Riyad Nadwi – 31. Ikhlas How To Make Multiple Intentions With One Good Deed
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AI: Transcript ©
Everyone.
Just after the.
I'm where we started a little bit late.
So I guess we'll cut this a bit
short, and I'll just pass it over to
Sheffield.
Allah
says that, have you not considered
that Allah knows what is in the heavens
and what is on the earth?
And there is no private conversation between 3,
but that he is the 4th of them,
nor are they are there 5, but that
he is the 6th of them,
are no less
than that, nor no more than that, that
he is with them wherever they are.
Then he will inform them of what they
used to do on the day of judgement.
Indeed, Allah is over all things knowing.
Brothers and sisters, welcome to, lecture number 31
in this series in which we are discussing
Ikhlas and its related subjects.
In
continuing our reading of the chapter,
which is the exposition of details
of actions in relation to intention.
Last week, we
delved
deeper into
Imam Ghazali's statement,
That the pinnacle of knowledge,
the most important of knowledge is the is
the recognition
of true knowledge to no knowledge. There are
several ways to translate this. You can say
head of knowledge or is the is is
knowledge of knowledge or root of knowledge is
the is the
pinnacle of excellence in
knowledge is the ability to recognize what knowledge
is
as opposed
to theory, assumption, speculation,
doubt, etcetera.
And in that discussion, there were 10 points
that we covered,
which are important to keep salient in your
mind.
And quickly, they are,
first was the need to maintain the distinction
between in the mind and in the heart
between revealed knowledge and knowledge acquired from
observation and deduction.
In other words, science.
As we said, that the science with all
the benefits it brings,
it is a method of inquiry, not a
belief system.
Hence, the presence and acceptance of error factors
in scientific studies. No scientific paper will begin
with the sentence, the conclusion, this paper are
final,
and not subject to review or revision. You
wouldn't find that. Whereas, the Quran begins with,
this book in which there is no doubt.
And so the truth in the book are
not provisional like the findings of science. That
distinction has to be clear in your mind
that science is a method of inquiry. It
is not a belief system.
Number 2 was to be aware of the
influence of the dominant philosophical trend in our
time, which is
the
in the world we inhabit today,
the postmodern
trends, postmodernist
trends
are dominant,
in discourses of all sorts,
where
incredulity,
and
suspicion and doubt are placed
on a pedestal,
and glorified.
And
what that means for Muslims is that we
are required to
have certainty and belief about our divine knowledge,
and to be aware of that dynamic that
we that our certainties are
cannot be affected by that and to protect
it from that.
Number 3 was that
and, of course, it's a spin off from
number 2, was to maintain a healthy distinction
in the mind between
critical thinking and critical attitude. Now remember these
two labels
because you they often get confused. Critical thinking,
there there there are 2
modes of function functioning.
Critical thinking is needed,
in in in scientific research. And, generally, you
need critical thinking
for in,
when there's,
a genuine problem. So
the critical thinking is needed for finding constructive
solutions to genuine problems.
Whereas, critical attitude
is a more general and all consuming
dismissive outlook
in an individual
that perpetually seeks to find faults and to
deconstruct everything.
That's
a a mindset. That's the good that is
critical attitude.
And often, people sell credit critical thinking
to they encourage you to indulge in critical
thinking with the objective of turning you into
a person with a critical attitude, and these
two has to
be distinguished in your mind.
Because,
you know, you you become a sort of
contrarian.
It's a contrarian
on steroids.
You and not only steroids. You you you
your you you you get a kick from
the, domain you you the the dopamine release
in the brain that, look, I've managed to
put down so and so. And I've managed
to criticize this, and I've managed so it
becomes, it becomes habituated
because of that feedback you get. You get
a kick out of it. So and especially
in in your young years, in your teenage
years, this becomes a problem. If the habit
develops then, then you are contrarian for the
rest of your life.
So number 4 was that we do not
allow ourselves to fall into the trap of
dismissal by labeling.
That is, for example, the accusation of dogmatism,
which of course, in our context, is made
to potent by the nature of the language
we speak.
Remember the difficulty we had last week in
finding the antonym for dogmatism,
the opposite word for dogmatism.
There isn't one in English. The the closest
I've come well, the Arabic equivalent is.
So perhaps we should, make it a loan
word in English. We call it shakkaqism,
you know. It'll become the, and hope that
it becomes the Oxford year of the word.
Yeah. Yeah. Oxford word of the year, you
know.
Do you know what the Oxford word for
the year 2022
was?
No. Who knows? No.
Yeah.
Goblin mode. That was
do you know what that means? Goblin mode.
