Riyad Nadwi – 18. Imam Ghazali on Ikhlas Intention is a state in the heart
AI: Summary ©
The speakers discuss the importance of pursuing one's own success and not losing the power of their own success. They stress the importance of not dipping into the "will" of others and emphasize the importance of following the definite hadith and not abandoning hadiths. The speakers also emphasize the importance of value of one's body and protecting one's Islam, and stress the need for more value for one's body rather than just their body. They also emphasize the importance of understanding and knowing to achieve the true reality of one's life.
AI: Summary ©
And are
you in the room, in the classroom?
Yes. We've just say out now.
Inshallah, I think the link has been sent
around, so peep more people should be joining,
very shortly each other as well online.
But, yeah, they set they're classroom set up
as well. Oh, you're in classroom. Okay. Good.
Are you in Saint Peter's? Is this?
Yeah. Yeah. Okay.
So yeah. So we'll give it a couple
of minutes more, see when people join, or
should we start now? What do you think?
If you could start now, I think people
will start joining now anyway.
Okay.
Whoever desires the life of this world and
its adornments,
we will fully repay them for their deeds
therein,
and they therein will not will not be
deprived.
Those are the ones for whom there is
not in the hereafter
but fire,
and lost is what they used to do
therein.
Worthless is what they used to do.
Say, oh, Mohammed,
shall we not shall we
inform you of the greatest losers
as to their deeds?
There are those whose effort lost in the
worldly life
while they think that they are doing well
in this world.
Brothers and sisters,
welcome to our
18th lecture in this series in which we
are studying
teachings.
Yeah. So this is our 18th lecture. And,
in our last session,
we returned to our core topic after
traversing a wide array of related topics. We
came back to Nia, to intention,
which was the topic we started with. And
when we recounted the
extraordinary life story of Imam Ghazali,
after he reached the pinnacle of academic excellence
in Islam,
he suddenly realized that there was something
missing. There was something vital that was missing.
And without that thing, his knowledge and all
his prestige and status that he had would
be of no benefit to him. So and
that thing, of course, was.
It was near, purity of intention,
which made him go off on a,
long
journey for approximately
10 years of self rectification.
Now and when he returned,
he candidly
acknowledged the predict the predicament
that he found himself before leaving. He and
he he admitted. He said, everything I did
then, you know,
That I used to, in that when I
used to,
teach before, I used to teach for the
reason of gaining
of acquiring
station position. But now and and that used
to be everything I say and everything I
do used to be for that purpose
to satisfy my ego, to to aggrandize me,
to make me raise in status and all
of that. But now
I'm calling towards the knowledge
through which you learn to abandon
the the search, the the yearning for position
and for,
status.
And that is the knowledge I'm pursuing now.
So
it this is a praiseworthy
path
that
it was trodden by
our pious predecessors.
Now in our return to this topic last
week, we
covered,
the seven main points. The first was that
Nia is not a script.
Niya on the tongue is not a script.
It's not, neither
sentences in the mind such as I I
intend to do something for the sake of
Allah.
And
these sentences can be answers to questions that
some of us to satisfy someone else, but
it's not for the individual who is pronouncing
them. Near is something far more subtle and
important.
Number 2 was that the concept of,
view.
Whose view are we to be concerned with?
Seeking
to be observed by,
which is the creation by people
or by Allah?
Avoiding,
avoiding
show to all others and having Allah because
Allah looks at the heart.
Allah says in the Quran
that if that whether whether you conceal what
is in your heart, what is in your
breast, in in other words, your heart or
reveal it, Allah knows it.
That and he knows what is in the
heavens and the earth. So why would you
not know what's in your heart?
And
and
Allah
is over all things competent.
Number 3 was that
often takes time to cultivate. It's not it's
not always instantaneous. It it can be, but
it's not always. And, it's it it it
can be difficult
to
configure your. Remember the past man who waited
for the correct when his wife asked him
about the mirror. Should I bring the mirror?
And he delayed.
Now if it was one of us, me
and you, we would immediately say yes straight
away. Oh, what a good idea. Yes. Bring
the mirror. But these were people of warah.
These were people of
of
who was scrupulous and extra cautious about
every favor they received in this world.
Because they were conscious of the prospects of
having to give account of on the day
of judgment.
They were conscious of the words of Rasulullah
who said,
and Khamsin. The the the person, the feet
of of of the slave of Allah
will not be allowed to move, will not
be made, will not be given permission to
move ahead
until he's asked about 5 things, about his
life and what he did with it.
