30:25
			like cancer,
		
00:30:26 --> 00:30:27
			there's a
		
00:30:27 --> 00:30:29
			there are there are 2 stages. 1st is
		
00:30:29 --> 00:30:30
			the,
		
00:30:31 --> 00:30:34
			the surgery and then the ongoing medication, treating
		
00:30:34 --> 00:30:35
			disease. And so I want to read to
		
00:30:35 --> 00:30:37
			you now that that chapter we will start
		
00:30:37 --> 00:30:38
			this today.
		
00:31:02 --> 00:31:05
			That the exposition of the treatment of riyyah
		
00:31:06 --> 00:31:07
			and the way of
		
00:31:08 --> 00:31:08
			medicating
		
00:31:09 --> 00:31:11
			the heart, of treating the heart in it.
		
00:31:15 --> 00:31:17
			After that you have learned from what has
		
00:31:17 --> 00:31:18
			proceeded
		
00:31:18 --> 00:31:18
			that
		
00:31:19 --> 00:31:22
			ria, this showing off, destroys your actions. It
		
00:31:22 --> 00:31:23
			it causes it to be
		
00:31:24 --> 00:31:25
			to be completely
		
00:31:27 --> 00:31:28
			rendered
		
00:31:28 --> 00:31:29
			rendered null and void.
		
00:31:33 --> 00:31:35
			And above that, it it is a reason
		
00:31:35 --> 00:31:36
			for
		
00:31:36 --> 00:31:38
			Allah to be displeased with you. And what
		
00:31:38 --> 00:31:40
			greater tragedy can that be?
		
00:31:43 --> 00:31:45
			And it is one of the great calamities,
		
00:31:45 --> 00:31:46
			one of the great destroyers
		
00:31:55 --> 00:31:56
			And
		
00:31:57 --> 00:31:58
			anything with such description
		
00:31:59 --> 00:32:02
			should should it it should deserve
		
00:32:02 --> 00:32:05
			a serious attempt to removing to the removal
		
00:32:05 --> 00:32:06
			of it.
		
00:32:10 --> 00:32:11
			Even if it requires
		
00:32:13 --> 00:32:14
			struggle and
		
00:32:15 --> 00:32:16
			the bearing of difficulty.
		
00:32:21 --> 00:32:22
			That there is no
		
00:32:23 --> 00:32:25
			treatment except that there is bitter pills to
		
00:32:25 --> 00:32:27
			be drank. You have to the it,
		
00:32:27 --> 00:32:29
			take things that are that that
		
00:32:30 --> 00:32:31
			are
		
00:32:32 --> 00:32:32
			undesirable.
		
00:32:33 --> 00:32:34
			And
		
00:32:35 --> 00:32:37
			this is a this is a struggle
		
00:32:37 --> 00:32:40
			that everyone, all everyone is is,
		
00:32:41 --> 00:32:42
			is in need of it. And then he
		
00:32:42 --> 00:32:45
			gives an example about a child that when
		
00:32:45 --> 00:32:47
			a child is is young, he sees he
		
00:32:47 --> 00:32:48
			sees behavior that, you know, you can have
		
00:32:48 --> 00:32:50
			a tantrum and then you get what you
		
00:32:50 --> 00:32:51
			want and you can show off and you
		
00:32:51 --> 00:32:53
			can do you can behave in a certain
		
00:32:53 --> 00:32:54
			way. But then when you reach to a
		
00:32:54 --> 00:32:57
			certain level of certain level of of understanding,
		
00:32:57 --> 00:32:59
			then you have to abandon that those sorts
		
00:32:59 --> 00:33:01
			of behaviors and change. So and
		
00:33:02 --> 00:33:04
			and and and that requires effort to to
		
00:33:04 --> 00:33:06
			to pull away from that. If you if
		
00:33:06 --> 00:33:08
			you start be if you continue to behave
		
00:33:08 --> 00:33:09
			like you're still throwing tantrums or
		
00:33:11 --> 00:33:11
			or or or or or behaving in a
		
00:33:11 --> 00:33:14
			certain way to to get things, then society
		
00:33:14 --> 00:33:17
			will not accept that. So he's saying that,
		
00:33:17 --> 00:33:17
			look,
		
00:33:20 --> 00:33:22
			that there are 2 stay 2 stations
		
00:33:23 --> 00:33:24
			in the treatment of rhea.
		
00:33:32 --> 00:33:34
			That the first stage the first
		
00:33:35 --> 00:33:36
			stage is that
		
00:33:37 --> 00:33:38
			is cutting. Cut
		
00:33:39 --> 00:33:41
			is cutting the veins, cutting the cutting the
		
00:33:41 --> 00:33:42
			the roots of it
		
00:33:43 --> 00:33:45
			from which the branches sprout.
		
00:33:45 --> 00:33:47
			That's the first stage.
		
00:33:51 --> 00:33:54
			Is the eradicating of of of things that
		
00:33:54 --> 00:33:55
			come that that
		
00:33:56 --> 00:33:59
			things that that sprout from it as they
		
00:33:59 --> 00:34:01
			do, as they come, as they as they,
		
00:34:01 --> 00:34:03
			as as they come to life
		
00:34:03 --> 00:34:04
			in the mind.
		
00:34:05 --> 00:34:07
			So, InshaAllah, I think we'll have time to
		
00:34:07 --> 00:34:08
			do the first stage today.
		
00:34:14 --> 00:34:16
			The first stage is which is the cutting
		
00:34:16 --> 00:34:18
			of the roots of it and uprooting
		
00:34:18 --> 00:34:19
			of
		
00:34:19 --> 00:34:20
			its veins
		
00:34:20 --> 00:34:21
			through which it grows.
		
00:34:26 --> 00:34:29
			And its foundation its foundation, it's it's the
		
00:34:29 --> 00:34:31
			hustle, the root of it is is that
		
00:34:31 --> 00:34:33
			it is love of station
		
00:34:34 --> 00:34:35
			and position.
		
00:34:36 --> 00:34:37
			Is the station and position.
		
00:34:42 --> 00:34:44
			And if you were to study this and
		
00:34:45 --> 00:34:46
			delineate it, you will you will see that
		
00:34:46 --> 00:34:48
			it's that it it can be
		
00:34:50 --> 00:34:51
			distilled down to 3 things.
		
00:34:52 --> 00:34:55
			3 things. Well, here, 3 three three sources.
		
00:34:55 --> 00:34:56
			Well, here,
		
00:35:00 --> 00:35:02
			that which is love
		
00:35:02 --> 00:35:03
			of
		
00:35:03 --> 00:35:04
			praise.
		
00:35:05 --> 00:35:06
			The second is
		
00:35:07 --> 00:35:08
			madam Mati. And
		
00:35:09 --> 00:35:10
			it's it's the
		
00:35:10 --> 00:35:13
			escape. It's the avoidance of criticisms. The avoidance
		
00:35:14 --> 00:35:15
			of people
		
00:35:16 --> 00:35:18
			speaking bad about you. And the third
		
00:35:22 --> 00:35:24
			was and it is covetousness of for what
		
00:35:24 --> 00:35:26
			is what other peoples
		
00:35:26 --> 00:35:28
			possess, for the possessions of others.
		
