Riyad Nadwi – 34. Ikhlas Permissable Deeds also Need Good Intentions
AI: Summary ©
The concept of love and connection is discussed, with a focus on sharing love for one another. The speakers emphasize the importance of understanding the difference between neutral and bullet behavior, the importance of fostering multiple intentions, and the need for accountability in political and political institutions. The importance of avoiding negative behavior and showing respect is emphasized, as well as the importance of learning about one's deeds and being careful with one's decisions. The speakers provide three sources of comfort to the heart, including the good and bad deeds, mercy of Allah's mercy, and desire to be rewarded for past actions.
AI: Summary ©
Everyone for coming.
Today is, week 7 of term and another
for Sheikh Ahmed's class on Imam Sahih.
Looking at intentions,
but will have his sincerity,
and things like that.
So with that said, I'll pass it over
to Sheikhriel where he can continue with us
last week.
Brothers and sisters, salaam alaikum.
Welcome to lecture number 34
in our series on Ikhlas and its related
subjects.
Last week, we read from the book of
etiquette of sociability.
The
which
is the book of etiquette and social sociability,
brotherhood, friendship,
and company with various kinds of people. And,
specifically,
the portion that explains
the
meaning
of loving for the sake of Allah, loving
someone for the sake of Allah.
The title of the chapter is
love and for
sake of Allah. Because it's not only about
loving,
is that we're not we're required to love
every everyone and to love and to show
love and to,
have compassion.
But when it is
in, in violation of Allah's rules and that
it's in violation of medicine and in opposition
to Allah, then one should have also the
ability
to make that distinction in the minds that
we do not hate people, but we hate
the actions of people that are, you know,
in opposition to Allah. So there's a balance
there to be drawn.
We sidetracked into this discussion
with example
number 7,
from the list of multiple intentions the imam
al Muzaddari provided for the,
the act of sitting in the mosque. This
act this act
of sitting in the mosque. The intention of
gaining companionship for the sake of Allah, where
the question arose as to
what does
this really mean of loving someone for the
sake of Allah?
And in that discussion,
there were 4 key points to keep in
mind. Well, one is
the answer to the question. But,
the first was that
sukhba, which
is companionship and note here that this is
the term that was ascribed to the to
the people around Rasool Allah sallalahu sallalahu sallalahu
sallalahu sallalahu sallalahu sallalahu sallalahu sallalahu sallalahu sallalahu
sallalahu sallalahu sallalahu sallalahu sallalahu sallalahu sallalahu sallalahu
sallalahu
sallalahu sallalahu sallalalalahu. This is the same root
from the say for the word shohbah we
have. It's a companionship. It's more than just
following.
It's
and it occurs, so he he's a what
we learned last week was that companionship
occurs in 2 broad
ways.
1 that happens through coincidences,
such as neighborhood,
meeting in a library, meeting, traveling, etcetera. And
the other is that is
that form of suhba
that is actively pursued,
which is what was intended in the example
of going to the mosque with an intention
of gaining a brother. He said,
that he will earn a brother in for
the sake of Allah.
And that's
that that was the example. So
the
the what we are concerned with well, what
we are aiming for is the one that
you you pursue, you actively pursue.
The second point was that the meaning of
sahaba
is, of course, socializing, spending time together, being
generally together, and supporting each other.
And that these things,
these are things that people only do voluntarily
when there is love and appreciation among them.
Without love, there'll be the opposite. There'll be
a, separation and distancing and estrangement.
So
the point to note we're here was that
the glue that brings people together is love
and appreciation for each other.
And number 3 was that there are 4
broad reasons
why people connect.
There there there are 4 structures of connections
that happen.
Either,
the first was that to love someone
either for their external or internal beautiful features
or qualities such as character and conduct.
And this is so because acquaintance with any
beautiful characteristic
is naturally
enjoyable. The human being finds that enjoyable. So
but, also,
we should we know that love can blossom
between individuals without these characteristics of beauty or
excellence having any role to play for,
That,
That, in other words, love can blossom due
to deep seated connections of past interactions
or similarities.
By past interaction, we mean that the these
things that draw people together into friendship and
closeness.
These are interactions and connections that may have
occurred with our souls prior to our arrival
on Earth, and this is explained
in the Hadith said to us,
that the souls are marshaled,
troops, like marshaled troops and those that are
whoever,
recognizes
each other, then they will be who are
acquainted
here will be will meet here will meet
there. Who are acquainted there will meet here.