Yeah. What what his life and about his
knowledge and what how what did he follow
of it, and about his wealth and how
did he earn it, and about and,
how did he earn it and how did
he spend it? And about his body.
And
in what? That
in what did he wear it out? In
what did he use his body? In what
did he use his body?
So niyyah often requires time. This is what
this is about is that niyyah
requires time for contemplation and reflection on the
salaf al salah, the early predecessors, the pious
people of the past used to wait for
that correct intention to be formulated in their
hearts before
action.
And sometimes that would take few minutes. Sometimes
it could take as long as a month.
You know, they said,
but, we're waiting for a whole month to
go and visit someone for Ayada, for some
person,
but I didn't get the right intention. So
the emphasis,
is to be is that this is a
the the task of correcting your intention
is a complex task. It's a task that
one has to work on.
Number 4 was that Nia is of different
levels
because we tend to think that, oh, we
either have Nia or we don't. No. That's
not the case. Is that it is it
can be. You can have Nia and it
can also be of a of a different
level.
It can be in one of the on
the spectrum of levels.
The your intention can be
in in one of the,
configurations
of those levels
through which the value will be determined.
So and the help of Allah
will be in accordance with the level of
our intention. In Hadith, we
are told this, the
the also is linked to.
In Hadith, we are told, yeah,
and this is,
who says that that he heard
He heard the prophet that
if you were to put your trust, if
you had trust in Allah
as you should
to that, in other words, the highest pinnacle
of it, then you would be given provision.
He said,
that he that he he will
feed you. He will provide for you. He'll
give you provision like the birds. They go
out hungry in the morning and come back
with full bellies in the evening.
So that is the level of Allah's help
is in accordance with your intention, and that
intention has levels.
Now number 5 was that
near is something to be learned.
See, the the Sahaba used to learn about
near just as we learn about the just
as we are learning about practical subjects in
in the later years. And for that, we
have the statement of who
says, he
said
that they used to learn near just like
you learn amal. And so investing time
to learn about near is an old and
noble practice.
And we should not get bored or feel
overwhelmed with these discussions because one of the
tricks of Shaitan is to come and tell
you, well, why do we need to go
into all of these details? Just, you know,
fix your heart that will where you're gonna
do it. And that's not that's easier said
than done.
Now number 6 is was the,
that our and motivation
can impede the level of benefit we receive
in this world in terms of knowledge.
As we saw in the story with imam,
Ahmed ibn Hanbal
and Dawood, Dawood ibn
ibn Mubar.
That story where he give the book and
then took it back and he said, okay.
Give it give it again with a new
intention.
We have an enormous legacy as Muslims. Allah
has blessed this
with a tremendous legacy
of over a 1000 years. This legacy have
received wisdom, received knowledge of
this,
is a very productive
when it comes
to legacy
of received of wisdom.
And if we are in the habit of
pretending to be a Hadith forensic scientist all
the time,
which mind you is a skill that requires
a decades of training. You you don't just
become a Hadith forensic scientist. You know?
And if we
go around pretending to be a a forensic
a hadith hadith for a forensic scientist,
then we will suffer the harm, like, you
know, like all quacks do in in all
fields.
And, yes, that's what it is. It's a
it's a quack. Quack hadith of forensic scientists
because nowadays, it's strange to see you know,
you find people going around,
without any basic knowledge of,
but making pronouncements about weak and sound Hadith.
And if you were to ask them what's
the difference between Hassan and Sahih Hadith, they
would have no idea what you're talking about
because that's all they know. They see the
world in these black and white,
binaries, you know, weak and sound. That's it.
No. That's all. It's, of course, the simplistic
minds would latch on to these things, this
black and white view of the world.
In the in the story here, we saw
how a master expert in Hadith forensic,
Imam Ahmed ibn Hanbal, a great.
He was
a a a a a in
his own right. He he he's he has
his own school.
And, yes, and still he is able to
derive benefit
from a text with weak hadith with weak
hadith with weak chains in it. And that
is, of course, after reconfiguring his intention. So
there's intention is in is is necessary,
and we should be careful not to
dip, fall into the brevity. We're missing out
on benefit because we have adopted this popular,
tendency towards,
well, or pretense probably to to become a
hadith for a for a hadith forensic scientist.
That is a that is a scholarly,
pursuit, and the scholars deal with that.