00:35:31 --> 00:35:31
			Covetousness
		
00:35:32 --> 00:35:34
			to want what other people have.
		
00:35:34 --> 00:35:35
			Now
		
00:35:35 --> 00:35:38
			so and in regard to this, he gives,
		
00:35:39 --> 00:35:41
			references to the Hadith where Surah Sallallahu Alaihi
		
00:35:41 --> 00:35:42
			Wasallam
		
00:35:43 --> 00:35:45
			emphasized to the Sahaba that your intention has
		
00:35:45 --> 00:35:47
			to be clear. Whatever you intend, that is
		
00:35:47 --> 00:35:48
			what you will get on the day of
		
00:35:48 --> 00:35:48
			judgment.
		
00:35:49 --> 00:35:50
			And there are several questions called,
		
00:35:51 --> 00:35:52
			okay. I'll read this one.
		
00:35:58 --> 00:35:59
			That whoever whoever
		
00:36:00 --> 00:36:02
			goes into battle and fights and he all
		
00:36:02 --> 00:36:04
			he wants is a rope that the the
		
00:36:04 --> 00:36:06
			the the type of a headband,
		
00:36:06 --> 00:36:08
			then he will get that. That's all he
		
00:36:08 --> 00:36:08
			will get.
		
00:36:09 --> 00:36:10
			Yes.
		
00:36:10 --> 00:36:12
			Yeah. So, and
		
00:36:13 --> 00:36:14
			who's
		
00:36:14 --> 00:36:16
			saying that, you know, person may go into
		
00:36:16 --> 00:36:18
			battle and come back with just
		
00:36:19 --> 00:36:20
			the silver on his saddle,
		
00:36:21 --> 00:36:23
			because that's what he he aimed for.
		
00:36:34 --> 00:36:36
			That these three things that we mentioned,
		
00:36:43 --> 00:36:46
			that the things these three things, the love
		
00:36:46 --> 00:36:48
			of praise, the fear of criticism,
		
00:36:48 --> 00:36:49
			and
		
00:36:49 --> 00:36:49
			the,
		
00:36:50 --> 00:36:52
			the yearning for what for the possessions of
		
00:36:52 --> 00:36:54
			what other people have for for for stuff
		
00:36:54 --> 00:36:55
			that people have.
		
00:36:58 --> 00:37:01
			So these three things is in essence what
		
00:37:01 --> 00:37:04
			motivates the the the governs the Morai, the
		
00:37:04 --> 00:37:05
			person who is involved in showing off.
		
00:37:07 --> 00:37:08
			And its treatment is
		
00:37:12 --> 00:37:13
			it is what we have mentioned,
		
00:37:13 --> 00:37:15
			in in a summarized version
		
00:37:15 --> 00:37:16
			in the in
		
00:37:17 --> 00:37:18
			the in the beginning of the book.
		
00:37:21 --> 00:37:23
			But here we are here we are going
		
00:37:23 --> 00:37:25
			to delineate what is in regard to Ria
		
00:37:25 --> 00:37:27
			specifically and in in showing off.
		
00:37:36 --> 00:37:38
			That it is there is it's no doubt
		
00:37:38 --> 00:37:39
			that the person will,
		
00:37:40 --> 00:37:42
			be inclined towards things that are,
		
00:37:43 --> 00:37:45
			that he thinks things that he thinks
		
00:37:46 --> 00:37:48
			are good for him that are beneficial for
		
00:37:48 --> 00:37:50
			him or are pleasurable for him
		
00:37:53 --> 00:37:55
			either these things will be such
		
00:37:55 --> 00:37:57
			immediately or eventually
		
00:38:06 --> 00:38:08
			that if he knows that something is
		
00:38:09 --> 00:38:10
			pleasurable and beneficial
		
00:38:11 --> 00:38:13
			in the short term but but harmful in
		
00:38:13 --> 00:38:16
			the long term then it is easier for
		
00:38:16 --> 00:38:16
			him
		
00:38:17 --> 00:38:19
			to remove himself from that to cut himself
		
00:38:19 --> 00:38:20
			off from from from that pursuance
		
00:38:21 --> 00:38:22
			from pursuing
		
00:38:22 --> 00:38:24
			that he will to to to fight it
		
00:38:24 --> 00:38:25
			it's easy
		
00:38:25 --> 00:38:27
			And he gives an example. He says,
		
00:38:36 --> 00:38:38
			that the one who then
		
00:38:39 --> 00:38:41
			knows that he he's he's discovered that the
		
00:38:41 --> 00:38:42
			the honey is tasty.
		
00:38:48 --> 00:38:51
			But if he's then told that this honey,
		
00:38:51 --> 00:38:52
			yes, it's tasty, but it has some poison
		
00:38:52 --> 00:38:55
			in it, then he will remove himself from
		
00:38:55 --> 00:38:55
			it.
		
00:38:56 --> 00:38:58
			And this example you keep this example in
		
00:38:58 --> 00:38:59
			mind because some things can be
		
00:39:00 --> 00:39:02
			most of the things, this joy, this short
		
00:39:02 --> 00:39:05
			term joy that we're getting from Ria, from
		
00:39:05 --> 00:39:07
			showing off, is actually hidden. It has it
		
00:39:07 --> 00:39:08
			has the
		
00:39:09 --> 00:39:09
			the
		
00:39:10 --> 00:39:10
			concealed,
		
00:39:11 --> 00:39:12
			poison in it. So
		
00:39:18 --> 00:39:19
			and and so it is and and this
		
00:39:19 --> 00:39:22
			is how you cut the roots of this
		
00:39:22 --> 00:39:24
			is by learning and becoming
		
00:39:24 --> 00:39:26
			bringing to the presence of the mind
		
00:39:27 --> 00:39:28
			the
		
00:39:28 --> 00:39:31
			danger of it, the danger that the the
		
00:39:31 --> 00:39:33
			the the harm that is there.
		
00:39:35 --> 00:39:37
			And as long as he's
		
00:39:38 --> 00:39:40
			conscious of the harm of Riya
		
00:39:43 --> 00:39:45
			and what and and what he loses
		
00:39:45 --> 00:39:46
			from
		
00:39:46 --> 00:39:48
			in terms of of,
		
00:39:48 --> 00:39:50
			the soundness of his heart and
		
00:39:53 --> 00:39:55
			and what he's being deprived of of good
		
00:39:55 --> 00:39:57
			conduct of good of good good motivation.
		