And who are separated there will be estranged
here.
So that was the first of the 4.
The second reason
why there may be love between people, why
people this connection may develop,
is for ulterior motives. He said,
This is similar to the love of gold.
We had the example of gold and silver,
which is not very beneficial in themselves,
but they are a means to things of
benefits and things that are beloved,
in themselves. And such,
as
through gold, you may get, you may acquire
things that are that you are
that you find beloved, that you that you
that you have a love for, like fame,
position, acceptance.
And, of course, these are not reasons for
loving for the sake of Allah. That that
this These do not fall into that category.
The 3rd category
is, and yohibbahu
lalidayhi,
to love him not for
in himself,
bal lireiri for an ulterior motive, for something
other than himself, to love someone for for
other for a reason other than something in
them. But
the distinction here in this third
category, this third configuration
is that it's done, it's for a reason
that is not worthy. It is not about
this Dunya, it's about something in the Akhirah.
And here you step into the realm of
loving for the sake of Allah. There. You
say,
They love someone not for themselves, but in
the category. And this this is the criterion.
The criterion is that you should have,
it cannot exist. That love does not exist
unless there is Iman,
unless there is belief
in Aqirah and in Allah. That's the
the criteria that is applied in order to
recognize whether some whether your love for something
is for the pleasure of Allah or for
something else. If Iman is taken away, can
that love still be there? If it's still
there, then that it it's not.
It's not love for Allah. Wahadduhuhuwaanakullahu
bin
lawlaliman.
This is the the the condition that
it must have iman and belief in in
the hereafter.
The 4th category was al kismarabi,
That you should love for Allah and in
Allah's religion. That's,
That there's no ulterior motive. This is of
the highest level. That there's no ulterior there's
nothing beyond. You just love for the sake
of love. To love for the sake of
Allah in the religion of Allah without an
alter ulterior motive,
such as gaining knowledge or gaining closeness or
anything beyond that. It exists purely by the
power of love. And this is, of course,
the highest level
of
connection
of the 4 categories. For when someone loves
a person intensely,
they also love those
who love their beloved who loves their beloved.
When we love someone dearly, we love those
who are kind to our beloved.
We love those who are connected to our
beloved. We love everything that it that pertains
to our beloved. And so it is. When
we love Allah in intensely,
we will love everything that pertains to Allah.
We will love
all we will love those who recognize Allah.
We will love those who believe in Allah.
We will love those who obey Allah. We
will love those who remind us of Allah.
We will love all the creations of Allah.
We will love those who love Allah. We
will love
all the beloved of Allah.
And we will also we will love the
beloved of the beloved of Allah.
And, of course,
the condition for this
transcending of the love from the original
object, The original object of your love, the
transcendence, is that you need an intensification of
that love. That's it. If if the when
when the love becomes intense, then it it
spreads to everything that pertains to that object
of your love. As we saw with the
story I gave you about Thais and Leila.
Leila and Mezdun, the this famous story. When
he said, I think I didn't mention last
week the full story that he would but
when he said to them,
that did you see me? You are praying
to your lord. You are praying to your
beloved. And did you see me?
Because he walked in front of them, they
caught up with him and said, why why
did you walk in front of us? And
he said, I he said, you are praying
to your beloved and you saw me? I
was following
a dog from the village of Leila,
and I didn't see you. That he had
become so engrossed in following this dog. The
dog walked past that he's going, and I
didn't see you. So that's the and when
he said, you know, he said that poem,
that I pass around the dwellings of Leila.
And,
I I walked through the dwellings and I'm
kissing the fences and the and the walls
And that it is not the love that
of these walls that actually fascinate my heart.
What is it? He said,
that the love of the one that is
in in that that dwells in these dwellings.
So these were the 4 configurations
of suhba amongst people
that happen. And now,
the 4th point to keep in mind and,
obviously, these were the 4 configurations,
but I'm going through a list of things
to keep in mind. And so the other
the numb the the 4th point to keep
in mind here was that Allah's
creations,
and come naturally to those the the the,
the creation that we
interact with on a daily basis,
we tend to have we tend to have
a distance between
our
interaction with them and our recognition
of their connection with Allah.