Yes. It's a type of behavior. Here here
is the definition. The type of behavior which
is unapologetically
self indulgent,
lazy, slovenly, and greedy, typically in a way
that rejects social norms and expectations.
Yes. That that's the word of of the
year. So,
so this and mind you, this is the
1st year that it was disco it was
decided by the public. It used to be
decided by Lexograph Office, but now it's,
this year was over last year was the
first time,
it was decided.
So you can see.
And these were English speakers all over the
world.
And 90% of people chose goblin mode as
as the word of the year. So so
that tells volumes of what is salient and
prevalent in the minds of English speakers,
worldwide, that is.
Now number 5 is that uncertainty is not
as desirable as it is often made out
to be in the modern world. When it
comes to things that really matter to us,
we tend to seek certainty as in the
case of qualifications, as I said, GP, the
qualification of the pilot, the the plane you
are about to sit on. And therefore, we
should not let anyone make us feel awkward
and embarrassed
about our uncertainties.
That's the point.
Number 6. That you should avoid
people who are constantly trying to,
or they're in the habit of constantly trying
to put doubt in your mind about your
Deen and about your certainties.
That is something that one has to be
wary of because there is such a thing,
there is a powerful phenomena known as
volume of time effect.
You have to remember this, volume of time
effect.
And think about the dog, ex the example
I gave you about the dog, you know,
you wouldn't want to touch the dog but
then in 6 weeks time he's your pet.
So even hard rocks with enough time
can be carved by the wind, and you
are no exception.
So the scholars say,
Do not allow your heart to become like
a sponge
and and for doubts because if it absorbs
it,
excuse me.
The the the then if it if it
absorbs it, then it becomes a nest for
doubts affecting all functions of the heart.
And so he he he they say that
and this is Imam Al Bukayim in his,
He he he quotes this with the, that
his teacher told him. He's saying that Sheikh
Hassan told me that, look,
instead instead what you should
do,
that make it like a stopper bottle. Make
your mind, your heart, like, your mind like
a stopper bottle. You know, a glass bottle
with a stopper that nothing is allowed to
go in? That. Yeah. That that kind of
bottle make it to to so the doubts
pass outside,
without getting in. That, it may see the
doubts, through the clarity of the glass, but
the sturdiness of the glass
pushes it away to the margins of the
mind. It it it it it pushes it
away and keeps it outside. It keeps it
away.
Number 7 was to employ
the tools
of dealing with gout, And we gave you
those those those was three things you needed
to do. The first, as soon as you
were encounter these sorts of things, is that
in the mind we say,
seeking protection with Allah.
And then
saying,
and then bringing to mind the focus the
focus of the mind. Because this is how
you focus on different things. The the mind,
it's okay. It jumps from one thing to
another
throughout the day, but you have some level
of control of where you can take it.
So you can shift it away.
Remove your mind away from that which
causes you doubt to that which does not
cause you doubt, and then slam the door
shut with the with with
bringing to mind the Usul, the global, the
fundamental Usul, which was.
That,
certainty
is never stopped with doubt.
And remember, the if you have difficulty in
understanding this, the example of the wudu,
is useful. So just as you do there,
that you you you park it and then
function with certainty,
pray and do all the other things, you
that same,
attitude is attached to any anytime doubt in
in all other situations. So you extrapolate from
that.
And, you know, like Imam Fakkad Din Razi
said,
The iman
of,
or
the iman of the of the old woman
in Nisapur. That's the kind of iman. That
she doesn't need all the philosophical. She's the
one who says if he had a 100
if he why did he need a 100
proofs for the existence of God? The only
reason he needed it is because he had
a 100 doubts or a 1000 doubts. That's
why he needed a 100 or a 1000
proofs.
So,
yeah. Number 9 was that if
the wrong people this is what we
spent most of the time discussing last week.
Is that if the wrong people are are
taught sacred knowledge,
their bad intention can lead to
years decades of devastation worse than hungry wolves
sent into sheep.
So it's important
to to look at the persons who character,
when teaching them and not just rely on
the their passion to learn
or their position or their wealth. And this
is
particularly the they although this is not necessarily
important for the laity, for general people, this
is advice to scholars. But it's to show
you that even a scholar can get it
wrong when it comes to intention.
That his intention might be to teach and
all of that, but but but he fails
to recognize
something crucially important
in choosing your students and who you teach
and how do you who do you give
recognition to? Because the the way this works
is not just with a certificate. The the
the way the transmission works is not with
the it's not only that, you know, you
you earn a degree and you've got this
thing you can frame and put on the
wall. No. That's not. It comes with,
the recommendation
of the teacher.