And now given that we are on the
topic of hadith, I want to read to
you, Hadith reported by the same
imam, imam Ahmed ibn Hambal in his book,
in his Muslim.
And and,
to take this as another,
bite size of information to protect your imam
and Islam.
Yeah. This hadith is in fact a
prophecy. It's a prophecy by our prophet Muhammad
Sallallahu Alaihi Wasallam. A prophecy by Muhammad Sallallahu
Alaihi Wasallam about
fitna, about a fitna, about a corrupting scheme
that will unfold in the future.
And
this, of course, happens when will happen or
happens when people's hearts
become hard, the iman become weak,
and they
their their love for the world dominates their
love for Allah and his prophet. The the
love for the world dominates their heart. They
what happens is that they start to look
for ways to justify their failure to practice
Islam,
and they will
look
they they will look for,
justification for the abandoning of chunks of deen.
And one of the ways in which they
seek to do this
is by building an argument
to ignore Hadith.
So just as the one the the one
that, you know, the forensic scientist, the Hadith
the quack, Hadith forensic scientist
does it. The the consequence of it is
that he's unable to benefit.
And
similarly, there's a in this prediction,
Rassoulas alaihi wasalam is warning us about about
a person who about
the building this argument
and on the basis of Quran
to abandon Hadith.
Now let me read to you the prophecy
in the Hadith. And bear in mind, this
is a prophecy that was recorded by imam
ham imam Ahmed ibn Hanbal, but and other
scholars also, but, but,
it is it it it he reports it
from a great Sahabi. And the Sahabi's name
was Al And
and this is the hadith. This is what
it says.
That he's describing a type he said a
time will come, a time soon, a a
time will come, and this didn't happen in
his lifetime over obviously,
because it's it's a future. It's it's for
the future. He said a time will come
when a certain kind of person and he
describes this person. He says,
that a person who is reclining
on his pillow.
In other words, on his bed, on his
pillow. And this this kind of description is
used in Arabic,
literature
to describe people who are
three things. 1, affluent, the arrogant,
and self opinionated. You know? People who are
So, affluent,
arrogant, and,
self opinionated. The the that's the kind of
person you you you will find in this
sort of, in the description.
So he's saying that kind of person
will be presented with with hadith, with my
hadith,
with something I said, with hadith of me.
I mean,
One of my Hadith of Hadith of something
I said.
And this person will then say,
he
said, we now between among us, between me
and you, we have the word of Allah.
We have
He said and the person then goes on
to make the argument. He says that we
have Quran between me me and you now.
We have Quran.
So whatever we find in the Quran,
halal, we will make halal. Whatever whatever we
are ordered to make halal in the Quran,
we will make halal. And whatever we are
ordered to make haram in the Quran, we
will make haram. And then the comment of
Rasulullah sallallahu alaihi wa sallam after saying that,
he said,
That is in in bracket that's a text
to to,
for us salatam the prophet, but he says,
that
verily, whatever the prophet
made
forbidden, whatever he has forbidden
is like that. It is equivalent to that
which Allah has made
compel
has made has made haram as as prohibited.
There there there's no difference between the 2
in terms of the legal position.
So the point of mentioning here, we're mentioning
this hadith also, is that we,
if we fail to love Allah and cultivate
motivation
to seek his pleasure through the practice of
deen, then there's no limit
to the extent to which you can drift.
Without love and good intentions,
there is no limit to how low one
can fall into misguidance and darkness. And imagine
the tragedy of being the object of a
1400 year old warning
on the tongue of the prophet of God,
on the tongue of the prophet of of
Allah Sallallahu Alaihi Wasallam. May Allah protect us
and keep our hearts filled with pure intentions
and his love and connected to his teachings.
Now because,
and I'm mentioning this to some of you
may know that this fitness is now emerging
in our neighborhood again. It it seems to
come every decade.
We we we have a new version of
it. And and,
some people are trying to use isolated cases
of violence against,
violence by Muslims
as a justification for a crusade against Hadith.
And I want to give you 4 bite
size points to keep in mind to protect
your iman and your Islam. These are simple
things but if you keep them in mind,
then Insha Allah, you'll be protected,
so that you don't become confused by these
flawed and specious arguments,
about violence because violence is not a Muslim
problem. Violence
is a global human problem.
I repeat that. Violence is not a Muslim
problem. Violence is a global human problem.