But when things are newly created, then that
gives us an opportunity
to reflect
on
the ongoing process of creation. And this is
in what we saw with Rasool Allah, salallahu
alaihi wa sallam when in his practice that
when
a new branch
when a new bunch of fruit would come
to him, a fresh bunch of fruit, he
put it in his eyes, and he would
say that, look,
that this was recently created by our lord.
So that reflection there, this is in the
case also
with every leaf that we will see now
as
spring emerges from winter.
Every new leaf created is a creation of
Allah. When we when we will reflect on
these leaves that are coming on the tree,
here here here we have an opportunity to
reflect on these leaves being created. They're new
and we are seeing them. They're they're we
are actively seeing that Allah is creating this.
And for someone who loves Allah, there is
joy in noticing this and reflecting on it.
Remember what I said about spending time in
nature and with trees and with plants? This
is one of the benefits that one can
earn from this.
Now, today,
what I want to do is to return
to where we left off in Kitabun Niyati
wal Ikhlas. In the book of Niyyah and
Ikhlas, where and where we read the chapter
on Ma'asi,
sins, and the chapter on Ta'at, the chapter
and their relationship to,
to intention.
These were the 3 broad categories of
actions in relation to intention.
The first was sin. The second was act
of worship. And the third were permissible deeds.
Right? So we we didn't read this is
the one we're going to read about today.
The permissibility, this is known as al Mubahad.
Al Mubahad. So the relations of neutral actions.
They're not sin, and they're not acts of
worship. They're neutral. They're permissible.
So and we need to learn how intention
relates to our actions,
because,
we so we don't take them for granted.
This is an important
discussions for many reasons. First, living as we
do in the world where
the,
and in in relation to Mubahat specifically,
about
neutral things. When when we engage with
acts of worship,
we focus and we have a we have
a sense of consciousness of the reward that
we will get. And we may even be
when if we do something wrong, we may
reflect on it and have a consciousness about,
oh, this is a sin, and maybe I
should repent.
But when it's neutral, then that
our approach to it is completely different. And
for that reason, it's important. And as I
said, living as we do in a world
where freedom of the individual is idealized,
to a very high degree,
we can often,
misconstrue a general principle in Islam. There's a
general principle
in
Fhusl,
and this principle is known as al Aslafilashyei
alibaha.
That the default of things
the def the default in things
is that they are permissible,
except unless there is an established reason to
the contrary.
So things are generally,
halal.
Now this is definition this definition is definite
is is true. It's, and so it is.
But when we ponder what do we really
mean by reasons to the contrary,
we find that it is not as simple
as it appears.
Take for example someone who says
that, okay, biryani is halal. Right?
And then therefore I will eat 5 large
weights of biryani 3 times a day. Now
is there any problem with
that? That we can justify gluttony
from this if we focus on the thing
and not the action, our relationship to it.
So justifying gluttony,
it doesn't it's it's that's not okay.
Similarly, if someone says, look, I'm going to
cook biryani everyday in my house and let
it whiff over all my poor neighbors and
let them all smell it, but I will
not share it with them.
Is that okay? No.
So the that that's the kind of thing
that you have to look at. The the
point is that,
using this principle of Sharia in
in isolation,
to justify reckless behavior is completely wrong.
And this is why justifying,
and this happens a lot. That's why I'm
mentioning this.
People make this mistake,
just to justify modern sensibilities, such as, you
know, unbridled individual freedom, you know, unlimited growth
and critical attitude, unbridled speech, etcetera.
And it can often result in a form
of self deception where you think you're you're
zoomed in, you're isolated part of Sharia, and
and not recognize that this is a complex
system. It's it's more comp it's more complex
than you than than this one rule hold
that you're holding on to.
So
hold,
so just as we need to learn and
be cautious about consequences and punishments for sin
and the virtues and rewards for our act
of worship,
we also
need to be aware
of accountability
in permissible deeds.
Accountability
in Mubahat.
There is accountability
attached to it. It's not devoid of accountability.
Something being permissible does not mean that it's
beyond reckoning. That's the thing. That that's the
point to the first. Because Allah, Subhanahu Wa
Ta'ala, tells us very clearly in the Quran,
That
there that you will surely be questioned on
that day of the pleasures you've enjoyed in
this world, which were not the haram, the
pleasures, the halal. Right? Meaning that the things
you enjoyed in this world, the halal things.
And
That a person will not move far move
forward on the day of judgement unless he
is questioned about his life.