That that the teacher says, I now think
that he's ready, and I've given
him. My teachers,
they write this. They say that that we
have now
granted him. I've now granted him the label
of Alim.
So for that, it's very I'll bring myself
kids one day and show you all, how
this works. Now number 10,
was that there's a lopsided
level of familiarity with the concept of Istihad
as opposed to Istiftah. You remember that? What
that was? People are more familiar with the
meaning of Istihad
than they are with the adab of Istiftah.
Whereas,
this should be the other way around. As
the laity, as the non scholar, we should
know more about the advocates of Istifah.
And the
and in the Adab of Istifah,
the first thing that one needs to be
aware of is who is a scholar. That
you you have to have,
not
we should not
who we should approach with our questions.
Prior to taking knowledge of Islam from someone,
we should make sure that we know about
their taqwa, about their muruah, about their their
noble conduct, their honesty, their abstention from lying,
their avoidance of lowly character, their avoidance of
bad manners, their keeping away from bad company,
their refraining from rude behavior.
And the list goes on from cheating and
from the pursuit of fame and wealth. All
of that is part and parcel of the
things that you should look for in a
scholar before
you allow them to play with your soul.
Because that's what a scholar does. Is that
you're you're gonna allow these people, the these
the scholar
to perform the equivalent of what a doctor
does in brain surgery. But he's gonna guide
you, guide your soul. So you have to
be careful over that.
So
so he's saying and then so,
so oh, yeah. Not mere
charisma and Internet popularity is not sufficient. That's
we should recognize. You should know the person
in person.
Right? Charisma and Internet. If other people know
them, then that's a difference.
Fay then. So, Imam Ghazali says, Fay then
al Qaul, Qaul, Qaul, hu sallallahu alaihi wa
sallam. In the middle of the day,
the Hadith that is quoted in regard to
intention
is related to
the first two categories that we discussed.
Not not not well, not Maase, not sin.
The 3 categories that we said that of
actions were,
acts,
acts of worship, good deeds, and
then neutral things that are neither acts of
worship nor good deeds, they are neutral, and
then sins. These were the 3 categories. So
he's saying that this hadith,
it pertains to the first to the first
two categories, not the category of sin. So
you cannot say that that a bad action
will be turned into good with good intention.
No. Because that's something in a lot of
people,
fall foul nowadays. They say, well, you know,
my intention was good, you know.
But, I've got in my Islam in my
heart. I've got good intentions about Islam even
though I'm not practicing. And you know my
example for that is the person who works
in the in the factory and goes to
work and does nothing, and they ask him,
well, why don't you do anything? And his
only defense is that, you know, I'm I
love the company.
People will say, okay. Well, thank you for
your love, but, you know, that's not how
it works in the world. Islam is both
belief. It's both love. Yes. It is love.
Islam has a large component of love and
relationship with Allah,
but it also has practice. You know, Allah
wants you to you can worship Allah anytime,
but Allah wants you to worship him at
the time when he wants you to worship
him as well, that he is fixed for
you to show obedience.
Now today, we continue with the reading of
the same chapter where Imam al Zali moves
on to the second category of Ta'at, acts
of worship
and its relationship
to Ni'at.
Now, so far well, notice here the the
trajectory of progression.
So far in in the learning about Niya,
we we had first the understanding. We in
our understanding of Niya, we we moved first,
we learned about
the intention. After learning about intention being a
state in the heart, not a script on
the tongue, this you you had to learn
this, that it's not what you say, but
it's what's in your heart. It's a it's
a it's a condition in the heart.
After learning that, the first thing that you
learned
about
NIA was multiplicity, to come to terms with
multiplicity in motives, that you often think that
you have one motive, but it's not.
It it seldom is. That there are multiple
motives that that that pile on to each
other and they come. So the first thing
was to learn,
was to come to terms with multiplicity and
motive and not to deceive ourselves in thinking,
that these singular scripts,
which are often,
mimicking prescriptions rather
than descriptive of what's going on in the
heart.
So that was the first thing we came
to terms with. Then the second thing we
learned about was strengths and weights in the
motives. You know, one motive is higher than
the other and and how they change. So
so these were motives. And in that, we
learned about,
the phenomena of tasil. Anybody remember what tasil
was? Tazil was the,
lightning
of the effort for doing something.
Yeah. It it becomes easy.
But
the this phenomenon
suddenly,
it it became because of the presence of
the audience. So somebody comes around and doing
giving charity becomes easier because people are watching.
So that is known as tas heal. So
that is linked to
the idea of strengths and weights.
And then we learned about the
to recognize self deception and misguided motives, as
in doing wrong and good
that they're doing wrong things with the good
intention and expecting it to be good.