00:40:00 --> 00:40:01
			And what he loses
		
00:40:01 --> 00:40:02
			from cessation
		
00:40:03 --> 00:40:04
			in front of Allah on the day of
		
00:40:04 --> 00:40:05
			judgment. And
		
00:40:08 --> 00:40:09
			what he's
		
00:40:09 --> 00:40:10
			exposing himself
		
00:40:10 --> 00:40:13
			to a possible dangerous of a possible,
		
00:40:13 --> 00:40:14
			painful punishment.
		
00:40:16 --> 00:40:18
			And the displeasure of Allah
		
00:40:18 --> 00:40:19
			towards him.
		
00:40:20 --> 00:40:21
			And the clear
		
00:40:22 --> 00:40:23
			humiliation.
		
00:40:27 --> 00:40:28
			That he will be called
		
00:40:29 --> 00:40:30
			in front of all the people on the
		
00:40:30 --> 00:40:32
			day of judgment he will be
		
00:40:32 --> 00:40:35
			labeled Allah and this hadith we covered or
		
00:40:35 --> 00:40:35
			before
		
00:40:38 --> 00:40:40
			that he'll be called O wicked person,
		
00:40:40 --> 00:40:42
			O betrayer, O show off
		
00:40:48 --> 00:40:50
			That I have are you not ashamed that
		
00:40:50 --> 00:40:52
			you bought in exchange
		
00:40:52 --> 00:40:53
			in exchange
		
00:40:54 --> 00:40:54
			for
		
00:40:55 --> 00:40:57
			the in exchange for a trinket of the
		
00:40:57 --> 00:40:59
			world, for for a fortune of the world,
		
00:40:59 --> 00:41:02
			something of the world, you have exchanged the
		
00:41:02 --> 00:41:04
			the obedience of Allah. You've bought that.
		
00:41:08 --> 00:41:11
			And you observed, you were conscious, you monitored
		
00:41:11 --> 00:41:13
			the hearts of people.
		
00:41:13 --> 00:41:14
			And
		
00:41:15 --> 00:41:16
			you mocked
		
00:41:17 --> 00:41:18
			the obedience of Allah.
		
00:41:18 --> 00:41:21
			Mukhery. Because if you're standing in prayer and
		
00:41:21 --> 00:41:23
			lengthening your prayer for people, that is what
		
00:41:23 --> 00:41:26
			you're doing. You're going you're you're you're exchanging
		
00:41:27 --> 00:41:29
			the the the pleasure of Allah
		
00:41:29 --> 00:41:31
			for the people, for the for what's in
		
00:41:31 --> 00:41:32
			the heart.
		
00:41:34 --> 00:41:37
			So you're you're you're observing and you're monitoring
		
00:41:37 --> 00:41:38
			the hearts of people.
		
00:41:44 --> 00:41:46
			And you sought the love of people
		
00:41:47 --> 00:41:48
			by
		
00:41:48 --> 00:41:51
			in exchange for distance from Allah for the
		
00:41:51 --> 00:41:52
			displeasure of
		
00:41:56 --> 00:41:57
			Allah.
		
00:42:00 --> 00:42:00
			That you have
		
00:42:01 --> 00:42:03
			adorned yourself for the people,
		
00:42:04 --> 00:42:05
			with shamelessness
		
00:42:05 --> 00:42:06
			in front of
		
00:42:06 --> 00:42:07
			Allah.
		
00:42:08 --> 00:42:10
			I mean Allah and you have sought their
		
00:42:10 --> 00:42:11
			closeness
		
00:42:11 --> 00:42:13
			to people with distancing from Allah.
		
00:42:17 --> 00:42:19
			And you sought their prayer and you sought
		
00:42:19 --> 00:42:20
			their praises
		
00:42:21 --> 00:42:24
			in exchange for the display the displays of
		
00:42:24 --> 00:42:25
			Allah
		
00:42:25 --> 00:42:27
			for for towards you
		
00:42:30 --> 00:42:33
			and you sought their pleasure in exchange for
		
00:42:33 --> 00:42:34
			the
		
00:42:34 --> 00:42:35
			anger of Allah.
		
00:42:40 --> 00:42:42
			Was there no one more insignificant
		
00:42:43 --> 00:42:44
			to you than Allah?
		
00:42:44 --> 00:42:45
			Now this
		
00:42:46 --> 00:42:47
			discussion,
		
00:42:47 --> 00:42:48
			these words
		
00:42:48 --> 00:42:50
			need to resound in the heart in order
		
00:42:50 --> 00:42:52
			to cut the root of it.
		
00:42:56 --> 00:42:58
			When whenever someone thinks clearly
		
00:42:58 --> 00:42:59
			about this
		
00:42:59 --> 00:43:01
			disgrace, this humiliation,
		
00:43:01 --> 00:43:05
			this sort of disagreeable action, this disappointment.
		
00:43:11 --> 00:43:14
			And he he he compares what he's losing
		
00:43:14 --> 00:43:16
			in this world will what he's losing in
		
00:43:16 --> 00:43:18
			the for what he gains here.
		
00:43:21 --> 00:43:24
			And what he loses of reward for his
		
00:43:24 --> 00:43:24
			actions
		
00:43:33 --> 00:43:34
			That
		
00:43:34 --> 00:43:36
			he's saying that, look, you have to ponder
		
00:43:36 --> 00:43:38
			the situation that can occur on the day
		
00:43:38 --> 00:43:39
			of judgment, that you can have
		
00:43:39 --> 00:43:42
			all your deeds on one side and you're
		
00:43:42 --> 00:43:44
			all you need is one deed more for
		
00:43:44 --> 00:43:46
			your scale to tip in the right direction.
		
00:43:47 --> 00:43:49
			And that one deed that you did, you
		
00:43:49 --> 00:43:52
			actually have it, but it was
		
00:43:52 --> 00:43:54
			discarded. It was it was rendered useless
		
00:43:55 --> 00:43:56
			because of the wrong intention,
		
00:43:57 --> 00:43:59
			because it was show. So he's saying that
		
00:43:59 --> 00:44:00
			that
		
00:44:01 --> 00:44:01
			that
		
00:44:10 --> 00:44:11
			destroyed it.
		
00:44:13 --> 00:44:15
			And that one deed was thrown on the
		
00:44:15 --> 00:44:17
			other side and it tipped the scale.
		
00:44:20 --> 00:44:21
			And and then
		
00:44:21 --> 00:44:23
			it it it couples him into the fire
		
00:44:31 --> 00:44:34
			And if if Ria had no more problems,
		
00:44:35 --> 00:44:37
			if Ria had no more danger, no more
		
00:44:37 --> 00:44:39
			harm than the fact that it can destroy
		
00:44:39 --> 00:44:42
			one deed, that it can destroy one deed,
		
00:44:42 --> 00:44:43
			then that should be sufficient.
		
00:44:44 --> 00:44:44
			That
		
00:44:44 --> 00:44:47
			if it had no other harm, just one,
		
00:44:47 --> 00:44:49
			and that one could be that one that
		
00:44:49 --> 00:44:51
			you will need on the day of judgment
		
00:44:51 --> 00:44:52
			on your scale to put on the other
		
00:44:52 --> 00:44:53
			side.
		