And if you don't believe me, just look
at the rates of mass school shootings in
in the US
or or the college not so far down
the road in in Ukraine. You know? Which
had this did mister Putin study? You know?
Or mister Ramos or whoever is
committing these crimes.
It is a complete specious argument to use,
isolated incidents of violence by Muslims,
isolated violence by
by Muslims to justify
a campaign against the,
the the teachings of the prophet
violence, as I said, is a human problem,
and the cure for it is to recognize
the value
and dignity
of innocent human beings, which is what the
Quran and Hadith teaches us. In Hadith, both
reported in both Bukhari and Muslim, said,
that the first matter
concerning scores that will be settled on the
day of judgment the first settlement that you
will have to pay for on the day
of judgment is in regard it will be
about bloodshed.
If you spill blood of innocent people
in
this world, then on the day of judgment,
that's the first thing that will be taken.
You will have to pay for it. So
this this this
idea that violence is a Muslim problem
is a completely specious argument. The target is
Hadith.
This is a crusade against Hadith, and we
have to be careful about it. Now so
the 44
these four points that will help you to
deal with it.
The bite size will be, number 1,
to remember the warning in this Hadith that
affluent,
arrogant,
self opinionated
people will emerge who will say that we
should only follow Quran
and not hadith.
This is a prophecy. So when you hear
it, when you see it, you should say
sadaqah Rasoolallah hissallahu alaihi wasallam. The when? When
you see it, what do you say? Sadaqah
Rasoolallah hissallahu alaihi wasallam. The prophet sallallahu alaihi
wasallam
has spoken the truth 1400 years ago. His
prophecy has come true. This is the first
thing you say in your mind.
The second thing is that
is to know
with
conviction in your heart that
apart from
the
worldly conversations, the teachings
and the rulings of the prophet
in a confirmed hadith
and the rulings in the Quran
are both.
The Quran is.
The Quran is revelation
and what the prophet rules
in, in terms of what he of the
teachings he has given is also. It's also
revelation.
And Allah says
this is in the Quran, Allah tells us
that he does not speak of his own
whims and dances and his inculations,
but it is revelation.
And as he says,
and as he said in the hadith,
It is exactly the same. The only difference
is that
one is and the other is.
And you should learn the term. This is
the distinction. This is an Arabic term. From
tilawa, you have. So is the is that
one is recited as ritual in prayer and
as and the other is not. It's not
recited in formal prayer as That's the difference
between 2 between the 2 in in terms
of the legal categorizations.
But legally,
it is binding. It is binding on followers
when
rules on something
as haram always halal, then that ruling is
like the ruling of Quran legally.
That's the second point.
The third point is to remind yourself that
of the fact that you
do not if you do not follow
a hadith, if you abandon hadith and say,
okay. Well, we have got the Quran. We
don't need to hadith.
Then you will
not
know how to practice. You will abandon. You
will have to abandon. You wouldn't know how
to practice the instructions in the Quran and
large portions of the deen. In fact, most
of the deen that the the details of
the deen will be left incomplete.
For a start, you would not know how
to pray.
The Quran orders you to pray, but the
method of praying comes from the Hadith. Without
Hadith, you would not know what to do.
So that's the third point. And the 4th
point here is that Allah
has ordered the believers on multiple occasions in
the Quran
to follow Rasulullah
For example,
in Surat Muhammad
verse 33
first, 33,
he says,
Oh, ye who have believed,
obey Allah and obey the messenger and do
not invalidate
your deeds.
So one cannot obey
the prophet
without without the knowledge of his actions. You
have to know. You have to have knowledge
of his actions, knowledge of his teachings when
it comes to and
this all of this comes from Hadis.
And likewise, you cannot claim to love Allah
without
following the prophet
that Allah clearly says in Surah Al Imran
Surah Al Imran verse 31,
That Allah the prophet sallallahu alaihi wasallam is
being
ordered. He's been commanded here to say, say,
oh, Muhammad sallallahu alaihi wa sallam,
if you should love Allah, then follow me.
We are to follow the prophet sallallahu alaihi
wa sallam. This is the Quran.
So follow me.
Allah will love you and he will forgive
your sins.
Allah is forgiving and merciful
and say, obey Allah and the messenger.
But if they turn away, then indeed Allah
does not like the disbelievers.
So there is
Quranic
confirmation
for the need to follow. There's Quranic imperative
to follow.