That, you know, in what did you spend
it?
And and the knowledge you had, how much
of it did you
obey? Did you did you practice? What did
you practice?
Well, I mean,
and out of his wealth.
Of his wealth, where did he get his
wealth from and and where did he spend
it? Right? And
about his own body.
That where did he in in what where
did he spend it? Where did he use
it? What did he use his body for?
So
when people hear we peep when we talk
when people hear us talk about accountability on
the Day of Judgment for halal things, now
a question can come in the mind, you
know, an objection comes into the mind that
look, this is halal, so why are we
still being questioned about this? Right? This is,
shaitan can come and put this and Nafs
feels, oh, well,
it was halal. So, yeah. I should just
use it. I should just be left alone
with it. But
but what they forget
is that
the importance of accountability
in every aspect of life. That there is
need for accountability.
Even in our world, in our world today,
good governance is rooted in accountability.
We routinely we routinely
seek accountability from those in positions of responsibility.
We seek accountability from people in political political
office. We expect accountability in standards of our
public and private institutions.
And we manage
accountability in education
through systems of testing and examination. These these
are all systems of accountability.
So
although it may seem like we have a
we have complete freedom, we do not have
unbridled freedom to act in whatever way we
we wish.
Everywhere you turn, there is a
yearning for accountability. You cannot drive however you
want on the road. There are rules and
consequences, and you are accountable for your actions.
Now, Allah subhanahu wa ta'ala is the best
of planners and he knows what is best
for us. And in this world and the
next. Both. And he has also put accountability
on permissible deeds.
Now let's read the text. The text says
that,
That there are no permissible deed except that
it is capable of being turned by intention
into the best of acts of worship through
which one may attain high highest the highest
of ranks.
Right?
Fama'u Adamakusuran.
So how great is the loss of the
one who neglects this and take no heed
of this and treats it
in the way animals do. Because animals do
not think about consequences of what they do.
They feel hungry. They eat.
If somebody if the animal is going through
the marketplace and he sees,
fruit there and he's hungry, he will snap
it. He wouldn't worry, well, you know, this
person, I might have to pay. They don't
think about consequences.
So so
the individual,
So it is not for a servant to
belittle any of his passing thoughts,
the steps he takes,
or the moments he spends.
For he would be questioned about all on
the day of judgement.
Why did he do what he did?
And with what intention did he do it?
That this is in the things that are
purely halal, that are allowed.
And this the this is in the things
that are pertains to purely permissible deeds in
which there is no disapproval.
And in this regard,
That the it's lawful
deeds lawful deeds are accountable and the unlawful
ones are punishable.
For you you are you are punishable for
them.
That the servant, the Muslim, the person will
be asked on the day of judgement on
about everything.
Even the eyeliner that you put on to
your eye put in your eyes.
And the crush
the mud that he crushed, the dust that
he crushed with his hand. And
touching of his his brother's clothes.
So,
ofil Khabr mantutayyah balillah.
The
one who wears perfume for Allah. This is
in in a Khabr Hadith.
That
whosoever
wears perfume for the sake of Allah, he
will arrive on the day of judgement and
his
his smell will be more will be more
beautiful and more more more more
sweet than that of musk.
And whosoever wears perfume for other reasons, and
this will be explained further on.
And his smell will be on the day
of judgement like that of a dead carcass,
you know,
a putrid smell.
For this,
the using of perfume
is allowed.
But you have to think about the intention
with it. What am I using it for?
So
I know
so he said, now,
here, just as Imam Ghazali
did with the with the example we had,
our acts of worship is sitting in the
mosque. That that act of worship is simple
act of sitting in the mosque. What did
he do? He he taught us how to
foster multiple intentions with it. So he's using
this example, the example,
of wearing perfume,
per this is now not a ta'at. It's
not an act of worship. This is a
permissible deed. And he's saying he's showing us
how to foster multiple intentions
around it. But he
first, he deals
with multiple in multiple multiple bad intentions and
then multiple good intentions. He shows you this
way. He says,
So what is it can you intend if
someone says he's going through people's argument? You
know, someone might come up and say, oh,
well, just by perfume, you have to think
about this. Why? What is it? This is
hadod of dunya. This is one of the
pleasures of the world, of the dunya. So
how can one do
wear perfume for the pleasure of Allah? How
how how is this? So
he's saying, No.