Where that is was also a self deception.
Now today, we will be introduced to the
relationship between
good actions and near.
And this will be brought back full circle
to multiplicity.
Right. So today, we're gonna be introduced to
relationship
of good actions, Ta'at,
to Ni'at.
And this will be brought
full circle back to multiplicity.
That that's
what the
the exercise is about.
Only this time, you'll be
taught to configure multiple good intentions as opposed
to
leaving the mind to be populated by random
thoughts or from dubious
intention formulations from Shaitan and nafs. So now
the first
and what what what he does, he it's
it's it's it's it's he explains it, the
basic relationships between the acts of worship and
intentions. So he says, Alkismuserni.
This is the,
the the second category. 1st, we did Ma'aseh
with the sin. Now we're moving on to
Ta'at. He said, At Ta'a. This is the
Tismuserni.
And he says,
That it is connected. It is it is
related
to
the intention
in first,
in deciding and categorizing
its
validity, whether it's valid or not, is say
atiyah, whether something is valid, as ta'ah, valid
as active worship.
And also,
the quality of it. The value, the vert
the,
intensity of it. Fadlaha,
the virtue of it.
And, Wa'mal Asal as for the first, he
said,
He said the first thing is that it
has to be attached to the intention of
doing something. For something to be active worship,
but active worship, it has to be
connected to Allah subhanahu wa ta'ala. It has
to be an intention to please Allah.
Walaqiyir,
no one else. For if he if a
person then intends then riya to show, then
that act of worship becomes
the first category. What what do we discuss?
What? Ma'ase, it becomes a sin. So you
can change here. It's it's the good action,
the act of doing something to praying, if
you're doing it to show,
you're giving charity to show, then and not
for Allah or
the dominant thing in your mind is to
attract people's attention to you, then that becomes
masia, that becomes sin.
Well, amma tadah for us for the second
dynamic is that
it Tada'afil Fadil, which is the increasing of
the value of it, the virtue in it,
for bikasratin niyetil hasarah.
That is that comes through
the
increase
of good intentions.
So first, we learn about multiplicity. Right? That
multiplicity happens. Now how do you manage multiplicity
in your mind? This is what we're we're
addressing here now. So you're saying that be
bekathnatiniyati
alhasarah,
that this with with the with the increase
of good intentions.
That it is possible with one act war,
one act, one simple act that you can
multiply with it. You you can multiply with
it
a large abundance, a large number of good
deeds, a large number of good
rewards with it because of intention. How you
can change it.
For
So every intention that then attach that that
you manage to attach to this one action
will be given
a reward. There's
intention.
Everyone is a hasan is a hasanah. Everyone
is a good deed. Hasanah is the measure
that you give
that Allah has given us to comprehend it.
So
So he says, And then every hasanah is
multiplied
10 times up to 7 times 70 times.
So so there you have
you're already familiar now with the idea of
multiplicity and intention, and he wants you to
know that you can multiply your rewards
for one action with multiple good intentions. And,
of course, when the mind is actively occupied
with fostering
multiple good intentions for an action,
it
closes the door. It makes it more difficult
for shaitan and the nafs to sneak in
their own nefarious motives. You you know, so
the mind can't the mind focuses on one
thing at a time. So if you're putting
more, you're putting you're piling on intentions,
and you you're actively doing that, then it
leaves little space for shaitan to come in
and for the for other
negative
thoughts or or destructive thoughts to come in,
motives in the action. So, it it
so here, Ivan Mosel is teaching us the
skills through an example
of a simple action, and this is what
he does. He does it beautifully. He takes
a simple action, and he tells you, look.
Here is this action, and I'm showing you
how you can multiply the intentions on it.
So you're learning multiplicity on the intention.
And for the simple act of sitting in
the Masjid,
al Masjid. Just sitting in the Masjid is
a good deed. Right? That's an act of
worship, the sitting in the Masjid. But this
is how he goes through it.
And he takes it. He adds, he piles
on 8 intentions.
Yeah. Eight good intentions. And they're all rooted
in
sunnah. They're all rooted in hadith. They're all
rooted in and through that,
you you see how you can do it.
So he teaches you this through this example.
So he said,
sitting in the Masjid. The example is of
sitting in the Masjid. For in the Hu
Ta'at, and that it is it is a
good deed. Right?
That a person may do this, a person
may can add intentions onto this simple action
that,
so much so that it will become that
act will become of the action of the
people who are close to Allah, the great
people, the people of great sincerity, the people
of Taqwa, and Muqal Muttaqeen.
But
You may get to the level of the
people who are close to Allah. Yeah. The
the people who who Allah loves.