00:44:57 --> 00:44:57
			He said
		
00:44:59 --> 00:45:02
			that that should be sufficient for you
		
00:45:03 --> 00:45:06
			to understand, for you to apprehend its full
		
00:45:06 --> 00:45:06
			harm.
		
00:45:10 --> 00:45:12
			Yeah. All his good deeds are on one
		
00:45:12 --> 00:45:12
			side.
		
00:45:17 --> 00:45:20
			That's with that one good deed, he could
		
00:45:20 --> 00:45:22
			have earned the closeness to Allah. He could
		
00:45:22 --> 00:45:24
			have earned the station in front of Allah.
		
00:45:26 --> 00:45:28
			Could have entered into paradise and meet the
		
00:45:28 --> 00:45:30
			prophets and meet and meet the pious people
		
00:45:30 --> 00:45:32
			and the the successful ones.
		
00:45:34 --> 00:45:37
			But he was destroyed because of that one.
		
00:45:41 --> 00:45:43
			That he could have from the stage of
		
00:45:43 --> 00:45:45
			being in Jannah, he was put in the
		
00:45:45 --> 00:45:47
			in in the lowest of the low stages.
		
00:45:57 --> 00:45:58
			And this
		
00:45:59 --> 00:46:01
			apart from this, what happens apart from this
		
00:46:01 --> 00:46:02
			is that
		
00:46:03 --> 00:46:04
			also
		
00:46:09 --> 00:46:10
			that his
		
00:46:10 --> 00:46:13
			what's also the tragedy that comes from this
		
00:46:13 --> 00:46:14
			is that
		
00:46:14 --> 00:46:16
			apart from that, he has
		
00:46:18 --> 00:46:20
			means to be dispersed, will be scattered,
		
00:46:21 --> 00:46:22
			scattered concerns.
		
00:46:22 --> 00:46:24
			Your concerns are pulled in all different directions
		
00:46:25 --> 00:46:27
			and leads to what? He's
		
00:46:28 --> 00:46:29
			saying
		
00:46:30 --> 00:46:32
			that but when you are concerned about what
		
00:46:32 --> 00:46:33
			people think,
		
00:46:33 --> 00:46:36
			then your concern will be split. It will
		
00:46:36 --> 00:46:38
			be dispersed. It will be shattered.
		
00:46:38 --> 00:46:40
			And you will be worried about x y
		
00:46:40 --> 00:46:42
			zed all the way. You'll be worried
		
00:46:43 --> 00:46:43
			endlessly. And he
		
00:46:44 --> 00:46:44
			said
		
00:46:47 --> 00:46:50
			that the pleasure, that pleasing people is a
		
00:46:50 --> 00:46:53
			goal that is is an is that is
		
00:46:53 --> 00:46:54
			unreachable that you cannot.
		
00:47:02 --> 00:47:05
			As one one group, accept something, another one,
		
00:47:05 --> 00:47:07
			they reject it. And, you know, when I
		
00:47:07 --> 00:47:07
			was studying
		
00:47:08 --> 00:47:09
			a little while we were growing up, we
		
00:47:09 --> 00:47:10
			used to read a story, and I always
		
00:47:10 --> 00:47:12
			remember the story about that you
		
00:47:13 --> 00:47:15
			the story about the man and the donkey,
		
00:47:16 --> 00:47:18
			the father and the son and the donkey
		
00:47:18 --> 00:47:20
			walking, and then somebody says, oh, stupid man.
		
00:47:20 --> 00:47:22
			Well, you're you both are walking and you
		
00:47:22 --> 00:47:24
			you have a donkey. So they both sat
		
00:47:24 --> 00:47:25
			on the donkey. And then further down the
		
00:47:25 --> 00:47:27
			line, they said somebody says to him, what
		
00:47:27 --> 00:47:29
			cruel people, 2 of you on the donkey?
		
00:47:29 --> 00:47:32
			That is cruel. So the father says, okay.
		
00:47:32 --> 00:47:33
			Well, I'm going to come off and let
		
00:47:33 --> 00:47:35
			this boy ride. And then further down the
		
00:47:35 --> 00:47:37
			line, someone says to him, no. Oh, you
		
00:47:37 --> 00:47:40
			have to, oh, what a cruel man. What
		
00:47:40 --> 00:47:41
			a what a disrespected
		
00:47:42 --> 00:47:42
			disrespectful
		
00:47:43 --> 00:47:45
			boy that he is riding donkey and let
		
00:47:45 --> 00:47:47
			his father walk. So then they switch places
		
00:47:48 --> 00:47:50
			and then going on and the the father
		
00:47:50 --> 00:47:52
			is on the the donkey and somebody then
		
00:47:52 --> 00:47:53
			says to him, oh,
		
00:47:54 --> 00:47:56
			what a cruel man. You are riding a
		
00:47:56 --> 00:47:58
			donkey and let your your son walk,
		
00:47:58 --> 00:47:59
			your little son walk.
		
00:48:00 --> 00:48:01
			How cruel is this?
		
00:48:03 --> 00:48:06
			So in further on in the story,
		
00:48:06 --> 00:48:07
			it ends up that
		
00:48:08 --> 00:48:10
			both the father and the son were carrying
		
00:48:10 --> 00:48:13
			the donkey on his on their back. And
		
00:48:13 --> 00:48:15
			the moral of the story is that people
		
00:48:15 --> 00:48:18
			will will keep creating problems. So if you
		
00:48:18 --> 00:48:20
			and and we can see this now and
		
00:48:20 --> 00:48:22
			what what's what happens on social media is
		
00:48:22 --> 00:48:24
			that everything is is open for criticism.
		
00:48:25 --> 00:48:27
			People are people are spending their time there
		
00:48:27 --> 00:48:28
			criticizing
		
00:48:28 --> 00:48:30
			each, criticizing people just for the sake of
		
00:48:30 --> 00:48:32
			it, having for having fun.
		
00:48:32 --> 00:48:34
			So so so he's saying
		
00:48:40 --> 00:48:42
			that pleasing Samuel will end up in,
		
00:48:43 --> 00:48:44
			the hatred of others.
		
00:48:45 --> 00:48:47
			And whoever seeks
		
00:48:47 --> 00:48:48
			the pleasure of people
		
00:48:49 --> 00:48:50
			through
		
00:48:50 --> 00:48:52
			the displeasure of Allah
		
00:48:54 --> 00:48:56
			that Allah will be Allah will
		
00:48:57 --> 00:48:58
			will will will be angry with you.
		
00:49:03 --> 00:49:05
			And Allah will cause them to then
		
00:49:06 --> 00:49:07
			be angry with him.
		