For example,
That's the first intention. If his intention is
that he's wearing perfume for
for enjoying
a worldly pleasure,
then that is as it was intended, and
that's the extent to which it it should
be. But if he goes further and start
thinking
about he says,
because Ratil Mari.
Liyah sudahu al aqran, that if his intention
is to show pride
of having more wealth over his over his
compare
over his friends and his the people around
him, And so that they will become envious
of him. You know, I've got this perfume
that smells really
nice, and I will not tell anyone where
I bought it from. And they will all
I you know, and it's very expensive, and
you can't afford it. Yes. Now what is
that? That is tafakhr. That is pride.
That's gain. So that is where
it starts to get into difficult areas of
intention. That the intention is not now merely
to
enjoy a bounty from Allah. It's being used
to belittle people. It's a it's a it's
a pejorative
tool now.
A tool to to look at people in
condescension.
So he said,
And then the the second one so
so that was the first so that people
may become envious of him. The second the
second one is that
that his intention is to show pride
of having that people that people will give
him. They will recognize him as somebody special,
and they will mention there will be a
mention of his fragrance that this person is
always fragrant.
So he's wearing it so that others can
mention him of being,
so he he that will bring ja. That
will bring what?
Station in people's heart. So you're seeking station
in people's heart through it through it over
and above other people. And
and then
so you'll gain acceptance in the hearts of
people, and they will mention his sweet smell.
Number 3 no. This is number 4. Yeah.
No. No. Number 3. Yes.
It's in the intention another intention would be
to draw the attention of females to him,
to himself,
because of those females that that he cannot
that that it's
he cannot see with his eyes, but he
but the fragrance can get to there, and
somebody can ask, well, who's smelling so nice
today? Yeah. So that's that's the one. So,
you know, he know
and he's saying that, look, they're they're similar
to these. There are countless reasons one can
foster for wearing perfume, and all of these
turn the wearing of the perfume into sin
or
create a problem with it. And it is
with that
that the verdict of having a smell more
putrid
than a dead carcass
comes about. Yeah. Except, of course, the first
one which is just to use it to
as a pleasure of that from Allah. That
this is what a pleasure of the world.
For that is not a sin. He's saying,
but
you will be questioned. He says, ileanahu
yusalaanhu. To use it to enjoy the pleasure
of this world is not a sin.
Ileanahu
yusalaanhu.
Except that you will be questioned about it.
You'll be questioned.
And if if you're if and and,
when we say hisaab here, it means arb.
We'll talk more about what hap what it
meant by hisaab.
But it's about presenting the evidence in front
of you so that you cannot deny
Allah's verdict. When Allah passes a verdict on
you, it is with full justice,
that Allah does not
commit oppression.
It does not it's not in unjust to
anyone. So he makes it completely clear to
you. So it's all presented to you. So
he said,
And then the Sahaba, you know, they when
they used to get
the bounties and the treasures of the world,
the riches of the world were opening onto
them, they they used to be worried that,
oh, maybe we wouldn't get anything there, that
this will be taken from my.
So the trade, the
yearning for benefit in the earth are such
that they
kept they they control themselves in this world.
So whosoever takes
of the permissible of this world,
they will not be punished,
but it is
it it may it can be a loss
for what you will get in the Akhirah
for in terms of if you
prioritize
the Duniya over the
Ammaniyah Til Hasana. Ammaniyah Til Hasana too.
For anyan we have itibaasunnatillahi
rasul.
As for the good intentions that you can
have for wearing perfume.
What's the first one? The first one is
that the intention to follow the sunnah of
Rasool Allah Sallallahu Alaihi Wasallam on the day
of Jo'a. This is sunnah. So that's a
good intention. The second is glorifying the Masjid
and showing respect
to the house of Allah
for
one believes that
only fragrant people should be guests of Allah.
See?
And the third one, and
The third one
is that he should intend
to bring comfort to people next to him
in the mosque
through his pleasant smell for the sake of
Allah. So you're you're you're bringing comfort to
others with it. So for that reason, you
do it.
And
then number
4, the 4th one, in
that he
he aims to
cover his bad smells.
That if some bad smell comes out of
him, it will be covered by his good
smell that he has. So he's protecting he's
he's protecting that and it so it doesn't
offend anyone around him. So that's another good
intention.
Number 5 is
that that that,
and
Aynak said,
Hasmaba Bilhribati
Anil Muqtabin.