That Allah loves the Muftaqeen. So you let
you can enter into that level.
So he said,
so the first is the first intention that
you can have here, he says that,
That he then believes that this is this
is
he is in the bay he's in the
house of Allah, that is,
that the one who is inside that this
is the house of Allah that sitting in
the Masjid, the Masjid is the house of
Allah, and one who enters it,
enters
the house of Allah is a guest of
Allah.
And Allah says and, well, Allah has told
the the
he said,
So he then he says that he is
now a visitor. He's now a guest in
the house of Allah, hoping for that
which was
promised on the on the word on on
on on the tongue of Rasool Allah, on
tongue of the prophet sallallahu alaihi wa sallam.
That manqaadafil
Masjidi this is the hadith now, so he
knows the hadith. He knows the father. He's
saying, manqaadafil Masjidi, the one who sits in
the masjid,
So he's a guest of Allah. He's in
the guest. He's Allah's guest.
And it is the right
of the guest
that he receives
honor, that he receives iqram, that kindness,
the the the hap of the so Allah
will get Allah's kindness. So that's one
intention that you can have then then muttaqe.
That's the first thing. Cultivated
in the presence of the mind that Allah
subhanahu wa ta'ala are in Allah's house. Now
the second intention, he says,
That he's waiting for salah after salah between
he's waiting between one salah and another.
So this then becomes
as if he's in salah because their hadith
So a person is in Salah if they're
if they're waiting for Salah, from one Salah
to another. So you're getting the reward as
if you're actually in prayer
by being in there. So that's a second
intention you can have.
And then he says he says,
Allah says, you know, in Surat Al Imran,
That, oh, oh, oh, ye who believe,
persevere, endure, and remain stationed, and fear Allah
that you may be successful. So he's saying
here, this remaining stationed,
this is raabitu.
Now there are other meanings of this, but
one of the meanings of being staying stationed
is following the command. Allah is commanding you
to stay stationed. To stay stationed. So he's
saying staying stationed is this is the thing.
The this is one of the things through
which Allah gives you special
benefits. And what is it? This is explained
in Hadith.
Hadith
Imam Muslims said, hadith al Anar Rassallallahu alaihi
wa sallam said to the Sahaba,
that should I not tell you that with
with which Allah will erase your sins,
your your mistakes.
And that
and he will raise your status.
Qadu balayar SurallAllahu. They said, yes. Of course.
Tell us. And then he says, it's bughlwudu
aalil makari.
That doing wudu at time when it's difficult,
you know, when in in it's cold or
you have the difficulty finding water, and you
have to go a long way. But doing
wudu
thoroughly
when it's difficult doing that. And and then,
and then many
the abundant steps towards the masjid, walking to
the masjid. Every step you take, you get
a reward for it. So all of that.
Taking making taking steps to to the masjid.
And then the
third
one, for the likumr rebat. And that is
the rebat. That is what stationing means in
the Quran. So it's it's the tafsir is
one of the explanation, one of the tafsir
of Ra Btu is this. So this will
wipe sin. So
first, your your Iqram, your guest of Allah,
and this the the the the the second
one was that, you're going to get the
reward of being in the salah. And now
3rd is that your sins will be wiped
out.
The the the the this was yeah. Your
your your sins will be wiped out.
So
Rabetu also has
a,
a meaning
of
oh, no. That that was the second right.
Second. Yeah. Okay. So the third intention now
the third intention
is
seclusion.
It's.
What is what can be translated as seclusion,
asceticism,
monasticism,
abstention, all of that.
And you will understand what we mean by
that. He said,
He said it is it is a sort
of
monasticism.
It's a it's a sort of, it's an
abstention because it's it's
prevents the eye and the ear and the
body from
in involving with the with the world because
you're sitting sitting in in the Masjid. And
then
from repeating things, fa'in al i'atikaf, kaf. Because
this is this is the word takafaya. Takafu
also means the same thing. You're controlling
the organs of the body. Right? And these
are the physical organs. You they they are
restricted because they're in the mosque. So he
said that kafit means control.
Wahuafimanat
som. It is it is in the meaning
of fasting.
So wahu on our own tarahub, and it
is a form of asceticism.
That that this is a form.
And he's saying that this is why Rasoolallahu
alaihi wa sallam
said,
That the asceticism of my ummah is sitting
in the Masjid. It's we don't leave society
and go off into the mountains, like the
monks do in monkhood,
but our our monasticism
is sitting in the Masjid. They said that
is our Rahba niyat Umati. The monasticism
of my Ummah is sitting in the Masjid.