00:49:13 --> 00:49:14
			So on what purpose? Well, what good is
		
00:49:14 --> 00:49:16
			there? Well, what what purpose can there be
		
00:49:16 --> 00:49:18
			that you are seeking their pleasure
		
00:49:19 --> 00:49:21
			and also at the same time
		
00:49:21 --> 00:49:24
			causing the sentient displeasure of Allah towards yourself?
		
00:49:28 --> 00:49:31
			And their praise, people's praise for you do
		
00:49:31 --> 00:49:34
			not increase your sustenance it does not increase
		
00:49:34 --> 00:49:36
			your your the length of your life and
		
00:49:40 --> 00:49:43
			it will not help you in the day
		
00:49:43 --> 00:49:46
			of your most civil severe poverty
		
00:49:46 --> 00:49:49
			your most calamitous day your most the day
		
00:49:49 --> 00:49:51
			when you will be most bankrupt and that
		
00:49:51 --> 00:49:52
			is the day of
		
00:49:52 --> 00:49:54
			on the day when you will stand up
		
00:49:54 --> 00:49:56
			there people's opinion of you will not help
		
00:49:56 --> 00:49:57
			you there
		
00:50:00 --> 00:50:01
			and as for seeking
		
00:50:02 --> 00:50:05
			having covetousness for people's possessions for what people
		
00:50:05 --> 00:50:07
			have and wanting and competing with the Jones
		
00:50:07 --> 00:50:09
			and having what people have
		
00:50:15 --> 00:50:17
			That Allah is the one who controls the
		
00:50:17 --> 00:50:20
			heart in giving and and and restraining.
		
00:50:23 --> 00:50:25
			That they they're all, all the creations are
		
00:50:25 --> 00:50:26
			subjugated by Allah
		
00:50:27 --> 00:50:29
			that there is no sustainer except Allah
		
00:50:31 --> 00:50:33
			and the one who is who who who
		
00:50:33 --> 00:50:36
			yearns who puts his faith in people
		
00:50:39 --> 00:50:41
			that the one who looks towards
		
00:50:42 --> 00:50:43
			people for stuff
		
00:50:43 --> 00:50:46
			in, in in and ignores Allah, then he
		
00:50:46 --> 00:50:48
			should know that he will not avoid, he
		
00:50:48 --> 00:50:49
			will not end up, that he will not
		
00:50:49 --> 00:50:52
			that he will inevitably end up in dishonor
		
00:50:52 --> 00:50:54
			and and failure and and frustration.
		
00:50:56 --> 00:50:58
			Even if they give him something that
		
00:50:59 --> 00:51:00
			he they will
		
00:51:01 --> 00:51:03
			they they will impose upon him a sense
		
00:51:03 --> 00:51:03
			of favor
		
00:51:04 --> 00:51:05
			and dishonor and dishonor.
		
00:51:10 --> 00:51:13
			How should he leave what Allah has? Leave
		
00:51:13 --> 00:51:14
			what is with Allah
		
00:51:15 --> 00:51:16
			for a false hope
		
00:51:18 --> 00:51:19
			and an imaginary
		
00:51:20 --> 00:51:20
			and
		
00:51:21 --> 00:51:21
			and and and and imaginary
		
00:51:22 --> 00:51:22
			and
		
00:51:23 --> 00:51:24
			and for imagination for for what I mean
		
00:51:24 --> 00:51:25
			for for things that
		
00:51:26 --> 00:51:29
			the the imagines that is that is corrupted.
		
00:51:30 --> 00:51:32
			These things may happen and may not.
		
00:51:33 --> 00:51:35
			And if he gets what he wants
		
00:51:41 --> 00:51:43
			That even if they give him something then
		
00:51:43 --> 00:51:46
			he will still be subjected to feeling sense
		
00:51:46 --> 00:51:46
			of,
		
00:51:47 --> 00:51:49
			of favor and to fulfill his favor and
		
00:51:49 --> 00:51:50
			and dishonor.
		
00:51:52 --> 00:51:56
			As for avoiding people's criticism people's desprays
		
00:51:56 --> 00:51:57
			then
		
00:51:59 --> 00:52:01
			why should you be wary of that if
		
00:52:01 --> 00:52:02
			people
		
00:52:03 --> 00:52:06
			say bad things to you or criticize you
		
00:52:10 --> 00:52:11
			Their criticism
		
00:52:11 --> 00:52:14
			does not increase him in anything.
		
00:52:18 --> 00:52:19
			Which Allah did not
		
00:52:19 --> 00:52:21
			write for him. It did not decree.
		
00:52:25 --> 00:52:28
			It does not it does not delay his
		
00:52:28 --> 00:52:30
			dying, time of dying or it does not
		
00:52:30 --> 00:52:32
			increase, it does not deprive
		
00:52:32 --> 00:52:33
			him of any sustenance.
		
00:52:40 --> 00:52:42
			And it does not make him. People's criticism
		
00:52:42 --> 00:52:45
			of you will not make you a person
		
00:52:45 --> 00:52:47
			of the fire if you were a person
		
00:52:47 --> 00:52:48
			of of of the heaven, if you were
		
00:52:48 --> 00:52:51
			a person of Jannah, a person of Jannah,
		
00:52:51 --> 00:52:52
			a person of heaven.
		
00:52:56 --> 00:52:57
			And it will not make you display, it
		
00:52:57 --> 00:52:59
			will not make you be become disliked
		
00:52:59 --> 00:53:01
			in the eyes of Allah
		
00:53:01 --> 00:53:02
			if Allah
		
00:53:03 --> 00:53:05
			loved you, if Allah praised you, if Allah
		
00:53:05 --> 00:53:05
			loved you.
		
00:53:07 --> 00:53:10
			And he does not increase anger for you
		
00:53:14 --> 00:53:16
			If Allah dislikes you
		
00:53:18 --> 00:53:20
			The people, creation are all,
		
00:53:20 --> 00:53:21
			are all powerless.
		
00:53:24 --> 00:53:26
			They have no control of good. They they
		
00:53:26 --> 00:53:29
			have no control over benefit for themselves or
		
00:53:29 --> 00:53:30
			harm.
		
00:53:33 --> 00:53:36
			That they have no control over life or
		
00:53:36 --> 00:53:38
			death or resurrection. For
		
00:53:40 --> 00:53:41
			either.
		
00:53:44 --> 00:53:47
			So if he reinforces in his heart
		
00:53:47 --> 00:53:49
			the evils of these of
		
00:53:50 --> 00:53:51
			these
		
00:53:51 --> 00:53:53
			means and their and their harm,
		
00:53:54 --> 00:53:56
			then he will be able to wean himself
		
00:53:56 --> 00:53:57
			off
		
00:53:57 --> 00:54:00
			of of the inclination to show.
		
00:54:02 --> 00:54:04
			And his heart will then be will then
		
00:54:04 --> 00:54:05
			turn towards Allah.
		