That
the intention to repel all bad smell, the
intention to close the door
towards backbiting
over his bad smell, and in that people
will be in the disobedience of Allah. That
if you go with bad smell and someone
smells you and then mentions it to someone
else, then they are indulging
in Riba. They're indulging in backbiting and that
will then become disobedience to Allah that will
damage them. So you you can make that
intention that by putting on smell, I'm protecting
I'm closing the door for backbiting.
Now the 6th intention is that,
that he should that he can intend
the to fortify
his mind, his brain, his wit, his memory
with the perfume.
And through that, it will make it easy
for learning and practicing his deen. You know,
the scholar, Sima'am Jafiri, he quotes Sima'am Jafiri
here who says that,
that
the one whose
smell is pleasant, the one who has pleasant
smell, then his intellect increases.
Imam Shafi says that. Yeah.
So if exams coming up, then biperfume.
Then.
And this is he's saying that these and
similar examples of intention
will not fail people of understanding as long
as there is a dominant yearning
in their heart
for trading for the akhir.
That's the thing. Is that you have to
have that dominant
yearning in the heart that, look, I want
to trade for akhirah. I want my akhirah
to be well. Then all these all these
intentions will be fostered in the heart.
But if there is a dominance of the
pledges of the world in the heart, then
then that person will will not be affected.
The These these these intentions will not be
fostered in the heart.
Even if even if the even if they
are mentioned to him, his heart will not
be able to configure them, will not be
able to accept, accept them. They will not
accept and configure them.
The it
it will not.
Enough. That this will only be the
you will hear it. You'll you will internalize
it to the degree of script. That this
will be just scripts on the tongue. You
know, like people say I intend to be
good. But that doesn't mean mean anything until
you actually
do something good. So
this will be scripts, he's saying.
Then this this has nothing to do with
intention.
And permissible deeds are countless. There, you know,
there are a lot.
You cannot
we we we cannot count or we we
cannot in encompass all the various intentions that
is necessary.
Balakim is saying So
use this one. The permissible actions are are
you innumerable,
but one can extrapolate from this example to
others. And for this reason, and, you know,
early scholar says that I relish
good intention in everything. He says he says,
that I relish good intention in everything I
do, even in my eating, even in my
drinking, etcetera.
So this is
for everything that is that is a reason
for the preservation of the body. If a
person says, you know, but for all, I
mean,
he's eating
food,
then I will use the strength that I
get from this food
to worship Allah. I will pray. I will
eat. So you make that intention. It's it's
allowed to food. It's a permissible need to
eat food, but you can make that intention.
And also, you may make your intention,
you you can make your intention good
even in situations
of disaster. If you lose something
if you lose something, you can say,
that this is now in the path of
Allah. That it's it's accepted. You know, my
I I remember once coming out of the
mosque, and I heard the one of the
masha'i saying that, you know,
he said, oh,
my
that my that it's been accepted and accepted.
I said, what what's happened? He said, hey.
My my my shoes have been accepted. It's
gone to America.
Someone has taken my shoes.
Taking my shoes. But then, rasulullah sallallahu alaihi
wasalam,
you know, he comes home, and he asked
his wife about
the meat, you know,
for distribution.
And she says,
that nothing is left
is is is left. And and and bakiyab
means
to to remain. Right? So nothing remains
except one shoulder.
And Rasool Allah sallallahu alaihi wa sallam responded
with baqiyyahildira,
that the entire sheep
is remains
except that shoulder.
That shoulder that's in our house, that one
has not remained. In other words, all that
has been gone gone to charity has now
been preserved for us
in eternity for arkha. That's all been preserved.
Baqiyyah.
But ill adiraq, this is the one. So
that's the kind of intention we should have
about our daily ongoing life
things. Try to reflect on on that.
So you're Hasim
And if and if someone says to you,
you know, that oh, someone has been backbiting
against you,
and and that he should think kindly over
it because this person is doing zulum against
themselves.
Their words will make their good deeds come
onto you. And this is what hissab is.
Is this is what their good deeds will
be carried onto you.
And
he doesn't go
answering people.
For that the servant on the day of
judgment
will be questioned.
That a person may his actions may
be may collapse,
due
to bad intentions. You can have.
Even if he loses wealth,
and he should know.