So he said
and then, of course, there's the hadith of
this,
where Rasool Allah Sallallahu Alaihi Wasallam said to,
Usman ibn Abdul, his son died, and then
he stayed in his house and he came
and said he stayed in his, Mafalla where
he prays in his room. And also, Usman
said to him,
That, Muslim monasticism asceticism was not written for
us.
That our
asceticism
is sitting in is is in the Masjid,
and it is in salah, and it's in
the Hajj, and it is in Umrah. This
is so this is part of it. So
being in the Masjid, you are you are
performing this, that you are indulging in this
atikaf.
The 4th intention
is to fix
one's attention
on Allah
and focus thoughts
on the hereafter
and leave distractions behind. So
number 3 was controlling
the physical aspects of the body. Right? The
physical organs of the body, the eye, ear,
and but this is an
this is another,
opportunity by sitting in the mosque. What you
can do is that you can control the
internal. You can control
your mental self, your mind and your heart.
So he's saying here that look,
is to
focus your
concern
towards Allah and the next. And
And focusing your attention for concern about the
akhirah, you can do that in the Masjid.
Because the Masjid doesn't have the adverse, the
10,000 adverse that we talked about earlier, you
know, telling you about,
all about the good deeds of this world,
that you'll probably
hear something about akhirah in the Masjid. Or
you can focus so your your internal your
your your heart can be focused
on the akhirah, on,
on Allah on Allah,
and
Sir. So and and it keeps keeps the
shawahil, the the occupy the occupations of the
world away from you,
and your mind can be focused. It's easier
to focus on Allah when you're in the
Masjid. That's it. Right? So and, of course,
there's Hadith, man manjaalalhumumahhamanwahhidah.
That whoever makes all his concerns one concern.
When, hamal Ma'ad, which is the concern of
akhirah.
So you take all your all your concerns,
all your all the things you worry about
in the world and link it all up
to akhirah. That that's where everything has to
be linked up to the Akhirah because everything
you do, even if you're working for the
world, even if you're working in this the
how can I
employ this? How can I engage this activity
that I'm doing for Akhirah?
So you make you make it all focus
into 1, which is hamil ma'ad, which is
the concern for the next life. He said
whoever does that, kafahullahuh
dunyahuh. That Allah will take care of your
concerns of the dunya.
Allah will take care of it. In other
words, your concerns about the if if you
do that, you look at you worry about
akhirah
through and everything in you have in this
world, kafahullah,
that Allah will take care of your duniya.
Duniyaahu.
Woman tashaabatbihilhumoomum
But for the one whose concerns are dispersed
and lost in the world,
that he's wanting after this, or I've got
to do this, this rat race, this. And
forgetting and not linking, not thinking about ekira,
the one who's Tasha'a'aabat, you know,
goes into the valleys of lost in valleys
and in tunnels of the world. Then the
hadith says that,
That Allah will not care with which, with
which valley of these with which of these
valleys
he is destroyed.
So that is Hadith. So sitting in the
Masjid gives you a relief from that.
Okay. Intention number 5.
That you will have
That he says that you will you you
will be
have the you will have the opportunity
to actively indulge in the dhikr of Allah
saying subhanAllah saying or to hear a dhikr.
So somebody telling you something about Allah, that
is a Dhikr. That's a reminder. So it's
a place for reminder.
So you can either remind yourself or you
can gain you can gain reminders from someone
else
or or you can remind or your dakr
or someone can remind you. And the Hadith
he's quoting, he's saying that,
the one who goes to the Masjid,
right, in the morning,
and the he he he's,
he travels to the Masjid,
and he does for zikr and does zikr
in the Masjid.
Like, he is like someone on the path
of Allah, a warrior on the path of
Allah, which has big rewards. So Mandaqal al
Masjid,
so that's another reward that you can get
if you go in the Masjid. You will
have dhikr. So make intention for dhikr for
doing dhikr of Allah.
Intention number 6 is
wasadi
suhar. That he
sorry. Yeah.
And he makes an intention that I'm in
the masjid. I will benefit someone with knowledge.
And I will do that through.
That must he said that you will find
you you will you have an update. You
make an intention that I will do while
I'm here, I can do I can do,
which is enjoying towards good and forbid evil
or teach something. Because the Masjid Because
in the Masjid, there's always people who
make mistakes with their salah. Somebody has some
deficiency in their salah or might do something
wrong or might do something that's not right.
So
you might help them, you can help somebody.
So in while you are there, you can
help each other, your brother,
to
improve their salah, improve their Quran, improve something
that they're doing. So by being in the
Masjid, maybe I can do that. I can
help somebody.