And when there is a confirmed hadith, then
there's no difference in terms of the binding
nature of it for Islam. So if someone
says that they are going to abandon hadith,
then they are abandoning
large they are abandoning half of the deen
or more.
They are abandoning large chunks of the deen,
and you cannot you cannot you cannot practice
your deen without hadith. So
value of hadith, value
of benefiting from hadith, whether
and
don't apply that,
forensic.
Don't take that job when you are not
qualified
of,
in in in the sciences of Hadith.
Rely on the scholars.
And this is what we do. If we
with our
with our bodies, our bodies, we should be
more concerned and have more value
for our soul than we have for our
bodies. We don't we don't go to quacks
to for treatments. We go to qualified people
when we're ill. When the body is ill,
we go to we go to people who
are qualified.
We don't go to quacks. So we should
not allow any comb, dick, and harry, anyone
who pops up and decides to say that
they are scholars, and they they'll be able
to treat you. Then this is a question
of your soul. You're talking about eternity there
and your soul and the survival of your
soul. So one has to be very careful
who from whom they take the deed.
Now for today's lesson,
we will continue with
our pursuit of learning what is intention by
reading the chapter on
the the exposition
of the true reality
of intention.
That know that
these words, and
which is
intention, will, and motive,
are synonymous words that are used in in
one meaning. They're used to describe something
about
something.
And what it means, it's it's describing
a condition,
a a a characteristic of the heart, a
condition in the heart, a characteristic in the
heart,
and it is this condition, this characteristic in
the heart. So it is not a sentence.
It is something it is a state in
the heart.
And he's saying that
that it is surrounded by 2 things,
and
knowledge and action.
The knowledge
precedes it because it is its condition. It's
it's it's it's, it it comes before it.
It is its foundation and its condition.
Well, and follows it because it is its
fruits and its branch.
And this is because of every action.
I mean, he
said, every action or every stillness, every everything
that we do
every that we choose.
But
whatever we do, it it does not happen
except with
3,
three features. There are 3 components to it.
So he's saying
is knowledge,
is will,
and is capacity, the power to do it.
So he
said,
that a person will not crave or will
not want something
that he does not know. You have to
know about it in order to want it.
So that's the first. So you have to
have knowledge of something to want it. So
it's necessary for him to know.
And he does not move towards that thing.
He does not he does not go into
action in acquiring that thing
except if he
if he does not intend
it. But I put them in so
there is
it it it is necessary to have will.
And the meaning of here, the meaning of
your will to to get something, it means
a stimulation in the stimulation in the heart
towards that which
he perceives
as favorable favorable
to
favorable
to his purpose,
favorable
to his interests.
Either immediately or eventually.
So he said,
so the human being is create was created
in such a way that certain some things
are agreeable to him,
and they are they they are confirming, and
they're they're they're, favorable to him, and some
are the opposite. There's some
and some that are unfavorable and some that
are disagreeable to him.
So
he then becomes
in a state where he needs he he's
for him, it is necessary
to attract the favorable things
and repel
the,
the the opposite, the,
the things that are not favorable to him,
the the the harmful things.
So because
he's in need of
drawing favorable, drawing things that will benefit him
and protecting himself from things that will that
will cause harm, harmful things,
then
by necessity, he he needs to know. He
has easy need.
He needs he needs knowledge. He needs knowledge
to recognize these things.
He he needs to to be able to
determine them, to see them, to to perceive
them.
To see things as beneficial and as harmful.
So that he may attract, he may draw
1 and repel the other.
But the one who did not see
the
dish that is
the food dish,
then he does not know it. If you
do not see it, you do not you
don't you you have no concept of its
existence,
then you do not know.
Then you're you're not able to to
consume it.
And the one who does not see the
see the fire,
If he does not if he if he
if if he does not see it or
know it or believe that it is there
or have a a firm conviction that it
it's there, then he will not be able
to run away from it.
So to deal with this, Allah has created
knowledge and guidance.
Knowledge and guidance to guide you to the
things that are beneficial for you and the
things that are harmful for you.
And he's created
means
through which you can
ascertain. You will through which you will be
able to tell
where these beneficial things are and where the
harmful things are and be able to choose.
So he says,
and which is the sense, the external senses.
But this is not our main purpose. He's
saying
that this is not describing this is not
our main purpose here.
He's saying that now he's giving an example
and he's he's saying that, look, if someone
sees a plate of food,
in front of them,
and he also recognizes that this food
suits him, this food is favorable to him,
it's beneficial for him,
That's
but that does not that is not sufficient
for him to be able to eat the
food.