00:54:10 --> 00:54:13
			The intelligent one does not become inclined
		
00:54:14 --> 00:54:15
			towards
		
00:54:15 --> 00:54:17
			thing, does not remain inclined to things that
		
00:54:17 --> 00:54:19
			has an abundance of harm and little and
		
00:54:19 --> 00:54:20
			and
		
00:54:20 --> 00:54:21
			and little,
		
00:54:22 --> 00:54:22
			benefit.
		
00:54:23 --> 00:54:25
			If if if if you can imagine, if
		
00:54:25 --> 00:54:26
			you can and and this is what you
		
00:54:26 --> 00:54:28
			have to internalize and apprehend. It has to
		
00:54:28 --> 00:54:29
			be
		
00:54:29 --> 00:54:30
			it has to be in your in your
		
00:54:30 --> 00:54:31
			consciousness.
		
00:54:31 --> 00:54:33
			And that's what this chapter is about. It's
		
00:54:33 --> 00:54:35
			about bringing to your consciousness
		
00:54:36 --> 00:54:39
			the volume of harm in compared to the
		
00:54:39 --> 00:54:42
			little benefit that you're getting, that short benefit
		
00:54:42 --> 00:54:43
			of doing something.
		
00:54:51 --> 00:54:52
			And this is
		
00:54:52 --> 00:54:52
			the
		
00:54:55 --> 00:54:55
			conclusion
		
00:54:56 --> 00:54:58
			that makes it so ironic. He says that
		
00:54:59 --> 00:55:01
			and it should be sufficient for him that
		
00:55:01 --> 00:55:02
			if that person knows
		
00:55:03 --> 00:55:06
			that these people whom who he's trying to,
		
00:55:06 --> 00:55:07
			you know, in front of whom you're trying
		
00:55:07 --> 00:55:09
			to impress, these same people who you're trying
		
00:55:09 --> 00:55:10
			to impress,
		
00:55:11 --> 00:55:12
			if they were to learn
		
00:55:12 --> 00:55:16
			that you are actually not being sincere to
		
00:55:16 --> 00:55:18
			Allah, you're actually trying to show off, they
		
00:55:18 --> 00:55:21
			would dislike you. If they knew the truth.
		
00:55:21 --> 00:55:23
			If they knew the truth about you're doing
		
00:55:23 --> 00:55:25
			something good, you're giving loads of charity
		
00:55:26 --> 00:55:28
			ostensibly for Allah, pretending to do it for
		
00:55:28 --> 00:55:30
			Allah, but you're actually doing it to impress
		
00:55:31 --> 00:55:31
			people.
		
00:55:32 --> 00:55:33
			If you were doing it such
		
00:55:34 --> 00:55:35
			and those same people who you are trying
		
00:55:35 --> 00:55:38
			to impress were to find out what would
		
00:55:38 --> 00:55:39
			happen, they would dislike you.
		
00:55:40 --> 00:55:42
			And the tragedy is the truth is is
		
00:55:42 --> 00:55:43
			that they will find out.
		
00:55:49 --> 00:55:50
			On the day of judgment
		
00:55:51 --> 00:55:52
			they will be
		
00:55:54 --> 00:55:57
			that Allah that the one who shows Allah
		
00:55:57 --> 00:55:57
			will
		
00:55:58 --> 00:55:59
			show them on the day of judgment.
		
00:56:01 --> 00:56:03
			That the one who makes me who's
		
00:56:03 --> 00:56:05
			making people hear about him, he will Allah
		
00:56:05 --> 00:56:07
			will show it. So these people who you're
		
00:56:07 --> 00:56:09
			trying to impress will be on the day
		
00:56:09 --> 00:56:11
			of judgment. They will understand, they will
		
00:56:12 --> 00:56:13
			know who you are.
		
00:56:16 --> 00:56:17
			And He will tell them this person to
		
00:56:17 --> 00:56:18
			show off.
		
00:56:20 --> 00:56:22
			And this light by Allah
		
00:56:23 --> 00:56:25
			and on the other hand if he is
		
00:56:26 --> 00:56:26
			sincere
		
00:56:27 --> 00:56:28
			towards Allah
		
00:56:30 --> 00:56:32
			Allah will tell them they will know they
		
00:56:32 --> 00:56:34
			will learn that how how sincere he was
		
00:56:36 --> 00:56:38
			and Allah will make them love him
		
00:56:39 --> 00:56:41
			and he will make them he will make
		
00:56:41 --> 00:56:42
			he will make them serve him
		
00:56:46 --> 00:56:49
			If he's truly sincere then Allah can do
		
00:56:49 --> 00:56:51
			all of these things. He will make them
		
00:56:51 --> 00:56:52
			speak about you.
		
00:56:54 --> 00:56:56
			And of course, there is no perfection
		
00:56:57 --> 00:56:58
			in people's
		
00:56:58 --> 00:56:58
			praise.
		
00:56:59 --> 00:57:01
			Yes. This might happen, but that should not
		
00:57:01 --> 00:57:03
			be a goal in your on our mind.
		
00:57:04 --> 00:57:07
			And there is no harm in their criticism
		
00:57:07 --> 00:57:09
			or what people are saying about you. There's
		
00:57:09 --> 00:57:10
			no harm in that.
		
00:57:13 --> 00:57:14
			He said,
		
00:57:18 --> 00:57:19
			he said that,
		
00:57:19 --> 00:57:22
			that my praise adorns and my
		
00:57:22 --> 00:57:22
			praise
		
00:57:23 --> 00:57:23
			defames.
		
00:57:24 --> 00:57:25
			That he he says that when when I
		
00:57:25 --> 00:57:28
			say something that pays that person is is
		
00:57:28 --> 00:57:30
			beautified and when I say
		
00:57:30 --> 00:57:33
			that bad things about people, then that defames
		
00:57:33 --> 00:57:36
			them then but in response to that poem,
		
00:57:36 --> 00:57:37
			Rasulullah
		
00:57:37 --> 00:57:38
			the prophet said
		
00:57:40 --> 00:57:41
			that you lied
		
00:57:44 --> 00:57:46
			that that is Allah Allah is the one
		
00:57:46 --> 00:57:47
			who does this but
		
00:57:51 --> 00:57:53
			then that there is no true adornment
		
00:57:53 --> 00:57:55
			except in being adorned
		
00:57:55 --> 00:57:57
			by the praise of Allah.
		
00:58:00 --> 00:58:01
			And there is no real
		
00:58:02 --> 00:58:03
			disgrace except
		
00:58:03 --> 00:58:04
			in
		
00:58:04 --> 00:58:07
			the disgrace of the anger of Allah.
		
00:58:09 --> 00:58:10
			So what good is there
		
00:58:11 --> 00:58:12
			in the praise of people?
		
00:58:15 --> 00:58:18
			What play, what pray, what benefit is there?
		
00:58:19 --> 00:58:21
			What praise is there that Allah and that
		
00:58:21 --> 00:58:22
			of people
		
00:58:23 --> 00:58:23
			when you are
		
00:58:24 --> 00:58:25
			when you are
		
00:58:27 --> 00:58:30
			disgraced in the eyes of Allah and you
		
00:58:30 --> 00:58:31
			are of the person of fire.
		