If
on the day of judgment,
you come with
actions and good deeds like the mountains,
but you have caused trouble to people, you
have backbited against people, you have harmed people,
you have hurt people, then all of those
things will be put right on the day
of judgement, and you can end up losing
it all. It's a
he said that
to her that the person
to her.
That on the day of judgment, the person
will see things in his book, in his
book of deeds, and he will say, oh,
Allah. I didn't do these things.
And and then he'll be told that, look,
these are the
these are the good deeds of the people
who backbited against you and the people who
oppressed you and the people who wronged you.
You've earned all their deeds. All their deeds.
And if they don't have good deeds, then
your bad deeds will be put onto them.
That person will come on the day of
judgment, and he has
good deeds like a mountain, like, told us
mountains.
If if it is with Ikhlas, then he
will enter into paradise.
Where where at the
but he comes and he has
oppressed people. He has wronged people.
And he has cursed this person
and he's hit this person.
For
you, then it will be taken.
He he the
the revenge will be taken through. He he
will have to pay for it. He'll have
to pay for it with his hasanat, with
his good deeds.
When he had the when he had, I
mean,
until there's no no good deed
for the that his all his good deeds
are gone, and there are still people coming
asking the the people who,
they're
seeking, penance. They're seeking
justice.
Then Allah will say throw unto them throw
unto him their bad deeds.
And then throw him into the fire.
So
he's saying
in in some in summary that what what
this message is is.
That be careful, be careful, be very careful,
and tastaqal
shaytan minharka.
That you will belittle anything of your actions.
Anything of your actions.
He said, don't don't
don't fear looking
into pride and it's and and and the
evil in in your own actions.
Be careful of what you do
so that you do not have a so
that you don't end up in a situation
when there's no, you have no answer for
it on the day of judgment.
That
Allah is looking over you, and he's he's
witnessing what you do.
That there is
a monitor, someone who's recording every word you
say.
Do every every action you do.
And
then he gives an
example of a man of a of a
one of the early scholar who said that
I wrote a,
a a a page, a a book, and
I I wanted to put some dust on
it. Because when you put to to increase
the,
contrast, you put dust on it. And he
said my neighbor's house next to my neighbor's
house, in my house, I took I I
want to take some dust, and I and
I,
to get it,
for and so and but I was
reluctant because it's my neighbor's this is my
neighbor's wall and the dust on the wall.
And he says
that
I said, well, what is this? It's just
dust in my yard. And then I heard
someone. Well,
says,
He said the one
who belittles
with dust
will find out on the day of judgment
what is hisaab, what is reckoning
with dust.
And this is,
Imam Sofia Nasauri,
He said,
that a man prayed with Imam,
Sofia Nasdori,
and he saw that his coat that his
or the coat that he had worn, it
was inside out.
So he he mentioned it to him. You
have your coat inside out.
So, Suma,
for Suma Kabaddaha,
and then he from from Adi Adahu, so
he took his when the man said it
to him, he took he grabbed it, and
then to change it. And then halfway through,
he left it, and And he continued.
So Fasai'ahu '*, then later on he asked
him, said, why? You were about to change
it and you didn't. Well, what happened?
And he said,
That I wore when I put that on,
I put that on with the intention to
please Allah.
And I don't want to correct it
for others, for someone else.
I do not want to correct it to
please someone else. That when I put my
clothes on, I did this. Now that's the
extent to which they would carry their intention.
You know, he said,
That he said that, look, a a person
will grab someone on the day of judgment
and say, oh, I I have business with
you, you know, in the in the name
of Allah. And And he would say,
I don't even know you. What what is
this? And he would say,
Definitely. Yes. Of course.
That you took a brick of my wall.
You took a brick out of my wall.
And another one says,
and you took a thread from my clothes.
So,
That this and others examples of this sort
has shredded the hearts of the fearful,
the people who really have the fear.
If you are people of determination and intelligence
and not from a man of deluded and
the deceived,
then look at yourself now.
Take account now of yourself
before account is taken of you.
That this is the time.
That if you are about to do something,
then you you think.
Be careful about the about reckoning before it
is taken about over you. And
from the Yajmik.
That if you are about to do something
and you realize and you you analyze
it and it turns out that that there
is Deen. It's the reason that's pushing you
to do it is Deen, then do it.
But also, for Emsi.
But if it's not for the pleasure of
Allah, it's not for ad Din. There is
nothing connected to this.
If the intention
is to show,
then for amsikh, then control, then restrain yourself.