Just knowing that it's there and knowing that
it's beneficial,
that is not sufficient. He's saying
that that he
has to have an inclination
towards it and the desire a desire for
it.
And he has to have an appetite,
a a desire for it that will then
that will then stimulate
a
stimulate a
a move towards it, to move to to
to eat it.
He knows.
A a, a an ill person,
he sees the food, and he knows that
it is beneficial for him and that it's
favorable. What what I can what what I
am what I am
but then
that the the sick person sees the food.
He knows that it's,
good. He knows that it's in his favor
to
eat this food, but
he does not. He cannot eat it. He
does not eat it. He cannot eat it
without the appetite to eat it, the inclination
towards it.
So the thing that motivates him to move
towards it to to to eat the food
is something else.
So Allah has created for that
the inclination,
the the, the desire and the will for
it.
And what I mean by this, he's saying,
And is
a,
propensity,
propensity,
a a a tendency, predeviction
for towards something.
That
predeviction
is something of a tendency towards something.
Something towards
it. And then orientation. So you have this
tendency, this predilection, this orientation.
And together with orientation, he says
as well. There's you have to be oriented
towards it. I mean, the heart has to
be oriented towards it.
And then that sometimes that also is not
sufficient.
You
He's saying that, look. How many it is
that a time when a a a person
may see the food, see good food and
want for good food, and know and he
he also has the yearning for it, but
he's unable to do so because of he's
incapacitated.
How? In by by paralysis or by he's
he's he's unable to to move to to
eat it.
So
then
capacity comes in that Allah has created capacity,
power, strength in in the in in the
body, in the arms,
so
that you'll be able to eat the food
through the moving of the hand.
So the the limb does not move except
with
the
capacity, with the power, with the strength. Well,
And the strength
is weights on it. It is dependent on
on the motivation on that the the the
will the the will that comes through the
stimulating will that comes would die
And that motivation,
that will in in the person
is dependent
on
knowledge and knowledge, on perception,
or
assumption, and belief, assumption or belief. 1 of
those 4. Either knowledge,
knowledge, perception,
or, assumption or
or belief. Either you believe that something is
such.
And
and also it has to be
a that belief, that assumption, or that knowledge.
The knowledge belief or assumption
has to be has to be strong to
the level. It has to be
that belief he has to have
a
definitive
knowledge in his mind that, look, this thing
is beneficial for me.
Then then then he will move towards it.
And it also has to be,
safe. It also has to
And it should also then
be
safe from
country
thoughts, country beliefs,
and country knowledge, country
assumptions
that
to a level where that one becomes stronger.
The belief in that belief and that assumption
and that knowledge is stronger than other,
alternative explanations, alternative
assumptions, and belief. So so when all of
this happens, then
then the the full meaning, the the the
the the full,
motivation
occurs.
And then the inclination
the inclination begins
when the will stakes
on
that when this happens,
when all of these
comes into motion,
then
the body,
the the the the capacity the the the
physical capacity comes into play to move towards
the action or or or or or the
choices.
So then he explains he he's he's giving
you a chain
of how this thing works. He say he's
saying you're starting from the the the
that actually does something,
the the the power, the capacity with which
you do something.
He said that
is in service
of in service of the will.
Well,
and the the will
is in service. It's it's it's subservient
to the verdict
of the belief and the knowledge.
K?
So the it it's in it's it's subservient
to your to the the
the ruling, the belief, the verdict of the
And then for Niya too so he's saying
Niya in this sense,
that it is a it is a intermediary.
Niya is an intermediary
between these.
So it is the motivation. It's the will.
It's that motivation for that which
the mind sees, in which the person sees,
the nafs sees as
beneficial, as favorable,
and then what comes out of it, that
is your knee. The it,
the the knee is the product of that.
It comes out at,
when all of these things,
come into play
for either something that is immediate
or in,
in the future.
The
So the first
mover the first mover,
is is the goal is something that you
seek. Right?
You know that you you have knowledge of
it and you know of it.
Which is which is the motive which is
the stimulating motive.
This is what is intended for the purpose.
And then the movement of it towards
the the action, that is the near, the
way you get.
And then after that, after the nia is
formed,
then you have
the engaging
of the capacity
to do to do something. So it is
in that message. It starts from the
motivation in the heart,
and then the is formed. The intention is
formed in the mind, in the and then,
in
And he says now
this
engaging
of the knowledge,
engaging of your of your power, of your
capacity to do things,
He said that may happen as a result
of one motive.