That then you become partners
in that good deed. When you teach somebody
a good deed and they do it, you
and them are partners. This is beautiful
explanation. You know what I mean? We talk
about, you know, partnership in business, but this
is partnership in khair for akhirah. This is
the this is the greater business, the bit
the more important business. So you have partnership
here that when that person does that good
deed, he's going to get the reward and
you're also gonna get the full reward for
it. So if you help somebody, you teach
somebody.
But a laugh. Yeah?
And then here is
Amr ibn Maruf Ananiyanil Munkar.
You know, this is
one of
the responsibilities
upon this Ummah. Ummah. Allah says in the
Quran,
You are the best nation.
This Ummah of Muhammad, salamu alayhi wa sallam.
You are the best nation
produced as an example for mankind.
You are the best this is Surat Ali
Imran, verse 110. That you are
You are the best nation produced
as an example for mankind,
and
you're enjoying what is right and you forbid
what is wrong, and you believe in Allah.
That is your status that Allah has given
you at your state. Why? Because prophets came.
124,000
prophets Allah sent to this Earth.
But there's some there there are 2 important
distinctions with Rasulullah salallahu alaihi wa s.
One is that he was sent
well, there are many distinctions, but there are
2 important one in relation to this, is
that he was sent
to all mankind,
kafat and wynas. He was sent to everyone
before prophets used to come to to their
people, to people, distinct people. But he's sent
to all human beings. And the second thing
is that he is Khatam al Nabigir.
He is the last prophet. He's the fine
he has he's the seal of prophethood.
Now and he died 1400 years ago.
So how is this mission to be completed?
The way this mission is completed
is that Allah gave him a 124,000
sahabah.
When he
did his
Hajjat al Bida'is, when he was in the
final, when he gave the Falaas speech,
The last Khutba in Hajj, and that had
the Sahaba there were the exact number of
prophets.
There were a 124,000
Sahaba.
But
the mission
of transition took place. But from now on,
this Ummah
will become Ummah Mada'utha. The Ummah is sent.
Allah has sent you. Each individual
in the Ummah has the responsibility
of taking this message.
So those who are present will take it
to those who are absent.
This is what he said in that Khutba.
And then Allah
makes it clear in the Quran that what
what does Allah say in the Quran?
He says and this is in Surah Yusuf.
Khul Khul. And he say, oh, Mohammed. Say,
Mohammed. Say, oh, Mohammed. Kul.
That this is my path. This is my
mission. This is what I do. What do
I do? I
call to Allah.
This is my path and I call to
Allah.
Remember we talked about the power of the
eye and certainty and seeing and words for
eyes being used, words for sight being used
for knowledge and certainty. So he's saying,
That I call, I invite towards Allah. This
is the prophethood. He's,
this is the mission of Rasool Allah sallallahu
alaihi wa sallam. I invite to Allah, Alaa
Basiratin,
on certainty. There's certainty.
And Alaa Basiratin,
Me. I do this.
And then here is the important bit for
us. He says, Alaa Boseiratin,
kulhadihi
sabili, adu'o illallah.
Alaa Boseiratin,
ana wa mani tabani,
and those who follow me.
What is the
mission? I call to people. I call to
Allah. I call people to Allah
with certainty in my heart, with Allah Basirah
and insight and perspicacity,
and me and those who follow me. So
if you claim to be the follower of
Muhammad salallahu alaihi wa sallam, then you have
to be part of this mission
this mission
of taking it because Rasoolullah salallahu alaihi wa
sallam was sent to every human being on
the face of this planet
until the end of times.
So anyone that is born after the
Ba'ath, after the prophet Muhammad salallahu alaihi wa
sallam,
their success in this world
and in the Akhirah, their success depends on
Muhammad salallahu alaihi wa sallam. So and who
will take it? How did Islam get to
us? It was the people who heard that
call.
That
made the one those that are present take
it to those that are upset.
And so we all, each individual of the
Ummah, has this responsibility.
This is what Amr al Maruf Anayal Munkar
is taking it, taking the Islam, taking it
to other people.
So,
you know,
Imam Khurtubi, Rahmahullah,
explaining this. He said,
He says, a a Muhammad.
And he said, this is my way. This
is my path. This is my method.
This is my this is my sunnah, the
wadayawi. This is my dawah, Wama. And
he said,
which is what I am on.
Because this path to which I'm calling will
lead to Jannah. This is where it goes.
That it will lead to Jannah.
That this is where it is. So this
is this is something not to ignore. And
then find the
what we have to also recognize is that
there's a warning for people who don't understand
this and don't recognize this responsibility that we
have. It's not only that we, oh, we
take the the message and we sit on
it.