And then also be careful.
Monitor your heart
in these decisions.
In in the even in the restraint,
what look at your heart.
For innatarkir fai'alil Farinun.
That
the restraining
from action is action,
so be careful.
Falah Buddha
minniyatin sohika. So you shouldn't have the correct
intention. Falah
That this it should not be from some
something that aggrandizes
the nafs
and belittles people.
And so
do not be deceived by
the apparent matters
and the famous things, the the the fame
of good things, things the famous and superficial.
Look at the mysteries. He said, the wafden,
waw,
Look at the mysteries and the secrets in
the heart.
And,
and then you will escape from the sphere
of those who are deceived. The of the
the ones who are deceives.
Falbasir
Yanzur Il Bawatin.
So the one who has
insight, the one who has perspicacity,
the one who has that
view of
checking, then he
looks with the nur or with the intent
with the with the light of Allah. He
looks he looks he looks beyond
the surface. He looks so. He does he
does the
Take yourself to task
before you are taken to task. And that's
the message
that Umar
said to everyone.
Kablahintuhasabu. Take yourself to task before you're taken
to task.
Now there are two points that brings comfort
to the heart after learning about hisab in
permissible deeds,
learning about reckoning. The first one is that
Allah, subhanahu wa ta'ala,
has mercy
in regard to good deeds.
And this is something that,
I think is appropriate to
remember,
at this point, is that Allah,
makes
records the good deeds, records the bad deeds,
but the the good deeds are multiplied.
That they're multiplied. That
who comes with a good deed, then Allah
will multiply 10 fold.
The one who brings a bad deed, then
that bad deed will only be reckoned with
what as one.
So
this is the first source of comfort that
we should have in our heart,
and not to lose hope, not to become
despondent
in the mercy of Allah because that is
the biggest tragedy. But, yes, when we read
about all these things about, you know, intention
and the good hope on,
and the need for Ikhlas, then sometimes it
can become overwhelming and we might feel that,
look, this is too much. But, no, Allah's
mercy
is over everything. He said,
That my mercy has overpowered my anger.
My mercy has covered everything. And this is
one of the the expressions of Allah's mercy
is that he multiplies the good deeds,
and he keeps the bad deeds as one.
And the second the second source of comfort
is that Allah's mercy is such that with
true repentance
and sincere repentance,
Allah does not only forgive,
but he turns your bad deeds into good
deeds. This is how great Allah's mercy is,
that he will convert. He will convert your
bad deeds into good deeds. And this is
said,
That those who
tab, they
are
repent repentful. They they repent to Allah. Wa'mal
al salihan.
Amal al salihan. And they do good deeds.
They do good deeds. Fa'ulaikayu
badidillallahu.
That this is in Surat Firkhan.
That he will he will replace. He will
change their bad bad deeds into good deeds.
Hasanat
So the first one is Surat Al An'am,
verse 160,
where he says, manja'abil Hasanidhi Fala'u Ashura'am Sariha.
And so this is a verse to reflect
on. If you feel
that this is too that these discussions are
are overwhelming, and they're too they're too hard,
and they're too difficult, then know that Allah
is merciful. Do not lose hope in the
mercy of Allah.
Verse 160 in Surat Al An'am. And the
second verse, verse 70, in Surat Al Furqan,
that
That Allah will turn their bad deeds into
good deeds. So much so that the person,
you know, will come on the day of
judgement and will say
That that I Allah will forgive him and
talk to him about it. And he said,
I I I I know I've committed sin.
I some sins and I don't see them
here. And Allah said, yes. Because I've changed
them to good deeds for you. I forgive
him. So Allah is merciful. And Allah, if
we keep our
hearts and hope in Allah's mercy
and try to change, sincerely try to change
our hearts and change our our deeds, our
actions, and our intentions,
and Allah will help us to improve, inshallah.
So may Allah grant us tawfiq and grant
us the will, the opportunity to repent with
sincerity
for our past actions, and to turn a
new page, and to remain
steadfast.
Let us pray.
Sheikh,
for today's
very, very beneficial.
I think a lot of the time we
think of we categorize worship as,
But thinking about,
like Sheikh said, was mentioning about the permissible
actions and how we can if we have
the right intentions, that can, become reward reward
rewardable for us as well.
So it's something that we can implement,
all the time.
So
once again, may Allah accept it from you
from us all. Continue next week.