Or it may be due to 2 motives
that have that have come together
in in, to form a
pursuit of one action.
That it's such that if
both of
these
The, the,
that this would have that if
that they are both in equal proportions.
The motives are
both equally strong. So if there was one,
that would be sufficient.
Or it may be that both of these
are not sufficient
to
bring you to action.
But because they have come together, both of
them now, it has brought you into action.
And it may be in a situation where
one is sufficient and one is not.
It it's it then becomes
a a it
it then becomes a supporting,
motive. So if you remember when we we
we we just spoke about the fact that
intentions can be of different levels, and they
can be multiple intentions,
multiple motive motivations
for towards one one actions.
So he's saying that are about.
He said that you can put this now
into 4 categories.
He said he said you will end up
with 4 configurations.
He said,
I'm going to mention
for each one
a
an example.
And so he's saying,
and I think I've covered this before, but
I'm gonna redo
it. I'm gonna go over it again because
this is quite important.
It's a it's a to understand how
what is meant by Ikhlas.
Because
the the use of the word Ikhlas here,
which we will study further on,
the meaning the true meaning of, but here
is an example that gives you
a a,
a taste for what this word actually means.
He says,
He said, if a if a wild animal
attacks a person and well, my teacher used
to give this example. He used to say
that if a person sits sitting,
in the airport,
waiting for his,
departure,
and he has his passport, his money, his
luggage,
and he his,
attention is spread on these things that look.
I have to take care of this. I
have to take care of that, and I
have to think about where am I gonna
put my passport? What am I going to
to be care to be careful about all
those things?
But if a snake
falls from this
ceiling
near his chair, he will jump away
from
the snake. He will
leap away. And at that moment of leaping
away, he would only have one concern in
his life, and that would be al Haram,
which is what he says here. He will
have he will have one concern
and one intention only and only. Nothing else
will be affecting
his mind. So that is.
He said that you you'll you'll be having
pure
at that time. And this is this is
a similar example that Imam Ghazali has given.
He says,
if an animal attacks a person,
He he will jump up and move away
from his place.
But he has not nothing else bothers you.
He's not concerned. Nothing else will bother him.
You know, if people come in at the
point of running away, you know, you forgot
your passport,
I don't care about passport.
My life is more important here. Right? So
then so he's saying, well,
that he there is not nothing else will
will bother him there
except
the fact that he wants to run away.
He wants to save himself.
So what happened?
What is it that took place? Why why
did this happen? He's a he's saying he
saw it He saw it, and he recognized
it as harmful.
That's it.
So his his self, he he
his,
his then
draw
upon him that he should run. What are
they about? And it there's some
that develops some stimulus
some stimulation
developed.
So then,
the
strength in his body, the, the power, the,
the capacity then was engaged. Now in modern
terms, we talk about, you know, the flight
and fight,
fight or flight response.
And
it's exactly the same thing, but he's describing
it in in in in flowing Arabic terms
here. So you're gonna
say saying
So in this case, you will say the
person's near
is escaping
the harmful animal. So
he has no other in there.
To some
And this is known it it will be
will be called
It is
So this is
And
and the
action
that emanates from such a as from a
is known as.
So
the action is known the the is known
as,
and the action emanating from it will be
known as.
And that that he has no, any that
it is
pure from any,
it's unadulterated
and no interweaving. Nothing else is going into
it. It's completely
pure. That's a pure intention.
So
in the assessment of your attention your intention,
this is a good
thought to have in mind that look.
Yes, I'm concerned about things, but which one
is more important? Now when we are talking
about our souls, about saving our souls from
the fire, saving ourselves from the anger, saving
ourselves from the anger of Allah,
then that has to
be at the uppermost
concern in our minds.
And the other 3, inshallah, we've, come to
the end. I I want I want to
finish on time today. But, yeah, inshallah, we
will do the other 3 and move on
to the other topics inshallah
next week.
And, inshallah, let's,
make dua. Yeah. Okay.
Muhammad
Muhammad
Muhammad Muhammad Muhammad Muhammad Muhammad Muhammad Muhammad Muhammad
Muhammad
Muhammad Muhammad Muhammad Muhammad Muhammad
Muhammad
Majeed.
We will see you again next week
at 7 o'clock.