We we have a responsibility
to take it,
And we'll close with this. Insha'Allah, we'll continue
with
the intentions next week because we have to
finish early because of the, donations.
But take this hadith
and think about it. Rasool Allah sallallahu alaihi
wa sallam is saying,
I swear
in whose hand my life is. And when
he does he does this when he swears
like this, it means he's good about to
say something profound and something very important. So
he's saying here,
that you
may and in Arabic, there are devices that
you can use
to add emphasis to what you're saying and
multiply that emphasis. So and he's using the
the highest, the superlative
devices that you can find for this. He
said,
that you
will go out. You will you will
call people to to doing good. You will
do. You will you will forbid. You will
call people
to do good. You will,
enjoin people to do good. What he's saying,
you will most definitely, certainly do it. You
will have to do it.
This
is noon.
It it it's known as the heavy noon.
Not not.
He
said,
But you will definitely, most definitely have to
do this.
And you will you will also most definitely
prevent
hold people away from bad actions.
Oh, Allah may send upon you, most certainly,
tragedies
that will then that
he will send he will send with you
punishments.
And then you will call upon him, and
he will not answer he will not answer
you.
K. 2 minutes.
Okay.
I know,
everyone is
at pain
about what has happened in the last 2
days. So I wanted to say something quickly
about that and finish
The fact that, you know, so many people
have died in the earthquake.
And,
the,
there are lessons,
that we should have in our minds. The
earthquakes, they these these these are sufferings,
but,
and there are ways that we should also
relate to them,
via the teachings that's
has come to us for by Rasool Allah,
salaam. So the first thing is that Allah,
subhanahu wa ta'ala, may shower his mercy and
blessings
upon those who have died and grant those
who are still suffering ease and patience.
This was indeed a sad event.
And
as Muslims, we need to take lessons in
everything that happens.
And in this one,
they we can take we can we can
have 3 main
points of thoughts, the 3 big lessons to
take. The first is that Allah subhanahu wa
ta'ala
will test us. He says
That we will surely test you with something
of fear, of hunger, and loss of lie
and loss of wealth, and lives, and fruits.
But give good tidings to the patient
who, when disaster strikes, they say, indeed, we
belong to Allah and indeed Allah, and to
him we will return.
Those are the ones upon whom
blessings from their lord and mercy descend, and
it is those who are rightly guided.
So to keep that in mind that this
is Allah tests us. The second lesson is
that the mercy of Allah in such situation
has been explained to us by Rasool Allah
sallallahu alaihi wa sallam who said, and come
and there's comfort in this.
That the the matters are 5.
That 5 people are martyrs. They are those
who die of a plague, those who die
of abdominal disease, those who die of drowning,
and those who die of falling buildings who
are crushed.
And those,
and the martyrs in the cause of Allah.
So in as much as it is sad
and distressing,
there is a message of hope and mercy
and kindness
from the most gracious,
our most merciful Allah.
The third
point to bear in mind is that earthquakes
have a message as well. The earthquakes themselves.
That because they are reminders of the grand
quake, the big one. And I'm not talking
about the California
fault line. I'm talking
about the one that will come at the
end of the world. And Allah tells us
that in the Quran. He says,
All people fear Allah in the Zanzalegal society.
Shayun 'Adhim.
That the Zalzalah, the
earthquake of the hour, which is the last
one, Shayun 'Adhim. It is a magnificent it's
a terrible,
terrible event. It's a great event.
That
that
that day when you will see that
every nursing mother will be distracted from her
child.
On that day, you will see every nursing
mother be distracted from her child. She was
that she was nursing. And every pregnant mother
will abort her pregnancy, and you will see
people appear as
drunk, as intoxicated. But it wouldn't be intoxication.
It would be the punishment
that Allah will be perceived will be seen.
The severe will be so severe.
On that day, the earth and the mountains
will convulse, and the mountains will become heaps
of sand pouring down. Not buildings, but mountains.
That is the big one. So it's it
it is, to remind us of that Zalzalat
Essarah, that the
earthquake of the end will be the big
one, and that's coming.
So
so for us to be clear in our
minds,
That when the big zilzal come, when the
big
earthquake comes,
the earth will
give up what it's it's it's it's what
what it's carrying,
and then it will speak
of its Akbar. It will speak of its
news.
And what what this means is that it
will say
hadith says, It
will speak about what happened on its back.
What we did on the back, the earth
will bear witness. So may Allah protect us
from the earth bearing witness about what we
have done. And may
he give us comfort and patience in well,
in dealing with the test that he sends
to us.
And prepare us
with prepare our hearts for faith for what
we will face on the day of judgment.