00:58:38 --> 00:58:40
			And what evil can there be from the
		
00:58:40 --> 00:58:43
			criticism of people when you are?
		
00:58:43 --> 00:58:45
			What evil can that what evil can that
		
00:58:45 --> 00:58:46
			do to you?
		
00:58:49 --> 00:58:51
			And you are you are praiseworthy in front
		
00:58:51 --> 00:58:52
			of Allah
		
00:58:54 --> 00:58:56
			and you are in the circle
		
00:58:56 --> 00:58:58
			of those who are close to Allah
		
00:59:03 --> 00:59:05
			And so the one who brings to mind
		
00:59:05 --> 00:59:06
			in his heart,
		
00:59:06 --> 00:59:07
			present in his mind
		
00:59:09 --> 00:59:10
			the akhir,
		
00:59:11 --> 00:59:12
			the next life
		
00:59:12 --> 00:59:13
			and its pleasures
		
00:59:14 --> 00:59:16
			that are eternal, its eternal bliss
		
00:59:19 --> 00:59:21
			and the high status in front of Allah
		
00:59:26 --> 00:59:27
			He will belittle
		
00:59:28 --> 00:59:31
			it the the importance of status in this
		
00:59:31 --> 00:59:33
			world will will will be will be reduced
		
00:59:33 --> 00:59:34
			in his mind.
		
00:59:36 --> 00:59:39
			And with all the annoyances that this world
		
00:59:39 --> 00:59:42
			has and and all the embedded embitiments
		
00:59:42 --> 00:59:42
			and
		
00:59:43 --> 00:59:45
			and and discomforts that were
		
00:59:48 --> 00:59:49
			and that
		
00:59:49 --> 00:59:52
			concern that was deceptive, that it spread out
		
00:59:52 --> 00:59:54
			will now be brought together. It will be
		
00:59:54 --> 00:59:56
			joined. It will be it will be consolidated
		
00:59:56 --> 00:59:57
			into one concern.
		
00:59:58 --> 00:59:59
			His
		
01:00:00 --> 01:00:03
			heart will then after the worry about that,
		
01:00:03 --> 01:00:03
			that's
		
01:00:04 --> 01:00:04
			that dispersed
		
01:00:05 --> 01:00:05
			concern
		
01:00:06 --> 01:00:09
			will be replaced by a gathered concern
		
01:00:09 --> 01:00:11
			to one, which is to Allah.
		
01:00:13 --> 01:00:13
			And
		
01:00:15 --> 01:00:16
			then he will be relieved
		
01:00:17 --> 01:00:17
			of
		
01:00:18 --> 01:00:19
			the blameworthiness
		
01:00:20 --> 01:00:23
			of show of showing off and the measuring
		
01:00:23 --> 01:00:25
			and monitoring of peep of the hearts of
		
01:00:25 --> 01:00:25
			people.
		
01:00:30 --> 01:00:32
			That and then from that will radiate
		
01:00:32 --> 01:00:33
			from that sincerity
		
01:00:34 --> 01:00:37
			and lighten that new light.
		
01:00:37 --> 01:00:38
			Light will enlaid
		
01:00:38 --> 01:00:40
			on his heart will will pour onto his
		
01:00:40 --> 01:00:41
			heart
		
01:00:41 --> 01:00:42
			and
		
01:00:43 --> 01:00:45
			his heart will become expensive
		
01:00:55 --> 01:00:58
			That and then it it will it will
		
01:00:58 --> 01:01:00
			open his chest, his heart will become bright
		
01:01:00 --> 01:01:02
			will become wide
		
01:01:02 --> 01:01:04
			and he and subtle favors
		
01:01:04 --> 01:01:07
			of disclosures will open upon his heart which
		
01:01:07 --> 01:01:08
			will increase
		
01:01:08 --> 01:01:11
			which will increase his intimacy with Allah.
		
01:01:16 --> 01:01:18
			And then his his loneliness is he's wanting
		
01:01:18 --> 01:01:20
			to distancing from the crowd of people
		
01:01:22 --> 01:01:24
			and his bill his
		
01:01:24 --> 01:01:27
			lowering of the value of this world
		
01:01:29 --> 01:01:32
			and making great in his heart of the
		
01:01:32 --> 01:01:33
			life beyond this life.
		
01:01:37 --> 01:01:39
			And then the station of people of the
		
01:01:39 --> 01:01:41
			giving, of worrying about what people has to
		
01:01:41 --> 01:01:43
			say and think about him will fall from
		
01:01:43 --> 01:01:44
			his heart.
		
01:01:46 --> 01:01:48
			And then the the
		
01:01:49 --> 01:01:52
			motivation the motivation for show will then fizzle
		
01:01:52 --> 01:01:54
			away from him.
		
01:01:56 --> 01:01:57
			And then a
		
01:01:58 --> 01:01:58
			a
		
01:01:59 --> 01:02:00
			path towards
		
01:02:00 --> 01:02:02
			will open for him.
		
01:02:05 --> 01:02:06
			And and this is
		
01:02:06 --> 01:02:07
			the first part
		
01:02:09 --> 01:02:09
			of it,
		
01:02:10 --> 01:02:11
			which is the uprooting.
		
01:02:11 --> 01:02:13
			And this is what we have done.
		
01:02:18 --> 01:02:21
			And this is the first part that uproots
		
01:02:21 --> 01:02:22
			the,
		
01:02:23 --> 01:02:24
			the disease
		
01:02:25 --> 01:02:27
			from from from the connections where where the
		
01:02:27 --> 01:02:29
			branches grow, that spot. Then
		
01:02:30 --> 01:02:32
			next week, we will study Ahmed Dibar, the
		
01:02:33 --> 01:02:35
			the other one, the ongoing treatment, the medication
		
01:02:35 --> 01:02:36
			that has to do. We will do that
		
01:02:36 --> 01:02:38
			next week, next week InshaAllah.
		
01:02:38 --> 01:02:39
			BarakAllahu fikum.
		
01:02:40 --> 01:02:42
			Let's pray down InshaAllah. Okay, before you go,
		
01:02:43 --> 01:02:45
			I want to read one last hadith InshaAllah.
		
01:02:45 --> 01:02:46
			This one
		
01:02:48 --> 01:02:50
			because I don't want it is important that
		
01:02:50 --> 01:02:52
			we do not take these discussions.
		
01:02:52 --> 01:02:54
			We have to take these discussions on board
		
01:02:54 --> 01:02:56
			but we should be careful not to become
		
01:02:56 --> 01:02:56
			overwhelmed.
		
01:02:57 --> 01:02:59
			Our purpose here is to improve our intentions
		
01:02:59 --> 01:03:00
			and not to
		
01:03:01 --> 01:03:03
			make you feel overwhelmed and, and then become
		
01:03:03 --> 01:03:05
			paralyzed because we don't want anyone to to
		
01:03:05 --> 01:03:08
			enter into paralysis. We will talk more about
		
01:03:08 --> 01:03:09
			the concept of and
		
01:03:10 --> 01:03:11
			which is, you know,
		
01:03:12 --> 01:03:14
			analysis for paralysis and
		
01:03:15 --> 01:03:15
			instinct,
		
01:03:16 --> 01:03:18
			you know, extinct instinct by instinct and these
		
01:03:18 --> 01:03:20
			sorts of things next week.
		
01:03:21 --> 01:03:22
			But for now, what I want you to
		
01:03:22 --> 01:03:25
			bear in mind is that like treating cancer,
		
01:03:25 --> 01:03:26
			you have to uproot and you have to
		
01:03:26 --> 01:03:29
			mitigate the damage on an ongoing basis and
		
01:03:29 --> 01:03:30
			that that will happen.
		
01:03:30 --> 01:03:31
			But,
		
01:03:32 --> 01:03:34
			I leave you now with this hadith that
		
01:03:34 --> 01:03:36
			Rasulullah Sallallahu Alaihi Salam said to Abu Bakr
		
01:03:39 --> 01:03:41
			that I'm I'm, I I swear in name
		
01:03:41 --> 01:03:44
			of whose hand my life is that
		
01:03:44 --> 01:03:45
			that this show
		
01:03:46 --> 01:03:49
			is more subtle than a than an ant.
		
01:03:49 --> 01:03:50
			And he says,
		
01:03:51 --> 01:03:51
			I,
		
01:03:51 --> 01:03:53
			do you want me to tell
		
01:03:55 --> 01:03:56
			tell
		
01:03:57 --> 01:03:59
			you something that will help you help you
		
01:03:59 --> 01:04:00
			to take off the big one and the
		
01:04:00 --> 01:04:02
			small one of it? And they said yes.
		
01:04:02 --> 01:04:04
			So he gave them this dua. He said,
		
01:04:09 --> 01:04:10
			that, oh Allah,
		
01:04:10 --> 01:04:11
			I seek
		
01:04:11 --> 01:04:13
			I I seek refuge in you from
		
01:04:14 --> 01:04:17
			ascribing partners to you in annoyingly, in a
		
01:04:17 --> 01:04:18
			in a way that I know.
		
01:04:20 --> 01:04:22
			And I seek forgiveness from you for that
		
01:04:22 --> 01:04:25
			which I do not know. So this dua,
		
01:04:25 --> 01:04:27
			you can start reading it, Inshallah, I'll put
		
01:04:27 --> 01:04:29
			this in the chat now
		
01:04:30 --> 01:04:32
			so that you can learn it and start
		
01:04:32 --> 01:04:34
			reading it. Where where do I do this?
		
01:04:36 --> 01:04:37
			Chat, Yousef.
		
01:04:38 --> 01:04:40
			This one. Yeah. Yeah.
		
01:04:41 --> 01:04:43
			Okay. Somebody's been sending stuff.
		
01:04:44 --> 01:04:47
			Yeah. Okay. There we go. Yeah. So I'd
		
01:04:47 --> 01:04:49
			like you to memorize that Dua and read
		
01:04:49 --> 01:04:50
			it from time to time,
		
01:04:51 --> 01:04:53
			whenever you remember it, whenever you you feel
		
01:04:53 --> 01:04:55
			that you have a difficulty with
		
01:04:57 --> 01:04:57
			with Rhea
		
01:04:58 --> 01:05:00
			and this inshallah will protect you and help
		
01:05:00 --> 01:05:03
			you to develop in this path. Now let
		
01:05:03 --> 01:05:03
			us pray.
		
01:05:17 --> 01:05:17
			O Allah,
		
01:05:17 --> 01:05:20
			You have granted us respite in time and
		
01:05:20 --> 01:05:23
			knowledge to change the direction of our hearts.
		
01:05:24 --> 01:05:26
			To change the direction of our hearts towards
		
01:05:26 --> 01:05:27
			You in sincerity,
		
01:05:28 --> 01:05:31
			yet we continue to falter and procrastinate. Please
		
01:05:31 --> 01:05:32
			forgive us, You Allah.
		
01:05:32 --> 01:05:34
			Oh Allah, replace the yearning
		
01:05:35 --> 01:05:38
			for the yearning for position and celebrity
		
01:05:38 --> 01:05:40
			in our hearts with genuine concern
		
01:05:40 --> 01:05:42
			for what you can see
		
01:05:42 --> 01:05:45
			in the secret chambers of our heart. Oh
		
01:05:45 --> 01:05:46
			Allah, remove the impulse
		
01:05:47 --> 01:05:49
			to show, the impulse in our hearts to
		
01:05:49 --> 01:05:52
			show. O Allah, cleanse our hearts and bless
		
01:05:52 --> 01:05:53
			us
		
01:05:53 --> 01:05:54
			with the attention
		
01:05:55 --> 01:05:56
			to your scrutiny
		
01:05:56 --> 01:05:58
			of our thoughts, to your scrutiny of our
		
01:05:58 --> 01:05:59
			motivations.
		
01:05:59 --> 01:06:00
			O Allah,
		
01:06:01 --> 01:06:02
			we are your servants.
		
01:06:02 --> 01:06:05
			We are your creature, we are your creature,
		
01:06:05 --> 01:06:06
			we are your creations,
		
01:06:06 --> 01:06:09
			we are your slaves, we have no other
		
01:06:09 --> 01:06:11
			to turn to but to you, oh Allah
		
01:06:11 --> 01:06:14
			accept us and guide us to what pleases
		
01:06:14 --> 01:06:14
			you.
		
01:06:55 --> 01:06:56
			Allah
		
01:08:14 --> 01:08:14
			Yep.
		
01:08:17 --> 01:08:18
			I think
		
01:08:20 --> 01:08:20
			played.
		
01:08:21 --> 01:08:23
			I think some people were sharing something YouTube
		
01:08:23 --> 01:08:25
			and watch. Okay.
		
01:08:25 --> 01:08:28
			Last time's lectures. Okay. Is there anything,
		
01:08:29 --> 01:08:30
			anyone has any questions?
		
01:08:32 --> 01:08:35
			Because this year the the well, this week,
		
01:08:35 --> 01:08:36
			there isn't,
		
01:08:36 --> 01:08:38
			everyone's online, is it?
		
01:08:39 --> 01:08:40
			Yeah. Everyone's online this week. We need Yeah.
		
01:08:40 --> 01:08:41
			Next week,
		
01:08:41 --> 01:08:42
			the the class will open.
		
01:08:43 --> 01:08:45
			Yeah. We'll have the bookings for next week.
		
01:08:45 --> 01:08:47
			Inshallah. Play it. Okay then.
		
01:08:51 --> 01:08:53
			Remember me in your duas as well. Okay
		
01:08:53 --> 01:08:53
			then.